The Lî Kî, Books XI–XLVI — Sacred Books of China Part IV, SBE Vol. 28 (trans. James Legge, 1885)
English·1879–1910·trans. James Legge·324 passages
The text · part 14 of 16
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.
10. ‘ The host in person invites the principal guest and his attendant, and all the other guests follow them of themselves. When they arrive outside the gate, he bows (and welcomes) the chief guest and his attendant, and all the others enter of themselves. In this way the distinction between the noble and the mean is exhibited.
11. ‘ With the interchange of three bows (the host and guest) arrive at the steps; and after precedence has been thrice yielded to him, the guest ascends. In bowing to him (on the hall), (the host) presents to him the cup, and receives the cup from him in return. The usages between them, now declining, now yielding, the one to the other, are numerous ; but the attention paid to the assistant is less. As to the crowd of guests, they ascend, and receive the cup. Kneeling down they offer some of it in sacri-
BK. XLII. HSIANG YIN KIO f. 44!
fice ; they rise and drink it; and without pledging the host in the return-cup, they descend. In this way the proper distinction is made between the different parties by the multitude or paucity of the observances paid to them.
12. ‘ The musicians enter, ascend the hall, and sing the three pieces which complete their performance, after which the host offers to them the cup. The organists enter, and (below the hall) play three tunes, which complete their part of the performance, after which the host offers to them (also) the cup. Then they sing and play alternately other three pieces and tunes; and also thrice again they sing and play in concert. When this is finished, the musicians announce that the music is over, and go out.
‘At the same time a person (as instructed by the host) takes up the horn, and one is appointed to superintend the drinking, and see that it proceeds correctly. From this we know how they could be harmonious and joyful, without being disorderly.
13. ‘The (principal) guest pledges the host, the host pledges the attendants, the attendants pledge all the guests. Young and old pledge one another according to their age, and the cup circulates on to the keepers of the vases and the cup-washers. From this we know how they could practise brotherly deference to their elders without omitting any one.
14. ‘ Descending (after this), they take off their shoes; ascending again, and taking their seats, they take their cups without any limit as to number. But the regulations of the drinking do not allow them to neglect the duties either of the morning or evening. When the guests go out, the host bows to each as he escorts him away. The regulations and
442 THE Lf xf. BK. XLII.
forms are observed to the end; and from this we know how they could enjoy the feast without turbulence or confusion.
When the guests go out, the host bows to each as he escorts him away. The regulations and
442 THE Lf xf. BK. XLII.
forms are observed to the end; and from this we know how they could enjoy the feast without turbulence or confusion.
15. ‘The distinction between the noble and mean thus exhibited; the discrimination in the multitude or paucity of the observances to different parties ; the harmony and joy without disorder ; the brotherly deference to elders without omitting any ; the happy feasting without turbulence or confusion ;— the observance of these five things is sufficient to secure the rectification of the person, and the tranquillity of the state. When that one state is tranquil, all under heaven will be the same. There- -fore I say that when I look on at the festivity in the country districts, I know how easily the Royal Way may obtain free course 1’
16. According to the meaning attached to the festivity of drinking in the country districts, the principal guest was made to represent heaven ; the host, to represent earth; their attendants respectively to represent the sun and moon; and the three head guests (according to the threefold division of them) to represent the three (great) luminaries. This was the form which the festivity received on its institution in antiquity: the presiding idea was found in heaven and earth; the regulation of that was found in the sun and moon; and the three luminaries were introduced as a third feature. (The
} [have supposed that all from paragraph 9 to this is the language of Confucius, and translated in the present tense as he would speak. Possibly, however, after par. 9 the compiler of the Book may be giving his own views of the different parts of the festivity (which would in that case have to be translated in the past tense), and then winds up with therefore ‘ He—Confucius—said,’ &c.
BK. XLII. HSIANG YIN KI0 f. 443 whole represented) the fundamental principles in the conduct of government and instruction.
17. The dogs were boiled on the eastern side (of the courtyard’) ;—in reverential acknowledgment of the fact that the vivifying and expanding power in nature issues from the east.
The washings took place at the eastern steps, and the water was kept on the east of the washingplace ;—in reverential acknowledgment of the fact that heaven and earth have placed the sea on the left.
The vessel contained the dark-coloured liquid ;— teaching the people not to forget the original practice (at ceremonies).
The vessel contained the dark-coloured liquid ;— teaching the people not to forget the original practice (at ceremonies).
18. The rule was that the (principal) guest should face the south. The quarter of the east suggests the idea of the spring, the name of which (also) denotes the appearance of insects beginning to move :—(there is then at work that mysterious) intelligence which gives birth to all things. The quarter of the south suggests the idea of the summer, the name of which (also) denotes what is great :—what nourishes things, encourages their growth, and makes them great is benevolence. The quarter of the west suggests the idea of the autumn, the name of which also denotes gathering or collecting :—the fruits of the earth are gathered at this season, suggesting the idea of justice in discrimi-
* Compare the statement in paragraph 3, that ‘the viands come forth from the room on the east.’ Ahan Hsiang-téo says :—‘ The dog is a creature that keeps watch, and is skilful in its selection of men ;—it will keep away from any one who is not what he should be. On this account the ancients at all their festive occasions of eating and drinking employed it.’
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nating and guarding. The quarter of the north suggests the idea of winter, the name of which denotes also what is kept within:—and the being within leads us to think of being stored up. On this account, when the son of Heaven stands up, he keeps (the quarter of the life-giving) intelligence on his left hand, faces (the quarter of) benevolence, has that of justice on his right hand, and that of depositing behind him?
19. It was the rule that his attendants should face the east ; thus (making) the principal guest to be the chief (party) at the festivity.
19. It was the rule that his attendants should face the east ; thus (making) the principal guest to be the chief (party) at the festivity.
