|
difficult and obscure paragraph; but are obliged to quote in the
end the judgment of Kb. Hsi that ' it is vague and intractable, and
not
\vorth taking much trouble about.'
44-0 THE Li k1.
BK. XLII.
thus illustrating how the aged should
be cherished
and nourished.
When the people knew to honour their
elders and
nourish their aged, then at home they could practise
filial
piety and fraternal duty. Filial and fraternal
at home and abroad, honouring
elders and nourish-
ing the aged, then their education was complete,
and
this led to the peace and tranquillity of the
state. What the superior man
calls filial piety,
does not require that (every) family should be
visited and its members daily taught ; if (the people)
be assembled at
the archery meetings in the dis-
tricts, and taught the usages at the
district-drinkings,
their conduct is brought to be filial and fraternal.
9. Confucius said, ' When I look on at the festivity
in the country
districts, I know how easily the Royal
way may obtain free course.
10. ' The host in person invites the principal guest
and his
attendant, and all the other guests follow
them of themselves. When they
arrive outside the
gate, he bows (and welcomes) the chief guest and
his
attendant, and all the others enter of themselves.
In this way the
distinction between the noble and
the mean is exhibited.
11.' With
the interchange of three bows (the host
and guest) arrive at the steps ; and
after precedence
has been thrice yielded to him, the guest ascends. In
bowing to him (on the hall), (the host) presents to
him the cup, and
receives the cup from him in
return. The usages between them, now declining,
now yielding, the one to the other, are numerous ;
but the attention
paid to the assistant is less. As
to the crowd of guests, they ascend, and
receive the
cup. Kneeling down they offer some of it in sacri-
BK. xlii. HSIANG YIN Kit t 44 1
fice ; they rise and
drink it ; and without pledging
the host in the return-cup, they descend. In
this
way the proper distinction is made between the
different parties by
the multitude or paucity of the
observances paid to them.
12. ' The
musicians enter, ascend the hall, and sing
the three pieces which complete
their performance,
after which the host offers to them the cup. The
organists enter, and (below the hall) play three tunes,
which complete
their part of the performance, after
which the host offers to them (also)
the cup. Then
they sing and play alternately other three pieces and
tunes ; and also thrice again they sing and play-
in concert. When this
is finished, the musicians
announce that the music is over, and go out.
' At the same time a person (as instructed by the
host) takes up the
horn, and one is appointed to
superintend the drinking, and see that it
proceeds
correctly. From this we know how they could be
harmonious and
joyful, without being disorderly.
1 3. ' The (principal) guest pledges
the host, the
host pledges the attendants, the attendants pledge
all the
guests. Young and old pledge one another
according to their age, and the cup
circulates on to
the keepers of the vases and the cup-washers. From
this
we know how they could practise brotherly
deference to their elders without
omitting any one.
14. ' Descending (after this), they take off their
shoes ; ascending again, and taking their seats, they
take their cups
without any limit as to number. But
the regulations of the drinking do not
allow them to
neglect the duties either of the morning or evening.
When
the guests go out, the host bows to each
as he escorts him away. The
regulations and
442
THE Li Kt BK. XLII.
forms are observed to the end ; and from this we
know how
they could enjoy the feast without turbu-
lence or confusion.
15.
'The distinction between the noble and
mean thus exhibited ; the
discrimination in the
multitude or paucity of the observances to different
parties ; the harmony and joy without disorder ; the
brotherly deference
to elders without omitting any ;
the happy feasting without turbulence or
confusion ; —
the observance of these five things is sufficient to
secure the rectification of the person, and the tran-
quillity of the
state. When that one state is
tranquil, all under heaven will be the same.
There-
fore I say that when I look on at the festivity in the
country
districts, I know how easily the Royal Way
may obtain free course V
16. According to the meaning attached to the
festivity of drinking
in the country districts, the
principal guest was made to represent heaven ;
the
host, to represent earth ; their attendants respec-
tively to
represent the sun and moon ; and the three
head guests (according to the
threefold division of
them) to represent the three (great) luminaries.
This was the form which the festivity received on
its institution in
antiquity: the presiding idea was
found in heaven and earth ; the regulation
of that
was found in the sun and moon ; and the three
luminaries were
introduced as a third feature. (The
1 I have supposed that all
from paragraph 9 to this is the language
of Confucius, and translated in the
present tense as he would speak.
