Confucius and the Ritual Integrity: Why the ‘Yong’ Poem Belongs to the Emperor
3·2 The three families (1) used “Yong” (2) to sing. The Master said, “The noble princes support each other, and the emperor is majestic (3). Why do you take from the halls of the three families (4)?”
[Notes]
(1) Three families: The three families in power in the state of Lu: the Menzi, Shenzi and Jizi. They were all descendants of the Duke of Lu, and were also called the “Three Huan.”
(2) “Yong”: a poem in the Book of Songs. It was sung by the emperor when he removed the sacrificial offerings after the ancestral worship.
(3) “The princes assist the emperor, and the emperor is solemn and dignified”: two lines from the poem “Yong.” “Assistance” means “to assist.” Wei, a particle with no meaning. Bi gong, refers to the princes. Mu mu: solemn and dignified.
(4) Hall: the place where guests are received and ancestors are worshipped.
Translation
When the three families of the Mengsun, Shusun and Jisun clans removed the sacrificial offerings after the ancestral worship, they also ordered the musicians to sing the poem “Yong.” Confucius said, “(These two lines of the poem ‘Yong’) ‘The princes helped with the sacrifice, and the emperor solemnly and quietly presided over the sacrifice there.’ How can this be used in your ancestral halls?”
[Commentary]
This chapter and the previous chapter both discuss the violation of ‘ritual’ by those in power in the state of Lu. Confucius expressed extreme indignation at these transgressions of propriety. The emperor has the emperor’s rituals, and the princes have the princes’ rituals. Only by each observing their own rituals can the world be made stable. Therefore, ‘ritual’ is an important category in Confucius’ political thought system.
The three families in question—the Mengsun, Shusun, and Jisun clans—were influential figures in Lu, often referred to as the “Three Huan.” These families wielded significant power and influence, having descended from the Duke of Lu. During ancestral worship ceremonies, these families would not only carry out the ritual sacrifices but also incorporate the singing of the poem “Yong” by the musicians. This particular poem was traditionally reserved for use by the emperor during the removal of sacrificial offerings after ancestral rites.
Confucius, however, took issue with this practice. He questioned why these influential families were using a ritual poem that was meant exclusively for the emperor’s ceremonies. According to Confucius, the poem’s lines, “The princes help with the sacrifice, and the emperor solemnly and quietly presides over the sacrifice there,” were specific to the emperor’s role and should not be appropriated by other families. He argued that each class—whether the emperor or the princes—had distinct roles and rituals, and mixing these roles undermined the stability and order of society.
Confucius’ criticism highlights his deep commitment to the principles of ritual propriety. To him, adhering to one’s designated rituals was not just a matter of personal etiquette but a crucial aspect of maintaining societal order. By strictly observing their respective rituals, rulers and subjects alike contributed to a stable and harmonious society. Therefore, the ritual integrity was fundamental to Confucius’ political philosophy.
This emphasis on ritual propriety reflects a broader understanding of governance and social order in Confucian thought. Confucius believed that rituals were not merely formalities but essential practices that helped define and reinforce social hierarchies and relationships. By ensuring that everyone followed the correct procedures and respected the boundaries of their roles, Confucius envisioned a well-ordered and harmonious society.