When a man goes into the
interior
of the house, he should not whistle nor point.
Confucius - Book of Rites
The old rule at sacrifices was to have the vessels (only) of earthenware and gourds; and when the kings of the three dynasties instituted the (partaking of the) victim, those were the vessels employed.
On the day after the marriage, the wife, having washed her hands, prepared and presented (a sucking-pig) to her husband's parents; and when they had done eating, she ate what was left,--as a mark of their special regard.
They descended from the hall by the steps on the west, while she did so by those on the east;--so was she established in the wife's (or mistress's) place.
13. At the marriage ceremony, they did not employ music,--having reference to the feeling of solitariness and darkness (natural to the separation from parents). Music expresses the energy of the bright and expanding influence. There was no congratulation on marriage;-it indicates how (one generation of) men succeeds to another[1].
[1. See p. 322, paragraph 20; where Confucius says that in a certain case the bridegroom's family has no music for three days, on the ground that the bridegroom had lost his parents, and sorrow was more suitable than mirth as he thought of their being gone. This statement was generalised by the writer; but in the Shih, as in ordinary- life, music is an accompaniment of in marriage. See the paraphrase of the 'Amplification of the fourth of the Khang-hsî precepts. ']
14. At the sacrifices in the time of the lord of Yü the smell was thought most important. There were the offerings of blood, of raw flesh, and of sodden flesh;--all these were employed for the sake of the smell.
15. Under the Yin, sound was thought most important. Before there was any smell or flavour, the music was made to resound clearly. It was not till there had been three performances of it that they went out to meet (and bring in) the victim. The noise of the music was a summons addressed to all between heaven and earth.
16. Under the Kâu, a pungent odour was thought most important. In libations they employed the smell of millet-spirits in which fragrant herbs had been infused. The fragrance, partaking of the nature of the receding influence, penetrates to the deep springs below. The libations were poured from cups with long handles of jade, (as if) to employ (also) the smell of the mineral. After the liquor was poured, they met (and brought in) the victim, having first diffused the smell into the unseen realm. Artemisia along with millet and rice having then been burned (with the fat of the victim), the fragrance penetrates through all the building. It was for this reason that, after the cup had been put down, they burnt the fat with the southernwood and millet and rice.
17. So careful were they on all occasions of sacrifice. The intelligent spirit returns to heaven the body and the animal soul return to the earth; and hence arose the idea of seeking (for the deceased) in sacrifice in the unseen darkness and in the bright region above. Under the Yin, they first sought for them in the bright region; tinder Kâu, they first sought for them in the dark.
18. They informed the officer of prayer in the apartment; they seated the representative of the departed in the hall; they killed the victim in the courtyard. The head of the victim was taken up to the apartment. This was at the regular sacrifice, when the officer of prayer addressed himself to the spirit-tablet of the departed. If it were (merely) the offering of search, the minister of prayer takes his place at the inside of the gate of the temple. They knew not whether the spirit were here, or whether it were there, or far off, away from all men. Might not that offering inside the gate be said to be a searching for the spirit in its distant place?
19. That service at the gate was expressive of the energy of the search. The stand with the heart and tongue of the victim (set forth before the personator) was expressive of reverence. (The wish of the principal) for wealth (to those assisting him) included all happiness. The (presentation of the) head was (intended as) a direct (communication with the departed). The presence (of the representative) was that the spirit might enjoy (the offerings). The blessing (pronounced by him) was for long continuance, and comprehensive. The personator (seemed) to display (the departed).
20. The (examination of the) hair and the (taking of the) blood was an announcement that the victim was complete within and without. This announcement showed the value set on its being perfect'. The offering of the blood was because of the breath which is contained in it. They offered (specially) the lungs,, the liver, and the heart, doing honour to those parts as the home of the breath.
21. In offering the millet and the glutinous millet, they presented the lungs along with it. In offering the various prepared liquors, they presented the bright water;--in both cases acknowledging their obligations to the dark and receding influence (in nature). In taking the fat of the inwards and burning it, and in taking the head up (to the hall), they made their acknowledgments to the bright and active influence.
22. In the bright water and the clear liquor the thing valued was their newness. All clarifying is a sort of making new. The water was called 'bright' because the principal in the service had purified it.
23. When the ruler bowed twice with his head to the ground, and, with breast bared, himself applied
[1. From the middle of paragraph 10 to 18 inclusive is not in the expurgated edition, which closes with the nineteenth paragraph and the half of the twenty-first. I need not quote Callery's translation of this portion, but he says on it:--'Ce passage est un de ceux qui se refusent le plus à la traduction, et qui renferment, au fond, le moins d'idées claires et raisonnables. L'auteur a voulu, ce me semble, dormer une explication mystique à des mots et à des coutumes, qui n'en étaient point susceptibles, et il lui est arrivé, comme à certains commentateurs bibliques du moyen age, de faire un galimatias, auquel lui même, sans doute, ne comprenait rien. "--On what the author says about the hair and blood, compare vol. iii, page 370. ]
the knife, this expressed his extreme reverence. Yes, his extreme reverence, for there was submission in it. The bowing showed his submission; the laying the head on the ground did that emphatically; and the baring his breast was the greatest (outward) exhibition of the feeling.
24. When the sacrificer styled himself 'the filial son,' or 'the filial grandson,' he did so (in all cases) according to the meaning of the name. When he styled himself 'So and So, the distant descendant,' that style was used of (the ruler of) a state or (the Head of) a clan. (Though) there were the assistants at the service, the principal himself gave every demonstration of reverence and performed all his admirable service without yielding anything to any one.
25. The flesh of the victim might be presented raw and as a whole, or cut up in pieces, or sodden, or thoroughly cooked; but how could they know whether the spirit enjoyed it? The sacrificer simply showed his reverence to the utmost of his power.
26. (When the representative of the departed) had made the libation with the kiâ cup, or the horn, (the sacrificer) was told (to bow to him) and put him at ease. Anciently, the representative stood when nothing was being done; when anything was being done, he sat. He personated the spirit; the officer of prayer was the medium of communication between him and the sacrificer.
27. In straining (the new liquor) for the cup, they used the white (mâo) grass and obtained a clear cup. The liquor beginning to clear itself was further clarified by means of pure liquor. The juice obtained by boiling aromatics (with the extract of millet) was clarified by mingling with it the liquor which had begun to clear itself:-in the same way as old and strong spirits are qualified by the brilliantly pure liquor or that which has begun to clear itself[1].
[1. He would be a bold man who would say that he had given a translation of this paragraph, which he was sure represented exactly the mind of the author. The interpretation given of it even by Kang Hsüan is now called in question in a variety of points by most scholars; and the Khien-lung editors refrain from concluding the many pages of various commentators, which they adduce on it, with a summary and exposition of their own judgement. Until some sinologist has made himself acquainted with all the processes in the preparation of their drinks at the present day by the Chinese, and has thereby, and from his own knowledge of the general subject, attained to a knowledge of the similar preparations of antiquity, a translator can only do the best in his power with such a passage, without being sure that it is the best that might be done.
In the Kâu Li, Book V, 23-36, we have an account of the duties of the Director of Wines (###; Biot, 'Intendant des Vins'). Mention is made of 'the three wines (###)' which were employed as common beverages, and called shih kiû (###), hsî kiû (###) and khing kiû (###); in Biot, 'vin d'affaire, vin âgé, and vin clair. ' Consul Gingell, in his useful translation of 'The Institutes of the Kin Dynasty Strung as Pearls' (London: Smith, Elder, and Co. , 1852), calls them--'wine made specially for any particular occasion; wine which has become ripe; and old, clear, and fine wine. '
In addition to these three kiû, the Director had to do with the five kî (###; Biot, 'les cinque sorts de vins sacrés'), and called fan kî (###), ang kî (###), thî kî (###), and khan kî in Biot, after Kang Hsüan, 'vin surnageant, vin doux, vin qui se clarifie, vin substantiel, vin reposé;' in Gingell, 'rice-water which has undergone fermentation, wine in which dregs have formed, wine in which the dregs have risen t6 the surface, wine in which the dregs have congealed, and of which the colour has become reddish, and pure clear wine in which the dregs are subsiding. ' Whether Biot be correct or not in translating kî (perhaps should be read kâi = ###) vin sacré,' the five preparations so called were for use at sacrifices. 'They were' say the Khien-lung editors, 'for use at sacrifices, and not as ordinary drinks. ' 'They were all thin, and unpalatable; for the cup, and not for the mouth. ']
28. Sacrifices were for the purpose of prayer, or of thanksgiving, or of deprecation.
29. The dark-coloured robes worn during vigil and purification had reference to the occupation of the thoughts with the dark and unseen. Hence after the three days of purification, the superior man was sure (to seem) to see those to whom his sacrifice was to be offered[1].
