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XX. Examination and Degradation

138---General Remarks (III A. 8a).

Why is it that the Feudal Lords are [regularly] examined and [promoted or] degraded [according to their merits]? The King therewith encourages the worthy and restrains the wicked, which is the highest degree of care for the people. The Shang shu says: "Every three years there was an examination of merits, and after three examinations there was [the process of] degrading and promoting" ¹.

139---The Nine Distinctions (III A. 8a-10b).

a.The Li shuo [mentions] nine distinctions: Carriage and Horses, Robes and Garments, Musical Instruments, Vermillion Doors, Inside Staircases, [Gentlemen as] Rapid as Tigers, Ceremonial- and Battle-axes, Bows and Arrows, and Black Millet Herb-flavoured Liquor, which each are conferred according to the spiritual power displayed ². b.Those who are able to comfort the people are granted Carriage and Horses; those who are able to enrich the people are granted Robes and Garments; those who are able to keep the people in harmony are granted Musical Instruments; those who have made their population numerous are granted Vermillion Doors; those who are able to promote the capable are granted Inside Staircases; those who are able to restrain the wicked are granted [Gentlemen as] Rapid as Tigers; those who are able to punish the culpable are granted Ceremonial- and Battle-axes; those who are able to chastise the unprincipled are granted Bows and Arrows; and those whose filial conduct is perfect are granted the Black Millet Herb-flavoured Liquor ³. c.As to the relative importance [of the distinctions], and the order of their bestowal, there is of course no overlapping, neither is it invertible. [For] it is only after the people have been comforted that wealth and sufficiency can be reached; only after wealth and sufficiency have been reached that they can have enjoyment; and only after they have relished enjoyment that they can be numer- ous and worthies can be abundantly produced. When there is an abundance of worthies the capable can be promoted; when the capable have been promoted the wicked can be restrained; when the wicked have been restrained sentences and punishments can [be dealt out. Thus,] inside, one corrects oneself, and, outside, one corrects others. When one's inside and outside conduct is perfect the filial Way is born. d.Those who are able to comfort the people are granted Carriage and Horses, so that their merit and spiritual power be made illustrious and their bodies may enjoy comfort. e.Those who are able to lead the people to wealth and sufficiency, showing in their clothes and food and in the full granaries, are granted Robes and Garments to adorn their bodies. f.Those who are able to lead the people to harmony and happiness are granted Musical Instruments, to use in their sacrifices to the ancestors. The Li says: "Those who have been granted Musical [Instruments] are allowed, in time with the King's music, to sacrifice in their ancestral temple" ⁴. g.Vermillion is the richest colour; the door [is used] to take the census. Therefore those who have increased [the number of the people] are granted the Vermillion Door. h.Formerly, when the Lord of men degraded a worthy, it was ritually done by decreasing [the number of the steps of] his staircase by one step. Therefore the promotion of a worthy is done by granting him Inside Staircases as a [form of] distinction. i.Since those who are able to promote the capable should [also] be able to restrain the wicked they are granted [Gentlemen as] Rapid as Tigers, that they may be prepared against unforeseen events and check evil. j.Those who [have to] check evil must [have the means to] sentence and punish; therefore they are granted Ceremonial- and Battle-axes, that with these Ceremonial- and Battle-axes they [may be able to] sentence capital offences. k.When the penal code has been established it is possible to chastise the unprincipled; therefore Bows and Arrows are granted to chastise the unprincipled, and punish those who do not adhere to the Way. l.The Libation-cup and the Black Millet Herb-flavoured Liquor belong to the exquisite ritual [objects] of the ancestral temple. Therefore those whose filial conduct is perfect are granted the Black Millet Herb-flavoured Liquor to make extremely manifest their piety. When one's filial behaviour is pure and perfect then at home one attains harmony, and out-doors one attains glory. m.Jade symbolizes spiritual power, gold represents [a virtuous] nature. The perfumes [of the liquor] rise upwards, and enter into communication with the spirits. Jade adorns the handle [of the libation-cup and indicates] the inner nature of the Noble Man; gold adorns the inside [of the ladle and indicates] the behaviour of the Noble Man. [It means that] the Noble Man's inside is yellow [as gold], that his behaviour is in communication with the right principle, and that