University of Virginia Library

CHAPTER XXXI.

Gentle Drums (Shun-ku).

According to the Ch`un-ch`iu, [in time of high water the drums
were beaten, and animals immolated at the altars of the spirits of
the land].[1574] The expositors of the Classic hold that the drums
symbolise an attack or compulsion, which is equivalent to an attack.
The Yang[1575] being paramount, the spirits of the land are attacked,
to deliver people from the calamity.

Some one might object that an attack upon the spirits implies
victory and defeat, and that such a measure cannot be in accordance
with justice. A ruler of men honours Heaven like his father and
Earth like his mother. In case the kindred of his mother had
done mischief, would he attack his mother, in order to help his
subjects? He whose government is deficient and who throws the
Yin and the Yang into disorder,[1576] is the sovereign. If, to restore order,
instead of attacking himself, he violated all laws, and offended against
august Heaven and Earth, would they bring him relief?

Provided that an inundation injured Heaven, but that it were
not injured by Earth, then the water might be warded off; but
now things have to suffer from the water. All the various things
together are much inferior to Earth, and to violate her sacred body
would be contrary to all principles.[1577] The critics of the Ch`un-ch`iu,
however, are unable to raise these objections.

Rain issues from mountains and flows into rivers.[1578] Mountains
and rivers are, therefore, nearly related to inundations. Yet when
high water causes disaster, they do not attack mountains or rivers.

The altars of the land are earth. As regards the nature of
the Five Elements, water and earth are quite dissimilar. When

water does evil, earth is attacked. Earth is stronger than water.
This is the idea underlying the attack upon the spirits of the land.

Is it not like the workmen of our time using a hammer and
a chisel? With the hammer they beat the chisel, and make it enter
the wood. Now, by attacking earth, do they cause it to subdue water?

Furthermore, the object of attacking the spirits of the land
is to assault the kindred of the Yin.[1579] Suppose that A is a robber
who has wounded people. A is there and has not fled, but the injured
let him go and attack B. Would they stop A from committing
more crimes in this way? Rain is water, and the water
is there, but in lieu of assaulting water, they attack the spirits of
the land.

When Heaven is going to rain, the mountains first emit clouds,
which gather and become rain. The rain flows and becomes water.
Thus the mountains are the parents, and water is their progeny.
In capital punishment even relatives are implicated, but does the
punishment attain ascendants and descendants only, or even the
friends of the criminal? If mountains and water as well as the
altars of the land are held to be related to rain, which of them
are the nearest relatives?[1580] The altars of the land are earth. The
fluids of the Five Elements are different and vary very much.[1581]

In the time of T`ai Mou of the Yin dynasty a mulberry and a
paper-mulberry grew together. Some say that Kao Tsung terrified
began to practise virtue with stooping body. He would ponder
over the government of former kings, illustrate the principle of
feeding the old, regenerate extinguished States, re-establish the
succession of extinct princely houses, and raise obscure scholars.
Upon this the two trees died, and he enjoyed his government for
a long time. This story was universally known in the "Spring
and Autumn" period. Floods are not different from the extraordinary
phenomenon of the mulberry trees, yet the king of Yin
changed his government, whereas in the Ch`un-ch`iu era they attacked
the spirits of the land. The two methods are conflicting; which
of them must be followed?

In the time of King Ch`êng of Chou, a tempest broke loose
over the empire, with thunder and rain. The grain lay down,

trees were up-rooted, and the damage was enormous. King Ch`êng
opened the book from the metal-bound coffer, to inquire what was
to be done, and about the merit of the Duke of Chou. He held
the book in his hands with tears in his eyes, and lo! the rain
ceased, and the wind stopped. The grain rose again, and the big
trees were raised up again.[1582]

Great rain and continual floods are of the same nature. King
Ch`êng changed his faults, and in the Ch`un-ch`iu period they attacked
the spirits of the land. Since the views of the two Classics disagree,
what is to be done?

When insects eat the grain of the crops, those well versed
in the calendar, cause the officers, whom they liken to the insects,
to be flogged and maltreated, for the purpose of removing the calamity.[1583]
If we thoroughly go into the question, we find that this
is not right, but it is done out of regards to the public feeling.

