THAN KUNG
The name Than Kung given to this Book is taken from the first paragraph in it, where the gentleman so denominated appears attending the mourning rites for an officer of the state of Lû.
The name Than Kung given to this Book is taken from the first paragraph in it, where the gentleman so denominated appears attending the mourning rites for an officer of the state of Lû.
Confucius - Book of Rites
From this came the preparation of a catalogue; and Hsiang dying at the age of seventy-two, in B.
C.
9, before it was completed, the work was delegated to his third and youngest son Hsin.
His catalogue we happily possess.
It mentions, in addition to the Î Lî and
[1. See the Details in the General Mirror of History, under B. C. 51.
2. See the 58th Book of Biographies (###) in the History of the first Han, and the Catalogue of the Sui Library. ]
Kâu Lî, 199 phien of Lî treatises. The résumé appended to the Lî books in the Catalogue of the Su i Dynasty, omitting works mentioned by Hsin, and inserting two others, says that Hsiang had in his hands altogether 214 phien. What was to be done with this mass of tablets, or the written copies made from them?
Hâu Zhang and the two Tâis
The most distinguished of the Lî scholars in the time of the emperors Hsüan and Khang was a Hâu Zhang, the author of the compilation called in Hsin's Catalogue Khü Tâi Kî; and two of his disciples, Tâi Teh and Tâi Shang, cousins[1], the name of the latter of whom has already been mentioned as a member of the council of B. C. 51, were also celebrated for their ability. Teh, the older of the two, and commonly called Tâ Tâi, or 'the Greater Tâi,' while Hsiang was yet alive, digested the mass of phien, and in doing so reduced their number to 85. The younger, called Hsiâo Tâi, or 'the Lesser Tâi,' doing the same for his cousin's work, reduced it to 46 treatises. This second condensation of the Lî documents met with general acceptance, and was styled the Lî Kî. Shang himself wrote a work in twelve chapters, called 'A Discussion of the Doubts of Scholars about the Lî Kî,' which, though now lost, was existing in the time of Sui.
Mâ Yung and Kang Hsüan.
Through Khiâo Zan and others, scholars of renown in their day, the redaction passed on to the well-known Mâ Yung (A. D. 79-166), who added to Shang's books the Yüeh Ling, the Ming
[1. Sinologists, without exception I believe, have called Shang a 'nephew' of Teh, overlooking the way in which the relationship between them is expressed in Chinese. Shang is always Teh's ###, and not simply###. Foreign students have overlooked the force of the phrase and, more fully, ###. Teh and Shang's father had the same grand-father, and were themselves the sons of brothers. They were therefore what we call first cousins, and Teh and Shang were second cousins. The point is unimportant, but it is well to be correct even in small matters. Not unimportant, however, is the error of Callery (Introduction, p. 6), who says, 'Le neveu, homme dépravé, beaucoup plus adonné aux plaigirs, qu'à 1'étude, retrancha encore davantage et fixa le nombre des chapitres à 46. ' No such stigma rests on the character of Taî Shang, and I am sure translators have reason to be grateful to him for condensing, as he did, the result of his cousin's labours. ]
Thang Wei, and the Yo Kî making their number in all forty-nine, though, according to the arrangement adopted in the present translation, they still amount only to forty-six. From Mâ, again, it passed to his pupil Kang Hsüan (A. D. 127-200), in whom be was obliged to acknowledge a greater scholar than himself.
Thus the Lî Kî was formed. It is not necessary to pursue its history farther. Kang was the scholar of his age, and may be compared, in scholarship, with the later Kû Hsî. And he has been fortunate in the preservation of his works. He applied himself to all the three Rituals, and his labours on them all, the Kâu Lî, the Î Lî, and the Lî Kî, remain. His commentaries on them are to be found in the great work of 'The Thirteen King' of the Thang dynasty. There they appear, followed by the glosses, illustrations, and paraphrases of Khung Ying-tâ.
Zhâi Yung and his manusculpt.
In A. D. 175, while Kang was yet alive, Zhâi Yung, a scholar and officer of many gifts, superintended the work of engraving on stone the text of all the Confucian classics. Only fragments of that great manusculpt {sic} remain to the present day, but others of the same nature were subsequently made. We may feel assured that we have the text of the Lî Kî and other old Chinese books, as it was 1800 years ago, more correctly than any existing Manuscripts give us that of any works of the West, Semitic, or Greek, or Latin, of anything like equal antiquity.
Lî of the Greater Tâi.
3. A few sentences on the Lî of the Greater Tâi will fitly close this chapter. He handed down his voluminous compilation to a Hsü Liang of Lang Yeh in the present Shan-tung[1], and in his family it was transmitted; but if any commentaries on it were published, there is no trace of them in history. As the shorter work of his cousin obtained a wide circulation, his fell into neglect, and, as Kû Î-zun says, was simply put upon the shelf. Still there appears in the Sui Catalogue these two entries:--'The Lî Kî of Tâ Tâi, in 13 Sections,' and 'The Hsiâ
[1. ###. ]
Hsiâo Kang, in 1 Section,' with a note by the editor that it was compiled by Tâ Tâi. This little tractate may, or may not, have been also included in one of the 13 Sections. There are entries also about Tâ Tâi's work in the catalogues of the Thang and Sung dynasties, which have given rise to many discussions. Some of the Sung scholars even regarded it as a 14th King. In the large collection of 'Books of Han and Wei,' a portion of the Lî of Tâ Tâi is still current, 39 Book in 10 Sections, including the fragment of the Hsiâ dynasty, of which a version, along with the text, was published in 1882 by Professor Douglas of King's College, under the title of 'The Calendar of the Hsiâ Dynasty. ' I have gone over all the portion in the Han and Wei Collection, and must pronounce it very inferior to the compilation of the Hsiâo or Lesser Tâi. This inferiority, and not the bulk, merely, was the reason why from the first it has been comparatively little attended to.
CHAPTER II.
SIGNIFICANCE OF THE CHINESE CHARACTER CALLED LÎ. MEANING OF THE TITLE LÎ KÎ. VALUE OF THE WORK.
Lî is a symbol of religious import.
1. The Chinese character Lî admits of a great variety of terms in translating a work where it abounds into any of our western languages. In order fully to apprehend its significance, we must try to get bold of the fundamental ideas which it was intended to convey. And these are two. First, when we consult the Shwo Wan, the oldest Chinese dictionary, we find Lî defined as 'a step or act; that whereby we serve spiritual beings and obtain happiness. ' The character was to the author, Hsü Shan, an ideagram of religious import; and we can see that he rightly interpreted the intention of its maker or makers. It consists of two elements, separately called khih and lî[1]. That on the left is the symbol,
[1. ###. ]
determining the category of meaning to which the compound belongs. It was the earliest figure employed to indicate spiritual beings, and enters into characters denoting spirits, sacrifices, and prayer[1]. That on the right, called lî, is phonetic, but even it is the symbol for (a vessel used in performing rites;' and if, as the Khang-hsî dictionary seems to say, it was anciently used alone for the present compound, still the spiritual significance would attach to it, and the addition of the khih to complete the character, whensoever it was made, shows that the makers considered the rites in which the vessel was used to possess in the first place a religious import.
Lî is a symbol for the feeling of propriety.
Next, the character is used, in moral and philosophical disquisitions, to designate one of the primary constituents of human nature. Those, as set forth by Mencius, are four; 'not fused into us from without,' not produced, that is, by any force of circumstances, but 'belonging naturally to us, as our four limbs do. ' They are benevolence (zan), righteousness (î), propriety (lî), and understanding (kîh). Our possession of the first is proved by the feeling of distress at the sight of suffering; of the second, by our feelings of shame and dislike; of the third, by our feelings of modesty and courtesy; of the fourth, by our consciousness of approving and disapproving[2].
Thus the character lî, in the concrete application of it, denotes the manifestations, and in its imperative use, the rules, of propriety. This twofold symbolism of it--the religious and the moral--must be kept in mind in the study of our classic. A life ordered in harmony with it would realise the highest Chinese ideal, and surely a very high ideal, of human character.
But never and, nowhere has it been possible for men to maintain this high standard of living. In China and elsewhere the lî have become, in the usages of society in. its various relationships, matters of course, forms without the
[1. E. g. ### (shan), ###, (kî), ### (khi).
2. Mencius, II, i, 6; VI, i, 6. 7. ]
spirit, and hence we cannot always translate the character by the same term. It would be easy to add to the number of words, more or less synonymous, in French or English or any other Aryan language, which Callery has heaped together in the following passage:--'Autant que possible, j'ai traduit Lî par le mot Rite, dont le sens est susceptible à une grande étendue; mais il faut convenir que, suivant les circonstances où il est employé, il peut signifier--Cérémonial, Cérémonies, Pratiques cérémoniales, L'étiquette, Politesse, Urbanité, Courtoisie, Honnêteté, Bonnes manières, Égards, Bonne éducation, Bienséance, Les formes, Les convenances, Savoir-vivre, Décorum, Décence, Dignité personnelle, Moralité de conduite, Ordre Social, Devoirs de Société, Lois Sociales, Devoirs, Droit, Morale, Lois hiérarchiques, Offrande, Usages, Coutumes[1]. ' I have made little use in my translation of the word Rite or Rites, which Callery says he had endeavoured to adhere to as much as possible, but I do not think I have allowed myself so much liberty in other terms in my English as he has done in his French. For the symbol in the title I have said 'Rules of Propriety or Ceremonial Usages. '
Translation of the title.
