禮記 \ Liji \ The Book of Rites

《曲禮上 \ Qu Li I》 [Also known as: "Summary of the Rules of Propriety Part 1"]

1 《曲禮》曰：「毋不敬，儼若思，安定辭。」安民哉！

The Summary of the Rules of Propriety says: Always and in everything let there be reverence; with the deportment grave as when one is thinking (deeply), and with speech composed and definite. This will make the people tranquil.

2 敖不可長，欲不可從，志不可滿，樂不可極。

Pride should not be allowed to grow; the desires should not be indulged; the will should not be gratified to the full; pleasure should not be carried to excess.

3 賢者狎而敬之，畏而愛之。愛而知其惡，憎而知其善。積而能散，安安而能遷。臨財毋茍得，臨難毋茍免。很毋求勝，分毋求多。疑事毋質，直而勿有。

Men of talents and virtue can be familiar with others and yet respect them; can stand in awe of others and yet love them. They love others and yet acknowledge the evil that is in them. They accumulate (wealth) and yet are able to part with it (to help the needy); they rest in what gives them satisfaction and yet can seek satisfaction elsewhere (when it is desirable to do so). When you find wealth within your reach, do not (try to) get it by improper means; when you meet with calamity, do not (try to) escape from it by improper means. Do not seek for victory in small contentions; do not seek for more than your proper share. Do not positively affirm what you have doubts about; and (when you have no doubts), do not let what you say appear (simply) as your own view.

4 若夫，坐如尸，立如齊。

If a man be sitting, let him do so as a personator of the deceased; if he be standing, let him do so (reverently), as in sacrificing.

5 禮從宜，使從俗。

In (observing) the rules of propriety, what is right (for the time and in the circumstances) should be followed. In discharging a mission (to another state), its customs are to be observed.

6 夫禮者所以定親疏，決嫌疑，別同異，明是非也。

They are the rules of propriety, that furnish the means of determining (the observances towards) relatives, as near and remote; of settling points which may cause suspicion or doubt; of distinguishing where there should be agreement, and where difference; and of making clear what is right and what is wrong.

7 禮，不妄說人，不辭費。禮，不逾節，不侵侮，不好狎。修身踐言，謂之善行。行修言道，禮之質也。禮聞取於人，不聞取人。禮聞來學，不聞往教。

According to those rules, one should not (seek to) please others in an improper way, nor be lavish of his words. According to them, one does not go beyond the definite measure, nor encroach on or despise others, nor is fond of (presuming) familiarities. To cultivate one's person and fulfil one's words is called good conduct. When the conduct is (thus) ordered, and the words are accordant with the (right) course, we have the substance of the rules of propriety. I have heard that it is in accordance with those rules that one should be chosen by others (as their model); I have not heard of his choosing them (to take him as such). I have heard in the same way of (scholars) coming to learn; I have not heard of (the master) going to teach.

8 道德仁義，非禮不成，教訓正俗，非禮不備。分爭辨訟，非禮不決。君臣上下父子兄弟，非禮不定。宦學事師，非禮不親。班朝治軍，蒞官行法，非禮威嚴不行。禱祠祭祀，供給鬼神，非禮不誠不莊。是以君子恭敬撙節退讓以明禮。

The course (of duty), virtue, benevolence, and righteousness cannot be fully carried out without the rules of propriety; nor are training and oral lessons for the rectification of manners complete; nor can the clearing up of quarrels and discriminating in disputes be accomplished; nor can (the duties between) ruler and minister, high and low, father and son, elder brother and younger, be determined; nor can students for office and (other) learners, in serving their masters, have an attachment for them; nor can majesty and dignity be shown in assigning the different places at court, in the government of the armies, and in discharging the duties of office so as to secure the operation of the laws; nor can there be the (proper) sincerity and gravity in presenting the offerings to spiritual Beings on occasions of supplication, thanksgiving, and the various sacrifices. Therefore the superior man is respectful and reverent, assiduous in his duties and not going beyond them, retiring and yielding - thus illustrating (the principle of) propriety.

9 鸚鵡能言，不離飛鳥；猩猩能言，不離禽獸。今人而無禮，雖能言，不亦禽獸之心乎？夫唯禽獸無禮，故父子聚麀。是故聖人作，為禮以教人。使人以有禮，知自別於禽獸。

The parrot can speak, and yet is nothing more than a bird; the ape can speak, and yet is nothing more than a beast. Here now is a man who observes no rules of propriety; is not his heart that of a beast? But if (men were as) beasts, and without (the principle of) propriety, father and son might have the same mate. Therefore, when the sages arose, they framed the rules of propriety in order to teach men, and cause them, by their possession of them, to make a distinction between themselves and brutes.

10 太上貴德，其次務施報。禮尚往來。往而不來，非禮也；來而不往，亦非禮也。人有禮則安，無禮則危。故曰：禮者不可不學也。

In the highest antiquity they prized (simply conferring) good; in the time next to this, giving and repaying was the thing attended to. And what the rules of propriety value is that reciprocity. If I give a gift and nothing comes in return, that is contrary to propriety; if the thing comes to me, and I give nothing in return, that also is contrary to propriety. If a man observe the rules of propriety, he is in a condition of security; if he do not, he is in one of danger. Hence there is the saying, 'The rules of propriety should by no means be left unlearned.'

11 夫禮者，自卑而尊人。雖負販者，必有尊也，而況富貴乎？富貴而知好禮，則不驕不淫；貧賤而知好禮，則志不懾。

Propriety is seen in humbling one's self and giving honour to others. Even porters and pedlers are sure to display this giving honour (in some cases); how much more should the rich and noble do so (in all)! When the rich and noble know to love propriety, they do not become proud nor dissolute. When the poor and mean know to love propriety, their minds do not become cowardly.

12 人生十年曰幼，學。二十曰弱，冠。三十曰壯，有室。四十曰強，而仕。五十曰艾，服官政。六十曰耆，指使。七十曰老，而傳。八十、九十曰耄，七年曰悼，悼與耄雖有罪，不加刑焉。百年曰期，頤。

When one is ten years old, we call him a boy; he goes (out) to school. When he is twenty, we call him a youth; he is capped. When he is thirty, we say, 'He is at his maturity;' he has a wife. When he is forty, we say, 'He is in his vigour;' he is employed in office. When he is fifty, we say, 'He is getting grey;' he can discharge all the duties of an officer. When he is sixty, we say, 'He is getting old;' he gives directions and instructions. When he is seventy, we say, 'He is old;' he delegates his duties to others. At eighty or ninety, we say of him, 'He is very old.' When he is seven, we say that he is an object of pitying love. Such a child and one who is very old, though they may be chargeable with crime, are not subjected to punishment. At a hundred, he is called a centenarian, and has to be fed.

13 大夫七十而致事。若不得謝，則必賜之几杖，行役以婦人。適四方，乘安車。自稱曰老夫，於其國則稱名；越國而問焉，必告之以其制。

A great officer, when he is seventy, should resign (his charge of) affairs. If he be not allowed to resign, there must be given him a stool and staff. When travelling on service, he must have the attendance of his wife; and when going to any other state, he will ride in an easy carriage. (In another state) he will, style himself 'the old man;' in his own state, he will call himself by his name. When from another they ask (about his state), he must tell them of its (old) institutions.

14 謀於長者，必操几杖以從之。長者問，不辭讓而對，非禮也。

In going to take counsel with an elder, one must carry a stool and a staff with him (for the elder's use). When the elder asks a question, to reply without acknowledging one's incompetency and (trying to) decline answering, is contrary to propriety.

15 凡為人子之禮：冬溫而夏凊，昏定而晨省，在醜夷不爭。

For all sons it is the rule: In winter, to warm (the bed for their parents), and to cool it in summer; in the evening, to adjust everything (for their repose), and to inquire (about their health) in the morning; and, when with their companions, not to quarrel.

16 夫為人子者，三賜不及車馬。故州閭鄉黨稱其孝也，兄弟親戚稱其慈也，僚友稱其弟也，執友稱其仁也，交游稱其信也。見父之執，不謂之進不敢進，不謂之退不敢退，不問不敢對。此孝子之行也。

Whenever a son, having received the three (first) gifts (of the ruler), declines (to use) the carriage and horses, the people of the hamlets and smaller districts, and of the larger districts and neighbourhoods, will proclaim him filial; his brothers and relatives, both by consanguinity and affinity, will proclaim him loving; his friends who are fellow-officers will proclaim him virtuous; and his friends who are his associates will proclaim him true. When he sees an intimate friend of his father, not to presume to go forward to him without being told to do so; nor to retire without being told; nor to address him without being questioned - this is the conduct of a filial son.

17 夫為人子者：出必告，反必面，所游必有常，所習必有業。恒言不稱老。年長以倍則父事之，十年以長則兄事之，五年以長則肩隨之。群居五人，則長者必異席。

A son, when he is going abroad, must inform (his parents where he is going); when he returns, he must present himself before them. Where he travels must be in some fixed (region); what he engages in must be some (reputable) occupation. In ordinary conversation (with his parents), he does not use the term 'old' (with reference to them). He should serve one twice as old as himself as he serves his father, one ten years older than himself as an elder brother; with one five years older he should walk shoulder to shoulder, but (a little) behind him. When five are sitting together, the eldest must have a different mat (by himself).

18 為人子者，居不主奧，坐不中席，行不中道，立不中門。食饗不為概，祭祀不為尸。聽於無聲，視於無形。不登高，不臨深。不茍訾，不茍笑。

A son should not occupy the south-west corner of the apartment, nor sit in the middle of the mat (which he occupies alone), nor walk in the middle of the road, nor stand in the middle of the doorway. He should not take the part of regulating the (quantity of) rice and other viands at an entertainment. He should not act as personator of the dead at sacrifice. He should be (as if he were) hearing (his parents) when there is no voice from them, and as seeing them when they are not actually there. He should not ascend a height, nor approach the verge of a depth; he should not indulge in reckless reviling or derisive laughing.

19 孝子不服暗，不登危，懼辱親也。父母存，不許友以死。不有私財。

A filial son will not do things in the dark, nor attempt hazardous undertakings, fearing lest he disgrace his parents. While his parents are alive, he will not promise a friend to die (with or for him), nor will he have wealth that he calls his own.

20 為人子者：父母存，冠衣不純素。孤子當室，冠衣不純采。

A son, while his parents are alive, will not wear a cap or (other) article of dress, with a white border. An orphan son, taking his father's place, will not wear a cap or (other article of) dress with a variegated border.

21 幼子常視毋誑，童子不衣裘裳。立必正方。不傾聽。長者與之提攜，則兩手奉長者之手。負劍辟咡詔之，則掩口而對。

A boy should never he allowed to see an instance of deceit. A lad should not wear a jacket of fur nor the skirt. He must stand straight and square, and not incline his head in hearing. When an elder is holding him with the hand, he should hold the elder's hand with both his hands. When the elder has shifted his sword to his back and is speaking to him with the side of his face bent, down, he should cover his mouth with his hand in answering.

22 從於先生，不越路而與人言。遭先生於道，趨而進，正立拱手。先生與之言則對；不與之言則趨而退。

When he is following his teacher, he should not quit the road to speak with another person. When he meets his teacher on the road, he should hasten forward to him, and stand with his hands joined across his breast. If the teacher speak to him, he will answer; if he do not, he will retire with hasty steps.

23 從長者而上丘陵，則必鄉長者所視。

When, following an elder, they ascend a level height, he must keep his face towards the quarter to which the elder is looking.

24 登城不指，城上不呼。

When one has ascended the wall of a city, he should not point, nor callout.

25 將適舍，求毋固。將上堂，聲必揚。戶外有二屨，言聞則入，言不聞則不入。將入戶，視必下。入戶奉扃，視瞻毋回；戶開亦開，戶闔亦闔；有後入者，闔而勿遂。毋踐屨，毋踖席，摳衣趨隅。必慎唯諾。

When he intends to go to a lodging-house, let it not be with the feeling that he must get whatever he asks for. When about to go up to the hall (of a house), he must raise his voice. When outside the door there are two (pairs of) shoes, if voices be heard, he enters; if voices be not heard, he will not enter. When about to enter the door, he must keep his eyes cast down. As he enters, he should (keep his hands raised as high as if he were) bearing the bar of the door. In looking down or up, he should not turn (his head). If the door were open, he should leave it open; if it were shut, he should shut it again. If there be others (about) to enter after him, while he (turns to) shut the door, let him not do so hastily. Let him not tread on the shoes (left outside the door), nor stride across the mat (in going to take his seat); but let him hold up his dress, and move hastily to his corner (of the mat). (When seated), he must be careful in answering or assenting.

26 大夫士出入君門，由闑右，不踐閾。

A great officer or (other) officer should go out or in at the ruler's doors, on the right of the middle post, without treading on the threshold.

27 凡與客入者，每門讓於客。客至於寢門，則主人請入為席，然後出迎客。客固辭，主人肅客而入。主人入門而右，客入門而左。主人就東階，客就西階，客若降等，則就主人之階。主人固辭，然後客復就西階。主人與客讓登，主人先登，客從之，拾級聚足，連步以上。上於東階則先右足，上於西階則先左足。

Whenever (a host has received and) is entering with a guest, at every door he should give place to him. When the guest arrives at the innermost door (or that leading to the feast-room), the host will ask to be allowed to enter first and arrange the mats. Having done this, he will come out to receive the guest, who will refuse firmly (to enter first). The host having made a low bow to him, they will enter (together). When they have entered the door, the host moves to the right, and the guest to the left, the former going to the steps on the east, and the latter to those on the west. If the guest be of the lower rank, he goes to the steps of the host (as if to follow him up them). The host firmly declines this, and he returns to the other steps on the west. They then offer to each other the precedence in going up, but the host commences first, followed (immediately) by the other. They bring their feet together on every step, thus ascending by successive paces. He who ascends by the steps on the cast should move his right foot first, and the other at the western steps his left foot.

28 帷薄之外不趨，堂上不趨，執玉不趨。堂上接武，堂下布武。室中不翔，并坐不橫肱。授立不跪，授坐不立。

Outside the curtain or screen (a visitor) should not walk with the formal hasty steps, nor above in the hall, nor when carrying the symbol of jade. Above, in the raised hall, the foot-prints should be alongside each other, but below it free and separate. In the apartment the elbows should not be held out like wings in bowing. When two (equals) are sitting side by side, they do not have their elbows extended crosswise. One should not kneel in handing anything to a (superior) standing, nor stand in handing it to him sitting.

29 凡為長者糞之禮，必加帚於箕上，以袂拘而退；其塵不及長者，以箕自鄉而扱之。奉席如橋衡，請席何鄉，請衽何趾。席：南鄉北鄉，以西方為上；東鄉西鄉，以南方為上。

In all cases of (a lad's) carrying away the dirt that has been swept up from the presence of an elder, it is the rule that he (place) the brush on the basket, keeping his sleeve before it as he retires. The dust is not allowed to reach the elder, because he carries the basket with its mouth turned towards himself. He carries the (elder's) mat in his arms like the cross-beam of a shadoof. If it be a mat to sit on, he will ask in what direction (the elder) is going to turn his face; if it be to sleep on, in what direction he is going to turn his feet. If a mat face the south or the north, the seat on the west is accounted that of honour; if it face the east or the west, the seat on the south.

30 若非飲食之客，則布席，席間函丈。主人跪正席，客跪撫席而辭。客徹重席，主人固辭。客踐席，乃坐。主人不問，客不先舉。

Except in the case of guests who are there (simply) to eat and drink, in spreading the mats a space of ten cubits should be left between them. When the host kneels to adjust the mats (of a visitor), the other should kneel and keep hold of them, declining (the honour). When the visitor (wishes to) remove one or more, the host should firmly decline to permit him to do so. When the visitor steps on his mats, (the host) takes his seat. If the host have not put some question, the visitor should not begin the conversation.

31 將即席，容毋怍。兩手摳衣去齊尺。衣毋撥，足毋蹶。先生書策琴瑟在前，坐而遷之，戒勿越。虛坐盡後，食坐盡前。坐必安，執爾顏。長者不及，毋儳言。正爾容，聽必恭。毋剿說，毋雷同。必則古昔，稱先王。

When (a pupil) is about to go to his mat, he should not look discomposed. With his two hands he should hold up his lower garment, so that the bottom of it may be a cubit from the ground. His clothes should not hang loosely about him, nor should there be any hurried movements of his feet. If any writing or tablets of his master, or his lute or cithern be in the way, he should kneel down and remove them, taking care not to disarrange them. When sitting and doing nothing, he should keep quite at the back (of his mat); when eating, quite at the front of it. He should sit quietly and keep a watch on his countenance. If there be any subject on which the elder has not touched, let him not introduce it irregularly. Let him keep his deportment correct, and listen respectfully. Let him not appropriate (to himself) the words (of others), nor (repeat them) as (the echo does the) thunder. If he must (adduce proofs), let them be from antiquity, with an appeal to the ancient kings.

32 侍坐於先生：先生問焉，終則對。請業則起，請益則起。父召無諾，先生召無諾，唯而起。

When sitting by his side, and the teacher puts a question, (the learner) should not reply till (the other) has finished. When requesting (instruction) on the subject of his studies, (the learner) should rise; when requesting further information, he should rise. When his father calls, (a youth) should not (merely) answer 'yes,' nor when his teacher calls. He should, with (a respectful) 'yes,' immediately rise (and go to them).

33 侍坐於所尊敬，毋餘席。見同等不起。燭至起，食至起，上客起。燭不見跋。尊客之前不叱狗。讓食不唾。

When one is sitting in attendance on another whom he honours and reveres, he should not allow any part of his mat to keep them apart, nor will he rise when he sees others (come in) of the same rank as himself. When the torches come, he should rise; and also when the viands come in, or a visitor of superior rank. The torches should not (be allowed to burn) till their ends can be seen. Before an honoured visitor we should not shout (even) at a dog. When declining any food, one should not spit.

34 侍坐於君子，君子欠伸，撰杖屨，視日蚤莫，侍坐者請出矣。侍坐於君子，君子問更端，則起而對。侍坐於君子，若有告者曰：「少間」，愿有復也；則左右屏而待。

When one is sitting in attendance on another of superior character or rank, and that other yawns or stretches himself, or lays hold of his staff or shoes, or looks towards the sun to see if it be early or late, he should ask to be allowed to leave. In the same position, if the superior man put a question on a new subject, he should rise up in giving his reply. Similarly, if there come some one saying (to the superior man), 'I wish, when you have a little leisure, to report to you,' he should withdraw to the left or right and wait.

35 毋側聽，毋噭應，毋淫視，毋怠荒。游毋倨，立毋跛，坐毋箕，寢毋伏。斂髮毋髢，冠毋免，勞毋袒，暑毋褰裳。

Do not listen with the head inclined on one side, nor answer with a loud sharp voice, nor look with a dissolute leer, nor keep the body in a slouching position. Do not saunter about with a haughty gait, nor stand with one foot raised. Do not sit with your knees wide apart, nor sleep on your face. Have your hair gathered up, and do not use any false hair. Let not the cap be laid aside; nor the chest be bared, (even) when one is toiling hard; nor let the lower garment be held up (even) in hot weather.

36 侍坐於長者，屨不上於堂，解屨不敢當階。就屨，跪而舉之，屏於側。鄉長者而屨；跪而遷屨，俯而納屨。

When (going to) sit in attendance on an elder, (a visitor) should not go up to the hall with his shoes on, nor should he presume to take them off in front of the Steps. (When any single visitor is leaving), he will go to his shoes, kneel down and take them up, and then move to one side. (When the visitors retire in a body) with their faces towards the elder, (they stand) by the shoes, which they then, kneeling, remove (some distance), and, stooping down, put on.

37 離坐離立，毋往參焉；離立者，不出中間。

When two men are sitting or standing together, do not join them as a third. When two are standing together, another should not pass between them.

38 男女不雜坐，不同椸枷，不同巾櫛，不親授。嫂叔不通問，諸母不漱裳。外言不入於梱，內言不出於捆。

Male and female should not sit together (in the same apartment), nor have the same stand or rack for their clothes, nor use the same towel or comb, nor let their hands touch in giving and receiving. A sister-in-law and brother-in-law do not interchange inquiries (about each other). None of the concubines in a house should be employed to wash the lower garment (of a son). Outside affairs should not be talked of inside the threshold (of the women's apartments), nor inside (or women's) affairs outside it.

39 女子許嫁，纓；非有大故，不入其門。姑姊妹女子子，已嫁而反，兄弟弗與同席而坐，弗與同器而食。父子不同席。

When a young lady is promised in marriage, she wears the strings (hanging down to her neck); and unless there be some great occasion, no (male) enters the door of her apartment. When a married aunt, or sister, or daughter returns home (on a visit), no brother (of the family) should sit with her on the same mat or eat with her from the same dish. (Even) the father and daughter should not occupy the same mat.

40 男女非有行媒，不相知名；非受幣，不交不親。故日月以告君，齊戒以告鬼神，為酒食以召鄉黨僚友，以厚其別也。

Male and female, without the intervention of the matchmaker, do not know each other's name. Unless the marriage presents have been received, there should be no communication nor affection between them. Hence the day and month (of the marriage) should be announced to the ruler, and to the spirits (of ancestors) with purification and fasting; and (the bridegroom) should make a feast, and invite (his friends) in the district and neighbourhood, and his fellow-officers - thus giving its due importance to the separate position (of male and female).

41 取妻不取同姓；故買妾不知其姓則卜之。寡婦之子，非有見焉，弗與為友。

One must not marry a wife of the same surname with himself. Hence, in buying a concubine, if he do not know her surname, he must consult the tortoise-shell about it. With the son of a widow, unless he be of acknowledged distinction, one should not associate himself as a friend.

42 賀取妻者，曰：「某子使某聞子有客，使某羞。」

When one congratulates (a friend) on his marrying, his messenger says, 'So and So has sent me. Having heard that you are having guests, he has sent me with this present.'

43 貧者不以貨財為禮，老者不以筋力為禮。

Goods and wealth are not to be expected from the poor in their discharge of the rules of propriety; nor the display of sinews and strength from the old.

44 名子者不以國，不以日月，不以隱疾，不以山川。男女異長。男子二十，冠而字。父前，子名；君前，臣名。女子許嫁，笄而字。

In giving a name to a son, it should not be that of a state, nor of a day or a month, nor of any hidden ailment, nor of a hill or river. Sons and daughters should have their (relative) ages distinguished. A son at twenty is capped, and receives his appellation. Before his father a son should be called by his name, and before his ruler a minister. When a daughter is promised in marriage, she assumes the hair-pin, and receives her appellation.

45 凡進食之禮，左殽右胾，食居人之左，羹居人之右。膾炙處外，醯醬處內，蔥渫處末，酒漿處右。以脯修置者，左朐右末。

The rules for bringing in the dishes for an entertainment are the following: The meat cooked on the bones is set on the left, and the sliced meat on the right; the rice is placed on the left of the parties on the mat, and the soup on their right; the minced and roasted meat are put outside (the chops and sliced meat), and the pickles and sauces inside; the onions and steamed onions succeed to these, and the drink and syrups are on the right. When slices of dried and spiced meat are put down, where they are folded is turned to the left, and the ends of them to the right.

46 客若降等執食興辭，主人興辭於客，然後客坐。主人延客祭：祭食，祭所先進。殽之序，遍祭之。三飯，主人延客食胾，然後辯殽。主人未辯，客不虛口。

If a guest be of lower rank (than his entertainer), he should take up the rice, rise and decline (the honour he is receiving). The host then rises and refuses to allow the guest (to retire). After this the guest will resume his seat. When the host leads on the guests to present an offering (to the father of cookery), they will begin with the dishes which were first brought in. Going on from the meat cooked on the bones they will offer of all (the other dishes). After they have eaten three times, the host will lead on the guests to take of the sliced meat, from which they will go on to all the other dishes. A guest should not rinse his mouth with spirits till the host has gone over all the dishes.

47 侍食於長者，主人親饋，則拜而食；主人不親饋，則不拜而食。共食不飽，共飯不澤手。

When (a youth) is in attendance on an elder at a meal, if the host give anything to him with his own hand, he should bow to him and eat it. If he do not so give him anything, he should eat without bowing. When eating with others from the same dishes, one should not try to eat (hastily) to satiety. When eating with them from the same dish of rice, one should not have to wash his hands.

48 毋摶飯，毋放飯，毋流歠，毋吒食，毋嚙骨，毋反魚肉，毋投與狗骨。毋固獲，毋揚飯。飯黍毋以箸。毋嚃羹，毋絮羹，毋刺齒，毋歠醢。客絮羹，主人辭不能亨。客歠醢，主人辭以窶。濡肉齒決，乾肉不齒決。毋嘬炙。卒食，客自前跪，徹飯齊以授相者，主人興辭於客，然後客坐。

Do not roll the rice into a ball; do not bolt down the various dishes; do not swill down (the soup). Do not make a noise in eating; do not crunch the bones with the teeth; do not put back fish you have been eating; do not throw the bones to the dogs; do not snatch (at what you want). Do not spread out the rice (to cool); do not use chopsticks in eating millet. Do not (try to) gulp down soup with vegetables in it, nor add condiments to it; do not keep picking the-teeth, nor swill down the sauces. If a guest add condiments, the host will apologise for not having had the soup prepared better. If he swill down the sauces, the host will apologise for his poverty. Meat that is wet (and soft) may be divided with the teeth, but dried flesh cannot be so dealt with. Do not bolt roast meat in large pieces. When they have done eating, the guests will kneel in front (of the mat), and (begin to) remove the (dishes) of rice and sauces to give them to the attendants. The host will then rise and decline this service from the guests, who will resume their seats.

49 侍飲於長者，酒進則起，拜受於尊所。長者辭，少者反席而飲。長者舉未釂，少者不敢飲。

If a youth is in attendance on, and drinking with, an elder, when the (cup of) spirits is brought to him, he rises, bows, and (goes to) receive it at the place where the spirit-vase is kept. The elder refuses (to allow him to do so), when he returns to the mat, and (is prepared) to drink. The elder (meantime) lifts (his cup); but until he has emptied it, the other does not presume to drink his.

50 長者賜，少者、賤者不敢辭。賜果於君前，其有核者懷其核。御食於君，君賜餘，器之溉者不寫，其餘皆寫。

When an elder offers a gift, neither a youth, nor one of mean condition, presumes to decline it. When a fruit is given by the ruler and in his presence, if there be a kernel in it, (the receiver) should place it in his bosom. When one is attending the ruler at a meal, and the ruler gives him anything that is left, if it be in a vessel that can be easily scoured, he does not transfer it (to another of his own); but from any other vessel he should so transfer it.

51 餕餘不祭。父不祭子，夫不祭妻。

Portions of (such) food should not be used as offerings (to the departed). A father should not use them in offering even to a (deceased) son, nor a husband in offering to a (deceased) wife.

52 御同於長者，雖貳不辭，偶坐不辭。

When one is attending an elder and (called to) share with him (at a feast), though the viands may be double (what is necessary), he should not (seek) to decline them. If he take his seat (only) as the companion of another (for whom it has been prepared), he should not decline them.

53 羹之有菜者用梜，其無菜者不用梜。

If the soup be made with vegetables, chopsticks should be used; but not if there be no vegetables.

54 為天子削瓜者副之，巾以絺。為國君者華之，巾以綌。為大夫累之，士疐之，庶人齕之。

He who pares a melon for the son of Heaven should divide it into four parts and then into eight, and cover them with a napkin of fine linen. For the ruler of a state, he should divide it into four parts, and cover them with a coarse napkin. To a great officer he should (present the four parts) uncovered. An inferior officer should receive it (simply) with the stalk cut away. A common man will deal with it with his teeth.

55 父母有疾，冠者不櫛，行不翔，言不惰，琴瑟不御，食肉不至變味，飲酒不至變貌，笑不至矧，怒不至詈。疾止復故。

When his father or mother is ill, (a young man) who has been capped should not use his comb, nor walk with his elbows stuck out, nor speak on idle topics, nor take his lute or cithern in hand. He should not eat of (different) meats till his taste is changed, nor drink till his looks are changed'. He should not laugh so as to show his teeth, nor be angry till he breaks forth in reviling. When the illness is gone, he may resume his former habits.

56 有憂者側席而坐，有喪者專席而坐。

He who is sad and anxious should sit with his mat spread apart from others; he who is mourning (for a death) should sit on a single mat.

57 水潦降，不獻魚鱉，獻鳥者拂其首，畜鳥者則勿拂也。獻車馬者執策綏，獻甲者執胄，獻杖者執末。獻民虜者操右袂。獻粟者執右契，獻米者操量鼓。獻孰食者操醬齊。獻田宅者操書致。

When heavy rains have fallen, one should not present fish or tortoises (to a superior). He who is presenting a bird should turn its head on one side; if it be a tame bird, this need not be done. He who is presenting a carriage and horses should carry in his hand (to the hall) the whip, and strap for mounting by. He who is presenting a suit of mail should carry the helmet (to the hall). He who is presenting a staff should hold it by its end. He who is presenting a captive should hold him by the right sleeve. He who is presenting grain unhulled should carry with him the left side of the account (of the quantity); if the hull be off, he should carry with him a measure-drum. He who is presenting cooked food, should carry with him the sauce and pickles for it. He who is presenting fields and tenements should carry with him the writings about them, and give them up (to the superior).

58 凡遺人弓者：張弓尚筋，弛弓尚角。右手執簫，左手承弣。尊卑垂帨。若主人拜，則客還辟，辟拜。主人自受，由客之左接下承弣；鄉與客并，然後受。

In every case of giving a bow to another, if it be bent, the (string of) sinew should be kept upwards; but if unbent, the horn. (The giver) should with his right hand grasp the end of the bow, and keep his left under the middle of the back. The (parties, without regard to their rank as) high and low, (bow to each other) till the napkins (at their girdles) hang down (to the ground). If the host (wish to) bow (still lower), the other moves on one side to avoid the salutation. The host then takes the bow, standing on the left of the other. Putting his hand under that of the visitor, he lays hold of the middle of the back, having his face in the same direction as the other; and thus he receives (the bow).

59 進劍者左首。進戈者前其鐏，後其刃。進矛戟者前其鐓。進几杖者拂之。效馬效羊者右牽之；效犬者左牽之。執禽者左首。飾羔雁者以繢。受珠玉者以掬。受弓劍者以袂。飲玉爵者弗揮。凡以弓劍、苞苴、簞笥問人者，操以受命，如使之容。

He who is giving a sword should do so with the hilt on his left side. He who is giving a spear with one hook should do so with the metal end of the shaft in front, and the sharp edge behind. He who is presenting one with two hooks, or one with a single hook and two sharp points, should do so with the blunt shaft in front. He who is giving a stool or a staff should (first) wipe it. He who is presenting a horse or a sheep should lead it with his right hand. He who is presenting a dog should lead it with his left hand. He who is carrying a bird (as his present of introduction) should do so with the head to the left. For the ornamental covering of a lamb or a goose, an embroidered cloth should be used. He who receives a pearl or a piece of jade should do so with both his hands. He who receives a bow or a sword should do so (having his hands covered) with his sleeves. He who has drunk from a cup of jade should not (go on to) shake it out. Whenever friendly messages are about to be sent, with the present of a sword or bow, or of (fruit, flesh, and other things, wrapped in) matting of rushes, with grass mats, and in baskets, round and square, (the messenger) has these things (carried with him, when he goes) to receive his commission, and deports himself as when he will be discharging it.

60 凡為君使者，已受命，君言不宿於家。君言至，則主人出拜君言之辱；使者歸，則必拜送于門外。若使人於君所，則必朝服而命之；使者反，則必下堂而受命。

Whenever one is charged with a mission by his ruler, after he has received from him his orders, and (heard all) he has to say, he should not remain over the night in his house. When a message from the ruler comes (to a minister), the latter should go out and bow (to the bearer), in acknowledgment of the honour of it. When the messenger is about to return, (the other) must bow to him (again), and escort him outside the gate. If (a minister) send a message to his ruler, he must wear his court-robes when he communicates it to the bearer; and on his return, he must descend from the hall, to receive (the ruler's) commands.

61 博聞強識而讓，敦善行而不怠，謂之君子。君子不盡人之歡，不竭人之忠，以全交也。

To acquire extensive information and remember retentively, while (at the same time) he is modest; to do earnestly what is good, and not become weary in so doing - these are the characteristics of him whom we call the superior man. A superior man does not accept everything by which another would express his joy in him, or his devotion to him; and thus he preserves their friendly intercourse unbroken.

62 《禮》曰：「君子抱孫不抱子。」此言孫可以為王父尸，子不可以為父尸。為君尸者，大夫士見之，則下之。君知所以為尸者，則自下之，尸必式。乘必以几。

A rule of propriety says, 'A superior man may carry his grandson in his arms, but not his son.' This tells us that a grandson may be the personator of his deceased grandfather (at sacrifices), but a son cannot be so of his father. When a great officer or (other) officer sees one who is to personate the dead (on his way to the ancestral temple), he should dismount from his carriage to him. The ruler himself, when he recognises him, should do the same. The personator (at the same time) must bow forward to the cross-bar. In mounting the carriage, he must use a stool.

63 齊者不樂不吊。

One who is fasting (in preparation for a sacrifice) should neither listen to music nor condole with mourners.

64 居喪之禮，毀瘠不形，視聽不衰。升降不由阼階，出入不當門隧。居喪之禮，頭有創則沐，身有瘍則浴，有疾則飲酒食肉，疾止復初。不勝喪，乃比於不慈不孝。五十不致毀，六十不毀，七十唯衰麻在身，飲酒食肉，處於內。

According to the rules for the period of mourning (for a father), (a son) should not emaciate himself till the bones appear, nor let his seeing and hearing be affected (by his privations). He should not go up to, nor descend from, the hail by the steps on the east (which his father used), nor go in or out by the path right opposite to the (centre of the) gate. According to the same rules, if he have a scab on his head, he should wash it; if he have a sore on his body, he should bathe it. If he be ill, he should drink spirits, and eat flesh, returning to his former (abstinence) when he is better. If he make himself unable to perform his mourning duties, that is like being unkind and unfilial. If he be fifty, he should not allow himself to be reduced (by his abstinence) very much; and, if he be sixty, not at all. At seventy, he will only wear the unhemmed dress of sackcloth, and will drink and eat flesh, and occupy (the usual apartment) inside (his house).

65 生與來日，死與往日。知生者吊，知死者傷。知生而不知死，吊而不傷；知死而不知生，傷而不吊。

Intercourse with the living (will be continued) in the future; intercourse with the dead (friend) was a thing of the past. He who knows the living should send (a message of) condolence; and he who knew the dead (a message also of his) grief. He who knows the living, and did not know the dead, will send his condolence without (that expression of) his grief; he who knew the dead, and does not know the living, will send the (expression of) grief, but not go on to condole.

66 吊喪弗能賻，不問其所費。問疾弗能遺，不問其所欲。見人弗能館，不問其所舍。賜人者不曰來取。與人者不問其所欲。

He who is condoling with one who has mourning rites in band, and is not able to assist him with a gift, should put no question about his expenditure. He who is enquiring after another that is ill, and is not able to send (anything to him), should not ask what he would like. He who sees (a traveller), and is not able to lodge him, should not ask where he is stopping. He who would confer something on another should not say, 'Come and take it;' he who would give something (to a smaller man), should not ask him what he would like.

67 適墓不登壟，助葬必執紼。臨喪不笑。揖人必違其位。望柩不歌。入臨不翔。當食不嘆。鄰有喪，舂不相。里有殯，不巷歌。適墓不歌。哭日不歌。送喪不由徑，送葬不辟涂潦。臨喪則必有哀色，執紼不笑，臨樂不嘆；介胄，則有不可犯之色。故君子戒慎，不失色於人。

When one goes to a burying-ground, he should not get up on any of the graves. When assisting at an interment, one should (join in) holding the rope attached to the coffin. In a house of mourning, one should not laugh. In order to bow to another, one should leave his own place. When one sees at a distance a coffin with the corpse in it, he should not sing. When he enters among the mourners, he should not keep his arms stuck out. When eating (with others), he should not sigh. When there are mourning rites in his neighbourhood, one should not accompany his pestle with his voice. When there is a body shrouded and coffined in his village, one should not sing in the lanes. When going to a burying-ground, one should not sing, nor on the same day when he has wailed (with mourners). When accompanying a funeral, one should not take a by-path. When taking part in the act of interment, one should not (try to) avoid mud or pools. When presenting himself at any mourning rite, one should have a sad countenance. When holding the rope, one should not laugh, When present on an occasion of joy, one should not sigh. When wearing his coat of mail and helmet, one's countenance should say, 'Who dares meddle with me?' Hence the superior man is careful to maintain the proper expression of his countenance before others.

68 國君撫式，大夫下之。大夫撫式，士下之。禮不下庶人，刑不上大夫。刑人不在君側。

Where the ruler of a state lays hold of the cross-bar, and bends forward to it, a great officer will descend from his carriage. Where a great officer lays bold of the bar and bends forward, another officer will descend. The rules of ceremony do not go down to the common people. The penal statutes do not go up to great officers. Men who have suffered punishment should not (be allowed to) be by the side of the ruler.

69 兵車不式。武車綏旌，德車結旌。史載筆，士載言。前有水，則載青旌。前有塵埃，則載鳴鳶。前有車騎，則載飛鴻。前有士師，則載虎皮。前有摯獸，則載貔貅。行：前朱鳥而後玄武，左青龍而右白虎。招搖在上，急繕其怒。進退有度，左右有局，各司其局。

A fighting chariot has no cross-board to assist its occupants in bowing; in a war chariot the banner is fully displayed; in a chariot of peace it is kept folded round the pole. A recorder should carry with him in his carriage his implements for writing; his, subordinates the (recorded) words (of former covenants and other documents). When there is water in front, the flag with the green bird on it should be displayed. When there is (a cloud of) dust in front, that with the screaming kites. For chariots and horsemen, that with wild geese in flight. For a body of troops, that with a tiger's (skin). For a beast of prey, that with a leopard's (skin). On the march the (banner with the) Red Bird should be in front; that with the Dark Warrior behind; that with the Azure Dragon on the left; and that with the White Tiger on the right; that with the Pointer of the Northern Bushel should be reared aloft (in the centre of the host) - all to excite and direct the fury (of the troops). There are rules for advancing and retreating; there are the various arrangements on the left and the right, each with its (proper) officer to look after it.

70 父之讎，弗與共戴天。兄弟之讎不反兵。交游之讎不同國。

With the enemy who has slain his father, one should not live under the same heaven. With the enemy who has slain his brother, one should never have his sword to seek (to deal vengeance). With the enemy who has slain his intimate friend, one should not live in the same state (without seeking to slay him).

71 四郊多壘，此卿大夫之辱也。地廣大，荒而不治，此亦士之辱也。

Many ramparts in the country round and near (a capital) are a disgrace to its high ministers and great officers. Where the wide and open country is greatly neglected and uncultivated, it is a disgrace to the officers (in charge of it).

72 臨祭不惰。祭服敝則焚之，祭器敝則埋之，龜策敝則埋之，牲死則埋之。凡祭於公者，必自徹其俎。

When taking part in a sacrifice, one should not show indifference. When sacrificial robes are worn out, they should be burnt: sacrificial vessels in the same condition should be buried, as should the tortoise-shell and divining stalks, and a victim that has died. All who take part with the ruler in a sacrifice must themselves remove the stands (of their offerings).

73 卒哭乃諱。禮，不諱嫌名。二名不偏諱。逮事父母，則諱王父母；不逮事父母，則不諱王父母。君所無私諱，大夫之所有公諱。《詩》、《書》不諱，臨文不諱。廟中不諱。夫人之諱，雖質君之前，臣不諱也；婦諱不出門。大功小功不諱。入竟而問禁，入國而問俗，入門而問諱。

When the ceremony of wailing is over, a son should no longer speak of his deceased father by his name. The rules do not require the avoiding of names merely similar in sound to those not to be spoken. When (a parent had) a double name, the avoiding of either term (used singly) is not required. While his parents (are alive), and a son is able to serve them, he should not utter the names of his grandparents; when he can no longer serve his parents (through their death), he need not avoid the names of his grandparents. Names that would not be spoken (in his own family) need not be avoided (by a great officer) before his ruler; in the great officer's, however, the names proper to be suppressed by the ruler should not be spoken. In (reading) the books of poetry and history, there need be no avoiding of names, nor in writing compositions. In the ancestral temple there is no such avoiding. Even in his presence, a minister need not avoid the names improper to be spoken by the ruler's wife. The names to be avoided by a wife need not be unspoken outside the door of the harem. The names of parties for whom mourning is worn (only) nine months or five months are not avoided. When one is crossing the boundaries (of a state), he should ask what are its prohibitory laws; when he has fairly entered it, he should ask about its customs; before entering the door (of a house), he should ask about the names to be avoided in it.

74 外事以剛日，內事以柔日。凡卜筮日：旬之外曰遠某日，旬之內曰近某日。喪事先遠日，吉事先近日。曰：「為日，假爾泰龜有常，假爾泰筮有常。」卜筮不過三，卜筮不相襲。龜為卜，策為筮，卜筮者，先聖王之所以使民信時日、敬鬼神、畏法令也；所以使民決嫌疑、定猶與也。故曰：「疑而筮之，則弗非也；日而行事，則必踐之。」

External undertakings should be commenced on the odd days, and internal on the even. In all cases of divining about a day, whether by the tortoise-shell or the stalks, if it be beyond the decade, it is said, 'on such and such a distant day,' and if within the decade, 'on such and such a near day.' For matters of mourning a distant day is preferred; for festive matters a near day. It is said, 'For the day we depend on thee, O great Tortoise-shell, which dost give the regular indications; we depend on you, O great Divining Stalks, which give the regular indications.' Divination by the shell or the stalks should not go beyond three times. The shell and the stalks should not be both used on the same subject. Divination by the shell is called bu; by the stalks, shi. The two were the methods by which the ancient sage kings made the people believe in seasons and days, revere spiritual beings, stand in awe of their laws and orders; the methods (also) by which they made them determine their perplexities and settle their misgivings. Hence it is said, 'If you doubted, and have consulted the stalks, you need not (any longer) think that you will do wrong. If the day (be clearly indicated), boldly do on it (what you desire to do).'

75 君車將駕，則仆執策立於馬前。已駕，仆展軨、效駕，奮衣由右上取貳綏，跪乘，執策分轡，驅之五步而立。君出就車，則仆并轡授綏。左右攘辟，車驅而騶。至于大門，君撫仆之手而顧，命車右就車；門閭溝渠，必步。

When the ruler's carriage is about to have the horses put to it, the driver should stand before them, whip in hand. When they are yoked, he will inspect the linch pin, and report that the carriage is ready. (Coming out again), he should shake the dust from his clothes, and mount on the right side, taking hold of the second strap he should (then) kneel in the carriage. Holding his whip, and taking the reins separately, he will drive the horses on five paces, and then stop. When the ruler comes out and approaches the carriage, the driver should take all the reins in one hand, and (with the other) hand the strap to him. The attendants should then retire out of the way. They should follow quickly as the carriage drives on. When it reaches the great gate, the ruler will lay his hand on that of the driver (that he may drive gently), and, looking round, will order the warrior for the seat on the right to come into the carriage. In passing through the gates (of a city) or village, and crossing the water-channels, the pace must be reduced to a walk.

76 凡仆人之禮，必授人綏。若仆者降等，則受；不然，則否。若仆者降等，則撫仆之手；不然，則自下拘之。客車不入大門。婦人不立乘。犬馬不上於堂。

In all cases it is the rule for the driver to hand the strap (to the person about to mount the carriage). If the driver be of lower rank (than himself) that other receives it. If this be not the case, he should not do so. If the driver be of the lower rank, the other should (still) lay his own hand on his (as if to stop him). If this be not the case (and the driver will insist on handing it), the other should take hold of the strap below (the driver's hand). A guest's carriage does not enter the great gate; a woman does not stand up in her carriage; dogs and horses are not taken up to the hall.

77 故君子式黃髮，下卿位，入國不馳，入里必式。君命召，雖賤人，大夫士必自御之。介者不拜，為其拜而蓌拜。祥車曠左，乘君之乘車不敢曠左；左必式。仆御、婦人則進左手，後右手；御國君，則進右手、後左手而俯。

Hence, the ruler bows forward to his cross-board to (an old man of) yellow hair; he dismounts (and walks on foot) past the places of his high nobles (in the audience court). He does not gallop the horses of his carriage in the capital; and should bow forward on entering a village. When called by the ruler's order, though through a man of low rank, a great officer, or (other) officer, must meet him in person. A man in armour does not bow, he makes an obeisance indeed, but it is a restrained obeisance. When the carriage of a deceased ruler is following at his interment, the place on the left should be vacant. When (any of his ministers on other occasions) are riding in (any of) the ruler's carriages, they do not presume to leave the seat on the left vacant, but he who occupies it should bend forward to the cross-board. A charioteer driving a woman should keep his left hand advanced (with the reins in it), and his right hand behind him. When driving the ruler of a state, (the charioteer) should have his right hand advanced, with the left kept behind and the head bent down.

78 國君不乘奇車。車上不廣咳，不妄指。立視五巂，式視馬尾，顧不過轂。國中以策彗恤勿驅。塵不出軌。國君下齊牛，式宗廟。大夫士下公門，式路馬。乘路馬，必朝服載鞭策，不敢授綏，左必式。步路馬，必中道。以足蹙路馬芻，有誅。齒路馬，有誅。

The ruler of a state should not ride in a one-wheeled carriage. In his carriage one should not cough loudly, nor point with his hand in an irregular way. Standing (in his carriage) one should look (forward only) to the distance of five revolutions of the wheels. Bending forward, he should (do so only till he) sees the tails of the horses. He should not turn his head round beyond the (line of the) naves. In the (streets of the) capital one should touch the horses gently with the brush-end of the switch. He should not urge them to their speed. The dust should not fly beyond the ruts. The ruler of a state should bend towards the cross-board when he meets a sacrificial victim, and dismount (in passing) the ancestral temple. A great officer or (other) officer should descend (when he comes to) the ruler's gate, and bend forward to the ruler's horses. (A minister) riding in one of the ruler's carriages must wear his court robes. He should have the whip in the carriage with him, (but not use it). He should not presume to have the strap handed to him. In his place on the left, he should bow forward to the cross-board. (An officer) walking the ruler's horses should do so in the middle of the road. It he trample on their forage, he should be punished, and also if he look at their teeth, (and go on to calculate their age).

《曲禮下 \ Qu Li II》 [Also known as: "Summary of the Rules of Propriety Part 2"]

79 凡奉者當心，提者當帶。執天子之器則上衡，國君則平衡，大夫則綏之，士則提之。

When a thing is carried with both hands, it should be held on a level with the heart; when with one hand, on a level with the girdle. An article belonging to the son of Heaven should be held higher than the heart; one belonging to a ruler of a state, on a level with it; one belonging to a Great officer, lower than it; and one belonging to an (inferior) officer should be carried lower still.

80 凡執主器，執輕如不克。執主器，操幣圭璧，則尚左手，行不舉足，車輪曳踵。

When one is holding an article belonging to his lord, though it may be light, he should seem unable to sustain it. In the case of a piece of silk, or a rank-symbol of jade, square or round, he should keep his left hand over it. He should not lift his feet in walking, but trail his heels like the wheels of a carriage.

81 立則磬折垂佩。主佩倚，則臣佩垂。主佩垂，則臣佩委。執玉，其有藉者則裼；無藉者則襲。

(A minister) should stand (with his back) curved in the manner of a sounding-stone, and his girdle-pendants hanging down. Where his lord has his pendants hanging at his side, his should be hanging down in front; where his lord has them hanging in front, his should descend to the ground. When one is holding any symbol of jade (to present it), if it be on a mat, he leaves it so exposed; if there be no mat, he covers it with (the sleeve of) his outer robe.

82 國君不名卿老世婦，大夫不名世臣侄娣，士不名家相長妾。君大夫之子，不敢自稱曰「余小子」；大夫士之子，不敢自稱曰「嗣子某」，不敢與世子同名。

The ruler of a state should not call by their names his highest ministers, nor the two noble ladies of her surname, who accompanied his wife to the harem. A Great officer should not call in that way an officer who had been employed by his father, nor the niece and younger sister of his wife (members of his harem). (Another) officer should not call by name the steward of his family, nor his principal concubine. The son of a Great officer (of the king, himself equal to) a ruler, should not presume to speak of himself as 'I, the little son. The son of a Great officer or (other) officer (of a state) should not presume to speak of himself as 'I, the inheriting son, so-and-so.' They should not so presume to speak of themselves as their heir-sons do.

83 君使士射，不能，則辭以疾；言曰：「某有負薪之憂。」

When his ruler wishes an officer to take a place at an archery (meeting), and he is unable to do so, he should decline on the ground of being, ill, and say, 'I, so-and-so, am suffering from carrying firewood.'

84 侍於君子，不顧望而對，非禮也。

When one, in attendance on a superior man, replies to a question without looking round to see (if any other be going to answer), this is contrary to rule.

85 君子行禮，不求變俗。祭祀之禮，居喪之服，哭泣之位，皆如其國之故，謹修其法而審行之。去國三世，爵祿有列於朝，出入有詔於國，若兄弟宗族猶存，則反告於宗後；去國三世，爵祿無列於朝，出入無詔於國，唯興之日，從新國之法。

A superior man, in his practice of ceremonies (in another state), should not seek to change his (old) customs. His ceremonies in sacrifice, his dress during the period of mourning, and his positions in the wailing and weeping, will all be according to the fashions of-his former (state). He will carefully study its rules, and carry them exactly into practice. (But) if he (or his descendants) have been away from the state for three generations, and if his dignity and emoluments be (still) reckoned to him (or his representative) at the court, and his outgoings and incomings are announced to the state, and if his brothers or cousins and other members of his house be still there, he should (continue to) send back word about himself to the representative of his ancestor. (Even) after the three generations, if his dignity and emoluments be not reckoned to him in the court, and his outgoings and incomings are (no longer) announced in the state, it is only on the day of his elevation (to official rank) that he should follow the ways of his new state.

86 君子已孤不更名。已孤暴貴，不為父作謚。居喪，未葬，讀喪禮；既葬，讀祭禮；喪復常，讀樂章。居喪不言樂，祭事不言凶，公庭不言婦女。

A superior man, when left an orphan, will not change his name. Nor will he in such a case, if he suddenly become noble, frame an honorary title for his father. When occupied with the duties of mourning and before the interment of (a parent), (a son) should study the ceremonies of mourning, and after the interment, those of sacrifice. When the mourning is over, let him resume his usual ways, and study the pieces of music. When occupied with the duties of mourning, one should not speak of music. When sacrificing, one should not speak of what is inauspicious. In the ruler's court, parties should not speak of wives and daughters.

87 振書、端書於君前，有誅。倒策側龜於君前，有誅。龜策、几杖、席蓋、重素、袗絺綌，不入公門。苞屨、扱衽、厭冠，不入公門。書方、衰、凶器，不以告，不入公門。公事不私議。

For one to have to dust his (collection of) written tablets, or adjust them before the ruler, is a punishable offence; to have the divining stalks turned upside down or the tortoiseshell turned on one side, before him, is also a punishable offence. One should not enter the ruler's gate, (carrying with him) a tortoise-shell or divining stalks, a stool or a staff, mats or (sun-)shades, or having his upper and lower garments both of white or in a single robe of fine or coarse hempen cloth. Nor should he do so in rush sandals, or with the skirts of his lower garment tucked in at his waist, or in the cap worn in the shorter periods of mourning. Nor, unless announcement of it has been made (and permission given), can one take in the square tablets with the written (lists of articles for a funeral), or the frayed sackcloth, or the coffin and its furniture. Public affairs should not be privately discussed.

88 君子將營宮室：宗廟為先，廄庫為次，居室為後。凡家造：祭器為先，犧賦為次，養器為後。無田祿者不設祭器；有田祿者，先為祭服。君子雖貧，不粥祭器；雖寒，不衣祭服；為宮室，不斬於丘木。

When a superior man, (high in rank), is about to engage in building, the ancestral temple should have his first attention, the stables and arsenal the next, and the residences the last. In all preparations of things by (the head of) a clan, the vessels of sacrifice should have the first place; the victims supplied from his revenue, the next; and the vessels for use at meals, the last. Those who have no revenue from lands do not provide vessels for sacrifice. Those who have such revenue first prepare their sacrificial dresses. A superior man,. though poor, will not sell his vessels of sacrifice; though suffering from cold, he will not wear his sacrificial robes; in building a house, he will not cut down the trees on his grave-mounds.

89 大夫、士去國，祭器不逾竟。大夫寓祭器於大夫，士寓祭器於士。大夫、士去國：逾竟，為壇位鄉國而哭。素衣，素裳，素冠，徹緣，鞮屨，素冪，乘髦馬。不蚤鬋。不祭食，不說人以無罪；婦人不當御。三月而復服。

A Great or other officer, leaving his state, should not take his vessels of sacrifice with him across the boundary. The former will leave his vessels for the time with another Great officer, and the latter his with another officer. A Great or other officer, leaving his state, on crossing the boundary, should prepare a place for an altar, and wail there, looking in the direction of the state. He should wear his upper garment and lower, and his cap, all of white; remove his (ornamental) collar, wear shoes of untanned leather, have a covering of white (dog's-fur) for his cross-board, and leave his horses manes undressed. He should not trim his nails or beard, nor make an offering at his (spare) meals. He should not say to any one that he is not chargeable with guilt, nor have any of his women approach him. After three months he will return to his usual dress.

90 大夫、士見於國君，君若勞之，則還辟，再拜稽首；君若迎拜，則還辟，不敢答拜。大夫、士相見，雖貴賤不敵，主人敬客，則先拜客；客敬主人，則先拜主人。凡非吊喪、非見國君，無不答拜者。

When a Great or other officer has an interview with the ruler of the state (to whom he has been sent), if the ruler be condoling with him on the toils of his journey, he should withdraw on one side to avoid (the honour), and then bow twice with his head to the ground. If the ruler meet him (outside the gate) and bow to him, he should withdraw on one side to avoid (the honour), and not presume to return the bow. When Great or other officers are having interviews with one another, though they may not be equal in rank, if the host reverence (the greater worth of) the guest, he should first bow to him; and if the guest reverence the (greater worth of the) host, he should first bow. In all cases but visits of condolence on occasion of a death, and seeing the ruler of one's state, the parties should be sure to return the bow, each of the other.

91 大夫見於國君，國君拜其辱。士見於大夫，大夫拜其辱。同國始相見，主人拜其辱。君於士，不答拜也；非其臣，則答拜之。大夫於其臣，雖賤，必答拜之。男女相答拜也。

When a Great officer has an interview with the ruler of (another) state, the ruler should bow in acknowledgment of the honour (of the message he brings); when an officer has an interview with a Great officer (of that state), the latter should bow to him in the same way. When two meet for the first time in their own state, (on the return of one from some mission), the other, as host, should bow in acknowledgment (of the service). A ruler does not bow to a (simple) officer; but if it be one of a different state, he should bow to his bow. A Great officer should return the bow of any one of his officers, however mean may be his rank. Males and females do (? not) bow to one another.

92 國君春田不圍澤；大夫不掩群，士不取麑卵。

The ruler of a state, in the spring hunting, will not surround a marshy thicket, nor will Great officers try to surprise a whole herd, nor will (other) officers take young animals or eggs.

93 歲凶，年穀不登，君膳不祭肺，馬不食穀，馳道不除，祭事不縣。大夫不食粱，士飲酒不樂。

In bad years, when the grain of the season is not coming to maturity, the ruler at his meals will not make the (usual) offering of the lungs, nor will his horses be fed on grain. His special road will not be kept clean and swept, nor when at sacrifices will his musical instruments be suspended on their stands. Great officers will not eat the large grained millet; and (other) officers will not have music (even) at their drinking.

94 君無故，玉不去身；大夫無故不徹縣，士無故不徹琴瑟。

Without some (sad) cause, a ruler will not let the gems (pendent from his girdle) leave his person, nor a Great officer remove his music-stand, nor an (inferior) officer his lutes.

95 士有獻於國君，他日，君問之曰：「安取彼？」再拜稽首而後對。

When an officer presents anything to the ruler of his state, and another day the ruler asks him, 'Where did you get that?' he will bow twice with his head to the ground, and afterwards reply.

96 大夫私行出疆，必請。反，必有獻。士私行出疆，必請；反，必告。君勞之，則拜；問其行，拜而後對。國君去其國，止之曰：「奈何去社稷也！」大夫，曰：「奈何去宗廟也！」士，曰：「奈何去墳墓也！」國君死社稷，大夫死眾，士死制。

When a Great officer wishes to go beyond the boundaries (of the state) on private business, he must ask leave, and on his return must present some offering. An (inferior) officer in similar circumstances, must (also) ask leave, and when he comes back, must announce his return. If the ruler condole with them on their toils, they should bow. if he ask about their journey, they should bow, and afterwards reply. When the ruler of a state (is proposing to) leave it, they should (try to) stop him, saying, 'Why are you leaving the altars of the spirits of the land and grain?' (In the similar case of) a Great officer they should say, 'Why are you leaving your ancestral temple?' In that of an (inferior) officer, they should say, 'Why are you leaving the graves (of your ancestors)?' A ruler should die for his altars; a Great officer, with the host (he commands); an inferior officer, for his charge.

97 君天下，曰天子。朝諸侯，分職授政任功，曰予一人。踐阼臨祭祀：內事曰孝王某，外事曰嗣王某。臨諸侯，畛於鬼神，曰有天王某甫。崩，曰天王崩。復，曰天子復矣。告喪，曰天王登假。措之廟，立之主，曰帝。天子未除喪，曰予小子。生名之，死亦名之。

As ruling over all, under the sky, (the king) is called 'The son of Heaven.' As receiving at court the feudal princes, assigning (to all) their different offices, giving out (the laws and ordinances of) the government, and employing the services of the able, he styles himself, 'I, the one man.' When he ascends by the eastern steps, and presides at a sacrifice, if it be personal to himself and his family, his style is, 'I, so-and-so, the filial king;' if it be external to himself, 'I, so-and-so, the inheriting king.' When he visits the feudal princes, and sends to make announcement (of his presence) to the spirits (of their hills and streams), it is said, 'Here is he, so-and-so, who is king by (the grace of) Heaven.' His death is announced in the words, 'The king by (the grace of) Heaven has fallen.' In calling back (his spirit), they say, 'Return, O son of Heaven.' When announcement is made (to all the states) of the mourning for him, it is said, 'The king by (the grace of) Heaven has gone far on high.' When his place is given to him in the ancestral temple, and his spirit-tablet is set up, he is styled on it, 'the god.' The son of Heaven, while he has not left off his mourning, calls himself, 'I, the little child.' While alive, he is so styled; and if he die (during that time), he continues to be so designated.

98 天子有后，有夫人，有世婦，有嬪，有妻，有妾。

The son of Heaven has his queen, his helpmates, his women of family, and his ladies of honour. (These) constituted his wife and concubines.

99 天子建天官，先六大：曰大宰、大宗、大史、大祝、大士、大卜，典司六典。

The son of Heaven appoints the officers of Heaven's institution, the precedence among them belonging to the six grandees: the Grand-governor; the Grand-minister of the ancestral temple; the Grand-historiographer; the Grand-minister of prayers; the Grand-minister of justice; and the Grand-divine. These are the guardians and superintendents of the six departments of the statutes.

100 天子之五官：曰司徒、司馬、司空、司士、司寇，典司五眾。

The five (administrative) officers of the son of Heaven are: the minister of instruction; the minister of war; the minister of works; the minister of offices; and the minister of crime. These preside over the multitude in (each of) their five charges.

101 天子之六府：曰司土、司木、司水、司草、司器、司貨，典司六職。

The six treasuries of the son of Heaven are under the charge of the superintendent of the land; the superintendent of the woods; the superintendent of the waters; the superintendent of the grass; the superintendent of articles of employment; and the superintendent of wares. These preside over the six departments of their charges.

102 天子之六工：曰土工、金工、石工、木工、獸工、草工，典制六材。五官致貢，曰享。

The six manufactures of the son of Heaven are under the care of (the superintendents of) the workers in earth; the workers in metal; the workers in stone; the workers in wood; the workers in (the skins of) animals; and the workers in twigs. These preside over the six departments of stores. When the five officers give in their contributions, they are said to 'present their offerings.'

103 五官之長，曰伯：是職方。其擯於天子也，曰天子之吏。天子同姓，謂之伯父；異姓，謂之伯舅。自稱於諸侯，曰天子之老，於外曰公；於其國曰君。

Chief among the five officers are the presidents, to whom belong the oversight of quarters (of the kingdom). In any message from them transmitted to the son of Heaven, they are styled 'ministers of the son of Heaven.' If they are of the same surname as he, he styles them 'paternal uncles;' if of a different surname, 'maternal uncles.' To the feudal princes, they designate themselves, 'the ancients of the son of Heaven.' Outside (their own states), they are styled 'duke;' in their states, 'ruler.'

104 九州之長入天子之國，曰牧。天子同姓，謂之叔父；異姓，謂之叔舅；於外曰侯，於其國曰君。其在東夷、北狄、西戎、南蠻，雖大，曰子。於內自稱曰不穀，於外自稱曰王老。庶方小侯，入天子之國，曰某人，於外曰子，自稱曰孤。

The head prince in each of the nine provinces, on entering the state of the son of Heaven, is styled 'pastor.' If he be of the same surname as himself, the son of Heaven calls him 'my paternal uncle;' if he be of a different surname, 'my maternal uncle.' Outside (his own state) he is called 'marquis'; in it, 'ruler,' The (chiefs) among (the wild tribes of) the Yi on the east, the Di on the north, the Rong on the west, and the Man on the south, however great (their territories), are called 'counts.' In his own territories each one calls himself. 'the unworthy one;' outside them, 'the king's ancient.' Any of the princelets of their various tracts, on entering the state of the son of Heaven, is styled, 'Such and such a person.' Outside it he is called 'count,' and calls himself 'the solitary.'

105 天子當依而立，諸侯北面而見天子，曰覲。天子當寧而立，諸公東面、諸侯西面，曰朝。

When the son of Heaven stands with his back to the screen with axe-head figures on it, and the princes present themselves before him with their faces to the north, this is called kin (the autumnal audience). When he stands at the (usual) point (of reception) between the door and the screen, and the dukes have their faces towards the east, and the feudal princes theirs towards the west, this is called Chao (the spring audience).

106 諸侯未及期相見曰遇，相見於卻地曰會。諸侯使大夫問於諸侯曰聘，約信曰誓，蒞牲曰盟。

When feudal princes see one another at a place and time not agreed on beforehand, the interview is called 'a meeting.' When they do so in some open place agreed on beforehand, it is called 'an assembly.' When one prince sends a great officer to ask about another, it is called 'a message of friendly inquiry.' When there is a binding to mutual faith, it is called 'a solemn declaration.' When they use a victim, it is called 'a covenant.'

107 諸侯見天子曰臣某、侯某；其與民言，自稱曰寡人；其在凶服，曰適子孤。臨祭祀，內事曰孝子某侯某，外事曰曾孫某侯某。死曰薨，復曰某甫復矣。既葬見天子曰類見。言謚曰類。諸侯使人使於諸侯，使者自稱曰寡君之老。

When a feudal prince is about to be introduced to the son of Heaven, he is announced as 'your subject so-and-so, prince of such-and-such a state.' He speaks of himself to the people as 'the man of little virtue.' If he be in mourning (for his father), he is styled 'the rightful eldest son, an orphan;' if he be taking part at a sacrifice in his ancestral temple, 'the filial son, the prince of such-and-such a state, the prince so-and-so.' If it be another sacrifice elsewhere, the style is, 'so-and-so, prince of such-and-such a state, the distant descendant.' His death is described by the character hong (disappeared). In calling back (his spirit), they say, 'Return, sir so-and-so.' When he has been interred and (his son) is presented to the son of Heaven, the interview, (though special), is said to be 'of the same kind as the usual interviews.' The honorary title given to him is (also) said to be 'after the usual fashion.' When one prince sends a message to another, the messenger speaks of himself as 'the ancient of my poor ruler.'

108 天子穆穆，諸侯皇皇，大夫濟濟，士蹌蹌，庶人僬僬。

The demeanour of the son of Heaven should be characterised by majesty; of the princes, by gravity; of the Great officers, by a regulated composure; of (inferior) officers, by an easy alertness; and of the common people, by simplicity and humility.

109 天子之妃曰后，諸侯曰夫人，大夫曰孺人，士曰婦人，庶人曰妻。

The partner of the son of Heaven is called 'the queen;' of a feudal prince, 'the helpmate;' of a Great officer, 'the attendant;' of an (inferior) officer, 'the serving woman;' and of a common man ' 'the mate.'

110 公侯有夫人，有世婦，有妻，有妾。夫人自稱於天子，曰老婦；自稱於諸侯，曰寡小君；自稱於其君，曰小童。自世婦以下，自稱曰婢子。子於父母則自名也。

A duke and (one of) the feudal princes had their helpmate, and their honourable women, (which) were their mates and concubines. The helpmate called herself, before the son of Heaven, 'the aged servant;' and before the prince (of another state), 'the small and unworthy ruler.' To her own ruler she called herself 'the small maid.' From the honourable women downwards (each member of the harem) called herself 'your handmaid.' To their parents, sons and daughters called themselves by their names.

111 列國之大夫，入天子之國曰某士；自稱曰陪臣某。於外曰子，於其國曰寡君之老。使者自稱曰某。

A Great officer any of the states, entering the state of the son Heaven, was called 'the officer of such-and-such state)' and styled himself 'your subsidiary minister.' Outside (his own state), he was called 'sir;' and in that state, 'the ancient of our poor ruler.' A messenger (to any state) called himself 'so-and-so.'

112 天子不言出，諸侯不生名。君子不親惡。諸侯失地，名；滅同姓，名。

The son of Heaven should not be spoken of as 'going out (of his state).' A feudal prince should not be called by his name, while alive. (When either of these things is done), it is because the superior man will not show regard for wickedness. A prince who loses his territory is named, and also one who extinguishes (another state ruled by) lords of the same surname as himself.

113 為人臣之禮：不顯諫。三諫而不聽，則逃之。子之事親也：三諫而不聽，則號泣而隨之。

According to the rules of propriety for a minister, he should not remonstrate with his ruler openly. If he have thrice remonstrated and is still not listened to, he should leave (his service). In the service of his parents by a son, if he have thrice remonstrated and is still not listened to, he should follow (his remonstrance) with loud crying and tears.

114 君有疾，飲藥，臣先嘗之。親有疾，飲藥，子先嘗之。醫不三世，不服其藥。

When a ruler is ill, and has to drink medicine, the minister first tastes it. When a parent is ill, and has to drink medicine, the son first tastes it. The physic of a doctor in whose family medicine has not been practised for three generations at least, should not be taken.

115 儗人必於其倫。

In comparing (different) men, we can only do so when their (circumstances and conditions) are of the same class.

116 問天子之年，對曰：「聞之：始服衣若干尺矣。」問國君之年：長，曰能從宗廟社稷之事矣；幼，曰未能從宗廟社稷之事也。問大夫之子：長，曰能御矣；幼，曰未能御也。問士之子：長，曰能典謁矣；幼，曰未能典謁也。問庶人之子：長，曰能負薪矣；幼，曰未能負薪也。

When one asks about the years of the son of Heaven, the reply should be: 'I have heard that he has begun to wear a robe so many feet long.' When one asks about the years of the ruler of a state, if he be grown up, the reply should be: 'He is able to attend to the services in the ancestral temple, and at the altars of the spirits of the land and grain'; and if he be still young, 'He is not yet able to attend to the services in the ancestral temple, and at the altars of the spirits of the land and grain.' To a question about the son of a Great officer, the reply, if he be grown up, should be: 'He is able to drive;' and, if he be still young, 'He is not yet able to drive.' To a question about the son of an (ordinary) officer, the reply, if he be grown up, should be: 'He can manage the conveying of a salutation or a message;' and, if he be still young, 'He cannot yet manage such a thing.' To a question about the son of a common man, the reply, if he be grown up, should be: 'He is able to carry (a bundle of) firewood;' and, if he be still young, 'He is not yet able to carry (such a bundle).'

117 問國君之富，數地以對，山澤之所出。問大夫之富，曰有宰食力，祭器衣服不假。問士之富，以車數對。問庶人之富，數畜以對。

When one asks about the wealth of the ruler of a state, the reply should be given by telling the extent of his territory, and the productions of its hills and lakes. To a similar question about a Great officer, it should be said, 'He has the lands allotted to him, and is supported by the labour (of his people). He needs not to borrow the vessels or dresses for his sacrificial occasions.' To the same question about an (ordinary) officer, the reply should be by giving the number of his carriages; and to one about a common man, by telling the number of the animals that he keeps.

118 天子祭天地，祭四方，祭山川，祭五祀，歲遍。諸侯方祀，祭山川，祭五祀，歲遍。大夫祭五祀，歲遍。士祭其先。

The son of Heaven sacrifices (or presents oblations) to Heaven and Earth; to the (spirits presiding over the) four quarters; to (the spirits of) the hills and rivers; and offers the five sacrifices of the house, all in the course of the year. The feudal princes present oblations, each to (the spirit pre-siding over) his own quarter; to (the spirits of) its hills and rivers; and offer the five sacrifices of the house,-all in the course of the year. Great officers present the oblations of the five sacrifices of the house, all in the course of the year. (Other) officers present oblations to their ancestors.

119 凡祭，有其廢之莫敢舉也，有其舉之莫敢廢也。非其所祭而祭之，名曰淫祀。淫祀無福。天子以犧牛，諸侯以肥牛，大夫以索牛，士以羊豕。支子不祭，祭必告于宗子。

There should be no presuming to resume any sacrifice which has been abolished (by proper authority), nor to abolish any which has been so established. A sacrifice which it is not proper to offer, and which yet is offered, is called a licentious sacrifice. A licentious sacrifice brings no blessing. The son of Heaven uses an ox of one colour, pure and unmixed; a feudal prince, a fatted ox; a Great officer, an ox selected for the occasion; an (ordinary) officer, a sheep or a pig. The son of an inferior member of the harem cannot offer the sacrifice (to his grandfather or father); if (for some reason) he have to do so, he must report it to the honoured son, (the head of the family).

120 凡祭宗廟之禮：牛曰一元大武，豕曰剛鬣，豚曰腯肥，羊曰柔毛，雞曰翰音，犬曰羹獻，雉曰疏趾，兔曰明視，脯曰尹祭，槁魚曰商祭，鮮魚曰脡祭，水曰清滌，酒曰清酌，黍曰薌合，粱曰薌萁，稷曰明粢，稻曰嘉蔬，韭曰豐本，鹽曰鹹鹺，玉曰嘉玉，幣曰量幣。

According to the rules for all sacrifices in the ancestral temple, the ox is called 'the creature with the large foot;' the pig, 'the hard bristles;' a sucking-pig, 'the fatling;' a sheep, 'the soft hair;' a cock, 'the loud voice;' a dog, 'the soup offering;' a pheasant, 'the wide toes;' a hare, 'the clear seer;' the stalks of dried flesh, 'the exactly cut oblations;' dried fish, 'the well-considered oblation;' fresh fish, 'the straight oblation.' Water is called 'the pure cleanser;' spirits, 'the clear cup;' millet, 'the fragrant mass;' the large-grained millet, 'the fragrant (grain);' the sacrificial millet, 'the bright grain;' paddy, 'the admirable vegetable;' scallions, 'the rich roots;' salt, 'the saline, briny substance;' jade, 'the admirable jade;' and silks, 'the exact silks.'

121 天子死曰崩，諸侯曰薨，大夫曰卒，士曰不祿，庶人曰死。在床曰尸，在棺曰柩。羽鳥曰降，四足曰漬。死寇曰兵。

The death of the son of Heaven is expressed by beng (has fallen); of a feudal prince, by hong (has crashed); of a Great officer, by Zu (has ended); of an (ordinary) officer, by Bu Lu (is now unsalaried); and of a common man, by si (has deceased). (The corpse) on the couch is called shi (the laid-out), when it is put into the coffin, that is called jiu (being in the long home). (The death of) a winged fowl is expressed by jiang (has fallen down); that of a quadruped, by zi (is disorganised). Death from an enemy in fight is called bing (is slain by the sword).

122 祭王父曰皇祖考，王母曰皇祖妣。父曰皇考，母曰皇妣。夫曰皇辟。生曰父、曰母、曰妻，死曰考、曰妣、曰嬪。壽考曰卒，短折曰不祿。

In sacrificing to them, a grandfather is called 'the sovereign grandfather;' a grandmother,' the sovereign grandmother;' a father, 'the sovereign father;' a mother, 'the sovereign mother; a husband, 'the sovereign pattern.' While (they are) alive, the names of father (fu), mother (mu), and wife (qi) are used; when they are dead, those of 'the completed one (kao),' 'the corresponding one (bi),' and 'the honoured one (pin).' Death in old age is called 'a finished course (zu);' an early death, 'being unsalaried (bu lu).'

123 天子視不上於袷，不下於帶；國君，綏視；大夫，衡視；士視五步。凡視：上於面則敖，下於帶則憂，傾則奸。

The son of Heaven does not look at a person above his collar or below his girdle; the ruler of a state looks at him a little lower (than the collar); a Great officer, on a line with his heart; and an ordinary officer, not from beyond a distance of five paces. In all cases looks directed above to the face denote pride, and below the girdle grief; directed askance, they denote villainy.

124 君命，大夫與士肄。在官言官，在府言府，在庫言庫，在朝言朝。

When the ruler orders (any special business) from a Great officer or (other) officer, he should assiduously discharge it; in their offices speaking (only) of the official business; in the treasury, of treasury business; in the arsenals, of arsenal business; and in the court, of court business.

125 朝言不及犬馬。輟朝而顧，不有異事，必有異慮。故輟朝而顧，君子謂之固。在朝言禮，問禮對以禮。

At court there should be no speaking about dogs and horses. When the audience is over, and one looks about him, if he be not attracted by some strange thing, he must have strange thoughts in his mind. When one keeps looking about him after the business of the court is over, a superior man will pronounce him uncultivated. At court the conversation should be according to the rules of propriety; every question should be so proposed, and every answer so returned.

126 大饗不問卜，不饒富。

For great entertainments there should be no consulting the tortoise-shell, and no great display of wealth.

127 凡摯，天子鬯，諸侯圭，卿羔，大夫雁，士雉，庶人之摯匹；童子委摯而退。野外軍中無摯，以纓，拾，矢，可也。婦人之摯，椇榛、脯修、棗栗。

By way of presents of introduction, the son of Heaven uses spirits of black millet; feudal princes, their symbols of jade; a high minister, a lamb; a Great officer, a goose; an (ordinary) officer, a pheasant; a common man, a duck. Lads should bring their article, and withdraw. In the open country, in the army, they do not use such presents; a tassel from a horse's breast, an archer's armlet, or an arrow may serve the purpose. For such presents women use the fruits of the hovenia dulcis, or of the hazel tree, strings of dried meat, jujube dates, and chestnuts.

128 納女於天子，曰備百姓；於國君，曰備酒漿；於大夫，曰備掃灑。

In presenting a daughter for (the harem of) the son of Heaven it is said, 'This is to complete the providers of sons for you;' for that of the ruler of a state, 'This is to complete the providers of your spirits and sauces;' for that of a Great officer, 'This is to complete the number of those who sprinkle and sweep for you.'

《檀弓上 \ Tan Gong I》

1 公儀仲子之喪，檀弓免焉。仲子舍其孫而立其子，檀弓曰：「何居？我未之前聞也。」趨而就子服伯子於門右，曰：「仲子舍其孫而立其子，何也？」伯子曰：「仲子亦猶行古之道也。昔者文王舍伯邑考而立武王，微子舍其孫腯而立衍也；夫仲子亦猶行古之道也。」子游問諸孔子，孔子曰：「否！立孫。」

At the mourning rites for Gong-yi Zhong-zi, Tan Gong (was there), wearing the mourning cincture for the head, Zhong-zi had passed over his grandson, and appointed one of his (younger) sons as his successor (and head of the family). Tan Gong said (to himself), 'How is this? I never heard of such a thing;' and he hurried to Zi-fu Bo-zi at the right of the door, and said, ' How is it that Zhong-zi passed over his grandson, and made a (younger) son his successor?' Bo-zi replied, 'Zhong-zi perhaps has done in this, like others, according to the way of antiquity. Anciently, king Wen passed over his eldest son Yi-kao, and appointed king Wu; and the count of Wei passed over his grandson Tu, and made Yan, his (own) younger brother, his successor. Zhong-zi perhaps did also in this according to the way of antiquity.' Zi-you asked Confucius (about the matter), and he said, 'Nay, (the rule is to) appoint the grandson.'

2 事親有隱而無犯，左右就養無方，服勤至死，致喪三年。事君有犯而無隱，左右就養有方，服勤至死，方喪三年。事師無犯無隱，左右就養無方，服勤至死，心喪三年。

In serving his father, (a son) should conceal (his faults), and not openly or strongly remonstrate with him about them; should in every possible way wait on and nourish him, without being tied to definite rules; should serve him laboriously till his death, and then complete the mourning for him for three' years. In serving his ruler, (a minister), should remonstrate with him openly and strongly (about his faults), and make no concealment (of them); should in every possible way wait on and nourish him, but according to definite rules; should serve him laboriously till his death, and should then wear mourning for him according to rule for three years. In serving his master, (a learner) should have nothing to do with openly reproving him or with concealing (his faults); should in every possible way wait upon and serve him, without being tied to definite rules; should serve him laboriously till his death, and mourn for him in heart for three years.

3 季武子成寢，杜氏之葬在西階之下，請合葬焉，許之。入宮而不敢哭。武子曰：「合葬非古也，自周公以來，未之有改也。吾許其大而不許其細，何居？」命之哭。

Ji Wu-zi had built a house, at the bottom of the western steps of which was the grave of the Du family. (The head of that) asked leave to bury (some member of his house) in it, and leave was granted to him to do so. (Accordingly) he entered the house (with the coffin), but did not dare to wail (in the usual fashion). Wu-zi said to him, 'To bury in the same grave was not the way of antiquity. It was begun by the duke of Zhou, and has not been changed since. I have granted you the great thing, and why should I not grant the less?' (With this) he ordered him to wail.

4 子上之母死而不喪。門人問諸子思曰：「昔者子之先君子喪出母乎？」曰：「然」。「子之不使白也喪之。何也？」子思曰：「昔者吾先君子無所失道；道隆則從而隆，道污則從而污。汲則安能？為汲也妻者，是為白也母；不為汲也妻者，是不為白也母。」故孔氏之不喪出母，自子思始也。

When Zi-shang's mother died, and he did not perform any mourning rites for her, the disciples of (his father) Zi-si asked him, saying, 'Did your predecessor, the superior man, observe mourning for his divorced mother?' 'Yes,' was the reply. (And the disciples went on), 'Why do you not make Bai also observe the mourning rites (for his mother)?' Zi-si said, 'My progenitor, a superior man, never failed in pursuing the right path. When a generous course was possible, he took it and behaved generously; and when it was proper to restrain his generosity, he restrained it. But how can I attain to that? While she was my wife, she was Bai's mother; but when she ceased to be my wife, she was no longer his mother.' It was in this way that the Kong family came not to observe mourning for a divorced mother; the practice began from Zi-si.

5 孔子曰：「拜而後稽顙，頹乎其順也；稽顙而後拜，頎乎其至也。三年之喪，吾從其至者。」

Confucius said, 'When (the mourner) bows to (the visitor), and then lays his forehead to the ground, this shows the predominance of courtesy. When he lays his forehead to the ground, and then bows (to his visitor), this shows the extreme degree of his sorrow. In the three years' mourning, I follow the extreme (demonstration).'

6 孔子既得合葬於防，曰：「吾聞之：古也墓而不墳；今丘也，東西南北人也，不可以弗識也。」於是封之，崇四尺。

When Confucius had succeeded in burying (his mother) in the same grave (with his father) at Fang, he said, 'I have heard that the ancients made graves (only), and raised no mound over them. But I am a man, who will be (travelling) east, west, south, and north. I cannot do without something by which I can remember (the place).' On this, he (resolved to) raise a mound (over the grave) four feet high.

孔子先反，門人後，雨甚；至，孔子問焉曰：「爾來何遲也？」曰：「防墓崩。」孔子不應。三，孔子泫然流涕曰：「吾聞之：古不修墓。」

He then first returned, leaving the disciples behind. A great rain came on; and when they rejoined him, he asked them what had made them so late. 'The earth slipped,' they said, 'from the grave at Fang.' They told him this thrice without his giving them any answer. He then wept freely, and said, 'I have heard that the ancients did not need to repair their graves.'

7 孔子哭子路於中庭。有人吊者，而夫子拜之。既哭，進使者而問故。使者曰：「醢之矣。」遂命覆醢。

Confucius was wailing for Zi-lu in his courtyard. When any came to condole with him, he bowed to them. When the wailing was over, he made the messenger come in, and asked him all about (Zi-lu's death). 'They have made him into pickle,' said the messenger; and forthwith Confucius ordered the pickle (in the house) to be thrown away.

8 曾子曰：「朋友之墓，有宿草而不哭焉。」

Zeng-zi said, 'When the grass is old on the grave of a friend, we no (longer) wall for him.'

9 子思曰：「喪三日而殯，凡附於身者，必誠必信，勿之有悔焉耳矣。三月而葬，凡附於棺者，必誠必信，勿之有悔焉耳矣。喪三年以為極，亡則弗之忘矣。故君子有終身之憂，而無一朝之患。故忌日不樂。」

Zi-si said, 'On the third day of mourning, when the body is put into the coffin, (a son) should exercise sincerity and good faith in regard to everything that is placed with it, so that there shall be no occasion for repentance. In the third month when the body is interred, he should do the same in regard to everything that is placed with the coffin in the grave, and for the same reason. Three years are considered as the extreme limit of mourning; but though (his parents) are out of sight, a son does not forget them. Hence a superior man will have a lifelong grief, but not one morning's trouble (from without); and thus on the anniversary of a parent's death, he does not listen to music.'

10 孔子少孤，不知其墓。殯於五父之衢。人之見之者，皆以為葬也。其慎也，蓋殯也。問於郰曼父之母，然後得合葬於防。

Confucius, being quite young when he was left fatherless, did not know (his father's) grave. (Afterwards) he had (his mother's) body coffined in the street of Wu-fu. Those who saw it all thought that it was to be interred there, so carefully was (everything done), but it was (only) the coffining. By inquiring of the mother of Man-fu of Zou, he succeeded in burying it in the same grave (with his father) at Fang.

11 鄰有喪，舂不相；里有殯，不巷歌。喪冠不緌。

When there are mourning rites in the neighbourhood, one should not accompany his pestle with his voice. When there is a body shrouded and coffined in his village, one should not sing in the lanes. For a mourning cap the ends of the ties should not hang down.

12 有虞氏瓦棺，夏后氏堲周，殷人棺槨，周人墻置翣。周人以殷人之棺槨葬長殤，以夏后氏之堲周葬中殤、下殤，以有虞氏之瓦棺葬無服之殤。

(In the time of Shun) of Yu they used earthenware coffins; under the sovereigns of Xia, they surrounded these with an enclosure of bricks. The people of Yin used wooden coffins, the outer and inner. They of Zhou added the surrounding curtains and the feathery ornaments. The people of Zhou buried those who died between 16 and 19 in the coffins of Yin; those who died between 12 and 15 or between 8 and 11 in the brick enclosures of Xia; and those who died (still younger), for whom no mourning is worn, in the earthenware enclosures of the time of the lord of Yu.

13 夏后氏尚黑；大事斂用昏，戎事乘驪，牲用玄。殷人尚白；大事斂用日中，戎事乘翰，牲用白。周人尚赤；大事斂用日出，戎事乘騵，牲用騂。

Under the sovereigns of Xia they preferred what was black. On great occasions (of mourning), for preparing the body and putting it into the coffin, they used the dusk; for the business of war, they used black horses in their chariots; and the victims which they used were black. Under the Yin dynasty they preferred what was white. On occasions of mourning, for coffining the body, they used the midday; for the business of war they used white horses; and their victims were white. Under the Zhou dynasty they preferred what was red. On occasions of mourning, they coffined the body at sunrise; for the business of war they used red horses, with black manes and tails; and their victims were red.

14 穆公之母卒，使人問於曾子曰：「如之何？」對曰：「申也聞諸申之父曰：哭泣之哀、齊斬之情、饘粥之食，自天子達。布幕，衛也；縿幕，魯也。」

When the mother of duke Mu of Lu died, he sent to ask Zeng-zi what (ceremonies) he should observe. Zeng-zi said, 'I have heard from my father that the sorrow declared in the weeping and wailing, the feelings expressed in the robe of sackcloth with even or with frayed edges, and the food of rice made thick or in congee, extend from the son of Heaven to all. But the tent-like covering (for the coffin) is of (linen) cloth in Wei, and of silk in Lu.'

15 晉獻公將殺其世子申生，公子重耳謂之曰：「子蓋言子之志於公乎？」世子曰：「不可，君安驪姬，是我傷公之心也。」曰：「然則蓋行乎？」世子曰：「不可，君謂我欲弒君也，天下豈有無父之國哉！吾何行如之？」使人辭於狐突曰：「申生有罪，不念伯氏之言也，以至于死，申生不敢愛其死；雖然，吾君老矣，子少，國家多難，伯氏不出而圖吾君，伯氏茍出而圖吾君，申生受賜而死。」再拜稽首，乃卒。是以為「恭世子」也。

Duke Xian of Jin, intending to put to death his heir-son Shen-sheng, another son, Chong-er, said to the latter, 'Why should you not tell what is in your mind to the duke?' The heir-son said, 'I cannot do so. The ruler is happy with the lady Ji of Li. I should (only) wound his heart.' 'Then,' continued the other, 'Why not go away?' The heir son replied, 'I cannot do so. The ruler says that I wish to murder him. Is there any state where the (sacredness) of a father is not recognised? Where should I go to obviate this charge?' (At the same time) he sent a man to take leave (for him) of Hu Tu, with the message, 'I was wrong in not thinking (more) of your words, my old friend, and that neglect is occasioning my death. Though I do not presume to grudge dying, yet our ruler is old, and his (favourite) son is (quite) young. Many difficulties are threatening the state, and you, old Sir, do not come forth (from your retirement), and consult for (the good of) our ruler. If you will come forth and do this, I will die (with the feeling that I) have received a (great) favour from you.' He (then) bowed twice, laying his head to the ground, after which he died (by his own hand). On this account he became (known in history as)'the Reverential Heir-son'.'

16 魯人有朝祥而莫歌者，子路笑之。夫子曰：「由，爾責於人，終無已夫？三年之喪，亦已久矣夫。」子路出，夫子曰：「又多乎哉！逾月則其善也。」

There was a man of Lu, who, after performing in the morning the ceremony which introduced the 25th month of his mourning, began to sing in the evening. Zi-lu laughed at him, (but) the Master said, 'You, will you never have done with your finding fault with people? The mourning for three years is indeed long.' When Zi-lu went out, the Master said, 'Would he still have had to wait long? In another month (he might have sung, and) it would have been well.'

17 魯莊公及宋人戰于乘丘。縣賁父御，卜國為右。馬驚，敗績，公隊。佐車授綏。公曰：「末之卜也。」縣賁父曰：「他日不敗績，而今敗績，是無勇也。」遂死之。圉人浴馬，有流矢在白肉。公曰：「非其罪也。」遂誄之。士之有誄，自此始也。

Duke Zhuang of Lu fought a battle with the men of Song at Sheng-qiu. Xian Ben-fu was driving, and Bu Guo was spearman on the right. The horses got frightened, and the carriage was broken, so that the duke fell down. They handed the strap of a relief chariot (that drove up) to him, when he said, 'I did not consult the tortoise-shell (about the movement).' Xiun Ben-fu said, 'On no other occasion did such a disaster occur; that it has occurred to-day is owing to my want of courage. Forthwith he died (in the fight). When the groom was bathing the horses, a random arrow was found (in one of them), sticking in the flesh under the flank; and (on learning this), the duke said, 'It was not his fault; and he conferred on him an honorary name. The practice of giving such names to (ordinary) officers began from this.

18 曾子寢疾，病。樂正子春坐於床下，曾元、曾申坐於足，童子隅坐而執燭。童子曰：「華而睆，大夫之簀與？」子春曰：「止！」曾子聞之，瞿然曰：「呼！」曰：「華而睆，大夫之簀與？」曾子曰：「然，斯季孫之賜也，我未之能易也。元，起易簀。」曾元曰：「夫子之病帮矣，不可以變，幸而至於旦，請敬易之。」曾子曰：「爾之愛我也不如彼。君子之愛人也以德，細人之愛人也以姑息。吾何求哉？吾得正而斃焉斯已矣。」舉扶而易之。反席未安而沒。

Zeng-zi was lying in his chamber very ill. Yue-zheng Zi-chun was sitting by the side of the couch; Zeng Yuan and Zeng Shen were sitting at (their father's) feet; and there was a lad sitting in a corner holding a torch, who said, 'How beautifully coloured and bright! Is it not the mat of a Great officer?' Zi-chun (tried to) stop him, but Zeng-zi had heard him, and in a tone of alarm called him, when he repeated what he had said. 'Yes,' said Zeng-zi, 'it was the gift of Ji-sun, and I have not been able to change it. Get up, Yuan, and change the mat.' Zang Yuan said, 'Your illness is extreme. It cannot now be changed. If you happily survive till the morning, I will ask your leave and reverently change it! Zeng-zi said, 'Your love of me is not equal to his. A superior man loves another on grounds of virtue; a little man's love of another is seen in his indulgence of him. What do I seek for? I want for nothing but to die in the correct way.' They then raised him up, and changed the mat. When he was replaced on the new one, before he could compose himself, he expired.

19 始死，充充如有窮；既殯，瞿瞿如有求而弗得；既葬，皇皇如有望而弗至。練而慨然，祥而廓然。

When (a father) has just died, (the son) should appear quite overcome, and as if he were at his wits' end; when the corpse has been put into the coffin, he should cast quick and sorrowful glances around, as if he were seeking for something and could not find it; when the interment has taken place, he should look alarmed and. restless, as if he were looking for some one who does not arrive; at the end of the first year's mourning, he should look sad and disappointed; and at the end of the second year's, he should have a vague and unreliant look.

20 邾婁復之以矢，蓋自戰於升陘始也。魯婦人之髽而吊也，自敗於臺鮐始也。

The practice in Zhu-lou of calling the (spirits of the dead) back with arrows took its rise from the battle of Sheng-xing. That in Lu of the women making their visits of condolence (simply) with a band of sackcloth round their hair took its rise from the defeat at Yi-tai.

21 南宮絳之妻之姑之喪，夫子誨之髽曰：「爾毋從從爾，爾毋扈扈爾。蓋榛以為笄，長尺，而總八寸。」

At the mourning for her mother-in-law, the Master instructed (his niece), the wife of Nan-gong Jiang, about the way in which she should tie up her hair with sackcloth, saying, 'Do not make it very high, nor very broad. Have the hair-pin of hazel-wood, and the hair-knots (hanging down) eight inches.'

22 孟獻子禫，縣而不樂，比御而不入。夫子曰：「獻子加於人一等矣！」

Meng Xian-zi, after the service which ended the mourning rites, had his instruments of music hung on their stands,. but did not use them; and when he might have approached the inmates of his harem, he did not enter it. The Master said, 'Xian-zi is a degree above other men.'

23 孔子既祥，五日彈琴而不成聲，十日而成笙歌。

Confucius, after the service at the close of the one year's mourning, in five days more (began to) handle his lute, but brought no perfect sounds from it; in ten days he played on the organ and sang to it.

24 有子蓋既祥而絲屨組纓。

You-zi, it appears, after the service of the same period of mourning, wore shoes of (white) silk, and had ribbons of (white) silk for his cap-strings.

25 死而不吊者三：畏、厭、溺。

There are three deaths on which no condolence should be offered: from cowardice; from being crushed (through heedlessness); and from drowning.

26 子路有姊之喪，可以除之矣，而弗除也，孔子曰：「何弗除也？」子路曰：「吾寡兄弟而弗忍也。」孔子曰：「先王制禮，行道之人皆弗忍也。」子路聞之，遂除之。

When Zi-lu might have ended his mourning for his eldest sister, he still did not do so. Confucius said to him, 'Why do you not leave off your mourning?' He replied, 'I have but few brothers, and I cannot bear to do so.' Confucius said, 'When the ancient kings framed their rules, (they might have said that) they could not bear (to cease mourning) even for (ordinary) men on the roads.' When Zi-lu heard this, he forthwith left off his mourning.

27 大公封於營丘，比及五世，皆反葬於周。君子曰：「樂樂其所自生，禮不忘其本。古之人有言曰：狐死正丘首。仁也。」

Tai-gong was invested with his state, (and had his capital) in Ying-qiu; but for five generations (his descendants, the marquises of Qi) were all taken back and buried in Zhou. A superior man has said, 'For music, we use that of him from whom we sprang; in ceremonies, we do not forget him to whom we trace our root.' The ancients had a saying, that a fox, when dying, adjusts its head in the direction of the mound (where it was whelped); manifesting thereby (how it shares in the feeling of) humanity.

28 伯魚之母死，期而猶哭。夫子聞之曰：「誰與哭者？」門人曰：「鯉也。」夫子曰：「嘻！其甚也。」伯魚聞之，遂除之。

When the mother of Bo-Yu died, he kept on wailing for her after the year. Confucius heard him, and said, 'Who is it that is thus wailing?' The disciples said, 'It is Li.' The Master said, 'Ah! (such a demonstration) is excessive.' When Bo-Yu heard it, he forthwith gave up wailing.

29 舜葬於蒼梧之野，蓋三妃未之從也。季武子曰：「周公蓋祔。」

Shun was buried in the wilderness of Cang-wu, and it would thus appear that the three ladies of his harem were not buried in the same grave with him. Ji Wu-zi said, 'Burying (husband and wife) in the same grave appears to have originated with the duke of Zhou.'

30 曾子之喪，浴於爨室。

At the mourning rites for Zeng-zi, his body was washed in the cook-room.

31 大功廢業。或曰：「大功，誦可也。」

During the mourning for nine months one should suspend his (musical) studies. Some one has said, 'It is permissible during that time to croon over the words (of the pieces).'

32 子張病，召申祥而語之曰：「君子曰終，小人曰死；吾今日其庶几乎！」

When Zi-zhang was ill, he called (his son), Shen-xiang, and addressed him, saying, 'We speak of the end of a superior man, and of the death of a small man. I am to-day, perhaps, drawing near to my end (as a superior man).'

33 曾子曰：「始死之奠，其餘閣也與？」

Zeng-zi said, 'May not what remains in the cupboard suffice to set down (as the offerings) by (the corpse of) one who has just died?'

34 曾子曰：「小功不為位也者，是委巷之禮也。子思之哭嫂也為位，婦人倡踴；申祥之哭言思也亦然。」

Zeng-zi said, 'Not to have places (for wailing) in cases of the five months' mourning is a rule which sprang from the ways in small lanes.' When Zi-si wailed for his sister-in-law, he made such places, and his wife took the lead in the stamping. When Shen-xiang wailed for Yan-si, he also did the same.

35 古者，冠縮縫，今也，衡縫；故喪冠之反吉，非古也。

Anciently, (all) caps were (made) with the seams going up and down them; now the (mourning cap) is made with the seams going round. Hence to have the mourning cap different from that worn on felicitous occasions is not the way of antiquity.

36 曾子謂子思曰：「汲！吾執親之喪也，水漿不入於口者七日。」子思曰：「先王之制禮也，過之者俯而就之，不至焉者，跂而及之。故君子之執親之喪也，水漿不入於口者三日，杖而後能起。」

Zeng-zi said to Zi-si, 'Ji, when I was engaged in the mourning for my parents, no water or other liquid entered my mouth for seven days.' Zi-si said, 'With regard to the rules of ceremony framed by the ancient kings, those who would go beyond them should stoop down to them, and those who do not reach them should stand on tip-toe to do so. Hence, when a superior man is engaged in mourning for his parents, no water or other liquid enters his mouth for three days, and with the aid of his staff he is still able to rise.'

37 曾子曰：「小功不稅，則是遠兄弟終無服也，而可乎？」

Zeng-zi said, 'If, in cases coming under the five months' mourning, none be worn when the death is not heard of till after the lapse of that time, then when brethren are far apart there would be no wearing of mourning for them at all; and would this be right?'

38 伯高之喪，孔氏之使者未至，冉子攝束帛、乘馬而將之。孔子曰：「異哉！徒使我不誠於伯高。」

On the mourning rites for Bo-gao, before the messenger from Confucius could arrive, Ran-zi had taken it on him, as his substitute, to present a parcel of silks and a team of four horses. Confucius said, 'Strange! He has only made me fail in showing my sincerity in the case of Bo-gao.'

39 伯高死於衛，赴於孔子，孔子曰：「吾惡乎哭諸？兄弟，吾哭諸廟；父之友，吾哭諸廟門之外；師，吾哭諸寢；朋友，吾哭諸寢門之外；所知，吾哭諸野。於野，則已疏；於寢，則已重。夫由賜也見我，吾哭諸賜氏。」遂命子貢為之主，曰：「為爾哭也來者，拜之；知伯高而來者，勿拜也。」

Bo-gao died in Wei, and news of the event was sent to Confucius. He said, 'Where shall I wail for him? For brethren, I wail in the ancestral temple; for a friend of my father, outside the gate of the temple; for a teacher, in my chamber; for a friend, outside the door of the chamber; for an acquaintance, in the open country, (some distance off). (To wail) in the open country would in this case be too slight (an expression of grief), and to do so in the bed-chamber would be too great a one. But it was by Ci that he was introduced to me. I will wail for him in Ci's.' Accordingly he ordered Zi-gong to act as presiding mourner on the occasion, saying to him, 'Bow to those who come because you have a wailing in your house, but do not bow to those who come (simply) because they knew Bo-gao.'

40 曾子曰：「喪有疾，食肉飲酒，必有草木之滋焉。以為姜桂之謂也。」

Zeng-zi said, 'When one during his mourning rites falls ill, and has to eat meat and drink spirits, there must be added the strengthening flavours from vegetables and trees;' meaning thereby ginger and cinnamon.

41 子夏喪其子而喪其明。曾子吊之曰：「吾聞之也：朋友喪明則哭之。」曾子哭，子夏亦哭，曰：「天乎！予之無罪也。」曾子怒曰：「商，女何無罪也？吾與女事夫子於洙泗之間，退而老於西河之上，使西河之民疑女於夫子，爾罪一也；喪爾親，使民未有聞焉，爾罪二也；喪爾子，喪爾明，爾罪三也。而曰女何無罪與！」子夏投其杖而拜曰：「吾過矣！吾過矣！吾離群而索居，亦已久矣。」

When Zi-xia was mourning for his son, he lost his eyesight. Zeng-zi went to condole with him, and said, 'I have heard that when a friend loses his eyesight, we should wail for him.' Thereupon he wailed, and Zi-xia also wailed, and said, 'O Heaven, and I have no guilt!' Zeng-zi was angry, and said, 'Shang, how can you say that you have no guilt? I and you served the Master between the Zhu and the Si'; and (after his death) you retired, and grew old in the neighbourhood of the Western He, where you made the people compare you with the Master. This was one offence. When you mourned for your parents, you did so in such a way that the people heard nothing of it. This was a second offence. When you mourned for your son, you did it in such a way that you have lost your eyesight. This is a third offence. And how do you say that you have no guilt?' Zi-xia threw down his staff, and bowed, saying, 'I was wrong, I was wrong. It is a long time since I left the herd, and lived apart here.'

42 夫晝居於內，問其疾可也；夜居於外，吊之可也。是故君子非有大故，不宿於外；非致齊也、非疾也，不晝夜居於內。

When a man stops during the daytime in his inner (chamber), it is allowable to come and ask about his illness. When he stops outside during the night, it is allowable to come and condole with him. Hence a superior man, except for some great cause, does not pass the night outside (his chamber); and unless he is carrying out a fast or is ill, he does not day and night stop inside.

43 高子皋之執親之喪也，泣血三年，未嘗見齒，君子以為難。

When Gao Zi-gao was engaged with the mourning for his parents, his tears flowed (silently) like blood for three years, and he never (laughed) so as to show his teeth. Superior men considered that he did a difficult thing.

44 衰，與其不當物也，寧無衰。齊衰不以邊坐，大功不以服勤。

It is better not to wear mourning at all than not to have it of the proper materials and fashion. When wearing the sackcloth with the edges even (for a mother), one should not sit unevenly or to one side, nor should he do any toilsome labour, (even) in the nine months' mourning.

45 孔子之衛，遇舊館人之喪，入而哭之哀。出，使子貢說驂而賻之。子貢曰：「於門人之喪，未有所說驂，說驂於舊館，無乃已重乎？」夫子曰：「予鄉者入而哭之，遇於一哀而出涕。予惡夫涕之無從也。小子行之。」

When Confucius went to Wei, he found the mourning rites going on for a man with whom he had formerly lodged. Entering the house, he wailed for him bitterly; and when he came out, he told Zi-gong to take out the outside horses of his carriage, and present them as his gift. Zi-gong said, 'At the mourning for any of your disciples, you have never taken out those horses (for such a purpose); is it not excessive to do so for a man with whom you (merely) lodged?' The Master said, 'I entered a little ago, and wailed for him; and I found (the mourner) so dissolved in grief that my tears flowed (with his). I should hate it, if those tears were not (properly) followed. Do it, my child.'

46 孔子在衛，有送葬者，而夫子觀之，曰：「善哉為喪乎！足以為法矣，小子識之。」子貢曰：「夫子何善爾也？」曰：「其往也如慕，其反也如疑。」子貢曰：「豈若速反而虞乎？」子曰：「小子識之，我未之能行也。」

When Confucius was in Wei, there was (a son) following his (father's) coffin to the grave. After Confucius had looked at him, he said, 'How admirably did he manage this mourning rite! He is fit to be a pattern. Remember it, my little children.' Zi-gong said, 'What did you, Master, see in him so admirable?' 'He went,' was the reply, 'as if he were full of eager affection. He came back (looking) as if he were in doubt.' 'Would it not have been better, if he had come back hastily, to present the offering of repose?' The Master said, 'Remember it, my children. I have not been able to attain to it.'

47 顏淵之喪，饋祥肉，孔子出受之，入，彈琴而後食之。

At the mourning rites for Yan Yuan, some of the flesh of the sacrifice at the end of (? two) years was sent to Confucius, who went out and received it, On re-entering he played on his lute, and afterwards ate it.

48 孔子與門人立，拱而尚右，二三子亦皆尚右。孔子曰：「二三子之嗜學也，我則有姊之喪故也。」二三子皆尚左。

Confucius was standing (once) with his disciples, having his hands joined across his breast, and the right hand uppermost. They also all placed their right hands uppermost. He said to them, 'You do so from your wish to imitate me, but I place my hands so, because I am mourning for an elder sister.' On this they all placed their left hands uppermost (according to the usual fashion).

49 孔子蚤作，負手曳杖，消搖於門，歌曰：「泰山其頹乎？梁木其壞乎？哲人其萎乎？」既歌而入，當戶而坐。子貢聞之曰：「泰山其頹，則吾將安仰？梁木其壞、哲人其萎，則吾將安放？夫子殆將病也。」遂趨而入。夫子曰：「賜！爾來何遲也？夏后氏殯於東階之上，則猶在阼也；殷人殯於兩楹之間，則與賓主夾之也；周人殯於西階之上，則猶賓之也。而丘也殷人也。予疇昔之夜，夢坐奠於兩楹之間。夫明王不興，而天下其孰能宗予？予殆將死也。」蓋寢疾七日而沒。

Confucius rose early (one day), and with his hands behind him, and trailing his staff, moved slowly about near the door, singing, "The great mountain must crumble; The strong beam must break; The wise man must wither away like a plant.' Having thus sung, he entered and sat down opposite the door. Zi-gong had heard him, and said, 'If the great mountain crumble, to what shall I look up? If the strong beam break, (on what shall I lean)? If the wise man wither like a plant, whom, shall I imitate? The Master, I am afraid, is going to be ill.' He then hastened into the house. The Master said, Ci, what makes you so late? Under the sovereigns of Xia, the body was dressed and coffined at the top of the steps on the east, so that it was where the deceased used to go up (as master of the house). The people of Yin performed the same ceremony between the two pillars, so that the steps for the host were on one side of the corpse, and those for the guest on the other. The people of Zhou perform it at the top of the western steps, treating the deceased as if he were a guest. I am a man (descended from the house) of Yin, and last night I dreamt that I was sitting with the offerings to the dead by my side between the two pillars. Intelligent kings do not arise; and what one under heaven s able to take me as his Master? I apprehend I am about to die.' With this he took to his bed, was ill for seven days, and died.

50 孔子之喪，門人疑所服。子貢曰：「昔者夫子之喪顏淵，若喪子而無服；喪子路亦然。請喪夫子，若喪父而無服。」

At the mourning rites for Confucius, the disciples were in perplexity as to what dress they should wear. Zi-gong said, 'Formerly, when the Master was mourning for Yan Yuan, he acted in other respects as if he were mourning for a son, but wore no mourning dress. He did the same in the case of Zi-lu. Let us mourn for the Master, as if we were mourning for a father, but wear no mourning dress.'

51 孔子之喪，公西赤為志焉：飾棺、墻，置翣設披，周也；設崇，殷也；綢練設旐，夏也。

At the mourning for Confucius, Gong-xi Chi made the ornaments of commemoration. As the adornments of the coffin, there were the wall-like curtains, the fan-like screens, and the cords at its sides, after the manner of Zhou. There were the flags with their toothed edges, after the manner of Yin; and there were the flag-staffs bound with white silk, and long streamers pendent from them, after the manner of Xia.

52 子張之喪，公明儀為志焉；褚幕丹質，蟻結于四隅，殷士也。

At the mourning for Zi-zhang, Gong-ming made the ornaments of commemoration. There was a tent-like pall, made of plain silk of a carnation colour, with clusters of ants at the four corners, (as if he had been) an officer of Yin.

53 子夏問於孔子曰：「居父母之仇如之何？」夫子曰：「寢苫枕干，不仕，弗與共天下也；遇諸市朝，不反兵而鬥。」曰：「請問居昆弟之仇如之何？」曰：「仕弗與共國；銜君命而使，雖遇之不鬥。」曰：「請問居從父昆弟之仇如之何？」曰：「不為魁，主人能，則執兵而陪其後。」

Zi-xia asked Confucius, saying, 'How should (a son) conduct himself with reference to the man who has killed his father or mother?' The Master said, 'He should sleep on straw, with his shield for a pillow; he should not take office; he must be determined not to live with the slayer under the same heaven. If he meet with him in the market-place or the court, he should not have to go back for his weapon, but (instantly) fight with him.' 'Allow me to ask,' said (the other), 'how one should do with reference to the man who has slain his brother?' 'He may take office,' was the reply, 'but not in the same state with the slayer; if he be sent on a mission by his ruler's orders, though he may then meet with the man, he should not fight with him.' 'And how should one do,' continued Zi-xia, 'in the case of a man who has slain one of his paternal cousins?' Confucius said, 'He should not take the lead (in the avenging). If he whom it chiefly concerns is able to do that, he should support him from behind, with his weapon in his hand.'

54 孔子之喪，二三子皆絰而出。群居則絰，出則否。

At the mourning rites for Confucius, his disciples all wore their head-bands of sackcloth, when they went out. For one of their own number, they wore them in the house (when condoling), but not when they went out.

55 易墓，非古也。

Keeping (the ground about) their graves clear of grass was not a practice of antiquity.

56 子路曰：「吾聞諸夫子：喪禮，與其哀不足而禮有餘也，不若禮不足而哀有餘也。祭禮，與其敬不足而禮有餘也，不若禮不足而敬有餘也。」

Zi-lu said, 'I heard the Master say that in the rites of mourning, exceeding grief with deficient rites is better than little demonstration of grief with superabounding rites; and that in those of sacrifice, exceeding reverence with deficient rites is better than an excess of rites with but little reverence.'

57 曾子吊於負夏，主人既祖，填池，推柩而反之，降婦人而後行禮。從者曰：「禮與？」曾子曰：「夫祖者且也；且，胡為其不可以反宿也？」從者又問諸子游曰：「禮與？」子游曰：「飯於牖下，小斂於戶內，大斂於阼，殯於客位，祖於庭，葬於墓，所以即遠也。故喪事有進而無退。」曾子聞之曰：「多矣乎，予出祖者。」

Zeng-zi having gone on a visit of condolence to Fu-Xia, the chief mourner had already presented the sacrifice of departure, and removed the offerings. He caused the bier, however, to be pushed back to its former place, and made the women come down (again), after which (the visitor) went through his ceremony. The disciples who accompanied Zeng-zi asked him if this proceeding were according to rule, and he said, 'The sacrifice at starting is an unimportant matter, And why might he not bring (the bier) back, and 'let it rest (for a while)?' The disciples further asked the same question of Zi-you, who said, 'The rice and precious shell are put into the mouth of the corpse under the window (of the western chamber); the slighter dressing is done inside the door, and the more complete one at (the top of) the eastern steps; the coffining takes place at the guests' place; the sacrifice at starting in the courtyard; and the interment at the grave. The proceedings go on in this way to what is more remote, and hence in the details of mourning there is a constant advance and no receding.' When Zeng-zi heard of this reply, he said, 'This is a much better account than I gave of the going forth to offer the sacrifice of departure.'

58 曾子襲裘而吊，子游裼裘而吊。曾子指子游而示人曰：「夫夫也，為習於禮者，如之何其裼裘而吊也？」主人既小斂、袒、括髮；子游趨而出，襲裘帶絰而入。曾子曰：「我過矣，我過矣，夫夫是也。」

Zeng-zi went an a visit of condolence, wearing his fur robe over the silk one, while Zi-you went, wearing the silk one over his fur. Zeng-zi, pointing to him, and calling the attention of others, said, 'That man has the reputation of being well versed in ceremonies, how is it that he comes to condole with his silk robe displayed over his fur one?' (By-and-by), when the chief mourner had finished the slighter dressing of the corpse, he bared his breast and tied up his hair with sackcloth, on which Zi-you hastened out, and (soon) came back, wearing his fur robe over the silk, and with a girdle of sackcloth. Zeng-zi on this said, 'I was wrong, I was wrong. That man was right.'

59 子夏既除喪而見，予之琴，和之不和，彈之而不成聲。作而曰：「哀未忘也。先王制禮，而弗敢過也。」子張既除喪而見，予之琴，和之而和，彈之而成聲，作而曰：「先王制禮不敢不至焉。」

When Zi-xia was introduced (to the Master) after he had put off the mourning (for his parents), a lute was given to him. He tried to tune it, but could hardly do so; he touched it, but brought no melody from it. He rose up and said, 'I have not yet forgotten my grief. The ancient kings framed the rules of ceremony, and I dare not go beyond them?' When a lute was given to Zi-zhang in the same circumstances, he tried to tune it, and easily did so; he touched it, and brought melody from it. He rose up and said, 'The ancient kings framed the rules of ceremony, and I do not dare not to come up to them.'

60 司寇惠子之喪，子游為之麻衰牡麻絰，文子辭曰：「子辱與彌牟之弟游，又辱為之服，敢辭。」子游曰：「禮也。」文子退反哭，子游趨而就諸臣之位，文子又辭曰：「子辱與彌牟之弟游，又辱為之服，又辱臨其喪，敢辭。」子游曰：「固以請。」文子退，扶適子南面而立曰：「子辱與彌牟之弟游，又辱為之服，又辱臨其喪，虎也敢不復位。」子游趨而就客位。

At the mourning rites for Hui-zi, who had been minister of Crime, Zi-you (went to condole), wearing for him a robe of sackcloth, and a headband made of the product of the male plant. Wen-zi (the brother of Hui-zi), wishing to decline the honour, said, 'You condescended to be the associate of my younger brother, and now further condescend to wear this mourning; I venture to decline the honour.' Zi-you said, 'It is in, rule;' on which Wen-zi returned and continued his wailing. Zi-you then hastened and took his place among the officers (of the family); but Wen-zi also declined this honour, and said, 'You condescended to be the associate of my younger brother, and now further condescend to wear for him this mourning, and to come and take part in the mourning rites I venture to decline the honour.' Zi-you said, 'I beg firmly to request you to allow me (to remain here).' Wen-zi then returned, and supporting the rightful son to take his position with his face to the south, said, 'You condescended to be the associate of my younger brother, and now you further condescend to wear this mourning for him, and to come and take part in the rites; dare Hu but return to his (proper) place?' Zi-you on this hastened to take his position among the guests'.

61 將軍文子之喪，既除喪，而後越人來吊，主人深衣練冠，待于廟，垂涕洟，子游觀之曰：「將軍文氏之子其庶几乎！亡於禮者之禮也，其動也中。」

At the mourning rites for the general Wen-zi, when the first year's mourning was at an end, there came a man from Yue on a visit of condolence. The chief mourner, wearing the long robe (assumed on the completion of the first year's mourning), and the cap worn before that, wailed for him in the ancestral temple, with the tears running from his eyes and the rheum from his nose. Zi-you saw it, and said, 'The son of the general Wen is not far from being (a master of ceremonies). In his observances at this time, for which there is no special rule, his proceeding is correct.'

62 幼名，冠字，五十以伯仲，死謚，周道也。

The giving of the name in childhood, of the designation at the capping, of the title of elder uncle or younger uncle at fifty, and of the honorary title after death, was the practice of the Zhou dynasty.

63 絰也者，實也。掘中溜而浴，毀灶以綴足；及葬，毀宗躐行，出于大門，殷道也。學者行之。

The wearing of the sackcloth head-bands and girdles, to express the real (feeling of the heart); the digging a hole in the middle of the apartment (over which) to wash (the corpse); taking down the (tiles of the) furnace, and placing them at the feet (of it); and at the interment pulling down (part of the wall on the west of the door of) the ancestral temple, so as to pass by the upper side (of the altar to the spirit) of the way, and issue by the great gate - these were the practices of the Yin dynasty, and the learners (in the school of Confucius) followed them.

64 子柳之母死，子碩請具。子柳曰：「何以哉？」子碩曰：「請粥庶弟之母。」子柳曰：「如之何其粥人之母以葬其母也？不可。」既葬，子碩欲以賻布之餘具祭器。子柳曰：「不可，吾聞之也：君子不家於喪。請班諸兄弟之貧者。」

When the mother of Zi-liu died, (his younger brother) Zi-shi asked for the means (to provide what was necessary for the mourning rites). Zi-liu said, 'How shall we get them?' 'Let us sell (the concubines), the mothers of our half-brothers,' said the other. 'How can we sell the mothers of other men to bury our mother?' was the reply; 'that cannot be done.' After the burial, Zi-shi wished to take what remained of the money and other things contributed towards their expenses, to provide sacrificial vessels; but Zi-liu said, 'Neither can that be done. I have heard that a superior man will not enrich his family by means of his mourning. Let us distribute it among the poor of our brethren.'

65 君子曰：「謀人之軍師，敗則死之；謀人之邦邑，危則亡之。」

A superior man said, 'He who has given counsel to another about his army should die with it when it is defeated. He who has given counsel about the country or its capital should perish with it when it comes into peril.'

66 公叔文子升於瑕丘，蘧伯玉從。文子曰：「樂哉斯丘也，死則我欲葬焉。」蘧伯玉曰：「吾子樂之，則瑗請前。」

Gong-shu Wen-zi ascended the mound of Xia, with, Qu Bo-Yu following him. Wen-zi said, 'How pleasant is this mound! I should like to be buried here when I die.' Qu Bo-Yu said, 'You may find pleasure in such a thought, but allow me (to go home) before (you say any more about it)

67 弁人有其母死而孺子泣者，孔子曰：「哀則哀矣，而難為繼也。夫禮，為可傳也，為可繼也。故哭踴有節。」

There was a man of Bian who wept like a child on the death of his mother. Confucius said, 'This is grief indeed, but it would be difficult to continue it. Now the rules of ceremony require to be handed down, and to be perpetuated. Hence the wailing and leaping are subject to fixed regulations.'

68 叔孫武叔之母死，既小斂，舉者出戶，出戶袒，且投其冠括髮。子游曰：「知禮。」

When the mother of Shu-sun Wu-shu died, and the slighter dressing had been completed, the bearers went out at the door (of the apartment) with the corpse. When he had himself gone out at the door, he bared his arms, throwing down also his cap, and binding his hair with sackcloth, Zi-you said (in derision), 'He knows the rules!'

69 扶君，卜人師扶右，射人師扶左；君薨以是舉。

(When a ruler was ill), the high chamberlain supported him on the right, and the assigner of positions at audiences did so on the left. When he died these two officers lifted (the corpse).

70 從母之夫，舅之妻，二夫人相為服，君子未之言也。或曰同爨緦。

There are the husband of a maternal cousin and the wife of a maternal uncle; that these two should wear mourning for each other has not been said by any superior man. Some one says, 'If they have eaten together from the same fireplace, the three months' mourning should be worn.'

71 喪事，欲其縱縱爾；吉事，欲其折折爾。故喪事雖遽，不陵節；吉事雖止，不怠。故騷騷爾則野，鼎鼎爾則小人。君子蓋猶猶爾。

It is desirable that affairs of mourning should be gone about with urgency, and festive affairs in a leisurely way. Hence, though affairs of mourning require urgency, they should not go beyond the prescribed rules; and though festive affairs may be delayed, they should not be transacted negligently. Hurry therefore (in the former) becomes rudeness, and too much ease (in the latter) shows a small man. The superior man will conduct himself in them as they severally require.

72 喪具，君子恥具，一日二日而可為也者，君子弗為也。喪服，兄弟之子猶子也，蓋引而進之也；嫂叔之無服也，蓋推而遠之也；姑姊妹之薄也，蓋有受我而厚之者也。食於有喪者之側，未嘗飽也。

A superior man is ashamed to prepare (beforehand) all that he may require in discharging his mourning rites. What can be made in one or two days, he does not prepare (beforehand). The mourning worn for the son of a brother should be the same as for one's own son: the object being to bring him still nearer to one's self. An elder brother's wife and his younger brother do not wear mourning for each other: the object being to maintain the distance between them. Slight mourning is worn for an aunt, and an elder or younger sister, (when they have been married); the reason being that there are those who received them from us, and will render to them the full measure of observance. When (the Master) was eating by the side of one who had mourning rites in hand, he never ate to the full.

73 曾子與客立於門側，其徒趨而出。曾子曰：「爾將何之？」曰：「吾父死，將出哭於巷。」曰：「反，哭於爾次。」曾子北面而吊焉。

Zeng-zi was standing with (another) visitor by the side of the door (of their house of entertainment), when a companion (of the other) came hurrying out. 'Where are you going?' said Zeng-zi; and the man replied, 'My father is dead, and I am going to wail for him in the lane.' 'Return to your apartment,' was the reply, 'and wail for him there.' (The man did so), and Zeng-zi made him a visit of condolence, standing with his face to the north.

74 孔子曰：「之死而致死之，不仁而不可為也；之死而致生之，不知而不可為也。是故，竹不成用，瓦不成味，木不成斫，琴瑟張而不平，竽笙備而不和，有鐘磬而無簨虡，其曰明器，神明之也。」

Confucius said, 'In dealing with the dead, if we treat them as if they were entirely dead, that would show a want of affection, and should not be done; or, if we treat them as if they were entirely alive, that would show a want of wisdom, and should not be done. On this account the vessels of bamboo (used in connexion with the burial of the dead) are not fit for actual use; those of earthenware cannot be used to wash in; those of wood are incapable of being carved; the lutes are strung, but not evenly; the pandean pipes are complete, but not in tune; the bells and musical stones are there, but they have no stands. They are called vessels to the eye of fancy; that is, (the dead) are thus treated as if they were spiritual intelligences.'

75 有子問於曾子曰：「問喪於夫子乎？」曰：「聞之矣：喪欲速貧，死欲速朽。」有子曰：「是非君子之言也。」曾子曰：「參也聞諸夫子也。」有子又曰：「是非君子之言也。」曾子曰：「參也與子游聞之。」有子曰：「然，然則夫子有為言之也。」

You-zi asked Zeng-zi if he had ever questioned the Master about (an officer's) losing his place. 'I heard from him,' was the reply, 'that the officer in such a case should wish to become poor quickly, (just as) we should wish to decay away quickly when we have died.' You-zi said, 'These are not the words of a superior man.' 'I heard them from the Master,' returned Zeng-zi. You-zi repeated that they were not the words of a superior man, and the other affirmed that both he and Zi-you had heard them. 'Yes, yes,' said You-zi, 'but the Master must have spoken them with a special reference.'

曾子以斯言告於子游。子游曰：「甚哉，有子之言似夫子也。昔者夫子居於宋，見桓司馬自為石槨，三年而不成。夫子曰：『若是其靡也，死不如速朽之愈也。』死之欲速朽，為桓司馬言之也。南宮敬叔反，必載寶而朝。夫子曰：『若是其貨也，喪不如速貧之愈也。』喪之欲速貧，為敬叔言之也。」

Zeng-zi reported You-zi's words to Zi-you, who said, 'How very like his words are to those of the Master! Formerly, when the Master was staying in Song, he saw that Huan, the minister of War, had been for three years having a stone coffin made for himself without its being finished, and said, "What extravagance! It would be better that when dead he should quickly decay away." It was with reference to Hwan, the minister of War, that he said, "We should wish to decay away quickly when we die." When Nan-gong Jing-shu returned (to the state), he made it a point to carry his treasures with him in his carriage when he went to court, on which the Master said, "Such an amount of property! It would have been better for him, when he lost his office, to make haste to become poor." It was with reference to Nan-gong Jing-shu that he said that we should work to become poor quickly, when we have lost office."'

曾子以子游之言告於有子，有子曰：「然，吾固曰：非夫子之言也。」曾子曰：「子何以知之？」有子曰：「夫子制於中都，四寸之棺，五寸之槨，以斯知不欲速朽也。昔者夫子失魯司寇，將之荊，蓋先之以子夏，又申之以冉有，以斯知不欲速貧也。」

Zeng-zi reported these words of Zi-you to You-zi, who said, 'Yes, I did say that these were not the words of the Master.' When the other asked him how he knew it, he said, 'The Master made an ordinance in Zhong-Du that the inner coffin should be four inches thick, and the outer five. By this I knew that he did not wish that the dead should decay away quickly. And formerly, when he had lost the office of minister of Crime in Lu, and was about to go to Jing, he first sent Zi-xia there, and afterwards Ran You. By this, I knew that he did not wish to become poor quickly.'

76 陳莊子死，赴於魯，魯人欲勿哭，繆公召縣子而問焉。縣子曰：「古之大夫，束修之問不出竟，雖欲哭之，安得而哭之？今之大夫，交政於中國，雖欲勿哭，焉得而弗哭？且且臣聞之，哭有二道：有愛而哭之，有畏而哭之。」公曰：「然，然則如之何而可？」縣子曰：「請哭諸異姓之廟。」於是與哭諸縣氏。

When Zhuang-zi of Chen died, announcement of the event was sent to Lu. They did not want to wail for him there, but duke Mu called Xian-zi, and consulted him. He said, 'In old times, no messages from Great officers, not even such as were accompanied by a bundle of pieces of dried meat, went out beyond the boundaries of their states. Though it had been wished to wail for them, how could it have been done? Nowadays the Great officers share in the measures of government throughout the middle states. Though it may be wished not to wail for one, how can it be avoided? I have heard, moreover, that there are two grounds for the wailing; one from love, and one from fear.' The duke said, 'Very well; but how is the thing to be managed in this case?' Xian-zi said, 'I would ask you to wail for him in the temple of (a family of) a different surname;' and hereon the duke and he wailed for Zhuang-zi in (the temple of) the Xian family.

77 仲憲言於曾子曰：「夏后氏用明器，示民無知也；殷人用祭器，示民有知也；周人兼用之，示民疑也。」曾子曰：「其不然乎！其不然乎！夫明器，鬼器也；祭器，人器也；夫古之人，胡為而死其親乎？」

Zhong Xian said to Zeng-zi, 'Under the sovereigns of the Xia dynasty, they used (at burials) the vessels which were such only to the eye of fancy, intimating to the people that (the dead) had no knowledge. Under the Yin they used the (ordinary) sacrificial vessels, intimating to the people that (the dead) had knowledge. Under the Zhou we use both, intimating to the people that the thing is doubtful.' Zeng-zi replied, 'It is not so! It is not so! What are vessels (only) to the eye of fancy are for the shades (of the departed); the vessels of sacrifice are those of men; how should those ancients have treated their parents as if they were dead?'

78 公叔木有同母異父之昆弟死，問於子游。子游曰：「其大功乎？」狄儀有同母異父之昆弟死，問於子夏，子夏曰：「我未之前聞也；魯人則為之齊衰。」狄儀行齊衰。今之齊衰，狄儀之問也。

An elder brother of Gong-shu Mu, by the same mother but a different father, having died, he asked Zi-you (whether he should go into mourning for him), and was answered, 'Perhaps you should do so for the period of nine months.' A brother, similarly related to Di Yi, having died, he consulted Zi-xia in the same way, and was answered, 'I have not heard anything about it before, but the people of Lu wear the one year's mourning in such a case.' Di Yi did so, and the present practice of wearing that mourning arose from his question'.

79 子思之母死於衛，柳若謂子思曰：「子，聖人之後也，四方於子乎觀禮，子蓋慎諸。」子思曰：「吾何慎哉？吾聞之：有其禮，無其財，君子弗行也；有其禮，有其財，無其時，君子弗行也。吾何慎哉！」

When Zi-si's mother died in Wei, Liu Ruo said to him, 'You, Sir, are the descendant of a sage. From all quarters they look to you for an example in ceremonies; let me advise you to be careful in the matter.' Zi-si said, 'Of what have I to be careful? I have heard that when there are certain ceremonies to be observed, and he has not the necessary means for them, a superior man does not observe them', and that neither does he do so, when there are the ceremonies, and he has the means, but the time is not suitable; of what have I to be careful?'

80 縣子瑣曰：「吾聞之：古者不降，上下各以其親。滕伯文為孟虎齊衰，其叔父也；為孟皮齊衰，其叔父也。」

Xian-zi Suo said, 'I have heard that the ancients made no diminution (in the degrees of mourning on any other ground); but mourned for every one above and below them according to his relationship. Thus Wen, the earl of Teng, wore the year's mourning for Meng-hu, who was his uncle, and the same for Meng Pi, whose uncle he was.'

81 後木曰：「喪，吾聞諸縣子曰：夫喪，不可不深長思也，買棺外內易，我死則亦然。」

Hou Mu said, 'I heard Xian-zi say about the rites of mourning, that (a son) should certainly think deeply and long about them all, and that (for instance) in buying the coffin he should see that, inside and outside, it be (equally) well completed. When I die, let it be so also with me.'

82 曾子曰：「尸未設飾，故帷堂，小斂而徹帷。」仲梁子曰：「夫婦方亂，故帷堂，小斂而徹帷。」

Zeng-zi said, 'Until the corpse has its ornaments put on it, they curtain off the hall; and after the slighter dressing the curtain is removed.' Gong-liang-zi said, 'Husband and wife are at first all in confusion, and therefore the hall is curtained off. After the slighter dressing, the curtain is removed.'

83 小斂之奠，子游曰：「於東方。」曾子曰：「於西方，斂斯席矣。」小斂之奠在西方，魯禮之末失也。

With regard to the offerings to the dead at the time of the slighter dressing, Zi-you said that they should be placed on the east (of the corpse). Zeng-zi said, 'They should be placed on the west, on the mat there at the time of the dressing.' The placing the offerings on the west at the time of the slighter dressing was an error of the later times of Lu.

84 縣子曰：「綌衰繐裳，非古也。」

Xuan-zi said, 'To have the mourning robe of coarse dolichos cloth, and the lower garment of fine linen with a wide texture, was not (the way of) antiquity.'

85 子蒲卒，哭者呼滅。子皋曰：「若是野哉。」哭者改之。

When Zi-pu died, the wailers called out his name Mie. Zi-gao said, 'So rude and uncultivated are they!' On this they changed their style.

86 杜橋之母之喪，宮中無相，以為沽也。

At the mourning rites for the mother of Du Qiao no one was employed in the house to assist (the son in the ceremonies), which was accounted a careless omission.

87 夫子曰：「始死，羔裘玄冠者，易之而已。」羔裘玄冠，夫子不以吊。

The Master said, 'As soon as a death occurs, (the members of the family) should change their lambskin furs and dark-coloured caps, though they may do nothing more.' The Master did not pay a visit of condolence in these articles of dress.

88 子游問喪具，夫子曰：「稱家之有亡。」子游曰：「有亡惡乎齊？」夫子曰：「有，毋過禮；茍亡矣，斂首足形，還葬，縣棺而封，人豈有非之者哉！」

Zi-you asked about the articles to be provided for the mourning rites, and the Master said, 'They should be according to the means of the family.' Zi-you urged, 'How can a family that has means and one that has not have things done in the same way?' The master replied, 'Where there are means, let there be no exceeding the prescribed rites. If there be a want of means, let the body be lightly covered from head to foot, and forthwith buried, the coffin being simply let down by means of ropes. Who in such a case will blame the procedure?'

89 司士賁告於子游曰：「請襲於床。」子游曰：「諾。」縣子聞之曰：「汰哉叔氏！專以禮許人。」

Ben, superintendent of officers' registries, informed Zi-you of his wish to dress his dead on the couch. 'You may,' said Zi-you. When Xian-zi heard of this, he said, 'How arrogant is the old gentleman! He takes it on himself to allow men in what is the proper rule.'

90 宋襄公葬其夫人，醯醢百甕。曾子曰：「既曰明器矣，而又實之。」

At the burial of his wife, duke Xiang of Song placed (in the grave) a hundred jars of vinegar and pickles. Zeng-zi said, 'They are called "vessels only to the eye of fancy," and yet he filled them!'

91 孟獻子之喪，司徒旅歸四布。夫子曰：「可也。」

After the mourning rites for Meng Xian-zi, the chief minister of his family made his subordinates return their money-offerings to all the donors. The Master said that such a thing was allowable.

92 讀賵，曾子曰：「非古也，是再告也。」

About the reading of the list of the material contributions (towards the service of a funeral), Zeng-zi said, 'It is not an ancient practice; it is a second announcement (to the departed)!'

93 成子高寢疾，慶遺入，請曰：「子之病帮矣，如至乎大病，則如之何？」子高曰：「吾聞之也：生有益於人，死不害於人。吾縱生無益於人，吾可以死害於人乎哉？我死，則擇不食之地而葬我焉。」

When Cheng-zi Gao was lying ill, Qing went in to see him, and asked his (parting) commands, saying, 'Your disease, Sir, is severe. If it should go on to be the great illness, what are we to do?' Zi-gao said, 'I have heard that in life we should be of use to others, and in death should do them no harm. Although I may have been of no use to others during my life, shall I do them any harm by my death? When I am dead, choose a piece of barren ground, and bury me there.'

94 子夏問諸夫子曰：「居君之母與妻之喪。」「居處、言語、飲食衎爾。」

Zi-xia asked the Master (how one should deport himself) during the mourning for the ruler's mother or wife, (and the reply was), 'In sitting and stopping with others, in his conversation, and when eating and drinking, he should appear to be at ease.

95 賓客至，無所館。夫子曰：「生於我乎館，死於我乎殯。」

When a stranger-visitor arrived, and had nowhere to lodge, the Master would say, 'While he is alive, let him lodge with me. Should he die, I will see to his coffining.'

96 國子高曰：「葬也者，藏也；藏也者，欲人之弗得見也。是故，衣足以飾身，棺周於衣，槨周於棺，土周於槨；反壤樹之哉。」

Guo-zi gao said, 'Burying means hiding away; and that hiding (of the body) is from a wish that men should not see it. Hence there are the clothes sufficient for an elegant covering; the coffin all round about the clothes; the shell all round about the coffin; and the earth all round about the shell. And shall we farther raise a mound over the grave and plant it with trees?'

97 孔子之喪，有自燕來觀者，舍於子夏氏。子夏曰：「聖人之葬人與？人之葬聖人也，子何觀焉？昔者夫子言之曰：『吾見封之若堂者矣，見若坊者矣，見若覆夏屋者矣，見若斧者矣。』從若斧者焉。馬鬣封之謂也。今一日而三斬板，而已封，尚行夫子之志乎哉！」

At the mourning for Confucius, there came a man from Yan to see (what was done), and lodged at Zi-xia's. Zi-xia said to him, 'If it had been for the sage's conducting a burial, (there would have been something worthy to see); but what is there to see in our burying of the sage? Formerly the Master made some remarks to me, saying, "I have seen some mounds made like a raised hall; others like a dyke on a river's bank; others like the roof of a large house; and others in the shape of an axe-head." We have followed the axe-shape, making what is called the horse-mane mound. In one day we thrice shifted the frame-boards, and completed the mound. I hope we have carried out the wish of the Master.'

98 婦人不葛帶。

Women (in mourning) do not (change) the girdle made of dolichos fibre.

99 有薦新，如朔奠。

When new offerings (of grain or fruits) are presented (beside the body in the coffin), they should be (abundant), like the offerings on the first day of the moon.

100 既葬，各以其服除。

When the interment has taken place, everyone should make a change in his mourning dress.

101 池視重溜。

The gutters of the tent-like frame over the coffin should be like the double gutters of a house.

102 君即位而為椑，歲一漆之，藏焉。

When a ruler succeeds to his state, he makes his coffin, and thereafter varnishes it once a year, keeping it deposited away.

103 復、楔齒、綴足、飯、設飾、帷堂并作。

Calling the departed back; plugging the teeth open; keeping the feet straight; filling the mouth; dressing the corpse; and curtaining the hall: these things are set about together.

104 父兄命赴者。君復於小寢、大寢，小祖、大祖，庫門、四郊。

The uncles and elder cousins give their charges to those who are to communicate the death (to friends). The (soul of a deceased) ruler is called back in his smaller chambers, and the large chamber; in the smaller ancestral temples and in the great one: and at the gate leading to the court of the external audience, and in the suburbs all round.

105 喪不剝，奠也與？祭肉也與？

Why do they leave the offerings of the mourning rites uncovered? May they do so with the flesh of sacrifice?

106 既殯，旬而布材與明器。

When the coffining has taken place, in ten days after, provision should be made for the materials (for the shell), and for the vessels to the eye of fancy.

107 朝奠日出，夕奠逮日。

The morning offerings should be set forth (beside the body) at sunrise; the evening when the sun is about to set.

108 父母之喪，哭無時，使必知其反也。

In mourning for a parent, there is no restriction to (set) times for wailing. If one be sent on a mission, he must announce his return (to the spirits of his departed).

109 練，練衣黃里、縓緣，葛要絰，繩屨無絇，角瑱，鹿裘衡長袪，袪裼之可也。

After the twelfth month of mourning, the (inner) garment should be of white silk, with a yellow lining, and having the collar and the edges of the cuffs of a light purple. The waist-band should be of dolichos cloth; the shoes of hempen string, without the usual ornaments at the points; and the ear-plugs of horn. The lining of the deer's-fur (for winter) should be made broader and with longer cuffs, and a robe of thin silk may be worn over it.

110 有殯，聞遠兄弟之喪，雖緦必往；非兄弟，雖鄰不往。所識其兄弟不同居者皆吊。

When (a parent's) corpse has been coffined, if the son hear of mourning going on for a cousin at a distance, he must go (to condole), though the relationship would only require the three months' mourning. If the mourning be for a neighbour, who is not a relative, he does not go. At (the mourning) for an acquaintance, he must pay visits of condolence to all his brethren, though they might not have lived with him.

111 天子之棺四重；水兕革棺被之，其厚三寸，杝棺一，梓棺二，四者皆周。棺束縮二衡三，衽每束一。伯槨以端長六尺。

The coffin of the son of Heaven is fourfold. The hides of a water-buffalo and a rhinoceros, overlapping each other, (form the first), three inches in thickness. Then there is a coffin of yi wood, and there are two of the Rottlera. The four are all complete enclosures. The bands for the (composite) coffin are (five); two straight, and three cross; with a double wedge under each band (where it is on the edge). The shell is of cypress wood, in pieces six cubits long, from the trunk near the root.

112 天子之哭諸侯也，爵弁絰緇衣；或曰：使有司哭之，為之不以樂食。

When the son of Heaven is wailing for a feudal prince, he wears the bird's-(head) cap, a headband of sackcloth, and black robes. Some one says, 'He employs an officer to wail for him.' While so engaged, he has no music at his meals.

113 天子之殯也，菆涂龍輴以槨，加斧于槨上，畢涂屋，天子之禮也。

When the son of Heaven is put into his coffin it is surrounded with boards plastered over, and (rests on the hearse), on whose shafts are painted dragons, so as to form a (kind of) shell. Then over the coffin is placed a pall with the axe-heads figured on it. This being done, it forms a plastered house. Such is the rule for (the coffining of) the son of Heaven.

114 唯天子之喪，有別姓而哭。

It is only at the mourning rites for the son of Heaven that the feudal princes are arranged for the wailing according to their different surnames.

115 魯哀公誄孔丘曰：「天不遺耆老，莫相予位焉，嗚呼哀哉！尼父！」

Duke Ai of Lu eulogised Kong Qiu in the words, 'Heaven has not left the old man, and there is no one to assist me in my place. Oh! Alas! Ni-fu!'

116 國亡大縣邑，公、卿、大夫、士皆厭冠，哭於大廟，三日，君不舉。或曰：君舉而哭於後土。

When a state had lost a large tract of territory with its cities, the highest and other ministers, and the Great and other officers, all wailed in the grand ancestral temple, in mourning caps, for three days; and the ruler (for the same time) had no full meal with music. Some one says, 'The ruler has his full meals and music, but wails at the altar to the spirit of the land.'

117 孔子惡野哭者。

Confucius disliked those who wailed in the open fields.

118 未仕者，不敢稅人；如稅人，則以父兄之命。

(A son) who has not been in office should not presume to give away anything belonging to the family. If he should have to do so, he ought to have the order of his father or elder brother for the act.

119 士備入而後朝夕踴。

When the (ordinary) officers are all entered, then (the chief mourner and all the others) fall to their leaping, morning and evening.

120 祥而縞，是月禫，徙月樂。

After the service on the conclusion of the twenty-fourth month of mourning, the plain white cap is assumed. In that month the service on leaving off mourning is performed, and after another month (the mourners) may take to their music.

121 君於士有賜帟。

The ruler may confer on any officer the small curtain (as a pall for his father's coffin).

《檀弓下 \ Tan Gong II》

122 君之適長殤，車三乘；公之庶長殤，車一乘；大夫之適長殤，車一乘。

(At the funeral of) a ruler's eldest son by his acknowledged wife, who has died under age, there are three (small) carriages (with the flesh of sacrifice to be put in the grave). At that of an eldest son by one of his concubines, dying under age, there is one such carriage; as at the funeral of the eldest rightful son of a Great officer in the same circumstances.

123 公之喪，諸達官之長，杖。

At the mourning rites for a feudal lord, his chief officers who had received their appointments. directly from him, carried their staffs.

124 君於大夫，將葬，吊於宮；及出，命引之，三步則止。如是者三，君退；朝亦如之，哀次亦如之。

When a Great officer of a state was about to be buried, its ruler (went to) condole with (his son) in the hall where the coffin was. When it was being taken out, he ordered some one to draw the (bier-carriage) for him. This moved on for three paces and stopped; in all for three times; afterwhich the ruler retired. The same proceeding was gone through, when the bier entered the ancestral temple, and also at the place of (special) grief.

125 五十無車者，不越疆而吊人。

Men of fifty, who had no carriage, did not make visits of condolence beyond the boundaries (of their states).

126 季武子寢疾，蟜固不說齊衰而入見，曰：「斯道也，將亡矣；士唯公門說齊衰。」武子曰：「不亦善乎，君子表微。」及其喪也，曾點倚其門而歌。

When Ji Wu-zi was lying ill in his chamber, Jiao Gu entered and appeared before him without taking off the mourning with its even edges (which he happened to wear). 'This practice,' said he, 'has nearly fallen into disuse. But it is only at the gate of the ruler that an officer should take off such mourning as I have on.' Wu-zi replied, 'Is it not good that you should act thus? A superior man illustrates the smallest points (of propriety).' At the mourning rites for Wu-zi, Zeng Dian leant against his gate and sang.

127 大夫吊，當事而至，則辭焉。吊於人，是日不樂。婦人不越疆而吊人。行吊之日不飲酒食肉焉。吊於葬者必執引，若從柩及壙，皆執紼。喪，公吊之，必有拜者，雖朋友州里舍人可也。吊曰：「寡君承事。」主人曰：「臨。」君遇柩於路，必使人吊之。

If a Great officer pay a visit of condolence (to an ordinary officer), and he arrive when (the latter) is occupied with the business of the occasion, an apology is made (for not coming to the gate to receive him). When one has paid a visit of condolence, he should not on the same day show manifestations of joy. A wife should not go beyond the boundaries of the state on a visit of condolence. On the day when he has made a visit of condolence, one should not drink spirits nor eat flesh. When one pays a visit of condolence, and the arrangements for the funeral are going on, he should take hold of the ropes (attached to the car). Those who follow to the grave should take hold of those attached to the coffin. During the mourning rites, if the ruler send a message of condolence, there must be some one to acknowledge it, by bowing to the messenger. A friend, or neighbour, or even a temporary resident in the house, may perform the duty. The message is announced in the words: 'Our unworthy ruler wishes to take part in your (sad) business.' The chief mourner responds: 'We acknowledge your presence with his message.' When a ruler meets a bier on the way, he must send some one to present his condolences (to the chief mourner).

128 大夫之喪，庶子不受吊。

At the mourning rites for a Great officer, a son by an inferior wife should not receive the condolences.

129 妻之昆弟為父後者死，哭之適室，子為主，袒免哭踴，夫入門右，使人立于門外告來者，狎則入哭；父在，哭於妻之室；非為父後者。哭諸異室。

On the death of his wife's brother who was the successor of their father, (the husband) should wail for him in (the court of) the principal chamber. He should appoint his (own) son to preside (on the occasion). With breast unbared and wearing the cincture instead of the cap, he wails and leaps. When he enters on the right side of the gate, he should make some one stand outside it, to inform comers of the occasion of the wailing; and those who were intimate (with the deceased) will enter and wail. If his own father be in the house, the wailing should take place (before) his wife's chamber. If (the deceased) were not the successor of his father, the wailing should take place before a different chamber.

130 有殯，聞遠兄弟之喪，哭于側室；無側室，哭于門內之右；同國，則往哭之。

If a man have the coffin of a parent in his hall, and hear of mourning going on for a cousin of the same surname at a distance, he wails for him in a side apartment. If there be no such apartment, he should wail in the court on the right of the gate. If the deceased's body be in the same state, he should go to the place, and wail for him there.

131 子張死，曾子有母之喪；齊衰而往哭之。或曰：「齊衰不以吊。」曾子曰：「我吊也與哉？」

When Zi-zhang died, Zeng-zi was in mourning for his mother, and went in his mourning dress to wail for him. Some one said, 'That dress of sackcloth with its even edges is not proper for a visit of condolence.' Zeng-zi replied, 'Am I condoling (with the living)?'

132 有若之喪，悼公吊焉，子游擯，由左。

At the mourning rites for You Ruo, duke Dao came to condole. Zi-you received him, and introduced him by (the steps on) the left.

133 齊穀王姬之喪，魯莊公為之大功。或曰：「由魯嫁，故為之服姊妹之服。」或曰：「外祖母也，故為之服。」

When the news was sent from Qi of the mourning for the king's daughter who had been married to the marquis, duke Zhuang of Lu wore the nine months' mourning for her. Some have said, 'She was married from Lu; therefore he wore the same mourning for her as for a sister of his own.' Others have said, 'She was his mother's mother, and therefore he wore it.'

134 晉獻公之喪，秦穆公使人吊公子重耳，且曰：「寡人聞之：亡國恒於斯，得國恒於斯。雖吾子儼然在憂服之中，喪亦不可久也，時亦不可失也。孺子其圖之。」以告舅犯，舅犯曰：「孺子其辭焉；喪人無寶，仁親以為寶。父死之謂何？又因以為利，而天下其孰能說之？孺子其辭焉。」

At the mourning rites for duke Xian of Jin, duke Mu of Qin sent a messenger to present his condolences to Xian's son Chong-er (who was then an exile), and to add this message: 'I have heard that a time like this is specially adapted to the losing of a state, or the gaining of a state. Though you, my son, are quiet here, in sorrow and in mourning, your exile should not be allowed to continue long, and the opportunity should not be lost. Think of it and take your measures, my young son.' Chong-er reported the words to his maternal uncle Fan, who said,' My son, decline the proffer. An exile as you are, nothing precious remains to you; but a loving regard for your father is to be considered precious. How shall the death of a father be told? And if you take advantage of it to seek your own profit, who under heaven will be able to give a good account of your conduct? Decline the proffer, my son.

公子重耳對客曰：「君惠吊亡臣重耳，身喪父死，不得與於哭泣之哀，以為君憂。父死之謂何？或敢有他志，以辱君義。」稽顙而不拜，哭而起，起而不私。

On this the prince replied to his visitor: 'The ruler has kindly (sent you) to condole with his exiled servant. My person in banishment, and my father dead, so that I cannot take any share in the sad services of wailing and weeping for him; this has awakened the sympathy of the ruler. But how shall the death of a father be described? Shall I presume (on occasion of it) to think of any other thing, and prove myself unworthy of your ruler's righteous regard?' With this he laid his head to the ground, but did not bow (to the visitor); wailed and then arose, and after he had risen did not enter into any private conversation with him.

子顯以致命於穆公。穆公曰：「仁夫公子重耳！夫稽顙而不拜，則未為後也，故不成拜；哭而起，則愛父也；起而不私，則遠利也。」

Zi-xian reported the execution of his commission to duke Mu, who said, 'Truly virtuous is this prince Chong-er. In laying his forehead on the ground and not bowing (to the messenger), he acknowledged that he was not his father's successor, and therefore he did not complete the giving of thanks. In wailing before he rose, he showed how he loved his father. In having no private conversation after he arose, he showed how he put from him the thought of gain.'

135 帷殯，非古也，自敬姜之哭穆伯始也。

The keeping the curtain up before the coffin with the corpse in it was not a custom of antiquity. It originated with the wailing of Jing Jiang for Mu-bo.

136 喪禮，哀戚之至也。節哀，順變也；君子念始之者也。

The rites of mourning are the extreme expression of grief and sorrow. The graduated reduction of that expression in accordance with the natural changes (of time and feeling) was made by the superior men, mindful of those to whom we owe our being.

137 復，盡愛之道也，有禱祠之心焉；望反諸幽，求諸鬼神之道也；北面，求諸幽之義也。

Calling (the soul) back is the way in which love receives its consummation, and has in it the mind which is expressed by prayer. The looking for it to return from the dark region is a way of seeking for it among the spiritual beings. The turning the face to the north springs from the idea of its being in the dark region.

138 拜稽顙，哀戚之至隱也；稽顙，隱之甚也。

Bowing to the (condoling) visitor, and laying the forehead on the ground are the most painful demonstrations of grief and sorrow. The laying the forehead in the ground is the greatest expression of the pain (from the bereavement).

139 飯用米貝，弗忍虛也；不以食道，用美焉爾。

Filling the mouth with rice uncooked and fine shells arises from a feeling which cannot bear that it should be empty. The idea is not that of giving food; and therefore these fine things are used.

140 銘，明旌也，以死者為不可別已，故以其旗識之。愛之，斯錄之矣；敬之，斯盡其道焉耳。重，主道也，殷主綴重焉；周主重徹焉。

The inscription forms a banner to the eye of fancy. Because (the person of) the deceased, can no longer be distinguished, therefore (the son) by this flag maintains the remembrance of him. From his love for him he makes this record. His reverence for him finds in this its utmost expression. The first tablet for the spirit (with this inscription on it) serves the same purpose as that (subsequently) placed in the temple, at the conclusion of the mourning rites. Under the Yin dynasty the former was still kept. Under the Zhou, it was removed.

141 奠以素器，以生者有哀素之心也；唯祭祀之禮，主人自盡焉爾；豈知神之所饗，亦以主人有齊敬之心也。

The offerings to the unburied dead are placed in plain unornamented vessels, because the hearts of the living are full of unaffected sorrow. It is only in the sacrifices (subsequent to the interment), that the principal mourner does his utmost (in the way of ornament). Does he know that the spirit will enjoy (his offerings)? He is guided only by his pure and reverent heart.

142 辟踴，哀之至也，有算，為之節文也。

Beating the breast (by the women), and leaping (by the men) are extreme expressions of grief. But the number of such acts is limited. There are graduated rules for them.

143 袒、括髮，變也；慍，哀之變也。去飾，去美也；袒、括髮，去飾之甚也。有所袒、有所襲，哀之節也。

Baring the shoulders and binding up the hair (with the band of sackcloth) are changes, (showing) the excited feeling which is a change in the grief. The removal of the (usual) ornaments and elegancies (of dress) has manifold expression, but this baring of the shoulders and the sackcloth band are the chief. But now the shoulders are quite bared, and anon they are covered (with a thin garment) - marking gradations in the grief.

144 弁絰葛而葬，與神交之道也，有敬心焉。周人弁而葬，殷人冔而葬。

At the interment they used the cap of plain white (silk), and the headband of dolichos fibre; thinking these more suitable for their intercourse with (the departed) now in their spirit-state. The feeling of reverence had now arisen. The people of Zhou use the bian cap at interments; those of Yin used the xu.

145 歠主人、主婦室老，為其病也，君命食之也。

The gruel of the chief mourner (the son), the presiding wife, and the steward of the family (of a Great officer) is taken by them at the order of the ruler lest they should get ill.

