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 7 of 17

When Kung-shd Wan-jze died, his son Sha begged the ruler (of the state) to fix his honorary title, saying, ‘The sun and moon have brought the. time ;—we are about to bury him. I beg that you will fix the title, for which we shall change his name.’

SRCT. Il, PT. Il. THE THAN KUNG. 18r

The ruler said, ‘Formerly when our state of Wei was suffering from a severe famine, your father had gruel made, and gave it to the famishing ;—was not this a proof of how kind he was? Moreover, in a time of trouble', he protected me at the risk of his own life ;—was not this a proof of how faithful he was? And while he administered the government of Wei, he so maintained the regulations for the different classes, and conducted its intercourse with the neighbouring states all round, that its altars sustained no disgrace ;—was not this a proof of how accomplished he was? Therefore let us call him “The Faithful, Kind, and Accomplished.”’

14. Shih T4i-fung died, leaving no son by his wife proper, and six sons by concubines. The tortoise-shell being consulted as to which of them should be the father’s successor, it was said that by their bathing and wearing of their girdlependants the indication would be given. Five of them accordingly bathed and put on the girdle-pendants with their gems. Shih At-yze, however, said, ‘Whoever, being engaged with the mourning rites for a parent, bathed his head or his body, and put on his girdle-pendants ?’ and he declined to do either, and this was considered to be the indication. The people of Wei considered that the tortoise-shell had shown a (true) knowledge.

15. Ahan 3ze-kii having died in Wei, his wife and the principal officer of the family consulted together

1 This was in B.c. 512. Twice in the Analects (XIV, 14, 19)
Kung-shuh W4n-3ze, ‘ Kung-shu, the accomplished,’ is mentioned.
Whether he received the long honorary title given in the conclusion
of this paragraph is considered doubtful.

182 THE Lf xt. BK. It.

about burying some living persons (to follow him). When they had decided to do so, (his brother), KA#an 3ze-khang arrived', and they informed him about their plan, saying, ‘When the master was ill, (he was far away) and there was no provision for his nourishment in the lower world; let us bury some persons alive (to supply it). 3ze-khang said, ‘To bury living persons (for the sake of the dead) is contrary to what is proper. Nevertheless, in the event of his being ill, and requiring to be nourished, who are so fit for that purpose as his wife and steward? If the thing can be done without, I wish it to be so. If it cannot be done without, I wish you two to be the parties for it.’ On this the proposal was not carried into effect.

If the thing can be done without, I wish it to be so. If it cannot be done without, I wish you two to be the parties for it.’ On this the proposal was not carried into effect.

16. 3ze-l said, ‘ Alas for the poor! While (their parents) are alive, they have not the means to nourish them; and when they are dead, they have not the means to perform the mourning rites for them.’ Confucius said, ‘Bean soup, and water to drink, while the parents are made happy, may be pronounced filial piety. If (a son) can only wrap the body round from head to foot, and inter it immediately, without a shell, that being all which his means allow, he may be said to discharge (all) the rites of mourning.’

17. Duke Hsien of Wei having (been obliged to) flee from the state, when he returned?, and had

1 Khan Qze-khang was one of the disciples of Confucius, mentioned in the Analects I, 10; VII, 25. It is difficult to follow the reasoning of the wife and steward in justification of their proposals,

* Duke Hsien fled from Wei in s.c. 589, and returned to it iN 547.

SECT. II. PT. 11. THE THAN KUNG. 183

reached the suburbs (of the capital), he was about to grant certain towns and lands to those who had attended him in his exile before entering. Lid Awang said, ‘If all had (remained at home) to guard the altars for you, who would have been able to follow you with halter and bridle ? And if all had followed you, who would have guarded the altars ? Your lordship has now returned to the state, and will it not be wrong for you to show a partial feeling?’ The intended allotment did not take place.

18. There was the grand historiographer of Wei, called Lift Awang, lying ill. The duke said}, ‘If the illness prove fatal, though I may be engaged at. the time in sacrificing, you must let me know.’ (It happened accordingly, and, on hearing the news), the duke bowed twice, laying his head to the ground, and begged permission from the personator of the dead, saying, ‘There was the minister Lid Awang,—not a minister of mine (merely), but a minister of the altars of the state. I have heard that he is dead, and beg leave to go (to his house).’ On this, without putting off his robes, he went ; and on the occasion presented them as his contribution (to the mourning rites). He also gave the deceased the towns of 4id-shih and Hsien-fan-shih by a writing of assignment which was put into the coffin, containing the words :—‘ For the myriads of his descendants, to hold from generation to generation without change.’

19. When Kn Kan-hst was lying ill, he assembled his brethren, and charged his son 3un-At,

1 The same duke Hsien of Wei. Ahan Hao and others condemn his action in this case. Readers may not agree with them.

184 THE Lf xt. BK. II.

When Kn Kan-hst was lying ill, he assembled his brethren, and charged his son 3un-At,

1 The same duke Hsien of Wei. Ahan Hao and others condemn his action in this case. Readers may not agree with them.

184 THE Lf xt. BK. II.

saying, ‘When I am dead, you must make my coffin large, and make my two concubines lie in it with me, one on each side.’ When he died, his son said, ‘To bury the living with the dead is contrary to propriety; how much more must it be so to bury them in the same coffin!’ Accordingly he did not put the two ladies to death.

20. Kung Sui died in Aui; and on the next day, which was Z4n-wi, the sacrifice of the previous day was notwithstanding repeated (in the capital of La). When the pantomimes entered, however, they put away their flutes. Aung-nt said, ‘It was contrary to rule. When a high minister dies, the sacrifice of the day before should not be repeated,’

21. When the mother of At Khang-jze died, Kung-shfi Zo was still young. After the dressing’, Pan asked leave to let the coffin down into the grave by a mechanical contrivance. They were about to accede, when Kung-4ien Xia said, ‘No. According to the early practice in Lu, the ducal house used (for this purpose) the arrangement looking like large stone pillars, and the three families that like large wooden columns. Pan, you would, in the case of another man’s mother, make trial of your ingenuity ;—could you not in the case of your own mother do so? Would that distress you? Bah!’ They did not allow him to carry out his plan®.

' See this incident in the Chinese Classics, V, i, pp. 301, 302, where the account of it is discussed in a note.

* This must be the greater dressing.

’ Pan and Zo were probably the same man; but we know that Pan lived at a later period. The incident in this paragraph therefore is doubted.