1 The Xhien-lung editors say that portions of this paragraph have been lost, and that other parts are out of their proper place ; and they suggest the additions and alterations necessary to make it right. It is not worth while, however, to consider their views. No alterations will remedy its incurable defects or reverse the severe judgment passed on it by P. Callery:—‘ The. method,’ he says, ‘by which the author proceeds is exceedingly eccentric, and partakes at once of the nature of the pun, of allegory, and of mysticism. He begins by basing his comparisons on the resemblance of certain sounds, or the homophony of certain words. Then he seeks to find in the sense, proper to those words that are homophonous or nearly so, connexions with the principal word in the text; and as those connexions are far from being natural or simply plausible, he puts his spirit to the torture, and goes to seek in the mysterious action of nature points of contact of which no one would think. Thus in the sound sfun (FE Ze) he finds a natural analogy between the slow and gradual movement of a worm without eyes, and the march, equally slow and gradual, of vegetation in spring; in the sounds hsia and 4i4 (Bi, 1) he finds a direct connexion between greatness and the action which makes plants become great in summer. So in the same way with the other sounds which he deals with, To many Chinese this fashion of reasoning appears to be very profound ; but, as I think, it is nothing but a childish play on words and hollow ideas.’
BK. XLII. HSIANG YIN KIO f. 445
It was the rule that the host should be in the eastern quarter. The eastern quarter suggests the idea of spring, the name of which (also) denotes the appearance of insects beginning to move, and (it is spring) which produces all things. The host makes the festivity ; that is, he produces all things.
20. The moon, after three days, completes the period of its dark disk. Three months complete a season. Therefore in this ceremony precedence is thrice yielded to the guest, and in establishing a state three high ministers must be appointed. That the guests are in three divisions, each with its head or leader, indicated the fundamental principles in the administration of government and instruction, and was the third great feature of the ceremony.
BOOK XLII. SHE f OR
THE MEANING OF THE CEREMONY OF ARCHERY}.
1. Anciently it was the rule for the feudal lords, when they would practise archery, first to celebrate the ceremony of the Banquet, and for the Great officers and ordinary officers, when they would shoot, first to celebrate the ceremony of the Drinking in the country districts. The ceremony of the Banquet served to illustrate the relation between ruler and subject ; that of the District-drinking, to illustrate the distinction between seniors and juniors.
The ceremony of the Banquet served to illustrate the relation between ruler and subject ; that of the District-drinking, to illustrate the distinction between seniors and juniors.
2. The archers, in advancing, retiring, and all their movements, were required to observe ‘the rules. With minds correct, and straight carriage of the body, they were to hold their bows and arrows skilfully and firmly; and when they did so, they might be expected to hit the mark. In this way (from their archery) their characters could be seen },
3. To regulate (the discharging of the arrows), there was,—in the case of the son of Heaven, the playing of the 34u-yii; in the case of the feudal lords, that of the Lt-sh4u; in the case of the dignitaries, the Great officers, that of the 3h4i-pin; and in the case of officers, that of the 3h4i-fan*.
1 See introductory notice, vol. xxvii, pages 56, 57. * Each archer discharged four arrows at the target. According to the account of the duties of the superintendent of archery in
BK, XLII. SHE f, 447
The 34u-yii! is expressive of joy that every office is (rightly) filled ; the Li-sh4u is expressive of the joy at audiences of the court; the 3h4i-pin is expressive of the joy in observing the laws (which have been learned) ; and the 3h4i-f4n is expressive of the joy in being free from all failures in duty. Therefore the son of Heaven regulated his shooting by keeping in his mind the right feeling of all officers; a feudal prince, by keeping in his mind the times of his appearing before the son of Heaven; a dignitary, being a Great officer, by keeping in his mind the observing of the laws (which he had learned); and an officer, by keeping in his mind that he must not fail in the duties of his office.
In this way, when they clearly understood the meaning of those regulating measures, and were thus able to avoid all failure in their services, they were successful in their undertakings, and their character the K4u Li (Rt A; Book XXX, paragraphs 54-67, especially 57), the Q4u-yit was played or sung nine times; the Li-sh&u seven times; and the two other pieces five times. When the king was shooting therefore, he began to shoot after the fifth performance, and had all the previous time to prepare himself; a prince began to shoot after the third performance; and in the two other cases there was only the time of one performance for preparation.
1 The 34u-yii is the last piece in the 2nd Book of the first part of the Book of Poetry ; supposed to celebrate the benevolence of the king; here seen in his delight at every office being rightly filled. The Li-sh4u, ‘Fox’s Head,’ or ‘ Wild Cat’s Head,’ has not come down to us;—see note 2, page 124. The Shai-pin and Sh4i-fan are the fifth and second pieces of the same Book and same part of the Shih as the S4u-yii. The regulating the discharge of the arrows by the playing of these pieces was part of the moral discipline to which it was sought to make the archery subservient.
The Shai-pin and Sh4i-fan are the fifth and second pieces of the same Book and same part of the Shih as the S4u-yii. The regulating the discharge of the arrows by the playing of these pieces was part of the moral discipline to which it was sought to make the archery subservient.
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and conduct were established. When their characters were established, no such evils as oppression and disorder occurred ; and when their undertakings were successful, the states were tranquil and happy. Hence it is said that ‘the archery served to show the completeness of (the archer’s) virtue.’
4. Therefore, anciently, the son of Heaven chose the feudal lords, the dignitaries who were Great officers, and the officers, from their skill in archery. Archery is specially the business of males, and there were added to it the embellishments of ceremonies and music. Hence among the things which may afford the most complete illustration of ceremonies and music, and the frequent performance of which may serve to establish virtue and good conduct, there is nothing equal to archery : and therefore the ancient kings paid much attention to it.
5. Therefore, anciently, according to the royal institutes, the feudal princes annually presented the officers who had charge of their tribute to the son of Heaven, who made trial of them in the archeryhall. Those of them whose bodily carriage was in conformity with the rules, and whose shooting was in agreement with the music, and who hit the mark most frequently, were allowed to take part at the sacrifices. When his officers had frequently that privilege, their ruler was congratulated; if they frequently failed to obtain it, he was reprimanded. If a prince were frequently so congratulated, he received an increase to his territory; if he were frequently so reprimanded, part of his territory was taken from him. Hence came the saying, ‘The archers shoot in the interest of their princes.’ Thus, in the states, the rulers and their officers devoted
BK, XLII. suf f. 449
themselves to archery, and the practice in connexion with it of the ceremonies and music. But when rulers and officers practise ceremonies and music, never has it been known that such practice led to their banishment or ruin.
