The Lî Kî, Books XI–XLVI — Sacred Books of China Part IV, SBE Vol. 28 (trans. James Legge, 1885)

The gem is the scholar’s virtue,— his character and capacities. pd2

404 THE xf xt. BK, XXXVIII.

ready for action:—such are his preparations and precautions for the future. _ 6, ‘The scholar does not consider gold and jade to be precious treasures, but leal-heartedness and good faith ; he does not desire lands and territory, but considers the establishment of righteousness as his domain; he does not desire a great accumulation of wealth, but looks on many accomplishments as his riches ; it is difficult to win him, but easy to pay him; itis easy to pay him, but difficult to retain him. As he will not show himself when the time is not proper for him to do so, is it not difficult to win him ? As he will have no fellowship with what is not righteous, is it not difficult to retain him? As he must first do the work, and then take the pay, is it not easy to pay him?—such are the conditions of his close association with others.

7. ‘Though there may be offered to the scholar ' valuable articles and wealth, and though it be tried to enervate him with delights and pleasures, he sees those advantages without doing anything contrary to his sense of righteousness; though a multitude may attempt to force him (from his standpoint), and his way be stopped by force of arms, he will look death in the face without changing the principles (which) he maintains ; (he would face) birds and beasts of prey with their talons and wings, without regard to their fierceness; he would undertake to raise the heaviest tripod, without regard to his strength; he has no occasion to regret what he has done in the past, nor to make preparations for what may come to him in the future; he does not repeat any error of speech; any rumours against -him he does not pursue up to their source; he does not allow hisp. 405 dignity to be interrupted; he does not dread to practise (beforehand) the counsels (which he gives):— such are the things in which he stands out and apart from other men.

8. (‘With the scholar friendly relations may be cultivated, but no attempt must be made to constrain him ; near association with him can be sought, but cannot be forced on him; he may be killed, but he cannot be disgraced if in his dwelling he will not be extravagant ; in his eating and drinking he will not be luxurious ; he may be gently admonished of his errors and failings, but he should not have them enumerated to him to his face :—such is his boldness and determination.

9g. ‘The scholar considers leal-heartedness and Y~ — good faith to be his coat-of-mail and helmet; propriety and righteousness to be his shield and buckler ; he walks along, bearing aloft over his head benevolence; he dwells, holding righteousness in his arms before him ; the government may be violently oppressive, but he does not change his course :— such is the way in which he maintains himself.

_ 10. ‘The scholar may have a house in (only) a mAu of ground,—a (poor) dwelling each of whose (surrounding) walls is (only) ten paces long, with an outer door of thorns and bamboos, and openings in the wall, long and pointed; within, the inner door stopped up by brushwood, and little round windows like the mouth of a jar’; the inmates may have to

1 This is a picture of squalid poverty, in which it is not easy to understand all the details without a discussion of the force of the Chinese characters, on which it is impossible to enter here. With all the discussion which they have received from the critics, there are still difficulties in interpreting the paragraph,

406 THE Li xf." BK. XXXVILI.

exchange garments when they go out; they may have to make one day's food serve for two days; if the ruler respond to him, he does not dare to have any hesitation (in accepting office); if he do not respond, he does not have recourse to flattery :— such is he in the matter of taking office, (however small).

11. ‘The scholar lives and has his associations with men of the present day, but the men of antiquity are the subjects of his study. Following their (principles and example) in the present age, he will become a pattern in future ages. If it should be that his own age does not understand and encourage him, that those above him do not bring him, and those below him do not push him, forward, or even that calumniators and flatterers band together to put him in danger, his person may be placed in peril, but his aim cannot be taken from him. Though danger may threaten him in his undertakings and wherever he is, he will still pursue his aim, and never forget the afflictions of the people, (which he would relieve):—such is the anxiety which he cherishes.

_. 142, ‘The scholar learns extensively, but never allows his researches to come to an end; he does what he does with all his might, but is never weary; he may be living unnoticed, but does not give way to licentiousness ; he may be having free course in his acknowledged position, but is not hampered (by it) ; in his practice of ceremonial usages he shows the value which he sets on a natural ease; in the excellence of his leal-heartedness and good faith, he acts under the law of a benignant playfulness ; he shows his fond regard for men of virtue and ability, and yet

BK. XXXVIII. z0 HSING. 407

is forbearing and kind to all; he (is like a potter who) breaks his square (mould), and his tiles are found to fit together :—such is the largeness and generosity of his spirit.

XXXVIII. z0 HSING. 407 is forbearing and kind to all; he (is like a potter who) breaks his square (mould), and his tiles are found to fit together :—such is the largeness and generosity of his spirit.

- 13. ‘The scholar recommends members of his own family (to public employment), without shrinking from doing so, because of their kinship, and proposes others beyond it, without regard to their being at enmity with him ; he estimates men’s merits, and takes into consideration all their services, selecting those of virtue and ability, and putting them forward, without expecting any recompense from them ; the ruler thus gets what he wishes, and if benefit results to the state, the scholar does not seek riches or honours for himself :—such is he in promoting the employment of the worthy and bringing forward the able.

14. ‘The scholar when he hears what is good, tells it to (his friends), and when he sees what is good, shows it to them; in the view of rank and position, he gives the precedence to them over himself; if they encounter calamities and hardships, he is prepared to die with them; if they are long (in getting advancement), he waits for them; if they are far off, he brings them together with himself :— such is he in the employment and promotion of his friends.

15. ‘ The scholar keeps his person free from stain, and continually bathes (and refreshes) his virtue; he sets forth what he has to say (to his superior by way of admonition), but remains himself in the back-ground, trying thus quietly to correct him; if his superior do not acknowledge (his advice), he more proudly and clearly makes his views known, but still does

408 THE Lf xi. BK, XXXVIII.

not press them urgently; he does not go among those who are low to make himself out to be high, nor place himself among those who have little (wisdom) to make himself out to have much; in a time of good government, he does not think little (of what he himself can do); in a time of disorder, he does not allow his course to be obstructed; he does not (hastily) agree with those who think like himself, nor condemn those who think differently :—so does he stand out alone among others and take his own solitary course.

