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

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 considerable size ; contributing to the army a chariot, three mailed men, and seventy-two foot-men. There was a levy on it also of men to serve in the hunting expeditions.

232 THE LI xi. BK, XXI.

the cup with which they rinsed their mouths, wearing the square-topped cap, and carrying a shield. It was thus he inculcated brotherly submission on the princes. It was thus that in the country and villages regard was paid to age, that the old and poor were not neglected, and that the members of a numerous clan did not oppress those of a smaller ;—these things came from the Great college.

The son of Heaven appointed the four schools; and when his eldest son entered one of them, he took his place according to his age.

22. When the son of Heaven was on a tour of inspection, the princes (of each quarter) met him on their borders. The son of Heaven first visited those who were a hundred years old. If there were those of eighty or ninety, on the way to the east, he, though going to the west, did not dare to pass by (without seeing them) ; and so, if their route was to the west, and his to the west. If he wished to speak of matters of government, he, though ruler, might go to them.

23. Those who had received the first degree of office took places according to age (at meetings) in the country and villages; those who had received the second, took places in the same way (at meetings) of all the members of their relatives. Those who had received the third degree did not pay the same regard to age. But at meetings of all the members of aclan no one dared to take precedence of one who was seventy years old.

Those who were seventy, did not go to court unless for some great cause. When they did so for such a cause, the ruler would bow and give place to them, afterwards going on to the parties possessed of rank.

SECT. 11. rif. 233

24. Whatever good was possessed by the son of Heaven, he humbly ascribed the merit of it to Heaven; whatever good was possessed by a feudal lord, he ascribed it to the son of Heaven; whatever good was possessed by a minister or Great officer, he attributed it to the prince of his state; whatever good was possessed by an officer or a common man, he assigned the ground of it to his parents, and the preservation of it to his elders. Emolument, rank, felicitations, and reward’ were (all) transacted in the ancestral temple ; and it was thus that they showed (the spirit of) submissive deference.

Emolument, rank, felicitations, and reward’ were (all) transacted in the ancestral temple ; and it was thus that they showed (the spirit of) submissive deference.

f” 25. Anciently, the sages, having determined the ‘phenomena of heaven and earth in their states of i rest and activity, made them the basis of the Yi (and ‘divining by it). The diviner held the tortoise-shell in his arms, with his face towards the south, while ' the son of Heaven, in his dragon-robe and square- ‘ topped cap, stood with his face to the north. The latter, however intelligent might be his mind, felt it necessary to set forth and obtain a decision on what ‘ his object was ;—showing that he did not dare to ; take his own way, and giving honour to Heaven (as ithe supreme Decider)!. What was good in him (or in his views) he ascribed to others; what was wrong, to himself; thus teaching not to boast, and giving honour to men of talents and virtue. 26. When a filial son was about to sacrifice, the

1 Who does not see that, from the writer’s point of view, divination was originally had recourse to in the search for an ‘infallible’ director in matters to be done? The Decider was held to be ‘Heaven ;’ the error was in thinking that the will of Heaven could be known through any manipulation of the tortoise-shell, or the stalks.

234 THE Li xt. BK. XXI.

rule was that he should have his mind well adjusted and grave, to fit him for giving to all matters their full consideration, for providing the robes and other things, for repairing the temple and its fanes, and for regulating everything. When the day of sacrifice arrived, the rule was that his countenance should be mild, and his movements show an anxious dread, as if he feared his love were not sufficient. When he put down his offerings, it was required that his demeanour should be mild, and his body bent, as if (his parents) would speak (to him) and had not yet done so; when the officers assisting had all gone out}, he stood lowly and still, though correct and straight, as if he were about to lose the sight (of his parents).

' After the sacrifice, he looked pleased and expectant, as if they would again enter®.

In this way his ingenuousness and goodness were never absent from his person; his ears and eyes were never withdrawn from what was in his heart ; the exercises of his thoughts never left his parents. What was bound up in his heart was manifested in his countenance; and he was continually examining himself ;—such was the mind of the filial son.

1 The text here is difficult. I have followed K’ng, as has Zottoli;—the interpretation of # as ‘ assisting officers,’ can otherwise be defended. Callery gives for the clause :—‘ Toutes les pensées étrangéres (au sacrifice) il les chasse au dehors,’ which it would be difficult to justify.

1 The text here is difficult. I have followed K’ng, as has Zottoli;—the interpretation of # as ‘ assisting officers,’ can otherwise be defended. Callery gives for the clause :—‘ Toutes les pensées étrangéres (au sacrifice) il les chasse au dehors,’ which it would be difficult to justify.

* Here again translation is difficult. Zottoli gives :—‘ Cumque sacrificium transiverit, intendet animo, prosequetur ore, quasi mox iterum ingressuri essent.’ Callery:—‘ Apres le sacrifice il s’en va lentement, comme (s'il suivait quelqu’un pas 4 pas, et avait " envie) de rentrer (avec lui dans le temple)’

SECT. II, ri ft. 235

27. The sites for the altars to the spirits of the land and grain were on the right; that for the ancestral temple on the left?.

1 That is, with reference to the palace. As you looked out from it to the south, the altars were on the right hand and the temple on the left.

BOOK XXII. AL THUNG

OR

A SUMMARY ACCOUNT OF SACRIFICES‘,

1. Of all the methods for the good ordering of men, there is none more urgent than the use of ceremonies. Ceremonies are of five kinds*, and there is none of them more important than sacrifices.

Sacrifice is not a thing coming to a man from without ; it issues from within him, and has its birth in his heart. When the heart is deeply moved, expression is given to it by ceremonies; and hence, only men of ability and virtue can give complete exhibition to the idea of sacrifice.

