' The north is the quarter of darkness and decay, the south that of
brightness
and life.
Confucius - Book of Rites
Their taking their places in the ancestral temple according to rank served to exalt the sense of virtue.
That the superintendent of the temple assigned to them their several services according to their offices was a tribute of honour to worth.
That the eldest son by the proper wife was employed to ascend, take precedence in partaking of what had been left, and in receiving the cup, was to do honour to their ancestor.
11. That the distinctions at the funeral rites were arranged according to the fineness or coarseness of their mourning robes was not to take from any one the degree of his relationship[3].
12. The ruler, when feasting with his kindred, took his place among them according to age, and thus development was given to filial piety and fraternal duty. That each generation took a lower place as it was removed a degree from the parent-stem showed the graduation of affection among relatives[4].
[1. See paragraph 2, above.
2 See paragraph 3, above.
3. See paragraph 4, above.
4 See paragraph 5, above. ]
13. The guard maintained during war over the spirit-tablets in the army showed the deep sense of filial piety and love. When the eldest son by the proper wife guarded the temple of the Grand ancestor, honour was done to the temple by the most honoured, and the rule as between ruler and minister was exhibited. When the uncles guarded the most honoured shrines and apartments, and the cousins those that were inferior, the principles of subordination and deference were displayed[1].
14. That the descendants of the five rulers, to whom the temple-shrines were dedicated, were required, so long as the shrine of the Grand ancestor had not been removed, to announce their cappings and marriages, and their death was also required to be announced, showed how kinship was to be kept in mind[2]. While the kinship was yet maintained, that some were classed among the common people showed how mean position followed on want of ability. The reverent observance of condoling, wailing, and of presenting contributions to the funeral rites in articles and money, Was the way taken to maintain harmony and friendliness[3].
15. Anciently, when the duties of these officers of the royal or princely kindred were well discharged, there was a constant model for the regions and states; and when this model was maintained, all knew to what to direct their views and aims[4].
[1. See paragraph 6, above.
2. See paragraph 12, above.
3. See paragraph 7, above,
4. This paragraph is evidently out of place, and should follow the next. Some of the critics endeavour very ingeniously to account for its having been designedly placed where it stands. ]
16. When any of the ruler's kindred were guilty of offences, notwithstanding their kinship, they were not allowed to transgress with impunity, but the proper officers had their methods of dealing with them:--this showed the regard cherished for the people. That the offender was punished in secret[1], and not associated with common people, showed (the ruler's) concern for his brethren. That he offered no condolence, wore no mourning, and wailed for the criminal in the temple of a different surname, showed how he kept aloof from him as having disgraced their ancestors. That he wore white, occupied a chamber outside, and did not listen to music, was a private mourning for him, and showed how the feeling of kinship was not extinguished. That one of the ruler's kindred was not subjected to castration, showed how he shrank from cutting off the perpetuation of their family.
17. When the son of Heaven was about to visit the college, the drum was beaten at early dawn to arouse all (the students). When all were come together, the son of Heaven then arrived and ordered the proper officers to discharge their business, proceeding in the regular order, and sacrificing to the former masters and former Sages. When
[1. This refers to the statement in paragraph 8, that members of the ruler's kindred, instead of being executed or exposed in the court or market-place, were handed over to be dealt with in the country, by the foresters' department. On that department and the duties and members of it, see the Kâu Lî, Book I, II; IV, 64-69. ]
they reported to him that everything had been done, he then began to go to the nourishing (of the aged).
18. Proceeding to the school on the east, he unfolded and set forth the offerings to the aged of former times, and immediately afterwards arranged the mats and places for the three (classes of the) old, and the five (classes of the) experienced, for all the aged (indeed who were present),.
19. He (then) went to look at the food and examine the liquor. When the delicacies for the nourishment of the aged were all ready, he caused the song to be raised (as a signal for the aged to come). After this he retired and thus it was that he provided for (the aged) his filial nourishment.
20. When (the aged) had returned (to their seats after partaking of the feast), the musicians went up and sang the Khang Miâo[2], after which there was
[1. There is great difference of opinion about ' the three old' and 'the five experienced. ' A common view is that the former name denotes the old men of 80, 90, and 100; which appears to have been first propounded by Tû Yü (A. D. 222-284). The Khien-lung editors speak contemptuously of it, and ask what analogous division is to be made of the five classes of the experienced. Callery has a note on the paragraph, to the effect that there were two old men, one called 'the san-lâo,' and the other 'the wû-kang. ' The emperor of the Khien-lung period, he tells us, because of the great age at which he had himself arrived, wished to restore the ancient practices in honour of old age. His proposal, however, was so vigorously opposed in council, especially by a Chinese minister, that he was obliged to abandon it. 'Many volumes,' he says, 'have been written on the origin and meaning of the denominations in the text, but nothing certain is known on the subject. '
2. 'Khing Miâo' is the name of the first of 'The Sacrificial Odes of Kâu;' see vol. iii, pp. 313, 314. ]
conversation to bring out fully its meaning. They spoke of the duties between father and son, ruler and minister, elders and juniors. This union (of the conversation) with the highest description of virtue in the piece constituted the greatest feature of the ceremony.
21. Below (in the court-yard), the flute-players played the tune of the Hsiang[1], while the Tâ-wei was danced, all uniting in the grand concert according to their parts, giving full development to the spirit (of the music), and stimulating the sense of virtue. The positions of ruler and minister, and the gradations of noble and mean were correctly exhibited, and the respective duties of high and low took their proper course.
22. The officers having announced that the music was over, the king then charged the dukes, marquises, earls, counts, and barons, with all the officers, saying, 'Return, and nourish the aged and the young[2] in your eastern schools. ' Thus did he end (the ceremony) with (the manifestation of) benevolence.
23. The above statements show how the sage (sovereign) bore in mind the various steps (of this ceremony)[3]. He anxiously thought of it as its greatness deserved; his love for the aged was blended
[1. 'Hsiang' was the name of a piece of music played to the dance Tâ-wû, in memory of the kings wan and Wû. It is hardly possible to give any more detailed description either of the piece or of the dance.
2. 'The young' is supposed to be an interpolation.
3. This sentence is difficult. Callery translates it:--'En vue de tout cela l'empereur vertueux repasse dans sa mémoire ce que (les anciens) ont fait (pour honorer la vieillesse, afin de les imiter). ']
with reverence; he carried the thing through with attention to propriety; he adorned it with his filial nourishing; he connected with it the exhibition of the legitimate distinctions (of rank); and concluded it with (the manifestation of) benevolence. In this way the ancients, in the exhibition of this one ceremony, made all know how complete was their virtue. Among them, when they undertook any great affair, they were sure to carry it through carefully from beginning to end, so that it was impossible for any not to understand them. As it is said in the Yüeh Ming', 'The thoughts from first to last should be fixed on (this) learning. '
24. The Record of (king Wan's) son and heir says, 'Morning and evening he went to the outside of the door of the great chamber, and asked the attendant of the interior whether his father were well, and how he was. If told that he was well, his joy appeared in his countenance. If his father were not so well, the attendant would tell him so, and then his sorrow and anxiety appeared, and his demeanour was disturbed. When the attendant told him that his father was better, he resumed his former appearance. Morning and evening when the food went up, he would examine it and see if it were hot or cold as it ought to be. When it came down, he asked what his father had eaten. He made it a point to know what viands went in, and to give his orders to the cook; and then he retired.
