From the archive

The Lî Kî, Books I–X — Sacred Books of China Part III, SBE Vol. 27 (trans. James Legge, 1885)

English·1879–1910·trans. James Legge·360 passages

The text · part 4 of 17

1 Does the rule about eating mean that the anxious son should — restrict himself to a single dish of meat? G 2

84 THE Lf xf. BK, I.

spread apart from others ; he who is mourning (for a death) should sit on a single mat’.

2. 3. When heavy rains have fallen, one should not present fish or tortoises (to a superior)*. 4. He who is presenting a bird should turn its head on one side; if it be a tame bird, this need not be done. 5. He who is presenting a carriage and horses should carry in his hand (to the hall) the whip, and strap for mounting by*. 6. He who is presenting a suit of mail should carry the helmet (to the hall). He who is presenting a staff should hold it by its end‘. 7. He who is presenting a captive should hold him by the right sleeve’. 8. He who is presenting grain unhulled should carry with him the left side of the account-(of the quantity); if the hull be off, he should carry with him a measure-drum*.
9. He who is presenting cooked food, should carry with him the sauce and pickles for it. 10. He who is presenting fields and tenements should carry with him the writings about them, and give them up (to the superior). 11. In every case of giving a bow to another, if it be bent, the (string of) sinew should be kept upwards ; but if unbent, the horn.

’ Grief is solitary. A mourner afflicts himself.

? Because the fish in such a case are so numerous as not to be valuable, or because the fish at the time of the rains are not clean. Other reasons for the rule have been assigned.

* The whip and strap, carried up to the hall, represented the carriage and horses, left in the courtyard.

‘ For convenience ; and because the end, going into the mud, was not so honourable.

5 So that he could not attempt any violence.

* The account was in duplicate, on the same tablet. The right was held to be the more honourable part. ‘Drum’ was the name of the measure.

SECT. I. PT. IV. KxU LI. 85

5 So that he could not attempt any violence.

* The account was in duplicate, on the same tablet. The right was held to be the more honourable part. ‘Drum’ was the name of the measure.

SECT. I. PT. IV. KxU LI. 85

(The giver) should with his right hand grasp the end of the bow, and keep his left under the middle of the back. The (parties, without regard to their rank as) high and low, (bow to each other) till the napkins (at their girdles) hang down (to the ground). If the host (wish to) bow (still lower), the other moves on one side to avoid the salutation. The host then takes the bow, standing on the left of the other. Putting his hand under that of the visitor, he lays hold of the middle of the back, having his face in the same direction as the other; and thus he receives (the bow). 12. He who is giving a sword should do so with the hilt on his left side. 13. He who is giving a spear with one hook should do so with the metal end of the shaft in front, and the sharp edge behind. 14. He who is presenting one with two hooks, or one with a single hook and two sharp points, should do so with the blunt shaft in front. 15. He who is giving a stool or a staff should (first) wipe it. 16. He who is presenting a horse or a sheep should lead it with his right hand. 17. He who is presenting a dog should lead it with his left hand. 18. He who is carrying a bird (as his present of introduction) should do so with. the head to the left? 19. For the ornamental. covering of a lamb or a goose, an embroidered cloth should be used. 20. Hé who receives a pearl or a piece of jade should do so with both his hands. 21. He who receives a bow or a sword should do so (having his hands covered) with his sleeves*. 22. He who has

1 That the receiver may take it with his right hand.

2 Compare paragraph 4. In this case the bird was carried across the body of the donor with its head on his left.

3 A different case from that in paragraph 11. It is supposed that

86 THE Li xt. BK. I.

22. He who has

1 That the receiver may take it with his right hand.

2 Compare paragraph 4. In this case the bird was carried across the body of the donor with its head on his left.

3 A different case from that in paragraph 11. It is supposed that

86 THE Li xt. BK. I.

drunk from a cup of jade should not (go on to) shake it out’. 23. Whenever friendly messages are about to be sent, with the present of a sword or bow, or of (fruit, flesh, and other things, wrapped in) matting of rushes, with grass mats, and in baskets, round and square, (the messenger) has these things (carried with him, when he goes) to receive his commission, and deports himself as when he will be discharging it?, 24. Whenever one is charged with a mission by his ruler, after he has received from him his orders, and (heard all) he has to say, he should not remain over the night in his house. 25. When a message from the ruler comes (to a minister), the latter should go out and bow (to the bearer), in acknowledgment of the honour of it. When the messenger is about to return, (the other) must bow to him (again), and escort him outside the gate. 26. If (a minister) send a message to his ruler, he must wear his court-robes when he communicates it to the bearer; and on his return, he must descend from the hall, to receive (the ruler’s) commands.

3. 27. To acquire extensive information and remember retentively, while (at the same time) he is modest; to do earnestly what is good, and not become weary in so doing :—these are the characteristics of him whom we call the superior man.
28. A superior man does not accept everything by which another would express his joy in him, or his devotion to him?; and thus he preserves their friendly intercourse unbroken.

here the two things were presented together, and received as on a cushion.

' Because of the risk to a thing so valuable.

* A rehearsal of what he would have to do.

* E. g., it is said, festive entertainments and gifts.

SECT. I. PT. IV. KHU Li. 87

4,29. A rule of propriety says, ‘A superior man may carry his grandson in his arms, but not his son.’ This tells us that a grandson may be the personator of his deceased grandfather (at sacrifices), but a son cannot be so of his father’. 30. When a great officer or (other) officer sees one who is to personate the dead (on his way to the ancestral temple), he should dismount from his carriage to him. The ruler himself, when he recognises him, should do the same*. The personator (at the same time) must bow forward to the cross-bar. In mounting the carriage, he must use a stool.

5. 31. One who is fasting (in preparation for a sacrifice) should neither listen to music nor condole with mourners’.

The ruler himself, when he recognises him, should do the same*. The personator (at the same time) must bow forward to the cross-bar. In mounting the carriage, he must use a stool.

5. 31. One who is fasting (in preparation for a sacrifice) should neither listen to music nor condole with mourners’.

