No More Learning

19. What are the feelings of men? They are joy, anger, sadness, fear, love, disliking, and liking. These seven feelings belong to men without their learning them. What are 'the things which men consider right? ' Kindness on the part of the father, and filial duty on that of the son; gentleness on the part of the elder brother, and obedience on that of

[1. I have here followed the Khien-lung editors in preference to Kang Khang-khang and others. The latter consider that the cunning, passion, and covetousness are those of the men whom the ruler employs,-vices generally found, along with the good qualities belonging to them.

2. It is not easy to see the ground of the reprehension of the devotion of a Great officer which is here implied. 'The care of the state is a trust committed to the ruler by the sovereign,-he should die in maintaining it. An officer has services to discharge, and not trusts to maintain. When the services can no longer be discharged, he may leave them and save himself'(? ). ]

the younger; righteousness on the part of the husband, and submission on that of the wife; kindness on the part of elders, and deference on that of juniors; with benevolence on the part of the ruler, and loyalty on that of the minister;--these ten are the things which -men consider to be right. Truthfulness in speech and the cultivation of harmony constitute what are called 'the things advantageous to men. ' Quarrels, plundering, and murders are 'the things disastrous to men. ' Hence, when a sage (ruler) would regulate the seven feelings of men, cultivate the ten virtues that are right; promote truthfulness of speech, and the maintenance of harmony; show his value for kindly consideration and complaisant courtesy; and put away quarrelling and plundering, if he neglect the rules of propriety, how shall he succeed?

20. The things which men greatly desire are comprehended in meat and drink and sexual pleasure; those which they greatly dislike are comprehended in death, exile, poverty, and suffering. Thus liking and disliking are the great elements in men's minds. But men keep them hidden in their minds, where they cannot be fathomed or measured. The good and the bad of them being in their minds, and no outward manifestation of them being visible, if it be wished to determine these qualities in one uniform way, how can it be done without the use of the rules of propriety (implied in the ceremonial usages)?

SECTION III.

1. Man is (the product of) the attributes of Heaven and Earth, (by) the interaction of the dual forces of nature, the union of the animal and intelligent (souls), and the finest subtile matter of the five elements[1].

2. Heaven exercises the control of the strong and light force, and hangs out the sun and stars. Earth exercises the control of the dark and weaker force, and gives vent to it in the hills and streams. The five elements are distributed through the four seasons, and it is by their harmonious action that the moon is produced, which therefore keeps waxing for fifteen days and waning for fifteen[2].

[1. Callery's translation of this paragraph is the following:--'L'homme émane, (pour le moral), de la vertu du Ciel et de la Terre; (pour le physique il émane) de la combinaison des (deux principes) Yin et Yang; (pour la partie spirituelle, il émane) de la réunion des esprits et des Dieux; et pour la forme qui lui est propre, il émane de l'essence la plus subtile des cinq éléments. ' To this be subjoins the following note:--'Il m'est difficile de croire que les Chinois eux-mêmes aient jamais rien compris à ces théories androgénésiques, dont tout le mérite gît dans le vague de l'énoncé. ' The Khien-lung editors say:--'The characteristic attributes of Heaven and Earth are blended and hid in the two forces of nature; and this is called the truth that is unlimited. If we speak of those forces in their fundamental character, we call them the Yin and Yang. If we speak of them as they develop their power, we call them Kwei and Shan. If we speak of them as they become substantial, we call them the five elements. And this is what is called the essence of what is meant by the second and fifth lines of the Khien hexagram,' &c. &c.

2. Callery says here:-' Cest toujours l'application de la théorie des affinités naturelles dont nous avons parlé (see note, p. 281) et dont il importe de bien se pénétrer lorsqu'on veut comprendre quelque chose aux dissertations philosophiques des Chinois. ' But after the student has done his best to get hold of the theory, he will often be baffled in trying to follow the applications of it. For example, I cannot get hold of what is said here about the genesis of the moon. Much of the next four paragraphs is very obscure. A little light seems to flash on them from parts of different sections of Book IV, but it is neither bright nor steady. ]

3. The five elements in their movements alternately displace and exhaust one another. Each one of them, in the revolving course of the twelve months of the four seasons, comes to be in its turn the fundamental one for the time.

