THE SACRED BOOKS OF THE EAST 27

THE SACRED BOOKS OF THE EAST 27

THE MEANING OF THE INTERCHANGE OF MIS- SIONS BETWEEN DIFFERENT COURTS 1 . 1. According to the ceremonies in missions, a duke of the highest grade sent seven attendants with (his representative) ; a marquis or earl, five ; and a count or baron, three. The difference in number served to show the difference in rank of their principals 2 . 2. The messages (between the visitor and the host) were passed through all the attendants, from one to another. A superior man, where he wishes to do honour, will not venture to communicate directly and in person. This was a high tribute of respect. 3. The message was transmitted (only) after the messenger had thrice declined to receive (the cour- tesies offered to him at the gate) ; he entered the gate of the ancestral temple after thrice in the same way trying to avoid doing so ; thrice he exchanged bows with his conductor before they arrived at the steps ; and thrice he yielded the precedence offered to him before he ascended the hall : — so did he carry to 1 See introductory notice, vol. xxvii, pages 58, 59. 2 If the ruler went in person on the mission, he had in every case, according to his rank, two attendants more than the number specified for his representative. BK. XLV. phing i. 459 the utmost his giving of honour and yielding courtesy. 4. The ruler sent an officer to meet (the messen- ger) at the border (of the state), and a Great officer to offer him the customary presents and congratula- tions (after the toils of the journey) in the suburb (near the capital) ; he himself met him and bowed to him inside the great gate, and then received him in the ancestral temple ; with his face to the north he bowed to him when the presents (which he brought) were presented, and bowed again (when his message was delivered), in acknowledgment of its condescension : — in this way did he (on his part) testify his respect. 5. Respectfulness and yielding courtesy mark the intercourse of superior men with one another. Hence, when the feudal lords received one another with such respectfulness and yielding courtesy, they would not attack or encroach on one another. 6. A high minister is employed as principal usher (for the messenger), a Great officer as the next, and (ordinary) officers acted as their attendants. (When he had delivered his message), the ruler himself showed him courtesy, (and presented to him the cup of new liquor). He had his private interviews (with the dignitaries and Great officers of the court), and also with the ruler l . (After this), sup- plies of animals, slaughtered arid living, were sent (to his hotel). (When he was about to take his departure), the jade-symbols (by which he was accredited) were returned to him, and the return 1 At these interviews, after he had discharged his mission and presented the gifts from his ruler, he presented other gifts on his own account. 460 THE Li Kl. BK. XLV. gifts (of silk and other things) presented at the same time. He had been entertained and feasted. All these observances served to illustrate the idea underlying the relations between ruler and minister in receiving visitors and guests \ 7. Therefore it was a statute made by the son of Heaven for the feudal lords, that every year they should interchange a small mission, and every three years a great one : — thus stimulating one another to the exercise of courtesy. If the messenger com- mitted any error in the exchange of his mission, the ruler, his host, did not personally entertain and feast him : — thereby making him ashamed, and stimulating him. When the princes thus stimulated one another to the observance of the ceremonial usages, they did not make any attacks on one another, and in their states there was no oppression or encroachment. In this way the son of Heaven cherished and nourished them ; there was no occasion for any appeal to arms, and they were furnished with an instrument to maintain themselves in rectitude. 8. (The commissioners) carried with them their jade-symbols, the sceptre and half-sceptre : — show- ing the importance of the ceremony. On the completion of their mission, these were returned to them : — showing the small importance to be attached to their value, and the great importance of the ceremony. When the princes thus stimulated one another, to set light by the value of the articles, and recognise the importance of the ceremony, the people learned to be yielding and courteous. 1 The entertainment took place in the open court ; the banquet in the banqueting chamber. BK. XLV. PHING 1. 