[1. The Khien-lung editors say that from paragraph 14 to this, the compiler mentions promiscuously a great many particulars about the ancient sacrifices, the different places in which the services at them were performed, the things used in them, &c. , showing how sincere and earnest those engaged in them must be to attain to the result mentioned in this last paragraph; and that this is the fundamental object of the whole treatise.
I have called attention to this promiscuous nature of the contents of many of the Books towards the end of them, in the introduction, page 34, as a characteristic of the collection. ]
Sacred-Texts Sacred-Texts: Confucianism Li Ki Index Previous
BOOK X. THE NÊI ZEH
OR
THE PATTERN OF THE FAMILY[1].
SECTION L
1. The sovereign and king orders the chief minister to send down his (lessons of) virtue to the millions of the people.
2. Sons[2], in serving their parents, on the first crowing of the cock, should all wash their hands and rinse their mouths, comb their hair, draw over it the covering of silk, fix this with the hair-pin, bind the hair at the roots with the fillet, brush the dust from that which is left free, and then put on their caps, leaving the ends of the strings hanging down. They should then put on their squarely made black jackets, knee-covers, and girdles, fixing in the last their tablets. From the left and right of the girdle they should hang their articles for use:--on the left side, the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum for getting fire from the sun; on the right, the archer's thimble. for the thumb and the armlet, the tube for writing instruments, the knife-case, the larger spike, and the borer for getting fire from wood. They should put on their leggings, and adjust their shoe-strings.
[1. See the introductory notice, pp. 26, 27.
2 The 'sons' here are young gentlemen of good families, shih (###) who might be employed as ordinary officers. ]
3. (Sons') wives should serve their parents-in-law as they served their own. At the first crowing of the cock, they should wash their hands, and rinse their mouths; comb their hair, draw over it the covering of silk, fix this with the hair-pin, and tie the hair at the roots with the fillet. They should then put on the jacket, and over it the sash. On the left side they should hang the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum to get fire with; and on the right, the needle-case, thread, and floss, all bestowed in the satchel, the great spike, and the borer to get fire with from wood. They will also fasten on their necklaces[1], and adjust their shoe-strings.
4. Thus dressed, they should go to their parents and parents-in-law. On getting to where they are, with bated breath and gentle voice, they should ask if their clothes are (too) warm or (too) cold, whether they are ill or pained, or uncomfortable in any part; and if they be so, they should proceed reverently to stroke and scratch the place. They should in the same way, going before or following after, help and support their parents in quitting or entering (the apartment). In bringing in the basin for them to wash, the younger will carry the stand and the elder the water; they will beg to be allowed to pour out
[1. Necklaces' is only a guess at the meaning. Khan Hâo and others make the character to mean 'scent bags. ' But this also is only a guess. There is nothing in its form to suggest such a meaning; and as many other critics point out, it is inconsistent with the usage in paragraph 5. These acknowledge that they do not understand the phrase ###. See I, i, 3, 34, but the use of ying there is considered inappropriate here. ]
the water, and when the washing is concluded, they Will hand the towel. They will ask whether they want anything, and then respectfully bring it. All this they will do with an appearance of pleasure to make their parents feel at ease. (They should bring) gruel, thick or thin, spirits or must, soup with vegetables, beans, wheat, spinach, rice, millet, maize, and glutinous millet,--whatever they wish, in fact; with dates, chestnuts, sugar and honey, to sweeten their dishes; with the ordinary or the large-leaved violets, leaves of elm-trees, fresh or dry, and the most soothing rice-water to lubricate them; and with fat and oil to enrich them. The parents will be sure to taste them, and when they have done so, the young people should withdraw[1].
5. Youths who have not yet been capped, and maidens who have not yet assumed the hair-pin, at the first crowing of the cock, should wash their hands, rinse their mouths, comb their hair, draw over it the covering of silk, brush the dust from that which is left free, bind it up in the shape of a horn, and put on their necklaces. They should all bang at their girdles[2] the ornamental (bags of) perfume; and as soon as it is daybreak, they should (go to) pay their respects (to their parents) and ask what they will eat
[1. The structure of this and the preceding sentences is easy enough, but it is not easy for a translator to assure himself that he is rendering every Chinese character by its correct equivalent in his own language.
2. They hang on these instead of the useful appendages mentioned in paragraphs 2 and 3, as being too young to employ these. This determines the meaning of ### in the last clause as I have given it. Zottoli's rendering is:--'Si nondum comederint, tunc adjuturi majores inspectabunt praeparata. ']
and drink. If they have eaten already, they should retire; if they have not eaten, they will (remain to) assist their elder (brothers and sisters) and see what has been prepared.
6. All charged with the care of the inner and outer parts (of the house), at the first crowing of the cock, should wash their hands and mouths, gather up their pillows and fine mats, sprinkle and sweep out the apartments, hall, and courtyard, and spread the mats, each doing his proper work. The children go earlier to bed, and get up later, according to their pleasure. There is no fixed time for their meals.
7. From the time that sons receive an official appointment, they and their father occupy different parts of their residence. But at the dawn, the son will pay his respects, and express his affection by (the offer of) pleasant delicacies. At sunrise he will retire, and he and his father will attend to their different duties. At sundown, the son will pay his evening visit in the same way.
8. When the parents wish to sit (anywhere), the sons and their wives should carry their mats, and ask in what direction they shall lay them. When they wish to lie down, the eldest among them should carry the mats, and ask where they wish to place their feet, while the youngest will carry a (small) bench for them to lean on while they stretch out their legs. (At the same time) an attendant will place a stool by them. They should take up the mat on which they had been lying and the fine mat over it, bang up the coverlet, put the pillow in its case, and roll up the fine mat and put it in its cover.
9. (Sons and their wives) should not move the clothes, coverlets, fine mats, or undermats, pillows, and stools of their parents[1]; they should reverently regard their staffs and shoes, but not presume to approach them; they should not presume to use their vessels for grain, liquor, and water, unless some of the contents be left in them; nor to eat or drink any of their ordinary food or drink, unless in the same case.
10. While the parents are both alive, at their regular meals, morning and evening, the (eldest) son and his wife will encourage them to eat everything, and what is left after all, they will themselves eat[2]. When the father is dead, and the mother still alive, the eldest son should wait upon her at her meals; and the wives of the other sons will do with what is left as in the former case. The children should have the sweet, soft', and unctuous things that are left.
11. When with their parents, (sons and their wives), when ordered to do anything, should immediately respond and reverently proceed to do it, In going forwards or backwards, or turning round, they should be careful and grave; while going out or coming in, while bowing or walking, they should not presume to eructate, sneeze, or cough, to yawn or stretch themselves, to stand on one foot, or to lean against anything, or to look askance. They should not dare to spit or snivel, nor, if it be cold, to put on more clothes, nor, if they itch anywhere, to scratch
[1. That is, the parents of the husband, and parents-in-law of the wife.
2. 'That nothing,' says Khung Ying-tâ, 'may be served up again. ']
themselves. Unless for reverent attention to something[1], they should not presume to unbare their shoulders or chest. Unless it be in wading, they should not hold up their clothes. Of their private dress and coverlet, they should not display the inside. They should not allow the spittle or snivel of their parents to be seen[2]. They should ask leave to rinse away any dirt on their caps or girdles, and to wash their clothes that are dirty with lye that has been prepared for the purpose; and to stitch together, with needle and thread, any rent.
Every five days they should prepare tepid water, and ask them to take a bath, and every three days prepare water for them to wash their heads. If in the meantime their faces appear dirty, they should heat the wafer in which the rice has been cleaned, and ask them to wash with it; if their feet be dirty, they should prepare hot water, and ask them to wash them with it. Elders in serving their youngers, and the low in serving the noble, should all observe these rules.
12. The men should not speak of what belongs to the inside (of the house), nor the women of what belongs to the outside. Except at sacrifices and funeral rites, they should not hand vessels to one another. In all other cases when they have occasion to give and receive anything, the woman should receive it in a basket. If she have no basket, they should both sit down, and the other put the thing on
[1. As for archery. The meaning is, I suppose, that none of the things mentioned should be seen or known, while they are waiting on their parents.
2. But instantly wipe it off, according to Khan Hâo. ]
the ground, and she then take it up. Outside or inside[1], they should not go to the same well, nor to, the same bathing-house. They should not share the same mat in lying down; they should not ask or borrow anything from one another; they should not wear similar upper or lower garments. Things spoken inside should not go out, words spoken outside should not come in.
When a man goes into the interior of the house, he should not whistle nor point. If he have occasion to move in the night, he should, use a light; and if he have no light, he should not stir. When a woman goes out at the door, she must keep her face covered. She should walk at night (only) with a light; and if she have no light, she should not stir. On the road, a man should take the right side, and a woman the left.