16. ‘ The scholar sometimes will not take the high office of being a minister of the son of Heaven, nor the lower office of serving the prince of a state; he is watchful over himself in his retirement, and values a generous enlargement of mind, while at the same time he is bold and resolute in his intercourse with others; he learns extensively that he may know whatever should be done; he makes himself acquainted with elegant accomplishments, and thus smoothes and polishes all his corners and angles; although the offer were made to share a state with him, it would be no more to him than the small weights of a balance; he will not take a ministry, he will not take an office :—such are the rules and conduct he prescribes to himself.

17. ‘ The scholar has those with whom he agrees in aim, and pursues the same objects, with whom he cultivates the same course, and that by the same methods; when they stand on the same level with him, he rejoices in them; if their standing be below his, he does not tire of them; if for long he has not seen them, and hears rumours to their prejudice, he does not believe them; his actions are rooted in

BK, XXXVIII. z6 HSING. 409

correctness, and his standing is in what is right!; if they proceed in the same direction with him, he goes forward with them, if not in the same direction, he withdraws from them :—so is he in his intercourse with his friends.

18. ‘Gentleness and goodness are the roots of humanity ; respect and attention are the ground on which it stands; generosity and large-mindedness are the manifestation of it; humility and courtesy are the ability of it; the rules of ceremony are the demonstration of it; speech is the ornament of it ; singing and music are the harmony of it; sharing and distribution are the giving of it. The scholar possesses all these qualities in union and has them, and still he will not venture to claim a perfect humanity on account of them :—such is the honour (he feels for its ideal), and the humility (with which) he declines it (for himself).

19. ‘The scholar is not cast down, or cut from his root, by poverty and mean condition; he is not elated or exhausted by riches and noble condition ; he feels no disgrace that rulers and kings (may try to inflict); he is above the bonds that elders and superiors (may try to impose) ; and superior officers cannot distress him. Hence he is styled a scholar. Those to whom the multitude now-a-days give that name have no title to it, and they constantly employ it to one another as a term of reproach.’

When Confucius came (from his wanderings to LA) to his own house, duke Ai gave him a (public) lodging. When the duke heard these words, he became more sincere in his speech, and more

1 T suspect there is here some error in the text.

410 THE Li xf. BK. XXXVIII.

righteous in his conduct. He said, ‘To the end of my days I will not presume to make a.jest of the name of scholar?.’

1 It is doubtful whether any of this paragraph should be ascribed to Confucius, even in the sense in which we receive the preceding paragraphs as from him. Evidently the latter half of it is a note by the compiler to show the effect which the long discourse had on duke Ai,

BOOK XXXIX. TA HSIO
OR

THE GREAT LEARNING’.

1. What the Great Learning teaches, is to illustrate illustrious virtue; to love the people?; and to rest in the highest excellence.

The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In that repose there will be careful deliberation, and that deliberation will be followed by the attainment (of the desired end).

To that calmness there will succeed a tranquil repose. In that repose there will be careful deliberation, and that deliberation will be followed by the attainment (of the desired end).

Things have their root and their branches; affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught (in the Great Learning).

2. The ancients who wished’ to illustrate illustrious virtue throughout the kingdom, first ordered well their states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they

1 See the introductory notice, vol. xxvii, pp. 53, 54+

* The text of the TA Hsio, since the labours of KG Hst upon it, reads here—‘to renovate,’ instead of ‘to love,’ the people. adopted the alteration from Po-shun, called also Ming-téo, one of his ‘masters,’ the two brothers Aang ; but there is really no authority for it.

412 THE Lf xt. BK. XXXIX.

first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.

3. The extension of knowledge is by the investigation of things?

4. Things being investigated, their knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their | families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy.

From the son of Heaven down to the multitudes of the people, all considered the cultivation of the person to be the root (of everything besides). It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and at the same time what was of slight importance has been greatly cared for 2,

' There is great difficulty in determining the meaning of this short sentence. What Xang and Khung Ying-t4 say on it is unsatisfactory. A introduces a long paragraph explaining it from his master A’AAng ;—see Chinese Classics, vol. i, pp. 229, 239.

* Here ends the first chapter of the Book according to the arrangement of XQ Hsi. He says that it is ‘the words of Confucius, handed down by 3&ng-jze,’ all the rest being the commentary of 3%ng-3ze, recorded by his disciples. The sentiments in this chapter are not unworthy of Confucius; but there is no

p. 413

This is called ‘knowing the root,’ this is called
‘the perfection of knowledge.’

The sentiments in this chapter are not unworthy of Confucius; but there is no

p. 413

This is called ‘knowing the root,’ this is called
‘the perfection of knowledge.’

5. What is called ‘making the thoughts sincere’ is the allowing no self-deception ;—as when we hate a bad smell and love what is beautiful, naturally and without constraint. Therefore the superior man must be watchful over himself when he is alone. There is no evil to which the small man, dwelling retired, will not proceed; but when he sees a superior man, he tries to disguise himself, concealing his evil, and displaying what is good. The _ other beholds him as if he saw his heart and reins ;— of what use (is his disguise) ? This is an instance of the saying, ‘What truly is within will be manifested without.’ Therefore the superior man must be watchful over himself when he is alone.

6. 3%ng-yze said, ‘What ten eyes behold, what ten hands point to, is to be regarded with reverence’. (As) riches adorn a house, so virtue adorns the person. When the mind becomes enlarged, the body appears at ease. Therefore the superior man is sure to make his thoughts sincere.

7. It is said in the Book of Poetry (I, v, ode 1, 1),

‘How rich the clumps of green bamboo,
Around each cove of KAi!

evidence that they really proceeded from him, nor of the other assertions of Kf. See what is said on the subject in the introductory notice.