46I 9. The prince of the state to which the mission was sent treated his guests in this way : — Till their departure from their coming, they were supplied from the three stores (provided for such purposes). Living animals were sent to them at their lodo-ine. A provision of five sets of the three animals for slaughter was made inside. Thirty loads of rice, the same number of grain with the straw, and twice as many of fodder and firewood were provided outside. There were five pairs of birds that went in flocks every day. All the attendants had cattle supplied to them for their food. There was one meal (a day in the court), and two (spare) entertain- ments (in the temple). The banquets and occasional bounties were without any definite number. With such generosity was the importance of the ceremony indicated 1 . 10. They could not always be so profuse as this in antiquity in the use of their wealth ; but their employment of it thus liberally (in connexion with these missions) showed how they were prepared to devote it to the maintenance of the ceremonies. When they expended it as they did on the cere- monies, then in the states ruler and minister did not encroach on one another's rights and possessions, and different states did not attack one another. It was on this account that the kings made their statute about these missions, and the feudal lords did their utmost to fulfil it 2 . 1 The particulars here briefly mentioned and many others are to be found in great detail in the 8th division of the I Li, Books 15- 18, which are on the subject of these missions. 2 About twenty years ago, when I had occasion to accompany a mandarin from Canton to a disturbed district in the interior, he 462 THE LI A'l. BK. XLV. 1 1. The archery in connexion with these missions was a very great institution. With the early dawn they commenced it, and it was nearly midday be- fore the whole of the ceremonies were concluded : — it required men of great vigour and strength to go through with it. And further, when such men were about to engage in it, though the liquor might be clear and they were thirsty, they did not venture to drink of it ; though the stalks of flesh were dry (and ready to their hand), and they were hungry, they did not venture to eat of them ; at the close of the day, when they were tired, they continued to maintain a grave and correct deportment. So they carried out all the details of the ceremonies ; so they maintained correctly the relation between ruler and subject, affection between father and son, and harmony between seniors and juniors. All this it is difficult for the generality of men to do, but it was done by those superior men ; and on this account they were called men possessed of great ability in action. The ascribing to them such ability in action implied their possession of the sense of righteousness ; and their possession of that sense implied that they were valiant and daring. The introduced one day in conversation the subject of these missions, saying that they must have been a great drain on the revenues of the ancient states, and that in the same way in the present day the provincial administrations were burdened with many outlays which should be borne by the imperial treasury. As resident ambassadors from foreign nations had then begun to be talked about, he asked whether China would have to pay their expenses, or the countries which they represented would do so, and was greatly relieved when I told him that each nation would pay the expenses of its embassy. BK. XLV. PHING i. 46 ^ most valuable quality in a man who is bold and daring is that he can thereby establish his sense of righteousness ; the most valuable quality in him who establishes that sense is that he can thereby show his great ability in action ; the most valuable quality in him who has that ability is that he can carry all ceremonies into practice. In this way, the most valuable quality in valiant daring is that its possessor dares to carry into practice the rules of ceremony and righteousness. It follows from this that such men, bold and daring, full of vigour and strength, when the king- dom was at peace, employed their gifts in the exercise of propriety and righteousness ; and, when there was trouble in the kingdom, employed them in the battle-field and in gaining victory. When they employed them to conquer in battle, no enemies could resist them ; when they employed them in the exercise of propriety and righteousness, then obe- dience and good order prevailed. No enemies abroad, and obedience and good order at home : — this was called the perfect condition for a state. But when men, so endowed, did not use their valour and strength in the service of propriety and righteousness, and to secure victory, but in strifes and contentions, then they were styled men of turbulence or disorder. Punishments were put in requisition throughout the kingdom, and the (first) use of them was to deal with those same men, and take them off. In this way (again), the people became obedient and there was good order, and the state was tranquil and happy. 12. 3 ze_ kung asked Confucius, saying, 'Allow me to ask the reason why the superior man sets 4^4 THE LI A't. BK. XLV. a high value on jade, and but little on soapstone ? Is it because jade is rare, and the soapstone plentiful ?' 