Summary of the Rules of Propriety Part 2
In all cases of presenting or holding objects, one should raise them to the height of the chest when using both hands; when carrying them with one hand, they should be at the level of the belt. When holding the vessels of the Son of Heaven, they should be raised above the heart; when holding those of a ruler, they should be level with the heart; when holding those of a high minister, they should be below the heart; when holding those of an officer, they should be at the level of the belt. In all cases of holding the vessels of a master, even if they are light, one should act as if unable to bear their weight. When holding the master's vessels, such as coins, jade tablets, or discs, the left hand should be uppermost, and when walking, the feet should not be lifted, but the heels should drag along the ground like the wheels of a chariot. When standing, one should bend forward like a stone chime, allowing the pendants of the girdle to hang down naturally. If the master's pendants are hanging at his side, the minister's pendants should hang down; if the master's pendants hang down, the minister's pendants should touch the ground. When holding jade objects: if the jade has a mat underneath, one should open the outer garment; if there is no mat, one should keep the outer garment closed.
A ruler does not address the high minister of the state or the honored palace ladies by their personal names. A high minister does not address the hereditary ministers of his house or the nieces and younger sisters who accompany his wife by their personal names. An officer does not address the steward of his household or the senior concubine by their personal names. The son of a ruler or a high minister does not dare to refer to himself as "I, the little one." The son of a high minister or an officer does not dare to refer to himself as "I, the successor, so-and-so," nor does he dare to share the same personal name as the heir-apparent.
If a ruler orders an officer to shoot, and the officer is unable to do so, he must decline on the grounds of illness, saying, "I have the affliction of carrying firewood."
In serving a superior man, if one answers hastily without first looking around and considering, it is contrary to propriety.
When a superior man practices the rites, he does not require changes to the customs of his native state. In the rites of sacrifice, the mourning garments, and the positions for weeping, he follows the old rules of his state, carefully studying them and cautiously carrying them out. If one has left his native state for three generations, and his rank and emolument are still listed in the court, and there are still commands and communications going to and from his state; if his brothers and clan members still remain there, he should return and report to the head of the clan. If one has left his native state for three generations, and his rank and emolument are no longer listed in the court, and there are no longer commands and communications going to and from his state, then only on the day when a new dynasty arises does he follow the rites of the new state.
A superior man does not change his personal name after his father's death. If, after his father's death, he suddenly becomes honored, he does not make a posthumous name for his father.
During the mourning period, before the burial, one studies the mourning rites; after the burial, one studies the sacrificial rites; after the mourning period ends and one returns to normal life, one studies the musical compositions. During mourning, one does not speak of music; during sacrifices, one does not speak of inauspicious matters; in the public court, one does not speak of women.
To arrange or peruse documents in the presence of a ruler is an offense. To place the yarrow stalks upside down or the tortoise shell on its side in the presence of a ruler is an offense. Tortoise shells, yarrow stalks, small tables, staffs, carriage canopies, heavy mourning garments, and garments of fine or coarse hemp cannot be brought into the ruler's gate. Straw sandals, the front of the skirt tucked into the belt, and the mourning cap cannot be brought into the ruler's gate. Writing boards, mourning garments, and inauspicious implements cannot be brought into the ruler's gate without first making a report.
Public affairs are not discussed in private.
When a superior man is about to build his palace and halls: the ancestral temple comes first, the stables and storehouses next, and the dwelling house last.
In all cases of a high minister or officer making vessels: the sacrificial vessels come first, the victims for sacrifice next, and the vessels for daily food and drink last. Those who have no fields or emoluments do not set up sacrificial vessels; those who have fields and emoluments first make the sacrificial garments. Even if a superior man is poor, he does not sell his sacrificial vessels; even if cold, he does not wear his sacrificial garments; when building a house, he does not cut down trees on the grave mounds.
When a high minister or an officer leaves his state, he cannot take the sacrificial vessels beyond the borders. A high minister deposits his sacrificial vessels with another high minister, and an officer deposits his with another officer. When a high minister or an officer leaves his state: after crossing the border, he builds an altar, takes his position, and weeps facing his native state. He wears white upper and lower garments, a white cap with the edges removed, and straw sandals. His carriage has a white covering, and he rides a horse with its mane cut off. He does not trim his fingernails or beard, does not offer food or drink in sacrifice, does not tell others that he is innocent, and does not approach women. After three months, he resumes his former attire.