2. The sacrifices of such men have their own blessing ;—not indeed what the world calls blessing’. Blessing here means perfection ;—it is the name given to the complete and natural discharge of all duties. When nothing is left incomplete or improperly discharged ;—this is what we call perfection, implying the doing everything that should be done in one’s internal self, and externally the performance of everything according to the proper method. There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in

1 See the introduction, vol. xxvii, pp. 37, 38. ® The five kinds of ceremonies are the Auspicious (F including all acts of religious worship); the Mourning ([X]) ; those of Hospitality (); the Military (if); and the Festive (54).

* Success, longevity, the protection of spiritual Beings,

BK. XXII. ki THUNG. 237

his service of his parents. In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature'; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents ;—all this constitutes what is called perfection.

It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it. Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season. Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them :—such is the heart and mind of a filial son.

3. It is by sacrifice that the nourishment of parents is followed up and filial. duty to them perpetuated. The filial heart is a storehouse (of all filial duties). Compliance with everything that can mark his course, and be no violation of the-relation (between parent and child):—the keeping of this is why we call it a storehouse. Therefore in three ways is a filial son’s service of his parents shown :—while they are alive, by nourishing them ; when they are dead, by

? Callery gives for these:—‘Conformité avec les Esprits et les Dieux.’ Zottoli :—‘ Ordo erga Genios Spiritusque.’ Medhurst :—‘ Being obedient to the Kwei Shins.’ If they had observed the ‘three spheres’ of the writer, I think they would have translated differently. I believe the idea is—‘Compliance with the will of Heaven or God, as seen in the course of Nature and Providence.’

238 THE Lf xt. BK. XXII.

all the rites of mourning ; and when the mourning is over by sacrificing to them. In his nourishing them we see his natural obedience ; in his funeral rites we see his sorrow ; in his sacrifices we see his reverence and observance of the (proper) seasons, In these three ways we see the practice of a filial son.

4. When a son had done everything (for his sacrifices) that he could do himself, he proceeded to seek assistance from abroad ; and this came through the rites of marriage. Hence the language of a ruler, when about to marry a wife, was:—‘I beg you, O ruler, to give me your elegant daughter, to share this small state with my poor self, to do service in the ancestral temple, and at the altars to (the spirits of) the land and grain.’ This underlay his seeking for that assistance (from abroad).

In sacrificing, husband and wife had their several duties which they personally attended to; and on this account there was the array of officials belonging to the exterior and interior departments (of the palace). When these officers were complete, all things necessary (for the service) were made ready :— small things, such as the sourcrout of water plants and pickles from the produce of dry grounds; and fine things, such as the stands for the bodies of the three victims, and the supplies for the eight dishes. Strange insects and the fruits of plants and trees, produced under the best influences of light and shade, were all made ready. Whatever heaven produces, whatever earth developes in its growth ;—all were then exhibited in the greatest abundance. Everything was there from without, and internally there was the utmost effort of the will :—such was the spirit in sacrificing.

BK, XXII. ki THUNG. 239

5. For this reason, also, the son of Heaven himself guided the plough in the southern suburb, to provide the grain for the sacrificial vessels ; and the queen looked after her silkworms in the northern suburb, to provide the cap and robes of silk. The princes of the states guided the plough in their eastern suburb, also to provide the grain for the sacrificial vessels, and their wives looked after their silkworms in the northern suburb, to provide the cap and robes of silk. This was not because the son of Heaven and the princes had not men to plough for them, or because the queen and the princes’ wives had not women to tend the silkworms for them; it was to give the exhibition of their personal sincerity. Such sincerity was what is called doing their utmost ; and such doing of their utmost was what is called reverence. When they had reverently done their utmost, they could serve the spiritual Intelligences— such was the way of sacrificing.

6. When the time came for offering a sacrifice, the man wisely gave himself to the work of purification. That purification meant the production of uniformity (in all the thoughts) ;—it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised. Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification. While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires. But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires. His ears did not listen to music ;—as it is said in the Record, ‘ People occupied with purification

240 THE Li xf. BK. XXII.

But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires. His ears did not listen to music ;—as it is said in the Record, ‘ People occupied with purification

240 THE Li xf. BK. XXII.

have no music,’ meaning that they did not venture to allow its dissipation of their minds. He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right. He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety. Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue.

Therefore there was the looser ordering of the mind for seven days, to bring it to a state of fixed determination; and the complete ordering of it for three days, to effect the uniformity of all the thoughts. That determination is what is called purification; the final attainment is when the highest degree of refined intelligence is reached. After this it was possible to enter into communion with the spiritual Intelligences.

7. Moreover, on the eleventh day, before that appointed for the sacrifice, the governor of the palace gave warning notice to the wife of the ruler, and she also conducted that looser ordering of her thoughts for seven days, and that more complete ordering of them for three. The ruler accomplished his purification in the outer apartment, and the wife her purification in the inner. After this they met in the grand temple.

The ruler, in the dark-coloured square-topped cap, stood at the top of the steps on the east ; his wife in her head-dress and pheasant-embroidered robe stood in the eastern chamber. The ruler from his macehandled libation-cup poured out the fragrant spirit before the personator of the dead; and the great | minister in charge of the temple with his halfmace-

BK. XXII. kit THUNG. 241

handled cup poured the second libation (for the wife). When the victim was introduced, the ruler held it by the rope; the ministers and Great officers followed ; other officers carried the dried grass (to lay on the ground when it should be killed) ; the wives of the ruler’s surname followed the wife with the basins; she presented the purified liquid; the ruler held in his hand the knife with bells ; he prepared the lungs (to be offered to the personator); and his wife put them on the dishes and presented them. All this shows what is meant in saying that husband and wife had their parts which they personally performed.

