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天子百里之內以共官，千里之內以為禦。

千里之外，設方伯。五國以為屬，屬有長。十國以為連，連有帥。三十國以為卒，卒有正。二百一十國以為州，州有伯。八州八伯，五十六正，百六十八帥，三百三十六長。八伯各以其屬，屬於天子之老二人，分天下以為左右，曰二伯。

千里之內曰甸，千里之外，曰采、曰流。

天子：三公，九卿，二十七大夫，八十一元士。

大國：三卿；皆命於天子；下大夫五人，上士二十七人。次國：三卿；二卿命於天子，一卿命於其君；下大夫五人，上士二十七人。小國：二卿；皆命於其君；下大夫五人，上士二十七人。

天子使其大夫為三監，監於方伯之國，國三人。

天子之縣內諸侯，祿也；外諸侯，嗣也。

制：三公，一命卷；若有加，則賜也。不過九命。次國之君，不過七命；小國之君，不過五命。

大國之卿，不過三命；下卿再命，小國之卿與下大夫一命。

凡官民材，必先論之。論辨然後使之，任事然後爵之，位定然後祿之。

爵人於朝，與士共之。刑人於市，與眾棄之。是故公家不畜刑人，大夫弗養，士遇之塗弗與言也；屏之四方，唯其所之，不及以政，亦弗故生也。

諸侯之於天子也，比年一小聘，三年一大聘，五年一朝。

天子五年一巡守：

歲二月，東巡守至於岱宗，柴而望祀山川；覲諸侯；問百年者就見之。命大師陳詩以觀民風，命市納賈以觀民之所好惡，志淫好辟。命典禮考時月，定日，同律，禮樂制度衣服正之。

山川神只，有不舉者，為不敬；不敬者，君削以地。宗廟，有不順者為不孝；不孝者，君絀以爵。變禮易樂者，為不從；不從者，君流。革制度衣服者，為畔；畔者，君討。有功德於民者，加地進律。

五月，南巡守至於南嶽，如東巡守之禮。八月，西巡守至於西嶽，如南巡守之禮。十有一月，北巡守至於北嶽，如西巡守之禮。歸，假于祖禰，用特。

天子將出，類乎上帝，宜乎社，造乎禰,諸侯將出，宜乎社，造乎禰。

天子無事與諸侯相見曰朝，考禮正刑一德，以尊于天子。

天子賜諸侯樂，則以柷將之，賜伯、子、男樂，則以　將之。鞀諸侯，賜弓矢然後征，賜呋鉞然後殺，賜圭瓚然後為鬯。未賜圭瓚，則資鬯於天子。

天子命之教然後為學。小學在公宮南之左，大學在郊。天子曰辟癰，諸侯曰頖宮。

天子將出征，類乎上帝，宜乎社，造乎禰，禡於所征之地。受命於祖，受成於學。出征，執有罪；反，釋奠於學，以訊馘告。

天子諸侯，無事則歲三田。一為乾豆，二為賓客，三為充君之庖。

無事而不田，曰不敬；田不以禮，曰暴天物。

天子不合圍，諸侯不掩群。天子殺則下大綏，諸侯殺則下小綏，大夫殺則止佐車。佐車止，則百姓田獵。

獺祭魚，然後虞人入澤梁。豺祭獸，然後田獵。鳩化為鷹，然後設罻羅。草木零落，然後入山林。昆蟲未蟄，不以火田，不麛，不卵，不殺胎，不殀夭，不覆巢。

塚宰製國用，必於歲之杪，五穀皆入然後制國用。用地小大，視年之豐耗。以三十年之通制國用，量入以為出，祭用數之仂。

喪，三年不祭，唯祭天地社稷為越紼而行事。喪用三年之仂。喪祭，用不足曰暴，有餘曰浩。祭，豐年不奢，凶年不儉。

國無九年之蓄曰不足，無六年之蓄曰急，無三年之蓄曰國非其國也。三年耕，必有一年之食；九年耕，必有三年之食。以三十年之通，雖有凶旱水溢，民無菜色，然後天子食，日舉以樂。

SECTION II.

(The contributions from) the first hundred lî (square) of the son of Heaven served to supply (the needs of) the (various) public offices; (those from the rest of) the thousand lî were for his own special use ¹.

Beyond his thousand lî, chiefs of regions were appointed. Five states formed a union, which had a President. Ten formed a combination, which had a Leader. Thirty formed a confederation, which had a Director. Two hundred and ten formed a province, which had a Chief. In the eight provinces there were eight Chiefs, fifty-six Directors, one hundred and sixty-eight Leaders, and three hundred and thirty-six Presidents. The eight Chiefs, with those under them, were all under the two Ancients of the son of Heaven. They divided all under the sky between them, one having charge of the regions on the left and the other of those on the right, and were called the two (Great) Chiefs ².