13. Sons and sons' wives, who are filial and reverential, when they receive an order from their parents should not refuse, nor be dilatory, to execute it[2]. When (their parents) give them anything to eat or drink, which they do not like, they will notwithstanding taste it and wait (for their further orders); when they give them clothes, which are not to their mind, they will put them on, and wait (in the same way)[3]. If (their parents) give them anything to do, and then employ another to take their place,
[1. Zottoli has for this--'viri mulieresque. ' The writer is speaking of men and women, indeed; but the characters have reference to place, and = 'out of the house or in it. '
2 That is, they will not presume on any indulgence which they might expect from the impression made by their general character and behaviour.
3 'Orders,' consequent on their parents' seeing that the food or garment is not to their mind. ]
although they do not like the arrangement, they will in the meantime give it into his hands and let him do it, doing it again, if it be not done well.
14. When the sons and their wives are engaged with laborious tasks, although (their parents) very much love them, yet they should let them go on with them for the time;--it is better that they take other occasions frequently to give them ease.
When sons and their wives have not been filial and reverential, (the parents) should not be angry and resentful with them, but endeavour to instruct them. If they will not receive instruction, they should then be angry with them. If that anger do no good, they can then drive out the son, and send the wife away, yet not publicly showing why they have so treated them[1].
15. If a parent have a fault, (the son) should with bated breath, and bland aspect, and gentle voice, admonish him. If the admonition do not take effect, he will be the more reverential and the more filial; and when the father seems pleased, he will repeat the admonition. If he should be displeased with this, rather than allow him to commit an offence against any one in the neighbourhood or countryside, (the son) should strongly remonstrate. If the parent be angry and (more) displeased, and beat him till the blood
[1. This last sentence is enigmatical in the original text. Zottoli says:--'Si non possint coerceri, filium ejice nurum exclude, quin tamen patefacius agendi morem;' adding as an explanation of that 'agendi morem,' 'siquidem eos haud certe in finem sic ejectos voles. ' Different views of the Chinese have been given by different critics; and it would not be difficult to add to their number. ]
flows, he should not presume to be angry and resentful, but be (still) more reverential and more filial.
16. If parents have a boy born (to the father) by a handmaid, or the son or grandson of one of his concubines, of whom they are very fond, their sons should after their death, not allow their regard for him to decay so long as they live.
If a son have two concubines, one of whom is loved by his parents, while he himself loves the other, yet he should not dare to make this one equal to the former whom his parents love, in dress, or food, or the duties which she discharges, nor should he lessen his attentions to her after their death. If he very much approves of his wife, and his parents do not like her, he should divorce her'. If he do not approve of his wife, and his parents say, 'she serves us well,' he should behave to her in all respects as his wife,--without fail even to the end of her life.
17. Although his parents be dead, when a son is inclined to do what is good, he should think that he will thereby transmit the good name of his parents, and carry his wish into effect. When he is inclined to do what is not good, he should think that he will thereby bring disgrace on the name of his parents, and in no wise carry his wish into effect.
18. When her father-in-law is dead, her mother-in-law takes the place of the old lady[2]; but the wife of the eldest son, on all occasions of sacrificing and receiving guests. must ask her directions in everything,
[1. Khan Hâo quotes here from the Lî of the elder Tâi (Book XIII, chapter 26) the 'seven grounds of divorce,' the first of them being the wife's 'want of accordance with her husband's parents. '
2. Who now retires from the open headship of the family. ]
while the other sons' wives must ask directions from her. When her parents-in-law employ the eldest son's wife, she should not be dilatory, unfriendly, or unpolite to the wives of his brothers (for their not helping her). When the parents-in-law employ any of them, they should not presume to consider themselves on an. equality with the other; walking side by side with her, or giving their orders in the same way, or sitting in the same position as she.
19. No daughter-in-law, without being told to go to her own apartment, should venture to withdraw from that (of her parents-in-law). Whatever she is about to do, she should ask leave from them. A son and his wife should have no private goods, nor animals, nor vessels; they should not presume to borrow from, or give anything to, another person. If any one give the wife an article of food or dress, a piece of cloth or silk, a handkerchief for her girdle, an iris or orchid, she should receive and offer it to her parents-in-law. If they accept it, she will be glad as if she were receiving it afresh. If they return it to her, she should decline it, and if they do not allow her to do so, she will take it as if it were a second gift, and lay it by to wait till they may want it. If she want to give it to some of her own cousins, she must ask leave to do so, and that being granted, she will give it.
20. Eldest cousins in the legitimate line of descent and their brothers should do reverent service to the son, who is the representative chief of the family and his wife[1]. Though they may be richer and
[1. These are all legitimate members of the same surname or clan, but the honoured cousin is the chief of it in the direct line. He is the chieftain of the clan. They are heads of subordinate branches of it. They may have become more wealthy and attained to higher rank in the service of their common ruler, but-within the limits of the clan, he is their superior, and has duties of sacrifice to the ancestors of it, with which they cannot of themselves intermeddle. ]
higher in official rank than he, they should not presume to enter his house with (the demonstrations of) their wealth and dignity. Although they may have in attendance many chariots and footmen, these should stop outside, and they enter it in more simple style with a few followers.
If to any of the younger cousins there have been given vessels, robes, furs, coverlets, carriages and horses, he must offer the best of them (to his chief), and then use those that are inferior to this himself. If what he should thus offer be not proper for the chief, he will not presume to enter with it at his gate, not daring to appear with his wealth and dignity, to be above him who is the head of all the clan with its uncles and elder cousins.
A wealthy cousin should prepare two victims, and present the better of them to his chief. He and his wife should together, after self-purification, reverently assist at his sacrifice in the ancestral temple. When the business of that is over, they may venture to offer their own private sacrifice.
21. Of grain food, there were millet,--the glutinous rice, rice, maize, the white millet, and the yellow maize, cut when ripe, or when green.
Of prepared meats, there were beef soup, mutton soup, pork soup, and roast beef; pickle, slices of beef, pickle and minced beef; roast mutton, slices of mutton, pickle, and roast pork; pickle, slices of pork, mustard sauce, and minced fish; pheasant, hare, quail, and partridge[1].
22. Of drinks, there was must in two vessels, one strained, the other unstrained, made of rice, of millet, or of maize. In some cases, thin preparations were used as beverages, as millet gruel, pickle, with water syrup of prunes, and of steeped rice; clear wine and white[2].
Of confections, there were dried cakes, and rice-flour scones.
23. For relishes, snail-juice and a condiment of the broad-leaved water-squash were used with pheasant soup; a condiment of wheat with soups of dried slices and of fowl; broken glutinous rice with dog soup and hare soup; the rice-balls mixed with these soups had no smart-weed in them.
A sucking-pig was stewed, wrapped up in sonchus leaves and stuffed with smart-weed; a fowl, with the same stuffing, and along with pickle sauce; a fish, with the same stuffing and egg sauce; a tortoise, with the same stuffing and pickle sauce.
For meat spiced and dried they placed the brine of ants; for soup made of sliced meat, that of hare; for a ragout of elk, that of fish; for minced fish, mustard sauce; for raw elk flesh, pickle sauce; for preserved peaches and plums, egg-like suet.
24. All condiments for grain food were of a
[1. In all, four rows of prepared meats, consisting of four dishes each.
2. Both the old wine and occasional wine, mentioned in the note on page 447, were 'white. ' The kiû here, probably, were the three kiû there. ]
character corresponding to the spring; for soup, to the summer; for sauces, to the autumn; and for beverages, to the winter.
In all attempering ingredients, sour predominated in the spring; bitter, in the summer; acrid, in the autumn; and salt, in the winter:--with the due proportioning of the unctuous and sweet.
The glutinous rice (was thought) to suit beef; millet, to suit mutton; glutinous millet, to suit pork; maize, to suit dog; wheat, to suit goose; and the broad-leaved squash, to suit fish.
25. Lamb and sucking-pig were (thought to be) good in spring, fried with odorous (beef) suet; dried pheasant and fish, in summer, fried with the strong-smelling suet (of dog); veal and fawn, in autumn, fried with strong suet (of fowl); fresh fish and goose,' in winter, fried with the frouzy suet (of goat).
26. There were dried beef, and dried stalks of deer's flesh, of wild pig's, of elk's, and of the muntjac's. Elk's flesh, deer's, wild pig's, and muntjac's, was (also eaten uncooked; and) cut in large leaflike slices. Pheasants and hares were (made into soup) with the duckweed. There were sparrows and finches, partridges, cicadas, bees, lichens, small chestnuts, the water-caltrops, the hovenia dulcis, the zizyphus, chestnuts, hazel-nuts, persimmons, cucumbers, peaches, plums, ballaces, almonds, haws, pears, ginger, and cinnamon[1].