When a high minister or an officer goes to see the ruler, if the ruler offers him consolation, he should step back and bow twice, touching his head to the ground. If the ruler comes forward to bow to him, he should step back and dare not return the bow. When a high minister and an officer meet, even if their rank is not equal, if the host respects the guest, he first bows to the guest; if the guest respects the host, he first bows to the host. In all cases, except when offering condolences or when going to see the ruler, there is no occasion where one does not return a bow. When a high minister goes to see the ruler, the ruler bows in acknowledgment of his condescension to come; when an officer goes to see a high minister, the high minister bows in acknowledgment of his condescension to come; when people of the same state meet for the first time, the host bows in acknowledgment of the guest's condescension to come. A ruler does not return a bow to an officer; if the officer is not his own subject, he returns the bow. A high minister, to his own subjects, even if they are of low status, must always return the bow. Men and women return bows to each other.
In the spring, the ruler does not encircle the entire marsh when hunting; a high minister does not capture a herd of animals; an officer does not take fawns or birds' eggs.
In years of famine, when the grain harvest fails, the ruler does not offer the lung in his sacrifices, the horses do not eat grain, the roads are not weeded, and the bells and chime stones are not suspended during sacrifices. A high minister does not eat polished rice, and an officer does not have music when drinking wine.
A ruler, without special cause, does not leave his girdle pendants aside; a high minister, without special cause, does not remove his suspended musical instruments; an officer, without special cause, does not put away his lute or zither.
When an officer presents an object to the ruler, and after some days the ruler asks him, "Where did you get this?" the officer should bow twice, touching his head to the ground, and then answer. When a high minister goes beyond the borders on private business, he must always request permission; on his return, he must always present an object. When an officer goes beyond the borders on private business, he must always request permission; on his return, he must always make a report. If the ruler offers them consolation, they should bow in acknowledgment; if he asks about their journey, they should bow and then answer.
When a ruler leaves his state, those who try to stop him say, "Why are you abandoning the altars of the soil and grain?" When a high minister leaves, they say, "Why are you abandoning the ancestral temple?" When an officer leaves, they say, "Why are you abandoning the grave mounds?"
A ruler dies for the state, a high minister dies for the people, an officer dies for his office.
He who rules over all under Heaven is called the "Son of Heaven." When giving audience to the feudal lords, assigning duties, conferring government, and employing the meritorious, he calls himself "I, the One Man." When ascending the presiding position and presiding over sacrifices: if it is an internal matter, he says, "I, the Filial King, So-and-So"; if it is an external matter, he says, "I, the Successor King, So-and-So." When facing the feudal lords and praying to the spirits, he says, "There is the King of Heaven, So-and-So, the Elder." When he dies, it is said, "The King of Heaven has collapsed." When summoning his soul, it is said, "The Son of Heaven, return!" When reporting his death, it is said, "The King of Heaven has ascended to his high place." When placing him in the ancestral temple and setting up his spirit tablet, he is called "the Emperor." While the Son of Heaven is still in mourning, he calls himself "I, the Little Child." While alive, he is addressed by his name; after death, he is also addressed by his name.
The Son of Heaven has a queen, consorts of the first, second, and third ranks, and wives of the fourth and fifth ranks.
The Son of Heaven establishes the officers of Heaven. First, he sets up the six great offices: the Grand Steward, the Grand Minister of Religion, the Grand Scribe, the Grand Priest, the Grand Diviner, and the Grand Augur, who preside over the six canonical regulations. The five officers of the Son of Heaven: the Minister of Instruction, the Minister of War, the Minister of Works, the Minister of Officials, and the Minister of Crime, who preside over the five classes of people. The six treasuries of the Son of Heaven: the Superintendents of the Earth, of Wood, of Water, of Herbs, of Utensils, and of Goods, who preside over the six functions. The six artisans of the Son of Heaven: the workers in earth, in metal, in stone, in wood, in animal skins, and in grasses, who preside over the six materials.
The presentation of tribute by the five officers is called "offering." The chief of the five officers is called "Elder," and he presides over one region of the feudal lords. When they communicate with the Son of Heaven, they are called "the officers of the Son of Heaven." Those of the same surname as the Son of Heaven are called "Uncle Elder"; those of a different surname are called "Uncle Maternal Elder." Before the feudal lords, they call themselves "the Elder of the Son of Heaven." Abroad, they are called "Duke"; in their own states, they are called "Lord." The chief of the nine provinces, when entering the state of the Son of Heaven, is called "Shepherd." Those of the same surname are called "Uncle Younger"; those of a different surname are called "Uncle Maternal Younger." Abroad, they are called "Marquis"; in their own states, they are called "Lord." In the regions of the Eastern Yi, Northern Di, Western Rong, and Southern Man, even if their state is large, they are only called "Viscount." Within their own territory, they call themselves "The Unworthy One"; outside their territory, they call themselves "The Elder of the King." The many small feudal lords of distant regions, when entering the state of the Son of Heaven, are called "The Man of Such-and-Such." Abroad, they are called "Viscount"; they call themselves "The Orphan."
