' They should not so presume to speak of
themselves
as their heir-sons do.
Confucius - Book of Rites
In (reading) the books of poetry and history, there need be no avoiding of names, nor in writing compositions.
19.
In the ancestral temple there is no such avoiding.
20.
Even in his presence, a minister need not avoid the names improper to be spoken by the ruler's wife.
The names to be avoided by a wife need not be unspoken outside the door of the harem.
The names of parties for whom mourning is worn (only) nine months or five months are not avoided[2].
21.
When one is crossing the boundaries (of a state), he should ask what are its prohibitory laws; when he has fairly entered it, he should ask about its customs; before entering the door (of a house), he should ask about the names to be avoided in it.
[1. After the burial. Till then they would not allow themselves to think of the departed as dead.
2. As, in the first place, for uncles; and in the second, for cousins and grand-uncles. ]
6. 22. External undertakings should be commenced on the odd days, and internal on the even[1]. 23. In all cases of divining about a day, whether by the tortoise-shell or the stalks, if it be beyond the decade, it is said, 'on such and such a distant day,' and if within the decade, 'on such and such a near day. ' For matters of mourning a distant day is preferred; for festive matters a near day[2]. 24. It is said, 'For the day we depend on thee, O great Tortoise-shell, which dost give the regular indications; we depend on you, O great Divining Stalks, which give the regular indications. ' 25. Divination by the shell or the stalks should not go beyond three times. 26. The shell and the stalks should not be both used on the same subject[3]. 27. Divination by the shell is called pû; by the stalks, shih. The two were the methods by which the ancient sage kings made the people believe in seasons and days, revere spiritual beings, stand in awe of their laws and orders; the methods (also) by which they made them determine their perplexities and settle their misgivings. Hence it is said, 'If you doubted, and have consulted the stalks, you need not (any longer) think that you will do wrong. If the day (be clearly indicated), boldly do on it (what you desire to do). '
7. 28. When the ruler's carriage is about to have the horses put to it, the driver should stand before
[1. The odd days are called 'strong,' as belonging to the category of yang; the even days 'weak,' as of the category of yin.
2. 'A distant day' gave a longer period for cherishing the memory of the departed; 'a near day' was desired for festive celebrations, because at them the feeling of I respect' was supposed to predominate.
3. To reverse by the one the indication of the other. ]
them, whip in hand. 29. When they are yoked, he will inspect the linch pin, and report that the carriage is ready. 30. (Coming out again), he should shake the dust from his clothes, and mount on the right side, taking hold of the second strap[1]. he should (then) kneel in the carriage[2]. 31. Holding his whip, and taking the reins separately, he will drive the horses on five paces, and then stop. 32. When the ruler comes out and approaches the carriage, the driver should take all the reins in one hand, and (with the other) hand the strap to him. The attendants should then retire out of the way. 33. They should follow quickly as the carriage drives on. When it reaches the great gate, the ruler will lay his hand on that of the driver (that he may drive gently), and, looking round, will order the warrior for the seat on the right to come into the carriage[3]. In passing through the gates (of a city) or village, and crossing the water-channels, the pace must be reduced to a walk.
8. 34. In all cases it is the rule for the driver to hand the strap (to the person about to mount the carriage). If the driver be of lower rank (than himself) that other receives it. If this be not the case, he should not do so[4]. 35. If the driver be of the lower rank, the other should (still) lay his own
[1. In a carriage the ruler occupied the seat on the left side; the driver avoided this by mounting on the right side. Each carriage was furnished with two straps to assist in mounting; but the use of one was confined to the chief occupant.
2. But only till the ruler had taken his seat.
3. This spearman occupied the seat on the right; and took his place as they were about to pass out of the palace precincts.
4. That is, I suppose, he wishes the driver to let go the strap that he may take hold of it himself. ]
hand on his (as if to stop him). If this be not the case (and the driver will insist on handing it), the other should take hold of the strap below (the driver's hand).
9. 36. A guest's carriage does not enter the great gate; a woman does not stand up in her carriage dogs and horses are not taken up to the hall[1].
10. 37. Hence[2], the ruler bows forward to his cross-board to (an old man of) yellow hair; he dismounts (and walks on foot) past the places of his high nobles (in the audience court)[3] . He does not gallop the horses of his carriage in the capital; and should bow forward on entering a village. 38. When called by the ruler's order, though through a man of low rank, a great officer, or (other) officer, must meet him in person, 39. A man in armour does not bow, he makes an obeisance indeed, but it is a restrained obeisance. 40, When the carriage of a deceased ruler is following at his interment, the place on the left should be vacant. When (any of his ministers on other occasions) are riding in (any of) the ruler's carriages, they do not presume to leave the seat on the left vacant, but he who occupies it should bend forward to the cross-board[4]. 41. A charioteer
[1. The carriage halted outside in testimony of the guest's respect. A man stood up in the carriage; a woman, as weaker, did not do so. For horses, see the rules in Part IV, 5. Dogs were too insignificant to be taken up.
