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a.Why does the King make a 'Tour of Inspection' hsün-shou? Hsün means hsün 'to follow [a road]'; shou means mu 'to shepherd' 1. On behalf of Heaven 2 the King goes along [the roads] to guard and shepherd his people. b.After the spiritual power [proceeding from his possession] of the Way has brought about general peace [the King] fears that the distant regions have not yet in the same way been affected [by his influence] as the nearer, and that among the hidden and secluded [worthies] there are some who have not yet received their proper positions; therefore he makes a point of personally performing [the task of inspection], which is the highest [expression of his] care and esteem for the people. c.[On his Tour of Inspection] he examines the rites and music 3, rectifies the rules and measures, makes uniform the musical pitch-pipes and the calendar, and harmonizes the seasons and months, all for the benefit of the people 4. The Shang shu says: "[Shun] thereafter gave audience to the Nobles of the east, putting in accord their seasons and months, and rectifying the days; he made uniform the musical pitch-pipes, the measures of length and weight, and the steelyards; he regulated the Five [Classes of] Rites" 5. d.The Shang shu ta chuan says: "[On his Tour of Inspection the Son of Heaven] gives audience to the Feudal Lords, and inquires after those who are one hundred years old. [He orders] the Grand Music Master to display the songs that he may be informed of the people's customs; he orders the Superintendent of the Markets to present [lists of] prices that he may see what the people like and dislike. If [in any of the feudal territories] the spirits of the hills and the rivers have not received attention he takes it to be [an act of] irreverence, and the irreverent [Lord] is deprived of [a part of] his land. If there has been neglect [of the sacrifices] in the ancestral temple he takes it to be a lack of filial piety, and the unfilial[Lord] is reduced in rank. Any deviation from the rites or any change in music he takes to be [an instance of] disobedience, and the disobedient Lord is banished. Any change in the [fashion of] clothes or in the [social] institutions he takes to be [an act of] rebellion, and the rebellious Lord is executed. [But]those who have acquired merit are rewarded" 6. The Shang shu says: "[When the report of the Feudal Lords on their government] was clearly tested by their works they received chariots and robes according to their services" 7.
a.Why is it that the Tours of Inspection are held in [each of] the four seasons [of the appointed year]? They should follow upon [the sacrifices in] the ancestral temple, and must therefore not exceed a seasonal period 8. b.In the middle month of summer the musical pitch-pipes and the several measures [of length, capacity, and weight] are made uniform that they may attain their proper exactness 9. [The Tours of Inspection take place] in the second and eighth months [when] day and night are [equally] divided, and in the fifth and the eleventh months [when] the yin and the yang have reached their apogee. The Shang shu says: "In the second month [Shun] made a Tour of Inspection eastwards, as far as [Mount] Tai-tsung; in the fifth month he made a tour southwards, as far as the Southern Mountain; in the eighth month he made a tour westwards, as far as the Western Mountain; and in the eleventh month, on the first day of the month, he made a tour northwards, as far as the Northern Mountain" 10.
a.Why is it that the Tours of Inspection are not held yearly? It would be too cumbersome. [On the other hand to refrain] for more than [a period of] five years would be too negligent. b.For it is the Way of Heaven that every season has its [own] produce and every year its [own] accomplishment. In three years there is one intercalary month; the Way of Heaven has [then] reached its smaller [cyclical] completion. In five years there are two intercalary months; the Way of Heaven has [then] reached its greater [cyclical] completion. Therefore every five years there is one Tour of Inspection. c.Every three years the two Regional Chiefs go out [on their in- spection. The Feudal Lords] report on their administration 11, and they are degraded or promoted [according to their merits]. In one year the things have gone through their beginning and end. Every year has its [own] accomplishment, the Regional Chiefs visit [and inspect] the principalities; every season has its [own] produce, the Feudal Lords visit [and inspect] their cities. The Chuan says: ["The Dukes of] Chou and Shao 12, when in the capital, [each] functioned as [one of] the Three Ducal Ministers; when leaving the capital [for inspection] they [each] functioned as [one of] the two [Regional] Chiefs. [The latter] divided between themselves [the supervision of] all under Heaven, degrading and promoting [the deserving and undeserving]" 13. The Shih says: "When the Duke of Chou marched to the east the Four States were corrected" 14. It means that when the Duke of Chou marched to the east, receiving the reports on the administration [from the Feudal Lords] and giving out degradations and promotions, all under Heaven was rectified. [The Shih] further says: "Young and tender is this sweet pear-tree; do not lop it or knock it, for the Lord of Shao took shelter under it" 15. [This] refers to the Duke of Shao, who [as Chief of the West] received the reports on the administration [from the Feudal Lords], and of his own choice took up his abode 16 under a tree in the open field. The Ch'un ch'iu ku liang chuan says: "Of old those who were Lords over men should at regular times inquire into their people's needs" 17.
