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women. I fear that by failure in good manners in other families you will humiliate both your ancestors and your clan. I am now seriously ill, life is uncertain. As I have thought of you all in so untrained a state, I have been uneasy many a time for you. At hours of leisure I have composed . . . these instructions under the title, "Lessons for Women." In order that you may have something wherewith to benefit your persons, I wish every one of you, my daughters, each to write out a copy for yourself. From this time on every one of you strive to practice these lessons. Humility On the third day after the birth of a girl the ancients observed three customs: first to place the baby below the bed; second to give her a potsherd [a piece of broken pottery] with which to play; and third to announce her birth to her ancestors by an offering. Now to lay the baby below the bed plainly indicated that she is lowly and weak, and should regard it as her primary duty to humble herself before others. To give her potsherds with which to play indubitably signified that she should practice labor and consider it her primary duty to be industrious. To announce her birth before her ancestors clearly meant that she ought to esteem as her primary duty the continuation of the observance of worship in the home. These three ancient customs epitomize a woman's ordinary way of life and the teachings of the traditional ceremonial rites and regulations. Let a woman modestly yield to others; let her respect others; let her put others first, herself last. Should she do something good, let her not mention it; should she do something, bad let her not deny it. Let her bear disgrace; let her even endure when others speak or do evil to her. Always let her seem to tremble and to fear. When a woman follows such maxims as these, then she may be said to humble herself before others. Let a woman retire late to bed, but rise early to duties; let her nor dread tasks by day or by night. Let her not refuse to perform domestic duties whether easy or difficult. That which must be done, let her finish completely, tidily, and systematically. When a woman follows such rules as these, then she may be said to be industrious. Let a woman be correct in manner and upright in character in order to serve her husband. Let her live in purity and quietness of spirit, and attend to her own affairs. Let her love not gossip and silly laughter. Let her cleanse and purify and arrange in order the wine and the food for the offerings to the ancestors. When
a woman observes such principles as these, then she may be said to continue ancestral worship. No woman who observes these three fundamentals of life has ever had a bad reputation or has fallen into disgrace. If a woman fails to observe them, how can her name be honored; how can she but bring disgrace upon herself? Husband and Wife The Way of husband and wife is intimately connected with Yin and Yang [the two basic elements of the Universe: Yin, the soft yielding feminine element, and Yang, the hard aggressive male element. Every substance contains both elements in varying proportions], and relates the individual to gods and ancestors. Truly it is the great principle of Heaven and Earth, and the great basis of human relationships. Therefore the Rites [The Classic of Rites] honor union of man and woman; and in the Book of Poetry [The Classic of Odes] the "First Ode" [see below] manifests the principle of marriage. For these reasons the relationships cannot but be an important one. If a husband be unworthy, then he possesses nothing by which to control his wife. If a wife be unworthy, then she possesses nothing with which to serve her husband. If a husband does not control his wife, then the rules of conduct manifesting his authority are abandoned and broken. If a wife does not serve her husband, then the proper relationship between men and women and the natural order of things are neglected and destroyed. As a matter of fact the purpose of these two [the controlling of women by men, and the serving of men by women] is the same. Now examine the gentlemen of the present age. They only know that wives must be controlled, and that the husband's rules of conduct manifesting his authority must be established. They therefore teach their boys to read books and study histories. But they do not in the least understand that husbands and masters must also be served, and that the proper relationship and the rites should be maintained. Yet only to teach men and not to teach womenis that not ignoring the essential relation between them? According to the Rites, it is the rule to begin to teach children to read at the age of eight years, and by the age of fifteen years they ought then to be ready for cultural training. Only why should it not be that girls' education as well as boys' be according to this principle?
Respect and Caution As Yin and Yang are not of the same nature, so man and woman have different characteristics. The distinctive quality of the Yang is rigidity; the function of the Yin is yielding. Man is honored for strength; a woman is beautiful on account of her gentleness. Hence there arose the common saying: "A man though born like a wolf may, it is feared, become a weak monstrosity; a woman though born like a mouse may, it is feared, become a tigress." Now for self-culture nothing equals respect for others. To counteract firmness nothing equals compliance. Consequently it can be said that the Way of respect and acquiescence is woman's most important principle of conduct. So respect may be defined as nothing other than holding on to that which is permanent; and acquiescence nothing other than being liberal and generous. Those who are steadfast in devotion know that they should stay in their proper places; those who are liberal and generous esteem others, and honor and serve them. If husband and wife have the habit of staying together, never leaving one another, and following each other around within the limited space of their own rooms, then they will lust after and take liberties with one another. From such action improper language will arise between the two this kind of discussion may lead co licentiousness. But of licentiousness will be born a heart of disrespect to the husband. Such a result comes from not knowing that one should stay in one's proper place. Furthermore, affairs may be either crooked or straight; words may be either right or wrong. Straightforwardness cannot but lead to quarreling; crookedness cannot but lead to accusation. If there are really accusations and quarrels, then undoubtedly there will be angry affairs. Such a result comes from not esteeming others, and not honoring and serving them. If wives suppress not contempt for husbands, then it follows that such wives rebuke and scold their husbands. If husbands stop not short of anger, then they are certain to beat their wives. The correct relationship between husband and wife is based upon harmony and intimacy, and conjugal love is grounded in proper union. Should actual blows be dealt, how could matrimonial relationship be preserved? Should sharp words be spoken, how could conjugal love exist? If love and proper relationship both be destroyed, then husband and wife are divided.