SECT. II. PT. I. THE THAN KUNG. 185

22. During the fight at Lang, Kung-shu Zti-zin saw (many of) the men, carrying their clubs on their shoulders, entering behind the shelter of the small wall, and said, ‘ Although the services required of them are distressing, and the burdens laid on them heavy, (they ought to fight); but though our superiors do not form (good) plans, it is not right that soldiers should not be prepared to die. This is what I say.” On this along with Wang I,a youth, (the son) of a neighbour, he went forward, and both of them met their death.

The people of Lf wished to bury the lad Wang f not as one who had died prematurely, and asked Kung-nt about the point. He said, ‘As he was able to bear his shield and spear in the defence of our altars, may you not do as you wish, and bury him as one who has not died prematurely ?’

23. When 3ze-ld was going away from LA, he said to Yen Yiian, ‘What have you to send me away with ?’ ‘I have heard,’ was the reply, ‘that, when one is leaving his state, he wails at the graves (of his fathers), and then takes his journey, while on his return to it, he does not wail, but goes to look at the graves, and (then) enters (the city).’ He then said to 3ze-ld, ‘And what have you to leave with me here?’ ‘I have heard,’ was the reply, ‘that, when you pass by a grave, you should bow forward to the cross-bar, and, when you pass a place of sacrifice, you should dismount.’

24. Shang Yang, director of Works (in AZ), and

1 The fight at Lang is mentioned in the Xun KAii under B.c. 484. 30's description of the battle gives the incident mentioned here, but somewhat differently.

186 THE Lf xf. BK, IT.

Khan Kht-Ai' were pursuing the army of Wa, and came up with it. The latter said to Shang Yang, ‘It is the king’s® business, It will be well for you to take your bow in hand.’ He did so, and KAt-At told him to shoot, which he did, killing a man, and returning immediately the bow to its case. They came up with the enemy again, and being told as before to shoot, he killed other two men; whenever he killed a man, he covered his eyes. Then stopping the chariot, he said, ‘I have no place at the audiences; nor do I take part in the feasts. The death of three men will be sufficient for me to report, Confucius said, ‘Amidst his killing of men, he was still observant of the rules of propriety*.’

25. The princes were engaged in an invasion of Kin, when duke Hwan of.3h4o died at their meeting‘. The others asked leave to (see) the plugging of his teeth with the jade, and they were made to enshroud (his corpse)§.

Duke Hsiang being in attendance at the court of King, king Khang died*. The people of Xing said to him, ‘We must beg you to cover (the corpse

1 Kii-M was a son of the king of XAQ, and afterwards became king Phing. Ad, in B.c. 534, reduced KAan to be a dependency of itself, and put it under XAi-Ai, who became known as KAf-Ai of Khan. °

2 <The king’s business ;’ that is, the business of the count of hf, who had usurped the title of king.

® It is not easy to discover the point of Confucius’ reply. Even 3ze-lf questioned him about it (as related in the Narratives of the School), and got an answer which does not make it any clearer.

* In B.c. 578.

® Probably by the marquis of 3in—duke Wan—as ‘lord of Meetings and Covenants.”

® In B.c. 545.

SECT. I. PT. III. THE THAN KUNG. 187

Even
3ze-lf questioned him about it (as related in the Narratives of the
School), and got an answer which does not make it any clearer.

* In B.c. 578.

® Probably by the marquis of 3in—duke Wan—as ‘lord of Meetings and Covenants.”

® In B.c. 545.

SECT. I. PT. III. THE THAN KUNG. 187

with your gift of a robe).’ The men of La (who were with him) said, ‘ The thing is contrary to propriety.. Theyof A20, however, obliged him to do what they asked; and he first employed a sorcerer with his reed-brush to brush (and purify) the bier. The people of Xing then regretted what they had done’.

26. At the mourning rites for duke Aang of Thang?, 3ze-shQ King-shf was sent (from Ld) on a mission of condolence, and to present a letter (from duke Ai), 3ze-ff Hui-po being assistant-commissioner. When they arrived at the suburbs (of the capital of Thang), because it was the anniversary of the death of f-po, (Hui-po’s uncle), King-shti hesitated to enter the city. Hui-po, however, said, ‘We are on government business, and should not for the private affair of my uncle’s (death) neglect the duke’s affairs.” They forthwith entered.

Part III.

1. Duke Ai sent a message of condolence to Khwai Shang, and the messenger met him (on the way to the grave). They withdrew to the way-side, where Khwéi drew the figure of his house, (with the coffin in it), and there received the condolences’.

3%4ng-yze said, ‘ Khw4i Shang’s knowledge of the

1 Xing was another name for K#0. Duke Hsiang went from
LQ in B.c. 545; and it was in the spring of the next year, probably,
that the incident occurred. The sorcerer and his reed-brush were
used when a ruler went to the mourning for a minister (see Part i.
42), so that KAQ intending to humiliate LQ was itself humiliated.

* Duke Apang of Thang died in B.c. 539.

* This must have been a case for which the rule is given in Part i. 12.

188 THE Lf xt. BK, 11.

rules of ceremony was not equal to that of the wife of KAt Liang. When duke Awang fell on Xii by surprise at Thui, AAt Liang met his death. His wife met his bier on the way, and wailed for him bitterly. Duke Awang sent a person to convey his condolences to her; but she said, ‘If his lordship’s officer had been guilty of any offence, then his body should have been exposed in the court or the market-place, and his wife and concubines apprehended. If he were not chargeable with any offence, there is the poor cottage of his father. This is not the place where the ruler should demean himself to send me a message?.’

If he were not chargeable with any offence, there is the poor cottage of his father. This is not the place where the ruler should demean himself to send me a message?.’

2. At the mourning rites for his young son Tun, duke Ai wished to employ the (elm-juice) sprinklers, and asked Yi Zo about the matter, who said that it might be done, for his three ministers even used them. Yen Lif said, ‘For the son of Heaven dragons are painted on (the shafts of) the funeral carriage, and the boards surrounding the coffin, like the shell, have a covering over them. For the feudal princes there is a similar carriage (without the painted dragons), and the covering above. (In both cases) they prepare the elm-juice, and therefore employ sprinklers. The three ministers, not employing (such a carriage), and yet employing the sprinklers, thus appropriate a ceremony which is not suitable for them; and why should your lordship imitate them??’

1 See the 30 Awan, under B.c. 550, the twenty-third year of duke Hsiang. The name of the place in the text (To, read Thui by Kang Hsiian) seems to be a mistake. See the Khang-hsi dictionary on the character To (#8), * There is a good deal of difficulty and difference of opinion in

SECT. Il. PT, HI. THE THAN KUNG. 189

3. After the death of the mother of (his son, who became) duke T4o, duke Ai wore for her the one year’s mourning with its unfrayed edges. Yd Zo asked him, if it was in rule for him to wear that mourning for a concubine. ‘Can I help it ?’ replied the duke. ‘The people of Lf will have it that she was my wife.’

