|
in the ceremonial usages has also its furthest indica-
tion
in music. The furthest indication of music has
also its furthest indication
in the voice of sorrow.
Sorrow and joy produce, each the other ; and thus it
is that when we look with the directest vision of the
eyes at (these
extreme points) we cannot see them,
and when we have bent our ears with the
utmost
tension we cannot hear them. The mind and spirit
must embrace all
within heaven and earth : — these
are what we denominate " the five extreme
points."
3. 3 ze_ hsia said, ' I have heard your explanation
of "the
five extreme points;" allow me to ask
what " the three points that have no
positive ex-
istence " mean.' Confucius said, ' The music that
has no
sound ; ceremonial usages that have no
embodiment; the mourning that has no
garb: —
these are what we denominate " the three points
that have no
positive existence." 3 ze_ hsia said, ' I
have heard what you have said on
those three
negations ; allow me to ask in which of the odes
we find the
nearest expression of them.' Confu-
cius said, ' There is that (IV, ii, ode
1, 6),
" Night and day he enlarged its foundations by
his deep and
silent virtue :" —
there is music without sound. And that (I, iii, ode
1, 3),
" My deportment has been dignified and good,
Without anything wrong that can be pointed out:" —
there is the
ceremony that has no embodiment. And
that (I, iii, ode 10, 4),
" When
among any of the people there was a death,
I crawled on my knees to help
them:" —
there is the mourning that has no garb.'
280 THE ii
k1.
BK. XXVI.
4. 3ze-hsia said, 'Your words are
great, admirable,
and complete. Do they exhaust all that can be said
on
the subject? Is there nothing more?' Confucius
said, ' How should it be so ?
When a superior man
practises these things, there still arise five other
points.'
5. 3 z e-hsia said, ' How is that?' Confucius said,
'
When there is that music without sound, there is
no movement of the spirit
or will in opposition to it.
When there is that ceremony without embodiment,
all the demeanour is calm and gentle. When there
is that mourning
without garb, there is an inward
reciprocity, and great pitifulness.
' When there is that music without sound, the
spirit and will are
mastered. When there is that
ceremony without embodiment, all the demeanour
is
marked by courtesy. When there is that mourning
without garb, it
reaches to all in all quarters.
1 When there is that music without
sound, the
spirit and will are followed. When there is that
ceremony
without embodiment, high and low are har-
monious and united. When there is
that mourning
without garb, it goes on to nourish all regions.
'
When there is that music without sound, it is
daily heard in all the four
quarters of the kingdom.
When there is that ceremony without embodiment,
there is a daily progress and a monthly advance.
When there is that
mourning without garb, the
virtue (of him who shows it) becomes pure and
very
bright.
' When there is that music without sound, all
spirits and wills are roused by it. When there is
that ceremony without
embodiment, its influence
extends to all within the four seas. When there is
BK. XXVI. KHUNG-3ZE HSIEN A'U. 28 1
that mourning
without garb, it extends to future
generations.'
6. 3 ze- hsia said,
' (It is said that) the virtue of the
kings (who founded the) three
dynasties was equal
to that of heaven and earth ; allow me to ask of
what nature that virtue was which could be said to
put its possessors on
an equality with heaven and
earth.' Confucius said, ' They reverently
displayed
the Three Impartialities, while they comforted all
beneath the
sky under the toils which they imposed.'
3ze-hsia said, ' Allow me to ask
what you call the
" Three Impartialities." Confucius said, ' Heaven
overspreads all without partiality ; Earth sustains
and contains all
without partiality ; the Sun and
Moon shine on all without partiality.
Reverently
displaying these three characteristics and thereby
comfortine
all under heaven under the toils which
they imposed, is what is called " the
Three Impar-
tialities." It is said in the Book of Poetry (IV, iii,
ode
4, 3),
"God in His favour Thang's House would not leave,
And then
Thang rose that favour to receive.
Thang's birth was not from Hsieh too far
re-
moved,
His sagely reverence daily greater proved;
For long to
Heaven his brilliant influence rose,
And while his acts the fear of God
disclose,
God Thang as model fit for the nine regions
chose:" —
such
was the virtue of Thang.