2. We do not see the connexion indicated by the 'hence. '
3. Leaving the palace, he walks past those places to his carriage. Returning, he dismounts before he comes to them.
4. The first sentence of this paragraph has in the original only four characters; as P. Zottoli happily renders them in Latin, 'Fausti currus vacante sinistra;' but they form a complete sentence. The left seat was that of the ruler in life, and was now left vacant for his spirit. Khung Ying-tâ calls the carriage in question, 'the Soul Carriage' (hwan kü). A ruler had five different styles of carriage, all of which might be used on occasions of state; as in the second sentence. ]
driving a woman should keep his left hand advanced (with the reins in it), and his right hand behind him[1]. 42. When driving the ruler of a state, (the charioteer) should have his right hand advanced, with the left kept behind and the head bent down. 43. The ruler of a state should not ride in a one-wheeled carriage[2]. In his carriage one should not cough loudly, nor point with his hand in an irregular way. 44. Standing (in his carriage) one should look (forward only) to the distance of five revolutions of the wheels. Bending forward, he should (do so only till he) sees the tails of the horses. He should not turn his head round beyond the (line of the) naves. 45. In the (streets of the) capital one should touch the horses gently with the brush-end of the switch. He should not urge them to their speed. The dust should not fly beyond the ruts. 46. The ruler of a state should bend towards the cross-board when he meets a sacrificial victim, and dismount (in passing) the ancestral temple. A great officer or (other) officer should descend (when he comes to) the ruler's gate, and bend forward to the ruler's horses[3]. 47.
[1. The woman was on the driver's left, and they were thus turned from each other as much as possible.
2. Common so long ago as now, but considered as beneath a ruler's dignity. So, Wang Tâo. See also the Khang-hsî dictionary ### under (kî).
3. The text says that the ruler should dismount before a victim, and bow before the temple. The verbal characters have been misplaced, as is proved by a passage of the commentary on the Official Book of Kâu, where one part is quoted. The Khien-lung editors approve of the alteration made in the version above. ]
(A minister) riding in one of the ruler's carriages must wear his court robes. He should have the whip in the carriage with him, (but not use it). He should not presume to have the strap handed to him. In his place on the left, he should bow forward to the cross-board. 48. (An officer) walking the ruler's horses should do so in the middle of the road. It he trample on their forage, he should be punished, and also if he look at their teeth, (and go on to calculate their age).
SECTION II. PART I.
1. When a thing is carried with both hands, it should be held on a level with the heart; when with one hand, on a level with the girdle. 2. An article belonging to the son of Heaven should be held higher than the heart; one belonging to a ruler of a state, on a level with it; one belonging to a Great officer, lower than it; and one belonging to an (inferior)
[This Part I contains thirty-three paragraphs, which have been arranged in sixteen chapters.
Ch. 1. 1-5, describes the manner of carrying things belonging to superiors, and standing before them. 2. 6, relates to the not calling certain parties by their names. 3. 7, 8, to designations of themselves to be avoided or used by certain other parties. 4. 9, prescribes modesty in answering questions. 5. 10, 11, gives rules about the practice of ceremonies in another state. 6. 12, is a rule for an orphan son. 7. 13, 14, is for a son in mourning for his father, and other points. 8. 15-17, describes certain offences to be punished, and things to be avoided in the palace; and in private. 9. 18, shows us a superior man in building, preparing for sacrifice and cognate matters; 10. 19-21, a great or other officer, leaving his own state to go to another, and in that other 22, 23, officers in interviews with one another and with rulers. 12. 24-26, gives the rules for the spring hunting; for bad years; and for the personal ornaments of a ruler, and the music of officers. 13. 27, is about the reply of an officer to a question of his ruler; 14. 28, about a great officer leaving his state on his own business. 15. 29, tells how parties entreat a ruler, and others, not to abandon the state. 16. 30-33, gives rules relating to the king: his appellations, designations of himself, &c. ]
officer should be carried lower still. 3. When one is holding an article belonging to his lord, though it may be light, he should seem unable to sustain it. In the case of a piece of silk, or a rank-symbol of jade, square or round, he should keep his left hand over it. He should not lift his feet in walking, but trail his heels like the wheels of a carnage. 4. (A minister) should stand (with his back) curved in the manner of a sounding-stone[1], and his girdle-pendants hanging down. Where his lord has his pendants hanging at his side, his should be hanging down in front; where his lord has them hanging in front, his should descend to the ground. 5. When one is holding any symbol of jade (to present it), if it be on a mat, he leaves it so exposed; if there be no mat, he covers it with (the sleeve of) his outer robe[2].
2. 6. The ruler of a state should not call by their names his highest ministers, nor the two noble ladies of her surname, who accompanied his wife to the harem[3]. A Great officer should not call in that way an officer who had been employed by his father, nor
[1. The sounding-stone which the writer had in mind could not have been so curved as it is ordinarily represented to be in pictures, or the minister must have carried himself as Scott in his 'Fortunes of Nigel,' ch. 10, describes Andrew the Scrivener.
2 p. Zottoli translates this paragraph by. --'Deferens gemmas, si eae habent sustentaculum, tunc apertam indues diploidem; si non habent sustentaculum, tunc clausam. ' The text is not easily construed; and the commentaries, very diffuse,. are yet not clear.
3. When a feudal prince married, two other states, of the same surname as the bride, sent each a daughter or their ruling house to accompany her to the new harem. These are 'the noble ladies' intended here. ]
the niece and younger sister of his wife (members of his harem)[1]. (Another) officer should not call by name the steward of his family, nor his principal concubine[2].
3. 7. The son of a Great officer (of the king, him self equal to) a ruler, should not presume to speak of himself as 'I, the little son[3]. The son of a Great officer or (other) officer (of a state) should not presume to speak of himself as 'I, the inheriting son, so-and-so[4].
' They should not so presume to speak of themselves as their heir-sons do. 8. When his ruler wishes an officer to take a place at an archery (meeting), and he is unable to do so, he should decline on the round of being, ill, and say, 'I, so-and-so, am suffering from carrying firewood[5]. '
4. 9. When one, in attendance on a superior man, replies to a question without looking round to see (if any other be going to answer), this is contrary to rule[6].
5. 10. A superior man[7], in his practice of ceremonies
[1. The bride (what we may call the three brides in the preceding note) was accompanied by a niece and a younger sister to the harem.
