Ancient China · Scholar

Zixia 子夏

Attested BC 507 - BC 420

Passages
9
Chapters
7
Histories
6

Overview

The translated histories identify Zixia as a commentator, scholar, and student. This record brings together 9 passages from 7 chapters across 6 histories, with names, dates, relationships, offices, and events preserved as source-backed claims.

Names

TypeEnglishChinesePinyin
Personal Zixia 子夏 Zixia
Courtesy Xia 夏 Xià
Personal Zi Xia 子夏 Zixia
Courtesy Zixia 子夏 Zixia
Courtesy name Zixia 子夏 Zixia
Courtesy name Zixia 子夏 Zǐxià
Courtesy name Zixia 子夏
Alternate 夏 Xia
Alternate name 夏

Identity

Historicity
Historical
Identification
Named
Sex
Male

Roles

  • Commentator
  • Scholar
  • Student

Life and dates

Attested activity

  • Source Date: Text: 子夏 · Western Interval: Start: BC 507 · End: BC 420
    Explicit · jiutangshu:027:s0035
  • Source Date: Text: 子夏 · Western Year: BC 500
    Explicit · qingshigao:483:s0120
  • Western Year: BC 500 · Source Date: Text: 憲章游、夏
    Strongly inferred · liangshu:030:s0201
  • Source Date: Text: 自子夏 · Western Interval: Start: BC 507 · End: BC 420
    Strongly inferred · shiji:023:s0016
  • Source Date: Text: 遊、夏 · Western Interval: Start: BC 507 · End: BC 420
    Explicit · beiqishu:036:s0072

Works and attributed material

Events and relationships

Assessments and attributes

References in the histories

Open any source group to read the Chinese and English passage in context.

