There were also schools on the plan of Shun--the hsiang (###)--in the large districts (the ###,
containing
12500 families); others on the plan of Hsiâ--the hsü (###) in the Kâu, or smaller districts (the ###, containing 2500 families); and others still on the plan of Shang--the hsiâo (###)-in the Tang (###) or those still smaller (containing 500 families).
Confucius - Book of Rites
Zang-dze asked, 'If one, occupied with the, funeral rites of a parent, has (assisted in) drawing the bier to the path (to the grave), and there hear of the death of his ruler, what should he do?
'
Confucius said, 'He should complete the burial; and, when the coffin has been let down, he should change his dress, and go to (the ruler's). '
17. Zang-dze asked, 'If the eldest son by the proper wife be (only) an officer, and a son by a secondary wife be a Great officer, how will the latter proceed in his sacrificing? '
Confucius said, 'He will sacrifice, with the victims belonging to his higher rank, in the house of the eldest son. , The officer of prayer will say, "So and So, the filial son, in behalf of So and So, the attendant son, presents his regular offering[1]. "'
18. 'If the eldest son, now the head of the family, be residing, in consequence of some charge of guilt, in another state, and a son by a secondary wife be a Great officer, when (the latter) is offering a sacrifice (for the other), the officer of prayer will say, "So
[1. Here two things were in collision. The oldest son by the proper wife was the representative of the father, and only he could preside at the service in the ancestral temple of the family. But here an inferior son has been advanced to a higher rank than his older brother. As a Great officer he is entitled to have three shrine temples; but it would be contrary to the solidarity of the family for him to erect an ancestral temple for himself. The difficulty is met in the way described, the sacrifice being ascribed to the elder brother, as head of the family. ]
and So, the filial son, employs the attendant son, So and So, to perform for him the regular service. " (In this case, however), the principal in this vicarious service will not conduct the sacrifice so as to see that the spirit of the deceased is satisfied to the full; nor send the cup round among all who are present, nor receive the blessing (at the close); nor lay on the ground the portions of the sacrifice as thank-offerings; nor have with him (the wife of the elder brother) who should appear before the spirit-tablet of her mother-in-law, the wife of the deceased. He will put down the cup before the (principal) guests, but they will put it down (in another place), and not send it round. He will not send to them portions of the flesh. In his address to the guests (at the beginning of the service), he will say, "My honoured brother, the honoured son (of our father), being in another state, has employed me, So and So, to make announcement to you[1]. "'
19. Zang-dze asked, 'If the eldest son have gone and is in another state, while a son by a secondary
[1. This paragraph continues the case in the preceding, with the additional circumstances that the head of the family is a fugitive from it, and that the sacrifice referred to in it is performed by the inferior brother remaining in the state, in lieu of him. It is difficult to translate without amplification so as to be intelligible, because of what may be called the technical terms in it. The five points in which the service was deficient, different from what it would have been, if performed by the proper brother, are given in the reverse order of their regular occurrence; whether designedly or not, we cannot tell. For that portion of the paragraph p. Zottoli gives:--'Sed vicarius dominus vacabit satisfactionis sacrificio; vacabit universali propinatione; vacabit benedictione; vacabit consternationis sacrificio; vacabit copulatione;' appending a note to explain the terms. ]
wife, and without rank, remains at home, may the latter offer the sacrifice? '
Confucius said, 'Yes, certainly. ' 'And how will he sacrifice? ' 'He will rear an altar in front of the (family-)grave, and there he will sacrifice at the different seasons. If the oldest son die, he will announce the event at the grave, and afterwards sacrifice in the house, calling himself, however, only by his name, and abstaining from the epithet "filial. " This abstinence will cease after his death. ' The disciples of Dze-yû, in the case of sons by inferior wives sacrificing, held that this practice was in accordance with what was right. Those of them who sacrifice now-a-days do not ground their practice on this principle of right;--they have no truthful ground for their sacrifices[1].
20. Zang-dze asked, 'Is it necessary that there should be a representative of the dead in sacrifice? or may he be dispensed with as when the satisfying offerings are made to the dead? '
Confucius said, 'In sacrificing to a full-grown man for whom there have been the funeral rites, there must be such a representative, who should be a grandson; and if the grandson be too young, some one, must be employed to carry him in his arms. If there be no grandson, some one of the same surname should be selected for the occasion. In sacrificing to one who has died prematurely, there are (only) the satisfying offerings, for he was not
[1. These last two sentences evidently should not be ascribed to Confucius. It was only after his death that Dze-yû would have a school of his own. They must have been written moreover after the death of Dze-yû. ]
full-grown. To sacrifice to a full-grown man, for whom there have been the funeral rites without a representative, would be to treat him as if he had died prematurely. '
21. Confucius said, 'There is the offering of satisfaction made in the dark chamber, and that made in the brighter place. '
Zang-dze answered with a question, 'But to one who has died prematurely there is not made a complete sacrifice; what do you mean by speaking of two satisfying offerings, the dark and the bright? '
Confucius said, 'When the oldest son, who would take the father's place, dies prematurely, no brother by an inferior wife can be his successor. At the auspicious sacrifice to him', there is a single bullock; but the service being to one who died prematurely, there is no presentation (of the lungs), no stand with the heart and tongue, no dark-coloured spirits[2], no announcement of the nourishment being completed. This is what is called the dark satisfying offering. In regard to all others who have died prematurely and have left no offspring, the sacrifice is offered to them in the house of the oldest son, where the apartment is most light, with the vases in the chamber on the east. This is what is called the bright satisfying offering. '
22. Zang-dze asked, 'At a burial, when the bier has been drawn to the path (leading to the place), if there happen an eclipse of the sun, is any change made or not? '
[1. The first auspicious sacrifice took place when the ceremony of wailing was over.
2. A name for water. ]
Confucius said, 'Formerly, along with Lâo Tan[1], I was assisting at a burial in the village of Hsiang, and when we had got to the path, the sun was eclipsed. Lâo Tan said to me, "Khiû, let the bier be stopped on the left of the road[2]; and then let us wail and wait till the eclipse pass away. When it is light again, we will proceed. " He said that this was the rule. When we had returned and completed the burial, I said to him, "In the progress of a bier there should be no returning. When there is an eclipse of the sun, we do not know whether it will pass away quickly or not, would it not have been better to go on? " Lâo Tan said, "When the prince of a state is going to the court of the son of Heaven, he travels while he can see the sun. At sun-down he halts, and presents his offerings (to the spirit of the way). When a Great officer is on a mission, he travels while he can see the sun, and at sun-down he halts. Now a bier does not set forth in the early morning, nor does it rest anywhere at night; but those who travel by star-light are only criminals and those who are hastening to the funeral rites of a parent. When there is an eclipse of the sun, how do we know that we shall not see the stars? And moreover, a superior man, in his performance of rites, will not expose his relatives to the risk of distress or evil. " This is what I heard from Lâo Tan. '
23. Zang-dze asked, 'In the case of one dying where he is stopping, when discharging a mission for
[1. This was Lâo-dze, 'the old master. ' It seems better to keep Lâo as if it had been the surname. See paragraph 24, p. 325.