Womanly Qualifications A woman ought to have four qualifications: (1) womanly virtue; (2) womanly words; (3) womanly bearing; and (4) womanly work. Now what is called womanly virtue need not be brilliant ability, exceptionally different from others. Womanly words need be neither clever in debate nor keen in conversation. Womanly appearance requires neither a pretty nor a perfect face and form. Womanly work need not be work done more skillfully than that of others. To guard carefully her chastity; to control circumspectly her behavior; in every motion to exhibit modesty; and to model each act on the best usage, this is womanly virtue. To choose her words with care; to avoid vulgar language; to speak at appropriate times; and not to weary others with much conversation, may be called the characteristics of womanly words. To wash and scrub filth away; to keep clothes and ornaments fresh and clean; to wash the head and bathe the body regularly; and to keep the person free from disgraceful filth, may be called the characteristics of womanly bearing. With whole-hearted devotion to sew and to weave; to love not gossip and silly laughter; in cleanliness and order to prepare the wine and food for serving guests, may be called the characteristics of womanly work. These four qualifications characterize the greatest virtue of a woman. No woman can afford to be without them. In fact they are very easy to possess if a woman only treasure them in her heart. The ancients had a saying: "Is love afar off? If I desire love, then love is at hand!" So can it be said of these qualifications. . . . Implicit Obedience Whenever the mother-in-law says, "Do not do that," and if what she says is right, unquestionably the daughter-in-law obeys. Whenever the mother-in-law says, "Do that," even if what she says is wrong, still the daughter-in-law submits unfailingly to the command. Let a woman not act contrary to the wishes and the opinions of parents-in-law about right and wrong; let her not dispute with them what is straight and what is crooked. Such docility may be called obedience which sacrifices personal opinion. Therefore the ancient book, A Pattern for Women, says: "If a daughter-in-law who follows the wishes of her parents-in-law is like an echo and shadow, how could she not be praised?"
Classic
of
Poetry
Classic
of
Poetry
1
"Guan
ju"
This
is
referred
to
as
the
"First
Ode"
by
Ban
Zhao
above.
"Guan
ju"
was
composed.
[However,
in
Si-ma's
own
Records
the
period
in
question
is
described
as
being
very
peaceful:
no
punishments
needed
to
be
levied
for
over
forty
years.]
Wang
Chong
(27c.
100
CE),
Lun
heng
(Critical
Essays):
King
Kang's
virtue
was
found
lacking
with
respect
to
his
quarters.
A
grand
minister
criticized
his
being
late.
Hence,
the
song
was
composed.
Ban
Biao,
Ban
Gu,
and
Ban
Zhao,
Han
shu
(The
Book
of
Han,
or
History
of
the
Former
Han
Dynasty)
(92 111):
Following
the
traces
of
the
final
generations
of
the
Three
Dynasties
.
.
.
was
it
ever
the
case
that
misfortune
and
calamity
did
not
derive
from
female
character?
Hence,
as
to
jade
girdle-pendants
chiming
late:
"Guan
ju"
sighs
over
it,
aware
of
the
danger
to
one's
nature
and
shortening
of
years
occasioned
by
fondness
for
sex.
Yuan
Hong
(328376),
Hou
Han
ji
(Later
Han
Records):
In
antiquity,
King
Kang
of
Zhou
continued
the
prosperity
of
King
Wen.
One
morning,
he
was
late
to
rise.
The
Lady
did
not
chime
her
jade
crescent
pendants.
The
gatekeeper
did
not
strike
the
double- hour.
The
poet
of
"Guan
ju"
perceived
the
germ
of
disorder
and
wrote.
The
Mao
school
reading
Wei
Hong,
"Great
Preface"
to
the
Classic
of
Poetry
(first
ct
CE):
Guan-guan
is
the
cry
of
birds
responding
to
each
other,
and
this
variety
observes
the
separation
of
the
sexes.
