THE SACRED BOOKS OF THE EAST 15

THE SACRED BOOKS OF THE EAST 15

the practice of the Kau dynasty. All the three things were designed to increase the aim of the superior man by the use of these external representations. Hence their movements in advancing and retreating were regulated by (the degree of) that aim. If it were less intense, they were lighter ; if it were more intense, they were more vehement. If the aim were less intense, and they sought to make the outward representation more vehement, even a sage could not have accomplished this. Therefore the superior man, in sacrificing, exerted himself to the utmost in order to give clear ex- pression to these more important things. He con- ducted everything according to the rules of ceremony, thereby giving prominent exhibition to them, and displaying them to the august personator : — such was the method of the sages. 10. At sacrifices there are the provisions that are left. The dealing with these is the least im- portant thing in sacrifices, but it is necessary to take knowledge of it. Hence there is the saying of antiquity, ' The end must be attended to even as the beginning : ' — there is an illustration of it in these leavings. Hence it was the remark of a superior man of antiquity, that ' The personator also eats what the spirits have left ; — it is a device of kindness, in which may be seen (the method of) government.' Hence, when the personator rose, the ruler and his three ministers partook of what he had left. When the ruler had risen, the six Great officers par- took ; — the officers partook of what the ruler had left. When the Great officers rose, the eight officers partook : — the lower in rank ate what the higher had BK. XXII. Kl THUNG. 243 left. When these officers rose, each one took what was before him and went out, and placed it (in the court) below the hall, when all the inferior attendants entered and removed it : — the inferior class ate what the superior had left. 11. Every change in the disposal of these relics was marked by an increase in the number (of those who partook of them) ; and thus there was marked the distinction between the degrees of the noble and the mean, and a representation given of the dis- pensation of benefits (by the sovereign). Hence by means of the four vessels of millet there is shown the cultivation of this in the ancestral temple, which becomes thereby a representation of all comprised within the confines (of the state). What is done at sacrifices afforded the greatest example of the dispensation of favours 1 . Hence when the superior possessed the greatest blessing, acts of favour were sure to descend from him to those below him, the only difference being that he enjoyed the blessing first, and those below him after- wards ; — there was no such thing as the superior's accumulating a great amount for himself, while the people below him might be suffering from cold and want. Therefore when the superior enjoyed his great blessing, even private individuals waited till the stream should flow down, knowing that his favours would surely come to them. This was shown by what was done with the relics at sacrifices, and hence came the saying that ' By the dealing with these was seen (the method of) government.' 1 It is difficult to detect the mind of the writer here, and make out the train of his reasoning. Zottoli: — ' Sacrificium, bene- ficiorum maximum est.' Callery : — ' Dans les sacrifices, les bien- R 1 244 THE L ^ K *- BK. XXII. 12. Sacrifice is the greatest of all things. Its apparatus of things employed in it is complete, but that completeness springs from all being in accord- ance with the requirements (of nature and reason) : — is it not this which enables us to find in it the basis of all the lessons of the sages ? Therefore those lessons, in the external sphere, inculcated the honour- ing of the ruler and of elders, and, in the internal sphere, filial piety towards parents. Hence, when there was an intelligent ruler above, all his ministers submitted to and followed him. When he reverently sacrificed in his ancestral temple, and at the altars to the (spirits of the) land and grain, his sons and grandsons were filially obedient. He did all his duty in his own walk, and was correct in his righteous- ness ; and thence grew up the lessons (of all duty). Therefore a superior man, in the service of his ruler, should find (guidance for) all his personal con- duct. What does not satisfy him in (the behaviour of) his superiors, he will not show in his employment of those below himself; and what he dislikes in the behaviour of those below him, he will not show in the service of his superiors. To disapprove of any- thing in another, and do the same himself, is contrary to the rule of instruction. Therefore the superior in the inculcation of his lessons, ought to proceed from the foundation (of all duty). This will show him pursuing the greatest method of what is natural and right in the highest degree ; and is not this what is seen in sacrifice ? Hence we have the saying that faits sont la plus grande chose.' Wylie : — ' Sacrifice is the greatest of the virtuous influences.' But is not the writer simply referring to what he has said about the admission of all classes to participate in the relics of a sacrifice? BK. XXII. k! thung. 