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

Fishes were made as if leaping at the ends of the gutters. The whole of the catafalque was kept together by six supports rising from the coffin, and wound round with purple

198 THE Li xt. BK, XIX.

silk, and six sustaining ropes, also purple, (drawn through the curtains).

For the catafalque of a Great officer there were painted curtains, with two gutter-spouts (above them); there were not the fluttering ornaments ; above (on the sloping roof) there were flames painted, thrice repeated ; and three symbols of discrimination. These formed the pall-like roof, and there were two purple ties, and two of deep blue. At the very top there were ornaments in three colours, and three rows of shells. There were two feather-streamers from a frame with axes, and two from a painted frame; all the frames on staffs with plumage at the tops. Figures of fishes were made at the ends of the gutters. The front supports of a Great officer’s catafalque were purple, and those behind deep blue. So also were the sustaining ropes.

For the catafalque of a common officer, the curtains were of (plain) linen, and there was the sloping roof. There was (but) one gutter-spout. There were the fluttering pheasants on the bands. The purple ties were two, and the black also two. At the very top the ornaments were of three colours, and there was only one row of shells. The streamers of feathers from a painted frame were two, the staffs of which had plumage at their tops. The front supports of the catafalque were purple, and those behind black. The sustaining ropes were purple.

38. In burying the coffin of a ruler, they used a bier, four ropes, and two pillars. Those guiding the course of the coffin carried the shade with pendent feathers.

In burying a Great officer, they used two ropes and two pillars. Those who guided the coffin used a reed of white grass,

SECT. II. SANG TA xt. 199

In burying a common officer, they used a carriage of the state. They employed two ropes and no post. As soon as they left the residence, those who directed the coffin used the shade of merit.

39. In letting down the coffin into the grave, they removed the ropes from the posts, and pulled at them with their backs to the posts. For a ruler’s coffin, they also used levers, and for a Great officer’s or a common officer's, ropes attached to the sides of the coffin. Orders were given that they should not cry out in letting down that of the ruler. They let it down as guided by the sound of a drum. In letting down a Great officer’s, they were commanded not to wail. In letting down a common officer's, those who began to wail stopped one another.

40. The outer shell of the coffin of a ruler was of pine; of a Great officer, of cypress; of another officer, of various kinds of wood.

In letting down a Great officer’s, they were commanded not to wail. In letting down a common officer's, those who began to wail stopped one another.

40. The outer shell of the coffin of a ruler was of pine; of a Great officer, of cypress; of another officer, of various kinds of wood.

41. The surface between the coffin and shell of a ruler was sufficient to contain a music stopper ; in the case of the coffin and shell of a Great officer, a vase for water; in that of the coffin and shell of a common officer, a jar of liquor.

42. In the rites of a ruler, the shell was lined, and there were baskets of yii; in those of a Great officer, the shell was not lined; in those of a common officer, there were no baskets of yii.

1 We cannot tell what these baskets were. Kang says he did not know, and the A/ien-lung editors think they may have contained the grain mentioned in paragraph 36. Otherwise, the paragraph is obscure.

On the next page there is given a figure of the catafalque over the coffin as borne to the grave, copied from the second volume of

200 THE Lf xt. BK, XIX.

P. Zottoli’s work. A larger one, more fully illustrating the details of the text, forms the last plate in the A/ien-lung edition of the Classic ; but it is so rough and complicated that the friend who has assisted me with most of the figures that I have ventured to introduce shrank from attempting to reproduce it on a smaller scale.

BOOK XX. Ki FA

OR

THE LAW OF SACRIFICES?'.

1. According to the law of sacrifices, (Shun), the sovereign of the line of Yii, at the great associate sacrifice, gave the place of honour to Hwang Ti, and at the border sacrifice made A40 the correlate of Heaven; he sacrificed (also) to Awan-hsii as his ancestor (on the throne), and to Y4o as his honoured predecessor.

1 See the introduction, vol. xxvii, pp. 35,36. Itis there said that in the idea of sacrifices (4), which is here given, there is no indication of deprecation by means of them, and much less of atonement, but that they were merely expressions of gratitude. The character Af (2) is one of those formed by combination of the ideas im its several parts. The Shwo-wan, the earliest Chinese dictionary, says that it is made up of two ideagrams : il the symbol for spiritual beings ; and another, composed of Ay and Xi, representing a right hand and a piece of flesh. Offerings of flesh must have been common when the character was formed, which then itself entered, as the phonetic element, into the formation of between twenty and thirty other characters. The explanations of it given by Morrison (Dict., part i), taken mostly from the Khang-hsf dictionary, are :—‘ To carry human affairs before the gods [i.e. spirits]. That which is the medium between, or brings together men and gods [spirits]. To offer flesh in the rites of worship; to sacrifice with worship.’ There is nothing, however, in the Khang-hsf corresponding to this last sentence; and I suppose that Morrison gave it from the analysis of the character in the Shwo-win. The general idea symbolised by it is—an offering whereby communication and communion with spiritual beings is effected.

202 THE Li xt. BK. XX.

The sovereigns of Hsia, at the corresponding sacrifice, gave the place of honour also to Hwang Ti, and made Khwéan the correlate at the border sacrifice; they sacrificed to Awan-hsii as_ their ancestor, and to Yii as their honoured predecessor.

Under Yin, they gave the place of honour to KA0, and made Ming the correlate at the border sacrifice; they sacrificed to Hsieh as their ancestor, and to Thang as their honoured predecessor.

Under Au they gave the place of honour to AA, and made At the correlate at the border sacrifice ; they sacrificed to king W4n as their ancestor, and to king W0 as their honoured predecessor '.