4. The five notes of harmony, with their six upper musical accords, and the twelve pitch-tubes, come each, in their revolutions among themselves, to be the first note of the scale.

5. The five flavours, with the six condiments, and the twelve articles of diet, come each one, in their revolutions (in the course of the year), to give its character to the food.

6. The five colours, with the six elegant figures, which they form on the two robes, come each one, in their revolutions among themselves, to give the character of the dress that is worn.

7. Therefore Man is the heart and mind of Heaven and Earth, and the visible embodiment of the five elements. He lives in the enjoyment of all flavours, the discriminating of all notes (of harmony), and the enrobing of all colours[1].

[1. For this paragraph M. Callery gives:--'L'homme est donc le cœur du Ciel et de la Terre, la fine essence des cinq éléments, et vit en mangeant des choses sapides, en distinguant les sons, et en s'habillant de différentes couleurs (contrairement à la brute, dont les goûts sont grossiers, et les instincts sans raison). ' Of course the first predicate about man, and, we might almost say, the second also, are metaphorical. 'La fine essence' is not a correct translation of the text in the second predicate, the Chinese character so rendered is different from the two characters in paragraph 1. On the former predicate Hsiang An-shih (Sung dynasty) says:--'The heart of Heaven and Earth is simply benevolence. The perfect benevolence of Heaven and Earth is lodged in man. Given the human body, and forthwith there is the benevolent heart. Hence it is said (Mencius VII, ii, 16), "Man is benevolence;" "Benevolence is the heart of man. " Moreover, the heart of Heaven and Earth is seen in the very idea of life, so that the heart (or kernel) of all fruits is called Zan (###) or benevolence, which is again a name for man (###). ']

8. Thus it was that when the sages would make rules (for men), they felt it necessary to find the origin (of all things) in heaven and earth; to make the two forces (of nature) the commencement (of all); to use the four seasons as the handle (of their arrangements); to adopt the sun and stars as the recorders (of time), the moon as the measurer (of work to be done), the spirits breathing (in nature) as associates[1], the five elements as giving substance (to things), rules of propriety and righteousness as (their) instruments, the feelings of men as the field (to be cultivated), and the four intelligent creatures as domestic animals (to be reared)[2].

9. The origin of all things being found in heaven and earth, they could be taken in hand, one after the other. The commencement of these being found in the two forces (of nature), their character and tendencies could be observed. The four seasons being used as a handle, (the people) could be stimulated to the business (of each). The sun and stars being constituted the measures of time,

[1. Callery has for this:--'Les Esprits et les Dieux pour compagnons;' Medhurst, 'the Kwei Shins, as the associates. ' Kang and Khung say that by Kwei Shan are to be understood 'the hills and streams of last section,' paragraph 12, for 'those help the respiration of the earth. '

2 See paragraph 10. ]

that business could be laid out in order. The moon being taken as the measure (of work to be done), that work could be accomplished successfully. The spirits breathing (in nature) being considered as associates, what is done will be maintained permanently. The five elements being considered as giving substance (to things), what has been done could be repeated. Rules of propriety and righteousness being viewed as the instruments, whatever was done would be completed. The feelings of men being the field to be cultivated, men would look up (to the sages) as to their lords. The four intelligent creatures being made to become domestic animals, there would be constant sources of food and drink.

10. What were the four intelligent creatures[1]? They were the Khî-lin, the phœnix, the tortoise, and the dragon. When the dragon becomes a domestic animal, (all other) fishes and the sturgeon do not lie hidden from men (in the mud). When the phœnix becomes so, the birds do not fly from them in terror. When the Khî-lin does so, the beasts do not scamper away. When the tortoise does so, the feelings of men take no erroneous course.

[1. Callery calls these four creatures 'le cerf, l'aigle, la tortue, et le dragon;' and says:--'D'après la mythologie historique des Chinois, ces quatre animaux ne se montrent sur la terre que sous le règne des empereurs d'une vertu extraordinaire. Alors, la plus grande paix règne dans l'univers; tous les hommes sont heureux; personne ne manque de rien:--C'est l'âge d'or, moins les idées poétiques des Grecs et des Latins. ' All the four excepting the tortoise are fabulous animals, and even Confucius believed in them (Ana. IX, 8). The lesson drawn from the text by many is that men's goodness is the pledge of, and the way to, all prosperity. ]

SECTION IV.

