Divination
by the shell or the stalks should not go beyond three times.
Confucius - Book of Rites
The personator (at the same time) must bow forward to the cross-bar.
In mounting the carriage, he must use a stool.
5. 31. One who is fasting (in preparation for a sacrifice) should neither listen to music nor condole with mourners[3].
6. 32. According to the rules for the period of mourning (for a father), (a son) should not emaciate himself till the bones appear, nor let his seeing and hearing be affected (by his privations). He should not go up to, nor descend from, the hail by the steps on the east (which his father used), nor go in or out by the path right opposite to the (centre of the) gate. 33. According to the same rules, if he have a scab on his head, he should wash it; if he have a sore on his body, he should bathe it. If he be ill, he should drink spirits, and eat flesh, returning to his former
[1. The tablets of a father and son should not be in the same line of shrines in the ancestral temple; and the fact in the paragraph--hardly credible--seems to be mentioned as giving a reason for this.
2. The personator had for the time the dignity of the deceased whom he represented.
3. The fasting and vigil extended to seven days, and were intended to prepare for the personating duty. What would distract the mind from this must be eschewed. ]
(abstinence) when he is better. If he make himself unable to perform his mourning duties, that is like being unkind and unfilial. 34. If he be fifty, he should not allow himself to be reduced (by his abstinence) very much; and, if he be sixty, not at all. At seventy, he will only wear the unhemmed dress of sackcloth, and will drink and eat flesh, and occupy (the usual apartment) inside (his house).
7. 35. Intercourse with the living (will be continued) in the future; intercourse with the dead (friend) was a thing of the past[1]. 36. He who knows the living should send (a message of) condolence; and he who knew the dead (a message also of his) grief. He who knows the living, and did not know the dead, will send his condolence without (that expression of) his grief; he who knew the dead, and does not know the living, will send the (expression of) grief, but not go on to condole.
8. 37. He who is condoling with one who has mourning rites in band, and is not able to assist him with a gift, should put no question about his expenditure. He who is enquiring after another that is ill, and is not able to send (anything to him), should
[1. This gives the reasons for the directions in the next paragraph. . We condole with the living--to console them; for the dead, we have only to express our grief for our own loss. P. Zottoli's translation is:--'Vivis computatur subsequens dies; mortuo computatur praecedens dies;' and he says in a note :--'Vivorum luctus incipit quarta a morte die, et praecedente die seu tertia fit mortui in feretrum depositio; luctus igitur et depositio, die intercipiuntur; haec precedit ille subsequetur. ' This is after many, critics, from Kang Khang-khang downwards; but it does great violence to the text. I have followed the view of the Khien-lung editors. ]
not ask what he would like. He who sees (a traveller), and is not able to lodge him, should not ask where he is stopping. 38. He who would confer something on another should not say, 'Come and take it;' he who would give something (to a smaller man), should not ask him what he would like.
9. 39. When one goes to a burying-ground, he should not get up on any of the graves. When assisting at an interment, one should (join in) holding the rope attached to the coffin[1]. 40. In a house of mourning, one should not laugh. 41. In order to bow to another, one should leave his own place. 42. When one sees at a distance a coffin with the corpse in it, he should not sing. When he enters among the mourners, he should not keep his arms stuck out. When eating (with others), he should not sigh. 43. When there are mourning rites in his neighbourhood, one should not accompany his pestle with his voice. When there is a body shrouded and coffined in his village, one should not sing in the lanes. 44. When going to a burying-ground, one should not sing, nor on the same day when he has wailed (with mourners). 45. When accompanying a funeral, one should not take a by-path. When taking part in the act of interment, one should not (try to) avoid mud or pools. When presenting himself at any mourning rite, one should have a sad countenance. When holding), the rope, one should not laugh, 46. When present on an occasion of joy, one should not sigh. 47. When wearing his coat of
[1. The rope here may also be that, or one of those, attached to the low car on which the coffin was drawn to the grave. Compare paragraph 45. ]
mail and helmet, one's countenance should say, 'Who dares meddle with me? ' 48. Hence the superior man is careful to maintain the proper expression of his countenance before others.
10. 49. Where the ruler of a state lays hold of the cross-bar, and bends forward to it, a great officer will descend from his carriage. Where a great officer lays bold of the bar and bends forward, another officer will descend. 50. The rules of ceremony do not go down to the common people[1]. 51. The penal statutes do not go up to great officers[2]. 52. Men who have suffered punishment should not (be allowed to) be by the side of the ruler[3].