2. With a blazing pile of wood on the Grand altar they sacrificed to Heaven?; by burying (the victim)

1 This and other portions of the Book are taken mainly from the seventh article in the second section of the ‘ Narratives of the States,’ part i. The statements have much perplexed the commentators, and are held to be of doubtful authority. Some of them, indeed, are said by Khan Hfo to be inexplicable. Khwan, ‘the correlate in the sacrifices of Hsif, was the father of Yi, of whom we receive a bad impression from the references to him in the Shit King; and Ming, who occupied the same position in those of Yin, was the fifth in descent from Hsieh, the ancestor of that dynasty, a minister of Works, who died somehow in his labours on a flood. P. Zottoli thinks that of the four sacrifices here mentioned, the first

P. Zottoli thinks that of the four sacrifices here mentioned, the first

) was to the Supreme Deity (Supremo Numini), and the second, to the Highest Heaven (Summo Coelo). My own view is different, and agrees with that of the X/ien-lung editors. They discuss the different questions that have been agitated on the subject, and their conclusions may be taken as the orthodoxy of Chinese scholars on the subject ; into the exhibition of which it is not necessary to go at greater length.

3 On the blazing pile were placed the victim and pieces of jade ; in the square mound were buried the victim and pieces of silk. For

BK. XX. xi FA. 203

in the Grand mound, they sacrificed to the Earth. (In both cases) they used a red victim’.

3. By burying a sheep and a pig at the (altar of) Great brightness, they sacrificed to the seasons. (With similar) victims they sacrificed to (the spirits of) cold and heat, at the pit and the altar, using’ prayers of deprecation and petition?; to the sun, at the (altar called the) royal palace; to the moon, at the (pit called the) light of the night; to the stars at the honoured place of gloom; to (the spirits of) flood and drought at the honoured altar of rain ; to the (spirits of the) four quarters at the place of the four pits and altars; mountains, forests, streams, valleys, hills, and mounds, which are able to produce clouds, and occasion winds and rain, were all regarded as (dominated by) spirits.

He by whom all under the sky was held sacrificed to all spirits. The princes of states sacrificed to those which were in their own territories; to those which were not in their territories, they did not sacrifice.

4. Generally speaking, all born between heaven and earth are said to have their allotted times; the death of all creatures is spoken of as their dissolution ; but man when dead is said to be in the ghostly ae Hr, which follow, Zottoli gives solenni angulari, and I have met with ‘the great pit’ as a translation of them. Of course a ‘pit’ was formed in the mound to receive the offerings ; but in the Khanghst dictionary HT is specially defined with reference to this passage as ‘a mound of earth as a place of sacrifice ;’ though we do not find this account of the character in Morrison, Medhurst, or Williams.

1 This was specially the colour of the victims under the Xau dynasty,

* Such is the meaning given by Ying-t& and others to #W jf, which they think should be is it:

ee re

204. THE Lf xi. BK. XX.

state. There was no change in regard to these points in the five? dynasties. What the seven? dynasties made changes in, were the assessors at the Great associate and the border sacrifices, and the parties sacrificed to in the ancestral temple ;—they made no other changes.

THE Lf xi. BK. XX.

state. There was no change in regard to these points in the five? dynasties. What the seven? dynasties made changes in, were the assessors at the Great associate and the border sacrifices, and the parties sacrificed to in the ancestral temple ;—they made no other changes.

5. The sovereigns, coming to the possession of the kingdom, divided the land and established the feudal principalities; they assigned (great) cities (to their nobles), and smaller towns (to their chiefs); they made ancestral temples, and the arrangements for altering the order af the spirit-tablets; they raised altars, and they cleared the ground around them for the performance of their sacrifices. In all these arrangements they made provision for the sacrifices according to the nearer or more remote kinship, and for the assignment of lands of greater or less amount.

Thus the king made for himself seven ancestral temples, with a raised altar and the surrounding area for each. The temples were—his father's; his grandfather's ; his great-grandfather's ; his greatgreat-grandfather’s; and the temple of his (high) ancestor. At all of these a sacrifice was offered every month.. The temples of the more remote

‘ancestors formed the receptacles for the tablets as they were displaced; they were two, and at these only the seasonal sacrifices were offered. For the removed tablet of one more remote, an altar was

1 Those of Yao, Shun, Hsia, Shang or Yin, and Kau.

® What these ‘seven’ dynasties were is doubtful. Add to the preceding five, the names of Awan-hsii and AK/(, and we get the number, all descended from Hwang Tf. The writer must have regarded him as the founder of the Chinese kingdom.

BK. XX. ri FA, 205

raised and its corresponding area; and on occasions of prayer at this altar and area, a sacrifice was offered, but if there were no prayer, there was no sacrifice, In the case of one still more remote, (there was no sacrifice) ;—he was left in his ghostly state.

A feudal prince made for himself five ancestral temples, with an altar and a cleared area about it for each. The temples were—his father’s ; his grandfather’s ; and his great-grandfather’s ; in all of which a sacrifice was offered every month. In the temples of the great-great-grandfather, and that of the (high) ancestor only, the seasonal sacrifices were offered. For one beyond the high ancestor a special altar was raised, and for one still more remote, an area was prepared. If there were prayer at these, a sacrifice was offered; but if there were no prayer, there was no sacrifice. In the case of one still more remote, (there was no service) ;—he was left in his ghostly state.

If there were prayer at these, a sacrifice was offered; but if there were no prayer, there was no sacrifice. In the case of one still more remote, (there was no service) ;—he was left in his ghostly state.

A Great officer made for himself three ancestral temples and two altars. The temples were—his father’s; his grandfather's; and his great-grandfather’s. In this only the seasonal sacrifices were offered. To the great-great-grandfather and the (high) ancestor there were no temples. If there were occasion for prayer to them, altars were raised, and sacrifices offered on them. An ancestor still more remote was left in his ghostly state.

An officer of the highest grade had two ancestral temples and one altar ;—the temples of his father and grandfather, at which only the seasonal sacrifices were presented. There was no temple for his greatgrandfather. If there were occasion to pray to him, an altar was raised, and a sacrifice offered to him.

206 THE Li xt. BK, XX.

Ancestors more remote were left in their ghostly state.

An officer in charge merely of one department had one ancestral temple ; that, namely, of his father. There was no temple for his grandfather, but he was sacrificed to (in the father’s temple.) Ancestors beyond the grandfather were left in their ghostly state,

The mass of ordinary officers and the common people had no ancestral temple. Their dead were left in their ghostly state, (to have offerings presented to them in the back apartment, as occasion required).

6. The king, for all the people, erected an altar to j (the spirit of) the ground, called the Grand altar, and one for himself, called the Royal altar.