6. 32. According to the rules for the period of mourning (for a father), (a son) should not emaciate himself till the bones appear, nor let his seeing and hearing be affected (by his privations). He should not go up to, nor descend from, the hall by the steps on the east (which his father used), nor go in or out by the path right opposite to the (centre of the) gate.
33. According to the same rules, if he have a scab on his head, he should wash it; if he have a sore on his body, he should bathe it. If he be ill, he should drink spirits, and eat flesh, returning to his former

1 The tablets of a father and son should not be in the same line of shrines in the ancestral temple; and the fact in the paragraph—hardly credible—seems to be mentioned as giving a reason for this.

* The personator had for the time the dignity of the deceased whom he represented.

5 The fasting and vigil extended to seven days, and were intended to prepare for the personating duty. What would distract the mind from this must be eschewed.

88 THE Li xt. BK. 1.

p. 2

(abstinence) when he is better. If he make himself unable to perform his mourning duties, that is like being unkind and unfilial. 34. If he be fifty, he should not allow himself to be reduced (by his abstinence) very much; and, if he be sixty, not at all. At seventy, he will only wear the unhemmed dress of sackcloth, and will drink and eat flesh, and occupy (the usual apartment) inside (his house).

7. 35. Intercourse with the living (will be continued) in the future; intercourse with the dead (friend) was a thing of the past?. 36. He who knows the living should send (a message of) condolence; and he who knew the dead (a message also of his) grief. He who knows the living, and did not know the dead, will send his condolence’ without (that expression of) his grief; he who knew the dead, and does not know the living, will send the (expression of) grief, but not go on to condole.

8. 37. He who is condoling with one who has mourning rites in hand, and is not able to assist him with a gift, should put no question about his expenditure. He who is enquiring after another that is ill, and is not able to send (anything to him), should

1 This gives the reasons for the directions in the next paragraph. We condole with the living—to console them; for the dead, we have only to express our grief for our own loss, P. Zottoli’s translation is :—‘ Vivis computatur subsequens dies; mortuo computatur praecedens dies;’ and he says in a note :—‘ Vivorum luctus incipit quarta a morte die, et praecedente die seu tertia fit mortui in feretrum depositio ; luctus igitur et depositio, die intercipiuntur; haec precedit ille subsequetur. This is after many critics, from Kang Khang-é4ang downwards; but it does great violence to the text. I have followed the view of the Xhien-lung editors.

SECT. I, PT. IV. xxU ti. 89 not ask what he would like. He who sees (a traveller), and is not able to lodge him, should not ask where he is stopping. 38. He who would confer something on another should not say, ‘Come and take it;’ he who would give something (to a smaller man), should not ask him what he would like.

9. 39. When one goes to a burying-ground, he should not get up on any of the graves. When assisting at an interment, one should (join in) holding the rope attached to the coffin. 40. In a house of mourning, one should not laugh. 41. In order to bow to another,.one should leave his own place.
42. When one sees at a distance a coffin with the corpse in it, he should not sing. When he enters among the mourners, he should not keep his arms stuck out. When eating (with others), he should not sigh. 43. When there are mourning rites in his neighbourhood, one should not accompany his pestle with his voice. When there is a body shrouded and coffined in his village, one should not sing in the lanes. 44. When going to a burying-ground, one should not sing, nor on the same day when he has wailed (with mourners). 45. When accompanying a funeral, one should not take a by-path. When taking part in the act of interment, one should not (try to) avoid mud or pools. When presenting himself at any mourning rite, one should have a sad countenance. When holding the rope, one should not laugh. 46. When present on an occasion of joy, one should not sigh. 47. When wearing his coat of

* The rope here may also be that, or one of those, attached to the low car on which the coffin was drawn to the grave. Compare paragraph 45.

90 THE Lf xi. BK. I.

mail and helmet, one’s countenance should say, ‘Who dares meddle with me?’ 48. Hence the superior man is careful to maintain the proper expression of his countenance before others.

Com-

pare paragraph 45.

90 THE Lf xi. BK. I.

mail and helmet, one’s countenance should say, ‘Who dares meddle with me?’ 48. Hence the superior man is careful to maintain the proper expression of his countenance before others.

10. 49. Where the ruler of a state lays hold of the cross-bar, and bends forward to it, a great officer will descend from his carriage. Where a great officer lays hold of the bar and bends forward, another officer will descend. 50. The rules of ceremony do not go down to the common people’. 51. The penal statutes do not go up to great officers% 52. Men who have suffered punishment should not (be allowed to) be by the side of the ruler.

1 Not that the common people are altogether freed from the rules. But their occupations are engrossing, and their means small. Much cannot be expected from them.

? Jt may be necessary to punish them, but they should be beyond requiring punishment. The application of it, moreover, will be modified by various considerations. But the regulation is not good.

5 To preserve the ruler from the contamination of their example, and the risk of their revenge.

Part V.

1.1. A fighting chariot has no cross-board to assist its occupants in bowing; in a war chariot the

Part V contains forty-eight paragraphs, which may be arranged in ten chapters.

Ch. 1. 1-10, relates to carriages, especially to war chariots, and the use of them with their banners and other things in an expedition. 2. 10, gives the rules in avenging the deaths of a father, brother, and friend. 3. 11, shows the responsibility of ministers and officers generally in maintaining the defence and the cultivation

SECT. I. PT. V. xxt xi. gI banner is fully displayed ; in a chariot of peace it is kept folded round the pole. 2. A recorder should carry with him in his carriage his implements for writing!; his subordinates the (recorded) words (of former covenants and other documents). 3. When there is water in front, the flag with the green bird? on it should be displayed. 4. When there is (a cloud of) dust in front, that with the screaming kites. 5. For chariots and horsemen, that with wild geese in flight’. 6. Fora body of troops, that with a tiger’s (skin). 7. For a beast of prey, that with a leopard’s (skin). 8. On the march the (banner with the) Red Bird should be in front; that with the Dark Warrior behind ; that with the Azure Dragon on the left; and that with the White Tiger on the right; that

6. Fora body of troops, that with a tiger’s (skin). 7. For a beast of prey, that with a leopard’s (skin). 8. On the march the (banner with the) Red Bird should be in front; that with the Dark Warrior behind ; that with the Azure Dragon on the left; and that with the White Tiger on the right; that of their country. 4. 12-14, relates to sacrifices,—the sacrificers, their robes, the victims, &c. 5. 15-21, gives rules about avoiding the mention of certain names. 6. 22-27, is on the subject of divination,—of divining, especially, about the days for contemplated undertakings, 7. 28-33, describes the yoking the horses to a tuler’s chariot, his taking his seat, and other points. 8. 34, 35; is about the strap which the driver handed to parties who wished to mount the carriage. 9. 36, gives three prohibitive rules: —about a visitor’s carriage; a woman riding in a carriage; and dogs and horses. 10. 37-48, relates various rules about driving out, for the ruler and people generally.