All this shows what is meant in saying that husband and wife had their parts which they personally performed.

8. When they went in for the dance, the ruler, holding his shield and axe, went to the place for the performance. He took his station at the head of those on the east, and in his square-topped cap, carrying his shield, he led on all his officers, to give pleasure to the august personator of the dead. Hence the son of Heaven in his sacrifices (gave expression to) the joy of all in the kingdom. (In the same way) the feudal princes at their sacrifices (gave expression to) the joy of all within their territories. In their square-topped caps, and carrying their shields, they led on all their officers, to give joy to the august personators :—with the idea of showing the joy of all within their territories.

g. Ata sacrifice there were three things specially. important. : Of the offerings there was none more important than the libation ;!of the music there was none more important than” the singing in the hall above ; of the pantomimic evolutions there was none more important than that representing (king) W's (army) on the night (before his battle). Such was

[28] R

242 THE Lf xi. BK, XXII.

the practice of the A4u dynasty. All the three things were designed to increase the aim of the superior man by the use of these external representations, Hence their movements in advancing and retreating were regulated by (the degree of) that aim. If it were less intense, they were lighter; if it were more intense, they were more vehement. If the aim were less intense, and they sought to make the outward representation more vehement, even a sage could not have accomplished this.

Therefore the superior man, in sacrificing, exerted himself to the utmost in order to give clear expression to these more important things. He conducted everything according to the rules of ceremony, thereby giving prominent exhibition to them, and displaying them to the august personator :—such was the method of the sages.

1o. At sacrifices there are the provisions that are left. The dealing with these is the least important thing in sacrifices, but it is necessary to take knowledge of it. Hence there is the saying of antiquity, ‘The end must be attended to even as the beginning:’—there is an illustration of it in these leavings. Hence it was the remark of a superior man of antiquity, that ‘The personator also eats what the spirits have left ;—it is a device of kindness, in which may be seen (the method of) government.

Hence, when the personator rose, the ruler and his three ministers partook of what he had left. When the ruler had risen, the six Great officers partook ;—the officers partook of what the ruler had left. When the Great officers rose, the eight officers partook :—the lower in rank ate what the higher had

BK. XXII. rf THUNG. 243

When the ruler had risen, the six Great officers partook ;—the officers partook of what the ruler had left. When the Great officers rose, the eight officers partook :—the lower in rank ate what the higher had

BK. XXII. rf THUNG. 243

left. When these officers rose, each one took what was before him and went out, and placed it (in the court) below the hall, when all the inferior attendants entered and removed it :—the inferior class ate what the superior had left.

11, Every change in the disposal of these relics was marked by an increase in the number (of those who partook of them); and thus there was marked the distinction between the degrees of the noble and the mean, and a representation given of the dispensation of benefits (by the sovereign). Hence by means of the four vessels of millet there is shown the cultivation of this in the ancestral temple, which becomes thereby a representation of all comprised within the confines (of the state).

What is done at sacrifices afforded the greatest example of the dispensation of favours'. Hence when the superior possessed the greatest blessing, acts of favour were sure to descend from him to those below him, the only difference being that he enjoyed the blessing first, and those below him afterwards ;—there was no such thing as the superior’s accumulating a great amount for himself, while the people below him might be suffering from cold and want. Therefore when the superior enjoyed his great blessing, even private individuals waited till the stream should flow down, knowing that his favours would surely come to them. This was shown by what was done with the relics at sacrifices, and hence came the saying that ‘By the dealing with these was seen (the method of) government.’

* It is difficult to detect the mind of the writer here, and make out the train of his reasoning. Zottoli:—‘Sacrificium, beneficiorum maximum est.’ Callery:—‘ Dans les sacrifices, les bien-

RZ

244 THE Lf xt. BK. XXII.

12. Sacrifice is the greatest of all things. Its apparatus of things employed in it is complete, but that completeness springs from all being in accordance with the requirements (of nature and reason) :— is it not this which enables us to find in it the basis of all the lessons of the sages? Therefore’ those lessons, in the external sphere, inculcated the honouring of the ruler and of elders, and, in the internal sphere, filial piety towards parents., Hence, when there was an intelligent ruler above, all his ministers submitted to and followed him. When he reverently sacrificed in his ancestral temple, and at the altars to the (spirits of the) land and grain, his sons and grandsons were filially obedient. He did all his duty in his own walk, and was correct in his righteousness ;‘and thence grew up the lessons (of all duty).)

When he reverently sacrificed in his ancestral temple, and at the altars to the (spirits of the) land and grain, his sons and grandsons were filially obedient. He did all his duty in his own walk, and was correct in his righteousness ;‘and thence grew up the lessons (of all duty).)

Therefore a superior man, in the service of his ruler, should find (guidance for) all his personal conduct. What does not satisfy him in (the behaviour of) his superiors, he will not show in his employment of those below himself; and what he dislikes in the behaviour of those below him, he will not show in the service of his superiors. To disapprove of anything in another, and do the same himself, is contrary to the rule of instruction. Therefore the superior in the inculcation of his lessons, ought to proceed from the foundation (of all duty). This will show him pursuing the greatest method of what is natural and right in the highest degree; and is not this what is seen in sacrifice? Hence we have the saying that faits sont la plus grande chose.’ Wylie :—*‘ Sacrifice is the greatest of the virtuous influences.’ But is not the writer simply referring to what he has said about the admission of all classes to participate in the relics of a sacrifice?

BK. XXII. xi THUNG. 245

‘The first and greatest teaching is to be found in sacrifice.’

