<Previous Section>	BOOK XXVI. KHUNG-DZE HSIEN KU or CONFUCIUS AT HOME AT LEISURE . TOC Preface Introduction BOOK I. KHÜ LÎ or SUMMARY OF THE RULES OF PROPRIETY BOOK II. THE THAN KUNG. BOOK III. THE ROYAL REGULATIONS BOOK IV. THE YÜEH LING or PROCEEDINGS OF GOVERNMENT IN THE DIFFERENT MONTHS. BOOK V. THE QUESTIONS OF ZANG-DZE BOOK VI. WAN WANG SHIH SZE or KING WAN AS SON AND HEIR BOOK VII. THE LÎ YUN or CEREMONIAL USAGES; -- THEIR ORIGIN, DEVELOPMENT, AND INTENTION BOOK VIII. THE LÎ KHÎ or RITES IN THE FORMATION OF CHARACTER BOOK IX. THE KIÂO THEH SANG or THE SINGLE VICTIM AT THE BORDER SACRIFICES BOOK X. THE NÊI ZEH or THE PATTERN OF THE FAMILY BOOK XI. YÜ ZÂO or THE JADE-BEAD PENDANTS OF THE ROYAL CAP BOOK XII. MING THANG WEI or THE PLACES IN THE HALL OF DISTINCTION BOOK XIII. SANG FÛ HSIÂO KÎ or RECORD OF SMALLER MATTERS IN THE DRESS OF MOURNING BOOK XIV. TÂ KWAN or THE GREAT TREATISE . BOOK XV. SHÂO Î or SMALLER RULES OF DEMEANOUR . BOOK XVI. HSIO KÎ or RECORD ON THE SUBJECT OF EDUCATION . BOOK XVII. YO KÎ or RECORD OF MUSIC . BOOK XVIII. ZÂ KÎ or MISCELLANEOUS RECORDS . BOOK XIX. SANG TÂ KÎ or THE GREATER RECORD OF MOURNING RITES . BOOK XX. KÎ FÂ or THE LAW OF SACRIFICES . BOOK XXI. KÎ Î or THE MEANING OF SACRIFICES . BOOK XXII. KÎ THUNG or A SUMMARY ACCOUNT OF SACRIFICES. BOOK XXIII. KING KIEH or THE DIFFERENT TEACHING OF THE DIFFERENT KINGS . BOOK XXIV. ÂI KUNG WAN or QUESTIONS OF DUKE ÂI . BOOK XXV. KUNG-NÎ YEN KÜ or KUNG-NÎ AT HOME AT EASE . BOOK XXVI. KHUNG-DZE HSIEN KU or CONFUCIUS AT HOME AT LEISURE . BOOK XXVII. FANG KÎ or RECORD OF THE DYKES. BOOK XXVIII. KUNG YUNG or THE STATE OF EQUILIBRIUM AND HARMONY. BOOK XXIX. PIÂO KÎ or THE RECORD ON EXAMPLE. BOOK XXX. SZE Î or THE BLACK ROBES. BOOK XXXI. PAN SANG or RULES ON HURRYING TO MOURNING RITES. BOOK XXXII. WAN SANG or QUESTIONS ABOUT MOURNING RITES. BOOK XXXIII. FÛ WAN or SUBJECTS FOR QUESTIONING ABOUT THE MOURNING DRESS. BOOK XXXIV. KIEN KWAN or TREATISE ON SUBSIDIARY POINTS IN MOURNING USAGES. BOOK XXXV. SAN NIEN WAN or QUESTIONS ABOUT THE MOURNING FOR THREE YEARS. BOOK XXXVI. SHAN Î or THE LONG DRESS IN ONE PIECE. BOOK XXXVII. THÂU HÛ or THE GAME OF PITCH-POT. BOOK XXXVIII. ZÛ HSING or THE CONDUCT OF THE SCHOLAR. BOOK XXXIX. TÂ HSIO or THE GREAT LEARNING. BOOK XL. KWAN or THE MEANING OF THE CEREMONY OF CAPPING. BOOK XLI. HWAN Î or THE MEANING OF THE MARRIAGE CEREMONY. BOOK XLII. HSIANG YIN KIÛ Î or THE MEANING OF THE DRINKING FESTIVITY IN THE DISTRICTS. BOOK XLIII. SHÊ Î or THE MEANING OF THE CEREMONY OF ARCHERY. BOOK XLIV. YEN Î or THE MEANING OF THE BANQUET. BOOK XLV. PHING Î or THE MEANING OF THE INTERCHANGE OF MISSIONS BETWEEN DIFFERENT COURTS. BOOK XLVI. SANG FÛ SZE KIH or THE FOUR PRINCIPLES UNDERLYING THE DRESS OF MOURNING.		<Next Section>

BOOK XXVI.