2. This would be the younger sister of the wife, called in the text the oldest concubine. '
3. So the young king styled himself during mourning.
4. The proper style for the orphan son of such officer was, 'I, the sorrowing son. '
5. Mencius on one occasion (I. ii. 2. 1) thus excused himself for not going to court. The son of a peasant or poor person might speak so; others, of higher position, adopted the style in mock humility.
6. The action of Dze-lû in Analects 9, 5. 4, is referred to as an instance in point of this violation of rule.
7. The 'superior man' here must be an officer, probably the head of a clan or family. Does not the spirit of this chapter still appear in the unwillingness of emigrants from China to forget their country's ways, and learn those of other countries? ]
(in another state), should not seek to change his (old) customs. His ceremonies in sacrifice, his dress during the period of mourning, and his positions in the wailing and weeping, will all be according to the fashions of-his former (state). He will carefully study its rules, and carry them exactly into practice. 11. (But) if he (or his descendants) have been away from the state for three generations, and if his dignity and emoluments be (still) reckoned to him (or his representative) at the court, and his outgoings and incomings are announced to the state, and if his brothers or cousins and other members of his house be still there, he should (continue to) send back word about himself to the representative of his ancestor. (Even) after the three generations, if his dignity and emoluments be not reckoned to him in the court, and his outgoings and incomings are (no longer) announced in the state, it is only on the day of his elevation (to official rank) that he should follow the ways of his new state.
6. 12. A superior man, when left an orphan, will not change his name. Nor will he in such a case, if he suddenly become noble, frame an honorary title for his father[1].
7. 13. When occupied with the duties of mourning and before the interment of (a parent), (a son) should study the ceremonies of mourning, and after
[1. The honorary title properly belonged to men of position, and was intended as a condensed expression of their character and deeds. A son in the position described would be in danger of styling his father from his own new standpoint. ]
the interment, those of sacrifice. When the mourning is over, let him resume his usual ways, and study the pieces of music. 14. When occupied with the duties of mourning, one should not speak of music. When sacrificing, one should not speak of what is inauspicious. In the ruler's court, parties should not speak of wives and daughters.
8. 15. For one to have to dust his (collection of). written tablets, or adjust them before the ruler, is a punishable offence; and so also is it to have the divining stalks turned upside down or the tortoiseshell turned on one side, before him[1]. 16. One should not enter the ruler's gate, (carrying with him) a tortoise-shell or divining stalks, a stool or a staff, mats or (sun-)shades, or having his upper and lower garments both of white or in a single robe of fine or coarse hempen cloth[2]. Nor should he do so in rush sandals, or with the skirts of his lower garment tucked in at his waist, or in the cap worn in the shorter periods of mourning. Nor, unless announcement of it has been made (and permission given), can one take in the square tablets with the written (lists of articles for a funeral), or the frayed sackcloth, or the coffin and its furniture[3]. 17. Public affairs should not be privately discussed.
9. 18. When a superior man, (high in rank), is about to engage in building, the ancestral temple should
[1. These things indicated a want of due preparation and care.
2 All these things were, for various reasons, considered inauspicious.
3. A death had in this case occurred in the palace, and the things mentioned were. all necessary to prepare for the interment; but still they could not be taken in without permission asked and granted. ]
have his first attention, the stables and arsenal the next, and the residences the last. In all preparations of things by (the head of) a clan, the vessels of sacrifice should have the first place; the victims supplied from his revenue, the next; and the vessels for use at meals, the last. Those who have no revenue from lands do not provide vessels for sacrifice. Those who have such revenue first prepare their sacrificial dresses. A superior man,. though poor, will not sell his vessels of sacrifice; though suffering from cold, he will not wear his sacrificial robes; in building a house, he will not cut down the trees on his grave-mounds.
10. 19. A Great or other officer, leaving his state[1], should not take his vessels of sacrifice with him across the boundary. The former will leave his vessels for the time with another Great officer, and the latter his with another officer. 20. A Great or other officer, leaving his state[2], on crossing the boundary, should prepare a place for an altar, and wail there, looking in the direction of the state. He should wear his upper garment and lower, and his cap, all of white; remove his (ornamental) collar, wear shoes of untanned leather, have a covering of white (dog's-fur) for his cross-board, and leave his horses manes undressed. He should not trim his nails or beard, nor make an offering at his (spare) meals. He should not say to any one that he is not chargeable with guilt, nor have any of his women approach him. After three months he will return to his usual dress. 21. When a Great or other officer has an interview with the ruler of the state (to whom he has been sent),
[1. And expecting to return.
2. This is in case of exile. ]
if the ruler be condoling with him on the toils of his journey, he should withdraw on one side to avoid (the honour), and then bow twice with his head to the ground. If the ruler meet him (outside the gate) and bow to him, he should withdraw on one side to avoid (the honour), and not presume to return the bow.
11. 22. When Great or other officers are having interviews with one another, though they may not be equal; in rank, if the host reverence (the greater worth of) the guest, he should first bow to him; and if the guest reverence the (greater worth of the) host, he should first bow. 23. In all cases but visits of condolence on occasion of a death, and seeing the ruler of one's state, the parties should be sure to return the bow, each of the other. When a Great officer has an interview with the ruler of (another) state, the ruler should bow in acknowledgment of the honour (of the message he brings); when an officer has an interview with a Great officer (of that state), the latter should bow to him in the same way. When two meet for the first time in their own state, (on the return of one from some mission), the other, as host, should bow in acknowledgment (of the service). A ruler does not bow to a (simple) officer; but if it be one of a different state, he should bow to his bow. A Great officer should return the bow of any one of his officers, however mean may be his rank. Males and females do (? not) bow to one another[1].
