Wang ch‘ung lun-hêng philosophical essays Traduits et annotés par Alfred forke
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If at the propitiatory service for Earth they set up human figures, could a stone effigy be used at the sacrifice to the Mountains, or could a wooden man be made for the sacrifice to the Gates and Doors 1 ? When Ch‘ung Hang Yin of Chin 2 was near his end, he summoned his high-priest, wishing to punish him. — The victims, said he, which you have immolated for me, have not been fat and glossy. You have not observed the rules of fasting with reverence, and thus have caused the ruin of my State. Is it not so ?
— Formerly, my old lord, Ch‘ung Hang Mi Tse, possessed ten chariots, and did not feel grieved at their small number, but at the insufficiency of his righteousness. Your Lordship has a hundred war-chariots, and does not feel distressed that your justice is so imperfect, but merely regrets that your chariots do not suffice. When vessels and chariots are well equipped, the taxes must be high, and the taxes being heavy, the people defame and curse their sovereign. If he then offers sacrifices, of what use can it be to his State ? These curses must also ruin the State. — One man prays for him, and the whole State curses him. One prayer cannot overcome ten thousand curses. Is it not quite natural that a State should perish thus ? What is the guilt of the priest ? Ch‘ung Hang Yin then felt ashamed. The people of to-day rely on sacrifices like Ch‘ung Hang Yin. They do not improve their conduct, but multiply the prayers, do not honour their superiors, but fear the ghosts. When they die, or misfortune befalls them, they ascribe it to noxious influences, maintaining that they have not yet been regulated. When they have been regulated and offerings prepared, and misfortunes are as numerous as before, and do not cease, they make the sacrifices answerable, declaring that they have not been performed with sufficient reverence. As regards exorcism, exorcism is of no use, and as regards sacrifices, sacrifices are of no avail. As respects wizards and priests, wizards and priests have no power, for it is plain that all depends upon man, and not on ghosts, on his virtue, and not on sacrifices.
1 In Shao-hsing-fu (Chekiang). 2 Under the Han dynasty K’uei-chi comprises Chekiang, the South of Anhui, and the North of Fukien. 3 In Ta-ming fu (Chili). 4 A circuit comprising parts of Chili and Honan. 5 In the Hang-chou prefecture of Chekiang. 6 27 A. D. 1 A prefecture or a circuit — of which there were 36 during the Han epoch — was divided into 5 regions : the centre and four quarters. Each region was superintended by a chief secretary of the prefect, who had the jurisdiction over his region. 2 A disciple of Confucius, whom the master esteemed very much. 3 Shih Tse Yü — Shih Yü, a high officer in Wei. When Duke Ling of Wei (533-492) did not employ Chü Po Yü, Shih Tse Yü remonstrated with the duke, but in vain. Soon afterwards he fell sick. Feeling his end coming, he told his son to place his corpse under the window, without performing the usual funeral rites, because he did not deserve them, not having been able to convince the duke of what was right. When the duke paid his condolence, the son informed him of what his father had said. The duke repented, and then appointed Chü Po Yü. When Confucius heard of this, he exclaimed — How upright was Shih Tse Yü, who still as a corpse admonished his sovereign. Chü Po Yü was of a different turn of mind. Confucius said of him that, when bad government prevailed, he could roll his principles up, and keep them in his breast. (Analects XV, 6 [Couvreur].) 1 One chung=4 pecks. 2 Tsou Yang lived under the reign of Ching Ti (156-141 B. C.). At the court of King Hsiao of Liang he was denounced by Yang Shêng and others, and thrown into prison, but by a memorial, which from his confinement he sent to the king, he obtained his release, and was re-instated into all his honours. 