¹Confucius being at home at leisure, with Dze-hsiâ by his side, the latter said, 'With reference to the lines in the Book of Poetry (III, ii, ode 8, 1),I beg to ask what the sovereign must be, who can be called "the parent of the people."' Confucius said, 'Ah! the parent of the people! He must have penetrated to the fundamental principles of ceremonies and music, till he has reached the five extreme points to which they conduct, and the three that have no positive existence, and be able to exhibit these all under heaven; and when evil is impending in any part of the kingdom, he must have a foreknowledge of it:--such an one is he whom we denominate 'the parent of the people.'

Dze-hsiâ said, 'I have thus heard (your explanation) of the name "parent of the people;" allow me to ask what " the five extreme points" (that you mention) mean.' Confucius said, 'The furthest aim of the mind has also its furthest expression in the Book of Poetry. The furthest expression of the Book of Poetry has also its furthest embodiment in the ceremonial usages. The furthest embodiment in the ceremonial usages has also its furthest indication in music. The furthest indication of music has also its furthest indication in the voice of sorrow. Sorrow and joy produce, each the other; and thus it is that when we look with the directest vision of the eyes at (these extreme points) we cannot see them, and when we have bent our ears with the utmost tension we cannot hear them. The mind and spirit must embrace all within heaven and earth:--these are what we denominate "the five extreme points."'

Dze-hsiâ said, 'I have heard your explanation of "the five extreme points;" allow me to ask what "the three points that have no positive existence" mean.' Confucius said, 'The music that has no sound; ceremonial usages that have no embodiment; the mourning that has no garb:--these are what we denominate "the three points that have no positive existence." Dze-hsiâ said, 'I have heard what you have said on those three negations; allow me to ask in which of the odes we find the nearest expression of them.' Confucius said, 'There is that (IV, ii, ode 1, 6),there is music without sound. And that (I, iii, ode 1, 3), there is the ceremony that has no embodiment. And that (I, iii, ode 10, 4),there is the mourning that has no garb.'

Dze-hsiâ said, 'Your words are great, admirable, and complete. Do they exhaust all that can be said on the subject? Is there nothing more?' Confucius said, 'How should it be so? When a superior man practises these things, there still arise five other points.'

Dze-hsiâ said, 'How is that?' Confucius said, 'When there is that music without sound, there is no movement of the spirit or will in opposition to it. When there is that ceremony without embodiment, all the demeanour is calm and gentle. When there is that mourning without garb, there is an inward reciprocity, and great pitifulness.'When there is that music without sound, the spirit and will are mastered. When there is that ceremony without embodiment, all the demeanour is marked by courtesy. When there is that mourning without garb, it reaches to all in all quarters.'When there is that music without sound, the spirit and will are followed. When there is that ceremony without embodiment, high and low are harmonious and united. When there is that mourning without garb, it goes on to nourish all regions.'When there is that music without sound, it is daily heard in all the four quarters of the kingdom. When there is that ceremony without embodiment, there is a daily progress and a monthly advance. When there is that mourning, without garb, the virtue (of him who shows it) becomes pure and very bright.'When there is that music without sound, all spirits and wills are roused by it. When there is that ceremony without embodiment, its influence extends to all within the four seas. When there is that mourning without garb, it extends to future generations.'

Dze-hsiâ said, '(It is said that) the virtue of the kings (who founded the) three dynasties was equal to that of heaven and earth; allow me to ask of what nature that virtue was which could be said to put its possessors on an equality with heaven and earth.' Confucius said, 'They reverently displayed the Three Impartialities, while they comforted all beneath the sky under the toils which they imposed.' Dze-hsiâ said, 'Allow me to ask what you call the "Three Impartialities."' Confucius said, 'Heaven overspreads all without partiality; Earth sustains and contains all without partiality; the Sun and Moon shine on all without partiality. Reverently displaying these three characteristics and thereby comforting all under heaven under the toils which they imposed, is what is called "the Three Impartialities." It is said in the Book of Poetry (IV, iii, ode 4, 3),such was the virtue of Thang.

'To Heaven belong the four seasons, spring, autumn, winter, summer, with wind, rain, hoar-frost, and dew;--(in the action) of all and each of these there is a lesson.'Earth contains the mysterious energy (of nature). That mysterious energy (produces) the wind and thunder-clap. By the wind and thunder-clap the (seeds of) forms are carried abroad, and the various things show the appearance of life:--in all and each of these things there is a lesson.

'When the personal character is pure and bright, the spirit and mind are like those of a spiritual being. When what such an one desires is about to come, there are sure to be premonitions of it in advance, (as when) Heaven sends down the seasonable rains, and the hills produce the clouds. As it is said in the Book of Poetry (III, iii, ode 5, 1),such was the virtue of (kings) Wan and Wû.

'As to the kings (who founded) the three dynasties, it was necessary that they should be preceded by the fame of their forefathers. As it is said in the Book of Poetry (III, iii, ode 8, 6),such was the virtue of (the founders) of the three dynasties.'(And again),such was the virtue of king Thâi.'