The Son of Heaven stands with his back to the screen. The feudal lords face north when they come to see the Son of Heaven; this is called "the Audience of Inspection." The Son of Heaven stands between the gate and the screen. The various Dukes face east, and the feudal lords face west; this is called "the Morning Audience."
When feudal lords meet before the appointed time, it is called "an Encounter." When they meet in the open country between two states, it is called "a Meeting." When a feudal lord sends a great officer to visit another feudal lord, it is called "a Mission of Inquiry." When they make a covenant, it is called "a Solemn Agreement." When they kill a victim and smear its blood on their mouths, it is called "a Blood Covenant."
When the feudal lords have an audience with the Son of Heaven, they style themselves "Your servant, such-and-such marquis, such-and-such." When speaking to the common people, they style themselves "The (the solitary man)." During the period of mourning, they style themselves "The legitimate son in mourning." When presiding over sacrifices: for internal affairs they say, "The filial son, such-and-such marquis, such-and-such"; for external affairs they say, "The great-grandson, such-and-such marquis, such-and-such." When they die, it is called "hong" (to pass away); when summoning the soul, it is called "Such-and-such Fu returns." After burial, when having an audience with the Son of Heaven, it is called "lei jian" (a category audience). When requesting the granting of a posthumous name, it is called "lei" (a category). When a feudal lord sends an envoy to another feudal state, the envoy styles himself "The elder of our (our solitary ruler)."
The demeanor of the Son of Heaven is dignified and profound; the demeanor of the feudal lords is illustrious and grand; the demeanor of the great officers is orderly and solemn; the demeanor of the officers is composed and measured; the demeanor of the common people is hurried and hasty.
The consort of the Son of Heaven is called "hou" (empress); the consort of a feudal lord is called "fu ren" (lady); the consort of a great officer is called "ru ren" (worthy person); the consort of an officer is called "fu ren" (woman); the consort of a commoner is called "qi" (wife). Dukes and marquises have a fu ren, they have shi fu (hereditary ladies), they have qi (concubines), and they have qie (maid-servants). When before the Son of Heaven, the fu ren styles herself "lao fu" (old woman); when before the feudal lords, she styles herself "gua xiao jun" (the little ruler's solitary one); when addressing her own lord, she styles herself "xiao tong" (little child). From the shi fu downward, they style themselves "bi zi" (maid-servants). A son, in the presence of his parents, styles himself by his own name. When a great officer of another feudal state enters the state of the Son of Heaven, he is called "a certain officer" and styles himself "pei chen so-and-so" (attendant minister so-and-so). When abroad, he is called "zi" (master); in his own state, he is called "the elder of our." An envoy styles himself "a certain one."
The Son of Heaven does not speak of "leaving" (in the sense of going out); the feudal lords are not called by their personal names while alive. The noble man does not draw near to evil persons: when a feudal lord loses his territory, he is called by his personal name; when one extinguishes a feudal lord of the same surname, he is called by his personal name.
The ritual for a minister: he does not remonstrate openly in public; if after repeated remonstrances he is not listened to, he leaves. A son serving his parents: if after repeated remonstrances he is not listened to, he follows them weeping and wailing.
When the ruler is ill and takes medicine, the minister tastes it first; when the father or mother is ill and takes medicine, the son tastes it first. If a physician is not of three generations' transmission, one does not take his medicine. In comparing people, one must match them according to their category.
When asking about the age of the Son of Heaven, the reply is: "I have heard that he has begun to wear clothes of so many feet." When asking about the age of the ruler of a state, if he is older, the reply is: "He is able to handle the affairs of the ancestral temple and the altars of soil and grain"; if he is younger, the reply is: "He is not yet able to handle the affairs of the ancestral temple and the altars of soil and grain." When asking about the age of the son of a great officer, if he is older, the reply is: "He is able to drive a chariot"; if he is younger, the reply is: "He is not yet able to drive a chariot." When asking about the age of the son of an officer, if he is older, the reply is: "He is able to be in charge of receiving guests"; if he is younger, the reply is: "He is not yet able to be in charge of receiving guests." When asking about the age of the son of a commoner, if he is older, the reply is: "He is able to gather firewood"; if he is younger, the reply is: "He is not yet able to gather firewood."
When asking about the wealth of the ruler of a state, the reply enumerates the area of his territory and the products of its mountains and rivers. When asking about the wealth of a great officer, the reply is: "He has a fief that provides his emolument; his sacrificial vessels and robes are not borrowed." When asking about the wealth of an officer, the reply is given by the number of his chariots. When asking about the wealth of a commoner, the reply is given by the number of his livestock.