[1. Not that the common people are altogether freed from the rules. But their occupations are engrossing, and their means small. Much cannot be expected from them.
2. It may be necessary to punish them, but they should be beyond requiring punishment. The application of it, moreover, will be modified by various considerations. But the regulation is not good.
3. To preserve the ruler from the contamination of their example, and the risk of their revenge. ]
PART V.
1. 1. A fighting chariot has no cross-board to assist its occupants in bowing; in a war chariot the
[Part V contains forty-eight paragraphs, which may be arranged in ten chapters.
Ch. 1. 1-10, relates to carriages, especially to war chariots, and the use of them with their banners and other things in an expedition. 2. 10, gives the rules in avenging the deaths of a father, brother, and friend. 3. 11, shows the responsibility of ministers and officers generally in maintaining the defence and the cultivation of their country. 4. 12-14, relates to sacrifices,--the sacrificers, their robes, the victims, &c. 5. 15-21, gives rules about avoiding the mention of certain names. 6. 22-27, is on the subject of divination,--of divining, especially, about the days for contemplated undertakings. 7. 28-33, describes the yoking the horses to a ruler's chariot, his taking his seat, and other points. 8. 34-35, is about the strap which the driver banded to parties who wished to mount the carriage. 9. 36, gives three prohibitive rules:--about a visitor's carriage; a woman riding in a carriage; and dogs and horses. 10. 37-48, relates various rules about driving out, for the ruler and people generally. ]
banner is fully displayed; in a chariot of peace it is kept folded round the pole. 2. A recorder should carry with him in his carriage his implements for writing[1]; his, subordinates the (recorded) words (of former covenants and other documents). 3. When there is water in front, the flag with the green bird[2] on it should be displayed. 4. When there is (a cloud of) dust in front, that with the screaming kites. 5. For chariots and horsemen, that with wild geese in flight[3]. 6. For a body of troops, that with a tiger's (skin). 7. For a beast of prey, that with a leopard's (skin). 8. On the march the (banner with the) Red Bird should be in front; that with the Dark Warrior behind; that with the Azure Dragon on the left; and that with the White Tiger on the right; that
[1. The original character denotes what is now used for 'pencils;' but the ordinary pencil had not yet been invented.
2. Some kind of water-bird.
3. A flock of geese maintains a regular order in flying, and was used to symbolise lines of chariots and horsemen. Khung Ying-tâ observes that chariots were used in the field before cavalry, and that the mention of horsemen here looks like the close of the Kin dynasty. One of the earliest instances of riding on horseback is in the Zo Kwan under the year B. C. 517. ]
with the Pointer of the Northern Bushel should be reared aloft (in the centre of the host):--all to excite and direct the fury (of the troops)[1]. 9. There are rules for advancing and retreating; there are the various arrangements on the left and the right, each with its (proper) officer to look after it.
2. 10. With the enemy who has slain his father, one should not live under the same heaven. With the enemy who has slain his brother, one should never have his sword to seek (to deal vengeance). With the enemy who has slain his intimate friend, one should not live in the same state (without seeking to slay him).
3. 11. Many ramparts in the country round and near (a capital) are a disgrace to its high ministers and great officers[2]. Where the wide and open country is greatly neglected and uncultivated, it is a disgrace to the officers (in charge of it).
4. 12. When taking part in a sacrifice, one should not show indifference. 13. When sacrificial robes are worn out, they should be burnt: sacrificial vessels in the same condition should be buried, as should the tortoise-shell and divining stalks, and a victim that has died. 14. All who take part with the ruler in a sacrifice must themselves remove the stands (of their offerings).
[1. 'The Red Bird' was the name of the seven constellations of the southern quarter of the Zodiac; 'the Dark Warrior' embraced those of the northern; 'the Azure Dragon,' those of the eastern; and 'the Tiger,' those of the western. These flags would show the direction of the march, and seem to suggest that all heaven was watching the progress of the expedition.
2. As showing that they had not been able to keep invaders at a distance. ]
5. 15. When the ceremony of wailing is over[1], a son should no longer speak of his deceased father by his name. The rules do not require the avoiding of names merely similar in sound to those not to be spoken. When (a parent had) a double name, the avoiding of either term (used singly) is not required. 16. While his parents (are alive), and a son is able to serve them, he should not utter the names of his grandparents; when he can no longer serve his parents (through their death), he need not avoid the names of his grandparents. 17. Names that would not be spoken (in his own family) need not be avoided (by a great officer) before his ruler; in the great officer's, however, the names proper to be sup pressed by the ruler should not be spoken. 18. 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.