1. The ancient kings made use of the stalks and the tortoise-shell; arranged their sacrifices; buried their offerings of silk; recited their words of supplication and benediction; and made their statutes and measures. In this way arose the ceremonial usages of the states, the official departments with their administrators, each separate business with its own duties, and the rules of ceremony in their orderly arrangements.

2. Thus it was that the ancient kings were troubled lest the ceremonial usages should not be generally understood by all below them. They therefore sacrificed to God in the suburb (of the capital), and thus the place of heaven was established. They sacrificed at the altar of the earth inside the capital, and thus they intimated the benefits derived from the earth. Their sacrifices in the ancestral temple gave their fundamental place to the sentiments of humanity. Those at the altars of the hills and streams served to mark their intercourse with the spirits breathing (in nature). Their five sacrifices (of the house) were a recognition of the various business which was to be done.

For the same reason, there are the officers of prayer in the ancestral temple; the three ducal ministers in the court; and the three classes of old men in the college. In front of the king there were the sorcerers, and behind him the recorders; the diviners by the tortoise-shell and by the stalks, the blind musicians and their helpers were all on his left and right. He himself was in the centre. His mind had nothing to do, but to maintain what was entirely correct.

3. By means of the ceremonies performed in the suburb, all the spirits receive their offices. By means of those performed at the altar of the earth, all the things yielded (by the earth) receive their fullest development. By means of those in the ancestral temple, the services of filial duty and of kindly affection come to be discharged. By means of those at the five sacrifices of the house, the laws and rules of life are correctly exhibited. Hence when the ideas in these sacrifices in the suburb, at the altar of the earth, in the ancestral temple, at the altars of the hills and streams, and of the five sacrifices of the house are fully apprehended, the ceremonies used are found to be lodged in them[1].

4. From all this it follows that rules of ceremony Must be traced to their origin in the Grand Unity[2].

[1. Mang explains 'all the spirits' in the first sentence of this paragraph by 'all the constellations. ' Khung agrees with him. Khan Hâo (Yüan dynasty) explains it of 'wind, rain, cold, and heat. ' The Khien-lung editors say that the two explanations must be united. But why are these phenomena described as all or 'the hundred spirits? ' Is it by personification? or a kind of pantheism?

2. Medhurst translated this name by 'the Supreme One;' Callery, as I do, by 'la Grande Unité,' adding in parentheses, 'principe de toutes choses. ' Does the name denote what we are to consider an Immaterial Being, acting with wisdom, intention, and goodness? Medhurst came to this conclusion. He says:--'Thâi Yî (###) must mean the Supreme One, or the infinitely great and undivided one. Bearing in mind also that this paragraph follows another in which Tî (###) the ruling Power, is honoured . With the highest adoration, and that this ruling, Power is the same with the being here called the Supreme One, there can be no doubt that the reference in the whole passage is to the Almighty One who rules over all things' (Dissertation on the Theology of the Chinese, p. 85). He goes on to say that 'the Critical Commentary makes this still more plain by saying that this Supreme One is the source of all others, and that he existed before the powers of nature were divided, and before the myriad things were produced, the one only being. The operations ascribed to him ' of dividing heaven and earth, of revolving light and darkness, of changing the four seasons, and of appointing the various Kwei Shins to their several offices, are all indicative of that omnipotent power which must be ascribed to him alone. ' But the operations referred to in this last sentence are mentioned in the text, not as performed by the Supreme One, but as undergone by the Grand Unity. And, moreover, 'the Critical Commentary' yields a testimony different from what Dr. Medhurst supposed. Khung Ying-tâ says:--'The name Thâi Yî means the original vapoury matter of chaos, before the separation of heaven and earth (###), and there is nothing in any of the other commentators contrary to this. But the concluding sentence of the paragraph, that 'The law and authority (of all the lessons in the rules of ceremony) is in Heaven,' seems to me to imply 'a recognition (indistinct it may be) of a Power or Being anterior to and independent of the Grand Unity. ' Wû Khang says:--'The character Thien (Heaven) is used to cover the five things-the Grand Unity, heaven and earth, the (dual force of) Yin and Yang, the four seasons, and the Kwei Shan. ' The attempt, apparent in the whole treatise, to give Tâoistic views a place in the old philosophy of the nation, is prominent here. Medhurst is not correct in saying that the Tî (###) in paragraph 2 is the same as the Thâi Yî in this paragraph, but It, or rather He, is the same as the Thien (###) with which it concludes. The earliest Chinese adopted Thien or Heaven as, the name for the supreme Power, which arose in their minds on the contemplation of the order of 'nature, and the principles of love and righteousness developed in the constitution of man and the course of providence, and proceeded to devise the personal name of Tî or God, as the appellation of this; and neither Tâoism, nor any other form of materialistic philosophising, has succeeded in eradicating the precious inheritance of those two terms from the mind of peasant or scholar.