13. Confucius replied, 'It is not because the soapstone is plentiful that he thinks but little of it, and because jade is rare that he sets a high value on it. Anciently superior men found the likeness of all excellent qualities in jade. Soft, smooth, and glossy, it appeared to them like benevolence ; fine, compact, and strong, — like intelligence ; angular, but not sharp and cutting, — like righteousness ; hanging down (in beads) as if it would fall to the ground, — like (the humility of) propriety ; when struck, yield- ing a note, clear and prolonged, yet terminating abruptly, — like music ; its flaws not concealing its beauty, nor its beauty concealing its flaws, — like loyalty ; with an internal radiance issuing from it on every side, — like good faith ; bright as a brilliant rainbow, — like heaven ; exquisite and mysterious, appearing in the hills and streams, — like the earth ; standing out conspicuous in the symbols of rank, — like virtue ; esteemed by all under the sky, — like the path of truth and duty. As is said in the ode (I, xi, ode 3, 1), " Such my lord's car. He rises in my mind, Lovely and bland, like jade of richest kind." This is why the superior man esteems it so highly !.' BOOK XLVI. SANG FO SZE ATH OR THE FOUR PRINCIPLES UNDERLYING THE DRESS OF MOURNING 1 . i. All ceremonial usages looked at in their great characteristics are the embodiment of (the ideas suggested by) heaven and earth ; take their laws from the (changes of the) four seasons ; imitate the (operation of the) contracting and developing movements in nature ; and are conformed to the feelings of men. It is on this account that they are called the Rules of Propriety ; and when any one finds fault with them, he only shows his ignorance of their origin. 2. Those usages are different in their applications to felicitous and unfortunate occurrences ; in which they should not come into collision with one another : — this is derived from (their pattern as given by) the contracting and developing move- ments in nature. 3. The mourning dress has its four definite fashions and styles, the changes in which are always according to what is right : — this is derived from the (changes of the) four seasons. Now, affection predominates ; now, nice distinc- tions ; now, defined regulations ; and now, the consideration of circumstances : — all these are 1 See the introductory notice, vol. xxvii, pp. 59, 60. [28] H h 466 THE Li KI. BK. XLVI, derived from the human feelings. In affection we have benevolence ; in nice distinctions, righteous- ness ; in defined regulations, propriety ; and in the consideration of circumstances, knowledge. Benevo- lence, righteousness, propriety, and knowledge; — these make up the characteristic attributes of humanity. 4. Where the affection has been great, the mourning worn is deep. On this account the sackcloth with jagged edges is worn for the father for three years : — the regulation is determined by affection. 5. In the regulation (of the mourning) within the family circle, the affection throws the (duty of public) righteousness into the shade 1 . In the regulation (of that which is) beyond that circle, the (duty of public) righteousness cuts the (mourning of) affec- tion short 1 . The service due to a father is employed in serving a ruler, and the reverence is the same for both : — this is the greatest instance of (the convic- tion of the duty of) righteousness, in all the esteem shown to nobility and the honour done to the honourable. Hence the sackcloth with jagged edges is worn (also) for the ruler for three years : — the regulation is determined by righteousness. 6. The eating after three days ; the washing the head after three months ; the sacrifice and change of dress at the end of the first year ; the not carrying the emaciation to such an extent as to affect life : — these regulations were to avoid doing harm to the living 1 A son, on his father's death, is exempted from official duties for a time ; but this exemption is suspended on occasions of pressing exigency. bk. XLVt. SANG FU SZE KIH. 467 (by the mourning) for the dead. Not protracting the mourning rites beyond three years ; not mending even the coarsest sackcloth ; making no addition to the mound (raised at first) over the grave ; fixing the day for the sacrifice at the end of the second year ; playing (at first, on the conclusion of the rites) on a plain, unvarnished lute : — all these things were to make the people aware of the termination (of the several rites), and constituted the defined regulations. The service due to a father is employed in serving a mother, and the love is the same for both. (But) in the sky there are not two suns, nor in a land two kings, nor in a state two rulers, nor in a family two equally honourable : — one (principle) regulates (all) these conditions. Hence, while the father is alive, the sackcloth with even edges is worn (for a mother), (and only) for a year, — showing that there are not (in the family) two equally honourable. 