All within the thousand lî (of the royal domain) was called the Tien (or field Tenure). Outside that domain there were the Zhâi (or service territories) and the Liû (or territory for banished persons).

The son of Heaven had three dukes ³, nine high ministers ⁴, twenty-seven Great officers, and eighty-one officers of the chief grade.

In a great state there were three high ministers ⁵, all appointed by the son of Heaven; five Great officers of the lower grade; and twenty-seven officers of the highest grade. In a state of the second class there were three high ministers, two appointed by the son of Heaven and one by the ruler; five Great officers of the lower grade; and twenty-seven officers of the highest grade. In a small state there were two high ministers, both appointed by the ruler; five Great officers of the lower grade; and twenty-seven officers of the highest grade.

The son of Heaven employed his Great officers as the Three Inspectors,--to inspect the states under the Chiefs of Regions ⁶. For each state there were three Inspectors.

Within the domain of the son of Heaven the princes enjoyed their allowances; outside it they had their inheritances ⁷.

According to the regulations, any one of the three ducal ministers might wear one additional symbol of distinction,--that of the descending dragon ⁸

The high minister of a great state could not wear more than three of the symbols, and the ministers below him only two. The high ministers of a small state, and Great officers of the lowest class, wore only one.

The rule was that the abilities of all put into offices over the people should first be discussed. After they had been discussed with. discrimination, the men were employed. When they had been (proved) in the conduct of affairs, their rank was assigned; and when their position was (thus) fixed, they received salary.

It was in the court that rank was conferred, the (already existing) officers being (thus) associated in the act ⁹. It was in the market-place that punishment was inflicted; the multitude being (thus) associated in casting the criminals off. hence, neither the ruler, nor (the head of)a clan, would keep a criminal who had been punished about; him; a Great officer would not maintain him; nor would an officer, meeting him on the road, speak to him. Such men were sent away to one of the four quarters, according to the sentence on each. They were not allowed to have anything to do with affairs of government, to show that there was no object in allowing them to live ¹⁰.

In their relation to the son of Heaven, the feudal princes were required to send every year a minor mission to the court, and every three years a greater mission; once in five years they had to appear there in person.

The son of Heaven, every five years, made a tour of Inspection through the fiefs ¹¹.

In the second month of the year, he visited those on the East, going to the honoured mountain of Tâi. There he burnt a (great) pile of wood, and announced his arrival to Heaven; and with looks directed to them, sacrificed to the hills and rivers. He gave audience to the princes; inquired out those who were 100 years old, and went to see them: ordered the Grand music-master to bring him the poems (current in the different states) ¹², that he might see the manners of the people; ordered the superintendents of markets to present (lists of prices), that he might see what the people liked and disliked, and whether they were set on extravagance and loved what was bad; he ordered the superintendent of rites to examine the seasons and months, and fix the days, and to make uniform the standard tubes, the various ceremonies, the (instruments of) music, all measures, and (the fashions of) clothes. (Whatever was wrong in these) was rectified.

Where any of the spirits of the hills and rivers had been unattended to, it was held to be an act of irreverence, and the irreverent ruler was deprived of a part of his territory. Where there had been neglect of the proper order in the observances of the ancestral temple, it was held to show a want of filial piety and the rank of the unfilial ruler was reduced. Where any ceremony had been altered, or any instrument of music changed, it was held to be an instance of disobedience, and the disobedient ruler was banished. Where the statutory measures and the (fashion of) clothes had been changed, it was held to be rebellion, and the rebellious ruler was taken off. The ruler who had done good service for the people, and shown them an example of virtue, received an addition to his territory and rank.

In the seventh month, (the son of Heaven) continued his tour, going to the south, to the mountain of that quarter ¹³, observing the same ceremonies as in the east. In the eighth month, he went on to the west, to the mountain of that quarter ¹⁴, observing the same ceremonies as in the south. In the eleventh month, he went on to the north, to the mountain of that quarter ¹⁵, observing the same ceremonies as in the west. (When all was done), he returned (to the capital), repaired (to the ancestral temple) and offered a bull in each of the fanes, from that of his (high) ancestor to that of his father ¹⁶.

When the son of Heaven was about to go forth, he sacrificed specially, but with the usual forms, to God, offered the Î sacrifice at the altar of the earth, and the Zhâo in the fane of his father ¹⁷. When one of the feudal princes was about to go forth, he offered the Î sacrifice to the spirits of the land, and the Zhâo in the fane of his father.