2. The meaning of the title--Lî Kî-need not take us so long. There is no occasion to say more on the significance of Lî; the other character, Kî, should have a plural force given to it. What unity belongs to the Books composing it arises from their being all, more or less, occupied with the subject of Lî. Each one, or at least each group, is complete in itself. Each is a Ki; taken together, they are so many Kîs. Only into the separate titles of seven of them, the 13th, 16th, 17th, 18th, 19th, 27th, and 29th, does the name of Kî enter. That character is the symbol for 'the recording of things one by one,' and is often exchanged for another Kî[2], in which the classifying element is sze, the symbol for 'a packet of cocoons,' the compound denoting the unwinding
[1. Introduction, p. 16.
2. The classifier of Kî in the title is ### (yen), the symbol of words; that of this this Kî (###) is ### (sze). ]
and arrangement of the threads'. Wylie's 'Book of Rites' and Callery's 'Mémorial des Rites' always failed to give me a definite idea of the nature of our classic. Sze-mâ Khien's work is called Sze Kî [2], or 'Historical Records,' and Lî Kî might in the same way be rendered 'Ceremonial Records,' but I have preferred to give for the title, 'A Collection of Treatises on the Rules of Propriety or Ceremonial Usages. '
The value of the Lî Kî.
3. The value of the work has been discussed fully by P. Callery in the sixth paragraph of the Introduction to his translation of an abbreviated edition of it, and with much of what he has said I am happy to feel myself in accord. I agree with him, for instance, that the book is 'the most exact and complete monography which the Chinese nation has been able to give of itself to the rest of the human race. ' But this sentence occurs in a description of the Chinese spirit, which is little better than a caricature. 'Le cérémonial,' he says, 'résume l'esprit Chinois. . . . Ses affections, si elle en a, sont satisfaites par le cérémonial; ses devoirs, elle les remplit au moyen du cérémonial; la vertu et le vice, elle les reconnait au cérémonial; en un mot, pour elle le cérémonial c'est l'homme, l'homme moral, l'homme politique, l'homme religieux, Dans ses multiples rapports avec la famille, la société, l'état, la morale et la religion. '
To all this representation the first sentence of our classic is a sufficient reply:--'Always and in everything let there be reverence. ' In hundreds of other passages the same thing is insisted on,--that ceremony without an inspiring reverence is nothing. I do not deny that there is much attention to forms in China with a forgetfulness of the spirit that should animate them. But where is the nation against whose people the same thing may not be charged? The treaties of western nations with China contain an article stipulating for the toleration of Chinese Christians on the ground that, 'The Christian religion, as professed by
[1. Structure of Chinese Characters, p. 132.
2. ###. ]
Protestants or Roman Catholics, inculcates the practice of virtue, and teaches man to do as he would be done by[1]. ' Scores of Chinese, officers, scholars, and others, have, in conversations with myself, asked if such were indeed the nature of Christianity, appealing at the same time to certain things which they alleged that made them doubt it. All that can be said in the matter is this, that as the creeds Of men elsewhere are often better than their practice, so it is in China. Whether it be more so there or here is a point on which different conclusions will be come to, according to the knowledge and prejudices of the speculators.
More may be learned about the religion of the ancient Chinese from this classic than from all the others together. Where the writers got their information about the highest worship and sacrifices of the most ancient times, and about the schools of Shun, we do not know. They expressed the views, doubtless, that were current during the Han dynasty, derived partly from tradition, and partly from old books which were not gathered up, or, possibly, from both those sources. But let not readers expect to find in the Lî Kî anything like a theology. The want of dogmatic teaching of religion in the Confucian system may not be all a disadvantage and defect; but there is a certain amount of melancholy truth in the following observations of Callery:--'Le Lî Kî, celui de tous les King où les questions religieuses auraient dû être traitées tout naturellement, à propos des sacrifices au Ciel, aux Dieux tutélaires, et aux ancêtres, glisse légèment sur tout ce qui est de pure spéculation, et ne mentionne ces graves matières qu'avec une extrême indifférence. Selon moi ceci prouve deux choses: la première, que dans les temps anciens les plus grand génies de la Chine n'ont possédé sur le créateur, sur la nature et les destinées de l'âme, que des notions obscures, incertaines et souvent contradictoires; la seconde, que les Chinois possèdent à un trés faible degré le sentiment religieux, et qu'ils n'éprouvent pas, comme les races de
[1. From the eighth article in the Treaty with Great Britan, 1858. ]
l'occident, le besoin impérieux de sonder les mystères du monde invisible. '
The number of the Kî that are devoted to the subject of the mourning rites shows how great was the regard of the people for the departed members of their families. The solidarity of the family, and even the solidarity of the race, is a sentiment which has always been very strong among them. The doctrine of filial piety has also the prominence in several Books which we might expect.
As to the philosophical and moral ideas which abound in the work, they are, as Callery says, 'in general, sound and profound. ' The way in which they are presented is not unfrequently eccentric, and hedged about with absurd speculations on the course of material nature, but a prolonged study of the most difficult passages will generally bring to light what Chinese scholars call a tâo-li, a ground of reason or analogy, which interests and satisfies the mind.
The Lî Kî as one of the Five King.
4. The position that came gradually to be accorded to the Lî Kî as one of 'The Five King,' par excellence, was a tribute to its intrinsic merit. It did not, like the Kâu Lî, treat of matters peculiar to one dynasty, but of matters important in all time; nor like the Î Lî, of usages belonging to one or more of the official classes, but of those that concerned all men. The category of 'Five King' was formed early, but the 'Three Rituals' were comprehended in it as of equal value, and formed one subdivision of it. So it was early in the Thang dynasty when the collection of 'The Thirteen King' was issued; but ere the close of that dynasty our classic had made good its eminence over the other two Rituals. In the 29th chapter of the Monographs of Thang, page 17, it is said, 'To the charge of each of the Five King two Great Scholars were appointed. The Yî of Kâu, the Shang Shû, the Shih of Mâo, the Khun Khiû, and the Lî Kî are the Five King. '
CHAPTER III.
BRIEF NOTICES OF THE DIFFERENT BOOKS WHICH MAKE UP THE COLLECTION.
BOOK I. KHÜ LÎ.
This first Book in the collection is also the longest, and has been divided because of its length into two Books. In this translation, however, it appears only as one Book in two Sections, which again are subdivided, after the Khien-lung editors, into five Parts and three Parts respectively.
The name Khü Lî is taken from the first two characters in the first paragraph, and the first sentence, 'The Khü Lî says, 'extends over all that follows to the end of the Book. P. Callery, indeed, puts only the first paragraph within inverted commas, as if it alone were from the Khü Lî, and the rest of the Book were by a different hand. He translates the title by 'Rites Divers,' and to his first sentence, 'Le Recueil des rites divers dit,' appends the following note :--'This work, that for a very long time has been lost, was, so far as appears, one of those collections of proverbs and maxims with which philosophy has commenced among nearly all peoples. Although the author does not say so, it is probable that this chapter and the next contain an analysis of that ancient collection, for the great unconnectedness which we find in it agrees well with the variety indicated by the title Khü Lî. ' My own inference from the text, however, is what I have stated above, that the Book is a transcript of the Khü Lî, and not merely a condensation of its contents, or a redaction of them by a different author.
It is not easy to translate the title satisfactorily. According to Kang Hsüan (or Kang Khang-khang), the earliest of all the great commentators on the Lî Kî, 'The Book is named Khü Lî, because it contains matters relating to all the five ceremonial categories. What is said in it about sacrifices belongs to the "auspicious ceremonies;" about the rites of mourning, and the loss or abandonment of one's state, to the "inauspicious;" about the payment of tributory dues and appearances at the royal court, to "the rites of hospitality;" about weapons, chariots, and banners, "to those of war;" and about serving elders, reverencing the aged, giving offerings or presents, and the marriage of daughters, to the "festive ceremonies. "' On this view the title would mean 'Rules belonging to the different classes of ceremonies,' or, more concisely, the 'Rites Divers' of Callery; and Mr. Wylie has called the Book 'The Universal Ritual. '
But this rendering of the title does not suit the proper force of the character Khü, which is the symbol of 'being bent or crooked,' and is used, with substantival meaning, for what is small and appears irregularly. Mention is made in Book XXVIII, ii, 23, Of 'him who cultivates the shoots of goodness in his nature,' those 'shoots' being expressed by this character Khü; and in a note on the passage there I have quoted the words of the commentator Pâi Lü:--'Put a stone on a bamboo shoot, or where the shoot would show itself, and it will travel round the stone, and come out crookedly at its side. ' Thus Khü is employed for what is exhibited partially or in a small degree. Even Kang Hsüan on that passage explains it by 'very small matters;' and the two ablest in my opinion of all the Chinese critics and commentators. , Kû Hsî and Wû Khang (of the Yüan dynasty, A. D. 1249-1333), take our title to mean 'The minuter forms and smaller points of ceremony. ' P. Zottoli is not to be blamed for following them, and styling the Book--'Minutiores Ritus. ' Still even this does not satisfy my own mind. Great rites are mentioned in the treatise as well as small ones. Principles of ceremony are enunciated as well as details. The contents are marked indeed by the 'unconnectedness' which Callery mentions; but a translator cannot help that. The Book may not be as to method all that we could wish, but we must make the best we can of it as it stands; and I have ventured to call it 'A Summary of the Rules of Ceremony. ' It occupies very properly the place at the beginning of the collection, and is a good introduction to the treatises that follow.