146 反哭升堂，反諸其所作也；主婦入于室，反諸其所養也。

On returning (from the grave) to wail, (the son) should ascend the hall (of the ancestral temple) - returning to the place where (the deceased) performed his rites. The presiding wife should enter the chamber - returning to the place where he received his nourishment.

147 反哭之吊也，哀之至也。反而亡焉，失之矣，於是為甚。殷既封而吊，周反哭而吊。孔子曰：「殷已愨，吾從周。」

Condolences should be presented (to the son) when he returns (from the grave) and is wailing, at which time his grief is at its height. He has returned, and (his father) is not to be seen; he feels that he has lost him. (His grief is) then most intense. Under the Yin, they presented condolences immediately at the grave; under the Zhou, when the son had returned and was wailing. Confucius said, 'Yin was too blunt; I follow Zhou.'

148 葬於北方北首，三代之達禮也，之幽之故也。

To bury on the north (of the city), and with the head (of the dead) turned to the north, was the common practice of the three dynasties - because (the dead) go to the dark region.

149 既封，主人贈，而祝宿虞尸。

When the coffin has been let down into the grave, the chief mourner presents the (ruler's) gifts (to the dead in the grave), and the officer of prayer (returns beforehand) to give notice of the sacrifice of repose to him who is to personate the departed.

150 既反哭，主人與有司視虞牲，有司以几筵舍奠於墓左，反，日中而虞。

When he has returned and wailed, the chief mourner with the (proper) officer inspects the victim. (In the meantime other) officers have set out a stool and mat with the necessary offerings on the left of the grave. They return, and at midday the sacrifice of repose is offered.

151 葬日虞，弗忍一日離也。是日也，以虞易奠。卒哭曰成事，是日也，以吉祭易喪祭，明日，祔于祖父。其變而之吉祭也，比至於祔，必於是日也接，不忍一日末有所歸也。

The sacrifice is offered on the day of interment; they cannot bear that the departed should be left a single day (without a place to rest in). On that day the offerings, (previously) set forth (by the coffin), are exchanged for the sacrifice of repose. The (continuous) wailing is ended, and they say, 'The business is finished.' On that day the sacrifices of mourning were exchanged for one of joy. The next day the service of placing the spirit-tablet of the departed next to that of his grandfather was performed. The change to an auspicious sacrifice took place on that day, and the placing the tablet in its place on the day succeeding - (the son) was unable to bear that (the spirit of the departed) should be a single day without a resting-place.

152 殷練而祔，周卒哭而祔。孔子善殷。

Under the Yin, the tablet was put in its place on the change of the mourning at the end of twelve months; under the Zhou, when the (continuous) wailing was over. Confucius approved the practice of Yin.

153 君臨臣喪，以巫祝桃茢執戈，惡之也；所以異於生也。喪有死之道焉。先王之所難言也。

When a ruler went to the mourning rites for a minister, he took with him a sorcerer with a peach-wand, an officer of prayer with his reed-(brush), and a lance-bearer, disliking (the presence of death), and to make his appearance different from (what it was at any affair of) life. In the mourning rites it is death that is dealt with, and the ancient kings felt it difficult to speak of this.

154 喪之朝也，順死者之孝心也，其哀離其室也，故至於祖考之廟而後行。殷朝而殯於祖，周朝而遂葬。

The ceremony in the mourning rites of (the coffined corpse) appearing in the court (of the ancestral temple) is in accordance with the filial heart of the deceased. He is (supposed to be) grieved at leaving his chamber, and therefore he is brought to the temple of his fathers, and then (the coffin) goes on its way. Under the Yin, the body was thus presented and then coffined in the temple; under the Zhou the interment followed immediately after its presentation (in the coffin).

155 孔子謂：「為明器者，知喪道矣，備物而不可用也。」哀哉！死者而用生者之器也。不殆於用殉乎哉？「其曰明器，神明之也。」塗車、芻靈，自古有之，明器之道也。孔子謂「為芻靈者善」，謂「為俑者不仁」，不殆於用人乎哉？

Confucius said, 'He who made the vessels which are so (only) in imagination, knew the principles underlying the mourning rites. They were complete (to all appearance), and yet could not be used. Alas! if for the dead they had used the vessels of the living, would there not have been a danger of this leading to the interment of the living with the dead?' They were called 'vessels in imagination,' (the dead) being thus treated as spiritual intelligences, From of old there were the carriages of clay and the figures of straw, in accordance with the idea in these vessels in imagination. Confucius said that the making of the straw figures was good, and that the making of the (wooden) automaton was not benevolent. Was there not a danger of its leading to the use of (living) men?

156 穆公問於子思曰：「為舊君反服，古與？」子思曰：「古之君子，進人以禮，退人以禮，故有舊君反服之禮也；今之君子，進人若將加諸膝，退人若將隊諸淵，毋為戎首，不亦善乎！又何反服之禮之有？」

Duke Mu asked Zi-si whether it was the way of antiquity for a retired officer still to wear the mourning for his old ruler. 'Princes of old,' was the reply, 'advanced men and dismissed them equally according to the rules of propriety; and hence there was that rule about still wearing mourning for the old ruler. But nowadays princes advance men as if they were going to take them on their knees, and dismiss them as if they were going to push them into an abyss. Is it not good if (men so treated) do not head rebellion? How should there be the observance of that rule about still wearing mourning (for old rulers)?'

157 悼公之喪，季昭子問於孟敬子曰：「為君何食？」敬子曰：「食粥，天下之達禮也。吾三臣者之不能居公室也，四方莫不聞矣，勉而為瘠則吾能，毋乃使人疑夫不以情居瘠者乎哉？我則食食。」

At the mourning rites for duke Dao. Ji Zhao-zi asked Meng Jing-zi what they should eat (to show their grief) for the ruler. Jing-zi replied, 'To eat gruel is the general rule for all the kingdom.' (The other said), 'It is known throughout the four quarters that we three ministers have not been able to live in harmony with the ducal house. I could by an effort make myself emaciated; but would it not make men doubt whether I was doing so in sincerity? I will eat rice as usual.'

158 衛司徒敬子死，子夏吊焉，主人未小斂，絰而往。子游吊焉，主人既小斂，子游出，絰反哭，子夏曰：「聞之也與？」曰：「聞諸夫子，主人未改服，則不絰。」

When Si-tu Jing-zi of Wei died, Zi-xia made a visit of condolence (to his house); and, though the chief mourner had not completed the slight dressing (of the corpse), he went in the headband and robe of mourning. Zi-you paid a similar visit; and, when the chief mourner had completed the slight dressing, he went out, put on the bands, returned and wailed. Zi-xia said to him, 'Did you ever hear (that) that (was the proper method to observe)? I heard the Master say,' was the reply, 'that until the chief mourner had changed his dress, one should not assume the mourning bands'.'

159 曾子曰：「晏子可謂知禮也已，恭敬之有焉。」有若曰：「晏子一狐裘三十年，遣車一乘，及墓而反；國君七個，遣車七乘；大夫五個，遣車五乘，晏子焉知禮？」曾子曰：「國無道，君子恥盈禮焉。國奢，則示之以儉；國儉，則示之以禮。」

Zeng-zi said, 'Yan-zi may be said to have known well the rules of propriety;-he was humble and reverent! You Ruo said, 'Yan-zi wore the same (robe of) fox-fur for thirty years. (At the burial of his father), he had only one small carriage (with the offerings to be put into the grave); and he returned immediately from the grave (without showing the usual attentions to his guests). The ruler of a state has seven bundles of the offerings, and seven such small carriages for them; a Great officer has five bundles of the offerings, and five such small carriages. How can it be said that Yan-zi knew propriety?' Zeng-zi replied, 'When a state is not well governed, the superior man is ashamed to observe all ceremonies to the full. Where there is extravagance in the administration of the state, he shows an example of economy. If the administration be economical, he shows an example of (the strict) observance' of all rules.'

160 國昭子之母死，問於子張曰：「葬及墓，男子、婦人安位？」子張曰：「司徒敬子之喪，夫子相，男子西鄉，婦人東鄉。」曰：「噫！毋。」曰：「我喪也斯沾。爾專之，賓為賓焉，主為主焉，婦人從男子皆西鄉。」

On the death of the mother of Guo Zhao-zi, he asked Zi-zhang, saying, 'At the interment, when (all) are at the grave, what should be the places of the men and of the women?' Zi-zhang said, 'At the mourning rites for Si-tu Jing-zi, when the Master directed the ceremonies, the men stood with their faces to the west and the women stood with theirs to the east.' 'Ah!' said the other, 'that will not do;' adding, 'All will be here to see these mourning rites of mine. Do you take the sole charge of them. Let the guests be the guests, while I (alone) act as the host. Let the women take their places behind the men, and all have their faces towards the west.'

161 穆伯之喪，敬姜晝哭；文伯之喪，晝夜哭。孔子曰：「知禮矣。」

At the mourning for Mu-bo (her husband), Jing Jiang wailed for him in the daytime, and at that for Wen-bo (her son), she wailed for him both in the daytime and the night. Confucius said, 'She knows the rules of propriety.'

162 文伯之喪，敬姜據其床而不哭，曰：「昔者吾有斯子也，吾以將為賢人也，吾未嘗以就公室；今及其死也，朋友諸臣未有出涕者，而內人皆行哭失聲。斯子也，必多曠於禮矣夫！」

At the mourning for Wen-bo, Jing Jiang (once) put her hand on the couch (where his body lay), and without wailing said, 'Formerly, when I had this son, I thought that he would be a man of worth. (But) I never went with him to the court (to see his conduct there); and now that he is dead, of all his friends, the other ministers, there is no one that has shed tears for him, while the members of his harem all wail till they lose their voices. This son must have committed many lapses in his observance of the rules of propriety!'

163 季康子之母死，陳褻衣。敬姜曰：「婦人不飾，不敢見舅姑，將有四方之賓來，褻衣何為陳於斯？」命徹之。

When the mother of Ji Kang-zi died, (her body was laid out with) her private clothes displayed. Jing Jiang (Kang-zi's grand-uncle's wife) said, 'A wife does not dare to see her husband's parents without the ornament (of her upper robes); and there will be the guests from all quarters coming; why are her under-clothes displayed here?' With this she ordered them to be removed.

164 有子與子游立，見孺子慕者，有子謂子游曰：「予壹不知夫喪之踴也，予欲去之久矣。情在於斯，其是也夫？」子游曰：「禮：有微情者，有以故興物者；有直情而徑行者，戎狄之道也。禮道則不然，人喜則斯陶，陶斯詠，詠斯猶，猶斯舞，舞斯慍，慍斯戚，戚斯嘆，嘆斯辟，辟斯踴矣。品節斯，斯之謂禮。人死，斯惡之矣，無能也，斯倍之矣。是故制絞衾、設蔞翣，為使人勿惡也。始死，脯醢之奠；將行，遣而行之；既葬而食之，未有見其饗之者也。自上世以來，未之有舍也，為使人勿倍也。故子之所刺於禮者，亦非禮之訾也。」

You-zi and Zi-you were standing together when they saw (a mourner) giving all a child's demonstrations of affection. You-zi said, 'I have never understood this leaping in mourning, and have long wished to do away with it. The sincere feeling (of sorrow) which appears here is right, (and should be sufficient).' Zi-you replied, 'In the rules of propriety, there are some intended to lessen the (display of) feeling, and there are others which purposely introduce things (to excite it). To give direct vent to the feeling and act it out as by a short cut is the way of the rude Rong and Di. The method of the rules is not so. When a man rejoices, he looks pleased; when pleased, he thereon sings; when singing, he sways himself about; swaying himself about, he proceeds to dancing; from dancing, he gets into a state of wild excitement; that excitement goes on to distress; distress expresses itself in sighing; sighing is followed by beating the breast; and beating the breast by leaping. The observances to regulate all this are what are called the rules of propriety. When a man dies, there arises a feeling of disgust (at the corpse). Its impotency goes on to make us revolt from it. On this account, there is the wrapping it in the shroud, and there are the curtains, plumes (and other ornaments of the coffin), to preserve men from that feeling of disgust. Immediately after death, the dried flesh and pickled meats are set out (by the side of the corpse), When the interment is about to take place, there are the things sent and offered (at the grave); and after the interment, there is the food presented (in the sacrifices of repose). The dead have never been seen to partake of these things. But from the highest ages to the present they have never been neglected - all to cause men not to revolt (from their dead). Thus it is that what you blame in the rules of propriety is really nothing that is wrong in them.'

165 吳侵陳，斬祀殺厲，師還出竟，陳大宰嚭使於師。夫差謂行人儀曰：「是夫也多言，盍嘗問焉；師必有名，人之稱斯師也者，則謂之何？」大宰嚭曰：「古之侵伐者，不斬祀、不殺厲、不獲二毛；今斯師也，殺厲與？其不謂之殺厲之師與？」曰：「反爾地，歸爾子，則謂之何？」曰：「君王討敝邑之罪，又矜而赦之，師與，有無名乎？」

Wu made an incursion into Chen, destroying the (places of) sacrifice, and putting to death those who were suffering from a pestilence (which prevailed). When the army retired, and had left the territory, Pi, the Grand-administrator of Chen, was sent to the army (of Wu). Fu Chai (king of Wu) said to his internuncius, 'This fellow has much to say. Let us ask him a question.' (Then, turning to the visitor), he said, 'A campaign must have a name. What name do men give to this expedition?' The Grand-administrator said, 'Anciently, armies in their incursions and attacks did not hew down (trees about the) places of sacrifice; did not slay sufferers from pestilence; did not make captives of those whose hair was turning. But now, have not you in this campaign slain the sufferers from pestilence? Do they not call it the sick-killing expedition?' The king rejoined, ' If we give back your territory, and return our captives, what will you call it?' The reply was, 'O ruler and king, you came and punished the offences of our poor state. If the result of the campaign be that you now compassionate and forgive it, will the campaign be without its (proper) name?'

166 顏丁善居喪：始死，皇皇焉如有求而弗得；及殯，望望焉如有從而弗及；既葬，慨焉如不及其反而息。

Yan Ding deported himself skilfully during his mourning. Immediately after the death (of his father), he looked grave and restless, as if he were seeking for something, and could not find it. When the coffining had taken place, he looked expectant, as if he were following some one and could not get up with him. After the interment he looked sad, and as if, not getting his father to return (with him), he would wait for him.

167 子張問曰：「《書》云：『高宗三年不言，言乃歡。』有諸？」仲尼曰：「胡為其不然也？古者天子崩，王世子聽於冢宰三年。」

Zi-zhang asked, saying, 'The Book of History says, that Gao Zong for three-years did not speak; and that when he did his words were received with joy. Was it so?' Zhong-ni replied, 'Why should it not have been so? Anciently, on the demise of the son of Heaven, the king, his heir, left everything to the chief minister for three years.'

168 知悼子卒，未葬；平公飲酒，師曠、李調侍，鼓鐘。杜蕢自外來，聞鐘聲，曰：「安在？」曰：「在寢。」杜蕢入寢，歷階而升，酌，曰：「曠飲斯。」又酌，曰：「調飲斯。」又酌，堂上北面坐飲之。降，趨而出。平公呼而進之曰：「蕢，曩者爾心或開予，是以不與爾言；爾飲曠何也？」曰：「子卯不樂；知悼子在堂，斯其為子卯也大矣。曠也大師也，不以詔，是以飲之也。」

When Zhi Dao-zi died, before he was buried, duke Ping was (one day) drinking along with the music-master Kuang and Li Diao. The bells struck up; and when Du Kuai, who was coming in from outside, heard them, he said, 'Where is the music?' Being told that it was in the (principal) apartment, he entered it; and having ascended the steps one by one, he poured out a cup of spirits, and said, 'Kuang, drink this.' He then poured out another, and said, Diao, drink this.' He poured out a third cup; and kneeling in the hall, with his face to the north, he drank it himself, went down the steps, and hurried out. Duke Ping called him in again, and said, 'Kuai, just now I thought you had something in mind to enlighten me about, and therefore I did not speak to you. Why did you give the cup to Kuang?' 'On the days (Jia-)zi and (Ji-)mao,' was the reply, 'there should be no music; and now Zhi Dao-zi is (in his coffin) in his hall, and this should be a great zi or mao day. Kuang is the grand music-master, and did not remind you of this. It was on this account that I made him drink.'

「爾飲調何也？」曰：「調也君之褻臣也，為一飲一食，忘君之疾，是以飲之也。」

'And why did you give a cup to Diao?' Du Kuai said, 'Diao is your lordship's favourite officer; and for this drinking and eating he forgot the fault you were committing. It was on this account I made him drink.'

「爾飲何也？」曰：「蕢也宰夫也，非刀匕是共，又敢與知防，是以飲之也。」

'And why did you drink a cup yourself?' Kuai replied, 'I am (only) the cook; and neglecting my (proper work of) supplying you with knives and spoons, I also presumed to take my part in showing my knowledge of what should be prohibited. It was on this account that I drank a cup myself.'

平公曰：「寡人亦有過焉，酌而飲寡人。」杜蕢洗而揚觶。公謂侍者曰：「如我死，則必無廢斯爵也。」至于今，既畢獻，斯揚觶，謂之杜舉。

Duke Ping said,' I also have been in fault. Pour out a cup and give it to me.' Du Kuai then rinsed the cup, and presented it. The duke said to the attendants, 'When I die, you must take care that this cup is not lost.' Down to the present day, (at feasts in Sin), when the cups have been presented all round, they then raise up this cup, and say, 'It is that which Du presented.'

169 公叔文子卒，其子戍請謚於君曰：「日月有時，將葬矣。請所以易其名者。」君曰：「昔者衛國凶饑，夫子為粥與國之餓者，是不亦惠乎？昔者衛國有難，夫子以其死衛寡人，不亦貞乎？夫子聽衛國之政，修其班制，以與四鄰交，衛國之社稷不辱，不亦文乎？故謂夫子『貞惠文子』。」

When Gong-shu Wen-zi died, his son Shu begged the ruler (of the state) to fix his honorary title, saying, 'The sun and moon have brought the time - we are about to bury him. I beg that you will fix the title, for which we shall change his name.' The ruler said, 'Formerly when our state of Wei was suffering from a severe famine, your father had gruel made, and gave it to the famishing - was not this a roof of how kind he was? Moreover, in a time of trouble, he protected me at the risk of his own life - was not this a proof of how faithful he was? And while he administered the government of Wei, he so maintained the regulations for the different classes, and conducted its intercourse with the neighbouring states all round, that its altars sustained no disgrace - was not this a proof of how accomplished he was? Therefore let us call him "The Faithful, Kind, and Accomplished."'

170 石駘仲卒，無適子，有庶子六人，卜所以為後者。曰：「沐浴、佩玉則兆。」五人者皆沐浴、佩玉；石祁子曰：「孰有執親之喪而沐浴、佩玉者乎？」不沐浴、佩玉。石祁子兆。衛人以龜為有知也。

Shi Tai-gong died, leaving no son by his wife proper, and six sons by concubines. The tortoise-shell being consulted as to which of them should be the father's successor, it was said that by their bathing and wearing of their girdle-pendants the indication would be given. Five of them accordingly bathed and put on the girdle-pendants with their gems. Shi Qi-zi, however, said, 'Whoever, being engaged with the mourning rites for a parent, bathed his head or his body, and put on his girdle-pendants?' and he declined to do either, and this was considered to be the indication. The people of Wei considered that the tortoise-shell had shown a (true) knowledge.

171 陳子車死於衛，其妻與其家大夫謀以殉葬，定，而後陳子亢至，以告曰：「夫子疾，莫養於下，請以殉葬。」子亢曰：「以殉葬，非禮也；雖然，則彼疾當養者，孰若妻與宰？得已，則吾欲已；不得已，則吾欲以二子者之為之也。」於是弗果用。

Chen Zi-ju having died in Wei, his wife and the principal officer of the family consulted together about burying some living persons (to follow him). When they had decided to do so, (his brother), Chen Zi-kang arrived, and they informed him about their plan, saying, 'When the master was ill, (he was far away) and there was no provision for his nourishment in the lower world; let us bury some persons alive (to supply it).' Zi-kang said, 'To bury living persons (for the sake of the dead) is contrary to what is proper. Nevertheless, in the event of his being ill, and requiring to be nourished, who are so fit for that purpose as his wife and steward? If the thing can be done without, I wish it to be so. If it cannot be done without, I wish you two to be the parties for it.' On this the proposal was not carried into effect.

172 子路曰：「傷哉貧也！生無以為養，死無以為禮也。」孔子曰：「啜菽飲水盡其歡，斯之謂孝；斂首足形，還葬而無槨，稱其財，斯之謂禮。」

Zi-lu said, 'Alas for the poor! While (their parents) are alive, they have not the means to nourish them; and when they are dead, they have not the means to perform the mourning rites for them.' Confucius said, 'Bean soup, and water to drink, while the parents are made happy, may be pronounced filial piety. If (a son) can only wrap the body round from head to foot, and inter it immediately, without a shell, that being all which his means allow, he may be said to discharge (all) the rites of mourning.'

173 衛獻公出奔，反於衛，及郊，將班邑於從者而後入。柳莊曰：「如皆守社稷，則孰執羈靮而從；如皆從，則孰守社稷？君反其國而有私也，毋乃不可乎？」弗果班。

Duke Xian of Wei having (been obliged to) flee from the state, when he returned, and had reached the suburbs (of the capital), he was about to grant certain towns and lands to those who had attended him in his exile before entering. Liu Zhuang said, 'If all had (remained at home) to guard the altars for you, who would have been able to follow you with halter and bridle? And if all had followed you, who would have guarded the altars? Your lordship has now returned to the state, and will -it not be wrong for you to show a partial feeling?' The intended allotment did not take place.

174 衛有大史曰柳莊，寢疾。公曰：「若疾革，雖當祭必告。」公再拜稽首，請於尸曰：「有臣柳莊也者，非寡人之臣，社稷之臣也，聞之死，請往。」不釋服而往，遂以襚之。與之邑裘氏與縣潘氏，書而納諸棺，曰：「世世萬子孫，無變也。」

There was the grand historiographer of Wei, called Liu Zhuang, lying ill. The duke said, 'If the illness prove fatal, though I may be engaged at the time in sacrificing, you must let me know.' (It happened accordingly, and, on hearing the news), the duke bowed twice, laying his head to the ground, and begged permission from the personator of the dead, saying, 'There was the minister Liu Zhuang, not a minister of mine (merely), but a minister of the altars of the state. I have heard that he is dead, and beg leave to go (to his house).' On this, without putting off his robes, he went; and on the occasion presented them as his contribution (to the mourning rites). He also gave the deceased the towns of Qiu-shi and Xian-fan-shi by a writing of assignment which was put into the coffin, containing the words: 'For the myriads of his descendants, to hold from generation to generation without change.'

175 陳乾昔寢疾，屬其兄弟，而命其子尊已曰：「如我死，則必大為我棺，使吾二婢子夾我。」陳乾昔死，其子曰：「以殉葬，非禮也，況又同棺乎？」弗果殺。

When Chan Gan-xi was lying ill, he assembled his brethren, and charged his son Zun-ji, saying, 'When I am dead, you must make my coffin large, and make my two concubines lie in it with me, one on each side.' When he died, his son said, 'To bury the living with the dead is contrary to propriety; how much more must it be so to bury them in the same coffin!' Accordingly he did not put the two ladies to death.

176 仲遂卒于垂；壬午猶繹，萬入去龠。仲尼曰：「非禮也，卿卒不繹。」

Gong Sui died in Chui; and on the next day, which was Ren-Wu, the sacrifice of the previous day was notwithstanding repeated (in the capital of Lu.). When the pantomimes entered, however, they put away their flutes. Zhong-ni said, 'It was contrary to rule. When a high minister dies, the sacrifice of the day before should not be repeated.'

177 季康子之母死，公輸若方小，斂，般請以機封，將從之，公肩假曰：「不可！夫魯有初，公室視豐碑，三家視桓楹。般，爾以人之母嘗巧，則豈不得以？其母以嘗巧者乎？則病者乎？噫！」弗果從。

When the mother of Ji Kang-zi died, Gong-shu Ruo was still young. After the dressing, Ban asked leave to let the coffin down into the grave by a mechanical contrivance. They were about to accede, when Gong-jian Jia said, 'No. According to the early practice in Lu, the ducal house used (for this purpose) the arrangement looking like large stone pillars, and the three families that like large wooden columns. Ban, you would, in the case of another man's mother, make trial of your ingenuity - could you not in the case of your own mother do so? Would that distress you? Bah!' They did not allow him to carry out his plan.

178 戰于郎，公叔禺人遇負杖入保者息，曰：「使之雖病也，任之雖重也，君子不能為謀也，士弗能死也，不可！我則既言矣。」與其鄰童汪踦往，皆死焉。魯人欲勿殤童汪踦，問於仲尼。仲尼曰：「能執干戈以衛社稷，雖欲勿殤也，不亦可乎！」

During the fight at Lang, Gong-shu Yu-ren saw (many of) the men, carrying their clubs on their shoulders, entering behind the shelter of the small wall, and said, 'Although the services required of them are distressing, and the burdens laid on them heavy, (they ought to fight): but though our superiors do not form (good) plans, it is not right that soldiers should not be prepared to die. This is what I say.' On this along with Wang, a youth, (the son) of a neighbour, he went forward, and both of them met their death. The people of Lu wished to bury the lad Wang not as one who had died prematurely, and asked Zhong-ni about the point. He said, 'As he was able to bear his shield and spear in the defence of our altars, may you not do as you wish, and bury him as one who has not died prematurely?'

179 子路去魯，謂顏淵曰：「何以贈我？」曰：「吾聞之也：去國，則哭于墓而後行；反其國，不哭，展墓而入。」謂子路曰：「何以處我？」子路曰：「吾聞之也：過墓則式，過祀則下。」

When Zi-lu was going away from Lu, he said to Yan Yuan, 'What have you to send me away with?' 'I have heard,' was the reply, 'that, when one is leaving his state, he wails at the graves (of his fathers), and then takes his journey, while on his return to it, he does not wail, but goes to look at the graves, and (then) enters (the city).' He then said to Zi-lu, 'And what have you to leave with me here?' 'I have heard,' was the reply, 'that, when you pass by a grave, you should bow forward to the cross-bar, and, when you pass a place of sacrifice, you should dismount.'

180 工尹商陽與陳棄疾追吳師，及之。陳棄疾謂工尹商陽曰：「王事也，子手弓而可。」手弓。「子射諸。」射之，斃一人，韔弓。又及，謂之，又斃二人。每斃一人，掩其目。止其御曰：「朝不坐，燕不與，殺三人，亦足以反命矣。」孔子曰：「殺人之中，又有禮焉。」

Shang Yang, director of Works (in Chu), and Chen Qi-ji were pursuing the army of Wu, and came up with it. The latter said to Shang Yang, 'It is the king's' business. It will be well for you to take your bow in hand.' He did so, and Qi-ji told him to shoot, which he did, killing a man, and returning immediately the bow to its case. They came up with the enemy again, and being told as before to shoot, he killed other two men; whenever he killed a man, he covered his eyes. Then stopping the chariot, he said, 'I have no place at the audiences; nor do I take part in the feasts. The death of three men will be sufficient for me to report.' Confucius said, 'Amidst his killing of men, he was still observant of the rules of propriety.'

181 諸侯伐秦，曹桓公卒于會。諸侯請含，使之襲。

The princes were engaged in an invasion of Qin, when duke Huan of Cao died at their meeting. The others asked leave to (see) the plugging of his teeth with the jade, and they were made to enshroud (his corpse).

182 襄公朝于荊，康王卒。荊人曰：「必請襲。」魯人曰：「非禮也。」荊人強之。巫先拂柩。荊人悔之。

Duke Xiang being in attendance at the court of Jing, king Kang died. The people of Jing said to him, 'We must beg you to cover (the corpse with your gift of a robe).' The men of Lu (who were with him) said, 'The thing is contrary to propriety.' They of Jing, however, obliged him to do what they asked; and he first employed a sorcerer with his reed-brush to brush (and purify) the bier. The people of Jing then regretted what they had done'.

183 滕成公之喪，使子叔敬叔吊，進書，子服惠伯為介。及郊，為懿伯之忌，不入。惠伯曰：「政也，不可以叔父之私，不將公事。」遂入。

At the mourning rites for duke Cheng of Teng, Zi-shu Jing-shu was sent (from Lu) on a mission of condolence, and to present a letter (from duke Ai), Zi-fu Hui-bo being assistant-commissioner. When they arrived at the suburbs (of the capital of Teng), because it was the anniversary of the death, of Yi-bo, (Hui-bo's uncle), Jing-shu hesitated to enter the city. Hui-bo, however, said, 'We are on government business, and should not for the private affair of my uncle's (death) neglect the duke's affairs.' They forthwith entered.

184 哀公使人吊蕢尚，遇諸道。辟於路，畫宮而受吊焉。曾子曰：「蕢尚不如杞梁之妻之知禮也。齊莊公襲莒于奪，杞梁死焉，其妻迎其柩於路而哭之哀，莊公使人吊之，對曰：『君之臣不免於罪，則將肆諸市朝，而妻妾執；君之臣免於罪，則有先人之敝廬在。君無所辱命。』」

Duke Ai sent a message of condolence to Kuai Shang, and the messenger met him (on the way to the grave). They withdrew to the way-side, where Kuai drew the figure of his house, (with the coffin in it), and there received the condolences. Zeng-zi said, Kuai Shang's knowledge of the rules of ceremony was not equal to that of the wife of Qi Liang. When duke Zhuang fell on Ju by surprise at Thui, Qi Liang met his death. His wife met his bier on the way, and wailed for him bitterly. Duke Zhuang sent a person to convey his condolences to her; but she said, 'If his lordship's officer had been guilty of any offence, then his body should have been exposed in the court or the market-place, and his wife and concubines apprehended. If he were not chargeable with any offence, there is the poor cottage of his father. This is not the place where the ruler should demean himself to send me a message.'

185 孺子𪏆之喪，哀公欲設撥，問於有若，有若曰：「其可也，君之三臣猶設之。」顏柳曰：「天子龍輴而槨幬，諸侯輴而設幬，為榆沈故設撥；三臣者廢輴而設撥，竊禮之不中者也，而君何學焉！」

At the mourning rites for his young son Dun, duke Ai wished to employ the (elm-juice) sprinklers, and asked You Ruo about the matter. You Ruo said that it might be done, for his three ministers even used them. Yan Liu said, 'For the son of Heaven dragons are painted on (the shafts of) the funeral carriage, and the boards surrounding the coffin, like the shell, have a covering over them. For the feudal princes there is a similar carriage (without the painted dragons), and the covering above. (In both cases) they prepare the elm-juice, and therefore employ sprinklers. The three ministers, not employing (such a carriage), and yet employing the sprinklers, thus appropriate a ceremony which is not suitable for them; and why should your lordship imitate them?'

186 悼公之母死，哀公為之齊衰。有若曰：「為妾齊衰，禮與？」公曰：「吾得已乎哉？魯人以妻我。」

After the death of the mother of (his son, who became) duke Dao, duke Ai wore for her the one year's mourning with its unfrayed edges. You Ruo asked him, if it was in rules for him to wear that mourning for a concubine. 'Can I help it?' replied the duke. 'The people of Lu will have it that she, was my wife.'

187 季子皋葬其妻，犯人之禾，申祥以告曰：「請庚之。」子皋曰：「孟氏不以是罪予，朋友不以是棄予，以吾為邑長於斯也。買道而葬，後難繼也。」

When Ji Zi-gao buried his wife, some injury was done to the standing corn, which Shen-xiang told him of, begging him to make the damage good. Zi-gao said, 'The Meng has not blamed me for this, and my friends have not cast me off. I am here the commandant of the city. To buy (in this manner a right of) way in order to bury (my dead) would be a precedent difficult to follow.'

188 仕而未有祿者：君有饋焉曰獻，使焉曰寡君；違而君薨，弗為服也。

When one receives no salary for the official duties which he performs, and what the ruler sends to him is called 'an offering,' while the messenger charged with it uses the style of our unworthy ruler;' if such an one leave the state, and afterwards the ruler dies, he does not wear mourning for him.

189 虞而立尸，有几筵。卒哭而諱，生事畢而鬼事始已。既卒哭，宰夫執木鐸以命于宮曰：「舍故而諱新。」自寢門至于庫門。

At the sacrifice of Repose a personator of the dead is appointed, and a stool, with a mat and viands on it, is placed (for him). When the wailing is over, the name of the deceased is avoided. The service of him as living is over, and that for him in his ghostly state has begun. When the wailing is over, the cook, with a bell having a wooden clapper, issues an order throughout the palace, saying, 'Give up disusing the names of the former rulers, and henceforth disuse (only) the name of him who is newly deceased.' This was done from the door leading to the chambers to the outer gate.

190 二名不偏諱，夫子之母名徵在；言在不稱徵，言徵不稱在。

When a name was composed of two characters they were not avoided when used singly. The name of the Master's mother was Zheng-zai. When he used Zai, he did not at the same time use Zheng; nor Zai, when he used Zheng.

191 軍有憂，則素服哭於庫門之外，赴車不載橐韔。

When any sad disaster occurred to an army, (the ruler) in plain white robes wailed for it outside the Ku gate. A carriage conveying the news of such disaster carried no cover for buff-coats nor case for bows.

192 有焚其先人之室，則三日哭。故曰：「新宮火，亦三日哭。」

When the (shrine-)apartment of his father was burned, (the ruler) wailed for it three days. Hence it is said, 'The new temple took fire;' and also, 'There was a wailing for three days.'

193 孔子過泰山側，有婦人哭於墓者而哀，夫子式而聽之。使子貢問之曰：「子之哭也，壹似重有憂者。」而曰：「然，昔者吾舅死於虎，吾夫又死焉，今吾子又死焉。」夫子曰：「何為不去也？」曰：「無苛政。」夫子曰：「小子識之，苛政猛於虎也。」

In passing by the side of mount Tai, Confucius came on a woman who was wailing bitterly by a grave. The Master bowed forward to the cross-bar, and hastened to her; and then sent Zi-lu to question her. 'Your wailing,' said he, 'is altogether like that of one who has suffered sorrow upon sorrow.' She replied, ' It is so. Formerly, my husband's father was killed here by a tiger. My husband was also killed (by another), and now my son has died in the same way.' The Master said, 'Why do you not leave the place?' The answer was, 'There is no oppressive government here.' The Master then said (to the disciples), 'Remember this, my little children. Oppressive government is more terrible than tigers.'

194 魯人有周豐也者，哀公執摯請見之，而曰不可。公曰：「我其已夫！」使人問焉，曰：「有虞氏未施信於民而民信之，夏后氏未施敬於民而民敬之，何施而得斯於民也？」對曰：「墟墓之間，未施哀於民而民哀；社稷宗廟之中，未施敬於民而民敬。殷人作誓而民始畔，周人作會而民始疑。茍無禮義忠信誠愨之心以蒞之，雖固結之，民其不解乎？」

In Lu there was one Zhou Feng, to whom duke Ai went, carrying an introductory present, and requesting an interview, which, however, the other refused. The duke said, 'I must give it up then.' And he sent a messenger with the following questions: '(Shun), the lord of Yu, had not shown his good faith, to the people, and yet they put confidence in him. The sovereign of Xia had not shown his reverence for the people, and yet the people revered him - what shall I exhibit that I may obtain such things from the people?' The reply was: 'Ruins and graves express no mournfulness to the people, and yet the people mourn (amidst them). The altars of the spirits of the land and grain and the ancestral temples express no reverence to the people, and yet the people revere them. The kings of Yin made their solemn proclamations, and yet the people began to rebel; those of Zhou made their covenants, and the people began to distrust them. If there be not the heart observant of righteousness, self-consecration, good faith, sincerity, and guilelessness, though a ruler may try to knit the people firmly to him, will not all bonds between them be dissolved?'

195 喪不慮居，毀不危身。喪不慮居，為無廟也；毀不危身，為無後也。

While mourning (for a father), one should not be concerned about (the discomfort of) his own resting-place, nor, in emaciating himself, should he do so to the endangering of his life. He should not be concerned about his own resting-place; he has to be concerned that (his father's spirit-tablet) is not (yet) in the temple. He should not endanger his life, lest (his father) should thereby have no posterity.

196 延陵季子適齊，於其反也，其長子死，葬於嬴博之間。孔子曰：「延陵季子，吳之習於禮者也。」往而觀其葬焉。其坎深不至於泉，其斂以時服。既葬而封，廣輪掩坎，其高可隱也。既封，左袒，右還其封且號者三，曰：「骨肉歸復于土，命也。若魂氣則無不之也，無不之也。」而遂行。孔子曰：「延陵季子之於禮也，其合矣乎！」

Ji-zi of Yan-ling had gone to Qi; and his eldest son having died, on the way back (to Wu), he buried him between Ying and Bo. Confucius (afterwards) said, 'Ji-zi was the one man in Wu most versed in the rules of propriety, so I went and saw his manner of interment. The grave was not so deep as to reach the water-springs. The grave-clothes were such as (the deceased) had ordinarily worn. After the interment, he raised a mound over the grave of dimensions sufficient to cover it, and high enough for the hand to be easily placed on it. When the mound was completed, he bared his left arm; and, moving to the right, he went round it thrice, crying out, "That the bones and flesh should return again to the earth is what is appointed. But the soul in its energy can go everywhere; it can go everywhere." And with this he went on his way.' Confucius (also) said, 'Was not Ji-zi of Yan-ling's observance of the rules of ceremony in accordance with (the idea of them)?'

197 邾婁考公之喪，徐君使容居來吊含，曰：「寡君使容居坐含進侯玉，其使容居以含。」有司曰：「諸侯之來辱敝邑者，易則易，于則于，易于雜者未之有也。」容居對曰：「容居聞之：事君不敢忘其君，亦不敢遺其祖。昔我先君駒王西討濟於河，無所不用斯言也。容居，魯人也，不敢忘其祖。」

At the mourning rites for the duke Kao of Zhu-lou, the ruler of Xu sent Rong Ju with a message of condolence, and with the articles to fill the mouth of the deceased. 'My unworthy ruler,' said he, 'hath sent me to kneel and put the jade for a marquis which he has presented into your (deceased) ruler's mouth. Please allow me to kneel and do so.' The officers of Ju replied, 'When any of the princes has deigned to send or come to our poor city, the observances have been kept according to their nature, whether simple and easy, or troublesome and more difficult; but such a blending of the easy and troublesome as in your case, we have not known.' Rong Ju replied, 'I have heard that in the service of his ruler one should not forget that ruler, nor be oblivious of his ancestral (rules). Formerly, our ruler, king Ju, in his warlike operations towards the west, in which he crossed the He, everywhere used this style of speech. I am a plain, blunt man, and do not presume to forget his example.'

198 子思之母死於衛，赴於子思，子思哭於廟。門人至曰：「庶氏之母死，何為哭於孔氏之廟乎？」子思曰：「吾過矣，吾過矣。」遂哭於他室。

When the mother of Zi-si died in Wei, and news of the event was brought to him, he wailed in the ancestral temple. His disciples came to him. and said, 'Your mother is dead, after marrying into another family; why do you wail for her in the temple of the Kong family?' He replied, 'I am wrong, I am wrong.' And thereon he wailed in one of the smaller apartments of his house.

199 天子崩，三日祝先服，五日官長服，七日國中男女服，三月天下服。虞人致百祀之木，可以為棺槨者斬之；不至者，廢其祀，刎其人。

When the son of Heaven died, three days afterwards, the officers of prayer were the first to assume mourning. In five days the heads of official departments did so; in seven days both males and females throughout the royal domain; and in three months all in the kingdom. The foresters examined the trees about the various altars, and cut down those which they thought suitable for the coffins and shell, If these did not come up to what was required, the sacrifices were abolished, and the men had their throats cut.

200 齊大饑，黔敖為食於路，以待餓者而食之。有餓者蒙袂輯屨，貿貿然來。黔敖左奉食，右執飲，曰：「嗟！來食。」揚其目而視之，曰：「予唯不食嗟來之食，以至於斯也。」從而謝焉；終不食而死。曾子聞之曰：「微與？其嗟也可去，其謝也可食。」

During a great dearth in Qi, Qian Ao had food prepared on the roads, to wait the approach of hungry people and give to them. (One day), there came a famished man, looking as if he could hardly see, his face covered with his sleeve, and dragging his feet together. Qian Ao, carrying with his left hand some rice, and holding some drink with the other, said to him, 'Poor man! come and eat.' The man, opening his eyes with a stare, and looking at him, said, 'It was because I would not eat "Poor man come here's" food, that I am come to this state.' Qian Ao immediately apologised for his words, but the man after all would not take the food and died. When Zeng-zi heard the circumstances, he said, 'Was it not a small matter? When the other expressed his pity as he did, the man might have gone away. When he apologised, the man might have taken the food.'

201 邾婁定公之時，有弒其父者。有司以告，公瞿然失席曰：「是寡人之罪也。」曰：「寡人嘗學斷斯獄矣：臣弒君，凡在官者殺無赦；子弒父，凡在宮者殺無赦。殺其人，壞其室，洿其宮而豬焉。蓋君逾月而後舉爵。」

In the time of duke Ding of Zhu-lou, there occurred the case of a man killing his father. The officers reported it; when the duke, with an appearance of dismay, left his mat and said, 'This is the crime of unworthy me!' He added, 'I have learned how to decide on such a charge. When a minister kills his ruler, all who are in office with him should kill him without mercy. When a son kills his father, all who are in the house with him should kill him without mercy. The man should be killed; his house should be destroyed; the whole place should be laid under water and reduced to a swamp. And his ruler should let a month elapse before he raises a cup to his lips.'

202 晉獻文子成室，晉大夫發焉。張老曰：「美哉輪焉！美哉奐焉！拌於斯，哭於斯，聚國族於斯。」文子曰：「武也得歌於斯，哭於斯，聚國族於斯，是全要領以從先大夫於九京也。」北面再拜稽首。君子謂之善頌善禱。

(The ruler of) Jin having congratulated Wen-zi on the completion of his residence, the Great officers of the state went to the house-warming. Zhang Lao said, 'How elegant it is, and lofty! How elegant and splendid! Here will you have your songs! Here will you have your wailings! Here will you assemble the representatives of the great families of the state!' Wen-zi replied, 'If I can have my songs here, and my wailings, and assemble here the representatives of the great families of the state, (it will be enough). I will then (only) seek to preserve my waist and neck to follow the former Great officers of my family to the Nine Plains.' He then bowed twice, laying his head also on the ground. A superior man will say (of the two), that the one was skilful in the expression of his praise and the other in his prayer.

203 仲尼之畜狗死，使子貢埋之，曰：「吾聞之也：敝帷不棄，為埋馬也；敝蓋不棄，為埋狗也。丘也貧，無蓋；於其封也，亦予之席，毋使其首陷焉。」路馬死，埋之以帷。

The dog kept by Zhong-ni having died, he employed Zi-gong to bury it, saying, 'I have heard that a worn-out curtain should not be thrown away, but may be used to bury a horse in; and that a worn-out umbrella should not be thrown away, but may be used to bury a dog in. I am poor and have no umbrella. In putting the dog into the grave, you can use my mat; and do not let its head get buried in the earth. When one of the horses of the ruler's carriage dies, it is buried in a curtain (in good condition).'

204 季孫之母死，哀公吊焉，曾子與子貢吊焉，閽人為君在，弗內也。曾子與子貢入於其廄而修容焉。子貢先入，閽人曰：「鄉者已告矣。」曾子後入，閽人辟之。涉內溜，卿大夫皆辟位，公降一等而揖之。君子言之曰：「盡飾之道，斯其行者遠矣。」

When the mother of Ji-sun died, duke Ai paid a visit of condolence to him. (Soon after), Zeng-zi and Zi-gong arrived for the same purpose; but the porter declined to admit them, because the ruler was present. On this they went into the stable, and adjusted their dress more fully. (Shortly) they entered the house, Zi-gong going first. The porter said to him, 'I have already announced your arrival;' and when Zeng-zi followed, he moved on one side for him. They passed on to the inner place for the droppings from the roof, the Great officers all moving out of their way, and the duke descending a step and bowing to them. A superior man has said about the case, 'So it is when the toilet is complete! Immediately its influence extends far.'

205 陽門之介夫死，司城子罕入而哭之哀。晉人之覘宋者，反報於晉侯曰：「陽門之介夫死，而子罕哭之哀，而民說，殆不可伐也。」孔子聞之曰：「善哉覘國乎！《詩》云：『凡民有喪，扶服救之。』雖微晉而已，天下其孰能當之。」

A man-at-arms at the Yang gate (of the capital of Song) having died, Zi-han, the superintendent of Works, went to (his house), and wailed for him bitterly. The men of Jin who were in Song as spies returned, and reported the thing to the marquis of Jin, saying, 'A man-at-arms at the Yang gate having died, Zi-han wailed for him bitterly, and the people were pleased; (Song), we apprehend, cannot be attacked (with success).' When Confucius heard of the circumstances, he said, 'Skilfully did those men do their duty as spies in Song. It is said in the Book of Poetry, "If there was any mourning among the people, I did my utmost to help them." Though there had been other enemies besides Jin, what state under the sky could have withstood one (in the condition of Song)?'

206 魯莊公之喪，既葬，而絰不入庫門。士、大夫既卒哭，麻不入。

At the mourning rites for duke Zhuang of Lu, when the interment was over, (the new ruler) did not enter the outer gate with his girdle of dolichos cloth. The ordinary and Great officers, when they had finished their wailing, also did not enter in their sackcloth.

207 孔子之故人曰原壤，其母死，夫子助之沐槨。原壤登木曰：「久矣予之不托於音也。」歌曰：「貍首之斑然，執女手之卷然。」夫子為弗聞也者而過之，從者曰：「子未可以已乎？」夫子曰：「丘聞之：親者毋失其為親也，故者毋失其為故也。」

There was an old acquaintance of Confucius, called Yuan Zang. When his mother died, the Master assisted him in preparing the shell for the coffin. Yuan (then) got up on the wood, and said, 'It is long since I sang to anything;' and (with this he struck the wood), singing: 'It is marked like a wild cat's head; It is(smooth) as a young lady's hand which you hold.' The Master, however, made as if he did not hear, and passed by him. The disciples who were with him said, 'Can you not have done with him?' 'I have heard,' was the reply, 'that relations should not forget their relationship, nor old acquaintances their friendship,'

208 趙文子與叔譽觀乎九原。文子曰：「死者如可作也，吾誰與歸？」叔譽曰：「其陽處父乎？」文子曰：「行并植於晉國，不沒其身，其知不足稱也。」「其舅犯乎？」文子曰：「見利不顧其君，其仁不足稱也。我則隨武子乎，利其君不忘其身，謀其身不遺其友。」晉人謂文子知人。文子其中退然如不勝衣，其言吶吶然如不出諸其口；所舉於晉國管庫之士七十有餘家，生不交利，死不屬其子焉。

Zhao Wen-zi and Shu-Yu were looking about them at the Nine Plains, when Wen-zi said, 'If these dead could arise, with whom would I associate myself?' Shu-Yu asked, 'Would it be with Yang Chu-fu?' 'He managed by his course,' was the reply, 'to concentrate in himself all the power of Jin, and yet he did not die a natural death. His wisdom does not deserve to be commended.' 'Would it be with uncle Fan?' Wen-zi said, 'When he saw gain in prospect, he did not think of his ruler; his virtue does not deserve to be commended. I think I would follow Wu-zi of Sui. While seeking the advantage of his ruler, he did not forget himself; and while consulting for his own advantage, he was not forgetful of his friends.' The people of Jin thought that Wen-zi knew men. He carried himself in a retiring way, as if he could not bear even his clothes. His speech was low and stuttering, as if he could not get his words out. The officers whom he advanced to responsible charges in the depositories of Jin were more than seventy. During his life, he had no contentions with any of them about gain, and when dying he required nothing from them for his sons.

209 叔仲皮學子柳。叔仲皮死，其妻魯人也，衣衰而繆絰。叔仲衍以告，請繐衰而環絰，曰：「昔者吾喪姑姊妹亦如斯，末吾禁也。」退，使其妻繐衰而環絰。

Shu-zhong Pi instructed (his son) Zi-liu (in the rules of ceremony); and when he died, Zi-liu's wife, who was a plain, blunt woman, wore for him the one year's mourning and the headband with its two ends tied together. (Pi's brother), Shu-zhong Yan spoke to Zi-liu about it, and requested that she should wear the three months' mourning and the simple headband; saying, 'Formerly, when I was mourning for my aunts and sisters, I wore this mourning, and no one forbade it.' When he withdrew, however, (Zi-liu) made his wife wear the three months' mourning and the simple headband.

210 成人有其兄死而不為衰者，聞子皋將為成宰，遂為衰。成人曰：「蠶則績而蟹有匡，范則冠而蟬有緌，兄則死而子皋為之衰。」

There was a man of Cheng, who did not go into mourning on the death of his elder brother. Hearing, however, that Zi-gao was about to become governor of the city, he forthwith did so. The people of Cheng said, 'The silkworm spins its cocoons, but the crab supplies the box for them; the bee has its cap, but the cicada supplies the strings for it. His elder brother died, but it was Zi-gao who made the mourning for him.'

211 樂正子春之母死，五日而不食。曰：「吾悔之，自吾母而不得吾情，吾惡乎用吾情！」

When Yue-zheng Zi-chun's mother died, he was five days without eating. He then said, 'I am sorry for it. Since in the case of my mother's death, I could not eat according to my feelings, on what occasion shall I be able to do so?'

212 歲旱，穆公召縣子而問然，曰：「天久不雨，吾欲暴尪而奚若？」曰：「天久不雨，而暴人之疾子，虐，毋乃不可與！」「然則吾欲暴巫而奚若？」曰：「天則不雨，而望之愚婦人，於以求之，毋乃已疏乎！」「徙市則奚若？」曰：「天子崩，巷市七日；諸侯薨，巷市三日。為之徙市，不亦可乎！」

In a year of drought duke Mu called to him Xian-zi, and asked him about it. 'Heaven,' said he, 'has not sent down rain for a long time. I wish to expose a deformed person in the sun (to move its pity), what do you say to my doing so?' 'Heaven, indeed,' was the reply, 'does not send down rain; but would it not be an improper act of cruelty, on that account to expose the diseased son of some one in the sun?' 'Well then,' (said the duke), 'I wish to expose in the sun a witch; what do you say to that?' Xian-zi said, 'Heaven, indeed, does not send down rain; but would it not be wide of the mark to hope anything from (the suffering of) a foolish woman, and by means of that to seek for rain?' 'What do you say then to my moving the marketplace elsewhere?' The answer was, 'When the son of Heaven dies, the market is held in the lanes for seven days; and it is held in them for three days, when the ruler of a state dies. It will perhaps be a proper measure to move it there on account of the present distress.'

213 孔子曰：「衛人之祔也，離之；魯人之祔也，合之，善夫！」

Confucius said, 'The people of Wei, in burying husband and wife together (in the same grave and shell), leave a space between the coffins. The people of Lu, in doing the same, place them together - which is the better way.

《王制 \ Wang Zhi》 [Also known as: "Royal Regulations"]

1 王者之制：祿爵，公、侯、伯、子、男，凡五等。諸侯之上大夫卿、下大夫、上士、中士、下士，凡五等。

According to the regulations of emolument and rank framed by the kings, there were the duke; the marquis; the earl; the count; and the baron - in all, five gradations (of rank). There were (also), in the feudal states, Great officers of the highest grade - the ministers; and Great officers of the lowest grade; officers of the highest, the middle, and the lowest grades - in all, five gradations (of office).

2 天子之田方千里，公侯田方百里，伯七十里，子男五十里。不能五十里者，不合於天子，附於諸侯曰附庸。天子之三公之田視公侯，天子之卿視伯，天子之大夫視子男，天子之元士視附庸。

The territory of the son of Heaven amounted to 1000 li square; that of a duke or marquis to 500 li square; that of an earl to 79 li square; and that of a count or baron to 50 li square. (Lords) who could not number 50 li square, were not admitted directly to (the audiences of) the son of Heaven. Their territories were called 'attached,' being joined to those of one of the other princes. The territory assigned to each of the ducal ministers of the son of Heaven was equal to that of a duke or marquis; that of each of his high ministers was equal to that of an earl; that of his Great officers to the territory of a count or baron; and that of his officers of the chief grade to an attached territory.

3 制：農田百畝。百畝之分：上農夫食九人，其次食八人，其次食七人，其次食六人；下農夫食五人。庶人在官者，其祿以是為差也。

According to the regulations, the fields of the husbandmen were in portions of a hundred acres. According to the different qualities of those acres, when they were of the highest quality, a farmer supported nine individuals; where they were of the next, eight; and so on, seven, six, and five. The pay of the common people, who were employed in government offices, was regulated in harmony with these distinctions among the husbandmen.

4 諸侯之下士視上農夫，祿足以代其耕也。中上倍下士，上士倍中士，下大夫倍上士；卿，四大夫祿；君，十卿祿。次國之卿，三大夫祿；君，十卿祿。小國之卿，倍大夫祿，君十卿祿。

The officers of the lowest grade in the feudal states had an emolument equal to that of the husbandmen whose fields were of the highest quality; equal to what they would have made by tilling the fields. Those of the middle grade had double that of the lowest grade; and those of the highest grade double that of the middle. A Great officer of the lowest grade had double that of an officer of the highest. A high minister had four times that of a Great officer; and the ruler had ten times that of a high minister. In a state of the second class, the emolument of a minister was three times that of a Great officer; and that of the ruler ten times that of a minister. In small states, a high minister had twice as much as a Great officer; and the ruler ten times as much as a minister.

5 次國之上卿，位當大國之中，中當其下，下當其上大夫。小國之上卿，位當大國之下卿，中當其上大夫，下當其下大夫，其有中士、下士者，數各居其上之三分。

The highest minister, in a state of the second class, ranked with the one of the middle grade in a great state; the second, with the one of the lowest grade; and the lowest, with a Great officer of the highest grade. The highest minister in a small state ranked with the lowest of a great state; the second, with the highest Great officer of the other; and the lowest, with one of the lower grade. Where there were officers of the middle grade and of the lowest, the number in each was three times that in the grade above it.

6 凡四海之內九州，州方千里。州，建百里之國三十，七十里之國六十，五十里之國百有二十，凡二百一十國；名山大澤不以封，其餘以為附庸間田。八州，州二百一十國。天子之縣內，方百里之國九，七十里之國二十有一，五十里之國六十有三，凡九十三國；名山大澤不以封，其餘以祿士，以為間田。凡九州，千七百七十三國。天子之元士、諸侯之附庸不與。

Of the nine provinces embracing all within, the four seas, a province was 1000 li square, and there were established in it 30 states of 100 li (square) each.; 60 of 70 li; 120 of 50 li - in all, 210 states. The famous hills and great meres were not included in the investitures. The rest of the ground formed attached territories and unoccupied lands of the eight provinces (apart from that which formed the royal domain), each contained (the above) 210 states. Within the domain of the son of Heaven there were 9 states of 100 li square; 21 of 70 li; and 63 of 50 li - in all, 93 states. The famous hills and great meres were not assigned. The rest of the ground served to endow the officers, and to form unoccupied lands. In all, in the nine provinces, there were 1773 states, not counting in (the lands of) the officers of the chief grade of the son of Heaven, nor the attached territories in the feudal states.

7 天子百里之內以共官，千里之內以為御。千里之外，設方伯。五國以為屬，屬有長。十國以為連，連有帥。三十國以為卒，卒有正。二百一十國以為州，州有伯。八州八伯，五十六正，百六十八帥，三百三十六長。八伯各以其屬，屬於天子之老二人，分天下以為左右，曰二伯。千里之內曰甸，千里之外，曰采、曰流。

(The contributions from) the first hundred li (square) of the son of Heaven served to supply (the needs of) the (various) public offices; (those from the rest of) the thousand li were for his own special use. Beyond his thousand li, chiefs of regions were appointed. Five states formed a union, which had a President. Ten formed a combination, which had a Leader. Thirty formed a confederation, which had a Director. Two hundred and ten formed a province, which had a Chief. In the eight provinces there were eight Chiefs, fifty-six Directors, one hundred and sixty-eight Leaders, and three hundred and thirty-six Presidents. The eight Chiefs, with those under them, were all under the two Ancients of the son of Heaven. They divided all under the sky between them, one having charge of the regions on the left and the other of those on the right, and were called the two (Great) Chiefs. All within the thousand li (of the royal domain) was called the Tien (or field Tenure). Outside that domain there were the Cai (or service territories) and the Liu (or territory for banished persons).

8 天子：三公，九卿，二十七大夫，八十一元士。大國：三卿；皆命於天子；下大夫五人，上士二十七人。次國：三卿；二卿命於天子，一卿命於其君；下大夫五人，上士二十七人。小國：二卿；皆命於其君；下大夫五人，上士二十七人。

The son of Heaven had three dukes, nine high ministers, twenty-seven Great officers, and eighty-one officers of the chief grade. In a great state there were three high ministers, all appointed by the son of Heaven; five Great officers of the lower grade; and twenty-seven officers of the highest grade. In a state of the second class there were three high ministers, two appointed by the son of Heaven and one by the ruler; five Great officers of the lower grade; and twenty-seven officers of the highest grade. In a small state there were two high ministers, both appointed by the ruler; five, Great officers of the lower grade; and twenty-seven officers of the highest grade.

9 天子使其大夫為三監，監於方伯之國，國三人。

The son of Heaven employed his Great officers as the Three Inspectors - to inspect the states under the Chiefs of Regions. For each state there were three Inspectors.

10 天子之縣內諸侯，祿也；外諸侯，嗣也。

Within the domain of the son of Heaven the princes enjoyed their allowances; outside it they had their inheritances.

11 制：三公，一命卷；若有加，則賜也。不過九命。次國之君，不過七命；小國之君，不過五命。大國之卿，不過三命；下卿再命，小國之卿與下大夫一命。

According to the regulations, any one of the three ducal ministers might wear one additional symbol of distinction - that of the descending dragon. But if such an addition were made (to his eight symbols), it must be by special grant. There were only nine symbols (in all). The ruler of a state of the second class wore only seven of them, and the ruler of a small state only five. The high minister of a great state could not wear more than three of the symbols, and the ministers below him only two. The high ministers of a small state, and Great officers of the lowest class, wore only one.

12 凡官民材，必先論之。論辨然後使之，任事然後爵之，位定然後祿之。爵人於朝，與士共之。刑人於市，與眾棄之。是故公家不畜刑人，大夫弗養，士遇之涂弗與言也；屏之四方，唯其所之，不及以政，亦弗故生也。

The rule was that the abilities of all put into offices over the people should first be discussed. After they had been discussed with discrimination, the men were employed. When they had been (proved) in the conduct of affairs, their rank was assigned; and when their position was (thus) fixed, they received salary. It was in the court that rank was conferred, the (already existing) officers being (thus) associated in the act. It was in the market-place that punishment was inflicted; the multitude being (thus) associated in casting the criminals off. hence, neither the ruler, nor (the head of)a clan, would keep a criminal who had been punished about; him; a Great officer would not maintain him; nor would an officer, meeting him on the road, speak to him. Such men were sent away to one of the four quarters, according to the sentence on each. They were not allowed to have anything to do with affairs of government, to show that there was no object in allowing them to live.

13 諸侯之於天子也，比年一小聘，三年一大聘，五年一朝。

In their relation to the son of Heaven, the feudal princes were required to send every year a minor mission to the court, and every three years a greater mission; once in five years they had to appear there in person.

14 天子五年一巡守：歲二月，東巡守至于岱宗，柴而望祀山川；覲諸侯；問百年者就見之。命大師陳詩以觀民風，命市納賈以觀民之所好惡，志淫好辟。命典禮考時月，定日，同律，禮樂制度衣服正之。

The son of Heaven, every five years, made a tour of Inspection through the fiefs. In the second month of the year, he visited those on the East, going to the honoured mountain of Tai. There he burnt a (great) pile of wood, and announced his arrival to Heaven; and with looks directed to them, sacrificed to the hills and rivers. He gave audience to the princes; inquired out those who were 100 years old, and went to see them: ordered the Grand music-master to bring him the poems (current in the different states), that he might see the manners of the people; ordered the superintendents of markets to present (lists of prices), that he might see what the people liked and disliked, and whether they were set on extravagance and loved what was bad; he ordered the superintendent of rites to examine the seasons and months, and fix the days, and to make uniform the standard tubes, the various ceremonies, the (instruments of) music, all measures, and (the fashions of) clothes. (Whatever was wrong in these) was rectified.

山川神祇，有不舉者，為不敬；不敬者，君削以地。宗廟，有不順者為不孝；不孝者，君絀以爵。變禮易樂者，為不從；不從者，君流。革制度衣服者，為畔；畔者，君討。有功德於民者，加地進律。

Where any of the spirits of the hills and rivers had been unattended to, it was held to be an act of irreverence, and the irreverent ruler was deprived of a part of his territory. Where there had been neglect of the proper order in the observances of the ancestral temple, it was held to show a want of filial piety and the rank of the unfilial ruler was reduced. Where any ceremony had been altered, or any instrument of music changed, it was held to be an instance of disobedience, and the disobedient ruler was banished. Where the statutory measures and the (fashion of) clothes had been changed, it was held to be rebellion, and the rebellious ruler was taken off. The ruler who had done good service for the people, and shown them an example of virtue, received an addition to his territory and rank.

五月，南巡守至于南岳，如東巡守之禮。八月，西巡守至于西岳，如南巡守之禮。十有一月，北巡守至于北岳，如西巡守之禮。歸，假于祖禰，用特。

In the seventh month, (the son of Heaven) continued his tour, going to the south, to the mountain of that quarter, observing the same ceremonies as in the east. In the eighth month, he went on to the west, to the mountain of that quarter, observing the same ceremonies as in the south. In the eleventh month, he went on to the north, to the mountain of that quarter, observing the same ceremonies as in the west. (When all was done), he returned (to the capital), repaired (to the ancestral temple) and offered a bull in each of the fanes, from that of his (high) ancestor to that of his father.

15 天子將出，類乎上帝，宜乎社，造乎禰。諸侯將出，宜乎社，造乎禰。

When the son of Heaven was about to go forth, he sacrificed specially, but with the usual forms, to God, offered the Yi sacrifice at the altar of the earth, and the Zao in the fane of his father. When one of the feudal princes was about to go forth, he offered the Yi sacrifice to the spirits of the land, and the Zao in the fane of his father.

16 天子無事與諸侯相見曰朝，考禮正刑一德，以尊于天子。

When the son of Heaven received the feudal princes, and there was no special affair on hand, it was (simply) called an audience. They examined their ceremonies, rectified their punishments, and made uniform what they considered virtuous; thus giving honour to the son of Heaven.

17 天子賜諸侯樂，則以柷將之，賜伯、子、男樂，則以鼗將之。

When the son of Heaven gave (an instrument of) music to a duke or marquis, the presentation was preceded by a note from the signal box; when giving one to an earl, count, or baron, the presentation was preceded by shaking the hand-drum.

18 諸侯，賜弓矢然後征，賜鈇鉞然後殺，賜圭瓚然後為鬯。未賜圭瓚，則資鬯於天子。

When the bow and arrows were conferred on a prince, he could proceed to execute the royal justice. When the hatchet and battle-axe were conferred, he could proceed to inflict death. When a large libation-cup was conferred, he could make the spirits from the black millet for himself. When this cup was not conferred, he had to depend for those spirits (as a gift) from the son of Heaven.

19 天子命之教然後為學。小學在公宮南之左，大學在郊。天子曰辟癰，諸侯曰頖宮。

When the son of Heaven ordered a prince to institute instruction, he proceeded to build his schools; the children's, to the south of his palace, on the left of it; that for adults, in the suburbs. (The college of) the son of Heaven was called (the palace of) Bright Harmony, (and had a circlet of water). (That of) the princes was called the Palace with its semicircle of water.

20 天子將出征，類乎上帝，宜乎社，造乎禰，禡於所征之地。受命於祖，受成於學。出征，執有罪；反，釋奠于學，以訊馘告。

When the son of Heaven was about to go forth on a punitive expedition, he sacrificed specially, but with the usual forms, to God; offered the Yi sacrifice at the altar of the Earth, and the Za in the fane of his father. He offered sacrifice also to the Father of War (on arriving) at the state which was the object of the expedition. He had received his charge from his ancestors, and the complete (plan) for the execution of it in the college. He went forth accordingly, and seized the criminals; and on his return he set forth in the college his offerings, and announced (to his ancestors) how he had questioned (his prisoners), and cut off the ears (of the slain).

21 天子、諸侯無事則歲三田：一為乾豆，二為賓客，三為充君之庖。無事而不田，曰不敬；田不以禮，曰暴天物。天子不合圍，諸侯不掩群。天子殺則下大綏，諸侯殺則下小綏，大夫殺則止佐車。佐車止，則百姓田獵。

When the son of Heaven and the princes had no (special) business in hand, they had three huntings in the year. The first object in them was to supply the sacrificial dishes with dried flesh; the second, to provide for guests and visitors; and the third, to supply the ruler's kitchen. Not to hunt when there was no (special) business in the way was deemed an act of irreverence. To hunt without observing the rules (for hunting) was deemed cruelty to the creatures of Heaven. The son of Heaven did not entirely surround (the hunting ground); and a feudal prince did not take a (whole) herd by surprise. When the son of Heaven had done killing, his large flag was lowered; and when the princes had done, their smaller flag. When the Great officers had done, the auxiliary carriages were stopped; and after this, the common people fell a hunting (for themselves).

22 獺祭魚，然後虞人入澤梁。豺祭獸，然後田獵。鳩化為鷹，然後設罻羅。草木零落，然後入山林。昆蟲未蟄，不以火田，不麑，不卵，不殺胎，不殀夭，不覆巢。

When the otter sacrificed its fish, the foresters entered the meres and dams. When the wolf sacrificed its prey, the hunting commenced. When the dove changed into a hawk, they set their nets, large and small. When the plants and trees began to drop their leaves, they entered the hills and forests (with the axe). Until the insects had all withdrawn into their burrows, they did not fire the fields. They did not take fawns nor eggs. They did not kill pregnant animals, nor those which had not attained to their full growth. They did not throw down nests.

23 冢宰制國用，必於歲之杪，五穀皆入然後制國用。用地小大，視年之豐耗。以三十年之通制國用，量入以為出，祭用數之仂。喪，三年不祭，唯祭天地社稷為越紼而行事。喪用三年之仂。喪祭，用不足曰暴，有余曰浩。祭，豐年不奢，凶年不儉。

The chief minister determined the expenditure of the states, and it was the rule that he should do so at the close of the year. When the five kinds of grain had all been gathered in, he then determined the expenditure - according to the size of each territory, as large or small, and the returns of the year, as abundant or poor. On the average of thirty years he determined the expenditure, regulating the outgoing by the income. A tenth of the (year's) expenditure was for sacrifices. During the three years of the mourning rites (for parents), the king did not sacrifice (in person), excepting to Heaven, Earth, and the Spirits of the land and grain; and when he went to transact any business, the ropes (for his chariot) were made of hemp (and not of silk). A tithe of three years, expenditure was allowed for the rites of mourning. When there was not sufficient for the rites of sacrifice and mourning, it was owing to lavish waste; when there was more than enough, the state was described as affluent. In sacrifices there should be no extravagance in good years, and no niggardliness in bad.

24 國無九年之蓄曰不足，無六年之蓄曰急，無三年之蓄曰國非其國也。三年耕，必有一年之食；九年耕，必有三年之食。以三十年之通，雖有凶旱水溢，民無菜色，然後天子食，日舉以樂。

If in a state there was not accumulated (a surplus) sufficient for nine years, its condition was called one of insufficiency; if there was not enough for six years, one of urgency. If there was not a surplus sufficient for three years, the state could not continue. The husbandry of three years was held to give an overplus of food sufficient for one year; that of nine years, an overplus sufficient for three years. Going through thirty years (in this way), though there might be bad years, drought, and inundations, the people would have no lack or be reduced to (eating merely) vegetables, and then the son of Heaven would every day have full meals and music at them.

25 天子七日而殯，七月而葬。諸侯五日而殯，五月而葬。大夫、士、庶人，三日而殯，三月而葬。三年之喪，自天子達，庶人縣封，葬不為雨止，不封不樹，喪不貳事，自天子達於庶人。喪從死者，祭從生者。支子不祭。

The son of Heaven was encoffined on the seventh day (after his death), and interred in the seventh month. The prince of a state was encoffined on the fifth day, and interred in the fifth month. A Great officer, (other) officers, and the common people were encoffined on the third day, and interred in the third month. The mourning rites of three years (for parents) extended from the son of Heaven to all. The common people let the coffin down into the grave by ropes, and did not suspend the interment because of rain. They raised no mound, nor planted trees over the grave. That no other business should interfere with the rites of mourning was a thing extending from the son of Heaven to the common people. In the mourning rites they followed (the rank of) the dead; in sacrificing to them, that of the living. A son by a concubine did not (preside at) the sacrifices.

26 天子七廟，三昭三穆，與太祖之廟而七。諸侯五廟，二昭二穆，與太祖之廟而五。大夫三廟，一昭一穆，與太祖之廟而三。士一廟。庶人祭於寢。

(The ancestral temple of) the son of Heaven embraced seven fanes (or smaller temples); three on the left and three on the right, and that of his great ancestor (fronting the south) - in all, seven. (The temple of) the prince of a state embraced five such fanes: those of two on the left, and two on the right, and that of his great ancestor - in all, five. Great officers had three fanes: one on the left, one on the right, and that of his great ancestor - in all, three. Other officers had (only) one. The common people presented their offerings in their (principal) apartment.

27 天子、諸侯宗廟之祭：春曰礿，夏曰禘，秋曰嘗，冬曰烝。

The sacrifices in the ancestral temples of the son of Heaven and the feudal princes were that of spring, called Yue; that of summer, called Di; that of autumn, called Chang; and that of winter, called Zheng.

28 天子祭天地，諸侯祭社稷，大夫祭五祀。天子祭天下名山大川：五岳視三公，四瀆視諸侯。諸侯祭名山大川之在其地者。

The son of Heaven sacrificed to Heaven and Earth; the princes of the states, to the (spirits of the) land and grain; Great officers offered the five sacrifices (of the house). The son of Heaven sacrificed to all the famous hills and great streams under the sky, the five mountains receiving (sacrificial) honours like the honours paid (at court) to the three ducal ministers, and the four rivers honours like those paid to the princes of states; the princes sacrificed to the famous hills and great streams which were in their own territories.

29 天子諸侯祭因國之在其地而無主後者。

The son of Heaven and the feudal lords sacrificed to the ancient princes who had no successors to preside over the sacrifices to them, and whose possessions now formed part of the royal domain or of their respective states.

30 天子犆礿，祫禘，祫嘗，祫烝。諸侯礿則不禘，禘則不嘗，嘗則不烝，烝則不礿。諸侯礿，犆；禘，一犆一祫；嘗，祫；烝，祫。

The son of Heaven offered the spring sacrifice apart and by itself alone, but his sacrifices of all the other seasons were conducted on a greater scale in the fane of the high ancestor. The princes of the states who offered the spring sacrifice omitted that of the summer; those who offered that of the summer omitted that of the autumn; those who sacrificed in autumn did not do so in winter; and those who sacrificed in winter did not do so in spring. In spring they offered the sacrifice of the season by itself apart; in summer, in the fane of the high ancestor; in autumn and winter both the sacrifices were there associated together.

31 天子社稷皆大牢，諸侯社稷皆少牢。大夫、士宗廟之祭，有田則祭，無田則薦。庶人春薦韭，夏薦麥，秋薦黍，冬薦稻。韭以卵，麥以魚，黍以豚，稻以雁。

In sacrificing at the altars to the spirits of the land and grain, the son of Heaven used in each case a bull, a ram, and a boar; the princes, (only) a ram and a boar. Great and other officers, at the sacrifices in their ancestral temples, if they had lands, sacrificed an animal; and, if they had no lands, they only presented fruits. The common people, in the spring, presented scallions; in summer, wheat; in autumn, millet; and in winter, rice unhulled. The scallions were set forth with eggs; the wheat with fish; the millet with a sucking-pig; and the rice with a goose.

32 祭天地之牛，角繭栗；宗廟之牛，角握；賓客之牛，角尺。諸侯無故不殺牛，大夫無故不殺羊，士無故不殺犬豕，庶人無故不食珍。庶羞不逾牲，燕衣不逾祭服，寢不逾廟。

Of the bulls used in sacrificing to Heaven and Earth, the horns were (not larger than) a cocoon or a chestnut. Those of the one used in the ancestral temple could be grasped with the hand; those of the ox used for (feasting) guests were a foot long. Without sufficient cause, a prince did not kill an ox, nor a Great officer a sheep, nor another officer a dog or a pig, nor a common person eat delicate food. The various provisions (at a feast) did not go beyond the sacrificial victims killed; the private, clothes were not superior to the robes of sacrifice; the house and its apartments did not surpass the ancestral temple.

33 古者：公田，藉而不稅。市，廛而不稅。關，譏而不征。林麓川澤，以時入而不禁。夫圭田無征。用民之力，歲不過三日。田里不粥，墓地不請。

Anciently, the public fields were cultivated by the united labours of the farmers around them, from the produce of whose private fields nothing was levied. A rent was charged for the stances in the marketplaces, but wares were not taxed. Travellers were examined at the different passes, but no duties were levied from them. Into the forests and plains at the foot of mountains the people went without hindrance at the proper seasons. None of the produce was levied from the fields assigned to the younger sons of a family, nor from the holy fields. Only three days' labour was required (by the state) from the people in the course of a year. Fields and residences in the hamlets, (when once assigned), could not be sold. Ground set apart for graves could not be sought (for any other purpose).

34 司空執度度地，居民山川沮澤，時四時。量地遠近，興事任力。凡使民：任老者之事，食壯者之食。

The minister of Works with his (various) instruments measured the ground for the settlements of the people. About the hills and rivers, the oozy ground and the meres, he determined the periods of the four seasons. He measured the distances of one spot from another, and commenced his operations in employing the labour of the people. In all his employment of them, he imposed (only) the tasks of old men (on the able-bodied), and gave (to the old) the food-allowance of the able-bodied.

35 凡居民材，必因天地寒暖燥濕，廣谷大川異制。民生其間者異俗：剛柔輕重遲速異齊，五味異和，器械異制，衣服異宜。修其教，不易其俗；齊其政，不易其宜。

In all their settlements, the bodily capacities of the people are sure to be according to the sky and earthly influences, as cold or hot, dry or moist. Where the valleys are wide and the rivers large, the ground was differently laid out; and the people born in them had different customs. Their temperaments, as hard or soft, light or grave, slow or rapid, were made uniform by different measures; their preferences as to flavours were differently harmonised; their implements were differently made; their clothes were differently fashioned, but always suitably. Their training was varied, without changing their customs; and the governmental arrangements were uniform, without changing the suitability (in each case).

36 中國戎夷，五方之民，皆有其性也，不可推移。東方曰夷，被髮文身，有不火食者矣。南方曰蠻，雕題交趾，有不火食者矣。西方曰戎，被髮衣皮，有不粒食者矣。北方曰狄，衣羽毛穴居，有不粒食者矣。中國、夷、蠻、戎、狄，皆有安居、和味、宜服、利用、備器，五方之民，言語不通，嗜欲不同。達其志，通其欲：東方曰寄，南方曰象，西方曰狄鞮，北方曰譯。

The people of those five regions - the Middle states, and the Rong, Yi, (and other wild tribes round them) - had all their several natures, which they could not be made to alter. The tribes on the east were called Yi. They had their hair unbound, and tattooed their bodies. Some of them ate their food without its being cooked. Those on the south were called Man. They tattooed their foreheads, and had their feet turned in towards each other. Some of them (also) ate their food without its being cooked. Those on the west were called Rong. They had their hair unbound, and wore skins. Some of them did not eat grain-food. Those on the north were called Di. They wore skins of animals and birds, and dwelt in caves. Some of them also did not eat grain-food. The people of the Middle states, and of those Man, Rong, and Di, all had their dwellings, where they lived at ease; their flavours which they preferred; the clothes suitable for them; their proper implements for use; and their vessels which they prepared in abundance. In those five regions, the languages of the people were not mutually intelligible, and their likings and desires were different. To make what was in their minds apprehended, and to communicate their likings and desires, (there were officers) - in the east, called transmitters; in the south, representationists; in the west, Di-dis; and in the north, interpreters.

37 凡居民，量地以制邑，度地以居民。地、邑、民、居，必參相得也。無曠土，無游民，食節事時，民咸安其居，樂事勸功，尊君親上，然後興學。

In settling the people, the ground was measured for the formation of towns, and then measured again in smaller portions for the allotments of the people. When the division of the ground, the cities, and the allotments were thus fixed in adaptation to one another, so that there was no ground unoccupied, and none of the people left to wander about idle, economical arrangements were made about food; and its proper business appointed for each season. Then the people had rest in their dwellings, did joy fully what they had to do, exhorted one another to labour, honoured their rulers, and loved their superiors. This having been secured, there ensued the institution of schools.

38 司徒修六禮以節民性，明七教以興民德，齊八政以防淫，一道德以同俗，養耆老以致孝，恤孤獨以逮不足，上賢以崇德，簡不肖以絀惡。

The minister of Instruction defined and set forth the six ceremonial observances: to direct and control the nature of the people; clearly illustrated the seven lessons (of morality) to stimulate their virtue; inculcated uniformity in the eight objects of government, to guard against all excess; taught the sameness of the course (of duty) and virtue, to assimilate manners; nourished the aged, to secure the completion of filial piety; showed pity to orphans and solitaries, to reach those who had been bereaved; exalted men of talents and worth, to give honour to virtue; and dealt summarily with the unworthy, to discountenance wickedness.

命鄉，簡不帥教者以告。耆老皆朝于庠，元日，習射上功，習鄉上齒，大司徒帥國之俊士與執事焉。不變，命國之右鄉，簡不帥教者移之左；命國之左鄉，簡不帥教者移之右，如初禮。不變，移之郊，如初禮。不變，移之遂，如初禮。不變，屏之遠方，終身不齒。

He commanded that, throughout the districts, there should be marked and pointed out to him those who were disobedient to his lessons. (This having been done), the aged men were all assembled in the school, and on a good day archery was practised and places were given according to merit. (At the same time) there was a feast, when places were given according to age. The Grand minister of Instruction conducted thither the eminent scholars of the state and along with them superintended the business. If those (who had been reported to him) did not (now) change, he gave orders that they who were noted as continuing disobedient in the districts on the left should be removed to those on the right, and those noted on the right to the districts on the left. Then another examination was held in the same way, and those who had not changed were removed to the nearest outlying territory. Still continuing unchanged, they were removed, after a similar trial, to the more distant territory. There they were again examined and tried, and if still found defective, they were cast out to a remote region, and for all their lives excluded from distinction.

命鄉，論秀士，升之司徒，曰選士。司徒論選士之秀者而升之學，曰俊士。升於司徒者，不征於鄉；升於學者，不征於司徒，曰造士。

Orders were given that, throughout the districts, the youths who were decided on as of promising ability should have their names passed up to the minister of Instruction, when they were called 'select scholars.' He then decided which of them gave still greater promise, and promoted them to the (great) college, where they were called 'eminent scholars.' Those who were brought to the notice of the minister were exempted from services in the districts; and those who were promoted to the (great) school, from all services under his own department, and (by and by) were called 'complete scholars.'

39 樂正崇四術，立四教，順先王詩書禮樂以造士。春、秋教以禮樂，冬、夏教以詩書。王大子、王子、群後之大子、卿大夫元士之適子、國之俊選，皆造焉。凡入學以齒。

The (board for) the direction of Music gave all honour to its four subjects of instruction, and arranged the lessons in them, following closely the poems, histories, ceremonies, and music of the former kings, in order to complete its scholars. The spring and autumn were devoted to teaching the ceremonies and music; the winter and summer to the poems and histories. The eldest son of the king and his other sons, the eldest sons of all the feudal princes, the sons, by their wives proper, of the high ministers, Great officers, and officers of the highest grade, and the eminent and select scholars from (all) the states, all repaired (to their instruction), entering the schools according to their years.

40 將出學，小胥、大胥、小樂正簡不帥教者以告于大樂正。大樂正以告于王。王命三公、九卿、大夫、元士皆入學。不變，王親視學。不變，王三日不舉，屏之遠方。西方曰棘，東方曰寄，終身不齒。

When the time drew near for their quitting the college, the smaller and greater assistants, and the inferior director of the board, put down those who had not attended to their instructions, and reported them to the Grand director, who in turn reported them to the king. The king ordered the three ducal ministers, his nine (other) ministers, the Great officers, and the (other) officers, all to enter the school (and hold an examination). If this did not produce the necessary change; the king in person inspected the school; and if this also failed, for three days he took no full meal nor had music, after which the (culprits) were cast but to the remote regions. Sending them to those of the west was called 'a (temporary) expulsion;' to the east, 'a temporary exile.' But all their lives they were excluded from distinction.

41 大樂正論造士之秀者以告于王，而升諸司馬，曰進士。

The Grand director of Music, having fully considered who were the most promising of the 'completed scholars,' reported them to the king, after which they were advanced to be under the minister of War, and called 'scholars ready for employment.'

42 司馬辨論官材，論進士之賢者以告於王，而定其論。論定然後官之，任官然後爵之，位定然後祿之。

The minister of War gave discriminating consideration (to the scholars thus submitted to him), with a view to determine the offices for which their abilities fitted them. He then reported his decisions concerning the best and ablest of them to the king, to have that judgment fixed. When it was, they were put into offices. After they had discharged the duties of these, rank was given them; and, their positions being thus fixed, they received salary.

43 大夫廢其事，終身不仕，死以士禮葬之。

When a Great officer was dismissed as incompetent from his duties, be was not (again) employed in any office to the end of his life. At his death, he was buried as an (ordinary) officer.

44 有發，則命大司徒教士以車甲。

If any expedition of war were contemplated, orders were given to the Grand minister of Instruction to teach the scholars the management of the chariot and the wearing of the coat of mail.

45 凡執技論力，適四方，裸股肱，決射御。凡執技以事上者：祝史、射御、醫卜及百工。凡執技以事上者：不貳事，不移官，出鄉不與士齒。仕於家者，出鄉不與士齒。

In the case of all who professed any particular art, respect was had to their strength. If they were to go to a distant quarter, they had to display their arms and legs, and their skill in archery and charioteering was tested. All who professed particular arts for the service of their superiors, such as prayermakers, writers, archers, carriage-drivers, doctors, diviners, and artizans - all who professed particular arts for the service of their superiors, were not allowed to practise any other thing, or to change their offices; and when they left their districts, they did not take rank with officers. Those who did service in families (also), when they left their districts, did not take rank with officers.

46 司寇正刑明辟以聽獄訟。必三刺。有旨無簡不聽。附從輕，赦從重。

The minister of Crime adapted the punishments (to the offences for which they were inflicted), and made the laws clear in order to deal with criminal charges and litigations. He required the three references as to its justice (before the infliction of a capital punishment). If a party had the intention, but there were not evidence of the deed, the charge was not listened to. Where a case appeared as doubtful, it was lightly dealt with; where it might be pardoned, it was (still) gravely considered.

47 凡制五刑，必即天論。郵罰麗於事。凡聽五刑之訟，必原父子之親、立君臣之義以權之。意論輕重之序、慎測淺深之量以別之。悉其聰明、致其忠愛以盡之。疑獄，泛與眾共之；眾疑，赦之。必察小大之比以成之。

In all determining on the application of any of the five punishments, it was required to decide according to the judgment of Heaven. Inadvertent and redeemable offences were determined by (the circumstances of) each particular case. When hearing a case requiring the application of any of the five punishments, (the judge) was required to have respect to the affection between father and son, or the righteousness between ruler and minister (which might have been in the mind of the defendant), to balance his own judgment. He must consider the gravity or lightness (of the offence), and carefully try to fathom the capacity (of the offender) as shallow or deep, to determine the exact character (of his guilt). He must exert his intelligence to the utmost, and give the fullest play to his generous and loving feeling, to arrive at his final judgment, If the criminal charge appeared to him doubtful, he was to take the multitude into consultation with him; and if they also doubted, he was to pardon the defendant. At the same time he was to examine analogous cases, great and small, and then give his decision.

48 成獄辭，史以獄成告於正，正聽之。正以獄成告于大司寇，大司寇聽之棘木之下。大司寇以獄之成告於王，王命三公參聽之。三公以獄之成告於王，王三又，然後制刑。

The evidence in a criminal case having thus been all taken and judgment given, the clerk reported it all to the director (of the district), who heard it and reported it to the Grand minister of Crime. He also heard it in the outer court, and then reported it to the king, who ordered the three ducal ministers, with the minister and director, again to hear it. When they had (once more) reported it to the king, he considered it with the three mitigating conditions, and then only determined the punishment.

49 凡作刑罰，輕無赦。刑者侀也，侀者成也，一成而不可變，故君子盡心焉。

In all inflictions of punishments and fines, even light offenders (that were not doubtful) were not forgiven. Punishment may be compared to the body. The body is a complete thing; when once completed, there cannot be any subsequent change in it. Hence the wise man will do his utmost (in deciding on all these inflictions).

50 析言破律，亂名改作，執左道以亂政，殺。作淫聲、異服、奇技、奇器以疑眾，殺。行偽而堅，言偽而辯，學非而博，順非而澤，以疑眾，殺。假於鬼神、時日、卜筮以疑眾，殺。此四誅者，不以聽。

Splitting words so as to break (the force of) the laws; confounding names so as to change what had been definitely settled; practising corrupt ways so as to throw government into confusion: all guilty of these things were put to death. Using licentious music; strange garments; wonderful contrivances and extraordinary implements, thus raising doubts among the multitudes: all who used or formed such things were put to death. Those who were persistent in hypocritical conduct and disputatious in hypocritical speeches; who studied what was wrong, and went on to do so more and more, and whoever increasingly followed what was wrong so as to bewilder the multitudes: these were put to death. Those who gave false reports about (appearances of) spirits, about seasons and days, about consultings of the tortoise-shell and stalks, so as to perplex the multitudes: these were put to death. These four classes were taken off, and no defence listened to.

51 凡執禁以齊眾，不赦過。有圭璧金璋，不粥於市；命服命車，不粥於市；宗廟之器，不粥於市；犧牲不粥於市；戎器不粥於市。用器不中度，不粥於市。兵車不中度，不粥於市。布帛精粗不中數、幅廣狹不中量，不粥於市。奸色亂正色，不粥於市。錦文珠玉成器，不粥於市。衣服飲食，不粥於市。五穀不時，果實未熟，不粥於市。木不中伐，不粥於市。禽獸魚鱉不中殺，不粥於市。關執禁以譏，禁異服，識異言。

All who had charge of the prohibitions for the regulation of the multitudes did not forgive transgressions of them. Those who had rank-tokens, the long or the round, and gilt libation-cups were not allowed to sell them in the market-places; nor were any allowed to sell robes or chariots, the gift of the king; or vessels of an ancestral temple; or victims for sacrifice; or instruments of war; or vessels which were not according to the prescribed measurements; or chariots of war which were not according to the same; or cloth or silk, fine or coarse, not according to the prescribed quality, or broader or narrower than the proper rule; or of the illegitimate colours, confusing those that were correct; or cloth, embroidered or figured; or vessels made with pearls or jade; or clothes, or food, or drink, (in any way extravagant); or grain which was not in season, or fruit which was unripe; or wood which was not fit for the axe; or birds, beasts, fishes, or reptiles, which were not fit to be killed. At the frontier gates, those in charge of the prohibitions, examined travellers, forbidding such as wore strange clothes, and taking note of such as spoke a strange language.

52 大史典禮，執簡記，奉諱惡。天子齊戒受諫。

The Grand recorder had the superintendence of ceremonies. He was in charge of the tablets of record, and brought before the king what (names) were to be avoided', and what days were unfavourable (for the doing of particular affairs)'. The son of Heaven received his admonitions with reverence.

53 司會以歲之成，質於天子，冢宰齊戒受質。大樂正、大司寇、市，三官以其成，從質於天子。大司徒、大司馬、大司空齊戒受質；百官各以其成，質於三官。大司徒、大司馬、大司空以百官之成，質於天子。百官齊戒受質。然後，休老勞農，成歲事，制國用。

(The office of) the accountants prepared the complete accounts of the year to be submitted to the son of Heaven which were reverently received by the chief minister. The Grand director of Music, the Grand minister of Crime, and the (chief) superintendent of the markets, these three officers, followed with the completed accounts of their departments to be submitted to the son of Heaven. The Grand minister of Instruction, the Grand minister of War, and the Grand minister of Works, reverently received the completed accounts of their several departments from their various subordinates, and examined them, then presenting them to the son of Heaven. Those subordinates then reverently received them after being so examined and adjudicated on. This being done, the aged were feasted and the royal sympathy shown to the husbandmen. The business of the year was concluded, and the expenditure of the states was determined.

54 凡養老：有虞氏以燕禮，夏后氏以饗禮，殷人以食禮，周人修而兼用之。

In nourishing the aged, (Shun), the lord of Yu, used the ceremonies of the drinking entertainment; the sovereigns of Xia, those at entertainments (after) a reverent sacrifice or offering; the men of Yin, those of a (substantial) feast; and the men of Zhou cultivated and used all the three.

55 五十養於鄉，六十養於國，七十養於學，達於諸侯。八十拜君命，一坐再至，瞽亦如之。九十使人受。

Those of fifty years received their nourishment in the (schools of the) districts; those of sixty, theirs in the (smaller school of the) state; and those of seventy, theirs in the college. This rule extended to the feudal states. An old man of eighty made his acknowledgment for the ruler's message, by kneeling once and bringing his head twice to the ground. The blind did the same. An old man of ninety employed another to receive (the message and gift for him).

56 五十異粻，六十宿肉，七十貳膳，八十常珍；九十，飲食不離寢、膳飲從於游可也。

For those of fifty the grain was (fine and) different (from that used by younger men). For those of sixty, flesh was kept in store. For those of seventy, there was a second service of savoury meat. For those of eighty, there was a constant supply of delicacies. For those of ninety, food and drink were never out of their chambers. Wherever they wandered (to another place), it was required that savoury meat and drink should follow them.

57 六十歲制，七十時制，八十月制；九十日修，唯絞、衾、冒，死而後制。

After sixty, (the coffin and other things for the mourning rites) were seen to be in readiness, (once) in the year; after seventy, once in the season; after eighty, once in the month; and after ninety; every day they were kept in good repair. But the bandages, sheet, and coverlets and cases (for the corpse) were prepared after death.

58 五十始衰，六十非肉不飽，七十非帛不暖，八十非人不暖；九十，雖得人不暖矣。

At fifty, one begins to decay; at sixty, he does not feel satisfied unless he eats flesh; at seventy, he does not feel warm unless he wears silk; at eighty, he does not feel warm unless there be some one (to sleep) with him; and at ninety, he does not feel warm even with that.

59 五十杖於家，六十杖於鄉，七十杖於國，八十杖於朝；九十者，天子欲有問焉，則就其室，以珍從。

At fifty, one kept his staff always in his hand in his family; at sixty, in his district; at seventy, in the city; at eighty, (an officer) did so in the court. If the son of Heaven wished to put questions to (all officer) of ninety, he went to his house, and had rich food carried after him.

60 七十不俟朝，八十月告存，九十日有秩。

At seventy, (an officer) did not wait till the court was over (before he retired); at eighty, he reported every month (to the ruler's messenger) that he was still alive; at ninety; he (had delicate food sent) regularly to him every day.

61 五十不從力政，六十不與服戎，七十不與賓客之事，八十齊喪之事弗及也。

At fifty, a (common) man was not employed in services requiring strength; at sixty, he was discharged from bearing arms along with others; at seventy, he was exempted from the business of receiving guests and visitors; and at eighty, he was free from the abstinences and other rites of mourning.

62 五十而爵，六十不親學，七十致政。唯衰麻為喪。

When one was fifty, he received the rank (of a Great officer); at sixty, he did not go in person to the college; at seventy, he retired from the service of the government; and in mourning, he used only the dress of sackcloth (without adopting the privations of the mourning rites).

63 有虞氏養國老於上庠，養庶老於下庠。夏后氏養國老於東序，養庶老於西序。殷人養國老於右學，養庶老於左學。周人養國老於東膠，養庶老於虞庠：虞庠在國之西郊。

(Shun), the lord of Yu, nourished the aged (who had retired from the service) of the state in (the school called) the higher xiang, and the aged of the common people (and officers who had not obtained rank) in (the school called) the lower xiang. The sovereigns of Xia nourished the former in (the school called) the xu on the east, and the latter in (that called) the xu on the west. The men of Yin nourished the former in the school of the right, and the latter in that of the left. The men of Zhou entertained the former in (the school called) the eastern jiao, and the latter in (what corresponded to) the xiang of Yu. This was in the suburb of the capital on the west.

64 有虞氏皇而祭，深衣而養老。夏后氏收而祭，燕衣而養老。殷人冔而祭，縞衣而養老。周人冕而祭，玄衣而養老。

The lord of Yu wore the huang cap in sacrificing (in the ancestral temple), and the white robes in nourishing the aged. The sovereigns of Xia used the shou cap in sacrificing, and the upper and lower dark garments of undress in nourishing the aged. During the Yin, they used the xu cap in sacrificing, and the tipper and lower garments, both of white thin silk, in nourishing the aged. During the Zhou dynasty, they used the mien cap in sacrificing, and the dark-coloured upper and lower garments in nourishing the aged.

65 凡三王養老皆引年。八十者一子不從政，九十者其家不從政，廢疾非人不養者一人不從政。父母之喪，三年不從政。齊衰、大功之喪，三月不從政。將徙於諸侯，三月不從政。自諸侯來徙家，期不從政。

The kings of the three dynasties, in nourishing the old, always had the years of those connected with them brought to their notice. Where (an officer) was eighty, one of his sons was free from all duties of government service; where he was ninety, all the members of his family were set free from them. In cases of parties who were disabled or ill, and where the attendance of others was required to wait upon them, one man was discharged from those duties (for the purpose). Parties mourning for their parents had a discharge for three years. Those mourning for one year or nine months had a discharge for three months. Where an officer was about to move to another state, he was discharged from service for three months beforehand. When one came from another state, he was not required to take active service for around year.

66 少而無父者謂之孤，老而無子者謂之獨，老而無妻者謂之矜，老而無夫者謂之寡。此四者，天民之窮而無告者也，皆有常餼。

One who, while quite young, lost his father was called an orphan; an old man who had lost his sons was called a solitary. An old man who had lost his wife was called a pitiable (widower); an old woman who had lost her husband was called a poor (widow). These four classes were the most forlorn of Heaven's people, and had none to whom to tell their wants; they all received regular allowances.

67 瘖、聾、跛、躃、斷者、侏儒、百工，各以其器食之。

The dumb, the deaf, the lame, such as had lost a member, pigmies, and mechanics, were all fed according to what work they were able to do.

68 道路：男子由右，婦人由左，車從中央。父之齒隨行，兄之齒雁行，朋友不相逾。輕任并，重任分，斑白者不提挈。君子耆老不徒行，庶人耆老不徒食。

On the roads, men took the right side and women the left; carriages kept in the middle. A man kept behind another who had a father's years; he followed one who might be his elder brother more closely, but still keeping behind, as geese fly after one another in a row. Friends did not pass by one another, when going the same way. (In the case of an old and a young man, carrying burdens,) both were borne by the younger; and if the two were too heavy for one, he took the heavier. A man with grey hair was not allowed to carry anything, though he might do it with one hand. An officer of superior rank, of the age of sixty or seventy, did not walk on foot. A common man, at that age, did not go without flesh to eat.

69 大夫祭器不假。祭器未成，不造燕器。

A Great officer, (having land of his own), was not permitted to borrow the vessels for sacrifice; nor to make vessels for his own private use before he had made those for sacrifice.

70 方一里者為田九百畝。方十里者，為方一里者百，為田九萬畝。方百里者，為方十里者百，為田九十億畝。方千里者，為方百里者百，為田九萬億畝。

A space of one li square contained fields amounting to 900 mu. Ten li square were equal to 100 spaces of one li square, and contained 90,000 mu. A hundred li square were equal to 100 spaces of ten li square, and contained 9,000,999 mu. A thousand li square were equal to 100 spaces of 100 li square, and contained 900,000,000 mu.

71 自恒山至於南河，千里而近；自南河至於江，千里而近。自江至於衡山，千里而遙；自東河至於東海，千里而遙。自東河至於西河，千里而近；自西河至於流沙，千里而遙。西不盡流沙，南不盡衡山，東不近東海，北不盡恒山，凡四海之內，斷長補短，方三千里，為田八十萬億一萬億畝。

From mount Heng to the southernmost point of the He was hardly 1000 li. From that point to the Jiang was hardly 1000 li. From the Kiang to mount Heng in the south was more than 1000 li. From the He on the east to the eastern sea was more than 1000 li. From the He on the east to the same river on the west was hardly 1000 li; and from that to the Moving Sands was more than 1000 li. (The kingdom) did not pass the Moving Sands on the west, nor mount Heng on the south. On the east it did not pass the eastern sea, nor on the north did it pass (the other) mount Heng. All within the four seas, taking the length with the breadth, made up a space Of 3000 li square, and contained eighty trillions of mu.

72 方百里者為田九十億畝：山陵、林麓、川澤、溝瀆、城郭、宮室、涂巷，三分去一，其餘六十億畝。

A space of 100 li square contained ground to the amount of 9,000,000 mu. Hills and mounds, forests and thickets, rivers and marshes, ditches and canals, city walls and suburbs., houses, roads, and lanes took up one third of it, leaving 6,000,000 mu.

73 古者以周尺八尺為步，今以周尺六尺四寸為步。古者百畝，當今東田百四十六畝三十步。古者百里，當今百二十一里六十步四尺二寸二分。

Anciently, according to the cubit of Zhou, eight cubits formed a pace. Now, according to the same, six cubits and four inches make a pace. One hundred ancient mu were equal to 146 of the present day and thirty paces. One hundred ancient li were equal to 121 of the present day, sixty paces, four cubits, two inches and two-tenths.

74 方千里者，為方百里者百。封方百里者三十國，其餘，方百里者七十。又封方七十里者六十，為方百里者二十九，方十里者四十。其餘，方百里者四十，方十里者六十；又封方五十里者二十，為方百里者三十；其餘，方百里者十，方十里者六十。名山大澤不以封，其餘以為附庸間田。諸侯之有功者，取於間田以祿之；其有削地者，歸之間田。

A space of 1000 li square contained 100 spaces of 100 li square each. In this were constituted thirty states of 100 li square, leaving what would have been enough for other seventy of the same size. There were also constituted sixty states Of 70 li square, twenty-nine of 100 li square, and forty spaces of 10 li square; leaving enough for forty states of 100 li square, and sixty spaces of 10 li square. There were also constituted a hundred and twenty states of 50 li square, and thirty of 100 li square, leaving enough for ten of the same size, and sixty spaces of 10 li square. The famous hills and great meres were not included in the fiefs; and what remained was assigned for attached territories and unoccupied lands. Those unappropriated lands were taken to reward any of the princes of acknowledged merit, and what was cut off from some others (because of their demerit) became unappropriated land.

75 天子之縣內：方千里者為方百里者百。封方百里者九，其餘方百里者九十一。又封方七十里者二十一，為方百里者十，方十里者二十九；其餘，方百里者八十，方十里者七十一。又封方五十里者六十三，為方百里者十五，方十里者七十五；其餘方百里者六十四，方十里者九十六。

The territory of the son of Heaven, amounting to 1000 li square, contained 100 spaces of 100 li square each. There were constituted nine appanages of 100 li square, leaving ninety-one spaces of the same size. There were also constituted twenty-one appanages of 70 li square, ten of 100 li, and twenty-nine spaces of 10 li square; leaving enough for eighty of 100 li square, and seventy-one of 10 li There were further constituted sixty-three appanages of 50 li square, fifteen of 100 li, and seventy-five spaces of 10 li, while there still remained enough for sixty-four appanages of 100 li square, and ninety-six spaces of 10 li each.

76 諸侯之下士祿食九人，中士食十八人，上士食三十六人。下大夫食七十二人，卿食二百八十八人。君食二千八百八十人。次國之卿食二百一十六人，君食二千一百六十人。小國之卿食百四十四人，君食千四百四十人。次國之卿，命於其君者，如小國之卿。

The officers of the lowest grade in the feudal states received salary sufficient to feed nine individuals; those of the second grade, enough to feed eighteen; and those of the highest, enough for thirty-six. A Great officer could feed 72 individuals; a minister, 288; and the ruler, 2880. In a state of the second class, a minister could feed 216; and the ruler, 2160. A minister of a small state could feed 144 individuals; and the ruler, 1440. In a state of the second class, the minister who was appointed by its ruler received the same emolument as the minister of a small state.

77 天子之大夫為三監，監於諸侯之國者，其祿視諸侯之卿，其爵視次國之君，其祿取之於方伯之地。方伯為朝天子，皆有湯沐之邑於天子之縣內，視元士。

The Great officers of the son of Heaven acted as 'the three inspectors.' When they were inspecting a state, their salary was equal to one of its ministers, and their rank was that of a ruler of a: state of the second class. Their salaries were derived from the territories under the chiefs of regions.

78 諸侯世子世國，大夫不世爵。使以德，爵以功，未賜爵，視天子之元士，以君其國。諸侯之大夫，不世爵祿。

The (appointed) heir-sons of the feudal princes inherited their states. Great officers (in the royal domain) did not inherit their rank. They were employed as their ability and character were recognised, and received rank as their merit was proved. Till their rank was conferred (by the king), (the princes) were in the position of his officers of the chief grade, and so they ruled their states, The Great officers of the states did not inherit their rank and emoluments.

79 六禮：冠、昏、喪、祭、鄉、相見。七教：父子、兄弟、夫婦、君臣、長幼、朋友、賓客。八政：飲食、衣服、事為、異別、度、量、數、制。

The six ceremonial observances were: capping; marrying; mourning rites; sacrifices; feasts; and interviews. The seven lessons (of morality) were: (the duties between) father and son; elder brother and younger; husband and wife; ruler and minister; old and young; friend and friend; host and guest. The eight objects of government were:-food and drink; clothes; business (or, the profession); maintenance of distinctions; measures of length; measures of capacity; and definitely assigned rules.

《月令 \ Yue Ling》 [Also known as: "Proceedings of Government in the Different Months"]

1 孟春之月，日在營室，昏參中，旦尾中。其日甲乙。其帝大皞，其神句芒。其蟲鱗。其音角，律中大蔟。其數八。其味酸，其臭膻。其祀戶，祭先脾。

In the first month of spring the sun is in Shi, the star culminating at dusk being Shen, and that culminating at dawn Wei. Its days are jia and yi. Its divine ruler is Dai Hao, and the (attending) spirit is Gou-mang. Its creatures are the scaly. Its musical note is Jiao, and its pitch-tube is the Dai Cu. Its number is eight; its take is sour; its smell is rank. Its sacrifice is that at the door, and of the parts of the victim the spleen has the foremost place.

2 東風解凍，蟄蟲始振，魚上冰，獺祭魚，鴻雁來。

The east winds resolve the cold. Creatures that have been torpid during the winter begin to move. The fishes rise up to the ice. Otters sacrifice fish. The wild geese make their appearance.

3 天子居青陽左个。乘鸞路，駕倉龍，載青旗，衣青衣，服倉玉，食麥與羊，其器疏以達。

The son of Heaven occupies the apartment on the left of the Qing Yang (Fane); rides in the carriage with the phoenix (bells), drawn by the azure-dragon (horses), and carrying the green flag; wears the green robes, and the (pieces of) green jade (on his cap and at his girdle pendant). He eats wheat and mutton. The vessels which he uses are slightly carved, (to resemble) the shooting forth (of plants).

4 是月也，以立春。先立春三日，大史謁之天子曰：某日立春，盛德在木。天子乃齊。立春之日，天子親帥三公、九卿、諸侯、大夫以迎春於東郊。還反，賞公卿、諸侯、大夫於朝。命相布德和令，行慶施惠，下及兆民。慶賜遂行，毋有不當。乃命大史守典奉法，司天日月星辰之行，宿離不貸，毋失經紀，以初為常。

In this month there takes place the inauguration of spring. Three days before this ceremony, the Grand recorder informs the son of Heaven, saying, 'On such and such a day is the inauguration of the spring. The energies of the season are fully seen in wood. On this the son of Heaven devotes himself to self-purification, and on the day he leads in person the three ducal ministers, his nine high ministers, the feudal princes (who are at court), and his Great officers, to meet the spring in the eastern suburb; and on their return, he rewards them all in the court. He charges his assistants to disseminate (lessons of) virtue, and harmonise the governmental orders, to give effect to the expressions of his satisfaction and bestow his favours; down to the millions of the people. Those expressions and gifts thereupon proceed, every one in proper (degree and direction). He also orders the Grand recorder to guard the statutes and maintain the laws, and (especially) to observe the motions in the heavens of the sun and moon, and of the zodiacal stars in which the conjunctions of these bodies take place, so that there should be no error as to where they rest and what they pass over; that there should be no failure in the record of all these things, according to the regular practice of early times.

5 是月也，天子乃以元日祈穀于上帝。乃擇元辰，天子親載耒耜，措之參保介之御間，帥三公、九卿、諸侯、大夫，躬耕帝藉。天子三推，三公五推，卿諸侯九推。反，執爵于大寢，三公、九卿、諸侯、大夫皆御，命曰：勞酒。

In this month the son of Heaven on the first (hsin) day prays to God for a good year; and afterwards, the day of the first conjunction of the sun and moon having been chosen, with the handle and share of the plough in the carriage, placed between the man-at-arms who is its third occupant and the driver, he conducts his three ducal ministers, his nine high ministers, the feudal princes and his Great officers, all with their own hands to plough the field of God. The son of Heaven turns up three furrows, each of the ducal ministers five, and the other ministers and feudal princes nine. When they return, he takes in his hand a cup in the great chamber, all the others being in attendance on him and the Great officers, and says, 'Drink this cup of comfort after your toil.'

6 是月也，天氣下降，地氣上騰，天地和同，草木萌動。王命布農事，命田舍東郊，皆修封疆，審端經術。善相丘陵阪險原隰土地所宜，五穀所殖，以教道民，必躬親之。田事既飭，先定準直，農乃不惑。

In this month the vapours of heaven descend and those of the earth ascend. Heaven and earth are in harmonious co-operation. All plants bud and grow. The king gives orders to set forward the business of husbandry. The inspectors of the fields are ordered to reside in the lands having an eastward exposure, and (see that) all repair the marches and divisions (of the o-round), and mark out clearly the paths and ditches. They must skilfully survey the mounds and rising grounds, the slopes and defiles, the plains and marshes, determining what the different lands are suitable for, and where the different grains will grow best. They must thus instruct and lead on the people, themselves also engaging in the tasks. The business of the fields being thus ordered, the guiding line is first put in requisition, and the husbandry is carried on without error.

7 是月也，命樂正入學習舞。乃修祭典。命祀山林川澤，犧牲毋用牝。禁止伐木。毋覆巢，毋殺孩蟲、胎、夭、飛鳥。毋麑，毋卵。毋聚大眾，毋置城郭。掩骼埋胔。

In this month orders are given to the chief director of Music to enter the college, and practise the dances (with his pupils). The canons of sacrifice are examined and set forth, and orders are given to sacrifice to the hills and forests, the streams and meres, care being taken not to use any female victims. Prohibitions are issued against cutting down trees. Nests should not be thrown down; unformed insects should not be killed, nor creatures in the Womb, nor very young creatures, nor birds just taking to the wing, nor fawns, nor should eggs be destroyed. No congregating of multitudes should be allowed, and no setting about the rearing of fortifications and walls. Skeletons should be covered up, and bones with the flesh attached to them buried.

8 是月也，不可以稱兵，稱兵必天殃。兵戎不起，不可從我始。毋變天之道，毋絕地之理，毋亂人之紀。

In this month no warlike operations should be undertaken; the undertaking of such is sure to be followed by calamities from Heaven. The not undertaking warlike operations means that they should not commence on our side. No change in the ways of heaven is allowed; nor any extinction of the principles of earth; nor any confounding of the bonds of men.

9 孟春行夏令，則雨水不時，草木蚤落，國時有恐。行秋令則其民大疫，猋風暴雨總至，藜莠蓬蒿并興。行冬令則水潦為敗，雪霜大摯，首種不入。

If in the first month of spring the governmental proceedings proper to summer were carried out, the rain would fall unseasonably, plants and trees would decay prematurely, and the states would be kept in continual fear. If the proceedings proper to autumn were carried out, there would be great pestilence among the people; boisterous winds would work their violence; rain would descend in torrents; orach, fescue, darnel, and southernwood would grow up together. If the proceedings proper to winter were carried out, pools of water would produce their destructive effects, snow and frost would prove very injurious, and the first sown seeds would not enter the ground.

10 仲春之月，日在奎，昏弧中，旦建星中。其日甲乙，其帝大皞，其神句芒。其蟲鱗。其音角，律中夾鐘。其數八。其味酸，其臭膻，其祀戶，祭先脾。

In the second month of spring, the sun is in Kui, the star culminating at dusk being Hu, and that culminating at dawn Jian-xing. Its days are jia and yi. Its divine ruler is Dai Hao, the attending spirit is Gou-mang. Its creatures are the scaly. Its musical note is Jiao, and its pitch-tube is the Jia Zhong. Its number is eight; its taste is sour; its smell is rank. Its sacrifice is that at the door, and of the parts of the victim the spleen has the foremost place.

11 始雨水，桃始華，倉庚鳴，鷹化為鳩。

The rain begins to fall. The peach tree begins to blossom. The oriole sings. Hawks are transformed into doves.

12 天子居青陽大廟，乘鸞路，駕倉龍，載青旗，衣青衣，服倉玉，食麥與羊，其器疏以達。

The son of Heaven occupies the Qing Yang Grand Fane; rides in the carriage with the phoenix bells, drawn by the azure dragon-(horses), and bearing the green flag. He is dressed in the green robes, and wears the azure gems. He eats wheat and mutton. The vessels which he uses are slightly carved, (to resemble) the bursting forth (of nature).

13 是月也，安萌芽，養幼少，存諸孤。擇元日，命民社。命有司省囹圄，去桎梏，毋肆掠，止獄訟。

In this month, they keep both the young buds and those more advanced from being disturbed; they nourish both the young animals and those not fully grown; they especially watch over all orphans. The fortunate day is chosen, and orders are given to the people to sacrifice at their altars to the spirits of the ground. Orders are given to the (proper) officers to examine the prisons; to remove fetters and handcuffs; that there shall be no unregulated infliction of the bastinado; and that efforts shall be made to stop criminal actions and litigations.

14 是月也，玄鳥至。至之日，以大牢祠于高禖。天子親往，后妃帥九嬪御。乃禮天子所御，帶以弓韣，授以弓矢，于高禖之前。

In this month the swallow makes its appearance. On the day of its arrival, the son of Heaven sacrifices to the first match-maker with a bull, a ram, and a boar. He goes to do so in person, with his queen and help-mates, attended by his nine ladies of honour. Peculiar courtesy is shown to those whom he has (lately) approached. Bow-cases have been brought, and a bow and arrows are given to each before (the altar of) the first match-maker.

15 是月也，日夜分。雷乃發聲，始電，蟄蟲咸動，啟戶始出。先雷三日，奮木鐸以令兆民曰：雷將發聲，有不戒其容止者，生子不備，必有凶災。日夜分，則同度量，鈞衡石，角斗甬，正權概。

In this month day and night are equal. Thunder utters its voice, and the lightning begins to be seen. Insects in their burrows are all in motion, opening their doors and beginning to come forth. Three days before the thunder, a bell with a wooden tongue is sounded, to give notice to all the people. 'The thunder,' it is said, 'is about to utter its voice. If any of you be not careful of your behaviour, you shall bring forth children incomplete; there are sure to be evils and calamities.' At the equinox they make uniform the measures of length and capacity; the weight of 30 catties, the steelyard, and the weight of 120 catties. They correct the peck and bushel, the steelyard weights and the bushel-scraper.

16 是月也，耕者少舍。乃修闔扇，寢廟畢備。毋作大事，以妨農之事。

In this month few of the husbandmen remain in their houses in the towns. They repair, however, their gates and doors, both of wood and wattles; and put their sleeping apartments and temples all in good repair. No great labours, which would interfere with the work of husbandry, should be undertaken.

17 是月也，毋竭川澤，毋漉陂池，毋焚山林。天子乃鮮羔開冰，先薦寢廟。上丁，命樂正習舞，釋菜。天子乃帥三公、九卿、諸侯、大夫親往視之。仲丁，又命樂正入學習舞。

In this month (the fishermen) should not let the streams and meres run dry, nor drain off all the water from the dams and ponds, (in order to catch all the fish), nor should (the hunters) fire the hills and forests. The son of Heaven at this time offers a lamb (to the ruler of cold), and opens the (reservoirs of) ice. Before (using it generally), they offer some in their principal apartment or in the ancestral temple. On the first ting day orders are given to the chief director of Music to exhibit the civil dances and unfold the offerings of vegetables (to the inventor of music). The son of Heaven, at the head of the three ducal ministers, his nine high ministers, the feudal princes (at court), and his Great officers, goes in person to see the ceremony. On the second ting day orders are given again to the same chief to enter the college, and practise music (with his pupils).

18 是月也，祀不用犧牲，用圭璧，更皮幣。

In this month at the (smaller) services of supplication they do not use victims. They use offerings of jade, square and round, and instead (of victims) skins and pieces of silk.

19 仲春行秋令，則其國大水，寒氣總至，寇戎來征。行冬令，則陽氣不勝，麥乃不熟，民多相掠。行夏令，則國乃大旱，暖氣早來，蟲螟為害。

If in this second month of spring the governmental proceedings proper to autumn were observed, there would be great floods, in the states; cold airs would be constantly coming; and plundering attacks would be frequent. If those of winter were observed, the warm and genial airs would be insufficient; the wheat would not ripen; and raids and strifes would be rife among the people. If those of summer were observed, there would be great droughts among the people; the hot airs would come too early; and caterpillars and other insects would harm the grain.

20 季春之月，日在胃，昏七星中，旦牽牛中。其日甲乙。其帝大皞，其神句芒。其蟲鱗。其音角，律中姑洗。其數八。其味酸，其臭膻。其祀戶，祭先脾。

In the last month of spring, the sun is in Wei, the constellation culminating at dusk being Qi xing, and that culminating at dawn Qian-niu. Its days are jia and yi. Its divine ruler is Dai Hao, and the attending spirit is Gou-mang. Its creatures are the scaly. Its musical note is the Jiao, and its pitch-tube is the Gu Xian. Its number is eight. Its taste is sour. Its smell is rank. Its sacrifice is that at the door, and of the parts of the victim the spleen has the foremost place.

21 桐始華，田鼠化為鴽，虹始見，萍始生。

The Elaeococca begins to flower. Moles are transformed into quails. Rainbows begin to appear. Duckweed begins to grow.

22 天子居青陽右个，乘鸞路，駕倉龍，載青旗，衣青衣，服倉玉。食麥與羊，其器疏以達。

The son of Heaven occupies the apartment on the right of the Qing Yang (Fane); rides in the carriage with the phoenix bells, drawn by the azure dragon-(horses), and bearing the green flag. He is dressed in the green robes, and wears the azure gems. He eats wheat and mutton. The vessels which he uses are slightly carved, (to resemble) the bursting forth (of nature).

23 是月也，天子乃薦鞠衣于先帝。命舟牧覆舟，五覆五反。乃告舟備具於天子焉，天子始乘舟。薦鮪于寢廟，乃為麥祈實。

In this month the son of Heaven presents robes yellow as the young leaves of the mulberry tree to the ancient divine ruler (and his queen). Orders are given to the officer in charge of the boats to turn a boat bottom up. Five times he does so, and five times he turns it back again, after which he reports that it is ready for the son of Heaven, who then gets into it for the first time (this spring). He offers a snouted sturgeon (which he has caught) in the rear apartment of the ancestral temple, and also prays that the wheat may yield its produce.

24 是月也，生氣方盛，陽氣發泄，句者畢出，萌者盡達。不可以內。天子布德行惠，命有司發倉廩，賜貧窮，振乏絕，開府庫，出幣帛，周天下。勉諸侯，聘名士，禮賢者。

In this month the influences of life and growth are fully developed; and the warm and genial airs diffuse themselves. The crooked shoots are all put forth, and the buds are unfolded. Things do not admit of being restrained. The son of Heaven spreads his goodness abroad, and carries out his kindly promptings. He gives orders to the proper officers to distribute from his granaries and vaults, giving their contents to the poor and friendless, and to relieve the needy and destitute; and to open his treasuries and storehouses, and to send abroad through all the nation the silks and other articles for presents, thus stimulating the princes of states to encourage the resort to them of famous scholars and show courtesy to men of ability and virtue.

25 是月也，命司空曰：時雨將降，下水上騰，循行國邑，周視原野，修利堤防，道達溝瀆，開通道路，毋有障塞。田獵罝罘、羅網、畢翳、餧獸之藥，毋出九門。

In this month, he charges the superintendents of works, saying, 'The rains of the season will be coming down, and the waters beneath will be swelling up. Go in order over the states and visit the towns, inspecting everywhere the low and level grounds. Put the dykes and dams in good repair, clear the ditches and larger channels, and open all paths, allowing no obstruction to exist.' The nets used in hunting animals and birds, hand nets, archers' disguises, and injurious baits should not (in this month) issue from (any of) the nine gates.

26 是月也，命野虞毋伐桑柘。鳴鳩拂其羽，戴勝降於桑。具曲植籧筐。后妃齊戒，親東鄉躬桑。禁婦女毋觀，省婦使以勸蠶事。蠶事既登，分繭稱絲效功，以共郊廟之服，無有敢惰。

In this month orders are given to the foresters throughout the country not to allow the cutting down of the mulberry trees and silk-worm oaks. About these the cooing doves clap their wings, and the crested birds light on them . The trays and baskets with the stands (for the worms and cocoons) are got ready. The queen, after vigil and fasting, goes in person to the eastern fields to work on the mulberry trees. She orders the wives and younger women (of the palace) not to wear their ornamental dresses, and to suspend their woman's-work, thus stimulating them to attend to their business with the worms. When this has been completed, she apportions the cocoons, weighs out (afterwards) the silk, on which they go to work, to supply the robes for the solstitial and other great religious services, and for use in the ancestral temple. Not one is allowed to be idle.

27 是月也，命工師令百工審五庫之量：金鐵，皮革筋，角齒，羽箭干，脂膠丹漆，毋或不良。百工咸理，監工日號；毋悖于時，毋或作為淫巧以蕩上心。

In this month orders are given to the chiefs of works, to charge the workmen of their various departments to inspect the materials in the five storehouses: those of iron and other metals; of skins and hides and sinews; of horn and ivory; of feathers, arrows and wood (for bows); and of grease, glue, cinnabar, and varnish. (They are to see) that all these things be good. The workmen then labour at their several tasks. (The chiefs) inspect their work, and daily give them their orders. They must not produce anything contrary to what the time requires; nor can they practise a licentious ingenuity, which would dissipate the minds of their superiors.

28 是月之末，擇吉日，大合樂，天子乃率三公、九卿、諸侯、大夫親往視之。

In the end of this month a fortunate day is chosen for a grand concert of music. The son of Heaven, at the head of the three ducal ministers, the nine high ministers, the feudal princes (at court), and his great officers, goes in person to witness it.

29 是月也，乃合累牛騰馬，游牝於牧。犧牲駒犢，舉，書其數。命國難，九門磔攘，以畢春氣。

In this month they collect the large, heavy bulls, and fiery stallions, and send them forth to the females in the pasture grounds. They number and make a list of the animals fit for victims, with the foals and calves. Orders are given for the ceremonies against pestilence throughout the city; at the nine gates (also) animals are torn in pieces in deprecation (of the danger): to secure the full development of the (healthy) airs of the spring.

30 季春行冬令，則寒氣時發，草木皆肅，國有大恐。行夏令，則民多疾疫，時雨不降，山林不收。行秋令，則天多沉陰，淫雨蚤降，兵革并起。

If, in this last month of spring, the governmental proceedings proper to winter were observed, cold airs would constantly be prevailing; all plants and trees would decay; and in the states there would be great terrors. If those proper to summer were observed, many of the people would suffer from pestilential diseases; the seasonable rains would not fall; and no produce would be derived from the mountains and heights. If those proper to autumn were observed, the sky would be full of moisture and gloom; excessive rains would fall early; and warlike movements would be everywhere arising.

31 孟夏之月，日在畢，昏翼中，旦婺女中。其日丙丁。其帝炎帝，其神祝融。其蟲羽。其音徵，律中中呂。其數七。其味苦，其臭焦。其祀灶，祭先肺。

In the first month of summer, the sun is in Bi; the constellation culminating at dusk being Yi, and that culminating at dawn Wu-nu. Its days are bing and ding. Its divine ruler is Yan Di, and the (attending) spirit is Gu-rong. Its creatures are the feathered. Its musical note is Zhi, and its pitch-tube is the Zhong Lu. Its number is seven. Its taste is acrid. Its smell is that of things burning. Its sacrifice is that at the furnace; and of the parts of the victim the lungs have the foremost place.

32 螻蟈鳴，蚯螾出，王瓜生，苦菜秀。

The green frogs croak. Earth-worms come forth. The royal melons grow. The sow-thistle is in seed.

33 天子居明堂左个，乘朱路，駕赤騮，載赤旗，衣朱衣，服赤玉。食菽與雞，其器高以粗。

The son of Heaven occupies the apartment on the left of the Ming Tang (Grand Fane); rides in the vermilion carriage, drawn by the red horses with black tails, and bearing the red flag. He is dressed in the red robes, and wears the carnation jade. He eats beans and fowls. The vessels which he uses are tall, (to resemble) the large growth (of things).

34 是月也，以立夏。先立夏三日，大史謁之天子曰：某日立夏，盛德在火。天子乃齊。立夏之日，天子親帥三公、九卿、大夫以迎夏於南郊。還反，行賞，封諸侯。慶賜遂行，無不欣說。乃命樂師，習合禮樂。命太尉，贊桀俊，遂賢良，舉長大，行爵出祿，必當其位。

In this month there takes place the inauguration of summer. Three days before this ceremony, the Grand recorder informs the son of Heaven, saying, 'On such-and-such a day is the inauguration of summer. The energies of the season are most fully seen in fire.' On this the son of Heaven devotes himself to self-purification; and on the day, at the head of the three ducal ministers, the nine high ministers, and his Great officers, he proceeds to meet the summer in the southern suburbs. On their return, rewards are distributed. He grants to the feudal princes (an increase of) territory. Congratulations and gifts proceed, and all are joyful and pleased. Orders are also given to the chief master of music to teach the practice of ceremonies and music together. Orders are given to the Grand Peace-maintainer to recommend men of eminence, allow the worthy and good to have free course and bring forward the tall and large. His conferring of rank and regulation of emolument must be in accordance with the position (of the individual).

35 是月也，繼長增高，毋有壞墮，毋起土功，毋發大眾，毋伐大樹。

In this month what is long should be encouraged to grow longer, and what is high to grow higher. There should be no injuring or overthrowing of anything; no commencing of works in earth; no sending forth of great multitudes (on expeditions); no cutting down of large trees.

36 是月也，天子始絺。命野虞出行田原，為天子勞農勸民，毋或失時。命司徒巡行縣鄙，命農勉作，毋休于都。

In this month the son of Heaven begins to wear thin dolichos cloth. Orders are given to the foresters throughout the country to go forth over the fields and plains, and, for the son of Heaven, to encourage the husbandmen, and stimulate them to work, and not let the season slip by unimproved. Orders are (also) given to the minister of Instruction to travel in order through the districts to the borders, charging the husbandmen to work vigorously, and not to rest in the towns.

37 是月也，驅獸毋害五穀，毋大田獵。農乃登麥，天子乃以彘嘗麥，先薦寢廟。

In this month they chase away wild animals to prevent them from doing harm to any of the (growing) grain; but they should not have a great hunting. When the husbandmen present (the first-fruits of) their wheat, the son of Heaven tastes it along with some pork, first offering a portion in the apartment behind (the hall of the) ancestral temple.

38 是月也，聚畜百藥。靡草死，麥秋至。斷薄刑，決小罪，出輕系。蠶事畢，后妃獻繭。乃收繭稅，以桑為均，貴賤長幼如一，以給郊廟之服。

In this month they collect and store up the various medicinal herbs. Delicate herbs (now) die; it is the harvest time (even) of the wheat. They decide cases for which the punishments are light; they make short work of small crimes, and liberate those who are in prison for slight offences. When the work with the silk-worms is over, the queen presents her cocoons; and the tithe-tax of cocoons generally is collected, according to the number of mulberry trees; for noble and mean, for old and young there is one law. The object is with such cocoons to provide materials for the robes to be used at the sacrifices in the suburbs and in the ancestral temple.

39 是月也，天子飲酎，用禮樂。

In this month the son of Heaven (entertains his ministers and princes) with strong drink and with (much) observance of ceremony and with music.

40 孟夏行秋令，則苦雨數來，五穀不滋，四鄙入保。行冬令，則草木蚤枯，後乃大水，敗其城郭。行春令，則蝗蟲為災，暴風來格，秀草不實。

If, in this first month of summer, the proceedings proper to autumn were observed, pitiless rains would be frequent; the five esculent plants would not grow large, and in all the borders people would have to enter the places of shelter. If those proper to winter were observed, all plants and trees would wither early, and afterwards, there would be great floods, destroying city and suburban walls. If those proper to spring were observed, there would be the calamity of locusts, violent winds would come, and plants in flower would not go on to seed.

41 仲夏之月，日在東井，昏亢中，旦危中。其日丙丁。其帝炎帝，其神祝融。其蟲羽。其音徵，律中蕤賓。其數七。其味苦，其臭焦。其祀灶，祭先肺。

In the second month of summer the sun is in the eastern Jing, the constellation culminating at dusk being Kang, and that culminating at dawn Wei. Its days are ping and ting. Its divine ruler is Yan Di, and the (attending) spirit is Gu-rong. Its creatures are the feathered. Its musical note is Zhi, and its pitch-tube is Rui Bin. Its number is seven. Its taste is acrid. Its smell is that of things burning. Its sacrifice is that at the furnace; and of the parts of the victim the lungs have the foremost place.

42 小暑至，螳蜋生。鵙始鳴，反舌無聲。

The (period of) slighter heat arrives; the praying mantis is produced; the shrike begins to give its notes; the mocking-bird ceases to sing.

43 天子居明堂太廟，乘朱路，駕赤騮，載赤旗，衣朱衣，服赤玉，食菽與雞，其器高以粗。養壯佼。

The son of Heaven occupies the Ming Tang Grand Fane; rides in the vermilion carriage, drawn by the red horses with black tails, and bearing the red flag. He is dressed in the red robes, and wears the carnation gems. He eats beans and fowls. The vessels which he uses are tall, (to resemble) the large growth (of things). They encourage the (continued) growth of what is strong and beautiful.

44 是月也，命樂師修鞀鞞鼓，均琴瑟管簫，執干戚戈羽，調竽笙篪簧，飭鐘磬柷敔。命有司為民祈祀山川百源，大雩帝，用盛樂。乃命百縣，雩祀百辟卿士有益於民者，以祈穀實。農乃登黍。

In this month orders are given to the music-masters to put in repair the hand-drums, smaller drums, and large drums; to adjust the lutes, large and small, the double flutes, and the pan-pipes; to teach the holding of the shields, pole-axes, lances, and plumes; to tune the organs, large and small, with their pipes and tongues; and to put in order the bells, sonorous stones, the instrument to give the symbol for commencing, and the stopper. Orders are given to the (proper) officers to pray for the people and offer sacrifice to the (spirits of the) hills, streams, and all springs. (After that) comes the great summer sacrifice for rain to God, when all the instruments of music are employed. Then orders are given throughout all the districts to sacrifice to the various princes, high ministers, and officers who benefited the people; praying that there may be a good harvest of grain. The husbandmen present (the first-fruits of) their millet.

45 是月也，天子乃以雛嘗黍，羞以含桃，先薦寢廟。令民毋艾藍以染，毋燒灰，毋暴布。門閭毋閉，關市毋索。挺重囚，益其食。游牝別群，則縶騰駒，班馬政。

In this month the son of Heaven partakes of it along with pullets, and with cherries set forth beside them, first offering a portion in the apartment behind the ancestral temple. The people are forbidden to cut down the indigo plant to use it in dyeing, or to burn wood for charcoal, or to bleach cloth in the sun. The gates of cities and villages should not be shut, nor should vexatious inquiries be instituted at the barrier gates or in the markets. Leniency should be shown to prisoners charged (even) with great crimes, and their allowance of food be increased. Impregnated mares are collected in herds by themselves, and the fiery stallions are tied up. The rules for the rearing of horses are given out.

46 是月也，日長至，陰陽爭，死生分。君子齊戒，處必掩身，毋躁。止聲色，毋或進。薄滋味，毋致和。節嗜欲，定心氣，百官靜事毋刑，以定晏陰之所成。鹿角解，蟬始鳴。半夏生，木堇榮。

In this month the longest day arrives. The influences in nature of darkness and decay and those 'Of brightness and growth struggle together; the tendencies to death and life are divided. Superior men give themselves to vigil and fasting. They keep retired in their houses, avoid all violent exercise, restrain their indulgence in music and beautiful sights, eschew the society of their wives, make their diet spare, use no piquant condiments, keep their desires under rule, and maintain their spirits free from excitement. The various magistrates keep things quiet and inflict no punishments - to bring about that state of settled quiet in which the influence of darkness and decay shall obtain its full development. Deer shed their horns. Cicadas begin to sing. The midsummer herb is produced. The tree hibiscus flowers.

47 是月也，毋用火南方。可以居高明，可以遠眺望，可以升山陵，可以處臺榭。

In this month fires should not be lighted (out of doors) in the southern regions (of the country). People may live in buildings high and bright. They may enjoy distant prospects. They may ascend hills and heights. They may occupy towers and lofty pavilions.

48 仲夏行冬令，則雹凍傷穀，道路不通，暴兵來至。行春令，則五穀晚熟，百螣時起，其國乃饑。行秋令，則草木零落，果實早成，民殃於疫。

If, in the second month of summer, the governmental proceedings of winter were observed, hail and told would injure the grain; the roads would not be passable; and violent assaults of war would come. If the proceedings proper to spring were observed, the grains would be late in ripening; all kinds of locusts would continually be appearing; and there would be famine in the states. If those proper to autumn were observed, herbs and plants would drop their leaves; fruits would ripen prematurely; and the people would be consumed by pestilence.

49 季夏之月，日在柳，昏火中，旦奎中。其日丙丁。其帝炎帝，其神祝融。其蟲羽。其音徵，律中林鐘。其數七。其味苦，其臭焦。其祀灶，祭先肺。

In the third month of summer the sun is in Liu, the constellation culminating at dusk being huo, and that culminating at dawn Kui. Its days are bing and ding. Its divine ruler is Yan Di, and the (assisting) spirit is Gu-rong. Its creatures are the feathered. Its musical note is Zhi, and its pitch-tube is Lin Zhong. Its number is seven. Its taste is acrid. Its smell is that of things burning. Its sacrifice is that at the furnace; and of the parts of the victim the lungs have the foremost place.

50 溫風始至，蟋蟀居壁，鷹乃學習，腐草為螢。

Gentle winds begin to blow. The cricket takes its place in the walls. (Young) hawks learn to practise (the ways of their parents). Decaying grass becomes fire-flies.

51 天子居明堂右个，乘朱路，駕赤騮，載赤旗，衣朱衣，服赤玉。食菽與雞，其器高以粗。命漁師伐蛟取鼉，登龜取黿。命澤人納材葦。

The son of Heaven occupies the apartment on the right of the Ming Thang (Fane); rides in the vermilion carriage, drawn by the red horses with black tails, and bearing the red flag. He is dressed in the red robes, and wears the carnation gems. He eats beans and fowls. The vessels which he uses are tall, (to resemble) the large growth (of things). Orders are given to the master of the Fishermen to attack the alligator, to take the gavial, to present the tortoise, and to take the great turtle. Orders are given to the superintendent of the Meres to collect and send in the rushes available for use.

52 是月也，命四監大合百縣之秩芻，以養犧牲。令民無不咸出其力，以共皇天上帝名山大川四方之神，以祠宗廟社稷之靈，以為民祈福。

In this month orders are given to the four inspectors to make a great collection over all the districts of the different kinds of fodder to nourish the sacrificial victims; and to require all the people to do their utmost towards this end - to supply what is necessary for (the worship of) God (who dwells in) the great Heaven, and for the spirits of the famous hills, great streams, and four quarters, and for the sacrifices to the Intelligences of the ancestral temple, and at the altars to the spirits of the land and grain; that prayer may be made for blessing to the people.

53 是月也，命婦官染采，黼黻文章，必以法故，無或差貸。黑黃倉赤，莫不質良，毋敢詐偽，以給郊廟祭祀之服，以為旗章，以別貴賤等給之度。

In this month orders are given by the officers of women's (work), on the subject of dyeing. (They are to see) that the white and black, the black and green, the green and carnation, the carnation and white be all according to the ancient rules, without error or change; and that their black, yellow, azure, and carnation be all genuine and good, without any presumptuous attempts at imposition. These furnish the materials for the robes used at the sacrifices in the suburbs and the ancestral temple; for flags and their ornaments; and for marking the different degrees of rank as high or low.

54 是月也，樹木方盛，乃命虞人入山行木，毋有斬伐。不可以興土功，不可以合諸侯，不可以起兵動眾，毋舉大事，以搖養氣。毋發令而待，以妨神農之事也。水潦盛昌，神農將持功，舉大事則有天殃。

In this month the trees are luxuriant; and orders are given to the foresters to go among the hills and examine the trees, and see that the people do not cut any down or lop their branches. There should not be any work in earth, (now) undertaken; nor any assembling of the princes of the states; nor any military movements, causing general excitement. There should be no undertaking of (such) great affairs, which will disturb the nourishing growth that is proceeding, nor any issuing of orders to be hereafter carried into effect. All these things will interfere with the business of husbandry, (which is specially dear to) the Spirits. The floods are now great and overflow the roads; husbandry (dear to) the Spirits has to take in hand its various tasks. The curse of Heaven will come on the undertaking of great affairs (at this time).

55 是月也，土潤溽暑，大雨時行，燒薙行水，利以殺草，如以熱湯。可以糞田疇，可以美土強。

In this month the ground lies steaming and wet beneath the heats, for great rains are (also) continually coming. They burn the grass lying cut upon the ground and bring the water over it. This is as effectual to kill the roots as hot water would be; and the grass thus serves to manure the fields of grain and hemp, and to fatten the ground which has been but just marked out for cultivation.

56 季夏行春令，則穀實鮮落，國多風咳，民乃遷徙。行秋令，則丘隰水潦，禾稼不熟，乃多女災。行冬令，則風寒不時，鷹隼蚤鷙，四鄙入保。

If, in the last month of summer, the governmental proceedings proper to spring were observed, the produce of grain would be scanty and fail; in the states there would be many colds and coughs; and the people would remove to other places. If the proceedings proper to autumn were observed, even the high grounds would be flooded; the grain that had been sown would not ripen; and there would be many miscarriages among women. If those proper to winter were observed, the winds and cold would come out of season; the hawks and falcons would prematurely attack their prey; and all along the four borders people would enter their places of shelter.

57 中央土。其日戊己。其帝黃帝，其神後土。其蟲裸，其音宮，律中黃鐘之宮。其數五。其味甘，其臭香。其祠中溜，祭先心。

Right in the middle (between. Heaven and Earth, and the other elements) is earth. Its days are Wu and ji. Its divine ruler is Huang Di, and the (attending) spirit is Hou-tu. Its creature is that without any natural covering but the skin. Its musical note is Gong, and its pitch-tube gives the gong note from the tube Huang Zhong. Its number is five. Its taste is sweet. Its smell is fragrant. Its sacrifice is that of the middle court; and of the parts of the victim the heart has the foremost place.

58 天子居大廟大室，乘大路，駕黃騮，載黃旗，衣黃衣，服黃玉，食稷與牛，其器圜以閎。

The son of Heaven occupies the Grand apartment of the Grand fane; rides in the great carriage drawn by the yellow horses with black tails, and bearing the yellow flag; is clothed in the yellow robes, and wears the yellow gems. He eats panicled millet and beef. The vessels which he uses are round, (and made to resemble) the capacity (of the earth).

59 孟秋之月，日在翼，昏建星中，旦畢中。其日庚辛。其帝少皞，其神蓐收。其蟲毛。其音商，律中夷則。其數九。其味辛，其臭腥。其祀門，祭先肝。

In the first month of autumn, the sun is in Yi the constellation culminating at dusk being Jian-xing, and that culminating at dawn Bi. Its days are geng and xin. Its divine ruler is Shao Hao, and the (attending) spirit is Ru-shou. Its creatures are the hairy. Its musical note is Shang; its pitch-tube is Yi Ze. Its number is nine. Its taste is bitter. Its smell is rank. Its sacrifice is that at the gate; and of the parts of the victim the liver has the foremost place.

60 涼風至，白露降，寒蟬鳴。鷹乃祭鳥，用始行戮。

Cool winds come; the white dew descends the cicada of the cold chirps. (Young) hawks at this time sacrifice birds, as the first step they take to killing (and eating) them.

61 天子居總章左个，乘戎路，駕白駱，載白旗，衣白衣，服白玉，食麻與犬，其器廉以深。

The son of Heaven occupies the apartment on the left of the Zong-zhang (Fane); rides in the war chariot, drawn by the white horses with black manes, and bearing the white flag. He is clothed in the white robes, and wears the white jade. He eats hemp-seeds and dog's flesh. The vessels which he uses are rectangular, and going on to be deep.

62 是月也，以立秋。先立秋三日，大史謁之天子曰：某日立秋，盛德在金。天子乃齊。立秋之日，天子親帥三公、九卿、諸侯、大夫，以迎秋於西郊。還反，賞軍帥武人於朝。天子乃命將帥，選士厲兵，簡練桀俊，專任有功，以征不義。詰誅暴慢，以明好惡，順彼遠方。

In this month there takes place the inauguration of autumn. Three days before the ceremony) the Grand recorder informs the son of Heaven, saying, 'On such-and-such a day is the inauguration of the autumn. The character of the season is fully seen in metal.' On this the son of Heaven devotes himself to self-adjustment; and on the day he leads in person the three ducal ministers, the nine high ministers, the princes of states (at court), and his Great officers, to meet the autumn in the western suburb, and on their return he rewards the general-in-chief, and the military officers in the court. The son of Heaven also orders the leaders and commanders to choose men and sharpen weapons, to select and exercise those of distinguished merit, and to give their entire trust only to men whose services have been proved - thereby to correct all unrighteousness. (He instructs them also) to make enquiries about and punish the oppressive and insolent - thereby making it clear whom he loves and whom he hates, and giving effect to (the wishes of) the people, even the most distant from court.

63 是月也，命有司修法制，繕囹圄，具桎梏，禁止奸，慎罪邪，務搏執。命理瞻傷，察創，視折，審斷。決獄訟，必端平。戮有罪，嚴斷刑。天地始肅，不可以贏。

In this month orders are given to the proper officers to revise the laws and ordinances, to put the prisons in good repair, to provide handcuffs and fetters, to repress and stop villainy, to maintain a watch against crime and wickedness, and to do their endeavour to capture criminals. Orders are (also) given to the managers (of prisons) to look at wounds, examine sores, inspect broken members, and judge particularly of dislocations. The determination of cases, both criminal and civil, must be correct and just. Heaven and earth now begin to be severe; there should be no excess in copying that severity, or in the opposite indulgence.

64 是月也，農乃登穀。天子嘗新，先薦寢廟。命百官，始收斂。完堤防，謹壅塞，以備水潦。修宮室，壞墻垣，補城郭。

In this month the husbandmen present their grain. The son of Heaven tastes it, while still new, first offering some in the apartment at the back of the ancestral temple. Orders are given to all the officers to begin their collecting and storing the contributions (from the husbandmen); to finish the embankments and dykes; to look to the dams and fillings up in preparation for the floods, and also to refit all houses; to strengthen walls and enclosures; and to repair city and suburban walls.

65 是月也，毋以封諸侯、立大官。毋以割地、行大使、出大幣。

In this month there should be no investing of princes, and no appointment of great ministers. There should be no dismemberment of any territory, no sending out on any great commission, and no issuing of great presents.

66 孟秋行冬令，則陰氣大勝，介蟲敗穀，戎兵乃來。行春令，則其國乃旱，陽氣復還，五穀無實。行夏令，則國多火災，寒熱不節，民多瘧疾。

If, in this first month of autumn, the proceedings of government proper to winter were observed, then the dark and gloomy influence (of nature) would greatly prevail; the shelly insects would destroy the grain; and warlike operations would be called for. If the proceedings proper to spring were observed, there would be droughts in the states; the bright and growing influence would return; and the five kinds of grain would not yield their fruit. If the proceedings proper to summer were observed, there would be many calamities from fire in the states; the cold and the heat would be subject to no rule; and there would be many fevers among the people.

67 仲秋之月，日在角，昏牽牛中，旦觜觿中。其日庚辛，其帝少皞，其神蓐收。其蟲毛。其音商，律中南呂。其數九。其味辛，其臭腥。其祀門，祭先肝。

In the second month of autumn the sun is in Jiao, the constellation culminating at dusk being Qian-niu, and that culminating at dawn Zi-xi. Its days are geng and xin. Its divine ruler is Shao Hao, and the (attending) spirit is Ru-shou. Its insects are the hairy. Its musical note is Shang, and its pitch-tube is Nan Lu. Its number is nine. Its taste is bitter. Its smell is rank. Its sacrifice is that of the gate; and of the parts of the victim the liver has the foremost place.

68 盲風至，鴻雁來，玄鳥歸，群鳥養羞。

Sudden and violent winds come. The wild geese arrive. The swallows return (whence they came). Tribes of birds store up provisions (for the future).

69 天子居總章大廟，乘戎路，駕白駱，載白旗，衣白衣，服白玉，食麻與犬，其器廉以深。

The son of Heaven occupies the Zong-zhang Grand Fane; rides in the war chariot, drawn by the white horses with black manes, and bearing the white flag. He is clothed in the white robes, and wears the white gems. He eats hemp-seed and dog's flesh. The vessels which he uses are rectangular or cornered, and rather deep.

70 是月也，養衰老，授几杖，行糜粥飲食。乃命司服，具飭衣裳，文繡有恒，制有小大，度有長短。衣服有量，必循其故，冠帶有常。乃命有司，申嚴百刑，斬殺必當，毋或枉橈。枉橈不當，反受其殃。

In this month they take especial care of the decaying and old; give them stools and staves, and distribute supplies of congee for food. Orders are given to the superintendent of robes to have ready the upper and lower dresses with their various ornaments. For the figures and embroidery on them there are fixed patterns. Their size, length, and dimensions must all be according to the old examples. For the caps and girdles (also) there are regular rules. Orders are given to the proper officers to revise with strict accuracy (the laws about) the various punishments. Beheading and (the other) capital executions must be according to (the crimes) without excess or defect. Excess or defect out of such proportion will bring on itself the judgment (of Heaven).

71 是月也，乃命宰祝，循行犧牲，視全具，案芻豢，瞻肥瘠，察物色。必比類，量小大，視長短，皆中度。五者備當，上帝其饗。天子乃難，以達秋氣。以犬嘗麻，先薦寢廟。

In this month orders are given to the officers of slaughter and prayer to go round among the victims for sacrifice, seeing that they are entire and complete, examining their fodder and grain, inspecting their condition as fat or thin, and judging of their looks. They must arrange them according to their classes. In measuring their size, and looking at the length (of their horns), they must have them according to the (assigned) measures. When all these points are as they ought to be, God will accept the sacrifices. The son of Heaven performs the ceremonies against pestilence, to secure development for the (healthy) airs of autumn. He eats the hemp-seed (which is now presented) along with dog's flesh, first offering some in the apartment at the back of the ancestral temple.

72 是月也，可以筑城郭，建都邑，穿竇窖，修囷倉。乃命有司，趣民收斂，務畜菜，多積聚。乃勸種麥，毋或失時。其有失時，行罪無疑。

In this month it is allowable to rear city and suburban walls, to establish cities and towns, to dig underground passages and grain-pits, and to repair granaries, round and square. Orders are given to the proper officers to be urgent with the people, and (to finish) receiving their contributions and storing them. They should do their best to accumulate (large) stores of vegetables and other things. They should (also) stimulate the wheat-sowing. (The husbandmen) should not be allowed to miss the proper time for the operation. Any who do so shall be punished without fail.

73 是月也，日夜分，雷始收聲。蟄蟲壞戶，殺氣浸盛，陽氣日衰，水始涸。日夜分，則同度量，平權衡，正鈞石，角斗甬。

In this month day and night are equal. The thunder begins to restrain its voice. Insects stop up the entrances to their burrows. The influence to decay and death gradually increases. That of brightness and growth daily diminishes. The waters begin to dry up. At the equinox, they make uniform the measures of length and capacity; equalise the steel-yards and their weights; rectify the weights of 30 and 120 catties; and adjust the pecks and bushels.

74 是月也，易關市，來商旅，納貨賄，以便民事。四方來集，遠鄉皆至，則財不匱，上無乏用，百事乃遂。凡舉大事，毋逆大數，必順其時，慎因其類。

In this month they regulate and reduce the charges at the frontier gates and in the markets, to encourage the resort of both regular and travelling traders, and the receipt of goods and money; for the convenience of the business of the people. When merchants and others collect from all quarters, and come from the most distant parts, then the resources (of the government) do not fail. There is no want of means for its use; and all things proceed prosperously. In commencing great undertakings, there should be no opposition to the great periods (for them) as defined (by the motion of the sun). They must be conformed to the times (as thereby marked out), and particular attention paid to the nature of each.

75 仲秋行春令，則秋雨不降，草木生榮，國乃有恐。行夏令，則其國乃旱，蟄蟲不藏，五穀復生。行冬令，則風災數起，收雷先行，草木蚤死。

If in this second month of autumn the proceedings proper to spring were observed, the autumnal rains would not fall; plants and trees would blossom; and in the states there would be alarms. If those proper to summer were observed, there would be droughts in the states; insects would not retire to their burrows; and the five grains would begin to grow again. If those proper to winter were observed, calamities springing from (unseasonable) winds would be constantly arising; the thunder now silent would be heard before its time; and plants and trees would die prematurely.

76 季秋之月，日在房，昏虛中，旦柳中。其日庚辛。其帝少皞，其神蓐收。其蟲毛。其音商，律中無射。其數九。其味辛，其臭腥。其祀門，祭先肝。

In the last month of autumn the sun is in Fang, the constellation culminating at dusk being Xu, and that culminating at dawn Liu. Its days are geng and xin. Its divine ruler is Shao Hao, and the (attending) spirit is Ru-shou. Its creatures are the hairy. Its musical note is Shang, and its pitch-tube is Wu Yi. Its number is nine. Its taste is bitter. Its smell is rank. Its sacrifice is that at the gate; and of the parts of the victim the liver has the foremost place.

77 鴻雁來賓，爵入大水為蛤。鞠有黃華，豺乃祭獸戮禽。

The wild geese come, (and abide) like guests. Small birds enter the great water and become mollusks. Chrysanthemums show their yellow flowers. The chai sacrifice larger animals, and kill (and devour) the smaller.

78 天子居總章右个，乘戎路，駕白駱，載白旗，衣白衣，服白玉。食麻與犬，其器廉以深。

The son of Heaven occupies the apartment on the right of the Zong-zhang (Fane); rides in the war chariot, drawn by the white horses with black manes, and bearing the white flags; is dressed in the white robes, and wears the white jade. He eats hemp-seeds and dog's flesh. The vessels which he uses are rectangular, cornered, and rather deep.

79 是月也，申嚴號令。命百官貴賤無不務內，以會天地之藏，無有宣出。乃命冢宰，農事備收，舉五穀之要，藏帝藉之收於神倉，祗敬必飭。

In this month the orders are renewed and strictly enjoined, charging the various, officers (to see) that noble and mean all exert themselves in the work of ingathering, in harmony with the storing of heaven and earth. They must not allow anything to remain out in the fields. Orders are also given to the chief minister, after the fruits of husbandry have all been gathered in, to take in hand the registers of the produce of the different grains (from all the country), and to store up the produce that has been gathered from the acres of God in the granary of the spirits; doing this with the utmost reverence and correctness.

80 是月也，霜始降，則百工休。乃命有司曰：寒氣總至，民力不堪，其皆入室。上丁，命樂正入學習吹。

In this month the hoar-frost begins to fall; and all labours cease (for a season). Orders are given to the proper officers, saying, 'The cold airs are all coming, and the people will not be able to endure them. Let all enter within their houses (for a time).' On the first ting day orders are given to the chief Director of music to enter the college, and to practise (with his pupils) on the wind instruments.

81 是月也，大饗帝、嘗，犧牲告備于天子。合諸侯，制百縣，為來歲受朔日，與諸侯所稅於民輕重之法，貢職之數，以遠近土地所宜為度，以給郊廟之事，無有所私。

In this month an announcement is made to the son of Heaven that the victims for the great sacrifice to God, and the autumnal sacrifice in the ancestral temple' are fit and ready. The princes of the states are assembled, and orders given to the officers of the various districts (in the royal domain). They receive the first days of the months for the coming year, and the laws for the taxation of the people by the princes, both light and heavy, and the amount of the regular contribution to the government, which is determined by the distance of the territories and the nature of their several productions. The object of this is to provide what is necessary for the suburban sacrifices and those in the ancestral temple. No private considerations are allowed to have place in this.