2. The east of the road. Graves were north of the towns. ]
his ruler, the rules say[1] that, (if he die) in a government hotel his spirit shall be recalled; but not, (if he die) in a private one[2]. But to whatever state a commissioner may be sent, the lodging which may be assigned to him by the proper officer becomes a public hotel;--what is the meaning of his spirit not being recalled, (if he die) in a private one? '
Confucius said, 'You have asked well. The houses of a high minister, a Great officer, or an ordinary officer, may be called private hotels. The government hotel, and any other which the government may appoint, may be called a public hotel. In this you have the meaning of that saying that the spirit is recalled at a public hotel. '
24. Zang-dze asked, 'Children dying prematurely, between eight and eleven, should be buried in the garden in a brick grave, and carried thither on a contrivance serving the purpose of a carriage, the place being near; but now if the grave is chosen at a distance, what do you say about their being buried there? '
Confucius said, 'I have heard this account from Lâo Tan:--"Formerly," he said, "the recorder Yî had a son who died thus prematurely, and the grave was distant. The duke of Shâo said to him, 'Why not shroud and coffin him in your palace? ' The recorder said, 'Dare I do so? ' The
[1. Where these rules are to be found I do not know.
2. I use 'hotel' here in the French meaning of the term. We must suppose that 'the private hotel' about which Zang-dze asked was one to which the commissioner had gone without the instructions of the state; and, as the Khien-lung editors say, 'the rites were therefore so far diminished. ']
duke of Shâo spoke about it to the duke of Kâu, who said, 'Why may it not be done? ' and the recorder did it. The practice of coffins for boys who have died so prematurely, and shrouding them, began with the recorder Yî. "
25. Zang-dze asked, 'A minister or a Great officer is about to act the part of a personator of the dead for his ruler; If, when he has received (orders) to pass the night in solemn vigil, there occur in his own family an occasion for him to wear the robe of hemmed sackcloth, what should he do? '
Confucius said, 'The rule is for him to leave (his house) and lodge in a state hotel, and wait till (the ruler's) business is accomplished. '
26. Confucius said, 'When one who has represented the dead comes forth in the (officer's) leathern cap, or the (Great officer's) tasseled cap (which he has worn), ministers, Great officers, and other officers, all will descend from their carriages (when his passes). He will bow forward to them, and he will also have a forerunner (to notify his approach). '
27. Dze-hsiâ asked, 'There is such a thing as no longer declining military service, after the wailing in the three years I mourning has come to an end. Is this the rule? or was it at first required by the officers (of the state)? '
Confucius said, 'Under the sovereigns of Hsiâ, as soon as the coffining in the three year's mourning was completed, they resigned all their public duties. Under Yin they did so as soon as the interment was over. Is not this the meaning of what we find in the record, that "the ruler does not take from men their affection to their parents, nor do men take from their parents their filial duty? "'
28. Dze-hsiâ asked, 'Is then not declining military service (during mourning) to be condemned? '
'Confucius said, 'I heard from Lâo Tan that duke Po-khin engaged once in such service, when there was occasion for it; but I do, not know if I should allow it in those who seek (by it) their own advantage during the period of the three years' mourning[1]. '
[1. Po-khin was the son of the duke of Kâu, and the first marquis of Lû. The time of his entering on the rule of that state was a very critical one in the kingdom; and though it was then, it would appear, the period of his mourning for his mother's death, he discharged his public duty in the time of his own grief. ]
Sacred-Texts Sacred-Texts: Confucianism Li Ki Index Previous Next
BOOK VI. WAN WANG SHIH SZE
OR
KING WAN AS SON AND HEIR[1].
SECTION 1.
1. Thus did king Wan act when he was eldest son and heir:--Thrice a day he made a visit in due form to king Kî. When the cock first crowed he dressed himself, and going to the outside of the bedroom, asked one of the servants of the interior who was in attendance how the king was and if he were well. When told that he was well, the prince was glad. At midday he repeated the visit in the same way; and so he did again in the evening[2]. If the king were not so well as usual, the servant would tell the prince, and then his sorrow appeared in his countenance, and his walk was affected and disturbed. When king Kî took his food again, Wan recovered his former appearance. When the food went up (to the king), he would examine it and see if it were cold and hot as it ought to be[3]. When it came down, he asked of what dishes the king had eaten. He gave orders to the cook that none of the dishes should go up again, and withdrew on receiving the cook's assurance accordingly[4].
[1. See the introduction, pages 22, 23.
2 If was the duty of a son to wait on his father twice a day,-at morning and night. King Win showed his filial duty by paying king Kî a third visit.
3. According to the season.
4. According to the ordinary dates in Chinese chronology, king Wan was born in B. C. 1258, and named Khang (###). King Ki died in 1185, when he was in his seventy-fourth year. ]
2. King Wû acted according to the example (of Wan), not presuming to go (in anything) beyond it. When king Wan was ill, Wû nursed him without taking off his cap or girdle. When king Wan took a meal, he also took a meal; and when king Wan took a second, he did the same. It was not till after twelve days that he intermitted his attentions.
King Wan said to Wû, 'What have you been dreaming? ' 'I dreamt,' was the reply, 'that God gave me nine ling? ' 'And what do you think was the meaning? ' King Wû said, 'There are nine states in the west;--may it not mean that you will yet bring them all under your happy sway? ' Wan said, 'That was not the meaning. Anciently they called a year ling. The age is also called ling. I am 100; and you are go. I give you three years. ' King Wan was 97 when he died, and king Wû was 93[1].
3. King Khang, being quite young, could not perform his part at the eastern steps[2]. The duke of Kâu acted as regent, trod those steps, and administered
[1. It is difficult to understand and interpret the latter half of this paragraph. The Khien-lung editors say that, according to the ordinary accounts, king Wû was born when wan was fifteen years old, and there was an elder son, Yî-khâo, who died prematurely; whereas king Wû died at 93, leaving his son Sung (king Khang) only seven years old. 'Wan,' they said, 'must have married very early, and Wû very late. ' They say also that they cannot understand the text that Wan gave to his son 'three years,' &c. , and suppose that some erroneous tradition has here been introduced.
2 The king received his nobles at the top of the eastern steps. The phrase = 'in the government of the kingdom. ']
the government. He illustrated the rules for the behaviour of a young heir in his treatment of Po-khin, that king Khang might thereby know the courses to be pursued by father and son, ruler and minister, old and young. When he committed an error, the duke punished Po-khin. This was the way in which he showed king Khang his duty as the son and heir.
4. So much on the way in which king Wan acted as son and heir.
5. In teaching the heir-sons (of the king and feudal princes), and young men (chosen from their aptitude) for' learning', the subjects were different at different seasons. In spring and summer they were taught the use of the shield and spear; in autumn and winter that of the feather and flute:--all in the eastern school. The inferior directors of music[2] taught the use of the shield aided by the great assistants. The flute masters taught the use of the spear, aided by the subdirectors, while the assistants regulated by the drum (the chanting of) the Nan[3].
In spring they recited (the pieces), and in summer
[1. These 'scholars' no doubt, were those of whose selection for the higher instruction we have an account in the fourth and other paragraphs of Section IV, Book III.
2. These are mentioned in the 'Royal Regulations, though the title does not occur in the Kâu Lî. They are supposed to be the same as its 'music masters' (Yo Sze, Book XXII).
3 This clause about the 'drum' is perplexing to a translator. It destroys the symmetry of the paragraph, What we are to understand by the 'Nan' is also much disputed. I suppose the term should embrace the two Nan, or two first Books of the Shih, Part I. Compare the Shih II, vi, 4. 4. ]
they played on the guitar,--being taught by the grand master in the Hall of the Blind[1]. In autumn they learned ceremonies,--being instructed by the masters of ceremonies. In winter they read the book of History,--being instructed by the guardians of it. Ceremonies were taught in the Hall of the Blind; the book in the upper school.