[1. In this there are the names of more than thirty condiments or relishes, which, according to most commentators, were, or might be, served up at the meals of the rulers of states. But from paragraph 21 we have a list of viands, drinks, and their accompaniments with no information as to when and by whom they were used. To descend to further particulars about them would be troublesome. ]
27. If a Great officer, at his ordinary meals, had mince, he did not have, at the same time, dried slices of meat; and if he had the latter, he did not have the former. An ordinary officer did not have two kinds of soup, or sliced flesh. (But) old men of the common people, did not eat their meat alone without accompaniments.
28. Mince was made in spring, with onions; in autumn, with the mustard plant. Sucking-pig was used in spring, with scallions; in autumn, with smartweed. With lard they used onions; with fat, chives. With the three victim-animals they used pepper, and employed pickle as an accompaniment. For wild animals' flesh they used plums. In quail soup, fowl soup, and with the curlew, the condiment was smartweed. Bream and tench were steamed; pullets, roasted; and pheasants, (boiled), with fragrant herbs and no smart-weed.
29. Things not eaten were the turtle, when hatching; the intestines of the wolf, which were removed, as also the kidneys of the dog; the straight spine of the wild cat; the rump of the hare; the head of the fox; the brains of the sucking-pig; the yî-like bowels of fish[1]; and the perforated openings of the turtle[1].
30. (Bones and sinews) were taken from the flesh; the scales were scraped from fish; dates were made to appear as new; chestnuts were
[1. It is uncertain what some of these forbidden articles really were. ]
selected; peaches were made smooth; kâ and pears had the insects drilled out of them[1].
31. When an ox lowed at night, its flesh was (considered) to be rank; that of a sheep, whose long hair showed a tendency to, get matted, to be frouzy; that of a dog which was uneasy and with (the inside of) its thighs red, to be coarse; that of birds when moulting and with their voices hoarse, to be fetid; that of pigs, when they looked upwards and closed their eyes, to be measly; that of a horse, black along the spine and with piebald fore-legs, to smell unpleasantly.
A pullet, whose tail could not be grasped by the hand, was not eaten, nor the rump of a tame goose, nor the ribs of a swan or owl, nor the rump of a tame duck, nor the liver of a I fowl, nor the kidneys of a wild goose, nor the gizzard of the wild goose without the hind-toe, nor the stomach of the deer.
32. Flesh cut small was made into mince; cut into slices it was made into hash. Some say that the flesh of elks, deer, and fish was pickled; that of muntjacs also, being cut in small pieces; that of fowls and wild pigs, in larger pieces; of hares, the stomach was pickled. Onions and scallions were mixed with the brine to soften the meat[2].
[1. The explanation of these brief notes is also perplexing. Zottoli makes the kâ to have been a kind of medlar (azarolus). Medhurst calls it, after the Khang-hsî dictionary, 'a kind of pear. ' Williams, explaining it under a synonym (of the same sound), 'a sour red fruit of the size of a cherry, a kind of hawthorn. '
2. The manner of these preparations has not been definitely explained. The meaning is uncertain. So also is what is said of the cupboards in the next paragraph. ]
33. Soup and boiled grain were. used by all, from the princes down to the common people, without distinction of degree. Great officers did not regularly have savoury meat, but when seventy they had their cupboards. The cupboards of the son of Heaven were five on the right (of the dining hall), and five on the left; those of dukes, marquises, and earls were five, all in one room; those of Great officers three (in a side chamber), and other officers had one on their buffet.
SECTION II.
1. In nourishing the aged[1], (Shun), the lord of Yü, used the ceremonies of a drinking entertainment; the sovereigns of Hsiâ, those (at entertainments after) a reverent sacrifice or offering; the men of Yin, those of a (substantial) feast; and the men of Kâu cultivated and used all the three[2].
Those of fifty years were entertained in the schools of the districts; those of sixty, in the school of the capital; and those of seventy, in the college. This rule extended to the feudal states. An old man of eighty made his acknowledgment for the ruler's invitation by kneeling once and bringing his head to the ground twice. The blind did the same. An
[1. Khan Hâo says:--The nourishment of the aged took place in four cases: 1st, in the case of the three classes of ancients; 2nd, in that of the father and grandfather of one who had died in the of the country; 3rd, in that of officers who had retired from age; and 4th, in that of the aged of the common people. On seven occasions of the year it was done formally.
2. On the different designations of the dynasties, see on Confucian Analects, III, 21. ]
old man of ninety employed another to receive (the message and gift for him).
For those of fifty, the grain was (fine and) different (from that used by younger men). For those of sixty, there was meat kept in store (from the day before). For those of seventy, there was a second service of savoury meat. Those of eighty were supplied regularly with delicacies. For those of ninety, food and drink were never out of their chambers; wherever they wandered, it was deemed right that savoury meat and drink should follow them.
After sixty (the coffin and other things for the funeral) were seen to be in readiness (once) a year; after seventy, once a season; after eighty, once a month; and after ninety, they were every day kept in good repair. The bandages, however, the sheet, the larger coverlets, and the cases were prepared after death[1].
At fifty, one was supposed to begin to decay; at sixty, not to feel satisfied unless he had flesh to eat. At seventy, he was thought to require silk in order to make him feel warm; at eighty, to need some one (to sleep) with him, to keep him warm; and at ninety, not to feel warm even with that.
At fifty, one kept his staff in his hand in the family; at sixty, in his district; at seventy, in the city; at eighty, (an officer) did so in the court. If the son of Heaven wished to put questions to (an officer of) ninety, he went to his house, and had rich food carried after him.
[1. The sheet was for the slighter dressing of the corpse immediately after death; the coverlets for the fuller dressing at the coffining; the cases were for the upper part of the corpse and for the legs. ]
At seventy, (an officer) did not wait till the court was over (before he retired). At eighty, he reported every month (to the ruler's messenger) that he was still alive; at ninety, he had (delicate food) sent to him regularly every day.
At fifty, one was not employed in services requiring strength; at sixty, he was discharged from bearing arms along with others; at seventy, he was exempted from the business of receiving guests and visitors; at eighty, he was free from the abstinences and other rites of mourning.
When one received at fifty the rank (of a Great officer), at sixty he did not go in person to the school[1]. At seventy he resigned office; and then and afterwards, in mourning he used only the unhemmed dress of sackcloth (without adopting the privations of the mourning rites)[1].
The kings of the three dynasties, in nourishing the old, always caused the members of families who were advanced in years to be brought to their notice[2]. Where an officer was eighty, one of his friends was free from all service of government; where he was ninety, all the members of his family were exempted from them. So also it was in the case of the blind.
(Shun), the lord of Yü, entertained the aged (who had retired from the service) of the state in (the school called) the higher hsiang, and the aged of the common people in (the school called) the lower
[1. Does this intimate, that if he had learned better at school, when young, he might have become a Great officer earlier? He was now too old to learn.
2. The government could not attend to all the aged; but it wished to bear of all cases of remarkable age, and would then do what it could for them. ]
hsiang. The sovereigns of the line of Hsiâ entertained the former in (the school called) the hsü on the east, and the latter in (that called) the hsü on the west. The men of Yin entertained the former in the School of the Right, and the latter in that of the Left. The men of Kâu entertained the former in the kiâo on the east, and the latter in the Yü hsiang. This was in the suburb of the capital on the west.
The lord of Yu wore the hwang cap in sacrificing (in the ancestral temple), and the white robes in entertaining the aged. The sovereigns of Hsiâ sacrificed in the shin cap, and entertained the aged in the dark garments of undress. Those of Yin sacrificed in the hsü cap, and entertained in the garments of white thin silk. Those of Kâu sacrificed in the mien cap, and entertained the aged in the dark upper garment (and the lower white one)[1].
2. Zang-dze said, 'A filial son, in nourishing his aged, (seeks to) make their hearts glad, and not to go against their wishes; to promote their comfort in their bed-chambers and the whole house; and with leal heart to supply them with their food and drink:--such is the filial son to the end of life. By "the end of life," I mean not the end of parents' lives, but the end of his own life. Thus what his parents loved he will love, and what they reverenced he will reverence. He will do so even in regard to all their
[1. The above long paragraph constitutes, with very little difference, the first twelve paragraphs of Section V of Book III. Kû Hsî says that in this Book we have 'old text,' whereas Book III is a compilation of the Han dynasty; and that the authors of it incorporated this passage. I am willing to allow that they did so; but it may be doubted if this Book in its present form be older than the time of Han. ]
dogs and horses, and how much more in regard to the men (whom they valued)! '
3. In all their nourishment of the aged, (the object of) the five Tîs was to imitate (their virtue), while the kings of the three dynasties also begged them to speak (their lessons). The five Tîs taking them as models, sought to nourish their bodily vigour, and did not beg them to speak; but what good lessons they did speak were taken down by the faithful recorders. The three (lines of) kings also took them as models, and after nourishing their age begged them to speak. If they (seemed to) diminish the ceremonies (of entertainment), they all had their faithful recorders as well (to narrate their virtue).