Sze-hsia rose up with a sudden joy, and, standing with his back to the wall, said, 'Your disciple dares not but receive (your instructions) with reverence.'

<Previous Section>	BOOK XXVI. KHUNG-DZE HSIEN KU or CONFUCIUS AT HOME AT LEISURE . TOC Preface Introduction BOOK I. KHÜ LÎ or SUMMARY OF THE RULES OF PROPRIETY BOOK II. THE THAN KUNG. BOOK III. THE ROYAL REGULATIONS BOOK IV. THE YÜEH LING or PROCEEDINGS OF GOVERNMENT IN THE DIFFERENT MONTHS. BOOK V. THE QUESTIONS OF ZANG-DZE BOOK VI. WAN WANG SHIH SZE or KING WAN AS SON AND HEIR BOOK VII. THE LÎ YUN or CEREMONIAL USAGES; -- THEIR ORIGIN, DEVELOPMENT, AND INTENTION BOOK VIII. THE LÎ KHÎ or RITES IN THE FORMATION OF CHARACTER BOOK IX. THE KIÂO THEH SANG or THE SINGLE VICTIM AT THE BORDER SACRIFICES BOOK X. THE NÊI ZEH or THE PATTERN OF THE FAMILY BOOK XI. YÜ ZÂO or THE JADE-BEAD PENDANTS OF THE ROYAL CAP BOOK XII. MING THANG WEI or THE PLACES IN THE HALL OF DISTINCTION BOOK XIII. SANG FÛ HSIÂO KÎ or RECORD OF SMALLER MATTERS IN THE DRESS OF MOURNING BOOK XIV. TÂ KWAN or THE GREAT TREATISE . BOOK XV. SHÂO Î or SMALLER RULES OF DEMEANOUR . BOOK XVI. HSIO KÎ or RECORD ON THE SUBJECT OF EDUCATION . BOOK XVII. YO KÎ or RECORD OF MUSIC . BOOK XVIII. ZÂ KÎ or MISCELLANEOUS RECORDS . BOOK XIX. SANG TÂ KÎ or THE GREATER RECORD OF MOURNING RITES . BOOK XX. KÎ FÂ or THE LAW OF SACRIFICES . BOOK XXI. KÎ Î or THE MEANING OF SACRIFICES . BOOK XXII. KÎ THUNG or A SUMMARY ACCOUNT OF SACRIFICES. BOOK XXIII. KING KIEH or THE DIFFERENT TEACHING OF THE DIFFERENT KINGS . BOOK XXIV. ÂI KUNG WAN or QUESTIONS OF DUKE ÂI . BOOK XXV. KUNG-NÎ YEN KÜ or KUNG-NÎ AT HOME AT EASE . BOOK XXVI. KHUNG-DZE HSIEN KU or CONFUCIUS AT HOME AT LEISURE . BOOK XXVII. FANG KÎ or RECORD OF THE DYKES. BOOK XXVIII. KUNG YUNG or THE STATE OF EQUILIBRIUM AND HARMONY. BOOK XXIX. PIÂO KÎ or THE RECORD ON EXAMPLE. BOOK XXX. SZE Î or THE BLACK ROBES. BOOK XXXI. PAN SANG or RULES ON HURRYING TO MOURNING RITES. BOOK XXXII. WAN SANG or QUESTIONS ABOUT MOURNING RITES. BOOK XXXIII. FÛ WAN or SUBJECTS FOR QUESTIONING ABOUT THE MOURNING DRESS. BOOK XXXIV. KIEN KWAN or TREATISE ON SUBSIDIARY POINTS IN MOURNING USAGES. BOOK XXXV. SAN NIEN WAN or QUESTIONS ABOUT THE MOURNING FOR THREE YEARS. BOOK XXXVI. SHAN Î or THE LONG DRESS IN ONE PIECE. BOOK XXXVII. THÂU HÛ or THE GAME OF PITCH-POT. BOOK XXXVIII. ZÛ HSING or THE CONDUCT OF THE SCHOLAR. BOOK XXXIX. TÂ HSIO or THE GREAT LEARNING. BOOK XL. KWAN or THE MEANING OF THE CEREMONY OF CAPPING. BOOK XLI. HWAN Î or THE MEANING OF THE MARRIAGE CEREMONY. BOOK XLII. HSIANG YIN KIÛ Î or THE MEANING OF THE DRINKING FESTIVITY IN THE DISTRICTS. BOOK XLIII. SHÊ Î or THE MEANING OF THE CEREMONY OF ARCHERY. BOOK XLIV. YEN Î or THE MEANING OF THE BANQUET. BOOK XLV. PHING Î or THE MEANING OF THE INTERCHANGE OF MISSIONS BETWEEN DIFFERENT COURTS. BOOK XLVI. SANG FÛ SZE KIH or THE FOUR PRINCIPLES UNDERLYING THE DRESS OF MOURNING.		<Next Section>

Published by The Institute for Advanced Technology in the Humanities, © Copyright 2003 by Anne Kinney and the University of Virginia