[1. The names of these different schools are also very perplexing; and I here give a note about them by Liû Khang of our eleventh century. 'Under the Kiu dynasty they had its own schools and those of the three former dynasties; four buildings, all erected in proximity to one another. Alost in the centre was the Pî Yung of Kâu itself. On the north of it was the school of Shun (the lord Yü); on the east that of Hsiâ; and on the west that of Shang. Those who were learning the use (in dancing) of the shield and spear, and of the plume and flute, went to the eastern school; those who were learning ceremonies went to that of Shang; and those who were learning history, to that of Shun. In the Pî Yung the son of Heaven nourished the old, sent forth his armies, matured his plans, received prisoners, and practised archery. When he came to the Pî Yung, they came from all the other three schools, and stood round the encircling water to look at him.
There were also schools on the plan of Shun--the hsiang (###)--in the large districts (the ###, containing 12500 families); others on the plan of Hsiâ--the hsü (###) in the Kâu, or smaller districts (the ###, containing 2500 families); and others still on the plan of Shang--the hsiâo (###)-in the Tang (###) or those still smaller (containing 500 families). These were all schools for young boys. The most promising scholars (in the family schools) were removed to the hsiang; the best in the hsiang, again to the hsü; and the best in the hsü, to the hsiâo. The best in these were removed finally to the great school (or college) in the suburbs (of the capital). ' Such is the account of Liû Khang. Other scholars differ from him in some points; but there is a general agreement as to the existence of a system of graduated training. ]
6. All the rules about sacrificial offerings[1] and at the nourishing of the old begging them to speak (their wise counsels)[2] and the conversation at general reunions, were taught by the lower directors of Music in the eastern school.
7. The Grand director of Music taught how to brandish the shield and axe. He also delivered the graduated rules relating to conversations and the charges about begging the old to speak. The Grand perfecter (of Instruction)[3] discussed all about (these matters) in the eastern school.
8. Whenever a pupil was sitting with the Grand completer (of Instruction), there was required to be between them the width of three mats. He might put questions to him; and when he had finished, sit back on the mat near to the wall. While the instructor had not finished all he had to say on any one point, he did not ask about another.
9. In all the schools, the officer (in charge), in spring set forth offerings to the master who first, taught (the subjects); and in autumn and winter he did the same[4].
10. In every case of the first establishment of a school the offerings must be set forth to the earlier
[1. Probably, not sacrifices in general, but offerings to sages, distinguished old men, &c.
2. This asking the old men to speak was a part of the festal nourishment of them.
3. I do not think this officer appears in the lists of the Kâu Lî. He seems to be named as giving the finishing touch to the training of the young princes.
4. No mention is made of summer; but, no doubt, there were then the same observances as in the other seasons,--a tribute to the merit of the past, and a stimulus to the students. ]
sages and the earlier teachers; and in the doing of this, pieces of silk must be used.
11. In all the cases of setting forth the offerings, it was required to have the accompaniments (of dancing and singing). When there were any events of engrossing interest in a state (at the time), these were omitted.
12. When there was the accompaniment of music on a great scale, they proceeded immediately to feast the aged.
13. At all examinations in the suburban schools, the rule was to select the best and mark out the most talented. The pupils might be advanced for their virtue, or commended for something they had accomplished, or distinguished for their eloquence[1]. Those who had studied minor arts were encouraged and told to expect a second examination[2]. If they (then) had one of the three things (above mentioned), they were advanced to a higher grade, according to their several orders, and were styled 'Men of the schools. ' They were (still, however,) kept out of the royal college[3], and could not receive the cup from the vase restricted to the superior students.
14. On the first establishment of schools (in any state), when the instruments of music were
[1. See paragraphs 2-4, pp. 231-233.
2. These minor arts, it is understood, were such as medicine and divination.
3. The name for this college here perhaps indicates that on reaching it, all from the other schools were 'on the same level. ' The youths would appear to have passed into it with a festive ceremony. The 'suburban schools' were those in the note on p. 346, with the addition of the 'Eastern Kiâo' (###), which it is not easy to distinguish from 'the eastern school,' already mentioned. ]
completed[1], offerings of silk were set forth; and afterwards those of vegetables[2]. But there was no dancing and (consequently) no giving out of the spears and other things used in it. They simply retired and received visitors in the eastern school. Only one cup was passed round. The ceremony might pass without (parade of) attendants or conversation.
15. (All these things) belonged to the education of the young princes.
16. In the education of the crown princes adopted by the founders of the three dynasties the subjects were the rules of propriety and music. Music served to give the interior cultivation; the rules to give the external. The two, operating reciprocally within, had their outward manifestation, and the result was a peaceful serenity,--reverence of inward feeling and mild elegance of manners.
17. The Grand tutor and the assistant tutor were appointed for their training, to make them acquainted with the duties of father and son, and of ruler and minister. The former made himself perfectly master of those duties in order to exhibit them; the latter guided the princes to observe the virtuous ways of the other and fully instructed him about them. The Grand tutor went before them, and the assistant came
[1. 'Were completed,' should be, according to Khang-khang, were consecrated. ' For the character in the text he would substitute that which we find in Mencius, I. i, 7, 4, applied to the consecration of a bell. Compare vol. iii, p. 323.
2. The ordinary offerings (see above, paragraph 9); but now a sequel to the offerings of silk. These two offerings, it is understood, were in the school on the west (the hsiang), and thence the parties officiating adjourned to that on the east (the hsü). ]
after them. In the palace was the guardian, outside it was the master; and thus by this training and instruction the virtue (of the princes) was completed. The master taught them by means of occurring things, and made them understand what was virtuous. The guardian watched over their persons, and was as a stay and wings to them, leading them in the right way. The history says, 'Under the dynasties of Yü, Hsiâ, Shang, and Kâu, there were the master, the guardian, the Î, and the Khang, and there were appointed the four aides and the three ducal ministers. That these offices should all be filled was not so necessary as that there should be the men for them;'--showing how the object was to employ the able[1].
18. When we speak of 'a superior man' we intend chiefly his virtue. The virtue perfect and his instructions honoured; his instructions honoured and the (various) officers correct; the officers correct and order maintained in the state:--these things give the ideal of a ruler[2].
[1. The Khien-lung editors seem to say that 'the Grand tutor' and 'the assistant tutor,' who had the charge of the young prince from his infancy, must have been ladies of the harem; so that, in fact, the government of a ruler's household was regulated after the model of the government of the state in his maturer years. There are no materials to illustrate the duties of the ministers who are called 'the Î and the Khang. '
2 Wû Khang thinks that the first three characters here should be translated--'The superior man (Kün-dze) says;' a sequel to 'The history says' of the preceding paragraph. He then proposes to suppress one of the virtues (###) that follow. But the structure of the whole will not admit this way of dealing with it. There is a play on the characters rendered 'a superior man' and 'a ruler,'--Kün-dze (###) and Kun (###); like our English 'a noble man' and 'a noble,' 'a princely man' and 'a prince. ']
19. Kung-nî said, 'Formerly, when the duke of Kâu was administering the government, he did so while he (continued to) go up by the eastern steps. He (also) set forth the rules for a crown prince in (his dealing with) Po-khin, and it was thus that he secured the excellence of king Khang. I have heard it said, "A minister will sacrifice himself to benefit his ruler, and how much more will he swerve from the ordinary course to secure his excellence! " This was what the duke of Kâu did with ease and unconcern.
20. 'Therefore he who knows how to show himself what a son should be can afterwards show himself what a father should be; he who knows how to show himself what a minister should be can afterwards show himself what a ruler should be; he who knows how to serve others can afterwards employ them. King Khang, being quite young, could not discharge the duties of the government. He had no means of learning how to show himself what the crown prince should be[1]. On this account the rules for a crown prince were exhibited in (the treatment of) Po-khin, and he was made to live with the young king that the latter might thus understand all that was right between father and son, ruler and minister, elders and youngers[2]. '
[1. His father being dead.