? The original character denctes what is now used for ‘ pencils ;’ but the ordinary pencil had not yet been invented.

3 Some kind of water-bird.

® A flock of geese maintains a regular order in flying, and was used to symbolise lines of chariots and horsemen. Khung Ying-ta observes that chariots were used in the field before cavalry, and that the mention of horsemen here looks like the close of the Kau dynasty. One of the earliest instances of riding on horseback is in the 80 Awan under the year B.c. 517.

92 THE Li xi. BK. I, with the Pointer of the Northern Bushel should be reared aloft (in the centre of the host) :—all to excite and direct the fury (of the troops)'. 9. There are rules for advancing and retreating; there are the various arrangements on the left and the right, each with its (proper) officer to look after it.

2..10. With the enemy who has slain his father, one should not live under the same heaven. With the enemy who has slain his brother, one should never have his sword to seek (to deal vengeance). With the enemy who has slain his intimate friend, one should not live in the same state (without seeking to slay him).

3. 11. Many ramparts in the country round and near (a capital) are a disgrace to its high ministers and great officers. Where the wide and open country is greatly neglected and uncultivated, it is a disgrace to the officers (in charge of it).

4, 12. When taking part in a sacrifice, one should not show indifference. 13. When sacrificial robes are worn out, they should be burnt: sacrificial vessels in the same condition should be buried, as should the tortoise-shell and divining stalks, and a victim that has died. 14. All who take part with the ruler in a sacrifice must themselves remove the stands (of their offerings).

14. All who take part with the ruler
in a sacrifice must themselves remove the stands
(of their offerings).

1 «The Red Bird’ was the name of the seven constellations of the southern quarter of the Zodiac; ‘the Dark Warrior’ embraced those of the northern; ‘the Azure Dragon,’ those of the eastern; and ‘the Tiger,’ those of the western. These flags would show the direction of the march, and seem to suggest that all heaven was watching the progress of the expedition.

? As showing that they had not been able to keep invaders at a distance.

SECT. I. PT. V. ExU Li. 93

5. 15. When the ceremony of wailing is over!, a son should no longer speak of his deceased father by his name. The rules do not require the avoiding of names merely similar in sound to those not to be spoken. When (a parent had) a double name, the avoiding of either term (used singly) is not required.
16. While his parents (are alive), and a son is able to serve them, he should not utter the names of his grandparents; when he can no longer serve his parents (through their death), he need not avoid the names of his grandparents. 17. Names that would not be spoken (in his own family) need not be avoided (by a great officer) before his ruler; in the great officer's, however, the names proper to be suppressed by the ruler should not be spoken. 18. In (reading) the books of poetry and history, there need be no avoiding of names, nor in writing compositions.
19. In the ancestral temple there is no such avoiding. 20. Even in his presence, a minister need not avoid the names improper to be spoken by the ruler’s wife. The names to be avoided by a wife need not be unspoken outside the door of the harem. The names of parties for whom mourning is worn (only) nine months or five months are not avoided. 21. When one is crossing the boundaries (of a state), he should ask what are its prohibitory laws; when he has fairly entered it, he should ask about its customs ; before entering the door (of a house), he should ask about the names to be avoided in it.

1 After the burial. Till then they would not allow themselves to think of the departed as dead.

? As, in the first place, for uncles; and in the second, for cousins and grand-uncles.

94 THE Lf xf. BE. I.

1 After the burial. Till then they would not allow themselves to think of the departed as dead.

? As, in the first place, for uncles; and in the second, for cousins and grand-uncles.

94 THE Lf xf. BE. I.

6. 22. External undertakings should be commenced on the odd days, and internal on the even!.
23. Inall cases of divining about a day, whether by the tortoise-shell or the stalks, if it be beyond the decade, it is said, ‘on such and such a distant day,’ and if within the decade, ‘on such and such a near day.’ For matters of mourning a distant day is preferred ; for festive matters a near day*% 24. It is said, ‘For the day we depend on thee, O great Tortoise-shell, which dost give the regular indications; we depend on you, O great Divining Stalks, which give the regular indications.’ 25. Divination by the shell or the stalks should not go beyond three times.
26. The shell and the stalks should not be both used on the same subject*, 27. Divination by the shell is called pQ; by the stalks, shih. The two were the methods by which the ancient sage kings made the people believe in seasons and days, revere spiritual beings, stand in awe of their laws and orders; the methods (also) by which they made them determine their perplexities and settle their misgivings. Hence it is said, ‘ If you doubted, and have consulted the stalks, you need not (any longer) think that you will do wrong. If the day (be clearly indicated), boldly do on it (what you desire to do).’

7. 28. When the ruler’s carriage is about to have the horses put to it, the driver should stand before

' The odd days are called ‘strong,’ as belonging to the category of yang; the even days ‘ weak,’ as of the category of yin.

2 ¢A distant day’ gave a longer period for cherishing the memory of the departed; ‘a near day’ was desired for festive celebrations, because at them the feeling of ‘respect’ was supposed to predominate.

* To reverse by the one the indication of the other.

SECT. I. PT. V. RHU Lf. 95 them, whip in hand. 29. When they are yoked, he will inspect the linch pin, and report that the carriage is ready. 30. (Coming out again), he should shake the dust from his clothes, and mount on the right side, taking hold of the second strap’. He should (then) kneel in the carriage*. 31. Holding his whip, and taking the reins separately, he will drive the horses on five paces, and thenstop. 32. When the ruler comes out and approaches the carriage, the driver should take all the reins in one hand, and (with the other) hand the strap to him. The attendants should then retire out of the way. 33. They should follow quickly as the carriage drives on. When it reaches the great gate, the ruler will lay his hand on that of the driver (that he may drive gently), and, looking round, will order the warrior for the seat on the right to come into the carriage’. In passing through the gates (of a city) or village, and crossing the waterchannels, the pace must be reduced to a walk.

In passing through the gates (of a city) or village, and crossing the waterchannels, the pace must be reduced to a walk.