[1. The text says that they do bow to one another; but it is evident that Kang Khang-Khang understood it as saying the very opposite. Lû Teh-ming had seen a copy which had the character for 'not. ']
12. 24. The ruler of a state, in the spring hunting, will not surround a marshy thicket, nor will Great officers try to surprise a whole herd, nor will (other) officers take young animals or eggs. 25. In bad years, when the grain of the season is not coming to maturity, the ruler at his meals will not make the (usual) offering of the lungs[1], nor will his horses be fed on grain. His special road will not be kept clean and swept[2], nor when at sacrifices will his musical instruments be suspended on their stands. Great officers will not eat thc large grained millet; and (other) officers will not have music (even) at their drinking. 26. Without some (sad) cause, a ruler will not let the gems (pendent from his girdle) leave his person, nor a Great officer remove his music-stand, nor an (inferior) officer his lutes.
13. 27. When an officer presents anything to the ruler of his state, and another day the ruler asks him, 'Where did you get that? ' he will bow twice with his head to the ground, and afterwards reply[3].
14. 28. When a Great officer wishes to go beyond the boundaries (of the state) on private business, he must ask leave, and on his return must present some offering. An (inferior) officer in similar circumstances,
[1. The offering here intended was to 'the father of cookery;' see the first note on p. 80. Such offering, under the Kâu dynasty, was of the lungs of the animal which formed the principal dish. It was not now offered, because it was not now on the ground, even the ruler not indulging himself in such a time of scarcity.
2. The road was left uncared for that vegetables might be grown on it, available to the poor at such a time.
3. The offering must have been rare and valuable. The officer had turned aside at the time of presenting it to avoid an), compliment from his ruler. ]
must (also) ask leave, and when he comes back, must announce his return. If the ruler condole with them on their toils, they should bow. if he ask about their journey, they should bow, and afterwards reply.
15. 29. When the ruler of a state (is proposing to) leave it, they should (try to) stop him, saying, 'Why are you leaving the altars of the spirits of the land and grain? ' (In the similar case of) a Great officer they should say, 'Why are you leaving your ancestral temple? ' In that of an (inferior) officer, they should say, 'Why are you leaving the graves (of your ancestors)? ' A ruler should die for his altars; a Great officer, with the host (he commands); an inferior officer, for his charge.
16. 30. As ruling over all, under the sky, (the king) is called 'The son of Heaven[1]. ' As receiving at court the feudal princes, assigning (to all) their different offices, giving out (the laws and ordinances of) the government, and employing the services of the able, he styles himself, 'I, the one man[2]. ' 31. When he ascends by the eastern steps, and presides at a sacrifice, if it be personal to himself and his family[3], his style is, 'I, so-and-so, the filial king;' if it be external to himself[4], 'I, so-and-so, the inheriting king. ' When he visits the feudal princes[5], and sends to make announcement (of his
[1. Meaning, 'Heaven-sonned; constituted by Heaven its son, its firstborn. '
2. An expression of humility as used by himself, 'I, who am but a man;' as used of him, 'He who is the one man. '
3. In the ancestral temple.
4 At the great sacrifices to Heaven and Earth.
5 On his tours of inspection. ]
presence) to the spirits (of their hills and streams), it is said, 'Here is he, so-and-so, who is king by (the grace of) Heaven. ' 32. His death is announced in the words, 'The king by (the grace of) Heaven has fallen[1]. ' In calling back (his spirit), they say, 'Return, O son of Heaven[2]. ' When announcement is made (to all the states) of the mourning for him, it is said, 'The king by (the grace of) Heaven has gone far on high[3]. ' When his place is given to him in the ancestral temple, and his spirit-tablet is set up, he is styled on it, 'the god[4]. ' 33. The son of Heaven, while he has not left off his mourning, calls himself, 'I, the little child. ' While alive, he, is so styled; and if he die (during that time), he continues to be so designated.
[1. A great landslip from a mountain is called pang, which I have rendered 'has fallen. ' Like such a disaster was the death of the king.
2. This ancient practice of calling the dead back is still preserved in China; and by the people generally. There are many references to it in subsequent Books.
3. The body and animal soul went downward, and were in the grave; the intelligent soul (called 'the soul and spirit,' 'the essential breath') went far on high. Such is the philosophical account of death; more natural is the simple style of the text.
4 The spirit-tablet was a rectangular piece of wood, in the case of a king, a cubit and two inches long, supposed to be a resting-place for the spirit at the religious services in the temple. Mang says that the deceased king was now treated as 'a heavenly spirit,'--he was now deified. p. Zottoli translates the character here--Tî--by imperator; but there was in those times no 'emperor' in China. ]
PART II.
1. The son of Heaven has his queen, his helpmates, his women of family, and his ladies of honour. (These) constituted his wife and concubines[1].
2. 2. The son of Heaven appoints the officers of Heaven's institution[2], the precedence among them belonging to the six grandees:--the Grand-governor; the Grand-minister of the ancestral temple; the Grand-historiographer; the Grand-minister of prayers; the Grand-minister of justice; and the Grand-divine These are the guardians and superintendents of the six departments of the statutes. 3. The five (administrative) officers of the son of Heaven are:--the minister of instruction; the minister of war; the
[Part Il consists of twenty-one paragraphs, which are distributed in eight chapters.
Ch 1, describes the members of the royal harem. 2. 2-6, relates to the various ministers and officers appointed by the king with their departments and duties. 3. 7-10, gives the names and titles, applied to, and used by, the chiefs of regions, provinces, and of the barbarous tribes. 4. 11-16, is about audiences, meetings, and covenants, and the designations of the princes and others in various circumstances. 5. 17, is about the demeanour of the king and others. 6. 18, 19, is about the inmates of the harems, and how they designated themselves. 7. 20, is about the practice of sons or daughters, and various officers, in designating themselves. 8. 21, is about certain things that should not be said of the king, of princes, and of superior men.
