Book 6, Part 1
CHAPTER 14
Images for the Regulation of Dress
The reason that Heaven and Earth generate the myriad things is in order to nourish human beings. Therefore,
what can be consumed is used to nourish the body;
what invokes awe is used to adorn and clothe [the body].
This is what makes ritual flourish.
That the sword [is worn] on the left is to imitate the Bluegreen Dragon.1
That the knife [is worn] on the right is to imitate the White Tiger.2
That the knee pads3 [are worn] in the front is to imitate the Vermilion Bird.4
That the cap [is worn] on the head is to imitate the Dark Warrior.5
These four are humankind’s most splendid ornamentations. Only those who are able to connect antiquity with the present and distinguish what is so from what is not so are able to dress in this manner.
Now the Dark Warrior’s appearance is the fiercest and most awe inspiring. That its image occupies the rear,6 but [its article of dress] occupies the [top of] the head [shows that] martiality at its utmost is not employed. The reason that the sage surpasses [others] is because even if he were to wish to follow [a policy of martiality], no occasion for it would arise. Those who are able to stop the enemy only after “grasping armor and helmet” [i.e., resorting to warfare] are certainly not those whom the sage prized. The Noble Man manifested this in his dress. The intentions of the brave and martial were vitiated [when confronted by] his appearance. Therefore,
civility and virtue are prized;
awesomeness and martiality are subordinated.
This is the means by which the world perpetually [will] remain whole.
In the Spring and Autumn, how is this expressed? The righteousness of Kong Fu was manifest in his appearance, and so rebellious ministers did not dare act out their depravity.7 Kong Zhiji [presided] in Yu, so Duke Xian [passed many] sleepless [nights].8 Duke Li of Jin grew powerful, so [the great officers of] the Central States [were murdered one after the next], and their bleeding corpses lay around without cease.9 King Wu conquered Yin wearing his dragon-embroidered robe and crown with his tablet in his girdle, so the tiger-fierce soldiers [of Yin] laid down their swords.
How can it be the case that bravery must be proved in battle and slaughter before awesomeness [is established]? This is why the Noble Man [Confucius] attached greatest importance to his dress. Those who gazed at his dignified appearance could not help but exhibit such dignity. You must not fail to examine this matter in great depth! [14/23/5–16]
 
  1.  In early Chinese cosmology, the Bluegreen Dragon was the divinity or emblem of the east.
  2.  The White Tiger was the divinity or emblem of the west.
  3.  This refers to leather knee pads worn to protect the knees while kneeling during sacrificial rituals.
  4.  Reading niao 鳥 for wu 烏. The Vermilion Bird was the divinity or emblem of the south.
  5.  The Dark Warrior, a composite image of a snake coiled around a turtle, was the divinity or emblem of the north. See John S. Major, “New Light on the Dark Warrior,” Journal of Chinese Religions 13–14 (1985/1986): 63–86.
  6.  Reading hou 後 (rear) for you 右 (right). If the knee pads are worn “in front,” their paired opposite, the Dark Warrior, must occupy the rear. The text also specifies that the knife is worn “on the right.” The orientation implied in this passage reflects a king’s-eye view of the world: the ruler’s ceremonial throne always faced south, so east would be on the king’s left, west on his right, south in front of him, and north to the rear. The southern gate of a city was always known as the “front gate,” and the northern gate as the “rear gate.”
  7.  Duke Huan 2.2.1. The Gongyang Commentary explains that because of Kong Fu’s awesome deportment, Minister Du of Song did not dare carry out his plan to assassinate his lord, Duke Shang of Song. He therefore assassinated Kong Fu first and then killed Duke Shang.
  8.  Duke Xi 5.2.3. The Gongyang Commentary refers to the well-known story of how Duke Xian of Jin bribed the lord of Yu for safe passage across Yu territory for the Jin army. After conquering the small state of Guo, Jin extinguished the state of Yu. The point here is that the lord of Yu unwisely accepted the bribe, despite the good counsel of his minister Kong Zhiji.
  9.  Duke Cheng 8.17.12: “Jin killed their great officers Shi Ji, Shi Chou, and Shi Zhi.” Duke Cheng 8.18.1: “Spring. The royal first month. Jin killed their great officer Xiu Tong.” The Gongyang Commentary does not comment on these entries.