7. ' To Heaven belong the four seasons, spring,
autumn, winter, summer, with wind, rain, hoar-frost,
and dew ; — (in the
action) of all and each of these
there is a lesson.
282 THE
Lt k\.
BK. XXVI.
' Earth contains the mysterious
energy (of nature).
That mysterious energy (produces) the wind and
thunder-clap. By the wind and thunder-clap the
(seeds of) forms are
carried abroad, and the various
things show the appearance of life : — in
all and each
of these things there is a lesson.
8. 'When the
personal character is pure and
bright, the spirit and mind are like those of
a
spiritual being. When what such an one desires is
about to come, there
are sure to be premonitions
of it in advance, (as when) Heaven sends down
the seasonable rains, and the hills produce the
clouds. As it is said in
the Book of Poetry (III,
iii, ode 5, 1),
" How grand and high, with
hugest bulk, arise
Those southern hills whose summits touch the
skies !
Down from them came a Spirit to the earth,
And to the
sires of Fu and Shan gave birth.
In those two states our Aau a bulwark has,
O'er which the southern foemen dare not pass,
And all its states they
screen, and through them
spread
Lessons of virtue, by themselves
displayed : " —
such was the virtue of (kings) Wan and Wu.
9. '
As to the kings (who founded) the three
dynasties, it was necessary that
they should be pre-
ceded by the fame of their forefathers. As it is said
in the Book of Poetry (III, iii, ode 8, 6),
"Very intelligent were
the sons of Heaven,
Their good fame was without end : " —
such was the
virtue of (the founders) of the three
dynasties.
BK. XXVI.
RHUNG-3ZE HSIEN A'U. 283
' (And again),
" He displayed his civil
virtues,
And they permeated all parts of the kingdom :" —
such was the
virtue of king Thai.'
10. 3 ze " ns ia. rose up with a sudden joy, and,
stand-
ing with his back to the wall, said, ' Your disciple
dares not
but receive (your instructions) with rever-
ence.'
BOOK
XXVII. FANG K\
OR
RECORD OF THE DYKES 1 .
i. According to
what the Masters said, the ways
laid down by the superior men may be
compared to
dykes, the object of which is to conserve that in
which the
people may be deficient ; and though they
may be on a great scale, the
people will yet pass
over them. Therefore the superior men framed
rules
of ceremony for the conservation of virtue ;
punishments to serve as a
barrier against licentious-
ness ; and declared the allotments (of Heaven),
as
a barrier against evil desires 2 .
2. The Master said, ' The
small man, when poor,
feels the pinch of his straitened circumstances ; and
when rich, is liable to become proud. Under the
pinch of that poverty he
may proceed to steal ; and
when proud, he may proceed to deeds of disorder.
The rules of propriety recognise these feelings of
men, and lay down
definite regulations for them, to
serve as dykes for the people. Hence the
sages
dealt with riches and honours, so that riches should
1 See the
introductory notice, vol. xxvii, pp. 41, 42.
2 Any reader acquainted
with Chinese will see that the character
fang (jfefr) is used substantively
and meaning 'a dyke,' and as a
verb, ' to serve as a dyke.' But a dyke has
two uses : — to conserve
what is inside it, preventing its flowing away; and
to ward off
what is without, barring its entrance and encroachment. So the
character is here used in both ways. The .Oien-lung editors
insist on
this twofold application of it, tersely and convincingly.
BK.
XXVII. FANG Kl. 28
not have power to make men proud ; that
poverty
should not induce that feeling of being pinched ; and
that men
in positions of honour should not be intract-
able to those above them. In
this way the causes of
disorder would more and more disappear.'
3.
The Master said, ' Under heaven the cases are
few in which the poor yet find
enjoyment 1 , the rich
yet love the rules of propriety, and a family that is
numerous (and strong) yet remains quiet and at
peace. As it is said in
the Book of Poetry (III, hi,
ode 3, n),
" The people desire
disorder,
And find enjoyment in bitter, poisonous ways."
Hence it was
made the rule that no state should have
more than 1000 chariots, no chief
city's wall more
than 100 embrasures, no family, however rich, more
than
100 chariots. These regulations were intended
for the protection of the
people, and yet some of the
lords of states rebelled against them.'