Possibly, however, after par. 9 the
compiler of the Book may be
giving his own views of the different parts of
the festivity (which
would in that case have to be translated in the past
tense), and then
winds up with therefore ' He — Confucius — said,' &c.
BK. XLII. HSIANG YIN KIU I. 443
whole
represented) the fundamental principles in the
conduct of government and
instruction.
1 7. The dogs were boiled on the eastern side (of
the
courtyard 1 );— in reverential acknowledgment of
the fact that the vivifying
and expanding power in
nature issues from the east.
The washings
took place at the eastern steps,
and the water was kept on the east of the
washing-
place ; — in reverential acknowledgment of the fact
that heaven
and earth have placed the sea on the
left.
The vessel contained the
dark-coloured liquid ; —
teaching the people not to forget the original
practice (at ceremonies).
18. The rule was that the (principal)
guest should
face the south. The quarter of the east suggests
the idea
of the spring, the name of which (also)
denotes the appearance of insects
beginning to
move : — (there is then at work that mysterious)
intelligence which gives birth to all things. The
quarter of the south
suggests the idea of the
summer, the name of which (also) denotes what
is great : — what nourishes things, encourages their
growth, and makes
them great is benevolence. The
quarter of the west suggests the idea of the
autumn,
the name of which also denotes gathering or collect-
ing :— the
fruits of the earth are gathered at this
season, suggesting the idea of
justice in discrimi-
1 Compare the statement in paragraph 3,
that ' the viands come
forth from the room on the east.' Khka. Hsiang-tao
says :— ' The
dog is a creature that keeps watch, and is skilful in its
selection of
men • — it w ill keep away from any one who is not what he
should
be. On this account the ancients at all their festive occasions of
eating and drinking employed it.'
444 THE li K ^-
BK. XLII.
nating and guarding. The quarter of
the north
suggests the idea of winter, the name of which
denotes also
what is kept within: — and the being
within leads us to think of being
stored up. On
this account, when the son of Heaven stands up,
he keeps
(the quarter of the life-giving) intelligence
on his left hand, faces (the
quarter of) benevolence,
has that of justice on his right hand, and that of
depositing behind him 1 .
19. It was the rule that his attendants
should face
the east ; thus (making) the principal guest to be the
chief
(party) at the festivity.
1 The .Oien-lung editors say that portions of
this paragraph
have been lost, and that other parts are out of their proper
place ;
and they suggest the additions and alterations necessary to make
it right. It is not worth while, however, to consider their views.
No
alterations will remedy its incurable defects or reverse the
severe judgment
passed on it by P. Callery : — ' The method,' he
says, ' by which the author
proceeds is exceedingly eccentric, and
partakes at once of the nature of the
pun, of allegory, and of
mysticism. He begins by basing his comparisons on
the resem-
blance of certain sounds, or the homophony of certain words.
Then he seeks to find in the sense, proper to those words that
are
homophonous or nearly so, connexions with the principal word
in the text ;
and as those connexions are far from being natural or
simply plausible, he
puts his spirit to the torture, and goes to seek
in the mysterious action of
nature points of contact of which no
one would think. Thus in the sound khun
(3j|v, llf) he finds
a natural analogy between the slow and gradual movement
of a
worm without eyes, and the march, equally slow and gradual, of
vegetation in spring; in the sounds hsia and kia. fli, $g)
he finds a
direct connexion between greatness and the action
which makes plants become
great in summer. So in the same
way with the other sounds which he deals
with. To many
Chinese this fashion of reasoning appears to be very profound
;
but, as I think, it is nothing but a childish play on words and
hollow
ideas.'
BK. XLII. HSIANG YIN Kit f. 445
It was the rule
that the host should be in the
eastern quarter. The eastern quarter suggests
the
idea of spring, the name of which (also) denotes the
appearance of
insects beginning to move, and (it is
spring) which produces all things. The
host makes
the festivity ; that is, he produces all things.
20. The
moon, after three days, completes the
period of its dark disk. Three months
complete
a season. Therefore in this ceremony precedence
is thrice
yielded to the guest, and in establishing
a state three high ministers must
be appointed.
That the euests are in three divisions, each with
its head
or leader, indicated the fundamental prin-
ciples in the administration of
government and
instruction, and was the third great feature of the
ceremony.