Among the Lî books in Lâo Hsin's Catalogue of the Imperial Library of Han, is a Treatise in nine chapters (phien), compiled by Hâu Zhang, and called Khü Thâi Ki, or 'Record made in the Khü Tower. ' The Khü Tower was the name of an educational building, where scholars met in the time of the emperor Hsüan to discuss, questions about ceremonies and other matters connected with the ancient literature, and Hâu Zhang (mentioned in the preceding chapter) kept a record of their proceedings. I should like to think that our Khü Lî is a portion of that Khü Thâi Kî, and am sorry not to be able to adduce Chinese authorities who take the same view. It would relieve us of the -difficulty of accounting for the use of Khü in the title.
BOOK II.
THAN KUNG
The name Than Kung given to this Book is taken from the first paragraph in it, where the gentleman so denominated appears attending the mourning rites for an officer of the state of Lû. Nowhere else in the Treatise, however, is there any mention of him, or reference to him. There can be no reason but this, for calling it after him, that his surname and name occur at the commencement of it. He was a native, it is understood, of Lû; but nothing more is known of him.
The Than Kung, like the Khü Lî, is divided into two Books, which appear in this translation as two Sections of one Book. Each Section is subdivided into three Parts.
The whole is chiefly occupied with the observances of the mourning rites. It is valuable because of the information which it. gives about them, and the views prevailing at the time on the subject of death. It contains also many historical incidents about Confucius and others, which we are glad to possess. Some of the commentators, and especially the Khien-lung editors, reject many of them as legendary and fabulous. The whole Book is reduced to very small compass in the expurgated editions of the Lî Kî. We are glad, however, to have the incidents such as they are. Who would not be sorry to want the account of Confucius' death, which is given in I, ii, 20? We seem, moreover, to understand him better from accounts which the Book contains of his intercourse with his disciples, and of their mourning for him.
Dze-yû[1], an eminent member of his school, appears in the first paragraph much to his credit, and similarly afterwards on several occasions; and this has made the Khien-lung editors throw out the suggestion that the Book was compiled by his disciples. It may have been so.
BOOK III. WANG KIH.
According to Lû Kih (died A. D. 192)[2], the Wang Kih, or 'Royal Regulations,' was made by the Great Scholars of the time of the emperor Wan (B. C. 179-157), on the requisition of that sovereign[3]. It professes to give the regulations of the early kings on the classes of the feudal nobles and officers and their emoluments, on their sacrifices, and their care for the aged. The emperor ordered it to be compiled after the death of Kiâ Î, a Great scholar and highly esteemed by the sovereign, which event must have taken place about B. C. 170, when Kih was only thirty-three. The Book is said to have contained, when it first appeared, an account of the royal progresses and of the altars and ceremonies of investiture, of which we do not now find any trace. Parts of it are taken from Mencius, from the Shû, and from the Commentaries of Kung-yang and Zo on the Khun Khiû; other parts again are not easily reconciled with those authorities.
[1. ###.
2. See the 54th Book of the Biographies in the History of the Second Han Dynasty.
3. In B. C. 164. See the Mirror of History on that year. ]
The Khien-lung editors deliver their judgment on it to the following effect: When it was made, the Î Lî must have appeared, but not the Kâu Lî. Hence the Banquet and Missions appear among the 'Six Subjects of Teaching,' and no mention is made of the minister of Religion, as one of the six great ministers, nor is anything said of the minister of War's management of the army. On a general view of it, many subjects are evidently based on Mencius, and whole paragraphs are borrowed from him. Nothing is said of the peculiar position of the son of Heaven, because in the Han dynasty, succeeding immediately to that of Khin, the emperor was to be distinguished from, and not named along with, the feudal princes. In what is said about the reports of the Income and fixing the Expenditure, only the Grand ministers of Instruction, War, and Works are mentioned, because these were the three ducal ministers of the Han dynasty, and the ancient arrangements were represented so as to suit what had come into existence. That nothing is said about altars and investitures arose from Wan's having disregarded in that matter the advice of Hsin-yüan Phing[1]. It only shows how much the information of the compilers exceeded that of Shû-sun Thung[2] and Sze-mâ Hsiang-zû[3]. The Book was received into the collection of the Lî Kî, because it was made at no great distance from antiquity. It is foolish in later scholars to weigh and measure every paragraph of it by its agreement or disagreement with Mencius and the Kâu Lî.
This account of the Wang Kih must commend itself to unprejudiced readers. To myself, the most interesting thing in the Book is the information to be gathered from it about the existence of schools in the earliest times. We see at the very commencement of history in China a
[1. ### A Tâoistic charlatan, honoured and followed for a few years by the emperor Wan; put to death in B. C. 163.
2. ### A scholar of Khin; was a counsellor afterwards of the first and second emperors of Han.
3 ### An officer and author. Died B. C. 126. ]
rudimentary education, out of which has come by gradual development the system of examinations of the present day.
BOOK IV. YÜEH LING.
The Yüeh Ling, or 'Proceedings of Government in the different Months,' appears in the Khien-lung edition of the Lî Kî in six Sections; but it has seemed to me more in, harmony with the nature of the Book and more useful for the student to arrange it in four Sections, and each Section in three Parts, a Section thus comprehending a season of the year, and every month having a part to itself. There is also a short supplementary Section in the middle of the year, at the end of the sixth month, rendered necessary by the Tâoist lines on which the different portions are put together.
Zhâi Yung (A. D. 133-192)[1] and Wang Sû[2], somewhat later (in our third century), held that the Book was the work of the duke of Kâu, and must be assigned to the eleventh or twelfth century B. C. But this view of its antiquity may be said to be universally given up. Even King Hsüan saw in the second century that it was a compilation from the Khun Khiû of Lü Pû-Wei[3], still foolishly said by many Chinese writers to have been the real father of the founder of the Khin dynasty, and who died in B. C. 237. Lû Teh-ming[4], writing in our seventh century, said, 'The Yüeh Ling was originally part of Lü's Khun Khiû, from which some one subsequently compiled this Memoir. The Khien-lung editors unhesitatingly affirm this origin of the Yüeh Ling; as indeed no one, who has compared it with-thc work ascribed to Lü, can have any doubts on the matter. Of that work, Mayers says that 'it is a collection of quasi-historical notices, and, although nominally Lü's production, really compiled under his direction by an assemblage of scholars. ' Mayers adds, that on the completion of the work, Lü Pû-wei suspended 1000 pieces of gold at the gate of his palace, which he offered as a reward to any one who could suggest an improvement of it by adding or expunging a single character[1].
Such was the origin of the Yüeh Ling. We do not know who compiled it from the Khun Khiu of Lü, but it was first received into the Lî Kî by Mâ Yung. It can be explained only by noting the Khin peculiarities in the names of titles and other things. It is in itself full of interest, throwing light on the ancient ways and religious views, and showing how the latter more especially came to be corrupted by the intrusion among them of Tâoistic elements.
The Book has sometimes been called 'A Calendar of the Months of Kâu. ' Callery translates the name Yüeh Ling by 'Attributs des Mois. ' My own translation of it is after King Hsüan, who says, 'The Book is called, Yüeh Ling, because it records the proceedings of Government in the twelve months of the year. '
BOOK V. ZANG-DZE WAN.
This Book is named from the first three characters in it, meaning 'The Questions of Zang-dze. ' Most of the different paragraphs or chapters in the two Sections of it commence in the same way. It is not found at all in the expurgated editions of the classic.
Zang-dze, or Mr. Zang[2], about fifty years younger than Confucius, was one of the chief disciples of his school, perhaps the ablest among them. He was distinguished for his filial piety, and straightforward, honest simplicity.
[1. Mayers 'Chinese Reader's Manual, p. 145. The 1000 pieces of gold suspended at Lü's gate are probably only a variation of what has been related in the preceding chapter of what was done by king Hsien of Ho-kien towards the recovery of the missing Book of the Kâu Kwan.
2. ###; his name was (Shan, ###), and that which he received in his maturity, Dze-yü (###). ]
There is an interesting account of his death in Book II, i, Part i, 18. In the department of Liû Hsin's Catalogue, which contains 'Works of the Literati' there are entered '18 Treatises (phien) of Zang-dze,' but without any further specification of them. Ten of those treatises, or fragments of them, are found in the Lî of the Greater Tâi, but this Book is not among them, nor have I seen it anywhere ascribed to him as the writer of it. It must have been compiled, however, from memoranda left by him or some of his intimate disciples. The names of only two other disciples of the Master occur in it-those of Dze-yû and Dze-hsiâ[1]. The reference to the disciples of the former in Section ii, 19, must be a note by the final compiler. The mention of Lâo-dze or Lâo Tan, and his views also, in Section ii, 22, 24, 28, strikes us as remarkable.
