Royal Regulations
The king establishes the system of salaries and ranks, dividing them into five grades: duke, marquis, earl, viscount, and baron. The officers of the feudal lords are also divided into five grades: grand master (i.e., minister), lower grand master, upper scholar, middle scholar, and lower scholar. The Son of Heaven’s territory extends one thousand li in each direction; the territory of a duke or marquis extends one hundred li; that of an earl, seventy li; and that of a viscount or baron, fifty li. Feudal lords whose territory is less than fifty li cannot present themselves directly at court; they are attached to other feudal lords and are called "attached states." The three dukes of the Son of Heaven have fiefs equivalent to those of a duke or marquis; the ministers of the Son of Heaven have fiefs equivalent to those of an earl; the grand masters of the Son of Heaven have fiefs equivalent to those of a viscount or baron; the principal officers of the Son of Heaven have fiefs equivalent to those of an attached state.
The system stipulates: each farmer receives one hundred mu of land. From the yield of one hundred mu, the best farmer can support nine people; the next best supports eight; the next, seven; the next, six; and the poorest farmer supports five people. The salaries of commoners serving in government offices are set according to these gradations. The salary of a lower scholar of a feudal lord is equivalent to that of the best farmer, sufficient to replace the income from his farming. The salary of a middle scholar is double that of a lower scholar; that of an upper scholar is double that of a middle scholar; that of a lower grand master is double that of an upper scholar; that of a minister is four times that of a grand master; and that of a ruler of a state is ten times that of a minister. In a state of the second rank, the salary of a minister is three times that of a grand master; and the ruler’s salary is ten times that of a minister. In a small state, the salary of a minister is twice that of a grand master; and the ruler’s salary is ten times that of a minister.
The upper minister of a state of the second rank holds a position equivalent to the middle minister of a great state; the middle minister is equivalent to the lower minister of a great state; and the lower minister is equivalent to the upper grand master of a great state. The upper minister of a small state holds a position equivalent to the lower minister of a great state; the middle minister is equivalent to the upper grand master of a great state; and the lower minister is equivalent to the lower grand master of a great state. As for those with the rank of middle scholar and lower scholar, their numbers are each two-thirds of that of the upper scholars.
Within the four seas, there are nine provinces, each one thousand li in extent. In each province, thirty states with fiefs of one hundred li, sixty states with fiefs of seventy li, and one hundred twenty states with fiefs of fifty li are established, making a total of two hundred ten states. Famous mountains and great marshes are not allocated for enfeoffment; the remaining land is used for attached states and reserve fields. In eight of the provinces, each has two hundred ten states.
Within the royal domain of the Son of Heaven, there are nine states with fiefs of one hundred li, twenty-one with seventy li, and sixty-three with fifty li, making a total of ninety-three states. Famous mountains and great marshes are not granted; the remaining land is used to provide salaries for officers or as reserve fields.
In total, across the nine provinces, there are one thousand seven hundred seventy-three states. The principal officers of the Son of Heaven and the attached states of the feudal lords are not counted in this number.
The revenue from within one hundred li of the Son of Heaven’s domain is used to supply government expenses; the revenue from within one thousand li is used for the Son of Heaven’s daily needs.
Beyond the thousand-li domain, regional chiefs (fangbo) are established. Five states form a "group" (shu), with a chief (zhang); ten states form a "company" (lian), with a commander (shuai); thirty states form a "battalion" (zu), with a director (zheng); and two hundred ten states form a "province" (zhou), with an earl (bo). In the eight provinces, there are eight earls, fifty-six directors, one hundred sixty-eight commanders, and three hundred thirty-six chiefs. Each of the eight earls leads his subordinates and is subordinate to two elder ministers of the Son of Heaven, who divide the realm into left and right sections and are called the "two earls" (erbo).
The area within one thousand li of the royal domain is called "dian" (suburb); the area beyond one thousand li is called "cai" (allotted) or "liu" (exile).
The Son of Heaven has three dukes, nine ministers, twenty-seven grand masters, and eighty-one principal officers.
A great state has three ministers, all appointed by the Son of Heaven; five lower grand masters; and twenty-seven upper scholars.
A state of the second rank has three ministers, two appointed by the Son of Heaven and one by the ruler of the state; five lower grand masters; and twenty-seven upper scholars.
A small state has two ministers, both appointed by the ruler of the state; five lower grand masters; and twenty-seven upper scholars.
