No More Learning

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. The ruler, when feasting with his kindred, took his place among them according to age, and thus development was given to filial piety and fraternal duty. That each generation took a lower place as it was removed a degree from the parent-stem showed the graduation of affection among relatives[4].

[1. See paragraph 2, above.

2 See paragraph 3, above.

3. See paragraph 4, above.

4 See paragraph 5, above. ]

13. The guard maintained during war over the spirit-tablets in the army showed the deep sense of filial piety and love. When the eldest son by the proper wife guarded the temple of the Grand ancestor, honour was done to the temple by the most honoured, and the rule as between ruler and minister was exhibited. When the uncles guarded the most honoured shrines and apartments, and the cousins those that were inferior, the principles of subordination and deference were displayed[1].

14. That the descendants of the five rulers, to whom the temple-shrines were dedicated, were required, so long as the shrine of the Grand ancestor had not been removed, to announce their cappings and marriages, and their death was also required to be announced, showed how kinship was to be kept in mind[2]. While the kinship was yet maintained, that some were classed among the common people showed how mean position followed on want of ability. The reverent observance of condoling, wailing, and of presenting contributions to the funeral rites in articles and money, Was the way taken to maintain harmony and friendliness[3].

15. Anciently, when the duties of these officers of the royal or princely kindred were well discharged, there was a constant model for the regions and states; and when this model was maintained, all knew to what to direct their views and aims[4].

[1. See paragraph 6, above.

2. See paragraph 12, above.

3. See paragraph 7, above,

4. This paragraph is evidently out of place, and should follow the next. Some of the critics endeavour very ingeniously to account for its having been designedly placed where it stands. ]

16. When any of the ruler's kindred were guilty of offences, notwithstanding their kinship, they were not allowed to transgress with impunity, but the proper officers had their methods of dealing with them:--this showed the regard cherished for the people. That the offender was punished in secret[1], and not associated with common people, showed (the ruler's) concern for his brethren. That he offered no condolence, wore no mourning, and wailed for the criminal in the temple of a different surname, showed how he kept aloof from him as having disgraced their ancestors. That he wore white, occupied a chamber outside, and did not listen to music, was a private mourning for him, and showed how the feeling of kinship was not extinguished. That one of the ruler's kindred was not subjected to castration, showed how he shrank from cutting off the perpetuation of their family.

17. When the son of Heaven was about to visit the college, the drum was beaten at early dawn to arouse all (the students). When all were come together, the son of Heaven then arrived and ordered the proper officers to discharge their business, proceeding in the regular order, and sacrificing to the former masters and former Sages. When

[1. This refers to the statement in paragraph 8, that members of the ruler's kindred, instead of being executed or exposed in the court or market-place, were handed over to be dealt with in the country, by the foresters' department. On that department and the duties and members of it, see the Kâu Lî, Book I, II; IV, 64-69. ]

they reported to him that everything had been done, he then began to go to the nourishing (of the aged).

18. Proceeding to the school on the east, he unfolded and set forth the offerings to the aged of former times, and immediately afterwards arranged the mats and places for the three (classes of the) old, and the five (classes of the) experienced, for all the aged (indeed who were present),.

19. He (then) went to look at the food and examine the liquor. When the delicacies for the nourishment of the aged were all ready, he caused the song to be raised (as a signal for the aged to come). After this he retired and thus it was that he provided for (the aged) his filial nourishment.

20. When (the aged) had returned (to their seats after partaking of the feast), the musicians went up and sang the Khang Miâo[2], after which there was

[1. There is great difference of opinion about ' the three old' and 'the five experienced. ' A common view is that the former name denotes the old men of 80, 90, and 100; which appears to have been first propounded by Tû Yü (A. D. 222-284). The Khien-lung editors speak contemptuously of it, and ask what analogous division is to be made of the five classes of the experienced. Callery has a note on the paragraph, to the effect that there were two old men, one called 'the san-lâo,' and the other 'the wû-kang. ' The emperor of the Khien-lung period, he tells us, because of the great age at which he had himself arrived, wished to restore the ancient practices in honour of old age. His proposal, however, was so vigorously opposed in council, especially by a Chinese minister, that he was obliged to abandon it.
'Many volumes,' he says, 'have been written on the origin and meaning of the denominations in the text, but nothing certain is known on the subject. '

2. 'Khing Miâo' is the name of the first of 'The Sacrificial Odes of Kâu;' see vol. iii, pp. 313, 314. ]

conversation to bring out fully its meaning. They spoke of the duties between father and son, ruler and minister, elders and juniors. This union (of the conversation) with the highest description of virtue in the piece constituted the greatest feature of the ceremony.