4.
13. At the marriage ceremony, they did not employ music,--having reference to the feeling of solitariness and darkness (natural to the separation from parents). Music expresses the energy of the bright and expanding influence. There was no congratulation on marriage;-it indicates how (one generation of) men succeeds to another[1].
[1. See p. 322, paragraph 20; where Confucius says that in a certain case the bridegroom's family has no music for three days, on the ground that the bridegroom had lost his parents, and sorrow was more suitable than mirth as he thought of their being gone. This statement was generalised by the writer; but in the Shih, as in ordinary- life, music is an accompaniment of in marriage. See the paraphrase of the 'Amplification of the fourth of the Khang-hsî precepts. ']
14. At the sacrifices in the time of the lord of Yü the smell was thought most important. There were the offerings of blood, of raw flesh, and of sodden flesh;--all these were employed for the sake of the smell.
15. Under the Yin, sound was thought most important. Before there was any smell or flavour, the music was made to resound clearly. It was not till there had been three performances of it that they went out to meet (and bring in) the victim. The noise of the music was a summons addressed to all between heaven and earth.
16. Under the Kâu, a pungent odour was thought most important. In libations they employed the smell of millet-spirits in which fragrant herbs had been infused. The fragrance, partaking of the nature of the receding influence, penetrates to the deep springs below. The libations were poured from cups with long handles of jade, (as if) to employ (also) the smell of the mineral. After the liquor was poured, they met (and brought in) the victim, having first diffused the smell into the unseen realm. Artemisia along with millet and rice having then been burned (with the fat of the victim), the fragrance penetrates through all the building. It was for this reason that, after the cup had been put down, they burnt the fat with the southernwood and millet and rice.
17. So careful were they on all occasions of sacrifice. The intelligent spirit returns to heaven the body and the animal soul return to the earth; and hence arose the idea of seeking (for the deceased) in sacrifice in the unseen darkness and in the bright region above. Under the Yin, they first sought for them in the bright region; tinder Kâu, they first sought for them in the dark.
18. They informed the officer of prayer in the apartment; they seated the representative of the departed in the hall; they killed the victim in the courtyard. The head of the victim was taken up to the apartment. This was at the regular sacrifice, when the officer of prayer addressed himself to the spirit-tablet of the departed. If it were (merely) the offering of search, the minister of prayer takes his place at the inside of the gate of the temple. They knew not whether the spirit were here, or whether it were there, or far off, away from all men. Might not that offering inside the gate be said to be a searching for the spirit in its distant place?
19. That service at the gate was expressive of the energy of the search. The stand with the heart and tongue of the victim (set forth before the personator) was expressive of reverence. (The wish of the principal) for wealth (to those assisting him) included all happiness. The (presentation of the) head was (intended as) a direct (communication with the departed). The presence (of the representative) was that the spirit might enjoy (the offerings). The blessing (pronounced by him) was for long continuance, and comprehensive. The personator (seemed) to display (the departed).
20. The (examination of the) hair and the (taking of the) blood was an announcement that the victim was complete within and without. This announcement showed the value set on its being perfect'. The offering of the blood was because of the breath which is contained in it. They offered (specially) the lungs,, the liver, and the heart, doing honour to those parts as the home of the breath.
21. In offering the millet and the glutinous millet, they presented the lungs along with it. In offering the various prepared liquors, they presented the bright water;--in both cases acknowledging their obligations to the dark and receding influence (in nature). In taking the fat of the inwards and burning it, and in taking the head up (to the hall), they made their acknowledgments to the bright and active influence.
22. In the bright water and the clear liquor the thing valued was their newness. All clarifying is a sort of making new. The water was called 'bright' because the principal in the service had purified it.
23. When the ruler bowed twice with his head to the ground, and, with breast bared, himself applied
[1. From the middle of paragraph 10 to 18 inclusive is not in the expurgated edition, which closes with the nineteenth paragraph and the half of the twenty-first. I need not quote Callery's translation of this portion, but he says on it:--'Ce passage est un de ceux qui se refusent le plus à la traduction, et qui renferment, au fond, le moins d'idées claires et raisonnables. L'auteur a voulu, ce me semble, dormer une explication mystique à des mots et à des coutumes, qui n'en étaient point susceptibles, et il lui est arrivé, comme à certains commentateurs bibliques du moyen age, de faire un galimatias, auquel lui même, sans doute, ne comprenait rien. "--On what the author says about the hair and blood, compare vol. iii, page 370. ]
the knife, this expressed his extreme reverence. Yes, his extreme reverence, for there was submission in it. The bowing showed his submission; the laying the head on the ground did that emphatically; and the baring his breast was the greatest (outward) exhibition of the feeling.
24. When the sacrificer styled himself 'the filial son,' or 'the filial grandson,' he did so (in all cases) according to the meaning of the name. When he styled himself 'So and So, the distant descendant,' that style was used of (the ruler of) a state or (the Head of) a clan. (Though) there were the assistants at the service, the principal himself gave every demonstration of reverence and performed all his admirable service without yielding anything to any one.
25. The flesh of the victim might be presented raw and as a whole, or cut up in pieces, or sodden, or thoroughly cooked; but how could they know whether the spirit enjoyed it? The sacrificer simply showed his reverence to the utmost of his power.
26. (When the representative of the departed) had made the libation with the kiâ cup, or the horn, (the sacrificer) was told (to bow to him) and put him at ease. Anciently, the representative stood when nothing was being done; when anything was being done, he sat. He personated the spirit; the officer of prayer was the medium of communication between him and the sacrificer.
27. In straining (the new liquor) for the cup, they used the white (mâo) grass and obtained a clear cup. The liquor beginning to clear itself was further clarified by means of pure liquor. The juice obtained by boiling aromatics (with the extract of millet) was clarified by mingling with it the liquor which had begun to clear itself:-in the same way as old and strong spirits are qualified by the brilliantly pure liquor or that which has begun to clear itself[1].
[1. He would be a bold man who would say that he had given a translation of this paragraph, which he was sure represented exactly the mind of the author. The interpretation given of it even by Kang Hsüan is now called in question in a variety of points by most scholars; and the Khien-lung editors refrain from concluding the many pages of various commentators, which they adduce on it, with a summary and exposition of their own judgement. Until some sinologist has made himself acquainted with all the processes in the preparation of their drinks at the present day by the Chinese, and has thereby, and from his own knowledge of the general subject, attained to a knowledge of the similar preparations of antiquity, a translator can only do the best in his power with such a passage, without being sure that it is the best that might be done.
In the Kâu Li, Book V, 23-36, we have an account of the duties of the Director of Wines (###; Biot, 'Intendant des Vins'). Mention is made of 'the three wines (###)' which were employed as common beverages, and called shih kiû (###), hsî kiû (###) and khing kiû (###); in Biot, 'vin d'affaire, vin âgé, and vin clair. ' Consul Gingell, in his useful translation of 'The Institutes of the Kin Dynasty Strung as Pearls' (London: Smith, Elder, and Co. , 1852), calls them--'wine made specially for any particular occasion; wine which has become ripe; and old, clear, and fine wine. '
In addition to these three kiû, the Director had to do with the five kî (###; Biot, 'les cinque sorts de vins sacrés'), and called fan kî (###), ang kî (###), thî kî (###), and khan kî in Biot, after Kang Hsüan, 'vin surnageant, vin doux, vin qui se clarifie, vin substantiel, vin reposé;' in Gingell, 'rice-water which has undergone fermentation, wine in which dregs have formed, wine in which the dregs have risen t6 the surface, wine in which the dregs have congealed, and of which the colour has become reddish, and pure clear wine in which the dregs are subsiding. ' Whether Biot be correct or not in translating kî (perhaps should be read kâi = ###) vin sacré,' the five preparations so called were for use at sacrifices. 'They were' say the Khien-lung editors, 'for use at sacrifices, and not as ordinary drinks. ' 'They were all thin, and unpalatable; for the cup, and not for the mouth. ']
28. Sacrifices were for the purpose of prayer, or of thanksgiving, or of deprecation.
29. The dark-coloured robes worn during vigil and purification had reference to the occupation of the thoughts with the dark and unseen. Hence after the three days of purification, the superior man was sure (to seem) to see those to whom his sacrifice was to be offered[1].
[1. The Khien-lung editors say that from paragraph 14 to this, the compiler mentions promiscuously a great many particulars about the ancient sacrifices, the different places in which the services at them were performed, the things used in them, &c. , showing how sincere and earnest those engaged in them must be to attain to the result mentioned in this last paragraph; and that this is the fundamental object of the whole treatise.
