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23-526: When Seoul was founded during the Joseon period, the location of Sajikdan was prescribed by the ritual bureaucratic text Rites of Zhou . The shrine was created in 1395. Along with the royal palace Gyeongbokgung and the shrine Jongmyo , Sajikdan is a fundamental symbol of the new capital city. On this square altar were honored on key moments of the lunar calendar the national deities of earth (Sa) and grains (Jik). Certain ceremonies have been recently revived in

46-730: A compound of two words with many related meanings, leading to a variety of English translations including the Book of Etiquette and Ceremonial , Etiquette and Rites (Theobald, 2010), the Ceremonies and Rites , Ceremonial and Rites , etc. Yi 儀 may mean "right", "proper", "ceremony" (Baxter & Sagart 2011:80) "demeanor", "appearance", "etiquette", "rite", "present", "gift", or "equipment". Li 禮 , meanwhile, may mean "propriety", "ceremony" (Baxter & Sagart 2011:110) "rite", "ritual", "courtesy", "etiquette", "manners", or "mores". According to some scholars (e.g. German Sinologist Alfred Forke),

69-548: A core part of female education during the Zhou . The received text of the Yili contains seventeen pian 篇 "chapters; sections". Compared with the other ritual texts, the Etiquette and Ceremonial contains some highly detailed descriptions. Take for instance, this passage about the ceremony for the personator of the dead : Then the host descends and washes a goblet. The personator and

92-540: Is a Chinese classic text about Zhou dynasty social behavior and ceremonial ritual as it was practiced and understood during the Spring and Autumn period . The Book of Etiquette and Ceremonial , along with the Rites of Zhou and the Book of Rites , formed the "Three Rites" which guided traditional Confucian understandings of propriety and behavior. The modern Chinese title Yili is

115-483: Is a Chinese work on bureaucracy and organizational theory. It was renamed by Liu Xin to differentiate it from a chapter in the Book of History by the same name. To replace a lost work, it was included along with the Book of Rites and the Etiquette and Ceremonial – becoming one of three ancient ritual texts (the "Three Rites") listed among the classics of Confucianism . In comparison with other works of its type,

138-573: Is not to say that they had any direct relation. The book appeared in the middle of the 2nd century BC, when it was found and included in the collection of Old Texts in the library of Prince Liu De ( 劉德 ; d. 130 BC), a younger brother of the Han emperor Wu . Its first editor was Liu Xin (c. 50 BC – AD 23), who credited it to the Duke of Zhou . Tradition since at least the Song dynasty continued this attribution, with

161-688: The Etiquette and Ceremonial , the Rites of Zhou contain one of the earliest references to the Three Obediences and Four Virtues , a set of principles directed exclusively at women that formed a core part of female education during the Zhou . A part of the Winter Offices, the Record of Trades ( Kao Gong Ji ), contains important information on technology, architecture, city planning, and other topics. A passage records that, "The master craftsman constructs

184-557: The Rites ( 禮 , Li ). Book of Later Han refers to this book, as 儀禮 Yílǐ , among works annotated by scholar Zheng Xuan . Traditional Chinese scholarship credited the text (along with the Rites of Zhou ) to the 11th century BCE Duke of Zhou . Sinologist William Boltz (1993:237) says this tradition is "now generally recognized as untenable", but believes the extant Yili "is a remnant of "a larger corpus of similar ceremonial and ritual texts dating from pre-Han times, perhaps as early as

207-405: The " Old Text " supposedly discovered in the walls of Confucius's former residence, and the "New Text". The 2nd century scholar Zheng Xuan compiled an edition from both texts and wrote the first commentary. The 3rd century Wang Su wrote two commentaries and criticized Zheng, but Zheng's version became the basis for later editions and scholarship (Boltz 1993:240). It was among the works carved into

230-562: The 837 CE Kaicheng Stone Classics and was first printed from woodblocks between 932 and 953 CE (Boltz 1993:240). Three fragmentary manuscripts covering more than seven chapters were discovered in 1st-century Han tombs at Wuwei in Gansu in 1959. The first Western editions of the Book of Etiquette and Ceremonial were translations into French by Charles-Joseph de Harlez de Deulin in 1890 and Séraphin Couvreur in 1916. John Steele first translated

253-512: The Rite's ruler, though a sage, does not create the state, but merely organizes a bureaucracy. It could not have been composed during the Western Zhou . With a vision based on Warring States period society, Mark Edward Lewis takes it as closely linked to the major administrative reforms of the period. He and Michael Puett compare its system of duties and ranks to the "Legalism" of Shang Yang , which