Now, is it the government which brings about the rain, or
the officers? If neither the government is changed, nor the officers
are punished, and merely the spirits of the land attacked, how can
this put a stop to the rain?

Provided that the same kind must be attacked, then the moon
is the essence of all the Yin. When we hold up a moon-mirror
towards the moon, water comes down.[1584] The moon approaching the
Hyades or leaving the constellation of the "House" from the north, it
nearly always inevitably rains.[1585] The animals in the moon are the
hare and the toad.[1586] Their counterparts on earth are snails and corn-weevils.
When the moon is eclipsed in the sky, snails and corn-weevils
decrease on earth, which proves that they are of the same
kind.[1587] When it rains without ceasing, one attacks all that belongs
to the Yin. To obtain a result one ought to hunt and kill hares
and toads, and smash snails and corn-weevils.

When locusts appear, they either pass flying or they alight,
and wherever they alight, all grain and grass wither and die. The
officers and underlings direct the people to draw furrows and dig
moats, and with rattles to drive the locusts into them. There they

scrape together heaps of locusts, thousands and thousands of bushels,
but, although they attack the locusts themselves, they cannot stop
them. Now, what would be the effect of an attack upon the kind
of the Yin? How could rain be checked thereby?

We read in the Shang-shu ta-chuan:[1588] —"When there are inauspicious
vapours, and the sacrifices to Heaven and Earth are
neglected, mountains and rivers not prayed to, wind and rain not
in season, and frost and snow fail to come down, the minister of
Heaven[1589] is held answerable. When officers frequently assassinate
their prince, and illegitimate sons murder their progenitor, the five
relationships being in discord, the minister of Men[1590] is made responsible.
When the city walls are not refitted, and ditches and
moats in bad repair, the springs not flowing, and the people visited
with floods, then the minister of Earth[1591] bears the responsibility."
The king as well as the three ministers[1592] all have their functions,
and the princes, lords, and high officers all have their special duties.
Now floods are not laid at the charge of lords and high officers,
but drums are beaten, and the spirits of the land attacked. How
do we know but that this is wrong and that Lu acted contrary
to the rites? Confucius writing the Classic mentioned the incident
as a warning against malpractices. Kung Yang Kao[1593] could not
fathom it, and Tung Chung Shu, not determine its meaning, so that,

at present, the idea of attacking the spirits of the land is again
being put forward.

If Kung Yang Kao were still alive, and Tung Chung Shu not
dead, we might nonplus them with the following argument:—When,
after a long rain, the waters rise and flow over, who is responsible
for it? If it be the ruler, then he must change his government,
and amend his dealings, to stop them. If it be his ministers, they must
suffer the penalties of their crimes, to appease Heaven. Should it
be neither the sovereign nor his ministers, but the fluids of the Yin
and Yang viz. their fortuitous revolutions, of what use would be
the beating of drums and the attacking of the spirits of the land?

In the "Remarks on the Ch`un-ch`iu"[1594] it is said:—"The sovereign
boiling over, causes droughts, plunged in dissipation, he causes
floods." Accordingly, in times of drought, one must commit acts
of dissipation, and, in case of floods, proceed in a hot-headed way.
Why then attack the spirits of the land? This attack is inexplicable.
Besides they draw round red silk, which is likewise unaccountable.[1595]
They endeavour to explain it by the supposition
that the altars correspond to the Yin, and red to the Yang. Water,
being Yin, becomes surrounded by the colour of Yang, which cooperates
with the drums in bringing relief.

If a big mountain catches fire and is sprinkled with water
from a pool, every one knows the uselessness of such a measure,
because the fire is much too intense, and the water too little to
quench the flames. Now, the inundation of a State is like a big
mountain on fire. To draw such a silken thread round the altars
of the spirits of the land for help, would be like[1596] sprinkling a big
mountain with water from a pool.