82 是月也，天子乃教於田獵，以習五戎，班馬政。命仆及七騶咸駕，載旌旐，授車以級，整設於屏外。司徒搢撲，北面誓之。天子乃厲飾，執弓挾矢以獵，命主祠祭禽于四方。

In this month the son of Heaven, by means of hunting, teaches how to use the five weapons of war, and the rules for the management of horses. Orders are given to the charioteers and the seven (classes of) grooms to see to the yoking of the several teams, to set up in the carriages the flags and various banners, to assign the carriages according to the rank (of those who were to occupy them), and to arrange and set up the screens outside (the royal tent). The minister of Instruction, with his baton stuck in his girdle, addresses all before him with his face to the north. Then the son of Heaven, in his martial ornaments, with his bow in one hand, and the arrows under the armpit of the other, proceeds to hunt. (Finally), he gives orders to the superintendent of Sacrifices, to offer some of the captured game to (the spirits of) the four quarters.

83 是月也，草木黃落，乃伐薪為炭。蟄蟲咸俯在內，皆墐其戶。乃趣獄刑，毋留有罪。收祿秩之不當、供養之不宜者。

In this month the plants and trees become yellow and their leaves fall, on which the branches are cut down to make charcoal. Insects in their burrows all try to push deeper, and from within plaster up the entrances. In accordance with (the season), they hurry on the decision and punishment of criminal cases, wishing not to leave them any longer undealt with. They call in emoluments that have been assigned incorrectly, and minister to those whose means are insufficient for their wants.

84 是月也，天子乃以犬嘗稻，先薦寢廟。

In this month the son of Heaven eats dog's flesh and rice, first presenting some in the apartment at the back of the ancestral temple.

85 季秋行夏令，則其國大水，冬藏殃敗，民多鼽嚏。行冬令，則國多盜賊，邊境不寧，土地分裂。行春令，則暖風來至，民氣解惰，師興不居。

If, in this last month of autumn, the proceedings proper to summer were observed, there would be great floods in the states; the winter stores would be injured and damaged; there would be many colds and catarrhs among the people. If those proper to winter were observed, there would be many thieves and robbers in the states; the borders would be unquiet; and portions of territory would be torn from the rest. If those proper to spring were observed, the warm airs would come; the energies of the people would be relaxed and languid; and the troops would be kept moving about.

86 孟冬之月，日在尾，昏危中，旦七星中。其日壬癸。其帝顓頊，其神玄冥。其蟲介。其音羽，律中應鐘。其數六。其味咸，其臭朽。其祀行，祭先腎。

In the first month of winter the sun is in Wei, the constellation culminating at dusk being Wei, and the constellation culminating at dawn Qi-xing. Its days are the ren and gui. Its divine ruler is Zhuan-xu, and the (attending) spirit is Xuan-ming. Its creatures are the shell-covered. Its musical note is Yu, and its pitch-tube is Ying Zhong. Its number is six. Its taste is salt. Its smell is that of things that are rotten. Its sacrifice is that at (the altar of) the path, and among the parts of the victim the kidneys have the foremost place.

87 水始冰，地始凍。雉入大水為蜃。虹藏不見。

Water begins to congeal. The earth begins to be penetrated by the cold. Pheasants enter the great water and become large mollusks. Rainbows are hidden and do not appear.

88 天子居玄堂左个，乘玄路，駕鐵驪，載玄旗，衣黑衣，服玄玉，食黍與彘，其器閎以奄。

The son of Heaven occupies the apartment on the left of the Xuan Tang (Fane); rides in the dark-coloured carriage, drawn by the iron black horses, and bearing the dark-coloured flag; is dressed in the black robes, and wears the dark-coloured jade. He eats millet and sucking-pig. The vessels which he uses are large and rather deep.

89 是月也，以立冬。先立冬三日，太史謁之天子曰：某日立冬，盛德在水。天子乃齊。立冬之日，天子親帥三公、九卿、大夫以迎冬於北郊，還反，賞死事，恤孤寡。

In this month there takes place the inauguration of winter. Three days before this ceremony, the Grand recorder informs the son of Heaven, saying, 'On such-and-such a day is the inauguration of winter. The character of the season is fully seen in water.' On this the son of Heaven devotes himself to self-adjustment; and on the day of the inauguration he leads in person the three ducal ministers, the nine high ministers, and his Great officers to meet the winter in the northern suburbs. On his return he rewards (the descendants of) those who died in the service (of the kingdom), and shows his compassion to orphans and widows.

90 是月也，命大史釁龜策，占兆審卦吉凶，是察阿黨，則罪無有掩蔽。

In this month orders are given to the Grand recorder to smear with blood the tortoise-shells and divining stalks', and by interpreting the indications of the former and examining the figures formed by the latter, to determine the good and evil of their intimations. (In this way) all flattery and partizanship in the interpretation of them (will become clear), and the crime of their operators be brought home. No concealment or deceit will be allowed.

91 是月也，天子始裘。命有司曰：天氣上騰，地氣下降，天地不通，閉塞而成冬。命百官謹蓋藏。命司徒循行積聚，無有不斂。壞城郭，戒門閭，修鍵閉，慎管龠，固封疆，備邊竟，完要塞，謹關梁，塞徯徑。飭喪紀，辨衣裳，審棺槨之厚薄，塋丘壟之大小、高卑、厚薄之度，貴賤之等級。

In this month the son of Heaven sets the example of wearing furs. Orders are issued to the proper officers in the words: 'The airs of heaven are ascended on high, and those of earth have descended beneath. There is no intercommunion of heaven and earth. All is shut up and winter is completely formed.' Orders are given to all the officers to cover up carefully the stores (of their departments). The minister of Instruction is also ordered to go round (among the people and see) that they have formed their stores, and that nothing is left ungathered. The city and suburban walls are put in good repair; the gates of towns and villages are looked after; bolts and nuts are put to rights; locks and keys are carefully attended to; the field-boundaries are strengthened; the frontiers are well secured; important defiles are thoroughly defended; passes and bridges are carefully seen after; and narrow ways and cross-paths are shut up. The rules for mourning are revised; the distinctions of the upper and lower garments are defined; the thickness of the inner and outer coffins is decided on; with the size, height and other dimensions of graves. The measures for all these things are assigned, with the degrees and differences in them according to rank.

92 是月也，命工師效功，陳祭器，按度程，毋或作為淫巧以蕩上心。必功致為上。物勒工名，以考其誠。功有不當，必行其罪，以窮其情。

In this month orders are given to the chief Director of works to prepare a memorial on the work of the artificers; setting forth especially the sacrificial vessels with the measures and capacity (of them and all others), and seeing that there be no licentious ingenuity in the workmanship which might introduce an element of dissipation into the minds of superiors; and making the suitability of the article the first consideration. Every article should have its maker's name engraved on it, for the determination of its, genuineness. When the production is not what it ought to be, the artificer should be held guilty and an end be thus put to deception.

93 是月也，大飲烝。天子乃祈來年於天宗，大割祠于公社及門閭。臘先祖五祀，勞農以休息之。天子乃命將帥講武，習射御角力。

In this month there is the great festivity when they drink together, and each of the stands bears half its animal roasted. The son of Heaven prays for (a blessing on) the coming year to the Honoured ones of heaven; sacrifices with an ox, a ram, and a boar at the public altar to the spirits of the land, and at the gates of towns and villages; offers the sacrifice three days after the winter solstice with the spoils of the chase to all ancestors, and at the five (household) sacrifices; thus cheering the husbandmen and helping them to rest from their toils. The son of Heaven orders his leaders and commanders to give instruction on military operations, and to exercise (the soldiers) in archery and chariot-driving, and in trials of strength.

94 是月也，乃命水虞漁師，收水泉池澤之賦。毋或敢侵削眾庶兆民，以為天子取怨于下。其有若此者，行罪無赦。

In this month orders are given to the superintendent of waters and the master of fishermen to collect the revenues from rivers, springs, ponds, and meres, taking care not to encroach in any way on any among the myriads of the people, so as to awaken a feeling of dissatisfaction in them against the son of Heaven. If they do this, they shall be punished for their guilt without forgiveness.

95 孟冬行春令，則凍閉不密，地氣上泄，民多流亡。行夏令，則國多暴風，方冬不寒，蟄蟲復出。行秋令，則雪霜不時，小兵時起，土地侵削。

If, in the first month of winter, the proceedings of government proper to spring were observed, the cold that shuts up all beneath it would not do so tightly; the vapours of the earth would rise up and go abroad; many of the people would wander away and disappear. If those proper to summer were observed, there would be many violent winds in the states; winter itself would not be cold; and insects would come forth again from their burrows. If those proper to autumn were observed, the snow and hoarfrost would come unseasonably; small military affairs would constantly be arising; and incursions and loss of territory would occur.

96 仲冬之月，日在斗，昏東壁中，旦軫中。其日壬癸。其帝顓頊，其神玄冥。其蟲介。其音羽，律中黃鍾。其數六。其味鹹，其臭朽。其祀行，祭先腎。

In the second month of winter the sun is in Dou, the constellation culminating at dusk being the eastern Bi, and that culminating at dawn Zhen. Its days are ren and gui. Its divine ruler is Zhuan-xu, and the (attending) spirit is Xuan-ming. Its creatures are the shell-covered. Its musical note is Yu, and its pitch-tube is Huang Zhong. Its number is six. Its taste is salt. Its smell is that of things that are rotten. Its sacrifice is that at (the altar of) the path, and of the parts of the victim the kidneys have the foremost place.

97 冰益壯，地始坼。鶡旦不鳴，虎始交。

The ice becomes more strong. The earth begins to crack or split. The night bird ceases to sing. Tigers begin to pair.

98 天子居玄堂大廟，乘玄路，駕鐵驪，載玄旗，衣黑衣，服玄玉。食黍與彘，其器閎以奄。飭死事。命有司曰：土事毋作，慎毋發蓋，毋發室屋，及起大眾，以固而閉。地氣且泄，是謂發天地之房，諸蟄則死，民必疾疫，又隨以喪。命之曰暢月。

The son of Heaven occupies the Grand Fane Xuan Tang; rides in the dark-coloured carriage, drawn by the iron black horses, and bearing the dark-coloured flag. He is dressed in the black robes, and wears the dark-coloured gems of jade. He eats millet and sucking-pig. The vessels which he uses are large and rather deep. All things relating to the dead are revised and regulated. Orders are given to the proper officer to the following effect: 'There should nothing be done in works of earth; care should be taken not to expose anything that is covered, nor to throw open apartments and houses, and rouse the masses to action; that all may be kept securely shut up. (Otherwise) the genial influences of earth will find vent, which might be called a throwing open of the house of heaven and earth. In this case all insects would die; and the people be sure to fall ill from Pestilence, and various losses would ensue.' This charge is said to be giving full development to the (idea of the) month.

99 是月也，命奄尹，申宮令，審門閭，謹房室，必重閉。省婦事毋得淫，雖有貴戚近習，毋有不禁。乃命大酋，秫稻必齊，麴蘗必時，湛熾必潔，水泉必香，陶器必良，火齊必得，兼用六物。大酋監之，毋有差貸。天子命有司祈祀四海大川名源淵澤井泉。

In this month orders are given to the Director of the eunuchs to issue afresh the orders for the palace, to examine all the doors, inner and outer, and look carefully after all the apartments. They must be kept strictly shut. All woman's-work must be diminished, and none of an extravagant nature permitted. Though noble and nearly related friends should come to visit the inmates, they must all be excluded. Orders are given to the Grand superintendent of the preparation of liquors to see that the rice and other glutinous grains are all complete; that the leaven-cakes are in season; that the soaking and heating are cleanly conducted; that the water be fragrant; that the vessels of pottery be good; and that the regulation of the fire be right. These six things have all to be attended to, and the Grand superintendent has the inspection of them, to secure that there be no error or mistake. The son of Heaven issues orders to the proper officers to pray and sacrifice to (the spirits presiding over) the four seas, the great rivers (with their) famous sources, the deep tarns, and the meres, (all) wells and springs.

100 是月也，農有不收藏積聚者、馬牛畜獸有放佚者，取之不詰。山林藪澤，有能取蔬食、田獵禽獸者，野虞教道之；其有相侵奪者，罪之不赦。

In this month, if the husbandmen have any productions in the fields, which they have not stored or collected, or if there be any horses, oxen or other animals, which have been left at large, any one may take, them without its being inquired into. If there be those who are able to take from, the hills and forests, marshes and meres. edible fruits, or to capture game by hunting, the wardens and foresters should give them the necessary information and guidance. If there be among them those who encroach on or rob the others, they should be punished without fail.

101 是月也，日短至。陰陽爭，諸生蕩。君子齊戒，處必掩身。身欲寧，去聲色，禁耆欲。安形性，事欲靜，以待陰陽之所定。蕓始生，荔挺出，蚯螾結，麋角解，水泉動。日短至，則伐木，取竹箭。

In this month the shortest day arrives. The principle of darkness and decay (in nature) struggles with that of brightness and growth. The elements of life begin to move. Superior men give themselves to self-adjustment and fasting. They keep retired in their houses. They wish to be at rest in their persons; put away all indulgence in music and beautiful sights; repress their various desires; give repose to their bodies and all mental excitements. They wish all affairs to be quiet, while they wait for the settlement of those principles of darkness and decay, and brightness and growth. Rice begins to grow. The broom-sedge rises up vigorously. Worms curl. The moose-deer shed their horns. The springs of water are (all) in movement. When the shortest day has arrived, they fell trees, and carry away bamboos, (especially) the small species suitable for arrows.

102 是月也，可以罷官之無事、去器之無用者。涂闕廷門閭，筑囹圄，此所以助天地之閉藏也。

In this month, offices in which there is no business may be closed, and vessels for which there is no use may be removed. They plaster (and repair) the pillars and gateways (of the palace), and the courtyard (within), and also doors and other gateways; rebuilding (also all) prisons, to co-operate with the tendency of nature to shut up and secure (the genial influences at this season).

103 仲冬行夏令，則其國乃旱，氛霧冥冥，雷乃發聲。行秋令，則天時雨汁，瓜瓠不成，國有大兵。行春令，則蝗蟲為敗，水泉咸竭，民多疥癘。

If in this second month of winter the proceedings of government proper to summer were observed, there would be droughts in the states; vapours and fogs would shed abroad their gloom, and thunder would utter its voice. If those proper to autumn were observed, the weather would be rainy and slushy; melons and gourds would not attain their full growth; and there would be great wars in the states. If those proper to spring were observed, locusts would work their harm; the springs would all become dry; and many of the people would suffer from leprosy and foul ulcers.

104 季冬之月，日在婺女，昏婁中，旦氐中。其日壬癸。其帝顓頊，其神玄冥。其蟲介。其音羽，律中大呂。其數六。其味鹹，其臭朽。其祀行，祭先腎。

In the third month of winter the sun is in Wu-nu, the constellation culminating at dusk being Lou, and that culminating at dawn Di. Its days are ren and gui. Its divine ruler is Zhuan-xu, and the (attendant) spirit is Xuan-ming. Its creatures are the shell-covered. Its musical note is Yu, and its pitch-tube is Da Lu. Its number is six. Its taste is salt. Its smell is that of things that are rotten. Its sacrifice is that at (the altar of) the path; and the part of the victim occupying the foremost place is the kidneys.

105 雁北鄉，鵲始巢。雉雊，雞乳。

The wild geese go northwards. The magpie begins to build. The (cock) pheasant crows. Hens hatch.

106 天子居玄堂右个。乘玄路，駕鐵驪，載玄旗，衣黑衣，服玄玉。食黍與彘，其器閎以奄。命有司大難，旁磔，出土牛，以送寒氣。征鳥厲疾。乃畢山川之祀，及帝之大臣，天子神祇。

The son of Heaven occupies the apartment on the right of the Xuan Tang (Fane); rides in the dark-coloured carriage, drawn by the iron-black horses, and bearing the dark-coloured flag. He is dressed in the black robes, and wears the dark-coloured gems of jade. He eats millet and sucking-pig. The vessels which he uses are large and rather deep. He issues orders to the proper officers to institute on a great scale all ceremonies against pestilence, to have (animals) torn in pieces on all sides, and (then) to send forth the ox of earth, to escort away the (injurious) airs of the cold. Birds of prey fly high and rapidly. They now offer sacrifices all round to (the spirits of) the hills and rivers, to the great ministers of the (ancient) deified sovereigns, and to the spirits of heaven (and earth).

107 是月也，命漁師始漁，天子親往，乃嘗魚，先薦寢廟。冰方盛，水澤腹堅。命取冰，冰以入。令告民，出五種。命農計耦耕事，修耒耜，具田器。命樂師大合吹而罷。乃命四監收秩薪柴，以共郊廟及百祀之薪燎。

In this month orders are given to the master of the Fishermen to commence the fishers' work. The son of Heaven goes in person (to look on). He partakes of the fish caught, first presenting some in the apartment at the back of the ancestral temple. The ice is now abundant: thick and strong to the bottom of the waters and meres. Orders are given to collect it, which is done, and it is carried into (the ice-houses). Orders are given to make announcement to the people to bring forth their seed of the five grains. The husbandmen are ordered to reckon up the pairs which they can furnish for the ploughing; to repair the handles and shares of their ploughs; and to provide all the other instruments for the fields. Orders are given to the chief director of Music to institute a grand concert of wind instruments; and with this (the music of the year) is, closed. Orders are given to the four Inspectors to collect and arrange the faggots to supply the wood and torches for the suburban sacrifices, those in the ancestral temple, and all others.

108 是月也，日窮於次，月窮於紀，星回於天。數將幾終，歲且更始。專而農民，毋有所使。天子乃與公、卿、大夫，共飭國典，論時令，以待來歲之宜。乃命太史次諸侯之列，賦之犧牲，以共皇天、上帝、社稷之饗。乃命同姓之邦，共寢廟之芻豢。命宰歷卿大夫至于庶民土田之數，而賦犧牲，以共山林名川之祀。凡在天下九州之民者，無不咸獻其力，以共皇天、上帝、社稷、寢廟、山林、名川之祀。

In this month the sun has gone through all his mansions; the moon has completed the number of her conjunctions; the stars return to (their places) in the heavens. The exact length (of the year) is nearly completed, and the year will soon begin again. (It is said), 'Attend to the business of your husbandmen. Let them not be employed on anything else.' The son of Heaven, along with his ducal and other high ministers and his Great officers, revises the statutes for the states, and discusses the proceedings of the different seasons; to be prepared with what is suitable for the ensuing year. Orders are given to the Grand recorder to make a list of the princes of the states according to the positions severally assigned to them, and of the victims required from them to supply the offerings for the worship of God dwelling in the great heaven, and at the altars of (the spirits of) the land and grain. Orders were also given to the states ruled by princes of the royal surname to supply the fodder and grain for the (victims used in the worship of the) ancestral temple. Orders are given, moreover, to the chief minister to make a list of (the appanages of) the various high ministers and Great officers, with the amount of the land assigned to the common people, and assess them with the victims which they are to contribute to furnish for the sacrifices to (the spirits presiding over) the hills, forests, and famous streams. All the people under the sky, within the nine provinces, must, without exception, do their utmost to contribute to the sacrifices:-to God dwelling in the great heaven; at the altars of the (spirits of the) land and grain; in the ancestral temple and the apartment at the back of it; and of the hills, forests, and famous streams.

109 季冬行秋令，則白露早降，介蟲為妖，四鄙入保。行春令，則胎夭多傷，國多固疾，命之曰逆。行夏令，則水潦敗國，時雪不降，冰凍消釋。

If, in the last month of winter, the governmental proceedings proper to autumn were observed, the white dews would descend too early; the shelly creatures would appear in monstrous forms; throughout the four borders people would have to seek their places of shelter. If those proper to spring were observed, women with child and young children would suffer many disasters; throughout the states there would be many cases of obstinate disease; fate would appear to be adverse. If those proper to summer were observed, floods would work their ruin in the states; the seasonable snow would not fall, the ice would melt, and the cold disappear.

《曾子問 \ Zengzi Wen》 [Also known as: "The questions of Zeng-zi"]

1 曾子問曰：「君薨而世子生，如之何？」

Zeng-zi asked, 'If a ruler dies and a son and heir is born (immediately after), what course should be adopted?'

孔子曰：「卿、大夫、士從攝主，北面，於西階南。大祝裨冕，執束帛，升自西階盡等，不升堂，命毋哭。祝聲三，告曰：『某之子生，敢告。』升，奠幣于殯東几上，哭，降。眾主人、卿、大夫、士，房中，皆哭不踴。盡一哀，反位。遂朝奠。小宰升舉幣。三日，眾主人、卿、大夫、士，如初位，北面。大宰、大宗、大祝皆裨冕。少師奉子以衰；祝先，子從，宰宗人從。入門，哭者止，子升自西階。殯前北面。祝立于殯東南隅。祝聲三曰：『某之子某，從執事，敢見。』子拜稽顙哭。祝、宰、宗人、眾主人、卿、大夫、士，哭踴三者三，降東反位，皆袒，子踴，房中亦踴三者三。襲衰，杖，奠出。大宰命祝史，以名遍告于五祀山川。」

Confucius said, 'The high nobles, Great officers and (other) officers, following the chief (minister), who takes charge of the government for the time, (should collect) at the south of the western steps, with their faces towards the north. (Then) the Grand officer of prayer, in his court robes and cap, bearing in his hands a bundle of rolls of silk, will go up to the topmost step, and (there), without ascending the hall, will order the wailing to cease. Mournfully clearing his voice three times, he will make announcement (to the spirit of the deceased ruler), saying, "The son of such and such a lady has been born. I venture to announce the fact." He will then go up, and place the silks on a stool on the east of the body in the coffin, wail, and descend. All the relatives of the deceased who are there (at the mourning), the high nobles, the Great and other officers, (with the women) in the apartments, all will wail, but without the leaping. When this burst of sorrow is over, they will return to their (proper) places, and proceed forthwith to set forth the mourning offerings to the dead. The minor minister will ascend, and take away the bundle of silks. On the third day, all the relatives, high nobles, Great and other officers, should take their places as before, with their faces to the north. The Grand minister, the Grand master of the ancestral temple, and the Grand officer of prayer, should all be in their court-robes and caps. The master for the child will carry the child in his arms on a mat of sackcloth. The officer of prayer will precede, followed by the child, and the minister and master of the temple will come after. Thus they will enter the door (of the apartment where the coffin is), when the wailers will cease. The child has been brought up by the western steps, and is held in front of the coffin with his face to the north, while the officer of prayer stands at the south-east corner of it. Mournfully clearing his voice three times, he will say, "So and So, the son of such and such a lady, and we, his servants, who follow him, presume to appear before you." The boy is (then made) to do obeisance, with his forehead on the ground, and to wail. The officer of prayer, the minister, the officer of the temple, all the relatives, the high nobles, with the Great and other officers, will wail and leap, leaping three times with each burst of grief. (Those who had gone up to the hall then) descend, and go back to their proper places on the east; where all bare the left arm and shoulder. The son (in the arms of his bearer is made) to leap, and (the women) in the apartments also leap. Thrice they will do so, leaping three times each time. (The bearer for the son) will cover up his sackcloth, walk with a staff, (ascend and) set forth the offerings by the dead, and then quit the scene. The Grand minister will charge the officer of prayer and the recorder to announce the name all round, at the five altars of the house, and at those (to the spirits) of the hills and streams.'

2 曾子問曰：「如已葬而世子生，則如之何？」

Zeng-zi asked, 'If the son and heir have been born after the burial (of the) ruler, what course should be followed?'

孔子曰：「大宰、大宗從大祝而告于禰。三月，乃名于禰，以名遍告及社稷宗廟山川。」

Confucius said, 'The Grand minister and the Grand master of the ancestral temple will follow the Grand officer of prayer, and announce the fact before the spirit tablet (of the deceased ruler). Three months after they will give the name in the same place, and announce it all round', and also at the altars to (the spirits of) the land and grain, in the ancestral temple, and (at the altars of) the hills and streams.'

3 孔子曰：「諸侯適天子，必告于祖，奠于禰。冕而出視朝，命祝史告於社稷、宗廟、山川。乃命國家五官而後行，道而出。告者，五日而遍，過是，非禮也。凡告，用牲幣。反，亦如之。諸侯相見，必告于禰，朝服而出視朝。命祝史告于五廟所過山川。亦命國家五官，道而出。反，必親告于祖禰。乃命祝史告至于前所告者，而後聽朝而入。」

Confucius said, 'When princes of states are about to go to the (court of the) son of Heaven, they must announce (their departure) before (the shrine of) their grandfather, and lay their offerings in that of their father. They then put on the court cap, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) to the (spirits of the) land and grain, in the ancestral temple, and at the (altars of the) hills and rivers. They then give (the business of) the state in charge to the five (subordinate) officers, and take their journey, presenting the offerings to the spirits of the road as they set forth. All the announcements should be completed in five days. To go beyond this in making them is contrary to rule. In every one of them they use a victim and silks. On the return (of the princes) there are the same observances. When princes of states are about to visit one another, they must announce (their departure) before the shrine of their father. They will then put on their court robes, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) at the five shrines in the ancestral temple, and at the altars of the hills and rivers which they will pass. They then give (the business of) the state in charge to the five officers, and take their journey, presenting the offerings to the spirits of the road as they set forth. When they return, they will announce (the fact) in person to their grandfather and father, and will charge the officer of prayer and the recorder to make announcement of it at the altars where they announced (their departure). (When this has been done), they enter and give audience in the court.'

4 曾子問曰：「并有喪，如之何？何先何後？」

Zeng-zi asked, 'If the funerals of both parents take place together, what course is adopted? Which is first and which last?'

孔子曰：「葬，先輕而後重；其奠也，先重而後輕；禮也。自啟及葬，不奠，行葬不哀次；反葬奠，而後辭於殯，逐修葬事。其虞也，先重而後輕，禮也。」

Confucius said, 'The rule is that the burying of the less important (mother) should have the precedence, and that of the more important (father) follow, while the offerings to them are set down in the opposite order. From the opening of the apartment and conveying out the coffin (of the mother) till its interment no offerings are put down; when the coffin is on the route to the grave, there is no wailing at the regular place for that ceremony. When they return from this interment, they set down the offerings (to the father), and afterwards announce (to his spirit) when the removal of his coffin will take place, and proceed to arrange for the interment. It is the rule that the sacrifice of repose should first be offered to the more important (father), and afterwards to the less important (mother).

5 孔子曰：「宗子雖七十，無無主婦；非宗子，雖無主婦可也。」

Coufucius said, 'The eldest son, even though seventy, should never be without a wife to take her part in presiding at the funeral rites. If there be no such eldest son, the rites may be performed without a presiding wife.'

6 曾子問曰：「將冠子，冠者至，揖讓而入，聞齊衰大功之喪，如之何？」

Zeng-zi asked, 'It has been proposed to invest a son with the cap, and the investors have arrived, and after exchanging bows and courtesies (with the master of the house), have entered. If then news should come that the death of some relative has occurred, for whom a year's mourning or that of nine months must be worn, what should be done?'

孔子曰：「內喪則廢，外喪則冠而不醴，徹饌而掃，即位而哭。如冠者未至，則廢。如將冠子而未及期日，而有齊衰、大功、小功之喪，則因喪服而冠。」

Confucius said, 'If the death has taken place within (the circle of the same surname), the ceremony should be given up; but if without (that circle), it will go on, but the sweet wine will not be presented to the youth. The viands will be removed and the place swept, after which he will go to his proper position and wail. If the investors have not yet arrived, the capping will be given up (for the time). If the arrangements for the capping have been made, but before the day arrives, an occasion for the one year's mourning, or for that of nine months, or five months, have arrived, the youth shall be capped in his mourning dress.'

「除喪不改冠乎？」

'When all mourning is over, may a son continue to wear the cap which he has hitherto worn?'

孔子曰：「天子賜諸侯大夫冕弁服於大廟，歸設奠，服賜服，於斯乎有冠醮，無冠醴。父沒而冠，則已冠掃地而祭於禰；已祭，而見伯父、叔父，而後饗冠者。」

Confucius said, 'When the son of Heaven gives to the (young) prince of a state or a Great officer his robes and the cap proper to each in the grand ancestral temple, the youth on his return home- will set forth his offering (in his own ancestral temple), wearing the robes that have been given to him, and here he will drink the cup of capping (as if) offered by his father, without the cup of wine at the ceremony. When a son is (thus) capped after his father's death, he is considered to be properly capped; he will sweep the ground, and sacrifice at his father's shrine. This being done, he will present himself before his uncles, and then offer the proper courtesies to the investors.'

7 曾子問曰：「祭如之何則不行旅酬之事矣？」

Zeng-zi asked, 'Under what circumstances is it that at sacrifice they do not carry out the practice of all drinking to one another?'

孔子曰：「聞之：小祥者，主人練祭而不旅，奠酬於賓，賓弗舉，禮也。昔者，魯昭公練而舉酬行旅，非禮也；孝公大祥，奠酬弗舉，亦非禮也。」

Confucius said, 'I have heard that at the close of the one year's mourning, the principal concerned in it sacrifices in his inner garment of soft silk, and there is not that drinking all round. The cup is set down beside the guests, but they do not take it up. This is the rule. Formerly duke Zhao of Lu, while in that silken garment, took the cup and sent it all round, but it was against the rule; and duke Xiao, at the end of the second year's mourning, put down the cup presented to him, and did not send it all round, but this also was against the rule.'

8 曾子問曰：「大功之喪，可以與於饋奠之事乎？」

Zeng-zi asked, 'In a case (of the) mourning for nine months, can (the principal) take part in contributing to the offerings (to the dead of others)?'

孔子曰：「豈大功耳！自斬衰以下皆可，禮也。」

Confucius said, 'Why speak only of (the mourning for) nine months? In all cases from (the mourning for) three years downwards, it may be done. This is the rule.'

曾子曰：「不以輕服而重相為乎？」

Zeng-zi said, 'Would not this be making the mourning of little importance, and attaching (undue) importance to mutual helpfulness?'

孔子曰：「非此之謂也。天子、諸侯之喪，斬衰者奠；大夫，齊衰者奠；士則朋友奠；不足，則取於大功以下者；不足，則反之。」

Confucius said, 'This is not what I mean. When there is mourning for the son of Heaven or the prince of a state, (all) who wear the sackcloth with the jagged edges (will contribute to) the offerings. At the mourning of a Great officer, (all) who wear the sackcloth with the even edges will do so. At the mourner of an ordinary officer, his associates and friends will do so. If all these be not sufficient, they may receive contributions from all who should mourn for nine months downwards; and if these be still insufficient, they will repeat the process.'

9 曾子問曰：「小功可以與於祭乎？」

Zeng-zi asked, 'In a case of the mourning for five months, may (the principal) take part in the other sacrifices (of mourning)?'

孔子曰：「何必小功耳！自斬衰以下與祭，禮也。」

Confucius said, 'Why speak only of the mourning for five months? In all cases from the mourning for three years downwards, (the principals) take part in those sacrifices.'

曾子曰：「不以輕喪而重祭乎？」

Zeng-zi said, 'Would not this be making the mourning of little importance, and giving (undue) importance to the sacrifices?'

孔子曰：「天子、諸侯之喪祭也，不斬衰者不與祭；大夫，齊衰者與祭；士，祭不足，則取於兄弟大功以下者。」

Confucius said, 'In the mourning sacrifices for the son of Heaven and the prince of a state, none but those who wear the sackcloth with the jagged edges take part in them. In those for a Great officer, they who wear the sackcloth with the even edges do so. In those for another officer, if the participants be insufficient, they add to them from their brethren who should wear mourning for nine months downwards.'

10 曾子問曰：「相識，有喪服可以與於祭乎？」

Zeng-zi asked, 'When acquaintances are in mourning, may they participate in one another's sacrifices?'

孔子曰：「緦不祭，又何助於人。」

Confucius said, 'When wearing the three months' mourning, one has no occasion to sacrifice (in his own ancestral temple), and how should he assist another man (out of his own line)?'

11 曾子問曰：「廢喪服，可以與於饋奠之事乎？」

Zeng-zi asked, 'When one has put off his mourning, may he take part in contributing to the offerings (for the dead of another)?'

孔子曰：「說衰與奠，非禮也；以擯相可也。」

Confucius said, 'To take part in the offerings (to another's dead), on putting off one's own sackcloth, is contrary to the rule. Possibly, he may perform the part of assisting him in receiving visitors.'

12 曾子問曰：「昏禮既納幣，有吉日，女之父母死，則如之何？」

Zeng-zi asked, 'According to the rules for marriages, the presents have been received and a fortunate day has been fixed; if then the father or mother of the young lady die, what course should be adopted?'

孔子曰：「婿使人吊。如婿之父母死，則女之家亦使人吊。父喪稱父，母喪稱母。父母不在，則稱伯父世母。婿，已葬，婿之伯父致命女氏曰：『某之子有父母之喪，不得嗣為兄弟，使某致命。』女氏許諾，而弗敢嫁，禮也。婿，免喪，女之父母使人請，婿弗取，而後嫁之，禮也。女之父母死，婿亦如之。」

Confucius said, 'The son-in-law will send some one to condole; and if it be his father or mother that has died, the family of the lady will in the same way send some to present their condolences. If the father have died, (the messenger) will name the (other) father (as having sent him); if the mother, he will name the (other) mother. If both parents be dead (on both sides), he will name the oldest uncle and his wife. When the son-in-law has buried (his dead), his oldest uncle will offer a release from the engagement to the lady, saying, "My son, being occupied with the mourning for his father or mother, and not having obtained the right to be reckoned among your brethren, has employed me to offer a release from the engagement." (In this case) it is the rule for the lady to agree to the message and not presume to (insist on) the marriage (taking place immediately). When the son-in-law has concluded his mourning, the parents of the lady will send and request (the fulfilment of the engagement). The son-in-law will not (immediately come to) carry her (to his house), but afterwards she will be married to him; this is the rule. If it be the father or mother of the lady who died, the son-in-law will follow a similar course.'

13 曾子問曰：「親迎，女在涂，而婿之父母死，如之何？」

Zeng-zi asked, 'The son-in-law has met the lady in person, and she is on the way with him:--if (then) his father or mother die, what course should be adopted?'

孔子曰：「女改服布深衣，縞總以趨喪。女在途，而女之父母死，則女反。」

Confucius said, 'The lady will change her dress; and in the long linen robe, with 'the cincture of white silk round her hair, will hasten to be present at the mourning rites. If, while she is on the way, it be her own father or mother who dies, she will return.'

「如婿親迎，女未至，而有齊衰大功之喪，則如之何？」

'If the son-in-law have met the lady in person, and before she has arrived at his house, there occur a death requiring the year's or the nine months' mourning, what course should be adopted?'

孔子曰：「男不入，改服於外次；女入，改服於內次；然後即位而哭。」

Confucius said, 'Before the gentleman enters, he will change his dress in a place outside. The lady will enter and change her dress in a place inside. They will then go to the proper positions and wail.'

14 曾子問曰：「除喪則不復昏禮乎？」

Zeng-zi asked, 'When the mourning is ended, will they not resume the marriage ceremonies?'

孔子曰：「祭，過時不祭，禮也；又何反於初？」

Confucius said, 'It is the rule, that when the time of sacrifice has been allowed to pass by, it is not then offered. Why in this case should they go back to what must have taken place previously?'

15 孔子曰：「嫁女之家，三夜不息燭，思相離也。取婦之家，三日不舉樂，思嗣親也。三月而廟見，稱來婦也。擇日而祭於禰，成婦之義也。」

Confucius said, 'The family that has married a daughter away, does not extinguish its candles for three nights, thinking of the separation that has taken place. The family that has received the (new) wife for three days has no music; thinking her bridegroom is now in the place of his parents. After three months she presents herself in the ancestral temple, and is styled "The new wife that has come." A day is chosen for her to sacrifice at the shrine of her father-in-law; expressing the idea of her being (now) the established wife.'

16 曾子問曰：「女未廟見而死，則如之何？」

Zeng-zi asked, 'If the lady die before she has presented herself in the ancestral temple, what course should be adopted?'

孔子曰：「不遷於祖，不祔於皇姑，婿不杖、不菲、不次，歸葬于女氏之黨，示未成婦也。」

Confucius said, '(Her coffin) should not be removed to the ancestral temple, nor should (her tablet) be placed next to that of her mother-in-law. The husband should not carry the staff; nor wear the shoes of straw; nor have a (special) place (for wailing). She should be taken back, and buried among her kindred of her own family - showing that she had not become the established wife.'

17 曾子問曰：「取女，有吉日而女死，如之何？」

Zeng-zi asked, 'The fortunate day has been fixed for taking the lady (to her new home), and she dies (in the meantime) - what should be done?'

孔子曰：「婿齊衰而吊，既葬而除之。夫死亦如之。」

Confucius said, 'The son-in-law will come to condole, wearing the one year's mourning, which he will lay aside when the interment has taken place. If it be the husband who dies, a similar course will be followed on the other side.'

18 曾子問曰：「喪有二孤，廟有二主，禮與？」

Zeng-zi asked, 'Is it according to rule "that at the mourning rites there should be two (performing the part of) the orphan son (and heir, receiving visitors), or that at a temple-shrine there should be two spirit-tablets?'

孔子曰：「天無二日，土無二王，嘗禘郊社，尊無二上。未知其為禮也。昔者齊桓公亟舉兵，作偽主以行。及反，藏諸祖廟。廟有二主，自桓公始也。喪之二孤，則昔者衛靈公適魯，遭季桓子之喪，衛君請吊，哀公辭不得命，公為主，客人吊。康子立於門右，北面；公揖讓升自東階，西鄉；客升自西階吊。公拜，興，哭；康子拜稽顙於位，有司弗辯也。今之二孤，自季康子之過也。」

Confucius said, 'In heaven there are not two suns; in a country there are not two kings; in the seasonal sacrifices, and those to Heaven and Earth, there are not two who occupy the highest place of honour. I do not know that what you ask about is according to rule. Formerly duke Huan of Qi, going frequently to war, made fictitious tablets and took them with him on his expeditions, depositing them on his return in the ancestral temple. The practice of having two tablets in a temple-shrine originated from duke Huan. As to two (playing the part of the) orphan son, it may be thus explained: Formerly, on occasion of a visit to Lu by duke Ling of Wei, the mourning rites of Ji Huan-zi were in progress. The ruler of Wei requested leave to offer his condolences. Duke Ai (of Lu), declined (the ceremony), but could not enforce his refusal. He therefore acted as the principal (mourner), and the visitor came in to condole with him. Kang-zi stood on the right of the gate with his face to the north. The duke, after the usual bows and courtesies, ascended by the steps on the east with his face towards the west. The visitor ascended by those on the west, and paid his condolences. The duke bowed ceremoniously to him, and then rose up and wailed, while Kang-zi bowed with his forehead to the ground, in the position where he was. The superintending officers made no attempt to put the thing to rights. The having two now acting as the orphan son arose from the error of Ji Kang-zi.'

19 曾子問曰：「古者師行，必以遷廟主行乎？」

Zeng-zi asked, 'Anciently when an army went on an expedition, was it not first necessary to carry with it the spirit-tablets that had been removed from their shrines?'

孔子曰：「天子巡守，以遷廟主行，載于齊車，言必有尊也。今也取七廟之主以行，則失之矣。當七廟、五廟無虛主；虛主者，唯天子崩，諸侯薨與去其國，與祫祭於祖，為無主耳。吾聞諸老聃曰：天子崩，國君薨，則祝取群廟之主而藏諸祖廟，禮也。卒哭成事而後，主各反其廟。君去其國，大宰取群廟之主以從，禮也。祫祭於祖，則祝迎四廟之主。主，出廟入廟必蹕；老聃云。」

Confucius said, 'When the son of Heaven went on his tours of Inspection, he took (one of) those tablets along with him, conveying it in the carriage of Reverence, thus intimating how it was felt necessary to have with him that object of honour. The practice now-a-days of taking the tablets of the seven temple-shrines along with them on an expedition is an error. No shrine in all the seven (of the king), or in the five of the prince of a state, ought to be (left) empty. A shrine can only be so left without its tablet, when the son of Heaven has died, or the prince of a state deceased, or left his state, or when all the tablets are brought together at the united sacrifice, in the shrine-temple of the highest ancestor. I heard the following statement from Lao Dan: "On the death of the son of Heaven, or of the prince of a state, it is the rule that the officer of prayer should take the tablets from all the other shrines and deposit them in that of the high ancestor, When the wailing was over, and the business (of placing the tablet of the deceased in its shrine) was completed, then every other tablet was restored to its shrine. When a ruler abandoned his state, it was the rule that the Grand minister should take the tablets from all the shrines and follow him. When there was the united sacrifice in the shrine of the high ancestor, the officer of prayer met (and received) the tablets from the four shrines. When they were taken from their shrines or carried back to them all were required to keep out of the way." So said Lao Dan.'

20 曾子問曰：「古者師行，無遷主，則何主？」

Zeng-zi asked, 'Anciently, when they marched on an expedition, and carried no displaced tablets with them, what did they make their chief consideration?'

孔子曰：「主命。」

Confucius said, 'They made the instructions from the tablet their chief consideration.'

問曰：「何謂也？」

'What does that mean?' asked the other.

孔子曰：「天子、諸侯將出，必以幣帛皮圭告于祖禰，遂奉以出，載于齊車以行。每舍，奠焉而後就舍。反必告，設奠卒，斂幣玉，藏諸兩階之間，乃出。蓋貴命也。」

Confucius said, 'When the son of Heaven or the prince of a state was about to go forth, he would, with gifts of silk, skins, and jade-tokens, announce his purpose at the shrines of his grandfather and father. He then took those gifts with him, conveying them on the march in the carriage of Reverence. At every stage (of the march), he would place offerings of food by them, and afterwards occupy the station. On returning, they would make announcement (at the same shrines), and when they had set forth (again) their offerings, they would collect the silk and jade, and bury them between the steps (leading) up to the fane of the high ancestor; after which they left the temple. This was how they made the instructions they received their chief consideration.'

21 子游問曰：「喪慈母如母，禮與？」

Zi-you asked, 'Is it the rule to mourn for a foster-mother as for a mother?'

孔子曰：「非禮也。古者，男子外有傅，內有慈母，君命所使教子也，何服之有？昔者，魯昭公少喪其母，有慈母良，及其死也，公弗忍也，欲喪之，有司以聞，曰：『古之禮，慈母無服，今也君為之服，是逆古之禮而亂國法也；若終行之，則有司將書之以遺後世。無乃不可乎！』公曰：『古者天子練冠以燕居。』公弗忍也，遂練冠以喪慈母。喪慈母，自魯昭公始也。」

Confucius said, 'It is not the rule. Anciently, outside the palace, a boy had his master, and at home his foster-mother; they were those whom the ruler employed to teach his son;-what ground should these be for wearing mourning for them? Formerly duke Zhao of Lu having lost his mother when he was little, had a foster-mother, who was good; and when she died, he could not bear (not) to mourn for her, and wished to do so. The proper officer on hearing of it, said, "According to the ancient rule, there is no mourning for a foster-mother. If you wear this mourning, you will act contrary to that ancient rule, and introduce confusion into the laws of the state. If you will after all do it, then we will put it on record, and transmit the act to the future; will not that be undesirable?" The duke said, "Anciently the son of Heaven, when unoccupied and at ease, wore the soft inner garment, assumed after the year's mourning, and the cap." The duke could not bear not to wear mourning, and on this he mourned for his foster-mother in this garb. The mourning for a foster-mother originated with duke Zhao of Lu.'

22 曾子問曰：「諸侯旅見天子，入門，不得終禮，廢者幾？」

Zeng-zi asked, 'The princes are assembled in a body to appear before the son of Heaven; they have entered the gate, but are not able to go through with the rites (of audience); how many occurrences will make these be discontinued?'

孔子曰：「四。」請問之。曰：「大廟火，日食，後之喪，雨沾服失容，則廢。如諸侯皆在而日食，則從天子救日，各以其方色與其兵。大廟火，則從天子救火，不以方色與兵。」

Confucius said, 'Four.' 'May I ask what they are?' said the other. The reply was:--'The grand ancestral temple taking fire; an eclipse of the sun; funeral rites of the queen; their robes all unsightly through soaking rain. If, when the princes are all there, an eclipse of the sun take place, they follow the son of Heaven to save it; each one dressed in the colour of his quarter, and with the weapon proper to it. If there be a fire in the grand ancestral temple, they follow him to extinguish it without those robes and weapons.

23 曾子問曰：「諸侯相見，揖讓入門，不得終禮，廢者幾？」

Zeng-zi said, 'Princes are visiting one another. (The strangers) have entered the gate after the customary bowings and courtesies, but they are not able to go through with the rites (of audience);how many occurrences will make these be discontinued?'

孔子曰：「六。」請問之。曰：「天子崩，大廟火，日食，後夫人之喪，雨沾服失容，則廢。」

Confucius said, 'Six;' and, in answer to the question as to what they were, replied: 'The death of the son of Heaven; the grand ancestral temple taking fire; an eclipse of the sun; the funeral rites of the queen or of the princess of the state; and their robes all unsightly through soaking rain.'

24 曾子問曰：「天子嘗禘郊社五祀之祭，簠簋既陳，天子崩，後之喪，如之何？」

Zeng-zi said, 'At the seasonal sacrifices of the son of Heaven, at those to Heaven and Earth, and at (any of) the five sacrifices of the house, after the vessels, round and square, with their contents have been set forth, if there occur the death of the son of Heaven or mourning rites for the queen, what should be done?'

孔子曰：「廢。」曾子問曰：「當祭而日食，太廟火，其祭也如之何？」孔子曰：「接祭而已矣。如牲至，未殺，則廢。天子崩，未殯，五祀之祭不行；既殯而祭，其祭也，尸入，三飯不侑，酳不酢而已矣。自啟至于反哭，五祀之祭不行；已葬而祭，祝畢獻而已。」

Confucius, said, 'The sacrifice should be stopped.' The other asked, 'If, during the sacrifice, there occur an eclipse of the sun, or the grand ancestral temple take fire ' what should be done?' The reply was, 'The steps of the sacrifice should be hurried on. If the victim have arrived, but has not yet been slain, the sacrifice should be discontinued. When the son of Heaven has died and is not yet coffined, the sacrifices of the house are not offered. When he is coffined, they are resumed; but at any one of them the representative of the dead takes (only) three mouthfuls (of the food), and is not urged (to take more). He is then presented with a cup, but does not respond by presenting another, and there is an end (of the ceremony). From the removal of the coffin to the return (from the burial) and the subsequent wailing, those sacrifices (again) cease. After the burial they are offered, but when the officer of prayer has finished the cup presented to him, they stop.'

25 曾子問曰：「諸侯之祭社稷，俎豆既陳，聞天子崩、後之喪、君薨、夫人之喪，如之何？」

Zeng-zi asked, 'At the sacrifices to the spirits of the land and grain proper to the feudal princes, if, after the stands and vessels, with their contents, have been arranged, news arrive of the death of the son of Heaven or of the mourning rites for his queen, or if the ruler die or there be mourning rites for his consort, what should be done?'

孔子曰：「廢。自薨比至於殯，自啟至于反哭，奉帥天子。」

Confucius said, 'The sacrifice should be discontinued. From the ruler's death to the coffining, and from the removal of the coffin to the return (from the burial) and the (subsequent) wailing, they will follow the example set by the son of Heaven.'

26 曾子問曰：「大夫之祭，鼎俎既陳，籩豆既設，不得成禮，廢者幾？」

Zeng-zi asked, 'At the sacrifices of a Great officer, when the tripods and stands have been arranged, and the dishes of bamboo and wood, with their contents, have been set forth, but they are not able to go through with the rites, how many occurrences will cause them to be discontinued?'

孔子曰：「九。」請問之。曰：「天子崩、後之喪、君薨、夫人之喪、君之大廟火、日食、三年之喪、齊衰、大功，皆廢。外喪自齊衰以下，行也。其齊衰之祭也，尸入，三飯不侑，酳不酢而已矣；大功酢而已矣；小功、緦，室中之事而已矣。士之所以異者，緦不祭，所祭於死者無服則祭。」

Confucius said, 'Nine;' and when asked what they were, he added: 'The death of the son of Heaven; funeral rites for his queen; the death of the ruler (of the state); funeral rites for his consort; the ruler's grand ancestral temple taking fire; an eclipse of the sun; (a call to) the three years' mourning; to that of one year; or to that of nine months. In all these cases the sacrifice should be given up. If the mourning be merely for relatives by affinity, from all degrees of it up to the twelve months, the sacrifice will go on. At one where the mourning is worn for twelve months, the representative of the dead, after entering, will take (only) three mouthfuls (of the food), and not be urged to take (any more). He will be presented with a cup, but will not respond by presenting one in return, and there will be an end (of the ceremony). Where the mourning is for nine months, after he has presented the responsive cup, the thing will end. Where it is for five or for three months, it will not end till all the observances in the apartment are gone through. What distinguishes the proceedings of an ordinary officer is, that he does not sacrifice when wearing the three months' mourning. He sacrifices, however, if the dead to whom he does so had no relationship with him requiring him to wear mourning.'

27 曾子問曰：「三年之喪，吊乎？」

Zeng-zi asked, 'May one, wearing the three years' mourning for a parent, go to condole with others?'

孔子曰：「三年之喪，練，不群立，不旅行。君子禮以飾情，三年之喪而吊哭，不亦虛乎？」

Confucius said, 'On the completion of the first of the three years, one should not be seen standing with others, or going along in a crowd. With a superior man the use of ceremonies is to give proper and elegant expression to the feelings. Would it not be an empty form to go and condole and wail with others, while wearing the three years' mourning?'

28 曾子問曰：「大夫、士有私喪，可以除之矣，而有君服焉，其除之也如之何？」

Zeng-zi asked, 'If a Great officer or ordinary officer be in mourning for a parent he may put it off; and if he be in mourning for his ruler, under what conditions will he put that off?'

孔子曰：「有君喪服於身，不敢私服，又何除焉？於是乎有過時而弗除也。君之喪，服除而後殷祭，禮也。」

Confucius said, 'If he have the mourning for his ruler on his person, he will not venture to wear any private mourning; what putting off can there be? In this case, even if the time be passed (for any observances which the private mourning would require), he will not put it off. When the mourning for the ruler is put off, he will then perform the great sacrifices (of his private mourning). This is the rule.'

曾子問曰：「父母之喪，弗除可乎？」

Zeng-zi asked, 'But is it allowable thus to give up all the mourning rites for a parent through this keeping on of the mourning (for a ruler)?'

孔子曰：「先王制禮，過時弗舉，禮也；非弗能勿除也，患其過於制也，故君子過時不祭，禮也。」

Confucius said, 'According to the ceremonies as determined by the ancient kings, it is the rule that, when the time has passed (for the observance of any ceremony), there should be no attempt to perform it. It is not that one could not keep from not putting off the mourning; but the evil would be in his going beyond the definite statute. Therefore it is that a superior man does not offer a sacrifice, when the proper time for doing so has passed.'

29 曾子問曰：「君薨，既殯，而臣有父母之喪，則如之何？」

Zeng-zi said, 'If, when the ruler has died, and is now lying in his coffin, the minister be called to the funeral rites for his father or mother, what course will he pursue?'

孔子曰：「歸居于家，有殷事，則之君所，朝夕否。」

Confucius said, 'He should go home and remain there; going indeed to the ruler's for the great services (to the departed), but not for those of every morning and evening.'

曰：「君既啟，而臣有父母之喪，則如之何？」

(Zeng-zi asked), 'If, when they have begun to remove the coffin, the minister be called to the funeral rites for his father or mother, how should he do?'

孔子曰：「歸哭而反送君。」

Confucius said, 'He should go home and wail, and then return and accompany the funeral of the ruler.'

曰：「君未殯，而臣有父母之喪，則如之何？」

'If,' said (Zeng-zi), 'before the ruler has been coffined, a minister be called to the funeral rites for his father or mother, what should be his course?'

孔子曰：「歸殯，反于君所，有殷事則歸，朝夕否。大夫，室老行事；士，則子孫行事。大夫內子，有殷事，亦之君所，朝夕否。」

Confucius said, 'He should go home, and have the deceased put into the coffin, returning (then) to the ruler's. On occasion of the great services, he will go home, but not for those of every morning and evening. In the case of a Great officer, the chief servant of the household will attend to matters'; in the case of an ordinary officer, a son or grandson. When there are the great services at the ruler's, the wife of the Great officer will also go there, but not for those of every morning and evening.'

30 Zengzi Wen: One in a low position should not pronounce the eulogy of another in a high, nor a younger man that of one older than himself. In the case of the son of Heaven, they refer to Heaven as giving his eulogy. It is not the rule for princes of states to deliver the eulogy of one another.

賤不誄貴，幼不誄長，禮也。唯天子，稱天以誄之。諸侯相誄，非禮也。

31 曾子問曰：「君出疆以三年之戒，以椑從。君薨，其入如之何？」

Zeng-zi asked, 'When a ruler goes across the boundary of his own state, he takes with him his inner coffin as a precaution for the preparations against the three years'(mourning rites) for him. If he die (abroad), what are the proceedings on his being brought back?'

孔子曰：「共殯服，則子麻，弁絰，疏衰，菲，杖。入自闕，升自西階。如小斂，則子免而從柩，入自門，升自阼階。君大夫士一節也。」

Confucius said, 'The clothes to be put on him after the coffining having been provided, the son in the linen cap, with the sackcloth band round it, wearing coarse sackcloth and the shoes of straw, and carrying a staff, will enter by the opening made in the wall of the apartment for the coffin, having ascended by the western steps. If the slighter dressing (preparatory to the coffining) have still (to be made), the son will follow the bier without a cap, enter by the gate, and ascend by the steps on the east. There is one and the same rule for a ruler, a Great officer, and an ordinary officer.'

32 曾子問曰：「君之喪既引，聞父母之喪，如之何？」

Zeng-zi asked, 'If one is occupied in drawing (the carriage with the bier on it) at the funeral rites of his ruler, and is then called to the funeral rites of his father or mother, what should he do?'

孔子曰：「遂。既封而歸，不俟子。」

Confucius said, 'He should complete what he is engaged in; and when the coffin has been let down into the grave, return home, without waiting for the departure of the (ruler's) son.'

33 曾子問曰：「父母之喪既引，及涂，聞君薨，如之何？」

Zeng-zi asked, 'If one, occupied with the, funeral rites of a parent, has (assisted in) drawing the bier to the path (to the grave), and there hear of the death of his ruler, what should he do?'

孔子曰：「遂。既封，改服而往。」

Confucius said, 'He should complete the burial; and, when the coffin has been let down, he should change his dress, and go to (the ruler's).'

34 曾子問曰：「宗子為士，庶子為大夫，其祭也如之何？」

Zeng-zi asked, 'If the eldest son by the proper wife be (only) an officer, and a son by a secondary wife be a Great officer, how will the latter proceed in his sacrificing?'

孔子曰：「以上牲祭於宗子之家。祝曰：『孝子某為介子某薦其常事。』若宗子有罪，居于他國，庶子為大夫，其祭也，祝曰：『孝子某使介子某執其常事。』攝主不厭祭，不旅，不假，不綏祭，不配。布奠於賓，賓奠而不舉，不歸肉。其辭於賓曰：『宗兄、宗弟、宗子在他國，使某辭。』」

Confucius said, 'He will sacrifice, with the victims belonging to his higher rank, in the house of the eldest son., The officer of prayer will say, "So and So, the filial son, in behalf of So and So, the attendant son, presents his regular offering." If the eldest son, now the head of the family, be residing, in consequence of some charge of guilt, in another state, and a son by a secondary wife be a Great officer, when (the latter) is offering a sacrifice (for the other), the officer of prayer will say, "So and So, the filial son, employs the attendant son, So and So, to perform for him the regular service." (In this case, however), the principal in this vicarious service will not conduct the sacrifice so as to see that the spirit of the deceased is satisfied to the full; nor send the cup round among all who are present, nor receive the blessing (at the close); nor lay on the ground the portions of the sacrifice as thank-offerings; nor have with him (the wife of the elder brother) who should appear before the spirit-tablet of her mother-in-law, the wife of the deceased. He will put down the cup before the (principal) guests, but they will put it down (in another place), and not send it round. He will not send to them portions of the flesh. In his address to the guests (at the beginning of the service), he will say, "My honoured brother, the honoured son (of our father), being in another state, has employed me, So and So, to make announcement to you."'

35 曾子問曰：「宗子去在他國，庶子無爵而居者，可以祭乎？」

Zeng-zi asked, 'If the eldest son have gone and is in another state, while a son by a secondary wife, and without rank, remains at home, may the latter offer the sacrifice?'

孔子曰：「祭哉！」請問：「其祭如之何？」孔子曰：「望墓而為壇，以時祭。若宗子死，告於墓而後祭於家。宗子死，稱名不言孝，身沒而已。子游之徒，有庶子祭者以此，若義也。今之祭者，不首其義，故誣於祭也。」

Confucius said, 'Yes, certainly.' 'And how will he sacrifice?' 'He will rear an altar in front of the (family-)grave, and there he will sacrifice at the different seasons. If the oldest son die, he will announce the event at the grave, and afterwards sacrifice in the house, calling himself, however, only by his name, and abstaining from the epithet "filial." This abstinence will cease after his death.' The disciples of Zi-you, in the case of sons by inferior wives sacrificing, held that this practice was in accordance with what was right. Those of them who sacrifice now-a-days do not ground their practice on this principle of right;--they have no truthful ground for their sacrifices.

36 曾子問曰：「祭必有尸乎？若厭祭亦可乎？」

Zeng-zi asked, 'Is it necessary that there should be a representative of the dead in sacrifice? or may he be dispensed with as when the satisfying offerings are made to the dead?'

孔子曰：「祭成喪者必有尸，尸必以孫。孫幼，則使人抱之。無孫，則取於同姓可也。祭殤必厭，蓋弗成也。祭成喪而無尸，是殤之也。」

Confucius said, 'In sacrificing to a full-grown man for whom there have been the funeral rites, there must be such a representative, who should be a grandson; and if the grandson be too young, some one, must be employed to carry him in his arms. If there be no grandson, some one of the same surname should be selected for the occasion. In sacrificing to one who has died prematurely, there are (only) the satisfying offerings, for he was not full-grown. To sacrifice to a full-grown man, for whom there have been the funeral rites without a representative, would be to treat him as if he had died prematurely.'

37 孔子曰：「有陰厭，有陽厭。」

Confucius said, 'There is the offering of satisfaction made in the dark chamber, and that made in the brighter place.'

曾子問曰：「殤不祔祭，何謂陰厭、陽厭？」

Zeng-zi answered with a question, 'But to one who has died prematurely there is not made a complete sacrifice; what do you mean by speaking of two satisfying offerings, the dark and the bright?'

孔子曰：「宗子為殤而死，庶子弗為後也。其吉祭，特牲。祭殤不舉，無肵俎，無玄酒，不告利成，是謂陰厭。凡殤，與無後者，祭於宗子之家，當室之白，尊于東房，是謂陽厭。」

Confucius said, 'When the oldest son, who would take the father's place, dies prematurely, no brother by an inferior wife can be his successor. At the auspicious sacrifice to him', there is a single bullock; but the service being to one who died prematurely, there is no presentation (of the lungs), no stand with the heart and tongue, no dark-coloured spirits, no announcement of the nourishment being completed. This is what is called the dark satisfying offering. In regard to all others who have died prematurely and have left no offspring, the sacrifice is offered to them in the house of the oldest son, where the apartment is most light, with the vases in the chamber on the east. This is what is called the bright satisfying offering.'

38 曾子問曰：「葬引至於堩，日有食之，則有變乎？且不乎？」

Zeng-zi asked, 'At a burial, when the bier has been drawn to the path (leading to the place), if there happen an eclipse of the sun, is any change made or not?'

孔子曰：「昔者吾從老聃助葬於巷黨，及堩，日有食之，老聃曰：『丘！止柩，就道右，止哭以聽變。』既明反而後行。曰：『禮也。』反葬，而丘問之曰：『夫柩不可以反者也，日有食之，不知其已之遲數，則豈如行哉？』老聃曰：『諸侯朝天子，見日而行，逮日而舍奠；大夫使，見日而行，逮日而舍。夫柩不早出，不暮宿。見星而行者，唯罪人與奔父母之喪者乎！日有食之，安知其不見星也？且君子行禮，不以人之親痁患。』吾聞諸老聃云。」

Confucius said, 'Formerly, along with Lao Dan, I was assisting at a burial in the village of Xiang, and when we had got to the path, the sun was eclipsed. Lao Dan said to me, "Qiu, let the bier be stopped on the left of the road; and then let us wail and wait till the eclipse pass away. When it is light again, we will proceed." He said that this was the rule. When we had returned and completed the burial, I said to him, "In the progress of a bier there should be no returning. When there is an eclipse of the sun, we do not know whether it will pass away quickly or not, would it not have been better to go on?" Lao Dan said, "When the prince of a state is going to the court of the son of Heaven, he travels while he can see the sun. At sun-down he halts, and presents his offerings (to the spirit of the way). When a Great officer is on a mission, he travels while he can see the sun, and at sun-down he halts. Now a bier does not set forth in the early morning, nor does it rest anywhere at night; but those who travel by star-light are only criminals and those who are hastening to the funeral rites of a parent. When there is an eclipse of the sun, how do we know that we shall not see the stars? And moreover, a superior man, in his performance of rites, will not expose his relatives to the risk of distress or evil." This is what I heard from Lao Dan.'

39 曾子問曰：「為君使而卒於舍，禮曰：公館復，私館不復。凡所使之國，有司所授舍，則公館已，何謂私館不復也？」

Zeng-zi asked, 'In the case of one dying where he is stopping, when discharging a mission for his ruler, the rules say that, (if he die) in a government hotel his spirit shall be recalled; but not, (if he die) in a private one. But to whatever state a commissioner may be sent, the lodging which may be assigned to him by the proper officer becomes a public hotel;--what is the meaning of his spirit not being recalled, (if he die) in a private one?'

孔子曰：「善乎問之也！自卿、大夫、士之家，曰私館；公館與公所為，曰公館。公館復，此之謂也。」

Confucius said, 'You have asked well. The houses of a high minister, a Great officer, or an ordinary officer, may be called private hotels. The government hotel, and any other which the government may appoint, may be called a public hotel. In this you have the meaning of that saying that the spirit is recalled at a public hotel.'

40 曾子問曰：「下殤：土周葬于園，遂輿機而往，途邇故也。今墓遠，則其葬也如之何？」

Zeng-zi asked, 'Children dying prematurely, between eight and eleven, should be buried in the garden in a brick grave, and carried thither on a contrivance serving the purpose of a carriage, the place being near; but now if the grave is chosen at a distance, what do you say about their being buried there?'

孔子曰：「吾聞諸老聃曰：昔者史佚有子而死，下殤也。墓遠，召公謂之曰：『何以不棺斂於宮中？』史佚曰：『吾敢乎哉？』召公言於周公，周公曰：『豈不可？』史佚行之。下殤用棺衣棺，自史佚始也。」

Confucius said, 'I have heard this account from Lao Dan: "Formerly," he said, "the recorder Yi had a son who died thus prematurely, and the grave was distant. The duke of Shao said to him, 'Why not shroud and coffin him in your palace?' The recorder said, 'Dare I do so?' The duke of Shao spoke about it to the duke of Zhou, who said, 'Why may it not be done?' and the recorder did it. The practice of coffins for boys who have died so prematurely, and shrouding them, began with the recorder Yi."

41 曾子問曰：「卿、大夫將為尸於公，受宿矣，而有齊衰內喪，則如之何？」

Zeng-zi asked, 'A minister or a Great officer is about to act the part of a personator of the dead for his ruler; If, when he has received (orders) to pass the night in solemn vigil, there occur in his own family an occasion for him to wear the robe of hemmed sackcloth, what should he do?'

孔子曰：「出，舍於公館以待事，禮也。」

Confucius said, 'The rule is for him to leave (his house) and lodge in a state hotel, and wait till (the ruler's) business is accomplished.'

42 孔子曰：「尸弁冕而出，卿、大夫、士皆下之，尸必式，必有前驅。」

Confucius said, 'When one who has represented the dead comes forth in the (officer's) leathern cap, or the (Great officer's) tasseled cap (which he has worn), ministers, Great officers, and other officers, all will descend from their carriages (when his passes). He will bow forward to them, and he will also have a forerunner (to notify his approach).'

43 子夏問曰：「三年之喪卒哭，金革之事無辟也者，禮與？初有司與？」

Zi-xia asked, 'There is such a thing as no longer declining military service, after the wailing in the three years I mourning has come to an end. Is this the rule? or was it at first required by the officers (of the state)?'

孔子曰：「夏后氏三年之喪，既殯而致事，殷人既葬而致事。《記》曰：『君子不奪人之親，亦不可奪親也。』此之謂乎？」

Confucius said, 'Under the sovereigns of Xia, as soon as the coffining in the three year's mourning was completed, they resigned all their public duties. Under Yin they did so as soon as the interment was over. Is not this the meaning of what we find in the record, that "the ruler does not take from men their affection to their parents, nor do men take from their parents their filial duty?"'

子夏曰：「金革之事無辟也者，非與？」

Zi-xia asked, 'Is then not declining military service (during mourning) to be condemned?'

孔子曰：「吾聞諸老聃曰：昔者魯公伯禽有為為之也。今以三年之喪，從其利者，吾弗知也！」

'Confucius said, 'I heard from Lao Dan that duke Bo-Qin engaged once in such service, when there was occasion for it; but I do, not know if I should allow it in those who seek (by it) their own advantage during the period of the three years' mourning.'

《文王世子 \ Wen Wang Shi Zi》 [Also known as: "King Wen as son and heir"]

1 文王之為世子，朝於王季，日三。雞初鳴而衣服，至於寢門外，問內豎之御者曰：「今日安否何如？」內豎曰：「安。」文王乃喜。及日中，又至，亦如之。及莫，又至，亦如之。其有不安節，則內豎以告文王，文王色憂，行不能正履。王季腹膳，然後亦復初。食上，必在，視寒暖之節，食下，問所膳；命膳宰曰：「末有原！」應曰：「諾。」然後退。

Thus did king Wen act when he was eldest son and heir: Thrice a day he made a visit in due form to king Ji. When the cock first crowed he dressed himself, and going to the outside of the bedroom, asked one of the servants of the interior who was in attendance how the king was and if he were well. When told that he was well, the prince was glad. At midday he repeated the visit in the same way; and so he did again in the evening. If the king were not so well as usual, the servant would tell the prince, and then his sorrow appeared in his countenance, and his walk was affected and disturbed. When king Ji took his food again, Wen recovered his former appearance. When the food went up (to the king), he would examine it and see if it were cold and hot as it ought to be. When it came down, he asked of what dishes the king had eaten. He gave orders to the cook that none of the dishes should go up again, and withdrew on receiving the cook's assurance accordingly.

2 武王帥而行之，不敢有加焉。文王有疾，武王不脫冠帶而養。文王一飯，亦一飯；文王再飯，亦再飯。旬有二日乃間。

King Wu acted according to the example (of Wen), not presuming to go (in anything) beyond it. When king Wen was ill, Wu nursed him without taking off his cap or girdle. When king Wen took a meal, he also took a meal; and when king Wen took a second, he did the same. It was not till after twelve days that he intermitted his attentions.

3 文王謂武王曰：「女何夢矣？」武王對曰：「夢帝與我九齡。」文王曰：「女以為何也？」武王曰：「西方有九國焉，君王其終撫諸？」文王曰：「非也。古者謂年齡，齒亦齡也。我百爾九十，吾與爾三焉。」文王九十七乃終，武王九十三而終。

King Wen said to Wu, 'What have you been dreaming?' 'I dreamt,' was the reply, 'that God gave me nine ling.' 'And what do you think was the meaning?' King Wu said, 'There are nine states in the west - may it not mean that you will yet bring them all under your happy sway?' Wen said, 'That was not the meaning. Anciently they called a year ling. The age is also called ling. I am 100; and you are 90. I give you three years.' King Wen was 97 when he died, and king Wu was 93.

4 成王幼，不能蒞阼，周公相，踐阼而治。抗世子法於伯禽，欲令成王之知父子、君臣、長幼之道也；成王有過，則撻伯禽，所以示成王世子之道也。文王之為世子也。

King Cheng, being quite young, could not perform his part at the eastern steps. The duke of Zhou acted as regent, trod those steps, and administered the government. He illustrated the rules for the behaviour of a young heir in his treatment of Bo-Qin, that king Cheng might thereby know the courses to be pursued by father and son, ruler and minister, old and young. When he committed an error, the duke punished Bo-Qin. This was the way in which he showed king Cheng his duty as the son and heir. So much on the way in which king Wen acted as son and heir.

5 凡學世子及學士，必時。春夏學干戈，秋冬學羽龠，皆於東序。小樂正學干，大胥贊之。龠師學戈，龠師丞贊之。胥鼓南。春誦夏弦，大師詔之。瞽宗秋學禮，執禮者詔之；冬讀書，典書者詔之。禮在瞽宗，書在上庠。

In teaching the heir-sons (of the king and feudal princes), and young men (chosen from their aptitude) for 'learning', the subjects were different at different seasons. In spring and summer they were taught the use of the shield and spear; in autumn and winter that of the feather and flute - all in the eastern school. The inferior directors of music taught the use of the shield aided by the great assistants. The flute masters taught the use of the spear, aided by the subdirectors, while the assistants regulated by the drum (the chanting of) the Nan. In spring they recited (the pieces), and in summer they played on the guitar, being taught by the grand master in the Hall of the Blind. In autumn they learned ceremonies, being instructed by the masters of ceremonies. In winter they read the book of History, being instructed by the guardians of it. Ceremonies were taught in the Hall of the Blind; the book in the upper school.

6 凡祭與養老，乞言，合語之禮，皆小樂正詔之於東序。大樂正學舞干戚，語說，命乞言，皆大樂正授數，大司成論說在東序。凡侍坐於大司成者，遠近間三席，可以問。終則負墻，列事未盡，不問。

All the rules about sacrificial offerings and at the nourishing of the old begging them to speak (their wise counsels) and the conversation at general reunions, were taught by the lower directors of Music in the eastern school. The Grand director of Music taught how to brandish the shield and axe. He also delivered the graduated rules relating to conversations and the charges about begging the old to speak. The Grand perfecter (of Instruction) discussed all about (these matters) in the eastern school. Whenever a pupil was sitting with the Grand completer (of Instruction), there was required to be between them the width of three mats. He might put questions to him; and when he had finished, sit back on the mat near to the wall. While the instructor had not finished all he had to say on any one point, he did not ask about another.

7 凡學，春官釋奠於其先師，秋冬亦如之。凡始立學者，必釋奠於先聖先師；及行事，必以幣。凡釋奠者，必有合也，有國故則否。凡大合樂，必遂養老。

In all the schools, the officer (in charge), in spring set forth offerings to the master who first, taught (the subjects); and in autumn and winter he did the same. In every case of the first establishment of a school the offerings must be set forth to the earlier sages and the earlier teachers; and in the doing of this, pieces of silk must be used. In all the cases of setting forth the offerings, it was required to have the accompaniments (of dancing and singing). When there were any events of engrossing interest in a state (at the time), these were omitted. When there was the accompaniment of music on a great scale, they proceeded immediately to feast the aged.

8 凡語於郊者，必取賢斂才焉。或以德進，或以事舉，或以言揚。曲藝皆誓之，以待又語。三而一有焉，乃進其等，以其序，謂之郊人，遠之。於成均以及取爵於上尊也。

At all examinations in the suburban schools, the rule was to select the best and mark out the most talented. The pupils might be advanced for their virtue, or commended for something they had accomplished, or distinguished for their eloquence. Those who had studied minor arts were encouraged and told to expect a second examination. If they (then) had one of the three things (above mentioned), they were advanced to a higher grade, according to their several orders, and were styled 'Men of the schools.' They were (still, however,) kept out of the royal college, and could not receive the cup from the vase restricted to the superior students.

9 始立學者，既興器用幣，然後釋菜不舞不授器，乃退。儐於東序，一獻，無介語可也。教世子。

On the first establishment of schools (in any state), when the instruments of music were completed, offerings of silk were set forth; and afterwards those of vegetables. But there was no dancing and (consequently) no giving out of the spears and other things used in it. They simply retired and received visitors in the eastern school. Only one cup was passed round. The ceremony might pass without (parade of) attendants or conversation. (All these things) belonged to the education of the young princes.

10 凡三王教世子必以禮樂。樂，所以修內也；禮，所以修外也。禮樂交錯於中，發形於外，是故其成也懌，恭敬而溫文。立大傅、少傅以養之，欲其知父子、君臣之道也。大傅審父子、君臣之道以示之；少傅奉世子，以觀大傅之德行而審喻之。大傅在前，少傅在後；入則有保，出則有師，是以教喻而德成也。師也者，教之以事而喻諸德者也；保也者，慎其身以輔翼之而歸諸道者也。《記》曰：「虞、夏、商、周，有師保，有疑丞。」設四輔及三公。不必備，唯其人。語使能也。

In the education of the crown princes adopted by the founders of the three dynasties the subjects were the rules of propriety and music. Music served to give the interior cultivation; the rules served to give the external cultivation. The two, operating reciprocally within, had their outward manifestation, and the result was a peaceful serenity, reverence of inward feeling and mild elegance of manners. The Grand tutor and the assistant tutor were appointed for their training, to make them acquainted with the duties of father and son, and of ruler and minister. The former made himself perfectly master of those duties in order to exhibit them; the latter guided the princes to observe the virtuous ways of the other and fully instructed him about them. The Grand tutor went before them, and the assistant came after them. In the palace was the guardian, outside it was the master; and thus by this training and instruction the virtue (of the princes) was completed. The master taught them by means of occurring things, and made them understand what was virtuous. The guardian watched over their persons, and was as a stay and wings to them, leading them in the right way. The history says, 'Under the dynasties of Yu, Xia, Shang, and Zhou, there were the master, the guardian, the Yi, and the Cheng, and there were appointed the four aides and the three ducal ministers. That these offices should all be filled was not so necessary as that there should be the men for them' - showing how the object was to employ the able.

11 君子曰德，德成而教尊，教尊而官正，官正而國治，君之謂也。

When we speak of 'a superior man' we intend chiefly his virtue. The virtue perfect and his instructions honoured; his instructions honoured and the (various) officers correct; the officers correct and order maintained in the state: these things give the ideal of a ruler.

12 仲尼曰：「昔者周公攝政，踐阼而治，抗世子法於伯禽，所以善成王也。聞之曰：為人臣者，殺其身有益於君則為之，況於其身以善其君乎？周公優為之！」是故知為人子，然後可以為人父；知為人臣，然後可以為人君；知事人，然後能使人。成王幼，不能蒞阼，以為世子，則無為也，是故抗世子法於伯禽，使之與成王居，欲令成王之知父子、君臣、長幼之義也。

Zhong-ni said, 'Formerly, when the duke of Zhou was administering the government, he did so while he (continued to) go up by the eastern steps. He (also) set forth the rules for a crown prince in (his dealing with) Bo-Qin, and it was thus that he secured the excellence of king Cheng. I have heard it said, "A minister will sacrifice himself to benefit his ruler, and how much more will he swerve from the ordinary course to secure his excellence!" This was what the duke of Zhou did with ease and unconcern. Therefore he who knows how to show himself what a son should be can afterwards show himself what a father should be; he who knows how to show himself what a minister should be can afterwards show himself what a ruler should be; he who knows how to serve others can afterwards employ them. King Cheng, being quite young, could not discharge the duties of the government. He had no means of learning how to show himself what the crown prince should be. On this account the rules for a crown prince were exhibited in (the treatment of) Bo-Qin, and he was made to live with the young king that the latter might thus understand all that was right between father and son, ruler and minister, elders and youngers.'

13 君之於世子也，親則父也，尊則君也。有父之親，有君之尊，然後兼天下而有之。是故，養世子不可不慎也。行一物而三善皆得者，唯世子而已。其齒於學之謂也。故世子齒於學，國人觀之曰：「將君我而與我齒讓何也？」曰：「有父在則禮然，然而眾知父子之道矣。」其二曰：「將君我而與我齒讓何也？」曰：「有君在則禮然，然而眾著於君臣之義也。」其三曰：「將君我而與我齒讓何也？」曰：「長長也，然而眾知長幼之節矣。」故父在斯為子，君在斯謂之臣，居子與臣之節，所以尊君親親也。故學之為父子焉，學之為君臣焉，學之為長幼焉，父子、君臣、長幼之道得，而國治。語曰：「樂正司業，父師司成，一有元良，萬國以貞。」世子之謂也。周公踐阼。

Take the case of the sovereign and his son and heir. Looked at from the standpoint of affection, the former is father; from that of honour, he is ruler. If the son can give the affection due to the father, and the honour due to the ruler, hereafter he 'will (be fit to) be the lord of all under the sky. On this account the training of crown princes ought to be most carefully attended to. It is only in the case of the crown prince that by the doing of one thing three excellent things are realised; and it is with reference to his taking his place in the schools according to his age that this is spoken. Thus it is that when he takes his place in them in this way, the people observing it, one will say, 'He is to be our ruler, how is it that he gives place to us in the matter of years?' and it will be replied, 'While his father is alive, it is the rule that he should do so.' Thus all will understand the right course as between father and son. A second will make the same remark, and put the same question; and it will be replied, 'While the ruler is alive, it is the rule that he should do so;' and thus all will understand the righteousness that should obtain between ruler and minister. To a third putting the same question it will be said, 'He is giving to his elders what is due to their age;' and thus all will understand the observances that should rule between young and old. Therefore, while his father is alive, he is but a son; and, while his ruler is alive, he may be called merely a minister. Occupying aright the position of son and Minister is the way in which he shows the honour due to a ruler and the affection due to a father. He is thus taught the duties between father and son, between ruler and minister, between old and young; and when he has become master of all these, the state will be well governed. The saying, 'Music's Director the foundation lays; The Master this doth to perfection raise. Let him but once the great and good be taught, And all the states are to correctness brought,' finds its application in the case of the heir-son. So much for the duke of Zhou's going up by the eastern steps.

14 庶子之正於公族者，教之以孝弟、睦友、子愛，明父子之義、長幼之序。

The Shu-zi, who had the direction of the (other) members of the royal and princely families, inculcated on them filial piety and fraternal duty, harmony and friendship, and kindly consideration; illustrating the righteousness that should prevail between father and son, and the order to be observed between elders and juniors.

15 其朝於公：內朝，則東面北上；臣有貴者，以齒。其在外朝，則以官，司士為之。

When they appeared at court, if it were at a reception in the innermost (courtyard of the palace), they took their places, facing the east, those of the most honourable rank among them, as ministers, being to the north (of the others); but they were arranged according to their age. If it were a reception in the outer (and second courtyard), they were arranged according to their offices; (as in the former case), by the superintendents of the official lists.

16 其在宗廟之中，則如外朝之位。宗人授事，以爵以官。其登餕獻受爵，則以上嗣。庶子治之，雖有三命，不逾父兄。

When they were in the ancestral temple, they took their places as at the reception in the outer (and second courtyard); and the superintendent of the temple assigned his business to each according to rank and office. In their ascending (to the hall), partaking of what had been left (by the personator of the dead), presenting (the cup to him), and receiving it (from him), the eldest son by the wife took the precedence. The proceedings were regulated by the Shu-zi. Although one might have received three of the gifts of distinction, he did not take precedence of an uncle or elder cousin.

17 其公大事，則以其喪服之精粗為序。雖於公族之喪亦如之，以次主人。

At the funeral rites for rulers, they were arranged according to the character of their mourning-dress in the fineness or coarseness of the material. In case of such rites among themselves, the same order was observed, the principal mourner, however, always taking precedence of all others.

18 若公與族燕，則異姓為賓，膳宰為主人，公與父兄齒。族食，世降一等。

If the ruler were feasting with his kindred, then all of a different kindred were received as guests. The cook acted as master of the ceremonies. The ruler took place among his uncles and cousins according to age. Each generation of kindred took a lower place as it was a degree removed from the parent-stem.

19 其在軍，則守於公禰。公若有出疆之政，庶子以公族之無事者守於公宮，正室守大廟，諸父守貴宮貴室，諸子諸孫守下宮下室。

When with the army, the kindred guarded the spirit-tablets that had been brought from their shrines. If any public duties called the ruler beyond the limits of the state, those officers of the kindred employed the members of it, who had not other duties, to guard the ancestral temple and the apartments of the palace, the eldest sons by the proper wives guarding the temple of the Grand ancestor; the various uncles, the most honoured temple-shrines and apartments; the other sons and grandsons, the inferior shrines and apartments.

20 五廟之孫，祖廟未毀，雖為庶人，冠，取妻，必告；死，必赴；練祥則告。族之相為也，宜吊不吊，宜免不免，有司罰之。至於賵賻承含，皆有正焉。

All descended from any of the five rulers to whom the temple-shrines were dedicated, even those who were now classed among the common people, were required to announce the events of capping and marriage, so long as the temple-shrine of the (Grand ancestor) had not been removed. Their deaths had to be announced; and also their sacrifices during the period of mourning. In the relations of the kindred among themselves, the proper officers punished any neglect of the regulations for condoling and not condoling, leaving off and not leaving off the cap (in mourning). There were the correct rules for the mourning gifts of articles, money, robes, and jade to put into the mouth (of the deceased).

21 公族其有死罪，則磬于甸人。其刑罪，則纖剸，亦告于甸人。公族無宮刑。獄成，有司讞於公。其死罪，則曰「某之罪在大辟」；其刑罪，則曰「某之罪在小辟」。公曰：「宥之。」有司又曰：「在辟。」公又曰：「宥之。」有司又曰：「在辟。」及三宥，不對，走出，致刑於于甸人。公又使人追之曰：「雖然，必赦之。」有司對曰：「無及也！」反命於公，公素服不舉，為之變，如其倫之喪。無服，親哭之。

When one of the ruler's kindred was found guilty of a capital offence, he was hanged by some one of the foresters' department. If the punishment for his offence were corporal infliction or dismemberment, it was also handed over to the same department. No one of the ruler's kindred was punished with castration. When the trial was concluded, the proper officer reported the sentence to the ruler. If the penalty were death, he would say, 'The offence of So and So is a capital crime.' If the penalty were less, he would say, 'The offence of So and So has received a lighter sentence.' The ruler would say', 'Let the sentence be remitted for another;' and the officer would say, 'That is the sentence.' This was repeated till the third time, when the officer would make no answer, but hurry off and put the execution into the hands of the appointed forester. Still the ruler would send some one after him, and say, 'Yes, but grant forgiveness,' to which there would be the reply, 'It is too late.' When the execution was reported to the ruler, he put on white clothes, and did not have a full meal or music, thus changing his usual habits. Though the kinsman might be within the degree for which there should be mourning rites, the ruler did not wear mourning, but wailed for him himself (in some family of a different surname).

22 公族朝於內朝，內親也。雖有貴者以齒，明父子也。外朝以官，體異姓也。

That the rulers kindred appeared at the reception in the innermost (court) showed how (the ruler) would honour the relatives of his own surname. That they took places according to their age, even those among them of high rank, showed the relation to be maintained between father and son. That they took places at the reception in the outer court according to their offices, showed how (the ruler) would show that they formed one body with (the officers of) other surnames.

23 宗廟之中，以爵為位，崇德也。宗人授事以官，尊賢也。登餕受爵以上嗣，尊祖之道也。

Their taking their places in the ancestral temple according to rank served to exalt the sense of virtue. That the superintendent of the temple assigned to them their several services according to their offices was a tribute of honour to worth. That the eldest son by the proper wife was employed to ascend, take precedence in partaking of what had been left, and in receiving the cup, was to do honour to their ancestor.

24 喪紀以服之輕重為序，不奪人親也。

That the distinctions at the funeral rites were arranged according to the fineness or coarseness of their mourning robes was not to take from any one the degree of his relationship.

25 公與族燕則以齒，而孝弟之道達矣。其族食世降一等，親親之殺也。

The ruler, when feasting with his kindred, took his place among them according to age, and thus development was given to filial piety and fraternal duty. That each generation took a lower place as it was removed a degree from the parent-stem showed the graduation of affection among relatives.

26 戰則守於公禰，孝愛之深也。正室守大廟，尊宗室，而君臣之道著矣。諸父諸兄守貴室，子弟守下室，而讓道達矣。

The guard maintained during war over the spirit-tablets in the army showed the deep sense of filial piety and love. When the eldest son by the proper wife guarded the temple of the Grand ancestor, honour was done to the temple by the most honoured, and the rule as between ruler and minister was exhibited. When the uncles guarded the most honoured shrines and apartments, and the cousins those that were inferior, the principles of subordination and deference were displayed.

27 五廟之孫，祖廟未毀，雖及庶人，冠，取妻必告，死必赴，不忘親也。親未絕而列於庶人，賤無能也。敬吊臨賻賵，睦友之道也。

That the descendants of the five rulers, to whom the temple-shrines were dedicated, were required, so long as the shrine of the Grand ancestor had not been removed, to announce their cappings and marriages, and their death was also required to be announced, showed how kinship was to be kept in mind. While the kinship was yet maintained, that some were classed among the common people showed how mean position followed on want of ability. The reverent observance of condoling, wailing, and of presenting contributions to the funeral rites in articles and money, Was the way taken to maintain harmony and friendliness.

28 古者，庶子之官治，而邦國有倫；邦國有倫，而眾鄉方矣。

Anciently, when the duties of these officers of the royal or princely kindred were well discharged, there was a constant model for the regions and states; and when this model was maintained, all knew to what to direct their views and aims.

29 公族之罪，雖親不以犯有司，正術也，所以體百姓也。刑於隱者，不與國人慮兄弟也。弗吊，弗為服，哭於異姓之廟，為忝祖遠之也。素服居外，不聽樂，私喪之也，骨肉之親無絕也。公族無宮刑，不翦其類也。

When any of the ruler's kindred were guilty of offences, notwithstanding their kinship, they were not allowed to transgress with impunity, but the proper officers had their methods of dealing with them - this showed the regard cherished for the people. That the offender was punished in secret, and not associated with common people, showed (the ruler's) concern for his brethren. That he offered no condolence, wore no mourning, and wailed for the criminal in the temple of a different surname, showed how he kept aloof from him as having disgraced their ancestors. That he wore white, occupied a chamber outside, and did not listen to music, was a private mourning for him, and showed how the feeling of kinship was not extinguished. That one of the ruler's kindred was not subjected to castration, showed how he shrank from cutting off the perpetuation of their family.

30 天子視學，大昕鼓徵，所以警眾也。眾至，然後天子至。乃命有司行事。興秩節，祭先師先聖焉。有司卒事，反命。始之養也：適東序，釋奠於先老，遂設三老五更群老之席位焉。適饌省醴，養老之珍，具；遂發詠焉，退修之以孝養也。反，登歌清廟，既歌而語，以成之也。言父子、君臣、長幼之道，合德音之致，禮之大者也。下管《象》，舞《大武》。大合眾以事，達有神，興有德也。正君臣之位、貴賤之等焉，而上下之義行矣。有司告以樂闋，王乃命公侯伯子男及群吏曰：「反！養老幼於東序。」終之以仁也。

When the son of Heaven was about to visit the college, the drum was beaten at early dawn to arouse all (the students). When all were come together, the son of Heaven then arrived and ordered the proper officers to discharge their business, proceeding in the regular order, and sacrificing to the former masters and former Sages. When they reported to him that everything had been done, he then began to go to the nourishing (of the aged). Proceeding to the school on the east, he unfolded and set forth the offerings to the aged of former times, and immediately afterwards arranged the mats and places for the three (classes of the) old, and the five (classes of the) experienced, for all the aged (indeed who were present). He (then) went to look at the food and examine the liquor. When the delicacies for the nourishment of the aged were all ready, he caused the song to be raised (as a signal for the aged to come). After this he retired and thus it was that he provided for (the aged) his filial nourishment. When (the aged) had returned (to their seats after partaking of the feast), the musicians went up and sang the Qing Miao, after which there was conversation to bring out fully its meaning. They spoke of the duties between father and son, ruler and minister, elders and juniors. This union (of the conversation) with the highest description of virtue in the piece constituted the greatest feature of the ceremony. Below (in the court-yard), the flute-players played the tune of the Xiang, while the Da-wu was danced, all uniting in the grand concert according to their parts, giving full development to the spirit (of the music), and stimulating the sense of virtue. The positions of ruler and minister, and the gradations of noble and mean were correctly exhibited, and the respective duties of high and low took their proper course. The officers having announced that the music was over, the king then charged the dukes, marquises, earls, counts, and barons, with all the officers, saying, 'Return, and nourish the aged and the young in your eastern schools.' Thus did he end (the ceremony) with (the manifestation of) benevolence.

31 是故聖人之記事也，慮之以大，愛之以敬，行之以禮，修之以孝養，紀之以義，終之以仁。是故古之人一舉事而眾皆知其德之備也。古之君子，舉大事，必慎其終始，而眾安得不喻焉？《兌命》曰：「念終始典於學。」

The above statements show how the sage (sovereign) bore in mind the various steps (of this ceremony). He anxiously thought of it as its greatness deserved; his love for the aged was blended with reverence; he carried the thing through with attention to propriety; he adorned it with his filial nourishing; he connected with it the exhibition of the legitimate distinctions (of rank); and concluded it with (the manifestation of) benevolence. In this way the ancients, in the exhibition of this one ceremony, made all know how complete was their virtue. Among them, when they undertook any great affair, they were sure to carry it through carefully from beginning to end, so that it was impossible for any not to understand them. As it is said in the Yue Ming', 'The thoughts from first to last should be fixed on (this) learning.'

32 世子之記曰：朝夕至於大寢之門外，問於內豎曰：「今日安否何如？」內豎曰：「今日安。」世子乃有喜色。其有不安節，則內豎以告世子，世子色憂不滿容。內豎言「復初」，然後亦復初。朝夕之食上，世子必在，視寒暖之節。食下，問所膳羞。必知所進，以命膳宰，然後退。若內豎言「疾」，則世子親齊玄而養。膳宰之饌，必敬視之；疾之藥，必親嘗之。嘗饌善，則世子亦能食；嘗饌寡，世子亦不能飽；以至於復初，然後亦復初。

The Record of (king Wen's) son and heir says, 'Morning and evening he went to the outside of the door of the great chamber, and asked the attendant of the interior whether his father were well, and how he was. If told that he was well, his joy appeared in his countenance. If his father were not so well, the attendant would tell him so, and then his sorrow and anxiety appeared, and his demeanour was disturbed. When the attendant told him that his father was better, he resumed his former appearance. Morning and evening when the food went up, he would examine it and see if it were hot or cold as it ought to be. When it came down, he asked what his father had eaten. He made it a point to know what viands went in, and to give his orders to the cook; and then he retired. If the attendant reported that his father was ill, then he himself fasted and waited on him in his dark-coloured dress. He inspected with reverence the food prepared by the cook, and tasted himself the medicine for the patient. If his father ate well of the food, then he was able to eat. If his father ate but little, then he could not take a full meal. When his father had recovered, then he resumed his former ways.'

《禮運 \ Li Yun》 [Also known as: "Ceremonial usages; their origins, development, and intention"]

1 昔者仲尼與於蜡賓，事畢，出游於觀之上，喟然而嘆。仲尼之嘆，蓋嘆魯也。言偃在側曰：「君子何嘆？」孔子曰：「大道之行也，與三代之英，丘未之逮也，而有志焉。」大道之行也，天下為公。選賢與能，講信修睦，故人不獨親其親，不獨子其子，使老有所終，壯有所用，幼有所長，矜寡孤獨廢疾者，皆有所養。男有分，女有歸。貨惡其棄於地也，不必藏於己；力惡其不出於身也，不必為己。是故謀閉而不興，盜竊亂賊而不作，故外戶而不閉，是謂大同。

Formerly Zhong-ni was present as one of the guests at the Ji sacrifice; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations, looking sad and sighing. What made him sigh was the state of Lu. Yan Yan was by his side, and said to him, 'Master, what are you sighing about?' Confucius replied, 'I never saw the practice of the Grand course, and the eminent men of the three dynasties; but I have my object (in harmony with theirs). When the Grand course was pursued, a public and common spirit ruled all under the sky; they chose men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony. Thus men did not love their parents only, nor treat as children only their own sons. A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young. They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained. Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification. (They laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage. In this way (selfish) schemings were repressed and found no development. Robbers, filchers, and rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut. This was (the period of) what we call the Grand Union.

2 今大道既隱，天下為家，各親其親，各子其子，貨力為己，大人世及以為禮。城郭溝池以為固，禮義以為紀；以正君臣，以篤父子，以睦兄弟，以和夫婦，以設制度，以立田里，以賢勇知，以功為己。故謀用是作，而兵由此起。禹、湯、文、武、成王、周公，由此其選也。此六君子者，未有不謹於禮者也。以著其義，以考其信，著有過，刑仁講讓，示民有常。如有不由此者，在勢者去，眾以為殃，是謂小康。

'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance. Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons. People accumulate articles and exert their strength for their own advantage. Great men imagine it is the rule that their states should descend in their own families. Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure. The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage. Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yu, Tang, Wen and Wu, king Cheng, and the duke of Zhou obtained their distinction. Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues. Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests. This is the period of what we call Small Tranquillity.'

3 言偃復問曰：「如此乎禮之急也？」孔子曰：「夫禮，先王以承天之道，以治人之情。故失之者死，得之者生。《詩》曰：『相鼠有體，人而無禮；人而無禮，胡不遄死？』是故夫禮，必本於天，殽於地，列於鬼神，達於喪祭、射御、冠昏、朝聘。故聖人以禮示之，故天下國家可得而正也。」

Yan Yan again asked, 'Are the rules of Propriety indeed of such urgent importance?' Confucius said, 'It was by those rules that the ancient kings sought to represent the ways of Heaven, and to regulate the feelings of men. Therefore he who neglects or violates them may be (spoken of) as dead, and he who observes them, as alive. It is said in the Book of Poetry, "Look at a rat-how small its limbs and fine! Then mark the course that scorns the proper line. Propriety's neglect may well provoke; A wish the man would quickly court death's stroke." Therefore those rules are rooted in heaven, have their correspondencies in earth, and are applicable to spiritual beings. They extend to funeral rites, sacrifices, archery, chariot-driving, capping, marriage, audiences, and friendly missions. Thus the sages made known these rules, and it became possible for the kingdom, with its states and clans, to reach its correct condition.'

4 言偃復問曰：「夫子之極言禮也，可得而聞與？」孔子曰：「我欲觀夏道，是故之杞，而不足徵也；吾得夏時焉。我欲觀殷道，是故之宋，而不足徵也；吾得坤乾焉。坤乾之義，夏時之等，吾以是觀之。」

Yan Yan again asked, 'May I be allowed to hear, Master, the full account that you would give of these rules?' Confucius said, 'I wished to see the ways of Xia, and for that purpose went to Qi. But it was not able to attest my words, though I found there "The seasons of Xia." I wished to see the ways of Yin, and for that purpose went to Song. But it was not able to attest my words, though I found there "The Kun Qian." In this way I got to see the meanings in the Kun Qian, and the different steps in the seasons of Xia.

5 夫禮之初，始諸飲食，其燔黍捭豚，污尊而抔飲，蕢桴而土鼓，猶若可以致其敬於鬼神。及其死也，升屋而號，告曰：「皋！某復。」然後飯腥而苴孰。故天望而地藏也，體魄則降，知氣在上，故死者北首，生者南鄉，皆從其初。

'At the first use of ceremonies, they began with meat and drink. They roasted millet and pieces of pork; they excavated the ground in the form of a jar, and scooped the water from it with their two hands; they fashioned a handle of clay, and struck with it an earthen drum. (Simple as these arrangements were), they yet seemed to be able to express by them their reverence for Spiritual Beings. (By-and-by), when one died, they went upon the housetop, and called out his name in a prolonged note, saying, "Come back, So and So." After this they filled the mouth (of the dead) with uncooked rice, and (set forth as offerings to him) packets of raw flesh. Thus they looked up to heaven (whither the spirit was gone), and buried (the body) in the earth. The body and the animal soul go downwards; and the intelligent spirit is on high. Thus (also) the dead are placed with their heads to the north, while the living look towards the south. In all these matters the earliest practice is followed.

6 昔者先王，未有宮室，冬則居營窟，夏則居橧巢。未有火化，食草木之實、鳥獸之肉，飲其血，茹其毛。未有麻絲，衣其羽皮。後聖有作，然後修火之利，范金合土，以為臺榭、宮室、牖戶，以炮以燔，以亨以炙，以為醴酪；治其麻絲，以為布帛，以養生送死，以事鬼神上帝，皆從其朔。

'Formerly the ancient kings had no houses. In winter they lived in caves which they had excavated, and in summer in nests which they had framed. They knew not yet the transforming power of fire, but ate the fruits of plants and trees, and the flesh of birds and beasts, drinking their blood, and swallowing (also) the hair and feathers. They knew not yet the use of flax and silk, but clothed themselves with feathers and skins. The later sages then arose, and men (learned) to take advantage of the benefits of fire. They moulded the metals and fashioned clay, so as to rear towers with structures on them, and houses with windows and doors. They toasted, grilled, boiled, and roasted. They produced must and sauces. They dealt with the flax and silk so as to form linen and silken fabrics. They were thus able to nourish the living, and to make offerings to the dead; to serve the spirits of the departed and God. In all these things we follow the example of that early time.

7 故玄酒在室，醴醆在戶，粢醍在堂，澄酒在下。陳其犧牲，備其鼎俎，列其琴瑟管磬鐘鼓，修其祝嘏，以降上神與其先祖。以正君臣，以篤父子，以睦兄弟，以齊上下，夫婦有所。是謂承天之祜。

'Thus it is that the dark-coloured liquor is in the apartment (where the representative of the dead is entertained); that the vessel of must is near its (entrance) door; that the reddish liquor is in the hall; and the clear, in the (court) below. The victims (also) are displayed, and the tripods and stands are prepared. The lutes and citherns are put in their places, with the flutes, sonorous stones, bells, and drums. The prayers (of the principal in the sacrifice to the spirits) and the benedictions (of the representatives of the departed) are carefully framed. The object of all the ceremonies is to bring down the spirits from above, even their ancestors; serving (also) to rectify the relations between ruler and ministers; to maintain the generous feeling between father and son, and the harmony between elder and younger brother; to adjust the relations between high and low; and to give their proper places to husband and wife. The whole may be said to secure the blessing of Heaven.

8 作其祝號，玄酒以祭，薦其血毛，腥其俎，孰其殽，與其越席，疏布以冪，衣其浣帛，醴醆以獻，薦其燔炙，君與夫人交獻，以嘉魂魄，是謂合莫。然後退而合亨，體其犬豕牛羊，實其簠簋、籩豆、鉶羹。祝以孝告，嘏以慈告，是謂大祥。此禮之大成也。

'They proceed to their invocations, using in each the appropriate terms. The dark-coloured liquor is employed in (every) sacrifice. The blood with the hair and feathers (of the victim) is presented. The flesh, uncooked, is set forth on the stands. The bones with the flesh on them are sodden; and rush mats and coarse cloth are placed underneath and over the vases and cups. The robes of dyed silk are put on. The must and clarified liquor are presented. The flesh, roasted and grilled, is brought forward. The ruler and his wife take alternate parts in presenting these offerings, all being done to please the souls of the departed, and constituting a union (of the living) with the disembodied and unseen. These services having been completed, they retire, and cook again all that was insufficiently done. The dogs, pigs, bullocks, and sheep are dismembered. The shorter dishes (round and square), the taller ones of bamboo and wood, and the soup vessels are all filled. There are the prayers which express the filial piety (of the worshipper), and the benediction announcing the favour (of his ancestors). This may be called the greatest omen of prosperity; and in this the ceremony obtains its grand completion.'

9 孔子曰：「於呼哀哉！我觀周道，幽、厲傷之，吾舍魯何適矣！魯之郊禘，非禮也，周公其衰矣！杞之郊也禹也，宋之郊也契也，是天子之事守也。故天子祭天地，諸侯祭社稷。」

Confucius said, 'Ah! Alas! I look at the ways of Zhou. (The kings) You and Li corrupted them indeed, but if I leave Lu, where shall I go (to find them better)? The border sacrifice of Lu, (however,) and (the association with it of) the founder of the line (of Zhou) is contrary to propriety - how have (the institutions of) the duke of Zhou fallen into decay! At the border sacrifice in Qi, Yu was the assessor, and at that in Song, Xie; but these were observances of the sons of Heaven, preserved (in those states by their descendants). The rule is that (only) the son of Heaven sacrifices to heaven and earth, and the princes of states sacrifice at the altars to the spirits of the land and grain.'

10 祝嘏莫敢易其常古，是謂大假。祝嘏辭說，藏於宗祝巫史，非禮也，是謂幽國。醆斝及尸君，非禮也，是謂僭君。冕弁兵革藏於私家，非禮也，是謂脅君。大夫具官，祭器不假，聲樂皆具，非禮也，是謂亂國。

When no change is presumptuously made from the constant practice from the oldest times between the prayer and blessing (at the beginning of the sacrifice), and the benediction (at the end of it), we have what might be called a great and happy service. For the words of prayer and blessing and those of benediction to be kept hidden away by the officers of prayer of the ancestral temple, and the sorcerers and recorders, is a violation of the rules of propriety. This may be called keeping a state in darkness. (The use of) the zhan cup (of Xia) and the jia cup (of Yin), and (the pledging in them) between the representative of the dead and the ruler are contrary to propriety; these things constitute 'a usurping ruler.' (For ministers and Great officers to) keep the cap with pendents and the leathern cap, or military weapons, in their own houses is contrary to propriety. To do so constitutes 'restraint of the ruler.' For Great officers to maintain a full staff of employees, to have so many sacrificial vessels that they do not need to borrow any; and have singers and musical instruments all complete, is contrary to propriety. For them to do so leads to 'disorder in a state'.

11 故仕於公曰臣，仕於家曰仆。三年之喪，與新有昏者，期不使。以衰裳入朝，與家仆雜居齊齒，非禮也，是謂君與臣同國。故天子有田以處其子孫，諸侯有國以處其子孫，大夫有采以處其子孫，是謂制度。故天子適諸侯，必舍其祖朝，而不以禮籍入，是謂天子壞法亂紀。諸侯非問疾吊喪而入諸臣之家，是謂君臣為謔。

Thus, one sustaining office under the ruler is called a minister, and one sustaining office under the head of a clan is called a servant. Either of these, who is in mourning for a parent, or has newly married, is not sent on any mission for a year. To enter court in decayed robes, or to live promiscuously with his servants, taking place among them according to age:--all these things are contrary to propriety. Where we have them, we have what is called 'ruler and minister sharing the state.' Thus, the son of Heaven has his domain that he may settle there his sons and grandsons; and the feudal princes have their states; and Great officers their appanages that they may do the same for theirs. This constitutes 'the statutory arrangement.' Thus, when the son of Heaven goes to visit a feudal prince, the rule is that he shall lodge in the ancestral temple, and that he do not enter it without having with him all the rules to be observed. If he act otherwise, we have an instance of 'The son of Heaven perverting the laws, and throwing the regulations into confusion.' A prince, unless it be to ask about the sick or to condole with a mourner, does not enter the house of a minister. If he act otherwise, we have the case of 'ruler and minister playing with each other.'

12 是故，禮者君之大柄也，所以別嫌明微，儐鬼神，考制度，別仁義，所以治政安君也。故政不正，則君位危；君位危，則大臣倍，小臣竊。刑肅而俗敝，則法無常；法無常，而禮無列；禮無列，則士不事也。刑肅而俗敝，則民弗歸也，是謂疵國。

Therefore, ceremonies form a great instrument in the hands of a ruler. It is by them that he resolves what is doubtful and brings to light what is abstruse; that he conducts his intercourse with spiritual beings, examines all statutory arrangements, and distinguishes benevolence from righteousness; it is by them, in short, that government is rightly ordered, and his own tranquillity secured. When government is not correct, the ruler's seat is insecure. When the ruler's seat is insecure, the great ministers revolt, and smaller ones begin pilfering. Punishments (then) are made severe, and manners deteriorate. Thus the laws become irregular; and when the laws are irregular, the rules of ceremony uncertain. When these are uncertain, officers do not perform their duties; and when punishments become severe, and manners deteriorate, the people do not turn (to what is right). We have that condition which may be described as 'an infirm state.'

13 故政者君之所以藏身也。是故夫政必本於天，殽以降命。命降于社之謂殽地，降于祖廟之謂仁義，降於山川之謂興作，降於五祀之謂制度。此聖人所以藏身之固也。

In this way government is the means by which the ruler keeps and protects his person, and therefore it must have a fundamental connection with Heaven. This uses a variety of ways in sending down the intimations of Its will. As learned from the altars of the land, these are (receptivity and docility) imparted to the earth. As learned from the ancestral temple, they are benevolence and righteousness. As learned from the altars of the hills and streams, they are movement and activity. As learned from the five sacrifices of the house, they are the statutes (of their various spirits). It is in this way that the sage rulers made provision for the safe keeping of their persons.

14 故聖人參於天地，并於鬼神，以治政也。處其所存，禮之序也；玩其所樂，民之治也。故天生時而地生財，人其父生而師教之：四者，君以正用之，故君者立於無過之地也。

Hence the sage forms a ternion with Heaven and Earth, and stands side by side with spiritual beings, in order to the right ordering of government. Taking his place on the ground of the principles inherent in them, he devised ceremonies in their order; calling them to the happy exercise of that in which they find pleasure, he secured the success of the government of the people. Heaven produces the seasons. Earth produces all the sources of wealth. Man is begotten by his father, and instructed by his teacher. The ruler correctly uses these four agencies, and therefore he stands in the place where there is no error.

15 故君者所明也，非明人者也。君者所養也，非養人者也。君者所事也，非事人者也。故君明人則有過，養人則不足，事人則失位。故百姓則君以自治也，養君以自安也，事君以自顯也。故禮達而分定，人皆愛其死而患其生。

Hence the ruler is he to whose brightness men look; he does not seek to brighten men. The ruler is he whom men support; he does not seek to support men. The ruler is he whom men serve; he does not seek to serve men. If the ruler were to seek to brighten men, he would fall into errors. If he were to seek to nourish men, he would be unequal to the task. If he were to seek to serve men, he would be giving up his position. Therefore the people imitate the ruler, and we have their self-government; they nourish their ruler, and they find their security in doing so; they serve the ruler, and find their distinction in doing so. Thus it is by the universal application of the rules of propriety, that the lot and duty (of different classes) are fixed; thus it is that men (acting contrary to those rules,) would all have to account death a boon, and life an evil.

16 故用人之知去其詐，用人之勇去其怒，用人之仁去其貪。

Therefore (the ruler), making use of the wisdom of others, will put away the cunning to which that wisdom might lead him; using their courage, he will (in the same way) put away passion; and using their benevolence, he will put away covetousness.

17 故國有患，君死社稷謂之義，大夫死宗廟謂之變。

Therefore, when calamity comes on a state, for the ruler to die for its altars is to be regarded as right; but for a Great officer to die for the ancestral temple is to be regarded as a change (of the duty required from him).

18 故聖人耐以天下為一家，以中國為一人者，非意之也，必知其情，辟於其義，明於其利，達於其患，然後能為之。何謂人情？喜怒哀懼愛惡欲七者，弗學而能。何謂人義？父慈、子孝、兄良、弟弟、夫義、婦聽、長惠、幼順、君仁、臣忠十者，謂之人義。講信修睦，謂之人利。爭奪相殺，謂之人患。故聖人所以治人七情，修十義，講信修睦，尚辭讓，去爭奪，舍禮何以治之？

Therefore when it is said that (the ruler being) a sage can look on all under the sky as one family, and on all in the Middle states as one man, this does not mean that he will do so on premeditation and purpose. He must know men's feelings, lay open to them what they consider right, show clearly to them what is advantageous, and comprehend what are their calamities. Being so furnished, he is then able to effect the thing. What are the feelings of men? They are joy, anger, sadness, fear, love, disliking, and liking. These seven feelings belong to men without their learning them. What are 'the things which men consider right?' Kindness on the part of the father, and filial duty on that of the son; gentleness on the part of the elder brother, and obedience on that of the younger; righteousness on the part of the husband, and submission on that of the wife; kindness on the part of elders, and deference on that of juniors; with benevolence on the part of the ruler, and loyalty on that of the minister - these ten are the things which men consider to be right. Truthfulness in speech and the cultivation of harmony constitute what are called 'the things advantageous to men.' Quarrels, plundering, and murders are 'the things disastrous to men.' Hence, when a sage (ruler) would regulate the seven feelings of men, cultivate the ten virtues that are right; promote truthfulness of speech, and the maintenance of harmony; show his value for kindly consideration and complaisant courtesy; and put away quarrelling and plundering, if he neglect the rules of propriety, how shall he succeed?

19 飲食男女，人之大欲存焉；死亡貧苦，人之大惡存焉。故欲惡者，心之大端也。人藏其心，不可測度也；美惡皆在其心，不見其色也，欲一以窮之，舍禮何以哉？

The things which men greatly desire are comprehended in meat and drink and sexual pleasure; those which they greatly dislike are comprehended in death, exile, poverty, and suffering. Thus liking and disliking are the great elements in men's minds. But men keep them hidden in their minds, where they cannot be fathomed or measured. The good and the bad of them being in their minds, and no outward manifestation of them being visible, if it be wished to determine these qualities in one uniform way, how can it be done without the use of the rules of propriety (implied in the ceremonial usages)?

20 故人者，其天地之德，陰陽之交，鬼神之會，五行之秀氣也。故天秉陽，垂日星；地秉陰，竅於山川。播五行於四時，和而後月生也。是以三五而盈，三五而闕。五行之動，迭相竭也，五行、四時、十二月，還相為本也；五聲、六律、十二管，還相為宮也；五味、六和、十二食，還相為質也；五色、六章、十二衣，還相為質也。故人者，天地之心也，五行之端也，食味別聲被色而生者也。

Man is (the product of) the attributes of Heaven and Earth, (by) the interaction of the dual forces of nature, the union of the animal and intelligent (souls), and the finest subtile matter of the five elements. Heaven exercises the control of the strong and light force, and hangs out the sun and stars. Earth exercises the control of the dark and weaker force, and gives vent to it in the hills and streams. The five elements are distributed through the four seasons, and it is by their harmonious action that the moon is produced, which therefore keeps waxing for fifteen days and waning for fifteen. The five elements in their movements alternately displace and exhaust one another. Each one of them, in the revolving course of the twelve months of the four seasons, comes to be in its turn the fundamental one for the time. The five notes of harmony, with their six upper musical accords, and the twelve pitch-tubes, come each, in their revolutions among themselves, to be the first note of the scale. The five flavours, with the six condiments, and the twelve articles of diet, come each one, in their revolutions (in the course of the year), to give its character to the food. The five colours, with the six elegant figures, which they form on the two robes, come each one, in their revolutions among themselves, to give the character of the dress that is worn. Therefore Man is the heart and mind of Heaven and Earth, and the visible embodiment of the five elements. He lives in the enjoyment of all flavours, the discriminating of all notes (of harmony), and the enrobing of all colours.

21 故聖人作則，必以天地為本，以陰陽為端，以四時為柄，以日星為紀，月以為量，鬼神以為徒，五行以為質，禮義以為器，人情以為田，四靈以為畜。

Thus it was that when the sages would make rules (for men), they felt it necessary to find the origin (of all things) in heaven and earth; to make the two forces (of nature) the commencement (of all); to use the four seasons as the handle (of their arrangements); to adopt the sun and stars as the recorders (of time), the moon as the measurer (of work to be done), the spirits breathing (in nature) as associates, the five elements as giving substance (to things), rules of propriety and righteousness as (their) instruments, the feelings of men as the field (to be cultivated), and the four intelligent creatures as domestic animals (to be reared).

22 以天地為本，故物可舉也；以陰陽為端，故情可睹也；以四時為柄，故事可勸也；以日星為紀，故事可列也；月以為量，故功有藝也；鬼神以為徒，故事有守也；五行以為質，故事可復也；禮義以為器，故事行有考也；人情以為田，故人以為奧也；四靈以為畜，故飲食有由也。

The origin of all things being found in heaven and earth, they could be taken in hand, one after the other. The commencement of these being found in the two forces (of nature), their character and tendencies could be observed. The four seasons being used as a handle, (the people) could be stimulated to the business (of each). The sun and stars being constituted the measures of time, that business could be laid out in order. The moon being taken as the measure (of work to be done), that work could be accomplished successfully. The spirits breathing (in nature) being considered as associates, what is done will be maintained permanently. The five elements being considered as giving substance (to things), what has been done could be repeated. Rules of propriety and righteousness being viewed as the instruments, whatever was done would be completed. The feelings of men being the field to be cultivated, men would look up (to the sages) as to their lords. The four intelligent creatures being made to become domestic animals, there would be constant sources of food and drink.

23 何謂四靈？麟鳳龜龍，謂之四靈。故龍以為畜，故魚鮪不淰；鳳以為畜，故鳥不獝；麟以為畜，故獸不狘；龜以為畜，故人情不失。

What were the four intelligent creatures? They were the Qi-lin, the phoenix, the tortoise, and the dragon. When the dragon becomes a domestic animal, (all other) fishes and the sturgeon do not lie hidden from men (in the mud). When the phoenix becomes so, the birds do not fly from them in terror. When the Qi-lin does so, the beasts do not scamper away. When the tortoise does so, the feelings of men take no erroneous course.

24 故先王秉蓍龜，列祭祀，瘞繒，宣祝嘏辭說，設制度，故國有禮，官有御，事有職，禮有序。

The ancient kings made use of the stalks and the tortoise-shell; arranged their sacrifices; buried their offerings of silk; recited their words of supplication and benediction; and made their statutes and measures. In this way arose the ceremonial usages of the states, the official departments with their administrators, each separate business with its own duties, and the rules of ceremony in their orderly arrangements.

25 故先王患禮之不達於下也，故祭帝於郊，所以定天位也；祀社於國，所以列地利也；祖廟所以本仁也，山川所以儐鬼神也，五祀所以本事也。故宗祝在廟，三公在朝，三老在學。王，前巫而後史，卜筮瞽侑皆在左右，王中心無為也，以守至正。

Thus it was that the ancient kings were troubled lest the ceremonial usages should not be generally understood by all below them. They therefore sacrificed to God in the suburb (of the capital), and thus the place of heaven was established. They sacrificed at the altar of the earth inside the capital, and thus they intimated the benefits derived from the earth. Their sacrifices in the ancestral temple gave their fundamental place to the sentiments of humanity. Those at the altars of the hills and streams served to mark their intercourse with the spirits breathing (in nature). Their five sacrifices (of the house) were a recognition of the various business which was to be done. For the same reason, there are the officers of prayer in the ancestral temple; the three ducal ministers in the court; and the three classes of old men in the college. In front of the king there were the sorcerers, and behind him the recorders; the diviners by the tortoise-shell and by the stalks, the blind musicians and their helpers were all on his left and right. He himself was in the centre. His mind had nothing to do, but to maintain what was entirely correct.

26 故禮行於郊，而百神受職焉，禮行於社，而百貨可極焉，禮行於祖廟而孝慈服焉，禮行於五祀而正法則焉。故自郊社、祖廟、山川、五祀，義之修而禮之藏也。

By means of the ceremonies performed in the suburb, all the spirits receive their offices. By means of those performed at the altar of the earth, all the things yielded (by the earth) receive their fullest development. By means of those in the ancestral temple, the services of filial duty and of kindly affection come to be discharged. By means of those at the five sacrifices of the house, the laws and rules of life are correctly exhibited. Hence when the ideas in these sacrifices in the suburb, at the altar of the earth, in the ancestral temple, at the altars of the hills and streams, and of the five sacrifices of the house are fully apprehended, the ceremonies used are found to be lodged in them.

27 是故夫禮，必本於大一，分而為天地，轉而為陰陽，變而為四時，列而為鬼神。其降曰命，其官於天也。夫禮必本於天，動而之地，列而之事，變而從時，協於分藝，其居人也曰養，其行之以貨力、辭讓：飲食、冠昏、喪祭、射御、朝聘。

From all this it follows that rules of ceremony must be traced to their origin in the Grand Unity. This separated and became heaven and earth. It revolved and became the dual force (in nature). It changed and became the four seasons. It was distributed and became the breathings (thrilling in the universal frame). Its (lessons) transmitted (to men) are called its orders; the law and authority of them is in Heaven. While the rules of ceremony have their origin in heaven, the movement of them reaches to earth. The distribution of them extends to all the business (of life). They change with the seasons; they agree in reference to the (variations of) lot and condition. In regard to man, they serve to nurture (his nature). They are practised by means of offerings, acts of strength, words and postures of courtesy, in eating and drinking, in the observances of capping, marriage, mourning, sacrificing, archery, chariot-driving, audiences, and friendly missions.

28 故禮義也者，人之大端也，所以講信修睦而固人之肌膚之會、筋骸之束也。所以養生送死事鬼神之大端也。所以達天道順人情之大竇也。故唯聖人為知禮之不可以已也，故壞國、喪家、亡人，必先去其禮。

Thus propriety and righteousness are the great elements for man's (character); it is by means of them that his speech is the expression of truth and his intercourse (with others) the promotion of harmony; they are (like) the union of the cuticle and cutis, and the binding together of the muscles and bones in strengthening (the body). They constitute the great methods by which we nourish the living, bury the dead, and serve the spirits of the departed. They supply the channels by which we can apprehend the ways of Heaven and act as the feelings of men require. It was on this account that the sages knew that the rules of ceremony could not be dispensed with, while the ruin of states, the destruction of families, and the perishing of individuals are always preceded by their abandonment of the rules of propriety.

29 故禮之於人也，猶酒之有蘗也，君子以厚，小人以薄。故聖王修義之柄、禮之序，以治人情。故人情者，聖王之田也。修禮以耕之，陳義以種之，講學以耨之，本仁以聚之，播樂以安之。故禮也者，義之實也。協諸義而協，則禮雖先王未之有，可以義起也。義者藝之分、仁之節也，協於藝，講於仁，得之者強。仁者，義之本也，順之體也，得之者尊。

Therefore the rules of propriety are for man what the yeast is for liquor. The superior man by (his use of them) becomes better and greater. The small man by his neglect of them becomes meaner and worse. Therefore the sage kings cultivated and fashioned the lever of righteousness and the ordering of ceremonial usages, in order to regulate the feelings of men. Those feelings were the field (to be cultivated by) the sage kings. They fashioned the rules of ceremony to plough it. They set forth the principles of righteousness with which to plant it. They instituted the lessons of the school to weed it. They made love the fundamental subject by which to gather all its fruits, and they employed the training in music to give repose (to the minds of learners). Thus, rules of ceremony are the embodied expression of what is right. If an observance stand the test of being judged by the standard of what is right, although it may not have been among the usages of the ancient kings, it may be adopted on the ground of its being right. (The idea of) right makes the distinction between things, and serves to regulate (the manifestation of) humanity. When it is found in anything and its relation to humanity has been discussed, the possessor of it will be strong. Humanity is the root of right, and the embodying of deferential consideration. The possessor of it is honoured.

30 故治國不以禮，猶無耜而耕也；為禮不本於義，猶耕而弗種也；為義而不講之以學，猶種而弗耨也；講之於學而不合之以仁，猶耨而弗獲也；合之以仁而不安之以樂，猶獲而弗食也；安之以樂而不達於順，猶食而弗肥也。

Therefore to govern a state without the rules of propriety would be to plough a field without a share. To make those rules without laying their foundation in right would be to plough the ground and not sow the seed. To think to practise the right without enforcing it in the school would be to sow the seed and not weed the plants. To enforce the lessons in the schools, and insist on their agreement with humanity, would be to weed and not to reap. To insist on the agreement of the lessons with humanity, and not give repose to (the minds of) the learners by music, would be to reap, and not eat (the product). To supply the repose of music and not proceed to the result of deferential consideration would be to eat the product and get no fattening from it.

31 四體既正，膚革充盈，人之肥也。父子篤，兄弟睦，夫婦和，家之肥也。大臣法，小臣廉，官職相序，君臣相正，國之肥也。天子以德為車、以樂為御，諸侯以禮相與，大夫以法相序，士以信相考，百姓以睦相守，天下之肥也。是謂大順。

When the four limbs are all well proportioned, and the skin is smooth and full, the individual is in good condition. When there is generous affection between father and son, harmony between brothers, and happy union between husband and wife, the family is in good condition. When the great ministers are observant of the laws, the smaller ministers pure, officers and their duties kept in their regular relations and the ruler and his ministers are correctly helpful to one another, the state is in good condition. When the son of Heaven moves in his virtue as a chariot, with music as his driver, while all the princes conduct their mutual intercourse according to the rules of propriety, the Great officers maintain the order between them according to the laws, inferior officers complete one another by their good faith, and the common people guard one another with a spirit of harmony, all under the sky is in good condition. All this produces what we call (the state of) great mutual consideration (and harmony).

32 大順者，所以養生送死、事鬼神之常也。故事大積焉而不苑，并行而不繆，細行而不失。深而通，茂而有間。連而不相及也，動而不相害也，此順之至也。故明於順，然後能守危也。故禮之不同也，不豐也，不殺也，所以持情而合危也。

This great mutual consideration and harmony would ensure the constant nourishment of the living, the burial of the dead, and the service of the spirits (of the departed). However greatly things might accumulate, there would be no entanglement among them. They would move on together without error, and the smallest matters would proceed without failure. However deep some might be, they would be comprehended. However thick and close their array, there would be spaces between them. They would follow one another without coming into contact. They would move about without doing any hurt to one another. This would be the perfection of such a state of mutual harmony. Therefore the clear understanding of this state will lead to the securing of safety in the midst of danger. Hence the different usages of ceremony, and the maintenance of them in their relative proportions as many or few, are means of keeping hold of the feelings of men, and of uniting (high and low, and saving them from) peril.

33 故聖王所以順，山者不使居川，不使渚者居中原，而弗敝也。用水火金木，飲食必時。合男女，頒爵位，必當年德。用民必順。故無水旱昆蟲之災，民無凶饑妖孽之疾。故天不愛其道，地不愛其寶，人不愛其情。故天降膏露，地出醴泉，山出器車，河出馬圖，鳳凰麒麟皆在郊棷，龜龍在宮沼，其餘鳥獸之卵胎，皆可俯而窺也。則是無故，先王能修禮以達義，體信以達順，故此順之實也。

The sage kings showed their sense of this state of harmony in the following way: They did not make the occupants of the hills (remove and) live by the streams, nor the occupants of the islands (remove and live) in the plains; and thus the (people) complained of no hardship. They used water, fire, metal, wood, and the different articles of food and drink, each in its proper season. They promoted the marriages of men and women, and distributed rank and office, according to the years and virtues of the parties. They employed the people with due regard to their duties and wishes. Thus it was that there were no plagues of flood, drought, or insects, and the people did not suffer from bad grass or famine, from untimely deaths or irregular births. On account of all this heaven did not grudge its methods; earth did not grudge its treasures; men did not grudge (the regulation of) their feelings. Heaven sent down its fattening dews; earth sent forth its springs of sweet wine; hills produced implements and chariots; the Ho sent forth the horse with the map (on, his back)'. Phoenixes and Qi-lins were among the trees of the suburbs, tortoises and dragons in the ponds of the palaces, while the other birds and beasts could be seen at a glance in their nests and breeding places. All this resulted from no other cause but that the ancient kings were able to fashion their ceremonial usages so as to convey the underlying ideas of right, and embody their truthfulness so as to secure the universal and mutual harmony. This was the realisation of it.

《禮器 \ Li Qi》 [Also known as: "Rites in the formation of character"]

1 禮器是故大備。大備，盛德也。禮釋回，增美質；措則正，施則行。其在人也，如竹箭之有筠也；如松柏之有心也。二者居天下之大端矣。故貫四時而不改柯易葉。故君子有禮，則外諧而內無怨，故物無不懷仁，鬼神饗德。

The rules of propriety serve as instruments to form men's characters, and they are therefore prepared on a great scale. Being so, the value of them is very high. They remove from a man all perversity, and increase what is beautiful in his nature. They make him correct, when employed in the ordering of himself; they ensure for him free course, when employed towards others. They are to him what their outer coating is to bamboos, and what its heart is to a pine or cypress. These two are the best of all the productions of the (vegetable) world. They endure through all the four seasons, without altering a branch or changing a leaf. The superior man observes these rules of propriety, so that all in a wider circle are harmonious with him, and those in his narrower circle have no dissatisfactions with him. Men acknowledge and are affected by his goodness, and spirits enjoy his virtue.

2 先王之立禮也，有本有文。忠信，禮之本也；義理，禮之文也。無本不立，無文不行。

The rules as instituted by the ancient kings had their radical element and their outward and elegant form. A true heart and good faith are their radical element. The characteristics of each according to the idea of what is right in it are its outward and elegant form: Without the radical element, they could not have been established; without the elegant form, they could not have been put in practice.

3 禮也者，合於天時，設於地財，順於鬼神，合於人心，理萬物者也。是故天時有生也，地理有宜也，人官有能也，物曲有利也。故天不生，地不養，君子不以為禮，鬼神弗饗也。居山以魚鱉為禮，居澤以鹿豕為禮，君子謂之不知禮。故必舉其定國之數，以為禮之大經，禮之大倫。以地廣狹，禮之薄厚，與年之上下。是故年雖大殺，眾不匡懼。則上之制禮也節矣。

(The things used in performing) the rites should be suitable to the season, taken from the resources supplied by the ground, in accordance with (the requirements of) the spirits, and agreeable to the minds of men;-according to the characteristics of all things. Thus each season has its productions, each soil its appropriate produce, each sense its peculiar power, and each thing its advantageousness. Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits. If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers near lakes, deer and pigs, the superior man would say of them that they did not know (the nature of) those usages. Therefore it is necessary to take the established revenues of a state as the great rule for its ceremonial (expenditure). Important for the determination of this is the size of its territory. The amount of the offerings (also) should have regard to the character of the year as good or bad. In this way, though the harvest of a year may be very defective, the masses will not be afraid, and the ceremonies as appointed by the superiors will be economically regulated.

4 禮，時為大，順次之，體次之，宜次之，稱次之。堯授舜，舜授禹；湯放桀，武王伐紂，時也。《詩》云：「匪革其猶，聿追來孝。」天地之祭，宗廟之事，父子之道，君臣之義，倫也。社稷山川之事，鬼神之祭，體也。喪祭之用，賓客之交，義也。羔豚而祭，百官皆足；大牢而祭，不必有餘，此之謂稱也。諸侯以龜為寶，以圭為瑞。家不寶龜，不藏圭，不臺門，言有稱也。

In (judging of) rites the time should be the great consideration. (Their relation to) natural duties, their material substance, their appropriateness to circumstances, and their proportioning are all secondary. Yao's resignation of the throne to Shun, and Shun's resignation of it to Yu; Tang's dethronement of Jie; and the overthrow of Zhou by Wen and Wu - all these are to be judged of by the time. As the Book of Poetry says, "It was not that he was in haste to gratify his wishes; It was to show the filial duty that had come down to him.'" The sacrifices to heaven and earth; the services of the ancestral temple; the courses for father and son; and the righteousness between ruler and minister - these are to be judged of as natural duties. The services at the altars of the land and grain and of the hills and streams; and the sacrifices to spirits - these are to be judged of by the material substance of the offerings. The use of the funeral rites and sacrifices; and the reciprocities of host and guest - these are to be judged of by their appropriateness to circumstances. Sacrificing with a lamb and a sucking pig, by the multitude of officers, when yet there was enough; and sacrificing with an ox, a ram, and a boar, when yet there was nothing to spare - in these we have an instance of the proportioning. The princes set great store by the tortoise, and consider their jade-tokens as the insignia of their rank, while the (chiefs of) clans have not the tortoises that are so precious, nor the jade-tokens to keep (by themselves), nor the towered gateways - these (also) are instances of the proportioning.

5 禮，有以多為貴者：天子七廟，諸侯五，大夫三，士一。天子之豆二十有六，諸公十有六，諸侯十有二，上大夫八，下大夫六。諸侯七介七牢，大夫五介五牢。天子之席五重，諸侯之席三重，大夫再重。天子崩，七月而葬，五重八翣；諸侯五月而葬，三重六翣；大夫三月而葬，再重四翣。此以多為貴也。

In some ceremonial usages the multitude of things formed the mark of distinction, The son of Heaven had 7 shrines in his ancestral temple; the prince of a state, 5; Great officers, 3; and other officers, 1. The dishes of the son of Heaven on stands were 26; of a duke, 16; of another prince, 12; of a Great officer of the upper class, 8; of one of the lower class, 6, To a prince there were given 7 attendants and 7 oxen; and to a Great officer, 5 of each, The son of Heaven sat on 5 mats placed over one another; a prince, on 3; and a Great officer, on 2. When the son of Heaven died, he was buried after 7 months, in a fivefold coffin, with 8 plumes; a prince was buried after 5 months, in a threefold coffin, with 6 plumes; a Great officer after 3 months, in a twofold coffin, with 4 Plumes. In these cases, the multitude of things was the mark of distinction.

6 有以少為貴者：天子無介；祭天特牲；天子適諸侯，諸侯膳以犢；諸侯相朝，灌用郁鬯，無籩豆之薦；大夫聘禮以脯醢；天子一食，諸侯再，大夫、士三，食力無數；大路繁纓一就，次路繁纓七就；圭璋特，琥璜爵；鬼神之祭單席。諸侯視朝，大夫特，士旅之。此以少為貴也。

In other usages, the paucity of things formed the mark of distinction. To the son of Heaven there were given no attendants, and he sacrificed to Heaven with a single victim; when he visited the princes (on his tours of inspection), he was feasted with a single bullock. When princes went to the courts of one another, fragrant spirits were used in libations, and there were no dishes on stands, either of wood or bamboo. At friendly missions by Great officers, the ceremonial offerings were slices of dried meat and pickles. The son of Heaven declared himself satisfied after 1 dish; a prince, after 2; a Great officer and other officers, after 3; while no limit was set to the eating of people who lived by their labour. (The horses of) the Great carriage had 1 ornamental tassel at their breast-bands; those of the other carriages had 7 (pieces of) jade for rank-tokens; and libation cups were presented singly; as also the tiger-shaped and yellow cups. In sacrificing to spirits a single mat was used; when princes were giving audience to their ministers, they (bowed to) the Great officers one by one, but to all the other officers together. In these cases the fewness of the things formed the mark of distinction.

7 有以大為貴者：宮室之量，器皿之度，棺槨之厚，丘封之大。此以大為貴也。

In others, greatness of size formed the mark. The dimensions of palaces and apartments; the measurements of dishes and (other) articles; the thickness of the inner and outer coffins; the greatness of eminences and mounds - these were cases in which the greatness of size was the mark.

8 有以小為貴者：宗廟之祭，貴者獻以爵，賤者獻以散，尊者舉觶，卑者舉角；五獻之尊，門外缶，門內壺，君尊瓦甒。此以小為貴也。

In others, smallness of size formed the mark. At the sacrifices of the ancestral temple, the highest in rank presented a cup (of spirits to the representative of the dead), and the low, a san (containing five times as much): (at some other sacrifices), the honourable took a zhi (containing 3 cups), and the low a horn (containing 4). (At the feasts of viscounts and barons), when the vase went round 5 times, outside the door was the earthenware fou (of supply), and inside, the hu; while the ruler's vase was an earthenware wu - these were cases in which the smallness of size was the mark of distinction.

9 有以高為貴者：天子之堂九尺，諸侯七尺，大夫五尺，士三尺；天子、諸侯臺門。此以高為貴也。

In others, the height formed the mark of distinction. The hall of the son of Heaven was ascended by 9 steps; that of a prince, by 7; that of a Great officer, by 5; and that of an ordinary officer, by 3. The son of Heaven and the princes had (also) the towered gateway. In these cases height was the mark.

10 有以下為貴者：至敬不壇，掃地而祭。天子諸侯之尊廢禁，大夫、士棜禁。此以下為貴也。

In others, the lowness formed the mark. In sacrificing, the highest reverence was not shown on the raised altar, but on the ground beneath, which, had been swept. The vases of the son of Heaven and the princes were set on a tray without feet; those of Great and other officers on one with feet (3 inches high). In these cases the lowness was the mark of distinction.

11 禮有以文為貴者：天子龍袞，諸侯黼，大夫黻，士玄衣纁裳；天子之冕，朱綠藻十有二旒，諸侯九，上大夫七，下大夫五，士三。此以文為貴也。

In others, ornament formed the mark. The son of Heaven wore his upper robe with the dragons figured on it; princes, the lower robe with the axes' embroidered on it; Great officers, their lower robe with the symbol of distinction; and other officers, the dark-coloured upper robe, and the lower one red. The cap of the son of Heaven had 12 pendents of jade beads set on strings hanging-down of red and green silk; that of princes, 9; that of Great officers of the highest grade, 7; and if they were of the lowest grade, 5; and that of other officers, 3 - in these cases the ornament was the mark of distinction.

12 有以素為貴者：至敬無文，父黨無容，大圭不琢，大羹不和，大路素而越席，犧尊疏布冪，樿杓。此以素為貴也。

In others, plainness formed the mark. Acts of the greatest reverence admit of no ornament. The relatives of a father do not put themselves into postures (like other visitors). The Grand jade-token has no engraving on it. The Grand soup has no condiments. The Grand carriage is plain, and the mats in it are of rushes. The goblet with the victim-ox carved on it is covered with a plain white cloth. The ladle is made of white-veined wood. These are cases in which plainness is the mark.

13 孔子曰：「禮，不可不省也。」禮不同，不豐、不殺，此之謂也。蓋言稱也。

Confucius said, 'Ceremonial usages should be most carefully considered.' This is the meaning of the remark that 'while usages are different, the relations between them as many or few should be maintained.' His words had reference to the proportioning of rites.

14 禮之以多為貴者，以其外心者也；德發揚，詡萬物，大理物博，如此，則得不以多為貴乎？故君子樂其發也。

That in the (instituting of) rites the multitude of things was considered a mark of distinction, arose from the minds (of the framers) being directed outwards. The energy (of nature) shoots forth and is displayed everywhere in all things, with a great discriminating control over their vast multitude. In such a case, how could they keep from making multitude a mark of distinction in rites? Hence the superior men, (the framers), rejoiced in displaying (their discrimination).

15 禮之以少為貴者，以其內心者也。德產之致也精微，觀天子之物無可以稱其德者，如此則得不以少為貴乎？是故君子慎其獨也。

But that in (the instituting of) rites the paucity of things was (also) considered a mark of distinction, arose from the minds (of the framers) being directed inwards. Extreme as is the energy (of nature) in production, it is exquisite and minute. When we look at all the things under the sky, they do not seem to be in proportion to that energy, In such a case, how could they keep from considering paucity a mark of distinction? Hence the superior men, (the framers), watched carefully over the solitude (of their own thoughts).

16 古之聖人，內之為尊，外之為樂，少之為貴，多之為美。是故先生之制禮也，不可多也，不可寡也，唯其稱也。是故，君子大牢而祭，謂之禮；匹士大牢而祭，謂之攘。管仲鏤簋朱紘，山節藻梲，君子以為濫矣。晏平仲祀其先人，豚肩不揜豆；浣衣濯冠以朝，君子以為隘矣。是故君子之行禮也，不可不慎也；眾之紀也，紀散而眾亂。孔子曰：「我戰則克，祭則受福。」蓋得其道矣。

The ancient sages (thus) gave honour to what was internal, and sought pleasure in what was external; found a mark of distinction in paucity, and one of what was admirable in multitude; and therefore in the ceremonial usages instituted by the ancient kings we should look neither for multitude nor for paucity, but for the due relative proportion. Therefore, when a man of rank uses a large victim in sacrifice, we say he acts according to propriety, but when an ordinary officer does so, we say be commits an act of usurpation. Guan Zhong had his sacrificial dishes of grain carved, and red bands to his cap; fashioned hills on the capitals of his pillars, and pondweed on the small pillars above the beams - the superior man considered it wild extravagance. Yan Ping-zhong, in sacrificing to his father, used a sucking-pig which did not fill the dish, and went to court in an (old) washed robe and cap - the superior man considered it was niggardliness. Therefore the superior man thinks it necessary to use the utmost care in his practice of ceremonies. They are the bond that holds the multitudes together; and if the bond be removed, those multitude's fall into confusion. Confucius said, 'If I fight, I overcome; when I sacrifice, I receive blessing.' He said so, because he had the right way (of doing everything).

17 君子曰：祭祀不祈，不麾蚤，不樂葆大，不善嘉事，牲不及肥大，薦不美多品。孔子曰：「臧文仲安知禮！夏父弗綦逆祀，而弗止也。燔柴於奧，夫奧者，老婦之祭也，盛於盆，尊於瓶。」

A superior man will say, 'The object in sacrifices is not to pray; the time of them should not be hastened on; a great apparatus is not required at them; ornamental matters are not to be approved; the victims need not be fat and large; a profusion of the other offerings is not to be admired.' Confucius said, 'How can it be said that Zang Wen-zhong was acquainted with the rules of propriety? When Xia Fu-Qi went right in the teeth of sacrificial order, he did not stop him, (nor could he prevent) his burning a pile of firewood in sacrificing to the spirit of the furnace. Now that sacrifice is paid to an old wife. The materials for it might be contained in a tub, and the vase is the (common) wine-jar.'

18 禮也者，猶體也。體不備，君子謂之不成人。設之不當，猶不備也。禮有大有小，有顯有微。大者不可損，小者不可益，顯者不可掩，微者不可大也。故《經禮》三百，《曲禮》三千，其致一也。未有入室而不由戶者。

The rules of propriety may be compared to the human body. When the parts of one's body are not complete, the beholder' will call him 'An imperfect man;' and so a rule which has been made unsuitably may be denominated 'incomplete.' Some ceremonies are great, and some small; some are manifest, and some minute. The great should not be diminished, nor the small increased. The manifest should not be hidden, nor the minute made great. But while the important rules are 300, and the smaller rules 3000, the result to which they all lead is one and the same. No one can enter an apartment but by the door.

19 君子之於禮也，有所竭情盡慎，致其敬而誠若，有美而文而誠若。君子之於禮也，有直而行也，有曲而殺也，有經而等也，有順而討也，有摭而播也，有推而進也，有放而文也，有放而不致也，有順而摭也。

A superior man in his observance of the rules, where he does his utmost and uses the greatest care, is extreme in his reverence and the manifestation of sincerity. Where they excite admiration and an elegant attractiveness, there is (still) that manifestation of sincerity. A superior man, in his consideration of the rules, finds those which are carried directly into practice; those in which one has to bend and make some modification; those which are regular and the same for all classes; those which are diminished in a certain order; those in which (a kind of) transplantation takes place, and (the ceremony) is distributed; those in which individuals are pushed forward and take part in the rules of a higher grade; those in which there are ornamental imitations (of natural objects); those in which the ornamental imitations are not carried out so fully; and those where appropriation (of higher observances) is not deemed usurpation.

20 三代之禮一也，民共由之。或素或青，夏造殷因。

The usages of the three dynasties had one and the same object, and the people all observed them. In such matters as colour, whether it should be white or dark, Xia instituted and Yin adopted (its choice, or did not do so).

21 周坐尸，詔侑武方；其禮亦然，其道一也；夏立尸而卒祭；殷坐尸。周旅酬六尸，曾子曰：「周禮其猶醵與！」

Under the Zhou dynasty the representatives of the dead sat. Their monitors and cup-suppliers observed no regular rules, The usages were the same (as those of Yin), and the underlying principle was one. Under the Xia dynasty, the personators had stood till the sacrifice was ended, (whereas) under Yin they sat. Under Zhou, when the cup went round among all, there were six personators'. Zeng-zi said, 'The usages of Zhou might be compared to those of a subscription club.'

22 君子曰：禮之近人情者，非其至者也。郊血，大饗腥，三獻爓，一獻孰。

A superior man will say, 'The usages of ceremony that come closest to our human feelings are not those of the highest sacrifices; (as may be seen in) the blood of the border sacrifice; the raw flesh in the great offering (to all the royal ancestors) of the ancestral temple; the sodden flesh, where the spirits are presented thrice; and the roast meat, where they are presented once.'

23 是故君子之於禮也，非作而致其情也，此有由始也。是故七介以相見也，不然則已愨。三辭三讓而至，不然則已蹙。故魯人將有事於上帝，必先有事於頖宮；晉人將有事於河，必先有事於惡池；齊人將有事於泰山，必先有事於配林。三月系，七日戒，三日宿，慎之至也。故禮有擯詔，樂有相步，溫之至也。

And so those usages were not devised by superior men in order to give expression to their feelings. There was a beginning of them from (the oldest times); as when (two princes) have an interview, there are seven attendants to wait on them and direct them. Without these the interview would be too plain and dull. They reach (the ancestral temple) after the visitor has thrice declined the welcome of the host, and the host has thrice tried to give precedence to the other. Without these courtesies the interview would be too hurried and abrupt. In the same way, when in Lu they were about to perform the service to God (in the suburb), they felt it necessary first to have a service in the college with its semicircular pool. When they were about in Jin to sacrifice to the He, they would first do so to the pool of Wu. When in Qi they were about to sacrifice to mount Tai, they would do so first in the forest of Pei. Moreover, the keeping the victims (for the altar of Heaven) for three months (in the stable); the abstinence (of the worshippers) for seven days; and the vigil of three days:-all showed the extreme degree of (preparatory) care (for the service). The ritual arrangements, further, of the reception (of guests) and communication between them and the host, and for assisting and guiding the steps of the (blind) musicians, showed the extreme degree of kindly (provision).

24 禮也者，反本修古，不忘其初者也。故凶事不詔，朝事以樂。醴酒之用，玄酒之尚。割刀之用，鸞刀之貴。莞簟之安，而稿鞂之設。是故，先王之制禮也，必有主也，故可述而多學也。

In ceremonial usages we should go back to the root of them (in the mind), and maintain the old (arrangements of them), not forgetting what they were at first. Hence there is no (need to be) calling attention to the demonstrations expressive of grief; and those which (more particularly) belong to the court are accompanied by music. There is the use of sweet spirits, and the value set on water; there is the use of the (ordinary) knife, and the honour expressed by that furnished with (small) bells; there is the comfort afforded by the rush and fine bamboo mats, and the (special) employment of those which are made of straw. Therefore the ancient kings in their institution of the rules of propriety had a ruling idea, and thus it is that they were capable of being transmitted, and might be learned, however many they were.

25 君子曰：無節於內者，觀物弗之察矣。欲察物而不由禮，弗之得矣。故作事不以禮，弗之敬矣。出言不以禮，弗之信矣。故曰：「禮也者，物之致也。」

The superior man will say, 'If a man do not have in himself the distinctions (embodied in ceremonies), he will contemplate that embodiment without any intelligent discrimination; if he wish to exercise that discrimination, and not follow the guidance of the rules, he will not succeed in his object. Hence if his practice of ceremonies be not according to the rules, men will not respect them; and if his words be not according to those rules, men will not believe them. Accordingly it is said, "The rules of ceremony are the highest expression of (the truth of) things."'

26 是故昔先王之制禮也，因其財物而致其義焉爾。故作大事，必順天時，為朝夕必放於日月，為高必因丘陵，為下必因川澤。是故天時雨澤，君子達亹亹焉。是故昔先王尚有德、尊有道、任有能；舉賢而置之，聚眾而誓之。

Hence it was that in old times, when the ancient kings instituted ceremonies, they conveyed their idea by means of the qualities of the articles and observances which they employed. In their great undertakings, they were sure to act in accordance with the seasons; in their doings morning and evening, they imitated the sun and moon; in what required a high situation, they took advantage of mounds and hillocks, and in what required a low situation, of the (banks of the) rivers and lakes. Hence each season has its rains and benefits, and those wise men sought to make use of them with intelligence with all the earnestness they could command. The ancient kings valued (men's) possession of virtue, honoured those who pursued the right course, and employed those who displayed ability. They selected men of talents and virtue, and appointed them. They assembled the whole of them and solemnly addressed them.

27 是故因天事天，因地事地，因名山升中于天，因吉土以饗帝于郊。升中于天，而鳳凰降、龜龍假；饗帝於郊，而風雨節、寒暑時。是故聖人南面而立，而天下大治。

Then in accordance with (the height of) heaven they did service to Heaven, in accordance with (the lower position of) earth they did service to Earth; taking advantage of the famous hills they ascended them, and announced to Heaven the good government (of the princes). When thus at the felicitous spot (chosen for their capitals) they presented their offerings to God in the suburb and announced to Heaven (the general good government from the famous hills), the phoenix descended, and tortoises and dragons made their appearance. When they presented their offerings to God in the suburb the winds and rains were duly regulated, and the cold and heat came each in its proper time, so that the sage (king) had only to stand with his face to the south, and order prevailed all under the sky.

28 天道至教，聖人至德。廟堂之上，罍尊在阼，犧尊在西。廟堂之下，縣鼓在西，應鼓在東。君在阼，夫人在房。大明生於東，月生於西，此陰陽之分、夫婦之位也。君西酌犧象，夫人東酌罍尊。禮交動乎上，樂交應乎下，和之至也。

The courses of the heavenly (bodies) supply the most perfect lessons, and the sages possessed the highest degree of virtue. Above, in the hall of the ancestral temple, there was the jar, with clouds and hills represented on it on the east, and that with the victim represented on it on the west. Below the hall the larger drums were suspended on the west, and the smaller drums answering to them on the east. The ruler appeared at the (top of the) steps on the east; his wife was in the apartment on the west. The great luminary makes his appearance in the east; the moon makes her appearance in the west. Such are the different ways in which the processes of darkness and light are distributed in nature, and such are the arrangements for the positions (corresponding thereto) of husband and wife. The ruler fills his cup from the jar with an elephant represented on it; his wife fills hers from that with clouds and hills. With such reciprocation do the ceremonies proceed above, while the music responds in the same way below - there is the perfection of harmony.

29 禮也者，反其所自生；樂也者，樂其所自成。是故先王之制禮也以節事，修樂以道志。故觀其禮樂，而治亂可知也。蘧伯玉曰：「君子之人達，故觀其器，而知其工之巧；觀其發，而知其人之知。」故曰：「君子慎其所以與人者。」

It is the object of ceremonies to go back to the circumstances from which they sprang, and of music to express pleasure in the results which first gave occasion to it. Thus it was that the ancient kings, in their institution of ceremonies, sought to express their regulation of circumstances, and, in their cultivation of music, to express the aims they had in mind. Hence by an examination of their ceremonies and music, the conditions of order and disorder in which they originated can be known. Qu Bo-Yu said, 'A wise man, by his intelligence, from the sight of any article, knows the skill of the artificer, and from the contemplation of an action knows the wisdom of its performer.' Hence there is the saying, 'The superior man watches over the manner in which he maintains his intercourse with other men.'

30 太廟之內敬矣！君親牽牲，大夫贊幣而從。君親制祭，夫人薦盎。君親割牲，夫人薦酒。卿、大夫從君，命婦從夫人。洞洞乎其敬也，屬屬乎其忠也，勿勿乎其欲其饗之也。納牲詔於庭，血毛詔於室，羹定詔於堂，三詔皆不同位，蓋道求而未之得也。設祭于堂，為祊乎外，故曰：「於彼乎？於此乎？」

Within the ancestral temple reverence prevailed. The ruler himself led the victim forward, while the Great officers assisted and followed, bearing the offerings of silk. The ruler himself cut out (the liver) for (the preliminary) offering, while his wife bore the dish in which it should be presented. The ruler himself cut up the victim, while his wife presented the spirits. The high ministers and Great officers followed the ruler; their wives followed his wife. How grave and still was their reverence! How were they absorbed in their sincerity! How earnest was their wish that their offerings should be accepted! The arrival of the victim was announced (to the spirits) in the courtyard; on the presentation of the blood and the flesh with the hair on it, announcement was made in the chamber; on the presentation of the soup and boiled meat, in the hall. The announcement was made thrice, each time in a different place; indicating how they were seeking for the spirits, and had not yet found them. When the sacrifice was set forth in the hall, it was repeated next day outside (the gate of the temple); and hence arose the saying, ' Are they there? Are they here?'

31 一獻質，三獻文，五獻察，七獻神。

One offering of the cup showed the simplicity of the service; three offerings served to ornament it; five, to mark discriminating care; and seven, to show (the reverence for) the spirits.

32 大饗其王事與！三牲魚臘，四海九州之美味也；籩豆之薦，四時之和氣也。內金，示和也。束帛加璧，尊德也。龜為前列，先知也。金次之，見情也。丹漆絲纊竹箭，與眾共財也。其餘無常貨，各以其國之所有，則致遠物也。其出也，肆夏而送之，蓋重禮也。

Was not the great quinquennial sacrifice a service belonging to the king? The three animal victims, the fish, and flesh, were the richest tributes for the palate from all within the four seas and the nine provinces. The fruits and grain presented in the high dishes of wood and bamboo were the product of the harmonious influences of the four seasons, The tribute of metal showed the harmonious submission (of the princes). The rolls of silk with the round pieces of jade placed on them showed the honour they rendered to virtue. The tortoise was placed in front of all the other offerings, because of its knowledge of the future; the tribute of metal succeeded to it, showing the (hold it has on) human feelings. The vermilion, the varnish, the silk, the floss, the large bamboos and the smaller for arrows - the articles which all the states contribute; with the other uncommon articles, which each state contributed according to its resources, even to those from the remote regions - (these followed the former). When the Visitors left they were escorted with the music of the Si Xia. All these things showed how important was the sacrifice.

33 祀帝於郊，敬之至也。宗廟之祭，仁之至也。喪禮，忠之至也。備服器，仁之至也。賓客之用幣，義之至也。故君子欲觀仁義之道，禮其本也。

In the sacrifice to God in the suburb, we have the utmost expression of reverence. In the sacrifices of the ancestral temple, we have the utmost expression of humanity. In the rites of mourning, we have the utmost expression of leal-heartedness. In the preparation of the robes and vessels for the dead, we have the utmost expression of affection. In the use of gifts and offerings between host and guest, we have the utmost expression of what is right. Therefore when the superior man would see the ways of humanity and righteousness, he finds them rooted in these ceremonial usages.