1 It is not certain where this Mount Li was situated. Various places are assigned to it. 1 Chi su chieh yi. 2 Parts of the Shuking. 4 A politician of the 4th cent. B. C. (Cf. Chap. XXXVII.) 5 Vid. p. 171, Note 2. 6 Duke Hsiao of Ch‘in, 361-537 B. C. 7 This adventure is related by Huai Nan Tse (quoted in the Pei-wên-yün-fu) likewise, who adds that the horse of Confucius was retained by the peasants, because it had eaten their corn. 8 A minister of Shun. 9 Yi Ti, the inventor of wine, who presented the first cup to Great Yü. 10 Yi Ya, the famous cook of Duke Huan of Ch‘i, 7th cent. B. C. (Cf. Mencius, Bk. VI, Pt. I, chap. 7, Legge Vol. II, p. 281.) [Couvreur] 11 The matron-saint of a village. 12 An old State in Anhui. 2 Chêng-wu. 3 The Golden Age. 1 According to the Shi-chi chap. 63 p. 11v (Biography of Han Fei Tse) the emperor said : — Alas ! If I could see this man, I would be willing to live and die with him ! 2 Han Fei Tse was sent as envoy from his native State (Han) to Ch‘in Shih Huang Ti, who first appreciated him very much and wished to appoint him to some high post. By the intrigues of Li Sse, however, he was induced to imprison him, and to condemn him to death. The emperor afterwards repented, and cancelled the death warrant, but is was too late, for meanwhile Han Fei Tse had taken poison. (Cf. p. 170.) 3 Cf. Chap. XXXII. 1 The philosopher Kuan Chung. 2 In Chêng licentious music, but not the serious songs of the Book of Odes were appreciated. 3 The five leaders of the empire, the most powerful princes during the 7th cent. B.C. to wit : Duke Huan of Ch‘i, Duke Wên of Chin, Duke Hsiang of Sung, Duke Chuang of Ch‘u, and Duke Mu of Ch‘in. They were more bent on conquest than interested in the moral laws expounded in the Canons of Yao and Shun in the Shuking. 4 The chiefs of two noble families in Lu, contemporaries of Confucius. 5 Vid. p. 69. 6 Cf. p. 89. 7 Duke Wên placed the tablet of his deceased father above that of his uncle in the ancestral temple. The latter, Duke Min, was a younger brother of Duke Hsi, but he preceded in reign. For more details vid. Tso-chuan, Duke Wên 2nd year [Couvreur]. 1 The music-master of the Duke of Chin, (cf. Chap. XVII). 2 Lü Pu Wei, the author of the Lü Shih Ch‘un-ch‘iu. 3 It is related of Lü Pu Wei that he placed a copy of his work in the market place and offered a reward of a thousand chin to any one who could alter one character in it. The same is not known of Huai nan Tse. 1 Both were princes. 2 Vid. p. 88. 1 Like Yao (cf. Chap. XXIV). 2 As Shun had (loc. cit.). 3 T’ai Kung Wang is the full appellative of Wên Wang’s minister, usually called T’ai Kung, on whom cf. Chap. XXXIX. 1 Cf. p. 39 and Chap. XXXVII. 2 When forced to leave Ch‘i. (Vid. Mencius Bk. V, Pt II, chap. I, 4, Legge Vol. II, p. 247.) [Couvreur] 3 Cf. Chap. XL. 1 Hsien=Yuan Sse, a disciple of Confucius, noted for his contempt of wordly advantages. Made governor of a town, he declined his official allowance (Analects VI,3 [Couvreur]) Chuang Tse makes him live in a mud hut. He contrasts him with T’se, another follower of Confucius, who came driving up to his door in a fine chariot and in a white robe lined with purple. 2 T‘se = Tuan Mu Ts‘e or Tse Kung, a disciple of Confucius, who became a high official, and very wealthy (vid. Chap. XXXI and XXXIII). He was a swell, just the reverse of Hsien. 1 The Chinese are in awe of, but do not like wonders, miracles, monsters, in short all that is against the regular course of nature. So they are prejudiced against Wang Ch‘ung, because he is a homo novus. Not being a descendant from a literary or a noble family, he should not attempt to rise above the average of his fellow-citizen. 2 The source of the Fêng, an affluent of the Wei in Shensi is well known. I presume that for ‘Fêng river’ we ought to read ‘Wine Spring’. The phonetic element for Fêng and Li ‘Wine’ is very similar, and the Wine Springs are often mentioned as auspicious omens in connection with phœnixes, unicorns, and auspicious grain. 