13. In sacrifice there is a recognition of what belongs to ten relationships’. There are seen in it the method of serving spiritual Beings; the righteousness between ruler and subject; the relation between father and son; the degrees of the noble and mean; the distance gradually increasing between relatives; the bestowment of rank and reward; the separate duties of husband and wife; impartiality in government affairs; the order to be observed between old and young; and the boundaries of high and low. These are what are called the (different duties in the) ten relationships.

14. The spreading of the mat and placing on it a stool to serve for two, was intended as a restingplace for the united spirits (of husband and wife)?*. The instruction to the blesser in the apartment and the going out to the inside of the gate?, was the method pursued in (seeking) communion with the Spirits.

15. The ruler went to meet the victim, but not to meet the representative of the dead ;—to avoid misconstruction *. While the representative was outside

1 Zottoli :—‘Sacrificium habet decem sensus.’ Callery :—‘ Les sacrifices renferment dix ordres d’idées.’

* The reason given for this practice is peculiar. ‘ While alive,’ says Khan HAo, ‘ every individual has his or her own body, and hence in the relation of husband and wife, there are the separate duties to be discharged by each; but when they are dead, there is no difference or separation between their spiritual essences (Fy Seq 4HE |fi]), and one common stool for support is put down for them both.’ Is there any truth that these Chinese speculators are groping after ?

® See vol. xxvii, page 444, paragraph 18.

‘ It was not for the ruler to go to meet one who was still a

246 THE Lf xf. BK. XXII.

the gate of the temple, he was to be regarded only as a subject; inside the temple, he had the full character of a ruler. While the ruler was outside the gate of the temple, he was there the ruler; when he entered that gate (on the occasion of the sacrifice), he had the full character of a subject, or a son. Hence his not going forth (to meet the representative) made clear the right distinction between the ruler and subject.

16. According to the rule in sacrifices, a grandson acted as the representative of his grandfather. Though employed to act the part of representative, yet he was only the son of the sacrificer. When his father, with his face to the north, served him, he made clear how it is the way of a son to serve his father. Thus (sacrifice) illustrated the relation of father and son.

17. When the representative had drunk the fifth cup, the ruler washed the cup of jade, and presented it to the ministers. When he had drunk the seventh cup, that of green jasper was presented to the Great officers. When he had drunk the ninth cup, the plain one varnished was presented to the ordinary officers, and all who were taking part in the service. In all the classes the cup passed from one to another, according to age; and thus were shown the degrees of rank as more honourable and lower.

18. At the sacrifice the parties taking part in it were arranged on the left and right, according to their order of descent from the common ancestor, and thus the distinction was maintained between the order of fathers and sons, the near and the subject, and had not yet entered on the function, which placed him in a position of superiority for the time and occasion.

BK, XXII. - kf THUNG. 247

distant, the older and the younger, the more nearly related and the more distantly, and there was no confusion. Therefore at the services in the grand ancestral temple, all in the two lines of descent were present, and no one failed to receive his proper place in their common relationship, This was what was called (showing) the distance gradually increasing between relatives.

Therefore at the services in the grand ancestral temple, all in the two lines of descent were present, and no one failed to receive his proper place in their common relationship, This was what was called (showing) the distance gradually increasing between relatives.

19. Anciently the intelligent rulers conferred rank on the virtuous, and emoluments on the meritorious; and the rule was that this should take place in the Grand temple, to show that they did not dare to do it on their own private motion. Therefore, on the day of sacrifice, after the first presenting (of the cup to the representative), the ruler descended and stood on the south of the steps on the east, with his face to the south, while those who were to receive their appointments stood facing the north. The recorder was on the right of the ruler, holding the tablets on which the appointments were written. He read these, and (each man) bowed twice, with his head to the ground, received the writing, returned (home), and presented ft in his (own) ancestral temple :—such was the way in which rank and reward were given.

20. The ruler, in the dragon robe and squaretopped cap, stood at the top of the steps on the east, while his wife in her head-dress and pheasantembroidered robe, stood in the chamber on the east. When the wife presented and put down the dishes on stands, she held them by the foot; (the officer) who held the vessels with new wine, presented them to her, holding them by the bottom ; when the representative of the dead was handing the cup to the wife, he held it by the handle, and she gave it to him by

248 THE Lf xt. BK. XXII.

the foot; when husband and wife were giving and receiving, the one did not touch the place where the other had held the article ; in passing the pledge cup, they changed the cups:—so was the distinction to be maintained between husband and wife shown.

21. In all arrangements with the stands, the chief attention was given to the bones. Some bones were considered nobler, and some meaner. Under the Yin they preferred the thigh bone; and under the Kau, the shoulder bone. Generally, the bones in front were thought nobler than those behind. The stands served to illustrate the rule in sacrifices of showing favours. Hence the nobler guests received the nobler bones, and the lower, the less noble ; the nobler did not receive very much, and the lower were not left without any :—impartiality was thus shown. With impartiality of favours, government proceeded freely; with the free proceeding of government, undertakings were accomplished ; with the accomplishment of undertakings, merit was established. It is necessary that the way in which merit is established should be known. The stands served to show the rule for the impartial bestowment of favours. So did the skilful administrators of government proceed, and hence it is said that (sacrifices showed the principle of) impartiality in the business of government.

The stands served to show the rule for the impartial bestowment of favours. So did the skilful administrators of government proceed, and hence it is said that (sacrifices showed the principle of) impartiality in the business of government.

22. Whenever they came to the (general) circulation of the cup, those whose place was on the left stood in one row, and also those whose place was on the right. The members of each row had places according to their age; and in the same way were arranged all the assistants at the service. This was what was called (exhibiting) the order of the old and young.