The Son of Heaven sends his own grand masters to act as the Three Supervisors (sanjian), overseeing the states of the regional chiefs, with three men sent to each state. The feudal lords within the royal domain receive only salaries (without hereditary succession); those outside the royal domain may inherit their positions by hereditary right.
The system stipulates: the three dukes may wear the robe of the first degree (gunfu); if additional favors are granted, they are rewards, but the highest degree is no more than nine. The ruler of a state of the second rank may not exceed the seventh degree; the ruler of a small state may not exceed the fifth degree.
The minister of a great state may not exceed the third degree; the lower minister is of the second degree; the ministers and lower grand masters of a small state are of the first degree.
Whenever talented individuals from among the common people are selected for office, their conduct and abilities must first be examined. After the examination clarifies these, they are employed; when they prove competent in their duties, ranks are conferred; and once ranks are determined, salaries are given.
When conferring ranks at court, the matter is discussed with the officers. When executing criminals in the marketplace, the people join in condemning them. Therefore, the state does not support those who have undergone punishment; grand masters do not provide for them; officers on the road do not speak with them; they are banished to the four quarters, allowed to go where they will, not permitted to participate in government, and not wished to continue living.
With regard to the Son of Heaven, the feudal lords send an envoy with a mission of inquiry every two years, a minister every three years, and the feudal lords themselves present at court every five years.
The Son of Heaven makes a tour of inspection every five years:
In the second month of the year, he travels eastward, reaching Mount Tai, where he burns wood and offers sacrifice to Heaven, and also gazes toward and sacrifices to the mountains and rivers. He receives the feudal lords; he visits the centenarians and goes to see them in person. He orders the Grand Music Master to collect the local poems, in order to observe the customs of the people; he orders the market officials to report prices, in order to observe the people's likes and dislikes. If the people's hearts are licentious, their preferences will deviate from the Way. He orders the officials in charge of ritual to examine the seasons and months, fix the days, unify the pitch-standards, the music, the regulations, and the clothing, and standardize them. If the spirits of the mountains and rivers are not properly sacrificed to, this is irreverence; if irreverent, the ruler's territory is reduced. If the sacrifices in the ancestral temple do not follow ritual, this is unfilial; if unfilial, the ruler's rank is reduced. If ritual and music are changed, this is disobedience; if disobedient, the ruler is banished. If the regulations and clothing are altered, this is rebellion; if rebellious, the ruler is punished. Those who have shown merit and virtue to the people receive an increase in territory and a promotion in rank. In the fifth month, he travels southward, reaching the Southern Marchmount, with the same rituals as the eastern tour. In the eighth month, he travels westward, reaching the Western Marchmount, with the same rituals as the southern tour. In the eleventh month, he travels northward, reaching the Northern Marchmount, with the same rituals as the western tour. After the tour is completed, he returns to make an announcement in the ancestral temple and the father’s temple, using a single ox as the sacrifice.
When the Son of Heaven is about to set out on a journey, he performs the "class" (lei) sacrifice to the Supreme Lord, the "yi" sacrifice to the god of the soil, and the "zao" sacrifice to the father’s temple. When a feudal lord is about to set out on a journey, he performs the "yi" sacrifice to the god of the soil and the "zao" sacrifice to the father’s temple.
When the Son of Heaven meets with feudal lords on occasions without major affairs, it is called a "court" (chao), the main purpose being to examine rituals, rectify punishments, and unify moral standards, in order to honor the Son of Heaven. When the Son of Heaven bestows musical instruments on a duke or marquis, he gives the zhu (a wooden box instrument) as a symbol; when bestowing on earls, viscounts, or barons, he gives the tao (a small drum) as a symbol.
A feudal lord, after receiving the gift of bows and arrows, has the authority to undertake punitive expeditions; after receiving the gift of axes, has the authority to execute; after receiving the gift of a jade spoon (guizan), has the authority to brew sacrificial wine (changjiu). If he has not received the jade spoon, he must request the sacrificial wine from the Son of Heaven.
Only after the Son of Heaven orders the establishment of education may a feudal lord establish schools. The lower school is located to the left of the southern gate of the palace; the higher school is located in the suburbs. The Son of Heaven’s higher school is called the "Pi Yong" (Circular Moat); the feudal lord’s higher school is called the "Pan Gong" (Half-Moat Hall).