4. The Master said, ≪ It is by the rules of cere-
mony that what is
doubtful is displayed, and what is
minute is distinguished, that they may
serve as
dykes for the people. Thus it is that there are the
grades of
the noble and the mean, the distinctions
of dress, the different places at
court ; and so the
people (are taught to) give place to one another.'
5. The Master said, ' There are not two suns in
the sky, nor two
kings in a territory, nor two
masters in a family, nor two superiors of
equal
honour ; and the people are shown how the distinc-
tion between
ruler and subject should be maintained.
1 Literally, ' the poor are fond
of (enjoyment) ;' but the ' fond of
is acknowledged to be an addition to the
text.
286 THE LI A'l.
BK. XXVII.
The Khun K/im does not mention the funeral rites
for the
kings of K/m and Yiieh. According to the
o fc>
rules, the
ruler of a state is not spoken of as
" Heaven's," and a Great officer is not
spoken of as
" a ruler;" — lest the people should be led astray. It
is
said in the ode,
" Look at (that bird) which in the night calls out for
the morning 1 ."
Even this is still occasion for being dissatisfied
with it.'
6. The Master said, ' A ruler does not ride in the
same
carriage with those of the same surname with
himself ; and when riding with
those of a different
surname, he wears a different dress ; — to show the
people that they should avoid what may give rise
to suspicion. This was
intended to guard the
people (from incurring suspicion), and yet they
found that there were those of the same surname
who murdered their ruler
2 .'
7. The Master said, ' The superior man will
decline a position
of high honour, but not one that is
mean ; and riches, but not poverty. In
this way con-
fusion and disorder will more and more disappear.
Hence
the superior man, rather than have his emolu-
ments superior to his worth,
will have his worth
superior to his emoluments.'
8. The Master said,
' In the matter of a cup of
liquor and a dish of meat, one may forego his
claim and receive that which is less than his due ;
1 This is from
one of the old pieces, which have been forgotten
and lost. Is the bird
alluded to the cock ? and where is the point
of the reference ?
2
The .A7/ien-lung editors labour in vain to make this para-
graph clear, and
say that it is ' an error of errors ' to ascribe it to
Confucius.
BK. XXVII.
FANG A'i. 287
and yet
the people will try to obtain more than is
due to their years. When one's
mat has been
spread for him in a high place, he may move
and take his
seat on a lower ; and yet the people
will try to occupy the place due to
rank. From the
high place due to him at court one may in his
humility
move to a meaner place ; and yet the people
shall be intrusive even in the
presence of the ruler.
As it is said in the Book of Poetry (II, vii, ode
9. 4),
" When men in disputations fine
To hear their consciences
refuse,
Then 'gainst each other they repine,
And each maintains his
special views.
If one a place of rank obtain,
And scorn humility to
show,
The others view him with disdain,
And, wrangling, all to ruin go."
9. The Master said, ' The superior man exalts
others and abases
himself; he gives the first place
to others and takes the last himself ; —
and thus the
people are taught to be humble and yielding. Thus
when he
is speaking of the ruler of another state, he
calls him "The Ruler;" but
when mentioning his
own ruler, he calls him " Our ruler of little virtue."
10. The Master said, ' When advantages and re-
wards are given to
the dead first 1 , and to the living
afterwards, the people will not act
contrarily to the
(character of) the dead. When (the ruler) places
those
who are exiles (from and for their state) first,
and those who remain in it
last, the people may be
1 The memory of the dead would be honoured, and
titles given
to them, while those they left behind would be supported.
2 88 THE LI A'f.
BK. XXVII.
trusted with (the most arduous duties). It is said in
the
Book of Poetry (I, iii, ode 3, 4),
" In thinking of our deceased lord,
She stimulated worthless me."
When this dyke is set up for the
people, will they
still act contrarily to the dead and have to bewail
their lot, with none to whom to appeal ?'
1 1 . The Master said, '
When the ruler of a state,
with its clans, thinks much of the men and little
of
the emoluments (which he bestows on them), the
people give place
readily (to those men). When he
thinks much of their ability, and little of
the chariots
(with which he rewards them), the people address
themselves
to elegant arts. Hence a superior man
keeps his speech under control, while
the small man
is forward to speak.'