In
the
first
two
lines,
the
queen
takes
joy
in
the
virtue
of
her
lord,
and
there
is
nothing
on
which
she
does
not
accord
with
him,
nor
is
she
wanton
about
her
beauty.
Her
prudence
is
firm
and
her
seclusion
deep,
like
the
ospreys
in
their
separation.
Only
afterward
can
her
influence
transform
the
world.
When
husband
and
wives
observe
the
separation
of
the
sexes,
then
fathers
and
sons
will
maintain
familial
relations.
.
.
.
In
lines
three
and
four
the
'young
lady'
is
King
Wen's
queen,
who
possesses
the
virtue
of
the
ospreys
by
living
in
seclusion
and
thus
making
a
suitable
mate
for
the
ruler.
.
.
.
In
the
second
stanza,
she
is
picking
the
edible
water
plantsbecause
she
"possesses
the
Transl.
Stephen
Owen
(1996)
The
fishhawks
sing
gwan
gwan
on
sandbars
of
the
stream
Gentle
maiden,
pure
and
fair,
fit
pair
for
a
prince;
Watercress
grows
here
and
there,
right
and
left
we
gather
it.
Gentle
maiden,
pure
and
fair,
wanted
waking
and
asleep.
Wanting,
sought
her,
had
her
not,
waking,
sleeping,
thought
of
her,
on
and
on
he
thought
of
her,
he
tossed
from
one
side
to
another.
Watercress
grows
here
and
there,
right
and
left
we
pull
it.
Gentle
maiden,
pure
and
fair,
with
harps
we
bring
her
company.
Watercress
grows
here
and
there,
right
and
left
we
pick
it
out.
Gentle
maiden,
pure
and
fair,
with
bells
and
drums
do
her
delight.
The
Confucian
reading
Confucius
(551479
BCE),
Analects
III:20:
In
the
"Guan
ju"
there
is
joy
without
wantonness
and
sorrow
without
hurt
or
pain.
The
Lu
school
reading
Si-ma
Qian
(c.
145c.
85
BCE),
Shiji
(The
Records
of
the
Grand
Historian):
Alas!
When
the
house
of
Zhou
was
in
decline,
the
virtue of the ospreys" she can begin preparations for the ancestral sacrifices. The "Lesser" Mao Preface (? first ct CE): "Guan ju" speaks of the virtue of the queen. It is the beginning of the "Airs", by which all under heaven was transformed and relations between husband and wife were ordered. . . . The "Guan ju" takes joy in obtaining a pure young lady as a mate for the lord and is anxious to present her worth, without being wanton about her beauty. . . Zheng Xuan (127200): The "pure young lady" refers not to the queen herself, but rather to palace ladies whom their mistress, in her virtue and jealousy-free seclusion, is seeking as additional mates for the king; thus it is she who tosses and turns until finding them.
Si-ma Qian (c. 145c. 85 BCE), Shiji (The Records of the Grand Historian): Zixia asked, "Why is 'Guan ju' made to begin the Airs of the States?" Confucius said, "'Guan ju' is perfection. Now in its relation to people, 'Guan ju' above is like Heaven; below it is like Earth. Mysterious and dark is the De it hides; abundant and rich the Tao it puts into practice. Its transformations are like those of the supernatural dragon. It is complete in its brilliancy and order. Oh great is the way of 'Guan ju'! It is that which connects all things and on which the life of human beings is dependent! . . ." Zixia sighed deeply and said, "Great indeed is 'Guan ju'; it is the very foundation of Heaven and Earth."
Biographies
of
Women
The
important
Han
text
Lieh-n
chuan
(Biographies
of
Women)
represents
women
in
their
roles
as
mother
and
wife.
Of
the
total
125
biographies
of
women,
92
represent
woman
as
paragons
of
virtue,
the
others
as
examples
of
depravity.
Although
the
text
is
attributed
to
Liu
Hsiang
(79-8
BCE),
its
author
is
probably
better
characterized
as
anonymous.
From:
A.C.
Safford,
transl.
1891.
Typical
Women
of
China.
Shanghai:
Kelly
and
Walsh.
admittance,
when
the
innkeeper
seized
her
arm
to
Woman's
Virtues
lead
her
outside.
Then,
looking
up
to
heaven,
she
cried
aloud:
"I,
being
[a
weak]
woman,
could
not
protect
Woman's
virtues,
says
the
Lady
Ts'ao,
are
not
of
a
myself,
and
a
man
has
grasped
this
hand.
For
the
sake
conspicuous
or
brilliant
order.