6. Hence it is said in the ode (now lost),
‘The long-descended lord Presents your cups of grace. His chiefs and noble men Appear, all in their place; Small officers and Great,
Not one will keep away.
See them before their prince, All in their full array.
They feast, and then they shoot, Happy and praised to boot.’
His chiefs and noble men Appear, all in their place; Small officers and Great,
Not one will keep away.
See them before their prince, All in their full array.
They feast, and then they shoot, Happy and praised to boot.’
The lines show how when rulers and their officers earnestly devoted themselves together to archery, and the practice in connexion with it of ceremonies and music, they were happy and got renown, It was on this account that the son of Heaven instituted the custom, and the feudal lords diligently attended to it. This was the way in which the son of Heaven cherished the princes, and had no need of weapons of war (in dealing with them); it furnished (also) to the princes an instrument with which they trained themselves to rectitude.
7. (Once), when Confucius was conducting an archery meeting in a vegetable garden at Kiohsiang, the lookers-on surrounded it like a wall. ‘When the proceedings reached the point when a Master of the Horse should be appointed, he directed 3ze-li to take his bow and arrows, and go
[28] cg
450 THE Li xf. BK. XLiti.
out to introduce those who wished to shoof, and to say, ‘ The general of a defeated artny, the Great officer of a ruler-less state, and aity one who (has schemed to be) thé successor and heir of another, will not be allowed to enter, but the rest may all enter. On this, one half went away, and the other half entered.
After this, (wishing to send the cup round among all the company), he further directed Kung-wang KAit and Hsii Tien to raise the horns of liquor, and make proclamation. Then Kung-wang XAid raised his horn, and said, ‘Are the young and strong (here) observant of their filial and fraternal duties? Are the old and men of eighty (here) such as love propriety, not following licentious customs, and resolved to maintain their characters to death? (If so), they may occupy the position of guests.’ On this, one half (of those who had entered) went away, and the other half remained.
Hsti Tien next raised his horn, and proclaimed, ‘Are you fond of learning without being tired? are you fond of the rules of propriety, and unswerving in your adherence to them? Do those of you who are eighty, ninety, or one hundred, expound the way (of virtue) without confusion or error? If so, you can occupy the position of visitors. Thereupon hardly any remained’.
8. To shoot means to draw out to the end, and some say to lodge in the exact point. That draw-
1 The authenticity of what is related in this paragraph, which is not in the expurgated edition of the Lf AT, may be doubted. But however that be, it is evidently intended to be an illustration of what did, or might, take place at meetings for archery in the country. Xio-hsiang is understood to be the name of some place in La,
BK. XLII. sHf f, 45
But however that be, it is evidently intended to be an illustration of what did, or might, take place at meetings for archery in the country. Xio-hsiang is understood to be the name of some place in La,
BK. XLII. sHf f, 45
ing out to the end means every one unfolding his own idea; hence, with the mind even-balanced and the body correctly poised, (the archer) holds his bow and arrow skilfully and firmly. When he so holds them, he will hit the mark. Hence it is said, ‘ The father (shoots) at the father-mark; the son, at the son-mark ; the ruler, at the ruler-mark; the subject, at the subject-mark.’ Thus the archer shoots at the mark of his (ideal) self; and so the Great archery of the son of Heaven is called shooting at (the mark of) the feudal prince. ‘Shooting at the mark of the feudal prince’ was shooting to prove himself a prince. He who hit the mark was permitted to be (that is, retain his rank as) a prince; he who did not hit the mark was not permitted to retain his rank as a prince?.
g. When the son of Heaven was about to sacrifice, the rule was that he should celebrate the archery at the pool, which name suggested the idea of selecting the officers (by their shooting)". After
1 In this paragraph we have a remarkable instance of that punning or playing on words or sounds, which Callery has pointed out as a ‘puerility’ in Chinese writets, and of which we have many examples in the writers of the Han dynastry. The idea in the paragraph is good, that when one realises the ideal of what he is, becoming all he ought to be, he may be said to hit the mark. But to bring out this from the character (St): which is the symbol of shooting with the bow, the author is obliged to give it twonames,—yt (Sf = $38, drawing out or unwinding the thread of a cocoon, or clue of silk, to the end) and shé Cu = a, a cottage or booth, a place to lodge in). The latter is the proper name for the character in the sense of shooting.
* Here there is another play on names,—3eh, in Pekinese kai (=) ‘a pond or pool,’ suggesting the character #, which has the same name, and means ‘to choose, select.’ There were twa
Gg2
452 THE Lf xi. BK. XLIIle the archery at the pool came that in the archery hall. Those who hit the mark were permitted to take part in the sacrifice; and those who failed were not permitted to do so. (The ruler of those) who did not receive the permission was reprimanded, and had part of his territory taken from him. The ruler of those who were permitted was congratulated, and received an addition to his territory. The advancement appeared in the rank; the disapprobation, in the (loss of) territory.
The ruler of those who were permitted was congratulated, and received an addition to his territory. The advancement appeared in the rank; the disapprobation, in the (loss of) territory.
10. Hence, when a son is born, a bow of mulberry wood, and six arrows of the wild raspberry plant (are placed on the left of the door), for the purpose of shooting at heaven, earth, and the four cardinal points. Heaven, earth, and the four points denote the spheres wherein the business of a man lies. The young man must first give his mind to what is to be his business, and then he may venture to receive emolument, that is, the provision for his food.
11, Archery suggests to us the way of benevolence. (The archer) seeks to be correct in himself, and then discharges his arrow. If it miss the mark, he is not angry with the one who has surpassed himself, but turns round and seeks (for the cause of failure) in himself!, Confucius said, ‘The student of virtue has no contentions. If it be said that he cannot avoid them, shall this be in archery? (But) he bows complaisantly to his competitor, ascends places for the archery, one called the X; 4i Kung, ‘Palace or Hall by the pool,’ and the other, Shé Kung, ‘ Palace or Hall of Archery,’ which was, says Callery, ‘a vast gallery in the royal college.’
1 Compare above, page 307, paragraph 40, where we have ‘the way of the superior man’ instead of ‘the way of benevolence, or perfect virtue.’