When the son of Heaven received the feudal princes, and there was no special affair on hand, it was (simply) called an audience. They examined their ceremonies, rectified their punishments, and made uniform what they considered virtuous; thus giving honour to the son of Heaven ¹⁸.

When the son of Heaven gave (an instrument of) music to a duke or marquis, the presentation was preceded by a note from the signal box ¹⁹; when giving one to an earl, count, or baron, the presentation was preceded by shaking the hand-drum. When the bow and arrows were conferred on a prince, he could proceed to execute the royal justice. When the hatchet and battle-axe were conferred, he could proceed to inflict death. When a large: libation-cup was conferred, he could make the spirits from the black millet for himself. When this cup was not conferred, he had to depend for those spirits (as a gift) from the son of Heaven.

When the son of Heaven ordered a prince to institute instruction, he proceeded to build his schools; the children's ²⁰, to the south of his palace, on the left of it; that for adults, in the suburbs. (The college of) the son of Heaven was called (the palace of) Bright Harmony, (and had a circlet of water). (That of) the princes was called the Palace with its semicircle of water.

When the son of Heaven was about to go forth on a punitive expedition, he sacrificed specially, but with the usual forms, to God; offered the Î sacrifice at the altar of the Earth, and the Zhâo in the fane of his father. He offered sacrifice also to the Father of War (on arriving) at the state which was the object of the expedition. He had received his charge from his ancestors, and the complete (plan) for the execution of it in the college. He went forth accordingly, and seized the criminals; and on his return he set forth in the college his offerings, and announced (to his ancestors) how he had questioned (his prisoners), and cut off the cars (of the slain) ²¹.

When the son of Heaven and the princes had no (special) business in hand, they had three huntings ²² in the year. The first object in them was to supply the sacrificial dishes with dried flesh; the second, to provide for guests and visitors; and the third, to supply the ruler's kitchen.

Not to hunt when there was no (special) business in the way was deemed an act of irreverence ²³. To hunt without observing the rules (for hunting) was deemed cruelty to the creatures of Heaven.

The son of Heaven did not entirely surround (the hunting ground) ²⁴; and a feudal prince did not take a (whole) herd by surprise. When the son of Heaven had done killing, his large flag was lowered; and when the princes had done, their smaller flag. When the Great officers had done, the auxiliary carriages were stopped ²⁵; and after this, the common people fell a hunting (for themselves).

When the otter sacrificed its fish ²⁶, the foresters entered the meres and dams. When the wolf sacrificed its prey, the hunting commenced. When the dove changed into a hawk, they set their nets, large and small. When the plants and trees began to drop their leaves, they entered the hills and forests (with the axe). Until the insects had all withdrawn into their burrows, they did not fire the fields. They did not take fawns nor eggs. They did not kill pregnant animals, nor those which had not attained to their full growth. They did not throw down nests ²⁷.

The chief minister determined the expenditure of the states, and it was the rule that he should do so at the close of the year. When the five kinds of grain had all been gathered in, he then determined the expenditure;--according to the size of each territory, as large or small, and the returns of the year, as abundant or poor. On the average of thirty years he determined the expenditure, regulating the outgoing by the income.

A tenth of the (year's) expenditure was for sacrifices. During the three years of the mourning rites (for parents), the king did not sacrifice (in person), excepting to Heaven, Earth, and the Spirits of the land and grain; and when he went to transact any business, the ropes (for his chariot) were made of hemp (and not of silk) ²⁸. A tithe of three years' expenditure was allowed for the rites of mourning. When there was not sufficient for the rites of sacrifice and mourning, it was owing to lavish waste; when there was more than enough, the state was described as affluent. In sacrifices there should be no extravagance in good years, and no niggardliness in bad.

If in a state there was not accumulated (a surplus) sufficient for nine years, its condition was called one of insufficiency; if there was not enough for six years, one of urgency. If there was not a surplus sufficient for three years, the state could not continue. The husbandry of three years was held to give an overplus of food sufficient for one year; that of nine years, an overplus sufficient for three years. Going through thirty years (in this way), though there might be bad years, drought, and inundations, the people would have no lack or be reduced to (eating merely) vegetables, and then the son of Heaven would every day have full meals and music at them.

Notes

1. Such seems to be the view of the Khien-lung editors. Callery translates the paragraph substantially as I have done.

2. Of these two great chiefs, we have an instance in the dukes of Kâu and Shâo, at the rise of the Kâu dynasty, the former having under his jurisdiction all the states west of the Shen river, and the other, all east of it. But in general, this constitution of the kingdom is imaginary.