245 ' The first and greatest teaching is to be found in sacrifice.' 13. In sacrifice there is a recognition of what belongs to ten relationships 1 . There are seen in it the method of serving spiritual Beings ; the right- eousness between ruler and subject ; the relation between father and son ; the degrees of the noble and mean ; the distance gradually increasing be- tween relatives ; the bestowment of rank and reward ; the separate duties of husband and wife; impartiality in government affairs ; the order to be observed between old and young ; and the boundaries of high and low. These are what are called the (different duties in the) ten relationships. 14. The spreading of the mat and placing on it a stool to serve for two, was intended as a resting- place for the united spirits (of husband and wife) 2 . The instruction to the blesser in the apartment and the going out to the inside of the gate 3 , was the method pursued in (seeking) communion with the spirits. 15. The ruler went to meet the victim, but not to meet the representative of the dead ; — to avoid mis- construction 4 . While the representative was outside 1 Zottoli : — ■' Sacrificium habet decern sensus.' Callery : — ' Les sacrifices renferment dix ordres d'ide'es.' 2 The reason given for this practice is peculiar. * While alive,' says -Oan Hao, ' every individual has his or her own body, and hence in the relation of husband and wife, there are the separate duties to be discharged by each ; but when they are dead, there is no difference or separation between their spiritual essences 0%m |pj ^ffi \M), and one common stool for support is put down for them both.' Is there any truth that these Chinese speculators are groping after ? 3 See vol. xxvii, page 444, paragraph 18. 4 It was not for the ruler to go to meet one who was still a 246 THE LI KL BK. XXII. the gate of the temple, he was to be regarded only as a subject; inside the temple, he had the full character of a ruler. While the ruler was outside the gate of the temple, he was there the ruler; when he entered that gate (on the occasion of the sacrifice), he had the full character of a subject, or a son. Hence his not going forth (to meet the representative) made clear the right distinction be- tween the ruler and subject. 16. According to the rule in sacrifices, a grand- son acted as the representative of his grandfather. Though employed to act the part of representative, yet he was only the son of the sacrificer. When his father, with his face to the north, served him, he made clear how it is the way of a son to serve his father. Thus (sacrifice) illustrated the relation of father and son. 1 7. When the representative had drunk the fifth cup, the ruler washed the cup of jade, and presented it to the ministers. When he had drunk the seventh cup, that of green jasper was presented to the Great officers. When he had drunk the ninth cup, the plain one varnished was presented to the ordinary officers, and all who were taking part in the service. In all the classes the cup passed from one to another, according to age ; and thus were shown the deo-rees of rank as more honourable and lower. 18. At the sacrifice the parties taking part in it were arranged on the left and right, according to their order of descent from the common ancestor, and thus the distinction was maintained between the order of fathers and sons, the near and the subject, and had not yet entered on the function, which placed him in a position of superiority for the time and occasion. BK. XXII. k\ thung. 247 distant, the older and the younger, the more nearly related and the more distantly, and there was no confusion. Therefore at the services in the grand ancestral temple, all in the two lines of descent were present, and no one failed to receive his proper place in their common relationship. This was what was called (showing) the distance gradually increas- ing between relatives. 19. Anciently the intelligent rulers conferred rank on the virtuous, and emoluments on the meritorious; and the rule was that this should take place in the Grand temple, to show that they did not dare to do it on their own private motion. Therefore, on the day of sacrifice, after the first presenting (of the cup to the representative), the ruler descended and stood on the south of the steps on the east, with his face to the south, while those who were to receive their appointments stood facing the north. The recorder was on the right of the ruler, holding the tablets on which the appointments were written. He read these, and (each man) bowed twice, with his head to the ground, received the writing, returned (home), and presented it in his (own) ancestral temple : — such was the way in which rank and reward were given. 