4. When A! 3ze-k4o buried his wife, some injury was done to the standing corn, which Shan-hsiang told him of, begging him to make the damage good. 3ze-k4o said, ‘The Mang has not blamed me for this, and my friends have not cast me off. I am here the commandant of the city. To buy (in this manner a right of) way in order to bury (my dead) would be a precedent difficult to follow,

5. When one receives no salary for the official duties which he performs ?, and what the ruler sends to him is called ‘an offering, while the messenger charged with it uses the style of ‘ our unworthy ruler ;’ if such an one leave the state, and afterwards the ruler dies, he does not wear mourning for him.

6. At the sacrifice of Repose a personator of the the interpretation of this paragraph. According to the common view, the funeral carriage used by the king and princes was very heavy, and difficult to drag along. To ease its transit, a juice was prepared from the elm bark, and sprinkled on the ground to make it slippery. But this practice was because of the heaviness of the carriage ; and was not required in the case of lighter conveyances.

1 This X? 3ze-k4o was Kfo KAdi, one of the disciples of Confucius, Sh&n-hsiang was the son of 3ze-kang; see paragraph 3, page 132.

* Such was 3ze-sze in Lf, and Mencius in KAi. They were ‘guests,’ not ministers. Declining salary, they avoided the obligations incurred by receiving it.

1 This X? 3ze-k4o was Kfo KAdi, one of the disciples of Confucius, Sh&n-hsiang was the son of 3ze-kang; see paragraph 3, page 132.

* Such was 3ze-sze in Lf, and Mencius in KAi. They were ‘guests,’ not ministers. Declining salary, they avoided the obligations incurred by receiving it.

190 THE Lf xf. BK. 11, dead is appointed, and a stool, with a mat and viands on it, is placed (for him). When the wailing is over, the name of the deceased is avoided. The service of him as living is over, and that for him in his ghostly state has begun. When the wailing is over, the cook, with a bell having a wooden clapper, issues an order throughout the palace, saying, ‘Give up disusing the names of the former rulers, and henceforth disuse (only) the name of him who is newly deceased.’ This was done from the door leading to the chambers to the outer gate.

7. When a name was composed of two characters they were not avoided when used singly. The name of the Master’s mother was Kang-34i. When he used 34i, he did not at the same time use Kang; nor 34i, when he used Kang.

8. When any sad disaster occurred to an army, (the ruler) in plain white robes wailed for it outside the Kha gate’. A carriage conveying the news of such disaster carried no cover for buff-coats nor case for bows.

9. When the (shrine-)apartment of his father was burned, (the ruler) wailed for it three days. Hence it is said, ‘The new temple took fire;’ and also, ‘ There was a wailing for three days *,’

10. In passing by the side of mount Thai, Confucius came on a woman who was wailing bitterly by a grave. The Master bowed forward to the cross-bar, and hastened to her; and then sent

' The Kh (arsenal or treasury gate) was the second of the palace gates, and near the ancestral temple. Hence the position selected for the wailing.

7 See the Khun KAid, under s.c. 588.

SECT. Il, PT. II. THE THAN KUNG. 1gI

3ze-lQ to question her. ‘Your wailing,’ said he, ‘is altogether like that of one who has suffered sorrow upon sorrow. She replied, ‘It is so. Formerly, my husband’s father was killed here by a tiger. My husband was also killed (by another), and now my son has died in the same way.’ The Master said, ‘Why do you not leave the place?’ The answer was, ‘There is no oppressive government here.’ The Master then said (to the disciples), ‘ Remember this, my little children. Oppressive government is more terrible than tigers.’

Oppressive government is more terrible than tigers.’

11. In La there was one K4u Fang?, to whom duke Ai went, carrying an introductory present, and requesting an interview, which, however, the other refused. The duke said, ‘I must give it up then.’ And he sent a messenger with the following questions :—‘ (Shun), the lord of Yii, had not shown his good faith to the people, and yet they put confidence in him. The sovereign of Hsia had not shown his reverence for the people, and yet the people revered him :—what shall 1 exhibit that I may obtain such things from the people?’ The reply was:—‘ Ruins and graves express no mournfulness to the people, and yet the people mourn (amidst them). The altars of the spirits of the land and grain and the ancestral temples express no reverence to the people, and yet the people revere them. The kings of Yin made their solemn proclamations, and yet the people began to rebel; those of Au made their covenants, and the people began to distrust them. If there be not. the heart

1 This Kau Fang must have been a worthy who had withdrawn from public life.

192 THE Li xf. BK, Il.

observant of righteousness, self-consecration, good faith, sincerity, and guilelessness, though a ruler may try to knit the people firmly to him, will not all bonds between them be dissolved ?’

12, While mourning (for a father), one should not be concerned about (the discomfort of) his own resting-place ', nor, in emaciating himself, should he do so to the endangering of his life. He should not be the former ;—he has to be concerned that (his father’s spirit-tablet) is not (yet) in the temple. He should not do the latter, lest (his father) should thereby have no posterity.

13. At-yze of Yen-ling? had gone to KAt; and his eldest son having died, on the way back (to Wd), he buried him between Ying and Po. Confucius (afterwards) said, ‘Ai-3ze was the one man in WA most versed in the rules of propriety, so I went and saw his manner of interment. The grave was not so deep as to reach the water-springs. The grave-clothes were such as (the deceased) had ordinarily worn. After the interment, he raised a mound over the grave of dimensions sufficient to cover it, and high enough for the hand to be easily placed on it. When the mound was completed, he bared his left arm;

1 Referring, I think, to the discomfort of the mourning shed.
But other interpretations of the paragraph are to be found in
Khan H4o’s work, and elsewhere.

? This X1-ze is better known as AT K& (4S HL), a brother of the ruler of Wa. Having declined the state of W4, he lived in the principality of Yen-ling. He visited the northern states Lf, Ai, 3in, and the others, in B.c. 515; and his sayings and doings in them are very famous. He was a good man and able, whom Confucius could appreciate. Ying and Po were two places in KAf.

SECT. II. PT. III. THE THAN KUNG. 193

He visited the northern states Lf, Ai, 3in, and the others, in B.c. 515; and his sayings and doings in them are very famous. He was a good man and able, whom Confucius could appreciate. Ying and Po were two places in KAf.

SECT. II. PT. III. THE THAN KUNG. 193

and, moving to the right, he went round it thrice, crying out, “ That the bones and flesh should return again to the earth is what is appointed. But the soul in its energy can go everywhere; it can go everywhere.” And with this he went on his way.’ Confucius (also) said, ‘Was not At-jze of Yen-ling’s observance of the rules of ceremony in accordance with (the idea of them) ?’