'If the attendant reported that his father was ill, then he himself fasted and waited on him in his dark-coloured dress. He inspected with reverence the
[1. See the 'Charge to Yueh,' in vol. iii, p. ix 7. ]
food prepared by the cook, and tasted himself the medicine for the patient. If his father ate well of the food, then he was able to eat. If his father ate but little, then he could not take a full meal. When his father had recovered, then he resumed his former ways[1]. '
[1. This is evidently an unskilful reproduction of the first paragraph of Section i. We try in vain to discover why the compiler inserted it here. ]
Sacred-Texts Sacred-Texts: Confucianism Li Ki Index Previous Next
BOOK VII. THE, LÎ YUN
OR
CEREMONIAL USAGES; THEIR ORIGIN, DEVELOPMENT, AND INTENTION[1].
SECTION I.
1. Formerly Kung-nî was present as one of the guests at the Kâ sacrifice[2]; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations[3], looking sad and sighing. What made him sigh was the state of Lû[4]. Yen Yen was by his side, and said to him, 'Master, what are you sighing about? ' Confucius replied, 'I never saw the practice of the Grand course[5], and the eminent men of the three dynasties[6]; but I have my object (in harmony with theirs).
. 2. 'When the Grand course was pursued, a public and common spirit ruled all under the sky; they
[1. See the introduction, pages 23, 24.
2. Offered in the end of the year, in thanksgiving for all the crops that had been reaped. See in Book IX, ii, paragraphs 9, 10.
3. The gateway where illustrated copies of the laws and punishments were suspended, It belonged of right only to the royal palace, but it was among the things which Lû had usurped, or was privileged to use.
4. As usurping royal rites, and in disorder.
5. This sounds Tâoistic. It is explained of the time of the five Tîs.
6. The founders of the Hsiâ, Shang, and Kâu, and their great ministers. ]
chose[1] men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony. Thus men did not love their parents only, nor treat as children only their own sons. A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young. They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained. Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification[2]. (The), laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage[3]. In this way (selfish) schemings were repressed and found no development. Robbers, filchers, and
[1. 'They chose;' who are intended by the 'they? ' Shall we find them in the 'all under the sky' of the preceding clause? Callery has:--'Sous le grand régne de la vertu, l'empire était la chose publique. On choisissait pour le gouverneur les hommes éminents,' &c. Khung Ying-tâ explains the clause by 'They made no hereditary princes. , Perhaps it would be well to translate passively,--'Men of virtue and ability were chosen (to govern). ' The writer has before him the Tâoistic period of the primitive simplicity, when there was no necessity for organised government as in after ages.
2 It is rather difficult to construe and translate these two sentences. Callery gives for them, not very successfully:--'Quant aux objets matériels, ceux qu'on n'aimait pas, on les abandonnait (aux personnes qui en avaient besoin), sans les mettre en réserve pour soi. Les choses dont on était capable, on regardait comme fort mauvais de ne pas les faire, lors même que cc n'était pas pour soi. ']
rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut. This was (the period of) what we call the Grand Union.
3. 'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance. Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons. People accumulate articles and exert their strength for their own advantage. Great men imagine it is the rule that their states should descend in their own families. Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure. The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage. Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yü, Thang, Wan and Wû, king Khang, and the duke of Kâu obtained their distinction. Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues. Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests. This is the period of what we call Small Tranquillity[1]. '
4. Yen Yen again asked, 'Are the rules of Propriety indeed of such urgent importance? ' Confucius said, 'It was by those rules that the ancient kings sought to represent the ways of Heaven, and to regulate the feelings of men. Therefore he who neglects or violates them may be (spoken of) as dead, and he who observes them, as alive. It is said in the Book of Poetry,
Look at a rat-how small its limbs and fine!
Then mark the course that scorns the proper line.
Propriety's neglect may well provoke
A wish the man would quickly court death's stroke"
Therefore those rules are rooted in heaven, have their correspondencies in earth, and are applicable to spiritual beings. They extend to funeral rites, sacrifices, archery, chariot-driving, capping, marriage, audiences, and friendly missions. Thus the sages made known these rules, and it became possible for the kingdom, with its states and clans, to reach its correct condition. '
5. Yen Yen again asked, 'May I be allowed to hear, Master, the full account that you would give of
[1. The Tâoism in this and the preceding paragraph is evident, and we need not be surprised that Wang of Shih-liang should say that they ought not to be ascribed to Confucius. The Khien-lung editors try to weaken the force of his judgment by a theory of misplaced tablets and spurious additions to the text.
The Shih, I, iv, 8; metrical version, page 99. ]
these rules? ' Confucius said, 'I wished to see the ways of Hsiâ, and for that purpose went to Khî. But it was not able to attest my words, though I found there "The seasons of Hsiâ. " I wished to see the ways of Yin, and for that purpose went to Sung. But it was not able to attest my words, though I found there "The Khwan Khien. " In this way I got to see the meanings in the Khwan Khien, and the different steps in the seasons of Hsiâ[1].
6. 'At the first use of ceremonies, they began with meat and drink. They roasted millet and pieces of pork[2]; they excavated the ground in the form of a jar, and scooped the water from it with their two hands; they fashioned a handle of clay, and struck with it an earthen drum. (Simple as these arrangements were), they yet seemed to be able to express by them their reverence for Spiritual Beings.
7. '(By-and-by)[3], when one died, they went upon
[1. Compare with this paragraph the ninth in the third Book of the Analects. In that Confucius tells of his visits to Khî and Sung; but says nothing of his finding any book or fragment of a book in either, dwelling instead on the insufficiency of their records. 'The seasons of Hsü,' which it is said here 'he got in Khî,' is supposed to be the 'small calendar of Hsiâ,' preserved by the Greater Tai, and 'the Khwan Khien' to have been the 'Kwei Zhang Yî,' attributed by many to the Shang dynasty. But all this is very uncertain.
2. In an unartificial manner, we are told, 'by placing them on heated stones. ' It is only the last sentence of the paragraph which makes us think that the previous parts have anything to do with sacrifice or religion.
3. Khung Ying-t-â thinks that this describes the practices of the period of 'the five Tîs.
' The north is the quarter of darkness and decay, the south that of brightness and life. 'The paragraph teaches us,' says Hsu Shih-zang, 'that the burial and other mourning ceremonies were not inventions of later sages, but grew from the natural feelings and sorrow of the earliest men. ']
the housetop, and called out his name in a prolonged note, saying, "Come back, So and So. " After this they filled the mouth (of the dead) with uncooked rice, and (set forth as offerings to him) packets of raw flesh. Thus they looked up to heaven (whither the spirit was gone), and buried (the body) in the earth. The body and the animal soul go downwards; and the intelligent spirit is on high.
Thus (also) the dead are placed with their heads to the north, while the living look towards the south. In all these matters the earliest practice is followed.