7. What is meant by the use of the staff? It is (a symbol of) rank. On the third day it is given to the son ; on the fifth day, to Great officers ; and on the seventh day, to ordinary officers ; — (at the mourning rites for a ruler). Some say that it is given to them as the presiding mourners ; and others, that it is to support them in their distress. A daughter (not yet fully grown) and a son (while but a lad), do not carry a staff; — (being supposed) not to be capable of (extreme) distress. When all the array of officers is complete, and all things are provided, and (the mourner) cannot speak (his directions), and things must (still) proceed, he is assisted to rise. If he be able to speak, and things will proceed (as he directs), he rises by the help of h h 2 468 THE Li Kl. BK. XLVI. the staff. Where (the mourner) has himself to take part in what is to be done, he will have his face grimed (as if black with sorrow). Women who are bald do not use the coiffure ; hunchbacks do not unbare their arms ; the lame do not leap ; and the old and ill do not give up the use of liquor and flesh. All these are cases regulated by the con- sideration of circumstances. 8. After the occurrence of the death, the (wailing for) three days, which left no leisure for anything else ; the not taking off (the headband or girdle) for three months ; the grief and lamentation for a whole year ; and the sorrow on to the three years : — (in all these things) there was a gradual diminu- tion of the (manifestation of) affection. The sages, in accordance with that diminution of the natural feeling, made their various definite regulations. 9. It was on this account that the mourning rites were limited to three years. The worthiest were not permitted to go beyond this period, nor those who were inferior to them to fall short of it. This was the proper and invariable time for those rites, what the (sage) kings always carried into practice. When it is said in the Shu (Part IV, Book VIII, i, 1), that Kao Sung, while occupying the mourning shed, for three years did not speak, this expresses approval of that sovereign. But the kings all observed this rule ; — why is the approval only expressed in connexion with him ? It may be replied, ' This Kao 3ung was Wu Ting.' Wii Ting was a worthy sovereign of Yin. He had come to the throne in the due order of succession, and was thus loving and good in his observance of the mourning rites. At this time Yin, which had been bk. xlvi. SANG FU SZE KIH. 469 decaying, revived again ; ceremonial usages., which had been neglected, came again into use. On this account the approval of him was expressed, and therefore it was recorded in the Shu, and he was styled Kao (The Exalted), and designated Kao 3ung (The Exalted and Honoured Sovereign). (The rule was that), during the three years' mourn- ing, a ruler should not speak ; and that the Shu says, ' Kao 3 un g≫ while he occupied the mourning shed, for the three years did not speak,' was an illustration of this. When it is said (in the Hsiao King, chapter 18th), 'They speak, but without elegance of phrase,' the reference is to ministers and inferior (officers). 10. According to the usages, when wearing the sackcloth with jagged edges (for a father), (a son) indicated that he heard what was said to him, but did not reply in words ; when wearing that with even edges (for a mother), he replied, but did not speak (of anything else) ; when wearing the mourn- ing of nine months, he might speak (of other things), but did not enter into any discussion ; when wearing that of five months, or of three, he might discuss, but did not show pleasure in doing so. 11. At the mourning rites for a parent, (the son) wore the cap of sackcloth, with strings of cords, and sandals of straw ; after the third day, he (began to) take gruel ; after the third month, he washed his head ; at the end of the year, in the thirteenth month, he put on the mourning silk and cap proper after the first year ; and when the three years were completed, he offered the auspicious sacrifice. 12. When one has completed these three regu- lated periods, the most animated with the sentiment A A 47O THE LI Kl. BK. XLVI. of benevolence (or humanity) can perceive the affection (underlying the usages) ; he who has (most) knowledge can perceive the nice distinctions pervading them ; and he who has (most) strength can perceive the (force of) will (required for their discharge). The propriety that regulates them, and the righteousness that maintains their correctness, may be examined by filial sons, deferential younger brothers, and pure-minded virgins. INDEX TO THE TEXTS OF CONFUCIANISM, PARTS I, II, III, IV, VOLUMES III, XVI, XXVII, XXVIII. INDEX OF SUBJECTS. The references refer to the parts and the pages. Ability and character necessary to official employment, Part i, pages 221-5; hM, 322-4. Acts and character, of Yao, i, 31-6 ; of Shun, as Yao's vice-gerent, i, 38-41 ; as sovereign, i, 42-5. Administration of government, royal regulations