1 This saying is from 3&ng-3ze ; but standing as it does alone and apart, it gives no sanction to the view that the first chapter was handed down by him, or the rest of the Book compiled by his disciples. Rather, the contrary. ‘The ten eyes and ten hands,’ says Lo Kung-fan, ‘ indicate all the spirits who know men’s inmost solitary thoughts.’

414 THE Lf xf. BK. XXXIX.

They lead my thoughts to our duke Wa ;—
Of winning grace is he!
As knife and file make smooth the bone,
As jade by chisel wrought and stone,
Is stamp upon him set.
Grave and of dignity serene;
With force of will as plainly seen ;
Accomplished, elegant in mien;
Him we can ne'er forget.’

(That expression), ‘as knife and file make smooth the bone,’ indicates the effect of learning. ‘Like jade by chisel wrought and stone’ indicates that of self-culture. ‘Grave and of dignity serene’ indicates the feeling of cautious reverence. ‘With force of will as plainly seen’ indicates an awe-inspiring deportment. (The lines), ‘Accomplished, elegant in mien, Him can we ne'er forget,’ indicate how when virtue is complete, and excellence extreme, the people cannot forget them. 8. It is said in the Book of Poetry (IV, i, ode 4),

‘The former kings in mind still bear,

What glory can with theirs compare?’ Superior men deem worthy whom they deemed worthy, and love whom they loved. The inferior people delight in what they delighted in, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten.

The inferior people delight in what they delighted in, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten.

g. It is said in the Announcement to the Prince of Khang (Shd, V, ix, 3), ‘ He was able to make his virtue illustrious.’ It is said in the Thai Ai4, ‘He kept his eyep. 415 continually on the bright requirements of Heaven’ (Sha, ITT, v, sect. 1, 2).

It is said in the Canon of the Ti (Y4o), ‘ He was able to make illustrious his lofty virtue’ (Sh, I, 2).

These (passages) all show how (those sovereigns) made themselves illustrious.

10. On the bathing-tub of Thang’, the following words were engraved, ‘If you can one day renovate yourself, do so from day to day. Yea, daily renovate yourself,

In the Announcement to the Prince of Khang it is said, ‘Stir up the new people’ (Shd, V, ix, 7).

In the Book of Poetry it is said (III, i, 1, 1),

‘The state of K4u had long been known;
Heaven’s will as new at last was shown.’
Therefore the superior man in everything uses his

utmost endeavours ?.

11. It is said in the Book of Poetry (IV, iii, 3),

‘A thousand It extends the king’s domain,
And there the people to repose are fain.’

And in another place (II, viii, 1),

‘Twitters fast the oriole

Where yonder bends the mound,
The happy little creature

Its resting-place has found.’

The Master said, ‘ Yes, it rests; it knows where

‘ A fact not elsewhere noted. But such inscriptions are still common in China.

* The repeated use of ‘new,’ ‘renovated,’ in this paragraph, is thought to justify the change of ‘loving the people,’ in paragraph 1, to ‘renovating the people ;’ but the object of the renovating here is not the people.

416 THE Li xf. BK. XXXIX.

to rest. Can one be a man, and yet not equal (in this respect) to this bird ?’ 12. It is said in the Book of Poetry (III, i, 1, 4),

‘Deep were WAn’s thoughts, sustained his ways;

And reverent in each resting-place.’

As a ruler, he rested in benevolence; as a minister, he rested in respect; as a son, he rested in filial piety; as a father, he rested in kindness ; in intercourse with his subjects, he rested in good faith.

13. The Master said, ‘In hearing litigations, I am like any other body.’ What is necessary is to cause the people to have no litigations, so that those who are devoid of truth shall find it impossible to carry out their speeches, and a great awe be struck into the minds of the people. .

14. This is called ‘ knowing the root?.’

.

14. This is called ‘ knowing the root?.’

15. What is meant by ‘The cultivation of the person depends on the rectifying of the mind’ (may be thus illustrated) :—If a man be under the influence of anger, his conduct will not be correct. The same will be the case, if he be under the influence of terror, or of fond regard, or of sorrow and distress. When the mind is not present, we look and do not see; we hear and do not understand ; we eat and do not know the taste of what we eat. This is what is meant by saying that ‘the cultivation of the person depends on the rectifying of the mind.’

16. What is meant by ‘The regulation of the family depends on the cultivation of the person’

1 It is certainly difficult to see how paragraphs 13, 14 stand where they do. Lo Xung-fan omits them.

BK. XXXIX. TA HSIo. 417

is this :—Men are partial where they feel affection and love; partial where they despise and dislike; partial where they stand in awe and with a feeling of respect ; partial where they feel sorrow and compassion ; partial where they are arrogant and rude. Thus it is that there are few men in the world who love and at the same time know the bad qualities (of the object of their love), or who hate and yet know the good qualities (of the object of their hatred). Hence it is said, in the common adage, ‘A man does not know the badness of his son; he does not know the richness of his growing corn.’ This is what is meant by saying, that ‘if his person be not cultivated, a man cannot regulate his family.’

17. What is meant by ‘In order to govern well his state, it is necessary first to regulate his family’ is this :—It is not possible for one to teach others while he cannot teach his own family. Therefore the superior man (who governs a state), without going beyond his family, completes the lessons for his state. There is filial piety ;—it has its application in the service of the ruler. There is brotherly obedience ;—it has its application in the service of elders. There is kindly gentleness;—it has its application in the employment of the multitudes. It is said in the Announcement to the Prince of Khang (Sha, V, ix, 9), ‘(Deal with the people), as if you were watching over an infant. If (a mother) be really anxious about it, though she may not hit (exactly the wants of her infant), she will not be far from doing so. There never has been (a girl) who learned (first) to bring up an infant that she might afterwards be married.

18. From the loving (example) of one family,

[28] Ee

418 THE Lf xf. BK. XXXIX.

a whole state may become loving, and from its courtesies, courteous, while from the ambition and perverseness of the One man, the whole state may be thrown into rebellious disorder ;—such is the nature of the influence. This is in accordance with the saying, ‘Affairs may be ruined by a single sentence ; a state may be settled by its One man.’