BOOK XLIII. SH& 1
OR
THE
MEANING OF THE CEREMONY OF ARCHERY 1 .
i. Anciently it was the rule for
the feudal lords,
when they would practise archery, first to celebrate
the ceremony of the Banquet, and for the Great officers
and ordinary
officers, when they would shoot, first to
celebrate the ceremony of the
Drinking in the country
districts. The ceremony of the Banquet served to
illustrate the relation between ruler and subject ;
that of the
District-drinking, to illustrate the distinc-
tion between seniors and
juniors.
2. The archers, in advancing, retiring, and all
their
movements, were required to observe the
rules. With minds correct, and
straight carriage
of the body, they were to hold their bows and
arrows
skilfully and firmly ; and when they did so,
they might be expected to hit
the mark. In this
way (from their archery) their characters could be
seen 1 .
3. To regulate (the discharging of the arrows),
there
was, — in the case of the son of Heaven, the
playing of the 3au-yii ; m the
case of the feudal
lords, that of the Li-shau ; in the case of the digni-
taries, the Great officers, that of the 3hai-pin ; and
in the case of
officers, that of the 3hai-fan 2 .
1 See introductory notice, vol.
xxvii, pages 56, 57.
2 Each archer discharged four arrows at the target.
According
to the account of the duties of the superintendent of archery in
BK. XLIII.
she i. 447
The
3au-yti 1 is expressive of joy that every office
is (rightly) filled ; the
Li-shau is expressive of the joy
at audiences of the court ; the 3hai-pin is
expres-
sive of the joy in observing the laws (which have been
learned)
; and the 3hai-fan is expressive of the joy
in being free from all failures
in duty. Therefore
the son of Heaven regulated his shooting by keep-
ing
in his mind the right feeling of all officers ; a
feudal prince, by keeping
in his mind the times of
his appearing before the son of Heaven ; a digni-
tary, being a Great officer, by keeping in his mind
the observing of the
laws (which he had learned) ;
and an officer, by keeping in his mind that he
must
not fail in the duties of his office.
In this way, when they
clearly understood the
meaning of those regulating: measures, and were thus
able to avoid all failure in their services, they were
successful in
their undertakings, and their character
the A'au Li (j|^ J^,
Book XXX, paragraphs 54-67, especially
57), the 3au-yu was played or sung
nine times; the Li-shau
seven times ; and the two other pieces five times.
When the king
was shooting therefore, he began to shoot after the fifth
perform-
ance, and had all the previous time to prepare himself; a prince
began to shoot after the third performance ; and in the two other
cases
there was only the time of one performance for preparation.
1 The
3au-yii is the last piece in the 2nd Book of the first
part of the Book of
Poetry ; supposed to celebrate the benevolence
of the king ; here seen in
his delight at every office being rightly
filled. The Li-shau, ' Fox's
Head,' or ' Wild Cat's Head,' has not
come down to us; — see note 2, page
124. The 3 ha i -pin and
3hai-fan are the fifth and second pieces of the
same Book and
same part of the Shih as the 3au-yu. The regulating the dis-
charge of the arrows by the playing of these pieces was part of
the
moral discipline to which it was sought to make the archery
subservient.
44§ THE LI A'f.
BK. XLIII.
and
conduct were established. When their charac-
ters were established, no such
evils as oppression
and disorder occurred ; and when their undertakings
were successful, the states were tranquil and happy.
Hence it is said
that ' the archery served to show
the completeness of (the archer's)
virtue.'
4. Therefore, anciently, the son of Heaven chose
the feudal
lords, the dignitaries who were Great
officers, and the officers, from their
skill in archery.
Archery is specially the business of males, and there
were added to it the embellishments of ceremonies
and music. Hence among
the things which may
afford the most complete illustration of ceremonies
and music, and the frequent performance of which
may serve to establish
virtue and good conduct, there
is nothing equal to archery : and therefore
the ancient
kings paid much attention to it.
5. Therefore,
anciently, according to the royal
institutes, the feudal princes annually
presented the
officers who had charge of their tribute to the son
of
Heaven, who made trial of them in the archery-
hall. Those of them whose
bodily carriage was in
conformity with the rules, and whose shooting was
in agreement with the music, and who hit the mark
most frequently, were
allowed to take part at the
sacrifices. When his officers had frequently
that
privilege, their ruler was congratulated ; if they
frequently
failed to obtain it, he was reprimanded.