34 君子曰：甘受和，白受采；忠信之人，可以學禮。茍無忠信之人，則禮不虛道。是以得其人之為貴也。

A superior man has said, 'What is sweet may be tempered; what is white may be coloured. So the man who is right in heart and sincere can learn the (meaning of the) rites.' The rites should not be perfunctorily performed by the man who is not right in heart and sincere. Hence it is all important (in the performance of them) to get the proper men.

35 孔子曰：「誦《詩》三百，不足以一獻。一獻之禮，不足以大饗。大饗之禮，不足以大旅。大旅具矣，不足以饗帝。」毋輕議禮！

Confucius said, 'One may repeat the three hundred odes, and not be fit to offer the sacrifice where there is (but) one offering of the cup. He may offer that sacrifice, and not be fit to join in a great sacrifice. He may join in such a sacrifice, and not be fit to offer a great sacrifice to the hills. He may perform that fully, and yet not be able to join in the sacrifice to God, Let no one lightly discuss the subject of rites.'

36 子路為季氏宰。季氏祭，逮暗而祭，日不足，繼之以燭。雖有強力之容、肅敬之心，皆倦怠矣。有司跛倚以臨祭，其為不敬大矣。他日祭，子路與，室事交乎戶，堂事交乎階，質明而始行事，晏朝而退。孔子聞之曰：「誰謂由也而不知禮乎？」

When Zi-lu was steward to the House of Ji, its chief had been accustomed to commence his sacrifices before it was light, and when the day was insufficient for them, to continue them by torchlight. All engaged in them, however strong they might appear, and however reverent they might be, were worn out and tired. The officers limped and leaned, wherever they could, in performing their parts, and the want of reverence was great. Afterwards, when Zi-lu took the direction of them, the sacrifices proceeded differently. For the services in the chamber, he had parties communicating outside and inside the door; and for those in the hall, he had parties communicating at the steps. As soon as it was light, the services began, and by the time of the evening audience all were ready to retire. When Confucius heard of this management, he said, 'Who will say that this You does not understand ceremonies?'

《郊特牲 \ Jiao Te Sheng》 [Also known as: "The single victim at the border sacrifices"]

1 郊特牲，而社稷大牢。天子適諸侯，諸侯膳用犢；諸侯適天子，天子賜之禮大牢；貴誠之義也。故天子牲孕弗食也，祭帝弗用也。

At the border sacrifices a single victim was used, and at the altars to (the spirits of) the land and grain there was (the full complement of) three Victims. When the son of Heaven went on his inspecting tours to the princes, the viands of the feast to him were composed of a (single) calf; and when they visited him, the rites with which he received them showed the three regular animals. (The feasting of him in such a manner) was to do honour to the idea of sincerity. Therefore if the animal happened to be pregnant, the son of Heaven did not eat of it, nor did he use such a victim in sacrificing to God.

2 大路繁纓一就，先路三就，次路五就。郊血，大饗腥，三獻爓，一獻熟；至敬不饗味而貴氣臭也。諸侯為賓，灌用郁鬯。灌用臭也，大饗，尚腶修而已矣。

The horses of the Grand carriage had one ornamental tassel at the breast; those of the carriages that preceded had three; and those of the carriages that followed had five. There were the blood at the border sacrifice; the raw flesh in the great offering of the ancestral temple; the sodden flesh where spirits are presented thrice; and the roast meat where they are presented once:--these were expressive of the greatest reverence, but the taste was not valued; what was held in honour was the scent of the air. When the princes appeared as guests, they were presented with herb-flavoured spirits, because of their fragrance; at the great entertainment to them the value was given to (the preliminary) pieces of flesh prepared with cinnamon and nothing more.

3 大饗，君三重席而酢焉。三獻之介，君專席而酢焉。此降尊以就卑也。

At a great feast (to the ruler of another state), the ruler (who was the host) received the cup seated on his three mats. (On occasion of a visit through a minister or Great officer) when the cup was thrice presented, the ruler received it on a single mat:--so did he descend from the privilege of his more honourable rank, and assume the lower distinction (of his visitor).

4 饗禘有樂，而食嘗無樂，陰陽之義也。凡飲，養陽氣也；凡食，養陰氣也。故春禘而秋嘗；春饗孤子，秋食耆老，其義一也。而食嘗無樂。飲，養陽氣也，故有樂；食，養陰氣也，故無聲。凡聲，陽也。

In feasting (the orphaned young in spring) and at the vernal sacrifice in the ancestral temple they had music; but in feeding (the aged) and at the autumnal sacrifice they had no music:-these were based in the developing and receding influences (prevalent in nature). All drinking serves to nourish the developing influence; all eating to nourish the receding influence. Hence came the different character of the vernal and autumnal sacrifices; the feasting the orphaned young in spring, and the feeding the aged in autumn:-the idea was the same. But in the feeding and at the autumnal sacrifice there was no music. Drinking serves to nourish the developing influence and therefore is accompanied with music. Eating serves to nourish the receding influence, and therefore is not accompanied with music. All modulation of sound partakes of the character of development.

5 鼎俎奇而籩豆偶，陰陽之義也。籩豆之實，水土之品也。不敢用褻味而貴多品，所以交於旦明之義也。

The number of tripods and meat-stands was odd, and that of the tall dishes of wood and bamboo was even; this also was based in the numbers belonging to the developing and receding influences. The stands were filled with the products of the water and the land. They did not dare to use for them things of extraordinary flavours or to attach a value to the multitude and variety of their contents, and it was thus that they maintained their intercourse with spiritual intelligences.

6 賓入大門而奏《肆夏》，示易以敬也。卒爵而樂闋，孔子屢嘆之。奠酬而工升歌，發德也。歌者在上，匏竹在下，貴人聲也。樂由陽來者也，禮由陰作者也，陰陽和而萬物得。

When the guests had entered the great door, the music struck up the Si Xia, showing the blended ease and respect (of the king). (While feasting), at the end of (every) cup the music stopped (for a moment), a practice of which Confucius often indicated his admiration. When the last cup had been put down, the performers ascended the hall, and sang;--exhibiting the virtues (of host and guests). The singers were (in the hall) above, and the organists were (in the court) below;--the honour being thus given to the human voice. Music comes from the expanding influence (that operates in nature); ceremonies from the contracting. When the two are in harmony, all things obtain (their full development).

7 旅幣無方，所以別土地之宜而節遠邇之期也。龜為前列，先知也，以鐘次之，以和居參之也。虎豹之皮，示服猛也。束帛加璧，往德也。

There were no fixed rules for the various articles of tribute. They were the different products of the different territories according to their several suitabilities, and were regulated by their distances (from the royal domain). The tortoises were placed in front of all the other offerings - because (the shell) gave the knowledge of the future. The bells succeeded to them - because of their harmony, they were a symbol of the union of feeling that should prevail'. Then there were the skins of tigers and leopards - emblems of the fierce energy with which insubordination would be repressed; and there were the bundles of silks with disks of jade on them, showing how (the princes) came to (admire and experience) the virtue (of the king).

8 庭燎之百，由齊桓公始也。大夫之奏《肆夏》也，由趙文子始也。

(The use of) a hundred torches in his courtyard began with duke Huan of Qi. The playing of the Si Xia (at receptions) of Great officers began with Zhao Wen-zi.

9 朝覲，大夫之私覿，非禮也。大夫執圭而使，所以申信也；不敢私覿，所以致敬也；而庭實私覿，何為乎諸侯之庭？為人臣者，無外交，不敢貳君也。

When appearing at another court, for a Great officer to have a private audience was contrary to propriety. If he were there as a commissioner, bearing his own prince's token of rank, this served as his credentials. That he did not dare to seek a private audience showed the reverence of his loyalty. What had he to do with the tribute-offerings in the court of the other prince that he should seek a private audience? The minister of a prince had no intercourse outside his own state, thereby showing how he did not dare to serve two rulers.

10 大夫而饗君，非禮也。大夫強而君殺之，義也；由三桓始也。天子無客禮，莫敢為主焉。君適其臣，升自阼階，不敢有其室也。覲禮，天子不下堂而見諸侯。下堂而見諸侯，天子之失禮也，由夷王以下。

For a Great officer to receive his ruler to an entertainment was contrary to propriety. For a ruler to put to death a Great officer who had violently exercised his power was (held) an act of righteousness; and it was first seen in the case of the three Huan. The son of Heaven did not observe any of the rules for a visitor or guest - no one could presume to be his host. When a ruler visited one of his ministers, he went up to the hall by the steps proper to the master - the minister did not presume in such a case to consider the house to be his own. According to the rules for audiences, the son of Heaven did not go down from the hall and meet the princes. To descend from the hall and meet the princes, was an error on the part of the son of Heaven, which began with king Yi, and was afterwards observed.

11 諸侯之宮縣，而祭以白牡，擊玉磬，朱干設錫，冕而舞《大武》，乘大路，諸侯之僭禮也。臺門而旅樹，反坫，繡黼，丹朱中衣，大夫之僭禮也。故天子微，諸侯僭；大夫強，諸侯脅。於此相貴以等，相覿以貨，相賂以利，而天下之禮亂矣。諸侯不敢祖天子，大夫不敢祖諸侯。而公廟之設於私家，非禮也，由三桓始也。

For the princes to suspend (their drums and bells) in four rows like the walls of an apartment (after the fashion of the king), and to use a white bull in sacrificing; to strike the sonorous jade; to use the red shields with their metal fronts and the cap with descending tassels in dancing the Da-Wu; and to ride in the grand chariot - these were usages which they usurped. The towered gateway with the screen across the path, and the stand to receive the emptied cups; the axes embroidered on the inner garment with its vermilion colour - these were usurpations of the Great officers. Thus, when the son of Heaven was small and weak, the princes pushed their usurpations; and when the Great officers were strong, the princes were oppressed by them, In this state (those officers) gave honour to one another as if they had been of (high) degree; had interviews with one another and made offerings; and bribed one another for their individual benefit: and thus all usages of ceremony were thrown into disorder. It was not lawful for the princes to sacrifice to the king to whom they traced their ancestry, nor for the Great officers to do so to the rulers from whom they sprang. The practice of having a temple to such rulers in their private families, was contrary to propriety. It originated with the three Huan.

12 天子存二代之後，猶尊賢也，尊賢不過二代。

The son of Heaven preserved the descendants of (the sovereigns of) the two (previous) dynasties, still honouring the worth (of their founders). But this honouring the (ancient) worthies did not extend beyond the two dynasties.

13 諸侯不臣寓公。故古者寓公不繼世。

Princes did not employ as ministers refugee rulers. Hence anciently refugee rulers left no son who continued their title.

14 君之南鄉，答陽之義也。臣之北面，答君也。

A ruler stood with his face towards the south, to show that he would be (in his sphere) what the influence of light and heat was (in nature). His ministers stood with their faces to the north, in response to him.

15 大夫之臣不稽首，非尊家臣，以辟君也。

The minister of a Great officer did not bow his face to the ground before him, not from any honour paid to the minister, but that the officer might avoid receiving the homage which he had paid himself to the ruler.

16 大夫有獻弗親，君有賜不面拜，為君之答己也。

When a Great officer was presenting (anything to his ruler), he did not do so in his own person; when the ruler was making him a gift, he did not go to bow in acknowledgment to him: that the ruler might not (have the trouble of) responding to him.

17 鄉人禓，孔子朝服立于阼，存室神也。

When the villagers were driving away pestilential influences, Confucius would stand at the top of his eastern steps, in his court robes, to keep the spirits (of his departed) undisturbed in their shrines.

18 孔子曰：「射之以樂也，何以聽，何以射？」

Confucius said, 'The practice of archery to the notes of music (is difficult). How shall the archer listen, and how shall he shoot, (that the two things shall be in harmony)?'

19 孔子曰：「士，使之射，不能，則辭以疾。縣弧之義也。」

Confucius said, 'When an officer is required to shoot, if he be not able, he declines on the ground of being ill, with reference to the bow suspended at the left of the door (at his birth).'

20 孔子曰：「三日齊，一日用之，猶恐不敬；二日伐鼓，何居？」

Confucius said, 'There are three days' fasting on hand., If one fast for the first day, he should still be afraid of not being (sufficiently) reverent. What are we to think of it, if on the second day he beat his drums?'

21 孔子曰：「繹之於庫門內，祊之於東方，朝市之於西方，失之矣。」

Confucius said, 'The repetition of the sacrifice next day inside the Ku gate; the searching for the spirits in the eastern quarter; and the holding the market in the morning in the western quarter - these all are errors.'

22 社祭土而主陰氣也。君南鄉於北墉下，答陰之義也。日用甲，用日之始也。天子大社必受霜露風雨，以達天地之氣也。是故喪國之社屋之，不受天陽也。薄社北牖，使陰明也。社所以神地之道也。地載萬物，天垂象。取財於地，取法於天，是以尊天而親地也，故教民美報焉。家主中溜而國主社，示本也。唯為社事，單出里。唯為社田，國人畢作。唯社，丘乘共粢盛，所以報本反始也。

At the She, they sacrificed to (the spirits of) the land, and on the tablet rested the power of the darker and retiring influence of nature. The ruler stands (in sacrificing) with his face to the south at the foot of the wall on the north, responding to the idea of that influence as coming from the north. A jia day is used (for the sacrifice), to employ a commencing day (in the Cycle). The great She altar of the son of Heaven was open to receive the hoarfrost, dew, wind, and rain, and allow the influences of heaven and earth to have full development upon it. For this reason the She altar of a state that had perished was roofed in, so that it was not touched by the brightness and warmth of Heaven. The altar (of Yin) at Bo had an opening in the wall on the north, so that the dim and cold (moon) might shine into it. In the sacrifice at the She altars they dealt with the earth as if it were a spirit. The earth supported all things, while heaven hung out its brilliant signs. They derived their material resources from the earth; they derived rules (for their courses of labour) from the heavens. Thus they were led to give honour to heaven and their affection to the earth, and therefore they taught the people to render a good return (to the earth). (The Heads of) families provided (for the sacrifice to it) at the altar in the open court (of their houses); in the kingdom and the states they did so at the She altars; showing how it was the source (of their prosperity). When there was a sacrifice at the She altar of a village, some one went out to it from every house. When there was such a sacrifice in preparation for a hunt, the men of the state all engaged in it. When there was such a sacrifice, from the towns, small and large, they contributed their vessels of rice, thereby expressing their gratitude to the source (of their prosperity) and going back in their thoughts to the beginning (of all being).

23 季春出火，為焚也。然後簡其車賦，而歷其卒伍，而君親誓社，以習軍旅。左之右之，坐之起之，以觀其習變也；而流示之禽，而鹽諸利，以觀其不犯命也。求服其志，不貪其得，故以戰則克，以祭則受福。

In the last month of spring, the fire star having appeared, they set fire to (the grass and brushwood). When this was done, they reviewed the chariots and men, numbering the companies, of a hundred and of five. Then the ruler in person addressed them in front of the She altar, and proceeded to exercise their squadrons, now wheeling to the left, now wheeling to the right, now making them lie down, now making them rise up; and observing how they practised these evolutions. When the game came in sight and the desire of capturing it was exerted, (he watched) to see that (the hunters) did not break any of the rules (for their proceedings). It was thus sought to bring their wills into subjection, and make them not pursue the animals (in an irregular way). In this way such men conquered in fight, and such sacrificing obtained blessing.

24 天子適四方，先柴。郊之祭也，迎長日之至也，大報天而主日也。兆於南郊，就陽位也。掃地而祭，於其質也。器用陶匏，以象天地之性也。於郊，故謂之郊。牲用騂，尚赤也；用犢，貴誠也。郊之用辛也，周之始郊日以至。卜郊，受命于祖廟，作龜于禰宮，尊祖親考之義也。卜之日，王立于澤，親聽誓命，受教諫之義也。獻命庫門之內，戒百官也。大廟之命，戒百姓也。

The son of Heaven, in his tours (of Inspection) to the four quarters (of the kingdom), as the first thing (on his arrival at each) reared the pile of wood (and set fire to it). At the (Great) border sacrifice, he welcomed the arrival of the longest day. It was a great act of thanksgiving to Heaven, and the sun was the chief object considered in it'. The space marked off for it was in the southern suburb - the place most open to the brightness and warmth (of the heavenly influence). The sacrifice was offered on the ground which had been swept for the purpose;--to mark the simplicity (of the ceremony). The vessels used were of earthenware and of gourds - to emblem the natural (productive power of) heaven and earth. The place was the suburb, and therefore the sacrifice was called the suburban or border. The victim was red, that being the colour preferred by the (Zhou) dynasty; and it was a calf - to show the estimation of simple sincerity. For (all) sacrifices in the border they used a xin day; because when Zhou first offered the border sacrifice, it was the longest day, and its name began with xin. When divining about the border sacrifice, (the king) received the reply in the fane of his (great) ancestor, and the tortoise-shell was operated on in that of his father; honour being thus done to his ancestor, and affection shown to his father. On the day of divination, he stood by the lake, and listened himself to the declarations and orders which were delivered, showing an example of receiving lessons and reproof. (The officers) having communicated to him the orders (to be issued), he gives warning notice of them to all the officers (of a different surname from himself), inside the Ku gate (of the palace), and to those of the same surname, in the Grand temple.

祭之日，王皮弁以聽祭報，示民嚴上也。喪者不哭，不敢凶服，汜掃反道，鄉為田燭。弗命而民聽上。祭之日，王被袞以象天，戴冕，璪十有二旒，則天數也。乘素車，貴其質也。旗十有二旒，龍章而設日月，以象天也。天垂象，聖人則之。郊所以明天道也。帝牛不吉，以為稷牛。帝牛必在滌三月，稷牛唯具。所以別事天神與人鬼也。萬物本乎天，人本乎祖，此所以配上帝也。郊之祭也，大報本反始也。

On the day of the sacrifice, the king in his skin cap waits for the news that all is ready, showing the people how they ought to venerate their superiors. Those who were engaged in mourning rites did not wail nor venture to put on their mourning dress. (The people) watered and swept the road, and turned it up afresh with the spade; at (the top of) the fields in the neighbourhood they kept torches burning - thus without special orders complying with (the wish of) the king. On that day, the king assumed the robe with the ascending dragons on it as an emblem of the heavens. He wore the cap with the pendants of jade-pearls, to the number of twelve, which is the number of heaven. He rode in the plain carriage, because of its simplicity. From the flag hung twelve pendants, and on it was the emblazonry of dragons, and the figures of the sun and moon, in imitation of the heavens. Heaven hangs out its brilliant figures, and the sages imitated them. This border sacrifice is the illustration of the way of Heaven. If there appeared anything infelicitous about the victim intended for God, it was used for that intended for Ji. That intended for God required to be kept in its clean stall for three months. That intended for Ji simply required to be perfect in its parts. This was the way in which they made a distinction between the spirits of Heaven and the manes of a man. All things originate from Heaven; man originates from his (great) ancestor. This is the reason why Ji was associated with God (at this sacrifice). In the sacrifices at the border there was an expression of gratitude to the source (of their prosperity and a going back in their thoughts to the beginning of (all being).

25 天子大蜡八。伊耆氏始為蜡，蜡也者，索也。歲十二月，合聚萬物而索饗之也。蜡之祭也：主先嗇，而祭司嗇也。祭百種以報嗇也。饗農及郵表畷，禽獸，仁之至、義之盡也。古之君子，使之必報之。迎貓，為其食田鼠也；迎虎，為其食田豕也，迎而祭之也。祭坊與水庸，事也。曰「土反其宅」，水歸其壑，昆蟲毋作，草木歸其澤。皮弁素服而祭。素服，以送終也。葛帶榛杖，喪殺也。蜡之祭，仁之至、義之盡也。黃衣黃冠而祭，息田夫也。野夫黃冠；黃冠，草服也。

The great ji sacrifice of the son of Heaven consisted of eight (sacrifices). This sacrifice was first instituted by Yin Qi. (The word) ji expresses the idea of searching out. In the twelfth month of a year, they brought together (some of) all the productions (of the harvest), and sought out (the authors of them) to present them to them as offerings. In the ji sacrifice, the principal object contemplated was the Father of Husbandry. They also presented offerings to (ancient) superintendents of husbandry, and to the (discoverers of the) various grains, to express thanks for the crops which had been reaped. They presented offerings (also) to the (representatives of the ancient inventors of the overseers of the) husbandmen, and of the buildings marking out the boundaries of the fields, and of the birds and beasts. The service showed the highest sentiments of benevolence and of righteousness. The ancient wise men had appointed all these agencies, and it was felt necessary to make this return to them. They met the (representatives of the) cats, because they devoured the rats and mice (which injured the fruits) of the fields, and (those of) the tigers, because they devoured the (wild) boars (which destroyed them). They met them and made offerings to them. They offered also to (the ancient Inventors of) the dykes and water-channels;--(all these were) provisions for the husbandry. They said, 'May the ground no sliding show, Water in its channels flow, Insects to keep quiet know; Only in the fens weeds grow!' They presented their offerings in skin caps and white robes;-in white robes to escort the closing year (to its grave). They wore sashes of dolychos cloth, and carried staffs of hazel, as being reduced forms of mourning. In the ji were expressed the highest sentiments of benevolence and righteousness. (After this) they proceeded to sacrifice in yellow robes and yellow caps, releasing the field-labourers from the toils (of the year). Countrymen wore yellow hats, which were made of straw.

26 大羅氏，天子之掌鳥獸者也，諸侯貢屬焉。草笠而至，尊野服也。羅氏致鹿與女，而詔客告也。以戒諸侯曰：「好田好女者亡其國。」天子樹瓜華，不斂藏之種也。

The Great Netter was the officer who had the management for the son of Heaven of his birds and (captured) beasts, and to his department belonged (all such creatures) sent by the princes as tribute. (Those who brought them) wore hats of straw or bamboo splints, appearing, by way of honour to it, in that country dress. The Netter declined the deer and women (which they brought), and announced to the visitors the message (of the king) to this effect, that they might warn the princes with it: 'He who loves hunting and women, Brings his state to ruin.' The son of Heaven planted gourds and flowering plants; not such things as might be reaped and stored.

27 八蜡以記四方。四方年不順成，八蜡不通，以謹民財也。順成之方，其蜡乃通，以移民也。既蜡而收，民息已。故既蜡，君子不興功。

The ji with its eight sacrifices served to record (the condition of the people) throughout all the quarters (of the country). If in any quarter the year had not been good, it did not contribute to those services, out of a careful regard to the resources of the people. Where the labours of a good year had been successfully completed, they took part in them, to give them pleasure and satisfaction. Alt the harvest having by this time been gathered, the people had nothing to do but to rest, and therefore after the ji wise (rulers) commenced no new work.

28 恒豆之菹，水草之和氣也；其醢，陸產之物也。加豆，陸產也；其醢，水物也。籩豆之薦，水土之品也，不敢用常褻味而貴多品，所以交於神明之義也，非食味之道也。

The pickled contents of the ordinary dishes were water-plants produced by the harmonious powers (of nature); the brine used with them was from productions of the land. The additional dishes contained productions of the land with the brine from productions of the water. The things in the dishes on stands were from both the water and land'. They did not venture to use in them the flavours of ordinary domestic use, but variety was considered admirable. It was in this way that they sought to have communion with the spirits; it was not intended to imitate the flavours of food.

29 先王之薦，可食也而不可耆也。卷冕路車，可陳也而不可好也。武壯，而不可樂也。宗廟之威，而不可安也。宗廟之器，可用也而不可便其利也，所以交於神明者，不可以同於所安樂之義也。

The things set before the ancient kings served as food, but did not minister to the pleasures of the palate. The dragon-robe, the tasseled cap, and the great carriage served for display, but did not awaken a fondness for their use. The various dances displayed the gravity of the performers, but did not awaken the emotion of delight. The ancestral temple produced the impression of majesty, but did not dispose one to rest in it. Its vessels might be employed (for their purposes in it), but could not be conveniently used for any other. The idea which leads to intercourse with spiritual Beings is not interchangeable with that which finds its realisation in rest and pleasure.

30 酒醴之美，玄酒明水之尚，貴五味之本也。黼黻文繡之美，疏布之尚，反女功之始也。莞簟之安，而蒲越稿鞂之尚，明之也。大羹不和，貴其質也。大圭不琢，美其質也。丹漆雕几之美，素車之乘，尊其樸也，貴其質而已矣。所以交於神明者，不可同於所安褻之甚也。如是而後宜。

Admirable as are the spirits and sweet spirits, a higher value is attached to the dark spirit and the bright water,--in order to honour that which is the source of the five flavours. Beautiful as is the elegant embroidery of robes, a higher value is set on plain, coarse cloth, going back to the commencement of woman's work. Inviting as is the rest afforded by the mats of fine rushes and bamboos, the preference is given to the coarse ones of reeds and straw, distinguishing the (character of the service in which they were employed). The Grand soup is unseasoned,-in honour of its simplicity. The Grand symbols of jade have no engraving on them, in admiration of their simple plainness. There is the beauty of the red varnish and carved border (of a carriage), but (the king) rides in a plain one, doing honour to its plainness. In all these things it is simply the idea of the simplicity that is the occasion of the preference and honour. In. maintaining intercourse with spiritual and intelligent Beings, there should be nothing like an extreme desire for rest and ease in our personal gratification. It is this which makes the above usages suitable for their purpose.

31 鼎俎奇而籩豆偶，陰陽之義也。黃目，郁氣之上尊也。黃者中也；目者氣之清明者也。言酌於中而清明於外也。

The number of the tripods and meat-stands was odd, but that of the tall dishes of wood and bamboo was even, having regard to the numbers belonging to the developing and receding influences of nature. The vase with the yellow eyes was the most valued of all, and contained the spirit with the fragrant herbs. Yellow is the colour (of earth) which occupies the central places. In the eye the energy (of nature) appears most purely and brilliantly. Thus the spirit to be poured out is in that cup, the (emblem of the) centre, and (the symbol of) what is Most pure and bright appears outside.

32 祭天，掃地而祭焉，於其質而已矣。醯醢之美，而煎鹽之尚，貴天產也。割刀之用，而鸞刀之貴，貴其義也。聲和而後斷也。

When Sacrificing to Heaven, the earth is swept, and the sacrifice presented on the ground, from a regard to the simplicity of such an unartificial altar. Admirable as are the vinegar and pickles, suet boiled and produced through evaporation is preferred, to do honour to the natural product of heaven. An ordinary knife might be employed (to kill the victim), but that fitted with bells is preferred, giving honour to the idea thereby indicated; there is the harmony of sound, and then the cutting work is done.

33 冠義：始冠之，緇布之冠也。大古冠布，齊則緇之。其緌也，孔子曰：「吾未之聞也。冠而敝之可也。」

(As to) the meaning of (the ceremony of) capping: The cap used for the first act of the service was of black cloth, the cap of the highest antiquity. It was originally of (white) cloth, but the colour when it was used in fasting was dyed black. As to its strings, Confucius said, 'I have not heard anything about them.' This cap, after it had been once put upon (the young man), might be disused.

適子冠於阼，以著代也。醮於客位，加有成也。三加彌尊，喻其志也。冠而字之，敬其名也。

The son by the wife proper was capped by the eastern stairs (appropriate to the use of the master), to show how he was in their line of succession to him. The father handed him a cup in the guests' place (without receiving one in return). The capping showed that he had reached maturity. The using of three caps was to give greater importance (to the ceremony), and show its object more clearly. The giving the name of maturity in connexion with the ceremony was to show the reverence due to that name.

委貌，周道也。章甫，殷道也。毋追，夏后氏之道也。周弁，殷冔，夏收。三王共皮弁素積。

The wei-mao was the fashion of Zhou; the zhang-fu, that of Yin; and the mu-zhui, that of the sovereigns of Xia. Zhou used the bian; Yin, the xu; and Xia, the shou. The three dynasties all used the skin cap, with the skirt-of-white gathered up at the waist.

無大夫冠禮，而有其昏禮。古者，五十而後爵，何大夫冠禮之有？諸侯之有冠禮，夏之末造也。

There were no observances peculiar to the capping (in the families) of Great officers, though there were (peculiar) marriage ceremonies. Anciently a man was fifty when he took the rank of a Great officer; how should there have been peculiar ceremonies at his cappings? The peculiar ceremonies at the cappings as used by the princes arose in the end of the Xia dynasty.

天子之元子，士也。天下無生而貴者也。繼世以立諸侯，象賢也。以官爵人，德之殺也。死而謚，今也；古者生無爵，死無謚。

The eldest son of the son of Heaven by his proper queen (was capped only as) an ordinary officer. There was nowhere such a thing as being born noble. Princes received their appointments on the hereditary principle, (to teach them) to imitate the virtue of their predecessors. Men received office and rank according to the degree of their virtue. There was the conferring of an honourable designation after death; but that is a modern institution. Anciently, there was no rank on birth, and no honorary title after death.

34 禮之所尊，尊其義也。失其義，陳其數，祝史之事也。故其數可陳也，其義難知也。知其義而敬守之，天子之所以治天下也。

That which is most important in ceremonies is to understand the idea intended in them. While the idea is missed, the number of things and observances in them may be correctly exhibited, as that is the business of the officers of prayer and the recorders. Hence that may all be exhibited, but it is difficult to know the idea. The knowledge of that idea, and the reverent maintenance of it was the way by which the sons of Heaven secured the good government of the kingdom.

35 天地合而後萬物興焉。夫昏禮，萬世之始也。取於異姓，所以附遠厚別也。幣必誠，辭無不腆。告之以直信；信，事人也；信，婦德也。壹與之齊，終身不改。故夫死不嫁。

By the united action of heaven and earth all things spring up. Thus the ceremony of marriage is the beginning of a (line that shall last for a) myriad ages. The parties are of different surnames; thus those who are distant are brought together, and the separation (to be maintained between those who are of the same surname) is emphasised. There must be sincerity in the marriage presents; and all communications (to the woman) must be good. She should be admonished to be upright and sincere. Faithfulness is requisite in all service of others, and faithfulness is (specially) the virtue of a wife. Once mated with her husband, all her life she will not change (her feeling of duty to him) and hence, when the husband dies she will not marry (again).

男子親迎，男先於女，剛柔之義也。天先乎地，君先乎臣，其義一也。執摯以相見，敬章別也。男女有別，然後父子親，父子親然後義生，義生然後禮作，禮作然後萬物安。無別無義，禽獸之道也。婿親御授綏，親之也。親之也者，親之也。敬而親之，先王之所以得天下也。出乎大門而先，男帥女，女從男，夫婦之義由此始也。婦人，從人者也；幼從父兄，嫁從夫，夫死從子。夫也者，夫也；夫也者，以知帥人者也。

The gentleman went in person to meet the bride, the man taking the initiative and not the woman, according to the idea that regulates the relation between the strong and the weak (in all nature). It is according to this same idea that heaven takes precedence of earth, and the ruler of the subject. Presents are interchanged before (the parties) see each other; this reverence serving to illustrate the distinction (that should be observed between man and woman). When this distinction (between husband and wife) is exhibited, affection comes to prevail between father and son. When there is this affection, the idea of righteousness arises in the mind, and to this idea of righteousness succeeds (the observance of) ceremonies. Through those ceremonies there ensues universal repose. The absence of such distinction and righteousness is characteristic of the way of beasts. The bridegroom himself stands by (the carriage of the bride), and hands to her the strap (to assist her in mounting), showing his affection. Having that affection, he seeks to bring her near to him. It was by such reverence and affection for their wives that the ancient kings obtained the kingdom. In passing out from the great gate (of her father's house), he precedes, and she follows, and with this the right relation between husband and wife commences. The woman follows (and obeys) the man:-in her youth, she follows her father and elder brother; when married, she follows her husband; when her husband is dead, she follows her son. 'Man' denotes supporter. A man by his wisdom should (be able to) lead others.

玄冕齋戒，鬼神陰陽也。將以為社稷主，為先祖後，而可以不致敬乎？共牢而食，同尊卑也。故婦人無爵，從夫之爵，坐以夫之齒。

The dark-coloured cap, and the (preceding) fasting and vigil, (with which the bridegroom meets the bride, makes the ceremony like the service of) spiritual beings, and (the meeting of) the bright and developing and receding influences (in nature). The result of it will be to give the lord for the altars to the spirits of the land and grain, and the successors of the forefathers of the past - is not the utmost reverence appropriate in it? Husband and wife ate, together of the same victim, thus declaring that they were of the same rank. Hence while the wife had (herself) no rank, she was held to be of the rank of her husband, and she took her seat according to the position belonging to him.

器用陶匏，尚禮然也。三王作牢用陶匏。厥明，婦盥饋。舅姑卒食，婦餕餘，私之也。舅姑降自西階，婦降自阼階，授之室也。

The old rule at sacrifices was to have the vessels (only) of earthenware and gourds; and when the kings of the three dynasties instituted the (partaking of the) victim, those were the vessels employed. On the day after the marriage, the wife, having washed her hands, prepared and presented (a sucking-pig) to her husband's parents; and when they had done eating, she ate what was left - as a mark of their special regard. They descended from the hall by the steps on the west, while she did so by those on the east - so was she established in the wife's (or mistress's) place.

昏禮不用樂，幽陰之義也。樂，陽氣也。昏禮不賀，人之序也。

At the marriage ceremony, they did not employ music, having reference to the feeling of solitariness and darkness (natural to the separation from parents). Music expresses the energy of the bright and expanding influence. There was no congratulation on marriage;-it indicates how (one generation of) men succeeds to another.

36 有虞氏之祭也，尚用氣；血腥爓祭，用氣也。殷人尚聲，臭味未成，滌蕩其聲；樂三闋，然後出迎牲。聲音之號，所以詔告於天地之間也。周人尚臭，灌用鬯臭，郁合鬯；臭，陰達於淵泉。灌以圭璋，用玉氣也。既灌，然後迎牲，致陰氣也。蕭合黍稷；臭，陽達於墻屋。故既奠，然後焫蕭合膻薌。凡祭，慎諸此。魂氣歸于天，形魄歸于地。故祭，求諸陰陽之義也。殷人先求諸陽，周人先求諸陰。

At the sacrifices in the time of the lord of Yu the smell was thought most important. There were the offerings of blood, of raw flesh, and of sodden flesh;--all these were employed for the sake of the smell. Under the Yin, sound was thought most important. Before there was any smell or flavour, the music was made to resound clearly. It was not till there had been three performances of it that they went out to meet (and bring in) the victim. The noise of the music was a summons addressed to all between heaven and earth. Under the Zhou, a pungent odour was thought most important. In libations they employed the smell of millet-spirits in which fragrant herbs had been infused. The fragrance, partaking of the nature of the receding influence, penetrates to the deep springs below. The libations were poured from cups with long handles of jade, (as if) to employ (also) the smell of the mineral. After the liquor was poured, they met (and brought in) the victim, having first diffused the smell into the unseen realm. Artemisia along with millet and rice having then been burned (with the fat of the victim), the fragrance penetrates through all the building. It was for this reason that, after the cup had been put down, they burnt the fat with the southernwood and millet and rice. So careful were they on all occasions of sacrifice. The intelligent spirit returns to heaven the body and the animal soul return to the earth; and hence arose the idea of seeking (for the deceased) in sacrifice in the unseen darkness and in the bright region above. Under the Yin, they first sought for them in the bright region; under Zhou, they first sought for them in the dark.

37 詔祝於室，坐尸於堂，用牲於庭，升首於室。直祭，祝于主；索祭，祝于祊。不知神之所在，於彼乎？於此乎？或諸遠人乎？祭于祊，尚曰求諸遠者與？

They informed the officer of prayer in the apartment; they seated the representative of the departed in the hall; they killed the victim in the courtyard. The head of the victim was taken up to the apartment. This was at the regular sacrifice, when the officer of prayer addressed himself to the spirit-tablet of the departed. If it were (merely) the offering of search, the minister of prayer takes his place at the inside of the gate of the temple. They knew not whether the spirit were here, or whether it were there, or far off, away from all men. Might not that offering inside the gate be said to be a searching for the spirit in its distant place?

38 祊之為言倞也，肵之為言敬也。富也者福也，首也者，直也。相，饗之也。嘏，長也，大也。尸，陳也。

That service at the gate was expressive of the energy of the search. The stand with the heart and tongue of the victim (set forth before the personator) was expressive of reverence. (The wish of the principal) for wealth (to those assisting him) included all happiness. The (presentation of the) head was (intended as) a direct (communication with the departed). The presence (of the representative) was that the spirit might enjoy (the offerings). The blessing (pronounced by him) was for long continuance, and comprehensive. The personator (seemed) to display (the departed).

39 毛血，告幽全之物也。告幽全之物者，貴純之道也。血祭，盛氣也。祭肺肝心，貴氣主也。

The (examination of the) hair and the (taking of the) blood was an announcement that the victim was complete within and without. This announcement showed the value set on its being perfect'. The offering of the blood was because of the breath which is contained in it. They offered (specially) the lungs,, the liver, and the heart, doing honour to those parts as the home of the breath.

40 祭黍稷加肺，祭齊加明水，報陰也。取膟菺燔燎，升首，報陽也。

In offering the millet and the glutinous millet, they presented the lungs along with it. In offering the various prepared liquors, they presented the bright water;--in both cases acknowledging their obligations to the dark and receding influence (in nature). In taking the fat of the inwards and burning it, and in taking the head up (to the hall), they made their acknowledgments to the bright and active influence.

41 明水涗齊，貴新也。凡涗，新之也。其謂之明水也，由主人之絜著此水也。

In the bright water and the clear liquor the thing valued was their newness. All clarifying is a sort of making new. The water was called 'bright' because the principal in the service had purified it.

42 君再拜稽首，肉袒親割，敬之至也。敬之至也，服也。拜，服也；稽首，服之甚也；肉袒，服之盡也。

When the ruler bowed twice with his head to the ground, and, with breast bared, himself applied the knife, this expressed his extreme reverence. Yes, his extreme reverence, for there was submission in it. The bowing showed his submission; the laying the head on the ground did that emphatically; and the baring his breast was the greatest (outward) exhibition of the feeling.

43 祭稱孝孫孝子，以其義稱也；稱曾孫某，謂國家也。祭祀之相，主人自致其敬，盡其嘉，而無與讓也。

When the sacrificer styled himself 'the filial son,' or 'the filial grandson,' he did so (in all cases) according to the meaning of the name. When he styled himself 'So and So, the distant descendant,' that style was used of (the ruler of) a state or (the Head of) a clan. (Though) there were the assistants at the service, the principal himself gave every demonstration of reverence and performed all his admirable service without yielding anything to any one.

44 腥肆爓腍祭，豈知神之所饗也？主人自盡其敬而已矣。

The flesh of the victim might be presented raw and as a whole, or cut up in pieces, or sodden, or thoroughly cooked; but how could they know whether the spirit enjoyed it? The sacrificer simply showed his reverence to the utmost of his power.

45 舉斝角，詔妥尸。古者，尸無事則立，有事而後坐也。尸，神象也。祝，將命也。

(When the representative of the departed) had made the libation with the zhi cup, or the horn, (the sacrificer) was told (to bow to him) and put him at ease. Anciently, the representative stood when nothing was being done; when anything was being done, he sat. He personated the spirit; the officer of prayer was the medium of communication between him and the sacrificer.

46 縮酌用茅，明酌也。醆酒涗于清，汁獻涗于醆酒；猶明清與醆酒于舊澤之酒也。

In straining (the new liquor) for the cup, they used the white (mao) grass and obtained a clear cup. The liquor beginning to clear itself was further clarified by means of pure liquor. The juice obtained by boiling aromatics (with the extract of millet) was clarified by mingling with it the liquor which had begun to clear itself:-in the same way as old and strong spirits are qualified by the brilliantly pure liquor or that which has begun to clear itself.

47 祭有祈焉，有報焉，有由辟焉。

Sacrifices were for the purpose of prayer, or of thanksgiving, or of deprecation.

48 齊之玄也，以陰幽思也。故君子三日齊，必見其所祭者。

The dark-coloured robes worn during vigil and purification had reference to the occupation of the thoughts with the dark and unseen. Hence after the three days of purification, the superior man was sure (to seem) to see those to whom his sacrifice was to be offered.

《內則 \ Nei Ze》 [Also known as: "The pattern of the family"]

1 后王命冢宰，降德于眾兆民。

The sovereign and king orders the chief minister to send down his (lessons of) virtue to the millions of the people.

2 子事父母，雞初鳴，咸盥漱，櫛縰笄總，拂髦冠緌纓，端韠紳，搢笏。左右佩用，左佩紛帨、刀、礪、小觿、金燧，右佩玦、捍、管、遰、大觿、木燧，偪，屨著綦。

Sons, in serving their parents, on the first crowing of the cock, should all wash their hands and rinse their mouths, comb their hair, draw over it the covering of silk, fix this with the hair-pin, bind the hair at the roots with the fillet, brush the dust from that which is left free, and then put on their caps, leaving the ends of the strings hanging down. They should then put on their squarely made black jackets, knee-covers, and girdles, fixing in the last their tablets. From the left and right of the girdle they should hang their articles for use: on the left side, the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum for getting fire from the sun; on the right, the archer's thimble. for the thumb and the armlet, the tube for writing instruments, the knife-case, the larger spike, and the borer for getting fire from wood. They should put on their leggings, and adjust their shoe-strings.

3 婦事舅姑，如事父母。雞初鳴，咸盥漱，櫛縰，笄總，衣紳。左佩紛帨、刀、礪、小觿、金燧，右佩箴、管、線、纊，施縏帙，大觿、木燧、衿纓，綦屨。

(Sons') wives should serve their parents-in-law as they served their own. At the first crowing of the cock, they should wash their hands, and rinse their mouths; comb their hair, draw over it the covering of silk, fix this with the hair-pin, and tie the hair at the roots with the fillet. They should then put on the jacket, and over it the sash. On the left side they should hang the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum to get fire with; and on the right, the needle-case, thread, and floss, all bestowed in the satchel, the great spike, and the borer to get fire with from wood. They will also fasten on their necklaces, and adjust their shoe-strings.

4 以適父母舅姑之所，及所，下氣怡聲，問衣燠寒，疾痛苛癢，而敬抑搔之。出入，則或先或後，而敬扶持之。進盥，少者奉盤，長者奉水，請沃盥，盥卒授巾。問所欲而敬進之，柔色以溫之，饘酏、酒醴、芼羹、菽麥、蕡稻、黍粱、秫唯所欲，棗、栗、飴、蜜以甘之，堇、荁、枌、榆免槁薧滫以滑之，脂膏以膏之，父母舅姑必嘗之而後退。

Thus dressed, they should go to their parents and parents-in-law. On getting to where they are, with bated breath and gentle voice, they should ask if their clothes are (too) warm or (too) cold, whether they are ill or pained, or uncomfortable in any part; and if they be so, they should proceed reverently to stroke and scratch the place. They should in the same way, going before or following after, help and support their parents in quitting or entering (the apartment). In bringing in the basin for them to wash, the younger will carry the stand and the elder the water; they will beg to be allowed to pour out the water, and when the washing is concluded, they Will hand the towel. They will ask whether they want anything, and then respectfully bring it. All this they will do with an appearance of pleasure to make their parents feel at ease. (They should bring) gruel, thick or thin, spirits or must, soup with vegetables, beans, wheat, spinach, rice, millet, maize, and glutinous millet - whatever they wish, in fact; with dates, chestnuts, sugar and honey, to sweeten their dishes; with the ordinary or the large-leaved violets, leaves of elm-trees, fresh or dry, and the most soothing rice-water to lubricate them; and with fat and oil to enrich them. The parents will be sure to taste them, and when they have done so, the young people should withdraw.

5 男女未冠笄者，雞初鳴，咸盥漱，櫛縰，拂髦總角，衿纓，皆佩容臭，昧爽而朝，問何食飲矣。若已食則退，若未食則佐長者視具。

Youths who have not yet been capped, and maidens who have not yet assumed the hair-pin, at the first crowing of the cock, should wash their hands, rinse their mouths, comb their hair, draw over it the covering of silk, brush the dust from that which is left free, bind it up in the shape of a horn, and put on their necklaces. They should all bang at their girdles the ornamental (bags of) perfume; and as soon as it is daybreak, they should (go to) pay their respects (to their parents) and ask what they will eat and drink. If they have eaten already, they should retire; if they have not eaten, they will (remain to) assist their elder (brothers and sisters) and see what has been prepared.

6 凡內外，雞初鳴，咸盥漱，衣服，斂枕簟，灑掃室堂及庭，布席，各從其事。

All charged with the care of the inner and outer parts (of the house), at the first crowing of the cock, should wash their hands and mouths, gather up their pillows and fine mats, sprinkle and sweep out the apartments, hall, and courtyard, and spread the mats, each doing his proper work.

7 孺子蚤寢晏起，唯所欲，食無時。

The children go earlier to bed, and get up later, according to their pleasure. There is no fixed time for their meals.

8 由命士以上，父子皆異宮。昧爽而朝，慈以旨甘，日出而退，各從其事，日入而夕，慈以旨甘。

From the time that sons receive an official appointment, they and their father occupy different parts of their residence. But at the dawn, the son will pay his respects, and express his affection by (the offer of) pleasant delicacies. At sunrise he will retire, and he and his father will attend to their different duties. At sundown, the son will pay his evening visit in the same way.

9 父母舅姑將坐，奉席請何鄉；將衽，長者奉席請何趾。少者執床與坐，御者舉几，斂席與簟，縣衾篋枕，斂簟而襡之。

When the parents wish to sit (anywhere), the sons and their wives should carry their mats, and ask in what direction they shall lay them. When they wish to lie down, the eldest among them should carry the mats, and ask where they wish to place their feet, while the youngest will carry a (small) bench for them to lean on while they stretch out their legs. (At the same time) an attendant will place a stool by them. They should take up the mat on which they had been lying and the fine mat over it, bang up the coverlet, put the pillow in its case, and roll up the fine mat and put it in its cover.

10 父母舅姑之衣衾簟席枕几不傳，杖屨只敬之，勿敢近。敦牟卮匜，非餕莫敢用；與恒食飲，非餕，莫之敢飲食。

(Sons and their wives) should not move the clothes, coverlets, fine mats, or undermats, pillows, and stools of their parents; they should reverently regard their staffs and shoes, but not presume to approach them; they should not presume to use their vessels for grain, liquor, and water, unless some of the contents be left in them; nor to eat or drink any of their ordinary food or drink, unless in the same case.

11 父母在，朝夕恒食，子婦佐餕，既食恒餕，父沒母存，冢子御食，群子婦佐餕如初，旨甘柔滑，孺子餕。

While the parents are both alive, at their regular meals, morning and evening, the (eldest) son and his wife will encourage them to eat everything, and what is left after all, they will themselves eat. When the father is dead, and the mother still alive, the eldest son should wait upon her at her meals; and the wives of the other sons will do with what is left as in the former case. The children should have the sweet, soft', and unctuous things that are left.

12 在父母舅姑之所，有命之，應唯敬對。進退周旋慎齊，升降出入揖游，不敢噦噫、嚏咳、欠伸、跛倚、睇視，不敢唾洟；寒不敢襲，癢不敢搔；不有敬事，不敢袒裼，不涉不撅，褻衣衾不見里。

When with their parents, (sons and their wives), when ordered to do anything, should immediately respond and reverently proceed to do it, In going forwards or backwards, or turning round, they should be careful and grave; while going out or coming in, while bowing or walking, they should not presume to eructate, sneeze, or cough, to yawn or stretch themselves, to stand on one foot, or to lean against anything, or to look askance. They should not dare to spit or snivel, nor, if it be cold, to put on more clothes, nor, if they itch anywhere, to scratch themselves. Unless for reverent attention to something, they should not presume to unbare their shoulders or chest. Unless it be in wading, they should not hold up their clothes. Of their private dress and coverlet, they should not display the inside.

13 父母唾洟不見，冠帶垢，和灰請漱；衣裳垢，和灰請浣；衣裳綻裂，紉箴請補綴。五日，則燂湯請浴，三日具沐，其間面垢，燂潘請靧；足垢，燂湯請洗。少事長，賤事貴，共帥時。

They should not allow the spittle or snivel of their parents to be seen. They should ask leave to rinse away any dirt on their caps or girdles, and to wash their clothes that are dirty with lye that has been prepared for the purpose; and to stitch together, with needle and thread, any rent. Every five days they should prepare tepid water, and ask them to take a bath, and every three days prepare water for them to wash their heads. If in the meantime their faces appear dirty, they should heat the wafer in which the rice has been cleaned, and ask them to wash with it; if their feet be dirty, they should prepare hot water, and ask them to wash them with it. Elders in serving their youngers, and the low in serving the noble, should all observe these rules.

14 男不言內，女不言外。非祭非喪，不相授器。其相授，則女受以篚，其無篚則皆坐奠之而後取之。外內不共井，不共湢浴，不通寢席，不通乞假，男女不通衣裳，內言不出，外言不入。

The men should not speak of what belongs to the inside (of the house), nor the women of what belongs to the outside. Except at sacrifices and funeral rites, they should not hand vessels to one another. In all other cases when they have occasion to give and receive anything, the woman should receive it in a basket. If she have no basket, they should both sit down, and the other put the thing on the ground, and she then take it up. Outside or inside, they should not go to the same well, nor to, the same bathing-house. They should not share the same mat in lying down; they should not ask or borrow anything from one another; they should not wear similar upper or lower garments. Things spoken inside should not go out, words spoken outside should not come in.

15 男子入內，不嘯不指，夜行以燭，無燭則止。女子出門，必擁蔽其面，夜行以燭，無燭則止。道路：男子由右，女子由左。

When a man goes into the interior of the house, he should not whistle nor point. If he have occasion to move in the night, he should, use a light; and if he have no light, he should not stir. When a woman goes out at the door, she must keep her face covered. She should walk at night (only) with a light; and if she have no light, she should not stir. On the road, a man should take the right side, and a woman the left.

16 子婦孝者、敬者，父母舅姑之命，勿逆勿怠。若飲食之，雖不耆，必嘗而待；加之衣服，雖不欲，必服而待；加之事，人待之，己雖弗欲，姑與之，而姑使之，而後復之。

Sons and sons' wives, who are filial and reverential, when they receive an order from their parents should not refuse, nor be dilatory, to execute it. When (their parents) give them anything to eat or drink, which they do not like, they will notwithstanding taste it and wait (for their further orders); when they give them clothes, which are not to their mind, they will put them on, and wait (in the same way). If (their parents) give them anything to do, and then employ another to take their place, although they do not like the arrangement, they will in the meantime give it into his hands and let him do it, doing it again, if it be not done well.

17 子婦有勤勞之事，雖甚愛之，姑縱之，而寧數休之。子婦未孝未敬，勿庸疾怨，姑教之；若不可教，而後怒之；不可怒，子放婦出，而不表禮焉。

When the sons and their wives are engaged with laborious tasks, although (their parents) very much love them, yet they should let them go on with them for the time;--it is better that they take other occasions frequently to give them ease. When sons and their wives have not been filial and reverential, (the parents) should not be angry and resentful with them, but endeavour to instruct them. If they will not receive instruction, they should then be angry with them. If that anger do no good, they can then drive out the son, and send the wife away, yet not publicly showing why they have so treated them.

18 父母有過，下氣怡色，柔聲以諫。諫若不入，起敬起孝，說則復諫；不說，與其得罪於鄉黨州閭，寧孰諫。父母怒、不說，而撻之流血，不敢疾怨，起敬起孝。

If a parent have a fault, (the son) should with bated breath, and bland aspect, and gentle voice, admonish him. If the admonition do not take effect, he will be the more reverential and the more filial; and when the father seems pleased, he will repeat the admonition. If he should be displeased with this, rather than allow him to commit an offence against any one in the neighbourhood or countryside, (the son) should strongly remonstrate. If the parent be angry and (more) displeased, and beat him till the blood flows, he should not presume to be angry and resentful, but be (still) more reverential and more filial.

19 父母有婢子若庶子、庶孫，甚愛之，雖父母沒，沒身敬之不衰。

If parents have a boy born (to the father) by a handmaid, or the son or grandson of one of his concubines, of whom they are very fond, their sons should after their death, not allow their regard for him to decay so long as they live.

20 子有二妾，父母愛一人焉，子愛一人焉，由衣服飲食，由執事，毋敢視父母所愛，雖父母沒不衰。子甚宜其妻，父母不說，出；子不宜其妻，父母曰：「是善事我。」子行夫婦之禮焉，沒身不衰。

If a son have two concubines, one of whom is loved by his parents, while he himself loves the other, yet he should not dare to make this one equal to the former whom his parents love, in dress, or food, or the duties which she discharges, nor should he lessen his attentions to her after their death. If he very much approves of his wife, and his parents do not like her, he should divorce her'. If he do not approve of his wife, and his parents say, 'she serves us well,' he should behave to her in all respects as his wife, without fail even to the end of her life.

21 父母雖沒，將為善，思貽父母令名，必果；將為不善，思貽父母羞辱，必不果。

Although his parents be dead, when a son is inclined to do what is good, he should think that he will thereby transmit the good name of his parents, and carry his wish into effect. When he is inclined to do what is not good, he should think that he will thereby bring disgrace on the name of his parents, and in no wise carry his wish into effect.

22 舅沒則姑老，冢婦所祭祀、賓客，每事必請於姑，介婦請於冢婦。舅姑使冢婦，毋怠，不友無禮於介婦。舅姑若使介婦，毋敢敵耦於冢婦，不敢并行，不敢并命，不敢并坐。

When her father-in-law is dead, her mother-in-law takes the place of the old lady; but the wife of the eldest son, on all occasions of sacrificing and receiving guests. must ask her directions in everything, while the other sons' wives must ask directions from her. When her parents-in-law employ the eldest son's wife, she should not be dilatory, unfriendly, or unpolite to the wives of his brothers (for their not helping her). When the parents-in-law employ any of them, they should not presume to consider themselves on an equality with the other; walking side by side with her, or giving their orders in the same way, or sitting in the same position as she.

23 凡婦，不命適私室，不敢退。婦將有事，大小必請於舅姑。子婦無私貨，無私畜，無私器，不敢私假，不敢私與。婦或賜之飲食、衣服、布帛、佩帨、茝蘭，則受而獻諸舅姑，舅姑受之則喜，如新受賜，若反賜之則辭，不得命，如更受賜，藏以待乏。婦若有私親兄弟將與之，則必復請其故，賜而後與之。

No daughter-in-law, without being told to go to her own apartment, should venture to withdraw from that (of her parents-in-law). Whatever she is about to do, she should ask leave from them. A son and his wife should have no private goods, nor animals, nor vessels; they should not presume to borrow from, or give anything to, another person. If any one give the wife an article of food or dress, a piece of cloth or silk, a handkerchief for her girdle, an iris or orchid, she should receive and offer it to her parents-in-law. If they accept it, she will be glad as if she were receiving it afresh. If they return it to her, she should decline it, and if they do not allow her to do so, she will take it as if it were a second gift, and lay it by to wait till they may want it. If she want to give it to some of her own cousins, she must ask leave to do so, and that being granted, she will give it.

24 適子庶子只事宗子宗婦。雖貴富，不敢以貴富入宗子之家，雖眾車徒舍於外，以寡約入。

Eldest cousins in the legitimate line of descent and their brothers should do reverent service to the son, who is the representative chief of the family and his wife. Though they may be richer and higher in official rank than he, they should not presume to enter his house with (the demonstrations of) their wealth and dignity. Although they may have in attendance many chariots and footmen, these should stop outside, and they enter it in more simple style with a few followers.

25 子弟猶歸器衣服裘衾車馬，則必獻其上，而後敢服用其次也；若非所獻，則不敢以入於宗子之門，不敢以貴富加於父兄宗族。若富，則具二牲，獻其賢者於宗子，夫婦皆齊而宗敬焉，終事而後敢私祭。

If to any of the younger cousins there have been given vessels, robes, furs, coverlets, carriages and horses, he must offer the best of them (to his chief), and then use those that are inferior to this himself. If what he should thus offer be not proper for the chief, he will not presume to enter with it at his gate, not daring to appear with his wealth and dignity, to be above him who is the head of all the clan with its uncles and elder cousins. A wealthy cousin should prepare two victims, and present the better of them to his chief. He and his wife should together, after self-purification, reverently assist at his sacrifice in the ancestral temple. When the business of that is over, they may venture to offer their own private sacrifice.

26 飯：黍，稷，稻，粱，白黍，黃粱，稰，穛。

Of grain food, there were millet - the glutinous rice, rice, maize, the white millet, and the yellow maize, cut when ripe, or when green.

27 膳：膷，臐，膮，醢，牛炙。醢，牛胾，醢，牛膾。羊炙，羊胾，醢，豕炙。醢，豕胾，芥醬，魚膾。雉，兔，鶉，鷃。

Of prepared meats, there were beef soup, mutton soup, pork soup, and roast beef; pickle, slices of beef, pickle and minced beef; roast mutton, slices of mutton, pickle, and roast pork; pickle, slices of pork, mustard sauce, and minced fish; pheasant, hare, quail, and partridge.

28 飲：重醴，稻醴清糟，黍醴清糟，粱醴清糟，或以酏為醴，黍酏，漿，水，醷，濫。

Of drinks, there was must in two vessels, one strained, the other unstrained, made of rice, of millet, or of maize. In some cases, thin preparations were used as beverages, as millet gruel, pickle, with water syrup of prunes.

29 酒：清、白。

Of steeped rice; clear wine and white.

30 羞：糗，餌，粉，酏。

Of confections, there were dried cakes, and rice-flour scones.

31 食：蝸醢而菰食，雉羹；麥食，脯羹，雞羹；析稌，犬羹，兔羹；和糝不蓼。

For relishes, snail-juice and a condiment of the broad-leaved water-squash were used with pheasant soup; a condiment of wheat with soups of dried slices and of fowl; broken glutinous rice with dog soup and hare soup; the rice-balls mixed with these soups had no smart-weed in them.

32 濡豚，包苦實蓼；濡雞，醢醬實蓼；濡魚，卵醬實蓼；濡鱉，醢醬實蓼。

A sucking-pig was stewed, wrapped up in sonchus leaves and stuffed with smart-weed; a fowl, with the same stuffing, and along with pickle sauce; a fish, with the same stuffing and egg sauce; a tortoise, with the same stuffing and pickle sauce.

33 腶修，蚳醢，脯羹，兔醢，糜膚，魚醢，魚膾，芥醬，麋腥，醢，醬，桃諸，梅諸，卵鹽。

For meat spiced and dried they placed the brine of ants; for soup made of sliced meat, that of hare; for a ragout of elk, that of fish; for minced fish, mustard sauce; for raw elk flesh, pickle sauce; for preserved peaches and plums, egg-like suet.

34 凡食齊視春時，羹齊視夏時，醬齊視秋時，飲齊視冬時。

All condiments for grain food were of a character corresponding to the spring; for soup, to the summer; for sauces, to the autumn; and for beverages, to the winter.

35 凡和，春多酸，夏多苦，秋多辛，冬多鹹，調以滑甘。

In all attempering ingredients, sour predominated in the spring; bitter, in the summer; acrid, in the autumn; and salt, in the winter - with the due proportioning of the unctuous and sweet.

36 牛宜稌，羊宜黍，豕宜稷，犬宜粱，雁宜麥，魚宜菰。

The glutinous rice (was thought) to suit beef; millet, to suit mutton; glutinous millet, to suit pork; maize, to suit dog; wheat, to suit goose; and the broad-leaved squash, to suit fish.

37 春宜羔豚膳膏薌，夏宜腒鱐膳膏臊，秋宜犢麑膳膏腥，冬宜鮮羽膳膏膻。

Lamb and sucking-pig were (thought to be) good in spring, fried with odorous (beef) suet; dried pheasant and fish, in summer, fried with the strong-smelling suet (of dog); veal and fawn, in autumn, fried with strong suet (of fowl); fresh fish and goose,' in winter, fried with the frouzy suet (of goat).

38 牛修，鹿脯，田豕脯，糜脯，麇脯，麋、鹿、田豕、麇，皆有軒，雉兔皆有芼。爵，鷃，蜩，范，芝栭，菱，椇，棗，栗，榛，柿，瓜，桃，李，梅，杏，楂，梨，姜，桂。

There were dried beef, and dried stalks of deer's flesh, of wild pig's, of elk's, and of the muntjac's. Elk's flesh, deer's, wild pig's, and muntjac's, was (also eaten uncooked; and) cut in large leaflike slices. Pheasants and hares were (made into soup) with the duckweed. There were sparrows and finches, partridges, cicadas, bees, lichens, small chestnuts, the water-caltrops, the hovenia dulcis, the zizyphus, chestnuts, hazel-nuts, persimmons, cucumbers, peaches, plums, ballaces, almonds, haws, pears, ginger, and cinnamon.

39 大夫燕食，有膾無脯，有脯無膾。士不貳羹胾，庶人耆老不徒食。

If a Great officer, at his ordinary meals, had mince, he did not have, at the same time, dried slices of meat; and if he had the latter, he did not have the former. An ordinary officer did not have two kinds of soup, or sliced flesh. (But) old men of the common people, did not eat their meat alone without accompaniments.

40 膾：春用蔥，秋用芥、豚；春用韭，秋用蓼。脂用蔥，膏用薤，三牲用藙，和用醯，獸用梅。鶉羹、雞羹、鴽，釀之蓼。魴鱮烝，雛燒，雉，薌無蓼。

Mince was made in spring, with onions; in autumn, with the mustard plant. Sucking-pig was used in spring, with scallions; in autumn, with smartweed. With lard they used onions; with fat, chives. With the three victim-animals they used pepper, and employed pickle as an accompaniment. For wild animals' flesh they used plums. In quail soup, fowl soup, and with the curlew, the condiment was smartweed. Bream and tench were steamed; pullets, roasted; and pheasants, (boiled), with fragrant herbs and no smart-weed.

41 不食雛鱉，狼去腸，狗去腎，貍去正脊，兔去尻，狐去首，豚去腦，魚去乙，鱉去醜。

Things not eaten were the turtle, when hatching; the intestines of the wolf, which were removed, as also the kidneys of the dog; the straight spine of the wild cat; the rump of the hare; the head of the fox; the brains of the sucking-pig; the yi-like bowels of fish; and the perforated openings of the turtle.

42 肉曰脫之，魚曰作之，棗曰新之，栗曰撰之，桃曰膽之，柤梨曰攢之。

(Bones and sinews) were taken from the flesh; the scales were scraped from fish; dates were made to appear as new; chestnuts were selected; peaches were made smooth; k? and pears had the insects drilled out of them.

43 牛夜鳴則庮，羊泠毛而毳、膻，狗赤股而躁、臊，鳥麃色而沙鳴、郁，豕望視而交睫、腥，馬黑脊而般臂、漏，雛尾不盈握弗食，舒雁翠，鵠鴞胖，舒鳧翠，雞肝，雁腎，鴇奧，鹿胃。

When an ox lowed at night, its flesh was (considered) to be rank; that of a sheep, whose long hair showed a tendency to, get matted, to be frouzy; that of a dog which was uneasy and with (the inside of) its thighs red, to be coarse; that of birds when moulting and with their voices hoarse, to be fetid; that of pigs, when they looked upwards and closed their eyes, to be measly; that of a horse, black along the spine and with piebald fore-legs, to smell unpleasantly. A pullet, whose tail could not be grasped by the hand, was not eaten, nor the rump of a tame goose, nor the ribs of a swan or owl, nor the rump of a tame duck, nor the liver of a I fowl, nor the kidneys of a wild goose, nor the gizzard of the wild goose without the hind-toe, nor the stomach of the deer.

44 肉腥細者為膾，大者為軒；或曰麋鹿魚為菹，麇為辟雞，野豕為軒，兔為宛脾，切蔥若薤，實諸醯以柔之。

Flesh cut small was made into mince; cut into slices it was made into hash. Some say that the flesh of elks, deer, and fish was pickled; that of muntjacs also, being cut in small pieces; that of fowls and wild pigs, in larger pieces; of hares, the stomach was pickled. Onions and scallions were mixed with the brine to soften the meat.

45 羹食，自諸侯以下至於庶人無等。

Soup and boiled grain were used by all, from the princes down to the common people, without distinction of degree.

46 大夫無秩膳，大夫七十而有閣，天子之閣。左達五，右達五，公侯伯於房中五，大夫於閣三，士於坫一。

Great officers did not regularly have savoury meat, but when seventy they had their cupboards. The cupboards of the son of Heaven were five on the right (of the dining hall), and five on the left; those of dukes, marquises, and earls were five, all in one room; those of Great officers three (in a side chamber), and other officers had one on their buffet.

47 凡養老：有虞氏以燕禮，夏后氏以饗禮，殷人以食禮，周人修而兼用之。凡五十養於鄉，六十養於國，七十養於學，達於諸侯。八十拜君命，一坐再至，瞽亦如之，九十者使人受。五十異粻，六十宿肉，七十二膳，八十常珍，九十飲食不違寢，膳飲從於游可也。六十歲制，七十時制，八十月制，九十日修，唯絞紟衾冒，死而後制。五十始衰，六十非肉不飽，七十非帛不暖，八十非人不暖，九十雖得人不暖矣。五十杖於家，六十杖於鄉，七十杖於國，八十杖於朝，九十者天子欲有問焉，則就其室以珍從。七十不俟朝，八十月告存，九十日有秩。五十不從力政，六十不與服戎，七十不與賓客之事，八十齊喪之事弗及也。五十而爵，六十不親學，七十致政；凡自七十以上，唯衰麻為喪。

In nourishing the aged, (Shun), the lord of Yu, used the ceremonies of a drinking entertainment; the sovereigns of Xia, those (at entertainments after) a reverent sacrifice or offering; the men of Yin, those of a (substantial) feast; and the men of Zhou cultivated and used all the three. Those of fifty years were entertained in the schools of the districts; those of sixty, in the school of the capital; and those of seventy, in the college. This rule extended to the feudal states. An old man of eighty made his acknowledgment for the ruler's invitation by kneeling once and bringing his head to the ground twice. The blind did the same. An old man of ninety employed another to receive (the message and gift for him). For those of fifty, the grain was (fine and) different (from that used by younger men). For those of sixty, there was meat kept in store (from the day before). For those of seventy, there was a second service of savoury meat. Those of eighty were supplied regularly with delicacies. For those of ninety, food and drink were never out of their chambers; wherever they wandered, it was deemed right that savoury meat and drink should follow them. After sixty (the coffin and other things for the funeral) were seen to be in readiness (once) a year; after seventy, once a season; after eighty, once a month; and after ninety, they were every day kept in good repair. The bandages, however, the sheet, the larger coverlets, and the cases were prepared after death. At fifty, one was supposed to begin to decay; at sixty, not to feel satisfied unless he had flesh to eat. At seventy, he was thought to require silk in order to make him feel warm; at eighty, to need some one (to sleep) with him, to keep him warm; and at ninety, not to feel warm even with that. At fifty, one kept his staff in his hand in the family; at sixty, in his district; at seventy, in the city; at eighty, (an officer) did so in the court. If the son of Heaven wished to put questions to (an officer of) ninety, he went to his house, and had rich food carried after him. At seventy, (an officer) did not wait till the court was over (before he retired). At eighty, he reported every month (to the ruler's messenger) that he was still alive; at ninety, he had (delicate food) sent to him regularly every day. At fifty, one was not employed in services requiring strength; at sixty, he was discharged from bearing arms along with others; at seventy, he was exempted from the business of receiving guests and visitors; at eighty, he was free from the abstinences and other rites of mourning. When one received at fifty the rank (of a Great officer), at sixty he did not go in person to the school. At seventy he resigned office; and then and afterwards, in mourning he used only the unhemmed dress of sackcloth (without adopting the privations of the mourning rites).

凡三王養老皆引年，八十者一子不從政，九十者其家不從政；瞽亦如之。凡父母在，子雖老不坐。有虞氏養國老於上庠，養庶老於下庠；夏后氏養國老於東序，養庶老於西序；殷人養國老於右學，養庶老於左學；周人養國老於東膠，養庶老於虞庠，虞庠在國之西郊。有虞氏皇而祭，深衣而養老；夏后氏收而祭，燕衣而養老；殷人冔而祭，縞衣而養老；周人冕而祭，玄衣而養老。

The kings of the three dynasties, in nourishing the old, always caused the members of families who were advanced in years to be brought to their notice. Where an officer was eighty, one of his friends was free from all service of government; where he was ninety, all the members of his family were exempted from them. So also it was in the case of the blind. (Shun), the lord of Yu, entertained the aged (who had retired from the service) of the state in (the school called) the higher xiang, and the aged of the common people in (the school called) the lower xiang. The sovereigns of the line of Xia entertained the former in (the school called) the xu on the east, and the latter in (that called) the xu on the west. The men of Yin entertained the former in the School of the Right, and the latter in that of the Left. The men of Zhou entertained the former in the jiao on the east, and the latter in the Yu xiang. This was in the suburb of the capital on the west. The lord of Yu wore the huan cap in sacrificing (in the ancestral temple), and the white robes in entertaining the aged. The sovereigns of Xia sacrificed in the shin cap, and entertained the aged in the dark garments of undress. Those of Yin sacrificed in the xu cap, and entertained in the garments of white thin silk. Those of Zhou sacrificed in the mian cap, and entertained the aged in the dark upper garment (and the lower white one).

48 曾子曰：「孝子之養老也，樂其心不違其志，樂其耳目，安其寢處，以其飲食忠養之孝子之身終，終身也者，非終父母之身，終其身也；是故父母之所愛亦愛之，父母之所敬亦敬之，至於犬馬盡然，而況於人乎！」

Zeng-zi said, 'A filial son, in nourishing his aged, (seeks to) make their hearts glad, and not to go against their wishes; to promote their comfort in their bed-chambers and the whole house; and with leal heart to supply them with their food and drink:--such is the filial son to the end of life. By "the end of life," I mean not the end of parents' lives, but the end of his own life. Thus what his parents loved he will love, and what they reverenced he will reverence. He will do so even in regard to all their dogs and horses, and how much more in regard to the men (whom they valued)!'

49 凡養老，五帝憲，三王有乞言。五帝憲，養氣體而不乞言，有善則記之為惇史。三王亦憲，既養老而後乞言，亦微其禮，皆有惇史。

In all their nourishment of the aged, (the object of) the five Dis was to imitate (their virtue), while the kings of the three dynasties also begged them to speak (their lessons). The five Dis taking them as models, sought to nourish their bodily vigour, and did not beg them to speak; but what good lessons they did speak were taken down by the faithful recorders. The three (lines of) kings also took them as models, and after nourishing their age begged them to speak. If they (seemed to) diminish the ceremonies (of entertainment), they all had their faithful recorders as well (to narrate their virtue).

50 淳熬：煎醢，加于陸稻上，沃之以膏曰淳熬。淳毋煎醢，加于黍食上，沃之以膏曰淳毋。

For the Rich Fry, they put the pickled meat fried over rice that had been grown on a dry soil, and then enriched it with melted fat. This was called the Rich Fry. For the Similar Fry, they put the pickled meat fried over the millet grains, and enriched it with melted fat. This was called the Similar Fry.

51 炮：取豚若將，刲之刳之，實棗於其腹中，編萑以苴之，涂之以謹涂，炮之，涂皆乾，擘之，濯手以摩之，去其皽，為稻粉糔溲之以為酏，以付豚煎諸膏，膏必滅之，鉅鑊湯以小鼎薌脯於其中，使其湯毋滅鼎，三日三夜毋絕火，而後調之以醯醢。

For the Bake, they took a sucking-pig or a (young) ram, and having cut it open and removed the entrails, filled the belly with dates. They then wrapped it round with straw and reeds, which they plastered with clay, and baked it. When the clay was all dry, they broke it off. Having washed their hands for the manipulation, they removed the crackling and macerated it along with rice-flour, so as to form a kind of gruel which they added to the pig. They then fried the whole in such a quantity of melted fat as to cover it. Having prepared a large pan of hot water, they placed in it a small tripod, which was filled with fragrant herbs, and the slices of the creature which was being prepared. They took care that the hot water did not cover this tripod, but kept up the fire without intermission for three days and nights. After this, the whole was served up with the addition of pickled meat and vinegar.

52 搗珍：取牛羊麋鹿麇之肉必脄，每物與牛若一捶，反側之，去其餌，熟出之，去其餌，柔其肉。

For the Pounded Delicacy, they took the flesh of ox, sheep, elk, deer and muntjac, a part of that which lay along the spine, the same in quantity of each, and beat it now as it lay flat, and then turning it on its side; after that they extracted all the nerves. (Next), when it was sufficiently cooked, they brought it (from the pan), took away the outside crust, and softened the meat (by the addition of pickle and vinegar).

53 漬：取牛肉必新殺者，薄切之，必絕其理；湛諸美酒，期朝而食之以醢若醯醷。

For the Steeped Delicacy, they took the beef, which was required to be that of a newly killed animal, and cut it into small pieces, taking care to obliterate all the lines in it. It was then steeped from one morning to the next in good wine, when it was eaten with pickle, vinegar, or the juice of prunes.

54 為熬：捶之，去其皽，編萑布牛肉焉，屑桂與姜以灑諸上而鹽之，乾而食之。施羊亦如之，施麋、施鹿、施麇皆如牛羊。欲濡肉則釋而煎之以醢，欲乾肉則捶而食之。

To make the Grill, they beat the beef and removed the skinny parts. They then laid it on a frame of reeds, sprinkled on it pieces of cinnamon and ginger, and added salt. It could be eaten thus when dried. Mutton was treated in the same way as beef, and also the flesh of elk, deer, and muntjac. If they wished the flesh wet, they added water and fried it with pickled meat. If they wished it dry, they ate it as eaten (at first).

55 糝：取牛羊豕之肉，三如一小切之，與稻米；稻米二肉一，合以為餌煎之。

For the (Soup) Balls, they took equal quantities of beef, mutton and pork, and cut them small. Then they took grains of rice, which they mixed with the finely cut meat, two parts of rice to one of meat, and formed cakes or balls, which they fried.

56 肝菺：取狈肝一，幪之，以其菺濡炙之，舉焦，其菺不蓼；取稻米舉糔溲之，小切狼臅膏，以與稻米為酏。

For the Liver and Fat, they took a dog's liver, and wrapped it round with its own fat. They then wet it and roasted it, and took it in this condition and scorched it. No smartweed was mixed with the fat. They took the grains of rice and steeped. them in prepared rice-water. They then cut small the fat from a wolfs breast, and with it and the grains of rice made a fry.

57 禮，始於謹夫婦，為宮室，辨外內。男子居外，女子居內，深宮固門，閽寺守之。男不入，女不出。

The observances of propriety commence with a careful attention to the relations between husband and wife. They built the mansion and its apartments, distinguishing between the exterior and interior parts. The men occupied the exterior; the women the interior. The mansion was deep, and the doors were strong, guarded by porter and eunuch. The men did not enter the interior; the women did not come out into the exterior.

58 男女不同椸枷，不敢懸於夫之楎椸，不敢藏於夫之篋笥，不敢共湢浴。夫不在，斂枕篋簟席、襡器而藏之。少事長，賤事貴，咸如之。

Males and females did not use the same stand or rack for their clothes. The wife did not presume to hang up anything on the pegs or stand of her husband; nor to put anything in his boxes or satchels; nor to share his bathing-house. When her husband had gone out (from their apartment), she put his pillow in its case, rolled up his upper and under mats, put them in their covers, and laid. them away in their proper receptacles. The young served the old; the low served the noble;-also in this way.

59 夫婦之禮，唯及七十，同藏無間。故妾雖老，年未滿五十，必與五日之御。將御者，齊，漱浣，慎衣服，櫛縰笄，總角，拂髦，衿纓綦屨。雖婢妾，衣服飲食必後長者。妻不在，妾御莫敢當夕。

As between husband and wife, it was not until they were seventy, that they deposited these things in the same place without separation. Hence though a concubine were old, until she had completed her fiftieth year, it was the rule that she should be with the husband (once) in five days. When she was to do so, she purified herself, rinsed her mouth and washed, carefully adjusted her dress, combed her hair, drew over it the covering of silk, fixed her hair-pins, tied up the hair in the shape of a horn, brushed the dust from the rest of her hair, put on her necklace, and adjusted her shoe-strings. Even a favourite concubine was required in dress and diet to come after her superior. If the wife were not with the husband, a concubine waiting on him, would not venture to remain the whole night.

60 妻將生子，及月辰，居側室，夫使人日再問之，作而自問之，妻不敢見，使姆衣服而對，至於子生，夫復使人日再問之，夫齊則不入側室之門。子生，男子設弧於門左，女子設帨於門右。三日，始負子，男射女否。

When a wife was about to have a child, and the month of her confinement had arrived, she occupied one of the side apartments, where her husband sent twice a day to ask for her. If he were moved and came himself to ask about her, she did not presume to see him, but made her governess dress herself and reply to him. When the child was born, the husband again sent twice a day to inquire for her. He fasted now, and did not enter the door of the side apartment. If the child were a boy, a bow was placed on the left of the door; and if a girl, a handkerchief on the right of it. After three days the child began to be carried, and some archery was practised for a boy, but not for a girl.

61 國君世子生，告於君，接以大牢，宰掌具。三日，卜士負之，吉者宿齊朝服寢門外，詩負之，射人以桑弧蓬矢六。射天地四方，保受乃負之，宰醴負子，賜之束帛，卜士之妻、大夫之妾，使食子。

When a son and heir to the ruler of a state was born, and information of the fact was carried to him, he made arrangements to receive him at a feast where the three animals should all be provided; and the cook took in hand the (necessary) preparations. On the third day the tortoise-shell was consulted for a good man to carry the child; and he who was the lucky choice, kept a vigil over night, and then in his court robes, received him in his arms outside the chamber. The master of the archers then took a bow of mulberry wood, and six arrows of the wild rubus, and shot towards heaven, earth, and the four cardinal points. After this the nurse received the child and carried it in her arms. The cook (at the same time) gave (a cup of) sweet wine to the man who had carried the child, and presented him with a bundle of silks, and the tortoise-shell was again employed to determine the wife of an officer, or the concubine of a Great officer, who should be nurse.

62 凡接子，擇日，冢子則大牢，庶人特豚，士特豕，大夫少牢，國君世子大牢，其非冢子，則皆降一等。

In all cases of receiving a son, a day was chosen; and if it were the eldest son of the king, the three animals were killed (for the occasion). For the son of a common man, a sucking-pig was killed; for the son of an officer, a single pig; for the son of a Great officer, the two smaller animals; and for the son of the ruler of a state, all the three. If it were not the eldest son, the provision was diminished in every case one degree.

63 異為孺子室於宮中，擇於諸母與可者，必求其寬裕慈惠、溫良恭敬、慎而寡言者，使為子師，其次為慈母，其次為保母，皆居子室，他人無事不往。

A special apartment was prepared in the palace for the child, and from all the concubines and other likely individuals there was sought one distinguished for her generosity of mind, her gentle kindness, her mild integrity, her respectful bearing, her carefulness and freedom from talkativeness, who should be appointed the boy's teacher; one was next chosen who should be his indulgent mother, and a third who should be his guardian mother. These all lived in his apartment, which others did not enter unless on some (special) business.

64 三月之末，擇日剪發為鬌，男角女羈，否則男左女右。是日也，妻以子見於父，貴人則為衣服，由命士以下，皆漱浣，男女夙興，沐浴衣服，具視朔食，夫入門，升自阼階。立於阼西鄉，妻抱子出自房，當楣立東面。

At the end of the third month a day was chosen for shaving off the hair of the child, excepting certain portions - the horn-like tufts of a boy, and the circlet on the crown of a girl. If another fashion were adopted, a portion was left on the left of the boy's head, and on the right of the girl's. On that day the wife with the son appeared before the father. If they were of noble families, they were both in full dress. From the commissioned officer downwards, all rinsed their mouths and washed their heads. Husband and wife rose early, bathed and dressed as for the feast of the first day of the month. The husband entered the door, going up by the steps on the east, and stood at the top of them with his face to the west. The wife with the boy in her arms came forth from her room and stood beneath the lintel with her face to the east.

65 姆先，相曰：「母某敢用時日只見孺子。」夫對曰：「欽有帥。」父執子之右手，咳而名之。妻對曰：「記有成。」遂左還，授師，子師辯告諸婦諸母名，妻遂適寢。

The governess then went forward and said for the lady, 'The mother, So and So, ventures to-day reverently to present to you the child!' The husband replied, 'Reverently (teach him to) follow the right way.' He then took hold of the right hand of his son, and named him with the smile and voice of a child. The wife responded, 'We will remember. May your words be fulfilled!' She then turned to the left, and delivered the child to his teacher, who on her part told the name all round to the wives of the relatives of all ranks who were present. The wife forthwith proceeded to the (festal) chamber.

66 夫告宰名，宰辯告諸男名，書曰：「某年某月某日某生。」而藏之，宰告閭史，閭史書為二，其一藏諸閭府，其一獻諸州史；州史獻諸州伯，州伯命藏諸州府。夫入食如養禮。

The husband informed his principal officer of the name, and he in turn informed all the (young) males (of the same surname) of it. A record was made to the effect--' In such a year, in such, a month, on such a day, So and So was born,' and deposited. The officer also informed the secretaries of the hamlets, who made out two copies of it. One of these was deposited in the office of the village, and the other was presented to the secretary of the larger circuit, who showed it to the chief of the circuit; he again ordered it to be deposited in the office of the circuit. The husband meanwhile had gone into (the festal chamber), and a feast was celebrated with the ceremonies of that with which a wife first entertains her parents-in-law.

67 世子生，則君沐浴朝服，夫人亦如之，皆立於阼階西鄉，世婦抱子升自西階，君名之，乃降。

When an heir-son has been born, the ruler washed his head and whole bo?y, and put on his court robes. His wife did the same, and then they both took their station at the top of the stairs on the east with their faces towards the west. One of the ladies of quality, with the child in her arms ascended by the steps on the west. The ruler then named the child; and (the lady) went down with it.

68 適子庶子見於外寢，撫其首咳而名之，禮帥初，無辭。

A (second) son or any other son by the wife proper was presented in the outer chamber, when (the ruler) laid his hand on its head, and with gentle voice named it. The other observances were as before, but without any words.

69 凡名子，不以日月，不以國，不以隱疾；大夫、士之子，不敢與世子同名。

In naming a son, the name should not be that of a day or a month or of any state, or of any hidden ailment. Sons of Great and other officers must not be called by the same name as the heir-son of the ruler.

70 妾將生子，及月辰，夫使人日一問之。子生三月之末，漱浣夙齊，見於內寢，禮之如始入室；君已食，徹焉，使之特餕，遂入御。

When a concubine was about to have a child, and the month of her confinement had arrived, the husband sent once a day to ask for her. When the son was born:, at the end of three months, she washed her mouth and feet, adjusted herself early in the morning and appeared in the inner chamber (belonging to the wife proper). There she was received with the ceremonies of her first entrance into the harem. When the husband had eaten, a special portion of what was left was given to her by herself; and forthwith she entered on her duties of attendance.

71 公庶子生，就側室。三月之末，其母沐浴朝服見於君，擯者以其子見，君所有賜，君名之。眾子，則使有司名之。

When the child of an inferior member of the ruler's harem was about to be born, the mother went to one of the side apartments, and at the end of three months, having washed her head and person, and put on her court robes, she appeared before the ruler. (One of) her waiting women (also) appeared with the child in her arms. If (the mother) was one to whom the ruler had given special favours, he himself named the son. In the case of such children generally, an officer was employed to name them.

72 庶人無側室者，及月辰，夫出居群室，其問之也，與子見父之禮，無以異也。

Among the common people who had no side chambers, when the month of confinement was come, the husband left his bed-chamber, and occupied a common apartment. In his inquiries for his wife, however, and on his son's being presented to him, there was no difference (from the observances that have been detailed).

73 凡父在，孫見於祖，祖亦名之，禮如子見父，無辭。

In all cases though the father is alive, the grandson is presented to the grandfather, who also names him. The ceremonies are the same as when the son is presented to the father; but there is no (interchange of) words (between the mother and him).

74 食子者，三年而出，見於公宮則劬。大夫之子有食母，士之妻自養其子。

The nurse of the ruler's boy quitted the palace after three years, and, when she appeared before the ruler, was rewarded for her toilsome work. The son of a Great officer had a nurse. The wife of an ordinary officer nourished her child herself.

75 由命士以上及大夫之子，旬而見。冢子未食而見，必執其右手，適子庶子已食而見，必循其首。

The son of a commissioned officer and others above him on to the Great officer was presented (to the father once) in ten days. The eldest son of a ruler was presented to him before he had eaten, when he took him by the right hand; his second or any other son by the wife proper was presented after he had eaten, when he laid his hand on his head.

76 子能食食，教以右手。能言，男唯女俞。男鞶革，女鞶絲。

When the child was able to take its own food, it was taught to use the right hand. When it was able to speak, a boy (was taught to) respond boldly and clearly; a girl, submissively and low. The former was fitted with a girdle of leather; the latter, with one of silk.

77 六年教之數與方名。七年男女不同席，不共食。八年出入門戶及即席飲食，必後長者，始教之讓。九年教之數日。

At six years, they were taught the numbers and the names of the cardinal points; at the age of seven, boys and girls did not occupy the same mat nor eat together; at eight, when going out or coming in at a gate or door, and going to their mats to eat and drink, they were required to follow their elders:--the teaching of yielding to others was now begun; at nine, they were taught how to number the days.

78 十年出就外傅，居宿於外，學書計，衣不帛襦褲，禮帥初，朝夕學幼儀，請肄簡諒。

At ten, (the boy) went to a master outside, and stayed with him (even) over the night. He learned the (different classes of) characters and calculation; he did not wear his jacket or trousers of silk; in his manners he followed his early lessons; morning and evening he learned the behaviour of a youth; he would ask to be exercised in (reading) the tablets, and in the forms of polite conversation.

79 十有三年學樂，誦《詩》，舞《勺》，成童舞《象》，學射御。二十而冠，始學禮，可以衣裘帛，舞《大夏》，惇行孝弟，博學不教，內而不出。

At thirteen, he learned music, and to repeat the odes, and to dance the ko (of the duke of Zhou). When a full-grown lad, he danced the xiang (of king Wu). He learned archery and chariot-driving. At twenty, he was capped, and first learned the (different classes of) ceremonies, and might wear furs and silk. He danced the da xia (of Yu) and attended sedulously to filial and fraternal duties. He might become very learned, but did not teach others - (his object being still) to receive and not to give out.

80 三十而有室，始理男事，博學無方，孫友視志。四十始仕，方物出謀發慮，道合則服從，不可則去。五十命為大夫，服官政。七十致事。凡男拜，尚左手。

At thirty, he had a wife, and began to attend to the business proper to a man. He extended his learning without confining it to particular subjects. He was deferential to his friends, having regard to the aims (which they displayed). At forty, he was first appointed to office; and according to the business of it brought out his plans and communicated his thoughts. If the ways (which he proposed) were suitable, he followed them out; if they were not, he abandoned them. At fifty, he was appointed a Great officer, and laboured in the administration of his department. At seventy, he retired from his duties. In all salutations of males, the upper place was given to the left hand.

81 女子十年不出，姆教婉娩聽從，執麻枲，治絲繭，織紝組紃，學女事以共衣服，觀於祭祀，納酒漿、籩豆、菹醢，禮相助奠。

A girl at the age of ten ceased to go out (from the women's apartments). Her governess taught her (the arts of pleasing speech and manners, to be docile and obedient, to handle the hempen fibres, to deal with the cocoons, to weave silks and form fillets, to learn (all) woman's work, how to furnish garments, to watch the sacrifices, to supply the liquors and sauces, to fill the various stands and dishes with pickles and brine, and to assist in setting forth the appurtenances for the ceremonies.

82 十有五年而笄，二十而嫁；有故，二十三年而嫁。聘則為妻，奔則為妾。凡女拜尚右手。

At fifteen, she assumed the hair-pin; at twenty, she was married, or, if there were occasion (for the delay), at twenty-three. If there were the betrothal rites, she became a wife; and if she went without these, a concubine. In all salutations of females, the upper place was given to the right hand.

《玉藻 \ Yu Zao》 [Also known as: "The jade-bead pendants of the royal cap"]

1 天子玉藻，十有二旒，前後邃延，龍卷以祭。玄端而朝日於東門之外，聽朔於南門之外，閏月則闔門左扉，立於其中。皮弁以日視朝，遂以食，日中而餕，奏而食。日少牢，朔月大牢；五飲：上水、漿、酒、醴、酏。卒食，玄端而居。動則左史書之，言則右史書之，御瞽几聲之上下。年不順成，則天子素服，乘素車，食無樂。

The son of Heaven, when sacrificing, wore (the cap) with the twelve long pendants of beads of jade hanging down from its top before and behind, and the robe embroidered with dragons. When saluting the appearance of the sun outside the eastern gate, he wore the dark-coloured square-cut robes; and (also) when listening to the notification of the first day of the month outside the southern gate. If the month were intercalary, he caused the left leaf of the door to be shut, and stood in the middle of that (which remained open). He wore the skin cap at the daily audience in the court, after which he proceeded to take the morning meal in it. At midday he partook of what was left in the morning. He had music at his meals. Every day a sheep and a pig were killed and cooked; and on the first day of the month an ox in addition. There were five beverages: water, which was the principal; rice-water, spirits, must, and millet-water. When he had done eating, he remained at ease in the dark-coloured square-cut robes. His actions were written down by the recorder of the Left, and his utterances by the recorder of the Right. The blind musician in attendance judged whether the music were too high or too low. If the year were not good and fruitful, the son of Heaven wore white and plain robes, rode in the Plain and unadorned carriage, and had no music at his meals.

2 諸侯玄端以祭，裨冕以朝，皮弁以聽朔於大廟，朝服以日視朝於內朝。朝，辨色始入。君日出而視之，退適路寢，聽政，使人視大夫，大夫退，然後適小寢寢，釋服。又朝服以食，特牲三俎祭肺，夕深衣，祭牢肉，朔月少牢，五俎四簋，子卯稷食菜羹，夫人與君同庖。

The princes of states, in sacrificing, wore their dark-coloured square-cut robes. At court-audiences (of the king), they wore the cap of the next inferior degree of rank to their own. They wore the skin-cap, when listening to the notification of the first day of the month in the Grand temples; and their court robes when holding their daily audience in the inner court-yard. (Their ministers and officers) entered (the palace) as soon as they could distinguish the dawning light, and the ruler came out daily (to the first court, inside the Khu gate), and received them. (After this audience), he retired, and went to the great chamber, there to listen to their proposals about the measures of government. He employed men to see whether the Great officers (were all withdrawn); and when they had left, he repaired to the smaller chamber, and put off his (court) robes. He resumed his court robes, when he was about to eat. There was a single animal, with three (other) dishes of meat, the lungs forming the sacrificial offering. In the evening he wore the long robe in one piece, and offered some of the flesh of the animal. On the first day of the moon, a sheep and a pig were killed, and there were five (other) dishes of meat, and four of grain. On Zi and Mao days there were only the glutinous rice and vegetable soup. His wife used the same kitchen as the ruler.

3 君無故不殺牛，大夫無故不殺羊，士無故不殺犬、豕。君子遠庖廚，凡有血氣之類，弗身踐也。

Without some cause for it, a ruler did not kill an ox, nor a Great officer a sheep, nor a lower officer a pig or a dog. A superior man had his shambles and kitchen at a distance (from the) house; he did not tread wherever there was such a thing as blood or (tainted) air.

4 至於八月不雨，君不舉。年不順成，君衣布搢本，關梁不租，山澤列而不賦，土功不興，大夫不得造車馬。

When the eighth month came without rain, the ruler did not have full meals nor music. If the year were not abundant, he wore linen, and stuck in his girdle the tablet of an officer. Duties were not levied at the barrier-gates and dams; the prohibitions of the hills and meres were enforced, but no contributions were required (from hunters and fishermen). No earthworks were undertaken, and Great officers did not make (any new) carriages for themselves.

5 卜人定龜，史定墨，君定體。

The officer of divination by the tortoise-shell fixed the shell (to be used); the recorder applied the ink; and the ruler determined the figures (produced by the fire).

6 君羔幦虎犆；大夫齊車，鹿幦豹犆，朝車；士齊車，鹿幦豹犆。

(The cross-board in front of) the ruler was covered with lambskin, edged with tiger's fur; for his sacred carriage and court-carriage a Great officer had a covering of deer skin, edged with leopard's fur; as also had an ordinary officer for his sacred carriage.

7 君子之居恒當戶，寢恒東首。若有疾風迅雷甚雨，則必變，雖夜必興，衣服冠而坐。日五盥，沐稷而靧粱，櫛用樿櫛，發曦用象櫛，進禨進羞，工乃升歌。浴用二巾，上絺下綌，出杅，履蒯席，連用湯，履蒲席，衣布曦身，乃屨進飲。將適公所，宿齊戒，居外寢，沐浴，史進象笏，書思對命；既服，習容觀玉聲，乃出，揖私朝，輝如也，登車則有光矣。

The regular place for a gentleman was exactly opposite the door, (facing the light). He slept with his head to the east. When there came violent wind, or rapid thunder, or a great rain, he changed (countenance). It was the rule for him then, even in the night, to get up, dress himself, put on his cap, and take his seat. He washed his hands five times a day. He used millet-water in washing his head, and maize-water in washing his face. For his hair (when wet) he used a comb of white-grained wood, and an ivory comb for it when dry. (After his toilet), there were brought to him the (usual) cup and some delicacy; and the musicians came up and sang. In bathing he used two towels; a fine one for the upper part (of his body), and a coarser for the lower part. When he got out of the tub, he stepped on a straw mat; and having next washed his feet with hot water, he stepped on the rush one. Then in his (bathing) robe of cloth, he dried his body (again), and put on his shoes; and a drink was then brought into him. When he had arranged to go to the ruler's, he passed the night in vigil and fasting, occupying an apartment outside his usual one. After he had washed his head and bathed, his secretary brought him the ivory tablet, on which were written his thoughts (which he should communicate to the ruler), and how he should respond to orders (that he might receive). When he was dressed he practised deportment and listened to the sounds of the gems (at his girdle pendant). When he went forth, he bowed to all in his own private court elegantly, and proceeded to mount his carriage (to go to the ruler's) in brilliant style.

8 天子搢挺，方正於天下也，諸侯荼，前詘後直，讓於天子也，大夫前詘後詘，無所不讓也。

The son of Heaven carried in his girdle the ting tablet, showing how exact and correct he should be in his relations with all under heaven. The feudal lords had the shu, rounded at the top and straight at the bottom, showing how they should give place to the son of Heaven. The tablet of the Great officers was rounded both at the top and the bottom; showing how they should be prepared to give place in all positions.

9 侍坐，則必退席；不退，則必引而去君之黨。登席不由前，為躐席。徒坐不盡席尺，讀書，食，則齊，豆去席尺。

When (a minister) is sitting in attendance on his ruler, the rule was that he should occupy a mat somewhat behind him on one side. If he did not occupy such a mat, he had to draw the one assigned to him back and keep aloof from the ruler's kindred who were near him. One did not take his place on his mat from the front, to avoid seeming to step over it, When seated and unoccupied he did not take up the-whole of the mat by at least a cubit. If he were to read any writings or to eat, he sat forward to the edge. The dishes were put down a cubit from the mat.

10 若賜之食而君客之，則命之祭，然後祭；先飯辯嘗羞，飲而俟。若有嘗羞者，則俟君之食，然後食，飯，飲而俟。

If food were given (to a visitor), and the ruler proceeded to treat him as a guest, he would order him to present the offering, and the visitor would do so. If he took the precedence in eating, he would take a little of all the viands, drink a mouthful, and wait (for the ruler to eat). If there were one in attendance to taste the viands, he would wait till the ruler ate, and then eat himself After this eating, he would drink (a mouthful), and wait (again).

11 君命之羞，羞近者，命之品嘗之，然後唯所欲。凡嘗遠食，必順近食。君未覆手，不敢飧；君既食，又飯飧，飯飧者，三飯也。君既徹，執飯與醬，乃出，授從者。

If the ruler ordered him to partake of the delicacies, he took of that which was nearest to him. If he were told to take of all, he took of whatever he liked. In all cases, in tasting of what was some way off, they began with what was near. (The visitor) did not dare to add the liquid to his rice till the ruler had touched the corners of his mouth with his hands and put them down. When the ruler had done eating, he also took of the rice in this fashion, repeating the process three times. When the ruler had the things removed, he took his rice and sauces, and went out and gave them to his attendants.

12 凡侑食，不盡食；食於人不飽。唯水漿不祭，若祭為已儕卑。

Whenever pressed (by his host) to eat, one should not eat largely; when eating at another's, one should not eat to satiety. It was only of the water and sauces that some was not put down as an offering; they were accounted too trivial for such a purpose.

13 君若賜之爵，則越席再拜稽首受，登席祭之，飲卒爵而俟君卒爵，然後授虛爵。君子之飲酒也，受一爵而色灑如也，二爵而言言斯，禮已三爵而油油以退，退則坐取屨，隱辟而後屨，坐左納右，坐右納左。

If the ruler gave a cup (of drink) to an officer, he crossed over from his mat, bowed twice, laid his head to the ground and received it. Resuming his place, he poured a portion of it as an offering, drank it off, and waited. When the ruler had finished his cup, he then returned his empty. The rule for a superior man in drinking (with the ruler) was this:--When he received the first cup, he wore a grave look; when he received the second, he looked pleased and respectful. With this the ceremony stopped. At the third cup, he looked self-possessed and prepared to withdraw. Having withdrawn, he knelt down and took his shoes, retired out of the ruler's (sight) and put them on. Kneeling on his left knee, he put on the right shoe; kneeling on the right knee, he put on the left one.

14 凡尊必上玄酒，唯君面尊，唯饗野人皆酒，大夫側尊用棜，士側尊用禁。

(At festive entertainments), of all the vases that with the dark-coloured liquor (of water) was considered the most honourable; and only the ruler sat with his face towards it. For the uncultivated people in the country districts, the vases all contained prepared liquors. Great officers had the vase on one side of them upon a tray without feet; other officers had it in a similar position on a tray with feet.

15 始冠，緇布冠，自諸侯下達，冠而敝之可也。玄冠朱組纓，天子之冠也。緇布冠繢緌，諸侯之冠也。玄冠丹組纓，諸侯之齊冠也。玄冠綦組纓，士之齊冠也。縞冠玄武，子姓之冠也。縞冠素紕，既祥之冠也。垂緌五寸，惰游之士也，玄冠縞武，不齒之服也。居冠屬武，自天子下達，有事然後緌。五十不散送，親沒不髦，大帛不緌。衣冠紫緌，自魯桓公始也。

At the ceremony of capping, the first cap put on was one of black linen. The use of this extended from the feudal lords downwards. It might, after having been thus employed, be put away or disused. The dark-coloured cap, with red strings and tassels descending to the breast, was used at the capping of the son of Heaven. The cap of black linen, with strings and tassels of various colours, was used at the capping of a feudal prince. A dark-coloured cap with scarlet strings and tassels was worn by a feudal lord, when fasting. A dark-coloured cap with gray strings and tassels was worn by officers when similarly engaged. A cap of white silk with the border or roll of a dark colour was worn (? at his capping) by a son or grandson (when in a certain stage of mourning). A similar cap with a plain white edging, was worn after the sacrifice at the end of the year's mourning. (The same cap) with strings hanging down five inches, served to mark the idle and listless officer. A dark-coloured cap with the roll round it of white silk was worn by one excluded from the ranks of his compeers. The cap worn in private, with the roll or border attached to it, was used by all from the son of Heaven downwards. When business called them, the strings were tied and their ends allowed to hang down. At fifty, one did not accompany a funeral with his sackcloth hanging loose. When his parents were dead, (a son) did not have his hair dressed in tufts (any more). With the large white (cap) they did not use strings hanging down. The purple strings with the dark-coloured cap began with duke Huan of Lu.

16 朝玄端，夕深衣。深衣三袪，縫齊倍要，衽當旁，袂可以回肘。長中繼掩尺。袷二寸，祛尺二寸，緣廣寸半。以帛裹布，非禮也。

In the morning they wore the dark-coloured square-cut dress; in the evening, the long dress in one piece. That dress at the waist was thrice the width of the sleeve; and at the bottom twice as wide as at the waist. It was gathered in at each side (of the body). The sleeve could be turned back to the elbow. The outer or under garment joined on to the sleeve and covered a cubit of it. The collar was 2 inches wide; the cuff, a cubit and 2 inches long; the border, 1.5 inch broad. To wear silk under or inside linen was contrary to rule.

17 士不衣織，無君者不貳采。衣正色，裳間色。

An (ordinary) officer did not wear anything woven of silk that had been first dyed. One who had left the service of his ruler wore no two articles of different colours. If the upper garment were of one of the correct colours, the lower garment was of the (corresponding) intermediate one.

18 非列采不入公門，振絺綌不入公門，表裘不入公門，襲裘不入公門。

One did not enter the ruler's gate without the proper colours in his dress; nor in a single robe of grass-cloth, fine or coarse; nor with his fur robe either displayed outside, or entirely covered.

19 纊為繭，縕為袍，禪為絅，帛為褶。

A garment wadded with new floss was called jian; with old, pao. One unlined was called jiong; one lined, but not wadded, die.

20 朝服之以縞也，自季康子始也。孔子曰：「朝服而朝，卒朔然後服之。」曰：「國家未道，則不充其服焉。」

The use of thin white silk in court-robes began with Ji Kang-zi. Confucius said, 'For the audience they use the (regular) court-robes, which are put on after the announcement of the first day of the month (in the temple).' He (also) said, 'When good order does not prevail in the states and clans, (the officers) should not use the full dress (as prescribed).'

21 唯君有黼裘以誓省，大裘非古也。君衣狐白裘，錦衣以裼之。君之右虎裘，厥左狼裘。士不衣狐白。

Only a ruler wore the chequered fur robes in addressing (his troops or the multitudes), and at the autumnal hunts, (For him) to wear the Great fur robe was contrary to ancient practice. When a ruler wore the robe of white fox-fur, he wore one of embroidered silk over it to display. When (the guards on) the right of the ruler wore tigers' fur, those on the left wore wolves' fur. An (ordinary) officer did not wear the fur of the white fox.

22 君子狐青裘豹褎，玄綃衣以裼之；麑裘青豻褎，絞衣以裼之；羔裘豹飾，緇衣以裼之；狐裘，黃衣以裼之。錦衣狐裘，諸侯之服也。

(Great and other) officers wore the fur of the blue fox, with sleeves of leopard's fur, and over it a jacket of dark-coloured silk to display it; which fawn's fur they used cuffs of the black wild dog, with a jacket of bluish yellow silk, to display it; with lamb's fur, ornaments of leopard's fur, and a jacket of black silk to display it; with fox-fur, a jacket of yellow silk to display it. A jacket of embroidered silk with fox-fur was worn by the feudal lords.

23 犬羊之裘不裼，不文飾也不裼。裘之裼也，見美也。吊則襲，不盡飾也；君在則裼，盡飾也。服之襲也，充美也，是故尸襲，執玉龜襲，無事則裼，弗敢充也。

With dog's fur or sheep's fur, they did not wear any jacket of silk over it. Where there was no ornamentation, they did not use the jacket. The wearing the jacket was to show its beauty. When condoling, they kept the jacket covered, and did now show all its ornamental character; in the presence of the ruler, they showed all this. The covering of the dress was to hide its beauty. Hence, personators of the deceased covered their jackets of silk. Officers holding a piece of jade or a tortoise-shell (to present it) covered it; but if they had no (such official) business in hand, they displayed the silken garment, and did not presume to cover it.

24 笏：天子以球玉；諸侯以象；大夫以魚須文竹；士竹本，象可也。見於天子與射，無說笏，入大廟說笏，非古也。小功不說笏，當事免則說之。既搢必盥，雖有執於朝，弗有盥矣。凡有指畫於君前，用笏造，受命於君前，則書於笏，笏畢用也，因飾焉。笏度二尺有六寸，其中博三寸，其殺六分而去一。

For his memorandum-tablet, the son of Heaven used a piece of sonorous jade; the prince of a state, a piece of ivory; a Great officer, a piece of bamboo, ornamented with fishbone; ordinary officers might use bamboo, adorned with ivory at the bottom. When appearing before the son of Heaven, and at trials of archery, there was no such thing as being without this tablet. It was contrary to rule to enter the Grand temple without it. During the five months' mourning, it was not laid aside. When engaged in the performance of some business, and wearing the cincture, one laid it aside. When he had put it in his girdle, the bearer of it was required to wash his hands; but afterwards, though he had something to do in the court, he did not wash them (again). When one had occasion to point to or draw anything before the ruler, he used the tablet. When he went before him and received a charge, he wrote it down on it. For all these purposes the tablet was used, and therefore it was ornamental. The tablet was 2 cubits and 6 inches long. Its width at the middle was 3 inches; and it tapered away to 2.5 inches (at the ends).

25 鞸，君朱，大夫素，士爵韋。圜殺直，天子直，公侯前後方，大夫前方後挫角，士前後正。

The knee-covers of a ruler were of vermilion colour; those of a Great officer, white; and of another officer, purple - all of leather; and might be rounded, slanting, and straight. Those of the son of Heaven were straight (and pointed at all the corners); of the prince of a state, square both at bottom and top; of a Great officer, square at the bottom, with the corners at the top rounded off; and of another officer, straight both at bottom and top.

26 鞸，下廣二尺，上廣一尺，長三尺，其頸五寸，肩革帶博二寸。

The width of these covers was 2 cubits at bottom, and 1 at top. Their length was 3 cubits. On each side of (what was called) the neck were 5 inches, reaching to the shoulders or corners. From the shoulders to the leathern band were 2 inches.

27 一命縕韍幽衡，再命赤韍幽衡，三命赤韍蔥衡。

(An officer) who had received his first commission wore a cover of reddish-purple, with a black supporter for his girdle-pendant. One who had received the second commission wore a scarlet cover, (also) with a black supporter for the pendant; and one who had received the third commission, a scarlet cover, with an onion-green supporter for the pendant.

28 天子素帶朱里終辟，而素帶終辟，大夫素帶辟垂，士練帶率下辟，居士錦帶，弟子縞帶。

The son of Heaven wore a girdle of plain white silk, with vermilion lining, and ornamented ends. (A ruler) wore a plain white girdle of silk, with ornamented ends; a Great officer, a similar girdle, with the ends hanging down; an ordinary officer, one of dyed silk, with the edges tucked in, and the ends hanging down; a scholar waiting to be employed, one of embroidered silk; and young lads, one of white silk.

29 并紐約，用組、三寸，長齊於帶，紳長制，士三尺，有司二尺有五寸。子游曰：「參分帶下，紳居二焉，紳韍結三齊。」

(The cords that formed the loops and buttons) were 3 inches long, equal to the breadth of the girdle. The rule for the length of the sash (descending from the girdle) was, that, for an officer, it should be 3 cubits; for one discharging a special service, 2.5. Zi-you said, 'Divide all below the girdle into three parts, and the sash will be equal to two of them., The sash, the knee-covers, and the ties are all of equal length.'

30 大夫大帶四寸。雜帶，君朱綠；大夫玄華，士緇辟，二寸，再繚四寸。凡帶，有率無箴功，肆束及帶勤者，有事則收之，走則擁之。

The great girdle of a Great officer was 4 inches (wide). In variegated girdles, the colours for a ruler were vermilion and green; for a Great officer, cerulean and yellow; for an (ordinary) officer, a black border Of 2 inches, and this, when carried round the body a second time, appeared to be 4 inches. On all girdles which were tucked in there was no needlework.

31 王后褘衣，夫人揄狄；君命屈狄，再命褘衣，一命襢衣，士褖衣。唯世婦命於奠繭，其他則皆從男子。

The queen wore a robe with white pheasants embroidered on it; (a prince's) wife, one with green pheasants. (The wife of a count or baron) who had received a degree of honour from the ruler wore a pheasant cut out in silk on her robe; (the wife of the Great officer of a count or baron), who had received two degrees, wore a robe of fresh yellow; (the wife of a Great officer), who had received one degree, a robe of white; and the wife of an ordinary officer, a robe of black. Only the ladies of honour received their degree of appointment, when they presented their cocoons. The others all wore the dresses proper to them as the wives of their husbands.

32 凡侍於君，紳垂，足如履齊，頤溜垂拱，視下而聽上，視帶以及袷，聽鄉任左。

All (officers) in attendance on the ruler let the sash hang down till their feet seemed to tread on the lower edge (of their skirt). Their chins projected like-the eaves of a house, and their hands were clasped before them low down. Their eyes were directed downwards, and their ears were higher than the eyes. They saw (the ruler) from his girdle up to his collar. They listened to him with their ears turned to the left.

33 凡君召，以三節：二節以走，一節以趨。在官不俟屨，在外不俟車。

When the ruler called (an officer) to his presence, he might send three tokens. If two of them came to him, he ran (to answer the message); if (only) one, he yet walked quickly. If in his office, he did not wait for his shoes; if he were outside elsewhere, he did not wait for his carriage.

34 士於大夫，不敢拜迎而拜送；士於尊者，先拜進面，答之拜則走。

When an officer received a visit from a Great officer, he did not venture to bow (when he went) to meet him; but be did so when escorting him on his departure. When he went to visit one of higher rank than himself, he first bowed (at the gate) and then went into his presence. If the other bowed to him in replying, he hurried on one side to avoid (the honour).

35 士於君所言，大夫沒矣，則稱謚若字，名士。與大夫言，名士字大夫。於大夫所，有公諱無私諱。凡祭不諱，廟中不諱，教學臨文不諱。

When an officer was speaking before the ruler, if he had occasion to speak of a Great officer who was dead, he called him by his posthumous epithet, or by the designation of his maturity; if of an officer (who was similarly dead), he called him by his name. When speaking with a Great officer, he mentioned officers by their name, and (other) Great officers by their designation. In speaking at a Great officer's, he avoided using the name of the (former) ruler, but not that of any of his own dead. At all sacrifices and in the ancestral temple, there was no avoiding of names. In school there was no avoiding of any character in the text.

36 古之君子必佩玉，右徵角，左宮羽。

Anciently, men of rank did not fail to wear their girdle-pendants with their precious stones, those on the right giving the notes Zhi and Jiao, and those on the left Gong and Yu.

37 趨以《采齊》，行以《肆夏》，周還中規，折還中矩，進則揖之，退則揚之，然後玉鏘鳴也。故君子在車，則聞鸞和之聲，行則鳴佩玉，是以非辟之心，無自入也。

When (the king or ruler) was walking quickly (to the court of audience), he did so to the music of the Cai Qi; when walking more quickly (back to the reception-hall), they played the Si Xia. When turning round, he made a complete circle; when turning in another direction, he did so at a right angle. When advancing, he inclined forward a little; he held himself up straight; and in all these movements, the pieces of jade emitted their tinklings. So also the man of rank, when in his carriage, heard the harmonious sounds of its bells; and, when walking, those of his pendant jade-stones; and in this way evil and depraved thoughts found no entrance into his mind.

38 君在不佩玉，左結佩，右設佩，居則設佩，朝則結佩，齊則綪結佩而爵韍。

When the ruler was present, (his son and heir) did not wear the pendant of jade-stones. He tied it up on the left of his girdle, and left free the pendant (of useful things) on the right. When seated at ease, he wore the (jade) pendant; but in court, he tied it up. In fasting and vigil they wore it, but the strings were turned round, and fastened at the girdle. They wore then the purple knee-covers.

39 凡帶必有佩玉，唯喪否。佩玉有沖牙；君子無故，玉不去身，君子於玉比德焉。天子佩白玉而玄組綬，公侯佩山玄玉而朱組綬，大夫佩水蒼玉而純組綬，世子佩瑜玉而綦組綬，士佩瓀玟而縕組綬。孔子佩象環五寸，而綦組綬。

All wore the jade-stone pendant at the girdle, excepting during the mourning rites. (At the end of the middle string) in it was the tooth-like piece, colliding with the others. A man of rank was never without this pendant, excepting for some sufficient reason; he regarded the pieces of jade as emblematic of the virtues (which he should cultivate). The son of Heaven had his pendant composed of beads of white jade, hung on dark-coloured strings; a duke or marquis, his of jade-beads of hill-azure, on vermilion strings; a Great officer, his of beads of aqua-marine, on black strings; an heir-son, his of beads of Yu jade, on variegated strings; an ordinary officer, his of beads of jade-like quartz, on orange-coloured strings. Confucius wore at his pendant balls of ivory, five inches (round), on gray strings.

40 童子之節也，緇布衣錦緣，錦紳，并紐錦，束發皆朱錦也。童子不裘不帛，不屨絇，無緦服。聽事不麻，無事則立主人之北面，見先生從人而入。

According to the regulations for (the dress of) a lad, his upper garment was of black linen, with an embroidered edging. His sash was embroidered, and (also) the strings for the button-loops (of his girdle). With such a string he bound up his hair. The embroidered border and strings were all red. When the ends of fastening strings reached to the girdle, if they had any toilsome business to do, they put them aside. If they were running, they thrust them in the breast. A lad did not wear furs, nor silk, nor the ornamental points on his shoes. He did not wear the three months' mourning. He did not wear the hempen band, when receiving any orders. When he had nothing to do (in mourning rites), he stood on the north of the principal mourner, with his face to the south. When going to see a teacher, he followed in the suite of others, and entered his apartment.

41 侍食於先生異爵者，後祭先飯。客祭，主人辭曰：「不足祭也。」客飧，主人辭以疏。主人自置其醬，則客自徹之。一室之人，非賓客，一人徹。壹食之人，一人徹。凡燕食，婦人不徹。

When one was sitting at a meal with another older than himself, or of a different (and higher) rank, he was the last to put down the offering, but the first to taste the food. When the guest put down the offering, the host apologised, saying that the food was not worthy of such a tribute. When the guest was enjoying the viands, the host apologised for their being scanty and poor. When the host himself put down the pickle (for the guest), the guest himself removed it. When the members of a household ate together, not being host and guests, one of them removed the dishes; and the same was done When a company had eaten together. At all festival meals, the women (of the house) did not remove the dishes.

42 食棗桃李，弗致于核，瓜祭上環，食中棄所操。凡食果實者後君子，火孰者先君子。有慶，非君賜不賀。

When eating dates, peaches, or plums, they did not cast the stones away (on the ground). They put down the first slice of a melon as an offering, ate the other slices, and threw away the part by which they held it. When others were eating fruits with a man of rank, they ate them after him; cooked viands they ate before him. At meetings of rejoicing, if there were not some gift from the ruler, they did not congratulate one another; at meetings of sorrow, ...

43 孔子食於季氏，不辭，不食肉而飧。

When Confucius was eating with (the head of) the Ji family, he made no attempt to decline anything, but finished his meal with the rice and liquid added to it, without eating any of the flesh.

44 君賜車馬，乘以拜賜；衣服，服以拜賜；君未有命，弗敢即乘服也。君賜，稽首，據掌致諸地；酒肉之賜，弗再拜。凡賜，君子與小人不同日。

When the ruler sent (to an officer) the gift of a carriage and horses, he used them in going to give thanks for them. When the gift was of clothes, he wore them on the same occasion. (In the case of similar gifts to a commissioner from the king), until his (own) ruler had given him orders to use them, he did not dare at once to do so. When the ruler's gift reached him, he bowed his head to the ground with his two hands also, laying one of them over the other. A gift of liquor and flesh did not require the second expression of thanks (by the visit). Whenever a gift was conferred on a man of rank, nothing was given to a small man on the same day.

45 凡獻於君，大夫使宰，士親，皆再拜稽首送之。膳於君，有葷桃茢，於大夫去茢，於士去葷，皆造於膳宰。大夫不親拜，為君之答己也。

In all cases of presenting offerings to a ruler, a Great officer sent his steward with them, and an. ordinary officer went with them himself. In both cases they did obeisance twice, with their heads to the ground as they sent the things away; and again the steward and the officer did the same at the ruler's. If the offerings were of prepared food for the ruler, there were the accompaniments of ginger and other pungent vegetables, of a peach-wood and a sedge-broom. A Great officer dispensed with the broom, and the officer with the pungent vegetables. (The bearers) went in with all the articles to the cook. The Great officer did not go in person to make obeisance, lest the ruler should come to respond to him.

46 大夫拜賜而退，士待諾而退，又拜，弗答拜。大夫親賜士，士拜受，又拜於其室。衣服，弗服以拜。敵者不在，拜於其室。

When a Great officer went (next day) to do obeisance for the ruler's gift, he retired after performing the ceremony. An officer, (doing the same), waited to receive the ruler's acknowledgment (of his visit), and then retired, bowing again as he did so; but (the ruler) did not respond to his obeisance. When a Great officer gave anything in person to an ordinary officer, the latter bowed on receiving it; and also went to his house to repeat the obeisance. He did not, however, wear the clothes (which might have been the gift), in going to make that obeisance. In interchanges between) equals, if (the recipient) were in the house (when the gift arrived), he went and made his obeisance in the house (of the donor).

47 凡於尊者有獻，而弗敢以聞。士於大夫不承賀，下大夫於上大夫承賀。親在，行禮於人稱父，人或賜之，則稱父拜之。

When any one presented an offering to his superior in rank, he did not dare to say directly that it was for him. An ordinary officer did not presume to receive the congratulations of a Great officer; but a Great officer of the lowest grade did so from one of the highest. When one was exchanging courtesies with another, if his father were alive, he would appeal to his authority; if the other gave him a gift, he would say, in making obeisance for it, that he did so for his father.

48 禮不盛，服不充，故大裘不裼，乘路車不式。

If the ceremony were not very great, the (beauty of the) dress was not concealed. In accordance with this, when the great robe of fur was worn, it was without the appendage of one of thin silk to display it, and when (the king) rode in the grand carriage, he did not bend forward to the cross-bar (to show his reverence for any one beyond the service he was engaged on).

49 父命呼，唯而不諾，手執業則投之，食在口則吐之，走而不趨。親老，出不易方，復不過時。親癠色容不盛，此孝子之疏節也。

When a father's summons came to him, a son reverently obeyed it without any delay. Whatever work he had in hand, he laid aside. He ejected the meat that was in his mouth, and ran, not contenting himself with a measured, though rapid pace. When his parents were old and he had gone away, he did not go to a second place, nor delay his return beyond the time agreed on; when they were ailing, his looks and manner appeared troubled - these were less-important observances of a filial son.

50 父歿而不能讀父之書，手澤存焉爾；母歿而杯圈不能飲焉，口澤之氣存焉爾。

When his father died, he could not (bear to) read his books - the touch of his hand seemed still to be on them. When his mother died, he could not (bear to) drink from the cups and bowls that she had used - the breath of her mouth seemed still to be on them.

51 君入門，介拂闑，大夫中棖與闑之間，士介拂棖。賓入不中門，不履閾，公事自闑西，私事自闑東。

When a ruler, (visiting another ruler), was about to enter the gate, the attendant dusted the low post (at the middle of the threshold). The Great officers stood midway between the side-posts and this short post (behind their respective rulers). An officer, acting as an attendant, brushed the side-posts. (A Great officer) on a mission from another court, did not enter at the middle of (either half of) the gate, nor tread on the threshold. If he were come on public business, he entered on the west of the short post; if on his own business, on the east of it.

52 君與尸行接武，大夫繼武，士中武，徐趨皆用是。疾趨則欲發而手足毋移，圈豚行不舉足，齊如流，席上亦然。端行，頤溜如矢，弁行，剡剡起屨，執龜玉，舉前曳踵，蹜蹜如也。

A ruler and a representative of the dead brought their feet together step by step when they walked; a Great officer stepped along, one foot after the other; an ordinary officer kept the length of his foot between his steps. In walking slowly, they all observed these rules. In walking rapidly, while they wished to push on (and did so), they were not allowed to alter the motion either of hands or feet. In turning their feet inwards or outwards, they did not lift them up, and the edge of the lower garment dragged along, like the water of a stream. In walking on the mats it was the same. When walking erect, (the body was yet bent, and) the chin projected like the eaves of a house, and their advance was straight as an arrow. When walking rapidly, the body had the appearance of rising constantly with an elevation of the feet. When carrying a tortoise-shell or (a symbol of) jade, they raised their toes and trailed their heels, presenting an appearance of carefulness.

53 凡行容愓愓，廟中齊齊，朝庭濟濟翔翔。君子之容舒遲，見所尊者齊遫。足容重，手容恭，目容端，口容止，聲容靜，頭容直，氣容肅，立容德，色容莊，坐如尸，燕居告溫溫。

In walking (on the road), the carriage of the body was straight and smart; in the ancestral temple, it was reverent and grave; in the court, it was exact and easy. The carriage of a man of rank was easy, but somewhat slow; grave and reserved, when he saw any one whom he wished to honour. He did not move his feet lightly, nor his hands irreverently. His eyes looked straightforward, and his mouth was kept quiet and composed. No sound from him broke the stillness, and his head was carried upright. His breath came without panting or stoppage, and his standing gave (the beholder) an impression of virtue. His looks were grave, and he sat like a personator of the dead. When at leisure and at ease, and in conversation, he looked mild and bland.

54 凡祭，容貌顏色，如見所祭者。喪容纍纍，色容顛顛，視容瞿瞿梅梅，言容繭繭，戎容暨暨，言容詻詻，色容厲肅，視容清明。立容辨，卑毋諂，頭頸必中，山立時行，盛氣顛實，揚休玉色。

At all sacrifices, the bearing and appearance (of the worshippers) made it appear as if they saw those to whom they were sacrificing. When engaged with the mourning rites, they had a wearied look, and an aspect of sorrow and unrest. Their eyes looked startled and dim, and their speech was drawling and low. The carriage of a martialist was bold and daring; his speech had a tone of decision and command; his face was stern and determined; and his eyes were clear and bright. He stood with an appearance of lowliness, but with no indication of subserviency. His head rose straight up from the centre of the neck. He stood (firm) as a mountain, and his movements were well timed. His body was well filled with the volume of his breath, which came forth powerfully like that of nature. His complexion showed (the beauty and strength of) a piece of jade.

55 凡自稱：天子曰予一人，伯曰天子之力臣。諸侯之於天子曰某土之守臣某，其在邊邑，曰某屏之臣某。其於敵以下曰寡人，小國之君曰孤，擯者亦曰孤。上大夫曰下臣，擯者曰寡君之老，下大夫自名，擯者曰寡大夫。世子自名，擯者曰寡君之適，公子曰臣孽。士曰傳遽之臣，於大夫曰外私。大夫私事使，私人擯則稱名，公士擯則曰寡大夫、寡君之老。大夫有所往，必與公士為賓也。

When they spoke of themselves, the style of the son of Heaven was, 'I, the One man;' a chief of regions described himself as 'The strong minister of the son of Heaven;' the relation of a feudal lord expressed itself by 'So and So, the guardian of such and such a territory.' If the fief were on the borders, he used the style, 'So and So, the minister in such and such a screen.' Among his equals and those below him, he called himself 'The man of little virtue.' The ruler of a small state called himself 'The orphan.' The officer who answered for him (at a higher court) also styled him so. A Great officer of the highest grade (at his own court), called himself 'Your inferior minister;' (at another court), his attendant who answered for him, described him as 'The ancient of our poor ruler.' A Great officer of the lowest grade (at his own court), called himself by his name; (at another court), his attendant described him as 'Our unworthy Great officer.' The son and heir of a feudal prince (at his own court), called himself by his name; (at another court), his attendant described him as 'The rightful son of our unworthy ruler.' A ruler's son (by an inferior lady) called himself 'Your minister, the shoot from the stock.' An (ordinary) officer styled himself 'Your minister, the fleet courier;' to a Great officer, he described himself as 'The outside commoner.' When a Great officer went on a mission about private affairs, a man of his private establishment went with him as his spokesman, and called him by his name. When an officer belonging to the ruler's establishment acted (at another court for a Great officer), he spoke of him as 'Our unworthy Great officer,' or 'The ancient of our unworthy ruler.' When a Great officer went on any mission, it was the rule that he should have such an officer from the ruler's establishment with him, to answer for him.

《明堂位 \ Ming Tang Wei》 [Also known as: "The places in the hall of distinction"]

1 昔者周公朝諸侯于明堂之位：天子負斧依南鄉而立；三公，中階之前，北面東上。諸侯之位，阼階之東，西面北上。諸伯之國，西階之西，東面北上。諸子之國，門東，北面東上。諸男之國，門西，北面東上。九夷之國，東門之外，西面北上。八蠻之國，南門之外，北面東上。六戎之國，西門之外，東面南上。五狄之國，北門之外，南面東上。九采之國，應門之外，北面東上。四塞，世告至。此周公明堂之位也。明堂也者，明諸侯之尊卑也。

Formerly, when the duke of Zhou gave audience to the feudal princes in their several places in the Hall of Distinction, the son of Heaven stood with his back to the axe-embroidered screen, and his face towards the south. The three dukes were in front of the steps, in the middle, with their faces to the north, inclining to the east as the most honourable position. The places of the marquises were at the east of the eastern steps, with their faces to the west, inclining to the north as the most honourable position. The lords of the earldoms were at the west of the western steps, with their faces to the east, inclining also and for the same reason to the north. The counts were on the east of the gate, with their faces to the north, inclining to the east as the more honourable position. The barons were on the west of the gate, with their faces to the north, inclining also and for the same reason to the east. The chiefs of the nine Yi were outside the eastern door, with their faces to the west, inclining to the north as the position of honour; those of the eight Rong were outside the door on the south, with their faces to the north, inclining for the same reason to the cast; those of the six Zung were outside the door on the west, with their faces to the east, inclining for the same reason to the south; and those of the five Di were outside the door on the north, with their faces to the south, inclining for the same reason to the east. The chiefs of the nine Cai were outside the Ying gate, with their faces to the north, inclining to the east as the position of honour for them; those of the four Sai (also) came, who had only once in their time to announce their arrival (at the court). These were the places of the lords in the Hall of Distinction (when they appeared before) the duke of Zhou. The Hall of Distinction was so called, because in it the rank of the princes was clearly shown as high or low.

2 昔殷紂亂天下，脯鬼侯以饗諸侯。是以周公相武王以伐紂。武王崩，成王幼弱，周公踐天子之位以治天下；六年，朝諸侯於明堂，制禮作樂，頒度量，而天下大服；七年，致政於成王；成王以周公為有勛勞於天下，是以封周公於曲阜，地方七百里，革車千乘，命魯公世世祀周公天以子之禮樂。

Formerly, when Zhou of Yin was throwing the whole kingdom into confusion, he made dried slices of (the flesh of) the marquis of Gui, and used them in feasting the princes. On this account the duke of Zhou assisted king Wu in attacking Zhou. When king Wu died, king Cheng being young and weak, the duke took the seat of the son of Heaven, and governed the kingdom. During six years he gave audience to all the princes in the Hall of Distinction; instituted ceremonies, made his instruments of music, gave out his (standard) weights and measures, and there was a grand submission throughout the kingdom. In the seventh year, he resigned the government to king Cheng; and he, in consideration of the duke's services to the kingdom, invested him with (the territory about) Qu-fu, seven hundred li square, and sending forth a thousand chariots of war. He (also) gave charge that (the princes of) Lu, from generation to generation, should sacrifice to the duke of Zhou with the ceremonies and music proper at a sacrifice by the son of Heaven.

3 是以魯君，孟春乘大路，載弧韣；旗十有二旒，日月之章；祀帝于郊，配以后稷。天子之禮也。

Thus it was that the rulers of Lu, in the first month of spring, rode in a grand carriage, displaying the banner, suspended from its bow-like arm, with the twelve streamers, and having the sun and moon emblazoned on it, to sacrifice to God in the suburb of their metropolis, associating Hou Ji as his assessor in the service - according to the ceremonies used by the son of Heaven.

4 季夏六月，以禘禮祀周公於大廟，牲用白牡；尊用犧象山罍；郁尊用黃目；灌用玉瓚大圭；薦用玉豆雕篹；爵用玉琖，仍雕，加以璧散璧角；俎用梡嶡；升歌《清廟》，下管《象》；朱干玉戚，冕而舞《大武》；皮弁素積，裼而舞《大夏》。昧，東夷之樂也；《任》，南蠻之樂也。納夷蠻之樂於大廟，言廣魯於天下也。

In the last month of summer, the sixth month, they used the ceremonies of the great sacrifice in sacrificing to the duke of Zhou in the great ancestral temple, employing for the victim to him a white bull. The cups were those with the figure of a victim bull, of an elephant, and of hills and clouds; that for the fragrant spirits was the one with gilt eyes on it. For libations they used the cup of jade with the handle made of a long rank-symbol. The dishes with the offerings were on stands of wood, adorned with jade and carved. The cups for the personator were of jade carved in the same way. There were also the plain cups and those of horn, adorned with round pieces of jade; and for the meat-stands, they used those with four feet and the cross-binders. (The singers) went up to the hall (or stage), and sang the Qing Miao; (in the court) below, (the pantomimes) performed the Xiang dance, to the accompaniment of the wind instruments. With their red shields and jade-adorned axes, and in their caps with pendants, they danced to the music of the Da Wu; in their skin caps, and large white skirts gathered at the waist, and jacket of silk, they danced the Da Xia. There (were also) the Mei, or music of the wild tribes of the East; and the Ren, or music of those of the South. The introduction of these two in the grand temple was to signalise the distinction of Lu all over the kingdom.

5 君卷冕立於阼，夫人副褘立于房中。君肉袒迎牲于門；夫人薦豆籩。卿、大夫贊君，命婦贊夫人：各揚其職。百官廢職服大刑，而天下大服。

The ruler, in his dragon-figured robe and cap with pendants, stood at the eastern steps; and his wife, in her head-dress and embroidered robe, stood in her room. The ruler, with shoulder bared, met the victim at the gate; his wife brought in the stands for the dishes. The ministers and Great officers assisted the ruler; their wives assisted his wife. Each one discharged the duty proper to him or her. Any officer who neglected his duty was severely punished; and throughout the kingdom there was a great acknowledgment of, and submission to, (the worth of the duke of Zhou).

6 是故，夏礿、秋嘗、冬烝，春社、秋省而遂大蜡，天子之祭也。

(In Lu) they offered (also) the sacrifices of summer, autumn, and winter (in the ancestral temple); with those at the altars of the land and grain in spring, and that at the autumnal hunt, going on to the great sacrifice of thanksgiving at the end of the year - all (after the pattern of) the sacrifices of the son of Heaven.

7 大廟，天子明堂。庫門，天子皋門。雉門，天子應門。

The grand temple (of Lu) corresponded to the Hall of Distinction of the son of Heaven, the Ku gate of the (marquis's palace) to the Gao (or outer) gate of the king's, and the Zhi gate to the Ying.

8 振木鐸於朝，天子之政也。

They shook the bell with the wooden clapper in the court as was done in the royal court, in announcing governmental orders.

9 山節藻梲，復廟重檐，刮楹達鄉，反坫出尊，崇坫康圭，疏屏；天子之廟飾也。

The capitals of the pillars with hills carved on them, and the pond-weed carving on the small pillars above the beams; the second storey and the great beams projecting under the eaves; the polished pillars and the windows opposite to one another; the earthen stand on which the cups, after being used, were placed; the high stand on which the jade tokens were displayed aloft; and the slightly carved screen - all these were ornaments of the temple of the son of Heaven.

10 鸞車，有虞氏之路也。鉤車，夏后氏之路也。大路，殷路也。乘路，周路也。

(The princes of Lu) had, as carriages, that of (Shun), the lord of Yu, furnished with bells; that of the sovereign of Xia, with its carved front; the Great carriage (of wood), or that of Yin; and the carriage (adorned with jade), or that of Zhou.

11 有虞氏之旗，夏后氏之綏，殷之大白，周之大赤。

They had, as flags or banners, that of (Shun), the lord of Yu; the yak's tail of the sovereign of Xia; the great white flag of Yin; and the corresponding red one of Zhou.

12 夏后氏駱馬，黑鬣。殷人白馬，黑首。周人黃馬，蕃鬣。

They had the white horses of the sovereign of Xia, with their black manes; the white horses of Yin, with their black heads; and the bay horses of Zhou, with red manes.

13 夏后氏，牲尚黑，殷白牡，周騂剛。

The sovereigns of Xia preferred black victims; those of Yin, white; and those of Zhou, victims which were red and strong.

14 泰，有虞氏之尊也。山罍，夏后氏之尊也。著，殷尊也。犧象，周尊也。

Of jugs for liquor, they had the earthenware jug of the lord of Yu; the jug of Xia, with clouds and hills figured on it; the ko of Yin, with no base, which rested directly on the ground; and the jugs of Zhou, with a victim-bull or an elephant on them.

15 爵，夏后氏以琖，殷以斝，周以爵。

For bowls or cups they had the zhan of Xia; the jia of Yin; and the jia of Zhou.

16 灌尊，夏后氏以雞夷。殷以斝，周以黃目。

For libations they had the jug of Xia, with a cock on it; the jia of Yin; and that of Zhou, with gilt eyes on it.

17 其勺，夏后氏以龍勺，殷以疏勺，周以蒲勺。

For ladles they had that of Xia, with the handle ending in a dragon's head; that of Yin, slightly carved all over; and that of Zhou, with the handle like plaited rushes.

18 土鼓蕢桴葦龠，伊耆氏之樂也。拊搏玉磬揩擊，大琴大瑟，中琴小瑟，四代之樂器也。

They had the earthen drum, with clods for the drumstick and the reed pipe, producing the music of Yi-zhi; the pillow-like bundles of chaff, which were struck; the sounding stone of jade; the instruments rubbed or struck, (to regulate the commencement and close of the music); the great lute and great cithern; the medium lute and little citherns: the musical instruments of the four dynasties.

19 魯公之廟，文世室也。武公之廟，武世室也。

The temple of the duke of Lu was maintained from generation to generation like that of (king) Wen (in the capital of Zhou), and the temple of duke Wu in the same way like that of (king) Wu.

20 米廩，有虞氏之庠也；序，夏后氏之序也；瞽宗，殷學也；頖宮，周學也。

They had the xiang (school) of the lord of Yu, in connexion with which were kept the stores of (sacrificial) rice; the xu school of the sovereign of Xia; the school of Yin, in which the blind were honoured; and the college of Zhou, with its semicircle of water.

21 崇鼎，貫鼎，大璜，封父龜，天子之器也。越棘，大弓，天子之戎器也。

They had the tripods of Chong and Guan; the great jade hemisphere; and the tortoise-shell of Feng-fu - all articles (properly) belonging to the son of Heaven. They (also) had the lance of Yue; and the great bow - military weapons of the son of Heaven.

22 夏后氏之鼓，足。殷，楹鼓；周，縣鼓。垂之和鐘，叔之離磬，女媧之笙簧。

They had the drum of Xia supported on four legs; that of Yin supported on a single pillar; the drums of Zhou, pendent from a stand; the peal of bells of Sui; the differently toned qing (sonorous stones) of Shu; and the organ of nu-wa, with its tongues.

23 夏后氏之龍簨虡，殷之崇牙，周之璧翣。

They had the music-stand of Xia, with its face-board and posts, on which dragons were carved; that of Yin, with the high-toothed face-board; and that of Zhou, with its round ornaments of jade, and feathers (hung from the corners).

24 有虞氏之兩敦，夏后氏之四連，殷之六瑚，周之八簋。

They had the two dui of the lord of Yu (for holding the grain at sacrifices); the four lian of Xia; the six hu of Yin; and the eight gui of Zhou.

25 俎，有虞氏以梡，夏后氏以嶡，殷以椇，周以房俎。

They had for stands (on which to set forth the flesh of the victims), the kuan of Shun; the gui of Xia; the ju of Yin; and the room-like stand of Zhou.

26 夏后氏以楬豆，殷玉豆，周獻豆。

For the tall supports of the dishes, they used those of Xia of unadorned wood; those of Yin, adorned with jade; and those of Zhou, with feathers carved on them.

27 有虞氏服韍，夏后氏山，殷火，周龍章。

They had the plain leather knee-covers of Shun; those of Xia, with hills represented on them; those of Yin, with flames; and those of Zhou, with dragons.

28 有虞氏祭首，夏后氏祭心，殷祭肝，周祭肺。

They used for their sacrificial offerings (to the father of Cookery), like the lord of Yu, (portions of) the head; like the sovereigns of Xia, (portions of) the heart; as they did under Yin, (portions of) the liver; and as they did under Zhou, (portions of) the lungs.

29 夏后氏尚明水，殷尚醴，周尚酒。

They used the bright water preferred by Xia; the unfermented liquor preferred by Yin; and the completed liquor preferred by Zhou.

30 有虞氏官五十，夏后氏官百，殷二百，周三百。

They used (the names) of the 50 officers of the lord of Yu; of the 100 of thc sovereigns of Xia; of the 200 of Yin; and of the 300 Of Zhou.

31 有虞氏之綏，夏后氏之綢練，殷之崇牙，周之璧翣。

(At their funerals) they used the feathery ornaments of the lord of Yu; the wrappings of white silk (about the flag-staffs) of the sovereigns of Xia; (the flags) with their toothed edges of Yin; and the round pieces of jade and plumes Of Zhou.

32 凡四代之服、器、官，魯兼用之。是故，魯，王禮也，天下傳之久矣。君臣，未嘗相弒也；禮樂刑法政俗，未嘗相變也，天下以為有道之國。是故，天下資禮樂焉。

Lu (thus) used the robes, vessels and officers of all the four dynasties, and so it observed the royal ceremonies. It long transmitted them everywhere. Its rulers and ministers never killed one another, Its rites, music, punishments, laws, governmental proceedings, manners and customs never changed. Throughout the kingdom it was considered the state which exhibited the right ways; and therefore dependence was placed on it in the matters of ceremonies and music.

《喪服小記 \ Sang Fu Xiao Ji》 [Also known as: "Record of small matters in the dress of mourning"]

1 斬衰，括髮以麻；為母，括髮以麻，免而以布。齊衰，惡笄以終喪。

When wearing the unhemmed sackcloth (for a father), (the son) tied up his hair with a hempen (band), and also when wearing it for a mother. When he exchanged this band for the cincture (in the case of mourning for his mother), this was made of linen cloth. (A wife), when wearing the (one year's mourning) of sackcloth with the edges even, had the girdle (of the same), and the inferior hair-pin (of hazel-wood), and wore these to the end of the mourning.

2 男子冠而婦人笄，男子免而婦人髽。其義：為男子則免，為婦人則髽。

(Ordinarily) men wore the cap, and women the hair-pin; (in mourning) men wore the cincture, and women the same after the female fashion. The idea was (simply) to maintain in this way a distinction between them.

3 苴杖，竹也；削杖，桐也。

The dark-coloured staff was of bamboo; that paired and fashioned (at the end) was of eleococca wood.

4 祖父卒，而後為祖母后者三年。

When the grandfather was dead, and afterwards (the grandson) had to go into mourning for his grandmother, he, being the representative of the family (through the death of his father), did so for three years.

5 為父母，長子稽顙。大夫吊之，雖緦必稽顙。婦人為夫與長子稽顙，其餘則否。

The eldest son (at the mourning rites) for his father or mother, (before bowing to a visitor who had come to condole with him), first laid his forehead to the ground (as an expression of his sorrow). When a Great officer came to condole (with an ordinary officer), though it might be (only) in a case of the three months' mourning (the latter first) laid his forehead to the ground. A wife, at the rites for her husband or eldest son, bowed her head to the ground before she saluted a visitor; but in mourning for others, she did not do so.

6 男主必使同姓，婦主必使異姓。

The man employed to preside (at the mourning rites) was required to be of the same surname (as the deceased parent); the wife so employed, of a different surname.

7 為父後者為出母無服。

The son who was his father's successor (as now head of the family) did not wear mourning for his mother who had been divorced.

8 親親，以三為五，以五為九。上殺，下殺，旁殺，而親畢矣。

In counting kindred (and the mourning to be worn of them), the three closest degrees become expanded into five, and those five again into nine. The mourning diminished as the degrees ascended or descended, and the collateral branches also were correspondingly less mourned for; and the mourning for kindred thus came to an end.

9 王者禘其祖之所自出，以其祖配之，而立四廟。庶子王，亦如之。

At the great royal sacrifice to all ancestors, the first place was given to him from whom the founder of the line sprang, and that founder had the place of assessor to him. There came thus to be established four ancestral shrines. In the case of a son by another than the queen coming to be king, the same course was observed.

10 別子為祖，繼別為宗，繼禰者為小宗。有五世而遷之宗，其繼高祖者也。是故，祖遷於上，宗易於下。尊祖故敬宗，敬宗所以尊祖禰也。

When a son other than (the eldest) became the ancestor (of a branch of the same line), his successor was its Honoured Head, and he who followed him (in the line) was its smaller Honoured Head. After five generations there was a change again of the Honoured Head; but all in continuation of the High Ancestor. Hence the removal of the ancestor took place high up (in the line), and the change of the Honoured Head low down (in it). Because they honoured the ancestor, they reverenced the Honoured Head; their reverencing the Honoured Head was the way in which they expressed the honour which they paid to the ancestor and his immediate successor.

11 庶子不祭祖者，明其宗也。庶子不為長子斬，不繼祖與禰故也。庶子不祭殤與無後者，殤與無後者從祖祔食。庶子不祭禰者，明其宗也。

That any other son but the eldest did not sacrifice to his grandfather showed that (only he was in the direct line from) the Honoured Head (of their branch of the family). So, no son but he wore the (three years) unhemmed sackcloth for his eldest son, because the eldest son of no other continued (the direct line) of the grandfather and father. None of the other sons sacrificed to a son (of his own) who had died prematurely, or one who had left no posterity. (The tablet of) such an one was placed along with that of his grandfather, and shared in the offerings made to him. Nor could any of them sacrifice to their father; showing that (the eldest son was the representative of) the Honoured Head.

12 親親尊尊長長，男女之有別，人道之大者也。

(In the distinctions of the mourning) for the kindred who are the nearest, the honoured ones to whom honour is paid, the elders who are venerated for their age, and as the different tributes to males and females; there are seen the greatest manifestations of the course which is right for men.

13 從服者，所從亡則已。屬從者，所從雖沒也服。妾從女君而出，則不為女君之子服。

Where mourning would be worn from one's relation with another for parties simply on the ground of that affinity, when that other was dead, the mourning ceased. Where it would have been worn for them on the ground of consanguinity, even though that other were dead, it was still worn. When a concubine had followed a ruler's wife to the harem, and the wife came to be divorced, the concubine, (following her out of the harem), did not wear mourning for her son.

14 禮不王不禘。

According to the rules, no one but the king offered the united sacrifice to all ancestors.

15 世子不降妻之父母；其為妻也，與大夫之適子同。

The heir-son (of the king or a feudal lord) did not diminish the mourning for the parents of his wife. For his wife he wore the mourning which the eldest and rightful son of a Great officer did for his.

16 父為士，子為天子諸侯，則祭以天子諸侯，其尸服以士服。父為天子諸侯，子為士，祭以士，其尸服以士服。

When the father was an officer, and the son came to be king or a feudal prince, the father was sacrificed to with the rites of a king or a lord; but the personator wore the dress of an officer. When the father had been the son of Heaven, or a feudal lord, and the son was (only) an officer, the father was sacrificed to with the rites of an officer, but his personator wore only the dress of an officer.

17 婦當喪而出，則除之。為父母喪，未練而出，則三年。既練而出，則已。未練而反，則期；既練而反，則遂之。

If a wife were divorced while wearing the mourning (for her father or mother-in-law), she put it off. If the thing took place while she was wearing the mourning for her own parents, and before she had completed the first year's mourning, she continued to wear it for the three years; but if that term had been completed, she did not resume the mourning. If she were called back before the completion of the year, she wore it to the end of that term; but if that term had been completed before she was called back, she went on wearing it to the regular term of mourning for parents.

18 再期之喪，三年也；期之喪，二年也。九月七月之喪，三時也；五月之喪，二時也；三月之喪，一時也。故期而祭，禮也；期而除喪，道也。祭不為除喪也。

The mourning which lasted for two complete years was (held to be) for three years; and that which lasted for one complete year for two years. The mourning for nine months and that for seven months was held to be for three seasons; that for five months for two; and that for three months for one. Hence the sacrifice at the end of the completed year was according to the prescribed rule; but the putting off the mourning (or a part of it) then was the course (prompted by natural feeling). The sacrifice was not on account of the putting off of the mourning.

19 三年而後葬者必再祭，其祭之間不同時而除喪。

When the interment (for some reason) did not take place till after the three years, it was the rule that the two sacrifices (proper at the end of the first and second years) should then be offered. Between them, but not all at the same time, the mourning was put off.

20 大功者主人之喪，有三年者，則必為之再祭。朋友，虞祔而已。

If a relative who had himself to wear only the nine months' mourning for the deceased took the direction of the mourning rites in the case of any who must continue their mourning for three years, it was the rule that he should offer for them the two annual terminal sacrifices. If one who was merely a friend took that direction, he only offered the sacrifice of Repose, and that at the placing of the tablet in the shrine.

21 士妾有子，而為之緦，無子則已。

When the concubine of an officer had a son, he wore the three months' mourning for her. If she had no son, he did not do so.

22 生不及祖父母諸父昆弟，而父稅喪，己則否。降而在緦小功者，則稅之。

When one had been born (in another state), and had had no intercourse with his grand-uncles and aunts, uncles and cousins, and his father, on hearing of the death of any of them, proceeded to wear mourning, he did not do so. If one did not (through being abroad) hear of the death of his ruler's father or mother, wife or eldest son, till the ruler had put off his mourning, he did not proceed to wear any. If it were a case, however, where the mourning was reduced to that of three months, he wore it.

23 為君之父母、妻、長子，君已除喪而後聞喪，則不稅。近臣，君服斯服矣；其餘，從而服，不從而稅。君雖未知喪，臣服已。

(Small) servants in attendance on the ruler, (who had followed him abroad), when he assumed mourning (on his return, for relatives who had died when he was away), also put it on. Other and (higher officers in his train) also did so; but if the proper term for the mourning in the case were past, they did not do so. (Those who had remained at home), though the ruler could not know of their doing so, had worn the (regular) mourning.

24 虞，杖不入於室；祔，杖不升於堂。

(The presiding mourner), after the sacrifice of Repose, did not carry his staff in proceeding to his apartment; after the placing of the tablet of the deceased (in the shrine of the grandfather), he did not carry it in going up to the hall.

25 為君母后者，君母卒，則不為君母之黨服。

The (son of another lady of the harem), who had been adopted as the child of the (childless) wife of the ruler, when that wife died, did not go into mourning for her kindred.

26 絰殺五分而去一，杖大如絰。

The sash was shorter (than the headband), by one-fifth of the length (of the latter). The staff was of the same length as the sash.

27 妾為君之長子與女君同。

For the ruler's eldest son a concubine wore mourning for the same time as his wife, (the son's mother).

28 除喪者，先重者；易服者，易輕者。

In putting off the mourning attire, they commenced with what was considered most important. In changing it, they commenced with what was considered least important.

29 無事不辟廟門。哭皆於其次。

When there was not the (regular) occasion for it, they did not open the door of the temple. All wailed in the (mourning) shed (at other times).

30 復與書銘，自天子達於士，其辭一也。男子稱名，婦人書姓與伯仲，如不知姓則書氏。

In calling the dead back, and writing the inscription (to be exhibited over the coffin), the language was the same for all, from the son of Heaven to the ordinary officer. A man was called by his name. For a wife they wrote her surname, and her place among her sisters. If they did not know her surname, they wrote the branch-name of her family.

31 斬衰之葛與齊衰之麻同。齊衰之葛與大功之麻同。麻同，皆兼服之。

The girdle of dolychos cloth assumed with the unhemmed sackcloth (at the end of the wailing), and the hempen girdle worn when one (first) put on the hemmed sackcloth (of one year's mourning), were of the same size. The girdle of dolychos cloth assumed (as a change) in the hemmed sackcloth mourning, and that of hempen cloth at the (beginning of the) nine months' mourning, were of the same size. When the occasion for assuming the girdle of the lighter mourning occurred, a man wore both it and the other together.

32 報葬者報虞，三月而後卒哭。

An early interment was followed by an early sacrifice of repose. But they did not end their wailing till the three months were completed.

33 父母之喪偕，先葬者不虞祔，待後事。其葬，服斬衰。

When the mourning rites for both parents occurred at the same time, the sacrifices of repose and of the enshrining of the tablet, for the (mother) who was buried first, did not take place till after the burial of the father. The sackcloth worn at her interment was the unhemmed and jagged.

34 大夫降其庶子，其孫不降其父。大夫不主士之喪。

A Great officer reduced the (period of) mourning for a son by a concubine; but his grandson, (the son of that son), did not reduce his mourning for his father. A Great officer did not preside at the mourning rites for an (ordinary) officer.

35 為慈母之父母無服。

For the parents of his nurse a man did not wear mourning.

36 夫為人後者，其妻為舅姑大功。

When the husband had become the successor and representative of some other man (than his own father), his wife wore the nine months' mourning for his parents-in-law.

37 士祔於大夫則易牲。

When the tablet of an (ordinary) officer was placed in the shrine of (his grandfather who had been) a Great officer, the victim due to him (as an officer) was changed (for that due to a Great officer).

38 繼父不同居也者；必嘗同居。皆無主後。同財而祭其祖禰為同居；有主後者為異居。

A son who had not lived with his step-father (did not wear mourning for him). (They) must have lived together and both be without sons to preside at their mourning rites; and (the stepfather moreover) must have shared his resources with the son, and enabled him to sacrifice to his grandfather and father, (in order to his wearing mourning for him);--under these conditions they were said to live together. If they had sons to preside at the mourning rites for them, they lived apart.

39 哭朋友者於門外之右南面。

When people wailed for a friend, they did so outside the door (of the principal apartment), on the left of it, with their faces towards the south.

40 祔葬者不筮宅。

When one was buried in a grave already occupied, there was no divination about the site (in the second case).