This is in accordance with the saying, ‘Affairs may be ruined by a single sentence ; a state may be settled by its One man.’

19. Y4o and Shun presided over the kingdom with benevolence, and the people followed them. Kieh and X4u did so with violence, and the people followed them. When the orders of a ruler are contrary to what he himself loves to practise the people do not follow him.

20. Therefore the ruler must have in himself the (good) qualities, and then he may require them in others ; if they are not in himself, he cannot require them in others. Never has there been a man who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them. ‘Thus we see how ‘the government of the state depends on the regulation of the family.’

21. In the Book of Poetry it is said (I, i, 6, 3),

‘Graceful and young the peach-tree stands,
Its foliage clustering green and full.
This bride to her new home repairs ;
Her household will attest her rule.’
Let the household be rightly ordered, and then the

people of the state may be taught. In another ode it is said (II, ii, 9, 3),

‘In concord with their brothers may they dwell!’

Let rulers dwell in concord with all their brethren,
and then they may teach the people of their states.
In a third ode it is said (I, xiv, 3, 3),

p. 419

‘His movements without fault or flaw beget Good order for his rule throughout the state.’ When the ruler as a father, a son, an elder brother or a younger, is a model for imitation, then the people imitate him. These (passages) show how ‘the government of a state depends on the regulation of the family.’

22. What is meant by ‘The making the whole kingdom peaceful and happy depends on the government of its states’ is this:—When the superiors behave to their aged as the aged should be behaved to, the people become filial; when they behave to their elders as elders should be behaved to, the people learn brotherly submission; when they treat compassionately the young and helpless, the people do the same. Thus the superior man has a principle with which, as with a measuring square, to regulate his course.

23. What a man dislikes in his superiors, let him not display in his treatment of his inferiors; and what he dislikes in his inferiors, let him not display in his service of his superiors: what he dislikes in those who are before him, let him not therewith precede those who are behind him; and what he dislikes in those who are behind him, let him not therewith follow those who are before him: what he dislikes to receive on the right, let him not bestow on the left ; and what he dislikes to receive on the left, let him not bestow on the right :—this is what is called ‘The Principle with which, as with a measuring square, to regulate one’s course.’

24. In the Book of Poetry it is said (II, ii, 7, 3),

‘To be rejoiced in are these noble men,

The parents of the people!’
Ee2

420 THE Lf gi. BK. XXXIX,

In the Book of Poetry it is said (II, ii, 7, 3),

‘To be rejoiced in are these noble men,

The parents of the people!’
Ee2

420 THE Lf gi. BK. XXXIX,

When (a ruler) loves what the people love, and hates what the people hate, then is he what is called ‘The Parent of the People.’ 25. In the Book of Poetry it is said (II, iv, 7, 1), ‘That southern hill, sublime, uprears its craggy height ; Such thou, Grand-master Yin, before the nation’s sight !’ Rulers of states should not neglect to be careful. If they deviate (to a selfish regard only for themselves), they will be counted a disgrace throughout the kingdom. 26. In the Book of Poetry it is said (III, i, 1, 6),

‘Ere Shang had lost the nation’s heart,
Its monarchs all with God had part

In sacrifice. From them we see

‘Tis hard to keep High Heaven's decree.’

This shows that by gaining the people, the state is gained ; and by losing the people, the state is lost.

Therefore the ruler should first be careful about his (own) virtue. Possessing virtue will give him the people. Possessing the people will give him the territory. Possessing the territory will give him its wealth. Possessing the wealth, he will have resources for expenditure.

Virtue is the root ; wealth is the branches. If he make the root his secondary object, and the branches his primary object, he will only quarrel with the people, and teach them rapine. Hence the accumulation of wealth is the way to scatter the people, and the distribution of his wealth is the way to collect the people. Hence (also), when his words go forth contrary to right, they will come back top. 421 him in the same way, and wealth got by improper ways will take its departure by the same.

27. Itissaid in the Announcement to the Prince of Khang (Sha, V, ix, 2, 3), ‘The decree (of Heaven) is not necessarily perpetual.’ That is, goodness obtains the decree, and the want of goodness loses it.

- 28. In a Book of Kd it is said', ‘The state of
Kht does not consider (such a toy) to be precious.
Its good men are what it considers to be precious.’

29. Fan, the maternal uncle (of duke WAn of 3in), said,‘ A fugitive (like you) should not account (that) to be precious. What he should consider precious is the affection due (even) to his (deceased) parent?’

30. It is said in the Speech of (duke Md of) Ain (Sha, V, xxx, 6, 7), ‘Let me have but one minister, plain and sincere, not possessed of other abilities, but with a simple, upright, and at the same time a generous, mind, regarding the talents of others as if they were his own; and when he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them (and employ them),—such a minister will be able to preserve my sons and grandsons, and other benefits (to the state) may well be expected from him. But if (it be his character), when he finds men of ability, to be

But if (it be his character), when he finds men of ability, to be

1 The narratives about KAfi, Section II, Article 5, in the ‘ Narratives of the States.’ The exact characters of the text are not found in the article, but they might easily arise from what we do find. An officer of Sin is asking Wang-sun Wei, an envoy from KAQ, about a famous girdle of that state. The envoy calls it a toy, and gives this answer.

* See vol. xxvii, page 165, paragraph 19.

422 THE Lf xf. BK. XXXIX.

jealous of them and hate them; and, when he finds accomplished and perspicacious men, to oppose them, and not allow their advancement, showing himself really not able to bear them,—such a man will not be able to protect my sons and grandsons, and black-haired people ; and may he not also be pronounced dangerous (to the state) ?’

31. It is only the truly virtuous man that can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell with him in the Middle states. This is in accordance with the saying, ‘It is only the truly virtuous man who can love others or can hate others.’