To understand the mind of Heaven, one takes human thoughts
as a starting point, and to form an idea of Heaven's government,
one considers human actions.[1597] At a battle, victory cannot be won,
unless the combatants try conclusions man to man, and measure
swords. Now, if in a State suffering from floods they really wished
to attack the Yang, in order to extinguish the fluid, and if they
sent forth all their men, armed with spears, and swords in hand,

to smite it, as at the end of the year, they expel sickness, then
perhaps a success might be achieved. When in the struggle between
Ch`u and Han[1598] and in the time of the Six States, they flew to
arms, the stronger held the field, and the weaker were defeated.
If one man alone assaults the spirits, beating the drum, without
force of arms, what can he do against the rain?

Sunshine and rain are like day and night, and met with as
Yao and T`ang encountered the flood and the drought. They are
also like summer and winter. Should anybody desire to sacrifice
to them, according to human custom, in order to check their changes,
trying to turn winter into summer, or night into day, would
he be successful? In case that it rains uninterruptedly, and that
the sovereign quietly reclines on his high couch, the rain stops,
all the same, of itself, and after having stopped for a long time,
so that a great dryness has been the consequence, it also begins
to rain afresh, spontaneously, even though the sovereign remains
inactive on his pillows. Why? Because the Yang having reached
its climax, suddenly turns into the Yin, and the Yin having gone
to extremes, again turns into the Yang.

How do we know but that the floods of heaven and earth
are like the "water sickness"[1599] of mankind, and whether a drought
is not like jaundice among men? By prayers and supplications for
happiness they are not to be cured, and a change of conduct or
reforms are of no avail. By using a physician and taking medicines,
they may perhaps still be cured, but, when life is at an end,
and one's time is up, no doctor and no medicine can help.

The Great Flood, which Yao fell in with, is the high water
of the Ch`un-ch`iu. The wise ruler understood its nature, and did
not invoke the spirits, or change his government, but he employed
Yü, to regulate the water and make all the rivers run eastward.
Yao's employment of Yü for the regulation of the water is like a
dropsical man's recourse to a doctor. The Great Flood of Yao,
therefore, is the "water sickness" of heaven and earth, and Yü,
regulating the water, was the clever doctor of the Great Flood.
Wherefore did the critics change all this? The attack on the spirits
of the land is not justified by facts.

In case of incessant rain, they sacrifice to Nü Wa.[1600] The Rites
know nothing of this. Fu Hsi and Nü Wa were both sages; that,

omitting Fu Hsi, Nü Wa is to be sacrificed to, is not stated in the
Ch`un-ch`iu, on what then does Tung Chung Shu base his suggestion?[1601]

The Classic of the "Spring and Autumn" speaks of drums only;
why does that mean to attack? The critics reading the word
"drums," imagine that it means attacking, but drums need not
necessarily refer to an attack. This view of the critics is erroneous.

[The head of the Chi family was richer than the duke of
Chou had been, and yet Ch`iu collected his imposts for him, and
increased his wealth. Confucius said, "He is no disciple of mine. My
children, you may beat the drum and scold[1602] him."][1603]

Scolding means reproving, and reproving, recriminating. From
the mutual armed attacks of the Six States an objection cannot be
derived here.[1604] But this course would likewise be improper.[1605] For
a mean person to reprove an exalted one, is impertinent.[1606] But may
be that in reproving he acts under instructions from Heaven. The
emperor treats Earth as his mother. A mother having committed some
fault, can her son be charged by his father to reprove her? As
to explanations of that sort between inferiors and superiors, a subject
has solely the right to remonstrate, whereas the ruler may
reprove and recriminate. Why then violate all the rules of propriety?

It is a human custom to reinforce cries and intensify shouts
by drums. Of old, when a ruler was about to go out, bells were
struck and drums beaten, to frighten and warn off low class people.[1607]
If drums were really beaten for the purpose of assailing the spirits
of the land, then the sound of bells and the roll of drums would
mean an aggression and an onslaught on the highest powers.

At inundations, drums are most likely used to address the
spirits of the land a second time. When the Yin is in its apex,
the rain pours down unceasingly, Yin reigns supreme, and Yang is

weak. This is not the proper course of things. Since oral supplications
are inadequate, drums are employed, to assist the prayers
in the same manner as, at an eclipse of the sun, drums are beaten
and animals sacrificed at the altars of the land.[1608] All this is done,
to inform the spirits of the urgent need, and to show the undue
preponderance of the Yin.