BK, XLIII, sHf f. 453
(the hall), descends (again), and exacts the forfeit of drinking. In his contention, he is still the superior man 1,’ ;
12. Confucius said, ‘ How difficult it is to shoot! How difficult it is to listen (to the music)! To shoot exactly in harmony with the note (given) by the music, and to shoot without missing the bull’seye on the target :—it is only the archer of superior virtue who can do this! How shall a man of inferior character be able to hit the mark? It is said in the Book of Poetry (II, viii, ode 6, 1),
‘“ Now shoot,” he says, “and show your skill.” The other answers, “ Shoot I will, And hit the mark ;—and when you miss, Pray you the penal cup to kiss.”’
‘To pray’ is to ask. The archer seeks to hit that he may decline the cup. The liquor in the cup is designed (properly) to nourish the aged, or the sick. When the archer seeks to hit that he may decline the cup, that is declining what should serve to nourish (those that need it).
3 See Confucian Analects, III, vii.
BOOK XLIV. YEN {f
OR
THE MEANING OF THE BANQUET"
The liquor in the cup is designed (properly) to nourish the aged, or the sick. When the archer seeks to hit that he may decline the cup, that is declining what should serve to nourish (those that need it).
3 See Confucian Analects, III, vii.
BOOK XLIV. YEN {f
OR
THE MEANING OF THE BANQUET"
1. Anciently, among the officers of the kings of KaAu, there was one called the shf-jze. He was charged with the care of the sons of the feudal lords, the high dignitaries who were the Great officers, and (other) officers,—the eldest sons who occupied the next place to their fathers. He managed (the issuing) to them of (all) cautions and orders; superintended their instruction in all they had to learn and (the art of self-)government ; arranged them in their different classes; and saw that they occupied their correct positions. If there were any grand solemnity (being transacted) in the kingdom, he conducted them—these sons of the state—and placed them under the eldest son, the heir-apparent, who made what use of them he thought fit. If any military operations were being undertaken, he provided for them their carriages and coats of mail, assembled for them the companies of a hundred men and of five men (of which they should have charge), and appointed their inferior officers, thus training them in the art of war:—they were not under the jurisdiction of the minister of War. In all (other) governmental business of the state, these sons of it were left free, their fathers’ eldest sons, without public occupation,
» See introductory notice, vol. xxvii, pages 57, 58.
BK. XLIV. ' YEN f. 455
and were made to attend to the cultivation of virtuous ways. Jn spring, (the shd-jze) assemb!ed them in the college; and in autumn, in the archery (hall), that he might examine into their proficiency, and advanced or degraded them accordingly.
2. The meaning of the ceremony of the banquet at the feudal courts (may be thus described) :—The ruler stood on the south-east of (his own) steps on the east, having his face towards the south, fronting the ministers or dignitaries who were nearest to him. They and all the (other) Great officers came forward a little, taking each his proper station. The ruler’s mat is placed at the top of the eastern steps :—there is the station of the host. The ruler alone goes up and stands on his mat; with his face to the west he stands there by himself :—showing that no one presumes to place himself on a par with him.
3. Guests and host having been arranged, according to the rules for the ceremony of drinking in the country districts, (the ruler) makes his chief cook act for him in presenting (the cup):—a minister may not presume to take on himself any usage proper to the ruler. None of the (three) kung and no high minister has the place of a guest; but the Great officers are among the guests,—because of the doubts that might arise, and to show the jealousy (which such great men in that position might create).
None of the (three) kung and no high minister has the place of a guest; but the Great officers are among the guests,—because of the doubts that might arise, and to show the jealousy (which such great men in that position might create).
When the guests have entered to the middle of the courtyard, the ruler descends a step and bows to them :—thus courteously receiving them.
4. The ruler sends the cup round among the guests in order; and when he has given a special cup to
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any, they all descend, and bow twice, laying at the same time their heads to the ground; after which they ascend, and complete their bowing :—thus showing the observance due from subjects. The ruler responds to them, for every act of courtesy must be responded to :—illustrating the observances due from the ruler and superiors. When ministers and inferiors do their utmost to perform service for the state, the ruler must recompense them with rank and emoluments. Hence all officers and inferiors endeavour with their utmost strength and ability to establish their merit, and thus the state is kept in tranquillity, and the ruler’s mind is at rest.
(The principle) that every act of courtesy must be responded to, showed that rulers do not receive anything from their inferiors without sufficient ground for doing so. The ruler must illustrate the path of rectitude in his conduct of the people ; and when the people follow that path and do good service (for the state), then he may take from them a tenth part (of their revenues), In this way he has enough, and his subjects do not suffer want. Thus harmony and affection prevail between high and low, and they have no mutual dissatisfactions. Such harmony and rest are the result of the ceremonial usages. This is the great idea in the relation between ruler and subject, between high and low :—hence it is said that the object of the banquet was to illustrate the idea of justice between ruler and subject.
5. The mats were arranged so that the dignitaries of smaller rank occupied the place next (in honour) to those of higher ; the Great officers, the place next to the lower dignitaries. The officers and sons of
BK. XLIV. YEN f. 457
concubines! (also) took their places below in their regular order. The cup being presented to the ruler, he begins the general pledging, and offers the cup to the high dignitaries*. They continue the ceremony, and offer the cup to the Great officers, who offer it in turn to the (other) officers, and these finally offer it to the sons of concubines, The stands and dishes, with the flesh of the animals’, and the savoury viands, were all proportioned to the differences of rank in the guests :—and thus the distinction was shown between the noble and the mean.
’ This is a common meaning of the phrase shfi-3ze. We cannot suppose that there is a reference to the officer so called in paragraph 1. He was of too high a rank to be placed after the officers, who ranked below the Great officers. Nor can we suppose that it denotes here ‘the sons of the state’ under his charge.
* The ruler did this by his deputy, the chief cook, who officiated for him on the occasion. All the different offerings are said to have been made by him indeed; but that is not the natural interpretation of the text.
’ Khin Hfo says these were dogs; see above, page 443, paragraph 17.
BOOK XLV. PHING f OR
THE MEANING OF THE INTERCHANGE OF MIS- SIONS BETWEEN DIFFERENT COURTS".
1. According to the ceremonies in missions, a duke of the highest grade sent seven attendants with (his representative); a marquis or earl, five ; and a count or baron, three. The difference in number served to show the difference in rank of their principals *.