When the Son of Heaven is about to go on a punitive expedition, he performs the "class" (lei) sacrifice to the Supreme Lord, the "yi" sacrifice to the god of the soil, the "zao" sacrifice to the father’s temple, and the "ma" sacrifice at the place of the expedition. Before setting out, he receives the command in the ancestral temple and decides on the battle strategy in the higher school. Upon returning from the expedition, having captured the guilty, he goes to the higher school to perform the "shidian" (offering of gifts) ritual and reports the number of captives and severed ears taken.
When the Son of Heaven and the feudal lords were not engaged in war or other major affairs, they held three hunts each year. The game from the first hunt was used for sacrifices (made into dried meat and placed in ritual vessels), that from the second for entertaining guests, and that from the third to stock the ruler’s kitchen. Not to hunt when there were no major affairs was called "disrespect"; to hunt without observing ritual propriety was called "wasting the creatures of Heaven." When the Son of Heaven hunted, he did not use the method of surrounding the game; when the feudal lords hunted, they did not kill animals in herds. After the Son of Heaven shot an animal, the great banner was lowered; after the feudal lords shot, the lesser banner was lowered; after a great officer shot, the subsidiary chariot was ordered to stop. Only after the subsidiary chariot stopped could the common people begin to hunt. When the otter began to catch fish for sacrifice, the warden of the marshes could enter the waters to set fish weirs. When the jackal began to kill animals for sacrifice, then hunting could take place. When the cuckoo transformed into a hawk, then nets could be set. Only after the grasses and trees had withered could one enter the mountain forests to cut timber. When the insects had not yet gone into hibernation, one could not use fire to burn the fields. Do not hunt young deer, do not take birds’ eggs, do not kill pregnant animals, do not cut down newly grown trees, and do not destroy birds’ nests.
The Prime Minister (Grand Steward) fixed the state’s expenditure budget at the end of the year, only after the five grains had been gathered in. He based it on the size of the territory and the quality of the harvest. Using the average yield over thirty years as the standard, he determined expenditures according to income. Expenditures for sacrifices took one-tenth of the annual income. When there was a national mourning, no other sacrifices were held for three years; only sacrifices to Heaven and Earth and to the altars of soil and grain could be performed, overriding the mourning restrictions. Expenditures for mourning took one-tenth of the total income over three years. If expenditures for mourning and sacrifices were insufficient, it was called "excess"; if there was a surplus, it was called "waste." In sacrifices, during bountiful years one did not become extravagant, and during lean years one did not become stingy. If the state did not have nine years of reserves, it was called "insufficient"; if it did not have six years of reserves, it was called "urgent"; if it did not have three years of reserves, then the state was no longer a state. After cultivating for three years, there must be one year’s surplus grain; after cultivating for nine years, there must be three years’ surplus grain. When the income over thirty years was calculated comprehensively, even if there were droughts and floods, the people would not show signs of hunger. Only then could the Son of Heaven eat with peace of mind, enjoying music daily. When the Son of Heaven died, the body lay in state for seven days, and burial took place after seven months. For feudal lords, the body lay in state for five days, and burial after five months. For great officers, officers, and commoners, the body lay in state for three days, and burial after three months. The mourning period of three years was the same from the Son of Heaven down to the commoners. When a commoner was buried, the coffin was lowered by ropes; burial was not stopped because of rain; no grave mound was raised, and no trees were planted. During the mourning period, no other activities were undertaken, from the Son of Heaven down to the commoners. The specifications of funeral rites followed the status of the deceased, while the specifications of sacrificial rites followed the status of the sacrificer (the living). The sons other than the eldest son did not preside over sacrifices.
The Son of Heaven established seven ancestral temples: three Zhao temples, three Mu temples, plus the temple of the founding ancestor, making seven. The feudal lords established five ancestral temples: two Zhao temples, two Mu temples, plus the temple of the founding ancestor, making five. Great officers established three ancestral temples: one Zhao temple, one Mu temple, plus the temple of the founding ancestor, making three. Officers established one temple. Commoners performed sacrifices in their own bedchambers.
The names of the seasonal sacrifices in the ancestral temples of the Son of Heaven and the feudal lords were: the spring sacrifice called "yue," the summer sacrifice called "di," the autumn sacrifice called "chang," and the winter sacrifice called "zheng." The Son of Heaven sacrificed to Heaven and Earth; the feudal lords sacrificed to the altars of soil and grain; great officers sacrificed to the five household spirits (the door, the stove, the central courtyard, the gate, and the path). The Son of Heaven sacrificed to the famous mountains and great rivers under Heaven: the sacrifices to the Five Sacred Mountains were of the same grade as those to the Three Dukes, and the sacrifices to the Four Rivers were of the same grade as those to the feudal lords. The feudal lords sacrificed only to the famous mountains and great rivers within their own fiefs.