a.According to what principle must a sacrifice be offered to Heaven before a Tour of Inspection? A Tour of Inspection is made on behalf of Heaven, and Heaven is sacrificed to that the announcement may thereby reach it. The Shang shu says: "[In the second month Shun] made a Tour of Inspection eastwards, as far as [Mount] Tai-tsung, [where he presented] a burnt-offering [to Heaven]" 18. b.When the King sets out [on a Tour of Inspection], why must he announce it to the ancestral temple? As a filial son he takes leave at his departure, and presents himself again at his return. He serves the dead as if he served the living. The Shang shu says: "At his return [Shun] went to the shrines of his first ancestor and his father" 19. The Tsêng tzŭ wên says: "When the King or a Feudal Lord is leaving [his territory] he personally announces it to the shrines of the first ancestor and his father, while he orders the invocator to announce it to the five ancestor-shrines successively" 20. [This is an act of] reverence towards his [deceased] parents. c.The reason that the King announces his departure to Heaven is that he is not acting of his own accord. Therefore the Wang chih says: "[When the King is about to set out on a Tour of Inspection] he offers the lei-sacrifice to the Lord on High, the i-sacrifice to the God of the Earth, and the ts'ao-sacrifice to the shrine of his father" 21. d.At the lei-sacrifice the first forefather is associated [with the Lord on High; however] the forefather 22 is not mentioned because there cannot be two exalted ones who are ritually [served according to] the principle of exalting the exalted one 23. e.The ts'ao-sacrifice is offered to the shrine of the father. Why [is it] only [said that he] visits his father's shrine? Though the taking of leave proceeds from the lower [-placed ancestor] he dares not neglect the command of the exalted [first ancestor. But as it has already been said that] he visits his father's shrine there is no objection to his not [mentioning his] visit to the shrine of the first ancestor 24. f.The sacrifice and the announcement to Heaven [have the meaning of] an announcement of the undertaking [whereas the sacrifice to] the ancestors [has the meaning of] taking leave at the departure. The [two] meanings are different. [First] the announcement is made to the exalted one, then the leave-taking follows. g.Why is it that when the King or a Feudal Lord sets out [on a Tour of Inspection or on an expedition] he must take his ancestral tablet with him? To show that there is [always someone] to whom he can pay respect. Thus the Tsêng tzŭ wên says: "When the King is going to depart [on a Tour of Inspection] he takes along with him the tablet which has been [latest] removed from its shrine, conveying it in the carriage of purity, [thus] showing [that it is necessary to have with him] someone to whom he can pay respect" 25. h.If there is no such tablet he would, with gifts of silk, skins, and jade-tokens, announce [his purpose] to the shrines of his first ancestor and his father. He then takes those gifts with him. At every stage [of his march] he would place offerings of food by them. Thus does he honour the command [of his ancestors] 26. i.It must be the tablet that has been [latest] removed from its shrine [and placed in the general shrine, which is taken along on the expedition], indicating that the [specific] shrines may not be left empty 27.
Why is it that when the King is making his Tour of Inspection the Feudal Lords wait for him at the boundaries [of their states]? The Feudal Lords have the guarding of the frontiers as their task. The Li chi i says: "When the Son of Heaven is on his Tour of Inspection the Feudal Lords wait for him at the boundaries [of their states]" 28.
When the King is on his Tour of Inspection, why must he be lodged in the ancestral temple of the Feudal Lord [whom he visits]? It expresses the idea that "there cannot be two superiors to be [equally] honoured" 29. So the Li fang chi says: "When a ruler visits his subject he ascends by the eastern steps, to show that [the subject] dares not consider the house to be his own [on that occasion]" 30. The Li yün says: "When the Son of Heaven visits a Feudal Lord he must be lodged in the ancestral temple" 31.