They
are
purity,
refusal
of
[saving]
one
hand,
I
cannot
suffer
degradation."
of
a
second
marriage
if
her
betrothed
or
her
husband
And
seizing
an
ax,
she
severed
her
arm
from
her
body.
should
die,
the
right
government
of
her
household,
The
bystanders
sighed
and
wept,
and
the
matter
was
the
practise
of
modesty
and
humility,
and
the
reported
to
the
chief
magistrate
of
the
place,
who
regulation
of
life
by
the
rules
of
propriety.
treated
her
with
much
kindness,
gave
her
medicine
for
her
wound,
and
deeply
commiserated
her
troubles.
PURITY.
The
landlord
was
beaten
for
his
crime.
Even
to
ten
[Ch.
77]
The
magistrate
of
a
certain
district
had
died
in
thousand
ages
of
heaven
and
earth,
this
deed
of
the
office,
away
from
his
native
place.
His
family
had
Lady
Li
shall
be
remembered.
always
been
poor,
and
he
left
a
wife
and
two
sons
of
tender
age.
The
former,
a
lady
of
the
Li
family,
took
SECOND
MARRIAGE.
her
two
sons,
and
started
on
the
homeward
journey
[Ch.
75]
Ling
Nin
was
left
a
childless
widow
when
very
with
the
remains
of
her
husband.
young,
and
her
family
pressed
her
to
marry
again,
One
evening
she
stopped
at
an
inn
on
the
route,
but
more
especially
as
all
her
husband's
relatives
were
put
the
landlord
refused
to
let
her
stay.
As
darkness
was
to
death
with
the
head
of
the
clan,
who
suffered
coming
on,
she
lingered
[in
the
court]
and
pressed
for
capital punishment for some state offense. Ling Nin shaved her head, next cut off her ears, and finally her nose, after which she was presumably safe. The whole family, greatly excited and afflicted, assembled around the bed where she lay after the last injury, in pitiable plight. Said one: "The lives of men are like the light dust that lies on the fading grass: why have you increased your troubles?" HOUSEHOLD GOVERNMENT. [Ch. 93] The mother of Mencius lived near a graveyard until she found her little son playing that he was burying people. Then she removed to a residence near a market-place. Pretty soon the boy played at buying and selling goods. "This is no place for my son," she thought, and moved once more, to a place near a Confucian temple. Mencius began to imitate in his plays the various rites he saw performed at this temple, and his mother was satisfied, saying, " This is a suitable home for my son." . . . [Ch. 95] Chung Ying's mother was strict and economical in her method of family government, and a pattern to all the families of the gentry and literati. She had a plan for enforcing diligence in study upon her sons, which consisted in administering to them every night a pill compounded of powder made from a certain bitter root, mixed with a little bear's gall. This pill, being given just at their hour for study, and held in the mouth, not swallowed, its salutary bitterness reminded them to be attentive to their lessons. . . . MODESTY. [Ch. 62] A king of Tsi went out once on a short pleasure excursion, and, halting a little outside the east gate of the city, the country people all paused to gaze at him. Only one woman who was disfigured by a large tumor on her neck, and who was picking mulberry leaves near by, did not so much as turn her head to look at the monarch.
He was astonished at this, and had her called, that he might inquire the reason. She made reply: " I was instructed by my parents to gather mulberry leaves, but I received no instructions to look at you, the great king." "This is a remarkable woman," said the king [to his courtiers]; '' what a pity she is afflicted with such a tumor." The woman spoke again: "My duty is to cultivate virtue carefully, and attend to business diligently; if I am destined to live here and serve in this way, why should the tumor be a matter of shame to me?" The king pronounced her to be a woman of ability and virtue, and commanded her to follow him [to the palace]. She refused, in these words: "If I should go without the knowledge of my parents, obeying your will, I should be a runaway daughter, and how then could I serve Your Majesty properly?" The king, greatly mortified, returned home, and sent messengers with a proper betrothal present of silver, so taking her as his queen. PROPRIETY. [Ch. 63] The lady Poh Ki was the wife of the duke of Sung, who died when they had been married ten years. After this, there was a great fire in the place of Ki's residence, and the flames finally caught on her house. On every side the people called to her: "Lady, escape from the fire!" But Poh Ki declined, saying: " It is the rule that the senior officer of the household being absent, no woman shall leave the palace at night. I shall await that officer." "But the fire, will it wait? " all cried. "I can but die," answered Poh Ki; "better to do so, and keep the rule of righteousness, than to transgress it and live." She waited, but the officer came not, and she perished in the flames. The "Historical Classic" relates her virtues, that all women under heaven may be stimulated to observe the laws of propriety.