The Son of Heaven and the feudal lords sacrificed to the former rulers of ancient states that had no descendants within their own territories.
The Son of Heaven’s spring sacrifice was a single offering (combined yue); the summer, autumn, and winter sacrifices were combined offerings (combined di, combined chang, and combined zheng). If a feudal lord performed the spring sacrifice "yue," he did not perform the summer sacrifice "di"; if he performed the summer sacrifice, he did not perform the autumn sacrifice; if he performed the autumn sacrifice, he did not perform the winter sacrifice; if he performed the winter sacrifice, he did not perform the spring sacrifice. For the feudal lord, the spring sacrifice "yue" was a single offering; the summer sacrifice "di" alternated between a single offering one year and a combined offering the next; the autumn sacrifice "chang" and the winter sacrifice "zheng" were both combined offerings.
The Son of Heaven used three animals (ox, sheep, and pig) for sacrifices to the altars of soil and grain (the great offering); the feudal lords used two animals (sheep and pig) for sacrifices to the altars of soil and grain (the lesser offering). Great officers and officers sacrificed to their ancestral temples: those who had fiefs performed the sacrifices; those who did not have fiefs only presented offerings. The commoners presented leeks in spring, wheat in summer, millet in autumn, and rice in winter. Leeks were paired with eggs, wheat with fish, millet with suckling pig, and rice with wild goose. For the ox used in sacrificing to Heaven and Earth, its horns were like silkworm cocoons or chestnuts; for the ox used in ancestral temple sacrifices, its horns could be grasped in one hand; for the ox used in entertaining guests, its horns were one foot long. The feudal lords did not kill an ox without special reason; great officers did not kill a sheep without special reason; officers did not kill a dog or pig without special reason; commoners did not eat rare delicacies without special reason.
The richness of various dishes could not exceed the sacrificial animals; the clothing for feasts could not exceed the sacrificial robes; the size of the bedchamber could not exceed that of the ancestral temple.
In ancient times: the public fields were cultivated with the labor of the people, and no additional tax was levied. At the markets, only a tax on the land occupied by stalls was collected, not a tax on the goods. At the passes, only travelers were inspected, and no customs duties were levied. The mountain forests and marshes were entered according to the seasons for gathering and hunting, without prohibition. The special fields (gui fields) of officers and great officers were not taxed.
When the people were conscripted for labor service, it did not exceed three days per year.
Fields and dwellings were not to be bought or sold; burial grounds were not to be applied for separately.
The Minister of Works (Sikong) held measuring tools to measure the land, settling the people near mountains, rivers, and marshes, arranging them according to the changes of the four seasons. He measured the distances of the land and used the people’s labor for various public works. Whenever the people were employed, they were made to do tasks that even the elderly could manage, yet they were given the rations of those in their prime.
Whenever settlements for the people were established, they were always based on the region’s cold or heat, dryness or dampness, as well as the broad valleys and great rivers, to create different systems. The people living in these places had different customs: their natures—whether strong or weak, light or heavy, slow or quick—differed; their preferences in flavors differed; the implements and tools they used differed; their clothing was appropriate to each. Their teachings were to be regulated, but their customs were not changed; their government orders were unified, but their conveniences were not altered. The people of the central regions and the four barbarian tribes—the five directions—each had their own nature, which could not be forcibly changed. The eastern tribes were called Yi; they let their hair hang loose and tattooed their bodies; some among them did not eat cooked food. The southern tribes were called Man; they tattooed their foreheads and had interlocking toes; some among them did not eat cooked food. The western tribes were called Rong; they let their hair hang loose and wore animal skins; some among them did not eat grains. The northern tribes were called Di; they wore garments of feathers and lived in caves; some among them did not eat grains. The central regions, Yi, Man, Rong, and Di—the people of these five directions—all had their stable dwellings, harmonious flavors, appropriate clothing, convenient tools, and complete equipment. The people of the five directions had different languages and different desires and preferences. To convey their intentions and communicate their desires: in the east it was called "ji" (entrusting), in the south "xiang" (resembling), in the west "diti" (Di interpreter), and in the north "yi" (translating).