41 士大夫不得祔於諸侯，祔於諸祖父之為士大夫者，其妻祔於諸祖姑，妾祔於妾祖姑；亡則中一以上而祔。祔必以其昭穆。諸侯不得祔於天子，天子、諸侯、大夫可以祔於士。

The tablet of an (ordinary) officer or of a Great officer could not be placed in the shrine of a grandfather who had been the lord of a state; it was placed in that of a brother of the grandfather who had been an (ordinary) officer or a Great officer, The tablet of his wife was placed by the tablet of that brother's wife, and that of his concubine by the tablet of that brother's concubine. If there had been no such concubine, it was placed by the tablet of that brother's grandfather; for in all such places respect was had to the rules concerning the relative positions assigned to the tablets of father and son. The tablet of a feudal lord could not be placed in the shrine of the son of Heaven (from whom he was born or descended); but that of the son of Heaven, of a feudal lord, or of a Great officer, could be placed in the shrine of an (ordinary) officer (from whom he was descended).

42 為母之君母，母卒則不服。

For his mother's mother, who had been the wife proper of her father, if his mother were dead, a son did not wear mourning.

43 宗子，母在為妻禫。

The son who was the lineal Head of his new branch of the surname, even though his mother were alive, (his father being dead), completed the full period of mourning for his wife.

44 為慈母后者，為庶母可也，為祖庶母可也。

A concubine's son who had been reared by another, might act as son to that other; and she might be any concubine of his father or of his grandfather.

45 為父、母、妻、長子禫。

The mourning went on to the than ceremony for a parent, a wife, and the eldest son.

46 慈母與妾母，不世祭也。

To a nursing mother, or any concubine who was a mother, sacrifice was not maintained for a second generation.

47 丈夫冠而不為殤，婦人笄而不為殤。為殤後者，以其服服之。

When a grown-up youth had been capped, (and died), though his death could not be considered premature; and a (young) wife, after having worn the hair-pin, (died), though neither could her death be said to be premature; yet, (if they died childless), those who would have presided at their rites, if they had died prematurely, wore the mourning for them which they would then have done.

48 久而不葬者，唯主喪者不除；其餘以麻終月數者，除喪則已。

If an interment were delayed (by circumstances) for a long time, he who was presiding over the mourning rites was the only one who did not put off his mourning. The others having worn the hempen (band) for the number of months (proper in their relation to the deceased), put off their mourning, and made an end of it.

49 箭笄終喪三年。

The hair-pin of the arrow-bamboo was worn by (an unmarried daughter for her father) to the end of the three years' mourning.

50 齊衰三月與大功同者，繩屨。

That in which those who wore the sackcloth with even edges for three months, and those who wore (it) for all the nine months' mourning agreed, was the shoes made of strings (of hemp).

51 練，筮日筮尸，視濯，皆要絰杖繩屨。有司告具，而後去杖。筮日筮尸，有司告事畢而後杖，拜送賓。大祥，吉服而筮尸。

When the time was come for the sacrifice at the end of the first year's mourning, they consulted the divining stalks about the day for it, and the individual who was to act as personator of the deceased. They looked that everything was clean, and that all wore the proper girdle, carried their staffs, and had on the shoes of hempen-string. When the officers charged with this announced that all was ready, (the son) laid aside his staff, and assisted at the divinations for the day and for the personator. The officers having announced that these were over, he resumed his staff, bowed to the guests (who had arrived in the meantime), and escorted them away. At the sacrifice for the end of the second year, (the son) wore his auspicious (court) robes, and divined about the personator.

52 庶子在父之室，則為其母不禫。庶子不以杖即位。父不主庶子之喪，則孫以杖即位可也。父在，庶子為妻以杖即位可也。

The son of a concubine, living in the same house with his father, did not observe the sacrifice at the end of the mourning for his mother. Nor did such a son carry his staff in proceeding to his place for wailing. As the father did not preside at the mourning rites for the son of a concubine, that son's son might carry his staff in going to his place for wailing. Even while the father was present, the son of a concubine, in mourning for his wife, might carry his staff in going to that place.

53 諸侯吊於異國之臣，則其君為主。

When a feudal prince went to condole on the death of a minister of another state, (being himself there on a visit), the ruler of that state received him and acted as the presiding mourner.

54 諸侯吊，必皮弁錫衰。所吊雖已葬，主人必免。主人未喪服，則君於不錫衰。

The rule was that he should wear the skin cap and the starched sackcloth. Though the deceased on account of whom he paid his condolences had been interred, the presiding mourner wore the mourning cincture. If he had not yet assumed the full mourning dress, the visitor also did not wear that starched sackcloth.

55 養有疾者不喪服，遂以主其喪。非養者入主人之喪，則不易己之喪服。養尊者必易服，養卑者否。

One who was ministering to another who was ill did not do so in the mourning clothes (which he might be wearing); and (if the patient died), he might go on to preside at the mourning rites for him. But if another relative, who had not ministered to the deceased in his illness, came in to preside at the rites for him, he did not change the mourning which he might be wearing. In ministering to one more honourable than himself, the rule required a person to change the mourning he might be wearing, but not if the other were of lower position.

56 妾無妾祖姑者，易牲而祔於女君可也。

If there had been no concubine of her husband's grandmother by whose tablet that of a deceased concubine might be placed, it might be placed by that of the grandmother, the victim offered on the occasion being changed.

57 婦之喪、虞、卒哭，其夫若子主之。祔，則舅主之。

In the mourning rites for a wife, at the sacrifices of repose and on the ending of the wailing, her husband or son presided; when her tablet was put in its place, her father-in-law presided.

58 士不攝大夫。士攝大夫，唯宗子。

An (ordinary) officer did not take the place of presiding (at the mourning rites) for a Great officer. It was only when he was the direct descendant of the Honoured Head of their branch of the surname that he could do so.

59 主人未除喪，有兄弟自他國至，則主人不免而為主。

If a cousin arrived from another state (to take part in the rites), before the presiding mourner had put off his mourning, the latter received him in the part of host, but without the mourning cincture.

60 陳器之道，多陳之而省納之可也；省陳之而盡納之可也。

The course pursued in displaying the articles, (vessels to the eye of fancy, to be put into the grave), was this - If they were (too) many as displayed, a portion of them might be put into the grave; if they were comparatively few as displayed, they might all be put into it.

61 奔兄弟之喪，先之墓而後之家，為位而哭。所知之喪，則哭於宮而後之墓。

Parties hurrying to the mourning rites for a brother or cousin (whose burial had taken place) first went to the grave and afterwards to the house, selecting places at which to perform their wailing. If the deceased had (only) been an acquaintance, they (first) wailed in the apartment (where the coffin had been), and afterwards went to the grave.

62 父不為眾子次於外。

A father (at the mourning rites) for any of his other sons did not pass the night in the shed outside (the middle door, as for his eldest son by his wife).

63 與諸侯為兄弟者服斬。

The brothers and cousins of a feudal prince wore the unhemmed sackcloth (in mourning for him).

64 下殤小功，帶，澡麻不絕本，詘而反以報之。

In the five months' mourning for one who had died in the lowest stage of immaturity, the sash was of bleached hemp from which the roots were not cut away. These were turned back and tucked in.

65 婦祔於祖姑，祖姑有三人，則祔於親者。

When the tablet of a wife was to be placed by that of her husband's grandmother, if there were three (who could be so denominated), it was placed by that of her who' was the mother of her husband's father.

66 其妻為大夫而卒，而後其夫不為大夫，而祔於其妻則不易牲。

In the case of a wife dying while her husband was a Great officer, and his ceasing, after her death, to be of that rank; if his tablet were placed (on his death) by that of his wife, the victim on the occasion was not changed (from that due to an ordinary officer). But if her husband (who had been an officer) became a Great officer after her death, then the victim at the placing of his tablet by hers was that due to a Great officer.

67 為父後者，為出母無服。無服也者，喪者不祭故也。

A son who was or would be his fathers successor did not wear mourning for his divorced mother. He did not wear such mourning, because one engaged in mourning rites could not offer sacrifice.

68 婦人不為主而杖者：姑在為夫杖，母為長子削杖。女子子在室為父母，其主喪者不杖，則子一人杖。

When a wife did not preside at the mourning rites and yet carried the staff, it was when her mother-in-law was alive, and she did so for her husband. A mother carried the eleococca staff with its end cut square for the oldest son. A daughter, who was still in her apartment unmarried, carried a staff for her father or mother. If the relative superintending the rites did not carry the staff, then this one child did so.

69 緦小功，虞卒哭則免。既葬而不報虞，則雖主人皆冠，及虞則皆免。為兄弟既除喪已。及其葬也，反服其服。報虞卒哭則免。如不報虞則除之。遠葬者比反哭者皆冠，及郊而後免反哭。

In the mourning for three months and five months, at the sacrifice of repose and the ending of the wailing, they wore the mourning cincture. After the interment, if they did not immediately go to perform the sacrifice of repose, they all, even the presiding mourner, wore their caps; but when they came to the sacrifice of repose, they all assumed the cincture. When they had put off the mourning for a relative, on the arrival of his interment, they resumed it; and when they came to the sacrifice of repose and the ending of the wailing, they put on the cincture. If they did not immediately perform the sacrifice, they put it off. When they had been burying at a distance, and were returning to wail, they put on their caps. On arriving at the suburbs, they put on the cincture, and came back to wail.

70 君吊，雖不當免時也，主人必免，不散麻。雖異國之君，免也。親者皆免。

If the ruler came to condole with mourners, though it might not be the time for wearing the cincture, even the president of the rites assumed it, and did not allow the ends of his hempen girdle to hang loose. Even in the case of a visit from the ruler of another state, they assumed the cincture. The relatives all did so.

71 除殤之喪者，其祭也必玄。除成喪者，其祭也朝服縞冠。

When they put off the mourning for one who had died prematurely, the rule was that at the (accompanying sacrifice, the dress should be dark-coloured. When they put off the mourning for one fully grown, they wore their court robes, with the cap of white, plain, silk.

72 奔父之喪，括髮於堂上，袒降踴，襲絰于東方。奔母之喪，不括髮，袒於堂上，降踴，襲免于東方。絰即位成踴，出門哭止。三日而五哭三袒。

A son, who had hurried to the mourning rites of his father (from a distance), bound up his hair in the raised hall, bared his chest, descended to the court, and there performed his leaping. (The leaping over, he reascended), covered his chest, and put on his sash in an apartment on the east. If the rites were for his mother, he did not bind up his hair. He bared his chest, however, in the hall, descended to the court, and went through his leaping. (Reascending then), he covered his chest, and put on the cincture in the apartment on the east. In the girdle (or the cincture), he proceeded to the appointed place, and completed the leaping. He then went out from the door (of the coffin-room), and went to (the mourning shed). The wailing commencing at death had by this time ceased. In three days he wailed five times, and thrice bared his chest for the leaping.

73 適婦不為舅後者，則姑為之小功。

When an eldest son and his wife could not take the place hereafter of his parents, then, (in the event of her death), her mother-in-law wore for her (only) the five months' mourning.

《大傳 \ Da Zhuan》 [Also known as: "The great treatise"]

1 禮：不王不禘。王者禘其祖之所自出，以其祖配之。諸侯及其大祖，大夫士有大事，省於其君，干祫，及其高祖。

According to the rules, only the king offered the united sacrifice to all ancestors. The chief place was then given to him from whom the founder of the line sprang, and that founder had the place of assessor to him. The sacrifices of the princes of states reached to their highest ancestor. Great officers and other officers, who had performed great services, when these were examined (and approved) by the ruler, were able to carry their sacrifices up to their high ancestor.

2 牧之野，武王之大事也。既事而退，柴於上帝，祈於社，設奠於牧室。遂率天下諸侯，執豆籩，逡奔走；追王大王亶父、王季歷、文王昌；不以卑臨尊也。

The field of Mu-ye was the great achievement of king Wu. When he withdrew after the victory, he reared a burning pile to God; prayed at the altar of the earth; and set forth his offerings in the house of Mu. He then led all the princes of the kingdom, bearing his offerings in their various stands, and hurrying about, and carried the title of king back to Tai who was Dan-fu, Ji-li, and king Wen who was Chang - he would not approach his honourable ancestors with their former humbler titles.

3 上治祖禰，尊尊也；下治子孫，親親也；旁治昆弟，合族以食，序以昭繆，別之以禮義，人道竭矣。

Thus he regulated the services to be rendered to his father and grandfather before him - giving honour to the most honourable. He regulated the places to be given to his sons and grandsons below him - showing his affection to his kindred. He regulated (also) the observances for the collateral branches of his cousins;-associating all their members in the feasting. He defined their places according to their order of descent; and his every distinction was in harmony with what was proper and right. In this way the procedure of human duty was made complete.

4 聖人南面而聽天下，所且先者五，民不與焉。一曰治親，二曰報功，三曰舉賢，四曰使能，五曰存愛。五者一得於天下，民無不足、無不贍者。五者，一物紕繆，民莫得其死。聖人南面而治天下，必自人道始矣。

When a sage sovereign stood with his face to the south, and all the affairs of the kingdom came before him, there were five things which for the time claimed his first care, and the people were not reckoned among them. The first was the regulating what was due to his kindred (as above) the second, the reward of merit; the third, the promotion of worth; the fourth, the employment of ability; and the fifth, the maintenance of a loving vigilance. When these five things were all fully realised, the people had all their necessities satisfied, all that they wanted supplied. If one of them were defective, the people could not complete their lives in comfort. It was necessary for a sage on the throne of government to begin with the (above) procedure of human duty.

5 立權度量，考文章，改正朔，易服色，殊徽號，異器械，別衣服，此其所得與民變革者也。其不可得變革者則有矣：親親也，尊尊也，長長也，男女有別，此其不可得與民變革者也。

The appointment of the measures of weight, length, and capacity; the fixing the elegancies (of ceremony); the changing the commencement of the year and month; alterations in the colour of dress; differences of flags and their blazonry; changes in vessels and weapons, and distinctions in dress: these were things, changes in which could be enjoined on the people. But no changes could be enjoined upon them in what concerned affection for kin, the honour paid to the honourable, the respect due to the aged, and the different positions and functions of male and female.

6 同姓從宗，合族屬；異姓主名，治際會。名著，而男女有別。其夫屬乎父道者，妻皆母道也；其夫屬乎子道者，妻皆婦道也。謂弟之妻「婦」者，是嫂亦可謂之「母」乎？名者人治之大者也，可無慎乎？

Members of the same surname were united together in the various ramifications of their kinship, under the Heads of their different branches. Those of a different surname had their mutual relations regulated principally by the names assigned to them. Those names being clearly set forth, the different positions of males and females were determined. When the husband belonged to the class of fathers [or uncles], the wife was placed in that of mothers [or aunts]; when he belonged to the class of sons [or cousins], the wife was placed in that of (junior) wives. Since the wife of a younger brother was (thus) styled (junior) wife, could the wife of his elder brother be at the same time styled mother [or aunt]? The name or appellation is of the greatest importance in the regulation of the family - was not anxious care required in the declaration of it?

7 四世而緦，服之窮也；五世袒免，殺同姓也。六世，親屬竭矣。其庶姓別於上，而戚單於下，昏姻可以通乎？系之以姓而弗別，綴之以食而弗殊，雖百世而昏姻不通者，周道然也。

For parties four generations removed (from the same common ancestor) the mourning was reduced to that worn for three months, and this was the limit of wearing the hempen cloth. If the generations were five, the shoulders were bared and the cincture assumed; and in this way the mourning within the circle of the same was gradually reduced. After the sixth generation the bond of kinship was held to be at an end. As the branch-surnames which arose separated the members of them from their relatives of a former time, and the kinship disappeared as time went on, (so far as wearing mourning was concerned), could marriage be contracted between parties (so wide apart)? But there was that original surname tying all the members together without distinction, and the maintenance of the connexion by means of the common feast - while there were these conditions, there could be no intermarriage, even after a hundred generations. Such was the rule of Zhou.

8 服術有六：一曰親親，二曰尊尊，三曰名，四曰出入，五曰長幼，六曰從服。

The considerations which regulated the mourning worn were six - first., the nearness of the kinship; second, the honour due to the honourable; third, the names (as expressing the position in the relative circle); fourth, the cases of women still unmarried in the paternal home, and of those who had married and left it; fifth, age; and sixth, affinity, and external relationship.

9 從服有六：有屬從，有徒從，有從有服而無服，有從無服而有服，有從重而輕，有從輕而重。

Of the considerations of affinity and external relationship there were six cases - those arising from inter-relationship; those in which there was no inter-relationship; those where mourning should be worn, and yet was not, those where it should not be worn, and yet was; those where it should be deep, and yet was light; and those where it should be light, and yet was deep.

10 自仁率親，等而上之，至于祖，名曰輕。自義率祖，順而下之，至于禰，名曰重。一輕一重，其義然也。

Where the starting-point was affection, it began from the father. Going up from him by degrees it reached to the (high) ancestor, and was said to diminish. Where the starting-point was the consideration of what is right, it began with the ancestor. Coming down by natural degrees from him, it reached to the father, and was said to increase. In the diminution and the increase, the considerations of affection and right acted thus.

11 君有合族之道，族人不得以其戚戚君，位也。

It was the way for the ruler to assemble and feast all the members of his kindred. None of them could, because of their mutual kinship, claim a nearer kinship with him than what was expressed by the places (assigned to them).

12 庶子不祭，明其宗也。庶子不得為長子三年，不繼祖也。

Any son but the eldest, (though all sons of the wife proper), did not sacrifice to his grandfather,--to show there was the Honoured Head (who should do so). Nor could he wear mourning for his eldest son for three years, because he was not the continuator of his grandfather.

13 別子為祖，繼別為宗，繼禰者為小宗。

When any other son but the eldest became an ancestor of a line, he who succeeded him became the Honoured Head (of the branch); and his successor again became the smaller Head.

14 有百世不遷之宗，有五世則遷之宗。百世不遷者，別子之後也；宗其繼別子者，百世不遷者也。宗其繼高祖者，五世則遷者也。尊祖故敬宗。敬宗，尊祖之義也。

There was the (great) Honoured Head whose tablet was not removed for a hundred generations. There were the (smaller) Honoured Heads whose tablets were removed after five generations. He whose tablet was not removed for a hundred generations was the successor and representative of the other than the eldest son (who became an ancestor of a line); and he was so honoured (by the members of his line) because he continued the (High) ancestor from whom (both) he and they sprang; this was why his tablet was not removed for a hundred generations. He who honoured the continuator of the High ancestor was he whose tablet was removed after five generations. They honoured the Ancestor, and therefore they reverenced the Head. The reverence showed the significance of that honour.

15 有小宗而無大宗者，有大宗而無小宗者，有無宗亦莫之宗者，公子是也。公子有宗道：公子之公，為其士大夫之庶者，宗其士大夫之適者，公子之宗道也。

There might be cases in which there was a smaller Honoured Head, and no Greater Head (of a branch family); cases in which there was a Greater Honoured Head, and no smaller Head; and cases in which there was an Honoured Head, with none to honour him. All these might exist in the instance of the son of the ruler of a state. The course to be adopted for the headship of such a son was this; that the ruler,. himself the proper representative of former rulers, should for all his half-brothers who were officers and Great officers appoint a full brother, also an officer or a Great officer, to be the Honoured Head. Such was the regular course.

16 絕族無移服，親者屬也。

When the kinship was no longer counted, there was no further wearing of mourning. The kinship was the bond of connexion (expressed in the degree of mourning).

17 自仁率親，等而上之，至于祖；自義率祖，順而下之，至於禰。是故，人道親親也。

Where the starting-point was in affection, it began with the father, and ascended by steps to the ancestor. Where it was in a consideration of what was right, it began with the ancestor, and descended in natural order to the deceased father. Thus the course of humanity (in this matter of mourning) was all comprehended in the love for kindred.

18 親親故尊祖，尊祖故敬宗，敬宗故收族，收族故宗廟嚴，宗廟嚴故重社稷，重社稷故愛百姓，愛百姓故刑罰中，刑罰中故庶民安，庶民安故財用足，財用足故百志成，百志成故禮俗刑，禮俗刑然後樂。《詩》云：「不顯不承，無斁於人斯」，此之謂也。

From the affection for parents came the honouring of ancestors; from the honouring of the ancestor came the respect and attention shown to the Heads (of the family branches). By that respect and attention to those Heads all the members of the kindred were kept together. Through their being kept together came the dignity of the ancestral temple. From that dignity arose the importance attached to the altars of the land and grain. From that importance there ensued the love of all the (people with their) hundred surnames. From that love came the right administration of punishments and penalties. Through that administration the people had the feeling of repose. Through that restfulness all resources for expenditure became, sufficient. Through the sufficiency of these, what all desired was realised. The realisation led to all courteous usages and good customs; and from these, in fine, came all happiness and enjoyment - affording an illustration of what is said in the ode - 'Glory and honour follow Wen's great name, And ne'er will men be weary of his fame.'

《少儀 \ Shao Yi》 [Also known as: "Smaller rules of demeanour"]

1 聞始見君子者，辭曰：「某固愿聞名於將命者。」不得階主。敵者曰：「某固愿見。」罕見曰：「聞名」。亟見曰：「朝夕」。瞽曰：「聞名」。適有喪者曰：「比」。童子曰：「聽事」。適公卿之喪，則曰：「聽役於司徒」。

I have heard (the following things): When one wished to see for the first time another of character and position, his language was, 'so and so, earnestly wish my name to be reported to the officer of communication.' He could not go up the steps directly to the host. If the visitor were of equal rank with the host, he said, 'I, so and so, earnestly wish to see him.' If he were an infrequent visitor, he asked his name to be reported. If he were a frequent visitor, he added, 'this morning or evening.' If he were blind, he asked his name to be reported. If it were on an occasion of mourning, the visitor said he had come as a servant and helper; if he were a youth, that he had come to perform whatever might be required of him. If the visit were at the mourning rites for a ruler or high minister, the language was, 'I am come to be employed by the chief minister of the household.'

2 君將適他，臣如致金玉貨貝於君，則曰：「致馬資於有司」；敵者曰：「贈從者」。臣致禭於君，則曰：「致廢衣於賈人」；敵者曰：「襚」。親者兄弟不，以襚進。臣為君喪，納貨貝於君，則曰：「納甸於有司」。

When a ruler was about to go out of his own state, if a minister were presenting to him money or pieces of jade, or any other article, the language was, 'I present this to the officer for the expenses of his horses.' To an equal in a similar case it was said, 'This is presented for the use of your followers.' When a minister contributed a shroud to his ruler, he said, 'I send this laid-aside garment to the valuers.' An equal, sending such a gift to another equal, simply said, 'a shroud.' Relatives, such as brothers, did not go in with the shrouds which they presented. When a minister was contributing articles or their value to his ruler who had mourning rites on hand for the previous ruler, he said, 'I present these products of my fields to the officers.'

3 賵馬入廟門；賻馬與其幣，大白兵車，不入廟門。賻者既致命，坐委之，擯者舉之。主人無親受也。

A carriage and horses presented for a funeral, entered the gate of the ancestral temple. Contributions of money and horses with the accompanying presents of silk, the white flag (of a mourning carriage) and war chariots, did not enter the gate of the temple. When the hearer of the contribution had delivered his message, he knelt down and left the things on the ground. The officer of communication took them up. The presiding mourner did not himself receive them.

4 受立，授立不坐。性之直者則有之矣。始入而辭，曰：「辭矣」。即席，曰：「可矣」。排闔說屨於戶內者，一人而已矣。有尊長在則否。

When the receiver stood, the giver stood; neither knelt. Parties of a straightforward character might, perhaps, do so. When (the guest was) first entering, and it was proper to give the precedence to him, the officer of communication said (to the host), 'Give precedence.' When they proceeded to their mats, he said to them, 'Yes; be seated.' When the leaves of the door were opened, only one man could take off his shoes inside the door. If there were already an honourable and elderly visitor, parties coming later could not do so.

5 問品味曰：「子亟食於某乎？」問道藝曰：「子習於某乎？」、「子善於某乎？」不疑在躬，不度民械，不愿於大家，不訾重器。

When asking about the various dishes (of a feast), they said, 'Have you enjoyed such and such a dish?' When asking one another about their (various) courses and accomplishments they said, 'Have you practised such and such a course? Are you skilful at such and such an accomplishment?' (A man sought to) give no occasion for doubt about himself, nor to pass his judgment on the articles of others. He did not desire the (possessions of) great families, nor speak injuriously of the things which they valued.

6 泛掃曰掃，掃席前曰拚；拚席不以鬣。執箕膺擖。

Sweeping in general was called sao. Sweeping up in front of a mat was called fan. In sweeping a mat they did not use a common broom. The sweeper held the dust-pan with its tongue towards himself.

7 不貳問。問卜筮曰：「義與？志與？」義則可問，志則否。

There was no divining (twice about the same thing) with a double mind. In asking about what had been referred to the tortoise-shell or the stalks, two things were to be considered, whether the thing asked, about were right, and what was the diviner's own mind. On the matter of right he might be questioned, but not on what was in his own mind.

8 尊長於己逾等，不敢問其年。燕見不將命。遇於道，見則面，不請所之。喪俟事不特吊。侍坐弗使，不執琴瑟，不畫地，手無容，不翣也。寢則坐而將命。

When others more honourable and older than one's self took precedence of him, he did not presume to ask their age. When they came to feast with him, he did not send to them any (formal) message. When he met them on the road, if they saw him, he went up to them, but did not ask to know where they were going. At funeral rites for them, he waited to observe the movements (of the presiding mourner), and did not offer his special condolences. When seated by them, he did not, unless ordered to do so, produce his lutes. He did not draw lines on the ground; that would have been an improper use of his hand. He did not use a fan. If they were asleep, and he had any message to communicate to them, he knelt in doing so.

9 侍射則約矢，侍投則擁矢。勝則洗而以請，客亦如之。不角，不擢馬。

At the game of archery, the inferior carried his four arrows in his hand. At that of throwing darts, he carried the four together in his breast. If he conquered, he washed the cup and gave it to the other, asking him to drink. If he were defeated, the elder went through the same process with him. They did not use the (large) horn; they did not remove the (figure of a) horse (for marking the numbers).

10 執君之乘車則坐。仆者右帶劍，負良綏，申之面，拖諸幦，以散綏升，執轡然後步。

When holding the reins of the ruler's horses, the driver knelt. He wore his sword on his right side with his back to the best strap (for the ruler.). When handing this to him, he faced him and then drew the strap towards the cross-bar. He used the second or inferior strap to help himself in mounting. He then took the reins in hand, and began to move on.

11 請見不請退。朝廷曰退，燕游曰歸，師役曰罷。

One asked permission to appear at court, but not to withdraw. One was said to withdraw from court; to return home from a feast or a ramble; to close the toils of a campaign.

12 侍坐於君子，君子欠伸，運笏，澤劍首，還屨，問日之蚤莫，雖請退可也。

When sitting by a person of rank, if he began to yawn and stretch himself, to turn round his tablet, to play with the head of his sword, to move his shoes about, or to ask about the time of day, one might ask leave to retire.

13 事君者量而後入，不入而後量；凡乞假於人，為人從事者亦然。然，故上無怨，而下遠罪也。不窺密，不旁狎，不道舊故，不戲色。

For one who (wished to) serve his ruler, (the rule was) first to measure (his abilities and duties), and then enter (on the responsibilities); he did not enter on these, and then measure those. There was the same rule for all who begged or borrowed from others, or sought to engage in their service. In this way superiors had no ground for offence, and inferiors; avoided all risk of guilt. They did not spy into privacies nor form intimacies on matters aside from their proper business. They did not speak of old affairs, nor wear an appearance of being in sport.

14 為人臣下者，有諫而無訕，有亡而無疾；頌而無諂，諫而無驕；怠則張而相之，廢則掃而更之；謂之社稷之役。

One in the position of a minister and inferior might remonstrate (with his ruler), but not speak ill of him; might withdraw (from the state), but not (remain and) hate (its Head); might praise him, but not flatter; might remonstrate, but not give himself haughty airs (when his advice was followed). (If the ruler were) idle and indifferent, he might arouse and assist him; if (the government) were going to wreck, he might sweep it away, and institute a new one. Such a minister would be pronounced as doing service for the altars (of the state).

15 毋拔來，毋報往，毋瀆神，毋循枉，毋測未至。士依於德，游於藝；工依於法，游於說。毋訾衣服成器，毋身質言語。言語之美，穆穆皇皇；朝廷之美，濟濟翔翔；祭祀之美，齊齊皇皇；車馬之美，匪匪翼翼；鸞和之美，肅肅雍雍。

Do not commence or abandon anything hastily. Do not take liberties with or weary spiritual Beings. Do not try to defend or cover over what was wrong in the past, or to, fathom what has not yet arrived. A scholar should constantly pursue what is virtuous, and amuse himself with the accomplishments. A workman should follow the rules (of his art), and amuse himself with the discussion (of their application). One should not think about the clothes and elegant articles (of others), nor try to make good in himself what is doubtful in words (which he has heard). The style prized in conversation required that it should be grave and distinct. The demeanour prized in the court required that it should be well regulated and urbane; that at sacrifices was to be grave, with an appearance of anxiety. The horses of the chariot were to be well-paced and matched. The beauty of their bells was that they intimated dignity and harmony.

16 問國君之子長幼，長，則曰：「能從社稷之事矣」；幼，則曰：「能御」，「未能御」。問大夫之子長幼，長，則曰：「能從樂人之事矣」；幼，則曰：「能正於樂人」，未能正於樂人」。問士之子長幼，長，則曰：「能耕矣」；幼，則曰：「能負薪」、「未能負薪」。

To a question about the age of a ruler's son, if he were grown up, it was said, 'He is able to attend to the business of the altars.' If he were still young, it was said, 'He is able to drive' or 'He is not yet able to drive.' To the same question about a Great officer's son, if he were grown up, it was said, 'He is able to take his part in music;' if still young, it was said, 'He is able to take lessons from the music-master,' or 'He is not yet able to do so.' To the same question about the son of an ordinary officer, if he were grown up, it was said, 'He is able to guide the plough;' if he were still young, it was said, 'He is able to carry firewood,' or 'He is not yet able to do so.'

17 執玉執龜策不趨，堂上不趨，城上不趨。武車不式；介者不拜。

When carrying a symbol of jade, a tortoiseshell, or the divining stalks, one did not walk hastily. Nor did he do so in the raised hall, or on a city wall. In a war chariot he did not bow forward to the cross-bar. A man in his mail did not try to bow.

18 婦人吉事，雖有君賜，肅拜。為尸坐，則不手拜，肅拜；為喪主則不手拜。葛絰而麻帶。

A wife, on festive occasions, even though it were on receiving a gift from the ruler, (only) made a curtsy. When seated as a personatrix (of the deceased grandmother of her husband), she did not bow with her head to her hands, but made the curtsy. When presiding at the mourning rites, she did not bow with her head to her hands lowered to the ground. (After the sacrifice of repose), her head-band was of dolychos cloth, and her girdle of hempen.

19 取俎進俎不坐。執虛如執盈，入虛如有人。凡祭於室中堂上無跣，燕則有之。未嘗不食新。

When taking meat from a stand or putting meat on it, they did not kneel. An empty vessel was carried (with the same care) as a full one, and an empty apartment entered (with the same reverence) as if there were people in it. At all sacrifices, whether in the apartment or in the hall, they did not have their feet bare. At a feast they might. Till they had offered a portion in the temple, they did not eat of a new crop.

20 仆於君子，君子升下則授綏；始乘則式；君子下行，然後還立。乘貳車則式，佐車則否。貳車者，諸侯七乘，上大夫五乘，下大夫三乘。有貳車者之乘馬服車不齒。觀君子之衣服，服劍，乘馬，弗賈。

In the case of a charioteer and the gentleman whom he was driving, when the latter mounted or descended, the other handed him the strap. When the driver first mounted, he bowed towards the cross-bar. When the gentleman descended to walk, (he also descended), but (immediately) returned to the carriage and stood. The riders in an attendant carriage (to court or temple), bowed forward to the bar, but not if it were to battle or hunt. Of such attendant carriages, the ruler of a state had seven; a Great officer of the highest grade, five; and one of the lowest grade, three. People did not speak of the age of the horses or of the carriages of those who possessed such attendant carriages; nor did they put a value on the dress, or sword, or horses of a gentleman whom they saw before them.

21 其以乘壺酒，束修，一犬賜人，若獻人，則陳酒執修以將命，亦曰乘壺酒，束修，一犬。其以鼎肉，則執以將命。其禽加於一雙，則執一雙以將命，委其餘。犬則執紲；守犬，田犬，則授擯者，既受，乃問犬名。牛則執紖，馬則執靮，皆右之。臣則左之。

In giving (to an inferior) or offering to a superior, four pots of spirits, a bundle of dried meat, and a dog, (the messenger) put down the liquor, and carried (only) the dried meat in his hand, when discharging his commission, but he also said that he was the bearer of four pots of spirits, a bundle of dried meat, and a dog. In presenting a tripod of flesh, he carried (one piece) in his hand. In presenting birds, if there were more than a couple, he carried a couple in his hand, leaving the others outside. The dog was held by a rope. A watch dog or a hunting dog was given to the officer who was the medium of communication; and on receiving it, he asked its name. An ox was held by the tether, and a horse by the bridle. They were both kept on the right of him who led them; but a prisoner or captive, who was being presented, was kept on the left.

22 車則說綏，執以將命。甲若有以前之，則執以將命；無以前之，則袒櫜奉胄。哭則執蓋。弓則以左手屈韣執拊。劍則啟櫝蓋襲之，加夫橈與劍焉。

In presenting a carriage, the strap was taken off and carried in the hand of the messenger. In presenting a coat of mail, if there were other things to be carried before it, the messenger bore them. If there were no such things, he took off its covering, and bore the helmet in his hands. In the case of a vessel, he carried its cover. In the case of a bow, with his left hand he stript off the case, and took hold of the middle of the back. In the case of a sword, he opened the cover of its case, and placed it underneath. Then he put into the case a silken cloth, on which he placed the sword.

23 笏、書、修、苞苴、弓、茵、席、枕、几、穎、杖、琴、瑟、戈有刃者櫝、策、龠，其執之皆尚左手。刀卻刃授穎。削授拊。凡有刺刃者，以授人則辟刃。

Official tablets; writings; stalks of dried flesh; parcels wrapped in reeds; bows; cushions; mats; pillows; stools; spikes; staffs; lutes, large and small; sharp-edged lances in sheaths; divining stalks; and flutes - these all were borne with the left hand upwards. Of sharp-pointed weapons, the point was kept behind, and the ring presented; of sharp-edged weapons, the handle was presented. In the case of all sharp-pointed and sharp-edged weapons, the point was turned away in handing them to others.

24 乘兵車，出先刃，入後刃，軍尚左，卒尚右。

When leaving the city, in mounting a war-chariot, the weapon was carried with the point in front; when returning and entering it again, the end. The left was the place for the general and officers of an army; the right, for the soldiers.

25 賓客主恭，祭祀主敬，喪事主哀，會同主詡。軍旅思險，隱情以虞。

For visitors and guests the principal thing was a courteous humility; at sacrifices, reverence; at mourning rites, sorrow; at meetings and reunions, an active interest. In the operations of war, the dangers had to be thought of. One concealed his own feelings in order to judge the better of those of others.

26 燕侍食於君子，則先飯而後已；毋放飯，毋流歠；小飯而亟之；數噍毋為口容。客自徹，辭焉則止。

When feasting with a man of superior rank and character, the guest first tasted the dishes and then stopt. He should not bolt the food, nor swill down the liquor. He should take small and frequent mouthfuls. While chewing quickly, he did not make faces with his mouth. When he proceeded to remove the dishes, and the host declined that service from him, he stopt.

27 客爵居左，其飲居右；介爵、酢爵、僎爵皆居右。羞濡魚者進尾；冬右腴，夏右鰭；祭膴。凡齊，執之以右，居之於左。贊幣自左，詔辭自右。酌尸之仆，如君之仆。其在車則左執轡右受爵，祭左右軌范乃飲。

The cup with which the guest was pledged was placed on the left; those which had been drunk (by the others) on the right. Those of the guest's attendant, of the host himself, and of the host's assistant - these all were placed on the right. In putting down a boiled fish to be eaten, the tail was laid in front. In winter it was placed with the fat belly on the right; in summer with the back. The slices offered in sacrifice (to the father of the fish-diet were thus more easily cut). All condiments were taken up with the right (hand), and were therefore placed on the left. He who received the presents offered (to the ruler) was on his left; he who transmitted his words, on the right. A cup was poured out for the driver of a personator of the dead as for the driver of the ruler. In the carriage, and holding the on the right and left (to the father of charioteering), and then drank off the cup.

28 凡羞有俎者，則於俎內祭。

Of all viands which were placed on the stands, the offering was put down inside the stand.

29 君子不食圂腴。

A gentleman did not eat the entrails of grain-fed animals.

30 小子走而不趨，舉爵則坐祭立飲。凡洗必盥。牛羊之肺，離而不提心。凡羞有湇者，不以齊。

A boy ran, but did not walk quickly with measured steps. When he took up his cup, he knelt in offering (some of the contents) in sacrifice, and then stood up and drank (the rest). Before rinsing a cup, they washed their hands. In separating the lungs of oxen and sheep, they did not cut out the central portion of them; when viands were served up with sauce, they did not add condiments to it.

31 為君子擇蔥薤，則絕其本末。

In selecting an onion or scallion for a gentleman, they cut off both the root and top.

32 羞首者，進喙祭耳。

When the head was presented among the viands, the snout was put forward, to be used as the offering.

33 尊者以酌者之左為上尊。尊壺者面其鼻。飲酒者、禨者、醮者，有折俎不坐。未步爵，不嘗羞。

He who set forth the jugs considered the left of the cup-bearer to be the place for the topmost one. The jugs and jars were placed with their spouts towards the arranger. The drinkers at the ceremonies of washing the head and cupping, in presence of the stand with the divided victims on it, did not kneel. Before the common cup had gone round, they did not taste the viands.

34 牛與羊魚之腥，聶而切之為膾；麋鹿為菹，野豕為軒，皆聶而不切；麇為辟雞，兔為宛脾，皆聶而切之。切蔥若薤，實之醯以柔之。其有折俎者，取祭肺，反之，不坐；燔亦如之。尸則坐。

The flesh of oxen, sheep, and fish was cut small, and made into mince. 'That of elks and deer was pickled; that of the wild pig was hashed: these were all sliced, but not cut small. The flesh of the muntjac was alone pickled, and that of fowls and hares, being sliced and cut small. Onions and shalots were sliced, and added to the brine to soften the meat. When the pieces of the divided body were on the stand, in taking one of them to offer and in returning it, they did not kneel. So it was when they made an offering of roast meat. If the offerer, however, were a personator of the dead, he knelt.

35 衣服在躬，而不知其名為罔。

When a man had his robes on his person, and did not know their names (or the meaning of their names), he was ignorant indeed.

36 其未有燭而有後至者，則以在者告。道瞽亦然。凡飲酒為獻主者，執燭抱燋，客作而辭，然後以授人。執燭不讓，不辭，不歌。

If one came late and yet arrived before the torches were lighted, it was announced to him that the guests were all there, and who they were. The same things were intimated to a blind musician by the one who bid him. At a drinking entertainment, when the host carried a light, or bore a torch before them, the guests rise and decline the honour done to them. On this he gave the torch to a torchbearer, who did not move from his place, nor say a word, nor sing.

37 洗盥執食飲者勿氣，有問焉，則辟咡而對。

When one was carrying in water or liquor and food to a superior or elder, the rule was not to breathe on it; and if a question was asked, to turn the mouth on one side.

38 為人祭曰致福；為己祭而致膳於君子曰膳；祔練曰告。凡膳告於君子，主人展之，以授使者于阼階之南，南面再拜稽首送；反命，主人又再拜稽首。其禮：大牢則以牛左肩、臂臑、折九個，少牢則以羊左肩七個，特豕則以豕左肩五個。國家靡敝，則車不雕几，甲不組縢，食器不刻鏤，君子不履絲屨，馬不常秣。

When one conducted sacrifice for another (and was sending to others the flesh of the victim), the message was, 'Herewith (the flesh of) blessing.' When sending of the flesh of his own sacrifice to a superior man, the party simply announced what it was. If it were flesh of the sacrifice on placing the tablet of the deceased in the temple, or at the close of the first year's mourning, the fact was announced. The principal mourner spread out the portions, and gave them to. his messenger on the south of the eastern steps, bowing twice, and laying his head to the ground as he sent him away; when he returned and reported the execution of his commission, the mourner again bowed twice and laid his head to the ground. If the sacrifice were a great one, consisting of the three victims, then the portion sent was the left quarter of the ox, divided-into nine pieces from the shoulder. If the sacrifice were the smaller, the portion sent was the left quarter, divided into seven pieces. If there were but a single pig, the portion was the left quarter, divided into five portions.

《學記 \ Xue Ji》 [Also known as: "Record on the subject of education"]

1 發慮憲，求善良，足以謏聞，不足以動眾；就賢體遠，足以動眾，未足以化民。君子如欲化民成俗，其必由學乎！

When a ruler is concerned that his measures should be in accordance with law, and seeks for the (assistance of the) good and upright, this is sufficient to secure him a considerable reputation, but not to move the multitudes. When he cultivates the society of the worthy, and tries to embody the views of those who are remote (from the court), this is sufficient to move the multitudes, but not to transform the people. If he wish to transform the people and to perfect their manners and customs, must he not start from the lessons of the school?

2 玉不琢，不成器；人不學，不知道。是故古之王者建國君民，教學為先。《兌命》曰：「念終始典于學。」其此之謂乎！

The jade uncut will not form a vessel for use; and if men do not learn, they do not know the way (in which they should go). On this account the ancient kings, when establishing states and governing the people, made instruction and schools a primary object; as it is said in the Charge to Yue, 'The thoughts from first to last should be fixed on learning.'

3 雖有嘉肴，弗食，不知其旨也；雖有至道，弗學，不知其善也。故學然後知不足，教然後知困。知不足，然後能自反也；知困，然後能自強也，故曰：教學相長也。《兌命》曰：「學學半。」其此之謂乎！

However fine the viands be, if one do not eat, he does not know their taste; however perfect the course may be, if one do not learn it, be does not know its goodness. Therefore when he learns, one knows his own deficiencies; when he teaches, he knows the difficulties of learning. After he knows his deficiencies, one is able to turn round and examine himself; after he knows the difficulties, he is able to stimulate himself to effort. Hence it is said, 'Teaching and learning help each other;' as it is said in the Charge to Yueh, 'Teaching is the half of learning.'

4 古之教者，家有塾，黨有庠，術有序，國有學。比年入學，中年考校。一年視離經辨志，三年視敬業樂群，五年視博習親師，七年視論學取友，謂之小成；九年知類通達，強立而不反，謂之大成。夫然後足以化民易俗，近者說服，而遠者懷之，此大學之道也。《記》曰：「蛾子時術之。」其此之謂乎！

According to the system of ancient teaching, for the families of (a hamlet) there was the village school; for a neighbourhood there was the xiang; for the larger districts there was the xu; and in the capitals there was the college. Every year some entered the college, and every second year there was a comparative examination. In the first year it was seen whether they could read the texts intelligently, and what was the meaning of each; in the third year, whether they were reverently attentive to their work, and what companionship was most pleasant to them; in the fifth year, how they extended their studies and sought the company of their teachers; in the seventh year, how they could discuss the subjects of their studies and select their friends. They were now said to have made some small attainments. In the ninth year, when they knew the different classes of subjects and had gained a general intelligence, were firmly established and would not fall back, they were said to have made grand attainments. After this the training was sufficient to transform the people, and to change (anything bad in) manners and customs. Those who lived near at hand submitted with delight, and those who were far off thought (of the teaching) with longing desire. Such was the method of the Great learning; as is said in the Record, 'The little ant continually exercises the art (of amassing).'

5 大學始教，皮弁祭菜，示敬道也；《宵雅》肄三，官其始也；入學鼓篋，孫其業也；夏楚二物，收其威也；未卜禘不視學，游其志也；時觀而弗語，存其心也；幼者聽而弗問，學不躐等也。此七者，教之大倫也。《記》曰：「凡學官先事，士先志。」其此之謂乎！

At the commencement of the teaching in the Great college, (the masters) in their skin caps presented the offerings of vegetables (to the ancient sages), to show their pupils the principle of reverence for them; and made them sing (at the same time) the (first) three pieces of the Minor Odes of the Kingdom, as their first lesson in the duties of officers. When they entered the college, the drum was beaten and the satchels were produced, that they might begin their work reverently. The cane and the thorns were there to secure in them a proper awe. It was not till the time for the summer sacrifice was divined for, that the testing examination was held;--to give composure to their minds. They were continually under inspection, but not spoken to,--to keep their minds undisturbed. They listened, but they did not ask questions; and they could not transgress the order of study (imposed on them). These seven things were the chief regulations in the teaching. As it is expressed in the Record, 'In all learning, for him who would in be an officer the first thing is (the knowledge of) business; for scholars the first thing is the directing of the mind.'

6 大學之教也時，教必有正業，退息必有居。學，不學操縵，不能安弦；不學博依，不能安《詩》；不學雜服，不能安禮；不興其藝，不能樂學。故君子之於學也，藏焉，修焉，息焉，游焉。夫然，故安其學而親其師，樂其友而信其道。是以雖離師輔而不反也。《兌命》曰：「敬孫務時敏，厥修乃來。」其此之謂乎！

In the system of teaching at the Great college, every season had its appropriate subject; and when the pupils withdrew, and gave up their lessons (for the day), they were required to continue their study at home. If a student do not learn (at college) to play in tune, he cannot quietly enjoy his lutes; if he do not learn extensively the figures of poetry, he cannot quietly enjoy the odes; if he do not learn the varieties of dress, he cannot quietly take part in the different ceremonies; if he do not acquire the various accomplishments, he cannot take delight in learning. Therefore a student of talents and virtue pursues his studies, withdrawn in college from all besides, and devoted to their cultivation, or occupied with them when retired from it, and enjoying himself. Having attained to this, he rests quietly in his studies and seeks the company of his teachers; he finds pleasure in his friends, and has all confidence in their course. Although he should be separated from his teachers and helpers, he will not act contrary to the course; as it is said in the Charge to Yueh, 'Maintain a reverent humility, and strive to be constantly earnest. In such a case the cultivation will surely come.'

7 今之教者，呻其占畢，多其訊，言及于數，進而不顧其安，使人不由其誠，教人不盡其材；其施之也悖，其求之也佛。夫然，故隱其學而疾其師，苦其難而不知其益也，雖終其業，其去之必速。教之不刑，其此之由乎！

According to the system of teaching now-a-days, (the masters) hum over the tablets which they see before them, multiplying their questions. They speak of the learners' making rapid advances, and pay no regard to their reposing (in what they have acquired). In what they lay on their learners they are not sincere, nor do they put forth all their ability in teaching them. What they inculcate is contrary to what is right, and the learners are disappointed in what they seek for. In such a case, the latter are distressed by their studies and hate their masters; they are embittered by the difficulties, and do not find any advantage from their (labour). They may seem to finish their work, but they quickly give up its lessons. That no results are seen from their instructions:-is it not owing to these defects?

8 大學之法，禁於未發之謂豫，當其可之謂時，不陵節而施之謂孫，相觀而善之謂摩。此四者，教之所由興也。發然後禁，則捍格而不勝；時過然後學，則勤苦而難成；雜施而不孫，則壞亂而不修；獨學而無友，則孤陋而寡聞；燕朋逆其師；燕辟廢其學。此六者，教之所由廢也。

The rules aimed at in the Great college were the prevention of evil before it was manifested; the timeliness of instruction just when it was required; the suitability of the lessons in adaptation to circumstances; and the good influence of example to parties observing one another. It was from these four things that the teaching was so effectual and flourishing. Prohibition of evil after it has been manifested meets with opposition, and is not successful. Instruction given after the time for it is past is done with toil, and carried out with difficulty. The communication of lessons in an undiscriminating manner and without suitability produces injury and disorder, and fails in its object. Learning alone and without friends makes one feel solitary and uncultivated, with but little information. Friendships of festivity lead to opposition to one's master. Friendships with the dissolute lead to the neglect of one's learning. These six things all tend to make teaching vain.

9 君子既知教之所由興，又知教之所由廢，然後可以為人師也。故君子之教喻也，道而弗牽，強而弗抑，開而弗達。道而弗牽則和，強而弗抑則易，開而弗達則思；和易以思，可謂善喻矣。

When a superior man knows the causes which make instruction successful, and those which make it of no effect, he can become a teacher of others. Thus in his teaching, he leads and does not drag; he strengthens and does not discourage; he opens the way but does not conduct to the end (without the learner's own efforts). Leading and not dragging produces harmony. Strengthening and not discouraging makes attainment easy. Opening the way and not conducting to the end makes (the learner) thoughtful. He who produces such harmony, easy attainment, and thoughtfulness may be pronounced a skilful teacher.

10 學者有四失，教者必知之。人之學也，或失則多，或失則寡，或失則易，或失則止。此四者，心之莫同也。知其心，然後能救其失也。教也者，長善而救其失者也。善歌者，使人繼其聲；善教者，使人繼其志。其言也約而達，微而臧，罕譬而喻，可謂繼志矣。

Among learners there are four defects with which the teacher must make himself acquainted. Some err in the multitude of their studies; some, in their fewness; some, in the feeling of ease (with which they proceed); and some, in the readiness with which they stop. These four defects arise from the difference of their minds. When a teacher knows the character of his mind, he can save the learner from the defect to which he is liable. Teaching should be directed to develop that in which the pupil excels, and correct the defects to which he is prone. The good singer makes men (able) to continue his notes, and (so) the good teacher makes them able to carry out his ideas. His words are brief, but far-reaching; unpretentious, but deep; with few illustrations, but instructive. In this way he may be said to perpetuate his ideas.

11 君子知至學之難易，而知其美惡，然後能博喻；能博喻然後能為師；能為師然後能為長；能為長然後能為君。故師也者，所以學為君也。是故擇師不可不慎也。《記》曰：「三王四代唯其師。」此之謂乎！

When a man of talents and virtue knows the difficulty (on the one hand) and the facility (on the other) in the attainment of learning, and knows (also) the good and the bad qualities (of his pupils), he can vary his methods of teaching. When he can vary his methods of teaching, he can be a master indeed. When he can be a teacher indeed, he can be the Head (of an official department). When he can be such a Head, he can be the Ruler (of a state). Hence it is from the teacher indeed, that one learns to be a ruler, and the choice of a teacher demands the greatest care; as it is said in the Record, 'The three kings and the four dynasties were what they were by their teachers.'

12 凡學之道，嚴師為難。師嚴然後道尊，道尊然後民知敬學。是故君之所不臣於其臣者二：當其為尸則弗臣也，當其為師則弗臣也。大學之禮，雖詔於天子，無北面；所以尊師也。

In pursuing the course of learning, the difficulty is in securing the proper reverence for the master. When that is done, the course (which he inculcates) is regarded with honour. When that is done, the people know how to respect learning. Thus it is that there are two among his subjects whom the ruler does not treat as subjects. When one is personating (his ancestor), he does not treat him as such, nor does he treat his master as such. According to the rules of the Great college, the master, though communicating anything to the son of Heaven, did not stand with his face to the north. This was the way in which honour was done to him.

13 善學者，師逸而功倍，又從而庸之；不善學者，師勤而功半，又從而怨之。善問者，如攻堅木，先其易者，後其節目，及其久也，相說以解；不善問者反此。善待問者，如撞鐘，叩之以小者則小鳴，叩之以大者則大鳴，待其從容，然後盡其聲；不善答問者反此。此皆進學之道也。

The skilful learner, while the master seems indifferent, yet makes double the attainments of another, and in the sequel ascribes the merit (to the master). The unskilful learner, while the master is diligent with him, yet makes (only) half the attainments (of the former), and in the sequel is dissatisfied with the master. The skilful questioner is like a workman addressing himself to deal with a hard tree. First he attacks the easy parts, and then the knotty. After a long time, the pupil and master talk together, and the subject is explained. The unskilful questioner takes the opposite course. The master who skilfully waits to be questioned, may be compared to a bell when it is struck. Struck with a small hammer, it gives a small sound. Struck with a great one, it gives a great sound. But let it be struck leisurely and properly, and it gives out all the sound of which it is capable. He who is not skilful in replying to questions is the opposite of this. This all describes the method of making progress in learning.

14 記問之學，不足以為人師。必也聽語乎，力不能問，然後語之；語之而不知，雖舍之可也。

He who gives (only) the learning supplied by his memory in conversations is not fit to be a master. Is it not necessary that he should hear the questions (of his pupils)? Yes, but if they are not able to put questions, he should put subjects before them. If he do so, and then they do not show any knowledge of the subjects, he may let them alone.

15 良冶之子，必學為裘；良弓之子，必學為箕；始駕者反之，車在馬前。君子察於此三者，可以有志於學矣。

The son of a good founder is sure to learn how to make a fur-robe. The son of a good maker of bows is sure to learn how to make a sieve. Those who first yoke a (young) horse place it behind, with the carriage going on in front of it. The superior man who examines these cases can by them instruct himself in (the method of) learning.

16 古之學者：比物醜類。鼓無當於五聲，五聲弗得不和。水無當於五色，五色弗得不章。學無當於五官。五官弗得不治。師無當於五服，五服弗得不親。

The ancients in prosecuting their learning compared different' things and traced the analogies between them. The drum has no special relation to any of the musical notes; but without it they cannot be harmonised. Water has no particular relation to any of the five colours; but without it they cannot be displayed. Learning has no particular relation to any of the five senses; but without it they cannot be regulated. A teacher has no special relation to the five degrees of mourning; but without his help they cannot be worn as they ought to be.

17 君子曰：大德不官，大道不器，大信不約，大時不齊。察於此四者，可以有志於學矣。三王之祭川也，皆先河而後海；或源也，或委也。此之謂務本。

A wise man has said, 'The Great virtue need not be confined to one office; Great power of method need not be restricted to the production of one article; Great truth need not be limited to the confirmation of oaths; Great seasonableness accomplishes all things, and each in its proper time.' By examining these four cases, we are taught to direct our aims to what is fundamental.

《樂記 \ Yue Ji》 [Also known as: "Record of music"]

1 凡音之起，由人心生也。人心之動，物使之然也。感於物而動，故形於聲。聲相應，故生變；變成方，謂之音；比音而樂之，及干戚羽旄，謂之樂。

All the modulations of the voice arise from the mind, and the various affections of the mind are produced by things (external to it). The affections thus produced are manifested in the sounds that are uttered. Changes are produced by the way in which those sounds respond to one another; and those changes constitute what we call the modulations of the voice. The combination' of those modulated sounds, so as to give pleasure, and the (direction in harmony with them of the) shields and axes, and of the plumes and ox-tails, constitutes what we call music.

2 樂者，音之所由生也；其本在人心之感於物也。是故其哀心感者，其聲噍以殺。其樂心感者，其聲嘽以緩。其喜心感者，其聲發以散。其怒心感者，其聲粗以厲。其敬心感者，其聲直以廉。其愛心感者，其聲和以柔。六者，非性也，感於物而後動。是故先王慎所以感之者。故禮以道其志，樂以和其聲，政以一其行，刑以防其奸。禮樂刑政，其極一也；所以同民心而出治道也。

Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things. When the mind is moved to sorrow, the sound is sharp and fading away; when it is moved to pleasure, the sound is slow and gentle; when it is moved to joy, the sound is exclamatory and soon disappears; when it is moved to anger, the sound is coarse and fierce; when it is moved to reverence, the sound is straightforward, with an indication of humility; when it is moved to love, the sound is harmonious and soft. These six peculiarities of sound are not natural'; they indicate the impressions produced by (external) things. On this account the ancient kings were watchful in regard to the things by which the mind was affected. And so (they instituted) ceremonies to direct men's aims aright; music to give harmony to their voices; laws to unify their conduct; and punishments to guard against their tendencies to evil. The end to which ceremonies, music, punishments, and laws conduct is one; they are the instruments by which the minds of the people are assimilated, and good order in government is made to appear.

3 凡音者，生人心者也。情動於中，故形於聲。聲成文，謂之音。是故治世之音安以樂，其政和。亂世之音怨以怒，其政乖。亡國之音哀以思，其民困。

All modulations of the voice spring from the minds of men. When the feelings are moved within, they are manifested in the sounds of the voice; and when those sounds are combined so as to form compositions, we have what are called airs. Hence, the airs of an age of good order indicate composure and enjoyment. The airs of an age of disorder indicate dissatisfaction and anger, and its government is perversely bad. The airs of a state going to ruin are expressive of sorrow and (troubled) thought.

4 聲音之道，與政通矣。宮為君，商為臣，角為民，徵為事，羽為物。五者不亂，則無怗懘之音矣。宮亂則荒，其君驕。商亂則陂，其官壞。角亂則憂，其民怨。徵亂則哀，其事勤。羽亂則危，其財匱。五者皆亂，迭相陵，謂之慢。如此，則國之滅亡無日矣。

There is an interaction between the words and airs (of the people) and the character of their government. (The note) gong represents the ruler; shang, the ministers; jiao, the people; zhi, affairs; and yu, things. If there be no disorder or irregularity in these five notes, there will be no want of harmony in the state. If gong be irregular, (the air) is wild and broken; the ruler of the state is haughty. If shang be irregular, (the air) is jerky; the offices of the state are decayed. If jiao be irregular, (the air) expresses anxiety; the people are dissatisfied. If zhi be irregular, (the air) expresses sorrow; affairs are strained. If yu be irregular, (the air) is expressive of impending ruin; the resources (of the state) are exhausted. If the five notes are all irregular, and injuriously interfere with one another, they indicate a state of insolent disorder; and the state where this is the case will at no distant day meet with extinction and ruin.

鄭衛之音，亂世之音也，比於慢矣。桑間濮上之音，亡國之音也，其政散，其民流，誣上行私而不可止也。

The airs of Zheng and Wei were those of an age of disorder, showing that those states were near such an abandoned condition. The airs near the river Pu, at the mulberry forest, were those of a state going to ruin. The government (of Wei) was in a state of dissipation, and the people were unsettled, calumniating their superiors, and pursuing their private aims beyond the possibility of restraint.

5 凡音者，生於人心者也。樂者，通倫理者也。是故知聲而不知音者，禽獸是也；知音而不知樂者，眾庶是也。唯君子為能知樂。是故審聲以知音，審音以知樂，審樂以知政，而治道備矣。是故不知聲者不可與言音，不知音者不可與言樂。知樂則幾於禮矣。禮樂皆得，謂之有德。德者得也。

All modulations of sound take their rise from the mind of man; and music is the intercommunication of them in their relations and differences. Hence, even beasts know sound, but not its modulations, and the masses of the common people know the modulations, but they do not know music. It is only the superior man who can (really) know music. On this account we must discriminate sounds in order to know the airs; the airs in order to know the music; and the music in order to know (the character of) the government. Having attained to this, we are fully provided with the methods of good order. Hence with him who does not know the sounds we cannot speak about the airs, and with him who does not know the airs we cannot speak about the music. The knowledge of music leads to the subtle springs that underlie the rules of ceremony. He who has apprehended both ceremonies and music may be pronounced to be a possessor of virtue. Virtue means realisation (in one's self).

6 是故樂之隆，非極音也。食饗之禮，非致味也。清廟之瑟，朱弦而疏越，壹倡而三嘆，有遺音者矣。大饗之禮，尚玄酒而俎腥魚，大羹不和，有遺味者矣。是故先王之制禮樂也，非以極口腹耳目之欲也，將以教民平好惡而反人道之正也。

Hence the greatest achievements of music were not in the perfection of the airs; the (efficacy) of the ceremonies in the sacrificial offerings was not in the exquisiteness of the flavours. In the lute's for the Qing Miao the strings were of red (boiled) silk, and the holes were wide apart; one lute began, and (only) three others joined it; there was much melody not brought out. In the ceremonies of the great sacrifices, the dark-coloured liquor took precedence, and on the stands were uncooked fish, while the grand soup had no condiments: there was much flavour left undeveloped. Thus we see that the ancient kings, in their institution of ceremonies and music, did not seek how fully they could satisfy the desires of the appetite and of the ears and eyes; but they intended to teach the people to regulate their likings and dislikings, and to bring them back to the normal course of humanity.

7 人生而靜，天之性也；感於物而動，性之欲也。物至知知，然後好惡形焉。好惡無節於內，知誘於外，不能反躬，天理滅矣。

It belongs to the nature of man, as from Heaven, to be still at his birth. His activity shows itself as he is acted on by external things, and developes the desires incident to his nature. Things come to him more and more, and his knowledge is increased. Then arise the manifestations of liking and disliking. When these are not regulated by anything within, and growing knowledge leads more astray without, he cannot come back to himself, and his Heavenly principle is extinguished.

8 夫物之感人無窮，而人之好惡無節，則是物至而人化物也。人化物也者，滅天理而窮人欲者也。於是有悖逆詐偽之心，有淫泆作亂之事。是故強者脅弱，眾者暴寡，知者詐愚，勇者苦怯，疾病不養，老幼孤獨不得其所，此大亂之道也。

Now there is no end of the things by which man is affected; and when his likings and dislikings are not subject to regulation (from within), he is changed into the nature of things as they come before him; that is, he stifles the voice of Heavenly principle within, and gives the utmost indulgence to the desires by which men may be possessed. On this we have the rebellious and deceitful heart, with licentious and violent disorder. The strong press upon the weak; the many are cruel to the few; the knowing impose upon the dull; the bold make it bitter for the timid; the diseased are not nursed; the old and young, orphans and solitaries are neglected - such is the great disorder that ensues.

9 是故先王之制禮樂，人為之節；衰麻哭泣，所以節喪紀也；鐘鼓干戚，所以和安樂也；昏姻冠笄，所以別男女也；射鄉食饗，所以正交接也。禮節民心，樂和民聲，政以行之，刑以防之，禮樂刑政，四達而不悖，則王道備矣。

Therefore the ancient kings, when they instituted their ceremonies and music, regulated them by consideration of the requirements of humanity. By the sackcloth worn for parents, the wailings, and the weepings, they defined the terms of the mourning rites. By the bells, drums, shields, and axes, they introduced harmony into their seasons of rest and enjoyment. By marriage, capping, and the assumption of the hair-pin, they maintained the separation that should exist between male and female. By the archery gatherings in the districts, and the feastings at the meetings of princes, they provided for the correct maintenance of friendly intercourse. Ceremonies afforded the defined expression for the (affections of the) people's minds; music secured the harmonious utterance of their voices; the laws of government were designed to promote the performance (of the ceremonies and music); and punishments, to guard against the violation of them. When ceremonies, music, laws, and punishments had everywhere full course, without irregularity or collision, the method of kingly rule was complete.

10 樂者為同，禮者為異。同則相親，異則相敬，樂勝則流，禮勝則離。合情飾貌者禮樂之事也。禮義立，則貴賤等矣；樂文同，則上下和矣；好惡著，則賢不肖別矣。刑禁暴，爵舉賢，則政均矣。仁以愛之，義以正之，如此，則民治行矣。

Similarity and union are the aim of music; difference and distinction, that of ceremony. From union comes mutual affection; from difference, mutual respect. Where music prevails, we find a weak coalescence; where ceremony prevails, a tendency to separation. It is the business of the two to blend people's feelings and give elegance to their outward manifestations. Through the perception of right produced by ceremony, came the degrees of the noble and the mean; through the union of culture arising from music, harmony between high and low. By the exhibition of what was to be liked and what was to be disliked, a distinction was made between the worthy and unworthy. When violence was prevented by punishments, and the worthy were raised to rank, the operation of government was made impartial. Then came benevolence in the love (of the people), and righteousness in the correction (of their errors); and in this way good government held its course.

11 樂由中出，禮自外作。樂由中出故靜，禮自外作故文。大樂必易，大禮必簡。樂至則無怨，禮至則不爭。揖讓而治天下者，禮樂之謂也。暴民不作，諸侯賓服，兵革不試，五刑不用，百姓無患，天子不怒，如此，則樂達矣。合父子之親，明長幼之序，以敬四海之內天子如此，則禮行矣。

Music comes from within, and ceremonies from without. Music, coming from within, produces the stillness (of the mind); ceremonies, coming from without, produce the elegancies (of manner). The highest style of music is sure to be distinguished by its ease; the highest style of elegance, by its undemonstrativeness. Let music attain its full results, and there would be no dissatisfactions (in the mind); let ceremony do so, and there would be no quarrels. When bowings and courtesies marked the government of the kingdom, there would be what might be described as music and ceremony indeed. Violent oppression of the people would not arise; the princes would appear submissively at court as guests; there would be no occasion for the weapons of war, and no employment of the five punishments; the common people would have no distresses, and the son of Heaven no need to be angry - such a state of things would be an universal music. When the son of Heaven could secure affection between father and son, could illustrate the orderly relation between old and young, and make mutual respect prevail all within the four seas, then indeed would ceremony (be seen) as power.

12 大樂與天地同和，大禮與天地同節。和故百物不失，節故祀天祭地，明則有禮樂，幽則有鬼神。如此，則四海之內，合敬同愛矣。禮者殊事合敬者也；樂者異文合愛者也。禮樂之情同，故明王以相沿也。故事與時并，名與功偕。

In music of the grandest style there is the same harmony that prevails between heaven and earth; in ceremonies of the grandest form there is the same graduation that exists between heaven and earth. Through the harmony, things do not fail (to fulfil their ends); through the graduation we have the sacrifices to heaven and those to earth. In the visible sphere there are ceremonies and music; in the invisible, the spiritual agencies. These things being so, in all within the four seas, there must be mutual respect and love. The occasions and forms of ceremonies are different, but it is the same feeling of respect (which they express). The styles of musical pieces are different, but it is the same feeling of love (which they promote). The essential nature of ceremonies and music being the same, the intelligent kings, one after another, continued them as they found them. The occasions and forms were according to the times when they were made; the names agreed with the merit which they commemorated.

13 故鐘鼓管磬，羽龠干戚，樂之器也。屈伸俯仰，綴兆舒疾，樂之文也。簠簋俎豆，制度文章，禮之器也。升降上下，周還裼襲，禮之文也。故知禮樂之情者能作，識禮樂之文者能述。作者之謂聖，述者之謂明；明聖者，述作之謂也。

Hence the bell, the drum, the flute, and the sounding-stone; the plume, the fife, the shield, and the axe are the instruments of music; the curvings and stretchings (of the body), the bending down and lifting up (of the head); and the evolutions and numbers (of the performers), with the slowness or rapidity (of their movements), are its elegant accompaniments. The dishes, round and square, the stands, the standing dishes, the prescribed rules and their elegant variations, are the instruments of ceremonies; the ascending and descending, the positions high and low, the wheelings about, and the changing of robes, are their elegant accompaniments. Therefore they who knew the essential nature of ceremonies and music could frame them; and they who had learned their elegant accompaniments could hand them down. The framers may be pronounced sage; the transmitters, intelligent. Intelligence and sagehood are other names for transmitting and inventing.

14 樂者，天地之和也；禮者，天地之序也。和故百物皆化；序故群物皆別。樂由天作，禮以地制。過制則亂，過作則暴。明於天地，然後能興禮樂也。

Music is (an echo of) the harmony between heaven and earth; ceremonies reflect the orderly distinctions (in the operations of) heaven and earth. From that harmony all things receive their being; to those orderly distinctions they owe the differences between them. Music has its origin from heaven; ceremonies take their form from the appearances of earth. If the imitation of those appearances were carried to excess, confusion (of ceremonies) would appear; if the framing of music were carried to excess, it would be too vehement. Let there be an intelligent understanding of the nature and interaction of (heaven and earth), and there will be the ability to practise well both ceremonies and music.

15 論倫無患，樂之情也；欣喜歡愛，樂之官也。中正無邪，禮之質也，莊敬恭順。禮之制也。若夫禮樂之施於金石，越於聲音，用於宗廟社稷，事乎山川鬼神，則此所與民同也。

The blending together without any mutual injuriousness (of the sentiments and the airs on the different instruments) forms the essence of music; and the exhilaration of joy and the glow of affection are its business. Exactitude and correctness, without any inflection or deviation, form the substance of ceremonies, while gravity, respectfulness, and a humble consideration are the rules for their discharge. As to the employment of instruments of metal and stone in connexion with these ceremonies and this music, the manifestation of them by the voice and its modulations, the use of them in the ancestral temple, and at the altars to the spirits of the land and grain, and in sacrificing to (the spirits of) the hills and streams, and to the general spiritual agencies (in nature) - these are (external demonstrations), natural even to the people.

16 王者功成作樂，治定制禮。其功大者其樂備，其治辯者其禮具。干戚之舞非備樂也，孰亨而祀非達禮也。五帝殊時，不相沿樂；三王異世，不相襲禮。樂極則憂，禮粗則偏矣。及夫敦樂而無憂，禮備而不偏者，其唯大聖乎？

When the (ancient) kings had accomplished their undertakings, they made their music (to commemorate them); when they had established their government, they framed their ceremonies. The excellence of their music was according to the greatness of their undertakings; and the completeness of their ceremonies was according to the comprehensiveness of their government. The dances with shields and axes did not belong to the most excellent music, nor did the sacrifices with cooked flesh mark the highest ceremonies. The times of the five Dis were different, and therefore they did not each adopt the music of his predecessor. The three kings belonged to different ages, and so they did not each follow the ceremonies of his predecessor. Music carried to an extreme degree leads to sorrow, and coarseness in ceremonies indicates something one-sided. To make the grandest music, which should bring with it no element of sorrow, and frame the completest ceremonies which yet should show no one-sidedness, could be the work only of the great sage.

17 天高地下，萬物散殊，而禮制行矣。流而不息，合同而化，而樂興焉。春作夏長，仁也；秋斂冬藏，義也。仁近於樂，義近於禮。樂者敦和，率神而從天，禮者別宜，居鬼而從地。故聖人作樂以應天，制禮以配地。禮樂明備，天地官矣。

There are heaven above and earth below, and between them are distributed all the (various) beings with their different (natures and qualities) - in accordance with this proceeded the framing of ceremonies. (The influences of) heaven and earth flow forth and never cease; and by their united action (the phenomena of) production and change ensue - in accordance with this music arose. The processes of growth in spring, and of maturing in summer (suggest the idea of) benevolence; those of in-gathering in autumn and of storing in winter, suggest righteousness. Benevolence is akin to music, and righteousness to ceremonies. Harmony is the thing principally sought in music - it therein follows heaven, and manifests the spirit-like expansive influence characteristic of it. Normal distinction is the thing aimed at in ceremonies - they therein follow earth, and exhibit the spirit-like retractive influence characteristic of it. Hence the sages made music in response to heaven, and framed ceremonies in correspondence with earth. In the wisdom and-completeness of their ceremonies and music we see the directing power of heaven and earth.

18 天尊地卑，君臣定矣。卑高已陳，貴賤位矣。動靜有常，小大殊矣。方以類聚，物以群分，則性命不同矣。在天成象，在地成形；如此，則禮者天地之別也。

(The relation) between ruler and minister was determined from a consideration of heaven (conceived of as) honourable, and earth (conceived of as) mean. The positions of noble and mean were fixed with a reference to the heights and depths displayed by the surface (of the earth). The regularity with which movement and repose follow each other (in the course of nature) led to the consideration of affairs as small and great. The different quarters (of the heavens) are grouped together, and the things (of the earth) are distinguished by their separate characteristics; and this gave rise to (the conception of) natures and their attributes and functions. In heaven there are formed its visible signs, and earth produces its (endless variety of) things; and thus it was that ceremonies were framed after the distinction, between heaven and earth.

19 地氣上齊，天氣下降，陰陽相摩，天地相蕩，鼓之以雷霆，奮之以風雨，動之以四時，暖之以日月，而百化興焉。如此則樂者天地之和也。

The breath (or influence) of earth ascends on high, and that of heaven descends below. These in their repressive and expansive powers come into mutual contact, and heaven and earth act on each other. (The susceptibilities of nature) are roused by the thunder, excited by the wind and rain, moved by the four seasons, and warmed by the sun and moon; and all the processes of change and growth vigorously proceed. Thus it was that music was framed to indicate the harmonious action of heaven and earth.

20 化不時則不生，男女無辨則亂升；天地之情也。及夫禮樂之極乎天而蟠乎地，行乎陰陽而通乎鬼神；窮高極遠而測深厚。樂著大始，而禮居成物。著不息者天也，著不動者地也。一動一靜者天地之間也。故聖人曰禮樂云。

If these processes took place out of season, there would be no (vigorous) life; and if no distinction were observed between males and females, disorder would arise and grow - such is the nature of the (different qualities of) heaven and earth. When we think of ceremonies and music, how they reach to the height of heaven and embrace the earth; how there are in them the phenomena of retrogression and expansion, and a communication with the spirit-like (operations of nature), we must pronounce their height the highest, their reach the farthest, their depth the most profound, and their breadth the greatest. Music appeared in the Grand Beginning (of all things), and ceremonies had their place on the completion of them. Their manifestation, being ceaseless, gives (the idea of) heaven; and again, being motionless, gives (the idea of) earth. Through the movement and repose (of their interaction) come all things between heaven and earth. Hence the sages simply spoke of ceremonies and music.

21 昔者，舜作五弦之琴以歌南風，夔始制樂以賞諸侯。

Anciently, Shun made the lute with five strings, and used it in singing the Nan Feng. Kui was the first who composed (the pieces of) music to be employed by the feudal lords as an expression of (the royal) approbation of them.

22 故天子之為樂也，以賞諸侯之有德者也。德盛而教尊，五穀時熟，然後賞之以樂。故其治民勞者，其舞行綴遠；其治民逸者，其舞行綴短。故觀其舞，知其德；聞其謚，知其行也。

Thus the employment of music by the son of Heaven was intended to reward the most virtuous among the feudal lords. When their virtue was very great, and their instructions were honoured, and all the cereals ripened in their season, then they were rewarded by (being permitted) the use of the music. Hence, those of them whose toils in the government of the people were conspicuous, had their rows of pantomimes extended far; and those of them who had been indifferent to the government of the people had those rows made short. On seeing their pantomimes, one knew what was (the degree of) their virtue, (just as) on hearing their posthumous designations, we know what had been (the character of) their conduct.

23 《大章》，章之也。《咸池》，備矣。《韶》，繼也。《夏》，大也。殷周之樂，盡矣。

The Da Zhang expressed the brilliance (of its author's virtue); the Xian Chi, the completeness (of its author's); the Shao showed how (its author) continued (the virtue of his predecessor); the Xia, the greatness (of its author's virtue); the music of Yin and Zhou embraced every admirable quality.

24 天地之道，寒暑不時則疾，風雨不節則饑。教者，民之寒暑也；教不時則傷世。事者民之風雨也；事不節則無功。然則先王之為樂也。以法治也，善則行象德矣。

In the interaction of heaven and earth, if cold and heat do not come at the proper seasons, illnesses arise (among the people); if wind and rain do not come in their due proportions, famine ensues. The instructions (of their superiors) are the people's cold and heat; if they are not what the time requires, an injury is done to society. The affairs (of their superiors) are the people's wind and rain; if they are not properly regulated, they have no success. In accordance with this, the object of the ancient kings in their practice of music was to bring their government into harmony with those laws (of heaven and earth). If it was good, then the conduct (of the people) was like the virtue (of their superiors).

25 夫豢豕為酒，非以為禍也，而獄訟益繁，則酒之流生禍也。是故先王因為酒禮，壹獻之禮，賓主百拜，終日飲酒而不得醉焉；此先王之所以備酒禍也。故酒食者所以合歡也；樂者所以象德也；禮者所以綴淫也。

(The feast on) grain-fed animals, with the adjunct of drinking, was not intended to produce evil, and yet cases of litigation are more numerous in consequence of it - it is the excessive drinking which produces the evil. Therefore the former kings framed the rules to regulate the drinking. Where there is (but) one presentation of the cup (at one time), guest and host may bow to each other a hundred times, and drink together all the day without getting drunk. This was the way in which those kings provided against evil consequences. Such feasts served for the enjoyment of the parties at them. The music was intended to illustrate virtue; the ceremonies to restrain excess.

26 是故先王有大事，必有禮以哀之；有大福，必有禮以樂之。哀樂之分，皆以禮終。樂也者，聖人之所樂也，而可以善民心，其感人深，其移風易俗，故先王著其教焉。

Hence the former kings, on occasions of great sorrow, had their rules according to which they expressed their grief; and on occasions of great happiness, they had their rules by which they expressed their pleasure. The manifestations, whether of grief or joy, were all bounded by the limits of these rules. In music the sages found pleasure, and (saw that) it could be used to make the hearts of the people good. Because of the deep influence which it exerts on a man, and the change which it produces in manners and customs, the ancient kings appointed it as one of the subjects of instruction.

27 夫民有血氣心知之性，而無哀樂喜怒之常，應感起物而動，然後心術形焉。是故志微噍殺之音作，而民思憂。嘽諧慢易、繁文簡節之音作，而民康樂。粗厲猛起、奮末廣賁之音作，而民剛毅。廉直、勁正、莊誠之音作，而民肅敬。寬裕肉好、順成和動之音作，而民慈愛。流辟邪散、狄成滌濫之音作，而民淫亂。

Now, in the nature of men there are both the energy of their physical powers and the intelligence of the mind; but for their (affections of) grief, pleasure, joy, and anger there are no invariable rules. They are moved according to the external objects which excite them, and then there ensues the manifestation of the various faculties of the mind. Hence, when a (ruler's) aims are small, notes that quickly die away characterise the music, and the people's thoughts are sad; when he is generous, harmonious, and of a placid and easy temper, the notes are varied and elegant, with frequent changes, and the people are satisfied and pleased; when he is coarse, violent, and excitable, the notes, vehement at first and distinct in the end, are full and bold throughout the piece, and the people are resolute and daring; when he is pure and straightforward, strong and correct, the notes are grave and expressive of sincerity, and the people are self-controlled and respectful; when he is magnanimous, placid, and kind, the notes are natural, full, and harmonious, and the people are affectionate and loving; when he is careless, disorderly, perverse, and dissipated, the notes are tedious and ill-regulated, and the people proceed to excesses and disorder.

28 是故先王本之情性，稽之度數，制之禮義。合生氣之和，道五常之行，使之陽而不散，陰而不密，剛氣不怒，柔氣不懾，四暢交於中而發作於外，皆安其位而不相奪也；然後立之學等，廣其節奏，省其文采，以繩德厚。律小大之稱，比終始之序，以象事行。使親疏貴賤、長幼男女之理，皆形見於樂，故曰：「樂觀其深矣。」

Therefore the ancient kings (in framing their music), laid its foundations in the feelings and nature of men; they examined (the notes) by the measures (for the length and quality of each); and adapted it to express the meaning of the ceremonies (in which it was to be used). They (thus) brought it into harmony with the energy that produces life, and to give expression to the performance of the five regular constituents of moral worth. They made it indicate that energy in its Yang or phase of vigour, without any dissipation of its power, and also in its Yin or phase of remission, without the vanishing of its power. The strong phase showed no excess like that of anger, and the weak no shrinking like that of pusillanimity. These four characteristics blended harmoniously in the minds of men, and were similarly manifested in their conduct. Each occupied quietly in its proper place, and one did not interfere injuriously with another. After this they established schools for (teaching their music), and different grades (for the learners). They marked most fully the divisions of the pieces, and condensed into small compass the parts and variations giving beauty and elegance, in order to regulate and increase the inward virtue (of the learners). They gave laws for the great and small notes according to their names, and harmonised the order of the beginning and the end, to represent the doing of things. Thus they made the underlying principles of the relations between the near and distant relatives, the noble and mean, the old and young, males and females, all to appear manifestly in the music. Hence it is said that 'in music we must endeavour to see its depths.'

29 土敝則草木不長，水煩則魚鱉不大，氣衰則生物不遂，世亂則禮慝而樂淫。是故其聲哀而不莊，樂而不安，慢易以犯節，流湎以忘本。廣則容奸，狹則思欲，感條暢之氣而滅平和之德。是以君子賤之也。

When the soil is worn out, the grass and trees on it do. not grow well. When water is often troubled, the fish and tortoises in it do not become large. When the energy (of nature) is decayed, its production of things does not proceed freely. In an age of disorder, ceremonies are forgotten and neglected, and music becomes licentious. In such a case the notes are melancholy but without gravity, or joyous without repose. There is remissness (in ceremonies) and the violation of them is easy. One falls into such a state of dissoluteness that he forgets the virtue properly belonging to his nature. In great matters he is capable of treachery and villainy; in small matters he becomes greedy and covetous. There is a diminution in him of the enduring, genial forces of nature, and an extinction of the virtue of satisfaction and harmony. On this account the Superior man despises such (a style of music and ceremonies).

30 凡奸聲感人，而逆氣應之；逆氣成象，而淫樂興焉。正聲感人，而順氣應之；順氣成象，而和樂興焉。倡和有應，回邪曲直，各歸其分；而萬物之理，各以其類相動也。是故君子反情以和其志，比類以成其行。奸聲亂色，不留聰明；淫樂慝禮，不接心術。惰慢邪辟之氣不設於身體，使耳目鼻口、心知百體皆由順正以行其義。

Whenever notes that are evil and depraved affect men, a corresponding evil spirit responds to them (from within); and when this evil spirit accomplishes its manifestations, licentious music is the result. Whenever notes that are correct affect men, a corresponding correct spirit responds to them (from within); and when this correct spirit accomplishes its manifestations, harmonious music is the result. The initiating cause and the result correspond to each other. The round and the deflected, the crooked and the straight, have each its own category; and such is the character of all things, that they affect one another severally according to their class. Hence the superior man returns to the (good) affections (proper to his nature) in order to bring his will into harmony with them, and compares the different qualities (of actions) in order to perfect his conduct. Notes that are evil and depraved, and sights leading to disorder, and licentiousness, are not allowed to affect his ears or eyes. Licentious music and corrupted ceremonies are not admitted into the mind to affect its powers. The spirit of idleness, indifference, depravity, and perversity finds no exhibition in his person. And thus he makes his ears, eyes, nose, and mouth, the apprehensions of his mind, and the movements of all the parts of his body, all follow the course that is correct, and do that which is right.

31 然後發以聲音，而文以琴瑟，動以干戚，飾以羽旄，從以簫管。奮至德之光，動四氣之和，以著萬物之理。是故清明象天，廣大象地，終始象四時，周還象風雨。五色成文而不亂，八風從律而不奸，百度得數而有常。小大相成，終始相生。倡和清濁，迭相為經。故樂行而倫清，耳目聰明，血氣和平，移風易俗，天下皆寧。

After this there ensues the manifestation (of the inward thoughts) by the modulations of note and tone, the elegant accompaniments of the lutes, small and large, the movements with the shield and battleaxe, the ornaments of the plumes and ox-tails, and the concluding with the pipes and flutes. All this has the effect of exhibiting the brilliance of complete virtue, stirring up the harmonious action of the four (seasonal) energies; and displaying the true natures and qualities of all things. Hence in the fine and distinct notes we have an image of heaven; in the ample and grand, an image of earth; in their beginning and ending, an image of the four seasons; in the wheelings and revolutions (of the pantomimes), an image of the wind and rain. (The five notes, like) the five colours, form a complete and elegant whole, without any confusion. (The eight instruments of different materials, like) the eight winds, follow the musical accords, without any irregular deviation. The lengths of all the different notes have their definite measurements, without any uncertainty. The small and the great complete one another. The end leads on to the beginning, and the beginning to the end. The key notes and those harmonising with them, the sharp and the bass, succeed one another in their regular order. Therefore, when the music has full course, the different relations are clearly defined by it; the perceptions of the ears and eyes become sharp and distinct; the action of the blood and physical energies is harmonious and calm; (bad) influences are removed, and manners changed; and all under heaven there is entire repose.

32 故曰： 樂 者樂 也。君 子 樂 得 其 道   ，小人樂得其欲。以道制欲，則樂而不亂；以欲忘道，則惑而不樂。

Hence we have the saying, 'Where there is music there is joy.' Superior men rejoice in attaining to the course (which they wish to pursue); and smaller men in obtaining the things which they desire. When the objects of desire are regulated by a consideration of the course to be pursued, there is joy without any disorder. When those objects lead to the forgetfulness of that course, there is delusion, and no joy.

33 是故君子反情以和其志，廣樂以成其教，樂行而民鄉方，可以觀德矣。德者性之端也。樂者德之華也。金石絲竹，樂之器也。詩言其志也，歌詠其聲也，舞動其容也。三者本於心，然後樂氣從之。是故情深而文明，氣盛而化神。和順積中而英華發外，唯樂不可以為偽。

It is for this purpose that the superior man returns to the (good) affections (proper to his nature), in order to bring his will into harmony with them, and makes extensive use of music in order to perfect his instructions. When the music has free course, the people direct themselves to the quarter (to which they should proceed), and we can see (the power of) his virtue. Virtue is the strong stein of (man's) nature, and music is the blossoming of virtue. Metal, stone, silk, and bamboo are (the materials of which) the instruments of music (are made). Poetry gives expression to the thoughts; singing prolongs the notes (of the voice); pantomimic movements put the body into action (in harmony with the sentiments). These three things originate in the mind, and the instruments of the music accompany them. In this way the affections (from which comes the music) are deeply seated, and the elegant display of them is brilliant. All the energies (of the nature) are abundantly employed, and their transforming power is mysterious and spirit-like. A harmonious conformity (to virtue) is realised within, and the blossoming display of it is conspicuous without, for in music, more than other things, there should be nothing that is pretentious or hypocritical.

34 樂者，心之動也；聲者，樂之象也。文采節奏，聲之飾也。君子動其本。

Music springs from the movement of the mind; the notes are the manifestation of the music; the elegant colours and various parts are the ornaments of the notes. The superior man puts its fundamental cause in movement, makes its manifesting notes into music, and regulates its ornaments.

35 樂其象，然後治其飾。是故先鼓以警戒，三步以見方，再始以著往，復亂以飭歸。奮疾而不拔，極幽而不隱。獨樂其志，不厭其道；備舉其道，不私其欲。是故情見而義立，樂終而德尊。君子以好善，小人以聽過。故曰：生民之道，樂為大焉。

Thus they first strike the drum to warn (the performers) to be in readiness, and (the pantomimes) take three steps to show the nature of the dance. This is done a second time and they begin to move forward; and when they have completed their evolutions, they return and dress their ranks. However rapid their movements may be, there is nothing violent in them; however mysterious they may be, they are not beyond the power of being understood. One, studying them alone, finds pleasure in the object of them, and does not tire in his endeavours to understand them. When he has fully understood them, he does not keep what he desires to himself. Thus the affections (of joy) are displayed; the (ideal) of righteousness is established; and when the music is ended, the (due) honour has been paid to virtue. Superior men by it nourish their love of what is good; small men in it hear the (correction of) their errors. Hence it is said, that 'for the courses to be pursued by men the influence of music is great.'

36 樂也者施也；禮也者報也。樂，樂其所自生；而禮，反其所自始。樂章德，禮報情反始也。

In music we have the outcome and bestowal (of what its framers felt); in ceremonies a return (for what their performers had received). Music expresses the delight in what produces it, and ceremonies lead the mind back to (the favours) which originate them. Music displays the virtue (of the framer); ceremonies are a return of the feelings (which led to them), as carrying the mind back to what originated them.

37 所謂大輅者，天子之車也。龍旗九旒，天子之旌也。青黑緣者，天子之寶龜也。從之以牛羊之群，則所以贈諸侯也。

What is called 'a Grand carriage' is one which is (the gift) of the son of Heaven; the flag with dragons, and a nine-scolloped border, was the banner (conferred by) the son of Heaven; that with the azure and black edging exhibited the precious tortoises, and was (also the gift of) the son of Heaven; and when these were followed by herds of oxen and sheep, they were the gifts bestowed on the feudal lords.

38 樂也者，情之不可變者也。禮也者，理之不可易者也。樂統同，禮辨異，禮樂之說，管乎人情矣。

In music we have the expression of feelings which do not admit of any change; in ceremonies that of principles which do not admit of any alteration. Music embraces what all equally share; ceremony distinguishes the things in which men differ. Hence the theory of music and ceremonies embraces the whole nature of man.

39 窮本知變，樂之情也；著誠去偽，禮之經也。禮樂偩天地之情，達神明之德，降興上下之神，而凝是精粗之體，領父子君臣之節。

To go to the very root (of our feelings) and know the changes (which they undergo) is the province of music; to display sincerity and put away all that is hypocritical is the grand law of ceremonies. Ceremonies and music resemble the nature of Heaven and Earth, penetrate to the virtues of the spiritual Intelligences, bring down the spirits from above, and raise up those whose seat is below. They give a sort of substantial embodiment of what is most subtle as well as material, and regulate the duties between father and son, ruler and subject.

40 是故大人舉禮樂，則天地將為昭焉。天地欣合，陰陽相得，煦嫗覆育萬物，然後草木茂，區萌達，羽翼奮，角觡生，蟄蟲昭蘇，羽者嫗伏，毛者孕鬻，胎生者不殰，而卵生者不殈，則樂之道歸焉耳。

Therefore, when the Great man uses and exhibits his ceremonies and music, Heaven and Earth will in response to him display their brilliant influences. They will act in happy union, and the energies (of nature), now expanding, now contracting, will proceed harmoniously. The genial airs from above and the responsive action below will overspread and nourish all things. Then plants and trees will grow luxuriantly; curling sprouts and buds will expand; the feathered and winged tribes will be active; horns and antlers will grow; insects will come to the light and revive; birds will breed and brood; the hairy tribes will mate and bring forth; the mammalia will have no abortions, and no eggs will be broken or addled - and all will have to be ascribed to the power of music.

41 樂者，非謂黃鐘大呂弦歌干揚也，樂之末節也，故童者舞之。鋪筵席，陳尊俎，列籩豆，以升降為禮者，禮之末節也，故有司掌之。樂師辨乎聲詩，故北面而弦；宗祝辨乎宗廟之禮，故後尸；商祝辨乎喪禮，故後主人。是故德成而上，藝成而下；行成而先，事成而後。是故先王有上有下，有先有後，然後可以有制於天下也。

When we speak of music we do not mean the notes emitted by the Guang Zhong, Da Lu, (and the other musical pipes), the stringed instruments and the singing, or the (brandishing of the) shields and axes. These are but the small accessories of the music; and hence lads act as the pantomimes. (In the same way), the spreading of the mats, the disposing of the vases, and the arranging of the stands and dishes, with the movements in ascending and descending, are but the small accessories of ceremonies; and hence there are the (smaller) officers who direct them. The music-masters decide on the tunes and the pieces of poetry; and hence they have their places with their stringed instruments, and their faces directed to the north. The prayer-officers of the ancestral temple decide on the various ceremonies in it, and hence they keep behind the representatives of the deceased. Those who direct the mourning rites after the manner of the Shang dynasty, have their places (for the same reason) behind the presiding mourner. It is for this reason that the practice of virtue is held to be of superior worth, and the practice of any art of inferior; that complete virtue takes the first place, and the doing of anything, (however ingenious, only) the second. Therefore the ancient kings had their distinctions of superior and inferior, of first and last; and so they could frame their music and ceremonies for the whole kingdom.

42 魏文侯問於子夏曰：「吾端冕而聽古樂，則唯恐臥；聽鄭衛之音，則不知倦。敢問：古樂之如彼何也？新樂之如此何也？」

The marquis Wen of Wei asked Zi-xia, saying, 'When in my square-cut dark robes and cap I listen to the ancient music, I am only afraid that I shall go to sleep. When I listen to the music of Kang and Wei, I do not feel tired; let me ask why I should feel so differently under the old and the new music.'

子夏對曰：「今夫古樂，進旅退旅，和正以廣。弦匏笙簧，會守拊鼓，始奏以文，復亂以武，治亂以相，訊疾以雅。君子於是語，於是道古，修身及家，平均天下。此古樂之發也。

Zi-xia replied, 'In the old music, (the performers) advance and retire all together; the music is harmonious, correct, and in large volume; the stringed instruments (above) and those made from gourd shells with the organs and their metal tongues (below), are all kept waiting for the striking of the drum. The music first strikes up at the sound of the drum; and when it ends, it is at the sound of the cymbals. The close of each part of the performance is regulated by the Xiang, and the rapidity of the motions by the Ya. In (all) this the superior man speaks of, and follows, the way of antiquity. The character is cultivated; the family is regulated; and peace and order are secured throughout the kingdom. This is the manner of the ancient music.

今夫新樂，進俯退俯，奸聲以濫，溺而不止；及優侏儒，糅雜子女，不知父子。樂終不可以語，不可以道古。此新樂之發也。今君之所問者樂也，所好者音也！夫樂者，與音相近而不同。」

'But now, in the new music, (the performers) advance and retire without any regular order; the music is corrupt to excess; there is no end to its vileness. Among the players there are dwarfs like monkeys, while boys and girls are mixed together, and there is no distinction between father and son. Such music can never be talked about, and cannot be said to be after the manner of antiquity. This is the fashion of the new music. What you ask about is music; and what you like is sound. Now music and sound are akin, but they are not the same.'

文侯曰：「敢問何如？」子夏對曰：「夫古者，天地順而四時當，民有德而五穀昌，疾疢不作而無妖祥，此之謂大當。然後聖人作為父子君臣，以為紀綱。紀綱既正，天下大定。天下大定，然後正六律，和五聲，弦歌詩頌，此之謂德音；德音之謂樂。《詩》云：『莫其德音，其德克明。克明克類，克長克君，王此大邦；克順克俾，俾於文王，其德靡悔。既受帝祉，施於孫子。』此之謂也。今君之所好者，其溺音乎？」

The marquis asked him to explain, and Zi-xia replied, 'In antiquity, Heaven and Earth acted according to their several natures, and the four seasons were what they ought to be. The people were virtuous, and all the cereals produced abundantly. There were no fevers or other diseases, and no apparitions or other prodigies. This was what we call "the period of great order." After this arose the sages, and set forth the duties between father and son, and between ruler and subject, for the guidance of society. When these guiding rules were thus correctly adjusted, all under heaven, there was a great tranquillity; after which they framed with exactness the six accords (upper and lower), and gave harmony to the five notes (of the scale), and the singing to the lutes of the odes and praise-songs; constituting what we call "the virtuous airs." Such virtuous airs constituted what we call "Music," as is declared in the Book of Poetry (III, i, ode 7, 4), 'Silently grew the fame of his virtue, His virtue was highly intelligent; Highly intelligent, and of rare discrimination; Able to lead, able to rule, To rule over this great country, Rendering a cordial submission, effecting a cordial union. When (the sway) came to king Wen, His virtue left nothing to be dissatisfied with. He received the blessing of God, And it was extended to his descendants." May I not say that what you love are the vile airs?'

文侯曰：「敢問溺音何從出也？」子夏對曰：「鄭音好濫淫志，宋音燕女溺志，衛音趨數煩志，齊音敖辟喬志；此四者皆淫於色而害於德，是以祭祀弗用也。《詩》云：『肅雍和鳴，先祖是聽。』夫肅肅，敬也；雍雍，和也。夫敬以和，何事不行？

The marquis said, "Let me ask where the vile airs come from?' Zi-xia replied, 'The airs of Zheng go to a wild excess, and debauch the mind; those of Song tell of slothful indulgence and women, and drown the mind; those of Wei are vehement and rapid, and perplex the mind; and those of Qi are violent and depraved, and make the mind arrogant. The airs of those four states all stimulate libidinous desire, and are injurious to virtue;--they should therefore not be used at sacrifices. It is said in the Book of Poetry (IV, i [Part ii], ode 5), "In solemn unison (the instruments) give forth their notes; Our ancestors will hearken to them." That solemn unison denotes the grave reverence and harmony of their notes - with reverence, blended with harmony, what is there that cannot be done?

為人君者謹其所好惡而已矣。君好之，則臣為之。上行之，則民從之。《詩》云：『誘民孔易』，此之謂也。」然後，聖人作為鞉、鼓、椌、楬、塤、篪，此六者德音之音也。然後鐘磬竽瑟以和之，干戚旄狄以舞之，此所以祭先王之廟也，所以獻酬酳酢也，所以官序貴賤各得其宜也，所以示後世有尊卑長幼之序也。

'A ruler has only to be careful of what he likes and dislikes. What the ruler likes, his ministers will practise; and what superiors do, their inferiors follow. This is the sentiment in the Book of Poetry (III, ii, ode 10, 6), "To lead the people is very easy." Seeing this, and after (the repose of the people was secured), the sages made hand-drums and drums, the stopper and the starter, the earthen whistle and the bamboo flute - the six instruments which produced the sounds of their virtuous airs. After these came the bell, the sounding-stone, the organ with thirty-six pipes, and the large lute, to be played in harmony with them; the shields, axes, ox-tails, and plumes, brandished by the pantomimes in time and tune. These they employed at the sacrifices in the temple of the former kings, at festivals in offering and receiving the pledge cup; in arranging the services of officers (in the temple) according to the rank due to each, as noble or mean, and in showing to future ages how they observed the order due to rank and to age.

鐘聲鏗，鏗以立號，號以立橫，橫以立武。君子聽鐘聲則思武臣。石聲磬，磬以立辨，辨以致死。君子聽磬聲則思死封疆之臣。絲聲哀，哀以立廉，廉以立志。君子聽琴瑟之聲則思志義之臣。竹聲濫，濫以立會，會以聚眾。君子聽竽笙簫管之聲，則思畜聚之臣。鼓鼙之聲讙，讙以立動，動以進眾。君子聽鼓鼙之聲，則思將帥之臣。君子之聽音，非聽其鏗槍而已也，彼亦有所合之也。

'The bells give out a clanging sound as a signal. The signal is recognised by all, and that recognition produces a martial enthusiasm. When the ruler hears the sound of the bell, he thinks of his officers of war. The sounding-stones give out a tinkling sound, as a summons to the exercise of discrimination. That discrimination may lead to the encountering of death. When the ruler hears the sounding-stone, he thinks of his officers who die in defence of his frontiers. The stringed instruments give out a melancholy sound, which produces the thought of purity and fidelity, and awakens the determination of the mind. When the ruler hears the sound of the lute and cithern, he thinks of his officers who are bent on righteousness. The instruments of bamboo give out a sound like that of overflowing waters, which suggests the idea of an assembly, the object of which is to collect the multitudes together. When the ruler hears the sound of his organs, pipes, and flutes, he thinks of his officers who gather the people together. The drums and tambours give out their loud volume of sound, which excites the idea of movement, and tends to the advancing of the host. When the ruler hears the sounds of his drums and tambours, he thinks of his leaders and commanders. When a superior man thus hears his musical instruments, he does not hear only the sounds which they emit. There are associated ideas which accompany these.'

43 賓牟賈侍坐於孔子，孔子與之言及樂，曰：「夫《武》之備戒之已久，何也？」對曰：「病不得眾也。」

Bin-mou Jia was sitting with Confucius. Confucius talked with him about music, and said, 'At (the performance of) the Wu, how is it that the preliminary warning (of the drum) continues so long?' The answer was, 'To show (the king's) anxiety that all his multitudes should be of one mind with him.'

「詠嘆之，淫液之，何也？」對曰：「恐不逮事也。」

'How is it that (when the performance has commenced) the singers drawl their notes so long, and the pantomimes move about till they perspire?' The answer was, 'To show his apprehension that some (princes) might not come up in time for the engagement.'

「發揚蹈厲之已蚤，何也？」對曰：「及時事也。」

'How is it that the violent movement of the arms and stamping fiercely with the feet begin so soon?' The answer was, 'To show that the time for the engagement had arrived.'

「武坐致右憲左，何也？」對曰：「非武坐也。」

'How is it that, (in the performance of the Wu,) the pantomimes kneel on the ground with the right knee, while the left is kept up?' The answer was, 'There should be no kneeling in the Wu.'

「聲淫及商，何也？」對曰：「非《武》音也。」

'How is it that the words of the singers go on to speak eagerly of Shang?' The answer was, 'There should be no such sounds in the Wu.'

子曰：「若非《武》音，則何音也？」對曰：「有司失其傳也。若非有司失其傳，則武王之志荒矣。」子曰：「唯！丘之聞諸萇弘，亦若吾子之言是也。」

'But if there should be no such sound in the Wu, where does it come from?' The answer was, 'The officers (of the music) failed to hand it down correctly. If they did not do so, the aim of king Wu would have been reckless and wrong.' The Master said, 'Yes, what I heard from Chang Hong was to the same effect as what you now say.'

44 賓牟賈起，免席而請曰：「夫《武》之備戒之已久，則既聞命矣，敢問：遲之遲而又久，何也？」

Bin-mao Jia rose up, left his mat, and addressed Confucius, saying, 'On the long-continued warning (of the drum) in the Wu, I have heard your instructions; but let me ask how it is that after that first delay there is another, and that a long one?'

子曰：「居！吾語汝。夫樂者，象成者也；總干而山立，武王之事也；發揚蹈厲，大公之志也。《武》亂皆坐，周、召之治也。且夫《武》，始而北出，再成而滅商。三成而南，四成而南國是疆，五成而分周公左召公右，六成復綴以崇。天子夾振之而駟伐，盛威於中國也。分夾而進，事早濟也，久立於綴，以待諸侯之至也。

The Master said, 'Sit down, and I will tell you. Music is a representation of accomplished facts. The pantomimes stand with their shields, each erect and firm as a hill, representing the attitude of king Wu. The violent movements of the arms and fierce stamping represent the enthusiasm of Tai-gong. The kneeling of all at the conclusion of the performance represents the government (of peace, instituted) by (the dukes of) Zhou and Shao. Moreover, the pantomimes in the first movement proceed towards the north (to imitate the marching of king Wu against Shang); in the second, they show the extinction of Shang; in the third, they show the return march to the south; in the fourth, they show the laying out of the Southern states; in the fifth, they show how (the dukes of) Zhou and Shao were severally put in charge of the states on the left and right; in the sixth, they again unite at the point of starting to offer their homage to the son of Heaven. Two men, one on each side of the performers, excite them with bells, and four times they stop and strike and thrust, showing the great awe with which (king Wu) inspired the Middle states. Their advancing with these men on each side shows his eagerness to complete his helpful undertaking. The performers standing long together show how he waited for the arrival of the princes.

且女獨未聞牧野之語乎？武王克殷反商。未及下車而封黃帝之後於薊，封帝堯之後於祝，封帝舜之後於陳。下車而封夏后氏之後於杞，投殷之後於宋。封王子比干之墓，釋箕子之囚，使之行商容而復其位。庶民弛政，庶士倍祿。濟河而西，馬散之華山之陽，而弗復乘；牛散之桃林之野，而弗復服。車甲釁而藏之府庫，而弗復用。倒載干戈，包之以虎皮；將帥之士，使為諸侯；名之曰建櫜。然後知武王之不復用兵也。散軍而郊射，左射貍首，右射騶虞，而貫革之射息也。裨冕搢笏，而虎賁之士說劍也。祀乎明堂而民知孝。朝覲然後諸侯知所以臣，耕藉然後諸侯知所以敬。五者，天下之大教也。

'And have you alone not heard the accounts of Mu-ye? King Wu, after the victory over Yin, proceeded to (the capital of) Shang; and before he descended from his chariot he invested the descendants of Huang Di with Ji; those of the Di Yao with Zhu; and those of the Di Shun with Chen. When he had descended from it, he invested the descendant of the sovereign of Xia with Qi; appointed the descendants of Yin to Song; raised a mound over the grave of the king's son, Bi-gan; released the count of Ji from his imprisonment, and employed him to restore to their places the officers who were acquainted with the ceremonial usages of Shang. The common people were relieved from (the pressure) of the (bad) government which they had endured, and the emoluments of the multitude of (smaller) officers were doubled. (The king then) crossed the He, and proceeded to the West. His horses were set free on the south of mount Hua, not to be yoked again. His oxen were dispersed in the wild of the Peach forest, not to be put to the carriages again. His chariots and coats of mail were smeared with blood, and despatched to his arsenals, not to be used again. The shields and spears were turned upside down and conveyed away, wrapped in tiger skins, which were styled "the appointed cases." The leaders and commanders were then constituted feudal lords; and it was known throughout the kingdom that king Wu would have recourse to weapons of war no more. The army having been disbanded (the king commanded) a practice of archery at the colleges in the suburbs. At the college on the left (or east) they shot to the music of the Li-shou; at that on the right (or west) they shot to the music of the Zou-yu; and (from this time) the archery which consisted in going through (so many) buffcoats ceased. They wore (only) their civil robes and caps, with their ivory tokens of rank stuck in their girdles; and the officers of the guard put off their swords. (The king) offered sacrifice in the Hall of Distinction, and the people learned to be filial. He gave audiences at court, and the feudal lords knew how they ought to demean themselves. He ploughed in the field set apart for that purpose, and the lords learned what should be the object of reverence to them (in their states), These five things constituted great lessons for the whole kingdom.'

食三老五更於大學，天子袒而割牲，執醬而饋，執爵而酳，冕而總干，所以教諸侯之弟也。若此則周道四達，禮樂交通。則夫《武》之遲久，不亦宜乎！」

In feasting the three (classes of the) old and the five (classes of the) experienced in the Great college, he himself (the son of Heaven) had his breast bared and cut up the animals. He (also) presented to them the condiments and the cups. He wore the royal cap, and stood with a shield before him. In this way he taught the lords their brotherly duties. In this manner the ways of Zhou penetrated everywhere, and the interaction of ceremonies and music was established - is it not right that in the performance of the Wu there should be that gradual and long-continuing action?'

45 君子曰：禮樂不可斯須去身。致樂以治心，則易直子諒之心油然生矣。易直子諒之心生則樂，樂則安，安則久，久則天，天則神。天則不言而信，神則不怒而威，致樂以治心者也。致禮以治躬則莊敬，莊敬則嚴威。心中斯須不和不樂，而鄙詐之心入之矣。外貌斯須不莊不敬，而易慢之心入之矣。

A superior man says: 'Ceremonies and music should not for a moment be neglected by any one. When one has mastered completely (the principles of) music, and regulates his heart and mind accordingly, the natural, correct, gentle, and honest heart is easily developed, and with this development of the heart comes joy. This joy goes on to a feeling of repose. This repose is long-continued. The man in this constant repose becomes (a sort of) Heaven. Heaven-like, (his action) is spirit-like. Heaven-like, he is believed without the use of words. Spirit-like, he is regarded with awe, without any display of rage. So it is, when one by his mastering of music regulates his mind and heart. When one has mastered completely (the principle of) ceremonies so as to regulate his person accordingly, he becomes grave and reverential. Grave and reverential, he comes to be regarded with awe. If the heart be for a moment without the feeling of harmony and joy, meanness and deceitfulness enter it. If the outward demeanour be for a moment without gravity and respectfulness, indifference and rudeness show themselves.

故樂也者，動於內者也；禮也者，動於外者也。樂極和，禮極順，內和而外順，則民瞻其顏色而弗與爭也；望其容貌，而民不生易慢焉。故德輝動於內，而民莫不承聽；理發諸外，而民莫不承順。故曰：致禮樂之道，舉而錯之，天下無難矣。

'Therefore the sphere in which music acts is the interior of man, and that of ceremonies is his exterior. The result of music is a perfect harmony, and that of ceremonies a perfect observance (of propriety). When one's inner man is (thus) harmonious, and his outer man thus docile, the people behold his countenance and do not strive with him; they look to his demeanour, and no feeling of indifference or rudeness arises in them. Thus it is that when virtue shines and acts within (a superior), the people are sure to accept (his rule), and hearken to him; and when the principles (of propriety) are displayed in his conduct, the people are sure (in the same way) to accept and obey him. Hence it is said, "Carry out perfectly ceremonies and music, and give them their outward manifestation and application, and under heaven nothing difficult to manage will appear."'

46 樂也者，動於內者也；禮也者，動於外者也。故禮主其減，樂主其盈。禮減而進，以進為文：樂盈而反，以反為文。禮減而不進則銷，樂盈而不反則放；故禮有報而樂有反。禮得其報則樂，樂得其反則安；禮之報，樂之反，其義一也。

Music springs from the inward movements (of the soul); ceremonies appear in the outward movements (of the body). Hence it is the rule to make ceremonies as few and brief as possible, and to give to music its fullest development. This rule for ceremonies leads to the forward exhibition of them, and therein their beauty resides; that for music leads to the introspective consideration of it, and therein its beauty resides. If ceremonies demanding this condensation were not performed with this forward exhibition of them, they would almost disappear altogether; if music, demanding this full development, were not accompanied with this introspection, it would produce a dissipation of the mind. Thus it is that to every ceremony there is its proper response, and for music there is its introspection. When ceremonies are responded to, there arises pleasure; and when music is accompanied with the right introspection, there arises the (feeling of) repose. The responses of ceremony and the introspection of music spring from one and the same idea, and have one and the same object.

47 夫樂者樂也，人情之所不能免也。樂必發於聲音，形於動靜，人之道也。聲音動靜，性術之變，盡於此矣。故人不耐無樂，樂不耐無形。形而不為道，不耐無亂。先王恥其亂，故制雅、頌之聲以道之，使其聲足樂而不流，使其文足論而不息，使其曲直繁瘠、廉肉節奏足以感動人之善心而已矣。不使放心邪氣得接焉，是先王立樂之方也。

Now music produces pleasure - what the nature of man cannot be without. That pleasure must arise from the modulation of the sounds, and have its embodiment in the movements (of the body) - such is the rule of humanity. These modulations and movements are the changes required by the nature, and they are found complete in music. Thus men will not be without the ministration of pleasure, and pleasure will not be without its embodiment, but if that embodiment be not suitably conducted, it is impossible that disorder should not arise. The ancient kings, feeling that they would feel ashamed (in the event of such disorder arising), appointed the tunes and words of the Ya and the Sung to guide (in the music), so that its notes should give sufficient pleasure, without any intermixture of what was bad, while the words should afford sufficient material for consideration without causing weariness; and the bends and straight courses, the swell and diminution, the sharp angles, and soft melody throughout all its parts, should be sufficient to stir up in the minds of the hearers what was good in them, without inducing any looseness of thought or depraved air to be suggested. Such was the plan of the ancient kings when they framed their music.

48 是故樂在宗廟之中，君臣上下同聽之則莫不和敬；在族長鄉里之中，長幼同聽之則莫不和順；在閨門之內，父子兄弟同聽之則莫不和親。故樂者審一以定和，比物以飾節；節奏合以成文。所以合和父子君臣，附親萬民也，是先王立樂之方也。

Therefore in the ancestral temple, rulers and ministers, high and low, listen together to the music, and all is harmony and reverence; at the district and village meetings of the heads of clans, old and young listen together to it, and all is harmony and deference. Within the gate of the family, fathers and sons, brothers and cousins, listen together to it, and all is harmony and affection. Thus in music there is a careful discrimination (of the voices) to blend them in unison so as to bring out their harmony; there is a union of the (various) instruments to give ornamental effect to its different parts; and these parts are combined and performed so as to complete its elegance. In this way fathers and sons, rulers and subjects are united in harmony, and the people of the .myriad states are associated in love. Such was the method of the ancient kings when they framed their music.

49 故聽其雅、頌之聲，志意得廣焉；執其干戚，習其俯仰詘伸，容貌得莊焉；行其綴兆，要其節奏，行列得正焉，進退得齊焉。故樂者天地之命，中和之紀，人情之所不能免也。夫樂者，先王之所以飾喜也，軍旅鈇鉞者，先王之所以飾怒也。故先王之喜怒，皆得其儕焉。喜則天下和之，怒則暴亂者畏之。先王之道，禮樂可謂盛矣。

In listening to the singing of the Ya and the Song, the aims and thoughts receive an expansion. From the manner in which the shields and axes are held and brandished, and from the movements of the body in the practice with them, now turned up, now bent down, now retiring, now stretching forward, the carriage of the person receives gravity. From the way in which (the pantomimes) move to their several places, and adapt themselves to the several parts (of the performance), the arrangement of their ranks is made correct, and their order in advancing and re tiring is secured. In this way music becomes the lesson of Heaven and Earth, the regulator of true harmony, and what the nature of man cannot dispense with. It was by music that the ancient kings gave elegant expression to their joy; by their armies and axes that they gave the same to their anger. Hence their joy and anger always received their appropriate response. When they were joyful, all under heaven were joyful with them; when they were angry, the oppressive and disorderly feared them. In the ways of the ancient kings, ceremonies and music may be said to have attained perfection.

50 子贛見師乙而問焉，曰：「賜聞聲歌各有宜也，如賜者，宜何歌也？」師乙曰：「乙賤工也，何足以問所宜？請誦其所聞，而吾子自執焉：寬而靜、柔而正者宜歌頌。廣大而靜、疏達而信者宜歌大雅。恭儉而好禮者宜歌小雅。正直而靜、廉而謙者宜歌風。肆直而慈愛者宜歌商；溫良而能斷者宜歌齊。夫歌者，直己而陳德也。動己而天地應焉，四時和焉，星辰理焉，萬物育焉。

(Once), when Zi-gong had an interview with the music-master Yi, he asked him, saying, 'I have heard that in the music and words belonging to it there is that which is specially appropriate to every man; what songs are specially appropriate to me?' The other replied, 'I am but a poor musician, and am not worthy to be asked what songs are appropriate for particular individuals; allow me to repeat to you what I have heard, and you can select for yourself (what is appropriate to you). The generous and calm, the mild and correct, should sing the Sung; the magnanimous and calm, and those of wide penetration and sincere, the Da Ya (Major Odes of the Kingdom); the courteous and self-restraining, the lovers of the rules of propriety, the Xiao Ya (Minor Odes of the Kingdom); the correct, upright, and calm, the discriminating and humble, the Fang, (Airs of the States); the determinedly upright, but yet gentle and loving, the Shang; and the mild and honest, but yet capable of decision, the Qi. The object of this singing is for one to make himself right, and then to display his virtue. When he has thus put himself in a condition to act, Heaven and Earth respond to him, the four seasons revolve in harmony with him, the stars and constellations observe their proper laws, and all things are nourished and thrive.

故商者，五帝之遺聲也。商人識之，故謂之商。齊者三代之遺聲也，齊人識之，故謂之齊。明乎商之音者，臨事而屢斷，明乎齊之音者，見利而讓。臨事而屢斷，勇也；見利而讓，義也。有勇有義，非歌孰能保此？故歌者，上如抗，下如隊，曲如折，止如槁木，倨中矩，句中鉤，纍纍乎端如貫珠。故歌之為言也，長言之也。說之，故言之；言之不足，故長言之；長言之不足，故嗟嘆之；嗟嘆之不足，故不知手之舞之，足之蹈之也。」子貢問樂。

'What are called the Shang were the airs and words transmitted from the five Dis; and having been remembered by the people of Shang, we call them the Shang. What are called the Qi were transmitted from the three dynasties; and having been remembered by the people of Qi, we call them the Qi. He who is versed in the airs of the Shang will generally be found to manifest decision in the conduct of affairs. He who is versed in the airs of the Qi, when he is attracted by the prospect of profit, will yet give place to others. To manifest decision in the conduct of affairs is bravery; to give. place to others in the prospect of gain is righteousness. Who, without singing these songs, can assure himself that he will always preserve such bravery and righteousness? In singing, the high notes rise as if they were borne aloft; the low descend as if they were falling to the ground; the turns resemble a thing broken off; and the finale resembles the breaking) of a willow tree; emphatical notes seem made by the square; quavers are like the hook (of a spear); and those prolonged on the same key are like pearls strung together. Hence, singing means the prolonged expression of the words; there is the utterance of the words, and when the simple utterance is not sufficient, the prolonged expression of them. When that prolonged expression is not sufficient, there come the sigh and exclamation. When these are insufficient, unconsciously there come the motions of the hands and the stamping of the feet.' (Such was the answer to) Zi-gong's question about music.

《雜記上 \ Za Ji I》 [Also known as: "Miscellaneous records I"]

1 諸侯行而死於館，則其復如於其國。如於道，則升其乘車之左轂，以其綏復。其輤有裧，緇布裳帷素錦以為屋而行。至於廟門，不毀墻遂入適所殯，唯輤為說於廟門外。

When a feudal lord was on the march and died in his lodging, they called back his soul in the same way as in his state. If he died on the road, (one) got up on the nave of the left wheel of the chariot in which he had been riding, and called it, waving the pennon of his flag. (For the carriage with the bier) there was a pall, and attached to it a fringe made of black cloth, like a lower garment, serving as a curtain (to the temporary coffin), and the whole was made into a sort of house by a covering of white brocade. With this they travelled (back to his state), and on arriving at the gate of the temple, without removing the (curtain) wall, they entered and went straight to the place where the coffining was to take place. The pall was removed at the outside of the door.

2 大夫、士死於道，則升其乘車之左轂，以其綏復。如於館死，則其復如於家。大夫以布為輤而行，至於家而說輤，載以輲車，入自門至於阼階下而說車，舉自阼階，升適所殯。士輤，葦席以為屋，蒲席以為裳帷。

When a Great officer or an ordinary officer died on the road, (one) got up on the left end of the nave of his carriage, and called back his soul, waving his pennon. If he died in his lodging, they called the soul back in the same manner as if he had died in his house. In the case of a Great officer they made a pall of cloth, and so proceeded homewards. On arriving at the house, they removed the pall, took the (temporary) coffin on a handbarrow, entered the gate, and proceeding to the eastern steps, there halted and removed the barrow, after which they took the body up the steps, right to the place where it was to be coffined. The pall-house made over the body of an ordinary officer was made of the phragmites rush; and the fringe for a curtain below of the typha.

3 凡訃於其君，曰：「君之臣某死」；父母、妻、長子，曰：「君之臣某之某死」。君訃於他國之君，曰：「寡君不祿，敢告於執事。」；夫人，曰：「寡小君不祿。」；大子之喪，曰：「寡君之適子某死。」

In every announcement of a death to the ruler it was said, 'Your lordship's minister, so and so, has died. When the announcement was from a parent, a wife, or an eldest son, it was said, 'Your lordship's minister, my -----, has died.' In an announcement of the death of a ruler to the ruler of another state, it was said, 'My unworthy ruler has ceased to receive his emoluments. I venture to announce it to your officers.' If the announcement were about the death of his wife, it was said, 'The inferior partner of my poor ruler has ceased to receive her emoluments.' On the death of a ruler's eldest son, the announcement ran, 'The heir-Son of my unworthy ruler, so and so, has died.'

4 大夫訃於同國：適者，曰：「某不祿」；訃於士，亦曰：「某不祿」；訃於他國之君，曰：「君之外臣寡大夫某死」，訃於適者，曰：「吾子之外私寡大夫某不祿，使某實。」訃於士，亦曰：「吾子之外私寡大夫某不祿，使某實。」士訃於同國大夫，曰：「某死」，訃於士，亦曰：「某死」；訃於他國之君，曰：「君之外臣某死」，訃於大夫，曰：「吾子之外私某死」，訃於士，亦曰：「吾子之外私某死」。

When an announcement of the death of a Great officer was sent to another of the same grade, in the same state, it was said, 'So and so has ceased to receive his emoluments.' The same terms were employed when the announcement was to an ordinary officer. When it was sent to the ruler of another state, it ran, 'Your lordship's outside minister, my poor Great officer, so and so, has died.' If it were to one of equal degree (in the other state), it was said, 'Sir, your outside servant, our poor Great officer, has ceased to receive his emoluments, and I am sent here to inform you.' If it were to an ordinary officer, the announcement was made in the same terms. In the announcement of the death of an ordinary officer to the same parties, it was made in the same-style, only that 'So and so has died,' was employed in all the cases.

5 大夫次於公館以終喪，士練而歸。士次於公館，大夫居廬，士居堊室。

A Great officer had his place in the lodgings about the palace, till the end of the mourning rites (for a ruler), while another officer returned to his home on the completion of a year. An ordinary officer had his place in the same lodgings. A Great officer occupied the mourning shed; another officer, the unplastered apartment.

6 大夫為其父母兄弟之未為大夫者之喪，服如士服。士為其父母兄弟之為大夫者之喪，服如士服。大夫之適子，服大夫之服。大夫之庶子為大夫，則為其父母服大夫服；其位，與未為大夫者齒。

In the mourning for a cousin, either paternal or maternal, who had not attained to the rank of a Great officer, a Great officer wore the mourning appropriate for an ordinary officer; and an ordinary officer, in mourning similarly for a cousin on either side who had been a Great officer, wore the same mourning. The son of a Great officer by his wife proper wore the mourning appropriate for a Great officer. The son of a Great officer by any other member of his harem, who was himself a Great officer wore for his father or mother the mourning of a Great officer; but his Place was only the same as that of a son by the proper wife who was not a Great officer.

7 士之子為大夫，則其父母弗能主也，使其子主之。無子，則為之置後。

When the son of an ordinary officer had become a Great officer, his parents could not preside at his mourning rites. They made his son do so; and if he had no son, they appointed some one to perform that part, and be the representative of the deceased.

8 大夫卜宅與葬日，有司麻衣、布衰、布帶，因喪屨，緇布冠不蕤。占者皮弁。如筮，則史練冠長衣以筮。占者朝服。

When they were divining by the tortoise-shell about the grave and the day of interment of a Great officer, the officer superintending (the operation) wore an upper robe of sackcloth, with (strips of) coarser cloth (across the chest), and a girdle of the same and the usual mourning shoes. His cap was of black material, without any fringe. The diviner wore a skin cap. If the stalks were employed, then the manipulator wore a cap of plain silk, and the long robe. The reader of the result wore his court robes.

9 大夫之喪，既薦馬。薦馬者，哭踴，出乃包奠而讀書。

At the mourning rites for a Great officer (preparatory to the interment), the horses were brought out. The man who brought them wailed, stamped, and went out. After this (the son) folded up the offerings, and read the list (of the gifts that had been sent).

10 大夫之喪，大宗人相，小宗人命龜，卜人作龜。

At the mourning rites for a Great officer, one from the department of the chief superintendent of the ancestral temple assisted (the presiding mourner), and one from that of the assistant superintendent put the question to the tortoise-shell, which was then manipulated in the proper form by the diviner.

11 復，諸侯以褒衣冕服，爵弁服，夫人稅衣揄狄，狄稅素沙。內子以鞠衣，褒衣，素沙。下大夫以襢衣，其餘如士。復西上。

In calling back (the soul of) a feudal lord, they used the robe which had first been conferred on him, with the cap and corresponding robes, varying according to the order of his nobility. (In calling back the soul of) a friends wife, they used the black upper robe with a purple border, or that with pheasants embroidered on it in various colours; both of them lined with white crape. (In calling back that of) the wife of a high noble, they used the upper robe of light green, worn on her first appointment to that position, and lined with white crape; (in calling back that of the wife of) a Great officer of the lowest grade, the upper robe of plain white. (The souls of other wives were called back) by parties with the same robe as in the case of an ordinary officer. In the calling back, they stood (with their faces to the north), inclining to the west.

12 大夫不揄絞，屬於池下。

(To the pall over the coffin of a Great officer) there was not attached the (curtain of) yellow silk with pheasants on it, descending below the (bamboo) catch for water.

13 大夫附於士，士不附於大夫，附於大夫之昆弟。無昆弟，則從其昭穆。雖王父母在，亦然。

(The tablet of a grandson who had been) a Great officer was placed (in the shrine of his grandfather who had (only) been an officer; but not if he had only been an officer, and the grandfather a Great officer. In that case, the tablet was placed in the shrine of a brother of the grandfather (who had only been an officer). If there were no such brother, (it was placed in the shrine of their high ancestor), according to the regular order of relationship. Even if his grand-parents were alive, it was so.

14 婦附於其夫之所附之妃，無妃。則亦從其昭穆之妃。妾附於妾祖姑，無妾祖姑則亦從其昭穆之妾。

The (tablet of a) wife was placed after that of the wife (of the principal of the shrine), in which her husband's tablet was placed. If there had been no such wife, it was placed in the shrine of the wife of the high ancestor, according to the regular order of relationship. The (tablet of a) concubine was placed in the shrine of her husband's grandmother (concubine). If there had been no such concubine, then (it was placed in that of the concubine of the high ancestor) according to the regular order of relationship.

15 男子附於王父則配；女子附於王母，則不配。公子附於公子。

(The tablet of) an unmarried son was placed in the shrine of his grandfather, and was used at sacrifices. That of an unmarried daughter was placed in the shrine of her grandmother, but was not used at sacrifices. The (tablet of) the son of a ruler was placed in the shrine of (one of) the sons (of his grandfather), that grandfather having also been a ruler.

16 君薨，大子號稱子，待猶君也。

When a ruler died, his eldest son was simply styled son (for that year), but he was treated (by other rulers) as the ruler.

17 有三年之練冠，則以大功之麻易之；唯杖屨不易。

If one, after wearing for a year the mourning and cap proper to the three years for a parent, met with the death of a relative for whom he had to wear the mourning of nine months, he changed it for the hempen-cloth proper to the nine months; but he did not change the staff and shoes.

18 有父母之喪，尚功衰，而附兄弟之殤則練冠。附於殤，稱陽童某甫，不名，神也。

In mourning for a parent, (after a year) the sackcloth of the nine months' mourning is preferred; but if there occurred the placing in its shrine of the tablet of a brother who had died prematurely, the cap and other mourning worn during that first year was worn in doing so. The youth who had died prematurely was called 'The Bright Lad,' and (the mourner said), 'My so and so,' without naming him. This was treating him with reference to his being in the spirit-state.

19 凡異居，始聞兄弟之喪，唯以哭對，可也。其始麻，散帶絰。未服麻而奔喪，及主人之未成絰也：疏者，與主人皆成之；親者，終其麻帶絰之日數。

In the case of brothers living in different houses, when one first heard of the death of another, he might reply to the messenger simply with a wail. His first step then was to put on the sackcloth, and the girdle with dishevelled edges. If, before he had put on the sackcloth, he hurried off to the mourning rites, and the presiding mourner had not yet adjusted his head-band and girdle, in the case of the deceased being one for whom he had to mourn for five months, he completed that term along with the presiding mourner. If nine months were due to the deceased, he included the time that had elapsed since he assumed the sackcloth and girdle.

20 主妾之喪，則自附至於練祥，皆使其子主之。其殯祭，不於正室。

The master, presiding at the mourning rites for a concubine, himself conducted the placing of her tablet (in its proper shrine). At the sacrifices at the end of the first and second years, he employed her son to preside at them. The sacrifice at her offering did not take place in the principal apartment.

21 君不撫仆妾。

A ruler did not stroke the corpse of a servant or a concubine.

22 女君死，則妾為女君之黨服。攝女君，則不為先女君之黨服。

Even after the wife of a ruler was dead, the concubines (of the harem) wore mourning for her relatives. If one of them took her place (and acted as mistress of the establishment), she did not wear mourning for the relatives.

23 聞兄弟之喪，大功以上，見喪者之鄉而哭。適兄弟之送葬者弗及，遇主人於道，則遂之於墓。凡主兄弟之喪，雖疏亦虞之。

If one heard of the mourning rites for a cousin for whom he had to wear mourning for nine months or more, when he looked in the direction of the place where those rites were going on, he wailed. If he were going to accompany the funeral to the grave, but did not get to the house in time, though he met the presiding mourner returning, he himself went on to the grave. The president at the mourning rites for a cousin, though the relationship might not have been near, also presented the sacrifice of Repose.

24 凡喪服未畢，有吊者，則為位而哭拜踴。

On all occasions of mourning, if, before the mourning robes had all been completed, any one arrived to offer condolences, (the president) took the proper place, wailed, bowed to the visitor, and leaped.

25 大夫之哭大夫，弁絰；大夫與殯，亦弁絰。大夫有私喪之葛，則於其兄弟之輕喪，則弁絰。

At the wailing for a Great officer, another of the same rank, wore the conical cap, with a sackcloth band round it. He wore the same also when engaged with the coffining. If he had on the cap of dolichos-cloth in mourning for his own wife or son, and were called away to the lighter mourning for a distant relative, he put on the conical cap and band.

26 為長子杖，則其子不以杖即位。為妻，父母在，不杖，不稽顙。母在，不稽顙。稽顙者，其贈也拜。

(In wailing for) an eldest son, he carried a staff, but not for that son's son; he went without it to the place of wailing. (An eldest son), going to wail for his wife, if his parents were alive, did not carry a staff, nor bow so as to lay his forehead on the ground. If (only) his mother were alive, he did not lay his forehead to the ground. Where such a prostration should have taken place, as in the case of one who brought a gift with his condolence, an ordinary bow was made.

27 違諸侯之大夫，不反服。違大夫之諸侯，不反服。

(An officer) who had left a feudal prince and gone into the service of a Great officer did not on the lord's death return and wear mourning for him; nor did one who had left a Great officer to serve a prince, return to mourn on the death of the former.

28 喪冠條屬，以別吉凶。三年之練冠，亦條屬，右縫。小功以下左。緦冠繰纓。大功以上散帶。

The strings of the mourning cap served to distinguish it from one used on a festive occasion. The silk cap worn after a year's mourning, and belonging to that for three years, had such strings, and the seam of it was on the right. That worn in the mourning of five months, and a still shorter time, was seamed on the left. The cap of the shortest mourning had a tassel of reddish silk. The ends of the girdle in the mourning of nine months and upward hung loose.

29 朝服十五升，去其半而緦；加灰，錫也。

Court robes were made with fifteen skeins (1200 threads) in the warp. Half that number made the coarse cloth for the shortest mourning, which then was glazed by being steeped with ashes.

30 諸侯相襚，以後路與冕服。先路與褒衣，不以襚。

In sending presents to one another for the use of the dead, the princes of the states sent their carriages of the second class with caps and robes. They did not send their carriages of the first class, nor the robes which they had themselves received (from the king).

31 遣車視牢具。疏布輤，四面有章，置於四隅。載粻，有子曰：「非禮也。喪奠，脯醢而已。」

The number of (small) carriages sent (to the grave) was according to that of the parcels of flesh to be Conveyed. Each one had a pall of coarse cloth. All round were ornamental figures. These parcels were placed at the four corners of the coffin. (Sometimes) rice was sent, but You-zi said that such an offering was contrary to rule. The food put down (by the dead) in mourning was only dried meat and pickled.

32 祭稱孝子、孝孫，喪稱哀子、哀孫。

At the sacrifices (after the sacrifice of Repose), the mourner styled himself 'The filial son,' or 'The filial grandson;' at the previous rites, 'The grieving son,' or 'The grieving grandson.'

33 端衰，喪車，皆無等。

In the square upper garment of the mourner and the sackcloth over it, and in the carriage in which he rode to the grave, there was no difference of degree.

34 大白冠，緇布之冠，皆不蕤。委武玄縞而後蕤。

The white cap of high (antiquity) and the cap of black cloth were both without any ornamental fringe. The azure-coloured and that of white silk with turned-up rim had such a fringe.

35 大夫冕而祭於公，弁而祭於己。士弁而祭於公，冠而祭於己。士弁而親迎，然則士弁而祭於己可也。

A Great officer wore the cap with the square top when assisting at a sacrifice of his ruler; but that of skin when sacrificing at his own shrines. An ordinary officer used the latter in his ruler's temple, and the cap (of dark cloth) in his own. As an officer wore the skin cap, when going in person to meet his bride, he might also use it at his own shrines.

36 暢臼以椈，杵以梧。枇以桑，長三尺；或曰五尺。畢用桑，長三尺，刊其柄與末。

The mortar for the fragrant herbs, in making sacrificial spirits, was made of cypress wood, and the pestle of dryandria. The ladle (for lifting out the flesh) was of mulberry wood, three, some say five, cubits long. The scoop used in addition was of mulberry, three cubits long, with its handle and end carved.

37 率帶，諸侯、大夫皆五采；士二采。

The girdle over the shroud used for a prince or a Great officer was of five colours; that used for another officer, only of two.

38 醴者，稻醴也。甕甒筲衡，實見間而後折入。

The must (put into the grave) was made from the malt of rice. There were the jars (for it and other liquids), the baskets (for the millet), and the boxes (in which these were placed). These were placed outside the covering of the coffin; and then the tray for the mats was put in.

39 重，既虞而埋之。

The spirit-tablet (which had been set up over the coffin) was buried after the sacrifice of Repose.

40 凡婦人，從其夫之爵位。

(The mourning rites for) all wives were according to the rank of their husbands.

41 小斂、大斂、啟，皆辯拜。

(Visitors who had arrived) during the slighter dressing of the corpse, the more complete dressing, or the opening (the enclosure where the coffin was), were all saluted and bowed to (after these operations were finished).

42 朝夕哭，不帷。無柩者不帷。

At the wailing morning and evening, (the coffin) was not screened from view. When the bier had been removed, the curtain was no more suspended.

43 君若載而後吊之，則主人東面而拜，門右北面而踴。出待，反而後奠。

When the ruler came to condole, after the carriage with its coffin (had reached the gate of the temple), the presiding mourner bowed towards him with his face towards the east, and moving to the right of the gate, leaped there, with his face towards the north. Going outside, he waited till the ruler took his departure and bade him go back, after which he put down (by the bier the gifts which the ruler had brought).

44 子羔之襲也：繭衣裳與稅衣纁袡為一，素端一，皮弁一，爵弁一，玄冕一。曾子曰：「不襲婦服。」

When Zi-gao was fully dressed after his death, first, there were the upper and lower garments both wadded with floss silk, and over them a suit of black with a purple border below; next, there was a. suit of white made square and straight, (the suit belonging to) the skin cap; next, that belonging to the skin cap like the colour of a sparrow's head; and next, (that belonging to) the dark-coloured cap, with the square top. Zeng-zi said, 'In such a dressing there should be nothing of woman's dress.'

45 為君使而死，於公館，復；私館不復。公館者，公宮與公所為也。私館者，自卿大夫以下之家也。

When an officer died on some commission, upon which he had gone for his ruler, if the death took place in a public hotel, they called his soul back; if in a private hotel, they did not do so. By a public hotel was meant a ruler's palace, or some other building, erected by him, and by a private hotel, the house of a noble, a Great officer, or an officer below that rank.

46 公七踴，大夫五踴，婦人居間，士三踴，婦人皆居間。

(On the death of) a ruler, there is the leaping for him for seven days in succession; and on that of a Great officer, it lasts for five days. The women take their share in this expression of grief at intervals, between the presiding mourner and his visitors. On the death of an ordinary officer, it lasts for three days; the women taking their part in the same way.

47 公襲：卷衣一，玄端一，朝服一，素積一，纁裳一，爵弁二，玄冕一，褒衣一。朱綠帶，申加大帶於上。

In dressing the corpse of a ruler, there is first put on it the upper robe with the dragon; next, a dark-coloured square-cut suit; next, his court-robes; next, the white lower garment with gathers; next, a purple-coloured lower garment; next, a sparrow-head skin cap; next, the dark-coloured cap with the square top; next, the robe given on his first investiture; next, a girdle of red and green; over which was laid out the great girdle.

48 小斂環絰，公大夫士一也。

At the slight dressing of the corpse the son (or the presiding mourner) wore the band of sackcloth about his head. Rulers, Great officers, and ordinary officers agreed in this.

49 公視大斂，公升，商祝鋪席，乃斂。

When the ruler came to see the great dressing of the corpse, as he was ascending to the hall, the Shang priest spread the mat (afresh), and proceeded to the dressing.

50 魯人之贈也：三玄二纁，廣尺，長終幅。

The gifts (for the dead, and to be placed in the grave), contributed by the people of Lu, consisted of three rolls of dark-coloured silk, and two of light red, but they were (only) a cubit in width, and completing the length of (one) roll.

51 吊者即位於門西，東面；其介在其東南，北面西上，西於門。主孤西面。相者受命曰：「孤某使某請事。」客曰：「寡君使某，如何不淑！」相者入告，出曰：「孤某須矣。」吊者入，主人升堂，西面。吊者升自西階，東面，致命曰：「寡君聞君之喪，寡君使某，如何不淑！」子拜稽顙，吊者降，反位。

When one came (from another ruler) with a message of condolence, he took his place outside, on the west of the gate, with his face to the east. The chief officer attending him was on the south-east of him, with his face to the north, inclining to the west, and west from the gate. The orphan mourner, with his face to the west, gave his instructions to the officer waiting on him, who then went to the visitor and said, 'My orphaned master has sent me to ask why you have given yourself this trouble,' to which the visitor replies, 'Our ruler has sent me to ask for your master in his trouble.' With this reply the officer returned to the mourner and reported it, returning and saying, 'My orphaned master is waiting for you.' On this the visitor advanced. The mourning host then went up to the reception hall by the steps on the east, and the visitor by those on the west. The latter, with his face to the east, communicated his message, saying, 'Our ruler has heard of the bereavement you have sustained, and has sent me to ask for you in your sorrows.' The mourning son then bowed to him, kneeling with his forehead to the ground. The messenger then descended the steps, and returned to his place.

52 含者執璧將命曰：「寡君使某含。」相者入告，出曰：「孤某須矣。」含者入，升堂，致命。再拜稽顙。含者坐委于殯東南，有葦席；既葬，蒲席。降，出，反位。宰朝服，即喪屨升自西階，西面，坐取璧，降自西階以東。

The attendant charged with the jade for the mouth of the deceased, and holding it in his hands flat round piece of jade communicated his instructions, saying, 'Our ruler has sent me with the gem for the mouth.' The officer in waiting went in and reported the message, then returning and saying, 'Our orphaned master is waiting for you.' The bearer of the gem then advanced, ascended the steps, and communicated his message. The son bowed to him, with his forehead to the ground. The bearer then knelt, and placed the gem on the south-east of the coffin, upon a phragmites mat; but if the interment had taken place, on a typha mat. After this, he descended the steps, and returned to his place, The major-domo, in his court robes, but still wearing his mourning shoes, then ascended the western steps, and kneeling with his face to the west, took up the piece of jade, and descending by the same steps, went towards the east (to deposit it in the proper place).

53 襚者曰：「寡君使某襚。」相者入告，出曰：「孤某須矣。」襚者執冕服；左執領，右執要，入，升堂致命曰：「寡君使某襚。」子拜稽顙。委衣於殯東。襚者降，受爵弁服於門內溜，將命，子拜稽顙，如初。受皮弁服於中庭。自西階受朝服，自堂受玄端，將命，子拜稽顙，皆如初。襚者降，出，反位。宰夫五人，舉以東。降自西階。其舉亦西面。

The officer charged with the grave-clothes said, 'Our ruler has sent me with the grave-clothes.' The officer in waiting, having gone in and reported, returned and said, 'Our orphaned master is waiting for you.' Then the other took up first the cap with the square top and robes, with his left hand holding the neck of the upper garment, and with his right the waist. He advanced, went up to the hall, and communicated his message, saying, 'Our ruler has sent me with the grave-clothes.' The son bowed to him, with his forehead to the ground; and when the bearer laid down the things on the east of the coffin, he then went down, and received the skin cap of the sparrow's-head colour, with the clothes belonging to it inside the gate, under the eaves. These he presented with the same forms; then the skin cap and clothes which he received in the middle of the courtyard; then the court robes; then the dark-coloured, square-cut garments, which he received at the foot of the steps on the west. When all these presentations were made, five men from the department of the major-domo took the things up, and going down the steps on the west, went away with them to the-east. They all took them up with their faces towards the west.

54 上介賵：執圭將命，曰：「寡君使某賵。」相者入告，反命曰：「孤某須矣。」陳乘黃大路於中庭，北輈。執圭將命。客使自下，由路西。子拜稽顙，坐委於殯東南隅。宰舉以東。

The chief of the attendants (of the messenger) had charge of the carriage and horses, and with a long symbol of jade in his hand communicated his message, saying, 'Our ruler has sent me to present the carriage and horses.' The officer in waiting went in and informed the presiding mourner, and returned with the message, 'The orphan, so and so, is waiting for you.' The attendant then had the team of yellow horses and the grand carriage exhibited in the central courtyard, with the front to the north; and with the symbol in hand he communicated his message. His grooms were all below, on the west of the carriage. The son bowed to him, with his forehead to the ground. He then knelt, and placed his symbol in the corner, on the southeast of the coffin. The major-domo then took the symbol up, and proceeded with it to the east.

55 凡將命，鄉殯將命，子拜稽顙。西面而坐，委之。宰舉璧與圭，宰夫舉襚，升自西階，西面，坐取之，降自西階。賵者出，反位于門外。

The message was always delivered with the face turned towards the coffin, and the son always bowed to the attendant charged with it, with his forehead down to the ground. The attendant then knelt with his face to the west, and deposited his gift (or its representative). The major-domo and his employees ascended by the steps on the west to take these up, and did so with their faces towards the west, descending (again) by the same steps. The attendant charged with the carriage and horses went out, and returned to his place outside the gate.

56 上客臨曰：「寡君有宗廟之事，不得承事，使一介老某相執綍。」相者反命曰：「孤某須矣。」臨者入門右，介者皆從之，立於其左東上。宗人納賓，升，受命於君；降曰：「孤敢辭吾子之辱，請吾子之復位。」客對曰：「寡君命某，毋敢視賓客，敢辭。」宗人反命曰：「孤敢固辭吾子之辱，請吾子之復位。」客對曰：「寡君命某，毋敢視賓客，敢固辭。」宗人反命曰：「孤敢固辭吾子之辱，請吾子之復位。」客對曰：「寡君命使臣某，毋敢視賓客，是以敢固辭。固辭不獲命，敢不敬從。」

The chief visitor then, (wishing) to perform the ceremony of wailing, said, 'My ruler, being engaged in the services of his own ancestral temple, could not come and take part in your rites, and has sent me, so and so, his old servant, to assist in holding the rope.' The officer in waiting (reported his request), and returned with the message, 'The orphan, so and so, is waiting for you.' The messenger then entered and took his place on the right of the gate. His attendants all followed him, and stood on his left, on the east. The superintendent of ceremonies introduced the visitor, and went up on the hall, and received his ruler's instructions, then descending and saying, ' The orphan ventures to decline the honour which you propose, and begs you to return to your place.' The messenger, however, replied. 'My ruler charged me that I should not demean myself as a visitor or guest, and I venture to decline doing as you request.' The other then reported this reply, and returned, and told the messenger that the orphan firmly declined the honour which he proposed, and repeated the request that he would return to his place. The messenger repeated his reply, saying that he also firmly declined (to return to his place). The same message from the mourner was repeated, and the same reply to it, (after which) the mourner said, 'Since he thus firmly declines what I request, I will venture respectfully to comply with his wish.'

57 客立於門西，介立於其左，東上。孤降自阼階，拜之，升哭，與客拾踴三。客出，送於門外，拜稽顙。

The messenger then stood on the west of the gate, and his attendants on his left, facing the west. The orphaned mourner descended by the steps on the east, and bowed to him, after which they both ascended and wailed, each of them leaping three times in response to each other. The messenger then went out, escorted by the mourner outside of the gate, who then bowed to him, with his forehead down to the ground.

58 其國有君喪，不敢受吊。

When the ruler of a state had mourning rites in hand for a parent, (any officer who was mourning for a parent) did not dare to receive visits of condolence (from another state).

59 外宗房中南面，小臣鋪席，商祝鋪絞紟衾，士盥於盤北。舉遷尸於斂上，卒斂，宰告子，馮之踴。夫人東面坐，馮之興踴。

The female relatives of the exterior kept in their apartments; the servants spread the mats; the officer of prayer, who used the Shang forms, spread out the girdle, sash, and upper coverings; the officers washed their hands, standing on the north of the vessel; they then removed the corpse to the place where it was to be dressed. When the dressing was finished, the major-domo reported it. The son then leant on the coffin and leaped. The wife with her face to the east, also leant on it, kneeling; and then she got up and leaped.

60 士喪有與天子同者三：其終夜燎，及乘人，專道而行。

There are three things in the mourning rites for an officer which agree with those used on the death of the son of Heaven - the torches kept burning all night (when the coffin is to be conveyed to the grave); the employment of men to draw the carriage; and the keeping of the road free from all travellers on it.

《雜記下 \ Za Ji II》 [Also known as: "Miscellaneous records II"]

61 有父之喪，如未沒喪而母死，其除父之喪也，服其除服。卒事，反喪服。

When a man was wearing mourning for his father, if his mother died before the period was completed, he put off the mourning for his father (and assumed that proper for his mother). He put on, however, the proper dress when sacrificial services required it; but when they were over, he returned to the mourning (for his mother).

62 雖諸父昆弟之喪，如當父母之喪，其除諸父昆弟之喪也，皆服其除喪之服。卒事，反喪服。

When occasion occurred for wearing the mourning for uncles or cousins, if it arrived during the period of mourning for a parent, then the previous mourning was not laid aside, save when the sacrificial services in these cases required it to be so; and when they were finished, the mourning for a parent was resumed.

63 如三年之喪，則既顈，其練祥皆同。

If during the three years' mourning (there occurred also another three years' mourning for the eldest son), then after the coarser girdle of the Jiong hemp had been assumed in the latter case, the sacrifices at the end of the first or second year's mourning for a parent might be proceeded with.

64 王父死，未練祥而孫又死，猶是附於王父也。

When a grandfather had died, and his grandson also died before the sacrifices at the end of the first or second year had been performed, (his spirit-tablet) was still placed next to the grandfather's.

65 有殯，聞外喪，哭之他室。入奠，卒奠，出，改服即位，如始即位之禮。

When a mourner, while the coffin was in the house, heard of the death of another relative at a distance, he went to another apartment and wailed for him. (Next day), he entered where the coffin was, and put down the offerings (to the deceased), after which he went out, changed his clothes, went to the other apartment, and repeated the ceremony of the day before.

66 大夫、士將與祭於公，既視濯，而父母死，則猶是與祭也，次於異宮。既祭，釋服出公門外，哭而歸。其它如奔喪之禮。如未視濯，則使人告。告者反，而後哭。如諸父昆弟姑姊妹之喪，則既宿，則與祭。卒事，出公門，釋服而後歸。其它如奔喪之禮。如同宮，則次於異宮。

When a Great officer or another officer was about to take part in a sacrifice at his ruler's, if, after the inspection of the washing of the vessels to be used, his father or mother died, he still went to the sacrifice; but took his place in a different apartment. After the sacrifice he put off his (sacrificial) dress, went outside the gate of the palace, wailed, and returned to his own house. In other respects he acted as he would have done in hurrying to the mourning rites. If the parent's death took place before the inspection of the washing, he sent a messenger to inform the ruler of his position; and when he returned, proceeded to wail (for his deceased parent). When the death that occurred was that of an uncle, aunt, or cousin, if he had received the previous notice to fast, he went to the sacrifice; and when it was over, he went out at the ruler's gate, put off his (sacrificial) dress, and returned to his own house. In other respects he acted as if he had been hurrying to the mourning rites. If the deceased relative lived under the same roof with him, he took up his residence in other apartments.

67 曾子問曰：「卿大夫將為尸於公，受宿矣，而有齊衰內喪，則如之何？」孔子曰：「出舍乎公宮以待事，禮也。」

Zeng-zi asked, 'When a high minister or Great officer is about to act the part of the personator of the dead at a sacrifice by his ruler, and has received instructions to pass the night previous in solemn vigil, if there occur in his own family occasion for him to wear the robe of hemmed sackcloth, what is he to do?' Confucius said, 'The rule is for him to leave his own house, and lodge in the ruler's palace till the service (for the ruler) is accomplished.

68 孔子曰：「尸弁冕而出，卿、大夫、士皆下之。尸必式，必有前驅。」

Confucius said, 'When the personator of the dead comes forth in his leathern cap, or that with the square top, ministers, Great officers, and other officers, all should descend from their carriages when he passes. He should bow forward to them, and he should (also) have people going before him (to notify his approach, that people may get out of the way).

69 父母之喪，將祭，而昆弟死；既殯而祭。如同宮，則雖臣妾，葬而後祭。祭，主人之升降散等，執事者亦散等。雖虞附亦然。

During the mourning rites for a parent, when the occasion for one of the sacrifices was at hand, if a death occurred in the family of a brother or cousin, the sacrifice was postponed till the burial of the dead had taken place. If the cousin or brother were an inmate of the same palace with himself, although the death were that of a servant or concubine, the party postponed his sacrifice in this way, At the sacrifice the mourner went up and descended the steps with only one foot on each, all assisting him, doing the same. They did so even for the sacrifice of Repose, and to put the spirit-tablet in its place.

70 自諸侯達諸士，小祥之祭，主人之酢也嚌之；眾賓兄弟，則皆啐之。大祥：主人啐之，眾賓兄弟皆飲之，可也。

From the feudal rulers down to all officers, at the sacrifice at the end of the first year's mourning for a parent, when the chief mourner took the cup offered to him by the chief among the visitors, he raised it to his teeth, while the visitors, brothers, and cousins all sipped the cups presented to them. After the sacrifice at the end of the second year, the chief mourner might sip his cup, while all the visitors, brothers, and cousins might drink off their cups.

71 凡侍祭喪者，告賓祭薦而不食。

The attendants at the sacrifices during the funeral rites give notice to the visitors to present the offerings, of which, however, they did not afterwards partake.

72 子貢問喪，子曰：「敬為上，哀次之，瘠為下。顏色稱其情；戚容稱其服。」請問兄弟之喪，子曰：「兄弟之喪，則存乎書策矣。」

Zi-gong asked about the rites of mourning (for parents), and the Master said, 'Reverence is the most important thing; grief is next to it; and emaciation is the last. The face should wear the appearance of the inward feeling, and the demeanour and carriage should be in accordance with the dress.' He begged to ask about the mourning for a brother, and the Master said, 'The rites of mourning for a brother are to be found in the tablets where they are written.'

73 君子不奪人之喪，亦不可奪喪也。

A superior man will not interfere with the mourning of other men to diminish it, nor will he do so with his own mourning.

74 孔子曰：「少連、大連善居喪，三日不怠，三月不解，期悲哀，三年憂。東夷之子也。」

Confucius said, 'Shao-lian and Da-lian demeaned themselves skilfully during their mourning (for their parents). During the (first) three days they were alert; for the (first) three months they manifested no weariness; for the (first) year they were full of grief; for the (whole) three years they were sorrowful. (And yet) they belonged to one of the rude tribes on the East'.