he has embellished and purified his spiritual power. Gold is the acme of refinement and harmony. Jade is the acme of spiritual power and beauty. The Herb-flavoured Liquor is the acme of fragrance. The Noble Man who is in possession of a Jade Libation-cup with Black Millet Herb-flavoured Liquor [has been granted them] to match the spiritual power [proceeding from his possession] of the Way; he has then reached [his per- fection] indeed. He has united what is most beautiful in all under Heaven, so as to enter into communication with their ambitions. How should it only be [a case of] Libation-cup and Black Millet Herb-flavoured Liquor [as objects for use]? n.Of the carriages it is said that they have a red or a green small dais ⁵, and vermillion wheels. A male bear sejant is [pictured] in front, on the left and the right are deer couchants. o.Those who in their application for office and in their resignation from it observe the rules of decorum, and in their deportment the rules of self-restraint, are granted Carriage and Horses to replace their going on foot. Those whose speech has attained a perfect polishment, and whose conduct has become a standard, are granted Robes and Garments to make manifest their spiritual power. Those who have distinguished themselves in their teachings and exhortations, and harbour the highest [feelings of] consideration for others, are granted Musical Instruments to reform their people. Those whose abodes are well ordered, and in whose apartments there is no promiscuity, are granted the Vermillion Door to make known their [sense of] discrimination. Those who honour the worthy, promote those who have spiritual power, and in their bearing follow the ritual [rules], are granted Inner Staircases to ease their bodies. Those who by their courage are resolute and audacious, and whose adherence to principles is strong and unyielding, are granted [Gentlemen as] Rapid as Tigers, that they may prepare themselves against extraordinary events. Those who are able to rouse themselves to martiality, and whose mind is always alert and watchful, are granted Battle-axes, and given the right to execute on their own initiative. Those who harbour [feelings of] consideration for others and [possess] spiritual power, and who unflinchingly hold fast to principles, are granted Bows and Arrows, and given the right to start a punitive expedition on their own initiative. Those who serve their parents with filial piety and love are granted the Black Millet Herb-flavoured Liquor to enable them [to perfect] their sacrifices ⁶. Therefore the Wang chih says: "When Bows and Arrows are conferred [on a Feudal Lord] he can inflict death of his own accord" ⁷; further it says: "When a Jade Libation-cup is conferred he can make the Herb-flavoured Liquor [for himself]; when he is not granted [the Libation-cup] he has to receive the material for the liquor from the Son of Heaven" ⁸. p.The Wang tu chi says: "The Son of Heaven [uses for the making of the liquor] the ch'ang, a Feudal Lord the hsün, a great officer the lan-chih, a common officer the hsiao, and the common man the ai [-plant]" ⁹. q.The three grades [of distinctions]: Carriage and Horses, Robes and Garments, and Musical Instruments, are conferred together with the objects. r.The Li [says]: "When the Son of Heaven confers upon a Feudal Lord Carriage and Garments the coach is set out first, then behind it are the steeds, four in number" ¹⁰. Further it says: "The Ducal Ministers present the garments in a basket [to the Feudal Lords]" ¹¹. s.The Wang chih says: "When the Son of Heaven grants Musical Instruments to a Feudal Lord the presentation is made by the handing over of the chu" ¹². The Shih says: "The Noble Men are coming to court. What will they be given? Although there is nothing to give them there are state carriages and teams of horses. What is further to be given them? Black ceremonial robes and embroidered garments" ¹³. The Shu says: "[The Feudal Lords were] clearly examined as to their works, and [were rewarded with] Carriages and Garments for use" ¹⁴. t.The Vermillion Door, the Inner Staircases, and the [Gentlemen as] Rapid as Tigers are granted as institutions, while the Ceremonial- and Battle-axes, the Bows and Arrows, and the Jade Libation-cup are granted as objects. In each [of the cases the form of the grant] follows the nature [of the objects]. u.The chü is black millet with two grains contained in one husk. The ch'ang is a concoction [made of a] mixture with the yü-chin the most odorous of all plants; they make [together] the ch'ang [-wine] ¹⁵. The yang [-elements of it] rise to the walls and roofs, the yin [-elements] enter the deep springs, moistening the earth and causing the spirits to descend ¹⁶. v.Yü-tsan¹⁷ is the name of a vessel. It is the vessel with which to pour out the ch'ang [-wine]. The handle is adorned with a jade plaque. The liquor is poured out [with this cup] because the influence of jade is highly esteemed.