21. Below (in the court-yard), the flute-players played the tune of the Hsiang[1], while the Tâ-wei was danced, all uniting in the grand concert according to their parts, giving full development to the spirit (of the music), and stimulating the sense of virtue. The positions of ruler and minister, and the gradations of noble and mean were correctly exhibited, and the respective duties of high and low took their proper course.

22. The officers having announced that the music was over, the king then charged the dukes, marquises, earls, counts, and barons, with all the officers, saying, 'Return, and nourish the aged and the young[2] in your eastern schools. ' Thus did he end (the ceremony) with (the manifestation of) benevolence.

23. The above statements show how the sage (sovereign) bore in mind the various steps (of this ceremony)[3]. He anxiously thought of it as its greatness deserved; his love for the aged was blended

[1. 'Hsiang' was the name of a piece of music played to the dance Tâ-wû, in memory of the kings wan and Wû. It is hardly possible to give any more detailed description either of the piece or of the dance.

2. 'The young' is supposed to be an interpolation.

3. This sentence is difficult. Callery translates it:--'En vue de tout cela l'empereur vertueux repasse dans sa mémoire ce que (les anciens) ont fait (pour honorer la vieillesse, afin de les imiter). ']

with reverence; he carried the thing through with attention to propriety; he adorned it with his filial nourishing; he connected with it the exhibition of the legitimate distinctions (of rank); and concluded it with (the manifestation of) benevolence. In this way the ancients, in the exhibition of this one ceremony, made all know how complete was their virtue. Among them, when they undertook any great affair, they were sure to carry it through carefully from beginning to end, so that it was impossible for any not to understand them. As it is said in the Yüeh Ming', 'The thoughts from first to last should be fixed on (this) learning. '

24. The Record of (king Wan's) son and heir says, 'Morning and evening he went to the outside of the door of the great chamber, and asked the attendant of the interior whether his father were well, and how he was. If told that he was well, his joy appeared in his countenance. If his father were not so well, the attendant would tell him so, and then his sorrow and anxiety appeared, and his demeanour was disturbed. When the attendant told him that his father was better, he resumed his former appearance. Morning and evening when the food went up, he would examine it and see if it were hot or cold as it ought to be. When it came down, he asked what his father had eaten. He made it a point to know what viands went in, and to give his orders to the cook; and then he retired.

'If the attendant reported that his father was ill, then he himself fasted and waited on him in his dark-coloured dress. He inspected with reverence the

[1. See the 'Charge to Yueh,' in vol. iii, p. ix 7. ]

food prepared by the cook, and tasted himself the medicine for the patient. If his father ate well of the food, then he was able to eat. If his father ate but little, then he could not take a full meal. When his father had recovered, then he resumed his former ways[1]. '

[1. This is evidently an unskilful reproduction of the first paragraph of Section i. We try in vain to discover why the compiler inserted it here. ]

Sacred-Texts Sacred-Texts: Confucianism Li Ki Index Previous Next
BOOK VII. THE, LÎ YUN

OR

CEREMONIAL USAGES; THEIR ORIGIN, DEVELOPMENT, AND INTENTION[1].

SECTION I.

1. Formerly Kung-nî was present as one of the guests at the Kâ sacrifice[2]; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations[3], looking sad and sighing. What made him sigh was the state of Lû[4]. Yen Yen was by his side, and said to him, 'Master, what are you sighing about? ' Confucius replied, 'I never saw the practice of the Grand course[5], and the eminent men of the three dynasties[6]; but I have my object (in harmony with theirs).

. 2. 'When the Grand course was pursued, a public and common spirit ruled all under the sky; they

[1. See the introduction, pages 23, 24.

2. Offered in the end of the year, in thanksgiving for all the crops that had been reaped. See in Book IX, ii, paragraphs 9, 10.

3. The gateway where illustrated copies of the laws and punishments were suspended, It belonged of right only to the royal palace, but it was among the things which Lû had usurped, or was privileged to use.

