University of Virginia Library

CHAPTER IX.

Admitting Shortcomings (Hsieh-tuan).

In the chapters on the Weighing of Talents[306] and the Valuation
of Knowledge,[307] we have pointed out that concerning their talents,
scholars and officials have no reason to impeach one another, the
former cultivating the great principles, and the latter studying their
books and registers. Theory ranks higher than practice, whence
it must be admitted that the literati outshine the functionaries by far.
But this is an estimate and a valuation of their professions viewed
externally, internally, they both have their shortcomings, which
have not yet been openly avowed.

Scholars able to explain one Canon,[308] presume to understand
the great doctrine,[309] and therefore look down upon the officials, and
these well acquainted with their books and registers, think their
learning above all criticism, and themselves entitled to laugh at the
scholars. They all rely on their wealth and keep it for themselves;
satisfied with themselves, they find fault with their adversaries,
ignoring their own shortcomings and unaware of their proper
deficiencies. The Lun-hêng informs them[310] with a view to making
them open their eyes and see, where they are going.

The faults of the students are not limited to their inexperience
in keeping registers, nor does the weakness of the officials
merely consist in their ignorance of the great doctrine. They are,
moreover, narrow-minded, and do not care for ancient and modern
times: they do not understand their own business, and are not up
to the mark. Either class has its defects, but is not conscious of
them. How is it that even the writers of our time are unable to
instruct[311] them?

The scholar's sphere of activity is found in the Five Classics,
which as professors in their schoolrooms[312] they explain and teach
day and night. They are familiar with every sentence, and they
understand the meaning perfectly. In the Five Classics they are all
right, it is true, but they fail in regard to all events which took
place after the time of the Classics, under the Ch`in and Han dynasties,
a knowledge of which is indispensable. Those who know antiquity,
but ignore the present are called dryasdusts.[313] It is the scholars that
well deserve this designation.

Anterior to the Five Classics, up to the time, when heaven
and earth were settled, emperors and rulers have come to the throne,
but which were the names of these sovereigns, the scholars do
not know either. Those who are conversant with the present
time, but do not know antiquity, are called benighted. Compared
with remote antiquity the Five Canons are quite modern. Since
they only can explain the Classics, but are in the dark as to
remote antiquity, the scholars are to be called benighted.

The students might object that primitive times are so remote,
and their events so obliterated, that the Canons do not mention,
and teachers not consider them. Even though the history of the
Three Rulers,[314] who are comparatively modern, were omitted in
the Classics, unity would require it, the Classics ought to know
them, and the scholars be able thoroughly to discourse upon them.

The Hsia begin their reign with Yü. Having established
their years, called tsai,[315] they lasted down to the Yin[316] dynasty. The
Yin commence with T`ang. Their years = sse[317] go on to the Chou
dynasty, which begins with Wên Wang. Their years = nien[318] reach
down as far as the Ch`in dynasty. Chieh ruined the Hsia, and
Chou destroyed the Yin, but who was it that caused the Chou dynasty
to fall?[319]

The Chou may be of too distant a period, but the Ch`in were
defeated by the Han. The first ruler of the Hsia was Yü, and the
first sovereign of the Yin was T`ang. The ancestor of the Chou
was Hou Chi, but who was the progenitor of the house of Ch`in?[320]

That Ch`in burned the Five Canons and threw the scholars
into pits is well known to devotees of the Five Classics, but for
what reason did Ch`in Shih Huang Ti consign the Classics to the
flames, and which feeling prompted him to kill the scholars?[321]

The Ch`in are the former dynasty, the Han are the dynasty
of the literati themselves. How many generations are there from
Kao Tsu to the present day, and how many years have elapsed
till now?[322] How were the Han first invested by Heaven, which
were the omens they found,[323] and did they win the imperial sway
easily or with difficulties?[324] How is their position compared to the
Yin and the Chou dynasties in this respect?