14. At the mourning rites for the duke Kh4o of K0-lii}, the ruler of Hsii sent Yung Ai with a message of condolence, and with the articles to fill the mouth of the deceased. ‘My unworthy ruler,’ said he, ‘hath sent me to kneel and put the jade for a marquis which he has presented into your (deceased) ruler’s mouth. Please allow me to kneel and do so. The officers of Kii replied, ‘When any of the princes has deigned to send or come to our poor city, the observances have been kept according to their nature, whether simple and easy, or troublesome and more difficult; but such a blending of the easy and troublesome as in your case, we have not known.’ Yung ii replied, ‘I have heard that in the service of his ruler one should not forget that ruler, nor be oblivious of his ancestral (rules). Formerly, our ruler, king Ai, in his warlike operations towards the west, in which he crossed the Ho, everywhere used this style of speech. I am a plain, blunt man, and do not presume to forget his example?.’

1 Khao should probably be Ting. Duke Khao lived after the period of the XAun XAit, during which the power of Hsii had been entirely broken.

* Here was Yung Xi, merely a Great officer, wishing to do what only a prince could do, according to the rules of propriety.

[27] O

194 THE Li xi. BK. Ile

15. When the mother of 3ze-sze died in Wei, and news of the event was brought to him, he wailed in the ancestral temple. His disciples came to him and said, ‘ Your mother is dead, after marrying into another family’; why do you wail for her in the temple of the Khung family?’ He replied, ‘I am wrong, I am wrong.’ And thereon he wailed in one of the smaller apartments of his house.

16. When the son of Heaven died, three days afterwards, the officers of prayer? were the first to assume mourning. In five days the heads of official departments did so; in seven days both males and females throughout the royal domain; and in three months all in the kingdom.

The foresters examined the trees about the various altars, and cut down those which they thought suitable for the coffins and shell. If these did not come up to what was required, the sacrifices were abolished, and the men had their throats cut *.

17. During a great dearth in At, Khien Ao had food prepared on the roads, to wait the approach of hungry people and give to them. (One day), there came a famished man, looking as if he could

He defends himself on the ground that the lords of Hsii claimed the title of King. The language of the officers of Xfi shows that they were embarrassed by his mission. “1 Literally, ‘The mother of the Sh0 family is dead,’ but the interpretation of the text is disputed. The ‘hien-lung editors and many others question the genuineness of the whole paragraph. ® The officers of prayer were divided into five classes; the first and third of which are intended here. See the Official Book of Kau, ch. 25. * Great efforts are made to explain away this last sentence.

SECT. Il. PT. III. THE THAN KUNG. 195 hardly see, his face covered with his sleeve, and dragging his feet together. Ahien Ao, carrying with his left hand some rice, and holding some drink with the other, said to him, ‘ Poor man! come and eat.’ The man, opening his eyes with a stare, and looking at him, said, ‘It was because I would not eat “Poor man come here’s” food, that I am come to this state.’ Asien Ao immediately apologised for his words, but the man after all would not take the food and died.

When 3ang-jze heard the circumstances, he said, ‘Was it not a small matter? When the other expressed his pity as he did, the man might have gone away. When he apologised, the man might have taken the food.’

18, In the time of duke Ting of X‘-lii?, there occurred the case of a man killing his father. The officers reported it; when the duke, with an appearance of dismay, left his mat and said, ‘This is the crime of unworthy me!’ He added, ‘I have learned how to decide on such a charge. When a minister kills his ruler, all who are in office with him should kill him without mercy. When a son kills his father, all who are in the house with him should kill him without mercy. The man should be killed; his house should be destroyed ; the whole place should be laid under water and reduced to a swamp. And his ruler should let a month elapse before he raises a cup to his lips.’

1 This duke Ting became ruler of XQ in B.c. 613. Some interpret the paragraph as if it said that all the officers, as well as the whole family of a regicide or parricide, should be killed with him. But that cannot be, and need not-be, the meaning.

O02

196 THE Li xt. BK. II.

613. Some interpret the paragraph as if it said that all the officers, as well as the whole family of a regicide or parricide, should be killed with him. But that cannot be, and need not-be, the meaning.

O02

196 THE Li xt. BK. II.

19. (The ruler of) Zin having congratulated WAnze on the completion of his residence, the Great ~ officers of the state went to the house-warming'. Kang Lo said, ‘ How elegant it is, and lofty! How elegant and splendid! Here will you have your songs! Here will you have your wailings! Here will you assemble the representatives of the great families of the state!’ Wa&n-jze replied, ‘If I can have my songs here, and my wailings, and assemble here the representatives of the great families of the state, (it will be enough). I will then (only) seek to preserve my waist and neck to follow the former Great officers of my family to the Nine Plains.’ He then bowed twice, laying his head also on the ground.

A superior man will say (of the two), that the one was skilful in the expression of his praise and the other in his prayer.

20. The dog kept by AXung-nt having died, he employed 3ze-kung to bury it, saying, ‘I have heard that a worn-out curtain should not be thrown away, but may be used to bury a horse in; and that a worn-out umbrella should not be thrown away, but may be used to bury a dog in. I am poor and have no umbrella. In putting the dog into the grave, you can use my mat; and do not

1 It is doubtful how this first sentence should be translated. Most naturally we should render Hsien-wan-3ze of 3in having completed his house, but binomial honorary titles were not yet known ; and the view seems to be correct that this Wan-3ze was K4o Wf, a well-known minister of 3in. The ‘ Nine Plains’ below must have been the name of a burying-place used by the officers of 3in. There seems to be an error in the name in the text, which is given correctly in paragraph 25.

SECT. I. PTI. THE THAN KUNG. 197

let its head get buried in the earth, When one of the horses of the ruler’s carriage dies, it is buried in a curtain (in good condition)?’

. When the mother of At-sun died, duke Ai paid a visit of condolence to him. (Soon after) 3ang-jze and 3ze-kung arrived for the same purpose; but the porter declined to admit them, because the ruler was present. On this they went into the stable, and adjusted their dress more fully. (Shortly) they entered the house, 3ze-kung going first*, The porter said to him, ‘I have already announced your arrival ;’ and when 3ang-yze followed, he moved on one side for him. They passed on to the inner place for the droppings from the roof, the Great officers all moving out of their way, and the duke descending a step and bowing to them. A superior man has said about the case, ‘ So it is when the toilet is complete! Immediately its influence extends far %,’

They passed on to the inner place for the droppings from the roof, the Great officers all moving out of their way, and the duke descending a step and bowing to them. A superior man has said about the case, ‘ So it is when the toilet is complete! Immediately its influence extends far %,’

22. A man-at-arms at the Yang gate (of the capital of Sung) having died, 3ze-han, the superintendent of Works, went to (his house), and wailed for him bitterly. The men of 3in who were in Sung as spies returned, and reported the thing to

1 The concluding sentence is found also in the ‘ Narratives of the School,’ and may have been added to the rest by the compiler of this Than Kung. We are not prepared for the instance which Confucius gives of his poverty; but perhaps we like him better for keeping a dog, and seeing after its burial.