8. 'Formerly the ancient kings' had no houses. In winter they lived in caves which they had excavated, and in summer in nests which they had framed. They knew not yet the transforming power of fire, but ate the fruits of plants and trees, and the flesh of birds and beasts, drinking their blood, and swallowing (also) the hair and feathers. They knew not yet the use of flax and silk, but clothed themselves with feathers and skins.
9. 'The later sages then arose, and men (learned) to take advantage of the benefits of fire. They moulded the metals and fashioned clay, so as to rear towers with structures on them, and houses with windows and doors. They toasted, grilled, boiled, and roasted. They produced must and sauces. They dealt with the flax and silk so as to form linen and silken fabrics. They were thus able to nourish the living, and to make offerings to the dead; to serve
[1. This was, says King, 'the time of the highest antiquity;' 'the time,' says Ying-Lâ, 'before the five Tîs. ']
the spirits of the departed and God[1]. In all these things we follow the example of that early time.
10. 'Thus it is that the dark-coloured liquor is in the apartment (where the representative of the dead is entertained)[2]; that the vessel of must is near its (entrance) door; that the reddish liquor is in the hall; and the clear, in the (court) below. The victims (also) are displayed, and the tripods and stands are prepared. The lutes and citherns are put in their places, with the flutes, sonorous stones, bells, and drums. The prayers (of the principal in the sacrifice to the spirits) and the benedictions (of the representatives of the departed) are carefully framed. The
[1. According to Ying-tâ, 'this is descriptive of the times of Shan Nang in middle antiquity, of the five Tîs, and of the three kings. ' This would extend it over a very long space of time. When it is said that men in their advancing civilisation were able to serve the spirits of the departed and God, the peculiarity of style by which those spirits (literally, the Kwei Shan) are placed before God (Shang Tî) does not fail to attract the notice of the student. The explanation of it was given ingeniously, and I believe correctly, by Dr. Medhurst (Theology of the Chinese, page 78), who says, I it was done, probably, in order to distinguish the one from the other, and to prevent the reader from imagining that the Kwei Shans belonged to the Shang Tî, which mistake might have occurred had the characters been differently arranged! I translate the last sentence in the present tense, the, speaker having, I think, his own times in mind.
2. The 'dark-coloured' liquor was water, which was employed in the earliest times, before there was any preparation of liquor made from grain, either by fermentation or distillation, and the use of it was continued in the subsequent times of which this paragraph speaks, in honour of the practice of antiquity; and is continued, probably, to the present day. The other liquors are mentioned in the order of their invention, following one another in the historical line of their discovery, the older always having a nearer and more honourable place. ]
object of all the ceremonies is to bring down the spirits from above, even their ancestors[1]; serving (also) to rectify the relations between ruler and ministers; to maintain the generous feeling between father and son, and the harmony between elder and younger brother; to adjust the relations between high and low; and to give their proper places to husband and wife. The whole may be said to secure the blessing of Heaven.
11. 'They proceed to their invocations, using in each the appropriate terms. The dark-coloured liquor is employed in (every) sacrifice. The blood with the hair and feathers (of the victim) is presented. The flesh, uncooked, is set forth on the stands[2]. The bones with the flesh on them are sodden; and rush mats and coarse cloth are placed underneath and over the vases and cups. The robes of dyed silk are put on. The must and clarified liquor are presented. The flesh, roasted and grilled, is brought forward[3]. The ruler and his wife take alternate parts in presenting these offerings, all being done to please the souls of the departed, and constituting a union (of the living) with the disembodied and unseen.
[1. Dr. Medhurst rendered this--'to bring down the Shans of the upper world, together with the manes of their first ancestors. ' In giving to the two phrases one and the same reference I am following Ying-tâ and others.
2. The last three observances were in imitation of what was done in the earliest antiquity.
3. In these six things the ways of ' middle antiquity' were observed. The whole paragraph is descriptive of a sacrifice in the ancestral temple under Kâu, where an effort was made to reproduce all sacrificial customs from the earliest times. ]
12. 'These services having been completed, they retire, and cook again all that was insufficiently done. The dogs, pigs, bullocks, and sheep are dismembered. The shorter dishes (round and square), the taller ones of bamboo and wood, and the soup vessels are all filled. There are the prayers which express the filial piety (of the worshipper), and the benediction announcing the favour (of his ancestors). This may be called the greatest omen of prosperity; and in this the ceremony obtains its grand completion[1]. '
SECTION II.
1. Confucius said, 'Ah! Alas! I look at the ways of Kâu. (The kings) Yû[2] and Lî[3] corrupted them indeed, but if I leave Lû, where shall I go (to find them better)? The border sacrifice of Lû, (however,) and (the association with it of) the founder of the line (of Kâu) is contrary to propriety;--how have (the institutions of) the duke of Kâu fallen into decay[4]! At the border sacrifice in Khî, Yü was the assessor, and at that in Sung, Hsieh; but these were observances
[1. This last paragraph appears to me to give a very condensed account of the banquet to a ruler's kindred, with which a service in the ancestral temple concluded. Paragraphs 10, 11, 12 are all descriptive of the parts of such a service. Compare the accounts of it in the Shih II, vi, ode 5, and other pieces.
2 B. C. 791-771.
3. B. C. 878-828.
4. That the sacrificial ceremonies of Lû were in many things corrupted in Lû in the time of Confucius is plain to the reader of the Analects. How the corruption first began is a subject of endless controversy. it seems to be established that special privileges were granted in this respect to the duke of Kâu and his son, Po-khin. Guarded at first and innocent, encroachments were made by successive princes, as the vigour, of the royal authority declined; and by-and-by as those princes became themselves more and more weak, their ministers followed in their wake, and usurped the same ceremonies in their own services.
The commentators throw little light on the special corruption selected here for condemnation by Confucius. I have interpreted it by the analogy of the cases of Khî and Sung. The lords of those states were descended from the sovereigns of Hsiâ and Shang respectively, and were invested with them at the rise of the Kâu dynasty, that they might continue in them the sacrifices of their royal ancestors. They did so not as the lords of Khî and Sung, but as representing the lines of Hsiâ and Shang. But the case was different with the lords of Lû, belonging to the time of Kâu, but not representing it. Its kings were still reigning. Whether the words of Confucius should be extended over all the paragraph is a doubtful point. ]
of the sons of Heaven, preserved (in those states by their descendants). The rule is that (only) the son of Heaven sacrifices to heaven and earth, and the princes of states sacrifice at the altars to the spirits of the land and grain. '
2. When no change is presumptuously made from the constant practice from the oldest times between the prayer and blessing (at the beginning of the sacrifice)[1], and the benediction (at the end of it)[1], we have what might be called a great and happy service.
3. For the words of prayer and blessing and those of benediction to be kept hidden away by the officers of prayer of the ancestral temple, and the sorcerers and recorders, is a violation of the rules of propriety. This may be called keeping a state in darkness[2].
[1. See paragraph 12 of the last section.
