A Study on the Names and Objects of Ancient Chinese Chariots

Author: Wang Shaohua
Publisher:
Publishing Date: 2005-09-01
Features: This series is a collection of recent research achievements on Sun Yirang. It consists of four volumes, excluding the Chronicle, and covers topics related to The Rectification of the Rites of Zhou. The Rectification of the Rites of Zhou is one of Sun’s most outstanding works. His scholarship encompassed all knowledge of the agricultural era, and thus, to explore its depths, one must possess the corresponding academic background. As the saying goes, "one cannot see the beauty of the palace without knowing its gates." Modern scholars, however, lack the foundational training in their youth; as they grow older, they must study all fields—both ancient and modern, as well as the humanities and sciences. When it comes to classical studies, most specialize in one area, leaving little time for broader exploration. Consequently, when discussing Zhongrong, one can only glimpse a part of his work.
I have been nurtured by Mr. Yingming of Cixi and Mr. Zhonggui of Santai for nearly forty years. During my time learning from them, they often spoke of Zhongrong’s scholarship. When I sought further guidance, Master Yingming would say, "Why not consult The Rectification of the Rites of Zhou?" He also relayed the words of Master Huichun Huang, "Zhongrong’s Rectification is meticulous, leaving no stone unturned. Reading it, you need not consult other books on institutional regulations." He then ordered me to read it aloud.
In 1961, I accompanied Master Xiao on a project to compile the Ancient Chinese Language textbook. I carried this book with me. Master Xiao knew its value and said that reading it could give a basic understanding of the Rites of Zhou. If supplemented with The Rites of Zhou—starting with Sun Xidan’s Collected Explanations of the Rites of Zhou, and adding The Rites of Zhou—beginning with Zhang Erqi’s Annotations and Readings of the Rites of Zhou, followed by Hu Peiyun’s Rectification of the Rites of Zhou, one could clearly grasp the evolution of institutions from the pre-Qin era to later periods. Even when consulting works like Comprehensive Examinations, one would not just know the facts but also understand their context.
I diligently followed my teacher’s advice, but I never aspired to specialize in rites studies. The more I glimpsed the depth of the subject, the more I realized its difficulty and concluded that I was not cut out for it. Moreover, I was soon occupied with frequent movements, leaving little time for such pursuits. By 1990, a fellow scholar proposed translating the Thirteen Classics and the Comprehensive Collection of the Masters of the Hundred Schools, asking me to lead the project. It was agreed that each book would be handled by renowned experts, but no one was available for The Rites of Zhou and The Rites of Zhou. At the time, the esteemed master Huang Shouqi (a disciple of Wu Jianzhai) had passed away, and others declined, leaving me with no choice but to take on the task—a case of knowing I could not do it but doing it anyway.
I wanted to find references, but after searching extensively, I only found Lin Yin’s Contemporary Annotations and Translations of the Rites of Zhou, which was too brief for my needs. Thus, after exhausting myself during the day, I would study under the dim light of a lamp, with Sun’s Rectification on the left and my draft paper on the right, translating line by line. The annotations I had made in the past had long gathered dust, and whenever I opened the book, I would see the questions I had marked. While a comprehensive translation could ignore these, they still weighed on my mind.
Now that I have completed my own translation in five days, I must await the judgment of future scholars. In the 21st century, Wang Shaohua, Zhu Xiaojian, and Zhu Ruiping have joined my circle. Shaohua has focused on The Examination of Crafts, achieving significant results; Xiaojian and Ruiping are also interested in Sun’s scholarship. Shaohua excels in textual research, Xiaojian in analysis, and Ruiping in organization—all qualities suited for deep study of The Rectification of the Rites of Zhou. Soon after, all three completed their theses, and the academic community praised their dedication, while I was delighted to see their intellectual growth, as if relieving a long-standing burden.
As the great Han Yu once said, "Students need not surpass their teachers," and as Zhuangzi noted, "When fire is lit to dry firewood, the fire is passed on, though no one knows when it will cease." This is precisely the case. Shaohua has thoroughly explored the names and realities of artifacts in The Examination of Crafts, which can verify the correctness of naming conventions in the era and serve as an experiment linking two fields—few in the modern world have approached it with such depth and practice. Xiaojian provides a general overview of the strengths and weaknesses of Sun’s annotations in The Rectification of the Rites of Zhou. Few scholars have addressed this topic, and since Sun’s work is considered the culmination of Qing-era scholarship in textual studies, Xiaojian’s contributions should be valuable to academia. Ruiping offers a comprehensive discussion of Zhongrong’s academic achievements, touching on phonology, paleography, Mohism, and contemporary politics. As for The Chronicle, it is included as an appendix to Ruiping’s paper, reflecting his starting point in research—since one must understand the person before understanding their deeds.
While the four works primarily focus on The Rectification of the Rites of Zhou, they are not confined to it. Yet, Sun’s scholarship is too vast for even three students to fully grasp, and whether their interpretations are correct is for the broader academic community to judge. My hope is that their works may serve as a stepping stone for others. I also wish for them to advance step by step, always guarding against (impetuousness) throughout their lives. If they do so, even if I myself achieve nothing, I will have no regrets.