3 Minister of T’ang, the founder of the Shang dynasty. 4 Cf. p. 78. 5 Yü’s father. 6 Ku Sou, Shun’s father. 7 A disciple of Confucius, who suffered from leprosy (cf. Chap. XXXIII). 8 Another disciple of Confucius, a relation of Po Niu, both belonging to the Jan clan. 9 Yen Hui’s father. 10 Cf. p. 39 and Chap. XXXVII. 1 86 A. D. 2 Under the Han a circuit comprising parts of Kiangsu and Anhui. 3 A circuit in Anhui. 4 Another circuit in Anhui. 5 A very large province under the Han dynasty, comprising nearly the whole territory of the modern provinces of Kiangsu, Anhui, Kiangsi, Fukien, and Chekiang. 6 88 A. D. 7 The cyclical years kêng-yin : 90 A. D. and hsing-mao : 91 A. D. 8 Yang king shu. 1 The philosopher Hsün Tse : Sun Ch‘ing, cf. Chap. XXXII. 2 Vid. Chap. XXXVII and the Catalogue of Literature, Han-shu chap. 30. 3 The philosophers of egoism and altruism, both combated by Mencius. 4 The philosopher Han Fei Tse was the son of a Duke of the Han State. 5 An allusion to an event in the life of Lu Chia, narrated in his biography, Shi-chi chap. 97 p. 7. When Lu Chia had returned from his successful mission to the King of Yüeh, whom he induced to acknowledge the suzerainty of the Han, Kao Tsu conferred a high rank upon him. Subsequently, when relating his adventures, Lu Chia would always refer to poetry and history. The emperor displeased with these utterances, told him that he had won his laurels on horseback, why must he make such a fuss about literature. Then Lu Chia showed him, how former conquerors had lost the empire again, if they had not consolidated their power by the arts of peace. This conversation with the emperor lead to the composition of a series of memorials, in which Lu Chia developed his ideas about government. This collection of memorials received the title ‘New Words’, Hsin-yü, cf. Chap. XXXVII. 1 Princes and nobles. 2 Mencius Bk. III, Pt. II, chap. IX, 1. [Legge] [Couvreur] 3 Vermilion is regarded as a primary colour, and much liked, purple as secondary, and not much esteemed. 4 Cf. p. 154. 5 The favourite disciple of Confucius, who died very young, cf. Chap. XXXIII. 6 Another of Wang Ch‘ung’s works, which has been lost. 7 Lun-hêng N.16-24, N. 25-27, N. 62 and 65 (cf. p.48 seq. and p.57 seq.). 1 The Shi-chi. 2 The Hsin-hsü. 3 Pan Shu P‘i = Pan Piao, the father of the historian Pan Ku. He also was devoted to the study of history, and intended to continue the Shi-chi, which was finally done by his son. 4 Cf. Chap. XXXVII. 5 Chien-lun. 6 Cf. Chap. XXXVII. 7 A mythical personage. 8 Another legendary person, who is said to have been a descendant of Huang Ti and director of chariots under Yü. 9 Vid. Chap. XXXVI, where Wang Ch‘ung maintains that Fu Hsi did not make the diagrams, but received them in a supernatural way. 1 The first year of the emperor Chang Ti : 76 A. D. 2 An old name for Honan. 3 A circuit in Anhui. 4 A place in Honan. 5 A report for the emperor, which Wang Ch‘ung, not being of sufficiently high rank, could not present directly. 6 The official chronicles of these two States. (Cf. Chap. XXXVI.) 7 A term employed for the first year of a sovereign, also denoting the original fluid of nature. 8 The ‘Classic of Music’. 1 Cf. p. 113. 2 China. 3 Cf. Chap. XIX. 4 Vid. Chap. XIX. 5 Cf. Chap. XX. 6 A city in Honan. We learn from the Lun-hêng V, 6v. (Kan-hsü) that this battle was fought by Duke Hsiang of Lu against Han. This prince reigned from 572 to 541. Huai Nan Tse VI, 1v., however, from whom this passage is quoted, speaks of the Duke of Lu-yang and the commentary remarks that this was a grandson of King P‘ing of Ch’u (528-515), called Lu-yang Wen Tse in the Kuo-yü. 7 A legendary hermit of Yao’s time. (Cf. Chap. XXXV.) 1 Cf. Forke, pp. 57 and 58. 2 Lun-hêng N. 62 and 63 [Chap. XV and XVI]. 3 The tyrant Chieh is reported to have built the first brick houses (Ti-wang-shi-chi). 