2. In this way new forms of prayer and benediction came into use, and the old forms were forgotten. The sorcerers; see page 172, paragraph 42. ]
4. (The use of) the kan cup (of Hsiâ) and the kiâ cup (of Yin), and (the pledging in them) between the representative of the dead and the ruler are contrary to propriety;-these things constitute 'a usurping ruler[1]. '
5. (For ministers and Great officers to) keep the cap with pendents and the leathern cap, or military weapons, in their own houses is contrary to propriety. To do so constitutes 'restraint of the ruler[2]. '
6. For Great officers to maintain a full staff of employés, to have so many sacrificial vessels that they do not need to borrow any; and have singers and musical instruments all complete, is contrary to propriety. For them to do so leads to 'disorder in a state'. [3]
7. Thus, one sustaining office under the ruler is called a minister, and one sustaining office under the head of a clan is called a servant. Either of these, who is in mourning for a parent, or has newly married, is not sent on any mission for a year[4].
[1. It would be of little use to give representations of those cups, as they are ordinarily figured. Only in Khî, Sung, and Lû could they be used with any degree of propriety. In the times referred to in these paragraphs they were used by other states; which was an act of usurpation.
2. Certain styles of these caps were peculiar to the king, and of course could not be used by inferiors. Others might be used by them, but were kept in public offices, and given out when required. Sometimes they were conferred by special gift; but none could make them for themselves.
3. A Great officer, if he had land, might have a ruler or steward, to whom everything was entrusted; and he might have some sacrificial vessels, but not a complete set. He did not have music at his sacrifices, unless it were by special permission.
4. Compare Deuteronomy xxiv. 5. ]
To enter court in decayed robes, or to live promiscuously with his servants, taking place among them according to age:--all these things are contrary to propriety. Where we have them, we have what is called 'ruler and minister sharing the state. '
8. Thus, the son of Heaven has his domain that he may settle there his sons and grandsons; and the feudal princes have their states; and Great officers their appanages that they may do the same for theirs. This constitutes 'the statutory arrangement. '
9. Thus, when the son of Heaven goes to visit a feudal prince, the rule is that he shall lodge in the ancestral temple, and that he do not enter it without having with him all the rules to be observed. If he act otherwise, we have an instance of 'The son of Heaven perverting the laws, and throwing the regulations into confusion. ' A prince, unless it be to ask about the sick or to condole with a mourner, does not enter the house of a minister. If he act otherwise, we have the case of 'ruler and minister playing with each other. '
10. Therefore, ceremonies form a great instrument in the hands of a ruler. It is by them that he resolves what is doubtful and brings to light what is abstruse; that he conducts his intercourse with spiritual beings, examines all statutory arrangements, and distinguishes benevolence from righteousness; it is by them, in short, that government is rightly ordered, and his own tranquillity secured.
11. When government is not correct, the ruler's seat is insecure. When the ruler's seat is insecure, the great ministers revolt, and smaller ones begin pilfering. Punishments (then) are made severe, and manners deteriorate. Thus the laws become irregular, and the rules of ceremony uncertain. When these are uncertain, officers do not perform their duties; and when punishments become severe, and manners deteriorate, the people do not turn (to what is right). We have that condition which may be described as 'an infirm state. '
12. In this way government is the means by which the ruler keeps and protects his person, and therefore it must have a fundamental connection with Heaven. This uses a variety of ways in sending down the intimations of Its will. As learned from the altars of the land, these are (receptivity and docility) imparted to the earth. As learned from the ancestral temple, they are benevolence and righteousness. As learned from the altars of the hills and streams, they are movement and activity. As learned from the five sacrifices of the house, they are the statutes (of their various spirits). It is in this way that the sage rulers made provision for the safe keeping of their persons[1].
[1. On this paragraph M. Callery has the following note:--'Très difficile à comprendre dans nos idées, ce passage offre un sens tout simple et naturel aux Chinois, dont la bizarre métaphysique va chercher dans la nature une analogie essentielle entre les accidents divers des êtres, et les phénomènes rationnels ou psychologiques. Ainsi, suivant les philosophes Chinois, tant anciens que modernes, la société présente des inégalités dans ses classes d'individus, comme la terre présente à sa surface des montagnes et des vallées; telle loi provoque l'action et le mouvement, comme les rivières pleines de poissons et les montagnes couvertes de forêts sont des foyers de vie et de développement; telle autre loi impose des obligations humanitaires, comme les temples inspirent la piété filiale envers les ancêtres, ou le respect envers les Dieux. Ces analogies sont quelquefois poussées jusqu'au dernier ridicule; mais les Chinois ne les trouvent jamais forcées, et semblent faire très peu de cas de la logique Européenne, qui ne les admire pas. '
The Khien-lung editors say on it:-'Hsiâo (###) gives the idea of distribution. All the principles under the sky are simply expressive of the mind of the one Heaven. Heaven is everywhere, and its distributions from which we see its ordinations are also everywhere. Khien (###) 'great and originating,' contains all the meaning belonging to the name Heaven. Earth (###) obediently receives the influences of heaven. Consequently, when we see how earth supports all things, we know how the ordination of Heaven has descended on it. Heaven is the author of all things. It produced men, and men go on to produce one another, in succession. From this we see that every man has his ancestor, and know how the ordination of Heaven has descended on the ancestral temple. Hills and streams are also the productions of Heaven, but every one of them is also able to produce other things; and when we see their productiveness, we know that the ordination of Heaven to that effect has descended on them. The productive power of Heaven is distributed in the five elements, and their results, which are most important to men, are exhibited in the five sacrifices of the house, so that we see those results in these, and know that the ordination of Heaven has descended on them. Now the ancestral temples, the hills and streams, and those five altars of the house, are all distributed on the earth, but in reality have their root in Heaven. And so it is that the sages after the pattern of Heaven made their ordinations; and their filial piety and righteousness, and all the duties enjoined by them, effective, though unseen, secure the issues of government. ']
13. Hence the sage forms a ternion with Heaven and Earth, and stands side by side with spiritual beings, in order to the right ordering of government. Taking his place on the ground of the principles inherent in them, he devised ceremonies in their order; calling them to the happy exercise of that in which they find pleasure, he secured the success of the government of the people.
14. Heaven produces the seasons. Earth produces all the sources of wealth. Man is begotten by his father, and instructed by his teacher. The ruler correctly uses these four agencies, and therefore he stands in the place where there is no error[1].
15. Hence the ruler is he to whose brightness men look; he does not seek to brighten men. It is he whom men support; he does not seek to support men. It is he whom men serve; he does not seek to serve men. If the ruler were to seek to brighten men, he would fall into errors. If he were to seek to nourish men, he would be unequal to the task. If he were to seek to serve men, he would be giving up his position. Therefore the people imitate the ruler, and we have their self-government; they nourish their ruler, and they find their security in doing so; they serve the ruler, and find their distinction in doing so. Thus it is by the universal application of the rules of propriety, that the lot and duty (of different classes) are fixed; thus it is that men (acting contrary to those rules,) would all have to account death a boon, and life an evil.
16. Therefore (the ruler), making use of the wisdom of others, will put away the cunning to which that wisdom might lead him; using their courage, he will (in the same way) put away
[1. 'If the ruler,' says Khung Ying-tâ, 'were to undertake to do all the work of these agencies himself, he would commit many errors. Employing them according to the natural operation of each, the work is easily performed, and without error. ']
passion; and using their benevolence, he will put away covetousness[1].