If it were necessary to devise a name for the Book, I should propose--'Questions of Casuistry on the subject of Ceremonial Rites. ' Zang-dze propounds difficulties that have struck him on various points of ceremony, especially in connexion with the rites of mourning; and Confucius replies to them ingeniously and with much fertility. Some of the questions and answers, however, are but so much trifling. Khung Ying-tâ says that only Zang-dze could have proposed the questions, and only Confucius have furnished the answers. He applies to the Book the description of the Yî in the third of the Appendixes to that classic, i, 40, as 'Speaking of the most complex phenomena under the sky, and having nothing in it to awaken dislike, and of the subtlest movements under the sky, and having nothing in it to produce confusion. '
BOOK VI. WAN WANG SHIH-DZE.
No hint is given, nothing has been suggested, as to who was the compiler of this Book, which the Khien-lung editors publish in two Sections. Its name is taken from the first
[1. ### and ###. ]
clause of the first paragraph, which treats of king Win, the founder of the Kâu dynasty, as he demeaned himself in his youth, when he was Shih-dze, or son and heir of his father. This is followed by a similar account of his son, who became king Wû; and in paragraph 3 the writer goes on to the duke of Kâu's training of king Khing, the young son of Wû. In the last paragraph of the second Section, the subject of king Wan as prince is resumed.
But the real subject-matter of the Book lies between those portions, and treats of three things.
First; Section i, paragraph 5 to the end, treats of the education and training of the eldest sons of the king and feudal princes, and of the young men of brightest promise throughout the kingdom, chosen to study with these. We learn much from it as to the educational institutions and methods of ancient times.
Second; in Section ii, paragraphs 1 to 15, we have the duties of the Shû-dze, the head of an official Section, belonging to the department of the premier, whose special business was with the direction of the young noblemen of the royal and feudal courts in all matters belonging to their instruction.
Third; from paragraph 17 to 23 of Section ii, we have an account of the various ceremonies or observances in the king's feasting and cherishing of the aged, and of his care that a similar course should be pursued by all the princes in their states.
BOOK VII. LÎ YUN.
Lî Yun means, literally, 'The Conveyance of Rites. ' P. Callery translates the name, not unsuccessfully, by 'Phases du Cerémonial;' but I prefer my own longer rendering of it, because it gives the reader a better idea of the contents of the Book. Kang Hsüan said it was called the Conveyance of Rites, because it records how the five Tîs and three Kings made their several changes in them, and how the Yin and the Yang, or the twofold movement and operation of nature, produced them by their revolutions. The whole is difficult and deep; and no other portion of the collection has tasked the ablest commentators more. The Khien-lung editors say that we have in the Book a grand expression of the importance of ceremonial usages, and that, if we are on our guard against a small Tâoistic element in it, it is pure and without a flaw. That depraving element, they think, was introduced by the smaller Tâi, who ignorantly thought he could make the Treatise appear to have a higher character by surreptitiously mixing it up with the fancies of Lâo, and Kwang. But the Tâoistic admixture is larger than they are willing to allow.
Some have attributed the Book to Dze-yû, who appears, in the first of its Sections, three times by his surname and name of Yen Yen, as the questioner of Confucius, and thereby giving occasion to the exposition of the sage's views; others attribute it to his disciples. The second Section commences with an utterance of Confucius without the prompting of any interlocutor; and perhaps the compiler meant that all the rest of the Treatise should be received as giving not only the Master's ideas, but also his words. Whoever made the Book as we now have it, it is one of the most valuable in the whole work. Hwang Kan (in the end of the Sung dynasty) says of it, that notwithstanding the appearance, here and there, of Tâoistic elements, it contains many admirable passages, and he instances what is said about creation or the processes of nature, in iii, 2; about government, in ii, 18; about man, in iii, 1, 7; and about ceremonial usages, in iv, 6.
But the Tâoistic element runs through the whole Book, as it does through Book IV. There is an attempt to sew the fancies about numbers, colours, elements, and other things on to the common-sense and morality of Confucianism. But nevertheless, the Treatise bears important testimony to the sense of religion as the first and chief element of ceremonies, and to its existence in the very earliest times.
BOOK VIII. LÎ KHÎ
Book VII, it was said, has been attributed to Dze-yû. I have not seen this ascribed to any one; but it is certainly a sequel to the other, and may be considered as having proceeded from the same author. The more the two are studied together, the more likely will this appear.
Callery has not attempted to translate the title, and says that the two characters composing it give the sense of 'Utensils of Rites,' and have no plausible relation with the scope of the Book in which there is no question in any way of the material employed either in sacrifices or in other ceremonies; and he contends, therefore, that they should not be translated, but simply be considered as sounds[1].
But the rendering which I have given is in accordance with an acknowledged usage of the second character, Khî. We read in the Confucian Analects, V, 3:--'Dze-kung asked, "What do you say of me? " The Master answered, "You are a vessel. " "What vessel? " "A sacrificial vessel of jade. "' The object of the Book is to show how ceremonial usages or rites go to form 'the vessel of honour,' 'the superior man,' who is equal to the most difficult and important services. Kang Hsüan saw this clearly, and said, 'The Book was named Lî Khi, because it records how ceremonies cause men to become perfect vessels. ' 'The former Book shows the evolution of Rites; this shows the use of them:'--such was the dictum in A. D. 1113 of Fang Küeh, a commentator often quoted by Khan Hâo and by the Khien-lung editors.
Throughout the Book it is mostly religious rites that are spoken of; especially as culminating in the worship of God. And nothing is more fully brought out than that all rites are valueless without truth and reverence.
[1. ###. ]
BOOK IX. KIÂO THEH SANG.
The name of the Book is made up of the three characters with which it commences, just as the Hebrew name for the Book of Genesis in our Sacred Scriptures is Beraishith ({BeRAShiTh}). From the meaning, however, of Kiâo Theh Sang the reader is led to suppose that he will find the Treatise occupied principally with an account of the great Border Sacrifice. But it is not so.
The main subject of the Book is sacrifice generally; and how that which is most valuable in it is the reverence and sincerity of the worshipper, finding its exhibition in the simplicity of his observances. In the preceding Book different conditions have been mentioned which are of special value in sacrifice and other ceremonies. Among them is the paucity of things (Section i, paragraph 8); and this consideration is most forcibly illustrated by 'the Single Victim' employed in the Border Sacrifice, the greatest of all ceremonies. At the same time various abuses of the ancient sincerity and simplicity are exposed and deplored.
The ceremonies of capping and marriage are dealt with in the third Section; and we are thankful for the information about them which it supplies. In the end the writer returns to the subject of sacrifices; and differences in the different dynasties, from the time of Shun downwards, in the celebration of them are pointed out.
The Khien-lung editors say that this Book was originally one with the last, and 'was separated from it by some later hand. ' I had come to the same conclusion before I noticed their judgment. Books VII, VIII, and IX must have formed, I think, at first one Treatise.
BOOK X. NÊI ZEH.
The title of this book, meaning 'The Pattern of the Family,' rendered by Callery, 'Réglements Intérieurs,' approximates to a description of its contents more than most of the titles in the Lî Kî. It is not taken, moreover, from any part of the text near the commencement or elsewhere. It is difficult to understand why so little of it is retained in the expurgated editions, hardly more than a page of P. Callery's work being sufficient for it.
Kang Hsüan says:--'The Book takes its name of Nêi Zeh, because it records the rules for sons and daughters in serving their parents, and for sons and their wives in serving her parents-in-law in the family-home. Among the other Treatises of the Lî Kî, it may be considered as giving the Rules for Children. And because the observances of the harem are worthy of imitation, it is called Nêi Zeh, "the Pattern of the Interior. "' Kû Hsî says, that 'it is a Book which was taught to the people in the ancient schools, an ancient Classic or Sacred Text. '
Because the name of Zang-dze and a sentence from him occur, the Khien-lung editors are inclined to ascribe the authorship to his disciples; but the premiss is too narrow to support such a conclusion.
The position of the wife, as described in Section i, will appear to western readers very deplorable. Much in this part of the Treatise partakes of the exaggeration that is characteristic of Chinese views of the virtue of filial piety.
The account in Section ii of the attention paid to the aged, and the nourishing of them, is interesting, but goes, as the thing itself did, too much into details. What is it to us at the present time how they made the fry, the bake, the delicacy, and the other dishes to tempt the palate and maintain the strength? The observances in the relation of husband and wife, on the birth of a child, and the education and duties of the young of both sexes, which the Section goes on to detail, however, are not wanting in attraction.
BOOK XI. YÜ ZÂO.
The name of the Book, Yü Zâo, is taken from the first clause of the first paragraph. The two characters denote the pendants of the royal cap worn on great occasions, and on which beads of jade were strung. There were twelve of those pendants hanging down, before and behind, from the ends of the square or rectangular top of the cap, as in the cardinal cap which is the crest of Christ Church, Oxford. But we read nothing more of this cap or its pendants after the first paragraph; and the contents of all the three Sections of the Book are so various, that it is impossible to give an account of them in small compass.
King Hsüan said that the Book was named Yü Zâo, because it recorded the dresses and caps warn by the son of Heaven; but it is not confined to the king, but introduces rulers also and officers generally. It treats also of other matters besides dress, which it would be difficult to speak of in so many categories. Much, moreover, of the second Section seems to consist of disjecta membra, and the paragraphs are differently arranged by different editors. Here and there the careful reader will meet with sentiments and sentences that will remain in his memory, as in reading Book I; but he will only carry away a vague impression of the Book as a whole.