Whenever the people were settled, the land was measured to establish towns, and the land was assessed to settle the people. The land, the towns, and the dwellings of the people—these three had to be mutually appropriate. There were no abandoned lands, no idle people; food and drink were regulated; tasks were performed according to the seasons; the people were all content with their dwellings, joyful in their work, diligent in their achievements, respectful to their rulers, and close to their superiors. Only then were schools established.
The Minister of Education (Sitú) cultivated the Six Rituals to regulate the people’s nature, clarified the Seven Teachings to invigorate the people’s virtue, unified the Eight Administrations to prevent evil, unified moral standards to unify customs, supported the elderly to promote filial piety, comforted the orphaned and solitary to care for those without support, honored the worthy to exalt virtue, and exposed the unworthy to expel evil. He ordered the village officials to examine and report those who did not follow the teachings. The elderly gathered in the village schools; on auspicious days, the village archery ritual was held to honor archery achievements, and the village drinking ritual was held to honor age. The Grand Minister of Education led the country’s excellent scholars and officers to participate. If those people did not change, he ordered the right village of the state to examine and transfer the unteachable to the left village, and ordered the left village of the state to examine and transfer the unteachable to the right village, still treating them with the original rituals. If they still did not change, they were transferred to the suburbs, still treated with the original rituals. If they still did not change, they were transferred to remote regions, and for life they no longer held the status of scholar. He ordered the village officials to examine excellent scholars and recommend them to the Minister of Education; these were called “Selected Scholars” (Xuǎnshì). The Minister of Education examined the outstanding among the Selected Scholars and recommended them to the National Academy; these were called “Eminent Scholars” (Jùnshì). Those recommended to the Minister of Education were no longer subject to village corvée; those recommended to the National Academy were no longer subject to the Minister of Education’s corvée, and were called “Cultivated Scholars” (Zàoshì). The Director of Music (Yuèzhèng) honored the Four Arts and established the Four Teachings, following the former kings’ Poetry, Documents, Rituals, and Music to cultivate scholars. In spring and autumn, they taught Rituals and Music; in winter and summer, they taught Poetry and Documents. The Crown Prince of the Son of Heaven, the princes of the Son of Heaven, the crown princes of the feudal lords, the legitimate sons of the dukes, ministers, grand masters, and senior officers, as well as the Eminent Scholars and Selected Scholars selected by the state, all entered the National Academy to study. In all cases of entering the academy, they were ranked according to age. When about to graduate, the Junior Assistant of Music (Xiǎoxū), Senior Assistant of Music (Dàxū), and Junior Director of Music (Xiǎo Yuèzhèng) examined and reported those who did not follow the teachings to the Grand Director of Music (Dà Yuèzhèng). The Grand Director of Music reported to the Son of Heaven. The Son of Heaven ordered the Three Dukes, Nine Ministers, Grand Masters, and Senior Officers to all enter the National Academy. If they still did not change, the Son of Heaven personally inspected the National Academy. If they still did not change, the Son of Heaven abstained from banquets for three days and exiled them to distant regions. The western place of exile was called “Ji,” the eastern place “Ji”; for life they no longer held the status of scholar. The Grand Director of Music examined the outstanding among the Cultivated Scholars and reported them to the Son of Heaven, then recommended them to the Minister of War (Sīmǎ); these were called “Advanced Scholars” (Jìnshì). The Minister of War distinguished and assessed those fit for office, examined the worthy among the Advanced Scholars, and reported to the Son of Heaven, thereby determining their evaluations. Once the evaluations were fixed, they were given offices; after holding office, they were granted ranks; once ranks were fixed, they received salaries. If a grand master neglected his duties, he was dismissed for life and buried with the rituals of a scholar after death. If there was an order for military campaigns, the Grand Minister of Education was commanded to teach scholars with chariots and armor. All those who relied on skills and strength were to be able to go to the four directions, bare their thighs and arms, and be capable of archery and chariot driving. All those who served the ruler with skills, including invocators, scribes, archers, charioteers, physicians, diviners, and various artisans. All those who served the ruler with skills could not undertake other duties, could not be transferred to other offices, and after leaving their home village, could not be ranked by age with scholars. Those who served in the households of ministers and grand masters, after leaving their home village, also could not be ranked by age with scholars.
