The Appreciation and Essence of the Spirit and Meaning of Ritual in Chinese Literature - Research Paper Example

Chinese Literature Chinese Literature draws back from the ancient times and its significance lives on to this day. Some of the Chinese Literature includes the Yili, Liji, Analects, and Xunzi. Notably, Chinese Literature determines the etiquette, rituals, and ceremonials. Indeed, according to the Chinese traditions, proper appreciation of the spirit and meaning of ritual is essential to the practice of ritual. In addition, the state rituals manifest the fact that the performance of outward forms and roles trains one’s mind, temperament. More so, the Chinese have had variant dynasties that adopted specific state rituals that preserve no rules as defined in the Chinese Literature. It is quite notable from the Chinese Literature that the Confucian scholars started writing the Chinese Literature. Actually, the Confucian scholars were fundamental in articulating the rules for etiquette and rituals for all levels of society (Steele Web). Hence, they enabled the Chinese to follow the rules for etiquette and rituals with ease. Most specifically they concentrated on the ritual rules for the lower nobility since they formed the majority and thus effective in representing the society. The information in the Chinese literature was significant in addressing rituals like funeral rites, marriage, manhood capping, settling disputes, and interstate missions. Among the synonymous Chinese literature entailed in the Confucian ritual books is the Yili. The Lijing is the former name of Yili and belongs to the 13 Confucian classics. Specifically, Zheng Xuan wrote the Yili during the Jin period (265-420) (Steele Web). Indeed, during the Jin period, there were many books on funeral rituals and the ritual classic. For example, the Yili defined the mourning garments as the three year's untrimmed mourning. This mourning garment entailed a staff, a hat whose hat-string is of cord, an untrimmed sackcloth coat and skirt, rush shoes, a twisted girdle, and fillets of the female nettle hemp. Specifically, the mourners put on the untrimmed garment in mourning the father because he is the most honourable person in the family. Indeed, there are different attires to mourn variant personalities in the Chinese society. For example, the mourners equally wear feudal lords wear for the Son of Heaven because he is the most honourable person in the empire (Steele Web). All these are outward forms and roles that train one’s mind, temperament according to the Yili. In addition, the Yili defines the mode and the rituals involved in carrying out the marriage of an ordinary officer. In this case, rituals play out clearly and the society follows them accordingly. Specifically, the father of the young man sends a wild goose to the father of the girl to make the intentions of his son known. This is an outward performance of a ritual with substantial significance in the Chinese culture. Consequently, the girl's father adopts the ritual process as articulated in the Yili by spreading a mat for the ancestral spirit to the west of the door of the room in the ancestral temple (Steele Web). Such processes in the marriage of an ordinary officer apply in the lower nobility and seek to appreciate the spirit and meaning of rituals in the majority Chinese society. Another form of the Chinese Literature is the Analects (Lun-yu) (Eno 4). The analects detail the collection of moral and ethical principles that govern the Chinese society as articulated by Confucius’ ideals and his conversation with his disciples. Indeed, the analects are significant in setting standards for individual conduct and governance of the society. The final collection of the analects came out in the mid-Han dynasty period (206 BC-220 AD). The collection entails about five hundred independent passages divided into twenty books written by different authors. Notably, the analects have great influence in the social, cultural, and academic way of life in the Chinese society (Eno 4). For example, there is a ritual dance called the Ba Yi that symbolizes eight lines of eight dancers apiece. Initially, the Chinese performed the Ba Yi in the court of the Zhou king but the dance is now synonymous in the lesser nobility society. The Ba Yi plays a significant role in criticising ritual impropriety in the Chinese political leadership. Additionally, the Ba Yi seeks to combine moral self-cultivation and learning in the Chinese society. Indeed, Confucius states that, "If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?" (McIntyre Web). As such, the Ba Yi appreciates the spirit and meaning of rituals in the Chinese society. More so, the analects promote education in the society and indeed Confucius reckons that good students respects and learn from their teachers. He equally establishes that the main role of a teacher is to educate his students and produce morally upright citizens to the society. He however, observes that a good teacher should be older and knowledgeable of the subject at hand, traditions, and the practices of antiquity. As such, the analects train one’s mind and temperament. Liji is another form of the Chinese Literature. The significance of the Li Chi emanate from its role in describing ceremonials and an ideal Confucian state in the Chinese culture. Indeed, the Li Chi Book of rites describes the Chinese ritual matters written during the (5th cent.-221 BCE) and (206 BCE-8 CE) periods (Legge Web). During these periods, the quintessence of Confucian teachings was manifest as seen in the Ssu Shu books. Moreover, Li Chi demonstrates the evolution of reclusion in China from antiquity to the 18th century. As such, Li Chi forms a significant part in forming the Chinese culture, Chinese literature, and the characterization of the Chinese society. Most specifically, Liji defines the Confucian ritual thinking that entails rituals, ritual music, and ceremonies (Legge Web). It also defines the traditional shape of Chinese government and determines the proceedings of the said government. As such, Liji applies in the Chinese cultural life and draws a lot of significance. More so, it appreciates proper the spirit and meaning of ritual and consequently demonstrates that the performance of outward forms and roles trains one’s mind and temperament in the Chinese society. For example, Liji defines the royal regulations in accordance with the Chinese culture. In this case, Li Chi defines the five gradation ranks as the duke, the marquis, the earl, the count, and the baron. There were also other senior officers in the feudal states thus defining the traditional shape of Chinese government (Legge Web). In addition, Liji determines the meaning of the marriage ceremony in the Chinese culture. Indeed, Li Chi defines marriage as an intention of bonding two different families in love with an aim of securing the services in the ancestral temple and ensuring continuity of the family line. Actually, the marriage ceremony demanded a lot of respect and required perfect preparations due to its significance in the Chinese culture. In fact, in the marriage ceremony, Liji defines the introductory ceremonies, the intimation of the approving divination, the receiving of the ritual offerings, and the request to fix the day wedding day (Legge Web). This demonstrates appreciation to the spirit and meaning of rituals in the Chinese society. Notably, there is a larger significance in the named specific examples on Chinese literature. Indeed, there is similarity in the content of the Yili and the Liji. Specifically both appreciate rituals related to the capping or marriage ceremonies. Moreover, all the examples demonstrate the respect for and significance of Chinese rituals. In fact, they serve a noble role of defining the Chinese government and Chinese tradition and its passage from one generation to another. In addition, the examples demonstrate the appreciation and essence of the spirit and meaning of ritual to the practice of ritual. Works Cited Eno,R. The analects of Confucius. 2012. Web. March 21, 2013. < http://www.indiana.edu/~p374/Analects_of_Confucius_(Eno-2012).pdf> Legge, James. Liji "The Book of Rites." July 24, 2010. Web. March 21, 2013. < http://www.chinaknowledge.de/Literature/Classics/liji.html> McIntyre, Stephen. The Analects. 2009. Web. March 21, 2013. < http://nothingistic.org/library/confucius/analects/analects06.html> Steele, John. Chinese Literature. July 24, 2010. Web. March 21, 2013. 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