Book of Northern Qi, Chapter 36Volume 36 Biographies 28: Xing Shao · 1 passage
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Book of Han, Chapter 65Volume 56: Dong Zhongshu · 2 passages
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Book of Han, Chapter 76Volume 65: Dongfang Shuo · 1 passage
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譬若以周、邵為丞相，孔丘為御史大夫，太公為將軍，畢公高拾遺於後，弁嚴子為衛尉，皋陶為大理，後稷為司農，伊尹為少府，子贛使外國，顏、閔為博士，子夏為太常，益為右扶風，季路為執金吾，契為鴻臚，龍逢為宗正，伯夷為京兆，管仲為馮翊，魯般為將作，仲山甫為光祿，申伯為太僕，延陵季子為水衡，百里奚為典屬國，柳下惠為大長秋，史魚為司直，蘧伯玉為太傅，孔父為詹事，孫叔敖為諸侯相，子產為郡守，王慶忌為期門，夏育為鼎官，羿為旄頭，宋萬為式道候。」 Imagine the Duke of Zhou and the Duke of Shao as your chancellors; Confucius as chief censor; the Grand Duke as commander; Duke Bi Gao as court remonstrant; Bian Zhuangzi as captain of the guard; Gao Yao as chief judge; Hou Ji as minister of agriculture; Yi Yin as palace treasurer; Zigong as foreign envoy; Yan Hui and Min Ziqian as court scholars; Zixia as master of rites; Yi as western capital intendant; Zilu as capital commandant; Xie as master of guest ceremonies; Guan Longpeng as keeper of the imperial genealogy; the minister Boyi as metropolitan governor; Guan Zhong as northern capital intendant; Lu Ban as chief engineer; Zhong Shanfu as palace chamberlain; the Earl of Shen as master of the horse; Prince Jizi of Yanling as keeper of parks and waters; Baili Xi as commissioner for dependent peoples; Liuxia Hui as chamberlain to the empress; Shi Yu as censor of conduct; Qu Boyu as grand tutor; Kong Fu as supervisor of the heir apparent's household; Sunshu Ao as chancellor to the feudal lords; Zichan as commandery governor; Prince Qingji as a palace gate guard; Xia Yu as cauldron officer; Yi the Archer as vanguard officer; and Song Wan as road-clearing scout."
Old Book of Tang, Chapter 27Volume 23 Treatises 3: Rites 3 · 2 passages
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刑部郎中田再思建議曰：干尊坤卑，天一地二，陰陽之位分矣，夫婦之道配焉。至若死喪之威，隆殺之等，禮經五服之制，齊斬有殊，考妣三年之喪，貴賤無隔，以報免懷之慈，以酬罔極之恩者也。稽之上古，喪期無數，暨乎中葉，方有歲年。《禮》云：「五帝殊時，不相沿樂；三王異代，不相襲禮。」《白虎通》云：「質文再變，正朔三而復。」自周公制禮之後，孔父刊經已來，爰殊厭降之儀，以標服紀之節。重輕從俗，斟酌隨時。故知禮不從天而降，不由地而出也，在人消息，為適時之中耳。春秋諸國，魯最知禮，以周公之後，孔子之邦也。晉韓起來聘，言「周禮盡在魯矣。」齊仲孫來盟，言「魯猶秉周禮。」尚有子張問高宗諒陰三年，子思不聽其子服出母，子游謂同母異父昆弟之服大功，子夏謂合從齊衰之制。此等並四科之數，十哲之人，高步孔門，親承聖訓，及遇喪事，猶此致疑，即明自古已來，升降不一者也。三年之制，說者紛然。鄭玄以為二十七月，王肅以為二十五月。又改葬之服，鄭云服緦三月，王云訖葬而除。又繼母出嫁，鄭云皆服，王云從於繼育，乃為之服。又無服之殤，鄭云子生一月，哭之一日；王云以哭之一日易服之月。鄭、王祖經宗傳，各有異同；荀摯采古求遺，互為損益。方知去聖漸遠，殘缺彌多。故曰會禮之家，名為聚訟，寧有定哉！而父在為母三年，行之已逾四紀，出自高宗大帝之代，不從則天皇后之朝。大帝御極之辰，中宮獻書之日，往時參議，將可施行，編之於格，服之已久。前王所是，疏而為律；後王所是，著而為令。何必乖先帝之旨，阻人子之情，虧純孝之心，背德義之本？有何妨於聖化，有何紊於彝倫，而欲服之週年，與伯叔母齊焉，與姑姊妹同焉？夫三年之喪，如白駒之過隙，君子喪親，有終身之憂，何況再周乎！夫禮者，體也，履也，示之以跡。孝者，畜也，養也，因之以心。小人不恥不仁，不畏不義。服之有制，使愚人企及；衣之以衰，使見之摧痛。以此防人，人猶有朝死而夕忘者；以此制人，人猶有釋服而從吉者。方今漸歸古樸，須敦孝義，抑賢引愚，理資寧戚，食稻衣錦，所不忍聞。若以庶事朝儀，一依周禮，則古之人臣見君也，公卿大夫贄羔雁、珪璧，今何故不依乎？周之用刑也，墨、劓、宮、刖，今何故不行乎？周則侯、甸、男、衛，朝聘有數，今何故不行乎？周則不五十不仕，七十不入朝，今何故不依乎？周則井、邑、丘、甸，以立徵稅，今何故不行乎？周則三老五等，父死子及，今何故不行乎？周則冠冕衣裘，乘車而戰，今何故不行乎？周則分土五更，膠序養老，今何故不行乎？諸如此例，不可勝述。何獨孝思之事，愛一年之服於其母乎？可為痛心，可為慟哭者！《詩》云：「哀哀父母，生我劬勞。」《禮》云：「父之親子也，親賢而下無能；母之親子也，賢則親之，無能則憐之。」阮嗣宗晉代之英才，方外之高士，以為母重於父。據齊斬升數，粗細已降，何忍服之節制，減至於周？豈後代之士，盡慚於古。循古未必是，依今未必非也。又同爨服緦，禮經明義。嫂叔遠別，同諸路人。引而進之，觸類而長。猶子咸衣苴枲，季父不服緦麻，推遠之情有餘，睦親之義未足。又母之昆弟，情切渭陽，翟酺訟舅之冤，甯氏宅甥之相，我之出也，義亦殷焉。不同從母之尊，遂降小功之服，依諸古禮，有爽俗情。今貶舅而宗姨，是陋今而榮古。此並太宗之制也，行之百年矣，輒為刊復，實用有疑。 Tian Zaisi, Bureau Director in the Ministry of Justice, made a proposal: Qian is honored and kun is lowly; Heaven is one and earth is two. The positions of yin and yang are divided, and the way of husband and wife is paired with them. As for the awe of death and mourning and the grades of fullness and reduction, the ritual classics have the system of the five mourning grades. Trimmed and unhemmed mourning differ, but the three-year mourning for father and mother has no barrier between noble and base, because it repays the kindness of bearing and cherishing and answers boundless grace. Examining high antiquity, mourning terms had no fixed number; by middle antiquity, only then were there years and months. The Ritual says: "The Five Emperors differed in time and did not follow one another in music; the Three Kings differed in age and did not inherit one another's rites." The Baihu Tong says: "Plainness and refinement change twice, and the first month changes through three and returns." Since the Duke of Zhou made ritual and since Confucius edited the classics, there have been different rules of suppression and reduction to mark the divisions of mourning regulations. Heavy and light follow custom; deliberation and adjustment follow the time. Thus we know ritual does not descend from Heaven or come out from earth; it lies in human increase and decrease, making what fits the time and the mean. Among the states of the Spring and Autumn, Lu best knew ritual, because it was the descendants of