The Son of Heaven sacrifices to Heaven and Earth, sacrifices to the four directions, sacrifices to the mountains and rivers, and sacrifices to the five household sacrifices, making a complete round once in the year. The feudal lords sacrifice to the gods of their own region, sacrifice to the mountains and rivers, and sacrifice to the five household sacrifices, making a complete round once in the year. The great officers sacrifice to the five household sacrifices, making a complete round once in the year. The officers sacrifice to their own ancestors.
In all sacrifices, if something has been discarded, no one dares to perform it again; if something has been performed, no one dares to discard it. To sacrifice to what is not the proper object of sacrifice is called "yin si" (excessive sacrifice). Excessive sacrifice brings no blessing.
The Son of Heaven uses a pure-colored ox; the feudal lords use a fat and strong ox; the great officers use an ordinary ox; the officers use a sheep and a pig.
The younger sons of a concubine do not preside over sacrifices; if they must sacrifice, they should first inform the eldest son by the principal wife.
In all rituals of the ancestral temple sacrifices, the offerings have specific names: the ox is called "yi yuan da wu" (the one great and large); the pig is called "gang lie" (the stiff bristles); the piglet is called "tu fei" (the fattened); the sheep is called "rou mao" (the soft fur); the chicken is called "han yin" (the singing sound); the dog is called "geng xian" (the soup offering); the pheasant is called "shu zhi" (the sparse toes); the rabbit is called "ming shi" (the bright sight); dried meat is called "yin ji" (the orderly cut); dried fish is called "shang ji" (the merchant's cut); fresh fish is called "ting ji" (the straight cut); water is called "qing di" (the clear cleanser); wine is called "qing zhuo" (the clear pour); yellow millet is called "xiang he" (the fragrant harmony); sorghum is called "xiang qi" (the fragrant grain); fine millet is called "ming zi" (the bright grain); rice is called "jia shu" (the excellent vegetable); leeks are called "feng ben" (the abundant root); salt is called "xian cuo" (the salty); jade is called "jia yu" (the excellent jade); silk is called "liang bi" (the measured length).
When the Son of Heaven dies, it is called "beng" (to collapse); when a feudal lord dies, it is called "hong" (to pass away); when a great officer dies, it is called "zu" (to end); when an officer dies, it is called "bu lu" (not to receive emolument); when a commoner dies, it is called "si" (to die). When a person dies on a bed, it is called "shi" (corpse); when placed in a coffin, it is called "jiu" (coffin). When a flying bird dies, it is called "jiang" (to fall); when a four-footed animal dies, it is called "zi" (to rot). Those who die at the hands of enemies are called "bing" (slain in war). When sacrificing to a grandfather, he is called "huang zu kao" (the august grandfather); when sacrificing to a grandmother, she is called "huang zu bi" (the august grandmother). When sacrificing to a father, he is called "huang kao" (the august father); when sacrificing to a mother, she is called "huang bi" (the august mother). When sacrificing to a husband, he is called "huang bi" (the august lord). While alive, they are called father, mother, wife; after death, they are called kao, bi, pin. One who dies of old age in full years is called "zu" (to end); one who dies young is called "bu lu" (not to receive emolument).
When the Son of Heaven looks at a person, his gaze does not go above the collar nor below the girdle. When the ruler of a state looks at a person, his gaze is slightly downward. When a great officer looks at a person, his gaze is level. When an officer looks at a person, his gaze may reach five paces. In all looking at a person: if the gaze goes above the face, it shows arrogance; if below the girdle, it shows anxiety; if to the side, it shows a depraved mind.
The commands of the ruler are rehearsed and studied repeatedly by the great officers and officers. When in the office, they discuss the affairs of the office; when in the treasury, they discuss the affairs of the treasury; when in the armory, they discuss the affairs of the armory; when at court, they discuss the affairs of the court. At court, talk does not extend to matters such as dogs and horses; when retiring from court and looking back, unless there is something unusual, there is some unusual thought. Therefore, retiring from court and looking back is considered by the noble man as vulgar and rude behavior. At court, one should discuss ritual, ask about ritual, and answer in accordance with ritual.
For grand sacrifices, one does not divine about good or bad fortune, nor does one seek an abundance of offerings.
In all first meetings, the gifts are: for the Son of Heaven, fragrant wine; for the feudal lords, a jade tablet; for the high ministers, a lamb; for the great officers, a wild goose; for the officers, a pheasant; for the commoners, a duck. A child sets down the gift and withdraws. In the field or in the army, lacking these gifts, a horse's tassel, an archer's armguard, or an arrow may be used. The gifts for women are: trifoliate orange, hazelnuts, dried meat, meat strips, dates, and chestnuts.
When sending a daughter to the Son of Heaven, it is called "bei bai xing" (to prepare the hundred surnames); when sending her to a feudal lord, it is called "bei jiu jiang" (to prepare the wine and sauces); when sending her to a great officer, it is called "bei sao sa" (to prepare the sweeping and sprinkling).