The Minister of Justice (Sīkòu) administered punishments, clarified penalties, and adjudicated lawsuits. There had to be three rounds of interrogation. Cases with criminal intent but no factual basis were not accepted. When meting out punishment, if the sentence could be light or heavy, it was made light; when pardoning, if the crime was severe but could be forgiven, the pardon was generous.
In all cases of establishing the Five Punishments, they had to be based on heavenly principles, with penalties matching the crimes. In all cases of judging lawsuits involving the Five Punishments, they had to trace the affection between father and son and establish the righteousness between ruler and subject, using these as the standard. They considered the order of severity of crimes, carefully gauged the depth of guilt to distinguish them. They exhausted their intelligence and wisdom, devoted their loyalty and benevolence to thoroughly clarify the cases. For doubtful cases, they broadly consulted with the multitude; if the multitude also had doubts, the offender was pardoned. They had to examine the proportion of the case, whether large or small, to render judgment. After the judgment was drafted, the scribe reported the verdict to the Director (Zhèng), who tried the case. The Director reported the verdict to the Grand Minister of Justice, who tried the case under the thorn tree. The Grand Minister of Justice reported the verdict to the Son of Heaven, who ordered the Three Dukes to participate in the trial. The Three Dukes reported the verdict to the Son of Heaven, who then applied the principle of “Three Pardons” (Sān Yòu) three times before executing the punishment. In all cases of establishing punishments, even for minor crimes, they were not to be arbitrarily pardoned. Punishment means to fix; fixing means to establish a finality. Once a finality is established, it cannot be changed, so the gentleman exerts his utmost effort and care. All those who distorted texts, destroyed laws, confused status distinctions, altered regulations, or used deviant ways to disrupt governance were put to death. All those who created decadent music, bizarre clothing, strange arts, or extraordinary implements to delude the people were put to death. All those whose conduct was false but persisted, whose speech was false but glib, who studied heretical doctrines but were widely learned, who followed errors and beautified them to delude the people were put to death. All those who used ghosts and spirits, auspicious days, or divination to delude the people were put to death. Those guilty of these four capital offenses were not subject to trial. In all cases of enforcing prohibitions to unify the people, errors were not pardoned. Precious jade objects such as gui tablets and jin seals were not allowed to be sold in the market. The robes and chariots conferred by the Son of Heaven were not allowed to be sold in the market. Vessels used in ancestral temple sacrifices were not allowed to be sold in the market. Sacrificial victims were not allowed to be sold in the market. Weapons were not allowed to be sold in the market. Daily-use vessels that did not conform to specifications were not allowed to be sold in the market. War chariots that did not conform to specifications were not allowed to be sold in the market. Cloth and silk whose fineness or coarseness did not meet standards, or whose width did not match dimensions, were not allowed to be sold in the market. Cloths that used deviant colors to mix with correct colors were not allowed to be sold in the market. Silk fabrics with embroidered patterns and objects made of pearls and jade were not allowed to be sold in the market. Clothing and food were not allowed to be sold in the market. The five grains, if not ripe, and fruits, if not ripe, were not allowed to be sold in the market. Trees that had not reached the standard for felling were not allowed to be sold in the market. Birds, beasts, fish, and turtles that had not reached the size for killing were not allowed to be sold in the market. The passes enforced prohibitions to inspect, forbidding strange clothing and identifying those with deviant speech.
The Grand Scribe (Tàishǐ) administered the rituals, holding bamboo slips to record, and observed taboos and prohibitions.
The Son of Heaven fasted before accepting remonstrance. The Minister of Finance (Sīkuài) reported the year’s performance summary to the Son of Heaven; the Grand Steward (Zhǒngzǎi) fasted before accepting the report. The Grand Director of Music, the Grand Minister of Justice, and the Market Officer—these three officials each brought their performance summaries to follow the Minister of Finance in reporting to the Son of Heaven. The Grand Minister of Education, the Grand Minister of War, and the Grand Minister of Works (Sīkōng) fasted before accepting the reports, and the hundred officials each brought their performance summaries to report to these three officials. The Grand Minister of Education, the Grand Minister of War, and the Grand Minister of Works reported the hundred officials’ performance summaries to the Son of Heaven, and the hundred officials fasted before receiving the Son of Heaven’s assessment. Then, the elderly were comforted, the farmers were comforted, the year’s affairs were completed, and the state’s fiscal budget was formulated.