Let us suppose that the sons of a house have pursued their
studies up to a certain age, and then are asked by somebody,
how many years they have been living in their house, and who
were their ancestors. If they do not know it, they are silly
youngsters. Now the scholars who are ignorant of the affairs of
the Han time, are the silly people of their age.

Those well versed in antique lore, and familiar with our
time, are fit to be teachers, but why call a teacher a man who
knows neither ancient nor modern times? Should anybody inquire
about the books of two feet four inches viz. the utterances of
the sages,[325] they study these day and night, and take an interest
in everything included in their sphere of thought. The things of
the Han time however are not mentioned in the Classics, therefore

all works in which they are treated, are, in their eyes, small
works,[326] and trivial books,[327] which they compare with minor arts.
A knowledge of these works is not appreciated by the literati,
and the ignorance of these matters not deemed a deficiency.

I should like again singly, and severally to question the literati,
each on his own favourite Classic, which he interprets day and night.
First I would ask the expositors of the Yiking, how it originated,
and who was its author. They will most likely reply that Fu Hsi
composed the Eight Diagrams, which Wên Wang developed into
sixty-four, and that Confucius wrote the definitions, illustrations,
and annexes. By the joint efforts of these three Sages the Yiking
was completed.

I would ask again:—There are three editions of the Yiking, the
first is called Lien-shan, the second, Kuei-tsang and the third, the Chou
Yiking. Was that Yiking composed by Fu Hsi, and written by
Wên Wang the Lien-shan, or the Kuei-tsang, or the Chou Yiking?[328]
When the Ch`in burned the Five Canons, how did the Yiking
escape?[329] Some years after the accession of the Han it was restored.
In the time of Hsüan Ti a woman in Ho-nei demolishing an old
house, discovered one chapter of the Yiking. What name did it
receive? Was the Yiking complete at that time or not?

To the students of the Shuking I beg to address the following
questions:—The Shuking which they are now explaining day and
night, embraces 29 chapters. But in addition to this, there is an
edition of 102 chapters, and one of 100 chapters. From which of
the two did the 29 chapters proceed? Who is the author of the
102 chapters? Where were all the chapters of the Shuking, when
Ch`in burned all the books? Which emperor, after the rise of the
Han dynasty, had the Shuking first transcribed,[330] and who was the
man that was first initiated into it?[331]

The following question is intended for the students of the
Liki:—Already before the time of Confucius the Chou had established
their Rites, and there were those of the Yin and the Hsia.
The Three Emperors would increase or decrease the Rites according

to circumstances, the chapters were added to or diminished, and
the text amplified or curtailed. Now I do not know, whether the
present Liki is that of the Chou, or of the Yin, or the Hsia.[332] Because
the Han succeeded the Chou, they will no doubt urge that it
is the Liki of the Chou.[333] But in their Rites there were the "Six
Institutions,"[334] and six multiplied, six times six, gave the numbers
thirty-six and three hundred and sixty, whence the three hundred
and sixty officers of the Chou. In our Liki the Six Institutions are
left out, there are no three hundred and sixty officers, and no mention
is made of the son of Heaven. When were the rites of the son of
Heaven abolished, perhaps at the downfall of the Ch`in dynasty?

Under the reign of Hsüan Ti, a woman in Ho-nei demolishing
an old house, found one chapter of the lost Liki. Which chapter
was it among the sixty?

Kao Tsu charged Shu Sun T`ung[335] with the edition of the
different parts of the Yi Li. Where were the sixteen chapters
previous to their new edition?[336] The Yi Li appears in sixteen
chapters, which escaped the fire of Ch`in. How many chapters
were there after the Ch`in period?[337]

Let me ask the students of the Shiking under which ruler it
was composed. They are sure to reply that the Shiking was composed
at the decline of the Chou dynasty, to wit in the time of
King K`ang.[338] The virtue of the king being wanting in the houses
of his subjects, and the great officers being remiss in their remonstrances,
the Shiking was produced. But the grandeur of Wên
Wang and Wu Wang was still venerated under Ch`êng[339] and K`ang,
and the latter's age was not yet degenerate;[340] why did the Shiking
appear then?[341]

The Chou dynasty had more than one king, how do we know
that it must just have been K`ang Wang? The two dynasties have
both degenerated towards their close, why then was not the Shiking
composed, when the ruin of the Hsia and Yin dynasties was
drawing near?