BOOK XII. MING THANG WEI.
[1. See the Details in the General Mirror of History, under B. C. 51.
2. See the 58th Book of Biographies (###) in the History of the first Han, and the Catalogue of the Sui Library. ]
Kâu Lî, 199 phien of Lî treatises. The résumé appended to the Lî books in the Catalogue of the Su i Dynasty, omitting works mentioned by Hsin, and inserting two others, says that Hsiang had in his hands altogether 214 phien. What was to be done with this mass of tablets, or the written copies made from them?
Hâu Zhang and the two Tâis
The most distinguished of the Lî scholars in the time of the emperors Hsüan and Khang was a Hâu Zhang, the author of the compilation called in Hsin's Catalogue Khü Tâi Kî; and two of his disciples, Tâi Teh and Tâi Shang, cousins[1], the name of the latter of whom has already been mentioned as a member of the council of B. C. 51, were also celebrated for their ability. Teh, the older of the two, and commonly called Tâ Tâi, or 'the Greater Tâi,' while Hsiang was yet alive, digested the mass of phien, and in doing so reduced their number to 85. The younger, called Hsiâo Tâi, or 'the Lesser Tâi,' doing the same for his cousin's work, reduced it to 46 treatises. This second condensation of the Lî documents met with general acceptance, and was styled the Lî Kî. Shang himself wrote a work in twelve chapters, called 'A Discussion of the Doubts of Scholars about the Lî Kî,' which, though now lost, was existing in the time of Sui.
Mâ Yung and Kang Hsüan.
Through Khiâo Zan and others, scholars of renown in their day, the redaction passed on to the well-known Mâ Yung (A. D. 79-166), who added to Shang's books the Yüeh Ling, the Ming
[1. Sinologists, without exception I believe, have called Shang a 'nephew' of Teh, overlooking the way in which the relationship between them is expressed in Chinese. Shang is always Teh's ###, and not simply###. Foreign students have overlooked the force of the phrase and, more fully, ###. Teh and Shang's father had the same grand-father, and were themselves the sons of brothers. They were therefore what we call first cousins, and Teh and Shang were second cousins. The point is unimportant, but it is well to be correct even in small matters. Not unimportant, however, is the error of Callery (Introduction, p. 6), who says, 'Le neveu, homme dépravé, beaucoup plus adonné aux plaigirs, qu'à 1'étude, retrancha encore davantage et fixa le nombre des chapitres à 46. ' No such stigma rests on the character of Taî Shang, and I am sure translators have reason to be grateful to him for condensing, as he did, the result of his cousin's labours. ]
Thang Wei, and the Yo Kî making their number in all forty-nine, though, according to the arrangement adopted in the present translation, they still amount only to forty-six. From Mâ, again, it passed to his pupil Kang Hsüan (A. D. 127-200), in whom be was obliged to acknowledge a greater scholar than himself.
Thus the Lî Kî was formed. It is not necessary to pursue its history farther. Kang was the scholar of his age, and may be compared, in scholarship, with the later Kû Hsî. And he has been fortunate in the preservation of his works. He applied himself to all the three Rituals, and his labours on them all, the Kâu Lî, the Î Lî, and the Lî Kî, remain. His commentaries on them are to be found in the great work of 'The Thirteen King' of the Thang dynasty. There they appear, followed by the glosses, illustrations, and paraphrases of Khung Ying-tâ.
Zhâi Yung and his manusculpt.
In A. D. 175, while Kang was yet alive, Zhâi Yung, a scholar and officer of many gifts, superintended the work of engraving on stone the text of all the Confucian classics. Only fragments of that great manusculpt {sic} remain to the present day, but others of the same nature were subsequently made. We may feel assured that we have the text of the Lî Kî and other old Chinese books, as it was 1800 years ago, more correctly than any existing Manuscripts give us that of any works of the West, Semitic, or Greek, or Latin, of anything like equal antiquity.
Lî of the Greater Tâi.
3. A few sentences on the Lî of the Greater Tâi will fitly close this chapter. He handed down his voluminous compilation to a Hsü Liang of Lang Yeh in the present Shan-tung[1], and in his family it was transmitted; but if any commentaries on it were published, there is no trace of them in history. As the shorter work of his cousin obtained a wide circulation, his fell into neglect, and, as Kû Î-zun says, was simply put upon the shelf. Still there appears in the Sui Catalogue these two entries:--'The Lî Kî of Tâ Tâi, in 13 Sections,' and 'The Hsiâ
[1. ###. ]
Hsiâo Kang, in 1 Section,' with a note by the editor that it was compiled by Tâ Tâi. This little tractate may, or may not, have been also included in one of the 13 Sections. There are entries also about Tâ Tâi's work in the catalogues of the Thang and Sung dynasties, which have given rise to many discussions. Some of the Sung scholars even regarded it as a 14th King. In the large collection of 'Books of Han and Wei,' a portion of the Lî of Tâ Tâi is still current, 39 Book in 10 Sections, including the fragment of the Hsiâ dynasty, of which a version, along with the text, was published in 1882 by Professor Douglas of King's College, under the title of 'The Calendar of the Hsiâ Dynasty. ' I have gone over all the portion in the Han and Wei Collection, and must pronounce it very inferior to the compilation of the Hsiâo or Lesser Tâi. This inferiority, and not the bulk, merely, was the reason why from the first it has been comparatively little attended to.
CHAPTER II.
SIGNIFICANCE OF THE CHINESE CHARACTER CALLED LÎ. MEANING OF THE TITLE LÎ KÎ. VALUE OF THE WORK.
Lî is a symbol of religious import.
1. The Chinese character Lî admits of a great variety of terms in translating a work where it abounds into any of our western languages. In order fully to apprehend its significance, we must try to get bold of the fundamental ideas which it was intended to convey. And these are two. First, when we consult the Shwo Wan, the oldest Chinese dictionary, we find Lî defined as 'a step or act; that whereby we serve spiritual beings and obtain happiness. ' The character was to the author, Hsü Shan, an ideagram of religious import; and we can see that he rightly interpreted the intention of its maker or makers. It consists of two elements, separately called khih and lî[1]. That on the left is the symbol,
[1. ###. ]
determining the category of meaning to which the compound belongs. It was the earliest figure employed to indicate spiritual beings, and enters into characters denoting spirits, sacrifices, and prayer[1]. That on the right, called lî, is phonetic, but even it is the symbol for (a vessel used in performing rites;' and if, as the Khang-hsî dictionary seems to say, it was anciently used alone for the present compound, still the spiritual significance would attach to it, and the addition of the khih to complete the character, whensoever it was made, shows that the makers considered the rites in which the vessel was used to possess in the first place a religious import.
Lî is a symbol for the feeling of propriety.
Next, the character is used, in moral and philosophical disquisitions, to designate one of the primary constituents of human nature. Those, as set forth by Mencius, are four; 'not fused into us from without,' not produced, that is, by any force of circumstances, but 'belonging naturally to us, as our four limbs do. ' They are benevolence (zan), righteousness (î), propriety (lî), and understanding (kîh). Our possession of the first is proved by the feeling of distress at the sight of suffering; of the second, by our feelings of shame and dislike; of the third, by our feelings of modesty and courtesy; of the fourth, by our consciousness of approving and disapproving[2].
Thus the character lî, in the concrete application of it, denotes the manifestations, and in its imperative use, the rules, of propriety. This twofold symbolism of it--the religious and the moral--must be kept in mind in the study of our classic. A life ordered in harmony with it would realise the highest Chinese ideal, and surely a very high ideal, of human character.
But never and, nowhere has it been possible for men to maintain this high standard of living. In China and elsewhere the lî have become, in the usages of society in. its various relationships, matters of course, forms without the
[1. E. g. ### (shan), ###, (kî), ### (khi).
2. Mencius, II, i, 6; VI, i, 6. 7. ]
spirit, and hence we cannot always translate the character by the same term. It would be easy to add to the number of words, more or less synonymous, in French or English or any other Aryan language, which Callery has heaped together in the following passage:--'Autant que possible, j'ai traduit Lî par le mot Rite, dont le sens est susceptible à une grande étendue; mais il faut convenir que, suivant les circonstances où il est employé, il peut signifier--Cérémonial, Cérémonies, Pratiques cérémoniales, L'étiquette, Politesse, Urbanité, Courtoisie, Honnêteté, Bonnes manières, Égards, Bonne éducation, Bienséance, Les formes, Les convenances, Savoir-vivre, Décorum, Décence, Dignité personnelle, Moralité de conduite, Ordre Social, Devoirs de Société, Lois Sociales, Devoirs, Droit, Morale, Lois hiérarchiques, Offrande, Usages, Coutumes[1]. ' I have made little use in my translation of the word Rite or Rites, which Callery says he had endeavoured to adhere to as much as possible, but I do not think I have allowed myself so much liberty in other terms in my English as he has done in his French. For the symbol in the title I have said 'Rules of Propriety or Ceremonial Usages. '
Translation of the title.