1. See the very different translation of this paragraph by p.
[1. After the burial. Till then they would not allow themselves to think of the departed as dead.
2. As, in the first place, for uncles; and in the second, for cousins and grand-uncles. ]
6. 22. External undertakings should be commenced on the odd days, and internal on the even[1]. 23. In all cases of divining about a day, whether by the tortoise-shell or the stalks, if it be beyond the decade, it is said, 'on such and such a distant day,' and if within the decade, 'on such and such a near day. ' For matters of mourning a distant day is preferred; for festive matters a near day[2]. 24. It is said, 'For the day we depend on thee, O great Tortoise-shell, which dost give the regular indications; we depend on you, O great Divining Stalks, which give the regular indications. ' 25. Divination by the shell or the stalks should not go beyond three times. 26. The shell and the stalks should not be both used on the same subject[3]. 27. Divination by the shell is called pû; by the stalks, shih. The two were the methods by which the ancient sage kings made the people believe in seasons and days, revere spiritual beings, stand in awe of their laws and orders; the methods (also) by which they made them determine their perplexities and settle their misgivings. Hence it is said, 'If you doubted, and have consulted the stalks, you need not (any longer) think that you will do wrong. If the day (be clearly indicated), boldly do on it (what you desire to do). '
7. 28. When the ruler's carriage is about to have the horses put to it, the driver should stand before
[1. The odd days are called 'strong,' as belonging to the category of yang; the even days 'weak,' as of the category of yin.
2. 'A distant day' gave a longer period for cherishing the memory of the departed; 'a near day' was desired for festive celebrations, because at them the feeling of I respect' was supposed to predominate.
3. To reverse by the one the indication of the other. ]
them, whip in hand. 29. When they are yoked, he will inspect the linch pin, and report that the carriage is ready. 30. (Coming out again), he should shake the dust from his clothes, and mount on the right side, taking hold of the second strap[1]. he should (then) kneel in the carriage[2]. 31. Holding his whip, and taking the reins separately, he will drive the horses on five paces, and then stop. 32. When the ruler comes out and approaches the carriage, the driver should take all the reins in one hand, and (with the other) hand the strap to him. The attendants should then retire out of the way. 33. They should follow quickly as the carriage drives on. When it reaches the great gate, the ruler will lay his hand on that of the driver (that he may drive gently), and, looking round, will order the warrior for the seat on the right to come into the carriage[3]. In passing through the gates (of a city) or village, and crossing the water-channels, the pace must be reduced to a walk.
8. 34. In all cases it is the rule for the driver to hand the strap (to the person about to mount the carriage). If the driver be of lower rank (than himself) that other receives it. If this be not the case, he should not do so[4]. 35. If the driver be of the lower rank, the other should (still) lay his own
[1. In a carriage the ruler occupied the seat on the left side; the driver avoided this by mounting on the right side. Each carriage was furnished with two straps to assist in mounting; but the use of one was confined to the chief occupant.
2. But only till the ruler had taken his seat.
3. This spearman occupied the seat on the right; and took his place as they were about to pass out of the palace precincts.
4. That is, I suppose, he wishes the driver to let go the strap that he may take hold of it himself. ]
hand on his (as if to stop him). If this be not the case (and the driver will insist on handing it), the other should take hold of the strap below (the driver's hand).
9. 36. A guest's carriage does not enter the great gate; a woman does not stand up in her carriage dogs and horses are not taken up to the hall[1].
10. 37. Hence[2], the ruler bows forward to his cross-board to (an old man of) yellow hair; he dismounts (and walks on foot) past the places of his high nobles (in the audience court)[3] . He does not gallop the horses of his carriage in the capital; and should bow forward on entering a village. 38. When called by the ruler's order, though through a man of low rank, a great officer, or (other) officer, must meet him in person, 39. A man in armour does not bow, he makes an obeisance indeed, but it is a restrained obeisance. 40, When the carriage of a deceased ruler is following at his interment, the place on the left should be vacant. When (any of his ministers on other occasions) are riding in (any of) the ruler's carriages, they do not presume to leave the seat on the left vacant, but he who occupies it should bend forward to the cross-board[4]. 41. A charioteer
[1. The carriage halted outside in testimony of the guest's respect. A man stood up in the carriage; a woman, as weaker, did not do so. For horses, see the rules in Part IV, 5. Dogs were too insignificant to be taken up.
2. We do not see the connexion indicated by the 'hence. '
3. Leaving the palace, he walks past those places to his carriage. Returning, he dismounts before he comes to them.
4. The first sentence of this paragraph has in the original only four characters; as P. Zottoli happily renders them in Latin, 'Fausti currus vacante sinistra;' but they form a complete sentence. The left seat was that of the ruler in life, and was now left vacant for his spirit. Khung Ying-tâ calls the carriage in question, 'the Soul Carriage' (hwan kü). A ruler had five different styles of carriage, all of which might be used on occasions of state; as in the second sentence. ]
driving a woman should keep his left hand advanced (with the reins in it), and his right hand behind him[1]. 42. When driving the ruler of a state, (the charioteer) should have his right hand advanced, with the left kept behind and the head bent down. 43. The ruler of a state should not ride in a one-wheeled carriage[2]. In his carriage one should not cough loudly, nor point with his hand in an irregular way. 44. Standing (in his carriage) one should look (forward only) to the distance of five revolutions of the wheels. Bending forward, he should (do so only till he) sees the tails of the horses. He should not turn his head round beyond the (line of the) naves. 45. In the (streets of the) capital one should touch the horses gently with the brush-end of the switch. He should not urge them to their speed. The dust should not fly beyond the ruts. 46. The ruler of a state should bend towards the cross-board when he meets a sacrificial victim, and dismount (in passing) the ancestral temple. A great officer or (other) officer should descend (when he comes to) the ruler's gate, and bend forward to the ruler's horses[3]. 47.