When the King leaves [the Royal Domain for a Tour of Inspection] one Ducal Minister remains with his retinue to guard [the capital] while two Ducal Ministers accompany him with their retinues.
a.Why is it that when the King dies on his way during a Tour of Inspection his corpse is returned [to the capital] to be buried? It is because his Heir should act as chief-mourner when all under Heaven gather to partake in the funeral-ceremonies in the capital, which is the centre of the four quarters. b.This being so, why was Shun buried at Ts'ang-wu, and Yü at Kuei-chi? 32 At that time [the customs were] still primitive, so that they were buried on the spot where they had died. It was not deemed necessary to cause the trouble and fuss [connected with the returning of the corpse to the capital].
Why is it that only after general peace [has been restored] the King makes a Tour of Inspection? When a King has just established himself his time is still pressed, his spiritual reforming [influence] has not yet [had the opportunity to] spread, the contentions have not yet ceased, the nearer regions are not yet [properly] administered, and the distant regions are not yet pacified. Therefore [he waits until] general peace [has been restored before he goes on] a Tour of Inspection. How do we know that a Tour of Inspection is only made after general peace [has been restored]? Because King Wu did not make such a tour, and it was only with King Ch'êng that a Tour of Inspection was performed 33.
a.What does yo 'peak' mean? Yo means cho 'to examine' 34; to examine one's merits and spiritual power. b.Why is [the mountain-peak in] the east called Tai-tsung 35? It means that it is in the east that the ten thousand things receive their transformation, and 'replace each other' hsiang-tai36. Why is [the mountain-peak in] the south called Ho-shan? Ho means hu 'to protect' 37. It means that the elder yang holds sway, and protects and nourishes the ten thousand things. Why is [the mountain-peak in] the west called Hua-shan? Hua means huo 'to harvest' 38. It means that the ten thousand things, having attained ripeness, may be harvested. Why is [the mountain-peak in] the north called Hêng-shan? Hêng means ch'ang 'constant' 39. The ten thousand things lie hidden in the northern region, and enjoy a constant [rest]. Why is [the mountain-peak in] the centre called Sung-kao 40? Sung means that its height is great. Therefore the Shang shu ta chuan says: "By the Five Mountain-peaks are meant the Mounts of Tai, Ho, Hua, Hêng, and Sung". c.What does tu mean? Tu means cho 'impure' 41. The muddy impurities of the Middle State, coming from the sources, are drained eastwards into the sea. The service [of the rivers] is apparent and great, therefore they are called tu 'streams'. The Erh ya says: "The Chiang, the Ho, the Huai, and the Chi form the Four Streams" 42.
1. 巡, 循, 狩, 牧 . Shou is generally explained as 收 shou 'to collect' (T'ai p'ing yü lan, 537.4b and K'ung Ying-ta's sub-comm. on the Wang chih, in Li chi chu shu, 11.33b, both quoting the Po hu t'ung). Ho Hsiu explains it by 守 shou 'to guard' (Kung yang chu shu, Yin 8, 3.16a).
2. Instead of 'all under Heaven' (Lu). Cf. infra, par. 131 a.
3. 禮 樂 inst. of 丨 義 (Ch'ên, 6.24b).
4. Cf. ch. Wang chih of the Li chi (C. I. 276; L. I. 217).
5. Shang shu chu shu, Shun tien, 2.10a; L. 35. The Five Classes of Rites were the rites for auspicious events, those for inauspicious events, those for receiving guests, the rites of war, those for festival meetings.
6. Cf. the almost similar statement in the Li chi, l.c. (see n. 4).
7. Shang shu chu shu, Shun tien, 2.11a; L. 37.
8. For these four sacrifices in the ancestral temple see Li chi chu shu, Wang chih, 12.18a. They were held in the first, fourth, seventh, and tenth months (Ch'un ch'iu fan lu, 15.3b). The tours were held every five years in the second, fifth, eighth, and eleventh months, cf. next paragraph.