17.
11. That the distinctions at the funeral rites were arranged according to the fineness or coarseness of their mourning robes was not to take from any one the degree of his relationship[3].
12. The ruler, when feasting with his kindred, took his place among them according to age, and thus development was given to filial piety and fraternal duty. That each generation took a lower place as it was removed a degree from the parent-stem showed the graduation of affection among relatives[4].
[1. See paragraph 2, above.
2 See paragraph 3, above.
3. See paragraph 4, above.
4 See paragraph 5, above. ]
13. The guard maintained during war over the spirit-tablets in the army showed the deep sense of filial piety and love. When the eldest son by the proper wife guarded the temple of the Grand ancestor, honour was done to the temple by the most honoured, and the rule as between ruler and minister was exhibited. When the uncles guarded the most honoured shrines and apartments, and the cousins those that were inferior, the principles of subordination and deference were displayed[1].
14. That the descendants of the five rulers, to whom the temple-shrines were dedicated, were required, so long as the shrine of the Grand ancestor had not been removed, to announce their cappings and marriages, and their death was also required to be announced, showed how kinship was to be kept in mind[2]. While the kinship was yet maintained, that some were classed among the common people showed how mean position followed on want of ability. The reverent observance of condoling, wailing, and of presenting contributions to the funeral rites in articles and money, Was the way taken to maintain harmony and friendliness[3].
15. Anciently, when the duties of these officers of the royal or princely kindred were well discharged, there was a constant model for the regions and states; and when this model was maintained, all knew to what to direct their views and aims[4].
[1. See paragraph 6, above.
2. See paragraph 12, above.
3. See paragraph 7, above,
4. This paragraph is evidently out of place, and should follow the next. Some of the critics endeavour very ingeniously to account for its having been designedly placed where it stands. ]
16. When any of the ruler's kindred were guilty of offences, notwithstanding their kinship, they were not allowed to transgress with impunity, but the proper officers had their methods of dealing with them:--this showed the regard cherished for the people. That the offender was punished in secret[1], and not associated with common people, showed (the ruler's) concern for his brethren. That he offered no condolence, wore no mourning, and wailed for the criminal in the temple of a different surname, showed how he kept aloof from him as having disgraced their ancestors. That he wore white, occupied a chamber outside, and did not listen to music, was a private mourning for him, and showed how the feeling of kinship was not extinguished. That one of the ruler's kindred was not subjected to castration, showed how he shrank from cutting off the perpetuation of their family.
17. When the son of Heaven was about to visit the college, the drum was beaten at early dawn to arouse all (the students). When all were come together, the son of Heaven then arrived and ordered the proper officers to discharge their business, proceeding in the regular order, and sacrificing to the former masters and former Sages. When
[1. This refers to the statement in paragraph 8, that members of the ruler's kindred, instead of being executed or exposed in the court or market-place, were handed over to be dealt with in the country, by the foresters' department. On that department and the duties and members of it, see the Kâu Lî, Book I, II; IV, 64-69. ]
they reported to him that everything had been done, he then began to go to the nourishing (of the aged).
18. Proceeding to the school on the east, he unfolded and set forth the offerings to the aged of former times, and immediately afterwards arranged the mats and places for the three (classes of the) old, and the five (classes of the) experienced, for all the aged (indeed who were present),.
19. He (then) went to look at the food and examine the liquor. When the delicacies for the nourishment of the aged were all ready, he caused the song to be raised (as a signal for the aged to come). After this he retired and thus it was that he provided for (the aged) his filial nourishment.
20. When (the aged) had returned (to their seats after partaking of the feast), the musicians went up and sang the Khang Miâo[2], after which there was
[1. There is great difference of opinion about ' the three old' and 'the five experienced. ' A common view is that the former name denotes the old men of 80, 90, and 100; which appears to have been first propounded by Tû Yü (A. D. 222-284). The Khien-lung editors speak contemptuously of it, and ask what analogous division is to be made of the five classes of the experienced. Callery has a note on the paragraph, to the effect that there were two old men, one called 'the san-lâo,' and the other 'the wû-kang. ' The emperor of the Khien-lung period, he tells us, because of the great age at which he had himself arrived, wished to restore the ancient practices in honour of old age. His proposal, however, was so vigorously opposed in council, especially by a Chinese minister, that he was obliged to abandon it. 'Many volumes,' he says, 'have been written on the origin and meaning of the denominations in the text, but nothing certain is known on the subject. '
2. 'Khing Miâo' is the name of the first of 'The Sacrificial Odes of Kâu;' see vol. iii, pp. 313, 314. ]
conversation to bring out fully its meaning. They spoke of the duties between father and son, ruler and minister, elders and juniors. This union (of the conversation) with the highest description of virtue in the piece constituted the greatest feature of the ceremony.
21. Below (in the court-yard), the flute-players played the tune of the Hsiang[1], while the Tâ-wei was danced, all uniting in the grand concert according to their parts, giving full development to the spirit (of the music), and stimulating the sense of virtue. The positions of ruler and minister, and the gradations of noble and mean were correctly exhibited, and the respective duties of high and low took their proper course.
22. The officers having announced that the music was over, the king then charged the dukes, marquises, earls, counts, and barons, with all the officers, saying, 'Return, and nourish the aged and the young[2] in your eastern schools. ' Thus did he end (the ceremony) with (the manifestation of) benevolence.
23. The above statements show how the sage (sovereign) bore in mind the various steps (of this ceremony)[3]. He anxiously thought of it as its greatness deserved; his love for the aged was blended
[1. 'Hsiang' was the name of a piece of music played to the dance Tâ-wû, in memory of the kings wan and Wû. It is hardly possible to give any more detailed description either of the piece or of the dance.
2. 'The young' is supposed to be an interpolation.
3. This sentence is difficult. Callery translates it:--'En vue de tout cela l'empereur vertueux repasse dans sa mémoire ce que (les anciens) ont fait (pour honorer la vieillesse, afin de les imiter). ']
with reverence; he carried the thing through with attention to propriety; he adorned it with his filial nourishing; he connected with it the exhibition of the legitimate distinctions (of rank); and concluded it with (the manifestation of) benevolence. In this way the ancients, in the exhibition of this one ceremony, made all know how complete was their virtue. Among them, when they undertook any great affair, they were sure to carry it through carefully from beginning to end, so that it was impossible for any not to understand them. As it is said in the Yüeh Ming', 'The thoughts from first to last should be fixed on (this) learning. '
24. The Record of (king Wan's) son and heir says, 'Morning and evening he went to the outside of the door of the great chamber, and asked the attendant of the interior whether his father were well, and how he was. If told that he was well, his joy appeared in his countenance. If his father were not so well, the attendant would tell him so, and then his sorrow and anxiety appeared, and his demeanour was disturbed. When the attendant told him that his father was better, he resumed his former appearance. Morning and evening when the food went up, he would examine it and see if it were hot or cold as it ought to be. When it came down, he asked what his father had eaten. He made it a point to know what viands went in, and to give his orders to the cook; and then he retired.