8. 34. In all cases it is the rule for the driver to hand the strap (to the person about to mount the carriage). Ifthe driver be of lower rank (than himself) that other receives it. If this be not the case, he should not do so*. 35. If the driver be of the lower rank, the other should (still) lay his own

* In a carriage the ruler occupied the seat on the left side; the driver avoided this by mounting on the right side. Each carriage was furnished with two straps to assist in mounting; but the use of one was confined to the chief occupant.

* But only till the ruler had taken his seat.

* This spearman occupied the seat on the right; and took his place as they were about to pass out of the palace precincts.

‘ That is, I suppose, he wishes the driver to let go the strap that he may take hold of it himself.

96 THE Lf xf. BK. I.

hand on his (as if to stop him). If this be not the case (and the driver will insist on handing it), the other should take hold of the strap below (the driver's hand).

9. 36. A guest's carriage does not enter the great gate; a woman does not stand up in her carriage ; dogs and horses are not taken up to the hall}.

10. 37. Hence*, the ruler bows forward to his cross-board to (an old man of) yellow hair; he dismounts (and walks on foot) past the places of his high nobles (in the audience court)®. He does not gallop the horses of his carriage in the capital ; and should bow forward on entering a village. 38. When called by the ruler’s order, though through a man of low rank, a great officer, or (other) officer, must meet him in person. 39. A man in armour does not bow, he makes an obeisance indeed, but it is a restrained obeisance. 40. When the carriage of a deceased ruler is following at his interment, the place on the left should be vacant. When (any of his ministers on other occasions) are riding in (any of) the ruler’s carriages, they de not presume to leave the seat on the left vacant, but he who occupies it should bend forward to the cross-board*. 41. A charioteer

? The carriage halted outside in testimony of the guest’s respect. A man stood up in the carriage; a woman, as weaker, did not do so. For horses, see the rules in Part IV, 5. Dogs were too insignificant to be taken up. ,

2 We do not see the connexion indicated by the ‘ hence.’

® Leaving the palace, he walks past those places to his carriage. Returning, he dismounts before he comes to them.

‘ The first sentence of this paragraph has in the original only four characters; as P. Zottoli happily renders them in Latin, ‘Fausti currus vacante sinistra;’ but they form a complete

SECT. I. PT. V. KHU uf. 97

Returning, he dismounts before he comes to them.

‘ The first sentence of this paragraph has in the original only four characters; as P. Zottoli happily renders them in Latin, ‘Fausti currus vacante sinistra;’ but they form a complete

SECT. I. PT. V. KHU uf. 97 driving a woman should keep his left hand advanced (with the reins in it), and his right hand behind him'. 42. When driving the ruler of state, (the charioteer) should have his right hand advanced, with the left kept behind and the head bent down. 43. The ruler of a state should not ride in a one-wheeled carriage*, In his carriage one should not cough loudly, nor point with his hand in an irregular way. 44. Standing (in his carriage) one should look (forward only) to the distance of five revolutions of the wheels. Bending forward, he should (do so only till he) sees the tails of the horses. He should not turn his head round beyond the (line of the) naves. 45. In the (streets of the) capital one should touch the horses gently with the brush-end of the switch. He should not urge them to their speed. The dust should not fly beyond the ruts. 46. The ruler of a state should bend towards the cross-board when he meets a sacrificial victim, and dismount (in passing) the ancestral temple. <A great officer or (other) officer should descend (when he comes to) the ruler’s gate, and bend forward to the ruler’s horses*, 47.

sentence. The left seat was that of the ruler in life, and was now left vacant for ‘his spirit Khung Ying-ta calls the carriage in question, ‘the Soul Carriage’ (hw4n di). A ruler had five different styles of carriage, all of which might be used on occasions of state; as in the second sentence.

1 The woman was on the driver’s left, and they were thus turned from each other as much as possible.

2 Common so long ago as now, but considered as beneath a ruler’s dignity. So, Wang Tao. See also the Khang-hst dictionary under 43 (i).

8 The text says that the ruler should dismount before a victim, and bow before the temple. The verbal characters have been misplaced, as is proved by a passage of the commentary on the

(27) H

98 THE Li xv. BK. 1.

(A minister) riding in one of the ruler’s carriages must wear his court robes. He should have the whip in the carriage with him, (but not use it). He should not presume to have the strap handed to him. In his place on the left, he should bow forward to the cross-board. 48. (An officer) walking the ruler’s horses should do so in the middle of the road. If he trample on their forage, he should be punished, and also if he look at their teeth, (and go on to calculate their age).

Official Book of Xu, where one part is quoted. The Xhien-lung editors approve of the alteration made in the version above.

SECT, II. PT. I. xxU Li. 99

Section II. Parr I.

Official Book of Xu, where one part is quoted. The Xhien-lung editors approve of the alteration made in the version above.

SECT, II. PT. I. xxU Li. 99

Section II. Parr I.

1. 1. When a thing is carried with both hands, it should be held on a level with the heart; when with one hand, on a level with the girdle. 2. An article belonging to the son of Heaven should be held higher than the heart ; one belonging to a ruler of a state, on a level with it; one belonging to a Great officer, lower than it; and one belonging toan (inferior)

This Part I contains thirty-three paragraphs, which have been arranged in sixteen chapters.

Ch, 1. 1-5, describes the manner of carrying things belonging to superiors, and standing before them. 2. 6, relates to the not calling certain parties by their names. 3. 7, 8, to designations of themselves to be avoided or used by certain other parties. 4. 9, prescribes modesty in answering questions. 5. 10, IY, gives rules about the practice of ceremonies in another state. 6. 12, is a rule for an orphan son. 7. 13, 14, is for a son in mourning for his father, and other points. 8. 15-17, describes certain offences to be punished, and things to be avoided in the palace; and in private. 9. 18, shows us a superior man in building, preparing for sacrifice, and cognate matters; 10. 19-21, a great or other officer, leaving his own state to go to another, and in that other; 11. 22, 23, officers in interviews with one another and with rulers. 12. 24-26, gives the rules for the spring hunting ; for bad years; and for the personal ornaments of a ruler, and the music of officers. 13. 27, is about the reply of an officer to a question of his ruler; 14. 28, about a great officer leaving his state on his own business. 15. 29, tells how parties entreat a ruler, and others, not to abandon the state. 16. 30-33, gives rules relating to the king: his appellations, designations of himself, &c. ,