2. The messages (between the visitor and the host) were passed through all the attendants, from one to another. A superior man, where he wishes to do honour, will not venture to communicate directly and in person. This was a high tribute of respect.
3. The message was transmitted (only) after the messenger had thrice declined to receive (the courtesies offered to him at the gate); he entered the gate of the ancestral temple after thrice in the same way trying to avoid doing so; thrice he exchanged bows with his conductor before they arrived at the steps ; and thrice he yielded the precedence offered to him before he ascended the hall:—so did he carry to
1 See introductory notice, vol. xxvii, pages 58, 59.
® If the ruler went in person on the mission, he had in every case, according to his rank, two attendants more than the number specified for his representative.
BK. XLV. PHING f: 459
the utmost his giving of honour and yielding courtesy.
4. The ruler sent an officer to meet (the messenger) at the border (of the state), and a Great officer to offer him the customary presents and congratuylations (after the toils of the journey) in the suburb (near the capital); he himself met him and bowed to him inside the great gate, and then received him in the ancestral temple; with his face to the north he bowed to him when the presents (which he brought) were presented, and bowed again (when his message was delivered), in acknowledgment of its condescension ;—in this way did he (on his part) testify his respect.
5. Respectfulness and yielding courtesy mark the intercourse of superior men with one another. Hence, when the feudal lords received one another with such respectfulness and yielding courtesy, they would not attack or encroach on one another.
5. Respectfulness and yielding courtesy mark the intercourse of superior men with one another. Hence, when the feudal lords received one another with such respectfulness and yielding courtesy, they would not attack or encroach on one another.
6. A high minister is employed as principal usher (for the messenger), a Great officer as the next, and (ordinary) officers acted as their attendants. (When he had delivered his message), the ruler himself showed him courtesy, (and presented to him the cup of new liquor). He had his private interviews (with the dignitaries and Great officers of the court), and also with the ruler’. (After this), supplies of animals, slaughtered and living, were sent (to his hotel). (When he was about to take his departure), the jade-symbols (by which he was accredited) were returned to him, and the return
1 At these interviews, after he had discharged his mission and presented the gifts from his ruler, he presented other gifts on his own account,
460 THE Li xf. BK. XLV.
gifts (of silk and other things) presented at the same time. He had been entertained and feasted. All these observances served to illustrate the idea underlying the relations between ruler and minister in receiving visitors and guests}.
7. Therefore it was a statute made by the son of Heaven for the feudal lords, that every year they should interchange a small mission, and every three years a great one:—thus stimulating one another to the exercise of courtesy. If the messenger committed any error in the exchange of his mission, the ruler, his host, did not personally entertain and feast him :—thereby making him ashamed, and stimulating him.
When the princes thus stimulated one another to the observance of the ceremonial usages, they did not make any attacks on one another, and in their states there was no oppression or encroachment. In this way the son of Heaven cherished and nourished them; there was no occasion for any appeal to arms, and they were furnished with an instrument to maintain themselves in rectitude.
8. (The commissioners) carried with them their jade-symbols, the sceptre and half-sceptre :—showing the importance of the ceremony. On the completion of their mission, these were returned to them:—showing the small importance to be attached to their value, and the great importance of the ceremony. When the princes thus stimulated one another, to set light by the value of the articles, and recognise the importance of the ceremony, the people learned to be yielding and courteous.
? The entertainment took place in the open court; the banquet in the banqueting chamber.
BK. XLV. PHING f. 461
When the princes thus stimulated one another, to set light by the value of the articles, and recognise the importance of the ceremony, the people learned to be yielding and courteous.
? The entertainment took place in the open court; the banquet in the banqueting chamber.
BK. XLV. PHING f. 461
9. The prince of the state to which the mission was sent treated his guests in this way :—Till their departure from their coming, they were supplied from the three stores (provided for such purposes). Living animals were sent to them at their lodging. A provision of five sets of the three animals for slaughter was made inside. Thirty loads of rice, the same number of grain with the straw, and twice as many of fodder and firewood were provided outside. There were five pairs of birds that went in-flocks every day. All the attendants had cattle supplied to them for their food. There was one meal (a day in the court), and two (spare) entertainments (in the temple). The banquets and occasional bounties were without any definite number. With such generosity was the importance of the ceremony indicated}.
10. They could not always be so profuse as this in antiquity in the use of their wealth; but their employment of it thus liberally (in connexion with these missions) showed how they were prepared to devote it to the maintenance of the ceremonies. When they expended it as they did on the ceremonies, then in the states ruler and minister did not encroach on one another's rights and possessions, and different states did not attack one another. It was on this account that the kings made their statute about these missions, and the feudal lords did their utmost to fulfil it®
1 The particulars here briefly mentioned and many others are to be found in great detail in the 8th division of the f Lt, Books 15- 18, which are on the subject of these missions.
* About twenty years ago, when I had occasion to accompany a mandarin from Canton to a disturbed district in the interior, he _
462 THE Lf xt. BK. XLV.
11. The archery in connexion with these missions was a very great institution. With the early dawn they commenced it, and it was nearly midday before the whole of the ceremonies were concluded :— it required men of great vigour and strength to go through with it.
BK. XLV.
11. The archery in connexion with these missions was a very great institution. With the early dawn they commenced it, and it was nearly midday before the whole of the ceremonies were concluded :— it required men of great vigour and strength to go through with it.
And further, when such men were about to engage in it, though the liquor might be clear and they were thirsty, they did not venture to drink of it; though the stalks of flesh were dry (and ready to their hand), and they were hungry, they did not venture to eat of them; at the close of the day, when they were tired, they continued to maintain a grave and correct deportment. So they carried out all the details of the ceremonies; so they maintained correctly the relation between ruler and subject, affection between father and son, and harmony between seniors and juniors. All this it is difficult for the generality of men to do, but it was done by those superior men; and on this account they were called mén possessed of great ability in action. The ascribing to them such ability in action implied their possession of the sense of righteousness ; and their possession of that sense implied that they were valiant and daring. The
’ introduced one day in conversation the subject of these missions, saying that they must have been a great drain on the revenues of the ancient states, and that in the same way in the present day the provincial administrations were burdened with many outlays which should be borne by the imperial treasury. As resident ambassadors from foreign nations had then begun to be talked about, he asked whether China would have to pay their expenses, or the countries which they represented would do so, and was greatly relieved when I told him that each nation would pay the expenses of its embassy.
