Simaqian said: Wow, what amazing morality! To control everything and everyone—is that even humanly possible? As the Grand Historian, observing the rise and fall of the ritual systems of the Xia, Shang, and Zhou dynasties, I understand that rituals are all about human feelings, ceremonies are about human nature, and their origins are very ancient. Life's all about relationships and customs, and etiquette covers it all, guiding people towards goodness with benevolence and righteousness, and restraining evil deeds with punishment. So, good people get the best jobs and the good life, ensuring the nation is unified and governance is orderly. People love comfort, so we get fancy carriages; bright colors, so we get fancy clothes; good music, so we get harmonious sounds; delicious food, so we get various delicacies; and treasures, so we get finely crafted jade. So, the rules were: simple travel, plain clothes, simple music, and regular drinks, to stop waste and keep society moral. Thus, from the royal court down to everyday life, there were rules for everything—from clothes and food to weddings and funerals. Confucius said, "After the libation ceremony (the pouring of the wine offering) in a sacrifice, I don't want to watch anymore."
After the decline of the Zhou Dynasty, ritual and music collapsed, the hierarchical order became chaotic, and officials from all levels flouted the rules; even Guan Zhong had weddings of three different social ranks in his family. Those who followed the law and did what was right were scorned, while those who lived lavishly and ignored proper etiquette were considered prestigious. Zixia, one of Confucius' top students, once said, "I'm torn between enjoying the dazzling sights outside and the Master's teachings at home. It's a tough call!" What about average folks swept up in the bad trends and social pressures? Confucius said, "We've got to straighten things out," but his ideas didn't catch on in Wei. After Confucius passed away, some faded into obscurity, some wandered Qi and Chu, and others hid themselves away in the mountains. Isn’t this heartbreaking?
After the Qin unified China, it collected the ceremonial systems of the six states, picking the best bits to adopt. Even though these systems differed from Qin's, they all emphasized glorifying the emperor and keeping the officials in line, with lots of officials, all neatly organized, and keeping up ancient traditions. During the time of Emperor Gaozu of Han, although the world was already unified, Shusun Tong made some adjustments to the Qin Dynasty's ceremonial system, largely following the old system of the Qin Dynasty. From the emperor's title to the names of court officials and palaces, there were very few changes made.
After Emperor Wen of Han ascended the throne, court officials suggested establishing a new ritual system. However, Emperor Wen favored Daoist teachings and believed that elaborate rituals were merely superficial and not beneficial for governing the country. He thought that setting a good example himself was enough, so he put the matter aside. During the reign of Emperor Jing of Han, the Grand Historian Chao Cuo, who was well-versed in worldly affairs and laws, repeatedly advised Emperor Jing, saying, "The vassal states are a supporting force for the country, just like ordinary subjects, and this is a system that has existed since ancient times. Now, those major vassal states are doing their own thing and ignoring the central government, which may lead to chaos in the future." Emperor Jing accepted his advice, which ultimately led to the War of the Seven States. Chao Cuo was executed as a traitor to quell the rebellion. Yuan Ang, whose writings detail the events, was also involved in this incident. After that, officials only focused on befriending the powerful, just trying to keep their heads down and their jobs, and no longer dared to propose the establishment of new ritual systems.
When Emperor Wu of Han ascended the throne, he recruited Confucian scholars to work together on a new ritual system, but after more than a decade, it was still not completed. Some people said that in ancient times, during times of peace and prosperity, when good fortune was common, that was when ritual systems were established based on folk customs. Upon hearing this, Emperor Wu of Han issued a decree to the Grand Historian, saying, "We're the emperors, appointed by Heaven. Each dynasty rises for its own reasons. Although the paths may differ, the ultimate goal is the same: to establish systems based on the actual circumstances of the people. What good does it do the people to copy the ancients? The Han Dynasty is also a country, and if we don't pass down our laws, what benefit does it bring to future generations? When the country prospers, the ritual system should be grand and comprehensive; when the country declines, the ritual system will be simple and narrow. Shouldn't we strive for this?" So, in the first year of Taichu, he changed the calendar, the clothes, performed the Fengshan sacrifice, and set up new rituals for the temples and officials – a new system for the ages.
The emergence of the ritual system originates from human needs. People have desires; it's part of life. If desires are not satisfied, resentment will arise. Uncontrolled resentment breeds conflict and chaos. The ancient sage kings abhorred this chaos, so they established the ritual system to regulate people's desires, satisfy their needs, and prevent desires from endlessly pursuing material possessions. Material possessions will not be lacking due to human desires, and both will depend on each other and develop together. This is the reason for the emergence of the ritual system. Therefore, the ritual system is a form of cultivation. Rice, millet, and various delicious dishes delight the mouth; Sichuan pepper, orchids, herbs, and fragrant orchids please the nose; bell sounds, drum sounds, wind instruments, and string music delight the ears; exquisite carvings and articles please the eyes; comfortable houses, bedding, tables, chairs, and mats care for the body. Therefore, the ritual system is a form of cultivation.
