Yili (text)
| Etiquette and Ceremonial | |||||||||
| Traditional Chinese | |||||||||
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| Simplified Chinese | |||||||||
| Literal meaning | ceremonies rites | ||||||||
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| Transcriptions | |
|---|---|
| Standard Mandarin | |
| Hanyu Pinyin | Yílǐ |
| Wade–Giles | I-li |
The Book of Etiquette and Ceremonial is a Chinese classic text about Zhou dynasty social behavior and ceremonial ritual as it was practiced and understood during the Spring and Autumn period. The Book of Etiquette and Ceremonial, along with the Rites of Zhou and the Book of Rites, formed the "Three Rites" which guided traditional Confucian understandings of propriety and behavior.
The modern Chinese title Yili is a compound of two words with many related meanings, leading to a variety of English translations including the Book of Etiquette and Ceremonial, Etiquette and Rites (Ulrich 2010), the Ceremonies and Rites, Ceremonial and Rites, etc. Yi may mean "right", "proper", "ceremony" (Baxter & Sagart 2011:80) "demeanor", "appearance", "etiquette", "rite", "present", "gift", or "equipment".Li , meanwhile, may mean "propriety", "ceremony" (Baxter & Sagart 2011:110) "rite", "ritual", "courtesy", "etiquette", "manners", or "mores".
The text was first called the Yili in the c. 80 CE Lunheng. Prior to that, it was called the Rites of the Shi (禮, Shili), the Classic of Rites (禮, Lijing), the Old Classic of Rites (禮經, Ligujing), or simply the Rites (禮, Li).
Traditional Chinese scholarship credited the text (along with the Rites of Zhou) to the 11th century BCE Duke of Zhou. Sinologist William Boltz (1993:237) says this tradition is "now generally recognized as untenable", but believes the extant Yili "is a remnant of "a larger corpus of similar ceremonial and ritual texts dating from pre-Han times, perhaps as early as the time of Confucius; that much of this was lost by Han", while "some may have come to be preserved in the text known today as the [Liji]". Many Chinese texts were irretrievably lost during Qin Shihuang's "Burning of the Books". The Book of Etiquette and Ceremonial survived in two versions: the "Old Text" supposedly discovered in the walls of Confucius's former residence, and the "New Text". The 2nd century scholar Zheng Xuan compiled an edition from both texts and wrote the first commentary. The 3rd century Wang Su wrote two commentaries and criticized Zheng, but Zheng's version became the basis for later editions and scholarship (Boltz 1993:240). It was among the works carved into the 837 CE Kaicheng Stone Classics and was first printed from woodblocks between 932 and 953 CE (Boltz 1993:240). Three fragmentary manuscripts covering more than seven chapters were discovered in 1st-century Han tombs at Wuwei in Gansu in 1959.
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