A feudal prince, for all his people, erected one called the altar of the state, and one for himself called the altar of the prince.

Great officers and all below them in association erected such an altar, called the Appointed altar.

7. The king, for all the people, appointed (seven altars for) the seven sacrifices :—one to the superintendent of the lot; one in the central court, for the admission of light and the rain from the roofs; one at the gates of the city wall; one in the roads leading from the city; one for the discontented ghosts of kings who had died without posterity ; one for the guardian of the door; and one for the guardian of the furnace. He also had seven corresponding altars for himself.

A feudal prince, for his state, appointed (five altars for) the five sacrifices:—one for the superintendent of the lot; one in the central court, for the admission of light and rain; one at the gates of the city wall ;

BK. XX. xi FA. 207

one in the roads leading from the city; one for the discontented ghosts of princes who had died without posterity. He also had five corresponding altars for himself.

XX. xi FA. 207 one in the roads leading from the city; one for the discontented ghosts of princes who had died without posterity. He also had five corresponding altars for himself.

A Great officer appointed (three altars for) the three sacrifices :—one for the discontented ghosts of his predecessors who had died without posterity; . one at the gates of his city; and one on the roads leading from it.

An officer of the first grade appointed (two altars for) the two sacrifices :—one at the gates, and one on the roads (outside the gates).

Other officers and the common people had one (altar and one) sacrifice. Some raised one altar for the guardian of the door; and others, one for the guardian of the furnace.

8. The king, carrying down (his favour), sacrificed to five classes of those who had died prematurely :—namely, to the rightful eldest sons (of former kings); to rightful grandsons; to rightful great-grandsons ; to rightful great-great-grandsons ; "and to the rightful sons of these last.

A feudal prince, carrying down (his favour), sacrificed to three classes; a Great officer similarly to two; another officer of the first grade and the common people sacrificed only to the son who had died prematurely?.

9. According to the institutes of the sage kings about sacrifices, sacrifice should be offered to him who had given (good) laws to the people; to him

1 From paragraph 1 down to this is absent from the expurgated edition of Fan 3ze-ting, which P. Callery translated, so that the book contains in it only the one long paragraph that follows.

208 THE Li xt. BK. XX.

who had laboured to the death in the discharge of his duties ; to him who had strengthened the state by his laborious toil; to him who had boldly and successfully met great calamities; and to him who had warded off great evils.

Such were the following :—Na4ng, the son of the . lord of Lt-shan!, who possessed the kingdom, and showed how to cultivate all the cereals; and KAt (the progenitor) of A4u, who continued his work after the decay of Hsi4, and was sacrificed to under the name of At?; HAu-thd, a son of the line of Kung-kung *, that swayed the nine provinces, who was able to reduce them all to order, and was sacrificed to as the spirit of the ground; the Ti Kd, who could define all the zodiacal stars, and exhibit their times to the people ; Y4o, who rewarded (the worthy), made the penal laws impartial, and the end of whose course was distinguished by his righteousness; Shun, who, toiling amid all his affairs, died in the country (far from his capital); Yi, (the son of) Khwan, who was kept a prisoner till death for trying to dam up the waters of the flood, while Yii completed the work, and atoned for his father’s failure ; Hwang Tt, who gave everything its right name, thereby showing the people how to avail themselves of its qualities; Awan-hsii, who completed this work

? Li-shan is generally mentioned as Lieh-shan, and sometimes Lien-shan. Where the country so-called was, we do not know. Nang, or Shin Nang, is generally accepted as the first of the line, about B.c. 3072.

* This account of A? is given confusedly.

5 It is difficult to find a place in chronology for this Kung-kung.
An article in the 30 Awan (under duke Kao’s seventeenth year,
paragraph 3) places him between Fd-hsi and Shan Nang.

BK. XX, rf FA, 209

of Hwang Tt; Hsieh, who was minister of Instruction, and perfected the (condition and manners of the) people; Ming, who, through his attention to the duties of his office, died in the waters; Thang, who ruled the people with a benignant sway and cut off their oppressor; and king Wan, who by his peaceful rule, and king Wd, who by his martial achievements, delivered the people from their afflictions. All these rendered distinguished services to the people.

As to the sun and moon, the stars and constellations, the people look up to them, while mountains, forests, streams, valleys, hills, and mountains supply them with the materials for use which they require. Only men and things of this character were admitted into the sacrificial canon.

[28] P

BOOK XXI. Ait

OR

THE MEANING OF SACRIFICES?.

Section I.

1. Sacrifices should not be frequently repeated. Such frequency is indicative of importunateness ; and importunateness is inconsistent with reverence. Nor should they be at distant intervals. Such infrequency is indicative of indifference ; and indifference leads to forgetting them altogether. Therefore the superior man, in harmony with the course of Heaven, offers the sacrifices of spring? and autumn. When he treads on the dew which has descended as hoar-frost he cannot help a feeling of sadness, which arises in his mind, and cannot be ascribed to the cold. In spring, when he treads on the ground, wet with the rains and dews that have fallen heavily, he cannot avoid being moved by a feeling as if he were seeing his departed friends. We meet the approach of our friends with music, and escort them away with sadness, and hence at the sacrifice in spring we use music, but not at the sacrifice in autumn.

2. The severest vigil and purification is maintained and carried on inwardly; while a looser vigil

1 See the introduction, vol. xxvii, pages 36, 37. * The spring sacrifice is here called tf (iii), probably by mistake for yo (igi), the proper name for it.

SECT. I. xt f. 211

is maintained externally. During the days of such vigil, the mourner thinks of his departed, how and where they sat, how they smiled and spoke, what were their aims and views, what they delighted in, and what things they desired and enjoyed. On the third day of such exercise he will see those for whom it is employed.

During the days of such vigil, the mourner thinks of his departed, how and where they sat, how they smiled and spoke, what were their aims and views, what they delighted in, and what things they desired and enjoyed. On the third day of such exercise he will see those for whom it is employed.

3. On the day of sacrifice, when he enters the apartment (of the temple), he will seem to see (the deceased) in the place (where his spirit-tablet is). After he has moved about (and performed his operations), and is leaving at the door, he will seem to be arrested by hearing the sound of his movements, and will sigh as he seems to hear the sound of, his sighing.