20. The ruler, in the dragon robe and square- topped cap, stood at the top of the steps on the east, while his wife in her head-dress and pheasant- embroidered robe, stood in the chamber on the east. When the wife presented and put down the dishes on stands, she held them by the foot ; (the officer) who held the vessels with new wine, presented them to her, holding them by the bottom ; when the repre- sentative of the dead was handing the cup to the wife, he held it by the handle, and she gave it to him by 248 THE Lt k\. BK. XXII. the foot ; when husband and wife were giving and receiving, the one did not touch the place where the other had held the article ; in passing the pledge cup, they changed the cups : — so was the distinction to be maintained between husband and wife shown. 21. In all arrangements with the stands, the chief attention was given to the bones. Some bones were considered nobler, and some meaner. Under the Yin they preferred the thigh bone ; and under the Kau, the shoulder bone. Generally, the bones in front were thought nobler than those behind. The stands served to illustrate the rule in sacrifices of showing favours. Hence the nobler guests received the nobler bones, and the lower, the less noble ; the nobler did not receive very much, and the lower were not left without any : — impartiality was thus shown. With impartiality of favours, government proceeded freely ; with the free pro- ceeding of government, undertakings were accom- plished ; with the accomplishment of undertakings, merit was established. It is necessary that the way in which merit is established should be known. The stands served to show the rule for the im- partial bestowment of favours. So did the skilful administrators of government proceed, and hence it is said that (sacrifices showed the principle of) impartiality in the business of government. 22. Whenever they came to the (general) circula- tion of the cup, those whose place was on the left stood in one row, and also those whose place was on the right. The members of each row had places accord- ing to their age ; and in the same way were arranged all the assistants at the service. This was what was called (exhibiting) the order of the old and young. BK. XXII. k! thung. 249 23. At sacrifices there were portions given to the skinners, cooks, assistants, feather-wavers, and door- keepers, — showing how favours should descend to the lowest. Only a virtuous ruler, however, could do this ; having intelligence sufficient to perceive (the wisdom of) it, and benevolence equal to the bestowment of it. Apportioning means bestowing ; they were able to bestow what was left on those below them. Skinners were the meanest of those who looked after the buff-coats ; cooks' assistants, the meanest of those who looked after the flesh ; feather-wavers, the meanest of those who had to do with the music ; door-keepers, those who looked after the doors ; for anciently they did not employ men who had suffered dismemberment to keep the doors. These four classes of keepers were the meanest of the servants ; and the representative of the dead was the most honoured of all. When the most honoured, at the close of the sacrifice, did not forget those who were the most mean, but took what was left and bestowed it on them, (it may be seen how) with an intelligent ruler above, there would not be any of the people within his territory who suffered from cold and want. This is what was meant by saying that sacrifices show the relation between high and low. 24. For the sacrifices (in the ancestral temple) there were the four seasons. That in spring was called yo * ; that in summer, ti ; that in autumn, ￡//ang ; and that in winter, /C'/zang. The yo and tt expressed the idea in the bright and expanding (course of nature) ; the kha.ng and kk^ng, that in 1 Meaning, it is said, ' meagre ; ' the things offered being few in the spring season ; but such explanations are far-fetched. 25O THE Li k\. BK. XXII. the sombre and contracting (course). The ti showed the former in its fullest development, and the /7/ancr showed the latter in the same. Hence it is said, ' There is nothing more important than the ti and ￡Aang.' Anciently, at the ti sacrifice, they conferred rank, and bestowed robes ; — acting according to the idea in the bright and expanding (course) ; and at the fc/iang they gave out fields and homesteads, and issued the rules of autumn- work ; — acting according to the idea in the sombre and contracting (course). Hence it is said in the Record, 'On the day of the /6/zang sacrifice they gave forth (the stores of) the ruler's house;' showing how rewards (were then given). When the plants were cut down, the punishment of branding might be inflicted. Before the rules of autumn-work were issued, the people did not dare to cut down the grass. 