5. 31. One who is fasting (in preparation for a sacrifice) should neither listen to music nor condole with mourners[3].
6. 32. According to the rules for the period of mourning (for a father), (a son) should not emaciate himself till the bones appear, nor let his seeing and hearing be affected (by his privations). He should not go up to, nor descend from, the hail by the steps on the east (which his father used), nor go in or out by the path right opposite to the (centre of the) gate. 33. According to the same rules, if he have a scab on his head, he should wash it; if he have a sore on his body, he should bathe it. If he be ill, he should drink spirits, and eat flesh, returning to his former
[1. The tablets of a father and son should not be in the same line of shrines in the ancestral temple; and the fact in the paragraph--hardly credible--seems to be mentioned as giving a reason for this.
2. The personator had for the time the dignity of the deceased whom he represented.
3. The fasting and vigil extended to seven days, and were intended to prepare for the personating duty. What would distract the mind from this must be eschewed. ]
(abstinence) when he is better. If he make himself unable to perform his mourning duties, that is like being unkind and unfilial. 34. If he be fifty, he should not allow himself to be reduced (by his abstinence) very much; and, if he be sixty, not at all. At seventy, he will only wear the unhemmed dress of sackcloth, and will drink and eat flesh, and occupy (the usual apartment) inside (his house).
7. 35. Intercourse with the living (will be continued) in the future; intercourse with the dead (friend) was a thing of the past[1]. 36. He who knows the living should send (a message of) condolence; and he who knew the dead (a message also of his) grief. He who knows the living, and did not know the dead, will send his condolence without (that expression of) his grief; he who knew the dead, and does not know the living, will send the (expression of) grief, but not go on to condole.
8. 37. He who is condoling with one who has mourning rites in band, and is not able to assist him with a gift, should put no question about his expenditure. He who is enquiring after another that is ill, and is not able to send (anything to him), should
[1. This gives the reasons for the directions in the next paragraph. . We condole with the living--to console them; for the dead, we have only to express our grief for our own loss. P. Zottoli's translation is:--'Vivis computatur subsequens dies; mortuo computatur praecedens dies;' and he says in a note :--'Vivorum luctus incipit quarta a morte die, et praecedente die seu tertia fit mortui in feretrum depositio; luctus igitur et depositio, die intercipiuntur; haec precedit ille subsequetur. ' This is after many, critics, from Kang Khang-khang downwards; but it does great violence to the text. I have followed the view of the Khien-lung editors. ]
not ask what he would like. He who sees (a traveller), and is not able to lodge him, should not ask where he is stopping. 38. He who would confer something on another should not say, 'Come and take it;' he who would give something (to a smaller man), should not ask him what he would like.
9. 39. When one goes to a burying-ground, he should not get up on any of the graves. When assisting at an interment, one should (join in) holding the rope attached to the coffin[1]. 40. In a house of mourning, one should not laugh. 41. In order to bow to another, one should leave his own place. 42. When one sees at a distance a coffin with the corpse in it, he should not sing. When he enters among the mourners, he should not keep his arms stuck out. When eating (with others), he should not sigh. 43. When there are mourning rites in his neighbourhood, one should not accompany his pestle with his voice. When there is a body shrouded and coffined in his village, one should not sing in the lanes. 44. When going to a burying-ground, one should not sing, nor on the same day when he has wailed (with mourners). 45. When accompanying a funeral, one should not take a by-path. When taking part in the act of interment, one should not (try to) avoid mud or pools. When presenting himself at any mourning rite, one should have a sad countenance. When holding), the rope, one should not laugh, 46. When present on an occasion of joy, one should not sigh. 47. When wearing his coat of
[1. The rope here may also be that, or one of those, attached to the low car on which the coffin was drawn to the grave. Compare paragraph 45. ]
mail and helmet, one's countenance should say, 'Who dares meddle with me? ' 48. Hence the superior man is careful to maintain the proper expression of his countenance before others.
10. 49. Where the ruler of a state lays hold of the cross-bar, and bends forward to it, a great officer will descend from his carriage. Where a great officer lays bold of the bar and bends forward, another officer will descend. 50. The rules of ceremony do not go down to the common people[1]. 51. The penal statutes do not go up to great officers[2]. 52. Men who have suffered punishment should not (be allowed to) be by the side of the ruler[3].
[1. Not that the common people are altogether freed from the rules. But their occupations are engrossing, and their means small. Much cannot be expected from them.