* Because he was older than 3ang-jze.

® This concluding sentence is much objected to; seeming, as it does, to attribute to their toilet what was due to the respectful demeanour of the two worthies, and their established reputation. But the text must stand as it is.

198 THE Lf xf. BK. IT.

the marquis of 3in, saying, ‘A man-at-arms at the Yang gate having died, 3ze-han wailed for him bitterly, and the people were pleased; (Sung), we apprehend, cannot be attacked (with success).’

When Confucius heard of the circumstances, he said, ‘Skilfully did those men do their duty as spies in Sung. It is said in the Book of Poetry,—

“Tf there was any mourning among the people,

I did my utmost to help them.”
Though there had been other enemies besides 3in,
what state under the sky could have withstood one
(in the condition of Sung)? ?’

23. At the mourning rites for duke Awang of LA, when the interment was over, (the new ruler) did not enter the outer gate with his girdle of dolichos cloth. The ordinary and Great officers, when they had finished their wailing, also did not enter in their sackcloth 2.

24. There was an old acquaintance of Confucius, called Yiian Zang. When his mother died, the Master assisted him in preparing the shell for the coffin, Yiian (then) got up on the wood, and said, ‘It is long since I sang to anything;’ and (with this he struck the wood), singing :—

‘It is marked like a wild cat’s head;

It is(smooth) asa younglady’s handwhich you hold.’
The Master, however, made as if he did not hear,
and passed by him.

1 The whole narrative here is doubted. See the Shih, I. iii.
Ode 10. 4. The reading of the poem, but not the meaning, is
different from the text. The application is far-fetched .

* The time was one of great disorder; there may have been reasons for the violations of propriety, which we do not know.

SECT, Il, PT. WI. THE THAN KUNG. 199

The disciples who were with him said, ‘Can you not have done with him ?’ ‘I have heard,’ was the reply, ‘that relations should not forget their relationship, nor old acquaintances their friendship *.’

SECT, Il, PT. WI. THE THAN KUNG. 199

25. Kao WAan-jze and Shi-yii were looking about them at the Nine Plains *, when W&n-jze said, ‘If these dead could arise, with whom would I associate myself?’ Shd-yit asked, ‘Would it be with Yang Kha-fa*?’ ‘He managed by his course,’ was the reply, ‘to concentrate in himself all the power of 3in, and yet he did not die a natural death. His wisdom does not deserve to be commended.’

‘Would it be with uncle Fan‘?’ Wa&n-jze said, ‘When he saw gain in prospect, he did not think of his ruler; his virtue does not deserve to be commended‘. I think I would follow Wd-3ze of Sui’, While seeking the advantage of his ruler, he did not furget himself; and while consulting for his own advantage, he was not forgetful of his friends.’

The people of 3in thought that W4&n-jze knew men. He carried himself in a retiring way, as if he could not bear even his clothes. His speech

1 We have another instance of Confucius’s relations with Yiian Zang in the Analects, XIV, 46. He was evidently ‘queer,’ with a sort of craze. It gives one a new idea of Confucius to find his interest in, and kindly feeling for, such a man.

* See paragraph 1g and note.

* Master of duke Hsiang s.c. 627-621, and an important minister afterwards.

“ See in paragraph 19, Part i. But scant measure is dealt Lere to ‘uncle Fan.’

5 WA-j3ze of Sui had an eventful life, and played an important part in the affairs of 3in and ‘Ain in his time. See a fine testimony to him in the 30 Awan, under B.c. 546.

200 THE Li xt. BK. Il.

was low and stuttering, as if he could not get his words out. The officers whom he advanced to responsible charges in the depositories of 3in were more than seventy. During his life, he had no contentions with any of them about gain, and when dying he required nothing from them for his sons.

26. Sha-éung Phi instructed (his son) Jze-lid (in the rules of ceremony); and when he died, 3zelid’s wife, who was a plain, blunt woman, wore for him the one year’s mourning and the headband with its two ends tied together. (Phi’s brother), Sho-kung kien spoke to 3ze-lid about it, and requested that she should wear the three months mourning and the simple headband; saying, ‘ Formerly, when I was mourning for my aunts and sisters, I wore this mourning, and no one forbade it.’ When he withdrew, however, (3ze-lit}) made his wife wear the three months’ mourning and the simple headband ?.

27. There was a man of Kang, who did not go into mourning on the death of his elder brother. Hearing, however, that 3ze-k4o was about to become governor of the city, he forthwith did so. The people of A#&ng said, ‘The silkworm spins

1 Shfi-tung Phi was the first of a branch of the Sh(-sun clan, descended from the ruling house of LQ. The object of the paragraph seems to be to show, that 3ze-lifi’s wife, though a plain simple woman, was taught what to do, by her native feeling and sense, in a matter of ceremony, more correctly than the two gentlemen, mere men of the world, her husband and his uncle. The paragraph, however, is not skilfully constructed, nor quite clear. K¥'ng Hstian thought that 3ze-lid was Phi’s son, which, the X/ien-lung editors say, some think a mistake, They do not give definitely their own opinion,

SECT. Il. PT. III. THE THAN KUNG. 201 its cocoons, but the crab supplies the box for them; the bee has its cap, but the cicada supplies the strings for it. His elder brother died, but it was 3ze-k4o who made the mourning for him?’

28. When Yo Kang, 3ze-kun’s mother, died, he was five days without eating. He then said, ‘I am sorry for it. Since in the case of my mother's death, I could not eat according to my feelings, on what occasion shall I be able to do so?’

29. In a year of drought duke Mf? called to him Hsien-jze, and asked him about it. ‘Heaven,’ said he, ‘has not sent down rain for a long time. I wish to expose a deformed person in the sun (to move its pity), what do you say to my doing so?’ ‘Heaven, indeed,’ was the reply, ‘does not send down rain; but would it not be an improper act of cruelty, on that account to expose the diseased son of some one in the sun ?’