140---The Meaning of Promotion and Degradation After Three Examinations (III A.11a-12b).

a.Why is it that once in three years an examination of merits is held? [A period of] three years forms a complete [cycle], therefore within this period the meritorious are rewarded and the undeserving degraded. The Shang shu says: "Every three years there was an examination of merits, and after three examinations there was [the process of] degrading and promoting" ¹⁸. b.How do we know that at the first examination [the undeserving are already] degraded? The Shang shu says: "After three years there was an examination, and minor degradations [consisting in diminution] of land [were applied to the undeserving]" ¹⁹. The statement in the Shu that "after three examinations there was [the process of] degrading and promoting" means that [the promotion and degradation with respect to] rank are different from [those with respect to] land. c.In small states, after the [first] examination, the meritorious receive an addition of land and a promotion in rank; at the next examination the undeserving are stripped [of part of their territory] and degraded [in rank]; at the third examination the meritorious are promoted and granted distinctions. d.[Holders of fiefs of] fifty li square, while promoted in rank and receiving an addition of land, shall not be granted more than five distinctions; [holders of fiefs of] seventy li square, while promoted in rank and receiving an addition of land, shall not be granted more than seven distinctions. As there is [a distinction between] small and great with respect to ability, so there is [a distinction between the ways of] promoting and degrading with respect to [the judgement of] behaviour. e.One opinion says: He who for his abundant spiritual power is enfeoffed as the first [of his line] with [a territory of] one hundred li [square] is granted the third set [of three distinctions], and the right to start a punitive expedition, to execute on his own judgement, and to pronounce sentences of incarceration. An Earl who as the first [of his line] is enfeoffed with [a territory of] seventy li [square] is granted the second set [of three distinctions] up to one hundred [Gentlemen as] Rapid as Tigers. When afterwards he achieves merit he is granted Bows and Arrows, and when again he achieves merit he is given the Black Millet Herb-flavoured Liquor, while he is promoted to the rank of Marquis, and his territory is increased to one hundred li. When he again achieves merit he is called to court to act as [one of] the Three Ducal Ministers. A Viscount or a Baron who as the first [of his line] is enfeoffed with [a territory of] fifty li [square] is granted the first set [of three distinctions] up to Musical Instruments. When he achieves merit he receives gradually additional distinctions ²⁰ up to the [Gentlemen as] Rapid as Tigers, and is raised to the rank of Earl. When he again achieves merit he is granted the Black Millet Herb-flavoured Liquor, and is promoted to the rank of Marquis. Those who have not been granted Ceremonial- and Battle-axes are, in questions of execution and imprisonment, subordinated to the 'heads of a union of ten states' lien-shuai²¹ or to the Regional Chiefs. f.A King who has received the mandate [of Heaven], being a ruler who has brought about general peace, holds the merits of all his subjects, high and low, in high esteem, therefore he gives out as many fiefs as he can: those who have assisted him to establish [his own Dynasty] and to depose [the previous Dynasty] are all enfeoffed as a reward for their important work. g.A common officer who has abundant spiritual power is also enfeoffed, as a token of honour to those who have spiritual power. Those who are enfeoffed on account of their spiritual power must first be tested as holders of sub-fiefs. When after three years they prove to be meritorious they receive fiefs of fifty li. h.A common officer of the Son of Heaven ²² who has achieved merit also receives a sub-fief, while his position is made hereditary. i.A great officer who has achieved merit ²³ receives a fief of fifty li, a Minister a fief of seventy li, a Ducal Minister a fief of one hundred li. j.A common officer who has displayed spiritual power is promoted to the rank of great officer, a great officer who has displayed spiritual power is promoted to the rank of Minister, and a Minister who has displayed spiritual power is promoted to the rank of Ducal Minister. k.So ranks are bestowed on account of spiritual power displayed, and fiefs are given on account of merit achieved. l.Why is it that the Nine Distinctions granted to a Feudal Lord are not hereditary ²⁴? Because it is as yet unknown whether the son will show ability or not. m.Another opinion is: They are [hereditary], but it is not allowed to apply those connected with autonomous authority. Only when after three years [the son has] achieved merit has he the right to use all [the prerogatives attached to the distinctions]. If after two examinations [the son] fails to distinguish himself he is deprived of his land and naturally also of his [inherited] distinctions ²⁵. It indicates that he has not acquired [the land and the distinctions] by his own personal [merits. In the case of] those who have acquired them by their own personal [merits] they are left their distinctions, but their rank and land ²⁶ are reduced by degrees to enfeoff other worthies therewith. n.If [one of] the Three Ducal Ministers who has achieved merit and is entitled to a fief dies, his son may be set up as the holder of a sub-fief. [He is considered to possess] the same abilities as his worthy [father], and will not turn out to be disgraceful ²⁷. o.A Marquis [with a territory] of one hundred li becomes a Marquis [with a territory] of seventy li at the first degradation; he becomes an Earl [with a territory] of seventy li at the second degradation; at the third degradation he becomes a 'refugee prince' ²⁸. p.An Earl [with a territory] of seventy li becomes an Earl [with a territory] of fifty li at the first degradation; he becomes a Viscount [with a territory] of fifty li at the second degradation; at the third degradation his land is completely [taken from him]. q.A Viscount [with a territory] of fifty li becomes a Viscount [with a territory] of thirty li; he becomes a Baron [with a territory] of thirty li at the second degradation; at the third degradation his land is completely [taken from him]. r.A Baron [with a territory] of fifty li becomes a Baron [with a territory] of thirty li at the first degradation; he becomes a holder of a sub-fief of thirty li at the second degradation; at the third degradation his rank is completely [taken from him]. s.Why is it with the third degradation [that the extreme measure is taken]? The rites have their completion with three. When after three [examinations] one has not improved even one hundred ²⁹ [examinations] will be useless. The Shang shu says: "After three examinations there was [the process of] degrading and promoting" ³⁰. t.Why is first the land reduced, and afterwards the rank? Rank is an appellation of honour, land is that for which a man bears responsibility. If, now, he is not able to govern a territory and a population of some magnitude [properly] he is first deprived of [a part of] his territory. Therefore the Wang chih says: "When there has been neglect of [the proper order of the sacrifices in] the ancestral temple the [neglectful Feudal] Lord is reduced in rank; when the spirits of the hills and streams have not received attention he is deprived of [a part of his territory]" ³¹. It means that rank and territory are not [necessarily] connected. u.Another opinion is: Evil people are greedy and covetous ³², they value [the possession of] land. Therefore they are first deprived of the thing they value, so as to frighten them. v.Why [are, in the case of] a Feudal Lord who is enfeoffed as the first [of his line], rank and territory connected with each other? The Noble Man emphasizes [the importance of] spiritual power, and is sparing with punishments. Should there be any doubt ³³ as to the giving of a reward [or the nflicting of a punishment] he follows what he emphasizes. The Shih says: "The King says: My Uncle, I will set up thy eldest son, and make him Lord of Lu" ³⁴.