3. Compare the Shû V, xx. The three dukes (Kung) were the Grand Tutor, Grand Assistant, and Grand Guardian. The nine ministers were the Prime Minister, the Ministers of Instruction, Religion, War, Crime, and Works, with the Junior Tutor, Junior Assistant, and Junior Guardian added. The six ministers exist still, substantially, in the six Boards. The titles of the three Kung and their Juniors also still exist.

4. Compare the Shû V, xx. The three dukes (Kung) were the Grand Tutor, Grand Assistant, and Grand Guardian. The nine ministers were the Prime Minister, the Ministers of Instruction, Religion, War, Crime, and Works, with the Junior Tutor, Junior Assistant, and Junior Guardian added. The six ministers exist still, substantially, in the six Boards. The titles of the three Kung and their Juniors also still exist.

5. These appear to have been the Ministers of Instruction, War, and Works. The first had also the duties of Premier, the second those of minister of Religion, and the third those of minister of Crime.

6. The presence of the officers generally would be a safeguard against error in the appointments, as they would know the individuals.

7. Outside the royal domain, the feudal states were all hereditary. This is a fact of all early Chinese history. In the domain itself the territories were appanages rather than states. Yet they were in some sense hereditary too. The descendants of all who had served the country well, were not to be left unprovided for. Compare Mencius I, ii, 5, 3.

8. See the Shih, Part I, xv, Ode 6. I, with the note in my edition of 'the Chinese Classics.' The old symbols of distinction gave rise to 'the Insignia of Civil and Military Officers' of the present dynasty, called Kiu phin (九品). See Williams' Dictionary, p. 698. This paragraph is in the expurgated edition of the Lî Kî, used by Callery, and he gives for it, unfortunately, the following version:--'Il est de règle que les trois ministres (qui d'habitude n'appartiennent qu'au 8e ordre de dignitaires), en montant un degré portent l'habit des dragons en broderie. Si, après cela, il y a lieu de leur accorder de nouvelles récompenses, on leur donne des objets de valeur, car on ne va pas au delà du 9e ordre.'

But if such an addition were made (to his eight symbols), it must be by special grant. There were only nine symbols (in all). The ruler of a state of the second class wore only seven of them, and the ruler of a small state only five.

9. The presence of the officers generally would be a safeguard against error in the appointments, as they would know the individuals.

10. It has been said that these were rules of the Yin or Shang dynasty. The Khien-lung editors maintain that they were followed by all the three feudal dynasties.

11. Compare vol. iii, pp. 39, 40.

12. These would include ballads and songs. Perhaps 'Grand music-master' should be in the plural, meaning those officers of each state. Probably these would have given them to the king's Grand music-master.

13. Mount Hang; in the present district of Hang-shan, dept. Hang-kâu, Hu-nan.

14. Mount Hwa; in the present district of Hwa-yin, dept. Thung-kâu, Shen-hsî.

15. Mount Hang; in the present district of Khü-yang, dept. Ting-kâu, Kih-lî.

16. I have followed here the view of Khung Ying-tâ. It seems to me that all the seven fanes of the son of Heaven were under one roof, or composed one great building, called 'the Ancestral Temple.' See p. 224.

17. The meaning of the names of the different sacrifices here is little more than guessed at.

18. The second sentence of this paragraph is variously understood.

19. A representation of the signal box is here given (1). The note was made by turning the upright handle, which then struck on some arrangement inside. The hand-drum is also represented (2). It was merely a sort of rattle only that the noise was made by the two little balls striking against the ends of the drum. It is constantly seen and heard in the streets of Chinese cities at the present day, in the hands of pedlers and others. {2 illustrations}

20. That; is, the children of the princes; but an impulse was thus given to the education of children of lower degree.

21. Compare paragraph 17, and vol. iii, pp. 392, 393.

22. The huntings were in spring, summer, and winter, for each of which there was its proper name. In autumn the labours of the field forbade hunting.

23. Irreverence, in not making provision for sacrifices; disrespect, in not providing properly for guests.

24. He left one opening for the game. This paragraph contains some of the rules for hunting.

25. These were light carriages used in driving and keeping the game together.

26. See the next Book, where all these regulations are separately mentioned.

27. The Chinese have a reputation for being callous in the infliction of punishment and witnessing suffering; and I think they are so. But these rules were designed evidently to foster kindness and sympathy.

28. Such is the meaning of the text here given by the Khien-lung editors. It is found also in the Khang-hsî dictionary, under the character 越, called in this usage hwo.


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