75 三年之喪，言而不語，對而不問：廬，堊室之中，不與人坐焉；在堊室之中，非時見乎母也，不入門。疏衰皆居堊室不廬。廬，嚴者也。

During the three years of mourning (for his father), (a son) might speak, but did not discourse; might reply, but did not ask questions. In the shed or the unplastered apartment he sat (alone), nobody with him. While occupying that apartment, unless there were some occasion for him to appear before his mother, he did not enter the door (of the house). On all occasions of wearing the sackcloth with its edges even, he occupied the unplastered apartment, and not the shed. To occupy the shed was the severest form in mourning.

76 妻視叔父母，姑姊妹視兄弟，長、中、下殤視成人。

(The grief) in mourning for a wife was like that for an uncle or aunt; that for a father's sister or one's own sister was like that for a cousin; that for any of the three classes of minors dying prematurely was as if they had been full-grown.

77 親喪外除，兄弟之喪內除。

The mourning for parents is taken away (at the end of three years), (but only) its external symbols; the mourning for brothers (at the end of one year), (and also) internally.

78 視君之母與妻，比之兄弟。發諸顏色者，亦不飲食也。

(The period of mourning) for ruler's mother or wife is the same as that for brothers. But (beyond) what appears in the countenance is this, that (in the latter case) the mourners do not eat and drink (as usual).

79 免喪之外，行於道路，見似目瞿，聞名心瞿。吊死而問疾，顏色戚容必有以異於人也。如此而後可以服三年之喪。其餘則直道而行之，是也。

After a man has put off the mourning (for his father), if, when walking along the road, he sees one like (his father), his eyes look startled. If he hear one with the same name, his heart is agitated. In condoling with mourners on occasion of a death, and inquiring for one who is ill, there will be something in his face and distressed manner different from other men. He who is thus affected is fit to wear 'the three years' mourning. So far as other mourning is concerned, he may walk right on (without anything) having such an effect on him.

80 祥，主人之除也，於夕為期，朝服。祥因其故服。

The sacrifice at the end of the second year is signalized by the principal mourner putting off his mourning dress. The evening (before), he announces the time for it, and puts on his court robes, which he then wears at the sacrifice.

81 子游曰：「既祥，雖不當縞者必縞，然後反服。」

Zi-you said, 'After the sacrifice at the end of the second year, although the mourner should not wear the cap of white silk, (occasions may occur when) he must do so. Afterwards he resumes the proper dress.'

82 當袒，大夫至，雖當踴，絕踴而拜之，反改成踴，乃襲。於士，既事成踴，襲而後拜之，不改成踴。

(At the mourning rites of an officer), if, when he had bared his breast, a Great officer arrived (on a visit of condolence), although he might be engaged in the leaping, he put a stop to it, and went to salute and bow to him. Returning then, he resumed his leaping and completed it, after which he readjusted his dress and covered his breast. In the case of a visit from another officer, he went on with his leaping, completed it, readjusted his upper dress, and then went to salute and bow to him, without having occasion to resume and complete the leaping.

83 上大夫之虞也，少牢。卒哭成事，附，皆大牢。下大夫之虞也，特牲。卒哭成事，附，皆少牢。

At the sacrifice of Repose for a Great officer of the highest grade, there were offered a boar and a ram; at the conclusion of the wailing, and at the placing of his spirit-tablet, there was, in addition, the bull. On the similar occasions for a Great officer of the lowest grade, there was in the first case a single victim, and in the others the boar and the ram.

84 祝稱卜葬虞，子孫曰哀，夫曰乃，兄弟曰某，卜葬其兄弟曰伯子某。

In consulting the tortoise-shell about the burial and sacrifice of Repose, the style of the petition was as follows - A son or grandson spoke of himself as 'the sorrowing,' (when divining about his father or grandfather); a husband (divining about his wife) said, 'So and so for so and so;' an elder brother about a younger brother, simply said, 'So and so;' a younger brother about an elder brother said, 'For my elder brother, so and so.'

85 古者，貴賤皆杖。叔孫武叔朝，見輪人以其杖關轂而輠輪者，於是有爵而後杖也。

Anciently, noble and mean all carried staffs. (On one occasion) Shu-sun Wu-shu, when going to court, saw a wheelwright put his staff through the nave of a wheel, and turn it round. After this (it was made a rule that) only men of rank should carry a staff.

86 鑿巾以飯，公羊賈為之也。

(The custom of) making a hole in the napkin (covering the face of the dead) by which to introduce what was put into the mouth, was begun by Gong yang Jia.

87 冒者何也？所以掩形也。自襲以至小斂，不設冒則形，是以襲而後設冒也。

What were the grave-clothes (contributed to the dead)? The object of them was to cover the body. From the enshrouding to the slighter dressing, they were not put on, and the figure of the body was seen. Therefore the corpse was first enshrouded, and afterwards came the grave-clothes.

88 或問於曾子曰：「夫既遣而包其餘，猶既食而裹其餘與？君子既食，則裹其餘乎？」曾子曰：「吾子不見大饗乎？夫大饗，既饗，卷三牲之俎歸於賓館。父母而賓客之，所以為哀也！子不見大饗乎！」非為人喪，問與賜與？

Someone asked Zeng-zi, 'After sending away to the grave the offerings to the dead, we wrap up what up remains; is this not like a man, after partaking of a meal, wrapping-what is left (to take with him)? Does a gentleman do such a thing? Zeng-zi said, 'Have you not seen what is done at a great feast? At a great feast, given by a Great officer, after all have partaken, he rolls up what is left on the stands for the three animals, and sends it to the lodgings of his guests. When a son treats his parents in this way as his (honoured) guests, it is an expression of his grief (for their loss). Have you, Sir, not seen what is done at a great feast?' Excepting at men's funeral rites, do they make such inquiries and present such gifts as they then do?

89 三年之喪，以其喪拜；非三年之喪，以吉拜。

At the three years' mourning, the mourner bows to his visitors in the manner appropriate to the occasion; at the mourning of a shorter period, he salutes them in the usual way.

90 三年之喪，如或遺之酒肉，則受之必三辭。主人衰絰而受之。如君命，則不敢辭，受而薦之。喪者不遺人，人遺之，雖酒肉，受也。從父昆弟以下，既卒哭，遺人可也。

During the three years' mourning, if any one sent wine or flesh to the mourner, be received it after declining it thrice; he received it in his sackcloth and band. If it came from the ruler with a message from him, he did not presume to decline it; he received it and presented it (in his ancestral temple). One occupied with such mourning did not send any gift, but when men sent gifts to him he received them. When engaged in the mourning rites for an uncle, cousin, or brother, and others of a shorter period, after the wailing was concluded, he might send gifts to others.

91 縣子曰：「三年之喪，如斬。期之喪，如剡。」

Xian-zi said, 'The pain occasioned by the mourning for three years is like that of beheading; that arising from the one year's mourning, is like the stab from a sharp weapon.'

92 三年之喪，雖功衰不吊，自諸侯達諸士。如有服而將往哭之，則服其服而往。期之喪，十一月而練，十三月而祥，十五月禫。練則吊。

During the one year's mourning, in the eleventh month, they put on the dress of silk, which was called lian; in the thirteenth month they offered the xiang sacrifice, and in the same month that called tan - which concluded the mourning. During the mourning for three years, even though they had occasion to assume the dress proper for the nine months' mourning, they did not go to condole (with the other mourners). From the feudal lords down to all officers, if they had occasion to dress and go to wail (for a relative newly deceased), they did so in the dress proper to the mourning for him, After putting on the lian silk, they paid visits of condolence.

93 既葬，大功吊，哭而退，不聽事焉。期之喪，未喪，吊於鄉人。哭而退，不聽事焉。功衰吊，待事不執事。小功緦，執事不與於禮。

When one was occupied with the nine months' mourning, if the burial had been performed, he might go and condole with another mourner, retiring after he had wailed without waiting for any other part of the mourner's proceedings. During the mourning for one year, if before the burial one went to condole with another in the same district, he withdrew after he had wailed, without waiting for the rest of the proceedings. If condoling during the mourning for nine months, he waited to see the other proceedings, but did not take part in them. During the mourning for five months or three months, he waited to assist at the other proceedings, but did not take part in the (principal) ceremony.

94 相趨也，出宮而退。相揖也，哀次而退。相問也，既封而退。相見也。反哭而退。朋友，虞附而退。吊，非從主人也。四十者執綍：鄉人五十者從反哭，四十者待盈坎。

When one (was condoling with) another whom he had been accustomed to pass with a hasty step, (at the interment of his dead relative), he retired when the bier had passed out from the gate of the temple. If they had been on bowing terms, he retired when they had reached the station for wailing. If they had been in the habit of exchanging inquiries, he retired after-the coffin was let down into the grave. if they had attended court together, he went back to the house with the other, and wailed with him. If they were intimate friends, he did not retire till after the sacrifice of Repose, and the placing of the spirit tablet of the deceased in the shrine. Condoling friends did not (merely) follow the principal mourner. Those who were forty (or less) held the ropes when the coffin was let down into the grave. Those of the same district who were fifty followed him back to the house and wailed; and those who were forty waited till the grave was filled up.

95 喪食雖惡必充饑，饑而廢事，非禮也；飽而忘哀，亦非禮也。視不明，聽不聰，行不正，不知哀，君子病之。故有疾飲酒食肉，五十不致毀，六十不毀，七十飲酒食肉，皆為疑死。

During mourning, though the food might be bad, the mourner was required to satisfy his hunger with it. If for hunger he had to neglect anything, this was contrary to the rules. If he through satiety forgot his sorrow, that also was contrary to the rules. It was a distress to the wise men (who made the rules) to think that a mourner should not see or hear distinctly; should not walk correctly or be unconscious of his occasion for sorrow; and therefore (they enjoined) that a mourner, when ill, should drink wine and eat flesh; that people of fifty should do nothing to bring on emaciation; that at sixty they should not be emaciated; that at seventy they should drink liquor and eat flesh - all these rules were intended as preventives against death.

96 有服，人召之食，不往。大功以下，既葬，適人，人食之，其黨也食之，非其黨弗食也。功衰食菜果，飲水漿，無鹽酪。不能食食，鹽酪可也。

If one, while in mourning, was invited by another to eat with him, he did not go while wearing the nine months' mourning or that of a shorter period; if the burial had taken place, he might go to another party's house. If that other party belonged to his relative circle, and wished him to eat with him, he might do so; if he did not belong to that circle, he did not eat with him. While wearing the mourning of nine months, one might eat vegetables and fruits, and drink water and congee, using no salt or cream. If he could not eat dry provisions, he might use salt or cream with them.

97 孔子曰：「身有瘍則浴，首有創則沐，病則飲酒食肉。毀瘠為病，君子弗為也。毀而死，君子謂之無子。」

Confucius said, 'If a man have a sore on his body, he should bathe. If he have a wound on his head, he should wash it. If he be ill, he should drink liquor and eat flesh. A superior man will not emaciate himself so as to be ill. If one die from such emaciation, a superior man will say of him that he has failed in the duty of a son.'

98 非從柩與反哭，無免於堩。

Excepting when following the carriage with the bier to the grave, and returning from it, one was not seen on the road with the mourning cap, which was used instead of the ordinary one.

99 凡喪，小功以上，非虞附練祥，無沐浴。

During the course of mourning, from that worn for five months and more, the mourner did not wash his head or bathe, excepting for the sacrifice of Repose, the placing the spirit-tablet in the shrine, the assuming the dress of lian silk, and the sacrifice at the end of a year.

100 疏衰之喪，既葬，人請見之，則見；不請見人。小功，請見人可也。大功不以執摯。唯父母之喪，不辟涕泣而見人。

During mourning rites, when the sackcloth with the edges even was worn, after the burial, if one asked an interview with the mourner, he saw him, but he himself did not ask to see any person. He might do so when wearing the mourning of five months. When wearing that for nine months, he did not carry the introductory present in his hand (when seeking an interview). It was only when wearing the mourning for a parent that the mourner did not avoid seeing any one, (even) while the teats were running from him.

101 三年之喪，祥而從政；期之喪，卒哭而從政；九月之喪，既葬而從政；小功緦之喪，既殯而從政。

A man while wearing the mourning for three years might execute any orders of government after the sacrifice at the end of a year. One mourning for a year, might do so when the wailing was ended; one mourning for nine months, after the burial; one mourning for five months or three, after the encoffining and dressing.

102 曾申問於曾子曰：「哭父母有常聲乎？」曰：「中路嬰兒失其母焉，何常聲之有？」

Zeng Shen asked Zeng-zi, saying, 'In wailing for a parent, should one do so always in the same voice?' The answer was, 'When a child has lost its mother on the road, is it possible for it to think about the regular and proper voice?'

103 卒哭而諱。王父母兄弟，世父叔父，姑姊妹。子與父同諱。母之諱，宮中諱。妻之諱，不舉諸其側；與從祖昆弟同名則諱。

After the wailing was ended, there commenced the avoiding of certain names. (An officer) did not use the name of his (paternal) grandfather or grandmother, of his father's brothers or uncles; of his father's aunts or sisters. Father and son agreed in avoiding all these names. The names avoided by his mother the son avoided in the house. Those avoided by his wife he did not use when at. her side. If among them there were names which had been borne by his own paternal great-grandfather or great-grand-uncles, he avoided them (in all places).

104 以喪冠者，雖三年之喪，可也。既冠於次，入哭踴，三者三，乃出。

When (the time for) capping (a young man) came during the time of the mourning rites, though they were those for a parent, the ceremony might be performed. After being capped in the proper place, the subject went in, wailed and leaped,--three times each bout, and then came out again.

105 大功之末，可以冠子，可以嫁子。父，小功之末，可以冠子，可以嫁子，可以取婦。己雖小功，既卒哭，可以冠，取妻；下殤之小功，則不可。

At the end of the nine months' mourning, it was allowable to cap a son or to marry a daughter. A father at the end of the five months' mourning, might cap a son, or marry a daughter, or take a wife (for a son). Although one himself were occupied with the five months' mourning, yet when he had ended the wailing, he might be capped, or take a wife. If it were the five months' mourning for one who had died in the lowest degree of immaturity, he could not do so.

106 凡弁絰，其衰侈袂。

Whenever one wore the cap of skin with a sackcloth band (in paying a visit of condolence), his upper garment of mourning had the large sleeves.

107 父有服，宮中子不與於樂。母有服，聲聞焉不舉樂。妻有服，不舉樂於其側。大功將至，辟琴瑟。小功至，不絕樂。

When the father was wearing mourning, a son, who lived in the same house with him, kept away from all music. When the mother was wearing it, the son might listen to music, but not play himself. When a wife was wearing it, the son, (her husband), did not play music by her side. When an occasion for the nine months' mourning was about to occur, the lute and cithern were laid aside. If it were only an occasion for the five months' mourning, music was not stopped.

108 姑姊妹，其夫死，而夫黨無兄弟，使夫之族人主喪。妻之黨，雖親弗主。夫若無族矣，則前後家，東西家；無有，則里尹主之。或曰：主之，而附於夫之黨。

When an aunt or sister died (leaving no son), if her husband (also) were dead, and there were no brother or cousin in his relative circle, some other of her husband's more distant relatives was employed to preside at her mourning rites. None of a wife's relatives, however near, could preside at them. If no distant relative even of her husband could be found, then a neighbour, on the east or the west, was employed. If no such person (suitable) could be found, then the head man of the neighbourhood presided. Some say, 'One (of her relatives) might preside, but her tablet was placed by that of the (proper) relative of her husband.'

109 麻者不紳，執玉不麻。麻不加於采。

The girdle was not used along with the sackcloth band. That band could not be used by one who carried in his hand his jade-token; nor could it be used along with a dress of various colours.

110 國禁哭，則止朝夕之奠。即位自因也。

On occasions of prohibitions issued by the state (in connexion with the great sacrifices), the wailing ceased; as to the offerings deposited by the coffin, morning and evening, and the repairing to their proper positions, mourners proceeded as usual.

111 童子哭不偯，不踴，不杖，不菲，不廬。

A lad, when wailing, did not sob or quaver; did not leap; did not carry a staff; did not wear the straw sandals; and did not occupy the mourning shed.

112 孔子曰：「伯母、叔母，疏衰，踴不絕地。姑姊妹之大功，踴絕於地。如知此者，由文矣哉！由文矣哉！」

Confucius said, 'For grand-aunts the mourning with the edges even is worn, but the feet in leaping are not lifted from the ground. For aunts and sisters the mourning for nine months is worn, but the feet in leaping are lifted from the ground. If a man understands these things, will he not (always) follow, the right forms of ceremonies? Will he not do so?'

113 世柳之母死，相者由左。世柳死，其徒由右相。由右相，世柳之徒為之也。

When the mother of Yi Liu died, his assistants in the rites stood on his left; when Yi Liu died, they stood on his right. The practice of the assistants (at funeral rites) giving their aid on the right, originated from the case of Yi Liu.

114 天子飯，九貝；諸侯七，大夫五，士三。

The mouth of the son of Heaven was stuffed after death with nine shells; that of a feudal lord, with seven; that of a Great officer, with five; and that of an ordinary officer, with three.

115 士三月而葬，是月也卒哭；大夫三月而葬，五月而卒哭；諸侯五月而葬，七月而卒哭。士三虞，大夫五，諸侯七。

An officer was interred after three months, and the same month the wailing was ended. A Great officer was interred (also) after three months, and after five months the wailing was ended. A prince was interred after five months, and after seven the wailing was ended. For an officer the sacrifice of Repose was offered three times; for a Great officer, five times; and for a feudal prince, seven times.

116 諸侯使人吊，其次：含襚賵臨，皆同日而畢事者也，其次如此也。

A feudal lord sent a messenger to offer his condolences; and after that, his contributions for the mouth, the grave-clothes, and the carriage. All these things were transacted on the same day, and in the order thus indicated.

117 卿大夫疾，君問之無算；士一問之。君於卿大夫，比葬不食肉，比卒哭不舉樂；為士，比殯不舉樂。

When a high minister or Great officer was ill, the ruler inquired about him many times. When an ordinary officer was ill, he inquired about him once. When a Great officer or high minister was buried, the ruler did not eat flesh; when the wailing was finished, he did not have music. When an officer was encoffined, he did not have music.

118 升正柩，諸侯執綍五百人，四綍，皆銜枚，司馬執鐸，左八人，右八人，匠人執羽葆御柩。大夫之喪，其升正柩也，執引者三百人，執鐸者左右各四人，御柩以茅。

After they had gone up, and made the bier ready, in the case of the burial of a feudal lord, there were 500 men to draw the ropes. At each of the four ropes they were all gagged. The minister of War superintended the clappers; eight men with these walking on each side of the bier. The chief artizan, carrying a shade of feathers, guided the progress (of the procession). At the burial of a Great officer, after they had gone up and made the bier ready, 300 men drew the ropes; four men with their clappers walked on each side of the bier; and its progress was guided (by the chief artizan) with a reed of white grass in his hand.

119 孔子曰：「管仲鏤簋而朱紘，旅樹而反坫，山節而藻梲。賢大夫也，而難為上也。晏平仲祀其先人。豚肩不掩豆。賢大夫也，而難為下也。君子上不僭上，下不偪下。」

Confucius said, 'Guan Zhong had carving on the square vessels for holding the grain of his offerings, and red ornaments for his cap; he set up a screen where he lodged on the way, and had a stand of earth on which the cups he had used, in giving a feast, were replaced; he had hills carved on the capitals of his pillars, and. pondweed on the lower pillars supporting the rafters'. He was a worthy Great officer, but made it difficult for his superiors (to distinguish themselves from him). Yan Ping-zhong, in sacrificing to his father and other progenitors, used only the shoulders of a pig, not large enough to cover the dish. He was a worthy Great officer, but made it difficult for his inferiors (to distinguish themselves from him). A superior man will not encroach on (the observances of) those above him, nor put difficulties in the way of those below him.'

120 婦人非三年之喪，不逾封而吊。如三年之喪，則君夫人歸。夫人其歸也以諸侯之吊禮，其待之也若待諸侯然。夫人至，入自闈門，升自側階，君在阼。其他如奔喪禮然。

Excepting on the death of her father or mother, the wife (of a feudal lord) did not cross the boundaries of the state to pay a visit of condolence. On that occasion she did so, and went back to her original home, where she used the ceremonies of condolence proper to a feudal lord, and she was treated as one. When she arrived, she entered by the women's gate, and went up (to the reception hall) by steps at the side (of the principal steps), the ruler receiving her at the top of the steps on the east. The other ceremonies were the same as those of a guest who hastened to attend the funeral rites.

121 嫂不撫叔，叔不撫嫂。

A sister-in-law did not lay the soothing hand on the corpse of her brother-in-law; and vice versa.

122 君子有三患：未之聞，患弗得聞也；既聞之，患弗得學也；既學之，患弗能行也。君子有五恥：居其位，無其言，君子恥之；有其言，無其行，君子恥之；既得之而又失之，君子恥之；地有餘而民不足，君子恥之；眾寡均而倍焉，君子恥之。

There are three things that occasion sorrow to a superior man (who is devoted to learning) - If there be any subject of which he has not heard, and he cannot get to hear of it; if he hear of it, and cannot get to learn it; if he have learned it, and cannot get to carry it out in practice. There are five things that occasion shame to a superior man (who is engaged in governmental duties) - If he occupy an office, and have not well described its duties; if he describe its duties well, but do not carry them into practice; if he have got his office, and lost it again; if he be charged with the care of a large territory, and the people be not correspondingly numerous; if another, in a charge like his own, have more merit than he.

123 孔子曰：「凶年則乘駑馬。祀以下牲。」

Confucius said, 'In bad years they used in their carriages their poorest horses, and in their sacrifices the victims lowest (in the classes belonging to them).'

124 恤由之喪，哀公使孺悲之孔子學士喪禮，士喪禮於是乎書。

At the mourning rites for Xu You, duke Ai sent Ru Bei to Confucius to learn the rites proper at the mourning for the officer. Those rites were thus committed at that time to writing.

125 子貢觀於蜡。孔子曰：「賜也樂乎？」對曰：「一國之人皆若狂，賜未知其樂也！」子曰：「百日之蜡，一日之澤，非爾所知也。張而不弛，文武弗能也；弛而不張，文武弗為也。一張一弛，文武之道也。」

Zi-gong having gone to see the agricultural sacrifice at the end of the year, Confucius said to him, 'Ci, did it give you pleasure?' The answer was, 'The people of the whole state appeared to be mad; I do not know in what I could find pleasure.' The Master said, 'For their hundred days' labour in the field, (the husbandmen) receive this one day's enjoyment (from the state);--this is what you do not understand. (Even) Wen and Wu could not keep a bow (in good condition), if it were always drawn and never relaxed; nor did they leave it always relaxed and never drawn. To keep it now strung and now unstrung was the way of Wen and Wu.'

126 孟獻子曰：「正月日至，可以有事於上帝；七月日至，可有事於祖。」七月而禘，獻子為之也。

Meng Xian-zi said, 'If in the first month at the (winter) solstice it be allowable to offer the (border) sacrifice to God, in the seventh month, at the summer solstice, we may offer the sacrifice in the temple of the ancestor (of our ruling House).' Accordingly Xian-zi offered that sacrifice to all the progenitors (of the line of Lu) in the seventh month'.

127 夫人之不命於天子，自魯昭公始也。

The practice of not obtaining from the son of Heaven the confirmation of her dignity for the wife (of the ruler of Lu) began with duke Zhao.

128 外宗為君夫人，猶內宗也。

The mourning of a ruler and his wife were regulated by the same rules for the ladies of his family married in other states and for those married in his own.

129 廄焚，孔子拜鄉人為火來者。拜之，士壹，大夫再。亦相吊之道也。

When the stables of Confucius were burned, and the friends of his district came (to offer their condolences) on account of the fire, he bowed once to the ordinary officers, and twice to the Greater officers - according to the rule on occasions of mutual condolence.

130 孔子曰：「管仲遇盜，取二人焉，上以為公臣，曰：『其所與游辟也，可人也！』管仲死，桓公使為之服。宦於大夫者之為之服也，自管仲始也，有君命焉爾也。」

Confucius said, 'Guan Zhong selected two men from among (certain) thieves with whom he was dealing, and appointed them to offices in the state, saying, "They were led astray by bad men with whom they had associated, but they are proper men themselves." When he died, duke Huan made these two wear mourning for him. The practice of old servants of a Great officer wearing mourning for him, thus arose from Guan Zhong. But these two men only mourned for him by the duke's orders.'

131 過而舉君之諱，則起。與君之諱同，則稱字。

When an officer, in a mistake, used a name to his ruler which should be avoided, he rose to his feet. If he were speaking to any one who had the name that should be avoided with the ruler, he called him by the name given to him on his maturity.

132 內亂不與焉，外患弗辟也。

(A Great officer) took no part in any seditious movements within his state, and did not try to avoid calamities coming from without.

133 贊，大行曰圭。公九寸，侯、伯七寸，子、男五寸。博三寸，厚半寸。剡上，左右各寸半，玉也。藻三采六等。

The treatise on the duties of the Chief Internuncius says, 'The length of the long symbol of rank was for a duke, nine inches; for a marquis or earl, seven; for a count or baron, five. The width in each case was three inches; and the thickness, half an inch. They tapered to the point for one inch and a half. They were all of jade. The mats for them were made with three different colours, (two rows of each,) six in all.'

134 哀公問子羔曰：「子之食奚當？」對曰：「文公之下執事也。」

Duke Ai asked Zi-gao, 'When did members of your family first begin to be in office?' The answer was, 'My ancestor held a small office under duke Wen.'

135 成廟則釁之。其禮：祝、宗人、宰夫、雍人，皆爵弁純衣。雍人拭羊，宗人視之，宰夫北面於碑南，東上。雍人舉羊，升屋自中，中屋南面，刲羊，血流於前，乃降。門、夾室皆用雞。先門而後夾室。其衈皆於屋下。割雞，門當門，夾室中室。有司皆鄉室而立，門則有司當門北面。既事，宗人告事畢，乃皆退。反命於君曰：「釁某廟事畢。」反命於寢，君南鄉于門內朝服。既反命，乃退。

When a temple was completed, they proceeded to consecrate it with the following ceremony - The officer of prayer, the cook, and the butcher, all wore the cap of leather of the colour of a sparrow's head, and the dark-coloured dress with the purple border. The butcher rubbed the sheep clean, the officer of prayer blessed it, and the cook with his face to the north took it to the pillar and placed it on the south-east of it. Then the butcher took it in his arms, went up on the roof at the middle point between the east and west, and with his face to the south stabbed it, so that the blood ran down in front; and then he descended. At the gate of the temple, and of each of the two side apartments, they used a fowl, one at the gate of each (going up as before and stabbing them). The hair and feathers about the ears were first pulled out under the roof (before the victims were killed). When the fowls were cut at the gates of the temple, and the apartments on each side of it, officers stood, opposite to each gate on the north. When the thing was over, the officer of prayer announced that it was so, and they all retired, after which he announced it to the ruler, saying, 'The blood-consecration has been performed.' This announcement was made at the door of the back apartment of the temple, inside which the ruler stood in his court-robes, looking towards the south. This concluded the ceremony, and all withdrew.

136 路寢成則考之而不釁。釁屋者，交神明之道也。凡宗廟之器。其名者成則釁之以豭豚。

When the great apartment (of the palace) was completed, it was inaugurated (by a feast), but there was no shedding of blood. The consecration by blood of the temple building was the method taken to show how intercourse with the spirits was sought. All the more distinguished vessels of the ancestral temple were consecrated, when completed, by the blood of a young boar.

137 諸侯出夫人，夫人比至於其國，以夫人之禮行；至，以夫人入。使者將命曰：「寡君不敏，不能從而事社稷宗廟，使使臣某，敢告於執事。」主人對曰：「寡君固前辭不教矣，寡君敢不敬須以俟命。」有司官陳器皿；主人有司亦官受之。

When a feudal lord sent his wife away, she proceeded on her journey to her own state, and was received there with the observances due to a lord's wife. The messenger, accompanying her, then discharged his commission, saying, 'My poor ruler, from his want of ability, was not able to follow her, and take part in the services at your altars and in your ancestral temple. He has, therefore, sent me, so and so, and I venture to inform your officer appointed for the purpose of what he has done.' The officer presiding (on the occasion) replied, 'My poor ruler in his former communication did not lay (her defects) before you, and he does not presume to do anything but respectfully receive your lord's message.' The officers in attendance on the commissioner then set forth the various articles sent with the other the lady on her marriage, and those on side received them.

138 妻出，夫使人致之曰：「某不敏，不能從而共粢盛，使某也敢告於侍者。」主人對曰：「某之子不肖，不敢辟誅，敢不敬須以俟命。」使者退，主人拜送之。如舅在，則稱舅；舅沒，則稱兄；無兄，則稱夫。主人之辭曰：「某之子不肖。」如姑姊妹，亦皆稱之。

When the wife went away from her husband, she sent a messenger and took leave of him, saying, 'So and so, through her want of ability, is not able to keep on supplying the vessels of grain for your sacrifices, and has sent me, so and so, to, presume to announce this to your attendants.' The principal party (on the other side) replied, 'My son, in his inferiority, does not presume to avoid you punishing him, and dares not but respectfully receive your orders.' The messenger then retired, the principal party bowing to him, and escorting him. If the father-in-law were alive, then he named him self; if he were dead, an elder brother of the husband acted for him, and the message was given as from him; if there were no elder brother, then it ran as from the husband himself. The message, as given above, was) 'The son of me, so and so, in his inferiority.' (At the other end of the transaction), if the lady were an aunt, an elder sister, or a younger, she was mentioned as such.

139 孔子曰：「吾食於少施氏而飽，少施氏食我以禮。吾祭，作而辭曰：『疏食不足祭也。』吾飧，作而辭曰：『疏食也，不敢以傷吾子。』」

Confucius said, 'When I was at a meal at Shao-shi's, I ate to the full. He entertained me courteously, according to the rules. When I was about to offer some in sacrifice, he got up and wished to stop me, saying, "My poor food is not worth being offered in sacrifice." When I was about to take the concluding portions, he got up and wished to stop me, saying, "I would not injure you with my poor provisions."

140 納幣一束：束五兩，兩五尋。

A bundle of silk (in a marriage treaty) contained live double rolls, each double roll being forty cubits in length.

141 婦見舅姑，兄弟、姑姊妹，皆立於堂下，西面北上，是見已。見諸父，各就其寢。

At the (first) interview of a wife with her father and mother-in-law, (her husband's) unmarried aunts and sisters all stood below the reception hall, with their faces towards the west, the north being the place of honour. After this interview, she visited all the married uncles of her husband, each in his own apartment.

142 女雖未許嫁，年二十而笄，禮之，婦人執其禮。燕則鬈首。

Although not engaged to be married, the rule was for a young lady to wear the hair-pin - she was thus treated with the honours of maturity. The (principal) wife managed the ceremony. When she was unoccupied and at ease, she wore her hair without the pin, on each side of her head.

143 韠：長三尺，下廣二尺，上廣一尺。會去上五寸，紕以爵韋六寸，不至下五寸。純以素，紃以五采。

The apron (of the full robes) was three cubits long, two cubits wide at the bottom, and one at the top. The border at the top extended five inches; and that at the sides was of leather the colour of a sparrow's head, six inches wide, terminating five inches from the bottom. The borders at top and bottom were of white silk, embroidered with the five colours.

《喪大記 \ Sang Da Ji》 [Also known as: "The greater record of mourning rites"]

1 疾病，外內皆掃。君大夫徹縣，士去琴瑟。寢東首於北牖下。廢床。徹褻衣，加新衣，體一人。男女改服。屬纊以俟絕氣。男子不死於婦人之手，婦人不死於男子之手。

When the illness was extreme, all about the establishment was swept clean, inside and out. In the case of a ruler or Great officer, the stands, with the martial instruments suspended from them, were removed; in that of an officer, his lute and cithern. The sufferer lay with his head to the east, under the window on the north. His couch was removed (and he was laid on the ground). The clothes ordinarily worn at home were removed, and new clothes substituted for them. (In moving the body) one person took hold of each limb. Males and females changed their dress. Some fine floss was put (on the mouth and nostrils), to make sure that the breath was gone. A man was not permitted to die in the hands of the women, or a woman in the hands of the men.

2 君夫人卒於路寢，大夫世婦卒於適寢，內子未命，則死於下室。遷尸於寢，士士之妻皆死於寢。

A ruler and his wife both died in the Great chamber, a Great officer and his acknowledged wife in the Proper chamber; the not yet acknowledged wife of a high minister, in an inferior chamber, but the corpse was then removed to the higher chamber. The wives of officers died in their chambers.

3 復，有林麓，則虞人設階；無林麓，則狄人設階。小臣復，復者朝服。君以卷，夫人以屈狄；大夫以玄赬，世婦以襢衣；士以爵弁，士妻以稅衣。皆升自東榮，中屋履危，北面三號，卷衣投於前，司命受之，降自西北榮。其為賓，則公館復，私館不復；其在野，則升其乘車之左轂而復。

At (the ceremony of) calling back the soul, if (the deceased were a lord on whose territory) there were forests and copses, the forester arranged the steps (by which to go up on the roof); and if there were no forests, one of the salvage men (employed about the court in menial offices) did so. An officer of low rank performed the ceremony. All who did so employed some of the court robes (of the deceased) - for a ruler, the robe with the descending dragon; for the wife, that with the descending pheasant; for a Great officer, the dark robe and red skirt; for his recognised wife, the robe of fresh yellow; for an officer, that worn with the cap of deep purple leather; and for his wife, the dark dress with the red border. In all cases they ascended from the east wing to the middle of the roof, where the footing was perilous. Facing the north, they gave three loud calls for the deceased, after which they rolled up the garment they had employed, and cast it down in front, where the curator of the robes received it, and then they themselves descended by the wing on the north-west. If the deceased were a visitor, and in a public lodging, his soul was called back; if the lodging were private, it was not called back. If he were in the open country, one got up on the left end of the nave of the carriage in which he had been riding, and called it back.

4 復衣不以衣尸，不以斂。婦人復，不以袡。凡復，男子稱名，婦人稱字。唯哭先復，復而後行死事。

The garment which had been used in calling the soul back was not employed to cover the corpse, nor in dressing it. In calling back the soul of a wife, the upper robe with the purple border in which she had been married was not employed. In all cases of calling back the soul, a man was called by his name, and a woman by her designation. Nothing but the wailing preceded the calling the soul back. After that calling they did what was requisite on an occasion of death.

5 始卒，主人啼，兄弟哭，婦人哭踴。

Immediately after death, the principal mourners sobbed; brothers and cousins (of the deceased) wailed; his female relatives wailed and leaped.

6 既正尸，子坐於東方，卿大夫父兄子姓立於東方，有司庶士哭於堂下北面；夫人坐於西方，內命婦姑姊妹子姓立於西方，外命婦率外宗哭於堂上北面。

When the dead body (of a ruler) had been placed properly (beneath the window with the head to the south), his son sat (or knelt) on the east; his ministers, Great officers, uncles, cousins, their sons and grandsons, stood (also) on the east; the multitude of ordinary officers, who had the charge of the different departments, wailed below the hall, facing the north. His wife knelt on the west; the wives, aunts, sisters, their daughters and grand-daughters, whose husbands were of the same surname as he, stood (behind her) on the west; and the wives, his relatives of the same surname, whose position had been confirmed in their relation to their husbands, at the head of all the others married similarly to husbands of other surnames, wailed above in the hall, facing the north.

7 大夫之喪，主人坐於東方，主婦坐於西方，其有命夫命婦則坐，無則皆立。士之喪，主人父兄子姓皆坐於東方，主婦姑姊妹子姓皆坐於西方。凡哭尸於室者，主人二手承衾而哭。

At the mourning rites (immediately after death) of a Great officer, the (son), presiding, knelt on the east, and the wife, presiding, on the west. The husbands and wives (among the relations) whose positions had been officially confirmed, sat (or knelt); others who had not that confirmation, stood. At the rites for a deceased officer, the son presiding, uncles, brothers, and cousins, with their sons and grandsons, all sat (or knelt) on the east; the wife presiding, aunts, sisters, and cousins, with their female children and grandchildren, all sat (or knelt) on the west. Whenever they wailed by the corpse in the apartment, the presiding mourner did so, holding up the shroud with his two hands at the same time.

8 君之喪，未小斂，為寄公國賓出；大夫之喪，未小斂，為君命出；士之喪，於大夫不當斂而出。

At the mourning rites of a ruler, before the slighter dressing was completed, the principal mourner came out to receive the visit of a refugee ruler, or a visitor from another state. At those for a Great officer, at the same period, he came out to receive a message from his ruler. At those for an ordinary officer, also at the same period, he came out to receive a Great officer, if he were not engaged in the dressing.

9 凡主人之出也，徒跣扱衽拊心，降自西階。君拜寄公國賓于位；大夫於君命，迎於寢門外，使者升堂致命，主人拜于下；士於大夫親吊則與之哭；不逆於門外。

Whenever the presiding mourner went forth (to meet visitors), he had his feet bare, his skirt tucked under his girdle, and his hands across his chest over his heart. Having gone down by the steps on the west, if a ruler, he bowed to a refugee ruler, or a minister commissioned from another state, each in his proper place. When a message from his ruler came to a Great officer, he came to the outside of the door of the apartment (where the dead was), to receive the messenger who had ascended to the hall and communicated his instructions. (They then went down together), and the mourner bowed to the messenger below. When a Great officer came himself to condole with an ordinary officer, the latter wailed along with him, but did not meet him outside the gate.

10 夫人為寄公夫人出，命婦為夫人之命出，士妻不當斂，則為命婦出。

The wife of a ruler went out (of her apartment) on a visit from the wife of a refugee ruler. The confirmed wife (of a Great officer) went out (in the same way) on the arrival of a message from the ruler's wife. The wife of an officer, if not engaged in the dressing, (also) went out to receive the confirmed wife (of a Great officer).

11 小斂，主人即位於戶內，主婦東面，乃斂。卒斂，主人馮之踴，主婦亦如之。主人袒說髦，括髮以麻，婦人髽，帶麻於房中。

At the slighter dressing, the presiding mourner took his place inside the door (on the east of it), and the presiding wife had her face to the east. When the dressing was ended, both of them made as if they leant on the body, and leaped. The mourner unbared his breast, took off the tufts of juvenility, and bound up his hair with sackcloth. The wife knotted up her hair, and put on her sackcloth girdle in her room.

12 徹帷，男女奉尸夷於堂，降拜。

When the curtain (which screened the body) was removed, the men and women carried it and put it down in the hall, (the eldest son) going down the step's and bowing (to the visitors).

13 君拜寄公國賓，大夫士拜卿大夫於位，於士旁三拜；夫人亦拜寄公夫人於堂上，大夫內子士妻特拜，命婦泛拜眾賓於堂上。

The (young) ruler (who was mourning) bowed to refugee lords, and to ministers, commissioners from other states. Great officers and other officers bowed to ministers and Great officers in their respective places. In the case of (the three grades of) officers, they received three side bows, one for each grade. The ruler's wife also bowed to the wife of a refugee lord, above in the hall. With regard to the wives of Great officers and of other officers, she bowed specially to each whose position had received the official appointment; to the others she gave a general bow - all above in the hall.

14 主人即位，襲帶絰踴。母之喪，即位而免，乃奠。吊者襲裘，加武帶絰，與主人拾踴。

When the mourner had gone to his own place (after bowing to his visitors), he closed the robe which was drawn on one side, covering his breast, put on his girdle and head-band, and leapt. When the mourning was for his mother, he went to his place, and tied up his hair, after which he put down the offerings by the body. The visitors who had come to condole, covered their fur robes, put the roll at the back of their caps, assumed their girdles and head-bands, and leapt in correspondence with the mourner.

15 君喪，虞人出木角，狄人出壺，雍人出鼎，司馬縣之，乃官代哭，大夫官代哭不縣壺，士代哭不以官。君堂上二燭、下二燭，大夫堂上一燭、下二燭，士堂上一燭、下一燭。

At the funeral rites for a ruler, the chief forester supplied wood and horns; the chief of the salvage-men supplied the vases for water; the chief of the slaughtering department supplied boilers; and (an officer from the department of) the minister of War (saw to the) hanging of these. Thus they secured the succession of wailers. Some of those in the department took their part in the wailing. If they did not hang up the vases, and the Great officers were sufficient to take the wailing in turns, then they did not use those others. In the hall of the ruler there were two lights above and two below; for that of a Great officer, one above and two below; for that of an ordinary officer, one above and one below.

16 賓出徹帷。

When the guests went out, the curtain was removed.

17 哭尸於堂上，主人在東方，由外來者在西方，諸婦南鄉。

When they were wailing the corpse above in the hall, the principal mourner was at the east; visitors coming from without, took their place at the west, and the women stood facing the south.

18 婦人迎客送客不下堂，下堂不哭；男子出寢門見人不哭。其無女主，則男主拜女賓於寢門內；其無男主，則女主拜男賓於阼階下。子幼，則以衰抱之，人為之拜；為後者不在，則有爵者辭，無爵者人為之拜。在竟內則俟之，在竟外則殯葬可也。喪有無後，無無主。

The wife (presiding), in receiving guests and escorting them, did not go down from the hall with them. If she did go down (as with the wife of the ruler), she bowed to her, but did not wail. If the son (presiding), had occasion to go outside the door of the apartment, and saw the guest (whom he so went to meet), he did not wail. When there was no female to preside, a son did so, and bowed to the female visitors inside the door of the apartment. If there were no son to preside, a daughter did so, and bowed to the male visitors at the foot of the steps on the east. If the son were a child, then he was carried in his sackcloth in the arms, and his bearer bowed for him. If the successor of the deceased were not present, and wag a man of rank, an apology was made to the guests; if he were not a man of rank, some other one bowed to them for him. If he were anywhere in the state, they waited for him; if he had gone beyond it, the encoffining and burial might go on. The funeral rites might proceed without the presence of the successor of the deceased, but not without one to preside over them.

19 君之喪：三日，子、夫人杖，五日既殯，授大夫世婦杖。子、大夫寢門之外杖，寢門之內輯之；夫人世婦在其次則杖，即位則使人執之。子有王命則去杖，國君之命則輯杖，聽卜有事於尸則去杖。大夫於君所則輯杖，於大夫所則杖。

At the mourning rites for a ruler, on the third day his son and his wife assumed the staff. On the fifth day, when the corpse was put into the coffin, his daughters who had become the wives of Great officers were allowed to use it. His (eldest) son and Great officers used it outside the door of the apartment (where the coffin was); inside the door they carried it in their hands (but did not use it). The wife and his daughters, the wives of Great officers, used the staff in their rooms; when they went to their places (in the apartment where the coffin was), people were employed to hold it for them. When a message came from the king, (the son presiding) put away his staff; when one came from the ruler of another state, he only held it in his hand. When attending to any consultation of the tortoise-shell about the corpse, he put away his staff. A Great officer, in the place of the ruler, carried his staff in his hand; at another Great officer's, he used it.

20 大夫之喪：三日之朝既殯，主人主婦室老皆杖。大夫有君命則去杖，大夫之命則輯杖；內子為夫人之命去杖，為世婦之命授人杖。

At the mourning rites for a Great officer, on the morning of the third day, when the body was put into the coffin, his son presiding, his wife presiding, and the steward of the House, all assumed the staff. On a message from the ruler, the (new) Great officer put away his staff; on a message from another Great officer, he carried it in his hand. His wife, on a message from the wife of the ruler, put her staff away; on a message from the confirmed wife (of another Great officer), she gave it to some one to hold for her.

21 士之喪：二日而殯，三日而朝，主人杖，婦人皆杖。於君命夫人之命如大夫，於大夫世婦之命如大夫。

At the mourning rites for an officer, the body on the second day was put into the coffin. On the morning of the third day, the presiding mourner assumed the staff, and his wife also. The same observances as in the rites fur a Great officer were observed on messages arriving from the ruler or his wife, or from a Great officer and his confirmed wife.

22 子皆杖，不以即位。大夫士哭殯則杖，哭柩則輯杖。棄杖者，斷而棄之於隱者。

All the sons assumed the staff, but only the eldest son used it when they were going to their places (in the apartment where the coffin was). Great officers and other officers, when wailing by the coffin, used the staff; when wailing by the bier, they carried it in their hands. When the staff (used in mourning) was thrown away, it was broken and thrown away in secret.

23 始死，遷尸於床，幠用斂衾，去死衣，小臣楔齒用角柶，綴足用燕几，君大夫士一也。

As soon as death took place, the corpse was transferred to the couch, and covered with a large sheet. The clothes in which the deceased had died were removed. A servant plugged the mouth open with the spoon of horn; and to keep the feet from contracting, an easy stool was employed. These observances were the same for a ruler, a Great officer, and an ordinary officer.

24 管人汲，不說繘、屈之，盡階不升堂，授御者；御者入浴：小臣四人抗衾，御者二人浴，浴水用盆，沃水用枓，浴用絺巾，挋用浴衣，如它日；小臣爪足，浴餘水棄于坎。其母之喪，則內御者抗衾而浴。

The servant in charge of the apartments drew the water, and without removing the well-rope from the bucket gathered it up, and carried the whole up to the top of the steps. There, without going on the hall, he gave it to the attendants in waiting on the body. These then went in to wash the corpse, four lower servants holding up the sheet, and two performing the washing; having put the water in basins, to which they took it with ladles. In washing they used napkins of fine linen, and in drying the body the ordinary bathing clothes. Another servant then pared the nails of the feet, after which they threw away the rest of the water into the pit. At the funeral rites for a mother (or other female), the female attendants in waiting in the inner room held up the sheet and washed the body.

25 管人汲，授御者，御者差沐於堂上－─君沐粱，大夫沐稷，士沐粱。甸人為垼於西墻下，陶人出重鬲，管人受沐，乃煮之，甸人取所徹廟之西北厞薪，用爨之。管人授御者沐，乃沐；沐用瓦盤，挋用巾，如它日，小臣爪手翦須，濡濯棄於坎。

The servant in charge of the apartments, having drawn water and given it to the attendants in waiting on the body, these prepared the wash for the head, above in the hall - for a ruler, made from maize-water; for a Great officer, from that of the glutinous millet; and for an ordinary officer, that from maize-water. After this, some of the forester's department made a sort of furnace at the foot of the wall on the west; and the potter brought out a large boiler, in which the servant in charge of the apartments should boil the water. The servants of the forester's department brought the fuel which he had removed from the crypt in the north-west of the apartment, now converted into a shrine, to use for that purpose. When the water was heated, he gave it to the attendants, who proceeded to wash the head, and poured the water into an earthenware basin, using the napkin as on ordinary occasions to dry the head. Another servant then clipped the nails of the fingers, and wiped the beard. The water was then thrown into the pit.

26 君設大盤造冰焉，大夫設夷盤造冰焉，士并瓦盤無冰，設床襢笫，有枕。含一床，襲一床遷尸於堂又一床，皆有枕席－─君大夫士一也。

For a ruler they put down a large vessel, full of ice; for a Great officer, a middle-sized one, full of ice; and for an ordinary officer, only one of earthenware, without any ice in it. Over these they placed the couch with a single sheet and pillow on it; another couch on which the jade should be put into the mouth; and another still, where the fuller dressing should be done. Then the corpse was removed to a couch in the hall, on which was a pillow and mat. The same forms were observed for a ruler, a Great officer, and an ordinary officer.

27 君之喪，子、大夫、公子、眾士皆三日不食。子、大夫、公子食粥，納財，朝一溢米，莫一溢米，食之無算；士疏食水飲，食之無算；夫人世婦諸妻皆疏食水飲，食之無算。

At the mourning rites for a ruler, his (eldest) son, Great officers, his other sons and all the (other) officers (employed about the court), ate nothing for three days, but confined themselves to gruel. (Afterwards) for their consumption they received in the morning a handful of rice, and another in the evening; which they ate without any observance of stated times. Officers (at a distance) were restricted to coarse rice and water for their drink, without regard to any stated times. The wife (of the new ruler), the confirmed wives (of the Great officers), and all the members of their harems, had coarse rice and drank water, having no regard in their eating to stated times.

28 大夫之喪，主人室老子姓皆食粥；眾士疏食水飲；妻妾疏食水飲。士亦如之。

At the mourning rites for a Great officer, the presiding mourner, the steward, and grandsons, all were confined to gruel. All the inferior officers were restricted to coarse rice, and water to drink. Wives and concubines took coarse rice, and water to drink. At the rites for an ordinary officer the same rules were observed.

29 既葬，主人疏食水飲，不食菜果；婦人亦如之。君大夫士一也。練而食菜果，祥而食肉。食粥於盛不盥，食於篹者盥。食菜以醯醬，始食肉者先食乾肉，始飲酒者先飲醴酒。

After the burial, the presiding mourner had (only) coarse rice and water to drink; he did not eat vegetables or fruits. His wife observed the same rule. So it was in the case of rulers, Great officers, and other officers. After the change of mourning, towards the end of the year, they ate vegetables and fruit; and after the subsequent sacrifice, they ate flesh. They took their gruel in bowls, and did not wash their bands (before doing so). When they took their rice from the basket, they washed their hands. They ate their vegetables along with pickles and sauces. When they first ate flesh, it was dry flesh; when they first drank liquor, it was that newly made.

30 期之喪，三不食；食：疏食水飲，不食菜果，三月既葬，食肉飲酒。期終喪，不食肉，不飲酒，父在為母，為妻。九月之喪，食飲猶期之喪也，食肉飲酒，不與人樂之。

During the mourning of a year, on three occasions they abstained from eating. When eating coarse rice, with water to drink, they did not eat vegetables or fruits. After the burial, at the end of three months, they ate flesh and drank liquor. When the year's mourning was ended, they did not eat flesh nor drink liquor. When the father was alive, in the mourning of nine months, the rules were the same as in that for a year, on account of the mother or of the wife. Though they ate flesh and drank liquor, they could not take the enjoyment of these things in company with others.

31 五月三月之喪，壹不食再不食可也。比葬，食肉飲酒，不與人樂之。叔母、世母、故主、宗子食肉飲酒。不能食粥，羹之以菜可也；有疾，食肉飲酒可也。五十不成喪，七十唯衰麻在身。

During the mourning for five months, and that for three months, it was allowable to abstain from eating once or twice. Between the coffining and burial, when eating flesh and drinking liquor, they did not take the enjoyment of these things in company with others. While mourning for an aunt, the confirmed wife of an uncle, one's old ruler, or the head of a clan, they ate flesh and drank liquor. If a mourner could not eat the gruel, he might eat soup of vegetables. If he were ill, he might eat flesh and drink liquor. At fifty, one did not go through all the observances of mourning. At seventy, he simply wore the sackcloth on his person.

32 既葬，若君食之則食之；大夫父之友食之則食之矣。不辟粱肉，若有酒醴則辭。

After the burial, if his ruler feasted a mourner, he partook of the viands; if a Great officer or a friend of his father did so, he partook in the same way. He, did not even decline the grain and flesh that might be set before him, but wine and new wine he declined.

33 小斂於戶內，大斂於阼。君以簟席，大夫以蒲席，士以葦席。小斂：布絞，縮者一，橫者三。君錦衾，大夫縞衾，士緇衾，皆一。衣十有九稱，君陳衣于序東；大夫士陳衣于房中；皆西領北上。絞紟不在列。

The slighter dressing was performed inside the door (of the apartment where the body was); the fuller dressing (at the top of) the steps (leading up to the reception hall) on the east. The body of a ruler was laid on a mat of fine bamboo; of a Great officer, on one of typha grass; and of an ordinary officer, on one of phragmites grass. At the slighter dressing one band of cloth was laid straight, and, there were three bands laid cross-wise. The sheet for a ruler's body was embroidered; for a Great officer's, white; for an ordinary officer's, black - each had one sheet. There were nineteen suits of clothes; those for the ruler, displayed in the corridor on the east; and those for a Great officer, or a common officer, inside the apartments - all with their collars towards the west, those in the north being the best. The sash and sheet were not reckoned among them.

34 大斂：布絞，縮者三，橫者五，布紟二衾。君大夫士一也。君陳衣于庭，百稱，北領西上；大夫陳衣于序東，五十稱，西領南上；士陳衣于序東，三十稱，西領南上。絞紟如朝服，絞一幅為三、不辟，紟五幅、無紞。

At the fuller dressing there were three bands of cloth laid straight, and five laid cross-wise. There were (also) strings of cloth, and two sheets - equally for a ruler, a Great officer, and a common officer. The clothes for a ruler consisted of one hundred suits, displayed in the courtyard, having their collars towards the north, those on the west being the best; those of a Great officer were fifty suits, displayed in the corridor on the east, having the collars towards the west, those on the south being the best; those of a common officer were thirty suits, displayed also in the corridor on the east, with their collars towards the west, the best on the south. The bands and strings were of the same quality as the court robes. One strip of the band-cloth was divided into three, but at the ends was not further divided. The sheets were made of five pieces, without strings or buttons.

35 小斂之衣，祭服不倒。君無襚，大夫士畢主人之祭服；親戚之衣，受之不以即陳。小斂，君大夫士皆用復衣復衾；大斂，君大夫士祭服無算，君褶衣褶衾，大夫士猶小斂也。

Among the clothes at the slighter dressing, the sacrificial robes were not placed below the others. For the ruler no clothes were used that were presented. For a Great officer and a common officer, the sacrificial (and other) robes belonging to the principal mourner were all used, and then they used those contributed by their relatives; but these were not displayed along with the others. At the slighter dressing, for a ruler, a Great officer, and a common officer, they used wadded upper robes and sheets. At the greater dressing, the number of sacrificial (and other) robes put on a ruler, a Great officer, or another officer', was not definitely fixed; but the upper robes and sheets for a ruler had only a thin lining, (instead of being wadded); for a Great officer and a common officer, they were as at the slighter dressing.

36 袍必有表，不禪，衣必有裳，謂之一稱。

The long robe (worn in private) had a shorter one placed over it; it was not displayed alone. It was the rule that with the upper garment the lower one should also be shown. So only could they be called a suit.

37 凡陳衣者實之篋，取衣者亦以篋升，降者自西階。凡陳衣、不詘，非列采不入，絺綌紵不入。

All who set forth the clothes took them from the chests in which they had been deposited; and those who received. the clothes brought (as contributions) placed them in (similar) chests. In going up to the hall and descending from it, they did so by the steps on the west. They displayed the clothes without rumpling them. They did not admit any that were not correct; nor any of fine or coarse dolychos fibre or of coarse flax.

38 凡斂者袒，遷尸者襲。君之喪，大胥是斂，眾胥佐之；大夫之喪，大胥侍之，眾胥是斂；士之喪，胥為侍，士是斂。

All engaged in dressing the corpse had their arms bared; those who moved it into the coffin, had their breasts covered. At the funeral rites for a ruler, the Great officer of prayer performed the dressing, assisted by all the members of his department; at those for a Great officer, the same officer stood by, and saw all the others dress the body; at those of a common officer, the members of that department stood by, while other officers (his friends) performed the dressing.

39 小斂大斂，祭服不倒，皆左衽結絞不紐。

At both the dressings the sacrificial robes were not placed below the others. They were all placed with the lappel to lie on the left side. The bands were tied firmly, and not in a bow-knot.

40 斂者既斂必哭。士與其執事則斂，斂焉則為之壹不食。凡斂者六人。

The rule was that the dressers should wail, when they had completed their work. But in the case of an officer, as the dressing was performed by those who had served in office along with him, they, after the work was done, omitted a meal. In all cases the dressers were six.

41 君錦冒黼殺，綴旁七；大夫玄冒黼殺，綴旁五；士緇冒赬殺，綴旁三。凡冒質長與手齊，殺三尺，自小斂以往用夷衾，夷衾質殺之，裁猶冒也。

The body cases (used before the dressing) were made - for a ruler, the upper one embroidered, and the lower one striped black and white, with seven strings on the open side; for a Great officer, the upper one dark blue, and the lower one striped black and white, with five tie-strings on the side; for a common officer, the upper one black, and the lower one red, with three tie-strings at the side. The upper case came down to the end of the hands, and the lower case was three feet long. At the smaller dressing and afterwards, they used coverlets laid on the body (instead of these cases), their size being the same as that of the cases.

42 君將大斂，子弁絰，即位于序端，卿大夫即位于堂廉楹西，北面東上，父兄堂下北面，夫人命婦尸西東面，外宗房中南面。小臣鋪席，商祝鋪絞紟衾衣，士盥于盤，上士舉遷尸于斂上。卒斂，宰告，子馮之踴，夫人東面亦如之。

When the great dressing of a ruler's body was about to commence, his son, with the sackcloth band about his cap, went to his place at the (south) end of the (eastern) corridor, while the ministers and Great officers took theirs at the corner of the hall, with the pillar on their west, their faces to the north, and their row ascending to the east. The uncles, brothers, and cousins were below the hall, with their faces to the north, The (son's) wife, and other wives whose position had been confirmed were on the west of the body, with their faces to other states the east. The female relations from the other states were in their apartments with their faces to the south. Inferior officers spread the mats. The Shang officers of prayer spread the strings, the coverlet, and clothes. The officers had their hands over the vessels. They then lifted the corpse and removed it to the place for the dressing. When the dressing was finished, the superintendent announced the fact. The son then (seemed to) lean on it, and leaped while his wife did the same, with her face to the east.

43 大夫之喪，將大斂，既鋪絞紟衾衣。君至，主人迎，先入門右，巫止於門外，君釋菜，祝先入升堂，君即位于序端，卿大夫即位于堂廉楹西，北面東上；主人房外南面，主婦尸西，東面。遷尸，卒斂，宰告，主人降，北面于堂下，君撫之，主人拜稽顙，君降、升主人馮之，命主婦馮之。

At the mourning rites of a Great officer, they were about to proceed to the great dressing, and the tie-strings, coverlets, and clothes had all been spread out, the ruler arrived, and was met by (the son), the principal mourner. The son entered before him, (and stood) at the right of the gate, outside which the exorcist stopped. The ruler having put down the vegetables (as an offering to the spirit of the gate), and the blesser entered preceding him, entered and went up to the hall. He then repaired to his place at the end of the corridor, while the ministers, and Great officers took theirs at the corner of the hall on the west of the pillar, looking to the north, their row ascending to the east. The presiding mourner was outside the apartment (where the corpse was), facing the south. His wife presiding was on the west of the body, facing the east. When they had moved the corpse, and finished the dressing, the steward reported that they had done so, and the presiding mourner went down below the hall, with his face to the north. There the ruler laid on him the soothing hand, and he bowed with his forehead, to the ground. The ruler signified to him to go up, and lean on the body, and also requested his wife, presiding, to lean on it.

44 士之喪，將大斂，君不在，其餘禮猶大夫也。

At the mourning rites for a common officer, when they were about to proceed to the great dressing, the ruler was not present. In other respects the observances were the same as in the case of a Great officer.

45 鋪絞紟，踴；鋪衾，踴；鋪衣，踴；遷尸，踴；斂衣，踴；斂衾，踴；斂絞紟，踴。

They also leaped at the spreading out of the ties and strings; of the sheet; of the clothes; at the moving of the corpse; at the putting on of the clothes; of the coverlet; and of the adjusting of the ties and bands.

46 君撫大夫，撫內命婦；大夫撫室老，撫侄娣。君大夫馮父母、妻、長子，不馮庶子；士馮父母、妻、長子、庶子，庶子有子，則父母不馮其尸。凡馮尸者，父母先，妻子後。君於臣撫之，父母於子執之，子於父母馮之，婦於舅姑奉之，舅姑於婦撫之，妻於夫拘之，夫於妻於昆弟執之。馮尸不當君所。凡馮尸，興必踴。

The ruler laid his hand on the body of a Great officer, and on that of the most honourable ladies of his own harem. A Great officer laid his hand on the body of the steward of his house, and on that of his niece and the sister of his wife, who had accompanied her to the harem. The ruler and a Great officer leant closely with their breasts over the bodies of their parents, wives, and eldest sons, but not over those of their other sons. A common officer, however, did so also to all his other sons. If a son by a concubine had a son, the parents did not perform this ceremony over him. When it was performed, the parents did it first, and then the wife and son. A ruler laid his hand on the body of a minister; parents, while bending over that of a son, also took hold of his hand. A son bent over his parents, bringing his breast near to theirs. A wife seemed as if she would place her two arms beneath the bodies of her parents-in-law; while they (simply) laid their hands on her. A wife made as if she would cling to her husband's body; while the husband held her hand as he did that of a brother or cousin. When others brought the breast near the body of a corpse, they avoided the point at which the ruler had touched it. After every such mark of sorrow, the mourner rose up and leaped.

47 父母之喪，居倚廬、不涂，寢苫枕塊，非喪事不言。君為廬宮之，大夫士襢之。既葬柱楣，涂廬不於顯者。君、大夫、士皆宮之。凡非適子者，自未葬以於隱者為廬。

At the mourning rites for a parent, (the son) occupied the slanting shed, unplastered; slept on straw, with a clod of earth for his pillow. He spoke of nothing but what related to the rites. A ruler enclosed this hut; but Great and common officers left it exposed. After the burial, the inclined posts were set up on lintels, and the hut was plastered, but not on the outside which could be seen. Rulers, Great and common officers, all had it enclosed. All the other sons, but the eldest by the proper wife, even before the burial had huts made for themselves in out-of-the-way places.

48 既葬，與人立：君言王事，不言國事；大夫士言公事，不言家事。

After the burial, the son would stand with others. If a ruler, he would speak of the king's affairs, but not of those of his own state. If a Great officer, or a common officer, he would speak of the ruler's affairs, but not of those of his own clan or family.

49 君既葬，王政入於國，既卒哭而服王事；大夫、士既葬，公政入於家，既卒哭、弁絰帶，金革之事無辟也。

When the ruler was buried, the royal ordinances came into the state. After the wailing was finished, the new ruler engaged in the king's affairs. When a Great officer or a common officer was buried, the ordinances of the state came to his family. After the wailing was finished, while continuing the sackcloth band round his cap, and the girdle, he might don his armour and go into the field.

50 既練，居堊室，不與人居。君謀國政，大夫、士謀家事。既祥，黝堊。祥而外無哭者；禫而內無哭者，樂作矣故也。禫而從御，吉祭而復寢。

After the mourning was changed at the end of a year, (the sons) occupied the unplastered apartment, and did not occupy one along with others. Then the ruler consulted about the government of the state; and Great officers and common officers about the affairs of their clan and families. After the sacrifice at the end of two years, the ground of the apartment was made of a dark green, and the walls were whitened. After this, they no longer wailed outside; and after the sacrifice at the end of twenty-seven months, they did not do so inside; for, after it, music began to be heard.

51 期居廬，終喪不御於內者，父在為母為妻；齊衰期者，大功布衰九月者，皆三月不御於內。婦人不居廬，不寢苫。喪父母，既練而歸；期九月者，既葬而歸。

After that sacrifice, at the end of twenty-seven months, (the son) attended to all his duties; and after the felicitous sacrifice (of re-arranging the tablets in his ancestral temple), he returned to his (usual) chamber. At the one year's mourning, he occupied the hut; and when it was completed, the occasions on which he did not seek the nuptial chamber were:-when his father was alive, and he had been wearing the hemmed sackcloth of a year for his mother or his wife, and when he had been wearing the cloth mourning of nine months; on these occasions, for three months he did not seek the intercourse of the inner chamber. A wife did not occupy the hut, nor sleep on the straw. At the mourning for her father or mother, when she had changed the mourning at the end of a year, she returned to her husband; when the mourning was that of nine months, she returned after the burial.

52 公之喪，大夫俟練，士卒哭而歸。

At the mourning rites for a duke (of the royal domain), his Great officers continued till the change of mourning at the end of a year, and then returned to their own residences. A common officer returned at the conclusion of the wailing.

53 大夫、士父母之葬，既練而歸。朔月忌日，則歸哭于宗室。諸父兄弟之喪，既卒哭而歸。

At the mourning rites for their parents, (the other sons who were) Great officers or common officers, returned to their own residences after the change of the mourning at the end of the year; but on the first day of the month and at full moon, and on the return of the death-day, they came back and wailed in the house of him who was now the Head of their family. At the mourning for uncles and cousins, they returned to their own residences at the conclusion of the wailing.

54 父不次於子，兄不次於弟。

A father did not take up his quarters (during the mourning) at a son's, nor an elder brother at a younger's.

55 君於大夫、世婦大斂焉；為之賜則小斂焉。於外命婦，既加蓋而君至。於士，既殯而往；為之賜，大斂焉。夫人於世婦，大斂焉；為之賜，小斂焉。於諸妻，為之賜，大斂焉。於大夫外命婦，既殯而往。

At the mourning rites for a Great officer or his acknowledged wife, a ruler (went to see) the greater dressing; but if he wished to show special favour, he attended the slighter dressing. The ruler, in the case of an acknowledged wife, married to a Great officer of a different surname from his own, arrived after the lid was put on the coffin. He went to an officer's, when the body was put into the coffin.; but if he wanted to show special favour, he attended at the greater dressing. The ruler's wife, at the mourning for a (Great officer's) acknowledged wife, attended at the greater dressing; but if she wished to show special favour, at the slighter. In the case of his other wives, if she wished to show special favour, she attended at the greater dressing in the case of a Great officer's acknowledged wife, who was of a different surname from her own, she appeared after the coffining had taken place.

56 大夫、士既殯而君往焉，使人戒之，主人具殷奠之禮，俟于門外。見馬首，先入門右，巫止于門外，祝代之先，君釋菜于門內。祝先升自阼階，負墉南面。君即位于阼。小臣二人執戈立于前，二人立于後。擯者進，主人拜稽顙。君稱言，視祝而踴，主人踴。

When the ruler went to a Great officer's or a common officer's, after the coffining had taken place, he sent word beforehand of his coming. The chief mourner provided all the offerings to be set down for the dead in the fullest measure, and waited outside the gate, till he saw the heads of the horses. He then led the way in by the right side of the gate. The exorcist stopped outside, and the blesser took his place, and preceded the ruler, who put down the offerings of vegetables (for the spirit of the gate) inside it. The blesser then preceded him up the eastern steps, and took his place with his back to the wall, facing the south. The ruler took his place at (thc top of) the steps; two men with spears standing before him, and two behind. The officer of reception then advanced. The chief mourner bowed, laying his forehead to the ground. The ruler then said what he had to say; looked towards the blesser and leaped. The chief mourner then (also) leaped.

57 大夫則奠可也。士則出俟于門外，命之反奠，乃反奠。卒奠，主人先俟於門外，君退，主人送于門外，拜稽顙。

If the visit were paid to a Great officer, the offerings might at this point be put down by the coffin. If it were to a common officer, he went out to wait outside the gate. Being requested to return and put down the offerings, he did so. When this was done, he preceded the ruler, and waited for him outside the gate. When the ruler retired, the chief mourner escorted him outside the gate, and bowed to him, with his forehead to the ground.

58 君於大夫疾，三問之，在殯，三往焉；士疾，壹問之，在殯，壹往焉。君吊則復殯服。

When a Great officer was ill, the ruler thrice inquired for him; and when his body was coffined, visited (his son) thrice. When a common officer was ill, he inquired for him once; and when his body was coffined, visited (his son) once. When the ruler came to condole (after the coffining), the (son) put on again the clothes he had worn at the coffining.

59 夫人吊於大夫、士，主人出迎于門外，見馬首，先入門右。夫人入，升堂即位。主婦降自西階，拜稽顙于下。夫人視世子而踴。奠如君至之禮。夫人退，主婦送于門內，拜稽顙；主人送于大門之外不拜。

When the ruler's wife went lo condole at a Great officer's or a common officer's, the chief mourner went out to meet her outside the gate, and, when he saw her horses heads, went in before her by the right side of the gate. She then entered, went up to the hall, and took her place. The wife presiding went down by the steps on the west, and bowed with her head to the ground below (the hall). The ruler's wife looked towards her eldest son (who had accompanied her), and leaped. The offerings were put down according to the rules for them on the visit of the ruler. When she retired, the wife presiding went with her to the inside of the door of the apartment, and bowed to her with her head to the ground. The chief mourner escorted her to the outside of the great gate, but did not bow.

60 大夫君不迎于門外。入即位于堂下。主人北面，眾主人南面；婦人即位于房中。若有君命，命夫命婦之命，四鄰賓客，其君後主人而拜。

When a Great officer came to the mourning rites of one of his officers to whom he stood in the relation of ruler, the officer did not meet him outside the gate. He entered and took his place below the hall. The chief mourner (stood on the south of his place), with his face to the north, though the general rule for chief mourners was to face the south. The wife took her place in the room. If, at this juncture, there came a message from the ruler of the state, or one from a confirmed (Great) officer or his confirmed wife, or visitors from, the neighbouring states, the Great officer-ruler, having the chief mourner behind him, performed the bow of ceremony to each visitor.

61 君吊，見尸柩而後踴。大夫、士若君不戒而往，不具殷奠；君退必奠。

When a ruler, on a visit of condolence, saw the bier for the corpse, he leaped. If a ruler had not given notice beforehand of his coining to a Great officer or a common officer, and he had not prepared the various offerings to be put down by the coffin on the occasion, when the ruler withdrew, the rule was that they should then be put down.

62 君大棺八寸，屬六寸，椑四寸；上大夫大棺八寸，屬六寸；下大夫大棺六寸，屬四寸，士棺六寸。君里棺用朱綠，用雜金鐕；大夫里棺用玄綠，用牛骨鐕；士不綠。君蓋用漆，三衽三束；大夫蓋用漆，二衽二束；士蓋不用漆，二衽二束。

The largest (or outermost) coffin of the ruler of a state was eight inches thick; the next, six inches; and the innermost, four inches. The larger coffin of a Great officer of the highest grade was eight inches thick; and the inner, six inches; for one of the lowest grade, the dimensions were six inches and four. The coffin of a common officer was six inches thick. The (inner) coffin of a ruler was lined with red (silk), fixed in its place with nails of various metals; that of a Great officer with (silk of a) dark blue, fixed with nails of ox-bone; that of a common officer was lined, but had no nails. The lid of a ruler's coffin was varnished, with three double wedges (at the edges) over which were three bands; that of a Great officer's was (also) varnished, with two double wedges and two bands; that of a common officer was not varnished, but it had two double wedges and two bands.

63 君、大夫鬊爪；實于綠中；士埋之。君殯用輴，欑至于上，畢涂屋；大夫殯以幬，欑置于西序，涂不暨于棺；士殯見衽，涂上帷之。

The (accumulated) hair and nails of a ruler and Great officer were placed (in bags) at the four corners of the coffin; those of an officer were buried (without being put in the coffin). The coffin of a ruler was placed upon a bier, which was surrounded with high stakes, inclined over it till, when all was finished and plastered, there was the appearance of a house. That of a Great officer, having been covered with a pall, was placed in the did not western corridor and staked, but the plastering did not reach all over the coffin. That of a common officer was placed so that the double wedges could be seen; above that it was plastered. All were screened.

64 熬，君四種八筐，大夫三種六筐，士二種四筐，加魚臘焉。

Of scorched grain there were put by the coffin of a ruler eight baskets, containing four different kinds; by that of a Great officer, six baskets, containing three kinds; by that of a common officer, four baskets, containing two kinds. Besides these, there were (dried) fish and flesh.

65 飾棺，君龍帷三池，振容。黼荒，火三列，黼三列。素錦褚，加偽荒。纁紐六。齊，五采五貝。黼翣二，黻翣二，畫翣二，皆戴圭。魚躍拂池。君纁戴六，纁披六。

Ornamenting the coffin (on its way to the grave), there were for a ruler - the curtains with dragons (figured on them), and over them three gutter-Spouts; the fluttering ornaments (with pheasants figured on them and the ends of the curtains); above (on the sloping roof of the catafalque) were figures of axe-heads, of the symbol of discrimination, thrice repeated, and of flames, thrice repeated. These occupied the pall-like roof of white silk, as embroidery, and above it was the false covering attached to it by six purple ties, and rising up with ornaments in five, colours and five rows of shells. There were (at the corners) two streamers of feathers, suspended from a frame with the axes on it; two from another, bearing the symbol of discrimination; two from another, variously figured; all the frames on staffs, showing jade-symbols at the top. Fishes were made as if leaping at the ends of the gutters, The whole of the catafalque was kept together by six supports rising from the coffin, and wound round with purple silk, and six sustaining ropes, also purple, (drawn through the curtains).

66 大夫畫帷二池，不振容。畫荒，火三列，黻三列。素錦褚。纁紐二，玄紐二。齊，三采三貝。黻翣二，畫翣二，皆戴綏。魚躍拂池。大夫戴前纁後玄，披亦如之。

For the catafalque of a Great officer there were painted curtains, with two gutter-spouts (above them); there were not the fluttering ornaments; above (on the sloping roof) there were flames painted, thrice repeated; and three symbols of discrimination, These formed the pall-like roof, and there were two purple ties, and two of deep blue. At the very top there were ornaments in three colours, and three rows of shells. There were two feather-streamers from a frame with axes, and two from a painted frame; all the frames on staffs with plumage at the tops. Figures of fishes were made at the ends of the gutters. The front supports of a Great officer's catafalque were purple, and those behind deep blue. So also were the sustaining ropes.

67 士布帷布荒，一池，揄絞。纁紐二，緇紐二。齊，三采一貝。畫翣二，皆戴綏。士戴前纁後緇，二披用纁。

For the catafalque of a common officer, the curtains were of (plain) linen, and there was the sloping roof. There was (but) one gutter-spout. There were the fluttering pheasants on the bands. The purple ties were two, and the black also two. At the very top the ornaments were of three colours, and there was only one row of shells. The streamers of feathers from a painted frame were two, the staffs of which had plumage at their tops. The front supports of the catafalque were purple, and those behind black. The sustaining ropes were purple.

68 君葬用輇，四綍二碑，御棺用羽葆。大夫葬用輇，二綍二碑，御棺用茅。士葬用國車。二綍無碑，比出宮，御棺用功布。

In burying the coffin of a ruler, they used a bier, four ropes, and two pillars. Those guiding the course of the coffin carried the shade with pendent feathers. In burying a Great officer, they used two ropes and two pillars. Those who guided the coffin used a reed of white grass. In burying a common officer, they used a carriage of the state. They employed two ropes and no post. As soon as they left the residence, those who directed the coffin used the shade of merit.

69 凡封，用綍去碑負引，君封以衡，大夫士以咸。君命毋嘩，以鼓封；大夫命毋哭；士哭者相止也。

In letting down the coffin into the grave, they removed the ropes from the posts, and pulled at them with their. backs to the posts. For a ruler's coffin, they also used levers, and for a Great officer's or a common officer's, ropes attached to the sides of the coffin. Orders were given that they should not cry out in letting down that of the ruler. They let it down as guided by the sound of a drum. in letting down a Great officer's, they were commanded not to wail. In letting down a common officer's, those who began to wail stopped one another.

70 君松槨，大夫柏槨，士雜木槨。棺槨之間，君容柷，大夫容壺，士容甒。君里槨虞筐，大夫不里槨，士不虞筐。

The outer shell of the coffin of a ruler was of pine; of a Great officer, of cypress; of another officer, of various kinds of wood. The surface between the coffin and shell of a ruler was sufficient to contain a music stopper; in the case of the coffin and shell of a Great officer, a vase for water; in that of the coffin and shell of a common officer, a jar of liquor. In the rites of a ruler, the shell was lined, and there were baskets of yu; in those of a Great officer, the shell was not lined; in those of a common officer, there were no baskets of yu.

《祭法 \ Ji Fa》 [Also known as: "The law of sacrifices"]

1 祭法：有虞氏禘黃帝而郊嚳，祖顓頊而宗堯。夏后氏亦禘黃帝而郊鯀，祖顓頊而宗禹。殷人禘嚳而郊冥，祖契而宗湯。周人禘嚳而郊稷，祖文王而宗武王。

According to the law of sacrifices, (Shun), the sovereign of the line of Yu, at the great associate sacrifice, gave the place of honour to Huang Di, and at the border sacrifice made Ku the correlate of Heaven; he sacrificed (also) to Zhuan-xu as his ancestor (on the throne) and to Yao as his honoured predecessor. The sovereigns of Xia, at the corresponding sacrifice, gave the place of honour also to Huang Di, and made Gun the correlate at the border sacrifice; they sacrificed to Zhuan-xu as their ancestor, and to Yu as their honoured predecessor. Under Yin, they gave the place of honour to Ku, and made Ming the correlate at the border sacrifice; they sacrificed to Xie as their ancestor, and to Tang as their honoured predecessor. Under Zhou they gave the place of honour to Ku, and made Ji the correlate at the border sacrifice, they sacrificed to king Wen as their ancestor, and to king Wu as their honoured predecessor.

2 燔柴於泰壇，祭天也；瘞埋於泰折，祭地也；用騂犢。埋少牢於泰昭，祭時也；相近於坎壇，祭寒暑也。王宮，祭日也；夜明，祭月也；幽宗，祭星也；雩宗，祭水旱也；四坎壇，祭四時也。山林、川谷、丘陵，能出云為風雨，見怪物，皆曰神。有天下者，祭百神。諸侯在其地則祭之，亡其地則不祭。

With a blazing pile of wood on the Grand altar they sacrificed to Heaven; by burying (the victim) in the Grand mound, they sacrificed to the Earth. (In both cases) they used a red victim. By burying a sheep and a pig at the (altar of) Great brightness, they sacrificed to the seasons. (With similar) victims they sacrificed to (the spirits of cold and heat, at the pit and the altar, using prayers of deprecation and petition; to the sun, at the (altar called the) royal palace; to the moon, at the (pit called the) light of the night; to the stars at the honoured place of gloom; to (the spirits of) flood and drought at the honoured altar of rain; to the (spirits of the) four quarters at the place of the four pits and altars; mountains, forests, streams, valleys, hills, and mounds, which are able to produce clouds, and occasion winds and rain, were all regarded as (dominated by) spirits. He by whom all under the sky was held sacrificed to all spirits. The princes of states sacrificed to those which were in their own territories; to those which were not in their territories, they did not sacrifice.

3 大凡生於天地之間者，皆曰命。其萬物死，皆曰折；人死，曰鬼；此五代之所不變也。七代之所以更立者：禘、郊、宗、祖；其餘不變也。

Generally speaking, all born between heaven and earth were said to have their allotted times; the death of all creatures is spoken of as their dissolution; but man when dead is said to be in the ghostly state. There was no change in regard to these points in the five dynasties. What, the seven dynasties made changes in, were the assessors at the Great associate and the border sacrifices, and the parties sacrificed to in the ancestral temple; they made no other changes.

4 天下有王，分地建國，置都立邑，設廟祧壇墠而祭之，乃為親疏多少之數。

The sovereigns, coming to the possession of the kingdom, divided the land and established the feudal principalities; they assigned (great) cities (to their nobles), and smaller towns (to their chiefs); they made ancestral temples, and the arrangements for altering the order of the spirit-tablets; they raised altars, and they cleared the ground around them for the performance of their sacrifices. In all these arrangements they made provision for the sacrifices according to the nearer or more remote kinship, and for the assignment of lands of greater or less amount.

是故：王立七廟，一壇一墠，曰考廟，曰王考廟，曰皇考廟，曰顯考廟，曰祖考廟；皆月祭之。遠廟為祧，有二祧，享嘗乃止。去祧為壇，去壇為墠。壇墠，有禱焉祭之，無禱乃止。去墠曰鬼。

Thus the king made for himself seven ancestral temples, with a raised altar and the surrounding area for each. The temples were-his father's; his grandfather's; his great-grandfather's; his great-great-grandfather's; and the temple of his (high) ancestor. At all of these a sacrifice was offered every month. The temples of the more remote ancestors formed the receptacles for the tablets as they were displaced; they were two, and at these only the seasonal sacrifices were offered. For the removed tablet of one more remote, an altar was raised and its corresponding area; and on occasions of prayer at this altar and area, a sacrifice was offered, but if there were no prayer, there was no sacrifice. In the case of one still more remote, (there was no sacrifice); he was left in his ghostly state.

諸侯立五廟，一壇一墠。曰考廟，曰王考廟，曰皇考廟，皆月祭之；顯考廟，祖考廟，享嘗乃止。去祖為壇，去壇為墠。壇墠，有禱焉祭之，無禱乃止。去墠為鬼。

A feudal prince made for himself five ancestral temples, with an altar and a cleared area about it for each. The temples were--his father's; his grandfather's; and his great-grandfather's; in all of which a sacrifice was offered every month. In the temples of the great-great-grandfather, and that of the (high) ancestor only, the seasonal sacrifices were offered. For one beyond the high ancestor a special altar was raised, and for one still more remote, an area was prepared. If there were prayer at these, a sacrifice was offered; but if there were no prayer, there was no sacrifice. In the case of one still more remote, (there was no service); he was left in his ghostly state.

大夫立三廟二壇，曰考廟，曰王考廟，曰皇考廟，享嘗乃止。顯考祖考無廟，有禱焉，為壇祭之。去壇為鬼。

A Great officer made for himself three ancestral temples and two altars. The temples were-his father's; his grandfather's; and his great-grandfather's. In this only the seasonal sacrifices were offered. To the great-great-grandfather and the (high) ancestor there were no temples. If there were occasion for prayer to them, altars were raised, and sacrifices offered on them. An ancestor still more remote was left in his ghostly state.

適士二廟一壇，曰考廟，曰王考廟，享嘗乃止。皇考無廟，有禱焉，為壇祭之。去壇為鬼。

An officer of the highest grade had two ancestral temples and one altar; the temples of his father and grandfather, at which only the seasonal sacrifices were presented. There was no temple for his great-grandfather. If there were occasion to pray to him, an altar was raised, and a sacrifice offered to him. Ancestors more remote were left in their ghostly state.

官師一廟，曰考廟。王考無廟而祭之，去王考曰鬼。

An officer in charge merely of one department had one ancestral temple; that, namely, of his father. There was no temple for his grandfather, but he was sacrificed to (in the father's temple.) Ancestors beyond the grandfather were left in their ghostly state.

庶士庶人無廟，死曰鬼。

The mass of ordinary officers and the common people had no ancestral temple. Their dead were left in their ghostly state, (to have offerings presented to them in the back apartment, as occasion required).

5 王為群姓立社，曰大社。王自為立社，曰王社。諸侯為百姓立社，曰國社。諸侯自立社，曰侯社。大夫以下，成群立社曰置社。

The king, for all the people, erected an altar to (the spirit of) the ground, called the Grand altar, and one for himself, called the Royal altar. A feudal prince, for all his people, erected one called the altar of the state, and one for himself called the altar of the prince. Great officers and all below them in association erected such an altar, called the Appointed altar.

6 王為群姓立七祀：曰司命，曰中溜，曰國門，曰國行，曰泰厲，曰戶，曰灶。王自為立七祀。

The king, for all the people, appointed (seven altars for) the seven sacrifices - one to the superintendent of the lot; one in the central court, for the admission of light and the rain from the roofs; one at the gates of the city wall; one in the roads leading from the city; one for the discontented ghosts of kings who had died without posterity; one for the guardian of the door; and one for the guardian of the furnace. He also had seven corresponding altars for himself.

諸侯為國立五祀，曰司命，曰中溜，曰國門，曰國行，曰公厲。諸侯自為立五祀。

A feudal prince, for his state, appointed (five altars for) the five sacrifices - one for the superintendent of the lot; one in the central court, for the admission of light and rain; one at the gates of the city wall; one in the roads leading from the city; one for the discontented ghosts of princes who had died without posterity. He also had five corresponding altars for himself.

大夫立三祀：曰族厲，曰門，曰行。

A Great officer appointed (three altars for) the three sacrifice - one for the discontented ghosts of his predecessors who had died without posterity; one at the gates of his city; and one on the roads leading from it.

適士立二祀：曰門，曰行。

An officer of the first grade appointed (two altars for) the two sacrifices - one at the gates; and one on the roads (outside the gates).

庶士、庶人立一祀，或立戶，或立灶。

Other officers and the common people had one (altar and one) sacrifice. Some raised one altar for the guardian of the door; and others, one for the guardian of the furnace.

7 王下祭殤五：適子、適孫、適曾孫、適玄孫、適來孫。

The king, carrying down (his favour), sacrificed to five classes of those who had died prematurely - namely, to the rightful eldest sons (of former kings); to rightful grandsons; to rightful great-grandsons; to rightful great-great-grandsons; and to the rightful sons of these last.

諸侯下祭三，大夫下祭二，適士及庶人，祭子而止。

A feudal prince, carrying down (his favour), sacrificed to three classes; a Great officer similarly to two; another officer of the first grade and the common people sacrificed only to the son who had died prematurely.

8 夫聖王之制祭祀也：法施於民則祀之，以死勤事則祀之，以勞定國則祀之，能御大菑則祀之，能捍大患則祀之。是故厲山氏之有天下也，其子曰農，能殖百穀；夏之衰也，周棄繼之，故祀以為稷。共工氏之霸九州也，其子曰後土，能平九州，故祀以為社。帝嚳能序星辰以著眾；堯能賞均刑法以義終；舜勤眾事而野死。鯀鄣洪水而殛死，禹能修鯀之功。黃帝正名百物以明民共財，顓頊能修之。契為司徒而民成；冥勤其官而水死。湯以寬治民而除其虐；文王以文治，武王以武功，去民之菑。此皆有功烈於民者也。及夫日月星辰，民所瞻仰也；山林川谷丘陵，民所取材用也。非此族也，不在祀典。

According to the institutes of the sage kings about sacrifices, sacrifice should be offered to him who had given (good) laws to the people to him who had laboured to the death in the discharge of his duties; to him who had strengthened the state by his laborious toil; to him who had boldly and successfully met great calamities; and to him who had warded off great evils. Such were the following - Nong, the son of the lord of Li-shan, who possessed the kingdom, and showed how to cultivate all the cereals; and Ji (the progenitor) of Zhou, who continued his work after the decay of Xia, and was sacrificed to under the name of Ji; Hou-tu, a son of the line of Gong-gong, that swayed the nine provinces, who was able to reduce them all to order, and was sacrificed to as the spirit of the ground; the Di Ku, who could define all the zodiacal stars, and exhibit their times to the people; Yao, who rewarded (the worthy), made the penal laws impartial, and the end of whose course was distinguished by his righteousness; Shun, who, toiling amid all his affairs, died in the country (far from his capital); Yu, (the son of) Gun, who was kept a prisoner till death for trying to dam up the waters of the flood, while Yu completed the work, and atoned for his father's failure; Huang Di, who gave everything its right name, thereby showing the people how to avail themselves of its qualities; Zhuan-xu, who completed this work of Huang Di; Xie, who was minister of Instruction, and perfected the (condition and manners of the) people; Ming, who, through his attention to the duties of his office, died in the waters; Thang, who ruled the people with a benignant sway and cut off their oppressor; and king Wen, who by his peaceful rule, and king Wu, who by his martial achievements, delivered the people from their afflictions. All these rendered distinguished services to the people. As to the sun and moon, the stars and constellations, the people look up to them, while mountains, forests, streams, valleys, hills, and mountains supply them with the materials for use which they require. Only men and things of this character were admitted into the sacrificial canon.

《祭義 \ Ji Yi》 [Also known as: "The meaning of sacrifices"]

1 祭不欲數，數則煩，煩則不敬。祭不欲疏，疏則怠，怠則忘。是故君子合諸天道：春禘秋嘗。霜露既降，君子履之，必有凄愴之心，非其寒之謂也。春，雨露既濡，君子履之，必有怵惕之心，如將見之。樂以迎來，哀以送往，故禘有樂而嘗無樂。

Sacrifices should not be frequently repeated. Such frequency is indicative of importunateness; and importunateness is inconsistent with reverence. Nor should they be at distant intervals. Such infrequency is indicative of indifference; and indifference leads to forgetting them altogether. Therefore the superior man, in harmony with the course of Heaven, offers the sacrifices of spring and autumn. When he treads on the dew which has descended as hoar-frost he cannot help a feeling of sadness, which arises in his mind, and cannot be ascribed to the cold. In spring, when he treads on the ground, wet with the rains and dews that have fallen heavily, he cannot avoid being moved by a feeling as if he were seeing his departed friends. We meet the approach of our friends with music, and escort them away with sadness, and hence at the sacrifice in spring we use music, but not at the sacrifice in autumn.

2 致齊於內，散齊於外。齊之日：思其居處，思其笑語，思其志意，思其所樂，思其所嗜。齊三日，乃見其所為齊者。

The severest vigil and purification is maintained and carried on inwardly; while a looser vigil is maintained externally. During the days of such vigil, the mourner thinks of his departed, how and where they sat, how they smiled and spoke, what were their aims and views, what they delighted in, and what things they desired and enjoyed. On the third day of such exercise he will see those for whom it is employed.

3 祭之日：入室，僾然必有見乎其位，周還出戶，肅然必有聞乎其容聲，出戶而聽，愾然必有聞乎其嘆息之聲。

On the day of sacrifice, when he enters the apartment (of the temple), he will seem to see (the deceased) in the place (where his spirit-tablet is). After he has moved about (and performed his operations), and is leaving at the door, he will seem to be arrested by hearing the sound of his movements, and will sigh as he seems to hear the sound of his sighing.

4 是故，先王之孝也，色不忘乎目，聲不絕乎耳，心志嗜欲不忘乎心。致愛則存，致愨則著。著存不忘乎心，夫安得不敬乎？

Thus the filial piety taught by the ancient kings required that the eyes of the son should not forget the looks (of his parents), nor his ears their voices; and that he should retain the memory of their aims, likings, and wishes. As he gave full play to his love, they seemed to live again; and to his reverence, they seemed to stand out before him. So seeming to live and stand out, so unforgotten by him, how could his sacrifices be without the accompaniment of reverence?

君子生則敬養，死則敬享，思終身弗辱也。君子有終身之喪，忌日之謂也。忌日不用，非不祥也。言夫日，志有所至，而不敢盡其私也。

The superior man, while (his parents) are alive, reverently nourishes them; and, when-they are dead, he reverently sacrifices to them; his (chief) thought is how to the end of life not to disgrace them. The saying that the superior man mourns all his life for his parents has reference to the recurrence of the day of their death. That he does not do his ordinary work on that day does not mean that it would be unpropitious to do so; it means that on that day his thoughts are occupied with them, and he does not dare to occupy himself as on other days with his private and personal affairs.

5 唯聖人為能饗帝，孝子為能饗親。饗者，鄉也。鄉之，然後能饗焉。是故孝子臨尸而不怍。君牽牲，夫人奠盎。君獻尸，夫人薦豆。卿大夫相君，命婦相夫人。齊齊乎其敬也，愉愉乎其忠也，勿勿諸其欲其饗之也。

It is only the sage who can sacrifice to God, and (only) the filial son who can sacrifice to his parents. Sacrificing means directing one's self to, The son directs his thoughts (to his parents), and then he can offer his sacrifice (so that they shall enjoy it). Hence the filial son approaches the personator of the departed without having occasion to blush; the ruler leads the victim forward, while his wife puts down the bowls; the ruler presents the offerings to the personator, while his wife sets forth the various dishes; his ministers and Great officers assist the ruler, while their acknowledged wives assist his wife. How well sustained was their reverence! How complete was the expression of their loyal devotion! How earnest was their wish that the departed should enjoy the service!

6 文王之祭也：事死者如事生，思死者如不欲生，忌日必哀，稱諱如見親。祀之忠也，如見親之所愛，如欲色然；其文王與？《詩》云：「明發不寐，有懷二人。」文王之詩也。祭之明日，明發不寐，饗而致之，又從而思之。祭之日，樂與哀半；饗之必樂，已至必哀。

King Wen, in sacrificing, served the dead as if he were serving the living. He thought of them dead as if he did not wish to live (any longer himself). On the recurrence of their death-day, he was sad; in calling his father by the name elsewhere forbidden, he looked as if he saw him. So sincere was he in sacrificing that he looked as if he saw the things which his father loved, and the pleased expression of his face - such was king Wen! The lines of the ode (II, v, ode 2), 'When early dawn unseals my eyes, Before my mind my parents rise,' might be applied to king Wen. On the day after the sacrifice, when the day broke, he did not sleep, but hastened to repeat it; and after it was finished, he still thought of his parents. On the day of sacrifice his joy and sorrow were blended together. He could not but rejoice in the opportunity of offering the sacrifice; and when it was over, he could not but be sad.

7 仲尼嘗，奉薦而進其親也愨，其行趨趨以數。已祭，子贛問曰：「子之言祭，濟濟漆漆然；今子之祭，無濟濟漆漆，何也？」

At the autumnal sacrifice, when Zhong-ni advanced, bearing the offerings, his general appearance was indicative of simple sincerity, but his steps were short and oft repeated. When the sacrifice was over, Zi-gong questioned him, saying, 'Your account of sacrificing was that it should be marked by the dignity and intense absorption of all engaged in it; and now how is it that in your sacrificing there has been no such dignity and absorption?'

子曰：「濟濟者，容也遠也；漆漆者，容也自反也。容以遠，若容以自反也，夫何神明之及交，夫何濟濟漆漆之有乎？反饋，樂成，薦其薦俎，序其禮樂，備其百官。君子致其濟濟漆漆，夫何慌惚之有乎？夫言，豈一端而已？夫各有所當也。」

The Master said, 'That dignity of demeanour should belong to those who are only distantly connected (with him who is sacrificed to), and that absorbed demeanour to one whose thoughts are turned in on himself (lest he should make any mistake). But how should such demeanour consist with communion with the spirits (sacrificed to)? How should such unity and absorption be seen in my sacrifice? (At the sacrifices of the king and rulers) there is the return of the personator to his apartment, and the offering of food to him there; there are the performances of the music, and the setting forth of the stands with the victims on them; there are the ordering of the various ceremonies and the music; and there is the complete array of the officers for all the services. When they are engaged in the maintenance of that dignity and absorption in their duties, how can they be lost in their abandonment to intercourse with the spiritual presences? Should words be understood only in one way? Each saying has its own appropriate application.'

8 孝子將祭，慮事不可以不豫；比時具物，不可以不備；虛中以治之。宮室既修，墻屋既設，百物既備，夫婦齊戒沐浴，盛服奉承而進之，洞洞乎，屬屬乎，如弗勝，如將失之，其孝敬之心至也與！薦其薦俎，序其禮樂，備其百官，奉承而進之。於是諭其志意，以其恍惚以與神明交，庶或饗之。「庶或饗之」，孝子之志也。

When a filial son is about to sacrifice, he is anxious that all preparations should be made beforehand; and when the time arrives, that everything necessary should be found complete; and then, with a mind free from all pre-occupation, he should address himself to the performance of his sacrifice. The temple and its apartments having been repaired, the walls and roofs having been put in order, and all the assisting officers having been provided, husband and wife, after vigil and footing, bathe their heads and persons, and array themselves in full dress. In coming in with the things which they carry, how grave and still are they! how absorbed in what they do! as if they were not able to sustain their weight, as if they would let them fall - Is not theirs the highest filial reverence? He sets forth the stands with the victims on them; arranges all the ceremonies and music; provides the officers for, the various ministries. These aid in sustaining and bringing in the things, and thus he declares his mind and wish, and in his lost abstraction of mind seeks to have communion with the dead in their spiritual state, if peradventure they will enjoy his offerings, if peradventure they will do so. Such is the aim of the filial son (in his sacrifices)!

9 孝子之祭也，盡其愨而愨焉，盡其信而信焉，盡其敬而敬焉，盡其禮而不過失焉。進退必敬，如親聽命，則或使之也。

The filial son, in sacrificing, seems never able to exhaust his earnest purpose, his sincerity, and reverence. He observes every rule, without transgression or short-coming. His reverence appears in his movements of advancing and retiring, as if he were hearing the orders (of his parents), or as if they were perhaps directing him.

10 孝子之祭，可知也，其立之也敬以詘，其進之也敬以愉，其薦之也敬以欲；退而立，如將受命；已徹而退，敬齊之色不絕於面。孝子之祭也，立而不詘，固也；進而不愉，疏也；薦而不欲，不愛也；退立而不如受命，敖也；已徹而退，無敬齊之色，而忘本也。如是而祭，失之矣。

What the sacrifice of a filial son should be can be known. While he is standing (waiting for the service to commence), he should be reverent, with his body somewhat bent; while he is. engaged in carrying forward the service, he should be reverent, with an expression of pleasure; when he is presenting the offerings, he should be reverent, with an expression of desire. He should then retire and stand, as if he were about to receive orders; when he has removed the offerings and (finally) retires, the expression of reverent gravity should continue to be worn on his face. Such is the sacrifice of a filial son. To stand without any inclination of the body would show insensibility; to carry the service forward without an expression of pleasure would show indifference; to present the offerings without an expression of desire (that they may be enjoyed) would show a want of love; to retire and stand without seeming to expect to receive orders would show pride; to retire and stand, after the removal of the offerings, without an expression of reverent gravity would show a forgetfulness of the parent to whom he owes his being. A sacrifice so conducted would be wanting in its proper characteristics.

11 孝子之有深愛者，必有和氣；有和氣者，必有愉色；有愉色者，必有婉容。孝子如執玉，如奉盈，洞洞屬屬然，如弗勝，如將失之。嚴威儼恪，非所以事親也，成人之道也。

A filial son, cherishing a deep love (for his parents), is sure to have a bland air; having a bland air, he will have a look of pleasure; having a look of pleasure, his demeanour will be mild and compliant. A filial son will move as if he were carrying a jade symbol, or bearing a full vessel. Still and grave, absorbed in what he is doing, he will seem as if he were unable to sustain the burden, and in danger of letting it fall. A severe gravity and austere manner are not proper to the service of parents;--such is the manner of a full-grown man.

12 先王之所以治天下者五：貴有德，貴貴，貴老，敬長，慈幼。此五者，先王之所以定天下也。貴有德，何為也？為其近於道也。貴貴，為其近於君也。貴老，為其近於親也。敬長，為其近於兄也。慈幼，為其近於子也。

There were five things by means of which the ancient kings secured the good government of the whole kingdom - the honour which they paid to the virtuous; to the noble; and to the old; the reverence which they showed to the aged; and their kindness to the young. It was by these five things that they maintained the stability of the kingdom. Why did they give honour to the virtuous? Because of their approximation to the course of duty. They did so to the noble because of their approximation to the position of the ruler; and to the old because of their approximation to that of parents. They showed reverence to the aged, because of their approximation to the position of elder brothers; and kindness to the young, because of their approximation to the position of sons.

13 是故至孝近乎王，至弟近乎霸。至孝近乎王，雖天子，必有父；至弟近乎霸，雖諸侯，必有兄。先王之教，因而弗改，所以領天下國家也。

Therefore he who is perfectly filial approximates to be king, and he who is perfectly fraternal approximates to being presiding chieftain. He who is perfectly filial approximates to being king, for even the son of Heaven had the father (whom he must revere); and he who is perfectly fraternal approximates to being presiding chieftain, for even a feudal lord had his elder brothers (or cousins), (whom he must obey). The observance of the lessons of the ancient kings, without admitting any change in them, was the way by which they united and kept together the kingdom with its states and families.

14 子曰：「立愛自親始，教民睦也。立教自長始，教民順也。教以慈睦，而民貴有親；教以敬長，而民貴用命。孝以事親，順以聽命，錯諸天下，無所不行。」

The Master said, 'The laying the foundation of (all) love in the love of parents teaches people concord. The laying the foundation of (all) reverence in the reverence of elders teaches the people obedience. When taught loving harmony, the people set the (proper) value on their parents; when taught to reverence their superiors, the people set the (Proper) value in obeying the orders given to them. Filial piety in the service of parents, and obedience in the discharge of orders can be displayed throughout the kingdom, and they will everywhere take effect.

15 郊之祭也，喪者不敢哭，凶服者不敢入國門，敬之至也。

At (the time of) the border sacrifice (to Heaven), those who are engaged in funeral rites do not dare to wail, and those who are wearing mourning do not dare to enter the gate of the capital - this is the highest expression of reverence.

16 祭之日，君牽牲，穆答君，卿大夫序從。既入廟門，麗于碑，卿大夫袒，而毛牛尚耳，鸞刀以刲，取膟菺，乃退。爓祭，祭腥而退，敬之至也。

On the day of sacrifice, the ruler led the victim forward, along with and assisted by his son on the opposite side; while the Great officers followed in order. When they had entered the gate of the temple, they fastened the victim to the stone pillar. The ministers and Great officers then bared their arms, and proceeded to inspect the hair, paying particular attention to that of the ears. They then with the knife with the bells attached to it, cut it open, took out the fat about the inwards, and withdrew (for a time). Afterwards they offered some of the flesh boiled, and some raw, then (finally) withdrawing. There was the highest reverence about everything.

17 郊之祭，大報天而主日，配以月。夏后氏祭其闇，殷人祭其陽，周人祭日，以朝及闇。祭日於壇，祭月於坎，以別幽明，以制上下。祭日於東，祭月於西，以別外內，以端其位。日出於東，月生於西。陰陽長短，終始相巡，以致天下之和。

The sacrifice in the suburb of the capital was the great expression of gratitude to Heaven, and it was specially addressed to the sun, with which the moon was associated. The sovereigns of Xia presented it in the dark. Under the Yin dynasty they did so at noon. Under the Zhou they sacrificed all the day, especially at daybreak, and towards evening. They sacrificed to the sun on the altar, and to the moon in the hollow - to mark the distinction between (the) gloom (of the one) and (the) brightness (of the other), and to show the difference between the high and the low. They sacrificed to the sun in the east, and to the moon in the west - to mark the distinction between (the) forthcoming (of the former) and (the) withdrawing (of the latter), and to show the correctness of their (relative) position. The sun comes forth from the east, and the moon appears in the west; the darkness and the light are now long, now short; when the one ends, the other begins, in regular succession - thus producing the harmony of all under the sky.

18 天下之禮，致反始也，致鬼神也，致和用也，致義也，致讓也。致反始，以厚其本也；致鬼神，以尊上也；致物用，以立民紀也。致義，則上下不悖逆矣。致讓，以去爭也。合此五者，以治天下之禮也，雖有奇邪，而不治者則微矣。

The rites to be observed by all under heaven were intended to promote the return (of the mind) to the beginning (= Creator of all); to promote (the honouring of) spiritual Beings; to promote the harmonious use (of all resources and appliances) of government; to promote righteousness; and to promote humility. They promote the return to the beginning, securing the due consideration, of their originator. They promote (the honouring) of spiritual Beings, securing the giving honour to superiors. They promote the (proper) use of all resources, thereby establishing the regulations (for the well-being of) the people. They promote righteousness, and thus there are no oppositions and conflictings between high and low. They promote humility, in order to prevent occasions of strife. Let these five things be united through the rites for the regulation of all under heaven, and though there may be some extravagant and perverse who are not kept in order, they will be few.

19 宰我曰：「吾聞鬼神之名，而不知其所謂。」子曰：「氣也者，神之盛也；魄也者，鬼之盛也；合鬼與神，教之至也。眾生必死，死必歸土：此之謂鬼。骨肉斃於下，陰為野土；其氣發揚于上，為昭明，焄蒿，凄愴，此百物之精也，神之著也。因物之精，制為之極，明命鬼神，以為黔首則。百眾以畏，萬民以服。」

Zai Wo said, 'I have heard the names Gui and Shen, but I do not know what they mean.' The Master said, 'The (intelligent) spirit is of the shen nature, and shows that in fullest measure; the animal soul is of the gui nature, and shows that in fullest measure. It is the union of gui and shen that forms the highest exhibition of doctrine. All the living must die, and dying, return to the ground; this is what is called kwei. The bones and flesh, moulder below, and, hidden away, become the earth of the fields. But the spirit issues forth, and is displayed on high in a condition of glorious brightness. The vapours and odours which produce a feeling of sadness, (and arise from the decay of their substance), are the subtle essences of all things, and (also) a manifestation of the shan nature. On the ground of these subtle essences of things, with an extreme decision and inventiveness, (the sages) framed distinctly (the names of) kwei and shan, to constitute a pattern for the black-haired race; and all the multitudes were filled with awe, and the myriads of the people constrained to submission.'

20 聖人以是為未足也，筑為宮室，謂為宗祧，以別親疏遠邇，教民反古復始，不忘其所由生也。眾之服自此，故聽且速也。二端既立，報以二禮。建設朝事，燔燎膻薌，見以蕭光，以報氣也。此教眾反始也。薦黍稷，羞肝肺首心，見間以俠甒，加以郁鬯，以報魄也。教民相愛，上下用情，禮之至也。

'The sages did not consider these (names) to be sufficient, and therefore. they built temples with their (different) apartments, and framed their rules for ancestors who were always to be honoured, and those whose tablets should be removed;--thus making a distinction for nearer and more distant kinship, and for ancestors the remote and the recent, and teaching the people to go back to their oldest fathers, and retrace their beginnings, not forgetting those to whom they owed their being. In consequence of this the multitude submitted to their lessons, and listened to them with a quicker readiness. These two elements (of the human constitution) having been established (with the two names), two ceremonies were framed in accordance with them. They appointed the service of the morning, when the fat of the inwards was burned so as to bring out its fragrance, and this was mixed with the blaze of dried southern-wood. This served as a tribute to the (intelligent) spirit, and taught all to go back to their originating ancestors. They (also) presented millet and rice, and offered the delicacies of the liver, lungs, head, and heart, along with two bowls (of liquor) and odoriferous spirits. This served as a tribute to the animal soul, and taught the people to love one another, and high and low to cultivate good feeling between them - such was the effect of those ceremonies.

21 君子反古復始，不忘其所由生也，是以致其敬，發其情，竭力從事，以報其親，不敢弗盡也。是故昔者天子為藉千畝，冕而朱紘，躬秉耒。諸侯為藉百畝，冕而青紘，躬秉耒，以事天地、山川、社稷、先古，以為醴酪齊盛，於是乎取之，敬之至也。

'The superior man, going back to his ancient fathers, and returning to the authors of his being, does not forget those to whom he owes his life, and therefore he calls forth all his reverence, gives free vent to his feelings, and exhausts his strength in discharging the above service;-as a tribute of gratitude to his parents he dares not but do his utmost.' Thus it was that anciently the, son of Heaven had his field of a thousand acres, in which he himself held the plough, wearing the square-topped cap with red ties. The feudal princes also had their field of a hundred acres, in which they did the same, wearing the same cap with green ties. They did this in the service of Heaven, Earth, the Spirits of the land and grain, and their ancient fathers, to supply the new wine, cream, and vessels of grain. In this way did they procure these things - it was a great expression of their reverence.

22 古者天子、諸侯必有養獸之官，及歲時，齊戒沐浴而躬朝之。犧牷祭牲，必於是取之，敬之至也。君召牛，納而視之，擇其毛而卜之，吉，然後養之。君皮弁素積，朔月，月半，君巡牲，所以致力，孝之至也。

Anciently, the son of Heaven and the feudal lords had their officers who attended to their animals; and at the proper seasons, after vigil and fasting, they washed their heads, bathed, and visited them in person, taking from them for victims those which were spotless and perfect - it was a great expression of their reverence. The ruler ordered the oxen to be brought before him, and inspected them; he chose them by their hair, divined whether it would be fortunate to use them, and if the response were favourable, he had them cared for. In his skin cap, and the white skirt gathered up at the waist, on the first day and at the middle of the month, he inspected them. Thus did he do his utmost - it was the height of filial piety.

23 古者天子、諸侯必有公桑、蠶室，近川而為之。筑宮仞有三尺，棘墻而外閉之。及大昕之朝，君皮弁素積，卜三宮之夫人世婦之吉者，使入蠶于蠶室，奉種浴于川；桑於公桑，風戾以食之。歲既殫矣，世婦卒蠶，奉繭以示于君，遂獻繭于夫人。夫人曰：「此所以為君服與？」遂副褘而受之，因少牢以禮之。古之獻繭者，其率用此與！及良日，夫人繅，三盆手，遂布于三宮夫人世婦之吉者使繅；遂朱綠之，玄黃之，以為黼黻文章。服既成，君服以祀先王先公，敬之至也。

Anciently, the son of Heaven and the feudal lords had their own mulberry trees and silkworms' house; the latter built near a river, ten cubits in height, the surrounding walls being topped with thorns, and the gates closed on the outside. In the early morning of a very bright day, the ruler, in his skin cap and the white skirt, divined for the most auspicious of the honourable ladies in the three palaces of his wife, who were then employed to take the silkworms into the house. They washed the seeds in the stream, gathered the leaves from the mulberry trees, and dried them in the wind to feed the worms. When the (silkworm) year was ended, the honourable ladies had finished their work with the insects, and carried the cocoons to show them to the ruler. They then presented them to his wife, who said, 'Will not these supply the materials for the ruler's robes?' She forthwith received them, wearing her head-dress and the robe with pheasants on it, and afterwards caused a sheep and a pig to be killed and cooked to treat (the ladies). This probably was the ancient custom at the presentation of the cocoons. Afterwards, on a good day, the wife rinsed some of them thrice in a vessel, beginning to unwind them, and then distributed them to the auspicious and honourable ladies of her three palaces to (complete) the unwinding. They then dyed the thread red and green, azure and yellow, to make the variously coloured figures on robes. When the robes were finished, the ruler wore them in sacrificing to the former kings and dukes; all displayed the greatest reverence.

24 君子曰：禮樂不可斯須去身。致樂以治心，則易直子諒之心，油然生矣。易直子諒之心生則樂，樂則安，安則久，久則天，天則神。天則不言而信，神則不怒而威。致樂以治心者也。致禮以治躬則莊敬，莊敬則嚴威。心中斯須不和不樂，而鄙詐之心入之矣；外貌斯須不莊不敬，而慢易之心入之矣。

The superior man says, 'Ceremonies and music should not for a moment be neglected by any one. When one has mastered (the principles of) music, and regulates his heart and mind accordingly, the natural, correct, gentle, and honest heart is easily developed, and with this development of the heart comes joy. This joy goes on to a feeling of repose. This repose is long continued. The man in this constant repose becomes (a sort of) heaven. Heaven-like, his action is spirit-like. Heaven-like, he is believed, though he do not speak. Spirit-like, he is regarded with awe, though he display no rage. So it is when one by his mastering of music regulates his mind and heart. When one has mastered (the principle of) ceremonies, and regulates his person accordingly, he becomes grave and reverential. Grave and reverential, he is regarded with awe. If the heart be for a moment without the feeling of harmony and joy, meanness and deceitfulness enter it. If the outward demeanour be for a moment without gravity and reverentialness, indifference and rudeness show themselves.

故樂也者，動於內者也，禮也者，動於外者也。樂極和，禮極順。內和而外順，則民瞻其顏色而不與爭也；望其容貌，而眾不生慢易焉。故德輝動乎內，而民莫不承聽；理發乎外，而眾莫不承順。故曰：致禮樂之道，而天下塞焉，舉而措之無難矣。

'Therefore the sphere in which music acts is the interior of man, and that of ceremonies is his exterior. The result of music is a perfect harmony, and that of ceremonies is a perfect observance (of propriety). When one's inner man is thus harmonious, and his outer man thus docile, the people behold his countenance and do not strive with him; they look to his demeanour, and no feeling of indifference or rudeness arises in them. Thus it is that when virtue shines and moves within (a superior), the people are sure to accept (his rule) and hearken to him; and when the principles (of propriety) are displayed in his conduct, the people are all sure to accept (his rule) and obey him. Therefore it is said, 'Let ceremonies and music have their course till all under heaven is filled with them; then give them their manifestation and application, and nothing difficult to manage will appear.'

樂也者，動於內者也；禮也者，動於外者也。故禮主其減，樂主其盈。禮減而進，以進為文；樂盈而反，以反為文。禮減而不進則銷，樂盈而不反則放。故禮有報而樂有反。禮得其報則樂，樂得其反則安。禮之報，樂之反，其義一也。

'Music affects the inward movements (of the soul); ceremonies appear in the outward movements (of the body). Hence it is the rule to make ceremonies as few and brief as possible, and to give to music its fullest development. This leads to the forward exhibition of ceremonies, and therein their beauty resides; and to the introspective consideration of music, and therein its beauty resides. If ceremonies, demanding this condensation, did not receive this forward exhibition of them, they would almost disappear altogether; if music, demanding this full development, were not accompanied with the introspection, it would produce a dissipation of the mind. Thus it is that to every ceremony there is its proper response, and for music there is this introspection. When ceremonies are responded to, there arises pleasure, and when music is accompanied with the right introspection, there arises repose. The response of ceremony and the introspection of music spring from one and the same idea, and have one and the same object.'

25 曾子曰：「孝有三：大孝尊親，其次弗辱，其下能養。」公明儀問於曾子曰：「夫子可以為孝乎？」曾子曰：「是何言與！是何言與！君子之所為孝者：先意承志，諭父母於道。參，直養者也，安能為孝乎？」

Zeng-zi said, 'There are three degrees of filial piety. The highest is the honouring of our parents; the second is the not disgracing them; and the lowest is the being able to support them.' (His disciple), Gong-ming Yi, said, 'Can you, master, be considered (an example of a) filial son?' Zeng-zi replied, 'What words are these? What words are these? What the superior man calls filial piety requires the anticipation of our parents' wishes, the carrying out of their aims and their instruction in the path (of duty). I am simply one who supports his parents; how can I be considered filial?'

26 曾子曰：「身也者，父母之遺體也。行父母之遺體，敢不敬乎？居處不莊，非孝也；事君不忠，非孝也；蒞官不敬，非孝也；朋友不信，非孝也；戰陳無勇，非孝也；五者不遂，災及於親，敢不敬乎？

Zeng-zi said, 'The body is that which has been transmitted to us by our parents; dare any one allow himself to be irreverent in the employment of their legacy? If a man in his own house and privacy be not grave, he is not filial; if in serving his ruler, he be not loyal, he is not filial; if in discharging the duties of office, he be not reverent, he is not filial; if with friends he be not sincere, he is not filial; if on the field of battle he be not brave, he is not filial. If he fail in these five things, the evil (of the disgrace) will reach his parents; dare he but reverently attend to them?'

亨孰膻薌，嘗而薦之，非孝也，養也。君子之所謂孝也者，國人稱愿然曰：『幸哉有子！』如此，所謂孝也已。眾之本教曰孝，其行曰養。養，可能也，敬為難；敬，可能也，安為難；安，可能也，卒為難。父母既沒，慎行其身，不遺父母惡名，可謂能終矣。仁者，仁此者也；禮者，履此者也；義者，宜此者也；信者，信此者也；強者，強此者也。樂自順此生，刑自反此作。」

To prepare the fragrant flesh and grain which he has cooked, tasting and then presenting them before his parents, is not filial piety; it is only nourishing them. He whom the superior man pronounces filial is he whom (all) the people of (his) state praise, saying with admiration, 'Happy are the parents who have such a son as this!' - that indeed is what can be called being filial. The fundamental lesson for all is filial piety. The practice of it is seen in the support (of parents). One may be able to support them; the difficulty is in doing so with the proper reverence. One may attain to that reverence; the difficulty is to do so without self-constraint. That freedom from constraint may be realised; the difficulty is to maintain it to the end. When his parents are dead, and the son carefully watches over his actions, so that a bad name, (involving) his parents, shall not be handed down, he may be said to be able to maintain his piety to the end. True love is the love of this; true propriety is the doing of this; true righteousness is the rightness of this; true sincerity is being sincere in this; true strength is being strong in this joy springs from conformity to this; punishments spring from the violation of this.

27 曾子曰：「夫孝，置之而塞乎天地，溥之而橫乎四海，施諸後世而無朝夕，推而放諸東海而準，推而放諸西海而準，推而放諸南海而準，推而放諸北海而準。《詩》云：『自西自東，自南自北，無思不服。』此之謂也。」

Zeng-zi said, 'Set up filial piety, and it will fill the space from earth to heaven; spread it out, and it will extend over all the ground to the four seas;' hand it down to future ages, and from morning to evening it will be observed; push it on to the eastern sea, the western sea, the southern sea, and the northern sea, and it will be (everywhere) the law for men, and their obedience to it will be uniform. There will be a fulfilment of the words of the ode (III, i, ode 10, 6), "From west to east, from south to north, There was no unsubmissive thought."

28 曾子曰：「樹木以時伐焉，禽獸以時殺焉。夫子曰：『斷一樹，殺一獸，不以其時，非孝也。』孝有三：小孝用力，中孝用勞，大孝不匱。思慈愛忘勞，可謂用力矣。尊仁安義，可謂用勞矣。博施備物，可謂不匱矣。父母愛之，嘉而弗忘；父母惡之，懼而無怨；父母有過，諫而不逆；父母既沒，必求仁者之粟以祀之。此之謂禮終。」

Zeng-zi said, 'Trees are felled and animals killed, (only) at the proper seasons. The Master said, "To fell a single tree, or kill a single animal, not at the proper season, is contrary to filial piety."' There are three degrees of filial piety - the least, seen in the employment of one's strength (in the service of parents); the second, seen in the endurance of toil (for them); and the greatest, seen in its never failing. Thinking of the gentleness and love (of parents) and forgetting our toils (for them) may be called the employment of strength. Honouring benevolences and resting with the feeling of repose in righteousness may be called the endurance of toil; the wide dispensation of benefits and the providing of all things (necessary for the people) may be called the piety that does not fail. When his parents love him, to rejoice, and not allow himself to forget them; when they hate him, to fear and yet feel no resentment; when they have faults, to remonstrate with them, and yet not withstand them; when they are dead, to ask (the help only of) the good to obtain the grain with which to sacrifice to them - this is what is called the completion (by a son) of his proper services.

29 樂正子春下堂而傷其足，數月不出，猶有憂色。門弟子曰：「夫子之足瘳矣，數月不出，猶有憂色，何也？」樂正子春曰：「善如爾之問也！善如爾之問也！吾聞諸曾子，曾子聞諸夫子曰：『天之所生，地之所養，無人為大。』父母全而生之，子全而歸之，可謂孝矣。不虧其體，不辱其身，可謂全矣。故君子頃步而弗敢忘孝也。今予忘孝之道，予是以有憂色也。壹舉足而不敢忘父母，壹出言而不敢忘父母。壹舉足而不敢忘父母，是故道而不徑，舟而不游，不敢以先父母之遺體行殆。壹出言而不敢忘父母，是故惡言不出於口，忿言不反於身。不辱其身，不羞其親，可謂孝矣。」

The disciple Yue-zheng Chun injured his foot in descending from his hall, and for some months was not able to go out. Even after this he still wore a look of sorrow, and (one of the) disciples of the school said to him, 'Your foot, master, is better; and though for some months you could not go out, why should you still wear a look of sorrow?' Yue-zheng Chun replied, 'It is a good question which you ask! It is a good question which you ask! I heard from Zang-dze what he had heard the Master say, that of all that Heaven produces and Earth nourishes, there is none so great as man. His parents give birth to his person all complete, and to return it, to them all complete may be called filial duty. When no member has been mutilated and no disgrace done to any part of the person, it may be called complete; and hence a superior man does not dare to take the slightest step in forgetfulness of his filial duty. But now I forgot the way of that, and therefore I wear the look of sorrow. (A son) should not forget his parents in a single lifting up of his feet, nor in the utterance of a single word. He should not forget his parents in a single lifting up of his feet, and therefore he will walk in the highway and not take a by-path, he will use a boat and not attempt to wade through a stream - not daring, with the body left him by his parents, to go in the way of peril. He should not forget his parents in the utterance of a single word, and therefore an evil word will not issue from his mouth, and an angry word will not come back to his person. Not to disgrace his person and not to cause shame to his parents may be called filial duty.'

30 昔者，有虞氏貴德而尚齒，夏后氏貴爵而尚齒，殷人貴富而尚齒，周人貴親而尚齒。虞夏殷周，天下之盛王也，未有遺年者。年之貴乎天下，久矣；次乎事親也。

Anciently, the sovereigns of the line of Yu honoured virtue, and highly esteemed age; the sovereigns of Xia honoured rank, and highly esteemed age; under Yin they honoured riches, and highly esteemed age; under Zhou, they honoured kinship, and highly esteemed age. Yu, Xia, Yin, and Zhou produced the greatest kings that have appeared under Heaven, and there was not one of them who neglected age. For long has honour been paid to years under the sky; to pay it is next to the service of parents.

31 是故朝廷同爵則尚齒。七十杖於朝，君問則席。八十不俟朝，君問則就之，而弟達乎朝廷矣。

Therefore, at court among parties of the same rank, the highest place was given to the oldest. Men of seventy years carried their staffs at the court. When the ruler questioned one of them, he made him sit on a mat. One of eighty years did not wait out the audience, and when the ruler would question him he went to his house. Thus the submission of a younger brother (and juniors generally) was recognised at the court.

32 行，肩而不并，不錯則隨。見老者，則車徒辟；斑白者不以其任行乎道路，而弟達乎道路矣。居鄉以齒，而老窮不遺，強不犯弱，眾不暴寡，而弟達乎州巷矣。

A junior walking with one older (than himself), if they were walking shoulder to shoulder, yet it was not on the same line. If he did not keep transversely (a little behind), he followed the other. When they saw an old man, people in carriages or walking got out of his way. Men, where the white were mingling with their black hairs, did not carry burdens on the roads. Thus the submission of juniors was recognised on the public ways. Residents in the country took their places according to their age, and the old and poor were not neglected, nor did the strong come into collision with the weak, or members of a numerous clan do violence to those of a smaller. Thus the submission of juniors was recognised in the country districts and hamlets.

33 古之道，五十不為甸徒，頒禽隆諸長者，而弟達乎蒐狩矣。軍旅什伍，同爵則尚齒，而弟達乎軍旅矣。

According to the ancient rule, men of fifty years were not required to serve in hunting expeditions; and in the distribution of the game, a larger share was given to the more aged. Thus the submission of juniors was recognised in the arrangements for the hunts. In the tens and fives of the army and its detachments, where the rank was the same, places were given according to age. Thus the submission of juniors was recognised in the army.

34 孝弟發諸朝廷，行乎道路，至乎州巷，放乎蒐狩，修乎軍旅，眾以義死之，而弗敢犯也。

The display of filial and fraternal duty in the court; the practice of them on the road; their reaching to the districts and hamlets; their extension to the huntings; and the cultivation of them in the army, (have thus been described). All would have died for them under the constraint of righteousness, and not dared to violate them.

35 祀乎明堂，所以教諸侯之孝也；食三老五更於大學，所以教諸侯之弟也。祀先賢於西學，所以教諸侯之德也；耕藉，所以教諸侯之養也；朝覲，所以教諸侯之臣也。五者，天下之大教也。

The sacrifice in the Hall of Distinction served to inculcate filial duty on the feudal lords; the feasting of the three classes of the old and five classes of the experienced in the Great college served to inculcate brotherly submission on those princes; the sacrifices to the worthies of former times in the western school served to inculcate virtue on them; the (king's) ploughing in the field set apart for him, served to teach them the duty of nourishing (the people); their appearances at court in spring and autumn served to inculcate on them their duty as subjects or ministers. Those five institutions were the great lessons for the kingdom.

36 食三老五更於大學，天子袒而割牲，執醬而饋，執爵而酳，冕而總干，所以教諸侯之弟也。是故，鄉里有齒，而老窮不遺，強不犯弱，眾不暴寡，此由大學來者也。天子設四學，當入學，而大子齒。

When feasting the three classes of the old and five classes of the experienced, the son of Heaven bared his arm, cut up the bodies of the victims, and handed round the condiments; he also presented the cup with which they rinsed their mouths, wearing the square-topped cap, and carrying a shield. It was thus he inculcated brotherly submission on the princes. It was thus that in the country and villages regard was paid to age, that the old and poor were not neglected, that the strong did not attack the weak, and that the members of a numerous clan did hot oppress those of a smaller - these things came from the Great college. The son of Heaven appointed the four schools; and when his eldest son entered one of them, he took his place according to his age.

37 天子巡守，諸侯待于竟。天子先見百年者。八、十九十者東行，西行者弗敢過；西行，東行者弗敢過。欲言政者，君就之可也。

When the son of Heaven was on a tour of inspection, the princes (of each quarter) met him on their borders. The son of Heaven first visited those who were a hundred years old. If there were those of eighty or ninety, on the way to the east, he, though going to the west, did not dare to pass by (without seeing them); and so, if their route was to the west, and his to the west. If he wished to speak of matters of government, he, though ruler, might go to them.

38 壹命齒于鄉里，再命齒于族，三命不齒；族有七十者，弗敢先。七十者，不有大故不入朝；若有大故而入，君必與之揖讓，而後及爵者。

Those who had received the first degree of office took places according to age (at meetings) in the country and villages; those who had received the second, took places in the same way (at meetings) of all the members of their relatives. Those who had received the third degree did not pay the same regard to age. But at meetings of all the members of a clan no one dared to take precedence of one who was seventy years old. Those who were seventy, did not go to court unless for some great cause. When they did so for such a cause, the ruler would bow and give place to them, afterwards going on to the parties possessed of rank.

39 天子有善，讓德於天；諸侯有善，歸諸天子；卿大夫有善，薦於諸侯；士、庶人有善，本諸父母，存諸長老；祿爵慶賞，成諸宗廟；所以示順也。

Whatever good was possessed by the son of Heaven, he humbly ascribed the merit of it to Heaven; whatever good was possessed by a feudal lord, he ascribed it to the son of Heaven; whatever good was possessed by a minister or Great officer, he attributed it to the prince of his state; whatever good was possessed by an officer or a common man, he assigned the ground of it to his parents, and the preservation of it to his elders. Emolument, rank, felicitations, and rewards were (all) transacted in the ancestral temple; and it was thus that they showed (the spirit of) submissive deference.

40 昔者，聖人建陰陽天地之情，立以為《易》。易抱龜南面，天子卷冕北面，雖有明知之心，必進斷其志焉。示不敢專，以尊天也。善則稱人，過則稱己。教不伐以尊賢也。

Anciently, the sages, having determined the phenomena of heaven and earth in their states of rest and activity, made them the basis of the Yi (and divining by it). The diviner held the tortoise-shell in his arms, with his face towards the south, while the son of Heaven, in his dragon-robe and square-topped cap, stood with his face to the north. The latter, however intelligent might be his mind, felt it necessary to set forth and obtain a decision on what his object was;-showing that he did not dare to take his own way, and giving honour to Heaven (as the supreme Decider). What was good in him (or in his views) he ascribed to others; what was wrong, to himself; thus teaching not to boast, and giving honour to men of talents and virtue.

41 孝子將祭祀，必有齊莊之心以慮事，以具服物，以修宮室，以治百事。及祭之日，顏色必溫，行必恐，如懼不及愛然。其奠之也，容貌必溫，身必詘，如語焉而未之然。宿者皆出，其立卑靜以正，如將弗見然。及祭之後，陶陶遂遂，如將復入然。是故，愨善不違身，耳目不違心，思慮不違親。結諸心，形諸色，而術省之，孝子之志也。

When a filial son was about to sacrifice; the rule was that he should have his mind well adjusted and grave, to fit him for giving to all matters their full consideration, for providing the robes and other things, for repairing the temple and its fanes, and for regulating everything. When the day of sacrifice arrived, the rule was that his countenance should be mild, and his movements show an anxious dread, as if he feared his love were not sufficient. When he put down his offerings, it was required that his demeanour should be mild, and his body bent, as if (his parents) would speak (to him) and had not yet done so; when the officers assisting had all gone out, he stood lowly and still, though correct and straight, as if he were about to lose the sight (of his parents). After the sacrifice, he looked pleased and expectant, as if they would again enter. In this way his ingenuousness and goodness were never absent from his person; his ears and eyes were never withdrawn from what was in his heart; the exercises of his thoughts never left his parents. What was bound up in his heart was manifested in his countenance; and he was continually examining himself;-such was the mind of the filial son.

42 建國之神位：右社稷，而左宗廟。

The sites for the altars to the spirits of the land and grain were on the right; that for the ancestral temple on the left.

《祭統 \ Ji Tong》 [Also known as: "A summary account of sacrifices"]

1 凡治人之道，莫急於禮。禮有五經，莫重於祭。夫祭者，非物自外至者也，自中出生於心也；心怵而奉之以禮。是故，唯賢者能盡祭之義。

Of all the methods for the good ordering of men, there is none more urgent than the use of ceremonies. Ceremonies are of five kinds, and there is none of them more important than sacrifices. Sacrifice is not a thing coming to a man from without; it issues from within him, and has its birth in his heart. When the heart is deeply moved, expression is given to it by ceremonies; and hence, only men of ability and virtue can give complete exhibition to the idea of sacrifice.

2 賢者之祭也，必受其福。非世所謂福也。福者，備也；備者，百順之名也。無所不順者，謂之備。言：內盡於己，而外順於道也。忠臣以事其君，孝子以事其親，其本一也。上則順於鬼神，外則順於君長，內則以孝於親。如此之謂備。唯賢者能備，能備然後能祭。是故，賢者之祭也：致其誠信與其忠敬，奉之以物，道之以禮，安之以樂，參之以時。明薦之而已矣。不求其為。此孝子之心也。

The sacrifices of such men have their own blessing;--not indeed what the world calls blessing. Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties. When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method. There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents. In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection. It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it. Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season. Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.

3 祭者，所以追養繼孝也。孝者畜也。順於道不逆於倫，是之謂畜。是故，孝子之事親也，有三道焉：生則養，沒則喪，喪畢則祭。養則觀其順也，喪則觀其哀也，祭則觀其敬而時也。盡此三道者，孝子之行也。

It is by sacrifice that the nourishment of parents is followed up and filial duty to them Perpetuated. The filial heart is a storehouse (of all filial duties). Compliance with everything that can mark his course, and be no violation of the relation (between parent and child) - the keeping of this is why we call it a storehouse. Therefore in three ways is a filial son's service of his parents shown - while they are alive, by nourishing them; when they are dead, by all the rites of mourning; and when the mourning is over by sacrificing to them. In his nourishing them we see his natural obedience; in his funeral rites we see his sorrow; in his sacrifices we see his reverence and observance of the (proper) seasons. In these three ways we see the practice of a filial son.

4 既內自盡，又外求助，昏禮是也。故國君取夫人之辭曰：「請君之玉女與寡人共有敝邑，事宗廟社稷。」此求助之本也。夫祭也者，必夫婦親之，所以備外內之官也；官備則具備。水草之菹，陸產之醢，小物備矣；三牲之俎，八簋之實，美物備矣；昆蟲之異，草木之實，陰陽之物備矣。凡天之所生，地之所長，茍可薦者，莫不咸在，示盡物也。外則盡物，內則盡志，此祭之心也。

When a son had done everything (for his sacrifices) that he could do himself, he proceeded to seek assistance from abroad; and this came through the rites of marriage. Hence the language of a ruler, when about to marry a wife, was - 'I beg you, O ruler, to give me your elegant daughter, to share this small state with my poor self, to do service in the ancestral temple, and at the altars to (the spirits of) the land and grain.' This underlay his seeking for that assistance (from abroad). In sacrificing, husband and wife had their several duties which they personally attended to; and on this account there was the array of officials belonging to the exterior and interior departments (of the palace). When these officers were complete, all things necessary (for the service) were made ready - small things, such as the sourcrout of water plants and pickles from the produce of dry grounds; and fine things, such as the stands for the bodies of the three victims, and the supplies for the eight dishes. Strange insects and the fruits of plants and trees, produced under the best influences of light and shade, were all made ready. Whatever heaven produces, whatever earth developes in its growth;--all were then exhibited in the greatest abundance. Everything was there from without, and internally there was the utmost effort of the will - such was the spirit in sacrificing.

5 是故，天子親耕於南郊，以共齊盛；王后蠶於北郊，以共純服。諸侯耕於東郊，亦以共齊盛；夫人蠶於北郊，以共冕服。天子諸侯非莫耕也，王后夫人非莫蠶也，身致其誠信，誠信之謂盡，盡之謂敬，敬盡然後可以事神明，此祭之道也。

For this reason, also, the son of Heaven himself guided the plough in the southern suburb, to provide the grain for the sacrificial vessels; and the queen looked after her silkworms in the northern suburb, to provide the cap and robes of silk. The princes of the states guided the plough in their eastern suburb, also to provide the grain for the sacrificial vessels, and their wives looked after their silkworms in the northern suburb, to provide the cap and robes of silk. This was not because the son of Heaven and the princes had not men to plough for them, or 'because the queen and the princes' wives had not women to tend the silkworms for them; it was to give the exhibition of their personal sincerity. Such sincerity was what is called doing their utmost; and such doing of their utmost was what is called reverence. When they had reverently done their utmost, they could serve the spiritual Intelligences--such was the way of sacrificing.

6 及時將祭，君子乃齊。齊之為言齊也。齊不齊以致齊者也。是以君子非有大事也，非有恭敬也，則不齊。不齊則於物無防也，嗜欲無止也。及其將齊也，防其邪物，訖其嗜欲，耳不聽樂。故記曰：「齊者不樂」，言不敢散其志也。心不茍慮，必依於道；手足不茍動，必依於禮。是故君子之齊也，專致其精明之德也。

When the time came for offering a sacrifice, the man wisely gave himself to the work of purification. That purification meant the production of uniformity (in all the thoughts);-it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised. Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification. While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires. But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires, His ears did not listen to music;--as it is said in the Record, 'People occupied with purification have no music,' meaning that they did not venture to allow its dissipation of their minds. He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right. He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety. Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue.

7 故散齊七日以定之，致齊三日以齊之。定之之謂齊。齊者精明之至也，然後可以交於神明也。是故，先期旬有一日，宮宰宿夫人，夫人亦散齊七日，致齊三日。君致齊於外，夫人致齊於內，然後會於大廟。

Therefore there was the looser ordering of the mind for seven days, to bring it to a state of fixed determination; and the complete ordering of it for three days, to effect the uniformity of all the thoughts. That determination is what is called purification; the final attainment is when the highest degree of refined intelligence is reached. After this it was possible to enter into communion with the spiritual Intelligences. Moreover, on the eleventh day, before that appointed for the sacrifice, the governor of the palace gave warning notice to the wife of the ruler, and she also conducted that looser ordering of her thoughts for seven days, and that more complete ordering of them for three. The ruler accomplished his purification in the outer apartment, and the wife her purification in the inner. After this they met in the grand temple.

8 君純冕立於阼，夫人副褘立於東房。君執圭瓚裸尸，大宗執璋瓚亞裸。及迎牲，君執紖，卿大夫從士執芻。宗婦執盎從夫人薦涗水。君執鸞刀羞嚌，夫人薦豆，此之謂夫婦親之。

The ruler, in the dark-coloured square-topped cap, stood at the top of the steps on the east; his wife in her head-dress and pheasant-embroidered robe stood in the eastern chamber. The ruler from his mace-handled libation-cup poured out the fragrant spirit before the personator of the dead; and the great minister in charge of the temple with his halfmace-handled cup poured the second libation (for the wife). When the victim was introduced, the ruler held it by the rope; the ministers and Great officers followed; other officers carried the dried grass (to lay on the ground when it should be killed); the wives of the ruler's surname followed the wife with the basins; she presented the purified liquid; the ruler held in his hand the knife with bells; he prepared the lungs (to be offered to the personator); and his wife put them on the dishes and presented them. All this shows what is meant in saying that husband and wife had their parts which they personally performed.

9 及入舞，君執干戚就舞位，君為東上，冕而揔干，率其群臣，以樂皇尸。是故天子之祭也，與天下樂之；諸侯之祭也，與竟內樂之。冕而揔干，率其群臣，以樂皇尸，此與竟內樂之之義也。

When they went in for the dance, the ruler, holding his shield and axe, went to the place for the performance. He took his station at the head of those on the east, and in his square-topped cap,, carrying his shield, he led on all his officers, to give pleasure to the august personator of the dead. Hence the son of Heaven in his sacrifices (gave expression to) the joy of all in the kingdom. (In the same way) the feudal princes at their sacrifices (gave expression to) the joy of all within their territories. In their square-topped caps, and carrying their shields, they led on all their officers, to give joy to the august personators - with the idea of showing the joy of all within their territories.

10 夫祭有三重焉：獻之屬，莫重於裸，聲莫重於升歌，舞莫重於《武宿夜》，此周道也。凡三道者，所以假於外而以增君子之志也，故與志進退；志輕則亦輕，志重則亦重。輕其志而求外之重也，雖聖人弗能得也。是故君子之祭也，必身自盡也，所以明重也。道之以禮，以奉三重，而薦諸皇尸，此聖人之道也。

At a sacrifice there were three things specially important. Of the offerings there was none more important than the libation; of the music there was none more important than the singing in the hall. above; of the pantomimic evolutions there was none more important than that representing (king) Wu's (army) on the night (before his battle). Such was the practice of the Zhou dynasty. All the three things were designed to increase the aim of the superior man by the use of these external representations. Hence their movements in advancing and retreating were regulated by (the degree of) that aim. If it were less intense, they were lighter; if it were more intense, they were more vehement. If the aim were less intense, and they sought to make the outward representation more vehement, even a sage could not have accomplished this. Therefore the superior man, in sacrificing, exerted himself to the utmost in order to give clear expression to these more important things. He conducted everything according to the rules of ceremony, thereby giving prominent exhibition to them, and displaying them to the august personator - Such was the method of the sages.

11 夫祭有餕；餕者祭之末也，不可不知也。是故古之人有言曰：「善終者如始。」餕其是已。是故古之君子曰：「尸亦餕鬼神之餘也，惠術也，可以觀政矣。」是故尸謖，君與卿四人餕。君起，大夫六人餕；臣餕君之餘也。大夫起，士八人餕；賤餕貴之餘也。士起，各執其具以出，陳于堂下，百官進，徹之，下餕上之餘也。

At sacrifices there are the provisions that are left. The dealing with these is the least important thing in sacrifices, but it is necessary to take knowledge of it. Hence there is the saying of antiquity, 'The end must be attended to even as the beginning:'--there is an illustration of it in these leavings. Hence it was the remark of a superior man of antiquity, that 'The personator also eats what the spirits have left;--it is a device of kindness, in which may be seen (the method of) government.' Hence, when the personator rose, the ruler and his three ministers partook of what he had left. When the ruler had risen, the six Great officers partook;-the officers partook of what the ruler had left. When the Great officers rose, the eight officers partook - the lower in rank ate what the higher had left. When these officers rose, each one took what was before him and went out, and placed it (in the court) below the hall, when all the inferior attendants entered and removed it - the inferior class ate what the superior had left.

12 凡餕之道，每變以眾，所以別貴賤之等，而興施惠之象也。是故以四簋黍見其修於廟中也。廟中者竟內之象也。祭者澤之大者也。是故上有大澤則惠必及下，顧上先下後耳。非上積重而下有凍餒之民也。是故上有大澤，則民夫人待于下流，知惠之必將至也，由餕見之矣。故曰：「可以觀政矣。」

Every change in the disposal of these relics was marked by an increase in the number (of those who partook of them); and thus there was marked the distinction between the degrees of the noble and the mean, and a representation given of the dispensation of benefits (by the sovereign). Hence by means of the four vessels of millet there is shown the cultivation of this in the ancestral temple, which becomes thereby a representation of all comprised within the confines (of the state). What is done at sacrifices afforded the greatest example of the dispensation of favours. Hence when the superior possessed the greatest blessing, acts of favour were sure to descend from him to those below him, the only difference being that he enjoyed the blessing first, and those below him afterwards;--there was no such thing as the superior's accumulating a great amount for himself, while the people below him might be suffering from cold and want. Therefore when the superior enjoyed his great blessing, even private individuals waited till the stream should flow down, knowing that his favours would surely come to them. This was shown by what was done with the relics at sacrifices, and hence came the saying that 'By the dealing with these was seen (the method of) government.'

13 夫祭之為物大矣，其興物備矣。順以備者也，其教之本與？是故，君子之教也，外則教之以尊其君長，內則教之以孝於其親。是故，明君在上，則諸臣服從；崇事宗廟社稷，則子孫順孝。盡其道，端其義，而教生焉。

Sacrifice is the greatest of all things. Its apparatus of things employed in it is complete, but that completeness springs from all being in accordance with the requirements (of nature and reason) is it not this which enables us to find in it the basis of all the lessons of the sages? Therefore those lessons, in the external sphere, inculcated the honouring of the ruler and of elders, and, in the internal sphere, filial piety towards parents. Hence, when there was an intelligent ruler above, all his ministers submitted to and followed him. When he reverently sacrificed in his ancestral temple, and at the altars to the (spirits of the) land and grain, his sons and grandsons were filially obedient. He did all his duty in his own walk, and was correct in his righteousness; and thence grew up the lessons (of all duty).

14 是故君子之事君也，必身行之，所不安於上，則不以使下；所惡於下，則不以事上；非諸人，行諸己，非教之道也。是故君子之教也，必由其本，順之至也，祭其是與？故曰：祭者，教之本也已。

Therefore a superior man, in the service of his ruler, should find (guidance for) all his personal conduct. What does not satisfy him in (the behaviour of) his superiors, he will not show in his employment of those below himself; and what he dislikes in the behaviour of those below him, he will not show in the service of his superiors. To disapprove of anything in another, and do the same himself, is contrary to the rule of instruction. Therefore the superior in the inculcation of his lessons, ought to proceed from the foundation (of all duty). This will show him pursuing the greatest method of what is natural and right in the highest degree; and is not this what is seen in sacrifice? Hence we have the saying that 'The first and greatest teaching is to be found in sacrifice.'

15 夫祭有十倫焉；見事鬼神之道焉，見君臣之義焉，見父子之倫焉，見貴賤之等焉，見親疏之殺焉，見爵賞之施焉，見夫婦之別焉，見政事之均焉，見長幼之序焉，見上下之際焉。此之謂十倫。

In sacrifice there is a recognition of what belongs to ten relationships. There are seen in it the method of serving spiritual Beings; the righteousness between ruler and subject; the relation between father and son; the degrees of the noble and mean; the distance gradually increasing between relatives; the bestowment of rank and reward; the separate duties of husband and wife; impartiality in government affairs; the order to be observed between old and young; and the boundaries of high and low. These are what are called the (different duties in the) ten relationships.

16 鋪筵設同几，為依神也；詔祝於室，而出于祊，此交神明之道也。

The spreading of the mat and placing on it a stool to serve for two, was intended as a resting-place for the united spirits (of husband and wife). The instruction to the blesser in the apartment and the going out to the inside of the gate, was the method pursued in (seeking) communion with the spirits.

17 君迎牲而不迎尸，別嫌也。尸在廟門外，則疑於臣，在廟中則全於君；君在廟門外則疑於君，入廟門則全於臣、全於子。是故，不出者，明君臣之義也。

The ruler went to meet the victim, but not to meet the representative of the dead;-to avoid misconstruction. While the representative was outside the gate of the temple, he was to be regarded only as a subject; inside the temple, he had the full character of a ruler. While the ruler was outside the gate of the temple, he was there the ruler; when he entered that gate (on the occasion of the sacrifice), he had the full character of a subject, or a son. Hence his not going forth (to meet the representative) made clear the right distinction between the ruler and subject.

18 夫祭之道，孫為王父尸。所使為尸者，於祭者子行也；父北面而事之，所以明子事父之道也。此父子之倫也。

According to the rule in sacrifices, a grandson acted as the representative of his grandfather. Though employed to act the part of representative, yet he was only the son of the sacrificer. When his father, with his face to the north, served him, he made clear how it is the way of a son to serve his father. Thus (sacrifice) illustrated the relation of father and son.

19 尸飲五，君洗玉爵獻卿；尸飲七，以瑤爵獻大夫；尸飲九，以散爵獻士及群有司，皆以齒。明尊卑之等也。

When the representative had drunk the fifth cup, the ruler washed the cup of jade, and presented it to the ministers. When he had drunk the seventh cup, that of green jasper was presented to the Great officers. When he had drunk the ninth cup, the plain one varnished was presented to the ordinary officers, and all who were taking part in the service. In all the classes the cup passed from one to another, according to age; and thus were shown the degrees of rank as more honourable and lower.

20 夫祭有昭穆，昭穆者，所以別父子、遠近、長幼、親疏之序而無亂也。是故，有事於大廟，則群昭群穆咸在而不失其倫。此之謂親疏之殺也。

At the sacrifice the parties taking part in it were arranged on the left and right, according to their order of descent from the common ancestor, and thus the distinction was maintained between the order of fathers and sons, the near and the distant, the older and the younger, the more nearly related and the more distantly, and there, was no confusion. Therefore at the services in the grand ancestral temple, all in the two lines of descent were present, and no one failed to receive his proper place in their common relationship. This was what was called (showing) the distance gradually increasing between relatives.

21 古者，明君爵有德而祿有功，必賜爵祿於大廟，示不敢專也。故祭之日，一獻，君降立于阼階之南，南鄉。所命北面，史由君右執策命之。再拜稽首。受書以歸，而舍奠于其廟。此爵賞之施也。

Anciently the intelligent rulers conferred rank on the virtuous, and emoluments on the meritorious; and the rule was that this should take place in the Grand temple, to show that they did not dare to do it on their own private motion. Therefore, on the day of sacrifice, after the first presenting (of the cup to the representative), the ruler descended and stood on the south of the steps on the east, with his face to the south, while those who were to receive their appointments stood facing the north. The recorder was on the right of the ruler, holding the tablets on which the appointments were written. He read these, and (each man) bowed twice, with his head to the ground, received the writing, returned (home), and presented it in his (own) ancestral temple - such was the way in which rank and reward were given.

22 君卷冕立于阼，夫人副褘立于東房。夫人薦豆執校，執醴授之執鐙。尸酢夫人執柄，夫人受尸執足。夫婦相授受，不相襲處，酢必易爵。明夫婦之別也。

The ruler, in the dragon robe and square-topped cap, stood at the top of the steps on the east, while his wife in her head-dress and pheasant-embroidered robe, stood in the chamber on the east. When the wife presented and put down the dishes or, stands, she held them by the foot; (the officer) who held the vessels with new wine, presented them to her, holding them by the bottom; when the representative of the dead was handing, the cup to the wife, he held it by, the handle, and she gave it to him by the foot; when husband and wife were giving and receiving, the one did not touch the place where the other had held the article; in passing the pledge cup, they changed the cups - so was the distinction to be maintained between husband and wife shown.

23 凡為俎者，以骨為主。骨有貴賤；殷人貴髀，周人貴肩，凡前貴於後。俎者，所以明祭之必有惠也。是故，貴者取貴骨，賤者取賤骨。貴者不重，賤者不虛，示均也。惠均則政行，政行則事成，事成則功立。功之所以立者，不可不知也。俎者，所以明惠之必均也。善為政者如此，故曰：見政事之均焉。

In all arrangements with the stands, the chief attention was given to the bones. Some bones were considered nobler, and some meaner. Under the Yin they preferred the thigh bone; and under the Zhou, the shoulder bone. Generally, the bones in front were thought nobler than those behind. The stands served to illustrate the rule in sacrifices of showing favours. Hence the nobler, guests received the nobler bones, and the lower, the less noble; the nobler did not receive very much, and the lower were not left without any - impartiality was thus shown. With impartiality of favours, government proceeded freely; with the free proceeding of government, undertakings were accomplished; with the accomplishment of undertakings, merit was established. It is necessary that the way in which merit is established should be known. The stands served to show the rule for the impartial bestowment of favours. So did the skilful administrators of government proceed, and hence it is said that (sacrifices showed the principle of) impartiality in the business of government.

24 凡賜爵，昭為一，穆為一。昭與昭齒，穆與穆齒，凡群有司皆以齒，此之謂長幼有序。

Whenever they came to the (general) circulation of the cup, those whose place was on the left stood in one row, and also those whose place was on the right. The members of each row had places according to their age; and in the same way were arranged all the assistants at the service. This was what was called (exhibiting) the order of the old and young.

25 夫祭有畀輝胞翟閽者，惠下之道也。唯有德之君為能行此，明足以見之，仁足以與之。畀之為言與也，能以其餘畀其下者也。輝者，甲吏之賤者也；胞者，肉吏之賤者也；翟者，樂吏之賤者也；閽者，守門之賤者也。古者不使刑人守門，此四守者，吏之至賤者也。尸又至尊；以至尊既祭之末，而不忘至賤，而以其餘畀之。是故明君在上，則竟內之民無凍餒者矣，此之謂上下之際。

At sacrifices there were portions given to the skinners, cooks, assistants, feather-wavers, and doorkeepers,--showing how favours should descend to the lowest. Only a virtuous ruler, however, could do this; having intelligence sufficient to perceive (the wisdom of) it, and benevolence equal to the bestowment of it. Apportioning means bestowing; they were able to bestow what was left on those below them. Skinners were the meanest of those who looked after the buff-coats; cooks' assistants, the meanest of those who looked after the flesh; feather-wavers, the meanest of those who had to do with the music; door-keepers, those who looked after the doors; for anciently they did not employ men who had suffered dismemberment to keep the doors. These four classes of keepers were the meanest of the servants; and the representative of the dead was the most honoured of all. When the most honoured, at the close of the sacrifice, did not forget those who were the most mean, but took what was left and bestowed it on them, (it may be seen how) with an intelligent ruler above, there would not be any of the people within his territory who suffered from cold and want. This is what was meant by saying that sacrifices show the relation between high and low.

26 凡祭有四時：春祭曰礿，夏祭曰禘，秋祭曰嘗，冬祭曰烝。礿、禘，陽義也；嘗、烝，陰義也。禘者陽之盛也，嘗者陰之盛也。故曰：莫重於禘、嘗。古者於禘也，發爵賜服，順陽義也；於嘗也，出田邑，發秋政，順陰義也。故記曰：「嘗之日，發公室，示賞也；草艾則墨；未發秋政，則民弗敢草也。」故曰：禘、嘗之義大矣。治國之本也，不可不知也。明其義者君也，能其事者臣也。不明其義，君人不全；不能其事，為臣不全。

For the sacrifices (in the ancestral temple) there were the four seasons. That in spring was called yue; that in summer, di; that in autumn, chang; and that in winter, zheng. The yue and di expressed the idea in the bright and expanding (course of nature); the chang and zheng, that in the sombre and contracting (course). The di showed the former in its fullest development, and the chang showed the latter in the same. Hence it is said, 'There is nothing more important than the di and chang.' Anciently, at the di sacrifice, they conferred rank, and bestowed robes - acting according to the idea in the bright and expanding (course); and at the khang they gave out fields and homesteads, and issued the rules of autumn-work - acting according to the idea in the sombre and contracting (course). Hence it is said in the Record, 'On the day of the chang sacrifice they gave forth (the stores of) the ruler's house;' showing how rewards (were then given). When the plants were cut down, the punishment of branding might be inflicted. Before the rules of autumn-work were issued, the people did not dare to cut down the grass. Hence it is said that 'the ideas in the di and chang are great, and lie at the, foundation of the government of a state; and should by all means be known.' It is for the ruler to know clearly those ideas, and for the minister to be able to execute (what they require). The ruler who does not know the ideas is not complete, and the minister who cannot carry them into execution is not complete.