12. The Master said, 'If
superiors consider and
are guided by the words of the people, the people
receive their gifts or commands as if they were
from Heaven. If
superiors pay no regard to the
words of the people, the people put
themselves in
opposition to them. When inferiors do not receive
the
gifts of their superiors as if they were from
Heaven, there ensues violent
disorder. Hence,
when the superior exhibits his confidence and
courtesy
in the government of the people, then the
usages of the people in response
to him are very
great. It is said in the Book of Poetry (III, ii,
ode
10, 3),
" Remember what in days of old they spake,
With grass and
fuel-gatherers counsel take."
13. The Master said, 'If (the ruler)
ascribe what
is good to others, and what is wrong to himself, the
BK. xxvil. FANG k\. 289
people will not contend (among
themselves). If he
ascribe what is good to others, and what is wrong to
himself, dissatisfactions will more and more dis-
appear. It is said in
the Book of Poetry (I, v,
ode 4, 2),
" You had consulted the
tortoise-shell ; you had
consulted the stalks ;
In their responses there
was nothing unfavour-
able." '
14. The Master said, 'If (the ruler)
ascribe what
is good to others and what is wrong to himself, the
people
will yield to others (the credit of) what is
good in them. -4t is said in
the Book of Poetry
(III, i, ode 10, 7),
" He examined and divined,
did the king,
About settling in the capital of Hao.
The tortoise-shell
decided the site,
And king Wu completed the city."
15. The Master
said, ' If (ministers) ascribe what
is good to their ruler and what is wrong
to them-
selves, the people will become loyal. It is said in
the Book of
History (V, xxi, 6),
' " When you have any good plans or counsels,
enter and lay them before your ruler in the court;
and thereafter, when
you are acting abroad in accord-
ance with them, say, ' This plan, or this
view, is all
due to the virtue of our ruler!' Oh! in this way
how good
and distinguished will you be ! "
16. The Master said, ' If (a ruler,
being a son,)
ascribe what is good to his father, and what is wrong
to
himself, the people will become filial. It is said
in " The Great
Declaration," " If I subdue Aau, it
will not be my prowess, but the
faultless virtue of
[28] U
29O THE Li Kl.
BK. XXVII.
my deceased father Wan. If A'au
subdues me, it
will not be from any fault of my deceased father
Wan, but
because I, who am as a little child, am not
good " ' (Shu, V, i, sect. 3,
6).
1 7. The Master said, ' A superior man will forget
and not make
much of the errors of his father,
and will show his reverence for his
excellence. It is
said in the Lun YiA (I, xi), " He who for three years
does not change from the way of his father, may be
pronounced filial;"
and in the Kao 3 un §" (Shu, III,
viii, 1) it is said, " For three years he
kept without
speaking ; when he did speak, they were delighted."
18.
The Master said, 'To obey (his parents')
commands without angry (complaint)
; to remon-
strate with them gently without being weary ; and
not to
murmur against them, though they punish
him, may be pronounced filial piety.
It is said in
the Book of Poetry (III, ii, ode 3, 5),
" Your filial
son was unceasing in his service."
19. The Master said, ' To cultivate
harmony with
all the kindred of parents may be pronounced
filial! It is
said in the Book of Poetry (II, vii,
ode 9, 3),
" Brethren whose
virtue stands the test,
By bad example still unchanged,
Their
generous feelings manifest,
Nor grow among themselves estranged.
But
if their virtue weakly fails
The evil influence to withstand,
Then
selfishness o'er love prevails,
And troubles rise on every hand."'
20. The Master said, ' (A son) may ride in the
chariot of an
intimate friend of his father, but he
BK. XXVII.
FANG #?. 291
should not wear his robes. By this
(rule) the
superior man widens (the sphere of) his filial duty.'
21.
The Master said, 'Small men are all able to
support their parents. If the
superior man do not
also reverence them, how is his supporting to be
distinguished (from theirs)?'