25. Hence it is said that 'the ideas in the ti and k/iang are great, and lie at the foundation of the government of a state ; and should by all means be known.' It is for the ruler to know clearly those ideas, and for the minister to be able to execute (what they require). The ruler who does not know the ideas is not complete, and the minister who cannot carry them into execution is not complete. Now the idea serves to direct and help the aim, and leads to the manifestation of all virtue. Hence he whose virtue is the completest, has the largest aims ; and he whose aims are the largest, has the clearest idea. He whose idea is the clearest, will be most reverent in his sacrifices. When the sacrifices (of a state) are reverent, none of the sons and grand- sons within its borders will dare to be irreverent. Then the superior man, when he has a sacrifice, will BK. XXII. k1 thung. 251 feel it necessary to preside at it in person. If there be a (sufficient) reason for it, he may commit the performance of it to another. But when com- mitting the performance to another, the ruler will not fail (to think) of its meaning, because he under- stands the ideas in it. He whose virtue is slio-ht, has but a small aim. He who is in doubts as to the idea in it, and will yet seek to be reverent in his sacrifice, will find it impossible to be so ; and how can he, who sacrifices without reverence, be the parent of his people ? 26. The tripods (at the sacrifices) had inscriptions on them. The maker of an inscription named him- self, and took occasion to praise and set forth the excellent qualities of his ancestors, and clearly exhibit them to future generations. Those ancestors must have had good qualities and also bad. But the idea of an inscription is to make mention of the good qualities and not of the bad : — such is the heart of a filial descendant ; and it is only the man of ability and virtue who can attain to it. The inscriber discourses about and panegyrises the virtues and goodness of his ancestors, their merits and zeal, their services and toils, the congratulations and rewards (given to them), their fame recognised by all under heaven ; and in the discussion of these things on his spiritual vessels, he makes himself famous ; and thus he sacrifices to his ancestors. In the celebration of his ancestors he exalts his filial piety. That he himself appears after them is natural. And in the clear showing (of all this) to future generations, he is giving instruction. 27. By the one panegyric of an inscription benefit accrues to the ancestors, to their descendant and to 252 THE Lt 221. BK. XXII. others after them. Hence when a superior man looks at an inscription, while he admires those whom it praises, he also admires him who made it. That maker had intelligence to see (the excellences of his ancestors), virtue to associate himself with them, and wisdom to take advantage (of his position) ; — he may be pronounced a man of ability and virtue. Such worth without boasting may be pronounced courteous respect. 28. Thus the inscription on the tripod of Khung Khwei of Wei was : — ' In the sixth month, on the day ting-hai, the duke went to the Grand Temple, and said, " My young uncle, your ancestor Awang Shu assisted duke AV^ang, who ordered him to follow him in his difficulties on the south of the Han, and afterwards to come to him in his palace (of imprison- ment) in the honoured capital of Aau ; and all these hurried journeyings he endured without wearying of them. From him came the helper of duke Hsien, who charged your (later) ancestor AV/ang Shuh to continue the service of his ancestor. Your deceased father Wan Shu cherished and stimulated in himself the old desires and aims, roused and led on the admirable officers, and showed his own great personal interest in the state of Wei. His labours for our ducal house never wearied early or late, so that the people all testified how good he was." The duke further said, " My young uncle, I give you (this tripod with) its inscription. Carry on and out the services of your father." Khwei bowed with his head to the ground, and said, " In response to the distinction (you have conferred upon me) I will take your great and important charge, and I will put it on the vases and tripods of my winter sacrifice." Such BK. XXII. KI THUNG. 2 53 was the inscription on the tripod of Khung Khwei of Wei 1 . In this way the superior men of antiquity pane- gyrised the excellent qualities of their ancestors, and clearly exhibited them to future generations, thereby having the opportunity to introduce their own per- sonality and magnify their states. If descendants who maintain their ancestral temples and the altars to the spirits of the land and grain, praised their ancestors for good qualities which they did not possess, that was falsehood ; if they did not take knowledge of the good qualities which they did possess, that showed their want of intelligence; if they knew them and did not transmit them (by their inscriptions), that showed a want of virtue : — these are three things of which a superior man should have been ashamed. 