4- Thus the filial piety taught by the ancient kings required that the eyes of the son should not forget the looks (of his parents), nor his ears their voices ; and that he should retain the memory of their aims, likings, and wishes. As he gave full play to his love, they seemed to live again; and to his reverence, they seemed to stand out before him. So seeming to live and stand out, so unforgotten by him, how could his sacrifices be without the accompaniment of reverence ?

5. The superior man, while (his parents) are alive, reverently nourishes them; and, when they are dead, he reverently sacrifices to them ;—his (chief) thought is how to the end of life not to disgrace them. The saying that the superior man mourns all his life for his parents has reference to the recurrence of the day of their death. That he does not do his ordinary work on that day does not mean that it would be unpropitious to do so; it ..

P2

212 THE Lf xf. BK. XXI.

means that on that day his thoughts are occupied with them, and he does not dare to occupy himself as on other days with his private and personal affairs.

6. It is only the sage’ who can sacrifice to God, and (only) the filial son who can sacrifice to his parents. Sacrificing means directing one’s self to. The son directs his thoughts (to his parents), and then he can offer his sacrifice (so that they shall enjoy it) Hence the filial son approaches the personator of the departed without having occasion to blush; the ruler leads the victim forward, while his wife puts down the bowls; the ruler presents the offerings to the personator, while his wife sets forth the various dishes; his ministers and Great officers assist the ruler, while their acknowledged wives assist his wife. How well sustained was their reverence! How complete was the expression of their loyal devotion! How earnest was their wish that the departed should enjoy the service !

7. King Wan, in sacrificing, served the dead as if he were serving the living. He thought of them dead as if he did not wish to live (any longer himself)?._ On the recurrence of their death-day, he was sad; in calling his father by the name elsewhere forbidden, he looked as ifhe saw him. So sincere was he in sacrificing that he looked as if he saw the things which his father loved, and the

J

So sincere was he in sacrificing that he looked as if he saw the things which his father loved, and the

J

1 According to ‘rule, and in fact, only the sovereign sacrifices to God. He may be ‘a sage,’ but more frequently is not. But the ritual of China should impress on him, as on no other person, the truth in the words ‘noblesse oblige.’

* Khin Hfo says here:—‘As if he wished to die himself and follow them.’

SECT. I. ri f. 213

pleased expression of his face :—such was king Wan!
The lines of the ode (II, v, ode 2),
‘When early dawn unseals my eyes,
Before my mind my parents rise,’

might be applied to king Wan. On the day after the sacrifice, when the day broke, he did not sleep, but hastened to repeat it; and after it was finished, he still thought of his parents. On the day of sacrifice his joy and sorrow were blended together. He could not but rejoice in the opportunity of offering the sacrifice; and when it was over, he could not but be sad.

8. At the autumnal sacrifice, when Kung-nt advanced, bearing the offerings, his general appearance was indicative of simple sincerity, but his steps were short and oft repeated. When the sacrifice was over, 3ze-kung questioned him, saying, ‘ Your account of sacrificing was that it should be marked by the dignity and intense absorption of all engaged in it; and now how is it that in your sacrificing there has been no such dignity and absorption?’

The Master said, ‘That dignity of demeanour should belong to those who are only distantly connected (with him who is sacrificed to), and that absorbed demeanour to one whose thoughts are turned in on himself (lest he should make any mistake). But how should such demeanour consist with communion with the spirits (sacrificed to)? How should such dignity and absorption be seen in my sacrifice? (At the sacrifices of the king and rulers) there is the return of the personator to his apartment, and the offering of food to him there ; there are the performances of the music, and the setting forth of the stands with the victims on them; there

214 THE Lf xf. BK, XXI.

are the ordering of the various ceremonies and the music; and there is the complete array of the officers for all the services. When they are engaged in the maintenance of that dignity and absorption in their duties, how can they be lost in their abandonment to intercourse with the spiritual presences? Should words be understood only in one way ? Each saying has its own appropriate application.’

g. When a filial son is about to sacrifice, he is anxious that all preparations should be made beforehand ; and when the time arrives, that everything necessary should be found complete; and then, with a mind free from all pre-occupation, he should address himself to the performance of his sacrifice.

When a filial son is about to sacrifice, he is anxious that all preparations should be made beforehand ; and when the time arrives, that everything necessary should be found complete; and then, with a mind free from all pre-occupation, he should address himself to the performance of his sacrifice.

The temple and its apartments having been repaired, the walls and roofs having been put in order, and all the assisting officers having been provided, husband and wife, after vigil and footing, bathe their heads and persons, and array themselves in full dress. In coming in with the things which they carry, how grave and still are they! how absorbed in what they do! as if they were not able to sustain their weight, as if they would let them fall :— Is not theirs the highest filial reverence? He sets forth the stands with the victims on them; arranges all the ceremonies and music; provides the officers for the various ministries. These aid in sustaining and bringing in the things, and thus he declares his mind and wish, and in his lost abstraction of mind seeks to have communion with the dead in their spiritual state, if peradventure they will enjoy his . Offerings, if peradventure they will do so. Such is the aim of the filial son (in his sacrifices) !

10. The filial son, in sacrificing, seems never able

SECT. I. ki f. 215

to exhaust his earnest purpose, his sincerity, and reverence. He observes every rule, without transgression or short-coming. His reverence appears in his movements of advancing and retiring, as if he were hearing the orders (of his parents), or as if they were perhaps directing him.

11. What the sacrifice of a filial son should be can be known. While he is standing (waiting for the service to commence), he should be reverent, with his body somewhat bent; while he is engaged in carrying forward the service, he should be reverent, with an expression of pleasure; when he is presenting the offerings, he should be reverent, with an expression of desire. He should then retire and stand, as if he were about to receive orders; when he has removed the offerings and (finally) retires, the expression of reverent gravity should continue to be worn on his face. Such is the sacrifice of a filial son.

To stand without any inclination of the body would show insensibility ; to carry the service forward without an expression of pleasure would show indifference; to present the offerings without an expression of desire (that they may be enjoyed) would show a want of love; to retire and stand without seeming to expect to receive orders would show pride; to retire and stand, after the removal of the offerings, without an expression of reverent gravity would show a forgetfulness of the parent to whom he owes his being. A sacrifice so conducted would be wanting in its proper characteristics.