22. The Master said, ' Father and son
should not
be in the same (official) position ; — to magnify the
reverence (due to the father). It is said in the Book
of History (Shu,
III, v, sect. 1, 3), " If the sovereign
do not show himself the sovereign,
he disgraces his
ancestors." '
23. The Master said, ' Before his
parents (a son)
should not speak of himself as old ; he may speak
of the
duty due to parents, but not of the gentle
kindness due from them ; inside
the female apart-
ments he may sport, but should not sigh. By these
(rules) the superior man would protect the people
(from evil), and still
they are found slight in their
acknowledgment of filial duty, and prompt in
their
appreciation of gentle kindness.'
24. The Master said, ' When
they who are over
the people show at their courts their respect for the
old, the people become filial.'
25. The Master said, 'The (use of)
the represen-
tatives of the deceased at sacrifices, and of one who
presides (at the services) in the ancestral temple, was
intended to show
the people that they had still those
whom they should serve. The repairing
of the
ancestral temple and the reverential performance of
the
sacrifices were intended ￡0 teach the people
to follow their dead with their
filial duty. These
things should guard the people (from evil), and still
they are prone to forget their parents.'
u 2
292 THE
Li k\.
BK. XXVII.
26. The Master said, 'When (it
is wished to)
show respect (to guests), the vessels of sacrifice are
used 1 . Thus it is that the superior man will not in
the poverty of his
viands neglect the rules of cere-
mony, nor in their abundance and
excellence make
those rules disappear. Hence, according to the rules
of
feasting, when the host gives in person anything
to a guest, the guest
offers a portion in sacrifice,
but he does not do so with what the host does
not
himself give him. Therefore, when there is no
ceremony in the gift,
however admirable it may be,
the superior man does not partake of it. It is
said
in the Yi, "The ox slain in sacrifice by the neighbour
on the east
is not equal to the spare spring sacrifice
of the neighbour on the west,
(whose sincerity)
receives the blessing 2 ." It is said in the Book of
Poetry (III, ii, ode 3, 1),
" You have made us drink to the full of
your
spirits,
You have satiated us with your virtue."
But though
in this way the people are admonished,
they will still keep striving after
profit, and forget
righteousness.'
27. The Master said, ' There are
the seven days
of fasting, and the three days of vigil and adjustment
of
the thoughts ; there is the appointment of the one
man to act as the
personator of the dead, in passing
whom it is required to adopt a hurried
pace : — all to
teach reverence (for the departed).'
1 This
would be in the entertainment, at the close of the sacri-
fices, given to
the relatives and others who had taken part in them.
2 This is the
symbolism of the fifth line of the 63rd Hexagram
{K\ 3i). See vol. xvi, pp.
206-208.
BK. XXVII. FANG KL
293
The sweet liquor is in the apartment (where the
personator
is) ; the reddish in the hall; and the clear
in the court below : — all to
teach the people not to
go to excess in being greedy 1 .
The
personator drinks three cups, and all the
guests drink one : — teaching the
people that there
must be the distinction of high and low.
The ruler
takes the opportunity of the spirits and
flesh of his sacrifice to assemble
all the members of his
kindred : — teaching the people to cultivate harmony.
Thus it is that on the hall above they look at
what is done in the
apartment, and in the court
below at what is done by those in the hall (for
their
pattern); as it is said in the Book of Poetry (II,
vi, ode 5, 3),
' Every form is according to rule ;
Every smile and word is as it
should be.'
28. The Master said, ' The giving place to a
visitor at
every stage of his advancing (from the en-
trance gate), according to the
rules for visitors ; and
the repetition of the ceremonies, according to the
mourning. rites, in an ever-increasing distance from
the apartment of
the corpse ; the washing of the
corpse over the pit in the centre of the
open court ;
the putting the rice into the mouth under the win-
dow; the
slighter dressing of the corpse inside the
door of the apartment ; the
greater dressing at the
top of the steps on the east ; the coffining in the
place for guests ; the sacrifice on taking the road
(with the coffin) in
the cqurtyard ; and the interment
in the grave : — these were intended to
teach the
people how the element of distance enters into the
1 The
best liquor was in the lowest place.
294 THE L * K ^ BK - xxvii.
usages. Under the Yin dynasty they condoled with
the mourners at the
grave ; they do so under iTau
in the house : — showing the people that they
should
not neglect the custom.'
The Master said, ' (These services
in connexion
with) death are the last duties which the people have
to
pay (to their departed). I follow A'au in them.