the Duke of Zhou and the state of Confucius. When Han Qi of Jin came on a visit, he said, "The rites of Zhou are all in Lu." When Zhongsun of Qi came to make a covenant, he said, "Lu still holds the rites of Zhou." Yet Zizhang asked about Gaozong's three years of silent mourning; Zisi did not allow his son to wear mourning for his divorced mother; Ziyou said that brothers with the same mother but different fathers should wear great-work mourning; Zixia said they should follow the trimmed-mourning rule. These were all among the numbered disciples of the four categories and the ten philosophers, men of high rank in Confucius's gate who personally received the sage teaching; yet when they encountered mourning matters, they still produced doubts like this. This makes clear that since antiquity increases and reductions have not been uniform. As for the three-year system, explanations are confused. Zheng Xuan considered it twenty-seven months; Wang Su considered it twenty-five months. Again for mourning after reburial, Zheng says one wears fine hemp for three months, while Wang says one removes it when burial is completed. Again for a stepmother who remarries, Zheng says all wear mourning, while Wang says that only if one followed and was raised by her does one wear mourning. Again for a child who died young and for whom there is no mourning, Zheng says that for a child born one month, one cries one day; Wang says one day of crying replaces one month of mourning. Zheng and Wang each take the classics as ancestor and the commentaries as lineage, and each has differences. Xun Zhi collected antiquity and sought what was left, alternately reducing and increasing. From this we know that as the sages recede farther away, gaps and losses become more numerous. Therefore it is said that houses that assemble ritual are called gathered lawsuits; how could there be a fixed answer? Yet the three-year mourning for a mother while the father is alive has been practiced for more than forty years. It came from the generation of Gaozong the Great Emperor, not from the court of Empress Zetian. When the Great Emperor ruled and the palace submitted the document, the former deliberations could be put into practice; it was compiled into the regulations, and the mourning has been worn for a long time. What a former king approved was set out as law; what a later king approved was written as ordinance. Why must we oppose the former emperor's intent, block the feeling of a person's son, diminish a pure filial heart, and turn against the root of virtue and obligation? What harm is there to sage transformation? What disorder is there to the constant human order, that one would make the mourning one year, equal to that for paternal uncles' wives, and the same as for paternal aunts and sisters? The three-year mourning passes like a white colt through a crack; a gentleman mourning his parent has lifelong grief, how much more for two full cycles! Ritual is embodiment, practice, showing it by traces. Filial piety is storing up, nourishing, following it by the heart. Petty people are not ashamed of inhumanity and do not fear unrighteousness. Mourning dress has regulations to make foolish people reach upward; they are clothed in mourning garments so that seeing them produces crushing pain. Using this to guard people, there are still those who forget by evening one who died in the morning. Using this to regulate people, there are still those who remove mourning and follow auspicious affairs. Now we are gradually returning to ancient simplicity and must deepen filial piety and obligation. Restraining the worthy and drawing in the foolish, in principle, depends on Ning Qi; eating rice and wearing brocade are things one cannot bear to hear. If ordinary affairs and court ceremony are all to follow the Zhou rites, then when ancient ministers saw the ruler, dukes, ministers, and great officers presented lambs, geese, jade tablets, and disks; why do we not follow this now? Zhou punishments used tattooing, nose-cutting, castration, and foot-cutting; why do we not carry them out now? Zhou had hou, dian, nan, and wei domains, and audiences and visits had fixed numbers; why do we not carry this out now? Zhou did not let one serve before fifty, and at seventy one did not enter court; why do we not follow this now? Zhou used jing, yi, qiu, and dian to establish taxation; why do we not carry this out now? Zhou had three elders and five grades, father dying and son succeeding; why do we not carry this out now? Zhou used caps, robes, fur garments, and chariots in battle; why do we not carry this out now? Zhou divided land and had five geng, and in village and school nourished the aged; why