Showing posts with label Book of Rites. Show all posts
Showing posts with label Book of Rites. Show all posts

Saturday, September 24, 2011

Confucius

Confucius
(Image: Nipic.com)

Confucius (551 – 479 BCE) is the preeminent social philosopher, thinker, and teacher of 5th Century BCE China. His birthday is celebrated on the 27th day of the 8th Chinese lunar month.

The name Confucius is the Latinized form of his Chinese title which is Kong Fuzi (孔夫子), and often abbreviated as Kongzi (孔子). His common name Kong Qiu (孔丘) is comprised of his surname Kong () and given name Qiu (). Fuzi means Master and was the ancient form of address for teachers and scholars, so Kong Fuzi means Master (or Teacher) Kong. His style name, also known as a courtesy name (in ancient China, a name used in adulthood), was Zhong Ni (仲尼). Confucius also has several posthumous honorific titles such as Lord Ni Who Is Praiseworthy and Acknowledged (褒成宣尼公 Baochengxuan Nigong); The Greatest Sage and Primary Teacher (至聖先師 Zhisheng Xianshi); and Exemplar of Teachers for Myriad Ages (萬世師表 Wanshi Shibiao).

Confucius taught a system of social morality and ethics involving virtuous motivation and self-cultivation as a basis for upholding proper social, familial, and political relationships. His teachings are called Confucianism (儒教 Rujiao, literally, Teachings of the Scholars; or 儒家 Rujia, literally, School of the Scholars), and although Confucianism is sometimes called one of the three religions of ancient China (the other two being Buddhism and Taoism), it is actually a humanist and ethical ideology rather than a religion (however, Confucius did not fail to neglect spiritual matters and religious rites either, because he was careful to teach his disciples that offerings to heaven must be observed with sincerity and that deities and spirits should be respected). Confucius also made no claims to have originated any of the ideas in his teachings, instead, he said he merely transmitted the ideas of the ancients from an even earlier era of China’s history.


An image of Confucius in a temple shrine in Changhua, Taiwan
(Image: Photo by Harry Leong)

The three basic principles of Confucian ethics are Propriety ( Li), Righteousness ( Yi), and Benevolence ( Ren). They are explained in summary as follows:

Propriety refers to understanding and observing one’s own proper role and abiding with the norms and etiquette of daily life. Particular duties exist for each individual in his or her own particular situation in relation to others. In society: One should respect one’s superiors (this does not mean mindless subservience, but rather, it refers to the sincere performance of one’s present responsibilities under another’s authority), look after the welfare of one’s inferiors, and fulfill one’s duties so as to achieve admiration and respect. In government: A ruler must lead by example by being a role model for his people. He must possess honesty and self discipline and show genuine concern for his people instead of just governing through enacting laws and enforcing punishments. In return, subjects should have respect and loyalty for their ruler because he has moral rectitude. In the family: One should fulfill one’s duty as a spouse, parent, sibling, or child. One must respect one’s parents and elders, and serve as a role model for younger family members. In spiritual matters: One should not fail to show reverence to heaven and the gods. In short: One must carry out what is proper for one’s position in the social, political, family, and spiritual spheres in order to maintain reciprocal harmony.

Righteousness refers to doing what is right and proper because it is morally correct. Righteousness is the origin and motivation for propriety.

Benevolence refers to compassion and concern for the welfare of others. This is reflected in a well known saying by Confucius: “Do not do to others what you do not wish for yourself.” In other words, one should put oneself in another person’s shoes. Confucius believed that benevolence is an innate quality present in all people. Only by practicing benevolence can a person consummate what it means to be human. Benevolence is closely tied to the previous two concepts of propriety and righteousness.

According to Confucius, if a person cultivates his character and lives his life by adhering perfectly to these principles, that person is a Junzi (君子 Gentleman, or superior man).

The authoritative texts of Confucianism are the Four Books and Five Classics (四書五經 Sishu Wujing). And while Confucius is traditionally regarded as the author of some of these texts, it is probable that disciples of later generations are responsible for the completed works that we have today.