2. With reference to this paragraph, which, he thinks, appears here as from Confucius, Wû Khang says:-,When king Wû died, Khang was quite young. (His uncles of) Kwan and Zhâi sent their reports abroad, and the people of Yin planned their rebellion. Then the duke of Kâu left the capital, and dwelt in the east, and Po-khin went to his jurisdiction, and defeated the people of Hsü and the Zung. Three years afterwards the duke of Kâu returned, took the regency and made his expedition to the east,-it was impossible for Khang and Po-khin to be always together. Perhaps the duke made them keep so, while king Wû was alive; and the account in the text was an erroneous tradition. ' To this the Khien-lung editors reply:--'Immediately on the death of king Wû, the duke of Kâu must have adopted the method described in the text. Thâi Kung was Grand master; the duke of Shâo, Grand guardian; and the duke of Kâu himself Grand tutor. They, no doubt, made Po-khin, Kün Khan, Lü Ki, Wang-sun Mâu, and others associate with the young king. In the winter of his first year, the duke removed to the eastern capital, while the other two continued in their places, and Po-khin was daily with Khang, and there was no change in the rules for a son and heir. Next year happened the storm which changed the king's views about the duke, who returned to the court. The third year saw the removal of the people of Yen, and Po-khin proceeded to his jurisdiction in Lû. But by this time king Khang's virtue and ability were matured. Wû's objections to the ordinary view of the text are without foundation. ']
21. Take the case of the sovereign and his son and heir. Looked at from the standpoint of affection, the former is father; from that of honour, he is ruler. If the son can give the affection due to the father, and the honour due to the ruler, hereafter he 'will (be fit to) be the lord of all under the sky. On this account the training of crown princes ought to be most carefully attended to.
22. It is only in the case of the crown prince that by the doing of one thing three excellent things are realised; and it is with reference to his taking his place in the schools according to his age that this is spoken. Thus it is that when he takes his place in them in this way, the people observing it, one will say, 'He is to be our ruler, how is it that he gives place to us in the matter of years? ' and it will be replied, 'While his father is alive, it is the rule that he should do so. ' Thus all will understand the right course as between father and son. A second will make the same remark, and put the same question; and it will be replied, 'While the ruler is alive, it is the rule that he should do so;' and thus all will understand the righteousness that should obtain between ruler and minister. To a third putting the same question it will be said, 'He is giving to his elders what is due to their age;' and thus all will understand the observances that should rule between young and old. Therefore, while his father is alive, he is but a son; and, while his ruler is alive, he may be called merely a minister. Occupying aright the position of son and Minister is the way in which he shows the honour due to a ruler and the affection due to a father. He is thus taught the duties between father and son, between ruler and minister, between old and young; and when he has become master of all these, the state will be well governed. The saying,
'Music's Director the foundation lays;
The Master this doth to perfection raise.
Let him but once the great and good be taught,
And all the states are to correctness brought,'
finds its application in the case of the heir-son.
23. So much for the duke of Kâu's going up by the eastern steps.
SECTION II.
1. The Shû-dze[1], who had the direction of the (other) members of the royal and princely families,
[1. See Book XLIV, paragraph 1, and note. The Shû-dze or Kû-dze belonged to the department of the Sze-mâ. They were two Great officers of the third grade; and under them thirty assistants,--officers and employés. The superintendents of the Lists in {the} next paragraph belonged to the same department;-also two of the same rank as the Shû-dze, and under them sixty-eight others. The functions of both are described in the Kâu Lî, Book XXXI. ]
inculcated on them filial piety and fraternal duty, harmony and friendship, and kindly consideration; illustrating the righteousness that should prevail between father and son, and the order to be observed between elders and juniors.
2. When they appeared at court, if it were at a reception in the innermost (courtyard of the palace), they took their places, facing the east, those of the most honourable rank among them, as ministers, being to the north (of the others); but they were arranged according to their age. If it were a reception in the outer (and second courtyard), they were arranged according to their offices;--(as in the former case), by the superintendents of the official lists.
3. When they were in the ancestral temple, they took their places as at the reception in the outer (and second courtyard); and the superintendent of the temple[1] assigned his business to each according to rank and office. In their ascending (to the hall), partaking of what had been left (by the personator of the dead), presenting (the cup to him), and receiving it (from him)[2], the eldest son by the wife took the precedence. The proceedings were regulated by the Shû-dze. Although one might have received three of the gifts of distinction, he did not take precedence of an uncle or elder cousin.
4. At the funeral rites for rulers, they were arranged according to the character of their mourning-dress
[1. See the Kâu Lî, Book XXVII.
2. These ceremonies do not appear to be mentioned here in the order of their occurrence. ]
in the fineness or coarseness of the material. In case of such rites among themselves, the same order was observed, the principal mourner, however, always taking precedence of all others.
5. If the ruler were feasting with his kindred, then all of a different kindred were received as guests. The cook acted as master of the ceremonies[1]. The ruler took place among his uncles and cousins according to age. Each generation of kindred took a lower place as it was a degree removed from the parent-stem.
6. When with the army, the kindred guarded the spirit-tablets that had been brought from their shrines. If any public duties called the ruler beyond the limits of the state, those officers of the kindred employed the members of it, who had not other duties, to guard the ancestral temple and the apartments of the palace, the eldest sons by the proper wives guarding the temple of the Grand ancestor; the various uncles, the most honoured temple-shrines and apartments; the other sons and grandsons, the inferior shrines and apartments.
7. All descended from any of the five rulers to whom the temple-shrines were dedicated, even those who were now classed among the common people, were required to announce the events of capping and marriage, so long as the temple-shrine of the (Grand ancestor) had not been removed. Their deaths had to be announced; and also their sacrifices during the
[1. We have here an instance of the important part which the cook played in the establishments of the kings and princes of those days; see vol. iii, pp. 356, 422. The ruler was too dignified to drink with the guests. ]
period of mourning. In the relations of the kindred among themselves, the proper officers punished any neglect of the regulations for condoling and not condoling, leaving off and not leaving off the cap (in mourning). There were the correct rules for the mourning gifts of articles, money, robes, and jade to put into the mouth (of the deceased).
8. When one of the ruler's kindred was found guilty of a capital offence, he was hanged by some one of the foresters' department. If the punishment for his offence were corporal infliction or dismemberment, it was also handed over to the same department. No one of the ruler's kindred was punished with castration.
When the trial was concluded, the proper officer reported the sentence to the ruler. If the penalty were death, he would say, 'The offence of So and So is a capital crime. ' If the penalty were less, he would say, 'The offence of So and So has received a lighter sentence. ' The ruler would say', 'Let the sentence be remitted for another;' and the officer would say, 'That is the sentence. ' This was repeated till the third time, when the officer would make no answer, but hurry off and put the execution into the hands of the appointed forester. Still the ruler would send some one after him, and say, 'Yes, but grant forgiveness,' to which there would be the reply, 'It is too late. ' When the execution was reported to the ruler, he put on white clothes, and did not have a full meal or music, thus changing his usual habits. Though the kinsman might be within the degree for which there should be mourning rites, the ruler did not wear mourning, but wailed for him himself (in some family of a different surname).
9. That the rulers kindred appeared at the reception in the innermost (court) showed how (the ruler) would honour the relatives of his own surname. That they took places according to their age, even those among them of high rank, showed the relation to be maintained between father and son. That they took places at the reception in the outer court according to their offices, showed how (the ruler) would show that they formed one body with (the officers of) other surnames[1].
10. Their taking their places in the ancestral temple according to rank served to exalt the sense of virtue. That the superintendent of the temple assigned to them their several services according to their offices was a tribute of honour to worth. That the eldest son by the proper wife was employed to ascend, take precedence in partaking of what had been left, and in receiving the cup, was to do honour to their ancestor.