27 夫義者，所以濟志也，諸德之發也。是故其德盛者，其志厚；其志厚者，其義章。其義章者，其祭也敬。祭敬則竟內之子孫莫敢不敬矣。是故君子之祭也，必身親蒞之；有故，則使人可也。雖使人也，君不失其義者，君明其義故也。其德薄者，其志輕，疑於其義，而求祭；使之必敬也，弗可得已。祭而不敬，何以為民父母矣？

Now the idea serves to direct and help the aim, and leads to the manifestation of all virtue. Hence he whose virtue is the completest, has the largest aims; and he whose aims are the largest, has the clearest idea. He whose idea is the clearest, will be most reverent in his sacrifices. When the sacrifices (of a state) are reverent, none of the sons and grandsons within its borders will dare to be irreverent. Then the superior man, when he has a sacrifice, will feel it necessary to preside at it in person. if there be a (sufficient) reason for it, he may commit the performance of it to another. But when committing the performance to another, the ruler will not fail (to think) of its meaning, because he understands the ideas in it. He whose virtue is slight, has but a small aim. He who is in doubts as to the idea in it, and will yet seek to be reverent in his sacrifice, will find it impossible to be so; and how can he, who sacrifices without reverence, be the parent of his people?

28 夫鼎有銘，銘者，自名也。自名以稱揚其先祖之美，而明著之後世者也。為先祖者，莫不有美焉，莫不有惡焉，銘之義，稱美而不稱惡，此孝子孝孫之心也。唯賢者能之。

The tripods (at the sacrifices) had inscriptions on them. The maker of an inscription named himself, and took occasion to praise and set forth the excellent qualities of his ancestors, and clearly exhibit them to future generations. Those ancestors must have had good qualities and also bad. But the idea of an inscription is to make mention of the good qualifies and not of the bad - such is the heart of a filial descendant; and it is only the man of ability and virtue who can attain to it.

29 銘者，論譔其先祖之有德善，功烈勛勞慶賞聲名列於天下，而酌之祭器；自成其名焉，以祀其先祖者也。顯揚先祖，所以崇孝也。身比焉，順也。明示後世，教也。

The inscriber discourses about and panegyrises the virtues and goodness of his ancestors, their merits and zeal, their services and toils, the congratulations and rewards (given to them), their fame recognised by all under heaven; and in the discussion of these things on his spiritual vessels, he "makes himself famous; and thus he sacrifices to his ancestors. In the celebration of his ancestors he exalts his filial piety. That he himself appears after them is natural. And in the clear showing (of all this) to future generations, he is giving instruction.

30 夫銘者，壹稱而上下皆得焉耳矣。是故君子之觀於銘也，既美其所稱，又美其所為。為之者，明足以見之，仁足以與之，知足以利之，可謂賢矣。賢而勿伐，可謂恭矣。

By the one panegyric of an inscription benefit accrues to the ancestors, to their descendant and to others after them. Hence when a superior man looks at an inscription, while he admires those whom it praises, he also admires him who made it. That maker had intelligence to see (the excellences of his ancestors), virtue to associate himself with them, and wisdom to take advantage (of his position);-he may be pronounced a man of ability and virtue. Such worth without boasting may be pronounced courteous respect.

31 故衛孔悝之鼎銘曰：六月丁亥，公假于大廟。公曰：「叔舅！乃祖莊叔，左右成公。成公乃命莊叔隨難于漢陽，即宮于宗周，奔走無射。啟右獻公。獻公乃命成叔，纂乃祖服。乃考文叔，興舊耆欲，作率慶士，躬恤衛國，其勤公家，夙夜不解，民咸曰：『休哉！』」公曰：「叔舅！予女銘：若纂乃考服。」悝拜稽首曰：「對揚以辟之，勤大命施于烝彝鼎。」此衛孔悝之鼎銘也。

Thus the inscription on the tripod of Kong Kui of Wei was: 'In the sixth month, on the day ding-hai, the duke went to the Grand Temple, and said, "My young uncle, your ancestor Zhuang Shu assisted duke Cheng, who ordered him to follow him in his difficulties on the south of the Han, and afterwards to come to him in his palace (of imprisonment) in the honoured capital of Zhou; and all these hurried journeyings he endured without wearying of them. From him came the helper of duke Xian, who charged your (later) ancestor Zhuang Shu to continue the service of his ancestor. Your deceased father Wen Shu cherished and stimulated in himself the old desires and aims, roused and led on the admirable officers, and showed his own great personal interest in the state of Wei. His labours for our ducal house never wearied early or late, so that the people all testified how good he was." The duke further said, "My young uncle, I give you (this tripod with) its inscription. Carry on and out the services of your father." Kui bowed with his head to the ground, and said, "In response to the distinction (you have conferred upon me) I will take your great and important charge, and I will put it on the vases and tripods of my winter sacrifice."' Such was the inscription on the tripod of Kong Kui of Wei.

32 古之君子論譔其先祖之美，而明著之後世者也。以比其身，以重其國家如此。子孫之守宗廟社稷者，其先祖無美而稱之，是誣也；有善而弗知，不明也；知而弗傳，不仁也。此三者，君子之所恥也。

In this way the superior men of antiquity panegyrised the excellent qualities of their ancestors, and clearly exhibited them to future generations, thereby having the opportunity to introduce their own personality and magnify their states. If descendants who maintain their ancestral temples and the altars to the spirits of the land and grain, praised their ancestors for good qualities which they did not possess, that was falsehood; if they did not take knowledge of the good qualities which they did possess, that showed their want of intelligence; if they knew them and did not transmit them (by their inscriptions), that showed a want of virtue - these are three things of which a superior man should have been ashamed.

33 昔者，周公旦有勛勞於天下。周公既沒，成王、康王追念周公之所以勛勞者，而欲尊魯；故賜之以重祭。外祭，則郊社是也；內祭，則大嘗禘是也。夫大嘗禘，升歌《清廟》，下而管《象》；朱干玉戚，以舞《大武》；八佾，以舞《大夏》；此天子之樂也。康周公，故以賜魯也。子孫纂之，至于今不廢，所以明周公之德而又以重其國也。

Anciently, Dan, duke of Zhou, did most meritorious service for the kingdom. After his death the kings Cheng and Kang, bearing in mind all his admirable work, and wishing to honour Lu, granted to its lords the right of offering the greatest sacrifices - those in the borders of their capital to Heaven and Earth, in the wider sphere of sacrifice; and the great summer and autumnal sacrifices in the ancestral temple of the state. At those great summer and autumnal sacrifices, on the hall above, they sang the Qing Miao, and in the courtyard below it they danced the Xiang to the flute; they carried red shields and axes adorned with jade in performing the Da Wu dance; and this was the music employed by the son of Heaven. (Those kings) in acknowledgment of the great merit of the duke of Zhou, allowed (the use of those sacrifices and this music) to the (marquis of) Lu. His descendants have continued it, and down to the present day it is not abolished, thereby showing clearly the virtue of the lords of Zhou and magnifying their state.

《經解 \ Jing Jie》 [Also known as: "The different teaching of the different kings"]

1 孔子曰：「入其國，其教可知也。其為人也：溫柔敦厚，《詩》教也；疏通知遠，《書》教也；廣博易良，《樂》教也；潔靜精微，《易》教也；恭儉莊敬，《禮》教也；屬辭比事，《春秋》教也。故《詩》之失，愚；《書》之失，誣；《樂》之失，奢；《易》之失，賊；《禮》之失，煩；《春秋》之失，亂。

Confucius said, 'When you enter any state you can know what subjects (its people) have been taught. If they show themselves men who are mild and gentle, sincere and good, they have been taught from the Book of Poetry. If they have a wide comprehension (of things), and know what is remote and old, they have been taught from the Book of History. If they be large-hearted and generous, bland and honest, they have been taught from the Book of Music. If they be pure and still, refined and subtile, they have been taught from the Yi. If they be courteous and modest, grave and respectful, they have been taught from the Book of Rites and Ceremonies. If they suitably adapt their language to the things of which they speak, they have been taught from the Chun Qiu. Hence the failing that may arise in connexion with the study of the Poems is a stupid simplicity; that in connexion. with the History is duplicity; that in connexion with Music is extravagance; that in connexion with the Yi is the violation (of reason); that in connexion with the practice of Rites and Ceremonies is fussiness; and that in connexion with the Chun Qiu is insubordination.

2 其為人也：溫柔敦厚而不愚，則深於《詩》者也；疏通知遠而不誣，則深於《書》者也；廣博易良而不奢，則深於《樂》者也；潔靜精微而不賊，則深於《易》者也；恭儉莊敬而不煩，則深於《禮》者也；屬辭比事而不亂，則深於《春秋》者也。」

'If they show themselves men who are mild and gentle, sincere and good, and yet free from that simple stupidity, their comprehension of the Book of Poetry is deep. If they have a wide comprehension (of things), and know what is remote and old, and yet are free from duplicity, their understanding of the Book of History is deep. If they are large-hearted and generous, bland and honest, and yet have no tendency to extravagance, their knowledge of Music is deep. If they are pure and still, refined and subtle, and yet do not violate (reason), they have made great attainments in the Yi. If they are courteous and modest, grave and reverent, and yet not fussy, their acquaintance with the Book of Rites and Ceremonies is deep. If they suitably adapt their language to the things of which they speak, and yet have no disposition to be insubordinate, their knowledge of the Chun Qiu is deep.'

3 天子者，與天地參。故德配天地，兼利萬物，與日月并明，明照四海而不遺微小。其在朝廷，則道仁聖禮義之序；燕處，則聽雅、頌之音；行步，則有環佩之聲；升車，則有鸞和之音。居處有禮，進退有度，百官得其宜，萬事得其序。《詩》云：「淑人君子，其儀不忒。其儀不忒，正是四國。」此之謂也。

The son of Heaven forms a ternion with heaven and earth. Hence, in power of his goodness he is their correlate, and his benefits extend at once to all things. His brilliancy is equal to that of the sun and moon, and enlightens all within the four seas, not excepting anything, however minute and small. In the audiences at his court everything is done according to the orderly procedure of benevolence, wisdom, propriety, and righteousness. At his entertainments he listens to the singing of the Odes of the Kingdom and the Odes of the Temple and Altar. When he walks, there are the notes from his girdle pendant. When he rides in his chariot, there are the harmonious sounds of the bells attached to his horses. When he is in private at ease, there is the observance of the rules of propriety. When he advances or retires, he does so according to rule and measure. All the officers fulfil their duties rightly, and all affairs are carried on with order. It is as described in the Book of Poetry (I, xiv, 3), 'That virtuous man, the princely one, Has nothing wrong in his deportment; He has nothing wrong in his deportment, And thus he rectifies the four quarters of the state.'

4 發號出令而民說，謂之和；上下相親，謂之仁；民不求其所欲而得之，謂之信；除去天地之害，謂之義。義與信，和與仁，霸王之器也。有治民之意而無其器，則不成。

When (a ruler) issues his notices and gives forth his orders, and the people are pleased, we have what may be called the condition of harmony. When superiors and inferiors love one another, we have the condition of benevolence. When the people get what they desire without seeking for it, we have the condition of confidence. When all things in the operations of heaven and earth that might be injurious are taken out of the way, we have the condition of rightness. Rightness and confidence, harmony and benevolence are the instruments of the presiding chieftain and the king. If anyone wishes to govern the people, and does not employ these instruments, he will not be successful.

5 禮之於正國也：猶衡之於輕重也，繩墨之於曲直也，規矩之於方圜也。故衡誠縣，不可欺以輕重；繩墨誠陳，不可欺以曲直；規矩誠設，不可欺以方圓；君子審禮，不可誣以奸詐。

In the right government of a state, the Rules of Propriety serve the same purpose as the steelyard in determining what is light and what is heavy; or as the carpenter's line in determining what is crooked and what is straight; or as the circle and square in determining what is square and what is round. Hence, if the weights of the steel-yard be true, there can be no imposition in the matter of weight; if the line be truly applied, there can be no imposition in the evenness of a surface; if the square and compass be truly employed, there can be no imposition in the shape of a figure. When a superior man (conducts, the government of his state) with a discriminating attention to these rules, he cannot be imposed on by traitors and impostors.

6 是故，隆禮由禮，謂之有方之士；不隆禮、不由禮，謂之無方之民。敬讓之道也。故以奉宗廟則敬，以入朝廷則貴賤有位，以處室家則父子親、兄弟和，以處鄉里則長幼有序。孔子曰：「安上治民，莫善於禮。」此之謂也。

Hence he who has an exalted idea of the rules, and guides his conduct by them, is called by us a mannerly gentleman, and be who has no such exalted idea and does not guide his conduct by the rules, is called by us one of the unmannerly people. These rules (set forth) the way of reverence and courtesy; and therefore when the services in the ancestral temple are performed according to them, there is reverence; when they are observed in the court, the noble and the mean have their proper positions; when the family is regulated by them, there is affection between father and son, and harmony among brothers; and when they are honoured in the country districts and villages, there is the proper order between old and young. There is the verification of what was said by Confucius, 'For giving security to superiors and good government Of the people, there is nothing more excellent than the Rules of Propriety.'

7 故朝覲之禮，所以明君臣之義也。聘問之禮，所以使諸侯相尊敬也。喪祭之禮，所以明臣子之恩也。鄉飲酒之禮，所以明長幼之序也。昏姻之禮，所以明男女之別也。夫禮，禁亂之所由生，猶坊止水之所自來也。故以舊坊為無所用而壞之者，必有水敗；以舊禮為無所用而去之者，必有亂患。

The ceremonies at the court audiences of the different seasons were intended to illustrate the righteous relations between ruler and subject; those of friendly messages and inquiries, to secure mutual honour and respect between the feudal princes; those of mourning and sacrifice, to illustrate the kindly feelings of ministers and sons; those of social meetings in the country districts, to show the order that should prevail between young and old; and those of marriage, to exhibit the separation that should be maintained between males and females. Those ceremonies prevent the rise of disorder and confusion, and are like the embankments which prevent the overflow of water. He who thinks the old embankments useless and destroys them is sure to suffer from the desolation caused by overflowing water; and he who should consider the old rules of propriety useless and abolish them would be sure to suffer from the calamities of disorder.

8 故昏姻之禮廢，則夫婦之道苦，而淫辟之罪多矣。鄉飲酒之禮廢，則長幼之序失，而爭鬥之獄繁矣。喪祭之禮廢，則臣子之恩薄，而倍死忘生者眾矣。聘覲之禮廢，則君臣之位失，諸侯之行惡，而倍畔侵陵之敗起矣。

Thus if the ceremonies of marriage were discontinued, the path of husband and wife would be embittered, and there would be many offences of licentiousness and depravity. If the drinking ceremonies at country feasts were discontinued, the order between old and young would be neglected, and quarrelsome litigations would be numerous. If the ceremonies of mourning and sacrifice were discontinued, the kindly feeling of officers and sons would become small; there would be numerous cases in which there was a revolt from the observances due to the dead, and an oblivion of (those due) to the living. If the ceremonies of friendly messages and court attendances were discontinued, the positions of ruler and subject would fall into disuse, the conduct of the feudal princes would be evil, and the ruin wrought by rebellion, encroachment, and oppression would ensue.

9 故禮之教化也微，其止邪也於未形，使人日徙善遠罪而不自知也。是以先王隆之也。《易》曰：「君子慎始，差若毫厘，繆以千里。」此之謂也。

Therefore the instructive and transforming power of ceremonies is subtile; they stop depravity before it has taken form, causing men daily to move towards what is good, and keep themselves farther apart from guilt, without being themselves conscious of it. It was on this account that the ancient kings set so high a value upon them. This sentiment is found in the words of the Yi, 'The superior man is careful at the commencement; a mistake, then, of a hair's breadth, will lead to an error of a thousand 1i.'

《哀公問 \ Ai Gong Wen》 [Also known as: "Questions of Duke Ai"]

1 哀公問於孔子曰：「大禮何如？君子之言禮，何其尊也？」孔子曰：「丘也小人，不足以知禮。」君曰：「否！吾子言之也。」孔子曰：「丘聞之：民之所由生，禮為大。非禮無以節事天地之神也，非禮無以辨君臣上下長幼之位也，非禮無以別男女父子兄弟之親、昏姻疏數之交也；君子以此之為尊敬然。然後以其所能教百姓，不廢其會節。有成事，然後治其雕鏤文章黼黻以嗣。其順之，然後言其喪算，備其鼎俎，設其豕臘，修其宗廟，歲時以敬祭祀，以序宗族。即安其居，節醜其衣服，卑其宮室，車不雕几，器不刻鏤，食不貳味，以與民同利。昔之君子之行禮者如此。」

Duke Ai asked Confucius, saying, 'What do you say about the great rites? How is it that superior men, in speaking about them, ascribe so much honour to them?' Confucius said, 'I, Qiu, am a small man, and unequal to a knowledge of the rites.' 'By no means,' said the ruler. 'Tell me what you think, my Master.' Then Confucius replied, 'According to what I have heard, of all things by which the people live the rites are the greatest. Without them they would have no means of regulating the services paid to the spirits of heaven and earth; without them they would have no means of distinguishing the positions proper to father and son, to high and low, to old and young; without them they would have no means of maintaining the separate character of the intimate relations between male and female, father and son, elder brother and younger, and conducting the intercourse between the contracting families in a marriage, and the frequency or infrequency (of the reciprocities between friends). These are the grounds on which superior men have honoured and reverenced (the rites) as they did. Thereafter, (having this view of the rites), they taught them to the people, on the ground of their ability (to practise them), not disregarding their general principles or the limitations (that circumstances impose in particular cases). When their object had been accomplished (so far), they proceeded to give rules for the engraving (of the ceremonial vessels), and the embroidering in various colours (of the robes), in order to secure the transmission (of the rites). Having obtained the concurrence (of the people in these things), they proceeded to tell them the different periods of mourning; to provide the full amount of tripods and stands; to lay down the (offerings of) pork and dried meats; to maintain in good order their ancestral temples; and then at the different seasons of the year reverently to present their sacrifices; and to arrange thereat, in order, the different branches and members of their kindred. Meanwhile (they themselves) were content to live economically, to have nothing fine about their dress; to have their houses low and poor; to eschew much carving about their carriages; to use their vessels without carving or graving; and to have the plainest diet, in order to share all their advantages in common with the people. In this manner did the superior men of antiquity practise the rites.'

2 公曰：「今之君子胡莫行之也？」孔子曰：「今之君子，好實無厭，淫德不倦，荒怠傲慢，固民是盡，午其眾以伐有道；求得當欲，不以其所。昔之用民者由前，今之用民者由後。今之君子莫為禮也。」

The duke said, 'How is it that the superior men of the present day do not practise them (in this way).' Confucius said, 'The superior men of the present day are never satisfied in their fondness for wealth, and never wearied in the extravagance of their conduct. They are wild, idle, arrogant, and insolent. They determinedly exhaust the (resources of the) people, put themselves in opposition to the multitude, and seek to overthrow those who are pursuing the right way. They seek to get whatever they desire, without reference to right or reason. The former using of the people was according to the ancient rules; the using of them now-a-days is according to later rules. The superior men of the present day do not practise the rites (as they ought to be practised).'

3 孔子侍坐於哀公，哀公曰：「敢問人道誰為大？」孔子愀然作色而對曰：「君之及此言也，百姓之德也！碧臣敢無辭而對？人道，政為大。」

Confucius was sitting beside duke Ai, when the latter said, 'I venture to ask, according to the nature of men, which is the greatest thing (to be attended to in dealing with them).' Confucius looked startled, changed countenance, and replied, 'That your lordship should put this question is a good thing for the people. How should your servant dare but express his opinion on it?' Accordingly he proceeded, and said, 'According to the nature of men, government is the greatest thing for them.'

4 公曰：「敢問何謂為政？」孔子對曰：「政者正也。君為正，則百姓從政矣。君之所為，百姓之所從也。君所不為，百姓何從？」

The duke said, 'I venture to ask what is meant by the practice of government.' Confucius replied, 'Government is rectification. When the ruler is correct himself, all the people will follow his government. What the ruler does is what the people follow. How should they follow what he does not do?'

5 公曰：「敢問為政如之何？」孔子對曰：「夫婦別，父子親，君臣嚴。三者正，則庶物從之矣。」

The duke said, 'I venture to ask how this practice of government is to be effected?' Confucius replied, 'Husband and wife have their separate functions; between father and son there should be affection; between ruler and minister there should be a strict adherence to their several parts. If these three relations be correctly discharged, all other things will follow.'

6 公曰：「寡人雖無似也，愿聞所以行三言之道，可得聞乎？」孔子對曰：「古之為政，愛人為大；所以治愛人，禮為大；所以治禮，敬為大；敬之至矣，大昏為大。大昏至矣！大昏既至，冕而親迎，親之也。親之也者，親之也。是故，君子興敬為親；舍敬，是遺親也。弗愛不親；弗敬不正。愛與敬，其政之本與！」

The duke said, 'Although I cannot, in my unworthiness, count myself as having attained, I should like to hear how these three things which you have mentioned can be rightly secured. May I hear it from you?' Confucius replied, 'With the ancients in their practice of government the love of men was the great point; in their regulation of this love of men, the rules of ceremony was the great point; in their regulation of those rules, reverence was the great point. For of the extreme manifestation of reverence we find the greatest illustration in the great (rite of) marriage. Yes, in the great (rite of) marriage there is the extreme manifestation of respect; and when one took place, the bridegroom in his square-topped cap went in person to meet the bride;--thus showing his affection for her. It was his doing this himself that was the demonstration of his affection. Thus it is that the superior man commences with respect as the basis of love. To neglect respect is to leave affection unprovided for. Without loving there can be no (real) union; and without respect the love will not be correct. Yes, love and respect lie at the foundation of government.'

7 公曰：「寡人愿有言。然冕而親迎，不已重乎？」孔子愀然作色而對曰：「合二姓之好，以繼先聖之後，以為天地宗廟社稷之主，君何謂已重乎？」

The duke said, 'I wish that I could say I agree with you, but for the bridegroom in his square-topped cap to go in person to meet the bride - is it not making too much (of the ceremony)?' Confucius looked startled, changed countenance, and said, '(Such a marriage) is the union of (the representatives of) two different surnames in friendship and love, in order to continue the posterity of the former sages, and to furnish those who shall preside at the sacrifices to heaven and earth, at those in the ancestral temple, and at those at the altars to the spirits of the land and grain - how can your lordship say that the ceremony is made too great?'

8 公曰：「寡人固！不固，焉得聞此言也。寡人欲問，不得其辭，請少進！」孔子曰：「天地不合，萬物不生。大昏，萬世之嗣也，君何謂已重焉！」

The duke said, 'I am stupid. But if I were not stupid, how should I have heard what you have just said? I wish to question you, but cannot find the proper words (to do so); I beg you to go on a little further.' Confucius said, 'If there were not the united action of heaven and earth, the world of things would not grow. By means of the grand rite of marriage, the generations of men are continued through myriads of ages. How can your lordship say that the ceremony in question is too great?'

孔子遂言曰：「內以治宗廟之禮，足以配天地之神明；出以治直言之禮，足以立上下之敬。物恥足以振之，國恥足以興之。為政先禮。禮，其政之本與！」

He immediately added, 'In their own peculiar sphere, (this marriage) serves for the regulation of the ceremonies of the ancestral temple, and is sufficient to supply the correlates to the spiritual Intelligences of heaven and earth; in the (wider) sphere abroad, it serves for the regulation of the ceremonies of the court, and is sufficient to establish the respect of those below him to him who is above them all. If there be ground for shame on account of (a deficiency of) resources, this is sufficient to stimulate and secure them; if there be ground for shame on account of the condition of the states, this is sufficient to revive and renew them. Ceremonies are the first thing to be attended to in the practice of government. Yes, (this) ceremony (of marriage) lies at the foundation of government!'

孔子遂言曰：「昔三代明王之政，必敬其妻子也，有道。妻也者，親之主也，敢不敬與？子也者，親之後也，敢不敬與？君子無不敬也，敬身為大。身也者，親之枝也，敢不敬與？不能敬其身，是傷其親；傷其親，是傷其本；傷其本，枝從而亡。三者，百姓之象也。身以及身，子以及子，妃以及妃，君行此三者，則愾乎天下矣，大王之道也。如此，國家順矣。」

Confucius continued, 'Anciently, under the government of the intelligent kings of the three dynasties, it was required of a man to show respect to his wife and son. When the path (of right government) was pursued, the wife was the hostess of the (deceased) parents - could any husband dare not to show her respect? And the son was the descendant of those parents - could any father dare not to show him respect? The superior man's respect is universal. Wherein it appears the greatest is in his respect for himself. He is in his person a branch from his parents - can any son but have this self-respect? If he is not able to respect his own person, he is wounding his parents. If he wound his parents, he is wounding his own root; and when the root is wounded, the branches will follow it in its dying. These three things are an image of what is true with the whole people (in the body politic). One's own person reaches to the persons of others; one's own son to the sons of others; one's own wife to the wives of others. If a ruler do these things, the spirit of his conduct will reach to all under the sky. If the course of the great king be thus, all the states and families will be docilely obedient.'

9 公曰：「敢問何謂敬身？」孔子對曰：「君子過言，則民作辭；過動，則民作則。君子言不過辭，動不過則，百姓不命而敬恭，如是，則能敬其身；能敬其身，則能成其親矣。」

The duke said, 'I venture to ask what is meant by "respecting one's self."' Confucius replied, 'When a man who is over others transgresses in his words, the people will fashion their speech accordingly; when he transgresses in his actions, the people will make him their model. If in his words he do not go beyond what should be said, nor in his actions what should be a model, then the people, without being commanded, will reverence and honour him. When this obtains, he can be said to have respected his person. Having succeeded in respecting his person, he will (at the same time) be able to do all that can be done for his parents.'

10 公曰：「敢問何謂成親？」孔子對曰：「君子也者，人之成名也。百姓歸之名，謂之君子之子。是使其親為君子也，是為成其親之名也已！」

The duke said, 'I venture to ask what is meant by doing all that can be done for one's parents?' Confucius replied, 'Jun-zi is the completest name for a man; when the people apply the name to him, they say (in effect) that he is the son of a Jun-zi; and thus he makes his parents (?father) to be a Jun-zi. This is what I intend by saying that he does all that can be done for his parents.'

孔子遂言曰：「古之為政，愛人為大。不能愛人，不能有其身；不能有其身，不能安土；不能安土，不能樂天；不能樂天，不能成其身。」

Confucius forthwith added, 'In the practice of government in antiquity, the love of men was the great point. If (a ruler) be not able to love men he cannot possess his own person; unable to possess his own person, he cannot enjoy in quiet his land; unable to enjoy in quiet his land, he cannot rejoice in Heaven; unable to rejoice in Heaven, he cannot do all that can be done for his person.'

11 公曰：「敢問何謂成身？」孔子對曰：「不過乎物。」

The duke said, 'I venture to ask what is meant by "doing all that could be done for one's person."' Confucius replied, 'It is keeping from all transgression of what is due in all the sphere beyond one's self.'

12 公曰：「敢問君子何貴乎天道也？」孔子對曰：「貴其『不已』。如日月東西相從而不已也，是天道也；不閉其久，是天道也；無為而物成，是天道也；已成而明，是天道也。」

The duke said, 'I venture to ask what it is that the superior man values in the way of Heaven.' Confucius replied, 'He values its unceasingness. There is, for instance, the succession and sequence of the sun and moon from the east and west - that is the way of Heaven. There is the long continuance of its progress without interruption - that is the way of Heaven. There is its making (all) things complete without doing anything - that is the way of Heaven. There is their brilliancy when they have been completed - that is the way of Heaven.'

13 公曰：「寡人蠢愚，冥煩子志之心也。」孔子蹴然辟席而對曰：「仁人不過乎物，孝子不過乎物。是故，仁人之事親也如事天，事天如事親，是故孝子成身。」

The duke said, 'I am very stupid, unintelligent also, and occupied with many things; do you, Sir, help me that I may keep this lesson in my mind.' Confucius looked grave, moved a little from his mat, and replied, 'A man of all-comprehensive virtue does not transgress what is due from him in all the sphere beyond himself, and it is the same with a filial son. Therefore a son of all-comprehensive virtue serves his parents as he serves Heaven, and serves Heaven as he serves his parents.' Hence a filial son does all that can be done for his person.'

14 公曰：「寡人既聞此言也，無如後罪何？」孔子對曰：「君之及此言也，是臣之福也。」

The duke said, 'I have heard your (excellent) words;--how is it that I shall hereafter not be able to keep from the guilt (of transgressing)?' Confucius answered, 'That your lordship gives expression to such words is a happiness to me.'

《仲尼燕居 \ Zhongni Yan Ju》 [Also known as: "Zhong-ni at home at ease"]

1 仲尼燕居，子張、子貢、言游侍，縱言至於禮。子曰：「居！女三人者，吾語女禮，使女以禮周流無不遍也。」子貢越席而對曰：「敢問何如？」子曰：「敬而不中禮，謂之野；恭而不中禮，謂之給；勇而不中禮，謂之逆。」子曰：「給奪慈仁。」

Zhong-ni 'being at home at ease,' with Zi-zhang, Zi-gong, and Yan You by him, their conversation went on from general matters to the subject of ceremonies. The Master said, 'Sit down, you three, and I will discourse to you about ceremonies, so that you may rightly employ them everywhere and in all circumstances.' Zi-gong crossed over (Zi-zhang's) mat, and replied, 'Allow me to ask what you mean.' The Master said, 'Respect shown without observing the rules of propriety is called vulgarity; courtesy without observing those rules is called forwardness; and boldness without observing them is called violence.' The Master added, 'Forwardness takes away from gentleness and benevolence.'

2 子曰：「師，爾過；而商也不及。子產猶眾人之母也，能食之不能教也。」子貢越席而對曰：「敢問將何以為此中者也？」子曰：「禮乎禮！夫禮所以制中也。」

The Master said, 'Shi, you err by excess, and Shang by defect.' Zi-chan might be regarded as a mother of the people. He could feed them, but he could not teach them'. Zi-gong (again) crossed the mat, and replied, 'Allow me to ask by what means it is possible to secure this due mean.' The Master said, 'By means of the ceremonial rules; by the rules. Yes, it is those rules which define and determine the due mean.'

3 子貢退，言游進曰：「敢問禮也者，領惡而全好者與？」子曰：「然。」「然則何如？」子曰：「郊社之義，所以仁鬼神也；嘗禘之禮，所以仁昭穆也；饋奠之禮，所以仁死喪也；射鄉之禮，所以仁鄉黨也；食饗之禮，所以仁賓客也。」

Zi-gong having retired, Yan You advanced, and said, 'May I be allowed to ask whether the rules of ceremony do not serve to control what is bad, and to complete what is good?' The Master said, 'They do.' 'Very well, and how do they do it?' The Master said, 'The idea in the border sacrifices to Heaven and Earth is that they should give expression to the loving feeling towards the spirits; the ceremonies of the autumnal and summer services in the ancestral temple give expression to the loving feeling towards all in the circle of the kindred; the ceremony of putting down food (by the deceased) serves to express the loving feeling towards those who are dead and for whom they are mourning; the ceremonies of the archery fetes and the drinking at them express the loving feeling towards all in the district and neighbourhood; the ceremonies of festal entertainments express the loving feeling towards visitors and guests.'

子曰：「明乎郊社之義、嘗禘之禮，治國其如指諸掌而已乎！是故，以之居處有禮，故長幼辨也。以之閨門之內有禮，故三族和也。以之朝廷有禮，故官爵序也。以之田獵有禮，故戎事閑也。以之軍旅有禮，故武功成也。是故，宮室得其度，量鼎得其象，味得其時，樂得其節，車得其式，鬼神得其饗，喪紀得其哀，辨說得其黨，官得其體，政事得其施；加於身而錯於前，凡眾之動得其宜。」

The Master said, 'An intelligent understanding of the idea in the border sacrifices to Heaven and Earth, and of the ceremonies of the autumnal and summer services, would make the government of a state as easy as to point to one's palm. Therefore let the ceremonial rules be observed:-in the ordinary life at home, and there will be the (right) distinction between young and old; inside the door of the female apartments, and there will be harmony among the three branches of kin; at court, and there will be the right ordering of office and rank; in the different hunting expeditions, and skill in war will be acquired; in the army and its battalions, and military operations will be successful. In this way, houses and their apartments will be made of the proper dimensions; measures and tripods will have their proper figure; food will have the flavour proper to its season; music will be according to the rules for it; carriages will have their proper form; spirits will receive their proper offerings; the different periods of mourning will have their proper expression of sorrow; discussions will be conducted by those who from their position should take part in them; officers will have their proper business and functions; the business of government will be properly distributed and applied. (The duty) laid on (each) person being discharged in the matter before him (according to these rules), all his movements, and every movement will be what they ought to be.'

4 子曰：「禮者何也？即事之治也。君子有其事，必有其治。治國而無禮，譬猶瞽之無相與？倀倀其何之？譬如終夜有求於幽室之中，非燭何見？若無禮則手足無所錯，耳目無所加，進退揖讓無所制。是故，以之居處，長幼失其別；閨門，三族失其和；朝廷，官爵失其序；田獵，戎事失其策；軍旅，武功失其制；宮室，失其度；量鼎，失其象；味，失其時；樂，失其節；車，失其式；鬼神，失其饗；喪紀，失其哀；辯說，失其黨；官，失其體；政事，失其施；加於身而錯於前，凡眾之動，失其宜。如此，則無以祖洽於眾也。」

The Master said, 'What is (the object of) the ceremonial rules? It is just the ordering of affairs. The wise man who has affairs to attend to must have the right method of ordering them. (He who should attempt) to regulate a state without those rules would be like a blind man with no one to lead him; groping about, how could he find his way? Or he would be like one searching all night in a dark room without a light; how could he see anything? If one have not the ceremonial rules, he would not (know how to) dispose of his hands and feet, or how to apply his ears and eyes; and his advancing and retiring, his bowings and giving place would be without any definite rules. Hence, when the rules are thus neglected - in the ordinary life at home, then the right distinction between old and young will be lost; in the female apartments, then the harmony among the three branches of kin will be lost; in the court, then the order of office and rank will be lost; in the different hunting expeditions, then the prescribed methods of military tactics will be lost; in the army and its battalions, then the arrangements that secure success in war will be lost. (Also), houses and apartments will want their proper dimensions; measures and tripods will want their proper figure; food will want its seasonal flavour; music will want its proper parts; carriages will want their proper forms; Spirits will want their proper offerings; the different periods of mourning will want their proper expression of sorrow; discussions will not be conducted by the proper men for them; officers will not have their proper business; the affairs of government will fail to be properly distributed and applied; and (in the duties) laid on (each) person to be discharged in the matters before him, all his movements, every movement, will fail to be what they ought to be. In this condition of things it will be impossible to put one's self at the head of the multitudes, and secure harmony among them.'

5 子曰：「慎聽之！女三人者，吾語女：禮猶有九焉，大饗有四焉。茍知此矣，雖在畎畝之中事之，聖人已。兩君相見，揖讓而入門，入門而縣興；揖讓而升堂，升堂而樂闋。下管《象》、《武》，《夏》、《龠》序興。陳其薦俎，序其禮樂，備其百官。如此，而後君子知仁焉。行中規，還中矩，和鸞中采齊，客出以雍，徹以振羽。是故，君子無物而不在禮矣。入門而金作，示情也。升歌《清廟》，示德也。下而管《象》，示事也。是故古之君子，不必親相與言也，以禮樂相示而已。」

The Master said, 'Listen attentively, you three, while I discourse to you. Regarding the ceremonial rules, there are still nine things (to be described), and four of them belong to the Grand festive entertainments. When you know these, though your lot may lie among the channeled fields, if you carry them into practice, you will become wise as sages. When one ruler is visiting another, they bow to each other, each courteously declining to take the precedence, and then enter the gate. As soon as they have done so, the instruments of music, suspended from their frames, strike up. They then bow and give place to each other again, and ascend to the hall; and when they have gone up, the music stops. In the court below, the dances Xiang and Wu are performed to the music of the flute, and that of Xia proceeds in due order with (the brandishing of feathers and) fifes. (After this), the stands with their offerings are set out, the various ceremonies and musical performances go on in regular order, and the array of officers provided discharge their functions. In this way the superior man perceives the loving regard (which directs the entertainment). They move forward in perfect circles; they return and form again the squares. The bells of the equipages are tuned to the Cai-qi; when the guest goes out they sing the Yong; when the things are being taken away, they sing the Zhen-yu; and thus the superior man (sees that) there is not a single thing for which there is not its proper ceremonial usage. The striking up of the instruments of metal, when they enter the gate, serves to indicate their good feeling; the singing of the Qing Miao, when they have gone up to the hall, shows the virtue (they should cultivate); the performance of the Xiang to the flute in the court below, reminds them of the events (of history). Thus the superior men of antiquity did not need to set forth their views to one another in words; it was enough for them to show them in their music and ceremonies.

6 子曰：「禮也者，理也；樂也者，節也。君子無理不動，無節不作。不能《詩》，於禮繆；不能樂，於禮素；薄於德，於禮虛。」

The Master said, 'Ceremonial usages are (the prescriptions of) reason; music is the definite limitation(of harmony). The superior man makes no movement without (a ground of) reason, and does nothing without its definite limitation. He who is not versed in the odes will err in his employment of the usages, and he who is not versed in music will be but an indifferent employer of them. He whose virtue is slender will vainly perform the usages.'

7 子曰：「制度在禮，文為在禮，行之，其在人乎！」

The Master said, 'The determinate measures are according to the rules; and the embellishments of them are also so; but the carrying them into practice depends on the men.'

8 子貢越席而對曰：「敢問：夔其窮與？」子曰：「古之人與？古之人也。達於禮而不達於樂，謂之素；達於樂而不達於禮，謂之偏。夫夔，達於樂而不達於禮，是以傳此名也，古之人也。」

Zi-gong crossed over the mat and replied, 'Allow me to ask whether even Kui was ignorant (of the ceremonial usages)?' The Master said, 'Was he not one of the ancients? Yes, he was one of them. To be versed in the ceremonial usages, and not versed in music, we call being poorly furnished. To be versed in music and not versed in the usages, we call being one-sided. Now Kui was noted for his acquaintance with music, and not for his acquaintance with ceremonies, and therefore his name has been transmitted with that account of him (which your question implies). But he was one of the men of antiquity.'

9 子張問政，子曰：「師乎！前，吾語女乎？君子明於禮樂，舉而錯之而已。」子張復問。子曰：「師，爾以為必鋪几筵，升降酌獻酬酢，然後謂之禮乎？爾以為必行綴兆。興羽龠，作鐘鼓，然後謂之樂乎？言而履之，禮也。行而樂之，樂也。君子力此二者以南面而立，夫是以天下太平也。諸侯朝，萬物服體，而百官莫敢不承事矣。禮之所興，眾之所治也；禮之所廢，眾之所亂也。目巧之室，則有奧阼，席則有上下，車則有左右，行則有隨，立則有序，古之義也。室而無奧阼，則亂於堂室也。席而無上下，則亂於席上也。車而無左右，則亂於車也。行而無隨，則亂於涂也。立而無序，則亂於位也。昔聖帝明王諸侯，辨貴賤、長幼、遠近、男女、外內，莫敢相逾越，皆由此涂出也。」三子者，既得聞此言也於夫子，昭然若發矇矣。

Zi-gong asked about government. The Master said, 'Shi, did I not instruct you on that subject before? The superior man who is well acquainted with ceremonial usages and music has only to take and apply them (in order to practise government).' Zi-zhang again put the question, and the Master said, 'Shi, do you think that the stools and mats must be set forth, the hall ascended and descended, the cups filled and offered, the pledge-cup presented and returned, before we can speak of ceremonial usages? Do you think that there must be the movements of the performers in taking up their positions, the brandishing of the plumes and fifes, the sounding of the bells and drums before we can speak of music? To speak and to carry into execution what you have spoken is ceremony; to act and to give and receive pleasure from what you do is music. The ruler who vigorously pursues these two things may well stand with his face to the south, for thus will great peace and order be secured all under heaven; the feudal lords will come to his court; all things will obtain their proper development and character; and no single officer will dare to shrink from the discharge of his functions. Where such ceremony prevails, all government is well ordered; where it is neglected, all falls into disorder and confusion. A house made by a good (though unassisted) eye will yet have the corner of honour, and the steps on the east for the host to ascend by; every mat have its upper and lower end; every chariot have its right side and left; walkers follow one another, and those who stand observe a certain order - such were the right rules of antiquity. If an apartment were made without the corner of honour and the steps on the east, there would be confusion in the hall and apartment. If mats had not their upper and lower ends, there would be confusion among the occupants of them; if carriages were made without their left side and right, there would be confusion in their seats; if people did not follow one another in walking, there would be confusion on the roads; if people observed no order in standing, there would be disorder in the places they occupy. Anciently the sage Dis and intelligent kings and the feudal lords, in making a distinction between noble and mean, old and young, remote and near, male and female, outside and inside, did not presume to allow any to transgress the regular rule they had to observe, but all proceeded in the path which has been indicated.' When the three disciples had heard these words from the Master, they saw clearly as if a film had been removed from their eyes.

《孔子閒居 \ Kongzi Xian Ju》 [Also known as: "Confucius at home at leisure"]

1 孔子閒居，子夏侍。子夏曰：「敢問《詩》云：『凱弟君子，民之父母』，何如斯可謂民之父母矣？」孔子曰：「夫民之父母乎，必達於禮樂之原，以致五至，而行三無，以橫於天下。四方有敗，必先知之。此之謂民之父母矣。」

Confucius being at home at leisure, with Zi-xia by his side, the latter said, 'With reference to the lines in the Book of Poetry (III, ii, ode 8, 1), "The happy and courteous sovereign, is the father and mother of the people;" I beg to ask what the sovereign must be, who can be called "the parent of the people."' Confucius said, 'Ah! the parent of the people! He must have penetrated to the fundamental principles of ceremonies and music, till he has reached the five extreme points to which they conduct, and the three that have no positive existence, and be able to exhibit these all under heaven; and when evil is impending in any part of the kingdom, he must have a foreknowledge of it - such an one is he whom we denominate 'the parent of the people.'

2 子夏曰：「民之父母，既得而聞之矣；敢問何謂『五至』？」孔子曰：「志之所至，詩亦至焉。詩之所至，禮亦至焉。禮之所至，樂亦至焉。樂之所至，哀亦至焉。哀樂相生。是故，正明目而視之，不可得而見也；傾耳而聽之，不可得而聞也；志氣塞乎天地，此之謂五至。」

Zi-xia said, 'I have thus heard (your explanation) of the name "parent of the people;" allow me to ask what "the five extreme points" (that you mention) mean.' Confucius said, 'The furthest aim of the mind has also its furthest expression in the Book of Poetry. The furthest expression of the Book of Poetry has also its furthest embodiment in the ceremonial usages. The furthest embodiment in the ceremonial usages has also its furthest indication in music. The furthest indication of music has also its furthest indication in the voice of sorrow. Sorrow and joy produce, each the other; and thus it is that when we look with the directest vision of the eyes at (these extreme points) we cannot see them, and when we have bent our ears with the utmost tension we cannot hear them. The mind and spirit must embrace all within heaven and earth - these are what we denominate "the five extreme points."'

3 子夏曰：「五至既得而聞之矣，敢問何謂三無？」孔子曰：「無聲之樂，無體之禮，無服之喪，此之謂三無。」子夏曰：「三無既得略而聞之矣，敢問何詩近之？」孔子曰：「『夙夜其命宥密』，無聲之樂也。『威儀逮逮，不可選也』，無體之禮也。『凡民有喪，匍匐救之』，無服之喪也。」

Zi-xia said, 'I have heard your explanation of "the five extreme points;" allow me to ask what "the three points that have no positive existence" mean.' Confucius said, 'The music that has no sound; ceremonial usages that have no embodiment; the mourning that has no garb - these are what we denominate "the three points that have no positive existence." Zi-xia said, 'I have heard what you have said on those three negations; allow me to ask in which of the odes we find the nearest expression of them.' Confucius said, 'There is that (IV, ii, ode 1, 6), "Night and day he enlarged its foundations by his deep and silent virtue" - there is music without sound. And that (I, iii, ode 1, 3), "My deportment has been dignified and good, Without anything wrong that can be pointed out" - there is the ceremony that has no embodiment. And that (I, iii, ode 10, 4), "When among any of the people there was a death, I crawled on my knees to help them" - there is the mourning that has no garb.'

4 子夏曰：「言則大矣！美矣！盛矣！言盡於此而已乎？」孔子曰：「何為其然也！君子之服之也，猶有五起焉。」子夏曰：「何如？」子曰：「無聲之樂，氣志不違；無體之禮，威儀遲遲；無服之喪，內恕孔悲。無聲之樂，氣志既得；無體之禮，威儀翼翼；無服之喪，施及四國。無聲之樂，氣志既從；無體之禮，上下和同；無服之喪，以畜萬邦。無聲之樂，日聞四方；無體之禮，日就月將；無服之喪，純德孔明。無聲之樂，氣志既起；無體之禮，施及四海；無服之喪，施于孫子。」

Zi-xia said, 'Your words are great, admirable, and complete. Do they exhaust all that can be said on the subject? Is there nothing more?' Confucius said, 'How should it be so? When a superior man practises these things, there still arise five other points.' Zi-xia said, 'How is that?' Confucius said, 'When there is that music without sound, there is no movement of the spirit or will in opposition to it. When there is that ceremony without embodiment, all the demeanour is calm and gentle. When there is that mourning without garb, there is an inward reciprocity, and great pitifulness. When there is that music without sound, the spirit and will are mastered. When there is that ceremony without embodiment, all the demeanour is marked by courtesy. When there is that mourning without garb, it reaches to all in all quarters. When there is that music without sound, the spirit and will are followed. When there is that ceremony without embodiment, high and low are harmonious and united. When there is that mourning without garb, it goes on to nourish all regions. When there is that music without sound, it is daily heard in all the four quarters of the kingdom. When there is that ceremony without embodiment, there is a daily progress and a monthly advance. When there is that mourning, without garb, the virtue (of him who shows it) becomes pure and very bright. When there is that music without sound, all spirits and wills are roused by it. When there is that ceremony without embodiment, its influence extends to all within the four seas. When there is that mourning without garb, it extends to future generations.'

5 子夏曰：「三王之德，參於天地，敢問：何如斯可謂參於天地矣？」孔子曰：「奉三無私以勞天下。」

Zi-xia said, '(It is said that) the virtue of the kings (who founded the) three dynasties was equal to that of heaven and earth; allow me to ask of what nature that virtue was which could be said to put its possessors on an equality with heaven and earth.' Confucius said, 'They reverently displayed the Three Impartialities, while they comforted all beneath the sky under the toils which they imposed.'

子夏曰：「敢問何謂三無私？」孔子曰：「天無私覆，地無私載，日月無私照。奉斯三者以勞天下，此之謂三無私。其在《詩》曰：『帝命不違，至於湯齊。湯降不遲，聖敬日齊。昭假遲遲，上帝是祗。帝命式於九圍。』是湯之德也。

Zi-xia said, 'Allow me to ask what you call the "Three Impartialities."' Confucius said, 'Heaven overspreads all without partiality; Earth sustains and contains all without partiality; the Sun and Moon shine on all without partiality. Reverently displaying these three characteristics and thereby comforting all under heaven under the toils which they imposed, is what is called "the Three Impartialities." It is said in the Book of Poetry (IV, iii, ode 4, 3), "God in His favour Tang's House would not leave, And then Tang rose that favour to receive. Tang's birth was not from Xie too far removed, His sagely reverence daily greater proved. For long to Heaven his brilliant influence rose, And while his acts the fear of God disclose, God Tang as model fit for the nine regions chose" - such was the virtue of Tang.

「天有四時，春秋冬夏，風雨霜露，無非教也。地載神氣，神氣風霆，風霆流形，庶物露生，無非教也。清明在躬，氣志如神，嗜欲將至，有開必先。天降時雨，山川出云。其在《詩》曰：『嵩高惟岳，峻極于天。惟岳降神，生甫及申。惟申及甫，惟周之翰。四國于蕃，四方于宣。』此文武之德也。三代之王也，必先令聞，《詩》云：『明明天子，令聞不已。』三代之德也。『弛其文德，協此四國。』大王之德也。」子夏蹶然而起，負墻而立曰：「弟子敢不承乎！」

'To Heaven belong the four seasons, spring, autumn, winter, summer, with wind, rain, hoar-frost, and dew;--(in the action) of all and each of these there is a lesson. Earth contains the mysterious energy (of nature). That mysterious energy (produces) the wind and thunder-clap. By the wind and thunder-clap the (seeds of) forms are carried abroad, and the various things show the appearance of life - in all and each of these things there is a lesson. When the personal character is pure and bright, the spirit and mind are like those of a spiritual being. When what such an one desires is about to come, there are sure to be premonitions of it in advance, (as when) Heaven sends down the seasonable rains, and the hills produce the clouds. As it is said in the Book of Poetry (III, iii, ode 5, 1), "How grand and high, with hugest bulk, arise. Those southern hills whose summits touch the skies! Down from them came a Spirit to the earth, And to the sires of Fu and Shan gave birth. In those two states our Zhou a bulwark has, O'er which the southern foemen dare not pass, And all its states they screen, and through them spread. Lessons of virtue, by themselves displayed" - such was the virtue of (kings) Wen and Wu. As to the kings (who founded) the three dynasties, it was necessary that they should be preceded by the fame of their forefathers. As it is said in the Book of Poetry (III, iii, ode 8, 6), "Very intelligent were the sons of Heaven, Their good fame was without end" - such was the virtue of (the founders) of the three dynasties. (And again), "He displayed his civil virtues, And they permeated all parts of the kingdom" - such was the virtue of king Tai.' Zi-xia rose up with a sudden joy, and, standing with his back to the wall, said, 'Your disciple dares not but receive (your instructions) with reverence.'

《坊記 \ Fang Ji》 [Also known as: "Record of the dykes"]

1 子言之：「君子之道，辟則坊與，坊民之所不足者也。」大為之坊，民猶逾之。故君子禮以坊德，刑以坊淫，命以坊欲。

According to what the Masters said, the ways laid down by the superior men may be compared to dykes, the object of which is to conserve that in which the people may be deficient; and though they may be on a great scale, the people will yet pass over them. Therefore the superior men framed rules of ceremony for the conservation of virtue; punishments to serve as a barrier against licentiousness; and declared the allotments (of Heaven), as a barrier against evil desires.

2 子云：「小人貧斯約，富斯驕；約斯盜，驕斯亂。」禮者，因人之情而為之節文，以為民坊者也。故聖人之制富貴也使民富不足以驕，貧不至於約，貴不慊於上，故亂益亡。

The Master said, 'The small man, when poor, feels the pinch of his straitened circumstances; and when rich, is liable to become proud. Under the pinch of that poverty he may proceed to steal; and when proud, he may proceed to deeds of disorder. The rules of propriety recognise these feelings of men, and lay down definite regulations for them, to serve as dykes for the people. Hence the sages dealt with riches and honours, so that riches should not have power to make men proud; that poverty should not induce that feeling of being pinched; and that men in positions of honour should not be intractable to those above them. In this way the causes of disorder would more and more disappear.'

3 子云：「貧而好樂，富而好禮，眾而以寧者，天下其幾矣。《詩》云：『民之貪亂，寧為荼毒。』」故制：國不過千乘，都城不過百雉，家富不過百乘。以此坊民，諸侯猶有畔者。

The Master said, 'Under heaven the cases are few in which the poor yet find enjoyment', the rich yet love the rules of propriety, and a family that is numerous (and strong) yet remains quiet and at peace. As it is said in the Book of Poetry (III, iii, ode 3, 11), "The people desire disorder, And find enjoyment in bitter, poisonous ways." Hence it was made the rule that no state should have more than 1000 chariots, no chief city's wall more than 100 embrasures, no family, however rich, more than 100 chariots. These regulations were intended for the protection of the people, and yet some of the lords of states rebelled against them.'

4 子云：「夫禮者，所以章疑別微，以為民坊者也。」故貴賤有等，衣服有別，朝廷有位，則民有所讓。

The Master said, 'It is by the rules of ceremony that what is doubtful is displayed, and what is minute is distinguished, that they may serve as dykes for the people. Thus it is that there are the grades of the noble and the mean, the distinctions of dress, the different places at court; and so the people (are taught to) give place to one another.'

5 子云：「天無二日，土無二王，家無二主，尊無二上，示民有君臣之別也。」《春秋》不稱楚越之王喪，禮君不稱天，大夫不稱君，恐民之惑也。《詩》云：「相彼盍旦，尚猶患之。」

The Master said, 'There are not two suns in the sky, nor two kings in a territory, nor two masters in a family, nor two superiors of equal honour; and the people are shown how the distinction between ruler and subject should be maintained. The Chun Qiu does not mention the funeral rites for the kings of Chu and Yue. According to the rules, the ruler of a state is not spoken of as "Heaven's," and a Great officer is not spoken of as "a ruler" - lest the people should be led astray. It is said in the ode, "Look at (that bird) which in the night calls out for the morning." Even this is still occasion for being dissatisfied with it.'

6 子云：「君不與同姓同車，與異姓同車不同服，示民不嫌也。」以此坊民，民猶得同姓以弒其君。

The Master said, 'A ruler does not ride in the same carriage with those of the same surname with himself; and when riding with those of a different surname, he wears a different dress - to show the people that they should avoid what may give rise to suspicion. This was intended to guard the people (from incurring suspicion), and yet they found that there were those of the same surname who murdered their ruler.'

7 子云：「君子辭貴不辭賤，辭富不辭貧，則亂益亡。」故君子與其使食浮於人也，寧使人浮於食。

The Master said, 'The superior man will decline a position of high honour, but not one that is mean; and riches, but not poverty. In this way confusion and disorder will more and more disappear. 'Hence the superior man, rather than have his emoluments superior to his worth, will have his worth superior to his emoluments.'

8 子云：「觴酒豆肉讓而受惡，民猶犯齒；衽席之上讓而坐下，民猶犯貴；朝廷之位讓而就賤，民猶犯君。」《詩》云：「民之無良，相怨一方；受爵不讓，至于已斯亡。」

The Master said, 'In the matter of a cup of liquor and a dish of meat, one may forego his claim and receive that which is less than his due; and yet the people will try to obtain more than is due to their years. When one's mat has been spread for him in a high place, he may move and take his seat on a lower; and yet the people will try to occupy the place due to rank. From the high place due to him at court one may in his humility move to a meaner place; and yet the people shall be intrusive even in the presence of the ruler. As it is said in the Book of Poetry (II, vii, ode 9, 4), "When men in disputations fine, To hear their consciences refuse, Then 'gainst each other they repine, And each maintains his special views. If one a place of rank obtain, And scorn humility to show, The others view him with disdain, And, wrangling, all to ruin go."'

9 子云：「君子貴人而賤己，先人而後己，則民作讓。」故稱人之君曰君，自稱其君曰寡君。

The Master said, 'The superior man exalts others and abases himself; he gives the first place to others and takes the last himself - and thus the people are taught to be humble and yielding. Thus when he is speaking of the ruler of another state, he calls him "The Ruler;" but when mentioning his own ruler, he calls him "Our ruler of little virtue."'

10 子云：「利祿，先死者而後生者，則民不偝；先亡者而後存者，則民可以托。」《詩》云：「先君之思，以畜寡人。」以此坊民，民猶偝死而號無告。

The Master said, 'When advantages and rewards are given to the dead first, and to the living afterwards, the people will not act contrarily to the (character of) the dead. When (the ruler) places those who are exiles (from and for their state) first, and those who remain in it last, the people may be trusted with (the most arduous duties). It is said in the Book of Poetry (1, iii, ode 3, 4), "In thinking of our deceased lord, She stimulated worthless me." When this dyke is set up for the people, will they still act contrarily to the dead and have to bewail their lot, with none to whom to appeal?'

11 子云：「有國家者，貴人而賤祿，則民興讓；尚技而賤車，則民興藝。」故君子約言，小人先言。

The Master said, 'When the ruler of a state, with its clans, thinks much of the men and little of the emoluments (which he bestows on them), the people give place readily (to those men). When he thinks much of their ability, and little of the chariots (with which he rewards them), the people address themselves to elegant arts. Hence a superior man keeps his speech under control, while the small man is forward to speak.'

12 子云：「上酌民言，則下天上施；上不酌民言，則犯也；下不天上施，則亂也。」故君子信讓以蒞百姓，則民之報禮重。《詩》云：「先民有言，詢于芻蕘。」

The Master said, 'If superiors consider and are guided by the words of the people, the people receive their gifts or commands as if they were from Heaven. If superiors pay no regard to the words of the people, the people put themselves in opposition to them. When inferiors do not receive the gifts of their superiors as if they were from Heaven, there ensues violent disorder. Hence, when the superior exhibits his confidence and courtesy in the government of the people, then the usages of the people in response to him are very great. It is said in the Book of Poetry (III, ii, ode 10, 3), "Remember what in days of old they spake, With grass and fuel-gatherers counsel take."'

13 子云：「善則稱人，過則稱己，則民不爭；善則稱人，過則稱己，則怨益亡。」《詩》云：「爾卜爾筮，履無咎言。」

The Master said, 'If (the ruler) ascribe what is good to others, and what is wrong to himself, the people will not contend (among themselves). If he ascribe what is good to others, and what is wrong to himself, dissatisfactions will more and more disappear. It is said in the Book of Poetry (I, v, ode 4, 2), "You had consulted the tortoise-shell; you had consulted the stalks; In their responses there was nothing unfavourable."'

14 子云：「善則稱人，過則稱己，則民讓善。」《詩》云：「考卜惟王，度是鎬京；惟龜正之，武王成之。」

The Master said, 'If (the ruler) ascribe what is good to others and what is wrong to himself, the people will yield to others (the credit of) what is good in them. It is said in the Book of Poetry (III, i, ode 10, 7), "He examined and divined, did the king, About settling in the capital of Hao. The tortoise-shell decided the site, And king Wu completed the city."'

15 子云：「善則稱君，過則稱己，則民作忠。」《君陳》曰：「爾有嘉謀嘉猷，入告爾君于內，女乃順之于外，曰：此謀此猷，惟我君之德。於乎！是惟良顯哉。」

The Master said, 'If (ministers) ascribe what is good to their ruler and what is wrong to themselves, the people will become loyal. It is said in the Book of History (V, xxi, 6), '"When you have any good plans or counsels, enter and lay them before your ruler in the court; and thereafter, when you are acting abroad in accordance with them, say, 'This plan, or this view, is all due to the virtue of our ruler!' Oh! in this way how good and distinguished will you be!"'

16 子云：「善則稱親，過則稱己，則民作孝。」《大誓》曰：「予克紂，非予武，惟朕文考無罪；紂克予，非朕文考有罪，惟予小子無良。」

The Master said, 'If (a ruler, being a son,) ascribe what is good to his father, and what is wrong to himself, the people will become filial. It is said in "The Great Declaration," "If I subdue Zhou, it will not be my prowess, but the faultless virtue of my deceased father Wen. If Zhou subdues me, it will not be from any fault of my deceased father Wen, but because I, who am as a little child, am not good"' (Shu, V, i, sect. 3, 6).

17 子云：「君子弛其親之過，而敬其美。」《論語》曰：「三年無改於父之道，可謂孝矣。」《高宗》云：「三年其惟不言，言乃讙。」

The Master said "A superior man will forget and not make much of the errors of his father, and will show his reverence for his excellence. It is said in the Lun Yu (I, xi), "He who for three years does not change from the way of his father, may be pronounced filial;" and in the Gao Zong (Shu, III, viii, i) it is said, "For three years he kept without speaking; when he did speak, they were delighted."'

18 子云：「從命不忿，微諫不倦，勞而不怨，可謂孝矣。」《詩》云：「孝子不匱。」

The Master said, 'To obey (his parents') commands without angry (complaint); to remonstrate with them gently without being weary; and not to murmur against them, though they punish him, may be pronounced filial piety. It is said in the Book of Poetry (III, ii, ode 3, 5), "Your filial son was unceasing in his service."'

19 子云：「睦於父母之黨，可謂孝矣。故君子因睦以合族。」《詩》云：「此令兄弟，綽綽有裕；不令兄弟，交相為愈。」

The Master said, 'To cultivate harmony with all the kindred of parents may be pronounced filial! It is said in the Book of Poetry (II, vii, ode 9, 3), "Brethren whose virtue stands the test, By bad example still unchanged, Their generous feelings manifest, Nor grow among themselves estranged. But if their virtue weakly fails, The evil influence to withstand, Then selfishness o'er love prevails, And troubles rise on every hand."'

20 子云：「於父之執，可以乘其車，不可以衣其衣。君子以廣孝也。」

The Master said, '(A son) may ride in the chariot of an intimate friend of his father, but he should not wear his robes. By this (rule) the superior man widens (the sphere of) his filial duty.'

21 子云：「小人皆能養其親，君子不敬，何以辨？」

The Master said, 'Small men are all able to support their parents. If the superior man do not also reverence them, how is his supporting to be distinguished (from theirs)?'

22 子云：「父子不同位，以厚敬也。」《書》云：「厥辟不辟，忝厥祖。」

The Master said, 'Father and son should not be in the same (official) position - to magnify the reverence (due to the father). It is said in the Book of History (Shu, III, v, sect. 1, 3), "If the sovereign do not show himself the sovereign, he disgraces his ancestors."'

23 子云：「父母在，不稱老，言孝不言慈；閨門之內，戲而不嘆。」君子以此坊民，民猶薄於孝而厚於慈。

The Master said, 'Before his parents (a son) should not speak of himself as old; he may speak of the duty due to parents, but not of the gentle kindness due from them; inside the female apartments he may sport, but should not sigh. By these (rules) the superior man would protect the people (from evil), and still they are found slight in their acknowledgment of filial duty, and prompt in their appreciation of gentle kindness.'

24 子云：「長民者，朝廷敬老，則民作孝。」

The Master said, 'When they who are over the people show at their courts their respect for the old, the people become filial.'

25 子云：「祭祀之有尸也，宗廟之主也，示民有事也。修宗廟，敬祀事，教民追孝也。」以此坊民，民猶忘其親。

The Master said, 'The (use of) the representatives of the deceased at sacrifices, and of one who presides (at the services) in the ancestral temple, was intended to show the people that they had still those whom they should serve. The repairing of the ancestral temple and the reverential performance of the sacrifices were intended to teach the people to follow their dead with their filial duty. These things should guard the people (from evil), and still they are prone to forget their parents.'

26 子云：「敬則用祭器。故君子不以菲廢禮，不以美沒禮。」故食禮：主人親饋，則客祭；主人不親饋，則客不祭。故君子茍無禮，雖美不食焉。《易》曰：「東鄰殺牛，不如西鄰之禴祭，實受其福。」《詩》云：「既醉以酒，既飽以德。」以此示民，民猶爭利而忘義。

The Master said, 'When (it is wished to) show respect (to guests), the vessels of sacrifice are used. Thus it is that the superior man will not in the poverty of his viands neglect the rules of ceremony, nor in their abundance and excellence make those rules disappear. Hence, according to the rules of feasting, when the host gives in person anything to a guest, the guest offers a portion in sacrifice, but he does not do so with what the host does not himself give him. Therefore, when there is no ceremony in the gift, however admirable it may be, the superior man does not partake of it. It is said in the Yi, "The ox slain in sacrifice by the neighbour on the east is not equal to the spare spring sacrifice of the neighbour on the west, (whose sincerity) receives the blessing." It is said in the Book of Poetry (III, ii, ode 3, 1), "You have made us drink to the full of your spirits, You have satiated us with your virtue." But though in this way the people are admonished, they will still keep striving after profit, and forget righteousness.'

27 子云：「七日戒，三日齊，承一人焉以為尸，過之者趨走，以教敬也。」醴酒在室，醍酒在堂，澄酒在下，示民不淫也。尸飲三，眾賓飲一，示民有上下也。因其酒肉，聚其宗族，以教民睦也。故堂上觀乎室，堂下觀乎上。《詩》云：「禮儀卒度，笑語卒獲。」

The Master said, 'There are the seven days of fasting, and the three days of vigil and adjustment of the thoughts; there is the appointment of the one man to act as the personator of the dead, in passing whom it is required to adopt a hurried pace - all to teach reverence (for the departed).' The sweet liquor is in the apartment (where the personator is); the reddish in the hall; and the clear in the court below - all to teach the people not to go to excess in being greedy. The personator drinks three cups, and all the guests drink one - teaching the people that there must be the distinction of high and low. The ruler takes the opportunity of the spirits and flesh of his sacrifice to assemble all the members of his kindred - teaching the people to cultivate harmony. Thus it is that on the hall above they look at what is done in the apartment, and in the court below at what is done by those in the hall (for their pattern); as it is said in the Book of Poetry (II. vi, ode 5, 3), 'Every form is according to rule; Every smile and word is as it should be.'

28 子云：「賓禮每進以讓，喪禮每加以遠。」浴於中溜，飯於牖下，小斂於戶內，大斂於阼，殯於客位，祖於庭，葬於墓，所以示遠也。殷人吊於壙，周人吊於家，示民不偝也。

The Master said, 'The giving place to a visitor at every stage of his advancing (from the entrance gate), according to the rules for visitors; and the repetition of the ceremonies, according to the mourning rites, in an ever-increasing distance from the apartment of the corpse; the washing of the corpse over the pit in the centre of the open court; the putting the rice into the mouth under the window; the slighter dressing of the corpse inside the door of the apartment; the greater dressing at the top of the steps on the east; the coffining in the place for guests; the sacrifice on taking the road (with the coffin) in the courtyard; and the interment in the grave - these were intended to teach the people how the element of distance enters into the usages. Under the Yin dynasty they condoled with the mourners at the grave; they do so under Zhou in the house - showing the people that they should not neglect the custom.'

29 子云：「死，民之卒事也，吾從周。」以此坊民，諸侯猶有薨而不葬者。

The Master said, '(These services in connexion with) death are the last duties which the people have to pay (to their departed). I follow Zhou in them. They were intended to serve as guards to the people (to keep them from error). Among the princes, however, there still were those who did not attend the burials of other princes, and take part in them.'

30 子云：「升自客階，受吊於賓位，教民追孝也。」未沒喪不稱君，示民不爭也。故魯《春秋》記晉喪曰：「殺其君之子奚齊及其君卓。」以此坊民，子猶有弒其父者。

The Master said, 'The going up to the hall by the steps for the guests, and receiving the condolences sent to him in the guests' place, are designed to teach the filial to continue their filial duty even to the dead. Until the mourning rites are finished, a son is not styled "Ruler" - showing the people that there ought to be no contention (between father and son). Hence in the Chun Qiu of Lu, recording deaths in Qin, it is said, "(Li Ke) killed Xi-qi, the son of his ruler, and his ruler Zhuo - "a barrier was thus raised to prevent the people (from doing such deeds). And yet there were sons who still murdered their fathers.'

31 子云：「孝以事君，弟以事長」，示民不貳也，故君子有君不謀仕，唯卜之日稱二君。喪父三年，喪君三年，示民不疑也。父母在，不敢有其身，不敢私其財，示民有上下也。故天子四海之內無客禮，莫敢為主焉。故君適其臣，升自阼階，即位於堂，示民不敢有其室也。父母在，饋獻不及車馬，示民不敢專也。以此坊民，民猶忘其親而貳其君。

The Master said, 'Filial duty may be transferred to the service of the ruler, and brotherly submission to the service of elders - showing the people that they ought not to be double-minded. Hence a superior man, while his ruler is alive, should not take counsel about taking office (in another state). It is only on the day of his consulting the tortoise-shell (about such a thing) that he will mention two rulers.' The mourning for a father lasts for three years, and that for a ruler the same time - showing the people that they must not doubt (about the duty which they owe to their ruler). While his parents are alive, a son should not dare to consider his wealth as his own, nor to hold any of it as for his own private use - showing the people how they should look on the relation between high and low. Hence the son of Heaven cannot be received with the ceremonies of a guest anywhere within the four seas, and no one can presume to be his host. Hence, also, when a ruler goes to a minister's (mansion) he goes up to the hall by the (host's) steps on the east and proceeds to the place (of honour) in the hall: showing the people that they should not dare to consider their houses their own. While his parents are alive, the gifts presented to a son should not extend to a carriage and its team - showing the people that they should not dare to monopolise (any honours). All these usages were intended to keep the people from transgressing their proper bounds; and yet there are those who forget their parents, and are double-minded to their ruler.'

32 子云：「禮之先幣帛也，欲民之先事而後祿也。」先財而後禮，則民利；無辭而行情，則民爭。故君子於有饋者，弗能見則不視其饋。《易》曰：「不耕獲，不菑畬，凶。」以此坊民，民猶貴祿而賤行。

The Master said, 'The ceremony takes place before the silks (offered in connexion with it) are presented - this is intended to teach the people to make the doing of their duties the first thing, and their salaries an after consideration. If money be sought first and the usages of propriety last, then the people will be set on gain: if the mere feeling be acted on, without any expressions (of courtesy and deference), there will be contentions among the people. Hence the superior man, when presents are brought to him, if he cannot see him who offers them, does not look at the presents. It is said in the Yi, "He reaps without having ploughed that he may reap; he gathers the produce of the third year's field without having cultivated them the first year; there will be evil." In this way it is sought to guard the people, and yet there are of them who value their emoluments and set little store by their practice.'

33 子云：「君子不盡利以遺民。」《詩》云：「彼有遺秉，此有不斂穧，伊寡婦之利。」故君子仕則不稼，田則不漁；食時不力珍，大夫不坐羊，士不坐犬。《詩》云：「采葑采菲，無以下體，德音莫違，及爾同死。」以此坊民，民猶忘義而爭利，以亡其身。

The Master said, 'The superior man does not take all the profit that he might do, but leaves some for the people. It is said in the Book of Poetry (II, vi, ode 8, 3), "There shall be handfuls left on the ground, And ears here and there left untouched; For the benefit of the widow." Hence, when a superior man is in office (and enjoys its emoluments), he does not go in for farming; if he hunts, he does not (also) fish; he eats the (fruits of the) season, and is not eager for delicacies; if a Great officer, he does not sit on sheepskins; if a lower officer, he does not sit on dogskins. It is said in the Book of Poetry (I, iii, ode 10, 1), "When we gather the mustard-plant and earth-melons, We do not reject them because of their roots. While I do nothing contrary to my good name, I should live with you till our death." In this way it was intended to guard the people against loving wrong; and still some forget righteousness and struggle for gain, even to their own ruin.'

34 子云：「夫禮，坊民所淫，章民之別，使民無嫌，以為民紀者也。」故男女無媒不交，無幣不相見，恐男女之無別也。以此坊民，民猶有自獻其身。《詩》云：「伐柯如之何？匪斧不克；取妻如之何？匪媒不得；蓺麻如之何？橫從其畝；取妻如之何？必告父母。」

The Master said, 'The ceremonial usages serve as dykes to the people against bad excesses (to which they are prone). They display the separation which should be maintained (between the sexes), that there may be no occasion for suspicion, and the relations of the people be well defined. It is said in the Book of Poetry (I, viii, ode vi, 3, 4), How do we proceed in hewing an axe-handle? Without another axe it cannot be done. How do we proceed in taking a wife? Without a go-between it cannot be done. How do we proceed in planting hemp? The acres must be dressed length-wise and crosswise. How do we proceed in taking a wife? Announcement must first be made to our parents." In this way it was intended to guard the people (against doing wrong), and still there are some (women) among them, who offer themselves (to the male).'

35 子云：「取妻不取同姓，以厚別也。」故買妾不知其姓，則卜之。以此坊民，魯《春秋》猶去夫人之姓曰吳，其死曰孟子卒。

The Master said, 'A man in taking a wife does not take one of the same surname with himself - to show broadly the distinction (to be maintained between man and wife). Hence, when a man is buying a concubine, if he do not know her surname, he consults the tortoise-shell about it. In this way it was intended to preserve the people (from going wrong in the matter); and yet the Chun Qiu of Lu still suppresses the surname of duke Zhao's wife, simply saying "Wu," and the record of her death is "Meng (the elder) Zi died."'

36 子云：「禮，非祭，男女不交爵。」以此坊民，陽侯猶殺繆侯而竊其夫人。故大饗廢夫人之禮。

The Master said, 'According to the rules, male and female do not give the cup to one another, excepting at sacrifice. This was intended to guard the people against (undue freedom of intercourse); and yet the marquis of Yang killed the marquis of Mu, and stole away his wife. Therefore the presence of the wife at the grand entertainments was disallowed.'

37 子云：「寡婦之子，不有見焉，則弗友也，君子以辟遠也。」故朋友之交，主人不在，不有大故，則不入其門。以此坊民，民猶以色厚於德。

The Master said, 'With the son of a widow one does not have interviews - this would seem to be an obstacle to friendship, but a superior man will keep apart from intercourse in such a case, in order to avoid (suspicion). Hence, in the intercourse of friends, if the master of the house be not in, a visitor, unless there is some great cause, does not enter the door. This was intended to preserve the people (from all appearance of evil); and yet there are of them who pay more regard to beauty than to virtue.'

38 子云：「好德如好色。」諸侯不下漁色。故君子遠色以為民紀。故男女授受不親。御婦人則進左手。姑姊妹女子子已嫁而反，男子不與同席而坐。寡婦不夜哭。婦人疾，問之不問其疾。以此坊民，民猶淫泆而亂於族。

The Master said, 'The love of virtue should be like the love of beauty (from an inward constraint). Princes of states should not be like fishers for beauty (in the families) below them. Hence the superior man keeps aloof from beauty, in order to constitute a rule for the people. Thus male and female, in giving and receiving, do not allow their hands to touch; in driving his wife in a carriage, a husband advances his left hand; when a young aunt, a sister, or a daughter has been married, and returns (to her father's house), no male can sit on the same mat with her; a widow should not wail at night; when a wife is ill, in asking for her, the nature of her illness should not be mentioned:-in this way it was sought to keep the people (from irregular connexions); and yet there are those who become licentious, and introduce disorder and confusion among their kindred.'

39 子云：「婚禮，婿親迎，見於舅姑，舅姑承子以授婿，恐事之違也。」以此坊民，婦猶有不至者。

The Master said, 'According to the rules of marriage, the son-in-law should go in person to meet the bride. When he is introduced to her father and mother, they bring her forward, and give her to him' - being afraid things should go contrary to what is right. In this way a dyke is raised in the interest of the people; and yet there are cases in which the wife will not go (to her husband's).'

《中庸 \ Zhong Yong》 [Also known as: "The state of equilibrium and harmony"]

1 天命之謂性，率性之謂道，修道之謂教。道也者，不可須臾離也，可離非道也。是故君子戒慎乎其所不睹，恐懼乎其所不聞。莫見乎隱，莫顯乎微。故君子慎其獨也。喜怒哀樂之未發，謂之中；發而皆中節，謂之和；中也者，天下之大本也；和也者，天下之達道也。致中和，天地位焉，萬物育焉。

What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.

2 仲尼曰：「君子中庸，小人反中庸。君子之中庸也，君子而時中；小人之中庸也，小人而無忌憚也。」

Zhong-ni said, "The superior man embodies the course of the Mean; the mean man acts contrary to the course of the Mean. The superior man's embodying the course of the Mean is because he is a superior man, and so always maintains the Mean. The mean man's acting contrary to the course of the Mean is because he is a mean man, and has no caution."

3 子曰：「中庸其至矣乎！民鮮能久矣！」

The Master said, "Perfect is the virtue which is according to the Mean! Rare have they long been among the people, who could practice it!"

4 子曰：「道之不行也，我知之矣：知者過之，愚者不及也。道之不明也，我知之矣：賢者過之，不肖者不及也。人莫不飲食也，鮮能知味也。」

The Master said, "I know how it is that the path of the Mean is not walked in: The knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood: The men of talents and virtue go beyond it, and the worthless do not come up to it. There is no body but eats and drinks. But they are few who can distinguish flavors."

5 子曰：「道其不行矣夫。」

The Master said, "Alas! How is the path of the Mean untrodden!"

6 子曰：「舜其大知也與！舜好問而好察邇言，隱惡而揚善，執其兩端，用其中於民，其斯以為舜乎！」

The Master said, "There was Shun: He indeed was greatly wise! Shun loved to question others, and to study their words, though they might be shallow. He concealed what was bad in them and displayed what was good. He took hold of their two extremes, determined the Mean, and employed it in his government of the people. It was by this that he was Shun!"

7 子曰：「人皆曰『予知』，驅而納諸罟擭陷阱之中，而莫之知辟也。人皆曰『予知』，擇乎中庸，而不能期月守也。」

The Master said "Men all say, 'We are wise'; but being driven forward and taken in a net, a trap, or a pitfall, they know not how to escape. Men all say, 'We are wise'; but happening to choose the course of the Mean, they are not able to keep it for a round month."

8 子曰：「回之為人也，擇乎中庸，得一善，則拳拳服膺而弗失之矣。」

The Master said "This was the manner of Hui: he made choice of the Mean, and whenever he got hold of what was good, he clasped it firmly, as if wearing it on his breast, and did not lose it."

9 子曰：「天下國家可均也，爵祿可辭也，白刃可蹈也，中庸不可能也。」

The Master said, "The kingdom, its states, and its families, may be perfectly ruled; dignities and emoluments may be declined; naked weapons may be trampled under the feet; but the course of the Mean cannot be attained to."

10 子路問強。子曰：「南方之強與？北方之強與？抑而強與？寬柔以教，不報無道，南方之強也，君子居之。衽金革，死而不厭，北方之強也，而強者居之。故君子和而不流，強哉矯！中立而不倚，強哉矯！國有道，不變塞焉，強哉矯！國無道，至死不變，強哉矯！」

Zi-lu asked about energy. The Master said, "Do you mean the energy of the South, the energy of the North, or the energy which you should cultivate yourself? To show forbearance and gentleness in teaching others; and not to revenge unreasonable conduct - this is the energy of southern regions, and the good man makes it his study. To lie under arms; and meet death without regret - this is the energy of northern regions, and the forceful make it their study. Therefore, the superior man cultivates a friendly harmony, without being weak. How firm is he in his energy! He stands erect in the middle, without inclining to either side. How firm is he in his energy! When good principles prevail in the government of his country, he does not change from what he was in retirement. How firm is he in his energy! When bad principles prevail in the country, he maintains his course to death without changing. How firm is he in his energy!"

11 子曰：「素隱行怪，後世有述焉，吾弗為之矣。君子遵道而行，半涂而廢，吾弗能已矣。君子依乎中庸，遁世不見知而不悔，唯聖者能之。

The Master said, "To live in obscurity, and yet practice wonders, in order to be mentioned with honor in future ages:-this is what I do not do. The good man tries to proceed according to the right path, but when he has gone halfway, he abandons it:-I am not able so to stop. The superior man accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret. It is only the sage who is able for this.

12 君子之道費而隱。夫婦之愚，可以與知焉，及其至也，雖聖人亦有所不知焉；夫婦之不肖，可以能行焉，及其至也，雖聖人亦有所不能焉。天地之大也，人猶有所憾，故君子語大，天下莫能載焉；語小，天下莫能破焉。《詩》云：『鳶飛戾天，魚躍于淵。』言其上下察也。君子之道，造端乎夫婦，及其至也，察乎天地。」

The way which the superior man pursues, reaches wide and far, and yet is secret. Common men and women, however ignorant, may intermeddle with the knowledge of it; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice; yet in its utmost reaches, there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is that, were the superior man to speak of his way in all its greatness, nothing in the world would be found able to embrace it, and were he to speak of it in its minuteness, nothing in the world would be found able to split it. It is said in the Book of Poetry, "The hawk flies up to heaven; the fishes leap in the deep." This expresses how this way is seen above and below. The way of the superior man may be found, in its simple elements, in the intercourse of common men and women; but in its utmost reaches, it shines brightly through heaven and earth.

13 子曰：「道不遠人。人之為道而遠人，不可以為道。《詩》云：『伐柯伐柯，其則不遠。』執柯以伐柯，睨而視之，猶以為遠。故君子以人治人，改而止。忠恕違道不遠，施諸己而不愿，亦勿施於人。君子之道四，丘未能一焉：所求乎子以事父，未能也；所求乎臣以事君，未能也；所求乎弟以事兄，未能也；所求乎朋友先施之，未能也。庸德之行，庸言之謹，有所不足，不敢不勉，有餘不敢盡；言顧行，行顧言，君子胡不慥慥爾！

The Master said "The path is not far from man. When men try to pursue a course, which is far from the common indications of consciousness, this course cannot be considered The Path. In the Book of Poetry, it is said, 'In hewing an ax handle, in hewing an ax handle, the pattern is not far off. We grasp one ax handle to hew the other; and yet, if we look askance from the one to the other, we may consider them as apart. Therefore, the superior man governs men, according to their nature, with what is proper to them, and as soon as they change what is wrong, he stops. When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like when done to yourself, do not do to others. In the way of the superior man there are four things, to not one of which have I as yet attained.-To serve my father, as I would require my son to serve me: to this I have not attained; to serve my prince as I would require my minister to serve me: to this I have not attained; to serve my elder brother as I would require my younger brother to serve me: to this I have not attained; to set the example in behaving to a friend, as I would require him to behave to me: to this I have not attained. Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words; is it not just an entire sincerity which marks the superior man?

14 君子素其位而行，不愿乎其外。素富貴，行乎富貴；素貧賤，行乎貧賤；素夷狄，行乎夷狄；素患難，行乎患難：君子無入而不自得焉。在上位不陵下，在下位不援上，正己而不求於人，則無怨。上不怨天，下不尤人。故君子居易以俟命，小人行險以徼幸。」

The superior man does what is proper to the station in which he is; he does not desire to go beyond this. In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and low position, he does what is proper to a poor and low position. Situated among barbarous tribes, he does what is proper to a situation among barbarous tribes. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. The superior man can find himself in no situation in which he is not himself. In a high situation, he does not treat with contempt his inferiors. In a low situation, he does not court the favor of his superiors. He rectifies himself, and seeks for nothing from others, so that he has no dissatisfactions. He does not murmur against Heaven, nor grumble against men. Thus it is that the superior man is quiet and calm, waiting for the appointments of Heaven, while the mean man walks in dangerous paths, looking for lucky occurrences.

15 子曰：「射有似乎君子，失諸正鵠，反求諸其身。君子之道，辟如行遠必自邇，辟如登高必自卑。《詩》曰：『妻子好合，如鼓瑟琴；兄弟既翕，和樂且耽。宜爾室家，樂爾妻帑。』」子曰：「父母其順矣乎！」

The Master said, "In archery we have something like the way of the superior man. When the archer misses the center of the target, he turns round and seeks for the cause of his failure in himself. The way of the superior man may be compared to what takes place in traveling, when to go to a distance we must first traverse the space that is near, and in ascending a height, when we must begin from the lower ground. It is said in the Book of Poetry, "Happy union with wife and children is like the music of lutes and harps. When there is concord among brethren, the harmony is delightful and enduring. Thus may you regulate your family, and enjoy the pleasure of your wife and children." The Master said, "In such a state of things, parents have entire complacence!"

16 子曰：「鬼神之為德，其盛矣乎！視之而弗見，聽之而弗聞，體物而不可遺。使天下之人齊明盛服，以承祭祀，洋洋乎如在其上，如在其左右。《詩》曰：『神之格思，不可度思！矧可射思！』夫微之顯，誠之不可掩如此夫。」

The Master said, "How abundantly do spiritual beings display the powers that belong to them! We look for them, but do not see them; we listen to, but do not hear them; yet they enter into all things, and there is nothing without them. They cause all the people in the kingdom to fast and purify themselves, and array themselves in their richest dresses, in order to attend at their sacrifices. Then, like overflowing water, they seem to be over the heads, and on the right and left of their worshippers. It is said in the Book of Poetry, 'The approaches of the spirits, you cannot surmise; and can you treat them with indifference?' Such is the manifestness of what is minute! Such is the impossibility of repressing the outgoings of sincerity!"

17 子曰：「舜其大孝也與！德為聖人，尊為天子，富有四海之內。宗廟饗之，子孫保之。故大德必得其位，必得其祿，必得其名，必得其壽。故天之生物，必因其材而篤焉。故栽者培之，傾者覆之。《詩》曰：『嘉樂君子，憲憲令德！宜民宜人，受祿于天。保佑命之，自天申之！』故大德者必受命。」

The Master said, "How greatly filial was Shun! His virtue was that of a sage; his dignity was the throne; his riches were all within the four seas. He offered his sacrifices in his ancestral temple, and his descendants preserved the sacrifices to himself. Therefore having such great virtue, it could not but be that he should obtain the throne, that he should obtain those riches, that he should obtain his fame, that he should attain to his long life. Thus it is that Heaven, in the production of things, is sure to be bountiful to them, according to their qualities. Hence the tree that is flourishing, it nourishes, while that which is ready to fall, it overthrows. In the Book of Poetry, it is said, 'The admirable amiable prince displayed conspicuously his excelling virtue, adjusting his people, and adjusting his officers. Therefore, he received from Heaven his emoluments of dignity. It protected him, assisted him, decreed him the throne; sending from Heaven these favors, as it were repeatedly.' We may say therefore that he who is greatly virtuous will be sure to receive the appointment of Heaven."

18 子曰：「無憂者其惟文王乎！以王季為父，以武王為子，父作之，子述之。武王纘大王、王季、文王之緒，壹戎衣而有天下，身不失天下之顯名；尊為天子，富有四海之內。宗廟饗之，子孫保之。武王末受命，周公成文、武之德，追王大王、王季，上祀先公以天子之禮。斯禮也，達乎諸侯、大夫及士、庶人。父為大夫，子為士，葬以大夫，祭以士。父為士，子為大夫，葬以士，祭以大夫。期之喪，達乎大夫；三年之喪，達乎天子；父母之喪，無貴賤，一也。」

The Master said, "It is only King Wen of whom it can be said that he had no cause for grief! His father was King Ji, and his son was King Wu. His father laid the foundations of his dignity, and his son transmitted it. King Wu continued the enterprise of King Tai, King Ji, and King Wen. He once buckled on his armor, and got possession of the kingdom. He did not lose the distinguished personal reputation which he had throughout the kingdom. His dignity was the royal throne. His riches were the possession of all within the four seas. He offered his sacrifices in his ancestral temple, and his descendants maintained the sacrifices to himself. It was in his old age that King Wu received the appointment to the throne, and the duke of Zhou completed the virtuous course of Wen and Wu. He carried up the title of king to Tai and Ji, and sacrificed to all the former dukes above them with the royal ceremonies. And this rule he extended to the princes of the kingdom, the great officers, the scholars, and the common people. If the father were a great officer and the son a scholar, then the burial was that due to a great officer, and the sacrifice that due to a scholar. If the father were a scholar and the son a great officer, then the burial was that due to a scholar, and the sacrifice that due to a great officer. The one year's mourning was made to extend only to the great officers, but the three years' mourning extended to the Son of Heaven. In the mourning for a father or mother, he allowed no difference between the noble and the mean.

19 子曰：「武王、周公，其達孝矣乎！夫孝者：善繼人之志，善述人之事者也。春、秋修其祖廟，陳其宗器，設其裳衣，薦其時食。宗廟之禮，所以序昭穆也；序爵，所以辨貴賤也；序事，所以辨賢也；旅酬下為上，所以逮賤也；燕毛，所以序齒也。踐其位，行其禮，奏其樂，敬其所尊，愛其所親，事死如事生，事亡如事存，孝之至也。郊社之禮，所以事上帝也；宗廟之禮，所以祀乎其先也。明乎郊社之禮、禘嘗之義，治國其如示諸掌乎！」

The Master said, "How far-extending was the filial piety of King Wu and the duke of Zhou! Now filial piety is seen in the skillful carrying out of the wishes of our forefathers, and the skillful carrying forward of their undertakings. In spring and autumn, they repaired and beautified the temple halls of their fathers, set forth their ancestral vessels, displayed their various robes, and presented the offerings of the several seasons. By means of the ceremonies of the ancestral temple, they distinguished the royal kindred according to their order of descent. By ordering the parties present according to their rank, they distinguished the more noble and the less. By the arrangement of the services, they made a distinction of talents and worth. In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus something was given the lowest to do. At the concluding feast, places were given according to the hair, and thus was made the distinction of years. They occupied the places of their forefathers, practiced their ceremonies, and performed their music. They reverenced those whom they honored, and loved those whom they regarded with affection. Thus they served the dead as they would have served them alive; they served the departed as they would have served them had they been continued among them - the height of filial piety. By the ceremonies of the sacrifices to Heaven and Earth they served God, and by the ceremonies of the ancestral temple they sacrificed to their ancestors. He who understands the ceremonies of the sacrifices to Heaven and Earth, and the meaning of the several sacrifices to ancestors, would find the government of a kingdom as easy as to look into his palm!"

20 哀公問政。子曰：「文、武之政，布在方策，其人存，則其政舉；其人亡，則其政息。人道敏政，地道敏樹。夫政也者，蒲盧也。故為政在人，取人以身，修身以道，修道以仁。仁者人也，親親為大；義者宜也，尊賢為大。親親之殺，尊賢之等，禮所生也。在下位不獲乎上，民不可得而治矣！故君子不可以不修身；思修身，不可以不事親；思事親，不可以不知人；思知人，不可以不知天。天下之達道五，所以行之者三，曰：君臣也，父子也，夫婦也，昆弟也，朋友之交也，五者天下之達道也。知仁勇三者，天下之達德也，所以行之者一也。或生而知之，或學而知之，或困而知之，及其知之，一也；或安而行之，或利而行之，或勉強而行之，及其成功，一也。」

The Duke Ai asked about government. The Master said, "The government of Wen and Wu is displayed in the records - the tablets of wood and bamboo. Let there be the men and the government will flourish; but without the men, their government decays and ceases. With the right men the growth of government is rapid, just as vegetation is rapid in the earth; and, moreover, their government might be called an easily-growing rush. Therefore the administration of government lies in getting proper men. Such men are to be got by means of the ruler's own character. That character is to be cultivated by his treading in the ways of duty. And the treading those ways of duty is to be cultivated by the cherishing of benevolence. Benevolence is the characteristic element of humanity, and the great exercise of it is in loving relatives. Righteousness is the accordance of actions with what is right, and the great exercise of it is in honoring the worthy. The decreasing measures of the love due to relatives, and the steps in the honor due to the worthy, are produced by the principle of propriety. When those in inferior situations do not possess the confidence of their superiors, they cannot retain the government of the people. Hence the sovereign may not neglect the cultivation of his own character. Wishing to cultivate his character, he may not neglect to serve his parents. In order to serve his parents, he may not neglect to acquire knowledge of men. In order to know men, he may not dispense with a knowledge of Heaven. The duties of universal obligation are five and the virtues wherewith they are practiced are three. The duties are those between sovereign and minister, between father and son, between husband and wife, between elder brother and younger, and those belonging to the intercourse of friends. Those five are the duties of universal obligation. Knowledge, magnanimity, and energy, these three, are the virtues universally binding. And the means by which they carry the duties into practice is singleness. Some are born with the knowledge of those duties; some know them by study; and some acquire the knowledge after a painful feeling of their ignorance. But the knowledge being possessed, it comes to the same thing. Some practice them with a natural ease; some from a desire for their advantages; and some by strenuous effort. But the achievement being made, it comes to the same thing."

21 子曰：「好學近乎知，力行近乎仁，知恥近乎勇。知斯三者，則知所以修身；知所以修身，則知所以治人；知所以治人，則知所以治天下國家矣。凡為天下國家有九經，曰：修身也，尊賢也，親親也，敬大臣也，體群臣也，子庶民也，來百工也，柔遠人也，懷諸侯也。修身則道立，尊賢則不惑，親親則諸父昆弟不怨，敬大臣則不眩，體群臣則士之報禮重，子庶民則百姓勸，來百工則財用足，柔遠人則四方歸之，懷諸侯則天下畏之。齊明盛服，非禮不動，所以修身也；去讒遠色，賤貨而貴德，所以勸賢也；尊其位，重其祿，同其好惡，所以勸親親也；官盛任使，所以勸大臣也；忠信重祿，所以勸士也；時使薄斂，所以勸百姓也；日省月試，既廩稱事，所以勸百工也；送往迎來，嘉善而矜不能，所以柔遠人也；繼絕世，舉廢國，治亂持危，朝聘以時，厚往而薄來，所以懷諸侯也。凡為天下國家有九經，所以行之者一也。」

The Master said, "To be fond of learning is to be near to knowledge. To practice with vigor is to be near to magnanimity. To possess the feeling of shame is to be near to energy. He who knows these three things knows how to cultivate his own character. Knowing how to cultivate his own character, he knows how to govern other men. Knowing how to govern other men, he knows how to govern the kingdom with all its states and families. All who have the government of the kingdom with its states and families have nine standard rules to follow;-viz., the cultivation of their own characters; the honoring of men of virtue and talents; affection towards their relatives; respect towards the great ministers; kind and considerate treatment of the whole body of officers; dealing with the mass of the people as children; encouraging the resort of all classes of artisans; indulgent treatment of men from a distance; and the kindly cherishing of the princes of the states. By the ruler's cultivation of his own character, the duties of universal obligation are set forth. By honoring men of virtue and talents, he is preserved from errors of judgment. By showing affection to his relatives, there is no grumbling nor resentment among his uncles and brethren. By respecting the great ministers, he is kept from errors in the practice of government. By kind and considerate treatment of the whole body of officers, they are led to make the most grateful return for his courtesies. By dealing with the mass of the people as his children, they are led to exhort one another to what is good. By encouraging the resort of an classes of artisans, his resources for expenditure are rendered ample. By indulgent treatment of men from a distance, they are brought to resort to him from all quarters. And by kindly cherishing the princes of the states, the whole kingdom is brought to revere him. Self-adjustment and purification, with careful regulation of his dress, and the not making a movement contrary to the rules of propriety this is the way for a ruler to cultivate his person. Discarding slanderers, and keeping himself from the seductions of beauty; making light of riches, and giving honor to virtue-this is the way for him to encourage men of worth and talents. Giving them places of honor and large emolument. and sharing with them in their likes and dislikes-this is the way for him to encourage his relatives to love him. Giving them numerous officers to discharge their orders and commissions:-this is the way for him to encourage the great ministers. According to them a generous confidence, and making their emoluments large:-this is the way to encourage the body of officers. Employing them only at the proper times, and making the imposts light:-this is the way to encourage the people. By daily examinations and monthly trials, and by making their rations in accordance with their labors:-this is the way to encourage the classes of artisans. To escort them on their departure and meet them on their coming; to commend the good among them, and show compassion to the incompetent:-this is the way to treat indulgently men from a distance. To restore families whose line of succession has been broken, and to revive states that have been extinguished; to reduce to order states that are in confusion, and support those which are in peril; to have fixed times for their own reception at court, and the reception of their envoys; to send them away after liberal treatment, and welcome their coming with small contributions: this is the way to cherish the princes of the states. All who have the government of the kingdom with its states and families have the above nine standard rules. And the means by which they are carried into practice is singleness.

22 「凡事豫則立，不豫則廢。言前定則不跲，事前定則不困，行前定則不疚，道前定則不窮。在下位不獲乎上，民不可得而治矣；獲乎上有道：不信乎朋友，不獲乎上矣；信乎朋友有道：不順乎親，不信乎朋友矣；順乎親有道：反諸身不誠，不順乎親矣；誠身有道：不明乎善，不誠乎身矣。誠者，天之道也；誠之者，人之道也。誠者不勉而中，不思而得，從容中道，聖人也。誠之者，擇善而固執之者也。博學之，審問之，慎思之，明辨之，篤行之。有弗學，學之弗能，弗措也；有弗問，問之弗知，弗措也；有弗思，思之弗得，弗措也；有弗辨，辨之弗明，弗措也，有弗行，行之弗篤，弗措也。人一能之己百之，人十能之己千之。果能此道矣，雖愚必明，雖柔必強。」

"In all things success depends on previous preparation, and without such previous preparation there is sure to be failure. If what is to be spoken be previously determined, there will be no stumbling. If affairs be previously determined, there will be no difficulty with them. If one's actions have been previously determined, there will be no sorrow in connection with them. If principles of conduct have been previously determined, the practice of them will be inexhaustible. When those in inferior situations do not obtain the confidence of the sovereign, they cannot succeed in governing the people. There is a way to obtain the confidence of the sovereign;-if one is not trusted by his friends, he will not get the confidence of his sovereign. There is a way to being trusted by one's friends;-if one is not obedient to his parents, he will not be true to friends. There is a way to being obedient to one's parents;-if one, on turning his thoughts in upon himself, finds a want of sincerity, he will not be obedient to his parents. There is a way to the attainment of sincerity in one's self; -if a man do not understand what is good, he will not attain sincerity in himself. Sincerity is the way of Heaven. The attainment of sincerity is the way of men. He who possesses sincerity is he who, without an effort, hits what is right, and apprehends, without the exercise of thought;-he is the sage who naturally and easily embodies the right way. He who attains to sincerity is he who chooses what is good, and firmly holds it fast. To this attainment there are requisite the extensive study of what is good, accurate inquiry about it, careful reflection on it, the clear discrimination of it, and the earnest practice of it. The superior man, while there is anything he has not studied, or while in what he has studied there is anything he cannot understand, will not intermit his labor. While there is anything he has not inquired about, or anything in what he has inquired about which he does not know, he will not intermit his labor. While there is anything which he has not reflected on, or anything in what he has reflected on which he does not apprehend, he will not intermit his labor. While there is anything which he has not discriminated or his discrimination is not clear, he will not intermit his labor. If there be anything which he has not practiced, or his practice fails in earnestness, he will not intermit his labor. If another man succeed by one effort, he will use a hundred efforts. If another man succeed by ten efforts, he will use a thousand. Let a man proceed in this way, and, though dull, he will surely become intelligent; though weak, he will surely become strong."

23 自誠明，謂之性；自明誠，謂之教。誠則明矣，明則誠矣。唯天下至誠，為能盡其性；能盡其性，則能盡人之性；能盡人之性，則能盡物之性；能盡物之性，則可以贊天地之化育；可以贊天地之化育，則可以與天地參矣。

When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity. It is only he who is possessed of the most complete sincerity that can exist under heaven, who can give its full development to his nature. Able to give its full development to his own nature, he can do the same to the nature of other men. Able to give its full development to the nature of other men, he can give their full development to the natures of animals and things. Able to give their full development to the natures of creatures and things, he can assist the transforming and nourishing powers of Heaven and Earth. Able to assist the transforming and nourishing powers of Heaven and Earth, he may with Heaven and Earth form a ternion.

24 其次致曲。曲能有誠，誠則形，形則著，著則明，明則動，動則變，變則化。唯天下至誠為能化。

Next to the above is he who cultivates to the utmost the shoots of goodness in him. From those he can attain to the possession of sincerity. This sincerity becomes apparent. From being apparent, it becomes manifest. From being manifest, it becomes brilliant. Brilliant, it affects others. Affecting others, they are changed by it. Changed by it, they are transformed. It is only he who is possessed of the most complete sincerity that can exist under heaven, who can transform.

25 至誠之道，可以前知。國家將興，必有禎祥；國家將亡，必有妖孽。見乎蓍龜，動乎四體。禍福將至：善，必先知之；不善，必先知之。故至誠如神。

It is characteristic of the most entire sincerity to be able to foreknow. When a nation or family is about to flourish, there are sure to be happy omens; and when it is about to perish, there are sure to be unlucky omens. Such events are seen in the milfoil and tortoise, and affect the movements of the four limbs. When calamity or happiness is about to come, the good shall certainly be foreknown by him, and the evil also. Therefore the individual possessed of the most complete sincerity is like a spirit.

26 誠者自成也，而道自道也。誠者物之終始，不誠無物。是故君子誠之為貴。誠者非自成己而已也，所以成物也。成己，仁也；成物，知也。性之德也，合外內之道也，故時措之宜也。故至誠無息。不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。博厚，所以載物也；高明，所以覆物也；悠久，所以成物也。博厚配地，高明配天，悠久無疆。如此者，不見而章，不動而變，無為而成。

Sincerity is that whereby self-completion is effected, and its way is that by which man must direct himself. Sincerity is the end and beginning of things; without sincerity there would be nothing. On this account, the superior man regards the attainment of sincerity as the most excellent thing. The possessor of sincerity does not merely accomplish the self-completion of himself. With this quality he completes other men and things also. The completing himself shows his perfect virtue. The completing other men and things shows his knowledge. But these are virtues belonging to the nature, and this is the way by which a union is effected of the external and internal. Therefore, whenever he-the entirely sincere man-employs them,-that is, these virtues, their action will be right. Hence to entire sincerity there belongs ceaselessness. Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant. Large and substantial;-this is how it contains all things. High and brilliant;-this is how it overspreads all things. Reaching far and continuing long;-this is how it perfects all things. So large and substantial, the individual possessing it is the co-equal of Earth. So high and brilliant, it makes him the co-equal of Heaven. So far-reaching and long-continuing, it makes him infinite. Such being its nature, without any display, it becomes manifested; without any movement, it produces changes; and without any effort, it accomplishes its ends.

27 天地之道，可壹言而盡也。其為物不貳，則其生物不測。天地之道，博也厚也，高也明也，悠也久也。今夫天，斯昭昭之多，及其無窮也，日月星辰系焉，萬物覆焉。今夫地，一撮土之多，及其廣厚，載華岳而不重，振河海而不泄，萬物載焉。今夫山，一拳石之多，及其廣大，草木生之，禽獸居之，寶藏興焉。今夫水，一勺之多，及其不測，黿鼉、蛟龍、魚鱉生焉，貨財殖焉。《詩》云：「維天之命，於穆不已！」蓋曰天之所以為天也。「於乎不顯！文王之德之純！」蓋曰文王之所以為文也，純亦不已。

The way of Heaven and Earth may be completely declared in one sentence. They are without any doubleness, and so they produce things in a manner that is unfathomable. The way of Heaven and Earth is large and substantial, high and brilliant, far-reaching and long-enduring. The Heaven now before us is only this bright shining spot; but when viewed in its inexhaustible extent, the sun, moon, stars, and constellations of the zodiac, are suspended in it, and all things are overspread by it. The earth before us is but a handful of soil; but when regarded in its breadth and thickness, it sustains mountains like the Hwa and the Yo, without feeling their weight, and contains the rivers and seas, without their leaking away. The mountain now before us appears only a stone; but when contemplated in all the vastness of its size, we see how the grass and trees are produced on it, and birds and beasts dwell on it, and precious things which men treasure up are found on it. The water now before us appears but a ladleful; yet extending our view to its unfathomable depths, the largest tortoises, iguanas, iguanodons, dragons, fishes, and turtles, are produced in it, articles of value and sources of wealth abound in it. It is said in the Book of Poetry, "The ordinances of Heaven, how profound are they and unceasing!" The meaning is, that it is thus that Heaven is Heaven. And again, "How illustrious was it, the singleness of the virtue of King Wen!" indicating that it was thus that King Wen was what he was. Singleness likewise is unceasing.

28 大哉，聖人之道！洋洋乎發育萬物，峻極于天。優優大哉！禮儀三百，威儀三千，待其人然後行。故曰：苟不至德，至道不凝焉。故君子尊德性而道問學，致廣大而盡精微，極高明而中庸。溫故而知新，敦厚以崇禮。是故居上不驕，為下不倍；國有道，其言足以興，國無道，其默足以容。《詩》曰：「既明且哲，以保其身。」其此之謂與！

How great is the path proper to the Sage! Like overflowing water, it sends forth and nourishes all things, and rises up to the height of heaven. All-complete is its greatness! It embraces the three hundred rules of ceremony, and the three thousand rules of demeanor. It waits for the proper man, and then it is trodden. Hence it is said, "Only by perfect virtue can the perfect path, in all its courses, be made a fact." Therefore, the superior man honors his virtuous nature, and maintains constant inquiry and study, seeking to carry it out to its breadth and greatness, so as to omit none of the more exquisite and minute points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue the course of the Mean. He cherishes his old knowledge, and is continually acquiring new. He exerts an honest, generous earnestness, in the esteem and practice of all propriety. Thus, when occupying a high situation he is not proud, and in a low situation he is not insubordinate. When the kingdom is well governed, he is sure by his words to rise; and when it is ill governed, he is sure by his silence to command forbearance to himself. Is not this what we find in the Book of Poetry,-"Intelligent is he and prudent, and so preserves his person?"

29 子曰：「愚而好自用，賤而好自專，生乎今之世，反古之道。如此者，災及其身者也。」非天子，不議禮，不制度，不考文。今天下車同軌，書同文，行同倫。雖有其位，苟無其德，不敢作禮樂焉；雖有其德，苟無其位，亦不敢作禮樂焉。

The Master said, Let a man who is ignorant be fond of using his own judgment; let a man without rank be fond of assuming a directing power to himself; let a man who is living in the present age go back to the ways of antiquity;-on the persons of all who act thus calamities will be sure to come. To no one but the Son of Heaven does it belong to order ceremonies, to fix the measures, and to determine the written characters. Now over the kingdom, carriages have all wheels, of the-same size; all writing is with the same characters; and for conduct there are the same rules. One may occupy the throne, but if he have not the proper virtue, he may not dare to make ceremonies or music. One may have the virtue, but if he do not occupy the throne, he may not presume to make ceremonies or music.

30 子曰：「吾說夏禮，杞不足徵也。吾學殷禮，有宋存焉；吾學周禮，今用之，吾從周。」王天下有三重焉，其寡過矣乎！上焉者雖善無徵，無徵不信，不信民弗從；下焉者雖善不尊，不尊不信，不信民弗從。故君子之道本諸身，徵諸庶民，考諸三王而不繆，建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑。質諸鬼神而無疑，知天也；百世以俟聖人而不惑，知人也。是故君子動而世為天下道，行而世為天下法，言而世為天下則。遠之則有望，近之則不厭。《詩》曰：「在彼無惡，在此無射；庶幾夙夜，以永終譽！」君子未有不如此而蚤有譽於天下者也。

The Master said, "I may describe the ceremonies of the Xia dynasty, but Qi cannot sufficiently attest my words. I have learned the ceremonies of the Yin dynasty, and in Song they still continue. I have learned the ceremonies of Zhou, which are now used, and I follow Zhou." He who attains to the sovereignty of the kingdom, having those three important things, shall be able to effect that there shall be few errors under his government. However excellent may have been the regulations of those of former times, they cannot be attested. Not being attested, they cannot command credence, and not being credited, the people would not follow them. However excellent might be the regulations made by one in an inferior situation, he is not in a position to be honored. Unhonored, he cannot command credence, and not being credited, the people would not follow his rules. Therefore the institutions of the Ruler are rooted in his own character and conduct, and sufficient attestation of them is given by the masses of the people. He examines them by comparison with those of the three kings, and finds them without mistake. He sets them up before Heaven and Earth, and finds nothing in them contrary to their mode of operation. He presents himself with them before spiritual beings, and no doubts about them arise. He is prepared to wait for the rise of a sage a hundred ages after, and has no misgivings. His presenting himself with his institutions before spiritual beings, without any doubts arising about them, shows that he knows Heaven. His being prepared, without any misgivings, to wait for the rise of a sage a hundred ages after, shows that he knows men. Such being the case, the movements of such a ruler, illustrating his institutions, constitute an example to the world for ages. His acts are for ages a law to the kingdom. His words are for ages a lesson to the kingdom. Those who are far from him look longingly for him; and those who are near him are never wearied with him. It is said in the Book of Poetry,-"Not disliked there, not tired of here, from day to day and night tonight, will they perpetuate their praise." Never has there been a ruler, who did not realize this description, that obtained an early renown throughout the kingdom.

31 仲尼祖述堯、舜，憲章文、武；上律天時，下襲水土。辟如天地之無不持載，無不覆幬，辟如四時之錯行，如日月之代明。萬物并育而不相害，道并行而不相悖，小德川流，大德敦化，此天地之所以為大也。

Zhong-ni handed down the doctrines of Yao and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wen and Wu taking them as his model. Above, he harmonized with the times of Heaven, and below, he was conformed to the water and land. He may be compared to Heaven and Earth in their supporting and containing, their overshadowing and curtaining, all things. He may be compared to the four seasons in their alternating progress, and to the sun and moon in their successive shining. All things are nourished together without their injuring one another. The courses of the seasons, and of the sun and moon, are pursued without any collision among them. The smaller energies are like river currents; the greater energies are seen in mighty transformations. It is this which makes heaven and earth so great.

32 唯天下至聖，為能聰明睿知，足以有臨也；寬裕溫柔，足以有容也；發強剛毅，足以有執也；齊莊中正，足以有敬也；文理密察，足以有別也。溥博淵泉，而時出之。溥博如天，淵泉如淵。見而民莫不敬，言而民莫不信，行而民莫不說。是以聲名洋溢乎中國，施及蠻貊；舟車所至，人力所通，天之所覆，地之所載，日月所照，霜露所隊；凡有血氣者，莫不尊親，故曰配天。

It is only he, possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, fitted to exercise rule; magnanimous, generous, benign, and mild, fitted to exercise forbearance; impulsive, energetic, firm, and enduring, fitted to maintain a firm hold; self-adjusted, grave, never swerving from the Mean, and correct, fitted to command reverence; accomplished, distinctive, concentrative, and searching, fitted to exercise discrimination. All-embracing is he and vast, deep and active as a fountain, sending forth in their due season his virtues. All-embracing and vast, he is like Heaven. Deep and active as a fountain, he is like the abyss. He is seen, and the people all reverence him; he speaks, and the people all believe him; he acts, and the people all are pleased with him. Therefore his fame overspreads the Middle Kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach; wherever the strength of man penetrates; wherever the heavens overshadow and the earth sustains; wherever the sun and moon shine; wherever frosts and dews fall:-all who have blood and breath unfeignedly honor and love him. Hence it is said, "He is the equal of Heaven."

33 唯天下至誠，為能經綸天下之大經，立天下之大本，知天地之化育。夫焉有所倚？肫肫其仁！淵淵其淵！浩浩其天！苟不固聰明聖知達天德者，其孰能知之？

It is only the individual possessed of the most entire sincerity that can exist under Heaven, who can adjust the great invariable relations of mankind, establish the great fundamental virtues of humanity, and know the transforming and nurturing operations of Heaven and Earth;-shall this individual have any being or anything beyond himself on which he depends? Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven, how vast is he! Who can know him, but he who is indeed quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, possessing all Heavenly virtue?

《詩》曰：「衣錦尚絅」，惡其文之著也。故君子之道，闇然而日章；小人之道，的然而日亡。君子之道：淡而不厭，簡而文，溫而理，知遠之近，知風之自，知微之顯，可與入德矣。

It is said in the Book of Poetry, "Over her embroidered robe she puts a plain single garment," intimating a dislike to the display of the elegance of the former. Just so, it is the way of the superior man to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way of the mean man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such a one, we may be sure, will enter into virtue.

《詩》云：「潛雖伏矣，亦孔之昭！」故君子內省不疚，無惡於志。君子所不可及者，其唯人之所不見乎！

It is said in the Book of Poetry, "Although the fish sink and lie at the bottom, it is still quite clearly seen." Therefore the superior man examines his heart, that there may be nothing wrong there, and that he may have no cause for dissatisfaction with himself. That wherein the superior man cannot be equaled is simply this,-his work which other men cannot see.

《詩》云：「相在爾室，尚不愧于屋漏。」故君子不動而敬，不言而信。

It is said in the Book of Poetry, "Looked at in your apartment, be there free from shame as being exposed to the light of Heaven." Therefore, the superior man, even when he is not moving, has a feeling of reverence, and while he speaks not, he has the feeling of truthfulness.

《詩》曰：「奏假無言，時靡有爭。」是故君子不賞而民勸，不怒而民威於鈇鉞。

It is said in the Book of Poetry, "In silence is the offering presented, and the spirit approached to; there is not the slightest contention." Therefore the superior man does not use rewards, and the people are stimulated to virtue. He does not show anger, and the people are awed more than by hatchets and battle-axes.

《詩》曰：「不顯惟德！百辟其刑之。」是故君子篤恭而天下平。

It is said in the Book of Poetry, "What needs no display is virtue. All the princes imitate it." Therefore, the superior man being sincere and reverential, the whole world is conducted to a state of happy tranquility.

《詩》曰：「予懷明德，不大聲以色。」子曰：「聲色之於以化民，末也。」《詩》曰：「德輶如毛」，毛猶有倫；「上天之載，無聲無臭」，至矣！

It is said in the Book of Poetry, "I regard with pleasure your brilliant virtue, making no great display of itself in sounds and appearances." The Master said, "Among the appliances to transform the people, sound and appearances are but trivial influences. It is said in another ode, 'His Virtue is light as a hair.' Still, a hair will admit of comparison as to its size. 'The doings of the supreme Heaven have neither sound nor smell. 'That is perfect virtue."

《表記 \ Biao Ji》 [Also known as: "The record on example"]

1 子言之：「歸乎！君子隱而顯，不矜而莊，不厲而威，不言而信。」

These were the words of the Master - 'Let us return.' The superior man, in obscurity, yet makes himself manifest; without giving himself any airs, his gravity is acknowledged; without the exercise of severity, he inspires awe; without using words, he is believed.

2 子曰：「君子不失足於人，不失色於人，不失口於人，是故君子貌足畏也，色足憚也，言足信也。《甫刑》曰：『敬忌而罔有擇言在躬。』」

The Master said, 'The superior man takes no erroneous step before men, nor errs in the expression of his countenance, nor in the language of his speech. Therefore his demeanour induces awe, his countenance induces fear, and his words produce confidence. It is said in The Punishments of Fu (The Shu, V, xxvii, ii): "They were all reverence and caution. They had no occasion to make choice of words in reference to their conduct."'

3 子曰：「裼襲之不相因也，欲民之毋相瀆也。」

The Master said, 'The dress and the one worn over it do not take the place, the one of the other, it being intimated to the people thereby that they should not trouble or interfere with one another.'

4 子曰：「祭極敬，不繼之以樂；朝極辨，不繼之以倦。」

The Master said, 'When a sacrifice has come to the point of greatest reverence, it should not be immediately followed by music. When the discussion of affairs at court has reached its utmost nicety, it should not be immediately followed by an idle indifference.'

5 子曰：「君子慎以辟禍，篤以不掩，恭以遠恥。」

The Master said, 'The superior man is careful (in small things), and thereby escapes calamity. His generous largeness cannot be kept in obscurity. His courtesy keeps shame at a distance.'

6 子曰：「君子莊敬日強，安肆日偷。君子不以一日使其躬儳焉，如不終日。」

The Master said, 'The superior man, by his gravity and reverence, becomes every day stronger (for good); while indifference and want of restraint lead to a daily deterioration. The superior man does not allow any irregularity in his person, even for a single day - how should he be like (a small man) who will not end his days (in honour)?'

7 子曰：「齊戒以事鬼神，擇日月以見君，恐民之不敬也。」

The Master said, 'Vigil and fasting are required (as a preparation) for serving the spirits (in sacrifice); the day and month in which to appear before the ruler are chosen beforehand - these observances were appointed lest the people should look on these things without reverence.'

8 子曰：「狎侮，死焉而不畏也。」

The Master said, '(The small man) is familiar and insolent. He may bring death on himself (by being so), and yet he stands in no fear'.'

9 子曰：「無辭不相接也，無禮不相見也；欲民之毋相褻也。《易》曰：『初筮告，再三瀆，瀆則不告。』」

The Master said, 'Without the interchange of the formal messages, there can be no reception of one party by another; without the presenting of the ceremonial (gifts), there can be no interview (with a superior) - these rules were made that the people might not take troublesome liberties with one another! It is said in the Yi, "When he shows (the sincerity that marks) the first recourse to divination, I instruct him. If he apply a second and third time, that is troublesome, and I do not instruct the troublesome."'

10 子言之：「仁者，天下之表也；義者，天下之制也；報者，天下之利也。」

These were the words of the Master:'(Humanity, of which the characteristic is) Benevolence, is the Pattern for all under Heaven; Righteousness is the Law for all under Heaven; and the Reciprocations (of ceremony) are for the Profit of all under Heaven.'

11 子曰：「以德報德，則民有所勸；以怨報怨，則民有所懲。《詩》曰：『無言不讎，無德不報。』《太甲》曰：『民非後無能胥以寧；後非民無以辟四方。』」

The Master said, 'When kindness is returned for kindness, the people are stimulated (to be kind). When injury is returned for injury, the people are warned (to refrain from wrong-doing). It is said in the Book of Poetry (III, iii, ode 26) - "Answers to every word will leap, Good deeds their recompense shall reap." It is said in the Tai Jia (Shu, V, v, sect. 2, 2), "Without the sovereign, the people cannot enjoy repose with one another; without the people, the sovereign would have none to rule over in the four quarters (of the kingdom)."'

12 子曰：「以德報怨，則寬身之仁也；以怨報德，則刑戮之民也。」

The Master said, 'They who return kindness for injury are such as have a regard for their own persons. They who return injury for kindness are men to be punished and put to death.'

13 子曰：「無欲而好仁者，無畏而惡不仁者，天下一人而已矣。是故君子議道自己，而置法以民。」

The Master said, 'Under heaven there is, only a man (here and there) who loves what is proper to humanity without some personal object in the matter, or who hates what is contrary to humanity without being apprehensive (of some evil). Therefore the superior man reasons about the path to be trodden from the standpoint of himself, and lays down his laws from the (capabilities of the) people.'

14 子曰：「仁有三，與仁同功而異情。與仁同功，其仁未可知也；與仁同過，然後其仁可知也。仁者安仁，知者利仁，畏罪者強仁。仁者右也，道者左也。仁者人也，道者義也。厚於仁者薄於義，親而不尊；厚於義者薄於仁，尊而不親。道有至，義有考。至道以王，義道以霸，考道以為無失。」

The Master said, '(The virtues of) humanity appear in three ways. (In some cases) the work of humanity is done, but under the influence of different feelings. In these, the (true character of the) humanity cannot be known; but where there is some abnormal manifestation of it, in those the true character can be known. Those to whom it really belongs practise it easily and naturally; the wise practise it for the sake of the advantage which it brings; and those who fear the guilt of transgression practise it by constraint. Humanity is the right hand; pursuing the right path is the left. Humanity comprehends the (whole) man; the path pursued is the exhibition of righteousness. Those whose humanity is large, while their exhibition of righteousness is slight, are loved and not honoured. Those whose righteousness is large and their humanity slight are honoured and not loved. There is the perfect path, the righteous path, and the calculated path. The perfect path conducts to sovereignty; the righteous path, to chieftaincy; and the calculated path, to freedom from error and failure.

15 子言之：「仁有數，義有長短小大。中心憯怛，愛人之仁也；率法而強之，資仁者也。《詩》云：『豐水有芑，武王豈不仕！詒厥孫謀，以燕翼子，武王烝哉！』數世之仁也。國風曰：『我今不閱，皇恤我後。』終身之仁也。」

These were the words of the Master - 'Of humanity there are various degrees; righteousness is now long, now short, now great, now small. Where there is a deep and compassionate sympathy in the heart, we have humanity evidenced in the love of others; where there is the following of (old) examples, and vigorous endeavour, we have the employment of humanity for the occasion. It is said in the Book of Poetry (III, i, ode 10, 6), "Where the Fang-water flows, Is the white millet grown. So his men Wu employed, And his merit was shown! To his sons he would leave His wise plans and his throne And our Wu was a sovereign true." That was a humanity extending to many generations. In the Lessons from the States it is said (I, iii, ode 10, 3), "Person slighted, life all blighted, What can the future prove?" That was a humanity extending (only) to the end of the speaker's life.'

16 子曰：「仁之為器重，其為道遠，舉者莫能勝也，行者莫能致也，取數多者仁也；夫勉於仁者不亦難乎？是故君子以義度人，則難為人；以人望人，則賢者可知已矣。」

The Master said, 'Humanity is like a heavy vessel, and like a long road. He who tries to lift the vessel cannot sustain its weight; he who travels the road cannot accomplish all its distance. There is nothing that has so many different degrees as (the course of) humanity; and thus he who tries to nerve himself to it finds it a difficult task. Therefore when the superior man measures men with the scale of righteousness, he finds it difficult to discover the men (whom he seeks); when he looks at men and compares them with one another, he knows who among them are the more worthy.'

17 子曰：「中心安仁者，天下一人而已矣。《大雅》曰：『德輶如毛，民鮮克舉之；我儀圖之，惟仲山甫舉之，愛莫助之。』《小雅》曰：『高山仰止，景行行止。』」

The Master said, 'It is only one man (here and there) under heaven, who with his heart of hearts naturally rests in humanity. It is said in the Da Ya, or Major Odes of the Kingdom (III, iii, ode 6, 6), "Virtue is very light, Light as a hair, yet few can bear The burden of its weight. 'Tis so; but Zhong Shan, as I think, Needs not from virtue's weight to shrink That other men defies. Aid from my love his strength rejects. (if the king's measures have defects, What's needed he supplies)." In the Xiao Ya, or Minor Odes of the Kingdom, it is said (II, vii, ode 4, 5), "To the high hills I looked; The great way I pursued."'

18 子曰：「《詩》之好仁如此；鄉道而行，中道而廢，忘身之老也，不知年數之不足，俛焉日有孳孳，斃而後已。」

The Master said, 'So did the poets love (the exhibition of) humanity. (They teach us how) one should pursue the path of it, not giving over in the way, forgetting his age, taking no thought that the years before him will not be sufficient (for his task), urging on his course with earnestness from day to day, and only giving up when he sinks in death.'

19 子曰：「仁之難成久矣！人人失其所好；故仁者之過易辭也。」

The Master said, 'Long has the attainment of a perfect humanity been difficult among men! all men err in what they love - and hence it is easy to apologise for the errors of those who are seeking this humanity.'

20 子曰：「恭近禮，儉近仁，信近情，敬讓以行此，雖有過，其不甚矣。夫恭寡過，情可信，儉易容也；以此失之者，不亦鮮乎？《詩》曰：『溫溫恭人，惟德之基。』」

The Master said, 'Courtesy is near to propriety; economy is near to humanity; good faith is near to the truth of things. When one with respect and humility practises these (virtues), though he may fall into errors, they will not be very great. Where there is courtesy, the errors are few; where there is truth, there can be good faith; where there is economy, the exercise of forbearance is easy - will not failure be rare in the case of those who practise these things? It is said in the Book of Poetry (III. iii, ode 2, 9), "Mildness and reverence base supply For virtue's structure, broad and high."

21 子曰：「仁之難成久矣，惟君子能之。是故君子不以其所能者病人，不以人之所不能者愧人。是故聖人之制行也，不制以己，使民有所勸勉愧恥，以行其言。禮以節之，信以結之，容貌以文之，衣服以移之，朋友以極之，欲民之有壹也。《小雅》曰：『不愧于人，不畏於天。』

The Master said, 'Long has the attainment of perfect humanity been difficult among men; it is only the superior man who is able to reach it. Therefore the superior man does not distress men by requiring from them that which (only) he himself can do, nor put them to shame because of what they cannot do. Hence the sage, in laying down rules for conduct, does not make himself the rule, but gives them his instructions so that they shall be able to stimulate themselves to endeavour, and have the feeling of shame if they do not put them in practice. (He enjoins) the rules of ceremony to regulate the conduct; good faith to bind it on them; right demeanour to set it off; costume to distinguish it; and friendship to perfect it - he desires in this way to produce a uniformity of the people. It is said in the Xiao Ya (V, ode 5, 3), "Shall they unblushing break man's law? Shall they not stand of Heaven in awe?"

是故君子服其服，則文以君子之容；有其容，則文以君子之辭；遂其辭，則實以君子之德。是故君子恥服其服而無其容，恥有其容而無其辭，恥有其辭而無其德，恥有其德而無其行。是故君子衰絰則有哀色；端冕則有敬色；甲胄則有不可辱之色。《詩》云：『惟鵜在梁，不濡其翼；彼記之子，不稱其服。』」

'Therefore, when a superior man puts on the dress (of his rank), he sets it off by the demeanour of a superior man. That demeanour he sets off with the language of a superior man; and that language he makes good by the virtues of a superior man. Hence the superior man is ashamed to wear the robes, and not have the demeanour; ashamed to have the demeanour, and not the style of speech; ashamed to have the style of speech, and not the virtues; ashamed to have the virtues, and not the conduct proper to them. Thus it is that when the superior man has on his sackcloth and other mourning, his countenance wears an air of sorrow; when he wears the square-cut dress and square-topped cap, his countenance wears an air of respect; and when he wears his mail-coat and helmet, his countenance says that he is not to be meddled with. It is said in the Book of Poetry (I, xiv, ode 2, 2), "Like pelicans, upon the dam Which stand, and there their pouches cram, Unwet the while their wings, Are those who their rich dress display. But no befitting service pay, Intent on meanest things."'

22 子言之：「君子之所謂義者，貴賤皆有事於天下；天子親耕，粢盛秬鬯以事上帝，故諸侯勤以輔事於天子。」

These were the words of the Master - 'What the superior man calls righteousness is, that noble and mean all have the services which they discharge throughout the kingdom. The son of Heaven himself ploughs the ground for the rice with which to fill the vessels, and the black millet from which to distil the spirit to be mixed with fragrant herbs, for the services of God, and in the same way the feudal lords are diligent in discharging their services to the son of Heaven.'

23 子曰：「下之事上也，雖有庇民之大德，不敢有君民之心，仁之厚也。是故君子恭儉以求役仁，信讓以求役禮，不自尚其事，不自尊其身，儉於位而寡於欲，讓於賢，卑己尊而人，小心而畏義，求以事君，得之自是，不得自是，以聽天命。

The Master said, 'In serving (the ruler) his superior, (an officer) from his position has great opportunity to protect the people; but when he does not allow himself to have any thought of acting as the ruler of them, this shows a high degree of humanity. Therefore, the superior man is courteous and economical, seeking to exercise his benevolence, and sincere and humble in order to practise his sense of propriety. He does not himself seta high value on his services; he does not himself assert the honour due to his person. He is not ambitious of (high) position, and is very moderate in his desires. He gives place willingly to men of ability and virtue. He abases himself and gives honour to others. He is careful and in fear of doing what is not right. His desire in all this is to serve his ruler. If he succeed in doing so (and obtaining his ruler's approbation), he feels that he has done right; if he do not so succeed, he still feels that he has done right - prepared to accept the will of Heaven concerning himself.

《詩》云：『莫莫葛藟，施于條枚；凱弟君子，求福不回。』其舜、禹、文王、周公之謂與！有君民之大德，有事君之小心。《詩》云：『惟此文王，小心翼翼，昭事上帝，聿懷多福，厥德不回，以受方國。』」

It is said in the Book of Poetry (III, i, ode 5, 6), "How the creepers close twine Round the branches and stems! Self-possession and ease Robed our prince as with gems. Happiness increased unsought, Nor by crooked ways was bought." Might not this have been said of Shun, Yu, king Wen, or the duke of Zhou, who had the great virtues (necessary) to govern the people, and yet were (only) careful to serve their rulers? It is said again in the same Book of Poetry (III, i, ode 2, 3), "This our king Wen in all his way Did watchful reverence display, With clearest wisdom serving God, Who, pleased to see the course he trod, Him with great favour crowned. His virtue no deflection knew, But always to the right was true. The states beheld, and all approved. With loyal ardour stirred and moved, Wen as their head they owned."'

24 子曰：「先王謚以尊名，節以壹惠，恥名之浮於行也。是故君子不自大其事，不自尚其功，以求處情；過行弗率，以求處厚；彰人之善而美人之功，以求下賢。是故君子雖自卑，而民敬尊之。」

The Master said, 'The practice of the ancient kings in conferring honorary posthumous names was to do honour to the fame (of the individuals); but they limited themselves to one excellence (in the character) - they would have been ashamed if the name had been beyond the actions (of the life). An accordance with this the superior man does not himself magnify his doings, nor himself exalt his merit, seeking to be within the truth; actions of an extraordinary character he does not aim at, but seeks to occupy himself only with what is substantial and good. He displays prominently the good qualities of others, and celebrates their merits, seeking to place himself below them in the scale of worth. Therefore, although the superior man abases himself, yet the people respect and honour him.'

25 子曰：「后稷，天下之為烈也，豈一手一足哉！唯欲行之浮於名也，故自謂便人。」

The Master said, 'The meritorious services of Hou Ji were the greatest of all under Heaven; could his hands and feet be described as those of an ordinary man? But all which he desired was that his doings should be superior to his name, and therefore he said of himself that he was simply "a man useful to others."

26 子言之：「君子之所謂仁者其難乎！《詩》云：『凱弟君子，民之父母。』凱以強教之；弟以說安之。樂而毋荒，有禮而親，威莊而安，孝慈而敬。使民有父之尊，有母之親。如此而後可以為民父母矣，非至德其孰能如此乎？

These were the words of the Master - 'Difficult is it to attain to what is called the perfect humanity of the superior man! It is said in the Book of Poetry, "The happy and courteous prince Is the father and mother of his people." Happy, he (yet) vigorously teaches them; courteous, he makes them pleased and restful. With all their happiness, there is no wild extravagance; with all their observance of ceremonial usages, there is the feeling of affection. Notwithstanding his awing gravity, they are restful; notwithstanding his son-like gentleness, they are respectful. Thus he causes them to honour him as their father, and love him as their mother. There must be all this before he is the father and mother of his people. Could any one who was not possessed of perfect virtue be able to accomplish this?

今父之親子也，親賢而下無能；母之親子也，賢則親之，無能則憐之。母，親而不尊；父，尊而不親。水之於民也，親而不尊；火，尊而不親。土之於民也，親而不尊；天，尊而不親。命之於民也，親而不尊；鬼，尊而不親。」

'Here now is the affection of a father for his sons - he loves the worthy among them, and places on a lower level those who do not show ability; but that of a mother for them is such, that while she loves the worthy, she pities those who do not show ability - the mother deals with them on the ground of affection and not of showing them honour; the father, on the ground of showing them honour and not of affection. (So we may say of) water and the people, that it manifests affection to them, but does not give them honour; of fire, that it gives them honour, but does not manifest affection; of the ground, that it manifests affection, but does not give honour; of Heaven, that it gives them honour, but does not manifest affection; of the nature conferred on them, that it manifests affection, but does not give them honour; and of the manes of their departed, that they give honour, but do not manifest affection.'

27 子曰：「夏道尊命，事鬼敬神而遠之，近人而忠焉，先祿而後威，先賞而後罰，親而不尊；其民之敝：蠢而愚，喬而野，樸而不文。殷人尊神，率民以事神，先鬼而後禮，先罰而後賞，尊而不親；其民之敝：蕩而不靜，勝而無恥。周人尊禮尚施，事鬼敬神而遠之，近人而忠焉，其賞罰用爵列，親而不尊；其民之敝：利而巧，文而不慚，賊而蔽。」

The Master said, 'Under the Xia dynasty it was the way to give honour to the nature conferred on men; they served the manes of the departed, and respected Spiritual Beings, keeping them at a distance, while they brought the people near, and made them loyal; they put first the (attraction) of emolument, and last the terrors of power; first rewards, and then punishments; showing their affection (for the people), but not giving them honour. The bad effect on the people was, that they became stupid and ignorant, proud and clownish, and uncultivated, without any accomplishments. Under the Yin dynasty, they honoured Spiritual Beings, and led the people on to serve them; they put first the service of their manes, and last the usages of ceremony; first punishments, and then rewards; giving honour (to the people), but not showing affection for them. The bad effect on the people was, that they became turbulent and were restless, striving to surpass one another without any sense of shame. Under the Zhou dynasty, they honoured the ceremonial usages, and set a high value on bestowing (favours); they served the manes and respected Spiritual Beings, yet keeping them at a distance; they brought the people near, and made them loyal; in rewarding and punishing they used the various distinctions and arrangements of rank; showing affection (for the people), but not giving them honour. The bad effects on the people were, that they became fond of gain and crafty; were all for accomplishments, and shameless; injured one another, and had their moral sense obscured.'

28 子曰：「夏道未瀆辭，不求備，不大望於民，民未厭其親；殷人未瀆禮，而求備於民；周人強民，未瀆神，而賞爵刑罰窮矣。」

The Master said, 'It was the method of the Xia dynasty not to trouble (the people) with many notices; it did not require everything from the people, nor (indeed) look to them for great things; and they did not weary of the affection (between them and their rulers). Under the Yin dynasty, they did not trouble (the people) with ceremonies, and yet they required everything from them. Under the Zhou dynasty, they were rigorous with the people, and not troublesome in the services to the spirits; but they did all that could be done in the way of awards, conferring rank, punishments, and penalties.'

29 子曰：「虞夏之道，寡怨於民；殷周之道，不勝其敝。」

The Master said, 'Under the methods of (the dynasties of the line of) Yu and Xia, there were few dissatisfactions among the people. The methods of Yin and Zhou were not equal to the correction of their errors.'

30 子曰：「虞夏之質，殷周之文，至矣。虞夏之文不勝其質；殷周之質不勝其文。」

The Master said, 'The plain and simple ways of (the dynasties of the line of) Yu and Xia, and the multiplied forms of Yin and Zhou were both extreme. The forms of Yu and Xia did not neutralise their simplicity, nor was there sufficient simplicity under Yin and Zhou to neutralise their forms.'

31 子言之曰：「後世雖有作者，虞帝弗可及也已矣。君天下，生無私，死不厚其子；子民如父母，有憯怛之愛，有忠利之教；親而尊，安而敬，威而愛，富而有禮，惠而能散；其君子尊仁畏義，恥費輕實，忠而不犯，義而順，文而靜，寬而有辨。《甫刑》曰：『德威惟威，德明惟明。』非虞帝其孰能如此乎？」

These were the words of the Master - 'Although in subsequent ages there arose (distinguished sovereigns), yet none of them succeeded in equalling the Di of (the line of) Yu. He ruled over all under heaven, but, while he lived, he had not a selfish thought, and when he died, he did not make his son great (with the inheritance). He treated the people as his sons, as if he had been their father and mother. He had a deep and compassionate sympathy for them (like their mother); he instructed them in loyalty and what was profitable (like their father). While he showed his affection for them, he also gave them honour; in his natural restfulness, he was reverent; in the terrors of his majesty, he yet was loving; with all his riches, he was yet observant of the rules of propriety; and his kindness was yet (rightly) distributed. The superior men who stood in connexion with him gave honour to benevolence, and stood in awe of righteousness; were ashamed of lavish expenditure, and set little store by their accumulation of substance; loyal, but not coming into collision with their sovereign; righteous, and yet deferential to him; accomplished, and yet restful; generous, and yet discriminating. It is said in Fu on Punishments, "He sought to awe the people by his virtue, and all were filled with dread; he proceeded to enlighten them by his virtue, and all were enlightened." Who but the Di of (the line of) Yu could have been able to do this?' (Shu, V, xxvii, 7.)

32 子言之：「事君先資其言，拜自獻其身，以成其信。是故君有責於其臣，臣有死於其言。故其受祿不誣，其受罪益寡。」

These were the words of the Master - '(A minister) in the service of his ruler will first offer his words of counsel, and (when they are accepted), he will bow and voluntarily offer his person to make good his sincerity. Hence, whatever service a ruler requires from his minister, the minister will die in support of his words. In this way the salary which he receives is not obtained on false pretences, and the things for which he can be blamed will be more and more few.'

33 子曰：「事君大言入則望大利，小言入則望小利；故君子不以小言受大祿，不以大言受小祿。《易》曰：『不家食，吉。』」

The Master said, 'In the service of a ruler, when great words are spoken to (and accepted by) him, great advantages (to the state) may be expected from them; and when words of small importance are presented to him, only small advantages are to be looked for. Therefore a superior man will not for words of small importance receive great emolument, nor for words of great importance small emolument. It is said in the Yi, "He does not enjoy his revenues in his own family, (but at court); there will be good fortune."'

34 子曰：「事君不下達，不尚辭，非其人弗自。小雅曰：『靖共爾位，正直是與；神之聽之，式穀以女。』」

The Master said, 'In the service of a ruler, (a minister) should not descend to subjects beneath him, nor set a high value on speeches, nor accept an introduction from improper individuals. It is said in the Xiao Ya (II, vi, ode 3, 4), "Your duties quietly fulfil, And hold the upright in esteem, With friendship fast; So shall the Spirits hear your cry, You virtuous make, and good supply In measure vast."'

35 子曰：「事君遠而諫，則諂也；近而不諫，則尸利也。」

The Master said, 'In the service of a ruler, for (a minister) whose place is remote from (the court), to remonstrate is an act of sycophancy; for one whose place is near the ruler, not to remonstrate is to hold his office idly for the sake of gain.'

36 子曰：「邇臣守和，宰正百官，大臣慮四方。」

The Master said, 'Ministers near (the ruler) should (seek to) preserve the harmony (of his virtues). The chief minister should maintain correctness in all the departments. Great ministers should be concerned about all parts (of the kingdom).'

37 子曰：「事君欲諫不欲陳。《詩》云：『心乎愛矣，瑕不謂矣；中心藏之，何日忘之。』」

The Master said, 'In the service of a ruler there should be the wish to remonstrate, but no wish to set forth (his faults). It is said in the Book of Poetry (II, viii, ode 4, 4), "I cherish those men in my heart; Might not my words my love impart? No - if the words were once but spoken, The charm of love might then be broken. The men shall dwell within my heart, Nor thence with lapse of time depart."'

38 子曰：「事君難進而易退，則位有序；易進而難退則亂也。故君子三揖而進，一辭而退，以遠亂也。」

The Master said, 'In the service of a ruler, when it is difficult to advance and easy to retire, there is a proper order maintained in the occupancy of places (according to the character of their holders). If it were easy to advance and difficult to retire, there would be confusion. Hence a superior (visitor) advances (only) after he has been thrice bowed to, while he retires after one salutation on taking leave; and thus confusion is prevented.'

39 子曰：「事君三違而不出竟，則利祿也；人雖曰不要，吾弗信也。」

The Master said, 'In the service of a ruler, if (an officer), after thrice leaving the court (on his advice being rejected), do not cross the borders (of the state), he is remaining for the sake of the profit and emolument. Although men say that he is not trying to force (his ruler), I will not believe them.'

40 子曰：「事君慎始而敬終。」

The Master said, 'In the service of a ruler, (an officer) should be careful at the beginning, and respectful to the end.'

41 子曰：「事君可貴可賤，可富可貧，可生可殺，而不可使為亂。」

The Master said, 'In the service of a ruler, one may be in a high position or a low, rich or poor, to live or to die (according to the will of the ruler), but he should not allow himself to be led to do anything contrary to order or right.'

42 子曰：「事君，軍旅不辟難，朝廷不辭賤；處其位而不履其事則亂也。故君使其臣得志，則慎慮而從之；否，則孰慮而從之。終事而退，臣之厚也。《易》曰：『不事王侯，高尚其事。』」

The Master said, 'In the service of a ruler, if it be in the army, (an officer) should not (try to) avoid labour and danger; if it be at court he should not refuse a mean office. To occupy a post and not perform its business is contrary to order and right. Hence, when a ruler employs him on any duty, if it suit his own mind, he thinks carefully of what it requires, and does it; if it do not suit his own mind, he thinks the more carefully of what it requires, and does it. When his work is done, he retires from Office - such is an officer who well discharges his duty. It is said in the Yi (vol. xvi, p. 96), "He does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs."'

43 子曰：「唯天子受命于天，士受命于君。故君命順則臣有順命；君命逆則臣有逆命。《詩》曰：『鵲之姜姜，鶉之賁賁；人之無良，我以為君。』」

The Master said, 'It is only the son of Heaven who receives his appointment from Heaven; officers receive their appointments from the ruler. Therefore if the ruler's orders be conformed (to the mind of Heaven), his orders to his ministers are also conformed to it; but if his orders be contrary (to that mind), his orders to them are also contrary to it. It is said in the Book of Poetry (I, iv, ode 5, 2), "How strong the magpies, battling fierce, Each one to keep his mate! How bold the quails together rush, Upon the same debate! This woman, with no trait that's good, Is stained by vicious crime, Yet her I hail as marchioness - Alas! woe worth the time!"'

44 子曰：「君子不以辭盡人。故天下有道，則行有枝葉；天下無道，則辭有枝葉。是故君子於有喪者之側，不能賻焉，則不問其所費；於有病者之側，不能饋焉，則不問其所欲；有客，不能館，則不問其所舍。故君子之接如水，小人之接如醴；君子淡以成，小人甘以壞。《小雅》曰：『盜言孔甘，亂是用餤。』」

The Master said, 'The superior man does not consider that his words (alone) show fully what a man is. Hence when right ways prevail in the kingdom, the branches and leaves (from the stem) of right conduct appear; but when there are not right ways in the kingdom, the branches and leaves of (mere) words appear. In accordance with this, when a superior man is by the side of one occupied with the mourning rites, and cannot contribute to assist him in his expenditure, he does not ask him what it is; when he is by the side of one who is ill, and cannot supply him with food, he does not ask what he would like; when he has a visitor for whom he cannot provide a lodging, he does not ask where he is staying. Hence the intercourse of a superior man may be compared to water, and that of a small man, to sweet wine. The superior man seems insipid, but he helps to perfection; the small man seems sweet, but he leads to ruin. It is said in the Xiao Ya (II, v, ode 4, 3), "He trusts the rogues that lie and sneak, And make things worse; Their duties shirked, their words so meek Prove but a curse."'

45 子曰：「君子不以口譽人，則民作忠。故君子問人之寒，則衣之；問人之饑，則食之；稱人之美，則爵之。國風曰：『心之憂矣，於我歸說。』」

The Master said, 'The superior man does not confine himself to praising men with his words; and so the people prove loyal to him. Thus, when he asks about men who are suffering from cold, he clothes them; or men who are suffering from want, he feeds them; and when he praises a man's good qualities, he (goes on to) confer rank on him. It is said in the Lessons from the States (I, xiv, ode 1, 3), "I grieve; would they but lodge with me!"'

46 子曰：「口惠而實不至，怨菑及其身。是故君子與其有諾責也，寧有已怨。國風曰：『言笑晏晏，信誓旦旦，不思其反；反是不思，亦已焉哉！』」

The Master said, 'Dissatisfaction and calamity will come to him whose lip-kindness is not followed by the corresponding deeds. Therefore the superior man will rather incur the resentment arising from his refusal than the charge of promising (and then not fulfilling). It is said in the Lessons from the States (V, ode 4, 6), "I wildly go; I'll never know Its smiles and chat again, To me you clearly swore the faith, Which now to break you're fain. Could I foresee so false you'd be? And now regrets are vain."'

47 子曰：「君子不以色親人；情疏而貌親，在小人則穿窬之盜也與？」

The Master said, 'The superior man is not affectionate to others with his countenance (merely) as if, while cold in feeling, he could assume the appearance of affection. That belongs to the small man, and stamps him as no better than the thief who makes a hole in the wall.'

48 子曰：「情欲信，辭欲巧。」

The Master said, 'What is required in feeling is sincerity; in words, that they be susceptible of proof.'

49 子言之：「昔三代明王皆事天地之神明，無非卜筮之用，不敢以其私，褻事上帝。是故不犯日月，不違卜筮。卜筮不相襲也。大事有時日；小事無時日，有筮。外事用剛日，內事用柔日。不違龜筮。」

These were the words of the Master - 'The ancient and intelligent kings of the three dynasties all served the Spiritual Intelligences of heaven and earth, but invariably used the tortoise-shell and divining stalks. They did not presume to employ their own private judgment in the service of God. In this way they did not transgress in the matter of the day or month, for they did not act contrary to the result of the divination. The tortoise and the shell were not consulted in succession on the same point. For the great (sacrificial) services there were (fixed) seasons and days; for the smaller services these were not fixed. They fixed them by divination (near the time). (In divining) about external affairs they used the odd days; and for internal affairs, the even. They did not go against the (intimations of the) tortoise-shell and stalks.'

50 子曰：「牲牷禮樂齊盛，是以無害乎鬼神，無怨乎百姓。」

The Master said, 'With the victims perfect, the proper ceremonies and music, and the vessels of grain, (they sacrificed); and thus no injury was received from the Spiritual Powers, and the people had no occasion for dissatisfaction.'

51 子曰：「后稷之祀易富也；其辭恭，其欲儉，其祿及子孫。《詩》曰：『后稷兆祀，庶無罪悔，以迄于今。』」

The Master said, 'The sacrifices of Hou Ji were easily provided. His language was reverential; his desires were restricted; and the blessings received extended down to his descendants. It is said in the Book of Poetry (III, ii, ode 1, 8), "Hou Ji founded the sacrifice; No one has failed in it, Down to the present day."'

52 子曰：「大人之器威敬。天子無筮；諸侯有守筮。天子道以筮；諸侯非其國不以筮。卜宅寢室。天子不卜處大廟。」

The Master said, 'The shell and stalks employed by the great men must be held in awe and reverence. But the son of Heaven does not divine by the stalks. While the princes are keeping guard in their states, they divine by the stalks. When the son of Heaven is on the road (travelling), he (also) divines by the stalks. In any other state but their own they do not divine by the stalks. They consult the tortoise-shell about the chambers and apartments of the houses (where they lodge). The son of Heaven does not so consult the tortoise-shell he stays always in the grand ancestral temples.'

53 子曰：「君子敬則用祭器。是以不廢日月，不違龜筮，以敬事其君長，是以上不瀆於民，下不褻於上。」

The Master said, 'The men of rank, on occasions of special respect, use their sacrificial vessels. On this account they do not fail to observe the set seasons and days, and do not act contrary to the intimations of the shell and stalks; thus seeking to serve with reverence the ruler and their superiors. In this way superiors are not troublesome to the people, and the people do not take liberties with their superiors.'

《緇衣 \ Zi Yi》 [Also known as: "The black robes"]

1 子言之曰：「為上易事也，為下易知也，則刑不煩矣。」

These were the words of the Master: 'When the superior is easily served, his inferiors are easily known, and in this case punishments are not numerous (in the state).'

2 子曰：「好賢如《緇衣》，惡惡如《巷伯》，則爵不瀆而民作愿，刑不試而民咸服。《大雅》曰：『儀刑文王，萬國作孚。』」

The Master said, 'When (the superior) loves the worthy as (the people of old loved him of) the black robes (Shi, I, vii, ode 1), and hates the bad as Xiang-bo (hated them; II, v, ode 6), then without the frequent conferring of rank the people are stimulated to be good, and without the use of punishments they are all obedient to his orders. It is said in the Da Ya (III, i, ode 1, 7), "From Wen your pattern you must draw, And all the states will own your law."'

3 子曰：「夫民，教之以德，齊之以禮，則民有格心；教之以政，齊之以刑，則民有遁心。故君民者，子以愛之，則民親之；信以結之，則民不倍；恭以蒞之，則民有孫心。《甫刑》曰：『苗民罪用命，制以刑，惟作五虐之刑曰法。是以民有惡德，而遂絕其世也。』」

The Master said, 'If the people be taught by lessons of virtue, and uniformity sought to be given to them by the rules of ceremony, their minds will go on to be good. If they be taught by the laws, and uniformity be sought to be given to them by punishments, their minds will be thinking of how they can escape (the punishment; Analects, II, iii). Hence, when the ruler of the people loves them as his sons, they feel to him as a parent; when he binds them to himself by his good faith, they do not turn away from him; when he presides over them with courtesy, their hearts are docile to him. It is said in the Punishments of Fu (Shu, V, xxvii, 3), "Among the people of Miao they did not use orders simply, but the restraints of punishment. They made the five punishments engines of oppression, calling them the laws." In this way their people became bad, and (their rulers) were cut off for ever (from the land).'

4 子曰：「下之事上也，不從其所令，從其所行。上好是物，下必有甚者矣。故上之所好惡，不可不慎也，是民之表也。」

The Master said, 'Inferiors, in serving their superiors, do not follow what they command, but what they do. When a ruler loves anything, those below him are sure to do so much more. Therefore the superior should by all means be careful in what he likes and dislikes. This will make him an example to the people.'

5 子曰：「禹立三年，百姓以仁遂焉，豈必盡仁？《詩》云：『赫赫師尹，民具爾瞻。』《甫刑》曰：『一人有慶，兆民賴之。』《大雅》曰：『成王之孚，下土之式。』」

The Master said, 'When Yu had been on the throne three years, the humanity of the common people was in accordance with his - was it necessary that all (at court) should be perfectly virtuous? It is said in the Book of Poetry (II, v, ode 7, 1), "Awe-inspiring are you, O (Grand-)Master Yin, And the people all look up to you." It is said in the Punishments of Fu (V, xxvii, 13), "I, the One man, will have felicity, and the millions of the people will look to you as their sure dependence." It is said in the Da Ya (III, i, ode 9, 3), "King Wu secured the people's faith, And gave to all the law."'

6 子曰：「上好仁，則下之為仁爭先人。故長民者章志、貞教、尊仁，以子愛百姓；民致行己以說其上矣。《詩》云：『有梏德行，四國順之。』」

The Master said, 'When superiors are fond of showing their humanity, inferiors strive to outstrip one another in their practice of it. Therefore those who preside over the people should cherish the clearest aims and give the most correct lessons, honouring the requirement of their humanity by loving the people as their sons; then the people will use their utmost efforts with themselves to please their superiors. It is said in the Book of Poetry (III, iii, ode 2, 2), "Where from true virtue actions spring, All their obedient homage bring."'