141---The Deposal of a Feudal Lord (III A. 12b-13b).

a.Why is it that the ruler [of a state], when he is [still] young and weak, is only examined [but is] not [subject to] degradation? The Noble Man does not fully hold a youth responsible. The Li [says: "A man of] eighty or ninety is called a mao, [a youth of] seven is called a tao" ³⁵. Neither a mao nor a tao, though they have committed a crime, are subjected to punishment. b.Why are the descendants of [the Kings of] the two [previous] Dynasties not deprived of [all] their ranks? They are honoured as guests, which is [an expression of] piety towards the former Kings [,their ancestors], and are ranked above the [other] Dukes ³⁶. c.If [,however,] they commit crimes which are such that they should be cut off then they are cut off, but a successor is set up. [So] the Duke of Chou executed Lu-fu, and set up the Viscount of Wei [as his successor] ³⁷. d.Why is it that [in the case of a Lord having committed a crime] the parents of his wife are not deprived of their territory while his brothers, though their lands are taken from them, are not degraded? Because it was not on account of their worthiness and ability that they had received [their ranks and lands] ³⁸. As to the very old and the very young, their great officers should only bear the brunt. e.Why is it that a Feudal Lord, though he is mute or deaf or lame or a cripple or suffers from a loathsome disease, is not deposed? Out of piety towards the Lord of men. The Ch'un ch'iu says: "[On the days] chia-hsü and chi-ch'ou the Marquis of Ch'ên, Pao, died". The Chuan says: "On the day chia-hsü he disappeared, on the day chi-ch'ou he was found dead" ³⁹. [The Marquis] was suffering from mental derangement; he wandered away, was lost, and died. He had [then] not yet been deposed. f.Why is the Generation-son, when he is suffering from a loathsome disease, excluded [from the succession]? Because he will not be able to serve his ancestors. Therefore the Ch'un ch'iu chuan says: "Why had not [Chê,] the eldest brother [of the Marquis of Wei,] been set up [as Marquis]? He was suffering from a disease. What kind of disease? A loathsome disease" ⁴⁰.

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