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| Book of Rites | |||||||||||||||||||||||||||||||
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 An annotated version of theBook of Rites, dated before 907 | |||||||||||||||||||||||||||||||
| Chinese name | |||||||||||||||||||||||||||||||
| Traditional Chinese | 禮記 | ||||||||||||||||||||||||||||||
| Simplified Chinese | 礼记 | ||||||||||||||||||||||||||||||
| Literal meaning | "Record of Rites" | ||||||||||||||||||||||||||||||
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| Alternative Chinese name | |||||||||||||||||||||||||||||||
| Traditional Chinese | 禮經 | ||||||||||||||||||||||||||||||
| Simplified Chinese | 礼经 | ||||||||||||||||||||||||||||||
| Literal meaning | Rites Classic | ||||||||||||||||||||||||||||||
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| Vietnamese name | |||||||||||||||||||||||||||||||
| Vietnamese | Kinh Lễ | ||||||||||||||||||||||||||||||
| Hán-Nôm | 經禮 | ||||||||||||||||||||||||||||||
| Korean name | |||||||||||||||||||||||||||||||
| Hangul | 예기 | ||||||||||||||||||||||||||||||
| Hanja | 禮記 | ||||||||||||||||||||||||||||||
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| Japanese name | |||||||||||||||||||||||||||||||
| Kanji | 礼記 | ||||||||||||||||||||||||||||||
| Hiragana | らいき | ||||||||||||||||||||||||||||||
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TheBook of Rites, also known as theLiji, is a collection of texts describing the social forms, administration, and ceremonial rites of theZhou dynasty as they were understood in theWarring States and the earlyHan periods. TheBook of Rites, along with theRites of Zhou (Zhōulǐ) and theBook of Etiquette and Rites (Yílǐ), which are together known as the "Three Li (Sānlǐ)," constitute the ritual (lǐ) section of theFive Classics which lay at the core of the traditionalConfucian canon (each of the "five" classics is a group of works rather than a single text). As a core text of the Confucian canon, it is also known as theClassic of Rites orLijing, which some scholars believe was the original title before it was changed byDai Sheng.
TheBook of Rites is a diverse collection of texts of uncertain origin and date that lacks the overall structure found in the other "rites" texts (theRites of Zhou and theEtiquette and Ceremonial).[1] Some sections consist of definitions of ritual terms, particularly those found in theEtiquette and Ceremonial, while others contain details of the life and teachings ofConfucius.[2] Parts of the text have been traced to such pre-Han works as theXunzi andLüshi Chunqiu, while others are believed to date from theFormer Han period.[3]
During the reign ofQin Shihuang, many of the Confucian classics were destroyed during the 213 BC "Burning of the Books." However, theQin dynasty collapsed within the decade and Confucian scholars who had memorized the classics, or hid written copies recompiled them in the earlyHan dynasty.[4] TheBook of Rites was said to have been fully reconstructed, but theClassic of Music could not be recompiled and fragments principally survive in the "Record of Music" (Yueji) chapter of theBook of Rites.[citation needed]
Since then, other scholars have attempted to redact these first drafts. According to theBook of Sui,Dai De reworked the text in the 1st century BC, reducing the original 214 books to 85 in the "Ritual Records of Dai the Elder" (大戴禮記Dà Dài Lǐjì), his nephewDai Sheng further reduced this to 46 books in the "Ritual Records of Dai the Younger" (小戴禮記Xiǎo Dài Lǐjì), and finallyMa Rong added three books to this bringing the total to 49.[5] Later scholarship has disputed theBook of Sui's account as there is no reliable evidence to attribute these revisions to either Dai De or Dai Sheng, although both of them were Confucian scholars specialising in various texts concerningli.[6]
At this time, these texts were still being edited, with new script and old script versions circulating, and the content not yet fixed. WhenZheng Xuan, a student of Ma Rong, composed his annotated text of theRites he combined all of the traditions of ritual learning to create a fixed edition of the 49 books which are the standard to this day. Zheng Xuan's annotated edition of theRites became the basis of the "Right Meaning of the Ritual Records" (禮記正義Lǐjì Zhèngyì) which was the imperially authorised text and commentary on theRites established in 653 AD.[7]
In 1993, a copy of the "Black Robes" chapter was found in Tomb 1 of theGuodian Tombs inJingmen,Hubei. Since the tomb was sealed around 300 BCE, the find reactivated academic arguments about the dating of the otherLiji chapters by the Warring States period.[8]
Confucius described“Li” as all traditional forms that provided a standard of conduct. “Li” literally means "rites" but it can also be used to refer to "ceremonial" or "rules of conduct.” The term has come to generally be associated with "good form,” "decorum" or "politeness.” Confucius felt that “li” should emphasize the spirit of piety and respect for others through rules of conduct and ceremonies. As outlined in the “Book of Rites,” “li” is meant to restore the significance of traditional forms by looking at the simplicity of the past. Confucius insisted that a standard of conduct that focused on traditional forms would be a way to ease the turmoil of collapsing Zhou state. The absolute power of “li” is displayed in the “Book of Rites”: "Of all things to which the people owe their lives the rites are the most important..."[9] The ideas of “li” were thought to become closely associated with human nature, ethics, and social order as the population integrated “li” into their lives. “Li” is beneficial to society because it guides people to recognize and fulfill their responsibilities toward others.