29. Anciently, Tan, duke of Aau, did most meritorious service for the kingdom. After his death the kings AV/ang and Khang, bearing in mind all his admirable work, and wishing to honour Lu, granted to its lords the right of offering the greatest sacrifices ; — those in the borders of their capital to Heaven and Earth, in the wider sphere of sacrifice ; and the great summer and autumnal sacrifices in the ancestral temple of the state. At those great summer and autumnal sacrifices, on the hall above, they sang the K/iing Miao, and in the courtyard below it they danced the Hsiang to the flute ; they 1 In the year that Confucius died, b.c. 479, this Khung Khwei was obliged to flee from Wei to Sung. The duke ATang, who is mentioned in connexion with his ancestor known as A'wang Shu, was marquis of Wei from b.c. 635 to 600. Duke Hsien ruled from b.c. 577 to 559. 254 TIIE li K l- BK. XXII. carried red shields and axes adorned with jade in performing the Ta Wu dance ; and this was the music employed by the son of Heaven. (Those kings) in acknowledgment of the great merit of the duke of Aau, allowed (the use of those sacrifices and this music) to the (marquis of) Lu. His descendants have continued it, and down to the present day it is not abolished, thereby showing clearly the virtue of the lords of A'au and magnifying their state \ 1 This distinction, said to have been thus conferred on the princes of Lu, is contrary to the views of the ablest commentators on the subject. BOOK XXIII. A1NG A1EH OR THE DIFFERENT TEACHING OF THE DIFFERENT JHNGS \ i. Confucius said, 'When you enter any state you can know what subjects (its people) have been taught. If they show themselves men who are mild and gentle, sincere and good, they have been taught from the Book of Poetry. If they have a wide comprehension (of things), and know what is remote and old, they have been taught from the Book of History. If they be large-hearted and generous, bland and honest, they have been taught from the Book of Music. If they be pure and still, refined and subtile, they have been taught from the Yi. If they be courteous and modest, grave and respectful, they have been taught from the Book of Rites and Ceremonies. If they suitably adapt their language to the things of which they speak, they have been taught from the Kkun Khiii. 1 Hence the failing that may arise in connexion' with the study of the Poems is a stupid simplicity; that in connexion with the History is duplicity ; that in connexion with Music is extravagance ; that in connexion with the Yi is the violation (of reason) 1 ; that in connexion with the practice of Rites and Ceremonies is fussiness ; and that in connexion with the Khww KJim is insubordination 2 . 1 See the introductory notice, vol. xxvii, p. 38. 2 Callery translates the character in the text by 'l'he're'sie.' I have met with ' robbery ' for it. 256 THE Li kL BK. XXIII. 2. ' If they show themselves men who are mild and gentle, sincere and good, and yet free from that simple stupidity, their comprehension of the Book of Poetry is deep. If they have a wide comprehension (of things), and know what is remote and old, and yet are free from duplicity, their understanding of the Book of History is deep. If they are large- hearted and generous, bland and honest, and yet have no tendency to extravagance, their knowledge of Music is deep. If they are pure and still, refined and subtle, and yet do not violate (reason), they have made great attainments in the Yi. If they are courteous and modest, grave and reverent, and yet not fussy, their acquaintance with the Book of Rites and Ceremonies is deep. If they suitably adapt their language to the things of which they speak, and yet have no disposition to be insubordinate, their know- ledge of the K/mn Kk'xxx is deep.' 3. The son of Heaven forms a ternion with heaven and earth. Hence, in power of his good- ness he is their correlate, and his benefits extend at once to all things 1 . His brilliancy is equal to that of the sun and moon, and enlightens all within the four seas, not excepting anything, however minute and small. In the audiences at his court everything is done according to the orderly procedure of benevo- lence, wisdom, propriety, and righteousness. At his entertainments he listens to the singing of the Odes of the Kingdom and the Odes of the Temple and Altar. When he walks, there are the notes from his girdle pendant. When he rides in his chariot, there are the harmonious sounds of the bells attached to 1 Compare vol. xxvii, pp. 377, 378. BK. XXIII. A'ING A'lEH. 257 his horses. When he is in private at ease, there is the observance of the rules of propriety. When he advances or retires, he does so according to rule and measure. All the officers fulfil their duties rightly, and all affairs are carried on with order. It is as described in the Book of Poetry (I, xiv, 3), ' That virtuous man, the princely one, Has nothing wrong in his deportment ; He has nothing wrong in his deportment, And thus he rectifies the four quarters of the state.' 