H 2

100 THE Lf xf. BK. 1.

officer should be carried lower still. 3. When one is holding an article belonging to his lord, though it may be light, he should seem unable to sustain it. In the case of a piece of silk, or a rank-symbol of jade, square or round, he should keep his left hand over it. He should not lift his feet in walking, but trail his heels like the wheels of a carriage. 4. (A minister) should stand (with his back) curved in the manner of a sounding-stone’, and his girdle-pendants hanging down. Where his lord has his pendants hanging at his side, his should be hanging down in front; where his lord has them hanging in front, his should descend to the ground. 5. When one is holding any symbol of jade (to present it), if it be on a mat, he leaves it so exposed ; if there be no mat, he covers it with (the sleeve of) his outer robe*,

5. When one is holding any symbol of jade (to present it), if it be on a mat, he leaves it so exposed ; if there be no mat, he covers it with (the sleeve of) his outer robe*,

2.6. The ruler of a state should not call by their names his highest ministers, nor the two noble ladies of her. surname, who accompanied his wife to the harem®. A Great officer should not call in that way an officer who had been employed by his father, nor

' The sounding-stone which the writer had in mind could not have been so curved as it is ordinarily represented to be in pictures, or the minister must have carried himself as Scott in his ‘ Fortunes of Nigel,’ ch. 10, describes Andrew the Scrivener.

? P, Zottoli translates this paragraph by:—‘ Deferens gemmas, si eae habent sustentaculum, tunc apertam indues diploidem; si non habent sustentaculum, tunc clausam.’ The text is not easily construed; and the commentaries, very diffuse, are yet not clear.

> When a feudal prince married, two other states, of the same surname as the bride, sent each a daughter of their ruling house’ to accompany her to the new harem. These are ‘ the noble ladies’ intended here.

SECT. Il. PT. I. KHU Li. 101 the niece and younger sister of his wife (members of his harem). (Another) officer should not call by name the steward of his family, nor his principal: concubine’,

3. 7. The son of a Great officer (of the king, himself equal to) a ruler, should not presume to speak of himself as ‘I, the little son’. The son of a Great officer or (other) officer (of a state) should not presume to speak of himself as ‘I, the inheriting son, so-and-so*.. They should not so presume to speak of themselves as their heir-sons do. 8. When his ruler wishes an officer to take a place at an archery (meeting), and he is unable to do so, he should decline on the ground of being ill, and say, ‘I, soand-so, am suffering from carrying firewood®.’

4. 9. When one, in attendance on a superior man, replies to a question without looking round to see (if any other be going to answer), this is contrary to rule’,

5. 10. A superior man’, in his practice of cere-

' The bride (what we may call the three brides in the preceding note) was accompanied by a niece and a younger sister to the harem.

* This would be the younger sister of the wife, called in the text ‘the oldest concubine.’

® So the young king styled himself during mourning.

* The proper style for the orphan son of such officer was, ‘I, the sorrowing son.’

® Mencius on one occasion (I. ii. 2. 1) thus excused himself for not going to court. The son of a peasant or poor person might speak so; others, of higher position, adopted the style in mock humility.

* The action of 3ze-Ifi in Analects 9, 5. 4, is referred to as an instance in point of this violation of rule.

7 The ‘superior man’ here must be an officer, probably the

102 THE Lf xt. BK. I.

* The action of 3ze-Ifi in Analects 9, 5. 4, is referred to as an instance in point of this violation of rule.

7 The ‘superior man’ here must be an officer, probably the

102 THE Lf xt. BK. I.

monies (in another state), should not seek to change his (old) customs. His ceremonies in sacrifice, his dress during the period of mourning, and his positions in the wailing and weeping, will all be according to the fashions of his former (state). He will carefully study its rules, and carry them exactly into practice. 11. (But) if he (or his descendants) have been away from the state for three generations, and if his dignity and emoluments be (still) reckoned to him (or his representative) at the court, and his outgoings and incomings are announced to the state, and if his brothers or cousins and other members of his house be still there, he should (continue to) send back word about himself to the representative of his ancestor. (Even) after the three generations, if his dignity and emoluments be not reckoned to him in the court, and his outgoings and incomings are (no longer) announced in the state, it is only on the day of his elevation (to official rank) that he should follow the ways of his new state.

6. 12. A superior man, when left an orphan, will not change his name. Nor will he in such a case, if he suddenly become noble, frame an honorary title for his father?.

7.13. When occupied with the duties of mourning, and before the interment of (a parent), (a son) should study the ceremonies of mourning ; and after head of a clan or family. Does not the spirit of this chapter still appear in the unwillingness of emigrants from China to forget their country’s ways, and learn those of other countries ?

' The honorary title properly belonged to men of position, and was intended as a condensed expression of their character and deeds. A son in the position described would be in danger of styling his father from his own new standpoint.

SECT. Il, PT. I. KHU LI. 103 the interment, those of sacrifice. When the mourning is over, let him resume his usual ways, and study the pieces of music. 14. When occupied with the duties of mourning, one should not speak of music. When sacrificing, one should not speak of what is inauspicious. In the ruler’s court, parties should not speak of wives and daughters.

14. When occupied with the duties of mourning, one should not speak of music. When sacrificing, one should not speak of what is inauspicious. In the ruler’s court, parties should not speak of wives and daughters.

8. 15. For one to have to dust his (collection of) written tablets, or adjust them before the ruler, is a punishable offence; and so also is it to have the divining stalks turned upside down or the tortoiseshell turned on one side, before him’. 16. One should not enter the ruler’s gate, (carrying with him) a tortoise-shell or divining stalks, a stool or a staff, mats or (sun-)shades, or having his upper and lower garments both of white or in a single robe of fine or coarse hempen cloth?. Nor should he do so in rush sandals, or with the skirts of his lower garment tucked in at his waist, or in the cap worn in the shorter periods of mourning. Nor, unless announcement of it has been made (and permission given), can one take in the square tablets with the written (lists of articles for a funeral), or the frayed sackcloth, or the coffin and its furniture®. 17. Public affairs should not be privately discussed.

9.18. When a superior man, (high in rank), is about to engage in building, the ancestral temple should

1 These things indicated a want of due preparation and care.

* All these things were, for various reasons, considered inauspicious.

* A death had in this case occurred in the palace, and the things mentioned were all necessary to prepare for the interment; but still they could not be taken in without permission asked and granted.