‘Well then,’ (said the duke), ‘I wish to expose in the sun a witch; what do you say to that?’ Hsien-jze said, ‘ Heaven, indeed, does not send down rain; but would it not be wide of the mark to hope anything from (the suffering of) a foolish woman, and by means of that to seek for rain ®?’

1 The 3ze-kdo here was the same as Kfo Ki; see the note on paragraph 4. The incident here shows the influence of his well-known character. He is the crab whose shell forms a box for the cocoons, and the cicada whose antennae form the strings for the cap.

* «Duke MQ and Hsien-jze ;’ see Section I. Part iii. 5.

* In the 30 Awan, under s.c. 639, duke Hst of LQ makes a proposal about exposing a deformed person and a witch like that which is recorded here. Nothing is said, however, about changing the site of the market. Reference is made, however, to that

202 THE Lf xf.

‘What do you say then to my moving the marketplace elsewhere?’ The answer was, ‘When the son of Heaven dies, the market is held in the lanes for seven days; and it is held in them for three days, when the ruler of a state dies. It will perhaps be a proper measure to move it there on account of the present distress.’

It will perhaps be a proper measure to move it there on account of the present distress.’

30. Confucius said, ‘The people of Wei, in burying husband and wife together (in the same grave and shell), leave a space between the coffins. The people of Ld, in doing the same, place them together ; —which is the better way.

APPENDIX TO BOOK II.

THE reader will have been struck by the many references in the Than Kung to the degrees and dress of mourning; and no other subject occupies so prominent a place in many of the books of the Li Xi that follow. It is thought well, therefore, to introduce here, by way of appendix to it, the following passage from a very valuable paper on ‘ Marriage, Affinity, and Inheritance in China,’ contributed, on February 8th, 1853, to the China Branch of the Royal Asiatic Society, by Mr. W. H. Medhurst, jun., now Sir Walter H. Medhurst. The information and subjoined illustrative tables were taken by him mainly from the Ritual and Penal Code of China, a preliminary chapter of which is devoted to the subject of ‘The Dress of Mourning :’— .

‘ The ideas of the Chinese as to nearness of kin, whether by practice in a work of Tung Aung-shu (second century, B.c.), of which Wang Th4o ventures to give a geomantic explanation. The narrative in the text is probably taken from the 30 Awan, the compiler having forgotten the time and parties in the earlier account.

p. 203

blood or marriage, differ widely from our own. They divide relationships into two classes, Néi &Ain (Ay ¥4) and Wai yin (Xp |), terms analogous to our “ consanguinity” and “affinity,” but conveying, nevertheless, other associations than those which we attach to these words. The former (Néi &hin) comprehends all kindred derived from common stock with the individual, but only by descent through the male line; the latter (W4i yin) includes what the Chinese designate ma tang (PF (hi), A4i tang (= he), and nii tang (2 ta), three terms best translated, perhaps, by “mother's kin,” “wife’s kin,” and “daughter’s kin,” and understood by them to mean a mother’s relatives, relatives of females received into one’s kindred by marriage, and members of families into which one’s kinswomen marry. Thus, for example, a first cousin twice removed, lineally descended from the same great-greatgrandfather through the male line, is a néi-khin relative ; but a mother’s parents, wife’s sister, and a sister's husband or child, are all equally wAi-yin kindred. The principle on which the distinction is drawn appears to be, that a woman alienates herself from her own kin on marriage, and becomes a part of the stock on which she is grafted; and it will be necessary to keep this printiple distinctly in mind in perusing any further remarks that may be made, as otherwise it will be found impossible to reconcile the many apparent contradictions in the theory and practice of the Chinese Code.

‘The indication of the prohibited degrees (in marriage) depends then upon a peculiar genealogical disposition of the several members of a family with respect to the mourning worn for deceased relatives ; and this I shall now proceed to explain. The Ritual prescribes five different kinds of mourning, called wo fd (i. Jif), to be worn for all relatives within a definite proximity of degree, graduating the character of the habit in proportion to the nearness of kin. These habits are designated by certain names, which by a species of metonymy come to be

204 THE Lf xt.

applied to the relationships themselves, and are used somewhat as we apply the terms “1st degree,” “2nd degree,” and so on; and plans, similar to our genealogical tables, are laid down, showing the specific habit suitable for each kinsman. The principal one of these tables, that for a married or unmarried man, comprises cousins twice removed, that is, derived by lineal descent from a common gteat-great-grandfather, that ancestor himself, and all relatives included within the two lines of descent from him to them ; below the individual, it comprehends his own descendants (in the male line) as far as great-great-grandchildren, his brother’s as far as great-grandchildren, his cousin’s as far as grandchildren, and the children of his cousin once removed. In this table néi-é/in relationships will alone be found; mourning is worn for very few of the w4i-yin, and these, though actually, that is, in our eyes, ties of consanguinity, and deserving far more consideration than many for which a deeper habit is prescribed, are classed among the very lowest degrees of mourning.

‘Six tables are given in the Ritual to which the five habits are common; they prescribe the mourning to be worn by ist, A man for his kinsmen and kinswomen ; and, A wife for her husband’s kinsfolk ;

3rd, A married female for her own kinsfolk ;
4th, A man for his mother’s kinsfolk ;

5th, A man for his wife’s kinsfolk ;

6th, A concubine for her master’s kinsfolk.

‘A seventh table is given, exhibiting the mourning to be worn for step-fathers and fathers by adoption, and for stepand foster-mothers, &c.; but I have not thought it necessary to encumber my paper by wandering into so remote a portion of the field.

‘To render these details more easily comprehensible, I shall class the relationships in each table under their appropriate degrees of mourning, and leave the reader to examine the tables at his leisure. It need only be bornep. 205 in mind, that, excepting where otherwise specified, the relationship indicated is male, and only by descent through the male line, as, for example, that by “cousin” a father’s brother’s son alone is meant, and not a father’s sister’s son or daughter.

‘The five kinds of mourning, the names of which serve, as has been said, to indicate the degrees of relationship to which they belong, are :—

‘The five kinds of mourning, the names of which serve, as has been said, to indicate the degrees of relationship to which they belong, are :— ist, Kan-jui (if ¥), nominally worn for three years, really for twenty-seven months ;

and, 3ze-jui (9 YF), worn for one year, for five months, or for three months ;

3rd, Ta-kung (FE Fp), worn for nine months ;

4th, Hsido-kung (Jy J), worn for five months ;

5th, Sze-m4 (4 JpK), worn for three months.

‘The character of each habit, and the relatives for whom it is worn, are prescribed as follows :—

‘1st, Kan-jui indicates relationships of the first degree. The prescribed habit for it is composed of the coarsest hempen fabric, and left unhemmed at the borders. It is worn :—

‘By a man, for his parents; by a wife, for her husband, and husband’s parents; and by a concubine, for her master.