BK. XXII. xt THUNG. 249

23. At sacrifices there were portions given to the skinners, cooks, assistants, feather-wavers, and doorkeepers,—showing how favours should descend to the lowest. Only a virtuous ruler, however, could do this; having intelligence sufficient to perceive (the wisdom of) it, and benevolence equal to the bestowment of it. Apportioning means bestowing ; they were able to bestow what was left on those below them.

Skinners were the meanest of those who looked after the buff-coats; cooks’ assistants, the meanest of those who looked after the flesh ; feather-wavers, the meanest of those who had to do with the music ; door-keepers, those who looked after the doors ; for anciently they did not employ men who had suffered dismemberment to keep the doors. These four classes of keepers were the meanest of the servants ; and the representative of the dead was the most honoured of all. When the most honoured, at the close of the sacrifice, did not forget those who were the most mean, but took what was left and bestowed it on them, (it may be seen how) with an intelligent ruler above, there would not be any of the people within his territory who suffered from cold and want. This is what was meant by saying that sacrifices show the relation between high and low.

24. T'or the sacrifices (in the ancestral temple) there were the four seasons. That in spring was called yo’; that in summer, tt; that in autumn, khang; and that in winter, £Aang. The yo and tf expressed the idea in the bright and expanding (course of nature); the £#ang and &/4ng, that in

? Meaning, it is said, ‘meagre;’ the things offered being few in the spring season; but such explanations are far-fetched.

250 THE Lf xf. BK. XXII.

The yo and tf expressed the idea in the bright and expanding (course of nature); the £#ang and &/4ng, that in

? Meaning, it is said, ‘meagre;’ the things offered being few in the spring season; but such explanations are far-fetched.

250 THE Lf xf. BK. XXII.

the sombre and contracting (course). The tt showed the former in its fullest development, and the £4ang showed the latter in the same. Hence it is said, ‘There is nothing more important than the tt and 44ang.’ Anciently, at the tt sacrifice, they conferred rank, and bestowed robes ;—acting according to the idea in the bright and expanding (course); and at the &Aang they gave out fields and homesteads, and issued the rules of autumnwork ;—acting according to the idea in the sombre and contracting (course). Hence it is said in the Record, ‘On the day of the &£ang sacrifice they gave forth (the stores of) the ruler’s house;’ showing how rewards (were then given). When the plants were cut down, the punishment of branding might be inflicted. Before the rules of autumn-work were issued, the people did not dare to cut down the grass. 25. Hence it is said that ‘the ideas in the tt and khang are great, and lie at the foundation of the government of a state; and should by all means be known.’ It is for the ruler to know clearly those ideas, and for the minister to be able to execute (what they require). The ruler who does not know the ideas is not complete, and the minister who cannot _ carry them into execution is not complete. ' Now the idea serves to direct and help the aim, and leads to the manifestation of all virtue. Hence he whose virtue is the completest, has the largest aims; and he whose aims are the largest, has the clearest idea. He whose idea is the clearest, will be most reverent in his sacrifices. When the sacrifices (of a state) are reverent, none of the sons and grandsons within its borders will dare to be irreverent. Then the superior man, when he has a sacrifice, will

BK. XXII. xf THUNG. 251

feel it necessary to preside at it in person. If there be a (sufficient) reason for it, he may commit the performance of it to another. But when committing the performance to another, the ruler will not fail (to think) of its meaning, because he understands the ideas in it. He whose virtue is slight, has but a small aim. He who is in doubts as to the idea in it, and will yet seek to be reverent in his sacrifice, will find it impossible to be so; and how can he, who sacrifices without reverence, be the parent of his people ?

He whose virtue is slight, has but a small aim. He who is in doubts as to the idea in it, and will yet seek to be reverent in his sacrifice, will find it impossible to be so; and how can he, who sacrifices without reverence, be the parent of his people ?

26. The tripods (at the sacrifices) had inscriptions onthem. The maker of an inscription named himself, and took occasion to praise and set forth the excellent qualities of his ancestors, and clearly exhibit them to future generations. Those ancestors must have had good qualities and also bad. But the idea of an inscription is to make mention of the good qualities and not of the bad :—such is the heart of a filial descendant ; and it is only the man of ability and virtue who can attain to it.

The inscriber discourses about and panegyrises the virtues and goodness of his ancestors, their merits and zeal, their services and toils, the congratulations and rewards (given to them), their fame recognised by all under heaven; and in the discussion of these things on his spiritual vessels, he makes himself famous; and thus he sacrifices to his ancestors. In the celebration of his ancestors he exalts his filial piety. That he himself appears after them is natural. And in the clear showing (of all this) to future generations, he is giving instruction.

27. By the one panegyric of an inscription benefit accrues to the ancestors, to their descendant and to

252 THE Lf xt. BK. XXII.

others after them. Hence when a superior man looks at an inscription, while he admires those whom it praises, he also admires him who made it. That maker had intelligence to see (the excellences of his ancestors), virtue to associate himself with them, and wisdom to take advantage (of his position) ;—he may be pronounced a man of ability and virtue. Such worth without boasting may be pronounced courteous respect.

That maker had intelligence to see (the excellences of his ancestors), virtue to associate himself with them, and wisdom to take advantage (of his position) ;—he may be pronounced a man of ability and virtue. Such worth without boasting may be pronounced courteous respect.