Callery has misconstrued the paragraph by making 'Les Rites,' or the 'toutes choses' of his gloss, the subject of all the predicates in it:--'Les rites ont pour origine essentielle la Grande Unité (principe de toutes choses). Ils se divisent ensuite, les uns pour le Ciel, les autres pour la Terre,' &c. ]

This separated and became heaven and earth. It revolved and became the dual force (in nature).

It changed and became the four seasons. It was distributed and became the breathings (thrilling in the universal frame). Its (lessons) transmitted (to men) are called its orders; the law and authority of them is in Heaven.

5. While the rules of ceremony have their origin in heaven, the movement of them reaches to earth. The distribution of them extends to all the business (of life). They change with the seasons; they agree in reference to the (variations of) lot and condition. In regard to man, they serve to nurture (his nature). They are practised by means of offerings, acts of strength, words and postures of courtesy, in eating and drinking, in the observances of capping, marriage, mourning, sacrificing, archery, chariot-driving, audiences, and friendly missions.

6. Thus propriety and righteousness are the great elements for man's (character); it is by means of them that his speech is the expression of truth and his intercourse (with others) the promotion of harmony; they are (like) the union of the cuticle and cutis, and the binding together of the muscles and bones in strengthening (the body). They constitute the great methods by which we nourish the living, bury the dead, and serve the spirits of the departed. They supply the channels by which we can apprehend the ways of Heaven and act as the feelings of men require. It was on this account that the sages knew that the rules of ceremony could not be dispensed with, while the ruin of states, the destruction of families, and the perishing of individuals are always preceded by their abandonment of the rules of propriety,

7. Therefore the rules of propriety are for man what the yeast is for liquor[1]. The superior man by (his use of them) becomes better and greater. The small man by his neglect of them becomes meaner and worse.

8. Therefore the sage kings cultivated and fashioned the lever of righteousness and the ordering of ceremonial usages, in order to regulate the feelings of men. Those feelings were the field (to be cultivated by) the sage kings. They fashioned the rules of ceremony to plough it. They set forth the principles of righteousness with which to plant it. They instituted the lessons of the school to weed it. They made love the fundamental subject by which to gather all its fruits, and they employed the training in music to give repose (to the minds of learners).

[1. On this comparison Callery says:--'Ce que les Chinois appellent du vin (###) n'étant une autre chose qu'une eau de vie de grains obtenue par la distillation, plus il y a de ferment dans la macération primitive, plus la fermentation vineuse est forte, et plus il y a d'alcool quand on la passe par l'alambic. Dè là cette comparaison entre le degré d'urbanité chez le sage et le degré de force dans le vin. ']

9. Thus, rules of ceremony are the embodied expression of what is right. If an observance stand the test of being judged by the standard of what is right, although it may not have been among the usages of the ancient kings, it may be adopted on the ground of its being right.

10. (The idea of) right makes the distinction between things, and serves to regulate (the manifestation of) humanity. When it is found in anything and its relation to humanity has been discussed, the possessor of it will be strong.