4. As usurping royal rites, and in disorder.

5. This sounds Tâoistic. It is explained of the time of the five Tîs.

6. The founders of the Hsiâ, Shang, and Kâu, and their great ministers. ]

chose[1] men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony. Thus men did not love their parents only, nor treat as children only their own sons. A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young. They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained. Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification[2]. (The), laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage[3]. In this way (selfish) schemings were repressed and found no development. Robbers, filchers, and

[1. 'They chose;' who are intended by the 'they? ' Shall we find them in the 'all under the sky' of the preceding clause? Callery has:--'Sous le grand régne de la vertu, l'empire était la chose publique. On choisissait pour le gouverneur les hommes éminents,' &c. Khung Ying-tâ explains the clause by 'They made no hereditary princes. , Perhaps it would be well to translate passively,--'Men of virtue and ability were chosen (to govern). ' The writer has before him the Tâoistic period of the primitive simplicity, when there was no necessity for organised government as in after ages.

2 It is rather difficult to construe and translate these two sentences. Callery gives for them, not very successfully:--'Quant aux objets matériels, ceux qu'on n'aimait pas, on les abandonnait (aux personnes qui en avaient besoin), sans les mettre en réserve pour soi. Les choses dont on était capable, on regardait comme fort mauvais de ne pas les faire, lors même que cc n'était pas pour soi. ']

rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut. This was (the period of) what we call the Grand Union.

3. 'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance. Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons. People accumulate articles and exert their strength for their own advantage. Great men imagine it is the rule that their states should descend in their own families. Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure. The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage. Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yü, Thang, Wan and Wû, king Khang, and the duke of Kâu obtained their distinction. Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues. Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests. This is the period of what we call Small Tranquillity[1]. '

4. Yen Yen again asked, 'Are the rules of Propriety indeed of such urgent importance? ' Confucius said, 'It was by those rules that the ancient kings sought to represent the ways of Heaven, and to regulate the feelings of men. Therefore he who neglects or violates them may be (spoken of) as dead, and he who observes them, as alive. It is said in the Book of Poetry,

Look at a rat-how small its limbs and fine!
Then mark the course that scorns the proper line.
Propriety's neglect may well provoke
A wish the man would quickly court death's stroke"

Therefore those rules are rooted in heaven, have their correspondencies in earth, and are applicable to spiritual beings. They extend to funeral rites, sacrifices, archery, chariot-driving, capping, marriage, audiences, and friendly missions. Thus the sages made known these rules, and it became possible for the kingdom, with its states and clans, to reach its correct condition. '

5. Yen Yen again asked, 'May I be allowed to hear, Master, the full account that you would give of

[1. The Tâoism in this and the preceding paragraph is evident, and we need not be surprised that Wang of Shih-liang should say that they ought not to be ascribed to Confucius. The Khien-lung editors try to weaken the force of his judgment by a theory of misplaced tablets and spurious additions to the text.

The Shih, I, iv, 8; metrical version, page 99. ]

these rules? ' Confucius said, 'I wished to see the ways of Hsiâ, and for that purpose went to Khî. But it was not able to attest my words, though I found there "The seasons of Hsiâ. " I wished to see the ways of Yin, and for that purpose went to Sung. But it was not able to attest my words, though I found there "The Khwan Khien. " In this way I got to see the meanings in the Khwan Khien, and the different steps in the seasons of Hsiâ[1].

6. 'At the first use of ceremonies, they began with meat and drink. They roasted millet and pieces of pork[2]; they excavated the ground in the form of a jar, and scooped the water from it with their two hands; they fashioned a handle of clay, and struck with it an earthen drum. (Simple as these arrangements were), they yet seemed to be able to express by them their reverence for Spiritual Beings.

7. '(By-and-by)[3], when one died, they went upon

[1. Compare with this paragraph the ninth in the third Book of the Analects. In that Confucius tells of his visits to Khî and Sung; but says nothing of his finding any book or fragment of a book in either, dwelling instead on the insufficiency of their records. 'The seasons of Hsü,' which it is said here 'he got in Khî,' is supposed to be the 'small calendar of Hsiâ,' preserved by the Greater Tai, and 'the Khwan Khien' to have been the 'Kwei Zhang Yî,' attributed by many to the Shang dynasty. But all this is very uncertain.

2. In an unartificial manner, we are told, 'by placing them on heated stones. ' It is only the last sentence of the paragraph which makes us think that the previous parts have anything to do with sacrifice or religion.

3. Khung Ying-t-â thinks that this describes the practices of the period of 'the five Tîs. ' The north is the quarter of darkness and decay, the south that of brightness and life. 'The paragraph teaches us,' says Hsu Shih-zang, 'that the burial and other mourning ceremonies were not inventions of later sages, but grew from the natural feelings and sorrow of the earliest men. ']

the housetop, and called out his name in a prolonged note, saying, "Come back, So and So. " After this they filled the mouth (of the dead) with uncooked rice, and (set forth as offerings to him) packets of raw flesh. Thus they looked up to heaven (whither the spirit was gone), and buried (the body) in the earth. The body and the animal soul go downwards; and the intelligent spirit is on high.