for, iii, 209-48 ; in the twelve months of the year, iii. 249-310; of justice, and how tempered, i, 43, 48-9, 254-64; iii, 235-8. Admonitions, of Yii to Shun, i, 58- 61 ; of t Yin to Thai ATia, 92- 103 ; to the prince of Khang, 170-1 ; to prince Shih, 205-10; to king Khang, 200-5, 220-5, 404-7; to officers, 407-10; of duke Wu to himself, 413-17. Age and the aged, all dynasties honoured in all conditions of life, iv, 229-31; reverence and care of, i, 123, 185, 401 ; iii, 67- 8, 70, 73-4, 240-4, 287-8, 464- 70 (delicacies provided for) ; how shown in walking with, iv, 230; three classes of the aged, see Three. Agriculture, references to and de- scriptions of, i, 32-4, 42-3, 85, 258, 312, 316, 320-3, 331-3, 3 6 5, 369-70, 383, 389, 398-9; Hi, 227- 30, 239,255,260,264,270-1,274, 284, 289, 293, 304, 308-9, 43I- 2 - Altars, i, 40, 153, 420 (and note); the Great, i, 384 (and note) ; to the spirits of the land and grain, iv, 235; various, iv, 206-7. Ancestral temples and worship, i, 40- 1, 44, 51, 92, 95, 126, 130, 134, 304-13, 3I3-3 6 , 343, 348, 3 6 5-8, 37o,374-5, 387,402-3, 420,431- 2, 477-8, 485-6, 488; iii, 223-5, 369-71, 411-13; iv, 204-6, 309- 1 1. Ancients, the, emblematic figures of, i, 58 ; lessons and examples of, 107, 166, 171. 204,229,249, 252, 301. Ancientsayings,i,27i,4o8. Announcements, or public procla- mations, and speeches, at Kan, i, 76-7 ; of Thang, 84-6 ; of Kung- hui, 86-9; of king Wu, — the Great Declaration, 124-32, Speech at Mu, 131-2, and The Completion of the War, 133-5 ; 472 THE TEXTS OF CONFUCIANISM. of king AT/^ang, 1 56-6 1 (the Great Announcement) ; to prince of Khang, 165-71; against drunken- ness, 171-81; of the duke of Shao, 181-8; of the duke of ATau, 188-95 ; of king KMng, to the people of Shang, 196-200; to his ministers, 226-31; of king Khang, 243-8 ; the speech at Pi, 267-70; of the marquis of Kh'm, 270-72. Announcements of deaths, forms of, iv, 133-4. Antiquity, Yao and Shun studied, i, 227 (and note) ; highest, the, ii, 385; middle, the, ii, 397 ; ways of, to be followed, iv, 324. Aprons, or knee-covers, i, 350; iv, 14, 15 ; size of parts of, iv, 172. Archery, i, 375-400; iii, 202, 231, 375, 400 ; the ceremony of, iii, 56-7; iv, 446-53. Arrows in the game of pitch-pot, iv, 397-400. Armv, royal, i, 76-7, 81, 244; see Six ; signals and movements of, in an expedition, iii, 90-2. Army of Lu, i, 344 (and note). Ails or special acquirements, iii, 235 ; iv, 116. Association of husband and wife in sacrifices, iv, 238-41. See also i, 431-2. Astronomical references, i, 23-8, 32-4, 38-9, 82, 142, 296, 355, 363-4, 419; iii, 91-2, 249, 254, 257, 259, 262, 268, 272, 275, 276, 283, 286, 289, 291, 296, 301, 304, 306, 308, 426. Audiences and other great meetings, i, 40, 229, 373-4, 427-8; iii, 111-2,218; non-attendance at was criminal, i, 426. Avenging the death of parents and others, iii, 92, 140. Banishment, rules for, i, 40-1, 43 ; iii, 232-4; cases of, i, 41, 75-6. Banners, i, 326, 338, 342, 351,418; iii, 91-2. Banquet, ceremony of the, iii, 57-8 ; iv, 454-57. Barter, established by Yii, i, 58. See Inventions. Bathing and washing, iv, 5. Bells, see Music. The wooden- tongued bell, i, 82; iii, 190, 260; iv, 34, 165. Birth, usages in connexion with, of a boy or girl, by the wife, iii, 471-4 ; by a concubine, 475 ; of sons and daughters differently regarded, i, 350-1 ; usages on y special occasions of, iii, 311- i3- Blessing of sacrifice, the, iv, 236-7. Blind, musicians, i, 323 (and note). Hall of the, a school of music, iii, 346. Bows, see Weapons of war. Bows and arrows, conferred as re- wards and at investitures, i, 267; use of, at the birth of an heir-son, iii, 424 (and note), 472. How a bow was presented and received, iii, 84-5. Branding, i, 256. Bride and bridegroom, observances between, iii, 440-1 ; iv, 264-5 ; see also Book XLI. Brides of kings K\, Wan, and Wu, 1,380-1. Burial, earliest forms of gave way to use of coffins, ii, 385 ; differ- ent materials of coffins, iii, 125; coffins prepared beforehand and kept in readiness, iii, 241 ; taken with rulers leaving their states, iii, 334. Reasons for burial and coffin, iii, 177, 185; times of, iii, 222-3. Thickness of coffins, iii, 150 ; iv, 196. Coffins of kings fourfold, iii, 158. Coffin on bier presented in temple, and then drawn to grave, iii, 172; iv, 164-5; catafalque of, at great funerals, iv, 197-8 ; let- ting down of, iv, 198-9; with head to the north, and on the north of city, iii, 170. Rain did not interrupt an interment, iii, 223; case of an eclipse oc- curring, iii, 338-9; vessels to the eye of fancy and other things for the grave or coffin, iii, 148 (and note), 173 (wooden automata condemned), iv, 55-6, 144, 197-8. Procedure when both parents were buried at same time, iii, 315; in case of a lady dying before she had become acknowledged wife, iii, 322. Origin of burying young INDEX OF SUBJECTS. 473 boys in coffins, iii, 341. A stone coffin, iii, 149. Burying living persons with the dead, i, 443; iii, 182, 184.