'If the attendant reported that his father was ill, then he himself fasted and waited on him in his dark-coloured dress. He inspected with reverence the
[1. See the 'Charge to Yueh,' in vol. iii, p. ix 7. ]
food prepared by the cook, and tasted himself the medicine for the patient. If his father ate well of the food, then he was able to eat. If his father ate but little, then he could not take a full meal. When his father had recovered, then he resumed his former ways[1]. '
[1. This is evidently an unskilful reproduction of the first paragraph of Section i. We try in vain to discover why the compiler inserted it here. ]
Sacred-Texts Sacred-Texts: Confucianism Li Ki Index Previous Next
BOOK VII. THE, LÎ YUN
OR
CEREMONIAL USAGES; THEIR ORIGIN, DEVELOPMENT, AND INTENTION[1].
SECTION I.
1. Formerly Kung-nî was present as one of the guests at the Kâ sacrifice[2]; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations[3], looking sad and sighing. What made him sigh was the state of Lû[4]. Yen Yen was by his side, and said to him, 'Master, what are you sighing about? ' Confucius replied, 'I never saw the practice of the Grand course[5], and the eminent men of the three dynasties[6]; but I have my object (in harmony with theirs).
. 2. 'When the Grand course was pursued, a public and common spirit ruled all under the sky; they
[1. See the introduction, pages 23, 24.
2. Offered in the end of the year, in thanksgiving for all the crops that had been reaped. See in Book IX, ii, paragraphs 9, 10.
3. The gateway where illustrated copies of the laws and punishments were suspended, It belonged of right only to the royal palace, but it was among the things which Lû had usurped, or was privileged to use.
4. As usurping royal rites, and in disorder.
5. This sounds Tâoistic. It is explained of the time of the five Tîs.
6. The founders of the Hsiâ, Shang, and Kâu, and their great ministers. ]
chose[1] men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony. Thus men did not love their parents only, nor treat as children only their own sons. A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young. They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained. Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification[2]. (The), laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage[3]. In this way (selfish) schemings were repressed and found no development. Robbers, filchers, and
[1. 'They chose;' who are intended by the 'they? ' Shall we find them in the 'all under the sky' of the preceding clause? Callery has:--'Sous le grand régne de la vertu, l'empire était la chose publique. On choisissait pour le gouverneur les hommes éminents,' &c. Khung Ying-tâ explains the clause by 'They made no hereditary princes. , Perhaps it would be well to translate passively,--'Men of virtue and ability were chosen (to govern). ' The writer has before him the Tâoistic period of the primitive simplicity, when there was no necessity for organised government as in after ages.
2 It is rather difficult to construe and translate these two sentences. Callery gives for them, not very successfully:--'Quant aux objets matériels, ceux qu'on n'aimait pas, on les abandonnait (aux personnes qui en avaient besoin), sans les mettre en réserve pour soi. Les choses dont on était capable, on regardait comme fort mauvais de ne pas les faire, lors même que cc n'était pas pour soi. ']
rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut. This was (the period of) what we call the Grand Union.
3. 'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance. Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons. People accumulate articles and exert their strength for their own advantage. Great men imagine it is the rule that their states should descend in their own families. Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure. The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage. Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yü, Thang, Wan and Wû, king Khang, and the duke of Kâu obtained their distinction. Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues. Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests. This is the period of what we call Small Tranquillity[1]. '
4. Yen Yen again asked, 'Are the rules of Propriety indeed of such urgent importance? ' Confucius said, 'It was by those rules that the ancient kings sought to represent the ways of Heaven, and to regulate the feelings of men. Therefore he who neglects or violates them may be (spoken of) as dead, and he who observes them, as alive. It is said in the Book of Poetry,
Look at a rat-how small its limbs and fine!
Then mark the course that scorns the proper line.
Propriety's neglect may well provoke
A wish the man would quickly court death's stroke"
Therefore those rules are rooted in heaven, have their correspondencies in earth, and are applicable to spiritual beings. They extend to funeral rites, sacrifices, archery, chariot-driving, capping, marriage, audiences, and friendly missions. Thus the sages made known these rules, and it became possible for the kingdom, with its states and clans, to reach its correct condition. '
5. Yen Yen again asked, 'May I be allowed to hear, Master, the full account that you would give of
[1. The Tâoism in this and the preceding paragraph is evident, and we need not be surprised that Wang of Shih-liang should say that they ought not to be ascribed to Confucius. The Khien-lung editors try to weaken the force of his judgment by a theory of misplaced tablets and spurious additions to the text.
The Shih, I, iv, 8; metrical version, page 99. ]
these rules? ' Confucius said, 'I wished to see the ways of Hsiâ, and for that purpose went to Khî. But it was not able to attest my words, though I found there "The seasons of Hsiâ. " I wished to see the ways of Yin, and for that purpose went to Sung. But it was not able to attest my words, though I found there "The Khwan Khien. " In this way I got to see the meanings in the Khwan Khien, and the different steps in the seasons of Hsiâ[1].
6. 'At the first use of ceremonies, they began with meat and drink. They roasted millet and pieces of pork[2]; they excavated the ground in the form of a jar, and scooped the water from it with their two hands; they fashioned a handle of clay, and struck with it an earthen drum. (Simple as these arrangements were), they yet seemed to be able to express by them their reverence for Spiritual Beings.
7. '(By-and-by)[3], when one died, they went upon
[1. Compare with this paragraph the ninth in the third Book of the Analects. In that Confucius tells of his visits to Khî and Sung; but says nothing of his finding any book or fragment of a book in either, dwelling instead on the insufficiency of their records. 'The seasons of Hsü,' which it is said here 'he got in Khî,' is supposed to be the 'small calendar of Hsiâ,' preserved by the Greater Tai, and 'the Khwan Khien' to have been the 'Kwei Zhang Yî,' attributed by many to the Shang dynasty. But all this is very uncertain.
2. In an unartificial manner, we are told, 'by placing them on heated stones. ' It is only the last sentence of the paragraph which makes us think that the previous parts have anything to do with sacrifice or religion.
3. Khung Ying-t-â thinks that this describes the practices of the period of 'the five Tîs.
' The north is the quarter of darkness and decay, the south that of brightness and life. 'The paragraph teaches us,' says Hsu Shih-zang, 'that the burial and other mourning ceremonies were not inventions of later sages, but grew from the natural feelings and sorrow of the earliest men. ']
the housetop, and called out his name in a prolonged note, saying, "Come back, So and So. " After this they filled the mouth (of the dead) with uncooked rice, and (set forth as offerings to him) packets of raw flesh. Thus they looked up to heaven (whither the spirit was gone), and buried (the body) in the earth. The body and the animal soul go downwards; and the intelligent spirit is on high.
Thus (also) the dead are placed with their heads to the north, while the living look towards the south. In all these matters the earliest practice is followed.
8. 'Formerly the ancient kings' had no houses. In winter they lived in caves which they had excavated, and in summer in nests which they had framed. They knew not yet the transforming power of fire, but ate the fruits of plants and trees, and the flesh of birds and beasts, drinking their blood, and swallowing (also) the hair and feathers. They knew not yet the use of flax and silk, but clothed themselves with feathers and skins.