11. Humanity is the root of right, and the embodying of deferential consideration. The possessor of it is honoured.

12. Therefore to govern a state without the rules of propriety would be to plough a field without a share. To make those rules without laying their foundation in right would be to plough the ground and not sow the seed. To think to practise the right without enforcing it in the school would be to sow the seed and not weed the plants. To enforce the lessons in the schools, and insist on their agreement with humanity, would be to weed and not to reap. To insist on the agreement of the lessons with humanity, and not give repose to (the minds of) the learners by music, would be to reap, and not eat (the product). To supply the repose of music and not proceed to the result of deferential consideration would be to eat the product and get no fattening from it.

13. When the four limbs are all well proportioned, and the skin is smooth and full, the individual is in good condition. When there is generous affection between father and son, harmony between brothers, and happy union between husband and wife, the family is in good condition. When the great ministers are observant of the laws, the smaller ministers pure, officers and their duties kept in their regular relations and the ruler and his ministers are correctly helpful to one another, the state is in good condition. When the son of Heaven moves in his virtue as a chariot, with music as his driver, while all the princes conduct their mutual intercourse according to the rules of propriety, the Great officers maintain the order between them according to the laws, inferior officers complete one another by their good faith, and the common people guard one another with a spirit of harmony, all under the sky is in good condition.
All this produces what we call (the state of) great mutual consideration (and harmony).

14. This great mutual consideration and harmony would ensure the constant nourishment of the living, the burial of the dead, and the service of the spirits (of the departed). However greatly things might accumulate, there would be no entanglement among them. They would move on together without error, and the smallest matters would proceed without failure. However deep some might be, they would be comprehended. However thick and close their array, there would be spaces between them. They would follow one another without coming into contact. They would move about without doing any hurt to one another. This would be the perfection of such a state of mutual harmony.

15. Therefore the clear understanding of this state will lead to the securing of safety in the midst of danger. Hence the different usages of ceremony, and the maintenance of them in their relative proportions as many or few, are means of keeping hold of the feelings of men, and of uniting (high and low, and saving them from) peril.

16. The sage kings showed their sense of this state of harmony in the following way:--They did not make the occupants of the hills (remove and) live by the streams, nor the occupants of the islands (remove and live) in the plains; and thus the (people) complained of no hardship. They used water, fire, metal, wood, and the different articles of food and drink, each in its proper season. They promoted the marriages of men and women, and distributed rank and office, according to the years and virtues of the parties. They employed the people with due regard to their duties and wishes. Thus it was that there were no plagues of flood, drought, or insects, and the people did not suffer from bad grass or famine, from untimely deaths or irregular births. On account of all this heaven did not grudge its methods; earth did not grudge its treasures; men did not grudge (the regulation of) their feelings. Heaven sent down its fattening dews[1]; earth sent forth its springs of sweet wine[1]; hills produced implements and chariots[2]; the Ho sent forth the horse with the map (on, his

[1. Kâo Yî in his Filial Miscellanies, Book III, art. 9, contends that these are only different names for the same phenomenon. Few readers will agree with him, though the language means no more than that 'the dews were abundant, and the water of the springs delicious!

2. There must have been some legend which would have explained this language, but I have not succeeded in finding any trace of it. ]

back)'. Phœnixes and Khî-lins were among the trees of the suburbs, tortoises and dragons in the ponds of the palaces, while the other birds and beasts could be seen at a glance in their nests and breeding places. All this resulted from no other cause but that the ancient kings were able to fashion their ceremonial usages so as to convey the underlying ideas of right, and embody their truthfulness so as to secure the universal and mutual harmony. This was the realisation of it.

[1. The famous 'River Map' from which, it has been fabled, Fû-hsî fashioned his eight trigrams. See vol. xvi, pp. 14-16. ]

Sacred-Texts Sacred-Texts: Confucianism Li Ki Index Previous Next
BOOK VIII. THE LÎ KHÎ

OR

RITES IN THE FORMATION OF CHARACTER[1].

SECTION I.

1. The rules of propriety serve as instruments to form men's characters, and they are therefore prepared on a great scale. Being so, the value of them is very high. They remove from a man all perversity, and increase what is beautiful in his nature. They make him correct, when employed in the ordering of himself; they ensure for him free course, when employed towards others. They are to him what their outer coating is to bamboos, and what its heart is to a pine or cypress[2]. These two are the best of all the productions of the (vegetable) world. They endure through all the four seasons, without altering a branch or changing a leaf. The superior man observes these rules of propriety, so that all in a wider circle are harmonious with him, and those in his narrower circle have no dissatisfactions with him. Men acknowledge and are affected by his goodness, and spirits enjoy his virtue.