11. That the distinctions at the funeral rites were arranged according to the fineness or coarseness of their mourning robes was not to take from any one the degree of his relationship[3].
12.
Confucius said, 'He should complete the burial; and, when the coffin has been let down, he should change his dress, and go to (the ruler's). '
17. Zang-dze asked, 'If the eldest son by the proper wife be (only) an officer, and a son by a secondary wife be a Great officer, how will the latter proceed in his sacrificing? '
Confucius said, 'He will sacrifice, with the victims belonging to his higher rank, in the house of the eldest son. , The officer of prayer will say, "So and So, the filial son, in behalf of So and So, the attendant son, presents his regular offering[1]. "'
18. 'If the eldest son, now the head of the family, be residing, in consequence of some charge of guilt, in another state, and a son by a secondary wife be a Great officer, when (the latter) is offering a sacrifice (for the other), the officer of prayer will say, "So
[1. Here two things were in collision. The oldest son by the proper wife was the representative of the father, and only he could preside at the service in the ancestral temple of the family. But here an inferior son has been advanced to a higher rank than his older brother. As a Great officer he is entitled to have three shrine temples; but it would be contrary to the solidarity of the family for him to erect an ancestral temple for himself. The difficulty is met in the way described, the sacrifice being ascribed to the elder brother, as head of the family. ]
and So, the filial son, employs the attendant son, So and So, to perform for him the regular service. " (In this case, however), the principal in this vicarious service will not conduct the sacrifice so as to see that the spirit of the deceased is satisfied to the full; nor send the cup round among all who are present, nor receive the blessing (at the close); nor lay on the ground the portions of the sacrifice as thank-offerings; nor have with him (the wife of the elder brother) who should appear before the spirit-tablet of her mother-in-law, the wife of the deceased. He will put down the cup before the (principal) guests, but they will put it down (in another place), and not send it round. He will not send to them portions of the flesh. In his address to the guests (at the beginning of the service), he will say, "My honoured brother, the honoured son (of our father), being in another state, has employed me, So and So, to make announcement to you[1]. "'
19. Zang-dze asked, 'If the eldest son have gone and is in another state, while a son by a secondary
[1. This paragraph continues the case in the preceding, with the additional circumstances that the head of the family is a fugitive from it, and that the sacrifice referred to in it is performed by the inferior brother remaining in the state, in lieu of him. It is difficult to translate without amplification so as to be intelligible, because of what may be called the technical terms in it. The five points in which the service was deficient, different from what it would have been, if performed by the proper brother, are given in the reverse order of their regular occurrence; whether designedly or not, we cannot tell. For that portion of the paragraph p. Zottoli gives:--'Sed vicarius dominus vacabit satisfactionis sacrificio; vacabit universali propinatione; vacabit benedictione; vacabit consternationis sacrificio; vacabit copulatione;' appending a note to explain the terms. ]
wife, and without rank, remains at home, may the latter offer the sacrifice? '
Confucius said, 'Yes, certainly. ' 'And how will he sacrifice? ' 'He will rear an altar in front of the (family-)grave, and there he will sacrifice at the different seasons. If the oldest son die, he will announce the event at the grave, and afterwards sacrifice in the house, calling himself, however, only by his name, and abstaining from the epithet "filial. " This abstinence will cease after his death. ' The disciples of Dze-yû, in the case of sons by inferior wives sacrificing, held that this practice was in accordance with what was right. Those of them who sacrifice now-a-days do not ground their practice on this principle of right;--they have no truthful ground for their sacrifices[1].
20. Zang-dze asked, 'Is it necessary that there should be a representative of the dead in sacrifice? or may he be dispensed with as when the satisfying offerings are made to the dead? '
Confucius said, 'In sacrificing to a full-grown man for whom there have been the funeral rites, there must be such a representative, who should be a grandson; and if the grandson be too young, some one, must be employed to carry him in his arms. If there be no grandson, some one of the same surname should be selected for the occasion. In sacrificing to one who has died prematurely, there are (only) the satisfying offerings, for he was not
[1. These last two sentences evidently should not be ascribed to Confucius. It was only after his death that Dze-yû would have a school of his own. They must have been written moreover after the death of Dze-yû. ]
full-grown. To sacrifice to a full-grown man, for whom there have been the funeral rites without a representative, would be to treat him as if he had died prematurely. '
21. Confucius said, 'There is the offering of satisfaction made in the dark chamber, and that made in the brighter place. '
Zang-dze answered with a question, 'But to one who has died prematurely there is not made a complete sacrifice; what do you mean by speaking of two satisfying offerings, the dark and the bright? '
Confucius said, 'When the oldest son, who would take the father's place, dies prematurely, no brother by an inferior wife can be his successor. At the auspicious sacrifice to him', there is a single bullock; but the service being to one who died prematurely, there is no presentation (of the lungs), no stand with the heart and tongue, no dark-coloured spirits[2], no announcement of the nourishment being completed. This is what is called the dark satisfying offering. In regard to all others who have died prematurely and have left no offspring, the sacrifice is offered to them in the house of the oldest son, where the apartment is most light, with the vases in the chamber on the east. This is what is called the bright satisfying offering. '
22. Zang-dze asked, 'At a burial, when the bier has been drawn to the path (leading to the place), if there happen an eclipse of the sun, is any change made or not? '
[1. The first auspicious sacrifice took place when the ceremony of wailing was over.
2. A name for water. ]
Confucius said, 'Formerly, along with Lâo Tan[1], I was assisting at a burial in the village of Hsiang, and when we had got to the path, the sun was eclipsed. Lâo Tan said to me, "Khiû, let the bier be stopped on the left of the road[2]; and then let us wail and wait till the eclipse pass away. When it is light again, we will proceed. " He said that this was the rule. When we had returned and completed the burial, I said to him, "In the progress of a bier there should be no returning. When there is an eclipse of the sun, we do not know whether it will pass away quickly or not, would it not have been better to go on? " Lâo Tan said, "When the prince of a state is going to the court of the son of Heaven, he travels while he can see the sun. At sun-down he halts, and presents his offerings (to the spirit of the way). When a Great officer is on a mission, he travels while he can see the sun, and at sun-down he halts. Now a bier does not set forth in the early morning, nor does it rest anywhere at night; but those who travel by star-light are only criminals and those who are hastening to the funeral rites of a parent. When there is an eclipse of the sun, how do we know that we shall not see the stars? And moreover, a superior man, in his performance of rites, will not expose his relatives to the risk of distress or evil. " This is what I heard from Lâo Tan. '
23. Zang-dze asked, 'In the case of one dying where he is stopping, when discharging a mission for
[1. This was Lâo-dze, 'the old master. ' It seems better to keep Lâo as if it had been the surname. See paragraph 24, p. 325.
2. The east of the road. Graves were north of the towns. ]
his ruler, the rules say[1] that, (if he die) in a government hotel his spirit shall be recalled; but not, (if he die) in a private one[2]. But to whatever state a commissioner may be sent, the lodging which may be assigned to him by the proper officer becomes a public hotel;--what is the meaning of his spirit not being recalled, (if he die) in a private one? '
Confucius said, 'You have asked well. The houses of a high minister, a Great officer, or an ordinary officer, may be called private hotels. The government hotel, and any other which the government may appoint, may be called a public hotel. In this you have the meaning of that saying that the spirit is recalled at a public hotel. '
24. Zang-dze asked, 'Children dying prematurely, between eight and eleven, should be buried in the garden in a brick grave, and carried thither on a contrivance serving the purpose of a carriage, the place being near; but now if the grave is chosen at a distance, what do you say about their being buried there? '
Confucius said, 'I have heard this account from Lâo Tan:--"Formerly," he said, "the recorder Yî had a son who died thus prematurely, and the grave was distant. The duke of Shâo said to him, 'Why not shroud and coffin him in your palace? ' The recorder said, 'Dare I do so? ' The
[1. Where these rules are to be found I do not know.