They were intended to serve
as guards to the people
(to keep them from error). Among the princes,
however, there still were those who did not attend
the burials of other
princes, and take part in them 1 .'
29. The Master said, ' The going up
to the hall
by the steps for the guests, and receiving the con-
dolences
sent to him in the guests' place, are designed
to teach the filial to
continue their filial duty even
to the dead.
' Until the mourning
rites are finished, a son is not
styled " Ruler:" — showing the people that
there ought
to be no contention (between father and son). Hence
in the
Khun Khm of Lu, recording deaths in 3in, it
is said, "(Li Kho) killed
Hsi-/vii, the son of his ruler,
and his ruler Kho 2 -.'" — a barrier was
thus raised to
prevent the people (from doing such deeds). And
yet there
were sons who still murdered their fathers.'
30. The Master said, '
Filial duty may be trans-
ferred to the service of the ruler, and brotherly
sub-
1 It is not easy to determine the meaning of the text in this
sentence. Chinese writers differ about it among themselves. The
whole
paragraph, indeed, is confused ; and the second ' The
Master said' should
probably form a paragraph by itself.
2 This forms two entries in the
A7mn Khm, under the ninth and
tenth years of duke Hsi. The first notice is
according to the rule
about a son of a feudal prince being still only called
' Son ' till the
mourning for his father was completed, and the second is
contrary
to it. The concluding remark is also away from the point.
BK. XXVII.
FANG K\. 295
mission
to the service of elders : — showing the people
that they ought not to be
double-minded. Hence a
superior man, while his ruler is alive, should not
take
counsel about taking office (in another state). It is
only on the
day of his consulting the tortoise-shell
(about such a thing) that he will
mention two rulers 1 .'
1 The mourning for a father lasts for three
years,
and that for a ruler the same time : — showing the
people that
they must not doubt (about the duty
which they owe to their ruler).
'While his parents are alive, a son should not
dare to consider his
wealth as his own, nor to hold
any of it as for his own private use : —
showing the
people how they should look on the relation between
high and
low. Hence the son of Heaven cannot be
received with the ceremonies of a
guest anywhere
within the four seas, and no one can presume to be
his
host. Hence, also, when a ruler goes to a minis-
ter's (mansion) he goes up
to the hall by the (host's)
steps on the east and proceeds to the place (of
honour)
in the hall : showing the people that they should not
dare to
consider their houses their own.
' While his parents are alive, the
gifts presented to
a son should not extend to a carriage and its team : — ■
showing the people that they should not dare to
monopolise (any
honours).
' All these usages were intended to keep the people
from
transgressing their proper bounds ; and yet there
are those who forget their
parents, and are double-
minded to their ruler.'
31. The Master
said, 'The ceremony takes place
before the silks (offered in connexion with
it) are
1 The translation here is according to a view appended by the
.Oien-lung editors to the usual notes on the sentence.
296
THE Li K\.
BK. XXVII.
presented : — this is
intended to teach the people to
make the doing of their duties the first
thing, and
their salaries an after consideration. If money be
sought
first and the usages of propriety last, then the
people will be set on gain
: if the mere feeling be
acted on, without any expressions (of courtesy and
deference), there will be contentions among the
people. Hence the
superior man, when presents are
brought to him, if he cannot see him who
offers
them, does not look at the presents. It is said in
the Yi, "He
reaps without having ploughed that he
may reap; he gathers the produce of
the third year's
field without having cultivated them the first year ; —
there will be evil 1 ." In this way it is sought to guard
the people,
and yet there are of them who value their
emoluments and set little store by
their practice.'
32. The Master said, 'The superior man does not
take all the profit that he might do, but leaves some
for the people. It
is said in the Book of Poetry
(II, vi, ode 8, 3),
" There shall be
handfuls left on the ground,
And ears here and there left untouched ; —
For the benefit of the widow."
'Hence, when a superior man is in
office (and
enjoys its emoluments), he does not go in for farm-
ing ; if
he hunts, he does not (also) fish ; he eats the
(fruits of the) season, and
is not eager for delicacies ;
if a Great officer, he does not sit on
sheepskins ; if
a lower officer, he does not sit on dogskins. It is
said
in the Book of Poetry (I, iii, ode 10, 1),
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