2. The meaning of the title--Lî Kî-need not take us so long. There is no occasion to say more on the significance of Lî; the other character, Kî, should have a plural force given to it. What unity belongs to the Books composing it arises from their being all, more or less, occupied with the subject of Lî. Each one, or at least each group, is complete in itself. Each is a Ki; taken together, they are so many Kîs. Only into the separate titles of seven of them, the 13th, 16th, 17th, 18th, 19th, 27th, and 29th, does the name of Kî enter. That character is the symbol for 'the recording of things one by one,' and is often exchanged for another Kî[2], in which the classifying element is sze, the symbol for 'a packet of cocoons,' the compound denoting the unwinding
[1. Introduction, p. 16.
2. The classifier of Kî in the title is ### (yen), the symbol of words; that of this this Kî (###) is ### (sze). ]
and arrangement of the threads'. Wylie's 'Book of Rites' and Callery's 'Mémorial des Rites' always failed to give me a definite idea of the nature of our classic. Sze-mâ Khien's work is called Sze Kî [2], or 'Historical Records,' and Lî Kî might in the same way be rendered 'Ceremonial Records,' but I have preferred to give for the title, 'A Collection of Treatises on the Rules of Propriety or Ceremonial Usages. '
The value of the Lî Kî.
3. The value of the work has been discussed fully by P. Callery in the sixth paragraph of the Introduction to his translation of an abbreviated edition of it, and with much of what he has said I am happy to feel myself in accord. I agree with him, for instance, that the book is 'the most exact and complete monography which the Chinese nation has been able to give of itself to the rest of the human race. ' But this sentence occurs in a description of the Chinese spirit, which is little better than a caricature. 'Le cérémonial,' he says, 'résume l'esprit Chinois. . . . Ses affections, si elle en a, sont satisfaites par le cérémonial; ses devoirs, elle les remplit au moyen du cérémonial; la vertu et le vice, elle les reconnait au cérémonial; en un mot, pour elle le cérémonial c'est l'homme, l'homme moral, l'homme politique, l'homme religieux, Dans ses multiples rapports avec la famille, la société, l'état, la morale et la religion. '
To all this representation the first sentence of our classic is a sufficient reply:--'Always and in everything let there be reverence. ' In hundreds of other passages the same thing is insisted on,--that ceremony without an inspiring reverence is nothing. I do not deny that there is much attention to forms in China with a forgetfulness of the spirit that should animate them. But where is the nation against whose people the same thing may not be charged? The treaties of western nations with China contain an article stipulating for the toleration of Chinese Christians on the ground that, 'The Christian religion, as professed by
[1. Structure of Chinese Characters, p. 132.
2. ###. ]
Protestants or Roman Catholics, inculcates the practice of virtue, and teaches man to do as he would be done by[1]. ' Scores of Chinese, officers, scholars, and others, have, in conversations with myself, asked if such were indeed the nature of Christianity, appealing at the same time to certain things which they alleged that made them doubt it. All that can be said in the matter is this, that as the creeds Of men elsewhere are often better than their practice, so it is in China. Whether it be more so there or here is a point on which different conclusions will be come to, according to the knowledge and prejudices of the speculators.
More may be learned about the religion of the ancient Chinese from this classic than from all the others together. Where the writers got their information about the highest worship and sacrifices of the most ancient times, and about the schools of Shun, we do not know. They expressed the views, doubtless, that were current during the Han dynasty, derived partly from tradition, and partly from old books which were not gathered up, or, possibly, from both those sources. But let not readers expect to find in the Lî Kî anything like a theology. The want of dogmatic teaching of religion in the Confucian system may not be all a disadvantage and defect; but there is a certain amount of melancholy truth in the following observations of Callery:--'Le Lî Kî, celui de tous les King où les questions religieuses auraient dû être traitées tout naturellement, à propos des sacrifices au Ciel, aux Dieux tutélaires, et aux ancêtres, glisse légèment sur tout ce qui est de pure spéculation, et ne mentionne ces graves matières qu'avec une extrême indifférence. Selon moi ceci prouve deux choses: la première, que dans les temps anciens les plus grand génies de la Chine n'ont possédé sur le créateur, sur la nature et les destinées de l'âme, que des notions obscures, incertaines et souvent contradictoires; la seconde, que les Chinois possèdent à un trés faible degré le sentiment religieux, et qu'ils n'éprouvent pas, comme les races de
[1. From the eighth article in the Treaty with Great Britan, 1858. ]
l'occident, le besoin impérieux de sonder les mystères du monde invisible. '
The number of the Kî that are devoted to the subject of the mourning rites shows how great was the regard of the people for the departed members of their families. The solidarity of the family, and even the solidarity of the race, is a sentiment which has always been very strong among them. The doctrine of filial piety has also the prominence in several Books which we might expect.
As to the philosophical and moral ideas which abound in the work, they are, as Callery says, 'in general, sound and profound. ' The way in which they are presented is not unfrequently eccentric, and hedged about with absurd speculations on the course of material nature, but a prolonged study of the most difficult passages will generally bring to light what Chinese scholars call a tâo-li, a ground of reason or analogy, which interests and satisfies the mind.
The Lî Kî as one of the Five King.
4. The position that came gradually to be accorded to the Lî Kî as one of 'The Five King,' par excellence, was a tribute to its intrinsic merit. It did not, like the Kâu Lî, treat of matters peculiar to one dynasty, but of matters important in all time; nor like the Î Lî, of usages belonging to one or more of the official classes, but of those that concerned all men. The category of 'Five King' was formed early, but the 'Three Rituals' were comprehended in it as of equal value, and formed one subdivision of it. So it was early in the Thang dynasty when the collection of 'The Thirteen King' was issued; but ere the close of that dynasty our classic had made good its eminence over the other two Rituals. In the 29th chapter of the Monographs of Thang, page 17, it is said, 'To the charge of each of the Five King two Great Scholars were appointed. The Yî of Kâu, the Shang Shû, the Shih of Mâo, the Khun Khiû, and the Lî Kî are the Five King. '
CHAPTER III.
BRIEF NOTICES OF THE DIFFERENT BOOKS WHICH MAKE UP THE COLLECTION.
BOOK I. KHÜ LÎ.
This first Book in the collection is also the longest, and has been divided because of its length into two Books. In this translation, however, it appears only as one Book in two Sections, which again are subdivided, after the Khien-lung editors, into five Parts and three Parts respectively.
The name Khü Lî is taken from the first two characters in the first paragraph, and the first sentence, 'The Khü Lî says, 'extends over all that follows to the end of the Book. P. Callery, indeed, puts only the first paragraph within inverted commas, as if it alone were from the Khü Lî, and the rest of the Book were by a different hand. He translates the title by 'Rites Divers,' and to his first sentence, 'Le Recueil des rites divers dit,' appends the following note :--'This work, that for a very long time has been lost, was, so far as appears, one of those collections of proverbs and maxims with which philosophy has commenced among nearly all peoples. Although the author does not say so, it is probable that this chapter and the next contain an analysis of that ancient collection, for the great unconnectedness which we find in it agrees well with the variety indicated by the title Khü Lî. ' My own inference from the text, however, is what I have stated above, that the Book is a transcript of the Khü Lî, and not merely a condensation of its contents, or a redaction of them by a different author.
It is not easy to translate the title satisfactorily. According to Kang Hsüan (or Kang Khang-khang), the earliest of all the great commentators on the Lî Kî, 'The Book is named Khü Lî, because it contains matters relating to all the five ceremonial categories. What is said in it about sacrifices belongs to the "auspicious ceremonies;" about the rites of mourning, and the loss or abandonment of one's state, to the "inauspicious;" about the payment of tributory dues and appearances at the royal court, to "the rites of hospitality;" about weapons, chariots, and banners, "to those of war;" and about serving elders, reverencing the aged, giving offerings or presents, and the marriage of daughters, to the "festive ceremonies. "' On this view the title would mean 'Rules belonging to the different classes of ceremonies,' or, more concisely, the 'Rites Divers' of Callery; and Mr. Wylie has called the Book 'The Universal Ritual. '
But this rendering of the title does not suit the proper force of the character Khü, which is the symbol of 'being bent or crooked,' and is used, with substantival meaning, for what is small and appears irregularly. Mention is made in Book XXVIII, ii, 23, Of 'him who cultivates the shoots of goodness in his nature,' those 'shoots' being expressed by this character Khü; and in a note on the passage there I have quoted the words of the commentator Pâi Lü:--'Put a stone on a bamboo shoot, or where the shoot would show itself, and it will travel round the stone, and come out crookedly at its side. ' Thus Khü is employed for what is exhibited partially or in a small degree. Even Kang Hsüan on that passage explains it by 'very small matters;' and the two ablest in my opinion of all the Chinese critics and commentators. , Kû Hsî and Wû Khang (of the Yüan dynasty, A. D. 1249-1333), take our title to mean 'The minuter forms and smaller points of ceremony. ' P. Zottoli is not to be blamed for following them, and styling the Book--'Minutiores Ritus. ' Still even this does not satisfy my own mind. Great rites are mentioned in the treatise as well as small ones. Principles of ceremony are enunciated as well as details. The contents are marked indeed by the 'unconnectedness' which Callery mentions; but a translator cannot help that. The Book may not be as to method all that we could wish, but we must make the best we can of it as it stands; and I have ventured to call it 'A Summary of the Rules of Ceremony. ' It occupies very properly the place at the beginning of the collection, and is a good introduction to the treatises that follow.