2. I use 'hotel' here in the French meaning of the term. We must suppose that 'the private hotel' about which Zang-dze asked was one to which the commissioner had gone without the instructions of the state; and, as the Khien-lung editors say, 'the rites were therefore so far diminished. ']
duke of Shâo spoke about it to the duke of Kâu, who said, 'Why may it not be done? ' and the recorder did it. The practice of coffins for boys who have died so prematurely, and shrouding them, began with the recorder Yî. "
25. Zang-dze asked, 'A minister or a Great officer is about to act the part of a personator of the dead for his ruler; If, when he has received (orders) to pass the night in solemn vigil, there occur in his own family an occasion for him to wear the robe of hemmed sackcloth, what should he do? '
Confucius said, 'The rule is for him to leave (his house) and lodge in a state hotel, and wait till (the ruler's) business is accomplished. '
26. Confucius said, 'When one who has represented the dead comes forth in the (officer's) leathern cap, or the (Great officer's) tasseled cap (which he has worn), ministers, Great officers, and other officers, all will descend from their carriages (when his passes). He will bow forward to them, and he will also have a forerunner (to notify his approach). '
27. Dze-hsiâ asked, 'There is such a thing as no longer declining military service, after the wailing in the three years I mourning has come to an end. Is this the rule? or was it at first required by the officers (of the state)? '
Confucius said, 'Under the sovereigns of Hsiâ, as soon as the coffining in the three year's mourning was completed, they resigned all their public duties. Under Yin they did so as soon as the interment was over. Is not this the meaning of what we find in the record, that "the ruler does not take from men their affection to their parents, nor do men take from their parents their filial duty? "'
28. Dze-hsiâ asked, 'Is then not declining military service (during mourning) to be condemned? '
'Confucius said, 'I heard from Lâo Tan that duke Po-khin engaged once in such service, when there was occasion for it; but I do, not know if I should allow it in those who seek (by it) their own advantage during the period of the three years' mourning[1]. '
[1. Po-khin was the son of the duke of Kâu, and the first marquis of Lû. The time of his entering on the rule of that state was a very critical one in the kingdom; and though it was then, it would appear, the period of his mourning for his mother's death, he discharged his public duty in the time of his own grief. ]
Sacred-Texts Sacred-Texts: Confucianism Li Ki Index Previous Next
BOOK VI. WAN WANG SHIH SZE
OR
KING WAN AS SON AND HEIR[1].
SECTION 1.
1. Thus did king Wan act when he was eldest son and heir:--Thrice a day he made a visit in due form to king Kî. When the cock first crowed he dressed himself, and going to the outside of the bedroom, asked one of the servants of the interior who was in attendance how the king was and if he were well. When told that he was well, the prince was glad. At midday he repeated the visit in the same way; and so he did again in the evening[2]. If the king were not so well as usual, the servant would tell the prince, and then his sorrow appeared in his countenance, and his walk was affected and disturbed. When king Kî took his food again, Wan recovered his former appearance. When the food went up (to the king), he would examine it and see if it were cold and hot as it ought to be[3]. When it came down, he asked of what dishes the king had eaten. He gave orders to the cook that none of the dishes should go up again, and withdrew on receiving the cook's assurance accordingly[4].
[1. See the introduction, pages 22, 23.
2 If was the duty of a son to wait on his father twice a day,-at morning and night. King Win showed his filial duty by paying king Kî a third visit.
3. According to the season.
4. According to the ordinary dates in Chinese chronology, king Wan was born in B. C. 1258, and named Khang (###). King Ki died in 1185, when he was in his seventy-fourth year. ]
2. King Wû acted according to the example (of Wan), not presuming to go (in anything) beyond it. When king Wan was ill, Wû nursed him without taking off his cap or girdle. When king Wan took a meal, he also took a meal; and when king Wan took a second, he did the same. It was not till after twelve days that he intermitted his attentions.
King Wan said to Wû, 'What have you been dreaming? ' 'I dreamt,' was the reply, 'that God gave me nine ling? ' 'And what do you think was the meaning? ' King Wû said, 'There are nine states in the west;--may it not mean that you will yet bring them all under your happy sway? ' Wan said, 'That was not the meaning. Anciently they called a year ling. The age is also called ling. I am 100; and you are go. I give you three years. ' King Wan was 97 when he died, and king Wû was 93[1].
3. King Khang, being quite young, could not perform his part at the eastern steps[2]. The duke of Kâu acted as regent, trod those steps, and administered
[1. It is difficult to understand and interpret the latter half of this paragraph. The Khien-lung editors say that, according to the ordinary accounts, king Wû was born when wan was fifteen years old, and there was an elder son, Yî-khâo, who died prematurely; whereas king Wû died at 93, leaving his son Sung (king Khang) only seven years old. 'Wan,' they said, 'must have married very early, and Wû very late. ' They say also that they cannot understand the text that Wan gave to his son 'three years,' &c. , and suppose that some erroneous tradition has here been introduced.
2 The king received his nobles at the top of the eastern steps. The phrase = 'in the government of the kingdom. ']
the government. He illustrated the rules for the behaviour of a young heir in his treatment of Po-khin, that king Khang might thereby know the courses to be pursued by father and son, ruler and minister, old and young. When he committed an error, the duke punished Po-khin. This was the way in which he showed king Khang his duty as the son and heir.
4. So much on the way in which king Wan acted as son and heir.
5. In teaching the heir-sons (of the king and feudal princes), and young men (chosen from their aptitude) for' learning', the subjects were different at different seasons. In spring and summer they were taught the use of the shield and spear; in autumn and winter that of the feather and flute:--all in the eastern school. The inferior directors of music[2] taught the use of the shield aided by the great assistants. The flute masters taught the use of the spear, aided by the subdirectors, while the assistants regulated by the drum (the chanting of) the Nan[3].
In spring they recited (the pieces), and in summer
[1. These 'scholars' no doubt, were those of whose selection for the higher instruction we have an account in the fourth and other paragraphs of Section IV, Book III.
2. These are mentioned in the 'Royal Regulations, though the title does not occur in the Kâu Lî. They are supposed to be the same as its 'music masters' (Yo Sze, Book XXII).
3 This clause about the 'drum' is perplexing to a translator. It destroys the symmetry of the paragraph, What we are to understand by the 'Nan' is also much disputed. I suppose the term should embrace the two Nan, or two first Books of the Shih, Part I. Compare the Shih II, vi, 4. 4. ]
they played on the guitar,--being taught by the grand master in the Hall of the Blind[1]. In autumn they learned ceremonies,--being instructed by the masters of ceremonies. In winter they read the book of History,--being instructed by the guardians of it. Ceremonies were taught in the Hall of the Blind; the book in the upper school.
[1. The names of these different schools are also very perplexing; and I here give a note about them by Liû Khang of our eleventh century. 'Under the Kiu dynasty they had its own schools and those of the three former dynasties; four buildings, all erected in proximity to one another. Alost in the centre was the Pî Yung of Kâu itself. On the north of it was the school of Shun (the lord Yü); on the east that of Hsiâ; and on the west that of Shang. Those who were learning the use (in dancing) of the shield and spear, and of the plume and flute, went to the eastern school; those who were learning ceremonies went to that of Shang; and those who were learning history, to that of Shun. In the Pî Yung the son of Heaven nourished the old, sent forth his armies, matured his plans, received prisoners, and practised archery. When he came to the Pî Yung, they came from all the other three schools, and stood round the encircling water to look at him.