4. When (a ruler) issues his notices and gives forth his orders, and the people are pleased, we have what may be called the condition of harmony. When superiors and inferiors love one another, we have the condition of benevolence. When the people get what they desire without seeking for it, we have the condition of confidence. When all things in the operations of heaven and earth that might be injurious are taken out of the way, we have the condition of Tightness. Rightness and confidence, harmony and benevolence are the instruments of the presiding chieftain and the king. If any one wishes to govern the people, and does not employ these instruments, he will not be successful. 5. In the right government of a state, the Rules of Propriety serve the same purpose as the steel- yard in determining what is light and what is heavy; or as the carpenter's line in determining what is crooked and what is straight ; or as the circle and square in determining what is square and what is round. Hence, if the weights of the steel-yard be true, there can be no imposition in the matter of weight ; if the line be truly applied, there can be no [28] s 258 THE LJ kI. bk. xxiii. imposition in the evenness of a surface ; if the square and compass be truly employed, there can be no imposition in the shape of a figure. When a superior man (conducts the government of his state) with a discriminating attention to these rules, he cannot be imposed on by traitors and impostors. 6. Hence he who has an exalted idea of the rules, and guides his conduct by them, is called by us a mannerly gentleman, and he who has no such exalted idea and does not guide his conduct by the rules, is called by us one of the unmannerly people. These rules (set forth) the way of reverence and courtesy ; and therefore when the services in the ancestral temple are performed according to them, there is reverence ; when they are observed in the court, the noble and the mean have their proper positions ; when the family is regulated by them, there is affection between father and son, and har- mony among brothers ; and when they are honoured in the country districts and villages, there is the proper order between old and young. There is the verification of what was said by Confucius, ' For giving security to superiors and good government of the people, there is nothing more excellent than the Rules of Propriety 1 .' 7. The ceremonies at the court audiences of the different seasons were intended to illustrate the righteous relations between ruler and subject ; those of friendly messages and inquiries, to secure mutual honour and respect between the feudal princes ; those of mourning and sacrifice, to illustrate the kindly feelings of ministers and sons ; those of social 1 See vol. Hi, page 482 (The Hsiao King). BK. XXIII. A'ING K1EH. 259 meetings in the country districts, to show the order that should prevail between young and old ; and those of marriage, to exhibit the separation that should be maintained between males and females. Those ceremonies prevent the rise of disorder and confusion, and are like the embankments which prevent the overflow of water. He who thinks the old embankments useless and destroys them is sure to suffer from the desolation caused by overflowing water ; and he who should consider the old rules of propriety useless and abolish them would be sure to suffer from the calamities of disorder. 8. Thus if the ceremonies of marriage were dis- continued, the path of husband and wife would be embittered, and there would be many offences of licentiousness and depravity. If the drinking cere- monies at country feasts were discontinued, the order between old and young would be neglected, and quarrelsome litigations would be numerous. If the ceremonies of mourning and sacrifice were dis- continued, the kindly feeling of officers and sons would become small ; there would be numerous cases in which there was a revolt from the observances due to the dead, and an oblivion of (those due) to the living. If the ceremonies of friendly messages and court attendances were discontinued, the positions of ruler and subject would fall into disuse, the conduct of the feudal princes would be evil, and the ruin wrought by rebellion, encroachment, and oppression would ensue. 9. Therefore the instructive and transforming power of ceremonies is subtile ; they stop depravity before it has taken form, causing men daily to move towards what is good, and keep themselves farther