Among the Lî books in Lâo Hsin's Catalogue of the Imperial Library of Han, is a Treatise in nine chapters (phien), compiled by Hâu Zhang, and called Khü Thâi Ki, or 'Record made in the Khü Tower. ' The Khü Tower was the name of an educational building, where scholars met in the time of the emperor Hsüan to discuss, questions about ceremonies and other matters connected with the ancient literature, and Hâu Zhang (mentioned in the preceding chapter) kept a record of their proceedings. I should like to think that our Khü Lî is a portion of that Khü Thâi Kî, and am sorry not to be able to adduce Chinese authorities who take the same view. It would relieve us of the -difficulty of accounting for the use of Khü in the title.
BOOK II.
THAN KUNG
The name Than Kung given to this Book is taken from the first paragraph in it, where the gentleman so denominated appears attending the mourning rites for an officer of the state of Lû. Nowhere else in the Treatise, however, is there any mention of him, or reference to him. There can be no reason but this, for calling it after him, that his surname and name occur at the commencement of it. He was a native, it is understood, of Lû; but nothing more is known of him.
The Than Kung, like the Khü Lî, is divided into two Books, which appear in this translation as two Sections of one Book. Each Section is subdivided into three Parts.
The whole is chiefly occupied with the observances of the mourning rites. It is valuable because of the information which it. gives about them, and the views prevailing at the time on the subject of death. It contains also many historical incidents about Confucius and others, which we are glad to possess. Some of the commentators, and especially the Khien-lung editors, reject many of them as legendary and fabulous. The whole Book is reduced to very small compass in the expurgated editions of the Lî Kî. We are glad, however, to have the incidents such as they are. Who would not be sorry to want the account of Confucius' death, which is given in I, ii, 20? We seem, moreover, to understand him better from accounts which the Book contains of his intercourse with his disciples, and of their mourning for him.
Dze-yû[1], an eminent member of his school, appears in the first paragraph much to his credit, and similarly afterwards on several occasions; and this has made the Khien-lung editors throw out the suggestion that the Book was compiled by his disciples. It may have been so.
BOOK III. WANG KIH.
According to Lû Kih (died A. D. 192)[2], the Wang Kih, or 'Royal Regulations,' was made by the Great Scholars of the time of the emperor Wan (B. C. 179-157), on the requisition of that sovereign[3]. It professes to give the regulations of the early kings on the classes of the feudal nobles and officers and their emoluments, on their sacrifices, and their care for the aged. The emperor ordered it to be compiled after the death of Kiâ Î, a Great scholar and highly esteemed by the sovereign, which event must have taken place about B. C. 170, when Kih was only thirty-three. The Book is said to have contained, when it first appeared, an account of the royal progresses and of the altars and ceremonies of investiture, of which we do not now find any trace. Parts of it are taken from Mencius, from the Shû, and from the Commentaries of Kung-yang and Zo on the Khun Khiû; other parts again are not easily reconciled with those authorities.
[1. ###.
2. See the 54th Book of the Biographies in the History of the Second Han Dynasty.
3. In B. C. 164. See the Mirror of History on that year. ]
The Khien-lung editors deliver their judgment on it to the following effect: When it was made, the Î Lî must have appeared, but not the Kâu Lî. Hence the Banquet and Missions appear among the 'Six Subjects of Teaching,' and no mention is made of the minister of Religion, as one of the six great ministers, nor is anything said of the minister of War's management of the army. On a general view of it, many subjects are evidently based on Mencius, and whole paragraphs are borrowed from him. Nothing is said of the peculiar position of the son of Heaven, because in the Han dynasty, succeeding immediately to that of Khin, the emperor was to be distinguished from, and not named along with, the feudal princes. In what is said about the reports of the Income and fixing the Expenditure, only the Grand ministers of Instruction, War, and Works are mentioned, because these were the three ducal ministers of the Han dynasty, and the ancient arrangements were represented so as to suit what had come into existence. That nothing is said about altars and investitures arose from Wan's having disregarded in that matter the advice of Hsin-yüan Phing[1]. It only shows how much the information of the compilers exceeded that of Shû-sun Thung[2] and Sze-mâ Hsiang-zû[3]. The Book was received into the collection of the Lî Kî, because it was made at no great distance from antiquity. It is foolish in later scholars to weigh and measure every paragraph of it by its agreement or disagreement with Mencius and the Kâu Lî.
This account of the Wang Kih must commend itself to unprejudiced readers. To myself, the most interesting thing in the Book is the information to be gathered from it about the existence of schools in the earliest times. We see at the very commencement of history in China a
[1. ### A Tâoistic charlatan, honoured and followed for a few years by the emperor Wan; put to death in B. C. 163.
2. ### A scholar of Khin; was a counsellor afterwards of the first and second emperors of Han.
3 ### An officer and author. Died B. C. 126. ]
rudimentary education, out of which has come by gradual development the system of examinations of the present day.
BOOK IV. YÜEH LING.
The Yüeh Ling, or 'Proceedings of Government in the different Months,' appears in the Khien-lung edition of the Lî Kî in six Sections; but it has seemed to me more in, harmony with the nature of the Book and more useful for the student to arrange it in four Sections, and each Section in three Parts, a Section thus comprehending a season of the year, and every month having a part to itself. There is also a short supplementary Section in the middle of the year, at the end of the sixth month, rendered necessary by the Tâoist lines on which the different portions are put together.
Zhâi Yung (A. D. 133-192)[1] and Wang Sû[2], somewhat later (in our third century), held that the Book was the work of the duke of Kâu, and must be assigned to the eleventh or twelfth century B. C. But this view of its antiquity may be said to be universally given up. Even King Hsüan saw in the second century that it was a compilation from the Khun Khiû of Lü Pû-Wei[3], still foolishly said by many Chinese writers to have been the real father of the founder of the Khin dynasty, and who died in B. C. 237. Lû Teh-ming[4], writing in our seventh century, said, 'The Yüeh Ling was originally part of Lü's Khun Khiû, from which some one subsequently compiled this Memoir. The Khien-lung editors unhesitatingly affirm this origin of the Yüeh Ling; as indeed no one, who has compared it with-thc work ascribed to Lü, can have any doubts on the matter. Of that work, Mayers says that 'it is a collection of quasi-historical notices, and, although nominally Lü's production, really compiled under his direction by an assemblage of scholars. ' Mayers adds, that on the completion of the work, Lü Pû-wei suspended 1000 pieces of gold at the gate of his palace, which he offered as a reward to any one who could suggest an improvement of it by adding or expunging a single character[1].
Such was the origin of the Yüeh Ling. We do not know who compiled it from the Khun Khiu of Lü, but it was first received into the Lî Kî by Mâ Yung. It can be explained only by noting the Khin peculiarities in the names of titles and other things. It is in itself full of interest, throwing light on the ancient ways and religious views, and showing how the latter more especially came to be corrupted by the intrusion among them of Tâoistic elements.
The Book has sometimes been called 'A Calendar of the Months of Kâu. ' Callery translates the name Yüeh Ling by 'Attributs des Mois. ' My own translation of it is after King Hsüan, who says, 'The Book is called, Yüeh Ling, because it records the proceedings of Government in the twelve months of the year. '
BOOK V. ZANG-DZE WAN.
This Book is named from the first three characters in it, meaning 'The Questions of Zang-dze. ' Most of the different paragraphs or chapters in the two Sections of it commence in the same way. It is not found at all in the expurgated editions of the classic.
Zang-dze, or Mr. Zang[2], about fifty years younger than Confucius, was one of the chief disciples of his school, perhaps the ablest among them. He was distinguished for his filial piety, and straightforward, honest simplicity.
[1. Mayers 'Chinese Reader's Manual, p. 145. The 1000 pieces of gold suspended at Lü's gate are probably only a variation of what has been related in the preceding chapter of what was done by king Hsien of Ho-kien towards the recovery of the missing Book of the Kâu Kwan.
2. ###; his name was (Shan, ###), and that which he received in his maturity, Dze-yü (###). ]
There is an interesting account of his death in Book II, i, Part i, 18. In the department of Liû Hsin's Catalogue, which contains 'Works of the Literati' there are entered '18 Treatises (phien) of Zang-dze,' but without any further specification of them. Ten of those treatises, or fragments of them, are found in the Lî of the Greater Tâi, but this Book is not among them, nor have I seen it anywhere ascribed to him as the writer of it. It must have been compiled, however, from memoranda left by him or some of his intimate disciples. The names of only two other disciples of the Master occur in it-those of Dze-yû and Dze-hsiâ[1]. The reference to the disciples of the former in Section ii, 19, must be a note by the final compiler. The mention of Lâo-dze or Lâo Tan, and his views also, in Section ii, 22, 24, 28, strikes us as remarkable.