In important and urgent matters bells and drums are used,
in small and indifferent ones, jingles and fives.[1609] They make known
what has happened, announce the urgency, and help the voice of
the petitioner. Great principles are difficult to know. Provided
that great floods and long inundations be occasioned by government,
the urgent need is announced first nevertheless. But this is a
government affair. When robberies are rife, the proceeding is the
same. Robberies are likewise the upshot of government. As soon
as the loss has been ascertained, in this case also an announcement
is first made. The beating of drums and immolating of the animals
at the altars of the land is the publication. The spirits of the land
are the chiefs of all the Yin, therefore they are informed by the
beating of drums.

Those who maintain that drums imply an attack, attack a
mother. Such an impiety is the consequence of this view. Now,
if we say that it is an announcement of the preponderance of the
Yin and the impotence of the Yang, the difficulty of assaulting a
venerable being does not arise. Moreover, an announcement agrees
well with the offering of an animal, but a sacrifice does not tally
with an assault. To immolate an animal, while making an announcement,
is according to the rites, but is there any rule prescribing
the combination of an attack and a sacrifice?

Red silk in the shape of a cord points to heat. Because the
hot fluid is exhausted, one uses such a small thing. By driving
in a needle one inch long, and by rubbing a ball of moxa over a
vein, a violent disease may be cured. Red silk is like a needle
an inch long and a ball of moxa.

Wu attacked and defeated Ch`u.[1610] King Chao fled, and Shên
Pao Hsü[1611] took an opportunity[1612] to walk afoot to Ch`in. With plenty

of tears he asked for help, and finally obtained auxiliary troops with
which he repulsed Wu and saved Ch`u. How does a drummer beat
the drum? Provided that he be as upright as Shên Pao Hsü, then
one single person may eventually suffice to beat the drum. If one
man beat the drum, then it might be possible to prevail upon the
spirits of the land, that they feel the same pity as the king of
Ch`in, and with earth overcome the power of water, averting and
stopping the clouds and the rain. The fluids of clouds and rain
cause fears like that of Wu. When they disperse, reverting into
the mountains, the harrassed people are blessed with sunshine and
repose, enjoying the peace of the kingdom of Ch`u.

["When a strong wind blows, and the thunderclaps quickly
follow each other, a superior man will be deeply moved. Though
it be night, he will rise, don his clothes and cap and sit up,"][1613]
apprehending an untoward accident. Water and drought are like
thunder and storm. Though it be natural phenomena, subject to
certain laws, it would show a want of sympathy for the troubles
of the people, if the sovereign were to recline apatheticly on the
bulging pillows of his bed-chamber, awaiting a change.

Yao did not immolate, which was perhaps owing to the simplicity
of primitive times. T`sang Hsieh invented writing, and Hsi
Chung wrought carts. Can the inventions of later generations be
condemned, on the plea that in former ages writing and carts were
unknown? When the times are the same, but doings differ, difficulties
may arise. Different ages, however, have different customs,
which do not exclude each other.[1614]

People painting pictures of Nü Wa, make a likeness of a lady
and give it the appellative Nü (woman). In accordance with the
view of Tung Chung Shu, the name Nü Wa was first introduced as
designation for a lady and a ruler of ancient times. Yang is male,
and Yin female. Since the Yin fluid causes disasters, Nü Wa is
sacrificed to, to implore her protection.

There is a tradition that Kung Kung, fighting with Chuan Hsü
for the imperial dignity, was vanquished, and, in his wrath, knocked
against Mount Pu Chou, causing the "Pillar of Heaven" to break
and the confines of the earth to be smashed. Nü Wa melted five-coloured
stones, and repaired the blue sky, and having cut the
legs of a sea-turtle, erected them at the four poles.[1615] When Tung

Chung Shu sacrificed to Nü Wa, this tradition first became current.
Originally, their was a goddess who repaired the blue sky and erected
the four poles. Provided that, the fluid of Heaven being in disharmony
and the Yang principle vanquished, Nü Wa with her
spiritual force helped a wise emperor, would she be able to check
the rain showers?