BK. XLV. PHING f. 463
most valuable quality in a man who is bold and daring is that he can thereby establish his sense of righteousness ; the most valuable quality in him who establishes that sense is that he can thereby show his gréat ability in action; the most valuable quality in him who has that ability is that he can carry all ceremonies into practice. In this way, the most valuable quality in valiant daring is that its possessor dares to carry into practice the rules of ceremony and righteousness.
In this way, the most valuable quality in valiant daring is that its possessor dares to carry into practice the rules of ceremony and righteousness.
12. 3ze-kung asked Confucius, saying, ‘ Allow me to ask the reason why the superior man sets
464 THE Li xf. BK. XLV.
a high value on jade, and but little on soapstone ? Is it because jade is rare, and the soapstone plentiful ?’
13. Confucius replied, ‘It is not because the soapstone is plentiful that he thinks but little of it, and because jade is rare that he sets a high value on it. Anciently superior men found the likeness of all excellent qualities in jade. Soft, smooth, and glossy, it appeared to them like benevolence; fine, compact, and strong,—like intelligence ; angular, but not sharp and cutting,—like righteousness ; hanging down (in beads) as if it would fall to the ground,— like (the humility of) propriety ; when struck, yielding a note, clear and prolonged, yet terminating abruptly,—like music; its flaws not concealing its beauty, nor its beauty concealing its flaws,—like loyalty ; with an internal radiance issuing from it on every side,—like good faith ; bright as a brilliant rainbow,—like heaven; exquisite and mysterious, appearing in the hills and streams,—like the earth ; standing out conspicuous in the symbols of rank,— like virtue; esteemed by all under the sky,—like the path of truth and duty. As is said in the ode (I, xi, ode 3, 1),
“Such my lord’s car. He rises in my mind, Lovely and bland, like jade of richest kind.”
This is why the superior man esteems it so highly !’
BOOK XLVI. SANG FU SZE XIH OR
_ THE FOUR PRINCIPLES UNDERLYING THE DRESS OF MOURNING}.
As is said in the ode (I, xi, ode 3, 1),
“Such my lord’s car. He rises in my mind, Lovely and bland, like jade of richest kind.”
This is why the superior man esteems it so highly !’
BOOK XLVI. SANG FU SZE XIH OR
_ THE FOUR PRINCIPLES UNDERLYING THE DRESS OF MOURNING}.
1, All ceremonial usages looked at in their great characteristics are the embodiment of (the ideas suggested by) heaven and earth; take their laws from the (changes of the) four seasons ; imitate the (operation of the) contracting and developing movements in nature; and are conformed to the feelings of men, It is on this account that they are called the Rules of Propriety; and when any one finds fault with them, he only shows his ignorance of their origin.
2. Those usages are different in their applications to felicitous and unfortunate occurrences ; in which they should not come into collision with one another :—this is derived from (their pattern as given by) the contracting and developing movements in nature.
3. The mourning dress has its four definite fashions and styles, the changes in which are always according to what is right:—this is derived from the (changes of the) four seasons.
Now, affection predominates; now, nice distinctions; now, defined regulations; and now, the consideration of circumstances :—all these are
1 See the introductory notice, vol. xxvii, pp. 59, 60.
" [28] Hh
466 THE Lf xi. BK. XLVI.
derived from the human feelings. In affection we have benevolence; in nice distinctions, righteousness; in defined regulations, propriety ; and in the consideration of circumstances, knowledge. Benevolence, righteousness, propriety, and knowledge ; — these make up the characteristic attributes of humanity.
4. Where the affection has been great, the mourning worn is deep. On this account the sackcloth with jagged edges is worn for the father for three years :—the regulation is determined by affection.
5. In the regulation (of the mourning) within the family circle, the affection throws the (duty of public) righteousness into the shade’. In the regulation (of that which is) beyond that circle, the (duty of public) righteousness cuts the (mourning of) affection short'. The service due to a father is employed in serving a ruler, and the reverence is the same for both :—this is the greatest instance of (the conviction of the duty of) righteousness, in all the esteem shown to nobility and the honour done to the honourable. Hence the sackcloth with jagged edges is worn (also) for the ruler for.three years :— the regulation is determined by righteousness.
6. The eating after three days; the washing the head after three months ; the sacrifice and change of dress at the end of the first year; the not carrying the emaciation to such an extent as to affect life :—these regulations were to avoid doing harm to the living
1 A son, on his father’s death, is exempted from official duties for a time; but this exemption is suspended on occasions of pressing exigency,
p. 467
(by the mourning) for the dead. Not protracting the mourning rites beyond three years ; not mending even the coarsest sackcloth; making no addition to the mound (raised at first) over the grave; fixing the day for the sacrifice at the end of the second year; playing (at first, on the conclusion of the rites) on a plain, unvarnished lute :—all these things were to make the people aware of the termination (of the several rites), and constituted the defined regulations.
The service due to a father is employed in serving a mother, and the love is the same for both. (But) in the sky there are not two suns, nor in a land two kings, nor in a state two rulers, nor in a family two equally honourable :—one {principle) regulates (all) these conditions. Hence, while the father is alive, the sackcloth with even edges is worn (for a mother), (and only) for a year,—showing that there are not (in the family) two equally honourable.
7. What is meant by the use of the staff? It is (a symbol of) rank. On the third day it is given to the son; on the fifth day, to Great officers ; and on the seventh day, to ordinary officers;—(at the mourning rites for a ruler). Some say that it is given to them as the presiding mourners; and others, that it is to support them in their distress.
A daughter (not yet fully grown) and a son (while but a lad), do not carry a staff ;—(being supposed) not to be capable of (extreme) distress.
When all the array of officers is complete, and all things are provided, and (the mourner) cannot speak (his directions), and things must (still) proceed, he is assisted to rise. If he be able to speak, and things will proceed (as he directs), he rises by the help of
Hh 2
468 THE Lf xi. BK. XLVI.
the staff. Where (the mourner) has himself to take part in what is to be done, he will have his face grimed (as if black with sorrow). Women who are bald do not use the coiffure; hunchbacks do not unbare their arms; the lame do not leap; and the old and ill do not give up the use of liquor and flesh. All these are cases regulated by the consideration of circumstances.