32. To see men of worth, and not be able to raise them to office ; to raise them to office, but not to do so quickly :—this is treating them with disrespect. To see bad men, and not to be able to remove them; to remove them, but not to do so to a distance :—this is weakness.

33. To love those whom men hate, and to hate those whom men love :—this is to outrage the natural feeling of men. Calamities are sure to come on him who does so.

34. Thus we see that the ruler has a great course to pursue. He must show entire self-devotion and sincerity to succeed, and by pride and extravagance he will fail.

35. There is a great course (also) for the production of wealth. Let the producers be many, and the consumers few. Let there be activity in the production, and economy in the expenditure. Then the wealth will always be sufficient.

36. The virtuous (ruler) uses his wealth so as top. 423 make himself more distinguished. The vicious ruler will accumulate wealth, even though it cost him his life.

37. Never has there been a case of the superior loving benevolence, and his inferiors not loving righteousness. Never has there been a case where (his inferiors) loved righteousness, and the business (of the superior) has not reached a happy issue. Never has there been a case where the wealth accumulated in the treasuries and arsenals (of such a ruler and people) did not continue to be his.

Never has there been a case where
(his inferiors) loved righteousness, and the business
(of the superior) has not reached a happy issue.
Never has there been a case where the wealth
accumulated in the treasuries and arsenals (of such
a ruler and people) did not continue to be his.

38. Mang Hsien-3ze! said, ‘He who keeps his team of horses* does not look after fowls and pigs. The family which has its stores of ice® does not keep cattle or sheep. The house which possesses a hundred chariots‘ should not keep a grasping minister to gather up all the taxes for it. Than have such a minister, it would be better to have one who would rob it of its revenues. This is in accordance with the saying, ‘In a state gain should not be considered prosperity ; its prosperity lies in righteousness.’

39. When he who presides over a state or a family makes his revenues his chief business, he must be under the influence of some small man. He may consider him to be good ; but when such a person is employed in the administration of a state

1 The worthy minister of LQ, mentioned in vol. xxvii, p. 154, et al.
His name was Xung-sun Mieh. Hsien was his posthumous title.

* An officer who has just attained to be a Great officer, and received from the ruler the carriage of distinction.

* To be used in sacrificing; but, we may suppose, for other uses as well.

‘ A dignitary, possessing an appanage.

424 THE Li xi. BK. XXXIX.

or family, calamities and injuries will befal it together; and though a good man (may take his place), he will not be able to remedy the evil. This illustrates (again) the saying, ‘ In a state gain should not be considered prosperity ; its prosperity should be sought in righteousness.’

BOOK XL. KWAN tf
‘OR

THE MEANING OF THE CEREMONY OF CAPPING‘.

This illustrates (again) the saying, ‘ In a state gain should not be considered prosperity ; its prosperity should be sought in righteousness.’

BOOK XL. KWAN tf
‘OR

THE MEANING OF THE CEREMONY OF CAPPING‘.

1. Generally speaking, that which makes man man is the meaning of his ceremonial usages. The first indications of that meaning appear in the correct arrangement of the bodily carriage, the harmonious adjustment of the countenance, and in the natural ordering of the speech. When the bodily carriage is well arranged, the countenance harmoniously adjusted, and speech naturally ordered, the meaning of the ceremonial usages becomes complete, and serves to render correct the relation between ruler and subject, to give expression to the affection between father and son, and to establish harmony between seniors and juniors. When the relation between ruler and subject is made correct, affection secured between father and son, and harmony shown between seniors and juniors, then the meaning of those usages is established. Hence after the capping has taken place, provision is made for every other article of dress. With the complete provision of the dress, the bodily carriage becomes (fully) correct, the harmonious expression of the countenance is made perfect, and the speech is all conformed to its purposes. \Hence it is said that in capping we have the first indications of (the meaning of the) ceremonial usages. It was on this account that the sage

1 See the introductory notice, vol. xxvii, pp. 54, 55.

426 THE Lf xt. BK. XL.

kings of antiquity made so much as they did of the capping.

2, Anciently, when about to proceed to the , ceremony of capping, they divined for the day by the stalks, and also for the guests (who should be present). In this way did they manifest the value which they attached to capping. Attaching such a value to it, they made the ceremony very important. They made the ceremony so important, showing how they considered it to lie at the foundation of the state’s (prosperity).

3. Hence (also) the capping took place at the top of the eastern steps, (appropriate to the use of the Master) ;—to show that the son would (in due time) take his place. (The father) handed him a (special) cup in the guests’ place. Three caps were used in the ceremony, each successive one more honourable, and giving the more importance to his coming of age. When the capping was over, he received the name of his maturity. So was it shown that he was now a full-grown man}_

Three caps were used in the ceremony, each successive one more honourable, and giving the more importance to his coming of age. When the capping was over, he received the name of his maturity. So was it shown that he was now a full-grown man}_

4. He presented himself before his mother, and his mother bowed to him; he did the same before his brothers and cousins, and they bowed to him :— he was a man grown, and so they exchanged courtesies with him. In the dark-coloured cap, and the dark-coloured square-cut robes, he put down his gift of introduction before the ruler, and then proceeded with the proper gifts to present himself to the high ministers and Great officers, and to the old gentlemen of the country :—appearing before them as a man grown. .

* Compare paragraph 2 on pages 437, 438, vol. xxvii.

BK. XL. KWAN f, 427

5 Treating him (now) as a grown-up man, they would require from him all the observances of a full-grown man.’ Doing so, they would require from him the performance of all the duties of a son, a younger brother, a subject, and a junior, But when these four duties or services were required from him, was it not right that the ceremony by which he was placed in such a position should be considered important ?

6.( Thus when the discharge of filial and fraternal duties, of loyal service, and of deferential submission was established, he could indeed be regarded as a (full-grown) man. When he could be regarded as such, he could be employed to govern other men. : It was on this account that the sage kings attached such an importance to the ceremony, and therefore it was said, that in capping we have the introduction to all the ceremonial usages, and that it is the most important of the festive services.