In all rituals for supporting the elderly: Youyu clan used the banquet ritual (Yànlǐ), Xia dynasty used the feast ritual (Xiǎnglǐ), Yin people used the meal ritual (Shílǐ), and Zhou people revised and combined these three rituals. Those aged fifty received the support ritual in the village schools, those sixty in the state’s primary school, those seventy in the Grand Academy; this system was practiced by the feudal lords.
When a person of eighty receives a command from the ruler by bowing, he need only kneel and knock his head to the ground twice; the same applies to the blind. A person of ninety may have another person bow and receive the command on his behalf. A person of fifty may eat fine grain different from that of the young and small; a person of sixty may have meat prepared in advance; a person of seventy may have an additional portion of food; a person of eighty may regularly eat delicacies; a person of ninety has his food in his bedchamber, and drink and food may follow him wherever he travels. A person of sixty may begin to prepare burial goods; a person of seventy may prepare them by season; a person of eighty may prepare them by month; a person of ninety repairs them daily, only the items for enshrouding, such as the binding cloth, the shroud, the inner garment, and the covering, are made after death. A person of fifty begins to age; a person of sixty cannot be satisfied without meat; a person of seventy cannot keep warm without silk; a person of eighty cannot sleep warmly without someone to accompany him; a person of ninety, even with companionship, cannot sleep warmly. A person of fifty may use a staff at home; a person of sixty may use a staff in the village; a person of seventy may use a staff in the state capital; a person of eighty may use a staff in the court; for a person of ninety, if the Son of Heaven wishes to inquire of him, he must go to his residence, bringing delicacies. A person of seventy does not need to wait for the end of the court session when attending court; a person of eighty has an official visit monthly to inquire about his well-being; a person of ninety has food supplied daily. A person of fifty does not perform labor service; a person of sixty does not participate in military affairs; a person of seventy does not engage in guest reception duties; a person of eighty does not participate in mourning or sacrificial affairs. A person of fifty may receive a title of nobility; a person of sixty does not need to attend school in person; a person of seventy may retire. When encountering mourning, one only needs to put on mourning clothes.
The ruler of the Youyu clan nourished the state elders in Shangxiang and the common elders in Xiaxiang. The ruler of the Xia Hou clan nourished the state elders in Dongxu and the common elders in Xixu. The ruler of the Yin clan nourished the state elders in Youxue and the common elders in Zuoxue. The ruler of the Zhou clan nourished the state elders in Dongjiao and the common elders in Yuxiang: Yuxiang was located in the western outskirts of the state capital. The Youyu clan wore the "Huang" crown and deep clothes when nourishing the elders. The Xia Hou clan wore the "Shou" crown and leisure clothes when nourishing the elders. The Yin clan wore the "Xu" crown and white silk clothes when nourishing the elders. The Zhou clan wore the "Mian" crown and black clothes when nourishing the elders. All kings of the three dynasties, Xia, Shang, and Zhou, nourished the elders based on age. A person of eighty may have one son exempt from labor service; a person of ninety may have his entire household exempt from labor service; if a household has a crippled or ill person who needs another to care for them to survive, one person may be exempt from labor service. For mourning for parents, three years of exemption from labor service. For mourning requiring the Qicui or Dagong robes, three months of exemption from labor service. For those about to move to another feudal state, three months of exemption from labor service. For those who have moved from another feudal state, one year of exemption from labor service.
One who loses his father in childhood is called "orphan"; one who is old without children is called "solitary"; one who is old without a wife is called "pitiable"; one who is old without a husband is called "widow". These four types are those among the people of the world who are distressed and have no one to turn to; the state has fixed grain provisions for them.
The mute, the deaf, the lame, the handless, the dwarfed, and various artisans—each is supported according to their abilities.
On the roads: men walk on the right, women on the left, and vehicles go through the middle. When meeting someone older than one's father, one follows behind; when meeting someone older than one's elder brother, one follows in a row like wild geese in flight; when walking with friends, one does not overtake them. Light loads may be combined for one person to carry; heavy loads should be shared; those with graying hair should not be made to carry things. Virtuous elders do not walk on foot; elders among the common people do not go hungry.
The vessels for sacrifice used by a high minister are not borrowed from others. Before sacrificial vessels are completed, vessels for feasting are not made.