2. It may be necessary to punish them, but they should be beyond requiring punishment. The application of it, moreover, will be modified by various considerations. But the regulation is not good.
3. To preserve the ruler from the contamination of their example, and the risk of their revenge. ]
PART V.
1. 1. A fighting chariot has no cross-board to assist its occupants in bowing; in a war chariot the
[Part V contains forty-eight paragraphs, which may be arranged in ten chapters.
Ch. 1. 1-10, relates to carriages, especially to war chariots, and the use of them with their banners and other things in an expedition. 2. 10, gives the rules in avenging the deaths of a father, brother, and friend. 3. 11, shows the responsibility of ministers and officers generally in maintaining the defence and the cultivation of their country. 4. 12-14, relates to sacrifices,--the sacrificers, their robes, the victims, &c. 5. 15-21, gives rules about avoiding the mention of certain names. 6. 22-27, is on the subject of divination,--of divining, especially, about the days for contemplated undertakings. 7. 28-33, describes the yoking the horses to a ruler's chariot, his taking his seat, and other points. 8. 34-35, is about the strap which the driver banded to parties who wished to mount the carriage. 9. 36, gives three prohibitive rules:--about a visitor's carriage; a woman riding in a carriage; and dogs and horses. 10. 37-48, relates various rules about driving out, for the ruler and people generally. ]
banner is fully displayed; in a chariot of peace it is kept folded round the pole. 2. A recorder should carry with him in his carriage his implements for writing[1]; his, subordinates the (recorded) words (of former covenants and other documents). 3. When there is water in front, the flag with the green bird[2] on it should be displayed. 4. When there is (a cloud of) dust in front, that with the screaming kites. 5. For chariots and horsemen, that with wild geese in flight[3]. 6. For a body of troops, that with a tiger's (skin). 7. For a beast of prey, that with a leopard's (skin). 8. On the march the (banner with the) Red Bird should be in front; that with the Dark Warrior behind; that with the Azure Dragon on the left; and that with the White Tiger on the right; that
[1. The original character denotes what is now used for 'pencils;' but the ordinary pencil had not yet been invented.
2. Some kind of water-bird.
3. A flock of geese maintains a regular order in flying, and was used to symbolise lines of chariots and horsemen. Khung Ying-tâ observes that chariots were used in the field before cavalry, and that the mention of horsemen here looks like the close of the Kin dynasty. One of the earliest instances of riding on horseback is in the Zo Kwan under the year B. C. 517. ]
with the Pointer of the Northern Bushel should be reared aloft (in the centre of the host):--all to excite and direct the fury (of the troops)[1]. 9. There are rules for advancing and retreating; there are the various arrangements on the left and the right, each with its (proper) officer to look after it.
2. 10. With the enemy who has slain his father, one should not live under the same heaven. With the enemy who has slain his brother, one should never have his sword to seek (to deal vengeance). With the enemy who has slain his intimate friend, one should not live in the same state (without seeking to slay him).
3. 11. Many ramparts in the country round and near (a capital) are a disgrace to its high ministers and great officers[2]. Where the wide and open country is greatly neglected and uncultivated, it is a disgrace to the officers (in charge of it).
4. 12. When taking part in a sacrifice, one should not show indifference. 13. When sacrificial robes are worn out, they should be burnt: sacrificial vessels in the same condition should be buried, as should the tortoise-shell and divining stalks, and a victim that has died. 14. All who take part with the ruler in a sacrifice must themselves remove the stands (of their offerings).
[1. 'The Red Bird' was the name of the seven constellations of the southern quarter of the Zodiac; 'the Dark Warrior' embraced those of the northern; 'the Azure Dragon,' those of the eastern; and 'the Tiger,' those of the western. These flags would show the direction of the march, and seem to suggest that all heaven was watching the progress of the expedition.
2. As showing that they had not been able to keep invaders at a distance. ]
5. 15. When the ceremony of wailing is over[1], a son should no longer speak of his deceased father by his name. The rules do not require the avoiding of names merely similar in sound to those not to be spoken. When (a parent had) a double name, the avoiding of either term (used singly) is not required. 16. While his parents (are alive), and a son is able to serve them, he should not utter the names of his grandparents; when he can no longer serve his parents (through their death), he need not avoid the names of his grandparents. 17. Names that would not be spoken (in his own family) need not be avoided (by a great officer) before his ruler; in the great officer's, however, the names proper to be sup pressed by the ruler should not be spoken. 18. 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.