Therefore the ancients considered the capping as so important. Considering it so important, they performed it in the ancestral temple. They did so, to do honour to so important a service. Feeling that it was to be honoured so, they did not dare to take the responsibility of its performance on themselves. Not daring themselves to take the responsibility of it, they therefore humbled themselves, and gave honour in doing so to their forefathers,

BOOK XLI. HWAN f
OR

THE MEANING OF THE MARRIAGE CEREMONY}.

Not daring themselves to take the responsibility of it, they therefore humbled themselves, and gave honour in doing so to their forefathers,

BOOK XLI. HWAN f
OR

THE MEANING OF THE MARRIAGE CEREMONY}.

\Y 4. The ceremony of marriage was intended to be a bond of love between two (families of different) surnames, with a view, in its retrospective character, to secure the services in the ancestral temple, and in its prospective character, to secure the continuance of the family line. Therefore the superior men, (the ancient rulers); set a great value upon it. Hence, in regard to the various (introductory) ceremonies,—the proposal with its accompanying gift 2 ; the inquiries about the (lady’s) name ; the intimation of the approving divination®; the receiving the special offerings‘; and the request to fix the day>:— these all were received by the principal party (on the lady’s side), as he rested on his mat or leaning-stool in the ancestral temple. (When they arrived), he met the messenger, and greeted him outside the gate, giving place to him as he entered, after which they ascended to the hall. Thus were the instruc-

’ See the introductory notice, vol. xxvii, page 55.

* This gift was always a goose; into the reasons for which it is not necessary to enter.

* The gentleman’s family had divined on the proposal.

‘ These were various.

® The lady’s family fixed this. The first proposal was made, and perhaps those which followed also, by that important functionary in Chinese life, ‘the go-between,’ or a friend acting in that capacity.

BK. XLI. HWAN f, 429

tions received in the ancestral temple}, and in this way was the ceremony respected, and watched over, while its importance was exhibited and care taken that all its details should be correct.

2, The father gave himself the special cup ? to his son, and ordered him to go and meet the bride; it being proper that the male should take the first step (in all the arrangements). The son, having received the order, proceeded to meet his bride. Her father, who had been resting on his mat and leaning-stool in the temple, met him outside the gate and received him with a bow, and then the son-in-law entered, carrying a wild goose. After the (customary) bows and yieldings of precedence, they went up to the hall, when the bridegroom bowed twice and put down the wild goose. Then and in this way he received the bride from her parents.

After this they went down, and he went out and took the reins of the horses of her carriage, which he drove for three revolutions of the wheels, having handed the strap to assist her in mounting. He then went before, and waited outside his gate. When she arrived, he bowed to her as she entered. They ate together of the same animal, and joined in sipping from the cups made of the same melon’;

1 Thus a religious sanction entered into the idea of marriage.

He then went before, and waited outside his gate. When she arrived, he bowed to her as she entered. They ate together of the same animal, and joined in sipping from the cups made of the same melon’;

1 Thus a religious sanction entered into the idea of marriage.

8 The same cup that is mentioned in the last chapter, paragraph
3; the son received it and gave no cup to the father in return.
This was its speciality. In the capping ceremonies it was given
‘in the guests’ place ;’ in those of marriage, in the son’s chamber.

* Once when I was permitted to witness this part of a marriage ceremony, the bridegroom raised his half of the melon, with the spirit in it, to the bride’s lips, and she raised her half to his, Each sipped a little of the spirit.

430 THE Lf xt. BK. XLI.

thus showing that they now formed one body, were of equal rank, and pledged to mutual affection.

3. The respect, the caution, the importance, the attention to secure correctness in all the details, and then (the pledge of) mutual affection,—these were the great points in the ceremony, and served to establish the distinction to be observed between man and woman, and the righteousness to be maintained between husband and wife. From the distinction between man and woman came the righteousness between husband and wife. From that righteousness came the affection between father and son; and from that affection, the rectitude between ruler and minister. Whence it is said, ‘The ceremony of marriage is the root of the other ceremonial observances.’

4. Ceremonies (might be said to) commence with the capping; to have their root in marriage; to be most important in the rites of mourning and sacrifice ; to confer the greatest honour in audiences at the royal court and in the interchange of visits at the feudal courts; and to be most promotive of harmony in the country festivals and celebrations of archery. These were the greatest occasions of ceremony, and the principal points in them.

5. Rising early (the morning after marriage), the young wife washed her head and bathed her person, and waited to be presented (to her husband’s parents), which was done by the directrix, as soon as it was bright day. She appeared before them, bearing a basket with dates, chestnuts, and slices of dried spiced meat. The directrix set before her a cup of sweet liquor, and she offered in sacrifice some of the dried meat and also of the liquor, thus

BK. XLI. HWAN f, Ae

son’s wife}.

6. The father and mother-in-law then entered their apartment, where she set before them a single dressed pig,—thus showing the obedient duty of (their son’s) wife?

7. Next day, the parents united in entertaining the young wife, and when the ceremonies of their severally pledging her in a single cup, and her pledging them in return, had been performed, they descended by the steps on the west, and she by those on the east,—thus showing that she would take the mother’s place in the family’.

8. Thus the ceremony establishing the young wife in her position; (followed by) that showing her obedient service (of her husband's parents); and both succeeded by that showing how she now occupied the position of continuing the family line:— all served to impress her with a sense of the deferential duty proper to her. When she was thus deferential, she was obedient to her parents-in-law, and harmonious with all the occupants of the women’s apartments; she was the fitting partner of her husband, and could carry on all the work in silk and linen, making cloth and silken fabrics, and maintaining a watchful care over the various stores and depositories (of the household).

g. In this way when the deferential obedience of the wife was complete, the internal harmony was

1 The details of the various usages briefly described in these paragraphs are to be found in the 4th Book of the f Lf, the and of those on the scholar’s marriage ceremonies: paragraphs 1-10; 11-17; 18-20. There were differences in the ceremonies according to the rank of the parties ; but all agreed in their general character.