do we not carry this out now? Examples such as these cannot be fully stated. Why only in the matter of filial thought begrudge one year of mourning for one's mother? This can make the heart ache; this can make one wail. The Odes says: "Alas, alas, my father and mother, who bore me with toil." The Ritual says: "When a father loves his child, he loves the worthy and lowers the incapable; when a mother loves her child, if worthy she loves him, and if incapable she pities him." Ruan Sizong, an outstanding talent of Jin and lofty man beyond the world, considered the mother weightier than the father. Based on the thread counts of trimmed and unhemmed mourning, coarseness and fineness already descend. How can one bear for the term of mourning to be reduced to one year? Surely later men are not all ashamed before antiquity. Following antiquity is not necessarily right; following the present is not necessarily wrong. Again, those who share the cooking hearth wear fine hemp; this is a clear meaning of the ritual classics. Elder-brother's wife and younger-brother-in-law are kept distant and treated like people on the road. Drawing them in and advancing them extends by analogy. Nephews all wear hemp mourning, but a younger uncle does not wear fine hemp; the feeling of pushing away is more than enough, and the obligation of harmonizing kin is insufficient. Again the mother's brothers have feeling as close as Weiyang; Di Pu litigated his uncle's injustice, and the Ning family housed a nephew as minister. Since I come from them, obligation too is deep. Not sharing the honor of a mother's sister, they are thereby lowered to small-work mourning. According to the ancient rites, this conflicts with common feeling. Now lowering the maternal uncle while honoring the maternal aunt is to scorn the present and glorify antiquity. These are all Taizong's regulations and have been practiced for a hundred years; rashly cutting and restoring them truly creates doubt.
至七年八月，下敕曰：「惟周公制禮，當歷代不刊；況子夏為《傳》，乃孔門所受。格條之內，有父在為母齊衰三年，此有為而為，非尊厭之義。與其改作，不如師古，諸服紀宜一依《喪服》文。」自是卿士之家，父在為母行服不同：或既周而禫，禫服六十日釋服，心喪三年者； By the eighth month of the seventh year, an edict was issued: "Only the rites made by the Duke of Zhou should remain unaltered through successive ages; how much more since Zixia made the commentary, receiving it from Confucius's school. Within the regulations there is three-year trimmed mourning for a mother while the father is alive; this is something done for a particular purpose, not the meaning of honored suppression. Rather than changing and remaking it, it is better to take antiquity as teacher. The various mourning regulations should all follow the text of the Mourning Dress." From this time, in the households of ministers and grandees, mourning for a mother while the father was alive was carried out differently: some, after one cycle and the end-of-mourning rite, wore end-of-mourning garments for sixty days and then removed mourning, while observing inner mourning for three years;
Book of Liang, Chapter 30Volume 30: Pei Ziye; Gu Xie; Xu Chi; Bao Quan · 1 passage
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Draft History of Qing, Chapter 483Volume 483 Biographies 270: Confucian Scholars 4: Kong Yinzhi Son: Xing Xie, Yu Qi Son: Chuan Duo, Guang Qi Son: Zhao Huan, Sun :Xianpei, Zeng Sun : Qing Rong, Zeng Sun : Fan Hao, Xuan Sun : Xiang Ke, Lai Sun : Ling Yi · 1 passage
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又增設咸陽姬氏文王后，曲阜東野氏周公後，濟寧閔氏子騫後，濬縣端木氏子貢後，常熟言氏子遊後，鉅野卜氏子夏后，蕭縣顓孫氏子張後，菏澤、肥城兩冉氏伯牛、仲弓後，肥城有氏有子後，鄒平伏氏伏生後，孟縣韓氏文公後，郿縣張氏明公後，各一人。 It further added one post each for the Ji of Xianyang, heirs of King Wen; the Dongye of Qufu, heirs of the Duke of Zhou; the Min of Jining, heirs of Ziqian; the Duanmu of Junxian, heirs of Zigong; the Yan of Changshu, heirs of Ziyou; the Bu of Juye, heirs of Zixia; the Zhuansun of Xiaoxian, heirs of Zizhang; the two Ran lines of Heze and Feicheng, heirs of Boniu and Zhonggong; the You of Feicheng, heirs of Youzi; the Fu of Zouping, heirs of Fusheng; the Han of Mengxian, heirs of Master Wengong; and the Zhang of Meixian, heirs of Master Ming.
Records of the Grand Historian, Chapter 23Treatise on Ritual · 1 passage
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自子夏，門人之高弟也，猶云「出見紛華盛麗而說，入聞夫子之道而樂，二者心戰，未能自決」，而況中庸以下，漸漬於失教，被服於成俗乎？ Even Zi Xia, the highest disciple among the disciples, still said: 'Going out I see variegated splendor and flourishing beauty and am pleased; entering I hear the Master's Dao and am happy. These two things battle in my heart, and I cannot decide for myself.' How much more so for those of middle and ordinary ability and below, who are gradually immersed in lost teaching and clothed in established customs?