A square li of land, when converted into fields, is nine hundred mu. A square ten li of land is one hundred times a square li, converted into fields, it is ninety thousand mu. A square hundred li of land is one hundred times a square ten li, converted into fields, it is nine hundred million mu. A square thousand li of land is one hundred times a square hundred li, converted into fields, it is nine trillion mu.
From Mount Heng to the Southern River, the distance is nearly a thousand li. From the Southern River to the Yangtze River, the distance is also nearly a thousand li. From the Yangtze River to Mount Heng, the distance exceeds a thousand li. From the Eastern River to the Eastern Sea, the distance exceeds a thousand li. From the Eastern River to the Western River, the distance is nearly a thousand li. From the Western River to the Flowing Sands, the distance exceeds a thousand li. To the west, it does not reach the Flowing Sands; to the south, it does not reach Mount Heng; to the east, it does not reach the Eastern Sea; to the north, it does not reach Mount Heng. The land within the four seas, when lengths are taken from the long and added to the short, measures three thousand li square, totaling eighty trillion and one trillion mu of fields. A place a hundred li square has ninety million mu of fields: of this, mountains, forests, rivers, marshes, ditches, city walls, palaces, and roads occupy one-third, leaving sixty million mu.
In ancient times, eight Zhou feet were used as one pace; now, six Zhou feet and four inches are used as one pace. In ancient times, one hundred mu was equivalent to one hundred forty-six mu and thirty paces of the modern eastern fields. In ancient times, one hundred li was equivalent to one hundred twenty-one li, sixty paces, four feet, and two and two-tenths inches.
A place a thousand li square is equivalent to one hundred places a hundred li square. Enfeoffing thirty feudal states of a hundred li square leaves seventy places of a hundred li square. Then enfeoffing sixty feudal states of seventy li square, equivalent to twenty-nine places of a hundred li square and forty places of ten li square. This leaves forty places of a hundred li square and sixty places of ten li square. Then enfeoffing one hundred twenty feudal states of fifty li square, equivalent to thirty places of a hundred li square, leaving ten places of a hundred li square and sixty places of ten li square. Famous mountains and great marshes are not used for enfeoffment; the remaining land serves as appanages and idle fields. Among the feudal lords, those with merit receive land from the idle fields as emolument; those whose land is reduced return it to the idle fields. Within the royal domain of the Son of Heaven: a place a thousand li square is equivalent to one hundred places a hundred li square. Enfeoffing nine feudal states of a hundred li square leaves ninety-one places of a hundred li square. Then enfeoffing twenty-one feudal states of seventy li square, equivalent to ten places of a hundred li square and twenty-nine places of ten li square, leaving eighty places of a hundred li square and seventy-one places of ten li square. Then enfeoffing sixty-three feudal states of fifty li square, equivalent to fifteen places of a hundred li square and seventy-five places of ten li square, leaving sixty-four places of a hundred li square and ninety-six places of ten li square.
The emolument of a junior officer in a feudal state supports nine people; that of a middle officer supports eighteen people; that of a senior officer supports thirty-six people. That of a lower high minister supports seventy-two people; that of a minister supports two hundred eighty-eight people. That of a ruler supports two thousand eight hundred eighty people. In a secondary state, the minister's emolument supports two hundred sixteen people; the ruler's supports two thousand one hundred sixty people. In a small state, the minister's emolument supports one hundred forty-four people; the ruler's supports one thousand four hundred forty people. In a secondary state, the minister appointed by the state's ruler has an emolument equal to that of a minister in a small state. A high minister of the Son of Heaven serving as a threefold overseer, supervising feudal states, has an emolument compared to that of a feudal state's minister, and his rank is compared to that of a secondary state's ruler; his emolument is drawn from the land of the regional chief. The regional chief, for the purpose of attending court before the Son of Heaven, has a bathing and fief town within the royal domain, treated as that of a primary officer. The heir of a feudal lord inherits the state; high ministers do not inherit titles. Appointing officials is based on virtue; granting titles is based on merit; for those who have not yet been granted a title, they are compared to the primary officers of the Son of Heaven in governing their states. High ministers of feudal states do not inherit titles or emoluments.
The six rites: the capping rite, the marriage rite, the mourning rite, the sacrificial rite, the village drinking rite, and the scholar's meeting rite. The seven teachings: the teachings on father and son, elder and younger brother, husband and wife, ruler and minister, senior and junior, friend and friend, and guest and host. The eight governmental concerns: food and drink, clothing, skills, distinctions, measures, capacities, numbers, and regulations.