9. A pun on chung 中 'exactness' and chung 仲 'middle month'.
10. Shang shu chu shu, Shun tien, 2.10a-b; L. 35-37.
11. 述 職 shu-chih, cf. the Mêng tzŭu, Ia.14 (L. 159); Shuo yüan, Hsiu wên, 19.9b. Acc. to Chêng Hsüan the Feudal Lords presented themselves at court every four years, that is, every year the Feudal Lords of each of the four quarters in turn went to the capital; in the year of inspection they waited for the King at the sacred mountain of their region (east, south, west, or north), where audience was held (Shang shu chin ku wên chu shu, 1.38).
12. 周 召 inst. of 丨 公(Liu, 73.4a).
13. The quotation cannot be identified. The Kung yang chuan says that of the three Ducal Ministers two, the Duke of Chou and the Duke of Shao, supervised the eastern and the western regions, while the third remained in the capital (Kung yang chu shu, Yin 5, 3.5a). Cf. also Vol. I, p. 320, n. 271.
14. Ode 157: Mao shih chu shu, 15.35b; L. 238; K. 16.220. For the Four States see ch. XII, n. 55.
15. Ode 16: Mao shih chu shu, 2.16a; L. 26; K. 16.176. Cf. ch. VII, n. 25.
16. 親 稅 (instead of 說 ) 舍 (Liu, 73.4a).
17. Ku liang chu shu, Chuang 29, 6.19b, which continues: "when the people badly need their working power the erection of buildings is slowed down, when their income is insufficient the taxes are decreased, when they have shortage of food the public services are abolished".
18. Shang shu chu shu, Shun tien, 2.10a; L. 35. For the 'burnt offering' see Vol. I, p. 332, n. 319.
19. Ibid., 2.10b; L. 37. Cf. ch. X, n. 18.
20. In this form the passage does not occur in the present Tsêeng tzŭ wên, cf. ch. X, n. 16.
21. Li chi chu shu, 12.1a; C. 1.278. Cf. ch. X, n. 17.
22. 祖 instead of 接 (Ch'ên, 6.27b).
23. I.e., as Heaven is more exalted than the first forefather both cannot be mentioned in the same breath.
24. Cf. ch. X, par. 84a.
25. Li chi chu shu, 18.21 b; C. 1.433, where the wording is slightly different. Huang K'an, quoted in K'ung Ying-ta's sub-comm., says that the tablet taken is that which has been newly put in the 'general shrine', i.e. the shrine for the forefathers from great-great-grandfather's father upwards.
26. Cf. the Li chi, C. 1.435.
27. Cf. ibid., where exceptions to the rule are also mentioned. The 'specific' shrines are those of father, grandfather, great-grandfather, and great-great grandfather.
28. Li chi chu shu, 48.14a; C. II. 312.
29. Cf. ch. Fang chi of the Li chi (C. II. 403; L. 285).
30. Li chi chu shu, 51.24b; C. II. 419, where the text is more elaborate. The quotation occurs verbatim, however, in ch. Chiao t'ê shêng (C. I. 580, L. I. 421).
31. Li chi chu shu, 21.23b; C. I. 511.
32. For Ts'ang-wu 蒼 梧 see M.H. I. 91, for Kuei-chi 會 稽 see ibid. 162, 171.
33. Against this opinion are the Tso chuan, Hsüan 17 (L. 315), the Preface to the Shu ching (L. 8), the Shih chi (4.10a; M.H. I. 288), Chêng Hsüan's comm. on Ode 273 (Mao shih chu shu, 26.24b), Ch'ên Huan (Shih mao shih chuan shu, 26.14). K'ung Ying-ta says that although peace and order have not yet been restored a Tour of Inspection is allowed, but not the fêng- and shan-sacrifices (Mao shih chu shu, 26.23b).
34. 嶽, 捔 .
35. 岱 宗 .
36. 相 代 . Cf. Vol. I, p. 326, n. 300, and p. 331, n. 318.
37. 霍, 護 ; see Gr. Ser. nos. 775a and 784k. Instead of the Ho-shan, the Hêng-shan 衡 山 is given for the south in the Fêng su t'ung i, 10. 1b, where also Ho-shan is simply taken to be another name for Hêng-shan.
38. 華, 穫 .
39. 恆, 常 .
40. 嵩 高 .
41. 瀆, 濁 .
42. Erh ya chu shu, Shih shui, 7.14b. At present the Huai 淮 and the Chi 濟 no longer enter the sea.
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