If it were necessary to devise a name for the Book, I should propose--'Questions of Casuistry on the subject of Ceremonial Rites. ' Zang-dze propounds difficulties that have struck him on various points of ceremony, especially in connexion with the rites of mourning; and Confucius replies to them ingeniously and with much fertility. Some of the questions and answers, however, are but so much trifling. Khung Ying-tâ says that only Zang-dze could have proposed the questions, and only Confucius have furnished the answers. He applies to the Book the description of the Yî in the third of the Appendixes to that classic, i, 40, as 'Speaking of the most complex phenomena under the sky, and having nothing in it to awaken dislike, and of the subtlest movements under the sky, and having nothing in it to produce confusion. '
BOOK VI. WAN WANG SHIH-DZE.
No hint is given, nothing has been suggested, as to who was the compiler of this Book, which the Khien-lung editors publish in two Sections. Its name is taken from the first
[1. ### and ###. ]
clause of the first paragraph, which treats of king Win, the founder of the Kâu dynasty, as he demeaned himself in his youth, when he was Shih-dze, or son and heir of his father. This is followed by a similar account of his son, who became king Wû; and in paragraph 3 the writer goes on to the duke of Kâu's training of king Khing, the young son of Wû. In the last paragraph of the second Section, the subject of king Wan as prince is resumed.
But the real subject-matter of the Book lies between those portions, and treats of three things.
First; Section i, paragraph 5 to the end, treats of the education and training of the eldest sons of the king and feudal princes, and of the young men of brightest promise throughout the kingdom, chosen to study with these. We learn much from it as to the educational institutions and methods of ancient times.
Second; in Section ii, paragraphs 1 to 15, we have the duties of the Shû-dze, the head of an official Section, belonging to the department of the premier, whose special business was with the direction of the young noblemen of the royal and feudal courts in all matters belonging to their instruction.
Third; from paragraph 17 to 23 of Section ii, we have an account of the various ceremonies or observances in the king's feasting and cherishing of the aged, and of his care that a similar course should be pursued by all the princes in their states.
BOOK VII. LÎ YUN.
Lî Yun means, literally, 'The Conveyance of Rites. ' P. Callery translates the name, not unsuccessfully, by 'Phases du Cerémonial;' but I prefer my own longer rendering of it, because it gives the reader a better idea of the contents of the Book. Kang Hsüan said it was called the Conveyance of Rites, because it records how the five Tîs and three Kings made their several changes in them, and how the Yin and the Yang, or the twofold movement and operation of nature, produced them by their revolutions. The whole is difficult and deep; and no other portion of the collection has tasked the ablest commentators more. The Khien-lung editors say that we have in the Book a grand expression of the importance of ceremonial usages, and that, if we are on our guard against a small Tâoistic element in it, it is pure and without a flaw. That depraving element, they think, was introduced by the smaller Tâi, who ignorantly thought he could make the Treatise appear to have a higher character by surreptitiously mixing it up with the fancies of Lâo, and Kwang. But the Tâoistic admixture is larger than they are willing to allow.
Some have attributed the Book to Dze-yû, who appears, in the first of its Sections, three times by his surname and name of Yen Yen, as the questioner of Confucius, and thereby giving occasion to the exposition of the sage's views; others attribute it to his disciples. The second Section commences with an utterance of Confucius without the prompting of any interlocutor; and perhaps the compiler meant that all the rest of the Treatise should be received as giving not only the Master's ideas, but also his words. Whoever made the Book as we now have it, it is one of the most valuable in the whole work. Hwang Kan (in the end of the Sung dynasty) says of it, that notwithstanding the appearance, here and there, of Tâoistic elements, it contains many admirable passages, and he instances what is said about creation or the processes of nature, in iii, 2; about government, in ii, 18; about man, in iii, 1, 7; and about ceremonial usages, in iv, 6.
But the Tâoistic element runs through the whole Book, as it does through Book IV. There is an attempt to sew the fancies about numbers, colours, elements, and other things on to the common-sense and morality of Confucianism. But nevertheless, the Treatise bears important testimony to the sense of religion as the first and chief element of ceremonies, and to its existence in the very earliest times.
BOOK VIII. LÎ KHÎ
Book VII, it was said, has been attributed to Dze-yû. I have not seen this ascribed to any one; but it is certainly a sequel to the other, and may be considered as having proceeded from the same author. The more the two are studied together, the more likely will this appear.
Callery has not attempted to translate the title, and says that the two characters composing it give the sense of 'Utensils of Rites,' and have no plausible relation with the scope of the Book in which there is no question in any way of the material employed either in sacrifices or in other ceremonies; and he contends, therefore, that they should not be translated, but simply be considered as sounds[1].
But the rendering which I have given is in accordance with an acknowledged usage of the second character, Khî. We read in the Confucian Analects, V, 3:--'Dze-kung asked, "What do you say of me? " The Master answered, "You are a vessel. " "What vessel? " "A sacrificial vessel of jade. "' The object of the Book is to show how ceremonial usages or rites go to form 'the vessel of honour,' 'the superior man,' who is equal to the most difficult and important services. Kang Hsüan saw this clearly, and said, 'The Book was named Lî Khi, because it records how ceremonies cause men to become perfect vessels. ' 'The former Book shows the evolution of Rites; this shows the use of them:'--such was the dictum in A. D. 1113 of Fang Küeh, a commentator often quoted by Khan Hâo and by the Khien-lung editors.
Throughout the Book it is mostly religious rites that are spoken of; especially as culminating in the worship of God. And nothing is more fully brought out than that all rites are valueless without truth and reverence.
[1. ###. ]
BOOK IX. KIÂO THEH SANG.
The name of the Book is made up of the three characters with which it commences, just as the Hebrew name for the Book of Genesis in our Sacred Scriptures is Beraishith ({BeRAShiTh}). From the meaning, however, of Kiâo Theh Sang the reader is led to suppose that he will find the Treatise occupied principally with an account of the great Border Sacrifice. But it is not so.
The main subject of the Book is sacrifice generally; and how that which is most valuable in it is the reverence and sincerity of the worshipper, finding its exhibition in the simplicity of his observances. In the preceding Book different conditions have been mentioned which are of special value in sacrifice and other ceremonies. Among them is the paucity of things (Section i, paragraph 8); and this consideration is most forcibly illustrated by 'the Single Victim' employed in the Border Sacrifice, the greatest of all ceremonies. At the same time various abuses of the ancient sincerity and simplicity are exposed and deplored.
The ceremonies of capping and marriage are dealt with in the third Section; and we are thankful for the information about them which it supplies. In the end the writer returns to the subject of sacrifices; and differences in the different dynasties, from the time of Shun downwards, in the celebration of them are pointed out.
The Khien-lung editors say that this Book was originally one with the last, and 'was separated from it by some later hand. ' I had come to the same conclusion before I noticed their judgment. Books VII, VIII, and IX must have formed, I think, at first one Treatise.
BOOK X. NÊI ZEH.
The title of this book, meaning 'The Pattern of the Family,' rendered by Callery, 'Réglements Intérieurs,' approximates to a description of its contents more than most of the titles in the Lî Kî. It is not taken, moreover, from any part of the text near the commencement or elsewhere. It is difficult to understand why so little of it is retained in the expurgated editions, hardly more than a page of P. Callery's work being sufficient for it.
Kang Hsüan says:--'The Book takes its name of Nêi Zeh, because it records the rules for sons and daughters in serving their parents, and for sons and their wives in serving her parents-in-law in the family-home. Among the other Treatises of the Lî Kî, it may be considered as giving the Rules for Children. And because the observances of the harem are worthy of imitation, it is called Nêi Zeh, "the Pattern of the Interior. "' Kû Hsî says, that 'it is a Book which was taught to the people in the ancient schools, an ancient Classic or Sacred Text. '
Because the name of Zang-dze and a sentence from him occur, the Khien-lung editors are inclined to ascribe the authorship to his disciples; but the premiss is too narrow to support such a conclusion.
The position of the wife, as described in Section i, will appear to western readers very deplorable. Much in this part of the Treatise partakes of the exaggeration that is characteristic of Chinese views of the virtue of filial piety.
The account in Section ii of the attention paid to the aged, and the nourishing of them, is interesting, but goes, as the thing itself did, too much into details. What is it to us at the present time how they made the fry, the bake, the delicacy, and the other dishes to tempt the palate and maintain the strength? The observances in the relation of husband and wife, on the birth of a child, and the education and duties of the young of both sexes, which the Section goes on to detail, however, are not wanting in attraction.
BOOK XI. YÜ ZÂO.
The name of the Book, Yü Zâo, is taken from the first clause of the first paragraph. The two characters denote the pendants of the royal cap worn on great occasions, and on which beads of jade were strung. There were twelve of those pendants hanging down, before and behind, from the ends of the square or rectangular top of the cap, as in the cardinal cap which is the crest of Christ Church, Oxford. But we read nothing more of this cap or its pendants after the first paragraph; and the contents of all the three Sections of the Book are so various, that it is impossible to give an account of them in small compass.
King Hsüan said that the Book was named Yü Zâo, because it recorded the dresses and caps warn by the son of Heaven; but it is not confined to the king, but introduces rulers also and officers generally. It treats also of other matters besides dress, which it would be difficult to speak of in so many categories. Much, moreover, of the second Section seems to consist of disjecta membra, and the paragraphs are differently arranged by different editors. Here and there the careful reader will meet with sentiments and sentences that will remain in his memory, as in reading Book I; but he will only carry away a vague impression of the Book as a whole.
BOOK XII. MING THANG WEI.