8. After the occurrence of the death, the (wailing for) three days, which left no leisure for anything else; the not taking off (the headband or girdle) for three months; the grief and lamentation for a whole year ; and the sorrow on to the three years :— (in all these things) there was a gradual diminution of the (manifestation of) affection. The sages, in accordance with that diminution of the natural feeling, made their various definite regulations.
g. It was on this account that the mourning rites were limited to three years. The worthiest were not permitted to go beyond this period, nor those who were inferior to them to fall short of it. This was the proper and invariable time for those rites, what the (sage) kings always carried into practice.
The worthiest were not permitted to go beyond this period, nor those who were inferior to them to fall short of it. This was the proper and invariable time for those rites, what the (sage) kings always carried into practice.
When it is said in the Sha (Part IV, Book VIII, i, 1), that Kao 3ung, while occupying the mourning shed, for three years did not speak, this expresses approval of that sovereign. But the kings all observed this rule ;—why is the approval only expressed in connexion with him? It may be replied, ‘This K4o 3ung was Wd Ting.’ Wad Ting was a worthy sovereign of Yin. He had come to the throne in the due order of succession, and was thus loving and good in his observance of the mourning rites. At this time Yin, which had beenp. 469 decaying, revived again; ceremonial usages, which had been neglected, came again into use. On this account the approval of him was expressed, and therefore it was recorded in the Shf, and he was styled K4o (The Exalted), and designated K4o 3ung (The Exalted and Honoured Sovereign). (The rule was that), during the three years’ mourning, a ruler should not speak; and that the Sha says, ‘ Kao 3ung, while he occupied the mourning shed, for the three years did not speak,’ was an illustration of this. When it is said (in the Hsiao King, chapter 18th), ‘They speak, but without elegance of phrase,’ the reference is to ministers and inferior (officers).
10. According to the usages, when wearing the sackcloth with jagged edges (for a father), (a son) indicated that he heard what was said to him, but did not reply in words; when wearing that with even edges (for a mother), he replied, but did not speak (of anything else); when wearing the mourning of nine months, he might speak (of other things), but did not enter into any discussion ; when wearing that of five months, or of three, he might discuss, but did not show pleasure in doing so.
11, At the mourning rites for a parent, (the son) wore the cap of sackcloth, with strings of cords, and sandals of straw; after the third day, he (began to) take gruel; after the third month, he washed his head; at the end of the year, in the thirteenth month, he put on the mourning silk and cap proper after the first year; and when the three years were completed, he offered the auspicious sacrifice.
12. When one has completed these three regulated periods, the most animated with the sentiment
470 THE Lf xf. BK, XLVI.
of benevolence (or humanity) can perceive the affection (underlying the usages); he who has (most) knowledge can perceive the nice distinctions pervading them; and he who has (most) strength can perceive the (force of) will (required for their discharge). The propriety that regulates them, and the righteousness that maintains their correctness, may be examined by filial sons, deferential younger brothers, and pure-minded virgins.
INDEX
TO THE
TEXTS OF CONFUCIANISM,
PARTS I, II, Il, IV,
VOLUMES III, XVI, XXVII, XXVIII.
The propriety that regulates them, and the righteousness that maintains their correctness, may be examined by filial sons, deferential younger brothers, and pure-minded virgins.
INDEX
TO THE
TEXTS OF CONFUCIANISM,
PARTS I, II, Il, IV,
VOLUMES III, XVI, XXVII, XXVIII.
INDEX OF SUBJECTS.
The references refer to the parts and the pages.
Ability and character hecessary to official employment, Part i, pages 221-5; lii, 322-4.
Acts and character, of Yio, i i, 31-6; of Shun, as Y4o’s vice-gerent, i, 38-413 as sovereign, i, 42-5.
Administration of government, royal regulations for, iii, 209-48; in the twelve months of the year, iii, 249-310; of justice, and how tempered, i, 43, 48-9, 254-64; iii, 235-8.
Admonitions, of Yii to Shun, i, 58- 61; of t Yin to Thai Kia, 92- 103; to the prince of Khang, 170-1; to prince Shih, 205-10; to king King, 200-5, 220-5, 404-7; to officers, 407-10; of duke W4 to himself, 413-17.
Age and the aged, all dynasties honoured in all conditions of life, iv, 229-31; reverence and care of, i, 123, 185, 4013 iii, 67- 8, 70, 73-4, 240-4, 287-8, 464- 70 (delicacies provided for); how shown in walking with, iv, 230; three classes of the aged, see Three.
Ancients, the, emblematic figures of, i, 58; lessons and examples of, 107, 166, 171, 204,229,249, 252, 301. Ancient sayings, i, 271, 408.
Announcements, or public proclamations, and speeches, at Kan, i, 76-73 of Thang, 84-6; of Kunghui, 86-9; of king Wf,—the Great Declaration, 124-32, Speech at MQ, 131-2, and The Completion of the War, 133-5 ;
p. 472
THE TEXTS OF CONFUCIANISM.
of king King, 156-61(the Great Announcement) ; to prince of Khang, 165-71; against drunkenness, 171-81; of the duke of Shao, 181-8; of the duke of Kau, 188-95; of king Kang, to the people of Shang, 196-200; to his ministers, 226-31; of king Khang, 243-8; the speech at Pi, 267-70; of the marquis of Kin, 270-72.
Announcements of deaths, forms of, iv, 133-4.
Antiquity, Yao and Shun studied, i, 227 (and note) ; highest, the, ii, 385; middle, the, ii, 397; ways of, to be followed, iv, 324.
Aprons, or knee-covers, i, 350; iv, 14, 153 size of parts of, iv, 172.
Archery, i, 375-400; iii, 202, 231, 375, 400; the ceremony of, iii, 56-73 iv, 446-53.
Arrows in the game of pitch-pot, iv, 397-400.
Armv, royal, i, 76-7, 81, 2443 see Six; signals and movements of, in an expedition, iii, go-2. Army of LG, i, 344 (and note).