‘and, 3ze-jui indicates relationships of the second degree. The prescribed habit for it is composed of coarse hempen fabric, with hemmed borders. It is worn for one year :—

‘By a man, for his grandparents; uncle; uncle’s wife; spinster aunt; brother ; spinster sister; wife; son (of wife or concubine); daughter-in-law (wife of first-born); nephew; spinster niece ; grandson (first-born son of first-born); by a wife, for her husband’s nephew, and husband’s spinster niece ; by a married woman, for her parents, and grandparents ; and by a concubine, for her master’s wife ; her master’s parents; her master’s sons (by wife or other concubine), and for sons. It is worn for five months :—

206 THE Li xt,

‘By a man, for his great-grandparents; and by a married woman, for her great-grandparents. It is worn for three months :—

‘ By a man, for his great-great-grandparents ; and by a married woman, for her great-great-grandparents.

‘3rd, TA-kung indicates relationships of the third degree. The prescribed habit for it is composed of coarse cotton fabric’, It is worn :—

‘By a man, for his married aunt ; married sister ; brother's wife ; first cousin; spinster first cousin; daughter-in-law (wife of a younger son, or of a son of a concubine); nephew’s wife; married niece; and grandson (son of a younger son, or of a concubine’s son); _ by a wife, for her husband’s grandparents; husband’s uncle; husband’s daughter-in-law (wife of a younger son, or of a concubine’s son) ; husband’s nephew’s wife ; husband's married niece; and grandson; by a married woman, for her uncle; uncle’s wife; spinster aunt; brother; sister; nephew ; spinster niece; and by a concubine, for her grandson.

‘4th, Hsido-kung indicates relationships of the fourth degree. The habit prescribed for it is composed of rather coarse cotton fabric. It is worn :—

‘By a man, for his grand-uncle; grand-uncle’s wife; spinster grand-aunt; father’s first cousin; father’s first cousin’s wife; father’s spinster first cousin ; married female first cousin ; first cousin once removed; spinster female first cousin once removed ; second cousin; spinster female second cousin; grand-daughter-in-law (wife of first-born of first-born son); grand-nephew; spinster grand -niece; mother’s parents; mother’s brother; mother’s

1 Jn the very brief account of this preliminary chapter in the Penal Code, given by Sir George Staunton, in his translation of the Code (page Ixxv), he gives for the material ‘coarse’ linen cloth. The Chinese character is simply ‘cloth.’ I suppose the material originally was linen; but since the use of cotton, both of native and foreign manufacture, has increased in China, it is often substituted for linen. I have seen some moumers wearing linen, and others wearing cotton.

p. 207

sister!; by a wife, for her husband’s aunt; husband's brother ; husband’s brother’s wife ; husband’s sister; husband’s second cousin; spinster female second cousin of husband; husband’s grand-nephew; and spinster grandniece of husband; by a married woman, for her spinster aunt; married sister; first cousin; and married niece ; and by a concubine, for her master’s grandparents.

‘5th, Sze-m4 indicates relationships of the fifth degree.
The prescribed dress for it is composed of. rather -fine
cotton cloth. It is worn :—

‘By a man, for his great-grand-uncle; great-granduncle’s wife; spinster great-grand-aunt; married grandaunt ; grandfather’s first cousin ; grandfather’s first cousin’s wife; spinster first cousin of grandfather; married female first cousin of father; father’s first cousin once removed ; wife of father’s first cousin once removed ; father’s spinster first cousin once removed; first cousin’s wife; married female first cousin-once removed; first cousin twice removed; spinster first cousin twice removed; married female second cousin ; second cousin once removed; spinster second cousin once removed ; grand-daughter-in-law (wife of son of a younger son, or of son of a concubine) ; grand-nephew’s wife; married grand-niece ; third cousin ; spinster third cousin; great-grandson; great-grand-nephew; spinster great-grand-niece ; great-great-grandson; aunt’s son; mother’s brother’s son; mother’s sister’s son; wife’s parents; son-in-law; daughter’s child: by a wife, for her husband’s great-great-grand-parents; husband’s great-grand-parents; husband’s grand-uncle ; husband’s spinster grand-aunt; father-in-law’s first cousin ; father-in-law’s first cousin’s wife; spinster first cousin of father-in-law; female first cousin of husband; husband’s second cousin’s wife; married female second cousin of husband; husband’s second cousin once removed ; husband’s

1 These names and others farther on, printed with spaced letters, all belong to the W 4i-yin relationships.

208 THE Lf xt.

spinster second cousin once removed ; grand-daughter-inlaw (wife of own or a concubine’s grandson); husband’s grand-nephew’s wife ; husband’s married grand-niece; husband’s third cousin; spinster third cousin of husband; greatgrandson ; great-grand-daughter-in-law ; husband’s greatgrand-nephew ; spinster great-grand-niece of husband ; and great-great-grandson : and by a married woman, for her grand-uncle; spinster grand-aunt ; father’s first cousin ; spinster first cousin of father; spinster first cousin ; second cousin ; spinster second cousin.’

Mourning worn by a Man for his Kinsmen and Kinswomen.

TABLE No.1,

Grand-father’s st Cousin,

(female.)

Married.

Single.

Father's Ist Cousin once Father's Ist Cousin.
removed (female,) * (female)
Married. Single Married, Single.
ee
Lat Cousin twice let Cousin once Courin (female.
(female.) female.) Ie Conte ’
Married, Single. Married. Single. Married, Single

Married.

—— = Sed Cousin (female) younger or Soaaiel _ inferior - ew Grand-sons. teoflert . Married. Single, Married. Single ie Ry | = Great-grand-micee. ie Oreat-grand-son's Wife. a Married. Single. | = Great-grand-von's Son's Wifes Orey |

' Googte nd-father. (6 months.)

Grand-father.
(1 year.)

Great-grand-uncle and Wife.

@rand-unele and Wife.

1 year.)

Deate, and m ife.

Brother.
(1 year.)

Wife of iEldest Sow
eldest Son of Wife.
(1 year.) (1 year.)

Wepnews

Nephew.
(1 year.)

Eldest
Wife of neh

tides eldest we Son's eldest wife. (1 year.)

Srd 4th Degree. Degree. 9 months. 5 months. 5th Ne Degree. Mourning. 3 months. Grandfather's Let Cousin and Wife. | Father's 1st Cousin Father's \st Cousin once | and Wife. removed, and Wife. ———————— at Cousin’ Let Cows Wife of \at let Cousin Wife of ist lst Cousin at te he: Cousin onde once Cousin treice twtee removed. removed. removed. removed. d Coustw'e P Wife of Ind tnd Cousin ~ Wife. a si Cousin once omce rem removed.