Ah, a person of refinement not only needs to live well but also needs to pay attention to dignity. What's 'dignity'? It's about keeping things in their proper place: respecting your elders, having rules for rich and poor alike.
Picture this: the Emperor's out and about. Thick rugs on the road for comfort, sweet-smelling herbs in his carriage, fancy scales for show, beautiful music, nine dragon flags flapping in the breeze to show he's the boss, rhino and tiger statues in his bedroom, shark skin and dragon designs on his chariot...the whole nine yards. Therefore, the emperor's horse must undergo strict training, be well-trained and reliable, in order to ride safely.
Ironically, those self-sacrificing acts for righteousness are actually about living better. The paradox is that thrift leads to better wealth accumulation. Who would have thought that being respectful and yielding contributes to a more peaceful life? Who would have thought that doing what's right cultivates moral character?
If one only focuses on surviving in the present, they will surely die eventually; if one only seeks immediate benefits, they will surely suffer losses in the long run; if one only pursues comfort and laziness, they will surely fall into danger; if one only indulges in emotions, they will surely end up ruined. Therefore, sages emphasize propriety and righteousness to reap double the rewards; focusing only on personal emotions and nature will lead to losing those rewards. Thus, Confucianism (a philosophy emphasizing social harmony) aims to bring double benefits to people, while Mohism (a philosophy advocating for utilitarianism and universal love) aims to deprive people of those benefits. This is the difference between Confucianism and Mohism.
In governing a country, the most important thing is to find the right method, which is essential to national stability and the key to establishing authority. Rulers who master this method can unify the country and subdue vassals; otherwise, they will lose their territory and people. Therefore, strong armor and sharp weapons are not enough to ensure victory; tall walls and deep moats are not enough to guarantee safety; strict laws and heavy penalties are not sufficient to establish authority. Only by mastering the correct method of governance can one succeed; otherwise, they will fail. The State of Chu made armor from sharkskin, rhinoceros skin, and buffalo hide, as tough as iron; the weapons crafted from refined iron in the land of Wan were sharp as bee stings, with lightning-fast attacks, like a whirlwind. However, the Chu army was almost completely wiped out in the Battle of Chuishui, and Tang Mei died in battle. After Zhuang Qiao rose in rebellion, the State of Chu split into four parts. Did the State of Chu not have strong armor and sharp weapons? Their downfall stemmed from a failure to master the art of governance.
The Ru Ying River, a natural chokepoint, acted as a moat, with Deng Lin as a barrier and Fangcheng as a defensive line. However, the Qin army easily captured Yan and Ying, like snapping twigs. Didn't Chu have strong defenses and strategic positions? It was because they did not have the correct methods of governance. King Zhou of the Shang Dynasty executed Bi Gan, imprisoned Ji Zi, implemented cruel punishments, indiscriminately killed innocents, and officials lived in constant fear for their lives. However, when the Zhou army arrived, King Zhou's orders could not be communicated down, unable to mobilize the people. Weren't his orders strict enough, his punishments brutal enough? It was because he did not have the correct methods of governance. In ancient wars, weapons were only spears, bows, and arrows, yet the enemy surrendered before the war began. Without strong city walls, deep moats, defensive lines, or strategic plans, the country was peaceful and unafraid of external enemies. The reason was simple: knowing how to govern, sharing resources fairly, appointing the right people at the right time, and genuinely caring for the people. The people would follow like shadows, their voices echoing his commands. Only those who disobeyed the law were punished, so the people knew their own faults. Therefore, punishing one person, all under heaven would obey. The effectiveness of punishment didn't lie in its harshness, but in the people knowing their own faults. Therefore, punishments were rare, yet authority flowed freely, the reason being the mastery of correct governance methods. So, mastering the correct governance methods leads to success, while failure results from not having the correct governance methods. In ancient times, Emperor Yao probably only executed one and punished two, yet the world was peaceful. The Book of Documents says, 'Power should be respected, not abused; punishment should be used judiciously.'
Heaven and Earth are the foundation of all things; ancestors are the source of our lineage; rulers and teachers are the foundation of national governance. Without Heaven and Earth, how could anything exist? Without ancestors, where do we come from? Without rulers and teachers, how can a country be governed? If any of these three are missing, the country will not be stable. Therefore, rituals—worshipping Heaven and Earth and the land, respecting ancestors, and honoring rulers and teachers—these three form the basis of ritual.