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276-483: The Warring States; the small area still directly under the king's control. The book is divided into six chapters: The work consists mainly of schematic lists of Zhou dynasty bureaucrats, stating what the function of each office is and who is eligible to hold it. Sometimes though the mechanical listing is broken off by pieces of philosophical exposition on how a given office contributes to social harmony and enforces

299-411: The aide descend also, and the host, laying the cup in the basket, declines the honor. To this the personator makes a suitable reply. When the washing is finished, they salute one another, and the personator goes up, but not the aide. Then the host fills the goblet and pledges the personator. Standing, facing north to the east of the eastern pillar, he sits down, laying down the cup, bows, the personator, to

322-519: The claim that Liu Xin's edition was the final one. In the 12th century, it was given special recognition by being placed among the Five Classics as a substitute for the long-lost sixth work, the Classic of Music . In the late 19th and early 20th centuries, following Kang Youwei , the book was often seen as a forgery by Liu Xin. Currently, a few holdouts continue to insist on a Western Zhou date while

345-504: The full text into English in 1917. After disparaging the repetitive and "unnecessary detail" in the text, John Steele described it as a "picture of the public and private life, education, family interests, and work-a-day religion of an average man in the China of 3,000 years ago" (Steele 1917:vii-viii). It contains one of the earliest references to the Three Obediences and Four Virtues , a set of principles directed exclusively at women that formed

368-454: The majority follow Qian Mu and Gu Jiegang in assigning the work to about the 3rd century BC. Yu Yingshi argues for a date in the late Warring States period based on a comparison of titles in the text with extant bronze inscriptions and calendrical knowledge implicit in the work. In this view, the word "Zhou" in the title refers not to the Western Zhou but to the royal State of Zhou of

391-478: The other four ranks all have multiple holders spread across various specific professions. It was translated into French by Édouard Biot as Le Tcheou-Li ou Rites des Tcheou, traduit pour la première fois du Chinois in 1850 and a abridged English translation edition called Institutes of the Chow Dynasty Strung as Pearls by Hoo peih seang and translated by William Raymond Gingell in 1852. In addition to

414-538: The square altars. This article about a South Korean building or structure is a stub . You can help Misplaced Pages by expanding it . This article related to religion in Korea is a stub . You can help Misplaced Pages by expanding it . This Confucianism -related article is a stub . You can help Misplaced Pages by expanding it . Rites of Zhou The Rites of Zhou ( Chinese : 周禮 ; pinyin : zhōu lǐ ), originally known as "Officers of Zhou" ( 周官 ; Zhouguan ),

437-497: The state capital. He makes a square nine li on one side; each side has three gates. Within the capital are nine north-south and nine east-west streets. The north-south streets are nine carriage tracks in width". It was translated by Jun wenren as Ancient Chinese Encyclopedia of Technology Translation and Annotation of Kaogong Ji, the Artificers' Record. Etiquette and Ceremonial The Book of Etiquette and Ceremonial

460-552: The text was first called the Yili in Wang Chong 's treatise Lunheng (c. 80 CE); however, Xing Wen contends that " 儀禮 " in the original Chinese text refers the ceremonies and rites themselves, not the book. Prior to that, it was called the Rites of the Shi ( 士 禮 , Shili ), the Classic of Rites ( 禮 經 , Lijing ), the Old Classic of Rites ( 禮 古 經 , Ligujing ), or simply

483-558: The time of Confucius ; that much of this was lost by Han", while "some may have come to be preserved in the text known today as the [ Liji ]". Nylan (2001:191) suggests that multiple strata in the text with slight differences in grammar indicate that the text was compiled over an extended period. Many Chinese texts were irretrievably lost during Qin Shihuang 's " Burning of the Books ". The Book of Etiquette and Ceremonial survived in two versions:

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506-411: The universal order. The division of chapters follows the six departments of the Zhou dynasty government. The bureaucrats within a department come in five ranks: minister ( qing 卿 ), councilor ( da fu 大夫 ), senior clerk ( shang shi 上士 ), middle clerk ( zhong shi 中士 ) and junior clerk ( xia shi 下士 ). There is only one minister per department -the department head-, but

529-421: The west of the western pillar, facing north, and bowing in return. Then the host sits, offers of the wine, and drinks. When he has finished off the cup, he bows, the personator bowing in return. He then descends and washes the goblet, the personator descending and declining the honor. The host lays the cup in the basket, and making a suitable reply, finishes the washing and goes up, the personator going up also. Then

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