The Shuking says, [The Shiking is the expression of earnest
thoughts, and songs are the chanting of these expressions],[342] consequently
at that time there must already have been a Shiking. They
maintain, however, that it came down from the Chou, and that its
origin goes back to that time.[343]

Of old they collected the Odes, which were committed to
writing. To-day we have no book of Odes, but how do we know
whether at the burning of the Five Canons by Ch`in no special
regard was shown for the Shiking alone?[344]

There is a question for the students of the Ch`un-ch`iu:—In
the time of which king of the Chou dynasty did Confucius write
the "Spring and Autumn"? After his return from Wei to Lu, he
edited the music and wrote the Ch`un-ch`iu. His return from Wei to
Lu falls in the reign of Duke Ai.[345] But, when he left Wei, who was
its ruler[346] and in what manner did he treat Confucius, that he returned
to Lu and composed the Ch`un-ch`iu?

Confucius copied the chronicle[347] and made of it the Ch`un-ch`iu.
Was Ch`un-ch`iu the original name of the chronicle,[348] or did it

become a Classic by the revision, and then form part of the
Ch`un-ch`iu?

The jurists[349] might likewise ask the literati, who made the
Nine Statutes.[350] They having heard of the legislation of Kao Yao,
will certainly reply Kao Yao, but the others will object that Kao Yao
lived under Yü, and that Yü's punishments were five,[351] which, however,
are not contained in our law. They might perhaps say Hsiao
Ho, only to be met with the rejoinder that Hsiao Ho was a contemporary
of Kao Tsu.[352] Under the régime of Hsiao Wên Ti[353] a superintendent
of the public granary in Ch`i, Shun Yü Tê had committed
a fault and was summoned to appear in Ch`ang-an. His daughter, T`i
Jung,[354] sent a petition to the emperor in behalf of her father, pointing
out that, after suffering corporal punishment[355] there was no redress.
Wên Ti was touched by her words and abolished corporal punishments.[356]

Now in our Nine Statutes we have symbolical,[357] but not corporal
punishments. Wên Ti lived later than Hsiao Ho, and we know that
then corporal punishments were still in vogue. Hsiao Ho in his legislation
restored corporal punishments; are we entitled then to assume
that the Nine Statutes are the work of Hsiao Ho?[358]

Of old, [there were three hundred rules of ceremony, and three
thousand rules of demeanour.][359] Of penalties there were likewise

three hundred, and three thousand minor paragraphs. Such rules
as were separated from the ceremonies were added to the penalties,
and what was excluded from the former was incorporated into the
latter. Therefore both were of equal number. Our Ritual has
sixteen sections, and the laws of Hsiao Ho have nine sections; how
does this discrepancy come in?

All the chapters of the Five Canons have headings referring
to the subjects treated for the sake of distinction. Only the
Ritual[360] and the Penal Code[361] are without such headings. A Ritual
with headings is considered disfigured,[362] and a Code spurious.[363]
What is the reason of this?

In short, if we inquire of the scholars the meaning of old
and modern institutions, they are at pains how to distinguish
between the names, and if we question them on things concerning
their Classics, they are no less ignorant. How can their indolence
be held to be the proper method of teaching? Their horizon is
rather limited; this we must reproach them with.

The officials pretend that they know official business and
understand their books and registers. An inquirer would ask
whether, in order to understand all these matters, it was not
requisite thoroughly to grasp their principles and completely comprehend
their meaning. In this respect the officials would prove
quite incompetent.