28. Thus the inscription on the tripod of Khung Khwei of Wei was:—‘In the sixth month, on the day ting-h4i, the duke went to the Grand Temple, and said, “My young uncle, your ancestor Awang Shd assisted duke Aang, who ordered him to follow him in his difficulties on the south of the Han, and afterwards to come to him in his palace (of imprisonment) in the honoured capital of Kau; and all these hurried journeyings he endured without wearying of them. From him came the helper of duke Hsien, who charged your (later) ancestor A/ang Shuh to continue the service of his ancestor. Your deceased father Wan Sho cherished and stimulated in himself the old desires and aims, roused and led on the admirable officers, and showed his own great personal interest in the state of Wei. His labours for our ducal house never wearied early or late, so that the people all testified how good he was.” The duke further said,“ My young uncle, I give you (this tripod with) its inscription. Carry on and out the services of your father.” Khwei bowed with his head to the ground, and said, “In response to the distinction (you have conferred upon me) I will take your great and important charge, and I will put it on the vases and tripods of my winter sacrifice.”’ Such

BK. XXII. xi THUNG. 253

was the inscription on the tripod of Khung Khwei of Wei?.

In this way the superior men of antiquity panegyrised the excellent qualities of their ancestors, and clearly exhibited them to future generations, thereby having the opportunity to introduce their own personality and magnify their states. If descendants who maintain their ancestral temples and the altars to the spirits of the land and grain, praised their ancestors for good qualities which they did not possess, that was falsehood; if they did not take knowledge of the good qualities which they did possess, that showed their want of intelligence; if they knew them and did not transmit them (by their inscriptions), that showed a want of virtue :—these are three things of which a superior man should have been ashamed.

29. Anciently, Tan, duke of du, did most meritorious service for the kingdom. After his death the kings Aang and Khang, bearing in mind all his admirable work, and wishing to honour Ld, granted to its lords the right of offering the greatest sacrifices ;—those in the borders of their capital to Heaven and Earth, in the wider sphere of sacrifice ; and the great summer and autumnal sacrifices in the ancestral temple of the state. At those great summer and autumnal sacrifices, on the hall above, they sang the AAing Mido, and in the courtyard below it they danced the Hsiang to the flute; they

At those great summer and autumnal sacrifices, on the hall above, they sang the AAing Mido, and in the courtyard below it they danced the Hsiang to the flute; they

1 In the year that Confucius died, B.c. 479, this Khung Khwei was obliged to flee from Wei to Sung. The duke Aang, who is mentioned in connexion with his ancestor known as Kwang ShQ, was marquis of Wei from B.c. 635 to 600. Duke Hsien ruled from

B.C. 577 to 559.

254 THE Lt xf. BK, XXII.

carried red shields and axes adorned with jade in performing the Ta Wd dance ; and this was the music employed by the son of Heaven. (Those kings) in acknowledgment of the great merit of the duke of Ku, allowed (the use of those sacrifices and this music) to the (marquis of) La. His descendants have continued it, and down to the present day it is not abolished, thereby showing clearly the virtue of the lords of X4u and magnifying their state ?.

1 This distinction, said to have been thus conferred on the princes of LQ, is contrary to the views of the ablest commentators on the subject.

BOOK XXIII. KING AIEH
OR

THE DIFFERENT TEACHING OF THE DIFFERENT
KINGS +.

. 1. Confucius said, ‘When you enter any state / you can know what subjects (its people) have been \. taught. If they show themselves men who are

(mild and gentle, sincere and good, they have been taught from the Book of Poetry. If they have a wide comprehension (of things), and know what is remote and old, they have been taught from the Book of History. If they be large-hearted and generous, _ bland and honest, they have been taught from the Book of Music. . If they be pure and still, refined and subtile, they have been taught from the Yi.‘ If they be courteous and modest, grave and respectful, they have been taught from the Book of Rites and Ceremonies. If they suitably adapt their language to the things of which they speak, they have been taught from the Kun K4/id. , . ‘Hence the failing that may arise in connexion with the study of the Poems is a stupid simplicity; that in connexion with the History is duplicity ; that

, in connexion with Music is extravagance ; that. in

{ connexion with the Yt is the violation (of reason)!;

_that in connexion with the practice of Rites and

Ceremonies is fussiness ; and that in connexion with the Khun K4Ait is insubordination *. :

? See the introductory notice, vol. xxvii, p. 38. * Callery translates the character in the text by ‘lhérésie.’ I have met with ‘robbery ’ for it.

256 THE Lf xt. BK. XXIII.

:

? See the introductory notice, vol. xxvii, p. 38. * Callery translates the character in the text by ‘lhérésie.’ I have met with ‘robbery ’ for it.

256 THE Lf xt. BK. XXIII.

2.,¢ If they show themselves men who are mild and gentle, sincere and good, and yet free from that simple stupidity, their comprehension of the Book of Poetry is deep. If they have a wide comprehension (of things), and know what is remote and old, and yet are free from duplicity, their understanding of the Book of History is deep. If they are largehearted and generous, bland and honest, and yet have no tendency to extravagance, their knowledge , of Music is deep.) If they are pure and still, refined ; and subtle, and yet do not violate (reason), they have made great attainments in the Yt. df they are courteous and modest, grave and reverent, and yet not fussy, their acquaintance with the Book of Rites and Ceremonies is deep. If they suitably adapt their language to the things of which they speak, and yet have no disposition to be insubordinate, their knowledge of the Khun K/id is deep.’

3. The son of Heaven forms a ternion with heaven and earth. Hence, in power of his goodness he is their correlate, and his benefits extend at _ once toall things'. His brilliancy is equal to that of the sun and moon, and enlightens all within the four seas, not excepting anything, however minute and small. In the audiences at his court everything is done according to the orderly procedure of benevolence, wisdom, propriety, and righteousness. At his entertainments he listens to the singing of the Odes of the Kingdom and the Odes of the Temple and Altar. When he walks, there are the .notes from his girdle pendant. When he rides in his chariot, there are the harmonious sounds of the bells attached to

* Compare vol. xxvii, pp. 377, 378.

p. 257

his horses. When he is in private at ease, there is the observance of the rules of propriety. When he advances or retires, he does so according to rule and measure. All the officers fulfil their duties rightly, and all affairs are carried on with order. It is as described in the Book of Poetry (I, xiv, 3),

‘ That virtuous man, the princely one,
Has nothing wrong in his deportment ;
He has nothing wrong in his deportment,
And thus he rectifies the four quarters of the state.’

