The Í Lí is a smaller work, treating of family affairs, and as its name, ‘Decorum Ritual,’ indicates, contains directions for domestic life, as the other does for state matters. That is in forty-four sections and this is in seven, and both are now accepted as among the most ancient works extant. The former was translated by Ed. Biot,[315] and remains a monument of his scholarship and research.
THE LÍ KÍ, OR BOOK OF RITES.
The Lí Kí owes its position among the classics to the belief that Confucius here gives his views on government and manners, although these chapters are not regarded as the same in their integrity as those said to have been found in the walls of his house, and brought to light in the second century B.C. by Kao Tang of Lu, under the name of Sz’ Lí, or the ‘Scholar’s Ritual.’ In the next century Tai Teh collected all the existing documents relating to the ancient rituals in two hundred and fourteen sections, only a portion of which were then held to have emanated from the sage and recorded by his pupils. His work, in eighty-five sections, is called Ta Tai Lí, or the ‘Senior Tai’s Ritual,’ to distinguish it from the Siao Tai Lí, or the ‘Junior Tai’s Ritual,’ a work in forty-nine sections, by his nephew, Tai Shing. This is the work now known as the Lí Kí, M. Callery’s translation of which contains the authorized text of Kanghí according to Fan Tsz’-tăng, in thirty-six sections, with many notes. His translation is wearisome reading from the multitude of parentheses interjected into the text, distracting the attention and weakening its continuity.
Those who have read Abbé Huc’s entertaining remarks on the Rites in China will find in these three works the reason and application of their details. In explanation of their importance, M. Callery shows in a few words what a wide field they cover: “Ceremony epitomizes the entire Chinese mind; and, in my opinion, the Lí Kí is per se the most exact and complete monograph that China has been able to give of itself to other nations. Its affections, if it has any, are satisfied by ceremony; its duties are fulfilled by ceremony; its virtues and vices are referred to ceremony; the natural relations of created beings essentially link themselves in ceremonial—in a word, to that people ceremonial is man as a moral, political, and religious being in his multiplied relations with family, country, society, morality, and religion.” This explanation shows, too, how meagre a rendering ceremony is for the Chinese idea of lí, for it includes not only the external conduct, but involves the right principles from which all true etiquette and politeness spring. The state religion, the government of a family, and the rules of society are all founded on the true lí, or relations of things. Reference has already been made to this profoundly esteemed work (p. [520]), and one or two more extracts will suffice to exhibit its spirit and style, singular in its object and scope among all the bequests of antiquity.
Affection between father and son.
In the Domestic Rules it is said, “Men in serving their parents, at the first cock-crowing, must all wash their hands; rinse their mouth; comb their hair; bind it together with a net; fasten it with a bodkin, forming it into a tuft; brush off the dust; put on the hat, tying the strings, ornamented with tassels; also the waistcoat, frock, and girdle, with the note-sticks placed in it, and the indispensables attached on the right and left; bind on the greaves; and put on the shoes, tying up the strings. Wives must serve their husband’s father and mother as their own; at the first cock-crowing, they must wash their hands; rinse their mouth; comb their hair; bind it together with a net; fasten it with a bodkin, forming it into a tuft; put on their frocks and girdles, with the indispensables attached on the right and left; fasten on their bags of perfumery; put on and tie up their shoes. Then go to the chamber of their father and mother, and father-in-law and mother-in-law, and having entered, in a low and placid tone they must inquire whether their dress is too warm or too cool; if the parents have pain or itching, themselves must respectfully press or rub [the part affected]; and if they enter or leave the room, themselves either going before or following, must respectfully support them. In bringing the apparatus for washing, the younger must present the bowl; the elder the water, begging them to pour it and wash; and after they have washed, hand them the towel. In asking and respectfully presenting what they wish to eat, they must cheer them by their mild manner; and must wait till their father and mother, and father-in-law and mother-in-law have eaten, and then retire. Boys and girls, who have not arrived at the age of manhood and womanhood, at the first cock-crowing must wash their hands; rinse their mouth; comb their hair; bind it together with a net; and form it into a tuft; brush off the dust; tie on their bags, having them well supplied with perfumery; then hasten at early dawn to see their parents, and inquire if they have eaten and drunk; if they have, they must immediately retire; but if not, they must assist their superiors in seeing that everything is duly made ready.”
Of reproving parents.
“When his parents are in error, the son with a humble spirit, pleasing countenance, and gentle tone, must point it out to them. If they do not receive his reproof, he must strive more and more to be dutiful and respectful toward them till they are pleased, and then he must again point out their error. But if he does not succeed in pleasing them, it is better that he should continue to reiterate reproof, than permit them to do injury to the whole department, district, village, or neighborhood. And if the parents, irritated and displeased, chastise their son till the blood flows from him, even then he must not dare to harbor the least resentment; but, on the contrary, should treat them with increased respect and dutifulness.”