I have called attention to this promiscuous nature of the contents of many of the Books towards the end of them, in the introduction, page 34, as a characteristic of the collection. ]
Sacred-Texts Sacred-Texts: Confucianism Li Ki Index Previous
BOOK X. THE NÊI ZEH
OR
THE PATTERN OF THE FAMILY[1].
SECTION L
1. The sovereign and king orders the chief minister to send down his (lessons of) virtue to the millions of the people.
2. Sons[2], in serving their parents, on the first crowing of the cock, should all wash their hands and rinse their mouths, comb their hair, draw over it the covering of silk, fix this with the hair-pin, bind the hair at the roots with the fillet, brush the dust from that which is left free, and then put on their caps, leaving the ends of the strings hanging down. They should then put on their squarely made black jackets, knee-covers, and girdles, fixing in the last their tablets. From the left and right of the girdle they should hang their articles for use:--on the left side, the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum for getting fire from the sun; on the right, the archer's thimble. for the thumb and the armlet, the tube for writing instruments, the knife-case, the larger spike, and the borer for getting fire from wood. They should put on their leggings, and adjust their shoe-strings.
[1. See the introductory notice, pp. 26, 27.
2 The 'sons' here are young gentlemen of good families, shih (###) who might be employed as ordinary officers. ]
3. (Sons') wives should serve their parents-in-law as they served their own. At the first crowing of the cock, they should wash their hands, and rinse their mouths; comb their hair, draw over it the covering of silk, fix this with the hair-pin, and tie the hair at the roots with the fillet. They should then put on the jacket, and over it the sash. On the left side they should hang the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum to get fire with; and on the right, the needle-case, thread, and floss, all bestowed in the satchel, the great spike, and the borer to get fire with from wood. They will also fasten on their necklaces[1], and adjust their shoe-strings.
4. Thus dressed, they should go to their parents and parents-in-law. On getting to where they are, with bated breath and gentle voice, they should ask if their clothes are (too) warm or (too) cold, whether they are ill or pained, or uncomfortable in any part; and if they be so, they should proceed reverently to stroke and scratch the place. They should in the same way, going before or following after, help and support their parents in quitting or entering (the apartment). In bringing in the basin for them to wash, the younger will carry the stand and the elder the water; they will beg to be allowed to pour out
[1. Necklaces' is only a guess at the meaning. Khan Hâo and others make the character to mean 'scent bags. ' But this also is only a guess. There is nothing in its form to suggest such a meaning; and as many other critics point out, it is inconsistent with the usage in paragraph 5. These acknowledge that they do not understand the phrase ###. See I, i, 3, 34, but the use of ying there is considered inappropriate here. ]
the water, and when the washing is concluded, they Will hand the towel. They will ask whether they want anything, and then respectfully bring it. All this they will do with an appearance of pleasure to make their parents feel at ease. (They should bring) gruel, thick or thin, spirits or must, soup with vegetables, beans, wheat, spinach, rice, millet, maize, and glutinous millet,--whatever they wish, in fact; with dates, chestnuts, sugar and honey, to sweeten their dishes; with the ordinary or the large-leaved violets, leaves of elm-trees, fresh or dry, and the most soothing rice-water to lubricate them; and with fat and oil to enrich them. The parents will be sure to taste them, and when they have done so, the young people should withdraw[1].
5. Youths who have not yet been capped, and maidens who have not yet assumed the hair-pin, at the first crowing of the cock, should wash their hands, rinse their mouths, comb their hair, draw over it the covering of silk, brush the dust from that which is left free, bind it up in the shape of a horn, and put on their necklaces. They should all bang at their girdles[2] the ornamental (bags of) perfume; and as soon as it is daybreak, they should (go to) pay their respects (to their parents) and ask what they will eat
[1. The structure of this and the preceding sentences is easy enough, but it is not easy for a translator to assure himself that he is rendering every Chinese character by its correct equivalent in his own language.
2. They hang on these instead of the useful appendages mentioned in paragraphs 2 and 3, as being too young to employ these. This determines the meaning of ### in the last clause as I have given it. Zottoli's rendering is:--'Si nondum comederint, tunc adjuturi majores inspectabunt praeparata. ']
and drink. If they have eaten already, they should retire; if they have not eaten, they will (remain to) assist their elder (brothers and sisters) and see what has been prepared.
6. All charged with the care of the inner and outer parts (of the house), at the first crowing of the cock, should wash their hands and mouths, gather up their pillows and fine mats, sprinkle and sweep out the apartments, hall, and courtyard, and spread the mats, each doing his proper work. The children go earlier to bed, and get up later, according to their pleasure. There is no fixed time for their meals.
7. From the time that sons receive an official appointment, they and their father occupy different parts of their residence. But at the dawn, the son will pay his respects, and express his affection by (the offer of) pleasant delicacies. At sunrise he will retire, and he and his father will attend to their different duties. At sundown, the son will pay his evening visit in the same way.
8. When the parents wish to sit (anywhere), the sons and their wives should carry their mats, and ask in what direction they shall lay them. When they wish to lie down, the eldest among them should carry the mats, and ask where they wish to place their feet, while the youngest will carry a (small) bench for them to lean on while they stretch out their legs. (At the same time) an attendant will place a stool by them. They should take up the mat on which they had been lying and the fine mat over it, bang up the coverlet, put the pillow in its case, and roll up the fine mat and put it in its cover.
9. (Sons and their wives) should not move the clothes, coverlets, fine mats, or undermats, pillows, and stools of their parents[1]; they should reverently regard their staffs and shoes, but not presume to approach them; they should not presume to use their vessels for grain, liquor, and water, unless some of the contents be left in them; nor to eat or drink any of their ordinary food or drink, unless in the same case.
10. While the parents are both alive, at their regular meals, morning and evening, the (eldest) son and his wife will encourage them to eat everything, and what is left after all, they will themselves eat[2]. When the father is dead, and the mother still alive, the eldest son should wait upon her at her meals; and the wives of the other sons will do with what is left as in the former case. The children should have the sweet, soft', and unctuous things that are left.
11. When with their parents, (sons and their wives), when ordered to do anything, should immediately respond and reverently proceed to do it, In going forwards or backwards, or turning round, they should be careful and grave; while going out or coming in, while bowing or walking, they should not presume to eructate, sneeze, or cough, to yawn or stretch themselves, to stand on one foot, or to lean against anything, or to look askance. They should not dare to spit or snivel, nor, if it be cold, to put on more clothes, nor, if they itch anywhere, to scratch
[1. That is, the parents of the husband, and parents-in-law of the wife.
2. 'That nothing,' says Khung Ying-tâ, 'may be served up again. ']
themselves. Unless for reverent attention to something[1], they should not presume to unbare their shoulders or chest. Unless it be in wading, they should not hold up their clothes. Of their private dress and coverlet, they should not display the inside. They should not allow the spittle or snivel of their parents to be seen[2]. They should ask leave to rinse away any dirt on their caps or girdles, and to wash their clothes that are dirty with lye that has been prepared for the purpose; and to stitch together, with needle and thread, any rent.
Every five days they should prepare tepid water, and ask them to take a bath, and every three days prepare water for them to wash their heads. If in the meantime their faces appear dirty, they should heat the wafer in which the rice has been cleaned, and ask them to wash with it; if their feet be dirty, they should prepare hot water, and ask them to wash them with it. Elders in serving their youngers, and the low in serving the noble, should all observe these rules.
12. The men should not speak of what belongs to the inside (of the house), nor the women of what belongs to the outside. Except at sacrifices and funeral rites, they should not hand vessels to one another. In all other cases when they have occasion to give and receive anything, the woman should receive it in a basket. If she have no basket, they should both sit down, and the other put the thing on
[1. As for archery. The meaning is, I suppose, that none of the things mentioned should be seen or known, while they are waiting on their parents.
2. But instantly wipe it off, according to Khan Hâo. ]
the ground, and she then take it up. Outside or inside[1], they should not go to the same well, nor to, the same bathing-house. They should not share the same mat in lying down; they should not ask or borrow anything from one another; they should not wear similar upper or lower garments. Things spoken inside should not go out, words spoken outside should not come in.
When a man goes into the interior of the house, he should not whistle nor point. If he have occasion to move in the night, he should, use a light; and if he have no light, he should not stir. When a woman goes out at the door, she must keep her face covered. She should walk at night (only) with a light; and if she have no light, she should not stir. On the road, a man should take the right side, and a woman the left.