It is as described in the Book of Poetry (I, xiv, 3),

‘ That virtuous man, the princely one,
Has nothing wrong in his deportment ;
He has nothing wrong in his deportment,
And thus he rectifies the four quarters of the state.’

4. When (a ruler) issues his notices and gives forth his orders, and the people are pleased, we have what may be called the condition of harmony. When superiors and inferiors love one another, we have the condition of benevolence. When the people get what they desire without seeking for it, we have the condition of confidence. When all things in the operations of heaven and earth that might be injurious are taken out of the way, we have the condition of rightness. Rightness and confidence, harmony and benevolence are the instruments of the presiding chieftain and the king. If any one wishes to govern the people, and does not employ these instruments, he will not be successful.

5. In the right government of a state, the Rules of Propriety serve the same purpose as the steelyard in determining what is light and what is heavy; or as the carpenter's line in determining what is crooked and what is straight; or as the circle and square in determining what is square and what is round. Hence, if the weights of the steel-yard be true, there can be no imposition in the matter of weight ; if the line be truly applied, there can be no

[28] Ss

258 THE Lf ef. BK, XXIII.

imposition in the evenness of a surface ; if the square and compass be truly employed, there can be no imposition in the shape of a figure. When a superior man (conducts the government of his state) with a discriminating attention to these rules, he cannot be imposed on by traitors and impostors.

6. Hence he who has an exalted idea of the rules, and guides his conduct by them, is called by us a mannerly gentleman, and he who has no such exalted idea and does not guide his conduct by the rules, is called by us one of the unmannerly people. These rules (set forth) the way of reverence and courtesy; and therefore when the services in the ancestral temple are performed according to them, there is reverence ; when they are observed in the court, the noble and the mean have their proper positions; when the family is regulated by them, there is affection between father and son, and harmony among brothers ; and when they are honoured in the country districts and villages, there is the proper order between old and young. There is the verification of what was said by Confucius, ‘ For giving security to superiors and good government of the people, there is nothing more excellent than the Rules of Propriety?’

7. The ceremonies at the court audiences of the different seasons were intended to illustrate the righteous relations between ruler and subject ; those of friendly messages and inquiries, to secure mutual honour and respect between the feudal princes ; those of mourning and sacrifice, to illustrate the kindly feelings of ministers and sons; those of social

* See vol. iii, page 482 (The Hsiao Xing).

p. 259

meetings in the country districts, to show the order that should prevail between young and old; and those of marriage, to exhibit the separation that should be maintained between males and females. Those ceremonies prevent the rise of disorder and confusion, and are like the embankments which prevent the overflow of water. He who thinks the old embankments useless and destroys them is sure to suffer from the desolation caused by overflowing water; and he who should consider the old rules of propriety useless and abolish them would be sure to suffer from the calamities of disorder.

8. Thus if the ceremonies of marriage were discontinued, the path of husband and wife would be embittered, and there would be many offences of licentiousness and depravity. If the drinking ceremonies at country feasts were discontinued, the order between old and young would be neglected, and quarrelsome litigations would be numerous. If the ceremonies of mourning and sacrifice were discontinued, the kindly feeling of officers and sons would become small; there would be numerous cases in which there was a revolt from the observances due to the dead, and an oblivion of (those due) to the living. If the ceremonies of friendly messages and court attendances were discontinued, the positions of ruler and subject would fall into disuse, the conduct of the feudal princes would be evil, and the ruin wrought by rebellion, encroachment, and oppression would ensue.

9. Therefore the instructive and transforming power of ceremonies is subtile; they stop depravity before it has taken form, causing men daily to move towards what is good, and keep themselves farther

S 2

260 THE Lf xt. BK. XXIII.

apart from guilt, without being themselves conscious of it. It was on this account that the ancient kings set so high a value upon them. This sentiment is found in the words of the Y1, ‘The superior man is careful at the commencement; a mistake, then, of a hair's breadth, will lead to an error of a thousand It’

1 But these words, common enough in later Chinese writings, are not found in the Yi King. Khung Ying-t& says they are from the ‘Great Appendix.’ It is more likely that he was in error, than that they existed there in his time.

BOOK XXIV. AI KUNG WAN
OR

QUESTIONS OF DUKE AI’.

Khung Ying-t& says they are from the ‘Great Appendix.’ It is more likely that he was in error, than that they existed there in his time.

BOOK XXIV. AI KUNG WAN
OR

QUESTIONS OF DUKE AI’.

1. Duke Ai? asked Confucius, saying, ‘What do you say about the great rites? How is it that superior men, in speaking about them, ascribe so much honour to them?’ Confucius said, ‘I, Aid, am a small man, and unequal to a knowledge of the rites. ‘By no means,’ said the ruler. ‘Tell me what you think, my Master. Then Confucius replied, ‘ According to what I have heard, of all things by which the people live the rites are the greatest. Without them they would have no meansofregulating the services paid to the spirits of heaven and earth ; without them they would have no means of distinguishing the positions proper to father and son, to high and low, to old and young; without them they would have no means of maintaining the separate character of the intimate relations between male and female, father and son, elder brother and younger, and conducting the intercourse between the contracting families in a marriage, and the frequency or infrequency (of the reciprocities between friends). These

* See the introduction, vol. xxvii, pp. 39, 40.