In ancient times, Emperors like Taizu, and the nobility, didn’t dare harbor disloyal thoughts. Officials and scholars adhered to the established ancestral order, and social hierarchy was rigidly defined. The hierarchical system was orderly; this is the foundation of governing a country. The Emperor worshipped Heaven and Earth at the suburban temple. Nobles worshipped the land gods at their altars. Scholars, too, had their own rituals. All this served to maintain the proper order of hierarchy and deference.
Thus, a dynasty ruling all under Heaven could last seven generations; a kingdom, five; a region with five teams of chariots and horses, three; and one with three, two. But even lavish sacrifices couldn't establish an ancestral temple without deep-rooted merit. Prosperity flows from deep roots; shallow roots yield meager fruit.
Next, let's talk about sacrificial rites. During the sacrifice, the most precious offerings are placed in the most important positions, while fish and other pungent foods are placed on the altar. The use of a ceremonial ladle is emphasized because of the importance placed on food. During the sacrifice, the most precious wine vessels are used to hold the most common wine, starting with coarse grains like millet, followed by rice and other grains. Drinking from the ceremonial ladle first, followed by various delicious dishes, reflects the principle of valuing the fundamentals while also considering practical application. Valuing the fundamentals is referred to as "ritual propriety," while practical application is known as "principle." Only by combining the two can a complete ritual be formed, ultimately leading to supreme harmony. Therefore, placing the most precious offerings in the most important positions during the sacrifice and starting with the ceremonial ladle reflects the same underlying principle. High-ranking individuals don't casually drink, taste the offerings during the sacrifice, eat during the three toasts, simplify the grand wedding ceremony, omit the rituals of the grand temple sacrifice, or handle the deceased before they are laid out; these actions all adhere to the same principle. Using unadorned carriage hoods for travel, offering sacrifices to heaven and earth with linen offerings, and wearing coarse linen clothing for mourning all reflect the same principle. The three-year mourning period isn't to be cut short; the sacrificial song is sung once, followed by three sighs; one must cover the chest while ringing the bell, and play Yue music with vermilion strings, all consistent with the overarching principle. In short, the beginning of rituals lies in being unworldly, completion in elegance, and ultimately in thriftiness. Therefore, the most perfect rituals embody both sentiment and reason, with decorum. Secondly, sentiment and reason can complement each other, and ultimately, unity can be achieved through sentiment and reason alone. Harmony between heaven and earth, the regularity of the sun and moon, the orderly succession of the seasons, the punctuality of the stars, the continuous flow of rivers, the prosperity of all things, the moderation of human desires, and the appropriate expression of joy and anger are all due to adhering to the principles of rituals. Observing ritual ensures obedience below and wisdom above.
Sima Qian said: "It's too perfect! Using 'Da Long' as the highest criterion, no one in the world can add or subtract from it. The beginning and the end complement each other, always echoing one another. Perfect etiquette can distinguish hierarchy, and refined observation can explain principles. Following it leads to good governance; not following it leads to chaos. Adhering to it results in peace and stability, while ignoring it brings constant danger. Small-minded people cannot achieve this. Wow, this etiquette looks sincere on the surface, but upon closer examination, it feels like a real mess and leaves one feeling powerless. It seems impressive, but the rules and restrictions it produces are cramping and limiting, making one feel hopeless. It appears grand, but in reality, it is pretentious and condescending, looking down on the world and thinking highly of oneself, which feels hypocritical. Therefore, if a rope is truly straight, it will not be deceived by something bent; if a scale is truly level, it will not be deceived by weight; if a compass is truly accurate, it will not be deceived by shape; if a gentleman truly understands etiquette, he will not be deceived by false behavior. A straight rope represents the ultimate in straightness, a level scale embodies balance, a precise compass signifies accuracy, and etiquette is the highest expression of humanity. If you don't get etiquette, you're just uncouth; if you do, you're well-mannered. In etiquette, being able to think is called thoughtful; being able to think thoroughly is called resolute. Being able to think thoroughly and resolutely, combined with kindness, is what makes a sage! The sky is the epitome of height, the earth represents lowliness, the sun and moon are the embodiment of brightness, the universe encapsulates vastness, and the sage is the pinnacle of the Way."
We measure practicality by how much money something costs, we measure rank by social standing, we measure differences by quantity, and we measure importance by whether something prospers or declines. Grand ceremonies are outwardly complex but inwardly simple; simple ceremonies are outwardly plain but inwardly complex; moderate ceremonies harmonize external appearances with internal needs. A true gentleman masters both the grand and simple ceremony, finding the right balance. A gentleman's reach is wide, but always within the rules, thus securing his legacy. Those who follow the rules are gentlemen; those who don't are just common folk. Mastering this balance, being organized and always just right—that's a sage! So, ceremony is built on richness, defined by its scope, perfected by grandeur, and ultimately by clarity.