There were also schools on the plan of Shun--the hsiang (###)--in the large districts (the ###, containing 12500 families); others on the plan of Hsiâ--the hsü (###) in the Kâu, or smaller districts (the ###, containing 2500 families); and others still on the plan of Shang--the hsiâo (###)-in the Tang (###) or those still smaller (containing 500 families). These were all schools for young boys. The most promising scholars (in the family schools) were removed to the hsiang; the best in the hsiang, again to the hsü; and the best in the hsü, to the hsiâo. The best in these were removed finally to the great school (or college) in the suburbs (of the capital). ' Such is the account of Liû Khang. Other scholars differ from him in some points; but there is a general agreement as to the existence of a system of graduated training. ]
6. All the rules about sacrificial offerings[1] and at the nourishing of the old begging them to speak (their wise counsels)[2] and the conversation at general reunions, were taught by the lower directors of Music in the eastern school.
7. The Grand director of Music taught how to brandish the shield and axe. He also delivered the graduated rules relating to conversations and the charges about begging the old to speak. The Grand perfecter (of Instruction)[3] discussed all about (these matters) in the eastern school.
8. Whenever a pupil was sitting with the Grand completer (of Instruction), there was required to be between them the width of three mats. He might put questions to him; and when he had finished, sit back on the mat near to the wall. While the instructor had not finished all he had to say on any one point, he did not ask about another.
9. In all the schools, the officer (in charge), in spring set forth offerings to the master who first, taught (the subjects); and in autumn and winter he did the same[4].
10. In every case of the first establishment of a school the offerings must be set forth to the earlier
[1. Probably, not sacrifices in general, but offerings to sages, distinguished old men, &c.
2. This asking the old men to speak was a part of the festal nourishment of them.
3. I do not think this officer appears in the lists of the Kâu Lî. He seems to be named as giving the finishing touch to the training of the young princes.
4. No mention is made of summer; but, no doubt, there were then the same observances as in the other seasons,--a tribute to the merit of the past, and a stimulus to the students. ]
sages and the earlier teachers; and in the doing of this, pieces of silk must be used.
11. In all the cases of setting forth the offerings, it was required to have the accompaniments (of dancing and singing). When there were any events of engrossing interest in a state (at the time), these were omitted.
12. When there was the accompaniment of music on a great scale, they proceeded immediately to feast the aged.
13. At all examinations in the suburban schools, the rule was to select the best and mark out the most talented. The pupils might be advanced for their virtue, or commended for something they had accomplished, or distinguished for their eloquence[1]. Those who had studied minor arts were encouraged and told to expect a second examination[2]. If they (then) had one of the three things (above mentioned), they were advanced to a higher grade, according to their several orders, and were styled 'Men of the schools. ' They were (still, however,) kept out of the royal college[3], and could not receive the cup from the vase restricted to the superior students.
14. On the first establishment of schools (in any state), when the instruments of music were
[1. See paragraphs 2-4, pp. 231-233.
2. These minor arts, it is understood, were such as medicine and divination.
3. The name for this college here perhaps indicates that on reaching it, all from the other schools were 'on the same level. ' The youths would appear to have passed into it with a festive ceremony. The 'suburban schools' were those in the note on p. 346, with the addition of the 'Eastern Kiâo' (###), which it is not easy to distinguish from 'the eastern school,' already mentioned. ]
completed[1], offerings of silk were set forth; and afterwards those of vegetables[2]. But there was no dancing and (consequently) no giving out of the spears and other things used in it. They simply retired and received visitors in the eastern school. Only one cup was passed round. The ceremony might pass without (parade of) attendants or conversation.
15. (All these things) belonged to the education of the young princes.
16. In the education of the crown princes adopted by the founders of the three dynasties the subjects were the rules of propriety and music. Music served to give the interior cultivation; the rules to give the external. The two, operating reciprocally within, had their outward manifestation, and the result was a peaceful serenity,--reverence of inward feeling and mild elegance of manners.
17. The Grand tutor and the assistant tutor were appointed for their training, to make them acquainted with the duties of father and son, and of ruler and minister. The former made himself perfectly master of those duties in order to exhibit them; the latter guided the princes to observe the virtuous ways of the other and fully instructed him about them. The Grand tutor went before them, and the assistant came
[1. 'Were completed,' should be, according to Khang-khang, were consecrated. ' For the character in the text he would substitute that which we find in Mencius, I. i, 7, 4, applied to the consecration of a bell. Compare vol. iii, p. 323.
2. The ordinary offerings (see above, paragraph 9); but now a sequel to the offerings of silk. These two offerings, it is understood, were in the school on the west (the hsiang), and thence the parties officiating adjourned to that on the east (the hsü). ]
after them. In the palace was the guardian, outside it was the master; and thus by this training and instruction the virtue (of the princes) was completed. The master taught them by means of occurring things, and made them understand what was virtuous. The guardian watched over their persons, and was as a stay and wings to them, leading them in the right way. The history says, 'Under the dynasties of Yü, Hsiâ, Shang, and Kâu, there were the master, the guardian, the Î, and the Khang, and there were appointed the four aides and the three ducal ministers. That these offices should all be filled was not so necessary as that there should be the men for them;'--showing how the object was to employ the able[1].
18. When we speak of 'a superior man' we intend chiefly his virtue. The virtue perfect and his instructions honoured; his instructions honoured and the (various) officers correct; the officers correct and order maintained in the state:--these things give the ideal of a ruler[2].
[1. The Khien-lung editors seem to say that 'the Grand tutor' and 'the assistant tutor,' who had the charge of the young prince from his infancy, must have been ladies of the harem; so that, in fact, the government of a ruler's household was regulated after the model of the government of the state in his maturer years. There are no materials to illustrate the duties of the ministers who are called 'the Î and the Khang. '
2 Wû Khang thinks that the first three characters here should be translated--'The superior man (Kün-dze) says;' a sequel to 'The history says' of the preceding paragraph. He then proposes to suppress one of the virtues (###) that follow. But the structure of the whole will not admit this way of dealing with it. There is a play on the characters rendered 'a superior man' and 'a ruler,'--Kün-dze (###) and Kun (###); like our English 'a noble man' and 'a noble,' 'a princely man' and 'a prince. ']
19. Kung-nî said, 'Formerly, when the duke of Kâu was administering the government, he did so while he (continued to) go up by the eastern steps. He (also) set forth the rules for a crown prince in (his dealing with) Po-khin, and it was thus that he secured the excellence of king Khang. I have heard it said, "A minister will sacrifice himself to benefit his ruler, and how much more will he swerve from the ordinary course to secure his excellence! " This was what the duke of Kâu did with ease and unconcern.
20. 'Therefore he who knows how to show himself what a son should be can afterwards show himself what a father should be; he who knows how to show himself what a minister should be can afterwards show himself what a ruler should be; he who knows how to serve others can afterwards employ them. King Khang, being quite young, could not discharge the duties of the government. He had no means of learning how to show himself what the crown prince should be[1]. On this account the rules for a crown prince were exhibited in (the treatment of) Po-khin, and he was made to live with the young king that the latter might thus understand all that was right between father and son, ruler and minister, elders and youngers[2]. '
[1. His father being dead.