* Ai (‘The Courteous, Benevolent, and Short-lived’) was the posthumous title of the marquis Siang (&) of Lf (B.c. 494-468), in whose sixteenth year Confucius died. He seems to have often consulted the sage on important questions, but was too weak to follow his counsels.

262 THE Lf xt. BK, XXIV.

are the grounds on which superior men have honoured andr everenced (the rites) as they did.

2. ‘ Thereafter, (having this view of the rites), they taught them to the people, on the ground of their ability (to practise them), not disregarding their general principles or the limitations (that circumstances impose in particular cases).

3. ‘When their object had been accomplished (so far), they proceeded to give rules for the engraving (of the ceremonial vessels), and the embroidering in various colours (of the robes), in order to secure the transmission (of the rites).

4. ‘Having obtained the concurrence (of the people in these things), they proceeded to tell them the different periods of mourning; to provide the full amount of tripods and stands; to lay down the (offerings of) pork and dried meats; to maintain in good order their ancestral temples; and then at the different seasons of the year reverently to present their sacrifices ; and to arrange thereat, in order, the different branches and members of their kindred. Meanwhile (they themselves) were content to live economically, to have nothing fine about their dress ; to have their houses low and poor; to eschew much carving about their carriages; to use their vessels without carving or graving; and to have the plainest diet, in order to share all their advantages in common with the people. In this manner did the superior men of antiquity practise the rites.’

In this manner did the superior men of antiquity practise the rites.’

5. The duke said, ‘ How is it that the superior men of the present day do not practise them (in this way). Confucius said, ‘The superior men of the present day are never satisfied in their fondness for wealth, and never wearied in the extravagance of

p. 263

. their conduct. They are wild, idle, arrogant, and insolent. They determinedly exhaust the (resources of the) people, put themselves in opposition to the multitude, and seek to overthrow those who are pursuing the right way. They seek to get whatever they desire, without reference to right or reason. The former using of the people was according to the ancient rules; the using of them now-a-days is according to later rules. The superior men of the present day do not practise the rites (as they ought to be practised).’

6. Confucius was sitting beside duke Ai, when the latter said, ‘I venture to ask, according to the nature of men, which is the greatest thing (to be attended to in dealing with them).’ Confucius looked startled, changed countenance, and replied, ‘ That your lordship should put this question is a good thing for the people. How should your servant dare but express his opinion on it?’ Accordingly he proceeded, and said, ‘ According to the nature of men, government is the greatest thing for them.’

7. The duke said, ‘I venture to ask what is meant by the practice of government.’ Confucius replied, ‘Government is rectification. When the ruler is correct himself, all the people will follow his government. What the ruler does is what the people follow. How should they follow what he does not do ?’

8. The duke said, ‘I venture to ask how this practice of government is to be effected?’ Confucius replied, ‘ Husband and wife have their separate functions ; between father and son there should be affection ; between ruler and minister there should be a strict adherence to their several parts. If

264 THE Li xf. BK. XXIV.

these three relations be correctly discharged, all other things will follow.’

g. The duke said, ‘ Although I cannot, in my un-

: worthiness, count myself as having attained, I should like to hear how these three things which you have mentioned can be rightly secured. May I hear it from you?’ Confucius replied, ‘ With the ancients in their practice of government the love of men was the great point; in their regulation of this love of men, the rules of ceremony was the great point; in their regulation of those rules, re-

May I hear it from you?’ Confucius replied, ‘ With the ancients in their practice of government the love of men was the great point; in their regulation of this love of men, the rules of ceremony was the great point; in their regulation of those rules, re-

- verence was the great point. For of the extreme manifestation of reverence we find the greatest illustration in the great (rite of) marriage. Yes, in the great (rite of) marriage there is the extreme manifestation of respect; and when one took place, the bridegroom in his square-topped cap went in person to meet the bride ;—thus showing his affection for her. It was his doing this himself that was the demonstration of his affection. Thus it is that the superior man commences with respect as the basis of love. To neglect respect is to leave affection unprovided for. Without loving there can be no (real) union; and without respect the love will not be correct. Yes, love and respect lie at the foundation of government. '

10. The duke said, ‘I wish that I could say I agree with you, but for the bridegroom in his squaretopped cap to go in person to meet the bride,—is it not making too much (of the ceremony) ?’ Confucius looked startled, changed countenance, and said, ‘(Such a marriage) is the union of (the representatives of) two different surnames in friendship and love, in order to continue the posterity of thep. 265 former sages}, and to furnish those who shall preside at the sacrifices to heaven and earth, at those in the ancestral temple, and at those at the altars to the spirits of the land and grain ;—how can your lordship say that the ceremony is made too great ?’

11. The duke said, ‘Iam stupid. But if I were not stupid, how should I have heard what you have just said? I wish to question you, but cannot find the proper words (to do so); I beg you to go on a little further.’ Confucius said, ‘If there were not the united action of heaven and earth, the world of things would not grow. By means of the grand rite of marriage, the generations of men are continued through myriads of ages. How can your lordship say that the ceremony in question is too great?’ He immediately added, ‘In their own peculiar sphere, (this marriage) serves for the regulation of the ceremonies of the ancestral temple, and is sufficient to supply the correlates to the spiritual Intelligences of heaven and earth; in the (wider) sphere abroad, it serves for the regulation of the ceremonies of the court?, and is sufficient to establish the respect of those below him to him who is

1 King takes this in the singular, ‘the former sage,’ meaning the duke of Xu, so that Confucius should say that the ceremony in question was a continuation of that instituted by the duke of Xu. I cannot construe or interpret the text so.

* The text here seems to be corrupt. Translating it as it stands—

Ve fA = =<. fii—we should have to say, ‘the regulation of straightforward speech.’ hin H4o says that he does not