‘12. A filial son, cherishing a deep love (for his parents), is sure to have a bland air; having a bland air, he will have a look of pleasure; having a look

A sacrifice so conducted would be wanting in its proper characteristics.

‘12. A filial son, cherishing a deep love (for his parents), is sure to have a bland air; having a bland air, he will have a look of pleasure; having a look

216 THE Lf xf. BK. XXtI.

of pleasure, his demeanour will be mild and compliant. A filial son will move as if he were carrying a jade symbol, or bearing a full vessel. Still and grave, absorbed in what he is doing, he will seem as if he were unable to sustain the burden, and in danger of letting it fall. A severe gravity and austere manner are not proper to the service of parents ;—such is the manner of a full-grown man.

13. There were five things by means of which the ancient kings secured the good government of the whole kingdom :—the honour which they paid to the virtuous ; to the noble; and to the old; the reverence which they showed to the aged; and their kindness to the young. It was by these five things that they maintained the stability of the kingdom.

Why did they give honour to the virtuous ? Because of their approximation to the course of duty. They did so to the noble because of their approximation to the position of the ruler; and to the old because of their approximation to that of parents. They showed reverence to the aged, because of their approximation to the position of elder brothers; and kindness to the young, because of their approximation to the position of sons.

1 P, Callery translates this by—‘ Parce qu’ils sont proche de la vérité,’ saying in a note :—‘ According to the Chinese philosophers, they understand by teh (fia) that which man has obtained by his own efforts or the virtue he has acquired, and by tdo (34) that which all men should be striving to reach, what is suitable, what is in order, or virtue in the abstract. Now, as I think, there is nothing but truth which satisfies these conditions, for, according to the Christian philosophy, God Himself is the truth,’ &c. Zottoli’s translation is, ‘Quia hi appropinquant ad perfectionem,

SECT. I. xi f. 217

14. Therefore he who is perfectly filial approximates to be king, and he who is perfectly fraternal approximates to being presiding chieftain. He who is perfectly filial approximates to being king, for even the son of Heaven had the father (whom he must revere); and he who is perfectly fraternal approximates to being presiding chieftain, for even a feudal lord had his elder brothers (or cousins), (whom he must obey). The observance of the lessons of the ancient kings, without admitting any change in them, was the way by which they united and kept together the kingdom with its states and families}.

The observance of the lessons of the ancient kings, without admitting any change in them, was the way by which they united and kept together the kingdom with its states and families}.

15. The Master said, ‘The laying the foundation of (all) love in the love of parents teaches people concord. The laying the foundation of (all) reverence in the reverence of elders teaches the people obedience. When taught loving harmony, the people set the (proper) value on their parents; when taught to reverence their superiors, the people set the (proper) value in obeying the orders given to them. Filial piety in the service of parents, and obedience in the discharge of orders can be displayed throughout the kingdom, and they will everywhere take effect.

16. At (the time of) the border sacrifice (to Heaven), those who are engaged in funeral rites do not dare to wail, and those who are wearing mourning do not dare to enter the gate of the capital ;— this is the highest expression of reverence.

17. On the day of sacrifice, the ruler led the victim forward, along with and assisted by his son on

1 The sequence in the writer’s mind in this paragraph almost eludes my discovery ; it does so still more in the translation of it by Callery and Zottoli.

218 THE Lf xf, BK. XXI.

the opposite side; while the Great officers followed in order. When they had entered the gate of the temple, they fastened the victim to the stone pillar. The ministers and Great officers then bared their arms, and proceeded to inspect the hair, paying particular attention to that of the ears. They then with the knife with the bells attached to it, cut it open, took out the fat about the inwards, and withdrew (for a time’). Afterwards they offered some of the flesh boiled, and some raw, then (finally) withdrawing. There was the highest reverence about everything. 18. The sacrifice in the suburb of the capital was the great expression of gratitude to Heaven, and it was specially addressed te the sun, with which the moon was associated?, The sovereigns of Hsia presented it in the dark. - Under the Yin dynasty they did so

1 They withdrew for a time, ‘to offer the hair and blood.’

2 This sentence is translated by Zottoli:—‘Coeli sacrificio summe rependitur coelum sed potissimum intenditur sol, consociatus cum luna.’ Callery says :—‘Le sacrifice qu’on offre dans la campagne est un acte de grande reconnaissance envers le ciel, et principalement envers le soleil, auquel on associe la lune.’

Here, again, nature-worship seems to crop up. Khan Hao says on the passage:—‘Heaven is the great source of téo (the course of nature and duty), and of all the visible bodies which it hangs out, there are none greater than the sun and moon. Therefore, while the object of the suburban sacrifice was a grateful acknowledgment of Heaven, the sun was chosen as the restingplace for its spirit (or spirits). The idea in the institution of the rite was deep and far-reaching.’ It must be borne in mind that the rites described in the text are those of former dynasties, especially of that of Kéu. I cannot bring to mind any passages in which there is mention made of any sacrifice to the sun or sunspirit in connexion with the great sacrifice to Heaven, or Shang Ti, at the service on the day of the winter solstice in the southern suburb,

SECT. 1. rf f. 219

at noon. Under the ‘Au they sacrificed all the day, especially at daybreak, and towards evenitig.

19. They sacrificed to the sun on the altar, and to the moon in the hollow ;—to mark the distinction between (the) gloom (of the one) and (the) brightness (of the other), and to show the difference between the high and the low. They sacrificed to the sun in the east, and to the moon in the west;—to mark the distinction between (the) forthcoming (of the former) and (the) withdrawing (of the latter), and to show the correctness of their (relative) position. The sun comes forth from the east, and the moon appears in the west ; the darkness and the light are now long, now short; when the one ends, the other begins, in regular succession:—thus producing the harmony of all under the sky’.