[1. The woman was on the driver's left, and they were thus turned from each other as much as possible.
2. Common so long ago as now, but considered as beneath a ruler's dignity. So, Wang Tâo. See also the Khang-hsî dictionary ### under (kî).
3. The text says that the ruler should dismount before a victim, and bow before the temple. The verbal characters have been misplaced, as is proved by a passage of the commentary on the Official Book of Kâu, where one part is quoted. The Khien-lung editors approve of the alteration made in the version above. ]
(A minister) riding in one of the ruler's carriages must wear his court robes. He should have the whip in the carriage with him, (but not use it). He should not presume to have the strap handed to him. In his place on the left, he should bow forward to the cross-board. 48. (An officer) walking the ruler's horses should do so in the middle of the road. It he trample on their forage, he should be punished, and also if he look at their teeth, (and go on to calculate their age).
SECTION II. PART I.
1. When a thing is carried with both hands, it should be held on a level with the heart; when with one hand, on a level with the girdle. 2. An article belonging to the son of Heaven should be held higher than the heart; one belonging to a ruler of a state, on a level with it; one belonging to a Great officer, lower than it; and one belonging to an (inferior)
[This Part I contains thirty-three paragraphs, which have been arranged in sixteen chapters.
Ch. 1. 1-5, describes the manner of carrying things belonging to superiors, and standing before them. 2. 6, relates to the not calling certain parties by their names. 3. 7, 8, to designations of themselves to be avoided or used by certain other parties. 4. 9, prescribes modesty in answering questions. 5. 10, 11, gives rules about the practice of ceremonies in another state. 6. 12, is a rule for an orphan son. 7. 13, 14, is for a son in mourning for his father, and other points. 8. 15-17, describes certain offences to be punished, and things to be avoided in the palace; and in private. 9. 18, shows us a superior man in building, preparing for sacrifice and cognate matters; 10. 19-21, a great or other officer, leaving his own state to go to another, and in that other 22, 23, officers in interviews with one another and with rulers. 12. 24-26, gives the rules for the spring hunting; for bad years; and for the personal ornaments of a ruler, and the music of officers. 13. 27, is about the reply of an officer to a question of his ruler; 14. 28, about a great officer leaving his state on his own business. 15. 29, tells how parties entreat a ruler, and others, not to abandon the state. 16. 30-33, gives rules relating to the king: his appellations, designations of himself, &c. ]
officer should be carried lower still. 3. When one is holding an article belonging to his lord, though it may be light, he should seem unable to sustain it. In the case of a piece of silk, or a rank-symbol of jade, square or round, he should keep his left hand over it. He should not lift his feet in walking, but trail his heels like the wheels of a carnage. 4. (A minister) should stand (with his back) curved in the manner of a sounding-stone[1], and his girdle-pendants hanging down. Where his lord has his pendants hanging at his side, his should be hanging down in front; where his lord has them hanging in front, his should descend to the ground. 5. When one is holding any symbol of jade (to present it), if it be on a mat, he leaves it so exposed; if there be no mat, he covers it with (the sleeve of) his outer robe[2].
2. 6. The ruler of a state should not call by their names his highest ministers, nor the two noble ladies of her surname, who accompanied his wife to the harem[3]. A Great officer should not call in that way an officer who had been employed by his father, nor
[1. The sounding-stone which the writer had in mind could not have been so curved as it is ordinarily represented to be in pictures, or the minister must have carried himself as Scott in his 'Fortunes of Nigel,' ch. 10, describes Andrew the Scrivener.
2 p. Zottoli translates this paragraph by. --'Deferens gemmas, si eae habent sustentaculum, tunc apertam indues diploidem; si non habent sustentaculum, tunc clausam. ' The text is not easily construed; and the commentaries, very diffuse,. are yet not clear.
3. When a feudal prince married, two other states, of the same surname as the bride, sent each a daughter or their ruling house to accompany her to the new harem. These are 'the noble ladies' intended here. ]
the niece and younger sister of his wife (members of his harem)[1]. (Another) officer should not call by name the steward of his family, nor his principal concubine[2].
3. 7. The son of a Great officer (of the king, him self equal to) a ruler, should not presume to speak of himself as 'I, the little son[3]. The son of a Great officer or (other) officer (of a state) should not presume to speak of himself as 'I, the inheriting son, so-and-so[4].
' They should not so presume to speak of themselves as their heir-sons do. 8. When his ruler wishes an officer to take a place at an archery (meeting), and he is unable to do so, he should decline on the round of being, ill, and say, 'I, so-and-so, am suffering from carrying firewood[5]. '
4. 9. When one, in attendance on a superior man, replies to a question without looking round to see (if any other be going to answer), this is contrary to rule[6].
5. 10. A superior man[7], in his practice of ceremonies
[1. The bride (what we may call the three brides in the preceding note) was accompanied by a niece and a younger sister to the harem.
2. This would be the younger sister of the wife, called in the text the oldest concubine. '
3. So the young king styled himself during mourning.
4. The proper style for the orphan son of such officer was, 'I, the sorrowing son. '
5. Mencius on one occasion (I. ii. 2. 1) thus excused himself for not going to court. The son of a peasant or poor person might speak so; others, of higher position, adopted the style in mock humility.