104 THE Li xi. BK. I.

have his first attention, the stables and arsenal the next, and the residences the last. In all preparations of things by (the head of) a clan, the vessels of sacrifice should have the first place; the victims supplied from his revenue, the next; and the vessels for use at meals, the last. Those who have no revenue from lands do not provide vessels for sacrifice. ‘Those who have such revenue first prepare their sacrificial dresses. A superior man, though poor, will not sell his vessels of sacrifice ; though suffering from cold, he will not wear his sacrificial robes; in building a house, he will not cut down the trees on his grave-mounds.

‘Those who have such revenue first prepare their sacrificial dresses. A superior man, though poor, will not sell his vessels of sacrifice ; though suffering from cold, he will not wear his sacrificial robes; in building a house, he will not cut down the trees on his grave-mounds.

10. 19. A Great or other officer, leaving his state', should not take his vessels of sacrifice with him across the boundary. The former will leave his vessels for the time with another Great officer, and the latter his with another officer. 20. A Great or other officer, leaving his state?, on crossing the boundary, should prepare a place for an altar, and wail there, looking in the direction of the state. He should wear his upper garment and lower, and his cap, all of white ; remove his (ornamental) collar, wear shoes of untanned leather, have a covering of white (dog’s-fur) for his cross-board, and leave his horses’ manes undressed. He should not trim his nails or beard, nor make an offering at his (spare) meals. He should not sayto any one that he is not chargeable with guilt, nor have any of his women approach him. After three months he will return to his usual dress.
21. When a Great or other officer has an interview with the ruler of the state (to whom he has been sent),

? And expecting to return. * This is in case of exile.

SECT. II. PT. I. Kav i. 105 if the ruler be condoling with him on the toils of his journey, he should withdraw on one side to avoid (the honour), and then bow twice with his head to the ground. If the ruler meet him (outside the gate) and bow to him, he should withdraw on one side to avoid (the honour), and not presume to return the bow.

11, 22, When Great or other officers are having interviews with one another, though they may not be equal in rank, if the host reverence (the greater worth of) the guest, he should first bow to him; and if the guest reverence the (greater worth of the) host, he should first bow. 23. In all cases but visits of condolence on occasion of a death, and seeing the ruler of one’s state, the parties should be sure to return the bow, each of the other. When a Great officer has an interview with the ruler .of (another) state, the ruler should bow in acknowledgment of the honour (of the message he brings) ; when an officer has an interview with a Great officer (of that state), the latter should bow to him in the same way. When two meet for the first time in their own state, (on the return of one from some mission), the other, as host, should bow in acknowledgment (of the service). A ruler does not bow to a (simple) officer; but if it be one of a different state, he should bow to his bow. A Great officer should return the bow of any one of his officers, however mean may be his rank. Males and females do (? not) bow to one another’,

A ruler does not bow to a (simple) officer; but if it be one of a different state, he should bow to his bow. A Great officer should return the bow of any one of his officers, however mean may be his rank. Males and females do (? not) bow to one another’,

1 The text says that they do bow to one another; but it is evident that Kang Khang-XA&ng understood it as saying the very opposite. Lf Teh-ming had seen a copy which had the character for ‘ not.’

106 THE Lf xi. BK. I.

12. 24. The ruler of a state, in the spring hunting, will not surround a marshy thicket, nor will Great officers try to surprise a whole herd, nor will (other) officers take young animals or eggs. 25. In bad years, when the grain of the season is not coming to maturity, the ruler at his meals will not make the (usual) offering of the lungs', nor will his horses be fed on grain. His special road will not be kept clean and swept?, nor even at sacrifices will his musical instruments be suspended on their stands. Great officers will not eat the large grained millet; and (other) officers will not have music (even) at their drinkings. 26. Without some (sad) cause, a ruler will not let the gems (pendent from his girdle) leave his person, nor a Great officer remove his music-stand, nor an (inferior) officer his lutes.

13. 27. When an officer presents anything to the ruler of his state, and another day the ruler asks him, ‘Where did you get that?’ he will bow twice with his head to the ground, and afterwards reply*.

14, 28. When a Great officer wishes to go beyond the boundaries (of the state) on private business, he must ask leave, and on his return must present some offering. An (inferior) officer in similar cir-

1 The offering here intended was to ‘the father of cookery ;’ see the first note on p.80. Such offering, under the Kau dynasty, was of the lungs of the animal which formed the principal dish. It was not now offered, because it was not now on the ground, even the ruler not indulging himself in such a time of scarcity.

? The road was left uncared for that vegetables might be grown on it, available to the poor at such a time.

*- The offering must have been rare and valuable. The officer had turned aside at the time of presenting it to avoid any compliment from his ruler.

SECT. Il. PT. I. KHU Lf. 107 cumstances, must (also) ask leave, and when he comes back, mustannounce his return. Ifthe ruler condole with them on their toils, they should bow. If he ask about their journey, they should bow, and afterwards reply.

15. 29. When the ruler of a state (is proposing to) leave it, they should (try to) stop him, saying, ‘Why are you leaving the altars of the spirits of the land and grain?’ (In the similar case of) a Great officer, they should say, ‘ Why are you leaving your ancestral temple?’ In that of an (inferior) officer, they should say, ‘Why are you leaving the graves (of your ancestors)?’ A ruler should die for his altars; a Great officer, with the host (he commands); an inferior officer, for his charge.

16. 30. As ruling over all, under the sky, (the king) is called ‘The son of Heaven" As receiving at court the feudal princes, assigning (to all) their different offices, giving out (the laws and ordinances of) the government, and employing the services of the able, he styles himself, ‘I, the one man*’ 31. When he ascends by the eastern steps, and presides at a sacrifice, if it be personal to himself and his family’, his style is, ‘I, so-and-so, the filial king;’ if it be external to himself*, ‘I, so-and-so, the inheriting king.’ When he visits the feudal princes®, and sends to make announcement (of his

1 Meaning, ‘ Heaven-sonned; constituted by Heaven its son, its firstborn.’

2 An expression of humility as used by himself, ‘I, who am but a man;’ as used of him, ‘ He who is the one man.’

* In the ancestral temple.

* At the great sacrifices to Heaven and Earth.

® On his tours of inspection.