As a result of theBook of Rites' chapters, using asyncretic system later scholars formed both theGreat Learning and theDoctrine of the Mean. These two books were both believed to be written by two of Confucius' disciples; one specifically being his grandson. The Neo-ConfucianZhu Xi and his edited versions of theGreat Learning and theDoctrine of the Mean influenced the Chinese society to place much more attention on these and two other books creating the Four Books. Following the decision of theYuan dynasty (followed by the Ming and Qing) to make the Five Classics and the Four Books the orthodox texts of the Confucian traditions, they were the standard textbooks for the state civil examination, from 1313 to 1905, which every educated person had to study intensively. Consequently, theBook of Rites and two of its by-products were large integral parts of the Chinese beliefs and industry for many centuries.
The Han Feizi's editor (W.K. Liao 1939) contrasts theHan Feizi's chapter six with the Book of Rites (Li Ki), taking some of the chapter's content as "diametrically opposed to the Confucian spirit", and the "Great Community of Confucius." The Han Feizi has elements that would be compared with theDaodejing.[10]
| ## | Chinese | Pinyin | Translation |
|---|---|---|---|
| 01-02 | 曲禮上下 | Qūlǐ | Summary of the Rules of Propriety Part 1 & 2 |
| 03-04 | 檀弓上下 | Tángōng | Tangong Part 1 & 2 |
| 05 | 王制 | Wángzhì | Royal Regulations |
| 06 | 月令 | Yuèlìng | Proceedings of Government in the Different Months |
| 07 | 曾子問 | Zēngzǐ Wèn | Questions of Zengzi |
| 08 | 文王世子 | Wénwáng Shìzǐ | King Wen as Son and Heir |
| 09 | 禮運 | Lǐyùn | The Conveyance of Rites |
| 10 | 禮器 | Lǐqì | Implements of Rites |
| 11 | 郊特牲 | Jiāotèshēng | Single Victim At The Border Sacrifices |
| 12 | 內則 | Nèizé | Pattern of the Family |
| 13 | 玉藻 | Yùzǎo | Jade-Bead Pendants of the Royal Cap |
| 14 | 明堂位 | Míngtángwèi | Places in the Hall of Distinction |
| 15 | 喪服小記 | Sāngfú Xiǎojì | Record of Smaller Matters in the Dress of Mourning |
| 16 | 大傳 | Dàzhuàn | Great Treatise |
| 17 | 少儀 | Shǎoyí | Smaller Rules of Demeanour |
| 18 | 學記 | Xuéjì | Record on the Subject of Education |
| 19 | 樂記 | Yuèjì | Record on the Subject of Music |
| 20-21 | 雜記上下 | Zájì | Miscellaneous Records Part 1 & 2 |
| 22 | 喪大記 | Sàng Dàjì | Greater Record of Mourning Rites |
| 23 | 祭法 | Jìfǎ | Law of Sacrifices |
| 24 | 祭義 | Jìyì | Meaning of Sacrifices |
| 25 | 祭統 | Jìtǒng | A Summary Account of Sacrifices |
| 26 | 經解 | Jīngjiě | Different Teaching of the Different Kings |
| 27 | 哀公問 | Āigōng Wèn | Questions of Duke Ai |
| 28 | 仲尼燕居 | Zhòngní Yànjū | Zhongni at Home at Ease |
| 29 | 孔子閒居 | Kǒngzǐ Xiánjū | Confucius at Home at Leisure |
| 30 | 坊記 | Fāngjì | Record of the Dykes |
| 31 | 中庸 | Zhōngyōng | Doctrine of the Mean |
| 32 | 表記 | Biǎojì | Record on Example |
| 33 | 緇衣 | Zīyī | Black Robes |
| 34 | 奔喪 | Běnsàng | Rules on Hurrying to Mourning Rites |
| 35 | 問喪 | Wènsāng | Questions About Mourning Rites |
| 36 | 服問 | Fúwèn | Subjects For Questioning About the Mourning Dress |
| 37 | 間傳 | Jiānzhuàn | Treatise on Subsidiary Points in Mourning Usages |
| 38 | 三年問 | Sānnián Wèn | Questions About the Mourning for Three Years |
| 39 | 深衣 | Shēnyī | Long Dress in One Piece |
| 40 | 投壺 | Tóuhú | Game ofPitch-Pot |
| 41 | 儒行 | Rúxíng | Conduct of the Scholar |
| 42 | 大學 | Dàxué | Great Learning |
| 43 | 冠義 | Guānyì | Meaning of the Ceremony of Capping |
| 44 | 昏義 | Hūnyì | Meaning of the Marriage Ceremony |
| 45 | 鄉飲酒義 | Xiāngyǐn Jiǔyì | Meaning of the Drinking Festivity in the Districts |
| 46 | 射義 | Shèyì | Meaning of the Ceremony of Archery |
| 47 | 燕義 | Yànyì | Meaning of the Banquet |
| 48 | 聘義 | Pìnyì | Meaning of Interchange of Missions twixt Different Courts |
| 49 | 喪服四制 | Sàngfú Sìzhì | Four Principles Underlying the Dress of Mourning |