9. 'The later sages then arose, and men (learned) to take advantage of the benefits of fire. They moulded the metals and fashioned clay, so as to rear towers with structures on them, and houses with windows and doors. They toasted, grilled, boiled, and roasted. They produced must and sauces. They dealt with the flax and silk so as to form linen and silken fabrics. They were thus able to nourish the living, and to make offerings to the dead; to serve
[1. This was, says King, 'the time of the highest antiquity;' 'the time,' says Ying-Lâ, 'before the five Tîs. ']
the spirits of the departed and God[1]. In all these things we follow the example of that early time.
10. 'Thus it is that the dark-coloured liquor is in the apartment (where the representative of the dead is entertained)[2]; that the vessel of must is near its (entrance) door; that the reddish liquor is in the hall; and the clear, in the (court) below. The victims (also) are displayed, and the tripods and stands are prepared. The lutes and citherns are put in their places, with the flutes, sonorous stones, bells, and drums. The prayers (of the principal in the sacrifice to the spirits) and the benedictions (of the representatives of the departed) are carefully framed. The
[1. According to Ying-tâ, 'this is descriptive of the times of Shan Nang in middle antiquity, of the five Tîs, and of the three kings. ' This would extend it over a very long space of time. When it is said that men in their advancing civilisation were able to serve the spirits of the departed and God, the peculiarity of style by which those spirits (literally, the Kwei Shan) are placed before God (Shang Tî) does not fail to attract the notice of the student. The explanation of it was given ingeniously, and I believe correctly, by Dr. Medhurst (Theology of the Chinese, page 78), who says, I it was done, probably, in order to distinguish the one from the other, and to prevent the reader from imagining that the Kwei Shans belonged to the Shang Tî, which mistake might have occurred had the characters been differently arranged! I translate the last sentence in the present tense, the, speaker having, I think, his own times in mind.
2. The 'dark-coloured' liquor was water, which was employed in the earliest times, before there was any preparation of liquor made from grain, either by fermentation or distillation, and the use of it was continued in the subsequent times of which this paragraph speaks, in honour of the practice of antiquity; and is continued, probably, to the present day. The other liquors are mentioned in the order of their invention, following one another in the historical line of their discovery, the older always having a nearer and more honourable place. ]
object of all the ceremonies is to bring down the spirits from above, even their ancestors[1]; serving (also) to rectify the relations between ruler and ministers; to maintain the generous feeling between father and son, and the harmony between elder and younger brother; to adjust the relations between high and low; and to give their proper places to husband and wife. The whole may be said to secure the blessing of Heaven.
11. 'They proceed to their invocations, using in each the appropriate terms. The dark-coloured liquor is employed in (every) sacrifice. The blood with the hair and feathers (of the victim) is presented. The flesh, uncooked, is set forth on the stands[2]. The bones with the flesh on them are sodden; and rush mats and coarse cloth are placed underneath and over the vases and cups. The robes of dyed silk are put on. The must and clarified liquor are presented. The flesh, roasted and grilled, is brought forward[3]. The ruler and his wife take alternate parts in presenting these offerings, all being done to please the souls of the departed, and constituting a union (of the living) with the disembodied and unseen.
[1. Dr. Medhurst rendered this--'to bring down the Shans of the upper world, together with the manes of their first ancestors. ' In giving to the two phrases one and the same reference I am following Ying-tâ and others.
2. The last three observances were in imitation of what was done in the earliest antiquity.
3. In these six things the ways of ' middle antiquity' were observed. The whole paragraph is descriptive of a sacrifice in the ancestral temple under Kâu, where an effort was made to reproduce all sacrificial customs from the earliest times. ]
12. 'These services having been completed, they retire, and cook again all that was insufficiently done. The dogs, pigs, bullocks, and sheep are dismembered. The shorter dishes (round and square), the taller ones of bamboo and wood, and the soup vessels are all filled. There are the prayers which express the filial piety (of the worshipper), and the benediction announcing the favour (of his ancestors). This may be called the greatest omen of prosperity; and in this the ceremony obtains its grand completion[1]. '
SECTION II.
1. Confucius said, 'Ah! Alas! I look at the ways of Kâu. (The kings) Yû[2] and Lî[3] corrupted them indeed, but if I leave Lû, where shall I go (to find them better)? The border sacrifice of Lû, (however,) and (the association with it of) the founder of the line (of Kâu) is contrary to propriety;--how have (the institutions of) the duke of Kâu fallen into decay[4]! At the border sacrifice in Khî, Yü was the assessor, and at that in Sung, Hsieh; but these were observances
[1. This last paragraph appears to me to give a very condensed account of the banquet to a ruler's kindred, with which a service in the ancestral temple concluded. Paragraphs 10, 11, 12 are all descriptive of the parts of such a service. Compare the accounts of it in the Shih II, vi, ode 5, and other pieces.
2 B. C. 791-771.
3. B. C. 878-828.
4. That the sacrificial ceremonies of Lû were in many things corrupted in Lû in the time of Confucius is plain to the reader of the Analects. How the corruption first began is a subject of endless controversy. it seems to be established that special privileges were granted in this respect to the duke of Kâu and his son, Po-khin. Guarded at first and innocent, encroachments were made by successive princes, as the vigour, of the royal authority declined; and by-and-by as those princes became themselves more and more weak, their ministers followed in their wake, and usurped the same ceremonies in their own services.
The commentators throw little light on the special corruption selected here for condemnation by Confucius. I have interpreted it by the analogy of the cases of Khî and Sung. The lords of those states were descended from the sovereigns of Hsiâ and Shang respectively, and were invested with them at the rise of the Kâu dynasty, that they might continue in them the sacrifices of their royal ancestors. They did so not as the lords of Khî and Sung, but as representing the lines of Hsiâ and Shang. But the case was different with the lords of Lû, belonging to the time of Kâu, but not representing it. Its kings were still reigning. Whether the words of Confucius should be extended over all the paragraph is a doubtful point. ]
of the sons of Heaven, preserved (in those states by their descendants). The rule is that (only) the son of Heaven sacrifices to heaven and earth, and the princes of states sacrifice at the altars to the spirits of the land and grain. '
2. When no change is presumptuously made from the constant practice from the oldest times between the prayer and blessing (at the beginning of the sacrifice)[1], and the benediction (at the end of it)[1], we have what might be called a great and happy service.
3. For the words of prayer and blessing and those of benediction to be kept hidden away by the officers of prayer of the ancestral temple, and the sorcerers and recorders, is a violation of the rules of propriety. This may be called keeping a state in darkness[2].
[1. See paragraph 12 of the last section.