If a prince were frequently so
congratulated, he
received an increase to his territory ; if he were
frequently so reprimanded, part of his territory was
taken from him.
Hence came the saying, ' The
archers shoot in the interest of their
princes.' Thus,
in the states, the rulers and their officers devoted
BK. XLIII.
she {. 449
themselves
to archery, and the practice in connexion
with it of the ceremonies and
music. But when
rulers and officers practise ceremonies and music,
never
has it been known that such practice led to
their banishment or ruin.
6. Hence it is said in the ode (now lost),
' The long-descended
lord
Presents your cups of grace.
His chiefs and noble men
Appear,
all in their place ;
Small officers and Great,
Not one will keep away.
See them before their prince,
All in their full array.
They feast,
and then they shoot,
Happy and praised to boot.'
The lines show how
when rulers and their officers
earnestly devoted themselves together to
archery,
and the practice in connexion with it of ceremonies
and music,
they were happy and got renown. It
was on this account that the son of
Heaven insti-
tuted the custom, and the feudal lords diligently
attended
to it. This was the way in which the son
of Heaven cherished the princes,
and had no need
of weapons of war (in dealing with them) ; it fur-
nished (also) to the princes an instrument with which
they trained
themselves to rectitude.
7. (Once), when Confucius was conducting an
archery meeting in a vegetable garden at K'\o-
hsiang, the lookers-on
surrounded it like a wall.
When the proceedings reached the point when a
Master of the Horse should be appointed, he
directed 3 ze_m to take his
bow and arrows, and go
[28] G g
45°
THE
LI Kl. bk. xLirr.
out to introduce those who wished to shoot,
and to
say, ' The general of a defeated army, the Great
officer of a
ruler-less state, and any one who (has
schemed to be) the successor and heir
of another,
will not be allowed to enter, but the rest may all
enter.'
On this, one half went away, and the other
half entered.
After this,
(wishing to send the cup round among
all the company), he further directed
Kung-wang
K/ilu and Hsu Tien to raise the horns of liquor,
and make
proclamation. Then Kung-wang K/iiu
raised his horn, and said, 'Are the young
and strong
(here) observant of their filial and fraternal duties?
Are
the old and men of eighty (here) such as love
propriety, not following
licentious customs, and
resolved to maintain their characters to death ? (If
so), they may occupy the position of guests.' On
this, one half (of
those who had entered) went away,
and the other half remained.
Hsu
Tien next raised his horn, and proclaimed,
' Are you fond of learning
without being tired ? are
you fond of the rules of propriety, and unswerving
in your adherence to them ? Do those of you who
are eighty, ninety, or
one hundred, expound the way
(of virtue) without confusion or error ? If so,
you
can occupy the position of visitors.' Thereupon
hardly any remained
1 .
8. To shoot means to draw out to the end, and
some say to lodge
in the exact point. That draw-
1 The authenticity of what is
related in this paragraph, which is
not in the expurgated edition of the Li
K\, may be doubted. But
however that be, it is evidently intended to be an
illustration of
what did, or might, take place at meetings for archery in
the country.
•ATio-hsiang is understood to be the name of some place in Lu.
XLIII.
SHE I. 451
ing out to the
end means every one unfolding his
own idea ; hence, with the mind
even-balanced and
the body correctly poised, (the archer) holds his bow
and arrow skilfully and firmly. When he so holds
them, he will hit the
mark. Hence it is said, ' The
father (shoots) at the father-mark ; the son,
at the
son-mark ; the ruler, at the ruler-mark ; the subject,
at the
subject-mark.' Thus the archer shoots at the
mark of his (ideal) self; and
so the Great archery
of the son of Heaven is called shooting at (the mark
of) the feudal prince. ' Shooting at the mark of the
feudal prince' was
shooting to prove himself a
prince. He who hit the mark was permitted to be
(that is, retain his rank as) a prince ; he who did not
hit the mark was
not permitted to retain his rank as
a prince l .