108 THE Li xt. BK. I.

presence) to the spirits (of their hills and streams), it is said, ‘ Here is he, so-and-so, who is king by (the grace of) Heaven.’ 32. His death is announced in the words, ‘The king by (the grace of) Heaven has fallen’ In calling back (his spirit), they say, ‘Return, O son of Heaven?” When announcement is made (to all the states) of the mourning for him, it is said, ‘The king by (the grace of) Heaven has gone far on high*’ When his place is given to him in the ancestral temple, and his spirit-tablet is set up, he is styled on it, ‘the god*.’ 33. The son of Heaven, while he has not left off his mourning, calls himself, ‘I, the little child.” While alive, he is so styled; and if he die (during that time), he continues to be so designated.

’ A great landslip from a mountain is called ping, which I have rendered ‘has fallen.’ Like such a disaster was the death of the king.

® This ancient practice of calling the dead back is still preserved in China; and by the people generally. There are many references to it in subsequent Books.

5 The body and animal soul went downward, and were in the grave ; the intelligent soul (called ‘the soul and spirit,’ ‘ the essential breath’) went far on high. Such is the philosophical account of death; more natural is the simple style of the text.

‘ The spirit-tablet was a rectangular piece of wood, in the case of a king, a cubit and two inches long, supposed to be a restingplace for the spirit at the religious services in the temple. Aang says that the deceased king was now treated as ‘a heavenly spirit,’—he was now deified. P. Zottoli translates the character here—T{t—by imperator; but there was in those times no ‘emperor’ in China.

SECT. II. PT. II. KHU ui. 109

Part II.

1, 1. The son of Heaven has his queen, his helpmates, his women of family, and his ladies of honour. (These) constituted his wife and concubines}.

2. 2. The son of Heaven appoints the officers of Heaven’s institution’, the precedence among them belonging to the six grandees:—the Grand-governor; the Grand-minister of the ancestral temple; the Grand-historiographer ; the Grand-minister of prayers; the Grand-minister of justice; and the Grand-diviner. These are the guardians and superintendents of the six departments of the statutes. 3. The five (administrative) officers of the son of Heaven are:— the minister of instruction; the minister of war; the

Part II consists of twenty-one paragraphs, which are distributed in eight chapters.

Ch. 1. 1, describes the members of the royal harem. 2. 2-6, relates to the various ministers and officers appointed by the king, with their departments and duties. 3. 7-10, gives the names and titles, applied to, and used by, the chiefs of regions, provinces, and of the barbarous tribes. 4. 11-16, is about audiences, meetings, and covenants, and the designations of the princes and others in various circumstances. 5. 17, is about the demeanour of the king and others, 6. 18, 19, is about the inmates of the harems, and how they designated themselves, 7. 20, is about the practice of sons or daughters, and various officers, in designating themselves. 8. 21, is about certain things that should not be said of the king, of princes, and of superior men.

1 See the very different translation of this paragraph by P. Zottoli in his Cursus, iii. p. 653. It is confessed out of place here, should belong to paragraph 18, and is otherwise incomplete.

2 So described, as ‘Powers that be ordained’ by the will of Heaven, equally with the king, though under him these grandees are not all in the Kau Kwan,

110 THE Lf xt. BK. I.

p. 653. It is confessed out of place here, should belong to paragraph 18, and is otherwise incomplete.

2 So described, as ‘Powers that be ordained’ by the will of Heaven, equally with the king, though under him these grandees are not all in the Kau Kwan,

110 THE Lf xt. BK. I.

minister of works; the minister of offices; and the minister of crime. These preside over the multitude in (each of) their five charges. 4. The six treasuries of the son of Heaven are under the charge of the superintendent of the land; the superintendent of the woods; the superintendent of the waters ; the superintendent of the grass; the superintendent of articles of employment; and the superintendent of wares. These preside over the six departments of their charges. 5. The six manufactures of the son of Heaven are under the care of (the superintendents of) the workers in earth; the workers in metal; the workers in stone; the workers in wood ; the workers in (the skins of) animals ; and the workers in twigs. These preside over the six departments of stores. 6. When the five officers give in their contributions, they are said to ‘ present their offerings'.’

3. 7. Chief among the five officers are the presidents, to whom belong the oversight of quarters (of the kingdom). In any message from them transmitted to the son of Heaven, they are styled ‘ministers of the son of Heaven.’ If they are of the same surname as he, he styles them ‘paternal uncles;’ if of a different surname, ‘maternal uncles. To the feudal princes, they designate themselves,‘the ancients of the son of Heaven.’ Outside (their own states), they are styled ‘duke;’ in their states, ‘ruler.’ 8. The head prince in each

1 Who are the five officers here? Those of paragraph 3? or the feudal dukes, marquises, earls, counts, and barons? Both views have their advocates. The next paragraph favours the second view.

.* Such presidents were the dukes of Xau and Sh4o, at the commencement of the Adu dynasty.

SECT. 1. PT. II. KHU ui. III of the nine provinces, on entering the state of the son of Heaven, is styled ‘pastor.’ If he be of the same surname as himself, the son of Heaven calls him ‘my paternal uncle;’ if he be of a different surname, ‘my maternal uncle.’ Outside (his own state) he is called ‘marquis;’ in it, ‘ruler.’ 9. The (chiefs) among (the wild tribes of) the I on the east, the Ti on the north, the Zung on the west, and the Man on the south, however great (their territories), are called ‘counts.’ In his own territories each one calls himself, ‘the unworthy one;’ outside them, ‘the king’s ancient.’ 10. Any of the princelets of their various tracts', on entering the state of the son of Heaven, is styled, ‘Such and such a person.’ Outside it he is called ‘count, and calls himself ‘the solitary.’

Any of the princelets of their
various tracts', on entering the state of the son of
Heaven, is styled, ‘Such and such a person.’
Outside it he is called ‘count, and calls himself
‘the solitary.’

4,11. When the son of Heaven stands with his back to the screen with axe-head figures on it, and the princes present themselves before him with their faces to the north, this is called Zin (the autumnal audience). When he stands at the (usual) point (of reception) between the door and the screen, and the dukes have their faces towards the east, and the feudal princes theirs towards the west, this is called KhAo (the spring audience)*, 12. When feudal princes see one another at a place and time not agreed on beforehand, the interview is called ‘a meeting. When they do so in some open place agreed on beforehand, it is called ‘an assembly.’

1 It is held, and I think correctly, that these princelets were the chiefs of the wild tribes.

* There were other audiences called by different names at the other two seasons.