6. The action of Dze-lû in Analects 9, 5. 4, is referred to as an instance in point of this violation of rule.
7. The 'superior man' here must be an officer, probably the head of a clan or family. Does not the spirit of this chapter still appear in the unwillingness of emigrants from China to forget their country's ways, and learn those of other countries? ]
(in another state), should not seek to change his (old) customs. His ceremonies in sacrifice, his dress during the period of mourning, and his positions in the wailing and weeping, will all be according to the fashions of-his former (state). He will carefully study its rules, and carry them exactly into practice. 11. (But) if he (or his descendants) have been away from the state for three generations, and if his dignity and emoluments be (still) reckoned to him (or his representative) at the court, and his outgoings and incomings are announced to the state, and if his brothers or cousins and other members of his house be still there, he should (continue to) send back word about himself to the representative of his ancestor. (Even) after the three generations, if his dignity and emoluments be not reckoned to him in the court, and his outgoings and incomings are (no longer) announced in the state, it is only on the day of his elevation (to official rank) that he should follow the ways of his new state.
6. 12. A superior man, when left an orphan, will not change his name. Nor will he in such a case, if he suddenly become noble, frame an honorary title for his father[1].
7. 13. When occupied with the duties of mourning and before the interment of (a parent), (a son) should study the ceremonies of mourning, and after
[1. The honorary title properly belonged to men of position, and was intended as a condensed expression of their character and deeds. A son in the position described would be in danger of styling his father from his own new standpoint. ]
the interment, those of sacrifice. When the mourning is over, let him resume his usual ways, and study the pieces of music. 14. When occupied with the duties of mourning, one should not speak of music. When sacrificing, one should not speak of what is inauspicious. In the ruler's court, parties should not speak of wives and daughters.
8. 15. For one to have to dust his (collection of). written tablets, or adjust them before the ruler, is a punishable offence; and so also is it to have the divining stalks turned upside down or the tortoiseshell turned on one side, before him[1]. 16. One should not enter the ruler's gate, (carrying with him) a tortoise-shell or divining stalks, a stool or a staff, mats or (sun-)shades, or having his upper and lower garments both of white or in a single robe of fine or coarse hempen cloth[2]. Nor should he do so in rush sandals, or with the skirts of his lower garment tucked in at his waist, or in the cap worn in the shorter periods of mourning. Nor, unless announcement of it has been made (and permission given), can one take in the square tablets with the written (lists of articles for a funeral), or the frayed sackcloth, or the coffin and its furniture[3]. 17. Public affairs should not be privately discussed.
9. 18. When a superior man, (high in rank), is about to engage in building, the ancestral temple should
[1. These things indicated a want of due preparation and care.
2 All these things were, for various reasons, considered inauspicious.
3. A death had in this case occurred in the palace, and the things mentioned were. all necessary to prepare for the interment; but still they could not be taken in without permission asked and granted. ]
have his first attention, the stables and arsenal the next, and the residences the last. In all preparations of things by (the head of) a clan, the vessels of sacrifice should have the first place; the victims supplied from his revenue, the next; and the vessels for use at meals, the last. Those who have no revenue from lands do not provide vessels for sacrifice. Those who have such revenue first prepare their sacrificial dresses. A superior man,. though poor, will not sell his vessels of sacrifice; though suffering from cold, he will not wear his sacrificial robes; in building a house, he will not cut down the trees on his grave-mounds.
10. 19. A Great or other officer, leaving his state[1], should not take his vessels of sacrifice with him across the boundary. The former will leave his vessels for the time with another Great officer, and the latter his with another officer. 20. A Great or other officer, leaving his state[2], on crossing the boundary, should prepare a place for an altar, and wail there, looking in the direction of the state. He should wear his upper garment and lower, and his cap, all of white; remove his (ornamental) collar, wear shoes of untanned leather, have a covering of white (dog's-fur) for his cross-board, and leave his horses manes undressed. He should not trim his nails or beard, nor make an offering at his (spare) meals. He should not say to any one that he is not chargeable with guilt, nor have any of his women approach him. After three months he will return to his usual dress. 21. When a Great or other officer has an interview with the ruler of the state (to whom he has been sent),
[1. And expecting to return.
2. This is in case of exile. ]
if the ruler be condoling with him on the toils of his journey, he should withdraw on one side to avoid (the honour), and then bow twice with his head to the ground. If the ruler meet him (outside the gate) and bow to him, he should withdraw on one side to avoid (the honour), and not presume to return the bow.
11. 22. When Great or other officers are having interviews with one another, though they may not be equal; in rank, if the host reverence (the greater worth of) the guest, he should first bow to him; and if the guest reverence the (greater worth of the) host, he should first bow. 23. In all cases but visits of condolence on occasion of a death, and seeing the ruler of one's state, the parties should be sure to return the bow, each of the other. When a Great officer has an interview with the ruler of (another) state, the ruler should bow in acknowledgment of the honour (of the message he brings); when an officer has an interview with a Great officer (of that state), the latter should bow to him in the same way. When two meet for the first time in their own state, (on the return of one from some mission), the other, as host, should bow in acknowledgment (of the service). A ruler does not bow to a (simple) officer; but if it be one of a different state, he should bow to his bow. A Great officer should return the bow of any one of his officers, however mean may be his rank. Males and females do (? not) bow to one another[1].