2. In this way new forms of prayer and benediction came into use, and the old forms were forgotten. The sorcerers; see page 172, paragraph 42. ]
4. (The use of) the kan cup (of Hsiâ) and the kiâ cup (of Yin), and (the pledging in them) between the representative of the dead and the ruler are contrary to propriety;-these things constitute 'a usurping ruler[1]. '
5. (For ministers and Great officers to) keep the cap with pendents and the leathern cap, or military weapons, in their own houses is contrary to propriety. To do so constitutes 'restraint of the ruler[2]. '
6. For Great officers to maintain a full staff of employés, to have so many sacrificial vessels that they do not need to borrow any; and have singers and musical instruments all complete, is contrary to propriety. For them to do so leads to 'disorder in a state'. [3]
7. Thus, one sustaining office under the ruler is called a minister, and one sustaining office under the head of a clan is called a servant. Either of these, who is in mourning for a parent, or has newly married, is not sent on any mission for a year[4].
[1. It would be of little use to give representations of those cups, as they are ordinarily figured. Only in Khî, Sung, and Lû could they be used with any degree of propriety. In the times referred to in these paragraphs they were used by other states; which was an act of usurpation.
2. Certain styles of these caps were peculiar to the king, and of course could not be used by inferiors. Others might be used by them, but were kept in public offices, and given out when required. Sometimes they were conferred by special gift; but none could make them for themselves.
3. A Great officer, if he had land, might have a ruler or steward, to whom everything was entrusted; and he might have some sacrificial vessels, but not a complete set. He did not have music at his sacrifices, unless it were by special permission.
4. Compare Deuteronomy xxiv. 5. ]
To enter court in decayed robes, or to live promiscuously with his servants, taking place among them according to age:--all these things are contrary to propriety. Where we have them, we have what is called 'ruler and minister sharing the state. '
8. Thus, the son of Heaven has his domain that he may settle there his sons and grandsons; and the feudal princes have their states; and Great officers their appanages that they may do the same for theirs. This constitutes 'the statutory arrangement. '
9. Thus, when the son of Heaven goes to visit a feudal prince, the rule is that he shall lodge in the ancestral temple, and that he do not enter it without having with him all the rules to be observed. If he act otherwise, we have an instance of 'The son of Heaven perverting the laws, and throwing the regulations into confusion. ' A prince, unless it be to ask about the sick or to condole with a mourner, does not enter the house of a minister. If he act otherwise, we have the case of 'ruler and minister playing with each other. '
10. Therefore, ceremonies form a great instrument in the hands of a ruler. It is by them that he resolves what is doubtful and brings to light what is abstruse; that he conducts his intercourse with spiritual beings, examines all statutory arrangements, and distinguishes benevolence from righteousness; it is by them, in short, that government is rightly ordered, and his own tranquillity secured.
11. When government is not correct, the ruler's seat is insecure. When the ruler's seat is insecure, the great ministers revolt, and smaller ones begin pilfering. Punishments (then) are made severe, and manners deteriorate. Thus the laws become irregular, and the rules of ceremony uncertain. When these are uncertain, officers do not perform their duties; and when punishments become severe, and manners deteriorate, the people do not turn (to what is right). We have that condition which may be described as 'an infirm state. '
12. In this way government is the means by which the ruler keeps and protects his person, and therefore it must have a fundamental connection with Heaven. This uses a variety of ways in sending down the intimations of Its will. As learned from the altars of the land, these are (receptivity and docility) imparted to the earth. As learned from the ancestral temple, they are benevolence and righteousness. As learned from the altars of the hills and streams, they are movement and activity. As learned from the five sacrifices of the house, they are the statutes (of their various spirits). It is in this way that the sage rulers made provision for the safe keeping of their persons[1].
[1. On this paragraph M. Callery has the following note:--'Très difficile à comprendre dans nos idées, ce passage offre un sens tout simple et naturel aux Chinois, dont la bizarre métaphysique va chercher dans la nature une analogie essentielle entre les accidents divers des êtres, et les phénomènes rationnels ou psychologiques. Ainsi, suivant les philosophes Chinois, tant anciens que modernes, la société présente des inégalités dans ses classes d'individus, comme la terre présente à sa surface des montagnes et des vallées; telle loi provoque l'action et le mouvement, comme les rivières pleines de poissons et les montagnes couvertes de forêts sont des foyers de vie et de développement; telle autre loi impose des obligations humanitaires, comme les temples inspirent la piété filiale envers les ancêtres, ou le respect envers les Dieux. Ces analogies sont quelquefois poussées jusqu'au dernier ridicule; mais les Chinois ne les trouvent jamais forcées, et semblent faire très peu de cas de la logique Européenne, qui ne les admire pas. '
The Khien-lung editors say on it:-'Hsiâo (###) gives the idea of distribution. All the principles under the sky are simply expressive of the mind of the one Heaven. Heaven is everywhere, and its distributions from which we see its ordinations are also everywhere. Khien (###) 'great and originating,' contains all the meaning belonging to the name Heaven. Earth (###) obediently receives the influences of heaven. Consequently, when we see how earth supports all things, we know how the ordination of Heaven has descended on it. Heaven is the author of all things. It produced men, and men go on to produce one another, in succession. From this we see that every man has his ancestor, and know how the ordination of Heaven has descended on the ancestral temple. Hills and streams are also the productions of Heaven, but every one of them is also able to produce other things; and when we see their productiveness, we know that the ordination of Heaven to that effect has descended on them. The productive power of Heaven is distributed in the five elements, and their results, which are most important to men, are exhibited in the five sacrifices of the house, so that we see those results in these, and know that the ordination of Heaven has descended on them. Now the ancestral temples, the hills and streams, and those five altars of the house, are all distributed on the earth, but in reality have their root in Heaven. And so it is that the sages after the pattern of Heaven made their ordinations; and their filial piety and righteousness, and all the duties enjoined by them, effective, though unseen, secure the issues of government. ']
13. Hence the sage forms a ternion with Heaven and Earth, and stands side by side with spiritual beings, in order to the right ordering of government. Taking his place on the ground of the principles inherent in them, he devised ceremonies in their order; calling them to the happy exercise of that in which they find pleasure, he secured the success of the government of the people.
14. Heaven produces the seasons. Earth produces all the sources of wealth. Man is begotten by his father, and instructed by his teacher. The ruler correctly uses these four agencies, and therefore he stands in the place where there is no error[1].
15. Hence the ruler is he to whose brightness men look; he does not seek to brighten men. It is he whom men support; he does not seek to support men. It is he whom men serve; he does not seek to serve men. If the ruler were to seek to brighten men, he would fall into errors. If he were to seek to nourish men, he would be unequal to the task. If he were to seek to serve men, he would be giving up his position. Therefore the people imitate the ruler, and we have their self-government; they nourish their ruler, and they find their security in doing so; they serve the ruler, and find their distinction in doing so. Thus it is by the universal application of the rules of propriety, that the lot and duty (of different classes) are fixed; thus it is that men (acting contrary to those rules,) would all have to account death a boon, and life an evil.
16. Therefore (the ruler), making use of the wisdom of others, will put away the cunning to which that wisdom might lead him; using their courage, he will (in the same way) put away
[1. 'If the ruler,' says Khung Ying-tâ, 'were to undertake to do all the work of these agencies himself, he would commit many errors. Employing them according to the natural operation of each, the work is easily performed, and without error. ']
passion; and using their benevolence, he will put away covetousness[1].
17.