13. Sons and sons' wives, who are filial and reverential, when they receive an order from their parents should not refuse, nor be dilatory, to execute it[2]. When (their parents) give them anything to eat or drink, which they do not like, they will notwithstanding taste it and wait (for their further orders); when they give them clothes, which are not to their mind, they will put them on, and wait (in the same way)[3]. If (their parents) give them anything to do, and then employ another to take their place,
[1. Zottoli has for this--'viri mulieresque. ' The writer is speaking of men and women, indeed; but the characters have reference to place, and = 'out of the house or in it. '
2 That is, they will not presume on any indulgence which they might expect from the impression made by their general character and behaviour.
3 'Orders,' consequent on their parents' seeing that the food or garment is not to their mind. ]
although they do not like the arrangement, they will in the meantime give it into his hands and let him do it, doing it again, if it be not done well.
14. When the sons and their wives are engaged with laborious tasks, although (their parents) very much love them, yet they should let them go on with them for the time;--it is better that they take other occasions frequently to give them ease.
When sons and their wives have not been filial and reverential, (the parents) should not be angry and resentful with them, but endeavour to instruct them. If they will not receive instruction, they should then be angry with them. If that anger do no good, they can then drive out the son, and send the wife away, yet not publicly showing why they have so treated them[1].
15. If a parent have a fault, (the son) should with bated breath, and bland aspect, and gentle voice, admonish him. If the admonition do not take effect, he will be the more reverential and the more filial; and when the father seems pleased, he will repeat the admonition. If he should be displeased with this, rather than allow him to commit an offence against any one in the neighbourhood or countryside, (the son) should strongly remonstrate. If the parent be angry and (more) displeased, and beat him till the blood
[1. This last sentence is enigmatical in the original text. Zottoli says:--'Si non possint coerceri, filium ejice nurum exclude, quin tamen patefacius agendi morem;' adding as an explanation of that 'agendi morem,' 'siquidem eos haud certe in finem sic ejectos voles. ' Different views of the Chinese have been given by different critics; and it would not be difficult to add to their number. ]
flows, he should not presume to be angry and resentful, but be (still) more reverential and more filial.
16. If parents have a boy born (to the father) by a handmaid, or the son or grandson of one of his concubines, of whom they are very fond, their sons should after their death, not allow their regard for him to decay so long as they live.
If a son have two concubines, one of whom is loved by his parents, while he himself loves the other, yet he should not dare to make this one equal to the former whom his parents love, in dress, or food, or the duties which she discharges, nor should he lessen his attentions to her after their death. If he very much approves of his wife, and his parents do not like her, he should divorce her'. If he do not approve of his wife, and his parents say, 'she serves us well,' he should behave to her in all respects as his wife,--without fail even to the end of her life.
17. Although his parents be dead, when a son is inclined to do what is good, he should think that he will thereby transmit the good name of his parents, and carry his wish into effect. When he is inclined to do what is not good, he should think that he will thereby bring disgrace on the name of his parents, and in no wise carry his wish into effect.
18. When her father-in-law is dead, her mother-in-law takes the place of the old lady[2]; but the wife of the eldest son, on all occasions of sacrificing and receiving guests. must ask her directions in everything,
[1. Khan Hâo quotes here from the Lî of the elder Tâi (Book XIII, chapter 26) the 'seven grounds of divorce,' the first of them being the wife's 'want of accordance with her husband's parents. '
2. Who now retires from the open headship of the family. ]
while the other sons' wives must ask directions from her. When her parents-in-law employ the eldest son's wife, she should not be dilatory, unfriendly, or unpolite to the wives of his brothers (for their not helping her). When the parents-in-law employ any of them, they should not presume to consider themselves on an. equality with the other; walking side by side with her, or giving their orders in the same way, or sitting in the same position as she.
19. No daughter-in-law, without being told to go to her own apartment, should venture to withdraw from that (of her parents-in-law). Whatever she is about to do, she should ask leave from them. A son and his wife should have no private goods, nor animals, nor vessels; they should not presume to borrow from, or give anything to, another person. If any one give the wife an article of food or dress, a piece of cloth or silk, a handkerchief for her girdle, an iris or orchid, she should receive and offer it to her parents-in-law. If they accept it, she will be glad as if she were receiving it afresh. If they return it to her, she should decline it, and if they do not allow her to do so, she will take it as if it were a second gift, and lay it by to wait till they may want it. If she want to give it to some of her own cousins, she must ask leave to do so, and that being granted, she will give it.
20. Eldest cousins in the legitimate line of descent and their brothers should do reverent service to the son, who is the representative chief of the family and his wife[1]. Though they may be richer and
[1. These are all legitimate members of the same surname or clan, but the honoured cousin is the chief of it in the direct line. He is the chieftain of the clan. They are heads of subordinate branches of it. They may have become more wealthy and attained to higher rank in the service of their common ruler, but-within the limits of the clan, he is their superior, and has duties of sacrifice to the ancestors of it, with which they cannot of themselves intermeddle. ]
higher in official rank than he, they should not presume to enter his house with (the demonstrations of) their wealth and dignity. Although they may have in attendance many chariots and footmen, these should stop outside, and they enter it in more simple style with a few followers.
If to any of the younger cousins there have been given vessels, robes, furs, coverlets, carriages and horses, he must offer the best of them (to his chief), and then use those that are inferior to this himself. If what he should thus offer be not proper for the chief, he will not presume to enter with it at his gate, not daring to appear with his wealth and dignity, to be above him who is the head of all the clan with its uncles and elder cousins.
A wealthy cousin should prepare two victims, and present the better of them to his chief. He and his wife should together, after self-purification, reverently assist at his sacrifice in the ancestral temple. When the business of that is over, they may venture to offer their own private sacrifice.
21. Of grain food, there were millet,--the glutinous rice, rice, maize, the white millet, and the yellow maize, cut when ripe, or when green.
Of prepared meats, there were beef soup, mutton soup, pork soup, and roast beef; pickle, slices of beef, pickle and minced beef; roast mutton, slices of mutton, pickle, and roast pork; pickle, slices of pork, mustard sauce, and minced fish; pheasant, hare, quail, and partridge[1].
22. Of drinks, there was must in two vessels, one strained, the other unstrained, made of rice, of millet, or of maize. In some cases, thin preparations were used as beverages, as millet gruel, pickle, with water syrup of prunes, and of steeped rice; clear wine and white[2].
Of confections, there were dried cakes, and rice-flour scones.
23. For relishes, snail-juice and a condiment of the broad-leaved water-squash were used with pheasant soup; a condiment of wheat with soups of dried slices and of fowl; broken glutinous rice with dog soup and hare soup; the rice-balls mixed with these soups had no smart-weed in them.
A sucking-pig was stewed, wrapped up in sonchus leaves and stuffed with smart-weed; a fowl, with the same stuffing, and along with pickle sauce; a fish, with the same stuffing and egg sauce; a tortoise, with the same stuffing and pickle sauce.
For meat spiced and dried they placed the brine of ants; for soup made of sliced meat, that of hare; for a ragout of elk, that of fish; for minced fish, mustard sauce; for raw elk flesh, pickle sauce; for preserved peaches and plums, egg-like suet.
24. All condiments for grain food were of a
[1. In all, four rows of prepared meats, consisting of four dishes each.
2. Both the old wine and occasional wine, mentioned in the note on page 447, were 'white. ' The kiû here, probably, were the three kiû there. ]
character corresponding to the spring; for soup, to the summer; for sauces, to the autumn; and for beverages, to the winter.
In all attempering ingredients, sour predominated in the spring; bitter, in the summer; acrid, in the autumn; and salt, in the winter:--with the due proportioning of the unctuous and sweet.
The glutinous rice (was thought) to suit beef; millet, to suit mutton; glutinous millet, to suit pork; maize, to suit dog; wheat, to suit goose; and the broad-leaved squash, to suit fish.
25. Lamb and sucking-pig were (thought to be) good in spring, fried with odorous (beef) suet; dried pheasant and fish, in summer, fried with the strong-smelling suet (of dog); veal and fawn, in autumn, fried with strong suet (of fowl); fresh fish and goose,' in winter, fried with the frouzy suet (of goat).
26. There were dried beef, and dried stalks of deer's flesh, of wild pig's, of elk's, and of the muntjac's. Elk's flesh, deer's, wild pig's, and muntjac's, was (also eaten uncooked; and) cut in large leaflike slices. Pheasants and hares were (made into soup) with the duckweed. There were sparrows and finches, partridges, cicadas, bees, lichens, small chestnuts, the water-caltrops, the hovenia dulcis, the zizyphus, chestnuts, hazel-nuts, persimmons, cucumbers, peaches, plums, ballaces, almonds, haws, pears, ginger, and cinnamon[1].