2. The rules as instituted by the ancient kings had their radical element and their outward and

[1. See the introductory notice, p. 25.

2. The author evidently knew the different conditions of their structure on which the growth and vigour of Endogens (the monocotyledonous plants) and Exogens (dicotyledons) respectively depend. ]

elegant form. A true heart and good faith are their radical element. The characteristics of each according to the idea of what is right in it are its outward and elegant form: Without the radical element, they could not have been established; without the elegant form, they could not have been put in practice[1].

3. (The things used in performing) the rites should be suitable to the season, taken from the resources supplied by the ground, in accordance with (the requirements of) the spirits[2], and agreeable to the minds of men;-according to the characteristics of all things. Thus each season has its productions, each soil its appropriate produce, each sense its peculiar power, and each thing its advantageousness. Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits. If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers

[1. Callery gives for this short paragraph--'Les rites établis par les anciens rois ont leur essence intimé et leur dehors; la droiture est l'essence des rites; leur accord patent avec la raison en est le dehors. Sans essence, ils ne peuvent exister; sans dehors ils ne peuvent fonctionner. ' He appends a long note on the difficulty of translation occasioned by the character ### (wan), which he renders by 'le dehors,' and I by 'the outward, elegant form;' and concludes by saying, 'Traduise mieux qui pourra. ' I can only say that I have done the best I could (at the time) with this and every other paragraph.

2. Khung Ying-tâ says here that 'the spirits were men who, when alive, had done good service, and were therefore sacrificed to when dead. From which it follows that what was agreeable to the minds of men would be in accordance with (the requirements of) the spirits. ']

near lakes, deer and pigs, the superior man would say of them that they did not know (the nature of) those usages.

4. Therefore it is necessary to take the established revenues of a state as the great rule for its ceremonial (expenditure). Important for the determination of this is the size of its territory. The amount of the offerings (also) should have regard to the character of the year as good or bad. In this way, though the harvest of a year may be very defective, the masses will not be afraid, and the ceremonies as appointed by the superiors will be economically regulated.

5. In (judging of) rites the time[1] should be the great consideration. (Their relation to) natural duties, their material substance, their appropriateness to circumstances, and their proportioning are all secondary.

Yâo's resignation of the throne to Shun, and Shun's resignation of it to Yü; Thang's dethronement of Kieh; and the overthrow of Kâu by Wan and Wû:--all these are to be judged of by the time. As the Book of Poetry says,

It was not that he was in haste to gratify his wishes;
It was to show the filial duty that had come down to him. '

[1. 'The time' comes about by the ordering of heaven. The instances given of it are all great events in the changing of dynasties. But such changes can hardly be regarded as rites. Perhaps the writer thought that the abdication in some cases, and the violent dethroning in others, were precedents, which might be regarded as having that character. For the quotation from the Shih, which is not very happy, see Part III, ode 10, 2. ]

The sacrifices to heaven and earth; the services of the ancestral temple; the courses for father and son; and the righteousness between ruler and minister:--these are to be judged of as natural duties.

The services at the altars of the land and grain and of the hills and streams; and the sacrifices t6 spirits:--these are to be judged of by the material substance of the offerings. The use of the funeral rites and sacrifices; and the reciprocities of host and guest:--these are to be judged of by their appropriateness to circumstances.

Sacrificing with a lamb and a sucking pig, by the multitude of officers, when yet there was enough; and sacrificing with an ox, a ram, and a boar, when yet there was nothing to spare:--in these we have an instance of the proportioning.

6. The princes set great store by the tortoise, and consider their jade-tokens as the insignia of their rank, while the (chiefs of) clans have not the tortoises that are so precious, nor the jade-tokens to keep (by themselves), nor the towered gateways:--these (also) are instances of the proportioning.