Thus (also) the dead are placed with their heads to the north, while the living look towards the south. In all these matters the earliest practice is followed.

8. 'Formerly the ancient kings' had no houses. In winter they lived in caves which they had excavated, and in summer in nests which they had framed. They knew not yet the transforming power of fire, but ate the fruits of plants and trees, and the flesh of birds and beasts, drinking their blood, and swallowing (also) the hair and feathers. They knew not yet the use of flax and silk, but clothed themselves with feathers and skins.

9. 'The later sages then arose, and men (learned) to take advantage of the benefits of fire. They moulded the metals and fashioned clay, so as to rear towers with structures on them, and houses with windows and doors. They toasted, grilled, boiled, and roasted. They produced must and sauces. They dealt with the flax and silk so as to form linen and silken fabrics. They were thus able to nourish the living, and to make offerings to the dead; to serve

[1. This was, says King, 'the time of the highest antiquity;' 'the time,' says Ying-Lâ, 'before the five Tîs. ']

the spirits of the departed and God[1]. In all these things we follow the example of that early time.

10. 'Thus it is that the dark-coloured liquor is in the apartment (where the representative of the dead is entertained)[2]; that the vessel of must is near its (entrance) door; that the reddish liquor is in the hall; and the clear, in the (court) below. The victims (also) are displayed, and the tripods and stands are prepared. The lutes and citherns are put in their places, with the flutes, sonorous stones, bells, and drums. The prayers (of the principal in the sacrifice to the spirits) and the benedictions (of the representatives of the departed) are carefully framed. The

[1. According to Ying-tâ, 'this is descriptive of the times of Shan Nang in middle antiquity, of the five Tîs, and of the three kings. ' This would extend it over a very long space of time. When it is said that men in their advancing civilisation were able to serve the spirits of the departed and God, the peculiarity of style by which those spirits (literally, the Kwei Shan) are placed before God (Shang Tî) does not fail to attract the notice of the student. The explanation of it was given ingeniously, and I believe correctly, by Dr. Medhurst (Theology of the Chinese, page 78), who says, I it was done, probably, in order to distinguish the one from the other, and to prevent the reader from imagining that the Kwei Shans belonged to the Shang Tî, which mistake might have occurred had the characters been differently arranged! I translate the last sentence in the present tense, the, speaker having, I think, his own times in mind.

2. The 'dark-coloured' liquor was water, which was employed in the earliest times, before there was any preparation of liquor made from grain, either by fermentation or distillation, and the use of it was continued in the subsequent times of which this paragraph speaks, in honour of the practice of antiquity; and is continued, probably, to the present day. The other liquors are mentioned in the order of their invention, following one another in the historical line of their discovery, the older always having a nearer and more honourable place. ]

object of all the ceremonies is to bring down the spirits from above, even their ancestors[1]; serving (also) to rectify the relations between ruler and ministers; to maintain the generous feeling between father and son, and the harmony between elder and younger brother; to adjust the relations between high and low; and to give their proper places to husband and wife. The whole may be said to secure the blessing of Heaven.

11. 'They proceed to their invocations, using in each the appropriate terms. The dark-coloured liquor is employed in (every) sacrifice. The blood with the hair and feathers (of the victim) is presented. The flesh, uncooked, is set forth on the stands[2]. The bones with the flesh on them are sodden; and rush mats and coarse cloth are placed underneath and over the vases and cups. The robes of dyed silk are put on. The must and clarified liquor are presented. The flesh, roasted and grilled, is brought forward[3]. The ruler and his wife take alternate parts in presenting these offerings, all being done to please the souls of the departed, and constituting a union (of the living) with the disembodied and unseen.

[1. Dr. Medhurst rendered this--'to bring down the Shans of the upper world, together with the manes of their first ancestors. ' In giving to the two phrases one and the same reference I am following Ying-tâ and others.

2. The last three observances were in imitation of what was done in the earliest antiquity.

3. In these six things the ways of ' middle antiquity' were observed. The whole paragraph is descriptive of a sacrifice in the ancestral temple under Kâu, where an effort was made to reproduce all sacrificial customs from the earliest times. ]

12. 'These services having been completed, they retire, and cook again all that was insufficiently done. The dogs, pigs, bullocks, and sheep are dismembered.