Miscellaneous Annotations on the Book of Songs
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Summary
Yin shi. The Mao Commentary says: “Yin shi means the Yin marquises.” Zheng Xuan’s sub-commentary says: “They were ministers of Yin.” The Collected Commentaries then says: “They were the descendants of Shang, ministers of the ruler”; this takes shi as the shi of “grandee and shi,” but that would make them lowly officials. Now I observe: the great sacrifice of libation and presentation was not something shi could participate in; the embroidered ceremonial cap with black and blue pattern was the dress of the feudal lords, not that of shi. What was a xu cap in Yin was a mian in Zhou; the fu pattern belonged to the dress of the dark mian. Would a shi, wearing a bian cap and sacrificing at the lord’s court, presume to wear the embroidered cap with pattern? The marquises and earls of Yin, when Zhou demoted them, became viscounts and barons: with the cui mian they assisted at the sacrifice to the Lord on High; with the xi mian they assisted at the sacrifice to the former kings; with the dark mian they assisted at the sacrifice to the former dukes. This passage says that they wore the embroidered mian to assist in the libation and presentation at the di and xia sacrifices, when the former dukes were jointly sacrificed to; indeed the Mao Commentary should be taken as correct. “Yin shi” is like saying “men of Yin”; it distinguishes them from the descendants of Shang and is the term for feudal lords of different surnames.
Editor's review
The Shijing Baishu is Wang Fuzhi’s evidential study of the Classic of Poetry. The title baishu (“humble notes”) already marks its orientation: it does not chiefly smooth out the great meaning or develop moral-philosophical interpretations, but focuses on the analysis of names and things, institutions, words, and ritual institutions. The surviving passage centers on “Yin shi,” “fu xu,” and “guan jiang,” cites the Mao Commentary, Zheng Xuan’s sub-commentary, and the Collected Commentaries, and then gives a judgment; it corrects the Collected Commentaries’ interpretation of shi as “grandee and shi,” argues that the Mao Commentary should be taken as correct, and builds its case layer by layer through Yin-Zhou institutions and sacrificial vestments. This manner of writing typically embodies Wang Fuzhi’s evidential approach to the classics: he does not lightly trust current commentaries but returns to the commentaries and sub-commentaries and the context of ritual institutions to seek the original meaning. Reading this book gives a concrete sense of how Qing scholars read the Classic of Poetry and how they dialogued with Han and Song exegesis, and it also reveals the practical concern behind evidential writing. It suits readers willing to weigh close argumentation, not those seeking poetic appreciation or a quick read-through.
Who it's for
A good fit for
- Readers interested in the names and things, ritual institutions, and exegetical tradition of the Classic of Poetry
- Advanced students with some classical Chinese and classical-learning foundation who are willing to read evidential writing closely
- Scholars in premodern literature, classical studies, or ritual institutions who need to consult Qing exegesis
- Readers who enjoy distinguishing rival interpretations among commentaries and sub-commentaries and weighing the original meaning of words
Not a good fit for
- General readers seeking modern appreciation or vernacular translation of the Classic of Poetry
- Beginners without a classical Chinese foundation who are encountering the Classic of Poetry for the first time
- Readers seeking light reading or literary narrative experience
Reading tips
- First prepare an edition of the Classic of Poetry with the Mao Commentary, Zheng Xuan’s sub-commentary, and Zhu Xi’s Collected Commentaries for comparison, then enter this book’s analysis.
- Look up terms for names, things, and ritual institutions as you go; there is no need to memorize them—the point is to understand Wang Fuzhi’s line of argument.
- Read only a small section at a time: first look at the old interpretations cited, then at the judgment, and appreciate his criteria for acceptance or rejection and the sources of his evidence.
- Read together with basic knowledge of Yin-Zhou ritual and vestment systems, so that unfamiliarity with institutions does not lead to misreading the conclusions.
Contents
- 版权信息
- 诗经稗疏卷一汉阳王夫之撰
- 诗经稗疏卷二汉阳王夫之撰
- 诗经稗疏巻三汉阳王夫之撰
- 诗经稗疏卷四汉阳王夫之撰
FAQ
What does the title “Baishu” mean?
“Baishu” can be understood as a modest term, indicating that the work is a minute, auxiliary explication, different from the exposition of systematic, grand meaning. The book focuses on evidential analysis of names and things, institutions, words, and ritual institutions, and belongs to the evidential strand of the Classic of Poetry exegetical tradition.
Can I read this book directly without having read commentaries on the Classic of Poetry?
It will be rather difficult. The book extensively cites the Mao Commentary, Zheng Xuan’s sub-commentary, and the Collected Commentaries and then gives judgments; without familiarity with the basic positions of these commentaries, it is hard to follow the argument. It is advisable first to understand the basic format and views of the main commentaries on the Classic of Poetry, then read this book.
What content does the book’s evidential research mainly focus on?
Judging from the surviving passage, it mainly focuses on appellations, vestments, and sacrificial ritual institutions in the Classic of Poetry, such as the identity of “Yin shi,” the vestment system of “fu xu,” and the ritual of “guan jiang,” and distinguishes the original meaning by comparing the positions of the Mao Commentary, Zheng Xuan’s sub-commentary, and the Collected Commentaries.
Are Wang Fuzhi’s classical studies suitable for ordinary literary enthusiasts?
Wang Fuzhi’s classical studies are known for deep speculation and fine evidential detail, and the threshold for reading them is relatively high. Ordinary literary enthusiasts who have a strong interest in the Classic of Poetry and are willing to supplement classical-learning and ritual knowledge may read selected passages; those who only want to appreciate the poems need not start with this book.
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About the author
Wang Fuzhi
Author · Chinese · 1619–1692
Wang Fuzhi (1619–1692), courtesy name Er Nong and pseudonym Jiang Zhai, was known as Mr. Chuanshan. A native of Hengyang, Hunan, he was a thinker, philosopher, historian and literary figure of the late Ming and early Qing periods. He lived through the Ming–Qing transition, once raised troops to resist the Qing, and later lived in seclusion at Shichuan Mountain for more than forty years, producing over a hundred works. His writings cover philosophy, history, literary appreciation and social thought, with representative works including the Du Tongjian Lun, Song Lun, Huang Shu and Jiang Zhai Wen Ji. He is regarded as the great synthesizer of traditional Chinese materialist thought and, together with Huang Zongxi and Gu Yanwu, is counted among the three great thinkers of the late Ming and early Qing. His historical commentaries draw lessons from the past with rigorous reasoning; his philosophical works carry forward and develop Zhang Zai's thought; and his literary criticism is perceptive and original. His posthumous writings have had a profound influence on later generations.