[1. In this there are the names of more than thirty condiments or relishes, which, according to most commentators, were, or might be, served up at the meals of the rulers of states. But from paragraph 21 we have a list of viands, drinks, and their accompaniments with no information as to when and by whom they were used. To descend to further particulars about them would be troublesome. ]
27. If a Great officer, at his ordinary meals, had mince, he did not have, at the same time, dried slices of meat; and if he had the latter, he did not have the former. An ordinary officer did not have two kinds of soup, or sliced flesh. (But) old men of the common people, did not eat their meat alone without accompaniments.
28. Mince was made in spring, with onions; in autumn, with the mustard plant. Sucking-pig was used in spring, with scallions; in autumn, with smartweed. With lard they used onions; with fat, chives. With the three victim-animals they used pepper, and employed pickle as an accompaniment. For wild animals' flesh they used plums. In quail soup, fowl soup, and with the curlew, the condiment was smartweed. Bream and tench were steamed; pullets, roasted; and pheasants, (boiled), with fragrant herbs and no smart-weed.
29. Things not eaten were the turtle, when hatching; the intestines of the wolf, which were removed, as also the kidneys of the dog; the straight spine of the wild cat; the rump of the hare; the head of the fox; the brains of the sucking-pig; the yî-like bowels of fish[1]; and the perforated openings of the turtle[1].
30. (Bones and sinews) were taken from the flesh; the scales were scraped from fish; dates were made to appear as new; chestnuts were
[1. It is uncertain what some of these forbidden articles really were. ]
selected; peaches were made smooth; kâ and pears had the insects drilled out of them[1].
31. When an ox lowed at night, its flesh was (considered) to be rank; that of a sheep, whose long hair showed a tendency to, get matted, to be frouzy; that of a dog which was uneasy and with (the inside of) its thighs red, to be coarse; that of birds when moulting and with their voices hoarse, to be fetid; that of pigs, when they looked upwards and closed their eyes, to be measly; that of a horse, black along the spine and with piebald fore-legs, to smell unpleasantly.
A pullet, whose tail could not be grasped by the hand, was not eaten, nor the rump of a tame goose, nor the ribs of a swan or owl, nor the rump of a tame duck, nor the liver of a I fowl, nor the kidneys of a wild goose, nor the gizzard of the wild goose without the hind-toe, nor the stomach of the deer.
32. Flesh cut small was made into mince; cut into slices it was made into hash. Some say that the flesh of elks, deer, and fish was pickled; that of muntjacs also, being cut in small pieces; that of fowls and wild pigs, in larger pieces; of hares, the stomach was pickled. Onions and scallions were mixed with the brine to soften the meat[2].
[1. The explanation of these brief notes is also perplexing. Zottoli makes the kâ to have been a kind of medlar (azarolus). Medhurst calls it, after the Khang-hsî dictionary, 'a kind of pear. ' Williams, explaining it under a synonym (of the same sound), 'a sour red fruit of the size of a cherry, a kind of hawthorn. '
2. The manner of these preparations has not been definitely explained. The meaning is uncertain. So also is what is said of the cupboards in the next paragraph. ]
33. Soup and boiled grain were. used by all, from the princes down to the common people, without distinction of degree. Great officers did not regularly have savoury meat, but when seventy they had their cupboards. The cupboards of the son of Heaven were five on the right (of the dining hall), and five on the left; those of dukes, marquises, and earls were five, all in one room; those of Great officers three (in a side chamber), and other officers had one on their buffet.
SECTION II.
1. In nourishing the aged[1], (Shun), the lord of Yü, used the ceremonies of a drinking entertainment; the sovereigns of Hsiâ, those (at entertainments after) a reverent sacrifice or offering; the men of Yin, those of a (substantial) feast; and the men of Kâu cultivated and used all the three[2].
Those of fifty years were entertained in the schools of the districts; those of sixty, in the school of the capital; and those of seventy, in the college. This rule extended to the feudal states. An old man of eighty made his acknowledgment for the ruler's invitation by kneeling once and bringing his head to the ground twice. The blind did the same. An
[1. Khan Hâo says:--The nourishment of the aged took place in four cases: 1st, in the case of the three classes of ancients; 2nd, in that of the father and grandfather of one who had died in the of the country; 3rd, in that of officers who had retired from age; and 4th, in that of the aged of the common people. On seven occasions of the year it was done formally.
2. On the different designations of the dynasties, see on Confucian Analects, III, 21. ]
old man of ninety employed another to receive (the message and gift for him).
For those of fifty, the grain was (fine and) different (from that used by younger men). For those of sixty, there was meat kept in store (from the day before). For those of seventy, there was a second service of savoury meat. Those of eighty were supplied regularly with delicacies. For those of ninety, food and drink were never out of their chambers; wherever they wandered, it was deemed right that savoury meat and drink should follow them.
After sixty (the coffin and other things for the funeral) were seen to be in readiness (once) a year; after seventy, once a season; after eighty, once a month; and after ninety, they were every day kept in good repair. The bandages, however, the sheet, the larger coverlets, and the cases were prepared after death[1].
At fifty, one was supposed to begin to decay; at sixty, not to feel satisfied unless he had flesh to eat. At seventy, he was thought to require silk in order to make him feel warm; at eighty, to need some one (to sleep) with him, to keep him warm; and at ninety, not to feel warm even with that.
At fifty, one kept his staff in his hand in the family; at sixty, in his district; at seventy, in the city; at eighty, (an officer) did so in the court. If the son of Heaven wished to put questions to (an officer of) ninety, he went to his house, and had rich food carried after him.
[1. The sheet was for the slighter dressing of the corpse immediately after death; the coverlets for the fuller dressing at the coffining; the cases were for the upper part of the corpse and for the legs. ]
At seventy, (an officer) did not wait till the court was over (before he retired). At eighty, he reported every month (to the ruler's messenger) that he was still alive; at ninety, he had (delicate food) sent to him regularly every day.
At fifty, one was not employed in services requiring strength; at sixty, he was discharged from bearing arms along with others; at seventy, he was exempted from the business of receiving guests and visitors; at eighty, he was free from the abstinences and other rites of mourning.
When one received at fifty the rank (of a Great officer), at sixty he did not go in person to the school[1]. At seventy he resigned office; and then and afterwards, in mourning he used only the unhemmed dress of sackcloth (without adopting the privations of the mourning rites)[1].
The kings of the three dynasties, in nourishing the old, always caused the members of families who were advanced in years to be brought to their notice[2]. Where an officer was eighty, one of his friends was free from all service of government; where he was ninety, all the members of his family were exempted from them. So also it was in the case of the blind.
(Shun), the lord of Yü, entertained the aged (who had retired from the service) of the state in (the school called) the higher hsiang, and the aged of the common people in (the school called) the lower
[1. Does this intimate, that if he had learned better at school, when young, he might have become a Great officer earlier? He was now too old to learn.
2. The government could not attend to all the aged; but it wished to bear of all cases of remarkable age, and would then do what it could for them. ]
hsiang. The sovereigns of the line of Hsiâ entertained the former in (the school called) the hsü on the east, and the latter in (that called) the hsü on the west. The men of Yin entertained the former in the School of the Right, and the latter in that of the Left. The men of Kâu entertained the former in the kiâo on the east, and the latter in the Yü hsiang. This was in the suburb of the capital on the west.
The lord of Yu wore the hwang cap in sacrificing (in the ancestral temple), and the white robes in entertaining the aged. The sovereigns of Hsiâ sacrificed in the shin cap, and entertained the aged in the dark garments of undress. Those of Yin sacrificed in the hsü cap, and entertained in the garments of white thin silk. Those of Kâu sacrificed in the mien cap, and entertained the aged in the dark upper garment (and the lower white one)[1].
2. Zang-dze said, 'A filial son, in nourishing his aged, (seeks to) make their hearts glad, and not to go against their wishes; to promote their comfort in their bed-chambers and the whole house; and with leal heart to supply them with their food and drink:--such is the filial son to the end of life. By "the end of life," I mean not the end of parents' lives, but the end of his own life. Thus what his parents loved he will love, and what they reverenced he will reverence. He will do so even in regard to all their
[1. The above long paragraph constitutes, with very little difference, the first twelve paragraphs of Section V of Book III. Kû Hsî says that in this Book we have 'old text,' whereas Book III is a compilation of the Han dynasty; and that the authors of it incorporated this passage. I am willing to allow that they did so; but it may be doubted if this Book in its present form be older than the time of Han. ]
dogs and horses, and how much more in regard to the men (whom they valued)! '
3. In all their nourishment of the aged, (the object of) the five Tîs was to imitate (their virtue), while the kings of the three dynasties also begged them to speak (their lessons). The five Tîs taking them as models, sought to nourish their bodily vigour, and did not beg them to speak; but what good lessons they did speak were taken down by the faithful recorders. The three (lines of) kings also took them as models, and after nourishing their age begged them to speak. If they (seemed to) diminish the ceremonies (of entertainment), they all had their faithful recorders as well (to narrate their virtue).
4.