Archery, i, 375-400; iii, 202, 231, 375, 400; the ceremony of, iii, 56-73 iv, 446-53.
Arrows in the game of pitch-pot, iv, 397-400.
Armv, royal, i, 76-7, 81, 2443 see Six; signals and movements of, in an expedition, iii, go-2. Army of LG, i, 344 (and note).
Arts or special acquirements, iii, 235; iv, 116,
Association of husband and wife in sacrifices, iv, 238-41. See also i, 431-2.
Audiences and other great meetings, i, 40, 229, 373-4, 427-8; iii, 111-2, 218; non-attendance at was criminal, i, 426.
Avenging the death of parents and others, iii, 92, 140.
Banishment, rules for, i, 40-1, 433 iii, 232-45; cases of, i, 41, 75-6.
Banners, i, 326, 338, 342, 351, 4185 iii, 91-2.
Banquet, ceremony of the, iii, 57-8 ;
IV, 454-57:
Barter, established by Yii, i, 58. See Inventions.
Bathing and washing, iv, 5.
Bells, see Music. The wooden-
tongued bell, i, 82; iii, 190, 260; iv, 34, 165.
Birth, usages in connexion with, of a boy or girl, by the wife, iii, 471-43 by a concubine, 475; of sons and daughters differently regarded, i, 350-1; usages on ial occasions of, iii, 311-
13.
Blessing of sacrifice, the, iv, 236-7.
Blind, musicians, i, 323 (and note). Hall of the, a school of music, iii, 346.
Bows, see Weapons of war. Bows and arrows, conferred as rewards and at investitures, i, 267; use of, at the birth of an heir-son, iii, 424 (and note), 472. How a bow was presented and received, iii, 84-5.
Branding, i, 256.
Bride and bridegroom, observances between, iii, 440-1; iv, 264-5; see also Book XLI. Brides of kings Ki, Wan, and W4, i, 380-1.
Burial, earliest forms of gave way to use of coffins, ii, 385; different materials of coffins, iii, 125; coffins prepared beforehand and kept in readiness, iii, 241; taken with rulers leaving their states, iii, 334. Reasons for burial and coffin, iii, 177, 185; times of, iii, 222-3. Thickness of coffins, iii, 150; iv, 196. Coffins of kings fourfold, iii, 158. Coffin on bier presented in temple, and then drawn to grave, iii, 1723 iv, 164-5; catafalque of, at great funerals, iv, 197-8 ; letting down of, iv, 198-9; with head to the north, and on the north of city, iii, 170. Rain did not interrupt an interment, iii, 223; case of an eclipse occurring, iii, 338-9; vessels to the eye of fancy and other things for the grave or coffin, iii, 148 (and note), 173 (wooden automata condemned), iv, 55-6, 144, 197-8. Procedure when both parents were buried at same time, iii, 315; in case of a lady dying before she had become acknowledged wife, iii, 322. Origin of burying young
INDEX OF SUBJECTS.
p. 473
boys in coffins, iii, 341. A stone coffin, iii, 149.
Burying living persons with the dead, i, 4433 iii, 182, 184.
Calamities, the avoidable and unavoidable, i, 98.
Origin of burying young
INDEX OF SUBJECTS.
p. 473
boys in coffins, iii, 341. A stone coffin, iii, 149.
Burying living persons with the dead, i, 4433 iii, 182, 184.
Calamities, the avoidable and unavoidable, i, 98.
Calling back the dead, iii, 108, 112, 129, 157, 167, 340, 368-9; iv, 132, 136, 143, 174-5.
Cap, the royal, with pendants, iv, 1; other caps, i, 240, 334, 3793 iii, 69, 76, 103, 125, 133, 144, 146, 153, 160, 201 (cap of the bee), 288, 327, 344, 402, 433, 437-8, 449, 454; iv, 5, 9, 10, 54, 135-6, 138, 140-1, 162, 369, 378, 382, 402. ;
Carriages or chariots, and their teams, i, 239 (and note), 243, 327, 342, 382, 407, 414, 418, 424; easy, iii, 66. Chariot and horses, royal gift of, i, 267; iii, 67; small, sent to grave, iii, 161 (and note); iv, 140-1; the soul-carriage, iii, 96 (and note).
Carrying and holding articles, rules for, iii, 73, 99, 100; iv, 77.
Castration, iv, 99 (note).
Ceremonies, respect or reverence in, essential, i, 4823 iii, 61-2; their use and indispensableness, iii, 63-5; iv, 270-77. Origin, growth, and development, iii, 364-93; originated in the Grand Unity, 386-8; their use in the formation of character, with the varying characteristics of their value, 394-414; as dykes, for conservation and defence, iv, 284-99. In government of a state, and all relationships, iv,257-60. Affordexample, iv, 330-64. The greatest of all things by which men live, iv, 261. Determine the due mean, and what is right, 271. Compared and contrasted with music, iv, 96-105, 114-6, 224-6, Grouped under five categories; iv, 236 (and note); and under six, iii, 230,248, Comprehend
300 greater rules and 3000 smaller, iv, 323.
Charges, to Yiieh, i, 112-8; to the count of Wei, 161-3; to Kung of Shai, 211-3; to Kiin-s44n, 231-4; tothe duke of Pi, 245- 9; to Kiin-y4, 250-1; to Kéiung, 252-3; to the marquis Wan, 265-7; the Testamentary Charge of king King, 234-423 to the earl of Shao, 423-4; to Kung Shan-f(, 425-6 ; to Hii of Shao, 427.
Civilisation, steps in early progress of, ii, 383-5. See Inventions.
Comparisons, rule about, iii, 114.
Complaint, of king Y@’s queen, i, 376; of distressed officer, 364; ofa wife, 433-4; of unfortunate woman deserted, 437-8.
Confucius, at home at ease, iv, 270- 73; at leisure, 278-83; death of, iii, 138-9. His burial of his mother, iii, 123, in same grave with his father, 124-5, and of his dog, 196-7. Ideal description of, iv, 326-7. Friendship with Yiian Zang, iii, 198-9 (and note).
Consecration of a temple and its vessels by blood, iv, 169-70. Constellations and stars, see Astronomical, and i, 149.
Counsels, of Shun to pastors of provinces, i, 42; of the Great Yi,