9. When the son of
Heaven was about to sacri-
fice, the rule was that he should celebrate the
archery at the pool, which name suggested the idea
of selecting the
officers (by their shooting) 2 . After
1 In this paragraph we
have a remarkable instance of that
punning or playing on words or sounds,
which Callery has
pointed out as a ' puerility ' in Chinese writers, and of
which we
have many examples in the writers of the Han dynastry. The
idea
in the paragraph is good, that when one realises the ideal
of what he is,
becoming all he ought to be, he may be said to hit
the mark. But to bring
out this from the character (%ft), which
is the symbol of shooting with the
bow, the author is obliged to give
it two names,— yi (fift = |≫§, drawing
out or unwinding the thread
of a cocoon, or clue of silk, to the end) and
she (j|^ = -^,
a cottage or booth, a place to lodge in). The latter is the
proper
name for the character in the sense of shooting.
2 Here there
is another play on names, — 3 eh, in Pekinese Hi
(M)' has the same name, and means 'to
choose, select' There were two
Gg 2
45 2 THE Li KI.
BK. XLIII.
the archery at the pool came that in
the archery
hall. Those who hit the mark were permitted to
take part in
the sacrifice ; and those who failed were
not permitted to do so. (The ruler
of those) who did
not receive the permission was reprimanded, and
had
part of his territory taken from him. The ruler
of those who were permitted
was congratulated, and
received an addition to his territory. The advance-
ment appeared in the rank ; the disapprobation, in
the (loss of)
territory.
10. Hence, when a son is born, a bow of mulberry
wood,
and six arrows of the wild raspberry plant
(are placed on the left of the
door), for the purpose
of shooting at heaven, earth, and the four cardinal
points. Heaven, earth, and the four points denote
the spheres wherein
the business of a man lies.
The young man must first give his mind to what
is to be his business, and then he may venture to re-
ceive emolument,
that is, the provision for his food.
ii. Archery suggests to us the way
of benevo-
lence. (The archer) seeks to be correct in himself,
and then
discharges his arrow. If it miss the mark,
he is not angry with the one who
has surpassed
himself, but turns round and seeks (for the cause of
failure) in himself 1 . Confucius said, ' The student
of virtue has no
contentions. If it be said that he
cannot avoid them, shall this be in
archery ? (But)
he bows complaisantly to his competitor, ascends
places for the archery, one called the ^ai Kung, ' Palace or Hall
by
the pool,' and the other, She Kung, ' Palace or Hall of Archery,'
which was,
says Callery, ' a vast gallery in the royal college.'
1 Compare above,
page 307, paragraph 40, where we have ' the
way of the superior man '
instead of ' the way of benevolence, or
perfect virtue.'
BK.
XLIII. SHE f.
453
(the hall), descends (again),
and exacts the forfeit of
drinking. In his contention, he is still the
superior
man V
1 2. Confucius said, ' How
difficult it is to shoot !
How difficult it is to listen (to the music) ! To
shoot exactly in harmony with the note (given) by
the music, and to
shoot without missing the bull's-
eye on the target : — it is only the
archer of superior
virtue who can do this ! How shall a man of
inferior
character be able to hit the mark? It is
said in the Book of Poetry (II,
viii, ode 6, i),
'"Now shoot," he says, "and show your skill."
The
other answers, " Shoot I will,
And hit the mark ; — and when you miss,
Pray you the penal cup to kiss." '
' To pray ' is to ask. The archer
seeks to hit that
he may decline the cup. The liquor in the cup is
designed (properly) to nourish the aged, or the sick.
When the archer
seeks to hit that he may decline
the cup, that is declining what should
serve to
nourish (those that need it).
1 See Confucian Analects,
III, vii.
BOOK XLIV. YEN f
OR
THE MEANING OF THE
BANQUET 1 .
i. Anciently, among the officers of the kings of
A^au,
there was one called the shu-jze. He was
charged with the care of the sons
of the feudal lords,
the high dignitaries who were the Great officers, and
(other) officers, — the eldest sons who occupied the
next place to their
fathers. He managed (the issuing)
to them of (all) cautions and orders ;
superintended
their instruction in all they had to learn and (the art
of
self-)government ; arranged them in their different
classes ; and saw that
they occupied their correct
positions. If there were any grand solemnity
(being transacted) in the kingdom, he conducted
them — these sons of the
state — and placed them
under the eldest son, the heir-apparent, who made
what use of them he thought fit. If any military
operations were being
undertaken, he provided for
them their carriages and coats of mail,
assembled for
them the companies of a hundred men and of five men
(of
which they should have charge), and appointed
their inferior officers, thus
training them in the art
of war : — they were not under the jurisdiction of
the minister of War. In all (other) governmental
business of the state,
these sons of it were left free,
their fathers' eldest sons, without public
occupation,
1 See introductory notice, vol. xxvii, pages 57, 58.
BK. XLIV.
yen I 455
and were
made to attend to the cultivation of
virtuous ways. In spring, (the
shii-jze) assembled
them in the college ; and in autumn, in the archery
(hall), that he might examine into their proficiency,
and advanced or
degraded them accordingly.