8rd Cousin,

Esa

Oreat-grand-rom.

sic gre znd

Great-grand-aon's Son.

TABLE No. 2.
Mourning worn by a Wife for her Husband's Kinsfolk.

Husband's Oreat-great- & grand-mother.

Husbend’s Great-grandmother.

— <E [=] a

Father-in-lew's let Cousin.
(female.)

Auabands let Cousin,
(feraaie.)

Husband's Ind Cousin
rem wed (fomale.) me Hetbend e214 Comte
Merviet. Stagle. Married. Single.
Huaband’s 3rd Cousin.
(female. )

Married, Single,

Husband's Oreat-grend-nicce.

Married. Shugle,

Husband's Great-greatgrend father.

Husbead's Grend- Sather.

Husband's Grand-unele.

Fetheriniaw.

Husbands Uncle.

Father-intaw's lat Cousin and Hin.

Brother-in-taw and Wife.

Husband's let Cousin

and Wife.
Beshead’s
Yad Comsin’e Hestend's Husbands Ind Cousin
Sad Cousin. once removed.

Husband's 3rd Cousin.

Oreat-grend-son.

Husbond's Great.grandnephew.

Fetheriniaw.

Husbands Uncle.

Father-intaw's lat Cousin and Hin.

Brother-in-taw and Wife.

Husband's let Cousin

and Wife.
Beshead’s
Yad Comsin’e Hestend's Husbands Ind Cousin
Sad Cousin. once removed.

Husband's 3rd Cousin.

Oreat-grend-son.

Husbond's Great.grandnephew.

Orest-grand-son's Son.

TABLE No. 8.
Mourning worn by a married Female

Jor her own Kinafolk.
@ meathat
gi
Orand-cunt.
(1 year.)
Merrit. || Single.
Fathers let Comin, Aunt.
(tomale.)
(1 year.) Onde ond We. Father's Vt Cousin,
Aterried. || Single.
—$—$—$—$—$———
|)
let Constn (female). Slater.
SELF. Brother. 1st Couto
Married. Stage,
nd Consin (fomele). Mies,
Ind Cousin.

‘ seaeq pequsen; ave ony
ony pes fpedend yk ore wpe qemen, og iq
SPAROTeL Jou qSneqy ‘nee-peRip PUL ueg tag ereqEg——siey

“Nee pUNsA 1 INE tenes

MOT PURLD SEIS SANT “weg Cua ok tee ra Ded

(core) (-orwanay) tyeneg wr caer fo wag rmeg Bao SAU “H1ES ‘wre ome 8a wyeneg WI SaeuR NT P weg

“ST CATO open (anu came sasyen spuaund-pwman 820070 7T

“mofay esomon ny sof uDpy D Ng us0R Buyutno}y
PON TIAVL

TABLE No. 6. Mourning worn by a Man for his Wife's Kinsfolk. Wer Crand-perents. We Fathers Hater. Fatherintow, Metherin-tow. Wea Fother’s Brother. SHLF. Wifes Sate. Wes Brother and Wife. Wife Mether’s Parents. Senin-low. Wes Seter’s Sen. Deughter’s Child. Wifes Brother's Sen, Ners.—Sen-tn-lnw, ond Grand-children and Greot-grand-children by Daughter and Grand-deaghter, are not Wife's relations, but are included herman.

TABLE No. 6.
Mourning worn by a Concubine for her Mother's Ktmsfolk.

Grend-parents of Lord.

Rideet Son of ddet Son of Lord.

Stone of younger end inferter Sons.

BOOK III. THE ROYAL REGULATIONS}

Section I.

t. According to the regulations of emolument and rank framed by the kings, there were the duke ; the marquis; the earl; the count; and the baron* :—in all, five gradations (of rank). There were (also), in the feudal states, Great officers® of the highest grade,—the ministers ; and Great officers of the lowest grade; officers of the highest, the middle, and the lowest grades :— in all, five gradations (of office).

2. The territory of the son of Heaven amounted to 1000 lf square; that of a duke or marquis to 500 It square; that of an earl to 70 11 square; and that of a count or baron to 50lf square‘. (Lords) who could not number 50 If square, were not

' See the Introduction, chapter iii, pages 18-20.

* Most sinologists have adopted these names for the Chinese terms. Callery says, ‘Les ducs, les marquis, les comtes, les vicomtes, et les barons.’ See the note on Mencius, V, i, 2, 3, for the meaning given to the different terms.

3 « Great officers’ are in Chinese T4 FQ, ‘Great Sustainers.’ The character f( (X%) is different from that for ‘ officer,’ which follows. The latter is called shih (-f-), often translated ‘scholar,’ and is ‘the designation of one having a special charge.’ Callery generally retains the Chinese name T4 Fj, which I have not liked to do.

‘ A If is made up of 360 paces. At present 27-8 li=10 English miles, and one geographical Ii= 1458-53 English feet. The territories were not squares, but when properly measured, ‘ taking the length with the breadth, were equal to so many If square. The Chinese term rendered ‘territory’ is here (ff), meaning ‘ fields ;’ but it is not to be supposed that that term merely denotes ‘ ground that could be cultivated,’ as some of the commentators maintain.

(27) P

210 THE Lf xt. BK. II.

admitted directly to (the audiences of) the son of Heaven. Their territories were called ‘attached,’ being joined to those of one of the other princes.

3. The territory assigned to each of the ducal’ ministers of the son of Heaven was equal to that of a duke or marquis; that of each of his high ministers was equal to that of an earl; that of his Great officers to the territory of a count or baron; and that of his officers of the chief grade to an attached territory.

4. According to the regulations, the fields of the husbandmen were in portions of a hundred acres’. According to the different qualities of those acres, when they were of the highest quality, a farmer supported nine individuals; where they were of the next, eight; and so on, seven, six, and five. The pay of the common people, who were employed in government offices®, was regulated in harmony with these distinctions among the husbandmen.

5. The officers of the lowest grade in the feudal states had an emolument equal to that of the husbandmen whose fields were of the highest quality ; equal to what they would have made by tilling the fields. Those of the middle grade had double that of the lowest grade; and those of the highest grade double that of the middle. A Great officer of the lowest grade had double that of an officer of the highest. A high minister had four times that of

1 The m4u is much less than an English acre, measuring only
733% Square yards. An English acre is rather more than 6 m4u.

* But held their appointments only from the Head of their department, and were removable by him at pleasure, having no commission from the king, or from the ruler of the state in which they were.

SECT. I. THE ROYAL REGULATIONS. 211