112 THE Lf xt. BK. I.

When one prince sends a great officer to ask about another, it is called ‘a message of friendly inquiry.’ When there isa binding to mutual faith, it is called ‘a solemn declaration.’ When they use a victim, it is called ‘a covenant. 13. When a feudal prince is about to be introduced to the son of Heaven, he is announced as ‘your subject soand-so, prince of such-and-such a state.’ He speaks of himself to the people as ‘the man of little virtue. 14. If he be in mourning (for his father), he is styled ‘the rightful eldest son, an orphan; if he be taking part at a sacrifice in his ancestral temple, ‘the filial son, the prince of suchand-such a state, the prince so-and-so.’ If it be another sacrifice elsewhere, the style is, ‘so-and-so, prince of such-and-such a state, the distant descendant. 15. His death is described by the character hung (disappeared). In calling back (his spirit), they say, ‘Return, sir so-and-so. When he has been interred and (his son) is presented to the son of Heaven, the interview, (though special), is said to be ‘of the same kind as the usual interviews. The honorary title given to him is (also) said to be ‘after the usual fashion.’ 16. When one prince sends a message to another, the messenger speaks of himself as ‘the ancient of my poor ruler,’

5.17. The demeanour of the son of Heaven should be characterised by majesty ; of the princes, by gravity ; of the Great officers, by a regulated composure ; of (inferior) officers, by an easy alertness; and of the common people, by simplicity and humility. .

6. 18. The partner of the son of Heaven is called

SECT. II. PT. II. xHU ui, - 113

6. 18. The partner of the son of Heaven is called

SECT. II. PT. II. xHU ui, - 113

‘the queen;’ of a feudal prince, ‘the helpmate ;’ of a Great officer, ‘the attendant;’ of an (inferior) officer, ‘the serving woman;’ and of a common man, ‘the mate'.’ 19. A duke and (one of) the feudal princes had their helpmate, and their honourable women, (which) were their mates and concubines. The helpmate called herself, before the son of Heaven, ‘the aged servant; and before the prince (of another state), ‘the small and unworthy ruler.’ To her own ruler she called herself ‘the small maid.’ From the honourable women downwards, (each member of the harem) called herself ‘ your handmaid.’

7. 20. To their parents, sons and daughters called themselves by their names. A Great officer of any of the states, entering the state of the son of Heaven, was called ‘the officer of such-and-such (a state),’ and styled himself ‘your subsidiary minister.’ Outside (his own state), he was called ‘sir; and in that state, ‘the ancient of our poor ruler.’ A messenger (to any state) called himself ‘so-and-so.’

8.21. The son of Heaven should not be Spoken of as ‘going out (of his state)*.’ A feudal prince should not be called by his name, while alive. (When either of these things is done), it is because the superior man? will not show regard for wickedness. A prince who loses his territory is named, and also one who extinguishes (another state ruled by) lords of the same surname as himself.

* Here should come in paragraph 1.

* All the states are his. Wherever he may flee, he is still in what is his own land.

5 This ‘superior man’ would be an upright and impartial historiographer, superior to the conventions of his order.

(27) I

114 THE Lf xf. BK. I.

Part III.

1. 1. According to the rules of propriety for a minister, he should not remonstrate with his ruler openly. If he have thrice remonstrated and is still not listened to, he should leave (his service). In the service of his parents by a son, if he have thrice remonstrated and is still not listened to, he should follow (his remonstrance) with loud crying and tears.
2. When a ruler is ill, and has to drink medicine, the minister first tastes it. The same is the rule for a son and an ailing parent. The physic of a doctor, in whose family medicine has not been practised for three generations at least, should not be taken.

2. 3. In comparing (different) men, we can only do so when their (circumstances and conditions) are of the same class.

Part III contains twenty paragraphs, which may be comprised in eleven chapters.

2. 3. In comparing (different) men, we can only do so when their (circumstances and conditions) are of the same class.

Part III contains twenty paragraphs, which may be comprised in eleven chapters.

Ch. 1. 1, 2, contains the rules for a minister and a son in remonstrating with a ruler or parent; and also in seeing about their medicine when ill. 2. 3, gives the rule in making comparisons. 3. 4, 5, gives the rules to be observed in asking about the age and wealth of different parties from the king downwards. 4. 6-10, is about sacrifices: those of different parties, the sacrificial names of different victims, &c. 5. 11, §2, gives the terms in which the deaths of different men, and of animals, are described. 6. 13, 14, gives the names of near relatives, when they are sacrificed to, and when they are alive. 7. 15, tells how different parties should look at others. 8. 16,17, is about executing a ruler’s orders, and things to be avoided in the conduct of business. 9. 18, is about great entertainments. 10. 19g, is about presents of introduction. 11. 20, contains the language used in sending daughters to different harems.

SECT. 1. PT. IIL. xxii wi. IT5

3. 4. When one asks about the years of the son of Heaven, the reply should be—‘I have heard that he has begun to wear a robe so many feet long’ Tqa similar question about the ruler of a state, the reply should be—‘He is able to attend to the services in the ancestral temple, and at the altars of the spirits of the land and grain,’ if he be grown up; and, if he be still young, ‘He is not yet able to attend to the services in the ancestral temple, and at the altars of the spirits of the land and grain. To a question about the son of a Great officer, the reply, if he be grown up, should be—' He is able to drive;’ and, if he be still young, ‘He is not yet able to drive. To a question about the son of an (ordinary) officer, the reply, if he be grown up, should be—‘He can manage the conveying of a salutation ora message;’ and, if he be still young, ‘He cannot yet manage such a thing.’ Toa question about the son of a common man, the reply, if he be grown up, should be—‘ He is able to carry (a bundle of) firewood;’ and, if he be still young, ‘He is not yet able to carry (such a bundle). 5. When one asks about the wealth of the ruler of a state, the reply should be given by telling the extent of his territory, and the productions of its hills and lakes. To a similar question about a Great officer, it should be said, ‘He has the lands allotted to him, and is supported by the labour (of his people). He needs not to borrow the vessels or dresses for his sacrificial occasions.’ To the

? This would seem to imply that the king was still young. 12

116 THE Lf xt. BK. I.

same question about an (ordinary) officer, the reply should be by giving the number of his carriages ; and to one about a common man, by telling the number of the animals that he keeps.