20. The rites to be observed by all under heaven were intended to promote the return (of the mind) to the beginning (=Creator of all); to promote (the honouring of) spiritual Beings; to promote the harmonious use (of all resources and appliances) of government; to promote righteousness; and to promote humility. They promote the return to the beginning, securing the due consideration of their originator. They promote (the honouring) of spiritual Beings, securing the giving honour to superiors. They promote the (proper) use of all resources, thereby establishing the regulations (for the well-being of) the people. They promote

1 The sacrifices in this paragraph are those at the equinoxes ; that to the sun at the vernal in the eastern suburb, and that to the moon at the autumnal in the western suburb. They are still maintained. See the ritual of the present dynasty (*K Yat FB ye), Book VIII, where the former is called Ri] [J ,and the latter 47 FA .

220 THE Li xt. BK. XXI.

righteousness, and thus there are no oppositions and conflictings between high and low. They promote humility, in order to prevent occasions of strife. Let these five things be united through the rites for the regulation of all under heaven, and though there may be some extravagant and perverse who are not kept in order, they will be few.

Section II.

They promote humility, in order to prevent occasions of strife. Let these five things be united through the rites for the regulation of all under heaven, and though there may be some extravagant and perverse who are not kept in order, they will be few.

Section II.

• 1. 341 Wo said, ‘I have heard the names K wei
• - and Sh4n, but I do not know what they mean.’ ' The Master said, ‘The (intelligent) spirit? is of the sh&n nature, and shows that in fullest measure; the animal soul is of the kwei nature, and shows that in fullest measure. It is the union of kwei and shan that forms the highest exhibition of doctrine. : ‘All the living must die, and dying, return to the ground; this is what is called kwei. The bones and flesh moulder below, and, hidden away, become the earth of the fields. But the spirit issues forth, and is displayed on high in a condition of glorious brightness. The vapours and odours which produce a feeling of sadness, (and arise from the decay of their substance), are the subtle essences of all things, and (also) a manifestation of the shan nature.

1 I am unable to give a translation of the characters kwei (fi) and shin, so as to make the meaning readily intelligible to the English reader. Callery gives for them ‘L’A4me et l’esprit.’ Zottoli, ‘Manes Spiritusque.’ Evidently the question is about the application of them to the dead and gone, and the component elements of the human constitution.

* The character in the text here is RA? (Se), ‘the breath.’ Zottoli translates it by ‘rationalis vis, and Callery by ‘la respiration de l’homme.’

SECT. li. xi f. 221

[ ‘On the ground of these subtle essences of things, , with an extreme decision and inventiveness, (the sages) framed distinctly (the names of) kwei and sh&n, to constitute a pattern for the black-haired , race!; and all the multitudes were filled with | awe, and the myriads of the people constrained to / submission.

2, ‘The sages did not consider these (names) to be sufficient, and therefore they built temples with their (different) apartments, and framed their rules for ancestors who were always to be honoured, and those whose tablets should be removed;—thus making a distinction for nearer and more distant kinship, and for ancestors the remote and the recent, and teaching the people to go back to their oldest fathers, and retrace their beginnings, not forgetting those to whom they owed their being. In consequence of this the multitude submitted to their lessons, and listened to them with a quicker readiness.

In consequence of this the multitude submitted to their lessons, and listened to them with a quicker readiness.

3. ‘ These two elements (of the human constitution) having been established (with the two names), two ceremonies were framed in accordance with them. They appointed the service of the morning, when the fat of the inwards was burned so as to bring out its fragrance, and this was mixed with the blaze of dried southern-wood. This served as a tribute to the (intelligent) spirit, and taught all to go back to their originating ancestors. They (also) presented millet and rice, and offered the delicacies of the liver, lungs, head, and heart, along with two bowls (of

1 It is observed by many of the commentators that the characters here employed for ‘ black-haired race’ were unused in the time of Confucius, and became current under the KAin dynasty.

222 THE Lf xt. BE. XXI.

liquor) and odoriferous spirits. This served as a tribute to the animal soul, and taught the people to love one another, and high and low to cultivate good feeling between them ;—such was the effect of those ceremonies.

4. ‘The superior man, going back to his ancient fathers, and returning to the authors of his being, does not forget those to whom he owes his life, and therefore he calls forth all his reverence, gives free vent to his feelings, and exhausts his strength in discharging the above service ;—as a tribute of gratitude to his parents he dares not but do his utmost’.’

5. Thus it was that anciently the son of Heaven had his field of a thousand acres, in which he himself held the plough, wearing the square-topped cap with red ties. The feudal princes also had their field of a hundred acres, in which they did the same, wearing _ the same cap with green ties. They did this in the service of Heaven, Earth, the Spirits of the land and grain, and their ancient fathers, to supply the new wine, cream, and vessels of grain. In this way did they procure these things;—it was a great expression of their reverence.

6. Anciently, the son of Heaven and the feudal lords had their officers who attended to their animals; and at the proper seasons, after vigil and fasting, they washed their heads, bathed, and visited them in person’, taking from them for victims those which

1 The above conversation with 34i Wo is found in the ‘ Narratives of the School,’ Article 17, headed ‘Duke Ai’s Questions about Government ;’ and the reply of Confucius ends here. I hesitate, therefore, to continue the points of quotation in what follows.

* The first day, probably, of the last month of spring. If it were not bright, perhaps another was chosen.

SECT. II. ri f. 223

were spotless and perfect ;—it was a great expression of their reverence.

I hesitate, therefore, to continue the points of quotation in what follows.

* The first day, probably, of the last month of spring. If it were not bright, perhaps another was chosen.

SECT. II. ri f. 223

were spotless and perfect ;—it was a great expression of their reverence.

The ruler ordered the oxen to be brought before him, and inspected them; he chose them by their hair, divined whether it would be fortunate to use them, and if the response were favourable, he had them cared for. In his skin cap, and the white skirt gathered up at the waist, on the first day and at the middle of the month, he inspected them. Thus did he do his utmost;—it was the height of filial piety.

7. Anciently, the son of Heaven and the feudal lords had their own mulberry trees and silkworms’ house; the latter built near a river, ten cubits in height, the surrounding walls being topped with thorns, and the gates closed on the outside. In the early morning of a very bright day, the ruler, in his skin cap and the white skirt, divined for the most auspicious of the honourable ladies in the three palaces of his wife’, who were then employed to take the silkworms into the house. They washed the seeds in the stream, gathered the leaves from the mulberry trees, and dried them in the wind to feed the worms.