4 The ten dynasties of the fabulous age of Chinese history together with the Five Emperors and their houses, whom Chinese fancy has credited with the invention of all the fundamental institutions of civilisation, such as house building, dress making, writing, etc. 5 The Odes of the Shiking. 1 ‘Equality of the ages’. 2 Contained in Books XVIII and XIX, N. 56-59. 3 Wang Ch‘ung eulogises the emperors of his own time, and places them on a level with the model sovereigns of antiquity. 1Who feeds the silkworms. 2 Inaction does not mean motionlessness, but spontaneous action without any aim or purpose. It is more or less mechanical, and not inspired by a conscious spirit. 1 Duke Huan of Ch‘i, 683-641 B. C. 2 Duke Huan’s famous minister. Cf. p. 176. 1 One of the counsellors and supporters of Han Kao Tsu, died 190 B. C.. On his laisser faire policy, vid. his biography in the Shi-chi chap. 54. 2 A State in Honan. 3 A minister of the emperor Wu Ti, like Ts‘ao Ts‘an a follower of the doctrine of inaction inculcated by Lao Tse. His policy of governing consisted in letting things alone. 4 A disciple of Confucius, cf. Chap. XXXIII. The Taoists also claim him as one of theirs. Chuang Tse, chap. XXV, 33, informs us that « when Chü Po Yü reached his sixtieth year, he changed his opinions. What he had previously regarded as right, he now came to regard as wrong’, i. e. from a Confucianist he became a Taoist, and as such upheld the principle of quietism. 5 Vid. Chap. XXII. 1 Huang Shih, cf. Chap. XXX. 2 From this mysterious book Chang Liang is believed to have derived his plans consolidating the power of the Han dynasty. 3 T‘ang Shu, the younger prince of T‘ang, was a son of King Wu Wang and younger brother of King Ch‘êng (1115-1078). He became the founder of the princely house of Chin. Cf. Shi-chi chap. 39 p. 1v [Chavannes, Mém. Hist. Vol. IV, p. 249] where the character of his palm is likewise referred to. 4 Ch‘êng Chi was a younger son of Duke Huan of Lu (711-693). We read in the Shi-chi chap. 33 p. 13v the story of his having been born with the character Yo in his hand [Chavannes, Mém. Hist. Vol. IV, p. 114]. 5 A daughter of Duke Wu of Sung (765-747 B. C.) who became married to Duke Hui of Lu. Cf. Chap. XXII. 6 In his remarks added to the biography of Chang Liang (Shi-chi chap. 55 p. 13) Sse Ma Ch‘ien says that many scholars deny the existence of ghosts, but that the story of the yellow stone is very strange. 7 Cf. Chap. XVII. 1 We find this same story in Lieh Tse VIII, 2 [Wieger] and in Huai Nan Tse XX, 2, but both authors ascribe the words put in the mouth of Confucius here to Lieh Tse. Huai Nan Tse makes the mulberry-leaf to be made of ivory, Lieh Tse, of jade. 2 The apparition of the lady was evoked by the court magician Shao Wêng in 121 B. C. (Cf. Shi-chi chap. 28 p. 23 [Chavannes, Mém. Hist. Vol. III, p. 470].) 1 Yiking, Chi-ts’e II (Legge’s transl. p. 383). 2 Analects VIII, 19 [Couvreur]. 3 Analects VIII, 18 [Couvreur]. 4 Shuking, To-shih, Pt. V, Bk. XIV, 5 (Legge Vol. III, Pt. II, p. 455). 1 All other commentators take the ‘supreme ruler ‘as a synonym for God, and I think that they are right, and that Wang Ch‘ung’s interpretation is forced for the purpose of supporting his theory. 2 Cf. p. 128. 1 Cf. p. 171 Note 2. 2 ‘The fish forget each other in the rivers and lakes’, says Huai Nan Tse II, 4r. 3 Both were in a state of blissful forgetfulness and purposelessness. The passage is quoted from Huai Nan Tse XI, 5r. 5 Reprimands tell against the system by which they are required, perfect virtue pervading the universe necessitates no recriminations, for all are filled with it as with generous wine. 6 This argument is quite Taoist and borrowed from the Tao-tê-king, chap. XXXVIII. 1 The five leading feudal princes during the later Chou epoch, to wit : Duke Huan of Ch‘i D. B. C. 643, Duke Wên of Chin D. B. C. 626, Duke Hsiang of Sung D. B. C. 637, King Chuang of Ch‘u D. B. C. 591, and Duke Mu of Ch‘in D. B. C. 621. |