The Four Books (四書 Sishu) are:
1. Great Learning (大學 Daxue): A text that teaches self-cultivation is the basis for correct political governance and a harmonious social order
2. Doctrine of the Mean (中庸 Zhongyong): A metaphysical text that teaches the path of equilibrium leading to moral perfection and social harmony
3. The Analects (論語 Lunyu): A collection of conversations between Confucius and his disciples
4. Mencius (孟子 Mengzi): A collection of anecdotes and conversations of the Confucian philosopher Mencius

The Five Classics (五經 Wujing) are:
1. Classic of Odes (詩經 Shijing): A collection of over 300 different poems and songs used in popular folk singing, court ceremonies, and veneration rites for gods and royal ancestors
2. Classic of History (書經 Shujing): A collection of documents and speeches from the early Xia, Shang, and Western Zhou dynasties (i.e. 21st − 8th Century BCE)
3. Book of Rites (禮記 Liji): Describes ancient rites, social forms, and court ceremonies
4. Classic of Transformations (易經 Yijing): A system of divination based on the permutations of the 64 hexagrams that is deeply rooted in the metaphysical concepts of the Taoist tradition
5. Spring and Autumn Annals (春秋 Chunqiu), also known as Lin Jing (麟經): A historical record of the State of Lu (Confucius’ native state) covering the period from 722 to 481 BCE that records events including births and deaths of ruling family members, political and military actions and alliances, murder, affairs and relationships, and natural disasters and meteorological phenomena.

A page from The Analects, a collection of conversations of Confucius with his disciples
(Image: Wikimedia Commons)

Today, followers still reenact ancient rites in honor of Confucius who was an exemplar of human excellence and whose teachings became the basic social and cultural value system of China and neighboring countries like Korea, Japan, and Vietnam.

A performance of ancient commemorative rites in honor of Confucius
(Image: tw.epochtimes.com)


Happy birthday to Confucius!


Text © 2011 Harry Leong

Sunday, March 6, 2011

Earth God

The Earth God
(Image: Tplm123.com)

According to the Taoist tradition, the Birthday of the Earth God (土地福德正神聖誕 Tudi Fude Zhengshen Shengdan) is observed on the 2nd day of the 2nd Chinese lunar month. The Earth Land God (土地神 Tudi Shen), or simply Earth God in English, is the ruler of a local area of land in the heavenly bureaucratic system of the Taoist religion. He is generally portrayed as a benevolently looking elderly man with a white beard and wearing a robe and hat. He is also affectionately called Grandfather Earth (土地公 Tudi Gong) and is sometimes depicted together with an elderly lady as his wife called Grandmother Earth (土地婆 Tudi Po). The formal title of the earth god is the Righteous Spirit of Fortune & Merit (福德正神 Fude Zhengshen) because he is also a wealth deity and is sometimes depicted holding a ruyi scepter and gold ingots.

Statue of the Earth God depicting him holding a ruyi scepter
in his right hand and carrying gold ingots in his left hand
(Image: Jin Xiang Yuan Handicrafts Manufacture Co Ltd)


There isn’t just one earth god but many, because there is an earth god for each different area of land on the earth. The earth god is a minor ranking bureaucratic deity in the spirit world and is analogous to being the landlord of a particular piece of land property. His duty is to protect the inhabitants on his piece of land and to distribute fortune and happiness to them.

The practice of worshipping the earth in China goes back to antiquity where it was already mentioned in the Book of Rites (禮記 Liji), one of the five classics of Confucianism that was compiled probably between the 5th to 3rd centuries BCE. The earth was seen as the giver of birth to all things and the provider of all things necessary for life. Animals and livestock are reared on the earth and vegetables and grains are harvested from the soil. Therefore, the earth held a venerable place in the minds of the people. Altars and shrines were established in all the cities, towns, and villages to venerate the earth. Later, it was believed that famous local heroes and those that died for the welfare of the people became the earth gods of the places where they had extended their beneficial influence. In both Taoist and Buddhist theory, those people who have accumulated a certain moderate amount of spiritual merit can also become locality gods like the earth god after their death if their karma is of such a predisposition.


Statue of the Earth God
(Image: Source unknown)

The earth-land god (i.e. earth god) is not to be confused with the land-host spirit (地主神 Dizhu Shen) who is a different entity. The two are often confused with each other. The earth god is a spirit in a bureaucratic position recognized by the higher deities as being the ruler of a certain area of land, while the land-host spirit is in actuality any miscellaneous spirit that has taken up residence, without any official permission or recognition from higher deities, in the space of a single home or residential unit.

A spirit-tablet depicting the Earth God
(Image: Nipic.com)

It is very common to see the spirit-tablets (spirit-plaques) for both the earth god and the land-host spirit in traditional Chinese homes. The spirit-tablet for the earth god is placed on the ground just outside the home, while the one for the land-host spirit is placed on the floor inside the home, usually under or near the home shrine beneath the images of higher deities and/or the ancestor’s spirit-tablet. It is customary to offer incense and food at least twice per month on the new moon and full moon days (the first and fifteenth days of the lunar month). In pre-modern China, each and every village had a common shrine dedicated to the local earth god.

A small space dedicated to the Earth God
commonly seen just outside a home or business
(Image: Chinesefolklore.org.cn)

A public outdoor shrine dedicated to the Earth God
(Image: Chinesefolklore.org.cn)



Text © 2011 Harry Leong