[1. The text says that they do bow to one another; but it is evident that Kang Khang-Khang understood it as saying the very opposite. Lû Teh-ming had seen a copy which had the character for 'not. ']
12. 24. The ruler of a state, in the spring hunting, will not surround a marshy thicket, nor will Great officers try to surprise a whole herd, nor will (other) officers take young animals or eggs. 25. In bad years, when the grain of the season is not coming to maturity, the ruler at his meals will not make the (usual) offering of the lungs[1], nor will his horses be fed on grain. His special road will not be kept clean and swept[2], nor when at sacrifices will his musical instruments be suspended on their stands. Great officers will not eat thc large grained millet; and (other) officers will not have music (even) at their drinking. 26. Without some (sad) cause, a ruler will not let the gems (pendent from his girdle) leave his person, nor a Great officer remove his music-stand, nor an (inferior) officer his lutes.
13. 27. When an officer presents anything to the ruler of his state, and another day the ruler asks him, 'Where did you get that? ' he will bow twice with his head to the ground, and afterwards reply[3].
14. 28. When a Great officer wishes to go beyond the boundaries (of the state) on private business, he must ask leave, and on his return must present some offering. An (inferior) officer in similar circumstances,
[1. The offering here intended was to 'the father of cookery;' see the first note on p. 80. Such offering, under the Kâu dynasty, was of the lungs of the animal which formed the principal dish. It was not now offered, because it was not now on the ground, even the ruler not indulging himself in such a time of scarcity.
2. The road was left uncared for that vegetables might be grown on it, available to the poor at such a time.
3. The offering must have been rare and valuable. The officer had turned aside at the time of presenting it to avoid an), compliment from his ruler. ]
must (also) ask leave, and when he comes back, must announce his return. If the ruler condole with them on their toils, they should bow. if he ask about their journey, they should bow, and afterwards reply.
15. 29. When the ruler of a state (is proposing to) leave it, they should (try to) stop him, saying, 'Why are you leaving the altars of the spirits of the land and grain? ' (In the similar case of) a Great officer they should say, 'Why are you leaving your ancestral temple? ' In that of an (inferior) officer, they should say, 'Why are you leaving the graves (of your ancestors)? ' A ruler should die for his altars; a Great officer, with the host (he commands); an inferior officer, for his charge.
16. 30. As ruling over all, under the sky, (the king) is called 'The son of Heaven[1]. ' As receiving at court the feudal princes, assigning (to all) their different offices, giving out (the laws and ordinances of) the government, and employing the services of the able, he styles himself, 'I, the one man[2]. ' 31. When he ascends by the eastern steps, and presides at a sacrifice, if it be personal to himself and his family[3], his style is, 'I, so-and-so, the filial king;' if it be external to himself[4], 'I, so-and-so, the inheriting king. ' When he visits the feudal princes[5], and sends to make announcement (of his
[1. Meaning, 'Heaven-sonned; constituted by Heaven its son, its firstborn. '
2. An expression of humility as used by himself, 'I, who am but a man;' as used of him, 'He who is the one man. '
3. In the ancestral temple.
4 At the great sacrifices to Heaven and Earth.
5 On his tours of inspection. ]
presence) to the spirits (of their hills and streams), it is said, 'Here is he, so-and-so, who is king by (the grace of) Heaven. ' 32. His death is announced in the words, 'The king by (the grace of) Heaven has fallen[1]. ' In calling back (his spirit), they say, 'Return, O son of Heaven[2]. ' When announcement is made (to all the states) of the mourning for him, it is said, 'The king by (the grace of) Heaven has gone far on high[3]. ' When his place is given to him in the ancestral temple, and his spirit-tablet is set up, he is styled on it, 'the god[4]. ' 33. The son of Heaven, while he has not left off his mourning, calls himself, 'I, the little child. ' While alive, he, is so styled; and if he die (during that time), he continues to be so designated.
[1. A great landslip from a mountain is called pang, which I have rendered 'has fallen. ' Like such a disaster was the death of the king.
2. This ancient practice of calling the dead back is still preserved in China; and by the people generally. There are many references to it in subsequent Books.
3. The body and animal soul went downward, and were in the grave; the intelligent soul (called 'the soul and spirit,' 'the essential breath') went far on high. Such is the philosophical account of death; more natural is the simple style of the text.
4 The spirit-tablet was a rectangular piece of wood, in the case of a king, a cubit and two inches long, supposed to be a resting-place for the spirit at the religious services in the temple. Mang says that the deceased king was now treated as 'a heavenly spirit,'--he was now deified. p. Zottoli translates the character here--Tî--by imperator; but there was in those times no 'emperor' in China. ]
PART II.
1. The son of Heaven has his queen, his helpmates, his women of family, and his ladies of honour. (These) constituted his wife and concubines[1].
2. 2. The son of Heaven appoints the officers of Heaven's institution[2], the precedence among them belonging to the six grandees:--the Grand-governor; the Grand-minister of the ancestral temple; the Grand-historiographer; the Grand-minister of prayers; the Grand-minister of justice; and the Grand-divine These are the guardians and superintendents of the six departments of the statutes. 3. The five (administrative) officers of the son of Heaven are:--the minister of instruction; the minister of war; the
[Part Il consists of twenty-one paragraphs, which are distributed in eight chapters.
Ch 1, describes the members of the royal harem. 2. 2-6, relates to the various ministers and officers appointed by the king with their departments and duties. 3. 7-10, gives the names and titles, applied to, and used by, the chiefs of regions, provinces, and of the barbarous tribes. 4. 11-16, is about audiences, meetings, and covenants, and the designations of the princes and others in various circumstances. 5. 17, is about the demeanour of the king and others. 6. 18, 19, is about the inmates of the harems, and how they designated themselves. 7. 20, is about the practice of sons or daughters, and various officers, in designating themselves. 8. 21, is about certain things that should not be said of the king, of princes, and of superior men.
1. See the very different translation of this paragraph by p.