When the (silkworm) year was ended, the honourable ladies had finished their work with the insects, and carried the cocoons to show them to the ruler. They then presented them to his wife, who said, ‘Will not these supply the materials for the ruler’s robes?’ She forthwith received them, wearing her head-dress and the robe with pheasants on it, and afterwards caused a sheep and a pig to be killed and

1 The queen had six palaces; the wife of a prince, three. The writer confines his account here to the latter.

224 THE Lf xf. BK. XXI.

cooked to treat (the ladies). This probably was the ancient custom at the presentation of the cocoons.

Afterwards, on a good day, the wife rinsed some of them thrice in a vessel, beginning to unwind them, and then distributed them to the auspicious and honourable ladies of her three palaces to (complete) the unwinding. They then dyed the thread red and green, azure and yellow, to make the variouslycoloured figures on robes. When the robes were finished, the ruler wore them in sacrificing to the former kings and dukes ;—all displayed the greatest reverence.

They then dyed the thread red and green, azure and yellow, to make the variouslycoloured figures on robes. When the robes were finished, the ruler wore them in sacrificing to the former kings and dukes ;—all displayed the greatest reverence.

8. The superior man says, ‘Ceremonies and music should not for a moment be neglected by any one. When one has mastered (the principles of) music, and regulates his heart and mind accordingly, the natural, correct, gentle, and honest heart is easily developed, and with this development of the heart comes joy. This joy goes on to a feeling of repose. This repose is long continued. The man in this constant repose becomes (a sort of) heaven. Heaven-like, his action is spirit-like. Heaven-like, he is believed, though he do not speak. Spirit-like, he is regarded with awe, though he display no rage. So it is when one by his mastering of music regulates his mind and heart.

‘When one has mastered (the principle of) ceremonies, and regulates his person accordingly, he becomes grave and reverential. Grave and reverential, he is regarded with awe. If the heart be for a moment without the feeling of harmony and joy, meanness and deceitfulness enter it. If the outward demeanour be for a moment without gravity and reverentialness, indifference and rudeness show themselves.

SECT. It. rf f. 225

‘Therefore the sphere in which music acts is the interior of man, and that of ceremonies is his exterior. The result of music is .a perfect harmony, and that of ceremonies is a perfect observance (of propriety). When one’s inner man is thus harmonious, and his outer man thus docile, the people behold his countenance and do not strive with him; they look to his demeanour, and no feeling of indifference or rudeness arises in them. Thus it is that when virtue shines and moves within (a superior), the people are sure to accept (his rule) and hearken to him; and when the principles (of propriety) are displayed in his conduct, the people are all sure to accept (his rule) and obey him. Therefore it is said, ‘Let ceremonies and music have their course till all under heaven is filled with them; then give them their manifestation and application, and nothing difficult to manage will appear.’

Therefore it is said, ‘Let ceremonies and music have their course till all under heaven is filled with them; then give them their manifestation and application, and nothing difficult to manage will appear.’

Music affects the inward movements (of the soul); ceremonies appear in the outward movements (of the body). Hence it is the rule to make ceremonies as few and brief as possible, and to give to music its fullest development. This leads to the forward exhibition of ceremonies, and therein their beauty resides; and to the introspective consideration of music, and therein ‘its beauty resides. If ceremonies, demanding this condensation, did not receive this forward exhibition of them, they would almost disappear altogether; if music, demanding this full development, were not accompanied with the introspection, it would produce a dissipation of the mind. Thus it is that to every ceremony there is its proper response, and for music there is this introspection. When ceremonies are responded to, there arises

[28] Q

~

226 THE Lf xf. BK. XXI.

pleasure, and when music is accompanied with the right introspection, there arises repose. The response of ceremony and the introspection of music spring from one and the same idea, and have one and the same object.

9. 3ang-sze said, ‘There are three degrees of filial piety. The highest is the honouring of our parents; the second is the not disgracing them; and the lowest is the being able to support them.’

10. (His disciple), Kung-ming f, said, ‘Can you, master, be considered (an example of a) filial son ?’ 3ang-yze replied, ‘What words are these? What words are these? What the superior man calls filial piety requires the anticipation of our parents’ wishes, the carrying out of their aims and their instruction in the path (of duty). Iam simply one who supports his parents ;—how can I be considered filial ?’

11. 3ang-sze said, ‘The body is that which has been transmitted to us by our parents; dare any one allow himself to be irreverent in the employment of their legacy? Ifa man in his own house and privacy be not grave, he is not filial; if in serving his ruler, he be not loyal, he is not filial; if in discharging the duties of office, he be not reverent, he is not filial ; if with friends he be not sincere, he is not filial; if on the field of battle he be not brave, he is not filial. If he fail in these five, things, the evil (of the disgrace) will reach his parents;—dare he but reverently attend to them?’

To prepare the fragrant flesh and grain which he has cooked, tasting and then presenting them before his parents, is not filial piety; it is only nourishing them. He whom the superior man pronounces filial is he whom (all) the people of (his) state praise,

SECT. II. Ri f. 227

He whom the superior man pronounces filial is he whom (all) the people of (his) state praise,

SECT. II. Ri f. 227

saying with admiration, ‘ Happy are the parents who have such a son as this!’—that indeed is what can be called being filial. The fundamental lesson for all is filial piety. The practice of it is seen in the support (of parents). One may be able to support them; the difficulty is in doing so with the proper reverence. One may attain to that reverence ;— the difficulty is to do so without self-constraint. That freedom from constraint may be realised ;—the difficulty is to maintain it to the end. When his parents are dead, and the son carefully watches over his actions, so that a bad name, (involving) his parents, shall not be handed down, he may be said to be able to maintain his piety to the end. True love is the love of this; true propriety is the doing of this; true righteousness is the rightness of this; true sincerity is being sincere in this; true strength is being strong in this. Joy springs from conformity to this; punishments spring from the violation of this.

