Confucius Criticizes the Misuse of Rituals by Zang Wenzhong
5-18 The Tzu said, “Zang Wenzhong(1) resides in Cai(2), and the mountain section of the roof(3), how is it known!”
[Commentary
(1) Zang Wenzhong: Surname Zang Sun name Chen, “Wen” is his posthumous name. He was accused by Confucius of being “unkind” and “unwise” for not observing the Zhou rites.
(2) Cai: a large tortoise used by the ruler for divination. The place Cai produced tortoises, so the tortoise was called Cai.
(3) Shanjie Zaolian (山节藻棁): Jie (节), the arch on a pillar. (3) Shanjie Zaolian: jie, the arch on a pillar; zhuō, a short pillar on a beam. The arch was carved in the shape of a mountain, and the clubs were painted with aquatic plants and flowers. This was the ancient practice of decorating the temple of the Son of Heaven.
[Translation
Confucius said, “Zang Wenzhong hid a large tortoise, and the arch of the room in which he hid the tortoise was carved into the shape of a mountain, and the short pillars were painted with patterns of water plants and flowers, so how can he be considered a man of wisdom?”
[Commentary
Zang Wenzhong was known as a “wise man” at that time, but he did not care about rituals. He disregarded the regulations of the Zhou rites, and built a big house to hide tortoises, which was decorated in the style of the temple of the Son of Heaven, which was considered by Confucius to be a “transgression of the rites”. Therefore, Confucius accused him of being “unkind” and “unwise”.
His teachings, recorded in various texts, offer insights into the values and customs of ancient China. A notable example of his critical approach to social norms can be found in his commentary on a figure named Zang Wenzhong.
Zang Wenzhong, a man of high status during Confucius’s time, is remembered for his questionable adherence to traditional rites and rituals. His actions were seen as a departure from established norms, leading Confucius to question his wisdom and integrity.
Confucius remarked on Zang Wenzhong’s conduct in a rather disparaging way: “Zang Wenzhong hid a large turtle, and the room where he concealed it was decorated with pillars carved in the shape of mountains and short columns adorned with patterns of water plants. How could such a person be considered wise?”
To fully understand Confucius’s criticism, it’s essential to grasp the context of these remarks. In ancient China, the proper observance of rituals was a critical aspect of social and spiritual life. The “great turtle” mentioned by Confucius was a significant ritual object, used for divination and believed to possess sacred qualities. The fact that Zang Wenzhong chose to hide this turtle, rather than using it according to ritual practice, was seen as a grave offense against established norms.
Furthermore, the elaborate decoration of the room with mountain-shaped carvings and water plant patterns was traditionally reserved for royal and sacred spaces. These embellishments were typically used in temples and ancestral halls, places dedicated to the veneration of rulers and ancestors. By using such decorations for a private purpose, Zang Wenzhong not only flaunted his disregard for ritual propriety but also displayed a profound lack of respect for the sacred traditions.
Confucius’s criticism reveals his deep concern for the integrity of rituals and the moral character of individuals. For Confucius, adherence to rituals was not merely a matter of tradition but a reflection of one’s moral and intellectual virtues. Zang Wenzhong’s actions, in his view, undermined the very essence of these practices, showing a lack of respect and understanding.
This criticism also highlights a broader lesson in Confucian philosophy: the importance of aligning one’s actions with societal norms and moral principles. For Confucius, wisdom was not only about intellectual ability but also about the ability to respect and uphold the values that bind society together.