家山圖書

Jiāshān túshū 家山圖書

Charts and Text on Domestic Ritual attributed by Yǒnglè dàdiǎn to 朱熹 (Zhū Xī, but rejected by SKQS); composed by an anonymous 闕名 (post-Zhū-Xī) SòngYuán Lǐxué-tradition author

About the work

A one-juan compilation of Confucian ritual tú (charts) with explanatory text, covering ritual sequences from primary education through guān (capping), hūn (marriage), sàng (mourning), jì (sacrifice), bīn (guest ritual), the liù yì (six arts: lǐ yuè shè yù shū shù), and including specific ritual procedures (fùjiàn pìèr 負劍辟咡 — carrying the sword and tilting the ear in the Lǐjì, xiāngyǐn wǔ yù 鄉飲五御 — the village wine ceremony’s five-speaking). The Yǒnglè dàdiǎn attributed the work to Zhū Xī, but the SKQS tíyào rejects this on internal evidence: the work cites the Wéngōng jiā lǐ 文公家禮 and “Master Zhū” (Zhūzǐ) — both inconsistent with Zhū Xī’s authorship.

Per Qián Zēng’s 錢曾 (Qīng) Dúshū mǐnqiú jì 讀書敏求記, the work is by an Huìān private-disciple (i.e. a follower of Zhū Xī’s not in the direct disciple-line) and was transmitted from Xǔ Héng 許衡 (1209–1281, Yuán) — the Lǔzhāi Wénzhènggōng of Yuán official Lǐxué — to one Liúmǒu (Liú Shìcháng Píngfǔ 劉世常平父), then to Lǐ Huì 李晦 (Xiǎnwēng 顯翁). The work was lost from circulation; the Yǒnglè dàdiǎn preserves it.

The work pairs in late-imperial transmission with Zhū Xī’s Xiǎo xué (KR3a0046), the latter handling yìlǐ (moral principle) and the present work handling míngwù dùshù (ritual nomenclature and procedural detail). The work also extends Niè Chóngyì 聶崇義 (Sòng) on the ritual diagrams.

Tiyao

We respectfully submit that the Jiāshān túshū in 1 juan is not credited to any author. The Yǒnglè dàdiǎn titles it as Zhūzǐ’s. Examining the text, it cites the Wéngōng jiā lǐ and refers to Zhūzǐ — clearly not Zhūzǐ’s own. Qián Zēng’s Dúshū mǐnqiú jì: “Jiāshān túshū — Huìān private-disciple’s writing — is a lost book. Lǐ Huì Xiǎnwēng obtained it from Liú Shìcháng Píngfǔ; Liú obtained it from Lǔzhāi Xǔ Wénzhènggōng. The book takes the Yì, Zhōng yōng, the old Dà xué, the old Xiǎo xué, with intermingled charts; on xiūshēn purpose and outline detailed, distinct in classification. This text rare in obtaining; should be printed broadly, to widen its transmission.” But the Qián family’s old recension is no longer extant; without printing-blocks the book scattered and was lost. Only the Yǒnglè dàdiǎn preserves the original.

But the head item gǔ Xiǎo xué běnzhǐ tú (chart of the original purpose of the old Xiǎo xué) contains many Lǐjì — Qū lǐ, Nèi zé, Shào yí — items, contrary to what Qián describes as taking Yì / Zhōng yōng / old Dà xué on the chart. Apparently the various Confucian transmissions involved increases and reductions; circulating editions were not one. But the bearing is the same.

The book first puts charts and then explanation; rooted in the lǐ jīng, by category labels titles, the wording manifest. From entering school to becoming an adult; the order of guànhūnsàngjìbīnyuèshèyùshūshù and other ritual jiémù — quite detailed and complete. Fùjiàn pìèr and the xiāngyǐn wǔ yù charts especially fill in what Niè Chóngyì did not reach. Zhūzǐ’s Xiǎo xué one book is detailed in yìlǐ; this is detailed in míngwù dùshù — the two books complementary, fundamental and supporting, internal and external comprehensively threaded. On the learning of méngyǎng deeply useful; not to be one-sidedly discarded.

[Tíyào continues; abbreviated.]

Respectfully revised and submitted, ninth month of the forty-sixth year of Qiánlóng [1781].

General Compilers: Jǐ Yún 紀昀, Lù Xīxióng 陸錫熊, Sūn Shìyì 孫士毅.

Abstract

The Jiāshān túshū is a useful late-Sòng / Yuán transition ritual-pedagogical work, anonymous and recovered through the Yǒnglè dàdiǎn. The composition window is bracketed by the citation of Wéngōng jiā lǐ (Zhū Xī’s posthumously-published Family Rituals, mid-thirteenth century compilation) on the early end, and by the Xǔ Héng → Liúmǒu → Lǐ Huì transmission chain (Xǔ Héng died 1281; Liúmǒu and Lǐ Huì are unidentifiable but logically active in the early-Yuán) on the late end. The frontmatter brackets to ca. 1250–1320.

The substantive content is a useful complement to the Xiǎo xué tradition, providing the visual / míngwù dimension of Confucian ritual pedagogy that Zhū Xī’s Xiǎo xué did not foreground. The Niè Chóngyì Sānlǐ tú tradition (Sòng-period ritual diagrams) is the more proximate generic reference. Multiple variant recensions circulated; the SKQS-base text via the Yǒnglè dàdiǎn differs from Qián Zēng’s description.

The bibliographic record: not in Sòng shǐ yìwén zhì; Dúshū mǐnqiú jì; Yǒnglè dàdiǎn; SKQS Zǐbù — Rújiā lèi.

Translations and research

• No substantial English-language secondary literature located.
• The work is treated within studies of Sòng-Yuán ritual-pedagogical literature and within studies of the Xiǎo xué tradition.

Other points of interest

The Xǔ Héng → Liúmǒu → Lǐ Huì transmission chain — preserved by Qián Zēng — is one of the cleaner cases of late-Sòng / early-Yuán Lǐxué private-transmission pedagogy. Xǔ Héng’s status as the Lǔzhāi Wénzhènggōng of Yuán official Lǐxué lends the chain authority; the work’s eventual SKQS recovery via the Yǒnglè dàdiǎn is one of the cleaner SKQS-period rescues.

Links

• Niè Chóngyì 聶崇義, Sānlǐ tú 三禮圖 (the parallel Sòng ritual-diagram tradition).
• Zhū Xī, Xiǎo xué (KR3a0046) — the complementary yìlǐ-detailed work.
• Qián Zēng 錢曾, Dúshū mǐnqiú jì 讀書敏求記 (the principal Qīng-period testimony).
• Kyoto Zinbun, Sìkù quánshū zǒngmù tíyào
• Wikidata