2. The meaning of the ceremony of the banquet
at the feudal courts (may be thus described) : — The
ruler stood on the
south-east of (his own) steps on
the east, having his face towards the
south, fronting
the ministers or dignitaries who were nearest to
him.
They and all the (other) Great officers came
forward a little, taking each
his proper station.
The ruler's mat is placed at the top of the eastern
steps : — there is the station of the host. The ruler
alone goes up and
stands on his mat ; with his face
to the west he stands there by himself: —
showing
that no one presumes to place himself on a par
with him.
3. Guests and host having been arranged, accord-
ing to the rules
for the ceremony of drinking in the
country districts, (the ruler) makes his
chief cook
act for him in presenting (the cup) : — a minister may
not
presume to take on himself any usage proper to
the ruler. None of the
(three) kung and no high
minister has the place of a guest ; but the Great
officers are among the guests, — because of the
doubts that might arise,
and to show the jealousy
(which such great men in that position might
create).
When the euests have entered to the middle of
the
courtyard, the ruler descends a step and bows to
them : — thus courteously
receiving them.
4. The ruler sends the cup round among the guests
in
order ; and when he has given a special cup to
456 the ii kI
BK. XLIV.
any, they all descend, and bow twice,
laying at the
same time their heads to the ground; after which
they
ascend, and complete their bowing : — thus
showing the observance due from
subjects. The
ruler responds to them, for every act of courtesy
must be
responded to : — illustrating the observances
due from the ruler and
superiors. When ministers
and inferiors do their utmost to perform service
for
the state, the ruler must recompense them with rank
and emoluments.
Hence all officers and inferiors
endeavour with their utmost strength and
ability to
establish their merit, and thus the state is kept in
tranquillity, and the ruler's mind is at rest.
(The principle) that
every act of courtesy must
be responded to, showed that rulers do not
receive
anything from their inferiors without sufficient
ground for
doing so. The ruler must illustrate
the path of rectitude in his conduct of
the people ;
and when the people follow that path and do good
service
(for the state), then he may take from them
a tenth part (of their
revenues). In this way he
has enough, and his subjects do not suffer want.
Thus harmony and affection prevail between high
and low, and they have
no mutual dissatisfactions.
Such harmony and rest are the result of the
cere-
monial usages. This is the great idea in the
relation between
ruler and subject, between high
and low : — hence it is said that the object
of the
banquet was to illustrate the idea of justice between
ruler and
subject.
5. The mats were arranged so that the dignitaries
of
smaller rank occupied the place next (in honour)
to those of higher ; the
Great officers, the place next
to the lower dignitaries. The officers and
sons of
BK. XLIV.
yen I 457
concubines 1 (also) took their places below in their
regular
order. The cup being presented to the
ruler, he begins the general pledging,
and offers
the cup to the high dignitaries 2 . They continue the
ceremony, and offer the cup to the Great officers,
who offer it in turn
to the (other) officers, and these
finally offer it to the sons of
concubines. The
stands and dishes, with the flesh of the animals : \
and
the savoury viands, were all proportioned to
the differences of rank in the
guests : — and thus the
distinction was shown between the noble and the
mean.
1 This is a common meaning of the phrase shu-jze. We
cannot suppose that there is a reference to the officer so called in
paragraph i . He was of too high a rank to be placed after the
officers,
who ranked below the Great officers. Nor can we
suppose that it denotes here
' the sons of the state ' under his charge.
2 The ruler did this by his
deputy, the chief cook, who officiated
for him on the occasion. All the
different offerings are said to
have been made by him indeed ; but that is
not the natural inter-
pretation of the text.
3 Khzn Hao says these
were dogs; see above, page 443, para- graph 17.
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