432 THE Li xt. BK, XLI.

secured; and when the internal harmony was secured, the long continuance of the family could be calculated on. Therefore the ancient kings attached such importance (to the marriage ceremonies).

10. Therefore, anciently, for three months before the marriage of a young lady, if the temple of the high ancestor (of her surname) were still standing (and she had admission to it), she was taught in it, as the public hall (of the members of her surname); if it were no longer standing (for her), she was taught in the public hall of the Head of that branch of the surname to which she belonged ;—she was taught there the virtue, the speech, the carriage, and the work of a wife. When the teaching was accomplished, she offered a sacrifice (to the ancestor), using fish for the victim, and soups made of duckweed and pondweed. So was she trained to the obedience of a wife’.

11. Anciently, the queen of the son of Heaven divided the harem into six palace-halls, (occupied) by the 3 ladies called fQ-zin, the 9 pin, the 27 shihff, and the 81 yii-£/t. These were instructed in the domestic and private rule which should prevail throughout the kingdom, and how the deferential obedience of the wife should be illustrated; and thus internal harmony was everywhere secured, and families were regulated. (In the same way) the son of Heaven established six official departments, in —

1 There is supposed to be an allusion to this custom in the Shih,
I, ii, 4, beginning,
‘She gathers fast the large duckweed,
From valley stream that southward flows;
And for the pondweed to the pools
Left on the plains by floods she goes.’

BK. XLI. “HWAN f. 433

XLI. “HWAN f. 433 which were distributed the 3 kung, the 9 &4ing, the 27 t4 fa, and the 81 sze of the highest grade. These were instructed in all that concerned the public and external government of the kingdom, and how the lessons for the man should be illustrated ; and thus harmony was secured in all external affairs, and the states were properly governed.

It is therefore said, ‘From the son of Heaven there were learned the lessons for men; and from the queen, the obedience proper to women.’ The son of Heaven directed the course to be pursued by the masculine energies, and the queen regulated the virtues to be cultivated by the feminine receptivities. The son of Heaven guided in all that affected the external administration (of affairs); and the queen, in all that concerned the internal regulation (of the family). The teachings (of the one) and the obedience (inculcated by the other) perfected the manners and ways (of the people); abroad and at home harmony and natural order prevailed; the states and the families were ruled according to their requirements :—this was what is called ‘the condition of complete virtue.’

12. Therefore when the lessons for men are not cultivated, the masculine phenomena in nature do not proceed regularly ;—as seen in the heavens, we have the sun eclipsed. When the obedience proper to women is not cultivated, the feminine phenomena in nature do not proceed regularly;—as seen in the heavens, we have the moon eclipsed. Hence on an eclipse of the sun, the son of Heaven put on plain white robes, and proceeded to repair what was wrong in the duties of the six official departments, purifying everything that belonged to the masculine

[28] Ff

434 THE Li xt. BK. XLI.

sphere throughout the kingdom; and on an eclipse of the moon, the queen dressed herself in plain white robes, and proceeded to repair what was wrong in the duties of the six palace-halls, purifying everything that belonged to the feminine sphere throughout the kingdom. The son of Heaven is to the queen what the sun is to the moon, or the masculine energy of nature to the feminine. They are necessary to each other, and by their interdependence they fulfil their functions.

13. The son of Heaven attends to the lessons for men ;—that is the function of the father. The queen attends to the obedience proper to women ;—that is the function of the mother. Therefore it is said, ‘The son of Heaven and the queen are (to the people) what father and mother are.’ Hence for him who is the Heaven(-appointed) king they wear the sackcloth with the jagged edges,—as for a father; and for the queen they wear the sackcloth with the even edges,—as for a mother.

BOOK XLII. HSIANG YIN XIU f

OR

THE MEANING OF THE DRINKING FESTIVITY IN
THE DISTRICTS?

BOOK XLII. HSIANG YIN XIU f

OR

THE MEANING OF THE DRINKING FESTIVITY IN
THE DISTRICTS?

1. The meaning of the drinking in the country districts may be thus described :—The president on the occasion bows to the (coming) guest as he receives him outside the college gate. They enter and thrice salute each other till they come to the steps. There each thrice yields the precedence to the other, and then they ascend. In this way they carry to the utmost their mutual demonstrations of honour and humility. (The host) washes his hands, rinses the cup, and raises it,—to give the highest idea of purity. They bow on the guest’s arrival ; they bow as (the cup) is washed; they bow when the cup is received, and when it is presented (in return); they bow when the drinking it is over :— in this way carrying to the utmost their mutual respect.

2. Such giving of honour, such humility, such purity, and such respect belonged to the intercourse of superior men with others. When they gave honour and showed humility, no contentions arose. When they maintained purity and respect, no indifference or rudeness arose. When there was no rudeness or contention, quarrels and disputations were kept at a distance. When men did not quarrel

} See the introductory notice, vol. xxvii, page 56. Ff2

436 THE Lf xf. BK. XLIT.

nor dispute, there came no evils of violence or disorder. It was thus that superior men escaped suffering calamity from other men; and therefore the sages instituted the observances in this ceremony to secure such a result.

3. The chief of the district with the accomplished and virtuous men belonging to it had the vessel of liquor placed between the room (on the east), and the door (leading to the apartments on the west), host and guests sharing it between them. The vessel contained the dark-coloured liquor (of pure water) ;—showing the value they attached to its simplicity. The viands came forth from the room on the east ;—being supplied by the host. All washing took place (in the courtyard) opposite the eastern wing ;—showing how the host purified himself and made himself ready to serve the guests.

4. The (principal) guest and the host represented heaven and earth; the attendants of the guest and host respectively represented the forces inherent in nature in their contracting and expanding operations; the three (heads of the) guests (in their threefold division) represented the three (great) luminaries ; the precedence thrice yielded (to the guest) represented the three days when the moon ‘js invisible till it begins to reappear; the seating of the parties present (all round or) on the four sides represented the four seasons '.