7. In some ceremonial usages the multitude of things formed the mark of distinction, The son of Heaven had 7 shrines in his ancestral temple; the prince of a state, 5; Great officers, 3; and other officers, 1. The dishes of the son of Heaven on stands were 26; of a duke, 16; of another prince, 12; of a Great officer of the upper class, 8; of one of the lower class, 6, To a prince there were given 7 attendants and 7 oxen; and to a Great officer, 5 of each, The son of Heaven sat on 5 mats placed over one another; a prince, on 3; and a Great officer, on 2. When the son of Heaven died, he was buried after 7 months, in a fivefold coffin, with 8 plumes; a prince was buried after 5 months, in a threefold coffin, with 6 plumes; a Great officer after 3 months, in a twofold coffin, with 4 Plumes. In these cases, the multitude of things was the mark of distinction[1].

8. In other usages, the paucity of things formed the mark of distinction. To the son of Heaven there were given no attendants[2], and he sacrificed to Heaven with a single victim; when he visited the princes (on his tours of inspection), he was feasted with a single bullock. When princes went to the courts of one another, fragrant spirits were used in libations, and there were no dishes on stands, either of wood or bamboo. At friendly missions by Great officers, the ceremonial offerings were slices of dried meat and pickles. The son of Heaven declared himself satisfied after 1 dish; a prince, after 2; a Great officer and other officers, after 3; while no limit was set to the eating of people who lived by their labour. (The horses of) the Great carriage had 1 ornamental tassel at their breast-bands; those of the other carriages had 7 (pieces of) jade for rank-tokens; and libation cups were presented singly; as also the tiger-shaped and yellow cups. In sacrificing to spirits a single mat was used; when princes were giving audience to their ministers, they (bowed to) the Great officers one by one, but to all the other officers

[1. The different views in attempting to verify all the numbers and other points in the specifications here are endless.

2. The attendants waited on the visitors. But the son of Heaven was lord of all under the sky. He was at home everywhere; and could not be received as a visitor. ]

together. In these cases the fewness of the things formed the mark of distinction.

9. In others, greatness of size formed the mark. The dimensions of palaces and apartments; the measurements of dishes and (other) articles; the thickness of the inner and outer coffins; the greatness of eminences and mounds[1]:--these were cases in which the greatness of size was the mark.

10. In others, smallness of size formed the mark. At the sacrifices of the ancestral temple, the highest in rank presented a cup (of spirits to the representative of the dead), and the low, a san (containing five times as much): (at some other sacrifices), the honourable took a khih (containing 3 cups), and the low a horn (containing 4). (At the feasts of viscounts and barons), when the vase went round 5 times, outside the door was the earthenware fâu (of supply), and inside, the hû; while the ruler's vase was an earthenware wei:--these were cases in which the smallness of size was the mark of distinction[2].

11. In others, the height formed the mark of

[1. Both these names refer, probably, to mounds raised over the dead. Those over the emperors of the Ming dynasty, about midway between Peking and the Great Wall, and that over Confucius at Khü-fû in Shan-tung, are the best specimens of these which I have seen.

2. It is difficult to explain fully and verify all the statements in this paragraph, for want of evidence. The unit in them is the shang (###), or 'pint,' now = 1. 031 litre; the cup, (zio, ###) contained one shang; the khih (###), three; the kio (###) four; and the san (###), five. The hû (###) contained one 'stone' (###) = 10. 310 litre; and the wû (###) 51. 55. The size of the fâu (###) is unknown. ]

distinction. The hall of the son of Heaven was ascended by 9 steps[1]; that of a prince, by 7; that of a Great officer, by 5; and that of an ordinary officer, by 3. The son of Heaven and the princes had (also) the towered gateway. In these cases height was the mark.

12. In others, the lowness formed the mark. In sacrificing, the highest reverence was not shown on the raised altar, but on the ground beneath, which, had been swept. The vases of the son of Heaven and the princes were set on a tray without feet[2]; those of Great and other officers on one with feet (3 inches high). In these cases the lowness was the mark of distinction.

13. In others, ornament formed the mark. The son of Heaven wore his upper robe with the dragons figured on it; princes, the lower robe with the axes' embroidered on it; Great officers, their lower robe with the symbol of distinction; and other officers, the dark-coloured upper robe, and the lower one red. The cap of the soil of Heaven had 12 pendents of jade beads set on strings hanging-down of red and green silk; that of princes, 9; that of Great officers of the highest grade, 7; and if they were of the lowest grade, 5; and that of other officers, in these cases the ornament was the mark of distinction.