2. With reference to this paragraph, which, he thinks, appears here as from Confucius, Wû Khang says:-,When king Wû died, Khang was quite young. (His uncles of) Kwan and Zhâi sent their reports abroad, and the people of Yin planned their rebellion. Then the duke of Kâu left the capital, and dwelt in the east, and Po-khin went to his jurisdiction, and defeated the people of Hsü and the Zung. Three years afterwards the duke of Kâu returned, took the regency and made his expedition to the east,-it was impossible for Khang and Po-khin to be always together. Perhaps the duke made them keep so, while king Wû was alive; and the account in the text was an erroneous tradition. ' To this the Khien-lung editors reply:--'Immediately on the death of king Wû, the duke of Kâu must have adopted the method described in the text. Thâi Kung was Grand master; the duke of Shâo, Grand guardian; and the duke of Kâu himself Grand tutor. They, no doubt, made Po-khin, Kün Khan, Lü Ki, Wang-sun Mâu, and others associate with the young king. In the winter of his first year, the duke removed to the eastern capital, while the other two continued in their places, and Po-khin was daily with Khang, and there was no change in the rules for a son and heir. Next year happened the storm which changed the king's views about the duke, who returned to the court. The third year saw the removal of the people of Yen, and Po-khin proceeded to his jurisdiction in Lû. But by this time king Khang's virtue and ability were matured. Wû's objections to the ordinary view of the text are without foundation. ']
21. Take the case of the sovereign and his son and heir. Looked at from the standpoint of affection, the former is father; from that of honour, he is ruler. If the son can give the affection due to the father, and the honour due to the ruler, hereafter he 'will (be fit to) be the lord of all under the sky. On this account the training of crown princes ought to be most carefully attended to.
22. It is only in the case of the crown prince that by the doing of one thing three excellent things are realised; and it is with reference to his taking his place in the schools according to his age that this is spoken. Thus it is that when he takes his place in them in this way, the people observing it, one will say, 'He is to be our ruler, how is it that he gives place to us in the matter of years? ' and it will be replied, 'While his father is alive, it is the rule that he should do so. ' Thus all will understand the right course as between father and son. A second will make the same remark, and put the same question; and it will be replied, 'While the ruler is alive, it is the rule that he should do so;' and thus all will understand the righteousness that should obtain between ruler and minister. To a third putting the same question it will be said, 'He is giving to his elders what is due to their age;' and thus all will understand the observances that should rule between young and old. Therefore, while his father is alive, he is but a son; and, while his ruler is alive, he may be called merely a minister. Occupying aright the position of son and Minister is the way in which he shows the honour due to a ruler and the affection due to a father. He is thus taught the duties between father and son, between ruler and minister, between old and young; and when he has become master of all these, the state will be well governed. The saying,
'Music's Director the foundation lays;
The Master this doth to perfection raise.
Let him but once the great and good be taught,
And all the states are to correctness brought,'
finds its application in the case of the heir-son.
23. So much for the duke of Kâu's going up by the eastern steps.
SECTION II.
1. The Shû-dze[1], who had the direction of the (other) members of the royal and princely families,
[1. See Book XLIV, paragraph 1, and note. The Shû-dze or Kû-dze belonged to the department of the Sze-mâ. They were two Great officers of the third grade; and under them thirty assistants,--officers and employés. The superintendents of the Lists in {the} next paragraph belonged to the same department;-also two of the same rank as the Shû-dze, and under them sixty-eight others. The functions of both are described in the Kâu Lî, Book XXXI. ]
inculcated on them filial piety and fraternal duty, harmony and friendship, and kindly consideration; illustrating the righteousness that should prevail between father and son, and the order to be observed between elders and juniors.
2. When they appeared at court, if it were at a reception in the innermost (courtyard of the palace), they took their places, facing the east, those of the most honourable rank among them, as ministers, being to the north (of the others); but they were arranged according to their age. If it were a reception in the outer (and second courtyard), they were arranged according to their offices;--(as in the former case), by the superintendents of the official lists.
3. When they were in the ancestral temple, they took their places as at the reception in the outer (and second courtyard); and the superintendent of the temple[1] assigned his business to each according to rank and office. In their ascending (to the hall), partaking of what had been left (by the personator of the dead), presenting (the cup to him), and receiving it (from him)[2], the eldest son by the wife took the precedence. The proceedings were regulated by the Shû-dze. Although one might have received three of the gifts of distinction, he did not take precedence of an uncle or elder cousin.
4. At the funeral rites for rulers, they were arranged according to the character of their mourning-dress
[1. See the Kâu Lî, Book XXVII.
2. These ceremonies do not appear to be mentioned here in the order of their occurrence. ]
in the fineness or coarseness of the material. In case of such rites among themselves, the same order was observed, the principal mourner, however, always taking precedence of all others.
5. If the ruler were feasting with his kindred, then all of a different kindred were received as guests. The cook acted as master of the ceremonies[1]. The ruler took place among his uncles and cousins according to age. Each generation of kindred took a lower place as it was a degree removed from the parent-stem.
6. When with the army, the kindred guarded the spirit-tablets that had been brought from their shrines. If any public duties called the ruler beyond the limits of the state, those officers of the kindred employed the members of it, who had not other duties, to guard the ancestral temple and the apartments of the palace, the eldest sons by the proper wives guarding the temple of the Grand ancestor; the various uncles, the most honoured temple-shrines and apartments; the other sons and grandsons, the inferior shrines and apartments.
7. All descended from any of the five rulers to whom the temple-shrines were dedicated, even those who were now classed among the common people, were required to announce the events of capping and marriage, so long as the temple-shrine of the (Grand ancestor) had not been removed. Their deaths had to be announced; and also their sacrifices during the
[1. We have here an instance of the important part which the cook played in the establishments of the kings and princes of those days; see vol. iii, pp. 356, 422. The ruler was too dignified to drink with the guests. ]
period of mourning. In the relations of the kindred among themselves, the proper officers punished any neglect of the regulations for condoling and not condoling, leaving off and not leaving off the cap (in mourning). There were the correct rules for the mourning gifts of articles, money, robes, and jade to put into the mouth (of the deceased).
8. When one of the ruler's kindred was found guilty of a capital offence, he was hanged by some one of the foresters' department. If the punishment for his offence were corporal infliction or dismemberment, it was also handed over to the same department. No one of the ruler's kindred was punished with castration.
When the trial was concluded, the proper officer reported the sentence to the ruler. If the penalty were death, he would say, 'The offence of So and So is a capital crime. ' If the penalty were less, he would say, 'The offence of So and So has received a lighter sentence. ' The ruler would say', 'Let the sentence be remitted for another;' and the officer would say, 'That is the sentence. ' This was repeated till the third time, when the officer would make no answer, but hurry off and put the execution into the hands of the appointed forester. Still the ruler would send some one after him, and say, 'Yes, but grant forgiveness,' to which there would be the reply, 'It is too late. ' When the execution was reported to the ruler, he put on white clothes, and did not have a full meal or music, thus changing his usual habits. Though the kinsman might be within the degree for which there should be mourning rites, the ruler did not wear mourning, but wailed for him himself (in some family of a different surname).
9. That the rulers kindred appeared at the reception in the innermost (court) showed how (the ruler) would honour the relatives of his own surname. That they took places according to their age, even those among them of high rank, showed the relation to be maintained between father and son. That they took places at the reception in the outer court according to their offices, showed how (the ruler) would show that they formed one body with (the officers of) other surnames[1].
10. Their taking their places in the ancestral temple according to rank served to exalt the sense of virtue. That the superintendent of the temple assigned to them their several services according to their offices was a tribute of honour to worth. That the eldest son by the proper wife was employed to ascend, take precedence in partaking of what had been left, and in receiving the cup, was to do honour to their ancestor.
11. That the distinctions at the funeral rites were arranged according to the fineness or coarseness of their mourning robes was not to take from any one the degree of his relationship[3].
12.