1 P. Callery says:—‘ There were at this ceremony, 1. the chief and his assistant; 2. the principal guest who was supposed to represent all the other guests, and who also had his assistant ; 3. three guests who formed a second category; 4. finally, the crowd of guests, a number not fixed, to whom no honour was paid directly, since they were held to receive all the honours rendered to

BK, XLII. HSIANG YIN xIO f. 437

5. The snell and icy wind (that blows between) heaven and earth begins in the south-west and is strongest in the north-west. This is the wind that represents the most commanding severity of heaven and earth ;—the wind of their righteous justice. The warm and genial wind (that blows between) heaven and earth begins in the north-east and is strongest in the south-east. This is the wind that represents the abundant virtue of heaven and earth ;—the wind of their benevolence. The host, wishing to do honour to his guest, assigns him his seat on the north-west, and that of his attendant on the south-west, that he may there (most conveniently) assist him. The guest (represents) the treatment of others according to justice, and therefore his seat is the principal guest.’ Ain Hao quotes an opinion that the principal guest was made to represent heaven, to do him the greater honour; and the host to represent the earth, because he was the entertainer and nourisher; and that their assistants represented the yin and yang, because they assisted their principals as these energies in nature assist heaven and earth.

On ‘the three Luminaries,’ Callery says :—‘ Ordinarily the name of “the three Luminaries” belongs to the sun, the moon, and the stars, but par. 16 below does not allow us to take it so here. The commentators say that we are to understand the three most brilliant constellations in the firmament, which they call Hsin, F4, and Po-&&n, corresponding, I believe, in part to Orion, Scorpio, and Argo or the Ship.’ So also AAan HAo’s authority. Hsin is generally understood to be Scorpio (Antares, o, r, and two c. 3584 and 3587); Fa to be v Orion; and Po-&44n to be the north polar star.

On the ‘thrice-yielded precedence to the guest,’ Callery says :— “The comparison is far-fetched ; it is intended to say that as the moon would not receive light if the sun did not accord it, so the guest would not receive such honours if the host did not render them.’ So the commentators certainly try to explain it,

438 THE Lf xt. BK. XLIT.

on the north-west; the host (represents) the treatment of others according to benevolence and a genial kindness, and therefore his seat is on the southeast, and his attendant is seated on the north-east, that he may there (most conveniently) assist him 1.

BK. XLIT.

on the north-west; the host (represents) the treatment of others according to benevolence and a genial kindness, and therefore his seat is on the southeast, and his attendant is seated on the north-east, that he may there (most conveniently) assist him 1.

6. That intercourse according to benevolence and righteousness being established, so as to show the respective duties of host and guest, and the number of stands and dishes being properly fixed ;—all this must be the result of sage intelligence. That intelligence established the arrangements, and each one being carried through with respect, it became a ceremonial usage. That usage proceeding to mark and embody the distinction between old and young, it became a virtue. Virtue is that which is the characteristic of the person. Therefore we have the saying, ‘In the learning of antiquity, the methods by which they pursued the course adopted were intended to put men in possession of their proper virtue.’ On this account the sages employed their powers (on its lessons) *.

1 P. Callery observes on this paragraph :—‘ The meteorological observations on which these statements rest must have been made very long ago in the interior of the country, there where the winds come under the influence of the icy plains of Tartary and the high mountains which separate China from Thibet; for on the seacoasts of China, exactly the contrary has place. During the winter the north-east monsoon prevails, varying sometimes to the north and sometimes to the east, rarely to the north-west; while during the heats of summer the wind blows from the south-west, bending a little towards the south or towards the east, according as the monsoon is in the period of its increase or decline. It is generally in the course of this monsoon that there takes place the terrible storms known by the name of typhoons.’

? The Xhien-lung editors do their best to elucidate this

BK, XLII. HSIANG YIN KIO f. 439

It is generally in the course of this monsoon that there takes place the terrible storms known by the name of typhoons.’

? The Xhien-lung editors do their best to elucidate this

BK, XLII. HSIANG YIN KIO f. 439

7. When (the guest) offers in sacrifice some of the things that have been set before him, and some of the liquor, he showed how he respected (the host) for his courtesy; when he proceeded to take some of the lungs in his teeth, he thereby tasted (the host’s) courtesy ; when he then sipped some of the liquor, that was his last step in acknowledgment thereof. This last act was done at the end of his mat, showing that the mat was spread straight before him, not only for the purpose of eating and drinking, but also for the performance of the (proper) rites. In this was shown how it was the ceremony that was valued, while the wealth was made little account of. Finally, when the host filled their cups from the horn, they drained them at the top of the western steps ;—showing how the mat was set not (merely) for the purpose of eating and drinking, and how the idea was that of giving to the ceremony the first place, and to wealth the last. But when the ceremony has the first place, and wealth the last, the people become respectful and yielding, and are not contentious with one another.

8. At the ceremony of drinking in the country districts, those who were sixty years old sat, and those who were (only fifty) stood, and were in waiting to receive any orders and perform any services ;—thus illustrating the honour which should be paid to elders.

Before those who were sixty, three dishes were placed ; before those of seventy, four; before those of eighty, five; before those of ninety, six :— difficult and obscure paragraph; but are obliged to quote in the end the judgment of A Hsi that ‘it is vague and intractable, and not worth taking much trouble about.’

440 THE Lf xf. BK. XL.

thus illustrating how the aged should be cherished and nourished.

When the people knew to honour their elders and nourish their aged, then at home they could practise filial piety and fraternal duty. Filial and fraternal at home and abroad, honouring elders and nourishing the aged, then their education was complete, and this led to the peace and tranquillity of the state. What the superior man calls filial piety, does not require that (every) family should be visited and its members daily taught; if (the people) be assembled at the archery meetings in the districts, and taught the usages at the district-drinkings, their conduct is brought to be filial and fraternal.

g. Confucius said, ‘When I look on at the festivity in the country districts, I know how easily the Royal way may obtain free course.