Let me ask: In olden days the feudal barons were entrusted
with the administration of special territories, now prefects and
magistrates are appointed. What does that mean?[364]

In ancient times there was the joined field system, people
having to cultivate one field for the community. Now land taxes
are levied in grain and grass. What does that signify?[365]

People are expected continually to exercise the same profession.
On what is based the monthly turn?[366]

Whith the twenty-third year corvées[367] begin, from the fifteenth
year the land tax is to be paid, and from the seventh the poll-tax.
Why was the twenty-third year chosen?

Under which ruler was introduced the sacrifice before the winter
solstice?[368] Wherefore have been established the offerings to the Gate,
the Door, the Well, and the Hearth? And wherefore are the Spirits
of the Land and Grain,[369] Shên Nung, and the Ling Star sacrificed to?[370]

Why is sickness expelled at the close of the year?[371] What
does it mean that they set up a human figure of peach wood at
the door, and for what purpose do they suspend cords of reeds
over the entrance, and paint tigers on the door-screens?[372] What is
the idea of those who on the walls of the porches paint a hero,
who is to quell fire?

To what do the six feet of a pace, and the six inches of a
bonnet correspond?

If there is a commanding officer, and a chancellor, but no
assisting under-secretary of State,[373] which rule then obtains?

Two prefects corresponding together use the phrase: Your
servant ventures to state; two district magistrates do not say so.
How is this to be explained? When a prefect has to address the
two fu,[374] he says that he ventures to say, whereas corresponding with
the minister of works he uses the expression `to report.' What style
is that?

In what manner are the eight degrees of nobility[375] conferred
upon the people? What is the meaning of the titles:—tsan-niao and
shang-tsao?[376]

Extraordinary merits of officials are termed fa-yüeh.[377] What
does the expression:—chi-mo[378] mean?

At the age of seventy, old people are presented with a jade
staff.[379] How did this custom arise? What sort of sticks are those
with a pigeon, but not with another bird, at one end? If the
pigeon is considered auspicious, why do they not give a pigeon,
but a pigeon-staff, and not a staff with another bird?[380]

When the water in the clepsydra has sunk so far, the drum
is sounded up to five times. For what reason?[381]

The day is divided into sixty parts.

Officers dress in black, but within the palace gates they wear
red single garments. Wherefore this nice distinction?

Dresses are tightened round the waist. On the right side one
carries the sword of honour in the girdle, and on the left, the blade
for fighting. Who established this custom?

Shoes are curved like a hook, and what are the bonnets on
the head like?[382]

Officials live in the suburbs,[383] and going out, ride in a carriage.
Which emperor, who was in the habit of drawing up documents,
first built suburbs? And which artisan invented carriages? Which
was the place for breeding horses? Which ruler invented the art
of writing?

It is difficult to know, who first erected suburbs, and where
horses were bred, for it is too far away. The inventors of carriages
and writing are easy to be known and, to be sure, people will reply
to our question by saying that T`sang Hsieh invented writing, and
that Hsi Chung constructed the first carriage. But if we go on to
inquire what prompted T`sang Hsieh to make his invention, and whence
Hsi Chung got the impulse to build a cart, they again do not
know it.[384]

The officials ignore what they ought to know, and are to be
blamed for not extending their learning. The scholars do not study
ancient and modern times; how can they understand what is distant
in time? Trusting in the text of the Classics, they peruse the same
paragraphs over and over again, explaining complicated expressions
and elucidating crucial points. The officials again are not at home
in their own sphere. They merely go by decisions, investigate
matters, write letters, and take notes. In the presence of a minister
they give their opinion with great volubility, but know nothing
well. All their devices are superficial and inadequate. They are
one-sided, unsteady, and lack thoroughness. All have their shortcomings,
and no reason whatever to cavil at one another.