12. 3ang-sze said, ‘Set up filial piety, and it will fill the space from earth to heaven ; spread it out, and it will extend over all the ground to the four seas; hand it down to future ages, and from morning to evening it will be observed; push it on to the eastern sea, the western sea, the southern sea, and the northern sea, and it will be (everywhere) the law for men, and their obedience to it will be uniform. There will be a fulfilment of the words of the ode (III, i, ode 10, 6),

“ From west to east, from south to north,
There was no unsubmissive thought.” ’

13. 3&ng-yze said, ‘Trees are felled and animals killed, (only) at the proper seasons. The Master said},

1 The master here is Confucius. The record of his saying is found only here.

Q2

228 THE Li xt. BK. XXI-

“ To fell a single tree, or kill a single animal, not at the proper season, is contrary to filial piety.”’

There are three degrees of filial piety :—the least, seen in the employment of one’s strength (in the service of parents); the second, seen in the endurance of toil (for them) ; and the greatest, seen in its never failing. Thinking of the gentleness and love (of parents) and forgetting our toils (for them) may be called the employment of strength. Honouring benevolences and resting with the feeling of repose in righteousness may be called the endurance of toil; the wide dispensation of benefits and the providing of all things (necessary for the people) may be called the piety that does not fail.

When his parents love him, to rejoice, and not allow himself to forget them ; when they hate him, to fear and yet feel no resentment; when they have faults, to remonstrate with them, and yet not withstand them; when they are dead, to ask (the help only of) the good to obtain the grain with which to sacrifice to them :—this is what is called the completion (by a son) of his proper services.

14. The disciple Yo-4ang Aun! injured his foot in descending from his hall, and for some months was not able togo out. Even after this he still wore a look of sorrow, and (one of the) disciples of the school said to him, ‘Your foot, master, is better; and though for some months you could not go out, why should you still wear a look of sorrow?’ Yokang Khun replied, ‘It is a good question which

1 Yo-kang Khun evidently was a disciple of Bang-3ze. Mencius had a disciple of the same surname, Yo-44ng Kho (I, ii, 16). Another is mentioned by him (V, ii, 3). Lieh-jze mentions a fourth. The Yo-A&ngs are said to have sprung from the ducal stock of Sung.

SECT. It. rt i. 229

you ask! It is a good question which you ask! I heard from 34ng-sze what he had heard the Master say, that of all that Heaven produces and Earth | nourishes, there is none so great as man. His parents give birth to his person all complete, and to return it to them all complete may be called filial duty. When no member has been mutilated and no disgrace done to any part of the person, it may be called complete; and hence a superior man does not dare to take the slightest step in forgetfulness of his filial duty. But now I forgot the way of that, and therefore I wear the look of sorrow. (A son) should not forget his parents in a single lifting up of his feet, nor in the utterance of a single word. He should not forget his parents in a single lifting up of his feet, and therefore he will walk in the highway and not take a by-path, he will use a boat and not attempt to wade through a stream ;—not daring, with the body left him by his parents, to go in the way of peril. He should not forget his parents in the utterance of a single word, and therefore an evil word will not issue from his mouth, and an angry word will not come back to his person. Not to disgrace his person and not to cause shame to his parents may be called filial duty.’

15. Anciently, the sovereigns of the line of Yii honoured virtue, and highly esteemed age; the sovereigns of Hsi& honoured rank, and highly esteemed age; under Yin they honoured riches, and highly esteemed age; under AAu, they honoured kinship, and highly esteemed age. Yi, Hsia, Yin, and A4u produced the greatest kings that have appeared under Heaven, and there was not one of them who neglected age. For long has honour been paid

230 THE Li xf. BK. XXI.

to years under the sky; to pay it is next to the service of parents.

16. Therefore, at court among parties of the same rank, the highest place was given to the oldest. Men of seventy years carried their staffs at the court. When the ruler questioned one of them, he made him sit on a mat. One of eighty years did not wait out the audience, and when the ruler would question him he went to his house. Thus the submission of a younger brother (and juniors generally) was recognised at the court.

When the ruler questioned one of them, he made him sit on a mat. One of eighty years did not wait out the audience, and when the ruler would question him he went to his house. Thus the submission of a younger brother (and juniors generally) was recognised at the court.

17. A junior walking with one older (than himself), if they were walking shoulder to shoulder, yet it was not on the same line. If he did not keep transversely (a little behind), he followed the other? When they saw an old man, people in carriages or walking got out of his way. Men, where the white were mingling with their black hairs, did not carry burdens on the roads. Thus the submission of juniors was recognised on the public ways.

Residents in the country took their places according

_to their age, and the old and poor were not neglected, nor did the strong come into collision with the weak, or members of a numerous clan do violence to those of a smaller. Thus the submission of juniors was recognised in the country districts and hamlets’.

18. According to the ancient rule, men of fifty years were not required to serve in hunting expeditions®; and in the distribution of the game, a larger

1 If the elder were a brother or cousin, the junior kept a little behind, and apart. If he were an uncle, the other followed in a line.

* Five Xu, translated ‘districts,’ made a ‘hsiang,’ here translated ‘the country districts.’

* Literally, ‘men of the tien’ (fg). The tien was a tract of

SECT. Il. ri ft. 231

share was given to the more aged. Thus the submission of juniors was recognised in the arrangements for the hunts. In the tens and fives of the army and its detachments, where the rank was the same, places were given according to age. Thus the submission of juniors was recognised in the army.

19. The display of filial and fraternal duty in the court; the practice of them on the road; their reaching to the districts and hamlets; their extension to the huntings ; and the cultivation of them in the army, (have thus been described). All would have died for them under the constraint of righteousness, and not dared to violate them.

20. The sacrifice in the Hall of Distinction served to inculcate filial duty on the feudal lords; the feasting of the three classes of the old and five classes of the experienced in the Great college served to inculcate brotherly submission on those princes; the sacrifices to the worthies of former times in the western school served to inculcate virtue on them; the (king’s) ploughing in the field set apart for him, served to teach them the duty of nourishing (the people); their appearances at court in spring and autumn served to inculcate on them their duty as subjects or ministers. Those five institutions were the great lessons for the kingdom.

21. When feasting the three classes of the old and five classes of the experienced, the son of Heaven bared his arm, cut up the bodies of the victims, and handed round the condiments; he also presented