14. In others, plainness formed the mark. Acts of the greatest reverence admit of no ornament.

[1. This literally is 'nine cubits;' each step, it is said, was a cubit high.

2. This tray was four cubits long, two cubits four inches wide, and five inches deep. ]

The relatives of a father do not put themselves into postures (like other visitors). The Grand jade-token has no engraving on it. The Grand soup has no condiments. The Grand carriage is plain, and the mats in it are of rushes. The goblet with the victim-ox carved on it is covered with a plain white cloth. The ladle is made of white-veined wood. These are cases in which plainness is the mark.

15. Confucius said,' Ceremonial usages should be most carefully considered. ' This is the meaning of the remark that 'while usages are different, the relations between them as many or few should be maintained[1]. ' His words had reference to the proportioning of rites.

16. That in the (instituting of) rites the multitude of things was considered a mark of distinction, arose from the minds (of the framers) being directed outwards. The energy (of nature) shoots forth and is displayed everywhere in all things, with a great discriminating control over their vast multitude. In such a case, how could they keep from making multitude a mark of distinction in rites? Hence the superior men, (the framers), rejoiced in displaying (their discrimination).

But that in (the instituting of) rites the paucity of things was (also) considered a mark of distinction, arose from the minds (of the framers) being directed inwards. Extreme as is the energy (of nature) in production, it is exquisite and minute. When we look at all the things under the sky, they do not

[1. See page 392, paragraph 15. We may conclude that the Lî Yun was compiled and published before the Lî Khî; or it may be that the sentences common to them both had long been in use. ]

seem to be in proportion to that energy, In such a case, how could they keep from considering paucity a mark of distinction? Hence the superior men, (the framers), watched carefully over the solitude (of their own thoughts)[1].

17. The ancient sages (thus) gave honour to what was internal, and sought pleasure in what was external; found a mark of distinction in paucity, and one of what was admirable in multitude; and therefore in the ceremonial usages instituted by the ancient kings we should look neither for multitude nor for paucity, but for the due relative proportion.

18. Therefore, when a man of rank uses a large victim in sacrifice, we say he acts according to propriety, but when an ordinary officer does so, we say be commits an act of usurpation.

19. Kwan Kung had his sacrificial dishes of grain carved, and red bands to his cap; fashioned hills on the capitals of his pillars, and pondweed on the small pillars above the beams[2]:--the superior man considered it wild extravagance.

:2o. An Phing-kung, in sacrificing to his father, used a sucking-pig which did not fill the dish, and went to court in an (old) washed robe and cap:--the superior man considered it was niggardliness[3].

[1. Callery thinks that the theory about rites underlying this paragraph is 'éminemment obscure. ' One difficulty with me is to discover any connection between its parts and what is said in paragraphs 7 and 8 about the 'multitude and paucity of rites. '

2. See the Analects, V, xvii, and the note there. In that passage the extravagance is charged on the Zang Win-kung of paragraph 23.

3. An Phing-kung was a Great officer of Khî, and ought not to have been so niggardly. ]

21 Therefore the superior man thinks it necessary to use the utmost care in his practice of ceremonies. They are the bond that holds the multitudes together; and if the bond be removed, those multitude's fall into confusion. Confucius said, 'If I fight, I overcome; when I sacrifice, I receive blessing[1]. ' He said so, because he had the right way (of doing everything).

22. A superior man will say[2], 'The object in sacrifices is not to pray; the time of them should not be hastened on; a great apparatus is not required at them; ornamental matters are not to be approved; the victims need not be fat and large; a profusion of the other offerings is not to be admired. '

23. Confucius said, 'How can it be said that Zang Wan-kung was acquainted with the rules of propriety? When Hsiâ Fû-khî went right in the teeth of sacrificial order[3], he did not stop him, (nor could he

[1. It is understood that the 'I' is not used by Confucius of himself, but as personating one who knew the true nature of ceremonial usages. See the language again in the next Book, Sect.