7 子曰：「王言如絲，其出如綸；王言如綸，其出如綍。故大人不倡游言。可言也，不可行。君子弗言也；可行也，不可言，君子弗行也。則民言不危行，而行不危言矣。《詩》云：『淑慎爾止，不愆于儀。』」

The Master said, 'The kings words are (at first) as, threads of silk; but when given forth, they become as cords. Or they are (at first) as cords; but when given forth, they become as ropes. Therefore the great man does not take the lead in idle speaking. The superior does not speak words which may be spoken indeed but should not be embodied in deeds; nor does he do actions which may be done in deed but should not be expressed in words. When this is the case, the words of the people can be carried into action without risk, and their actions can be spoken of without risk. It is said in the Book of Poetry (III, iii, ode 2, 8), "Keep on your acts a watchful eye, That you may scrutiny defy."'

8 子曰：「君子道人以言，而禁人以行。故言必慮其所終，而行必稽其所敝；則民謹於言而慎於行。《詩》云：『慎爾出話，敬爾威儀。』《大雅》曰：『穆穆文王，於緝熙敬止。』」

The Master said, 'The superior man leads men on (to good) by his words, and keeps them (from evil) by (the example of) his conduct. Hence, in speaking, he must reflect on what may be the end of his words, and examine whether there may not be some error in his conduct; and then the people will be attentive to their words, and circumspect in their conduct. It is said in the Book of Poetry (III, iii, ode 2, 5), "Be circumspect in all you say, And reverent bearing still display." It is said in the Da Ya (III, i, ode 1, 4), "Deep were Wen's thoughts, unstained his ways; His reverence lit its trembling rays."'

9 子曰：「長民者，衣服不貳，從容有常，以齊其民，則民德壹。《詩》云：『彼都人士，狐裘黃黃，其容不改，出言有章，行歸于周，萬民所望。』」

The Master said, 'When the heads of the people use no (improper) variations in their dress, and their manners are always easy and unconstrained, and they seek thus to give uniformity to the people, the virtue of the people does become uniform. It is said in the Book of Poetry (II, viii, ode i, i), "In the old capital they stood, With yellow fox-furs plain; Their manners all correct and good, Speech free from vulgar stain. Could we go back to Zhou's old days, All would look up to them with praise."'

10 子曰：「為上可望而知也，為下可述而志也，則君不疑於其臣，而臣不惑於其君矣。《尹吉》曰：『惟尹躬及湯，咸有壹德。』《詩》云：『淑人君子，其儀不忒。』」

The Master said, 'When (the ruler) above can be known by men looking at him, and (his ministers) below can have their doings related and remembered, then the ruler has no occasion to doubt his ministers, and the ministers are not led astray by their ruler. The Announcement of Yin says (Shu, IV, vi, 3), "There were I, Yin, and Tang; both possessed the same pure virtue." It is said in the Book of Poetry (I, xiv, ode 3, 3), "In soul so steadfast is that princely man, Whose course for fault or flaw we vainly scan."'

11 子曰：「有國者章善𤺺惡，以示民厚，則民情不貳。《詩》云：『靖共爾位，好是正直。』」

The Master said, 'When the holders of states and clans give distinction to the righteous and make it painful for the bad, thus showing the people the excellence (they should cultivate), then the feelings of the people do not swerve (to what is evil). It is said in the Book of Poetry (II, vi, ode 3, 5), "Your duties quietly fulfil, And hold the upright in esteem, With earnest love."'

12 子曰：「上人疑則百姓惑，下難知則君長勞。故君民者，章好以示民俗，慎惡以御民之淫，則民不惑矣。臣儀行，不重辭，不援其所不及，不煩其所不知，則君不勞矣。《詩》云：『上帝板板，下民卒𤺺。』《小雅》曰：『匪其止共，惟王之邛。』」

The Master said, "when the highest among men has doubts and perplexities, the common people go astray. When (the ministers) below him are difficult to be understood, the toil of the ruler is prolonged. Therefore when the ruler exhibits clearly what he loves, and thus shows the people the style of manners (they should aim at), and is watchful against what he dislikes, and thereby guards the people against the excesses (of which they are in danger), then they do not go astray. When the ministers are exemplary in their conduct, and do not set a value on (fine) speeches; when they do not try to lead (the ruler) to what is unattainable, and do not trouble him with what cannot be (fully) known, then he is not toiled. It is said in the Book of Poetry (III, ii, ode 10, i), "Reversed is now the providence of God; The lower people groan beneath their load." It is said in the Xiao Ya (II, v, ode 4, 4), "They do not discharge their duties, But only cause distress to the king."'

13 子曰：「政之不行也，教之不成也，爵祿不足勸也，刑罰不足恥也。故上不可以褻刑而輕爵。《康誥》曰：『敬明乃罰。』《甫刑》曰：『播刑之不迪。』」

The Master said, 'When (the measures of) government do not take effect, and the lessons of the ruler do not accomplish their object, (it is because) the giving of rank and emoluments is unfit to stimulate the people to good, and (the infliction of) punishments and penalties is unfit to make them ashamed (of evil). Therefore (the ruler) above must not be careless in punishing, nor lightly confer rank. It is said in the Announcement to the Prince of Kang (Shu, V, ix, 8), "Deal reverently and understandingly in your infliction of punishments;" and in the Punishments of Fu (Shu, V, xxvii, 12), "He spreads abroad his lessons to avert punishments."'

14 子曰：「大臣不親，百姓不寧，則忠敬不足，而富貴已過也；大臣不治而邇臣比矣。故大臣不可不敬也，是民之表也；邇臣不可不慎也，是民之道也。君毋以小謀大，毋以遠言近，毋以內圖外，則大臣不怨，邇臣不疾，而遠臣不蔽矣。葉公之顧命曰：『毋以小謀敗大作，毋以嬖御人疾莊后，毋以嬖御士疾莊士、大夫、卿士。』」

The Master said, 'When the great ministers are not on terms of friendly intimacy (with the ruler), and the common people consequently are not restful, this is because the loyalty (of the ministers) and the respect (of the ruler) are not sufficient, and the riches and rank conferred (on the former) are excessive. (The consequence is, that) the great ministers do not discharge their functions of government, and the ministers closer (to the ruler) form parties against them. Therefore the great ministers should by all means be treated with respect; they are examples to the people; and ministers nearer (to the ruler) should by all means be careful - they direct the way of the people. Let not the ruler consult with inferior officers about greater, nor with those who are from a distance about those who are near to him, nor with those who are beyond the court about those who belong to it. If he act thus, the great ministers will not be dissatisfied; the ministers closer to him will not be indignant; and those who are more remote will not be kept in obscurity. The duke of She in his dying charge said, "Do not by little counsels ruin great enterprises; do not for the sake of a favourite concubine provoke queen Zhuang; do not for the sake of a favourite officer provoke your grave officers - the Great officers or high ministers."'

15 子曰：「大人不親其所賢，而信其所賤；民是以親失，而教是以煩。《詩》云：『彼求我則，如不我得；執我仇仇，亦不我力。』《君陳》曰：『未見聖，若己弗克見；既見聖，亦不克由聖。』」

The Master said, 'If the great man be not in affectionate sympathy with (his officers) whom he considers worthy, but give his confidence to others whom he despises, the people in consequence will not feel attached to him, and the lessons which he gives them will be troublesome (and ineffective). It is said in the Book of Poetry (II, ii, ode 8), "As if I were hidden they sought me at first, At court for a pattern to shine; 'Tis with hatred intense they now bend their scowls, And my services curtly decline." It is said in the Jun-chen (Shu, V, xxiv, 4), "While they have not seen a sage, (they are full of desire) as if they could not get a sight of him; but after they have seen him, they are still unable to follow him."'

16 子曰：「小人溺於水，君子溺於口，大人溺於民，皆在其所褻也。夫水近於人而溺人，德易狎而難親也，易以溺人；口費而煩，易出難悔，易以溺人；夫民閉於人，而有鄙心，可敬不可慢，易以溺人。故君子不可以不慎也。《太甲》曰：『毋越厥命以自覆也；若虞機張，往省括于厥度則釋。』《兌命》曰：『惟口起羞，惟甲胄起兵，惟衣裳在笥，惟干戈省厥躬。』《太甲》曰：『天作孽，可違也；自作孽，不可以逭。』《尹吉》曰：『惟尹躬天，見於西邑；夏自周有終，相亦惟終。』」

The Master said, 'A small man is drowned in the water; a superior man is drowned or ruined by his mouth; the great man suffers his ruin from the people - all suffer from what they have played and taken liberties with. Water is near to men, and yet it drowns them. Its nature makes it easy to play with, but dangerous to approach - men are easily drowned in it. The mouth is loquacious and troublesome; for words once uttered there is hardly a place of repentance - men are easily ruined by it. The people, restricted in their humanity, have vulgar and rude minds; they should be respected, and should not be treated with contempt - men are easily ruined by them. Therefore the superior man should by all means be careful in his dealings with them. It is said in the Tai Jia (Shu, III, v, sect. 1, 5, 7), "Do not frustrate the charge to me, and bring on yourself your own overthrow. Be like the forester, who, when he has adjusted the string, goes to examine the end of the arrow, whether it be placed according to rule, and then lets go." It is said in the Charge to Yue (III, viii, Sect. 2, 4), "It is the mouth which gives occasion to shame; they are the coat of mail and helmet which give occasion to war. The upper robes and lower garments (for reward) should not be taken (lightly from) their chests; before spear and shield are used, one should examine himself." It is said in the Tai Jia (Shu, III, v, sect. 2, 3), "Calamities sent by Heaven may be avoided; but from those brought on by one's self there is no escape." It is said in the Announcement of Yin (Shu, III, v, sect. 1, 3), "I have seen it myself in Xia with its western capital, that when its sovereigns went through a prosperous course to the end, their ministers also did the same."'

17 子曰：「民以君為心，君以民為體；心莊則體舒，心肅則容敬。心好之，身必安之；君好之，民必欲之。心以體全，亦以體傷；君以民存，亦以民亡。《詩》云：『昔吾有先正，其言明且清，國家以寧，都邑以成，庶民以生；誰能秉國成，不自為正，卒勞百姓。《君雅》曰：『夏日暑雨，小民惟曰怨；資冬祁寒，小民亦惟曰怨。』」

The Master said, 'To the people the ruler is as their heart; to the ruler the people are as his body. When the heart is composed, the body is at ease; when the heart is reverent, the body is respectful; when the heart loves anything, the body is sure to rest in it. (So), when the ruler loves anything, the people are sure to desire it. The body is the complement of the heart, and a wound in it makes the heart also suffer. So the ruler is preserved by the people, and perishes also through the people. It is said in an ode, "Once we had that former premier, His words were wise and pure; The states and clans by him were at rest, The chief cities and towns by him were well regulated, All the people by him enjoyed their life. Who (now) holds the ordering of the kingdom? Not himself attending to the government, The issue is toil and pain to the people." It is said in, the Jun-ya (Shu, V, xxv, 5), "In the heat and rain of summer days the inferior people may be described as murmuring and sighing. And so it may be said of them in the great cold of winter."'

18 子曰：「下之事上也，身不正，言不信，則義不壹，行無類也。」

The Master said, 'In the service by an inferior of his superior, if his personal character be not correct, his words will not be believed; and in this case their views will not be the same, and the conduct (of the superior) will not correspond (to the advice given to him).'

19 子曰：「言有物而行有格也；是以生則不可奪志，死則不可奪名。故君子多聞，質而守之；多志，質而親之；精知，略而行之。《君陳》曰：『出入自爾師虞，庶言同。』《詩》云：『淑人君子，其儀一也。』」

The Master said, 'Words should be capable of proof by instances, and conduct should be conformed to rule; when the case is so, a man's aim cannot be taken from him while he is alive, nor can his good name be taken away when he is dead. Therefore the superior man, having heard much, verifies it by inquiry, and firmly holds fast (what is proved); he remembers much, verifies it by inquiry, and makes it his own; when he knows it exactly, he carries the substance of it into practice. It is said in the Jun-chen (Shu, V, xxi, 5), "Going out and coming in, seek the judgment of the people about things, till you find a general agreement upon them." It is said in the Book of Poetry (I, xiv, ode 3, i), "The virtuous man, the princely one, Is uniformly correct in his deportment."'

20 子曰：「唯君子能好其正，小人毒其正。故君子之朋友有鄉，其惡有方；是故邇者不惑，而遠者不疑也。《詩》云：『君子好仇。』」

The Master said, 'It is only the superior man who can love what is correct, while to the small man what is correct is as poison. Therefore the friends of the superior man have the definite aims which they pursue, and the definite courses which they hate. In consequence, those who are near at hand have no perplexities of thought about him, and those who are far off, no doubts. It is said in the Book of Poetry (I, i, ode 1, 1), "For our prince a good mate."'

21 子曰：「輕絕貧賤，而重絕富貴，則好賢不堅，而惡惡不著也。人雖曰不利，吾不信也。《詩》云：『朋有攸攝，攝以威儀。』」

The Master said, 'When a man on light grounds breaks off his friendship with the poor and mean, and only on great grounds with the rich and noble, his love of worth cannot be great, nor does his hatred of evil clearly appear. Though men may say that he is not influenced by (the love of) gain, I do not believe them. It is said in the Book of Poetry (III, ii, ode 3, 4), "And all the friends assisting you Behave with reverent mien."'

22 子曰：「私惠不歸德，君子不自留焉。《詩》云：『人之好我，示我周行。』」

The Master said, 'The superior man will not voluntarily remain to share in private acts of kindness not offered on grounds of virtue. In the Book of Poetry it is said (II, i, ode 1, 1), "They love me, and my mind will teach How duty's highest aim to reach."'

23 子曰：「茍有車，必見其軾；茍有衣，必見其敝；人茍或言之，必聞其聲；茍或行之，必見其成。《葛覃》曰：『服之無射。』」

The Master said, 'If there be a carriage (before you), you are sure (by-and-by) to see the cross-board (in front); if there be a garment, you are sure (in the same way) to see (the traces of) its being worn; if one speaks, you are sure to hear his voice; if one does anything, you are sure to see the result. It is said in the Book of Poetry (I, i, ode 2, 2), "I will wear them without being weary of them."'

24 子曰：「言從而行之，則言不可飾也；行從而言之，則行不可飾也。故君子寡言，而行以成其信，則民不得大其美而小其惡。《詩》云：『自圭之玷，尚可磨也；斯言之玷，不可為也。』《小雅》曰：『允也君子，展也大成。』《君奭》曰：『昔在上帝，周田觀文王之德，其集大命于厥躬。』」

The Master said, 'When one says anything, and immediately proceeds to act it out, his words cannot embellish it; and when one does anything, and immediately proceeds to describe it, the action cannot be embellished. Hence the superior man saying little, and acting to prove the sincerity of his words, the people cannot make the excellence of their deeds greater than it is, nor diminish the amount of their badness. It is said in the Book of Poetry (III, iii, ode 2, 5), "A flaw in mace of white jade may By patient toil be ground away; But for a flaw we make in speech, What can be done? 'Tis past our reach." It is said in the Xiao Ya (II, iii, ode 5, 8), "Well does our lord become his place, And high the deeds his reign have crowned." It is said to the Prince Shi (Shu, V, xvi, 11), "Aforetime, when God beheld the virtue of king Wen in the fields of Zhou, he made the great decree light on his person."'

25 子曰：「南人有言曰：『人而無恒，不可以為卜筮。』古之遺言與？龜筮猶不能知也，而況於人乎？《詩》云：『我龜既厭，不我告猶。』《兌命》曰：『爵無及惡德，民立而正事，純而祭祀，是為不敬；事煩則亂，事神則難。』《易》曰：『不恒其德，或承之羞。恒其德偵，婦人吉，夫子凶。』」

The Master said, 'The people of the south have a saying that "A man without constancy cannot be a diviner either with the tortoise-shell or the stalks." This was probably a saying handed down from antiquity. If such a man cannot know the tortoise-shell and stalks, how much less can he know other men? It is said in the Book of Poetry (II, v, ode 1, 3), "Our tortoise-shells are wearied out, And will not tell us anything about the plans." The Charge to Yue says (Shu, IV, Viii, sect. 2, 5, 11), "Dignities should not be conferred on men of evil practices. (If they be), how can the people set themselves to correct their ways? If this be sought merely by sacrifices, it will be disrespectful (to the spirits). When affairs come to be troublesome, there ensues disorder; when the spirits are served so, difficulties ensue." It is said in the Yi, "When one does not continuously maintain his virtue, some will impute it to him as a disgrace - (in the position indicated in the Hexagram.) When one does maintain his virtue continuously (in the other position indicated), this will be fortunate in a wife, but in a husband evil."'

《奔喪 \ Ben Sang》 [Also known as: "Rules on hurrying to the mourning rites"]

1 奔喪之禮：始聞親喪，以哭答使者，盡哀；問故，又哭盡哀。遂行，日行百里，不以夜行。唯父母之喪，見星而行，見星而舍。若未得行，則成服而後行。過國至竟，哭盡哀而止。哭辟市朝。望其國竟哭。

According to the rules for hurrying to attend the mourning rites, when one first heard that the mourning rites for a relative were going on, he wailed as he answered the messenger, and gave full vent to his sorrow. Having asked all the particulars, he wailed again, with a similar burst of grief, and immediately arranged to go (to the place). He went 100 li a day, not travelling in the night. Only when the rites were those for a father or a mother did he travel while he could yet see the stars, and rested when he (again) saw them. If it was impossible for him to go (at once), he assumed the mourning dress, and then went (as soon as he could). When he had passed through be state (where he was), and reached its frontier, he stopped and wailed, giving full vent to his sorrow. He avoided wailing in the market-place and when near the court. He looked towards the frontier of his own state when he wailed.

2 至於家，入門左，升自西階，殯東，西面坐，哭盡哀，括髮袒，降堂東即位，西鄉哭，成踴，襲絰于序東，絞帶。反位，拜賓成踴，送賓，反位；有賓後至者，則拜之，成踴、送賓皆如初。眾主人兄弟皆出門，出門哭止；闔門，相者告就次。

When he came to the house, he entered the gate at the left side of it, (passed through the court), and ascended to the hall by the steps on the west. He knelt on the east of the coffin, with his face to the west, and wailed, giving full vent to his grief. He (then) tied up his hair in a knot, bared his arms, and went down from the hall, proceeding to his place on the east, where he wailed towards the west. Having completed the leaping, he covered his arms and put on his sash of sackcloth in the corridor on the east; and after tucking up the ends of his sash, he returned to his place. He bowed to the visitors, leaping with them, and escorted them (to the gate), returning (afterwards) to his place. When other visitors arrived, he bowed to them, leaped with them, and escorted them - all in the same way. (After this), all the principal mourners, with their cousins, went out at the gate, stopping there while they wailed. The gate was then closed, and the director told them to go to the mourning shed.

3 於又哭，括髮袒成踴；於三哭，猶括髮袒成踴。三日，成服，拜賓、送賓皆如初。

At the next wailing, the day after, they tied up their hair, bared their arms, and went through the leaping. At the third wailing next day, they again tied up their hair, bared their arms, and went through the leaping. On these three days, the finishing the mourning dress, bowing to and escorting the visitors, took place as in the first case.

4 奔喪者非主人，則主人為之拜賓送賓。

If he who has hurried to be present at the rites were not the presiding mourner on the occasion, then that presiding mourner, instead of him, bowed to the visitors and escorted them.

5 奔喪者自齊衰以下，入門左中庭北面哭盡哀，免麻于序東，即位袒，與主人哭成踴。於又哭、三哭皆免袒，有賓則主人拜賓、送賓。丈夫婦人之待之也，皆如朝夕哭，位無變也。

When one hurried to the rites, even where they were less than those for a mother or father, which required the wearing of sackcloth, with even edge or frayed, he entered the gate at the left side of it, and stood in the middle of the court-yard with his face to the north, wailing and giving full vent to his sorrow. He put on the cincture for the head and the sackcloth girdle in the corridor on the east, and repaired to his place, where he bared his arms. Then he wailed along with the presiding mourner, and went through the leaping. For the wailing on the second day and the third, they wore the cincture and bared the arms. If there were visitors, the presiding mourner bowed to them on their arrival, and escorted them. The husbands and wives (of the family) waited for him at the wailing-places for every morning and evening, without making any change.

6 奔母之喪，西面哭盡哀，括髮袒，降堂東即位，西鄉哭，成踴，襲免絰于序東，拜賓、送賓，皆如奔父之禮，於又哭不括髮。

When one hurries to the mourning rites for a mother, he wails with his face to the west, giving full vent to his sorrow. He then ties up his hair, bares his arms, descends from the hall, and goes to his station on the east, where, with his face to the west, he wails and goes through the leaping. After that, he covers his arms and puts on the cincture and sash in the corridor on the east. He bows to the visitors, and escorts them (to the gate) in the same way as if he had hurried to the rites for his father. At the wailing on the day after, he does not tie up his hair.

7 婦人奔喪，升自東階，殯東，西面坐，哭盡哀；東髽，即位，與主人拾踴。

When a wife hurried to the mourning rites, she went up to the hall by the (side) steps on the east, and knelt on the east of the coffin with, her face to the west. There she wailed, giving full vent to her grief. Having put on the lower cincture on the east, she went to the station (for wailing), and there leaped alternately with the presiding mourner.

8 奔喪者不及殯，先之墓，北面坐，哭盡哀。主人之待之也，即位於墓左，婦人墓右，成踴盡哀括髮，東即主人位，絰絞帶，哭成踴，拜賓，反位，成踴，相者告事畢。遂冠歸，入門左，北面哭盡哀，括髮袒成踴，東即位，拜賓成踴。賓出，主人拜送；有賓後至者則拜之成踴；送賓如初。眾主人兄弟皆出門，出門哭止，相者告就次。於又哭，括髮成踴；於三哭，猶括髮成踴。三日成服，於五哭，相者告事畢。

When one, hurrying to the mourning rites, did not arrive while the coffin with the body was still in the house, he first went to the grave; and there kneeling with his face to the north, he wailed, giving full vent to his sorrow. The principal mourners have been waiting for him (at the grave), and have taken their stations - the men on the left of it, and the wives on the right. Having gone through the leaping, and given full expression to his sorrow, he tied up his hair, and went to the station of the principal mourners on the east. In his headband of sackcloth, and sash with the ends tucked up, he wailed and went through the leaping. He then bowed to the visitors, and returned to his station, going (again) through the leaping, after which the director announced that the business was over. He then put on the cap, and returned to the house. There he entered at the left side of the door, and, with his face to the north, wailed and gave full vent to his sorrow. He then tied up his hair, bared his arms, and went through the leaping. Going to his station on the east, he bowed to the visitors, and went through the leaping. When the visitors went out, the presiding mourner bowed to them, and escorted them. When other visitors afterwards arrived, he bowed to them, went through the leaping, and escorted them in the same way. All the principal mourners and their cousins went out at the gate, wailed there and stopped, when the directors instructed them to go to the shed. At the wailing next day, he bound up his hair and went through the leaping. At the third wailing, he did the same. On the third day he completed his mourning dress (as was required). After the fifth wailing, the director announced that the business was over.

9 為母所以異於父者，壹括髮，其餘免以終事，他如奔父之禮。

Wherein the usages at the rites for a mother differed from those at the rites for a father, was that there was but one tying up of the hair. After that the cincture was worn to the end of the business. In other respects the usages were the same as at the rites for a father.

10 齊衰以下不及殯：先之墓，西面哭盡哀，免麻于東方，即位，與主人哭成踴，襲。有賓則主人拜賓、送賓；賓有後至者，拜之如初。相者告事畢。遂冠歸，入門左，北面哭盡哀，免袒成踴，東即位，拜賓成踴，賓出，主人拜送。於又哭，免袒成踴；於三哭，猶免袒成踴。三日成服，於五哭，相者告事畢。

At the rites for other relations, after those for the mother or father, the mourner who did not arrive while the coffin was in the house, first went to the grave, and there wailed with his face to the west, giving full vent to his sorrow. He then put on the cincture and hempen sash, and went to his station on the east, where he wailed with the presiding mourner, and went through the leaping. After this he covered his arms; and if there were visitors, the presiding mourner bowed to them and escorted them away. If any other visitors afterwards came, he bowed to them, as in the former case, and the director announced that the business was over. Immediately after he put on the cap, and returned to the house. Entering at the left side of the door, he wailed with his face to the north, giving full vent to his sorrow. He then put on the cincture, bared his arms, and went through the leaping. Going then to the station on the east, he bowed to the visitors, and went through the leaping again. When the visitors went out, the presiding mourner bowed to them and escorted them. At the wailing next day, he wore the cincture, bared his arms, and went through the leaping. At the third wailing he did the same. On the third day, he put on his mourning-garb; and at the fifth wailing, the director announced that the business was over.

11 聞喪不得奔喪，哭盡哀；問故，又哭盡哀。乃為位，括髮袒成踴，襲絰絞帶即位，拜賓反位成踴。賓出，主人拜送于門外，反位；若有賓後至者，拜之成踴，送賓如初。於又哭，括髮袒成踴，於三哭，猶括髮袒成踴，三日成服，於五哭，拜賓送賓如初。

When one heard of the mourning rites, and it was impossible (in his circumstances) to hurry to be present at them, he wailed and gave full vent to his grief. He then asked the particulars, and (on hearing them) wailed again, and gave full vent to his grief. He then made a place (for his mourning) .where he was, tied up his hair, bared his arms, and went through the leaping. Having covered his arms, and put on the higher cincture and his sash with the ends tucked up, he went (back) to his place. After bowing to (any visitors that arrived), he returned to the place, and went through the leaping. When the visitors went out, he, as the presiding mourner, bowed to them, and escorted them outside the gate, returning then to his station. If any other visitors came afterwards, he bowed to them and went through the leaping, then escorting them as before. At the wailing next day, he tied up his hair, bared his arms, and went through the leaping. At the third wailing he did the same. On the third day, he put on his mourning-garb, wailed, bowed to his visitors, and escorted them as before.

12 若除喪而後歸，則之墓，哭成踴，東括髮袒絰，拜賓成踴，送賓反位，又哭盡哀，遂除，於家不哭。主人之待之也，無變於服，與之哭，不踴。

If one returned home after the mourning rites had been completed, he went to the grave, and there wailed and went through the leaping. On the east of it, he tied up his hair, bared his arms, put on the cincture for the head, bowed to the visitors, and went (again) through the leaping. Having escorted the visitors, he returned to his place, and again wailed, giving full vent to his grief With this he put off his mourning. In the house he did not wail. The principal mourner, in his treatment of him, made no change in his dress; and though he wailed with him (at the grave), he did not leap.

13 自齊衰以下，所以異者，免麻。

Wherein at other observances than those for the death of a mother or father, the usages (of such a mourner) differed from the above, were in the cincture for the head and the hempen sash.

14 凡為位，非親喪，齊衰以下，皆即位哭盡哀，而東免絰，即位，袒、成踴、襲，拜賓反位，哭成踴，送賓反位，相者告就次。三日，五哭卒，主人出送賓；眾主人兄弟皆出門，哭止。相者告事畢。成服拜賓。

In all cases where one made a place for his mourning (away from home), if it were not on occasion of the death of a parent, but for some relative of the classes not so nearly related, he went to the station, and wailed, giving full vent to his sorrow. Having put on the cincture for the head and the girdle on the east, he came back to the station, bared his arms, and went through the leaping. He then covered his arms, bowed to the visitors, went back to the station, wailed, and went through the leaping. (After this), he escorted the guests away, and came back to the station, when the director told him to go to the shed. When the fifth wailing was ended, on the third day, the presiding mourner came forth and escorted the visitors away. All the principal mourners and their cousins went out at the gate, wailed, and stopped there. The director announced to them that the business was ended. He put on his full mourning-garb, and bowed to the visitors.

15 若所為位家遠，則成服而往。

If the home were far distant from the place which an absent mourner has selected (for his wailing), they completed all their arrangements about dress before they went to it.

16 齊衰，望鄉而哭；大功，望門而哭；小功，至門而哭；緦麻，即位而哭。

One hurrying to mourning rites, if they were for a parent, wailed when he looked towards the district (where they had lived); if they were for a relation for whom nine months' mourning was due, he wailed when he could see the gate of his house; if for one to whom five months' mourning was due, he wailed when he got to the door; if for one to whom but three months' mourning was due, he wailed when he took his station.

17 哭父之黨於廟；母妻之黨於寢；師於廟門外；朋友於寢門外；所識於野張帷。

For one of his father's relations (for whom he did not need to go into mourning) a man wailed in the ancestral temple; for one of his mother or wife's relatives, in the back chamber of the temple; for his teacher, outside the gate of the temple; for a friend, outside the door of the back-chamber; for an acquaintance, in the open country, having pitched a tent for the occasion. Some say the wailing for a mother's relation was in the temple.

18 凡為位不奠。

In all cases where a station was selected, away from the house of mourning, for paying funeral rites, no offerings were put down (for the departed).

19 哭天子九，諸侯七，卿大夫五，士三。

For the son of Heaven they wailed nine days; for a feudal prince, seven; for a high minister and Great officer, five; for another officer, three.

20 大夫哭諸侯，不敢拜賓。

A Great officer, in wailing for the ruler of his state, did not presume to bow to the visitors.

21 諸臣在他國，為位而哭，不敢拜賓。

Ministers in other states, when they selected a station (for their wailing), did not presume to bow to the visitors.

22 與諸侯為兄弟，亦為位而哭。

Officers, of the same surname with a feudal prince, (but who were serving in other states), also made a place at which to wail for him (on his death).

23 凡為位者壹袒。

In all cases where one made a place (at a distance) at which to wail, he bared his arms (only) once.

24 所識者吊，先哭于家而後之墓，皆為之成踴，從主人北面而踴。

In condoling with (the relations of) an acquaintance (after he has been buried), one first wailed in his house, and afterwards went to the grave, in both cases accompanying the wailing with the leaping. He alternated his leaping with that of the presiding mourner, keeping his face towards the north.

25 凡喪，父在父為主；父沒，兄弟同居，各主其喪。親同，長者主之；不同，親者主之。

At all mourning rites (in a household), if the father were alive, he acted as presiding mourner; if he were dead, and brothers lived together in the house, each presided at the mourning for one of his own family-circle. If two brothers were equally related to the deceased for whom rites were necessary, the eldest presided at those rites; if they were not equally related, the one most nearly so presided.

26 聞遠兄弟之喪，既除喪而後聞喪，免袒成踴，拜賓則尚左手。

When one heard of the death of a brother or cousin at a distance, but the news did not arrive till the time which his own mourning for him would have taken had expired, he (notwithstanding) put on the mourning cincture, bared his arms, and went through the leaping. He bowed to his visitors, however, with the left hand uppermost.

27 無服而為位者，唯嫂叔；及婦人降而無服者麻。

The only case in which a place was chosen in which to wail for one for whom mourning was not worn, was the death of a sister-in-law, the wife of an elder brother. For a female member of the family who had married, and for whom therefore mourning was not worn, the hempen sash was assumed.

28 凡奔喪，有大夫至，袒，拜之，成踴而後襲；於士，襲而後拜之。

When one had hurried to the mourning rites, and a Great officer came (to condole with him), he bared his arms, and bowed to him. When he had gone through the leaping, he covered his arms. In the case of a similar visit from an ordinary officer, he covered his arms, and then bowed to him.

《問喪 \ Wen Sang》 [Also known as: "Questions about mourning rites"]

1 親始死，雞斯徒跣，扱上衽，交手哭。惻怛之心，痛疾之意，傷腎乾肝焦肺，水漿不入口，三日不舉火，故鄰里為之糜粥以飲食之。夫悲哀在中，故形變於外也，痛疾在心，故口不甘味，身不安美也。

Immediately after his father's death, (the son put off his cap, and) kept his hair, with the pin in it, in the bag (of silk); went barefoot, with the skirt of his dress tucked up under his girdle; and wailed with his hands across his breast. In the bitterness of his grief, and the distress and pain of his thoughts, his kidneys were injured, his liver dried up, and his lungs scorched, while water or other liquid did not enter his mouth, and for three days fire was not kindled (to cook anything for him). On this account the neighbours prepared for him gruel and rice-water, which were his (only) meat and drink. The internal grief and sorrow produced a change in his outward appearance; and with the severe pain in his heart, his mouth could not relish any savoury food, nor his body find ease in anything pleasant.

2 三日而斂，在床曰尸，在棺曰柩，動尸舉柩，哭踴無數。惻怛之心，痛疾之意，悲哀志懣氣盛，故袒而踴之，所以動體安心下氣也。婦人不宜袒，故發胸擊心爵踴，殷殷田田，如壞墻然，悲哀痛疾之至也。故曰：「辟踴哭泣，哀以送之。送形而往，迎精而反也。」

On the third day there was the (slighter) dressing (of the corpse). While the body was on the couch it was called the corpse; when it was put into the coffin, it was called jiu. At the moving of the corpse, and lifting up of the coffin, (the son) wailed and leaped, times without number. Such was the bitterness of his heart, and the pain of his thoughts, so did his grief and sorrow fill his mind and agitate his spirit, that he bared his arms and leaped, seeking by the movement of his limbs to obtain some comfort to his heart and relief to his spirit. The women could not bare their arms, and therefore they (merely) pushed out the breast, and smote upon their hearts, moving their feet with a sliding, hopping motion, and with a constant, heavy sound, like the crumbling away of a wall. The expression of grief, sorrow, and deep-seated pain was extreme; hence it is said, 'With beating of the breast and movement of the feet, did they sorrowfully accompany the body; so they escorted it away, and so did they come back to meet its essential part.'

3 其往送也，望望然、汲汲然如有追而弗及也；其反哭也，皇皇然若有求而弗得也。故其往送也如慕，其反也如疑。求而無所得之也，入門而弗見也，上堂又弗見也，入室又弗見也。亡矣喪矣！不可復見矣！笔哭泣辟踴，盡哀而止矣。心悵焉愴焉、惚焉愾焉，心絕志悲而已矣。

When (the mourners) went, accompanying the coffin (to the grave), they looked forward, with an expression of eagerness, as if they were following some one, and unable to get up to him. When returning to wail, they looked disconcerted, as if they were seeking some one whom they could not find. Hence, when escorting (the coffin), they appeared full of affectionate desire; when returning, they appeared full of perplexity. They had sought the (deceased), and could not find him; they entered the gate, and did not see him; they went up to the hall, and still did not see him; they entered his chamber, and still did not see him; he was gone; he was dead; they should see him again nevermore. Therefore they wailed, wept, beat their breasts, and leaped, giving full vent to their sorrow, before they ceased. Their minds were disappointed, pained, fluttered, and indignant. They could do nothing more with their wills; they could do nothing but continue sad.

4 祭之宗廟，以鬼饗之，徼幸復反也。成壙而歸，不敢入處室，居於倚廬，哀親之在外也；寢苫枕塊，哀親之在土也。故哭泣無時，服勤三年，思慕之心，孝子之志也，人情之實也。

In presenting the sacrifice (of repose) in the (to his parent) ancestral temple, (the son) offered it in his disembodied state, hoping that his shade would peradventure return (and enjoy it). When he came back to the house from completing the grave, he did not venture to occupy his chamber, but dwelt in the mourning shed, lamenting that his parent was now outside. He slept on the rushes, with a clod for his pillow, lamenting that his parent was in the ground. Therefore he wailed and wept, without regard to time; he endured the toil and grief for three years. His heart of loving thoughts showed the mind of the filial son, and was the real expression of his human feelings.

5 或問曰：「死三日而後斂者，何也？」曰：孝子親死，悲哀志懣，故匍匐而哭之，若將復生然，安可得奪而斂之也。故曰三日而後斂者，以俟其生也；三日而不生，亦不生矣。孝子之心亦益衰矣；家室之計，衣服之具，亦可以成矣；親戚之遠者，亦可以至矣。是故聖人為之斷決以三日為之禮制也。

Some one may ask, 'Why does the dressing not commence till three days after death?' and the answer is - When his parent is dead, the filial son is sad and sorrowful, and his mind is full of trouble. He crawls about and bewails his loss, as if the dead might come back to life; how can he hurriedly take (the corpse) and proceed to dress it? Therefore, when it is said that the dressing does not begin till after three days, the meaning is, that (the son) is waiting that time to see if (his father) will come to life. When after three days there is no such return, the father is not alive, and the heart of the filial son is still more downcast. (During this space, moreover), the means of the family can be calculated, and the clothes that are necessary can be provided and made accordingly; the relations and connexions who live at a distance can also arrive. Therefore the sages decided in the case that three days should be allowed, and the rule was made accordingly.

6 或問曰：「冠者不肉袒，何也？」曰：冠，至尊也，不居肉袒之體也，故為之免以代之也。然則禿者不免，傴者不袒，跛者不踴，非不悲也；身有錮疾，不可以備禮也。故曰：喪禮唯哀為主矣。女子哭泣悲哀，擊胸傷心；男子哭泣悲哀，稽顙觸地無容，哀之至也。

Some one may ask, 'How is it that one with the cap on does not bare his arms, and show the naked body?' and the answer is - The cap is the most honourable article of dress, and cannot be worn where the body is bared, and the flesh exposed. Therefore the cincture for the head is worn instead of the cap, (when the arms are bared). And so, when a bald man does not wear the cincture, and a hunchback does not bare his arms, and a lame man does not leap, it is not that they do not feel sad, but they have an infirmity which prevents them from fully discharging the usages. Hence it is said that in the rites of mourning it is the sorrow that is the principal thing. When a daughter wails, weeps, and is sad, beats her breast, and wounds her heart; and when a son wails, weeps, is sad, and bows down till his forehead touches the ground, without regard to elegance of demeanour, this may be accepted as the highest expression of sorrow.

7 或問曰：「免者以何為也？」曰：不冠者之所服也。《禮》曰：「童子不緦，唯當室緦。」緦者其免也，當室則免而杖矣。

Some one may ask, 'What is the idea in the cincture?' and the reply is - The cincture is what is worn while uncapped. The Rule says, 'Boys do not wear (even) the three months' mourning; it is only when the family has devolved on one that he does so.' The cincture, we may suppose, was what was worn in the three months' mourning (by a boy). If he had come to be the representative of the family, he wore the cincture, and carried the staff.

8 或問曰：「杖者何也？」曰：竹、桐一也。故為父苴杖；苴杖，竹也；為母削杖；削杖，桐也。

Some one may ask, 'What is meant by (using) the staff?' and the answer is - The staff of bamboo and that of elaeococcus wood have the same meaning. Hence, for a father they used the black staff of bamboo; and for a mother, the square-cut staff, an elaeococcus branch.

9 或問曰：「杖者以何為也？」曰：孝子喪親，哭泣無數，服勤三年，身病體羸，以杖扶病也。則父在不敢杖矣，尊者在故也；堂上不杖，辟尊者之處也；堂上不趨，示不遽也。此孝子之志也，人情之實也，禮義之經也，非從天降也，非從地出也，人情而已矣。

Some one may say, (What is meant by (using) the staff?' and the answer is - When a filial son mourns for a parent, he wails and weeps without regard to the number of times; his endurances are hard for three years; his body becomes ill and his limbs emaciated; and so he uses a staff to support his infirmity. Thus, while his father is alive he does not dare to use a staff, because his honoured father is still living. Walking in the hall, he does not use the staff - refraining from doing so in the place where his honoured father is. Nor does he walk hastily in the hall - to show that he is not hurried. Such is the mind of the filial son, the real expression of human feeling, the proper method of propriety and righteousness. It does not come down from heaven, it does not come forth from the earth; it is simply the expression of the human feelings.

《服問 \ Fu Wen》 [Also known as: "Subjects for questions about the mourning dress"]

1 傳曰：「有從輕而重，公子之妻為其皇姑。有從重而輕，為妻之父母。有從無服而有服，公子之妻為公子之外兄弟。有從有服而無服，公子為其妻之父母。」

The Directory for Mourning says, 'There are cases in which parties wear deep mourning, while those, in consequence of their connexion with whom they assume it, wear only light.' Such is the mourning for her husband's mother by the wife of the son of a ruler (by a concubine). There are cases in which parties wear light mourning, while those, in consequence of their connexion with whom they assume it, wear deep mourning.' Such is the mourning of a husband for the father or mother of his wife. There are cases in which parties wear mourning, while those, in consequence of their connexion with whom they have a relation with the deceased, wear none.' Such is the case of the wife of a ruler's son with the cousins of her husband on the female side. There are cases in which parties wear no mourning, while those, in consequence of their connexion with whom they have a relation with the deceased, do wear mourning.' Such is the case of a ruler's son with regard to the father and mother of his wife.'

2 傳曰：「母出，則為繼母之黨服；母死，則為其母之黨服。」為其母之黨服，則不為繼母之黨服。

The Directory of Mourning says, 'When his mother has been divorced, the son wears mourning for the relatives of the wife whom his father has taken in his mother's place.' When his mother has died (without being divorced), a son wears mourning for her relatives. Wearing mourning for his own mother's relatives, he does not do so for those of the step-mother, whom his father may have taken in her place.

3 三年之喪，既練矣，有期之喪，既葬矣，則帶其故葛帶，絰期之絰，服其功衰。有大功之喪，亦如之。小功，無變也。麻之有本者，變三年之葛。

After the sacrifice at the end of the first year, during the three years' rites, and after the interment has taken place, during those of one year (occurring at the same time), the mourner puts on the old sash of dolychos cloth, and the headband of the one year's mourning, wearing (at the same time) the sackcloth of the mourning for nine months. The same thing is done (after the interment) during the nine months' mourning. No change is made (after the interment) during the five months' mourning. Where they wore the sash with the roots of hemp wrought into the cloth, they changed it for the dolychos cloth of the three years' mourning.

4 既練，遇麻斷本者，於免，絰之；既免，去絰。每可以絰必絰；既絰，則去之。

After the sacrifice at the end of a year, if there occurred an occasion for using the hempen sash with the roots cut off, (the mourner) put on the proper band along with the higher cincture. When the cincture was no longer worn, he put off the band. When it was proper to use the band, the rule was to wear it; and when the occasion for it was over, it was put off.

5 小功不易喪之練冠，如免，則絰其緦小功之絰，因其初葛帶。緦之麻，不變小功之葛；小功之麻，不變大功之葛。以有本為稅。

In the mourning for five months they did not change the cap worn for the sacrifice at the end of a year. If there were occasion to wear the cincture, then they employed the band proper for the mourning of three months or five months; still keeping on the first dolychos sash. The linen of the three months' mourning did not make it necessary to change the dolychos cloth of the five months; nor the linen of the five months to change the dolychos cloth of the nine months. Where the roots were woven with the cloth, they made a change.

6 殤：長、中，變三年之葛。終殤之月算，而反三年之葛。是非重麻，為其無卒哭之稅。下殤則否。

On occasion of mourning for a minor, if he were of the highest grade or the middle, they changed the dolychos cloth of the three years' mourning, assuming it when they had completed the months of these intervening rites. This was done not because of the value set on the linen, but because no change was made at the conclusion of the wailing. They did not observe this rule on the death of a minor of the third or lowest grade.

7 君為天子三年，夫人如外宗之為君也。世子不為天子服。

The ruler of a state mourned for the son of Heaven for the three years. His wife observed the rule of a lady of her husband's house who had gone to her own married home in mourning for the ruler. The heir-son of a ruler did not wear mourning for the son of Heaven.

8 君所主：夫人、妻、大子適婦。

A ruler acted as presiding mourner at the mourning rites for his wife, his eldest son, and that son's wife.

9 大夫之適子為君、夫人、大子，如士服。

The eldest son of a Great officer, by his proper wife, wore the mourning of an ordinary officer for the ruler, and for the ruler's wife and eldest son.

10 君之母，非夫人，則群臣無服。唯近臣及仆驂乘從服，唯君所服，服也。

When the mother of a ruler had not been the wife (of the former ruler), the body of the ministers did not wear mourning (on her death). Only the officers of the harem, the charioteer and the man-at-arms who sat on the left, followed the example of the ruler, wearing the same mourning as he did.

11 公為卿大夫錫衰以居，出亦如之。當事則弁絰。大夫相為，亦然。為其妻，往則服之，出則否。

For a high minister or Great officer, (during the mourning rites for him), the ruler wore in his place the coarse glazed linen, and also when he went out (on business not connected with the rites). If it were on business connected with them, he wore also the skin-cap and the band round it. Great officers dressed in the same way for one another. At the mourning rites for their wives, they wore the same dress, when they were going to be present at those rites; if they went out (on other business), they did not wear it.

12 凡見人無免絰，雖朝於君，無免絰。唯公門有稅齊衰。傳曰：「君子不奪人之喪，亦不可奪喪也。」傳曰：「罪多而刑五，喪多而服五，上附下附列也。」

In all cases of going to see others, the visitor (being in mourning for his parents) did not put off his headband. Even when he was going to the ruler's court, he did not put it off; it was only at the ruler's gate that (in certain circumstances) he put off his sackcloth. The Directory of Mourning says, 'A superior man will not take away from others their mourning rites;' and so it was deemed wrong to put off this mourning. The Directory of Mourning says, 'Crimes are many, but the punishments are only five. The occasions for mourning are many, but there are only five varieties of the mourning dress. The occasions must be arranged, according as they are classed in the upper grade or in the lower.'

《間傳 \ Jian Zhuan》 [Also known as: "Treatise on subsidiary points in mourning usages"]

1 斬衰何以服苴？苴，惡貌也，所以首其內而見諸外也。斬衰貌若苴，齊衰貌若枲，大功貌若止，小功、緦麻容貌可也，此哀之發於容體者也。

What is the reason that the headband worn with the frayed sackcloth, for a father, must be made of the fibres of the female plant? Those fibres have an unpleasant appearance, and serve to show outwardly the internal distress. The appearance of (the mourners), wearing the sackcloth for a father with its jagged edges, corresponds to those fibres. That of one wearing the sackcloth for a mother with its even edges, corresponds to the fibres of the male plant. That of one wearing the mourning of nine months looks as if (the ebullitions of sorrow) had ceased. For one wearing the mourning of five months or of three, his (ordinary) appearance is suitable. These are the manifestations of sorrow in the bodily appearance.

2 斬衰之哭，若往而不反；齊衰之哭，若往而反；大功之哭，三曲而偯；小功緦麻，哀容可也。此哀之發於聲音者也。

The wailing of one wearing the sackcloth for his father seems to go forth in one unbroken strain; that of one wearing the sackcloth for a mother is now and then broken; in the mourning of nine months, after the first burst there are three quavers in it, and then it seems to die away; in the mourning of five and three months, an ordinary wailing is sufficient. These are the manifestations of sorrow in the modulations of the voice.

3 斬衰，唯而不對；齊衰，對而不言；大功，言而不議；小功緦麻，議而不及樂。此哀之發於言語者也。

When wearing the sackcloth for a father, one indicates that he hears what is said to him, but does not reply in words; when wearing that for a mother, he replies, but does not speak of anything else. During the nine months' mourning, he may speak of other things, but not discuss them; during that for five months or three months, he may discuss other things, but does not show pleasure in doing so. These are the manifestations of sorrow in speech.

4 斬衰，三日不食；齊衰，二日不食；大功，三不食；小功緦麻，再不食；士與斂焉，則壹不食。故父母之喪，既殯食粥，朝一溢米，莫一溢米；齊衰之喪，疏食水飲，不食菜果；大功之喪，不食醯醬；小功緦麻，不飲醴酒。此哀之發於飲食者也。

When a mourner has assumed the sackcloth for a father, for three days he abstains from food; for a mother, for two days. When he has commenced the nine months' mourning, he abstains from three meals; in that of five months or of three, for two. When an ordinary officer takes part in the dressing (of a friend's corpse), he abstains from one meal. Hence at the mourning rites for a father or mother, when the coffining takes place, (the children) take gruel made of a handful of rice in the morning, and the same quantity in the evening. During all the rites for a mother, they eat coarse rice, and drink only water, not touching vegetables or fruits. During the nine months' mourning (the mourners) do not eat pickles of sauces; during that of five months or three, they do not drink. prepared liquor, either new or old. These are the manifestations of sorrow in drinking and eating.

5 父母之喪，既虞卒哭，疏食水飲，不食菜果；期而小祥，食菜果；又期而大祥，有醯醬；中月而禫，禫而飲醴酒。始飲酒者先飲醴酒。始食肉者先食乾肉。

In the mourning rites for a parent, when the sacrifice of repose has been presented, and the wailing is at an end, (the mourners) eat coarse rice and drink water, but do not take vegetables or fruits. At the end of a year, when the smaller felicitous sacrifice has been offered, they eat vegetables and fruits. After another year, when the greater sacrifice has been offered, they take pickles and sauces. In the month after, the final mourning sacrifice is offered, after which they drink the must and spirits. When they begin to drink these, they first use the must; when they begin to eat flesh, they first take that which has been dried.

6 父母之喪，居倚廬，寢苫枕塊，不說絰帶；齊衰之喪，居堊室，芐翦不納；大功之喪，寢有席，小功緦麻，床可也。此哀之發於居處者也。

During the mourning rites for a parent, (the son) occupied the mourning shed, and slept on straw with a clod for his pillow, without taking off the headband or girdle. If they were for a mother (only, and the father were still alive), be occupied the unplastered chamber, (sleeping on) typha rushes with their tops cutoff, but not woven together. During the mourning for nine months, there was a mat to sleep on. In that for five months or for three, it was allowed to use a bedstead. These were the manifestations of sorrow given in the dwelling-places.

7 父母之喪，既虞卒哭，柱楣翦屏，芐翦不納；期而小祥，居堊室，寢有席；又期而大祥，居復寢；中月而禫，禫而床。

At the mourning rites for a parent, after the sacrifice of repose, and when the wailing was concluded, the (inclined) posts of the shed were set up on lintels, and the screen (of grass) was clipped, while typha rushes, with the tops cut off, but not woven together, (were laid down for a mat). At the end of a year, and when the smaller felicitous sacrifice had been offered, (the son) occupied the unplastered chamber, and had a mat to sleep on. After another year, and when the greater felicitous sacrifice had been offered, he returned to his old sleeping apartment. Then, when the final mourning sacrifice was offered, he used a bedstead.

8 斬衰三升，齊衰四升、五升、六升，大功七升、八升、九升，小功十升、十一升、十二升，緦麻十五升去其半，有事其縷、無事其布曰緦。此哀之發於衣服者也。

The mourning with jagged edges was made with 3 sheng of hempen threads, each sheng containing 81 threads; that with even edge, with 4, 5, or 6 sheng; that for the nine months' mourning with 7, 8, or 9 sheng; that for the five months, with 10, 11, or 12 sheng; that for the three months, with 15 sheng less the half. When the thread was manipulated and boiled, no such operation was performed on the woven cloth, and it was called sze (or the material for the mourning of three months). These were the manifestations of sorrow shown in the fabrics of the different mournings.

9 斬衰三升，既虞卒哭，受以成布六升、冠七升；為母疏衰四升，受以成布七升、冠八升。去麻服葛，葛帶三重。期而小祥，練冠縓緣，要絰不除，男子除乎首，婦人除乎帶。男子何為除乎首也？婦人何為除乎帶也？男子重首，婦人重帶。除服者先重者，易服者易輕者。又期而大祥，素縞麻衣。中月而禫，禫而纖，無所不佩。

The sackcloth with jagged edges (worn at first) was made with 3 sheng, but after the sacrifice of repose when the wailing was over, this was exchanged for a different fabric made with 6 sheng, while the material for the cap was made with 7 sheng. The coarse sackcloth for a mother was made with 4 sheng, exchanged for a material made with 7 sheng, while the cap was made with one of 8 sheng. When the hempen dress is put away (after the burial), grass-cloth is worn, the sash of it being made of triple twist. At the end of the year, and when the first felicitous sacrifice has been offered, (the son) pas on the cap of dyed silk proper to that sacrifice, and the red collar, still retaining the sash and headband. A son begins at the head, and a woman with the girdle. Why does the son begin at the head, and why does a woman begin with the girdle? Because a man considers the head the most important to him, and a woman the waist. In laying aside the mourning, they began with the most important; in changing it, with what was least. At the end of the second year, and when the greater felicitous sacrifice had been offered, the cap and dress of plain hempen cloth was assumed. After the concluding sacrifice of mourning, in the next month, the black cap and silk of black and white were put on, and all the appendages of the girdle were assumed.

10 易服者，何為易輕者也？斬衰之喪，既虞卒哭，遭齊衰之喪，輕者包，重者特。既練，遭大功之喪，麻葛重。齊衰之喪，既虞卒哭，遭大功之喪，麻葛兼服之。斬衰之葛，與齊衰之麻同；齊衰之葛，與大功之麻同；大功之葛，與小功之麻同；小功之葛，與緦之麻同，麻同則兼服之。兼服之服重者，則易輕者也。

Why is it that in changing the mourning they (first) changed what was the lightest? During the wearing of the sackcloth with jagged edges for a father, if when, after the sacrifice of repose and the end of the wailing, there came occasion to wear the even-edged sackcloth for a mother, that, as lighter, was considered to be embraced in the other, and that which was most important was retained. After the sacrifice at the end of the year, when there occurred occasion for the mourning rites of nine months, both the sackcloth and grass-cloth bands were worn. During the wearing of the sackcloth for a mother, when, after the sacrifice of repose and the end of the wailing, there came occasion to wear the mourning for nine months, the sackcloth and grasscloth bands were worn together. The grass-cloth band with the jagged-edged sackcloth and the hempen band with the even-edged sackcloth were of the same value. The grass-cloth with the even-edged sackcloth and the hempen band of the nine months' mourning were of the same value. The grass-cloth with the nine months' mourning and the hempen band with that of five months were of the same value. The grass-cloth with the five months' mourning and the hempen with that of three months were of the same value. So they wore them together. When they did so, that which was the lighter was changed first.

《三年問 \ San Nian Wen》 [Also known as: "Questions about the mourning for three years"]

1 三年之喪何也？曰：稱情而立文，因以飾群，別親疏貴踐之節，而不可損益也。故曰：無易之道也。

What purposes do the mourning rites for three years serve? The different rules for the mourning rites were established in harmony with (men's) feelings. By means of them the differences in the social relations are set forth, and the distinctions shown of kindred as nearer or more distant, and of ranks as more noble or less. They do not admit of being diminished or added to; and are therefore called 'The unchanging rules.'

2 創鉅者其日久，痛甚者其愈遲，三年者，稱情而立文，所以為至痛極也。斬衰苴杖，居倚廬，食粥，寢苫枕塊，所以為至痛飾也。三年之喪，二十五月而畢；哀痛未盡，思慕未忘，然而服以是斷之者，豈不送死者有已，復生有節哉？

The greater a wound is, the longer it remains; and the more pain it gives, the more slowly is it healed. The mourning of three years, being appointed with its various forms in harmony with the feelings (produced by the occasion of it), was intended to mark the greatest degree of grief. The sackcloth with jagged edges, the dark colour of the sackcloth and the staff, the shed reared against the wall, the gruel, the sleeping on straw, and the clod of earth for a pillow - these all were intended to set forth the extremity of the grief. The mourning of the three years came really to an end with (the close of) the twenty-fifth month. The sorrow and pain were not yet ended, and the longing loving thoughts were not yet forgotten; but in the termination of the mourning dress in this way, was it not shown that there should be an end to the duties rendered to the dead, and that the time was come for the resumption of their duties to the living?

3 凡生天地之間者，有血氣之屬必有知，有知之屬莫不知愛其類；今是大鳥獸，則失喪其群匹，越月逾時焉，則必反巡，過其故鄉，翔回焉，鳴號焉，蹢躅焉，踟躕焉，然後乃能去之；小者至於燕雀，猶有啁噍之頃焉，然後乃能去之；故有血氣之屬者，莫知於人，故人於其親也，至死不窮。

All living creatures between heaven and earth, being endowed with blood and breath, have a certain amount of knowledge. Possessing that amount of knowledge, there is not one of them but knows to love its species. Take the larger birds and beasts - when one of them has lost its mate, after a month or a season, it is sure to return and go about their old haunts. It turns round and round, utters its cries, now moves, now stops, and looks quite embarrassed and uncertain in its movements, before it can leave the place. Even the smaller birds, such as swallows and sparrows, chatter and cry for a little before they can leave the place. But among all creatures that have blood and breath, there is none which has intelligence equal to man; and hence the feeling of man on the death of his kindred remains unexhausted even till death.

4 將由夫患邪淫之人與，則彼朝死而夕忘之，然而從之，則是曾鳥獸之不若也，夫焉能相與群居而不亂乎？將由夫修飾之君子與，則三年之喪，二十五月而畢，若駟之過隙，然而遂之，則是無窮也。故先王焉為之立中制節，壹使足以成文理，則釋之矣。

Will any one follow the example of those men who are under the influence of their depraved lusts? In that case, when a kinsman dies in the morning, he will forget him by the evening. But if we follow the course of such men, we shall find that they are not equal to the birds and beasts. How can they live with their kindred, and not fall into all disorders? Will he rather follow the example of the superior man who attends to all the methods by which the feeling of grief is set forth? In that case, the twenty-five months, after which the mourning of three years comes to an end, will seem to pass as quickly as a carriage drawn by four horses is whirled past a crevice. And if we continue to indulge the feeling, it will prove to be inexhaustible. Therefore the ancient kings determined the proper medium for mourning, and appointed its definite terms. As soon as it was sufficient for the elegant expression of the varied feeling, it was to be laid aside.

5 然則何以至期也？曰：至親以期斷。是何也？曰：天地則已易矣，四時則已變矣，其在天地之中者，莫不更始焉，以是象之也。然則何以三年也？曰：加隆焉爾也，焉使倍之，故再期也。由九月以下何也？曰：焉使弗及也。

This being the case, how is it that (in certain cases the mourning lasts) only for a year? The answer is, that in the case of the nearest kindred, there is a break in it at the end of a year. How is that? The answer is - The interaction of heaven and earth has run its round; and the four seasons have gone through their changes. All things between heaven and earth begin their processes anew. The rules of mourning are intended to resemble this. Then how is it that there are three years' mourning (for a parent)? The answer is - From the wish to make it greater and more impressive, the time is doubled, and so embraces two round years. What about the mourning for nine months' and the shorter periods? The answer is - It is to prevent such mourning from reaching (the longer periods).

6 故三年以為隆，緦小功以為殺，期九月以為間。上取象於天，下取法於地，中取則於人，人之所以群居和壹之理盡矣。故三年之喪，人道之至文者也，夫是之謂至隆。是百王之所同，古今之所壹也，未有知其所由來者也。孔子曰：「子生三年，然後免於父母之懷；夫三年之喪，天下之達喪也。」

Therefore the three years should be considered as the highest expression of grief in mourning; the three months, and five months, as the lowest; while the year and the nine months are between them. Heaven above gives an example; earth beneath, a law; and man between, a pattern. The harmony and unity that should characterise men living in their kinships are hereby completely shown. Thus it is that in the mourning of three years the highest forms that vary and adorn the ways of men are displayed. Yes, this is what is called the richest exhibition (of human feelings). In this the hundred kings (of all the dynasties) agree, and ancient and modern customs are one and the same. But whence it came is not known. Confucius said, "A son, three years after his birth, ceases to be carried in the arms of his parents. The mourning of three years is the universal rule of all under heaven."

《深衣 \ Shen Yi》 [Also known as: "The long dress in one piece"]

1 古者深衣，蓋有制度，以應規、矩、繩、權、衡。短毋見膚，長毋被土。續衽，鉤邊。要縫半下；袼之高下，可以運肘；袂之長短，反詘之及肘。帶下毋厭髀，上毋厭脅，當無骨者。

Anciently the long dress had definite measurements, so as to satisfy the requirements of the compass and square, the line, the balance, and the steelyard. It was not made so short as to show any of the skin, nor so long as to touch the ground. The outside pieces of the skirt joined, and were hooked together at the side; (the width of) the seam at the waist was half that at the bottom (of the skirt). The sleeve was joined to the body of the dress at the arm-pit, so as to allow the freest movement of the elbow-joint; the length of the lower part admitted of the cuffs being turned back to the elbow. The sash was put on where there were no bones, so as not to interfere with the action of the thighs below or of the ribs above.

2 制：十有二幅以應十有二月；袂圜以應規；曲袷如矩以應方；負繩及踝以應直；下齊如權衡以應平。

In the making (of the garment) twelve strips (of the cloth) were used, to correspond to the twelve months. The sleeve was made round, as if fashioned by a disk. The opening at the neck was square, as if made by means of that instrument so named. The cord-like (seam) at the back descended to the ankles, as if it had been a straight line. The edge at the bottom was like the steelyard of a balance, made perfectly even.

3 故規者，行舉手以為容；負繩抱方者，以直其政，方其義也。故《易》曰：坤，「六二之動，直以方」也。下齊如權衡者，以安志而平心也。

In this way through the rounded sleeves the arms could be lifted up in walking (for the purpose of salutation) in the most elegant form. The cord-like seam of the back and the square-shaped collar about the neck in front, served to admonish (the wearer) how his government should be correct and his righteousness on the square. It is said in the Yi, 'The movement indicated by the second line in Kun, divided, is "from the straight (line) to the square."' The even edge at the bottom, like the steelyard and balance, admonished him to keep his will at rest, and his heart even and calm.

4 五法已施，故聖人服之。故規矩取其無私，繩取其直，權衡取其平，故先王貴之。故可以為文，可以為武，可以擯相，可以治軍旅，完且弗費，善衣之次也。

These five rules being observed in the making (of the dress), the sages wore it. In its squareness and roundness they saw its warning against selfishness; in its line-like straightness they saw its admonition to be correct, and in its balance-like evenness they saw its lesson of impartiality. Therefore the ancient kings attached a high value to it; it could be worn in the discharge of both their civil and military duties; in it they could receive visitors and regulate the cohorts of their armies. It was complete, but not extravagant; it ranked in the second class of good dresses.

5 具父母、大父母，衣純以繢；具父母，衣純以青。如孤子，衣純以素。純袂、緣、純邊，廣各寸半。

For ornament, while his parents and grandparents were alive, (a son) wore the dress with its border embroidered. If (only) his parents were alive, the ornamental border was blue. In the case of an orphan son, the border was white. The border round the mouth of the sleeves and all the edges of the dress was an inch and a half wide.

《投壺 \ Tou Hu》 [Also known as: "The game of pitch-pot"]

1 投壺之禮，主人奉矢，司射奉中，使人執壺。主人請曰：「某有枉矢哨壺，請以樂賓。」賓曰：「子有旨酒嘉肴，某既賜矣，又重以樂，敢辭。」主人曰：「枉矢哨壺，不足辭也，敢以請。」賓曰：「某既賜矣，又重以樂，敢固辭。」主人曰：「枉矢哨壺，不足辭也，敢固以請。」賓曰：「某固辭不得命，敢不敬從？」賓再拜受，主人般還，曰：「辟。」主人阼階上拜送，賓般還，曰：「辟。」

According to the rules for Pitch-pot, the host carries the arrows in both his hands put together; the superintendent of the archery carries in the same way the stand on which the tallies were placed; and an attendant holds in his hand the pot. The host entreats (one of the guests), saying, 'I have here these crooked arrows, and this pot with its wry mouth; but we beg you to amuse yourself with them.' The guest says, 'I have partaken, Sir, of your excellent drink and admirable viands; allow me to decline this further proposal for my pleasure.' The host rejoins, 'It is not worth the while for you to decline these poor arrows and pot; let me earnestly beg you to try them.' The guest repeats his refusal, saying, 'I have partaken (of your entertainment), and you would still further have me enjoy myself;--I venture firmly to decline.' The host again says, "It is not worth the while for you to decline these poor arrows and pot; let me earnestly beg you to try them,' and then the guest says, 'I have firmly declined what you request, but you will not allow me to refuse;--I venture respectfully to obey you.' The guest then bows twice, and signifies that he will receive (the arrows). The host wheels round, saying, 'Let me get out of the way;' and then at the top of the steps on the east, he bows to the guest and gives him the arrows. The guest wheels round, and says, 'Let me get out of the way.'

2 已拜，受矢，進即兩楹間，退反位，揖賓就筵。司射進度壺，間以二矢半，反位，設中，東面，執八算興。請賓曰：「順投為入。比投不釋，勝飲不勝者，正爵既行，請為勝者立馬，一馬從二馬，三馬既立，請慶多馬。」請主人亦如之。命弦者曰：「請奏《貍首》，間若一。」大師曰：「諾。」

(The host) having bowed, and received the arrows (for himself), advances to the space between the two pillars. He then retires, and returns to his station, motioning also to the guest to go to his mat (for pitching from). The superintendent of the archery comes forward, and measures the distance of the pot (from the mats), which should be a space of the length of two and a half arrows. He then returns to his station, sets forth the stand for the tallies, and with his face to the east, takes eight counters and stands up. He asks the guest to pitch, saying, 'When the arrow goes straight in, it is reckoned an entry. If you throw a second (without waiting for your opponent to pitch), it is not reckoned.' The victor gives the vanquished a cup to drink; and when the cups of decision have been dispatched, the superintendent begs to set up what he calls 'a horse' for the victor. If he set up one horse, then a second, and finally a third, he begs to congratulate the thrower on the number of his horses. He asks the host to pitch in the same way, and with the same words. He orders the cithern-players to strike up 'The Fox's Head,' with the same interval between (each repetition of the tune), and the director of the music answers, 'Yes.'

3 左右告矢具，請拾投。有入者，則司射坐而釋一算焉。賓黨於右，主黨於左。卒投，司射執算曰：「左右卒投，請數。」二算為純，一純以取，一算為奇。遂以奇算告曰：「某賢於某若干純」。奇則曰奇，鈞則曰左右鈞。

When the superintendent announces to them on the left and right that the arrows are all used up, he requests them to pitch again. When an arrow enters, he kneels, and puts down a counter. The partners of the guest are on the right, and those of the host on the left. When they have done pitching, he takes up the counters, and says, 'They have done pitching, both on the left and right; allow me to take the numbers.' He then takes the numbers two by two, and leaves the single counters. After this he takes the single counters, and gives the announcement, saying, "Such and such a side has the better by so many doubles, or naming the number of the singles.' If they are equal, he says, 'Left and right are equal.'

4 命酌曰：「請行觴。」酌者曰：「諾。」當飲者皆跪奉觴，曰：「賜灌」；勝者跪曰：「敬養」。正爵既行，請立馬。馬各直其算。一馬從二馬，以慶。慶禮曰：「三馬既備，請慶多馬。」賓主皆曰：「諾。」正爵既行，請徹馬。

He then orders the cups to be filled, saying, 'Let the cup go round,' and the cup-bearer (of the successful side) replies, 'Yes.' Those who have to drink all kneel, and raising their cups with both hands, say, 'We 'receive what you give us to drink.' The victors (also) kneel and say, 'We beg respectfully to refresh you.' When this cup has gone round, according to rule, (the superintendent) asks leave to exhibit the 'horses' (of the victorious side). Each 'horse' stands for so many counters. (He who has only) one 'horse' gives it to him who has two, to congratulate him (on his superiority). The usage in congratulating (the most successful) is to say, 'Your three "horses" are all here; allow me to congratulate you on their number.' The guests and host all express their assent. The customary cup goes round, and the superintendent asks leave to remove the 'horses.'

5 算多少視其坐。籌，室中五扶，堂上七扶，庭中九扶。算長尺二寸。壺：頸修七寸，腹修五寸，口徑二寸半；容斗五升。壺中實小豆焉，為其矢之躍而出也。壺去席二矢半。矢以柘若棘，毋去其皮。

The number of the counters varies according to the place in which they kneel (when playing the game). (Each round is with 4 arrows.) (If the game be in) the chamber, there are 5 sets of these; if in the hall, 7; if in the courtyard, 9. The counters are 1 cubit 2 inches long. The neck of the pot is 7 inches long; its belly, 5; and its mouth is 2 1/2 inches in diameter. It contains a peck and 5 pints. It is filled with small beans, to prevent the arrows from leaping out. It is distant from the mats of the players, the length of 2 1/2 arrows. The arrows are made of mulberry wood, or from the zizyphus, without the bark being removed.

6 魯令弟子辭曰：毋幠，毋敖，毋偝立，毋逾言；偝立逾言，有常爵。薛令弟子辭曰：毋幠，毋敖，毋偝立，毋逾言；若是者浮。

In Lu, the young people (taking part in the game) were admonished in these words, 'Do not be rude; do not be haughty; do not stand awry; do not talk about irrelevant matters; for those who stand awry, or speak about irrelevant matters, there is the regular (penal) cap.' A similar admonition in Xie was to this effect - 'Do not be rude; do not be haughty; do not stand awry; do not speak about irrelevant matters. Those who do any of these things must pay the penalty.'

7 鼓：○□○○□□○□○○□。半：○□○□○○○□□○□○。魯鼓。○□○○○□□○□○○□□○□○○□□○。半：○□○○○□□○。薛鼓。取半以下為投壺禮，盡用之為射禮。

[This appears to be a representation of the progress of a game by means of small circles and squares. The circles indicating blows on a small drum called phi, and the squares blows on the larger drum (gu) - according, we may suppose, to certain events in the game. The 'drum' marks are followed by what are called 'halves' or semis.]

8 司射、庭長及冠士立者皆屬賓黨，樂人及使者、童子皆屬主黨。

The superintendent of the archery, the overseer of the courtyard, and the capped officers who stood by, all belonged to the party of the guest. The musicians and the boys who acted as attendants, all belonged to the party of the host.

《儒行 \ Ru Xing》 [Also known as: "The conduct of the scholar"]

1 魯哀公問於孔子曰：「夫子之服，其儒服與？」孔子對曰：「丘少居魯，衣逢掖之衣，長居宋，冠章甫之冠。丘聞之也：君子之學也博，其服也鄉；丘不知儒服。」

Duke Ai of Lu asked Confucius, saying, 'Is not the dress, Master, which you wear that of the scholar?' Confucius replied, 'When I was little, I lived in Lu, and wore the garment with large sleeves; when I was grown up, I lived in Song, and was then capped with the kang-fu cap. I have heard that the studies of the scholar are extensive, but his dress is that of the state from which he sprang. I do not know any dress of the scholar.'

2 哀公曰：「敢問儒行。」孔子對曰：「遽數之不能終其物，悉數之乃留，更仆未可終也。」哀公命席。

The duke said, 'Allow me to ask what is the conduct of the scholar.' Confucius replied, 'If I were to enumerate the points in it summarily, I could not touch upon them all; if I were to go into details on each, it would take a long time. You would have changed all your attendants-in-waiting before I had concluded.' The duke-ordered a mat to be placed for him.

3 孔子侍曰：「儒有席上之珍以待聘，夙夜強學以待問，懷忠信以待舉，力行以待取，其自立有如此者。

Confucius took his place by his side. He then said, 'The scholar has a precious gem placed upon its mat, with which he is waiting to receive an invitation (from some ruler); early and late he studies with energy, waiting to be questioned. He carries in his bosom leal-heartedness and good faith, waiting to be raised (to office); he is vigorous in all his doings, waiting to be chosen (to employment): so does he establish his character and prepare himself (for the future).

4 儒有衣冠中，動作慎，其大讓如慢，小讓如偽，大則如威，小則如愧，其難進而易退也，粥粥若無能也。其容貌有如此者。

'The scholar's garments and cap are all fitting and becoming; he is careful in his undertakings and doings: in declining great compliments he might seem to be rude, and in regard to small compliments, hypocritical; in great matters he has an air of dignity, and in small matters, of modesty; he seems to have a difficulty in advancing, but retires with ease and readiness; and he has a shrinking appearance, as if wanting in power - such is he in his external appearance.

5 儒有居處齊難，其坐起恭敬，言必先信，行必中正，道涂不爭險易之利，冬夏不爭陰陽之和，愛其死以有待也，養其身以有為也。其備豫有如此者。

'The scholar, wherever he resides, ordinarily or only for a time, is grave as if he were apprehensive of difficulties; when seated or on foot, he is courteous and respectful; in speaking, his object is, first of all, to be sincere; in acting, he wishes to be exact and correct; on the road, he does not strive about the most difficult or easiest places; in winter and summer, he does not strive about the temperature, the light and shade; he guards against death that he may be in waiting (for whatever he may be called to); he attends well to his person that he maybe ready for action - such are his preparations and precautions for the future.

6 儒有不寶金玉，而忠信以為寶；不祈土地，立義以為土地；不祈多積，多文以為富。難得而易祿也，易祿而難畜也，非時不見，不亦難得乎？非義不合，不亦難畜乎？先勞而後祿，不亦易祿乎？其近人有如此者。

'The scholar does not consider gold and jade to be precious treasures, but leal-heartedness and good faith; he does not desire lands and territory, but considers the establishment of righteousness as his domain; he does not desire a great accumulation of wealth, but looks on many accomplishments as his riches; it is difficult to win him, but easy to pay him; it is easy to pay him, but difficult to retain him. As he will not show himself when the time is not proper for him to do so, is it not difficult to win him? As he will have no fellowship with what is not righteous, is it not difficult to retain him? As he must first do the work, and then take the pay, is it not easy to pay him?--such are the conditions of his close association with others.

7 儒有委之以貨財，淹之以樂好，見利不虧其義；劫之以眾，沮之以兵，見死不更其守；鷙蟲攫搏不程勇者，引重鼎不程其力；往者不悔，來者不豫；過言不再，流言不極；不斷其威，不習其謀。其特立有如此者。

'Though there may be offered to the scholar valuable articles and wealth, and though it be tried to enervate him with delights and pleasures, he sees those advantages without doing anything contrary to his sense of righteousness; though a multitude may attempt to force him (from his standpoint), and his way be stopped by force of arms, he will look death in the face without changing the principles (which) be maintains; (he would face) birds and beasts of prey with their talons and wings, without regard to their fierceness; he would undertake to raise the heaviest tripod, without regard to his strength; he has no occasion to regret what he has done in the past, nor to make preparations for what may come to him in the future; he does not repeat any error of speech; any rumours against him he does not pursue up to their source; he does not allow his dignity to be interrupted; he does not dread to practise (beforehand) the counsels (which he gives) - such are the things in which he stands out and apart from other men.

8 儒有可親而不可劫也；可近而不可迫也；可殺而不可辱也。其居處不淫，其飲食不溽；其過失可微辨而不可面數也。其剛毅有如此者。

'With the scholar friendly relations may be cultivated, but no attempt must be made to constrain him; near association with him can be sought, but cannot be forced on him; he may be killed, but he cannot be disgraced; in his dwelling he will not be extravagant; in his eating and drinking he will not be luxurious; he may be gently admonished of his errors and failings, but he should not have them enumerated to him to his face - such is his boldness and determination.

9 儒有忠信以為甲胄，禮義以為干櫓；戴仁而行，抱義而處，雖有暴政，不更其所。其自立有如此者。

'The scholar considers leal-heartedness and good faith to be his coat-of-mail and helmet; propriety and righteousness to be his shield and buckler; he walks along, bearing aloft over his head benevolence; he dwells, holding righteousness in his arms before him; the government may be violently oppressive, but he does not change his course - such is the way in which he maintains himself.

10 儒有一畝之宮，環堵之室，篳門圭窬，蓬戶甕牖；易衣而出，并日而食，上答之不敢以疑，上不答不敢以諂。其仕有如此者。

'The scholar may have a house in (only) a mu of ground - a (poor) dwelling each of whose (surrounding) walls is (only) ten paces long, with an outer door of thorns and bamboos, and openings in the wall, long and pointed; within, the inner door stopped up by brushwood, and little round windows like the mouth of a jar; the inmates may have to exchange garments when they go out; they may have to make one day's food serve for two days; if the ruler respond to him, he does not dare to have any hesitation (in accepting office); if he do not respond, he does not have recourse to flattery - such is he in the matter of taking office, (however small).

11 儒有今人與居，古人與稽；今世行之，後世以為楷；適弗逢世，上弗援，下弗推，讒諂之民有比黨而危之者，身可危也，而志不可奪也，雖危起居，竟信其志，猶將不忘百姓之病也。其憂思有如此者。

'The scholar lives and has his associations with men of the present day, but the men of antiquity are the subjects of his study. Following their (principles and example) in the present age, he will become a pattern in future ages. If it should be that his own age does not understand and encourage him, that those above him do not bring him, and those below him do not push him, forward, or even that calumniators and flatterers band together to put him in danger, his person may be placed in peril, but his aim cannot be taken from him. Though danger may threaten him in his undertakings and wherever he is, he will still pursue his aim, and never forget the afflictions of the people, (which he would relieve) - such is the anxiety which he cherishes.

12 儒有博學而不窮，篤行而不倦；幽居而不淫，上通而不困；禮之以和為貴，忠信之美，優游之法，舉賢而容眾，毀方而瓦合。其寬裕有如此者。

'The scholar learns extensively, but never allows his researches to come to an end; he does what he does with all his might, but is never weary; he may be living unnoticed, but does not give way to licentiousness; he may be having free course in his acknowledged position, but is not hampered (by it); in his practice of ceremonial usages he shows the value which he sets on a natural ease; in the excellence of his leal-heartedness and good faith, he acts under the law of a benignant playfulness; he shows his fond regard for men of virtue and ability, and yet is forbearing and kind to all; he (is like a potter who) breaks his square (mould), and his tiles are found to fit together - such is the largeness and generosity of his spirit.

13 儒有內稱不辟親，外舉不辟怨，程功積事，推賢而進達之，不望其報；君得其志，茍利國家，不求富貴。其舉賢援能有如此者。

'The scholar recommends members of his own family (to public employment), without shrinking from doing so, because of their kinship, and proposes others beyond it, without regard to their being at enmity with him; he estimates men's merits, and takes into consideration all their services, selecting those of virtue and ability, and putting them forward, without expecting any recompense from them; the ruler thus gets what he wishes, and if benefit results to the state, the scholar does not seek riches or honours for himself - such is he in promoting the employment of the worthy and bringing forward the able.

14 儒有聞善以相告也，見善以相示也；爵位相先也，患難相死也；久相待也，遠相致也。其任舉有如此者。

'The scholar when he hears what is good, tells it to (his friends), and when he sees what is good, shows it to them; in the view of rank and position, he gives the precedence to them over himself; if they encounter calamities and hardships, he is prepared to die with them; if they are long (in getting advancement), he waits for them; if they are far off, he brings them together with himself - such is he in the employment and promotion of his friends.

15 儒有澡身而浴德，陳言而伏，靜而正之，上弗知也；粗而翹之，又不急為也；不臨深而為高，不加少而為多；世治不輕，世亂不沮；同弗與，異弗非也。其特立獨行有如此者。

'The scholar keeps his person free from stain, and continually bathes (and refreshes) his virtue; he sets forth what he has to say (to his superior by way of admonition), but remains himself in the back-ground, trying thus quietly to correct him; if his superior do not acknowledge (his advice), he more proudly and clearly makes his views known, but still does not press them urgently; he does not go among those who are low to make himself out to be high, nor place himself among those who have little (wisdom) to make himself out to have much; in a time of good government, he does not think little (of what he himself can do); in a time of disorder, he does not allow his course to be obstructed; he does not (hastily) agree with those who think like himself, nor condemn those who think differently - so does he stand out alone among others and take his own solitary course.

16 儒有上不臣天子，下不事諸侯；慎靜而尚寬，強毅以與人，博學以知服；近文章砥厲廉隅；雖分國如錙銖，不臣不仕。其規為有如此者。

'The scholar sometimes will not take the high office of being a minister of the son of Heaven, nor the lower office of serving the prince of a state; he is watchful over himself in his retirement, and values a generous enlargement of mind, while at the same time he is bold and resolute in his intercourse with others; he learns extensively that he may know whatever should be done; he makes himself acquainted with elegant accomplishments, and thus smoothes and polishes all his corners and angles; although the offer were made to share a state with him, it would be no more to him than the small weights of a balance; he will not take a ministry, he will not take an office - such are the rules and conduct he prescribes to himself.

17 儒有合志同方，營道同術；并立則樂，相下不厭；久不相見，聞流言不信；其行本方立義，同而進，不同而退。其交友有如此者。

'The scholar has those with whom he agrees in aim, and pursues the same objects, with whom he cultivates the same course, and that by the same methods; when they stand on the same level with him, he rejoices in them; if their standing be below his, he does not tire of them; if for long he has not seen them, and hears rumours to their prejudice, he does not believe them; his actions are rooted in correctness, and his standing in what is right; if they proceed in the same direction with him, he goes forward with them, if not in the same direction, he withdraws from them - so is he in his intercourse with his friends.

18 溫良者，仁之本也；敬慎者，仁之地也；寬裕者，仁之作也；孫接者，仁之能也；禮節者，仁之貌也；言談者，仁之文也；歌樂者，仁之和也；分散者，仁之施也；儒皆兼此而有之，猶且不敢言仁也。其尊讓有如此者。

'Gentleness and goodness are the roots of humanity; respect and attention are the ground on which it stands; generosity and large-mindedness are the manifestation of it; humility and courtesy are the ability of it; the rules of ceremony are the demonstration of it; speech is the ornament of it; singing and music are the harmony of it; sharing and distribution are the giving of it. The scholar possesses all these qualities in union and has them, and still he will not venture to claim a perfect humanity on account of them - such is the honour (he feels for its ideal), and the humility (with which) he declines it (for himself).

19 儒有不隕獲於貧賤，不充詘於富貴，不慁君王，不累長上，不閔有司，故曰儒。今眾人之命儒也妄，常以儒相詬病。」

'The scholar is not cast down, or cut from his root, by poverty and mean condition; he is not elated or exhausted by riches and noble condition; he feels no disgrace that rulers and kings (may try to inflict); he is above the bonds that elders and superiors (may try to impose); and superior officers cannot distress him. Hence he is styled a scholar. Those to whom the multitude now-a-days give that name have no title to it, and they constantly employ it to one another as a term of reproach.'

20 孔子至舍，哀公館之，聞此言也，言加信，行加義：「終沒吾世，不敢以儒為戲。」

When Confucius came (from his wanderings to Lu) to his own house, duke Ai gave him a (public) lodging. When the duke heard these words, he became more sincere in his speech, and more righteous in his conduct. He said, 'To the end of my days I will not presume to make a jest of the name of scholar.'

《大學 \ Da Xue》 [Also known as: "The great learning"]

1 大學之道，在明明德，在親民，在止於至善。知止而后有定，定而后能靜，靜而后能安，安而后能慮，慮而后能得。物有本末，事有終始，知所先後，則近道矣。

What the Great Learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence. The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end. Things have their root and their branches. Affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught in the Great Learning.

2 古之欲明明德於天下者，先治其國；欲治其國者，先齊其家；欲齊其家者，先修其身；欲修其身者，先正其心；欲正其心者，先誠其意；欲誠其意者，先致其知，致知在格物。物格而後知至，知至而後意誠，意誠而後心正，心正而後身修，身修而後家齊，家齊而後國治，國治而後天下平。自天子以至於庶人，壹是皆以修身為本。其本亂而末治者否矣，其所厚者薄，而其所薄者厚，未之有也！此謂知本，此謂知之至也。

The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things. Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy. From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides. It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and, at the same time, that what was of slight importance has been greatly cared for.

3 所謂誠其意者，毋自欺也，如惡惡臭，如好好色，此之謂自謙，故君子必慎其獨也！小人閑居為不善，無所不至，見君子而後厭然，掩其不善，而著其善。人之視己，如見其肺肝然，則何益矣！此謂誠於中，形於外，故君子必慎其獨也。曾子曰：「十目所視，十手所指，其嚴乎！」富潤屋，德潤身，心廣體胖，故君子必誠其意。

What is meant by "making the thoughts sincere." is the allowing no self-deception, as when we hate a bad smell, and as when we love what is beautiful. This is called self-enjoyment. Therefore, the superior man must be watchful over himself when he is alone. There is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a superior man, he instantly tries to disguise himself, concealing his evil, and displaying what is good. The other beholds him, as if he saw his heart and reins;-of what use is his disguise? This is an instance of the saying -"What truly is within will be manifested without." Therefore, the superior man must be watchful over himself when he is alone. The disciple Zeng said, "What ten eyes behold, what ten hands point to, is to be regarded with reverence!" Riches adorn a house, and virtue adorns the person. The mind is expanded, and the body is at ease. Therefore, the superior man must make his thoughts sincere.

4 《詩》云：「瞻彼淇澳，菉竹猗猗。有斐君子，如切如磋，如琢如磨。瑟兮僩兮，赫兮喧兮。有斐君子，終不可諠兮！」「如切如磋」者，道學也；「如琢如磨」者，自修也；「瑟兮僩兮」者，恂慄也；「赫兮喧兮」者，威儀也；「有斐君子，終不可諠兮」者，道盛德至善，民之不能忘也。《詩》云：「於戲前王不忘！」君子賢其賢而親其親，小人樂其樂而利其利，此以沒世不忘也。

In the Book of Poetry, it is said, "Look at that winding course of the Qi, with the green bamboos so luxuriant! Here is our elegant and accomplished prince! As we cut and then file; as we chisel and then grind: so has he cultivated himself. How grave is he and dignified! How majestic and distinguished! Our elegant and accomplished prince never can be forgotten." That expression-"As we cut and then file," the work of learning. "As we chisel and then grind," indicates that of self-culture. "How grave is he and dignified!" indicates the feeling of cautious reverence. "How commanding and distinguished! indicates an awe-inspiring deportment. "Our elegant and accomplished prince never can be forgotten," indicates how, when virtue is complete and excellence extreme, the people cannot forget them. In the Book of Poetry, it is said, "Ah! the former kings are not forgotten." Future princes deem worthy what they deemed worthy, and love what they loved. The common people delight in what delighted them, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten.

5 《康誥》曰：「克明德。」《太甲》曰：「顧諟天之明命。」《帝典》曰：「克明峻德。」皆自明也。

In the Announcement to Kang, it is said, "He was able to make his virtue illustrious." In the Tai Jia, it is said, "He contemplated and studied the illustrious decrees of Heaven." In the Canon of the emperor (Yao), it is said, "He was able to make illustrious his lofty virtue." These passages all show how those sovereigns made themselves illustrious.

6 湯之盤銘曰：「茍日新，日日新，又日新。」《康誥》曰：「作新民。」《詩》曰：「周雖舊邦，其命惟新。」是故君子無所不用其極。

On the bathing tub of Tang, the following words were engraved: "If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation." In the Announcement to Kang, it is said, "To stir up the new people." In the Book of Poetry, it is said, "Although Zhou was an ancient state the ordinance which lighted on it was new." Therefore, the superior man in everything uses his utmost endeavors.

7 《詩》云：「邦畿千里，惟民所止。」《詩》云：「緡蠻黃鳥，止于丘隅。」子曰：「於止，知其所止，可以人而不如鳥乎？」《詩》云：「穆穆文王，於緝熙敬止！」為人君，止於仁；為人臣，止於敬；為人子，止於孝；為人父，止於慈；與國人交，止於信。

In the Book of Poetry, it is said, "The royal domain of a thousand li is where the people rest." In the Book of Poetry, it is said, "The twittering yellow bird rests on a corner of the mound." The Master said, "When it rests, it knows where to rest. Is it possible that a man should not be equal to this bird?" In the Book of Poetry, it is said, "Profound was King Wen. With how bright and unceasing a feeling of reverence did he regard his resting places!" As a sovereign, he rested in benevolence. As a minister, he rested in reverence. As a son, he rested in filial piety. As a father, he rested in kindness. In communication with his subjects, he rested in good faith.

8 子曰：「聽訟，吾猶人也，必也使無訟乎！」無情者不得盡其辭，大畏民志。此謂知本。

The Master said, "In hearing litigations, I am like any other body. What is necessary is to cause the people to have no litigations." So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men's minds;-this is called knowing the root.

9 所謂修身在正其心者：身有所忿懥，則不得其正；有所恐懼，則不得其正；有所好樂，則不得其正；有所憂患，則不得其正。心不在焉，視而不見，聽而不聞，食而不知其味。此謂修身在正其心。

What is meant by, "The cultivation of the person depends on rectifying the mind may be thus illustrated:-If a man be under the influence of passion he will be incorrect in his conduct. He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress. When the mind is not present, we look and do not see; we hear and do not understand; we eat and do not know the taste of what we eat. This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind.

10 所謂齊其家在修其身者：人之其所親愛而辟焉，之其所賤惡而辟焉，之其所畏敬而辟焉，之其所哀矜而辟焉，之其所敖惰而辟焉。故好而知其惡，惡而知其美者，天下鮮矣！故諺有之曰：「人莫知其子之惡，莫知其苗之碩。」此謂身不修不可以齊其家。

What is meant by "The regulation of one's family depends on the cultivation of his person is this:-men are partial where they feel affection and love; partial where they despise and dislike; partial where they stand in awe and reverence; partial where they feel sorrow and compassion; partial where they are arrogant and rude. Thus it is that there are few men in the world who love and at the same time know the bad qualities of the object of their love, or who hate and yet know the excellences of the object of their hatred. Hence it is said, in the common adage,"A man does not know the wickedness of his son; he does not know the richness of his growing corn." This is what is meant by saying that if the person be not cultivated, a man cannot regulate his family.

11 所謂治國必先齊其家者，其家不可教而能教人者，無之。故君子不出家而成教於國：孝者，所以事君也；弟者，所以事長也；慈者，所以使眾也。《康誥》曰：「如保赤子」，心誠求之，雖不中不遠矣。未有學養子而後嫁者也！一家仁，一國興仁；一家讓，一國興讓；一人貪戾，一國作亂。其機如此。此謂一言僨事，一人定國。堯、舜率天下以仁，而民從之；桀、紂率天下以暴，而民從之。其所令反其所好，而民不從。是故君子有諸己而後求諸人，無諸己而後非諸人。所藏乎身不恕，而能喻諸人者，未之有也。故治國在齊其家。《詩》云：「桃之夭夭，其葉蓁蓁；之子于歸，宜其家人。」宜其家人，而後可以教國人。《詩》云：「宜兄宜弟。」宜兄宜弟，而後可以教國人。《詩》云：「其儀不忒，正是四國。」其為父子兄弟足法，而後民法之也。此謂治國在齊其家。

What is meant by "In order rightly to govern the state, it is necessary first to regulate the family," is this: It is not possible for one to teach others, while he cannot teach his own family. Therefore, the ruler, without going beyond his family, completes the lessons for the state. There is filial piety - therewith the sovereign should be served. There is fraternal submission - therewith elders and superiors should be served. There is kindness - therewith the multitude should be treated. In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so. There never has been a girl who learned to bring up a child, that she might afterwards marry. From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence. This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them. Chieh and Chau led on the kingdom with violence, and people followed them. The orders which these issued were contrary to the practices which they loved, and so the people did not follow them. On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people. He must not have the bad qualities in himself, and then he may require that they shall not be in the people. Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them. Thus we see how the government of the state depends on the regulation of the family.

In the Book of Poetry, it is said, "That peach tree, so delicate and elegant! How luxuriant is its foliage! This girl is going to her husband's house. She will rightly order her household." Let the household be rightly ordered, and then the people of the state may be taught. In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers. They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state. In the Book of Poetry, it is said, "In his deportment there is nothing wrong; he rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him. This is what is meant by saying, "The government of his kingdom depends on his regulation of the family."

12 所謂平天下在治其國者：上老老而民興孝，上長長而民興弟，上恤孤而民不倍，是以君子有絜矩之道也。所惡於上，毋以使下；所惡於下，毋以事上；所惡於前，毋以先後；所惡於後，毋以從前；所惡於右，毋以交於左；所惡於左，毋以交於右。此之謂絜矩之道。《詩》云：「樂只君子，民之父母。」民之所好好之，民之所惡惡之，此之謂民之父母。《詩》云：「節彼南山，維石巖巖。赫赫師尹，民具爾瞻。」有國者不可以不慎，辟則為天下戮矣。

What is meant by "The making the whole kingdom peaceful and happy depends on the government of his state," this: When the sovereign behaves to his aged, as the aged should be behaved to, the people become filial; when the sovereign behaves to his elders, as the elders should be behaved to, the people learn brotherly submission; when the sovereign treats compassionately the young and helpless, the people do the same. Thus the ruler has a principle with which, as with a measuring square, he may regulate his conduct. What a man dislikes in his superiors, let him not display in the treatment of his inferiors; what he dislikes in inferiors, let him not display in the service of his superiors; what he hates in those who are before him, let him not therewith precede those who are behind him; what he hates in those who are behind him, let him not bestow on the left; what he hates to receive on the left, let him not bestow on the right:-this is what is called "The principle with which, as with a measuring square, to regulate one's conduct." In the Book of Poetry, it is said, "How much to be rejoiced in are these princes, the parents of the people!" When a prince loves what the people love, and hates what the people hate, then is he what is called the parent of the people. In the Book of Poetry, it is said, "Lofty is that southern hill, with its rugged masses of rocks! Greatly distinguished are you, O grand-teacher Yin, the people all look up to you. "Rulers of states may not neglect to be careful. If they deviate to a mean selfishness, they will be a disgrace in the kingdom.

13 《詩》云：「殷之未喪師，克配上帝。儀監于殷，峻命不易。」道得眾則得國，失眾則失國。是故君子先慎乎德。有德此有人，有人此有土，有土此有財，有財此有用。德者本也，財者末也，外本內末，爭民施奪。是故財聚則民散，財散則民聚。是故言悖而出者，亦悖而入；貨悖而入者，亦悖而出。《康誥》曰：「惟命不于常！」道善則得之，不善則失之矣。楚書曰：「楚國無以為寶，惟善以為寶。」舅犯曰：「亡人無以為寶，仁親以為寶。」

In the Book of Poetry, it is said, "Before the sovereigns of the Yin dynasty had lost the hearts of the people, they could appear before God. Take warning from the house of Yin. The great decree is not easily preserved." This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost. On this account, the ruler will first take pains about his own virtue. Possessing virtue will give him the people. Possessing the people will give the territory. Possessing the territory will give him its wealth. Possessing the wealth, he will have resources for expenditure. Virtue is the root; wealth is the result. If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine. Hence, the accumulation of wealth is the way to scatter the people; and the letting it be scattered among them is the way to collect the people. And hence, the ruler's words going forth contrary to right, will come back to him in the same way, and wealth, gotten by improper ways, will take its departure by the same. In the Announcement to Kang, it is said, "The decree indeed may not always rest on us"; that is, goodness obtains the decree, and the want of goodness loses it. In the Book of Chu, it is said, "The kingdom of Chu does not consider that to be valuable. It values, instead, its good men." Duke Wen's uncle, Fan, said, "Our fugitive does not account that to be precious. What he considers precious is the affection due to his parent."

14 《秦誓》曰：「若有一个臣，斷斷兮無他技，其心休休焉，其如有容焉。人之有技，若己有之；人之彥聖，其心好之，不啻若自其口出。實能容之，以能保我子孫黎民，尚亦有利哉！人之有技，媢嫉以惡之；人之彥聖，而違之俾不通。實不能容，以不能保我子孫黎民，亦曰殆哉！」唯仁人放流之，迸諸四夷，不與同中國，此謂唯仁人為能愛人，能惡人。見賢而不能舉，舉而不能先，命也；見不善而不能退，退而不能遠，過也。好人之所惡，惡人之所好，是謂拂人之性，災必逮夫身。是故君子有大道，必忠信以得之，驕泰以失之。

In the Declaration of the Duke of Qin, it is said, "Let me have but one minister, plain and sincere, not pretending to other abilities, but with a simple, upright, mind; and possessed of generosity, regarding the talents of others as though he himself possessed them, and, where he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them and employ them:-such a minister will be able to preserve my sons and grandsons and black-haired people, and benefits likewise to the kingdom may well be looked for from him. But if it be his character, when he finds men of ability, to be jealous and hate them; and, when he finds accomplished and perspicacious men, to oppose them and not allow their advancement, showing himself really not able to bear them: such a minister will not be able to protect my sons and grandsons and people; and may he not also be pronounced dangerous to the state?" It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Middle Kingdom. This is in accordance with the saying, "It is only the truly virtuous man who can love or who can hate others." To see men of worth and not be able to raise them to office; to raise them to office, but not to do so quickly:-this is disrespectful. To see bad men and not be able to remove them; to remove them, but not to do so to a distance:-this is weakness. To love those whom men hate, and to hate those whom men love;-this is to outrage the natural feeling of men. Calamities cannot fail to come down on him who does so. Thus we see that the sovereign has a great course to pursue. He must show entire self-devotion and sincerity to attain it, and by pride and extravagance he will fail of it.

15 生財有大道。生之者眾，食之者寡，為之者疾，用之者舒，則財恒足矣。仁者以財發身，不仁者以身發財。未有上好仁而下不好義者也，未有好義其事不終者也，未有府庫財非其財者也。

There is a great course also for the production of wealth. Let the producers be many and the consumers few. Let there be activity in the production, and economy in the expenditure. Then the wealth will always be sufficient. The virtuous ruler, by means of his wealth, makes himself more distinguished. The vicious ruler accumulates wealth, at the expense of his life. Never has there been a case of the sovereign loving benevolence, and the people not loving righteousness. Never has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to completion. And never has there been a case where the wealth in such a state, collected in the treasuries and arsenals, did not continue in the sovereign's possession.

16 孟獻子曰：「畜馬乘，不察於雞豚；伐冰之家，不畜牛羊；百乘之家，不畜聚斂之臣。與其有聚斂之臣，寧有盜臣。」此謂國不以利為利，以義為利也。長國家而務財用者，必自小人矣。彼為善之，小人之使為國家，災害并至。雖有善者，亦無如之何矣！此謂國不以利為利，以義為利也。

The officer Meng Xian said, "He who keeps horses and a carriage does not look after fowls and pigs. The family which keeps its stores of ice does not rear cattle or sheep. So, the house which possesses a hundred chariots should not keep a minister to look out for imposts that he may lay them on the people. Than to have such a minister, it were better for that house to have one who should rob it of its revenues." This is in accordance with the saying:-"In a state, pecuniary gain is not to be considered to be prosperity, but its prosperity will be found in righteousness." When he who presides over a state or a family makes his revenues his chief business, he must be under the influence of some small, mean man. He may consider this man to be good; but when such a person is employed in the administration of a state or family, calamities from Heaven, and injuries from men, will befall it together, and, though a good man may take his place, he will not be able to remedy the evil. This illustrates again the saying, "In a state, gain is not to be considered prosperity, but its prosperity will be found in righteousness."

《冠義 \ Guan Yi》 [Also known as: "The meaning of the ceremony of capping"]

1 凡人之所以為人者，禮義也。禮義之始，在於正容體、齊顏色、順辭令。容體正，顏色齊，辭令順，而後禮義備。以正君臣、親父子、和長幼。君臣正，父子親，長幼和，而後禮義立。故冠而後服備，服備而後容體正、顏色齊、辭令順。故曰：冠者，禮之始也。是故古者聖王重冠。

Generally speaking, that which makes man man is the meaning of his ceremonial usages. The first indications of that meaning appear in the correct arrangement of the bodily carriage, the harmonious adjustment of the countenance, and in the natural ordering of the speech. When the bodily carriage is well arranged, the countenance harmoniously adjusted, and speech naturally ordered, the meaning of the ceremonial usages becomes complete, and serves to render correct the relation between ruler and subject, to give expression to the affection between father and son, and to establish harmony between seniors and juniors. When the relation between ruler and subject is made correct, affection secured between father and son, and harmony shown between seniors and juniors, then the meaning of those usages is established. Hence after the capping has taken place, provision is made for every other article of dress. With the complete provision of the dress, the bodily carriage becomes (fully) correct, the harmonious expression of the countenance is made perfect, and the speech is all conformed to its purposes. Hence it is said that in capping we have the first indications of (the meaning of the) ceremonial usages. It was on this account that the sage kings of antiquity made so much as they did of the capping.

2 古者冠禮筮日筮賓，所以敬冠事，敬冠事所以重禮；重禮所以為國本也。故冠於阼，以著代也；醮於客位，三加彌尊，加有成也；已冠而字之，成人之道也。見於母，母拜之；見於兄弟，兄弟拜之；成人而與為禮也。玄冠、玄端奠摯於君，遂以摯見於鄉大夫、鄉先生；以成人見也。

Anciently, when about to proceed to the ceremony of capping, they divined for the day by the stalks, and also for the guests (who should be present). In this way did they manifest the value which they attached to capping. Attaching such a value to it, they made the ceremony very important. They made the ceremony so important, showing how they considered it to lie at the foundation of the state's (prosperity). Hence (also) the capping took place at the top of the eastern steps, (appropriate to the use of the Master) - to show that the son would (in due time) take his place. (The father) handed him a (special) cup in the guests' place. Three caps were used in the ceremony, each successive one more honourable, and giving the more importance to his coming of age. When the capping was over, he received the name of his maturity. So was it shown that he was now a full-grown man. He presented himself before his mother, and his mother bowed to him; he did the same before his brothers and cousins, and they bowed to him - he was a man grown, and so they exchanged courtesies with him. In the dark-coloured cap, and the dark-coloured square-cut robes, he put down his gift of introduction before the ruler, and then proceeded with the proper gifts to present himself to the high ministers and Great officers, and to the old gentlemen of the country - appearing before them as a man grown.

3 成人之者，將責成人禮焉也。責成人禮焉者，將責為人子、為人弟、為人臣、為人少者之禮行焉。將責四者之行於人，其禮可不重與？

Treating him (now) as a grown-up man, they would require from him all the observances of a full-grown man. Doing so, they would require from him the performance of all the duties of a son, a younger brother, a subject, and a junior. But when these four duties or services were required from him, was it not right that the ceremony by which he was placed in such a position should be considered important?

4 故孝弟忠順之行立，而後可以為人；可以為人，而後可以治人也。故聖王重禮。故曰：冠者，禮之始也，嘉事之重者也。是故古者重冠；重冠故行之於廟；行之於廟者，所以尊重事；尊重事而不敢擅重事；不敢擅重事，所以自卑而尊先祖也。

Thus when the discharge of filial and fraternal duties, of loyal service, and of deferential submission was established, he could indeed be regarded as a (full-grown) man. When he could be regarded as such, he could be employed to govern other men. It was on this account that the sage kings attached such an importance to the ceremony, and therefore it was said, that in capping we have the introduction to all the ceremonial usages, and that it is the most important of the festive services.

《昏義 \ Hun Yi》 [Also known as: "The meaning of the marriage ceremony"]

1 昏禮者，將合二姓之好，上以事宗廟，而下以繼後世也。故君子重之。是以昏禮納采、問名、納吉、納徵、請期，皆主人筵几於廟，而拜迎於門外，入，揖讓而升，聽命於廟，所以敬慎、重正昏禮也。

The ceremony of marriage was intended to be a bond of love between two (families of different) surnames, with a view, in its retrospective character, to secure the services in the ancestral temple, and in its prospective character, to secure the continuance of the family line. Therefore the superior men, (the ancient rulers), set a great value upon it. Hence, in regard to the various (introductory) ceremonies,--the proposal with its accompanying gift; the inquiries about the (lady's) name; the intimation of the approving divination; the receiving the special offerings; and the request to fix the day - these all were received by the principal party (on the lady's side), as he rested on his mat or leaning-stool in the ancestral temple, (When they arrived), he met the messenger, and greeted him outside the gate, giving place to him as he entered, after which they ascended to the hall. Thus were the instructions received in the ancestral temple, and in this way was the ceremony respected, and watched over, while its importance was exhibited and care taken that all its details should be correct.

2 父親醮子，而命之迎，男先於女也。子承命以迎，主人筵几於廟，而拜迎于門外。婿執雁入，揖讓升堂，再拜奠雁，蓋親受之於父母也。降，出御婦車，而婿授綏，御輪三周。先俟於門外，婦至，婿揖婦以入，共牢而食，合巹而酳，所以合體同尊卑以親之也。

The father gave himself the special cup to his son, and ordered him to go and meet the bride; it being proper that the male should take the first step (in all the arrangements). The son, having received the order, proceeded to meet his bride. Her father, who had been resting on his mat and leaning-stool in the temple, met him outside the gate and received him with a bow, and then the son-in-law entered, carrying a wild goose. After the (customary) bows and yieldings of precedence, they went up to the hall, when the bridegroom bowed twice and put down the wild goose. Then and in this way he received the bride from her parents. After this they went down, and he went out and took the reins of the horses of her carriage, which he drove for three revolutions of the wheels, having handed the strap to assist her in mounting. He then went before, and waited outside his gate, When she arrived, he bowed to her as she entered. They ate together of the same animal, and joined in sipping from the cups made of the same melon; thus showing that they now formed one body, were of equal rank, and pledged to mutual affection.

3 敬慎、重正，而後親之，禮之大體，而所以成男女之別，而立夫婦之義也。男女有別，而後夫婦有義；夫婦有義，而後父子有親；父子有親，而後君臣有正。故曰：昏禮者，禮之本也。

The respect, the caution, the importance, the attention to secure correctness in all the details, and then (the pledge of) mutual affection - these were the great points in the ceremony, and served to establish the distinction to be observed between man and woman, and the righteousness to be maintained between husband and wife. From the distinction between man and woman came the righteousness between husband and wife. From that righteousness came the affection between father and son; and from that affection, the rectitude between ruler and minister. Whence it is said, 'The ceremony of marriage is the root of the other ceremonial observances.'

4 夫禮始於冠，本於昏，重於喪、祭，尊於朝、聘，和於射、鄉：此禮之大體也。

Ceremonies (might be said to) commence with the capping; to have their root in marriage; to be most important in the rites of mourning and sacrifice; to confer the greatest honour in audiences at the royal court and in the interchange of visits at the feudal courts; and to be most promotive of harmony in the country festivals and celebrations of archery. These were the greatest occasions of ceremony, and the principal points in them.

5 夙興，婦沐浴以俟見；質明，贊見婦於舅姑，執笲、棗、栗、段修以見，贊醴婦，婦祭脯醢，祭醴，成婦禮也。舅姑入室，婦以特豚饋，明婦順也。厥明，舅姑共饗婦以一獻之禮，奠酬。舅姑先降自西階，婦降自阼階，以著代也。

Rising early (the morning after marriage), the young wife washed her head and bathed her person, and waited to be presented (to her husband's parents), which was done by the directrix, as soon as it was bright day. She appeared before them, bearing a basket with dates, chestnuts, and slices of dried spiced meat. The directrix set before her a cup of sweet liquor, and she offered in sacrifice some of the dried meat and also of the liquor, thus performing the ceremony which declared her their son's wife. The father and mother-in-law then entered their apartment, where she set before them a single dressed pig - thus showing the obedient duty of (their son's) wife. Next day, the parents united in entertaining the young wife, and when the ceremonies of their severally pledging her in a single cup, and her pledging them in return, had been performed, they descended by the steps on the west, and she by those on the east - thus showing that she would take the mother's place in the family.

6 成婦禮，明婦順，又申之以著代，所以重責婦順焉也。婦順者，順於舅姑，和於室人；而後當於夫，以成絲麻布帛之事，以審守委積蓋藏。是故婦順備而後內和理；內和理而後家可長久也；故聖王重之。

Thus the ceremony establishing the young wife in her position; (followed by) that showing her obedient service (of her husband's parents); and both succeeded by that showing how she now occupied the position of continuing the family line - all served to impress her with a sense of the deferential duty proper to her. When she was thus deferential, she was obedient to her parents-in-law, and harmonious with all the occupants of the women's apartments; she was the fitting partner of her husband, and could carry on all the work in silk and linen, making cloth and silken fabrics, and maintaining a watchful care over the various stores and depositories (of the household). In this way when the deferential obedience of the wife was complete, the internal harmony was secured; and when the internal harmony was secured, the long continuance of the family could be calculated on. Therefore the ancient kings attached such importance (to the marriage ceremonies).

7 是以古者婦人先嫁三月，祖禰未毀，教于公宮，祖禰既毀，教于宗室，教以婦德、婦言、婦容、婦功。教成祭之，牲用魚，芼之以蘋藻，所以成婦順也。

Therefore, anciently, for three months before the marriage of a young lady, if the temple of the high ancestor (of her surname) were still standing (and she had admission to it), she was taught in it, as the public hall (of the members of her surname); if it were no longer standing (for her), she was taught in the public hall of the Head of that branch of the surname to which she belonged - she was taught there the virtue, the speech, the carriage, and the work of a wife. When the teaching was accomplished, she offered a sacrifice (to the ancestor), using fish for the victim, and soups made of duckweed and pondweed. So was she trained to the obedience of a wife.

8 古者天子後立六宮、三夫人、九嬪、二十七世婦、八十一御妻，以聽天下之內治，以明章婦順；故天下內和而家理。天子立六官、三公、九卿、二十七大夫、八十一元士，以聽天下之外治，以明章天下之男教；故外和而國治。故曰：天子聽男教，後聽女順；天子理陽道，後治陰德；天子聽外治，後聽內職。教順成俗，外內和順，國家理治，此之謂盛德。

Anciently, the queen of the son of Heaven divided the harem into six palace-halls, (occupied) by the 3 ladies called fu-ren, the 9 bin, the 27 shi-fu, and the 81 yu-qi. These were instructed in the domestic and private rule which should prevail throughout the kingdom, and how the deferential obedience of the wife should be illustrated; and thus internal harmony was everywhere secured, and families were regulated. (In the same way) the son of Heaven established six official departments, in which were distributed the 3 gong, the 9 qing, the 27 da fu, and the 81 shi of the highest grade. These were instructed in all that concerned the public and external government of the kingdom, and how the lessons for the man should be illustrated; and thus harmony was secured in all external affairs, and the states were properly governed. It is therefore said, 'From the son of Heaven there were learned the lessons for men; and from the queen, the obedience proper to women.' The son of Heaven directed the course to be pursued by the masculine energies, and the queen regulated the virtues to be cultivated by the feminine receptivities. The son of Heaven guided in all that affected the external administration (of affairs); and the queen, in all that concerned the internal regulation (of the family). The teachings (of the one) and the obedience (inculcated by the other) perfected the manners and ways (of the people); abroad and at home harmony and natural order prevailed; the states and the families were ruled according to their requirements - this was what is called 'the condition of complete virtue.'

9 是故男教不修，陽事不得，適見於天，日為之食；婦順不修，陰事不得，適見於天，月為之食。是故日食則天子素服而修六官之職，蕩天下之陽事；月食則後素服而修六宮之職，蕩天下之陰事。故天子與後，猶日之與月、陰之與陽，相須而後成者也。天子修男教，父道也；後修女順，母道也。故曰：天子之與後，猶父之與母也。故為天王服斬衰，服父之義也；為後服資衰，服母之義也。

Therefore when the lessons for men are not cultivated, the masculine phenomena in nature do not proceed regularly;-as seen in the heavens, we have the sun eclipsed. When the obedience proper to women is not cultivated, the feminine phenomena in nature do not proceed regularly;-as seen in the heavens, we have the moon eclipsed. Hence on an eclipse of the sun, the son of Heaven put on plain white robes, and proceeded to repair what was wrong in the duties of the six official departments, purifying everything that belonged to the masculine sphere throughout the kingdom; and on an eclipse of the moon, the queen dressed herself in plain white robes, and proceeded to repair what was wrong in the duties of the six palace-halls, purifying everything that belonged to the feminine sphere throughout the kingdom. The son of Heaven is to the queen what the sun is to the moon, or the masculine energy of nature to the feminine. They are necessary to each other, and by their interdependence they fulfil their functions.

《鄉飲酒義 \ Xiang Yin Jiu Yi》 [Also known as: "The meaning of the drinking festivity in the districts"]

1 鄉飲酒之義：主人拜迎賓于庠門之外，入，三揖而後至階，三讓而後升，所以致尊讓也。盥洗揚觶，所以致潔也。拜至，拜洗，拜受，拜送，拜既，所以致敬也。

The meaning of the drinking in the country districts may be thus described - The president on the occasion bows to the (coming) guest as he receives him outside the college gate. They enter and thrice salute each other till they come to the steps. There each thrice yields the precedence to the other, and then they ascend. In this way they carry to the utmost their mutual demonstrations of honour and humility. (The host) washes his hands, rinses the cup, and raises it - to give the highest idea of purity. They bow on the guest's arrival; they bow as (the cup) is washed; they bow when the cup is received, and when it is presented (in return); they bow when the drinking it is over - in this way carrying to the utmost their mutual respect.

2 尊讓潔敬也者，君子之所以相接也。君子尊讓則不爭，潔敬則不慢，不慢不爭，則遠於鬬辨矣；不鬬辨則無暴亂之禍矣，斯君子之所以免於人禍也，故聖人制之以道。

Such giving of honour, such humility, such purity, and such respect belonged to the intercourse of superior men with others. When they gave honour and showed humility, no contentions arose. When they maintained purity and respect, no indifference or rudeness arose. When there was no rudeness or contention, quarrels and disputations were kept at a distance. When men did not quarrel nor dispute, there came no evils of violence or disorder. It was thus that superior men escaped suffering calamity from other men; and therefore the sages instituted the observances in this ceremony to secure such a result.

3 鄉人、士、君子，尊於房戶之間，賓主共之也。尊有玄酒，貴其質也。羞出自東房，主人共之也。洗當東榮，主人之所以自潔，而以事賓也。

The chief of the district with the accomplished and virtuous men belonging to it had the vessel of liquor placed between the room (on the east), and the door (leading to the apartments on the west), host and guests sharing it between them. The vessel contained the dark-coloured liquor (of pure water) - showing the value, they attached to its simplicity. The viands came forth from the room on the east - being supplied by the host. All washing, took place (in the courtyard) opposite the eastern wing - showing how the host purified himself and made himself ready to serve the guests.

4 賓主象天地也；介僎象陰陽也；三賓象三光也；讓之三也，象月之三日而成魄也；四面之坐，象四時也。

The (principal) guest and the host represented heaven and earth; the attendants of the guest and host respectively represented the forces inherent in nature in their contracting and expanding operations; the three (heads of the) guests (in their threefold division) represented the three (great) luminaries; the precedence thrice yielded (to the guest) represented the three days when the moon is invisible till it begins to reappear; the seating of the parties present (all round or) on the four sides represented the four seasons.

5 天地嚴凝之氣，始於西南，而盛於西北，此天地之尊嚴氣也，此天地之義氣也。天地溫厚之氣，始於東北，而盛於東南，此天地之盛德氣也，此天地之仁氣也。主人者尊賓，故坐賓於西北，而坐介於西南以輔賓，賓者接人以義者也，故坐於西北。主人者，接人以德厚者也，故坐於東南。而坐僎於東北，以輔主人也。

The snell and icy wind (that blows between) heaven and earth begins in the south-west and is strongest in the north-west. This is the wind that represents the most commanding severity of heaven and earth;--the wind of their righteous justice. The warm and genial wind (that blows between) heaven and earth begins in the north-east and is strongest in the south-east. This is the wind that represents the abundant virtue of heaven and earth - the wind of their benevolence. The host, wishing to do honour to his guest, assigns him his seat on the north-west, and that of his attendant on the south-west, that he may there (most conveniently) assist him. The guest (represents) the treatment of others according to justice, and therefore his seat is on the north-west; the host (represents) the treatment of others according to benevolence and a genial kindness, and therefore his seat is on the southeast, and his attendant is seated on the north-east, that he may there (most conveniently) assist him.

6 仁義接，賓主有事，俎豆有數曰聖，聖立而將之以敬曰禮，禮以體長幼曰德。德也者，得於身也。故曰：古之學術道者，將以得身也。是故聖人務焉。

That intercourse according to benevolence and righteousness being established, so as to show the respective duties of host and guest, and the number of stands and dishes being properly fixed;--all this must be the result of sage intelligence. That intelligence established the arrangements, and each one being carried through with respect, it became a ceremonial usage. That usage proceeding to mark and embody the distinction between old and young, it became a virtue. Virtue is that which is the characteristic of the person. Therefore we have the saying, 'In the learning of antiquity, the methods by which they pursued the course adopted were intended to put men in possession of their proper virtue.' On this account the sages employed their powers (on its lessons).

7 祭薦，祭酒，敬禮也。嚌肺，嘗禮也。啐酒，成禮也。於席末，言是席之正，非專為飲食也，為行禮也，此所以貴禮而賤財也。卒觶，致實於西階上，言是席之上，非專為飲食也，此先禮而後財之義也。先禮而後財，則民作敬讓而不爭矣。

When (the guest) offers in sacrifice some of the things that have been set before him, and some of the liquor, he showed how he respected (the host) for his courtesy; when he proceeded to take some of the lungs in his teeth, he thereby tasted (the host's) courtesy; when he then sipped some of the liquor, that was his last step in acknowledgment thereof. This last act was done at the end of his mat, showing that the mat was spread straight before him, not only for the purpose of eating and drinking, but also for the performance of the (proper) rites. In this was shown how it was the ceremony that was valued, while the wealth was made little account of. Finally, when the host filled their cups from the horn, they drained them at the top of the western steps;--showing how the mat was set not (merely) for the purpose of eating and drinking, and how the idea was that of giving to the ceremony the first place, and to wealth the last. But when the ceremony has the first place, and wealth the last, the people become respectful and yielding, and are not contentious with one another.

8 鄉飲酒之禮：六十者坐，五十者立侍，以聽政役，所以明尊長也。六十者三豆，七十者四豆，八十者五豆，九十者六豆，所以明養老也。民知尊長養老，而後乃能入孝弟。民入孝弟，出尊長養老，而後成教，成教而後國可安也。君子之所謂孝者，非家至而日見之也；合諸鄉射，教之鄉飲酒之禮，而孝弟之行立矣。

At the ceremony of drinking in the country districts, those who were sixty years old sat, and those who were (only fifty) stood, and were in waiting to receive any orders and perform any services - thus illustrating the honour which should be paid to elders. Before those who were sixty, three dishes were placed; before those of seventy, four; before those of eighty, five; before those of ninety, six - thus illustrating how the aged should be cherished and nourished. When the people knew to honour their elders and nourish their aged, then at home they could practise filial piety and fraternal duty. Filial and fraternal at home and abroad, honouring elders and nourishing the aged, then their education was complete, and this led to the peace and tranquillity of the state. What the superior man calls filial piety, does not require that (every) family should be visited and as members daily taught; if (the people) be assembled at the archery meetings in the districts, and taught the usages at the district-drinkings, their conduct is brought to be filial and fraternal.

9 孔子曰：「吾觀於鄉，而知王道之易易也。」

Confucius said, 'When I look on at the festivity in the country districts, I know how easily the Royal way may obtain free course.

10 主人親速賓及介，而眾賓自從之。至于門外，主人拜賓及介，而眾賓自入；貴賤之義別矣。

'The host in person invites the principal guest and his attendant, and all the other guests follow them of themselves. When they arrive outside the gate, he bows (and welcomes) the chief guest and his attendant, and all the others enter of themselves. In this way the distinction between the noble and the mean is exhibited.

11 三揖至于階，三讓以賓升，拜至、獻、酬、辭讓之節繁。及介省矣。至于眾賓升受，坐祭，立飲。不酢而降；隆殺之義辨矣。

'With the interchange of three bows (the host and guest) arrive at the steps; and after precedence has been thrice yielded to him, the guest ascends. In bowing to him (on the hall), (the host) presents to him the cup, and receives the cup from him in return. The usages between them, now declining, now yielding, the one to the other, are numerous; but the attention paid to the assistant is less. As to the crowd of guests, they ascend, and receive the cup. Kneeling down they offer some of it in sacrifice; they rise and drink it; and without pledging the host in the return-cup, they descend. In this way the proper distinction is made between the different parties by the multitude or paucity of the observances paid to them.

12 工入，升歌三終，主人獻之；笙入三終，主人獻之；間歌三終，合樂三終，工告樂備，遂出。一人揚觶，乃立司正焉，知其能和樂而不流也。

'The musicians enter, ascend the hall, and sing the three pieces which complete their performance, after which the host offers to them the cup. The organists enter, and (below the hall) play three tunes, which complete their part of the performance, after which the host offers to them (also) the cup. Then they sing and play alternately other three pieces and tunes; and also thrice again they sing and play in concert. When this is finished, the musicians announce that the music is over, and go out. At the same time a person (as instructed by the host) takes up the horn, and one is appointed to superintend the drinking, and see that it proceeds correctly. From this we know how they could be harmonious and joyful, without being disorderly.

13 賓酬主人，主人酬介，介酬眾賓，少長以齒，終於沃洗者焉。知其能弟長而無遺矣。

'The (principal) guest pledges the host, the host pledges the attendants, the attendants pledge all the guests. Young and old pledge one another according to their age, and the cup circulates on to the keepers of the vases and the cup-washers. From this we know how they could practise brotherly deference to their elders without omitting any one.

14 降，說屨升坐，修爵無數。飲酒之節，朝不廢朝，莫不廢夕。賓出，主人拜送，節文終遂焉。知其能安燕而不亂也。

'Descending (after this), they take off their shoes; ascending again, and taking their seats, they take their cups without any limit as to number. But the regulations of the drinking do not allow them to neglect the duties either of the morning or evening. When the guests go out, the host bows to each as he escorts him away. The regulations and forms are observed to the end; and from this we know how they could enjoy the feast without turbulence or confusion.

15 貴賤明，隆殺辨，和樂而不流，弟長而無遺，安燕而不亂，此五行者，足以正身安國矣。彼國安而天下安。故曰：「吾觀於鄉，而知王道之易易也。」

'The distinction between the noble and mean thus exhibited; the discrimination in the multitude or paucity of the observances to different parties; the harmony and joy without disorder; the brotherly deference to elders without omitting any; the happy feasting without turbulence or confusion;--the observance of these five things is sufficient to secure the rectification of the person, and the tranquillity of the state. When that one state is tranquil, all under heaven will be the same. Therefore I say that when I look on at the festivity in the country districts, I know how easily the Royal Way may obtain free course.'

16 鄉飲酒之義：立賓以象天，立主以象地，設介、僎以象日月，立三賓以象三光。古之制禮也，經之以天地，紀之以日月，參之以三光，政教之本也。

According to the meaning attached to the festivity of drinking in the country districts, the principal guest was made to represent heaven; the host, to represent earth; their attendants respectively to represent the sun and moon; and the three head guests (according to the threefold division of them) to represent the three (great) luminaries. This was the form which the festivity received on its institution in antiquity: the presiding idea was found in heaven and earth; the regulation of that was found in the sun and moon; and the three luminaries were introduced as a third feature. (The whole represented) the fundamental principles in the conduct of government and instruction.

17 亨狗於東方，祖陽氣之發於東方也。洗之在阼，其水在洗東，祖天地之左海也。尊有玄酒，教民不忘本也。

The dogs were boiled on the eastern side (of the courtyard) - in reverential acknowledgment of the fact that the vivifying and expanding power in nature issues from the east. The washings took place at the eastern steps, and the water was kept on the east of the washing-place;--in reverential acknowledgment of the fact that heaven and earth have placed the sea on the left. The vessel contained the dark-coloured liquid - teaching the people not to forget the original practice (at ceremonies).

18 賓必南鄉。東方者春，春之為言蠢也，產萬物者聖也。南方者夏，夏之為言假也，養之、長之、假之，仁也。西方者秋，秋之為言愁也，愁之以時察，守義者也。北方者冬，冬之言中也，中者藏也。是以天子之立也，左聖鄉仁，右義偝藏也。

The rule was that the (principal) guest should face the south. The quarter of the east suggests the idea of the spring, the name of which (also) denotes the appearance of insects beginning to move - (there is then at work that mysterious) intelligence which gives birth to all things. The quarter of the south suggests the idea of the summer, the name of which (also) denotes what is great - what nourishes things, encourages their growth, and makes them great is benevolence. The quarter of the west suggests the idea of the autumn, the name of which also denotes gathering or collecting - the fruits of the earth are gathered at this season, suggesting the idea of justice in discriminating and guarding. The quarter of the north suggests the idea of winter, the name of which denotes also what is kept within - and the being within leads us to think of being stored up. On this account, when the son of Heaven stands up, he keeps (the quarter of the life-giving) intelligence on his left hand, faces (the quarter of) benevolence, has that of justice on his right hand, and that of depositing behind him.

19 介必東鄉，介賓主也。主人必居東方，東方者春，春之為言蠢也，產萬物者也；主人者造之，產萬物者也。

It was the rule that his attendants should face the east; thus (making) the principal guest to be the chief (party) at the festivity. It was the rule that the host should be in the eastern quarter. The eastern quarter suggests the idea of spring, the name of which (also) denotes the appearance of insects beginning to move, and (it is spring) which produces all things. The host makes the festivity; that is, he produces all things.

20 月者三日則成魄，三月則成時，是以禮有三讓，建國必立三卿。三賓者，政教之本，禮之大參也。

The moon, after three days, completes the period of its dark disk. Three months complete a season. Therefore in this ceremony precedence is thrice yielded to the guest, and in establishing a state three high ministers must be appointed. That the guests are in three divisions, each with its head or leader, indicated the fundamental principles in the administration of government and instruction, and was the third great feature of the ceremony.

《射義 \ She Yi》 [Also known as: "The meaning of the ceremony of archery"]

1 古者諸侯之射也，必先行燕禮；卿、大夫、士之射也，必先行鄉飲酒之禮。故燕禮者，所以明君臣之義也；鄉飲酒之禮者，所以明長幼之序也。

Anciently it was the rule for the feudal lords, when they would practise archery, first to celebrate the ceremony of the Banquet, and for the Great officers and ordinary officers, when they would shoot, first to celebrate the ceremony of the Drinking in the country districts. The ceremony of the Banquet served to illustrate the relation between ruler and subject; that of the District-drinking, to illustrate the distinction between seniors and juniors.

2 故射者，進退周還必中禮，內志正，外體直，然後持弓矢審固；持弓矢審固，然後可以言中，此可以觀德行矣。

The archers, in advancing, retiring, and all their movements, were required to observe the rules. With minds correct, and straight carriage of the body, they were to hold their bows and arrows skilfully and firmly; and when they did so, they might be expected to hit the mark. In this way (from their archery) their characters could be seen.

3 其節：天子以《騶虞》為節；諸侯以《貍首》為節；卿大夫以《采蘋》為節；士以《采繁》為節。《騶虞》者，樂官備也，《貍首》者，樂會時也；《采蘋》者，樂循法也；《采繁》者，樂不失職也。是故天子以備官為節；諸侯以時會天子為節；卿大夫以循法為節；士以不失職為節。故明乎其節之志，以不失其事，則功成而德行立，德行立則無暴亂之禍矣。功成則國安。故曰：射者，所以觀盛德也。

To regulate (the discharging of the arrows), there was, in the case of the son of Heaven, the playing of the Zou-yu; in the case of the feudal lords, that of the Li-shou; in the case of the dignitaries, the Great officers, that of the Cai-pin; and in the case of officers, that of the Cai-fan. The Zou-yu is expressive of joy that every office is (rightly) filled; the Li-shou is expressive of the joy at audiences of the court; the Cai-pin is expressive of the joy in observing the laws (which have been learned); and the Cai-fan is expressive of the joy in being free from all failures in duty. Therefore the son of Heaven regulated his shooting by keeping in his mind the right feeling of all officers; a feudal prince, by keeping in his mind the times of his appearing before the son of Heaven; a dignitary, being a Great officer, by keeping in his mind the observing of the laws (which he had learned); and an officer, by keeping in his mind that he must not fail in the duties of his office. In this way, when they clearly understood the meaning of those regulating measures, and were thus able to avoid all failure in their services, they were successful in their undertakings, and their character and conduct were established. When their characters were established, no such evils as oppression and disorder occurred; and when their undertakings were successful, the states were tranquil and happy. Hence it is said that 'the archery served to show the completeness of (the archer's) virtue.'

4 是故古者天子以射選諸侯、卿、大夫、士。射者，男子之事也，因而飾之以禮樂也。故事之盡禮樂，而可數為，以立德行者，莫若射，故聖王務焉。

Therefore, anciently, the son of Heaven chose the feudal lords, the dignitaries who were Great officers, and the officers, from their skill in archery. Archery is specially the business of males, and there were added to it the embellishments of ceremonies and music. Hence among the things which may afford the most complete illustration of ceremonies and music, and the frequent performance of which may serve to establish virtue and good conduct, there is nothing equal to archery: and therefore the ancient kings paid much attention to it.

5 是故古者天子之制，諸侯歲獻貢士於天子，天子試之於射宮。其容體比於禮，其節比於樂，而中多者，得與於祭。其容體不比於禮，其節不比於樂，而中少者，不得與於祭。數與於祭而君有慶；數不與於祭而君有讓。數有慶而益地；數有讓而削地。故曰：射者，射為諸侯也。是以諸侯君臣盡志於射，以習禮樂。夫君臣習禮樂而以流亡者，未之有也。

Therefore, anciently, according to the royal institutes, the feudal princes annually presented the officers who had charge of their tribute to the son of Heaven, who made trial of them in the archery-hall. Those of them whose bodily carriage was in conformity with the rules, and whose shooting was in agreement with the music, and who hit the mark most frequently, were allowed to take part at the sacrifices. When his officers had frequently that privilege, their ruler was congratulated; if they frequently failed to obtain it, he was reprimanded. If a prince were frequently so congratulated, he received an increase to his territory; if he were frequently so reprimanded, part of his territory was taken from him. Hence came the saying, 'The archers shoot in the interest of their princes.' Thus, in the states, the rulers and their officers devoted themselves to archery, and the practice in connexion with it of the ceremonies and music. But when, rulers and officers practise ceremonies and music, never has it been known that such practice led to their banishment or ruin.

6 故《詩》曰：「曾孫侯氏，四正具舉；大夫君子，凡以庶士，小大莫處，御于君所，以燕以射，則燕則譽。」言君臣相與盡志於射，以習禮樂，則安則譽也。是以天子制之，而諸侯務焉。此天子之所以養諸侯，而兵不用，諸侯自為正之具也。

Hence it is said in the ode (now lost), 'The long-descended lord Presents your cups of grace. His chiefs and noble men Appear, all in their place; Small officers and Great, Not one will keep away. See them before their prince, All in their full array. They feast, and then they shoot, Happy and praised to boot.' The lines show how when rulers and their officers earnestly devoted themselves together to archery, and the practice in connexion with it of ceremonies and music, they were happy and got renown. It was on this account that the son of Heaven instituted the custom, and the feudal lords diligently attended to it. This was the way in which the son of Heaven cherished the princes, and had no need of weapons of war (in dealing with them); it furnished (also) to the princes an instrument with which they trained themselves to rectitude.

7 孔子射於矍相之圃，蓋觀者如堵墻。射至於司馬，使子路執弓矢，出延射曰：「賁軍之將，亡國之大夫，與為人後者不入，其餘皆入。」蓋去者半，入者半。又使公罔之裘、序點，揚觶而語，公罔之裘揚觶而語曰：「幼壯孝弟，耆耋好禮，不從流俗，修身以俟死，者不？在此位也。」蓋去者半，處者半。序點又揚觶而語曰：「好學不倦，好禮不變，旄期稱道不亂，者不？在此位也。」蓋僅有存者。

(Once), when Confucius was conducting an archery meeting in a vegetable garden at Kio-hsiang, the lookers-on surrounded it like a wall. When the proceedings reached the point when a Master of the Horse should be appointed, he directed Zi-Lu to take his bow and arrows, and go out to introduce those who wished to shoot, and to say, 'The general of a defeated army, the Great officer of a ruler-less state, and any one who (has schemed to be) the successor and heir of another, will not be allowed to enter, but the rest may all enter.' On this, one half went away, and the other half entered. After this, (wishing to send the cup round among all the company), he further directed Gong-wang Qiu and Xu Dian to raise the horns of liquor, and make proclamation. Then Gong-wang Qiu raised his horn, and said, 'Are the young and strong (here) observant of their filial and fraternal duties? Are the old and men of eighty (here) such as love propriety, not following licentious customs, and resolved to maintain their characters to death? (If so), they may occupy the position of guests.' On this, one half (of those who had entered) went away, and the other half remained. Xu Dian next raised his horn, and proclaimed, 'Are you fond of learning without being tired? are you fond of the rules of propriety, and unswerving in your adherence to them? Do those of you who are eighty, ninety, or one hundred, expound the way (of virtue) Without confusion or error? If so, you can occupy the position of visitors.' Thereupon hardly any remained.

8 射之為言者繹也，或曰舍也。繹者，各繹己之志也。故心平體正，持弓矢審固；持弓矢審固，則射中矣。故曰：為人父者，以為父鵠；為人子者，以為子鵠；為人君者，以為君鵠；為人臣者，以為臣鵠。故射者各射己之鵠。故天子之大射謂之射侯；射侯者，射為諸侯也。射中則得為諸侯；射不中則不得為諸侯。

To shoot means to draw out to the end, and some say to lodge in the exact point. That drawing out to the end means every one unfolding his own idea; hence, with the mind even-balanced and the body correctly poised, (the archer) holds his bow and arrow skilfully and firmly. When he so holds them, he will hit the mark. Hence it is said, 'The father (shoots) at the father-mark; the son, at the son-mark; the ruler, at the ruler-mark; the subject, at the subject-mark.' Thus the archer shoots at the mark of his (ideal) self; and so the Great archery of the son of Heaven is called shooting at (the mark of) the feudal prince. 'Shooting at the mark of the feudal prince' was shooting to prove himself a prince. He who hit the mark was permitted to be, that is, retain his rank as) a prince; he who did not hit the mark was not permitted to retain his rank as a prince.

9 天子將祭，必先習射於澤。澤者，所以擇士也。已射於澤，而後射於射宮。射中者得與於祭；不中者不得與於祭。不得與於祭者有讓，削以地；得與於祭者有慶，益以地。進爵絀地是也。

When the son of Heaven was about to sacrifice, the rule was that he should celebrate the archery at the pool, which name suggested the idea of selecting the officers (by their shooting). After the archery at the pool came that in the archery hall. Those who hit the mark were permitted to take part in the sacrifice; and those who failed were not permitted to do so. (The ruler of those) who did not receive the permission was reprimanded, and had part of his territory taken from him. The ruler of those who were permitted was congratulated, and received an addition to his territory. The advancement appeared in the rank; the disapprobation, in the (loss of) territory.

10 故男子生，桑弧蓬矢六，以射天地四方。天地四方者，男子之所有事也。故必先有志於其所有事，然後敢用穀也。飯食之謂也。

Hence, when a son is born, a bow of mulberry wood, and six arrows of the wild raspberry plant (are placed on the left of the door) for the purpose of shooting at heaven, earth, and the four cardinal points. Heaven, earth, and the four points denote the spheres wherein the business of a man lies. The young man must first give his mind to what is to be his business, and then he may venture to receive emolument, that is, the provision for his food.

11 射者，仁之道也。射求正諸己，己正然後發，發而不中，則不怨勝己者，反求諸己而已矣。孔子曰：「君子無所爭，必也射乎！揖讓而升，下而飲，其爭也君子。」

Archery suggests to us the way of benevolence. (The archer) seeks to be correct in himself, and then discharges his arrow. If it miss the mark, he is not angry with the one who has surpassed himself, but turns round and seeks (for the cause of failure) in himself. Confucius said, 'The student of virtue has no contentions. If it be said that he cannot avoid them, shall this be in archery? (But) he bows complaisantly to his competitor, ascends (the hall), descends (again), and exacts the forfeit of drinking. In his contention, he is still the superior man.'

12 孔子曰：「射者何以射？何以聽？循聲而發，發而不失正鵠者，其唯賢者乎！若夫不肖之人，則彼將安能以中？」

Confucius said, 'How difficult it is to shoot! How difficult it is to listen (to the music)! To shoot exactly in harmony with the note (given) by the music, and to shoot without missing the bull's-eye on the target - it is only the archer of superior virtue who can do this! How shall a man of inferior character be able to hit the mark?

13 《詩》云：「發彼有的，以祈爾爵。」祈，求也；求中以辭爵也。酒者，所以養老也，所以養病也；求中以辭爵者，辭養也。

It is said in the Book of Poetry (II, viii, ode 6, 1), '"Now shoot," he says, "and show your skill." The other answers, "Shoot I will, And hit the mark;--and when you miss, Pray you the penal cup to kiss."' 'To pray' is to ask. The archer seeks to hit that he may decline the cup. The liquor in the cup is designed (properly) to nourish the aged, or the sick. When the archer seeks to hit that he may decline the cup, that is declining what should serve to nourish (those that need it).

《燕義 \ Yan Yi》 [Also known as: "The meaning of the banquet"]

1 古者周天子之官，有庶子官。庶子官職諸侯、卿、大夫、士之庶子之卒，掌其戒令，與其教治，別其等，正其位。國有大事，則率國子而致於大子，唯所用之。若有甲兵之事，則授之以車甲，合其卒伍，置其有司，以軍法治之，司馬弗正。凡國之政事，國子存游卒，使之修德學道，春合諸學，秋合諸射，以考其藝而進退之。

Anciently, among the officers of the kings of Zhou, there was one called the shu-dze. He was charged with the care of the sons of the feudal lords, the high dignitaries who were the Great officers, and (other) officers,--the eldest sons who occupied the next place to their fathers. He managed (the issuing) to them of (all) cautions and orders; superintended their instruction in all they had to learn and (the art of self-)government; arranged them in their different classes; and saw that they occupied their correct positions. If there were any grand solemnity (being transacted) in the kingdom, he conducted them-these sons of the state-and placed them under the eldest son, the heir-apparent, who made what use of them he thought fit. If any military operations were being undertaken, he provided for them their carriages and coats of mail, assembled for them the companies of a hundred men and of five men (of which they should have charge), and appointed their inferior officers, thus training them in the art of war - they were not under the jurisdiction of the minister of War. In all (other) governmental business of the state, these sons of it were left free, their fathers' eldest sons, without public occupation, and were made to attend to the cultivation of virtuous ways. In spring, (the shu-dze) assembled them in the college; and in autumn, in the archery (hall), that he might examine into their proficiency, and advanced or degraded them accordingly.

2 諸侯燕禮之義：君立阼階之東南，南鄉爾卿，大夫皆少進，定位也；君席阼階之上，居主位也；君獨升立席上，西面特立，莫敢適之義也。

The meaning of the ceremony of the banquet at the feudal courts (may be thus described):-The ruler stood on the south-east of (his own) steps on the east, having his face towards the south, fronting the ministers or dignitaries who were nearest to him. They and all the (other) Great officers came forward a little, taking each his proper station. The ruler's mat is placed at the top of the eastern steps - there is the station of the host. The ruler alone goes up and stands on his mat; with his face to the west he stands there by himself - showing that no one presumes to place himself on a par with him.

3 設賓主，飲酒之禮也；使宰夫為獻主，臣莫敢與君亢禮也；不以公卿為賓，而以大夫為賓，為疑也，明嫌之義也；賓入中庭，君降一等而揖之，禮之也。

Guests and host having been arranged, according to the rules for the ceremony of drinking in the country districts, (the ruler) makes his chief cook act for him in presenting (the cup) - a minister may not presume to take on himself any usage proper to the ruler. None of the (three) kung and no high minister has the place of a guest; but the Great officers are among the guests,-because of the doubts that might arise, and to show the jealousy (which such great men in that position might create). When the guests have entered to the middle of the courtyard, the ruler descends a step and bows to them - thus courteously receiving them.

4 君舉旅於賓，及君所賜爵，皆降再拜稽首，升成拜，明臣禮也；君答拜之，禮無不答，明君上之禮也。臣下竭力盡能以立功於國，君必報之以爵祿，故臣下皆務竭力盡能以立功，是以國安而君寧。禮無不答，言上之不虛取於下也。上必明正道以道民，民道之而有功，然後取其什一，故上用足而下不匱也；是以上下和親而不相怨也。和寧，禮之用也；此君臣上下之大義也。故曰：燕禮者，所以明君臣之義也。

The ruler sends the cup round among the guests in order; and when he has given a special cup to any, they all descend, and bow twice, laying at the same time their heads to the ground; after which they ascend, and complete their bowing - thus showing the observance due from subjects. The ruler responds to them, for every act of courtesy must be responded to - illustrating the observances due from the ruler and superiors. When ministers and inferiors do their utmost to perform service for the state, the ruler must recompense them with rank and emoluments. Hence all officers and inferiors endeavour with their utmost strength and ability to establish their merit, and thus the state is kept in tranquillity, and the ruler's mind is at rest. (The principle) that every act of courtesy must be responded to, showed that rulers do not receive anything from their inferiors without sufficient ground for doing so. The ruler must illustrate the path of rectitude in his conduct of the people; and when the people follow that path and do good service (for the state), then he may take from them a tenth part (of their revenues). In this way he has enough, and his subjects do not suffer want. Thus harmony and affection prevail between high and low, and they have no mutual dissatisfactions. Such harmony and rest are the result of the ceremonial usages. This is the great idea in the relation between ruler and subject, between high and low - hence it is said that the object of the banquet was to illustrate the idea of justice between ruler and subject.

5 席，小卿次上卿，大夫次小卿，士、庶子以次就位於下。獻君，君舉旅行酬；而後獻卿，卿舉旅行酬；而後獻大夫，大夫舉旅行酬；而後獻士，士舉旅行酬；而後獻庶子。俎豆、牲體、薦羞，皆有等差，所以明貴賤也。

The mats were arranged so that the dignitaries of smaller rank occupied the place next (in honour) to those of higher; the Great officers, the place next to the lower dignitaries. The officers and sons of concubines (also) took their places below in their regular order. The cup being presented to the ruler, he begins the general pledging, and offers the cup to the high dignitaries. They continue the ceremony, and offer the cup to the Great officers, who offer it in turn to the (other) officers, and these finally offer it to the sons of concubines. The stands and dishes, with the flesh of the animals, and the savoury viands, were all proportioned to the differences of rank in the guests:-and thus the distinction was shown between the noble and the mean.

《聘義 \ Pin Yi》 [Also known as: "The meaning of the interchange of missions beteween different courts"]

1 聘禮，上公七介，侯、伯五介，子、男三介，所以明貴賤也。

According to the ceremonies in missions, a duke of the highest grade sent seven attendants with (his representative); a marquis or earl, five; and a count or baron, three. The difference in number served to show the difference in rank of their principals.

2 介紹而傳命，君子於其所尊弗敢質，敬之至也。

The messages (between the visitor and the host) were passed through all the attendants, from one to another. A superior man, where he wishes to do honour, will not venture to communicate directly and in person. This was a high tribute of respect.

3 三讓而後傳命，三讓而後入廟門，三揖而後至階，三讓而後升，所以致尊讓也。

The message was transmitted (only) after the messenger had thrice declined to receive (the courtesies offered to him at the gate); he entered the gate of the ancestral temple after thrice in the same way trying to avoid doing so; thrice he exchanged bows with his conductor before they arrived at the steps; and thrice he yielded the precedence offered to him before he ascended the hall - so did he carry to the utmost his giving of honour and yielding courtesy.

4 君使士迎于竟，大夫郊勞，君親拜迎于大門之內而廟受，北面拜貺，拜君命之辱，所以致敬也。

The ruler sent an officer to meet (the messenger) at the border (of the state), and a Great officer to offer him the customary presents and congratulations (after the toils of the journey) in the suburb (near the capital); he himself met him and bowed to him inside the great gate, and then received him in the ancestral temple; with his face to the north he bowed to him when the presents (which he brought) were presented, and bowed again (when his message was delivered), in acknowledgment of its condescension - in this way did he (on his part) testify his respect.

5 敬讓也者，君子之所以相接也。故諸侯相接以敬讓，則不相侵陵。

Respectfulness and yielding courtesy mark the intercourse of superior men with one another. Hence, when the feudal lords received one another with such respectfulness and yielding courtesy, they would not attack or encroach on one another.

6 卿為上擯，大夫為承擯，士為紹擯；君親禮賓；賓私面、私覿；致饔餼、還圭璋、賄、贈、饗、食、燕，所以明賓客君臣之義也。

A high minister is employed as principal usher (for the messenger), a Great officer as the next, and (ordinary) officers acted as their attendants. (When he had delivered his message), the ruler himself showed him courtesy, (and presented to him the cup of new liquor). He had his private interviews (with the dignitaries and Great officers of the court), and also with the ruler. (After this), supplies of animals, slaughtered and living, were sent (to his hotel). (When he was about to take his departure), the jade-symbols (by which he was accredited) were returned to him, and the return gifts (of silk and other things) presented at the same time. He had been entertained and feasted. All these observances served to illustrate the idea underlying the relations between ruler and minister in receiving visitors and guests.

7 故天子制諸侯，比年小聘，三年大聘，相厲以禮。使者聘而誤，主君弗親饗食也。所以愧厲之也。諸侯相厲以禮，則外不相侵，內不相陵。此天子之所以養諸侯，兵不用而諸侯自為正之具也。

Therefore it was a statute made by the son of Heaven for the feudal lords, that every year they should interchange a small mission, and every three years a great one - thus stimulating one another to the exercise of courtesy. If the messenger committed any error in the exchange of his mission, the ruler, his host, did not personally entertain and feast him - thereby making him ashamed, and stimulating him. When the princes thus stimulated one another to the observance of the ceremonial usages, they did not make any attacks on one another, and in their states there was no oppression or encroachment. In this way the son of Heaven cherished and nourished them; there was no occasion for any appeal to arms, and they were furnished with an instrument to maintain themselves in rectitude.

8 以圭璋聘，重禮也；已聘而還圭璋，此輕財而重禮之義也。諸侯相厲以輕財重禮，則民作讓矣。

(The commissioners) carried with them their jade-symbols, the sceptre and half-sceptre - showing the importance of the ceremony. On the completion of their mission, these were returned to them - showing the small importance to be attached to their value, and the great importance of the ceremony. When the princes thus stimulated one another, to set light by the value of the articles, and recognise the importance of the ceremony, the people learned to be yielding and courteous.

9 主國待客，出入三積，餼客於舍，五牢之具陳於內，米三十車，禾三十車，芻薪倍禾，皆陳於外，乘禽日五雙，群介皆有餼牢，壹食再饗，燕與時賜無數，所以厚重禮也。

The prince of the state to which the mission was sent treated his guests in this way - Till their departure from their coming, they were supplied from the three stores (provided for such purposes). Living animals were sent to them at their lodging. A provision of five sets of the three animals for slaughter was made inside. Thirty loads of rice, the same number of grain with the straw, and twice as many of fodder and firewood were provided outside. There were five pairs of birds that went in flocks every day. All the attendants had cattle supplied to them for their food. There was one meal (a day in the court), and two (spare) entertainments (in the temple). The banquets and occasional bounties were without any definite number. With such generosity was the importance of the ceremony indicated.

10 古之用財者不能均如此，然而用財如此其厚者，言盡之於禮也。盡之於禮，則內君臣不相陵，而外不相侵。故天子制之，而諸侯務焉爾。

They could not always be so profuse as this in antiquity in the use of their wealth; but their employment of it thus liberally (in connexion with these missions) showed how they were prepared to devote it to the maintenance of the ceremonies. When they expended it as they did on the ceremonies, then in the states ruler and minister did not encroach on one another's rights and possessions, and different states did not attack one another. It was on this account that the kings made their statute about these missions, and the feudal lords did their utmost to fulfil it.

11 聘、射之禮，至大禮也。質明而始行事，日幾中而後禮成，非強有力者弗能行也。故強有力者，將以行禮也。酒清，人渴而不敢飲也；肉乾，人饑而不敢食也；日莫人倦，齊莊正齊，而不敢解惰。以成禮節，以正君臣，以親父子，以和長幼。此眾人之所難，而君子行之，故謂之有行；有行之謂有義，有義之謂勇敢。故所貴於勇敢者，貴其能以立義也；所貴於立義者，貴其有行也；所貴於有行者，貴其行禮也。故所貴於勇敢者，貴其敢行禮義也。故勇敢強有力者，天下無事，則用之於禮義；天下有事，則用之於戰勝。用之於戰勝則無敵，用之於禮義則順治；外無敵，內順治，此之謂盛德。故聖王之貴勇敢強有力如此也。勇敢強有力而不用之於禮義戰勝，而用之於爭鬬，則謂之亂人。刑罰行於國，所誅者亂人也。如此則民順治而國安也。

The archery in connexion with these missions was a very great institution. With the early dawn they commenced it, and it was nearly midday before the whole of the ceremonies were concluded - it required men of great vigour and strength to go through with it. And further, when such men were about to engage in it, though the liquor might be clear and they were thirsty, they did not venture to drink of it; though the stalks of flesh were dry (and ready to their hand), and they were hungry, they did not venture to eat of them; at the close of the day, when they were tired, they continued to maintain a grave and correct deportment. So they carried out all the details of the ceremonies; so they maintained correctly the relation between ruler and subject, affection between father and son, and harmony between seniors and juniors. All this it is difficult for the generality of men to do, but it was done by those superior men; and on this account they were called men possessed of great ability in action. The ascribing to them such ability in action implied their possession of the sense of righteousness; and their possession of that sense implied that they were valiant and daring. The most valuable quality in a man who is bold and daring is that he can thereby establish his sense of righteousness; the most valuable quality in him who establishes that sense is that he can thereby show his great ability in action; the most valuable quality in him who has that ability is that he can carry all ceremonies into practice. In this way, the most valuable quality in valiant daring is that its possessor dares to carry into practice the rules of ceremony and righteousness. It follows from this that such men, bold and daring, full of vigour and strength, when the kingdom was at peace, employed their gifts in the exercise of propriety and righteousness; and, when there was trouble in the kingdom, employed them in the battle-field and in gaining victory. When they employed them to conquer in battle, no enemies could resist them; when they employed them in the exercise of propriety and righteousness, then obedience and good order prevailed. No enemies abroad, and obedience and good order at home - this was called the perfect condition for a state. But when men, so endowed, did not use their valour and strength in the service of propriety and righteousness, and to secure victory, but in strifes and contentions, then they were styled men of turbulence or disorder. Punishments were put in requisition throughout the kingdom, and the (first) use of them was to deal with those same men, and take them off. In this way (again), the people became obedient and there was good order, and the state was tranquil and happy.

12 子貢問於孔子曰：「敢問君子貴玉而賤玟者何也？為玉之寡而玟之多與？」孔子曰：「非為玟之多故賤之也、玉之寡故貴之也。夫昔者君子比德於玉焉：溫潤而澤，仁也；縝密以栗，知也；廉而不劌，義也；垂之如隊，禮也；叩之其聲清越以長，其終詘然，樂也；瑕不掩瑜、瑜不掩瑕，忠也；孚尹旁達，信也；氣如白虹，天也；精神見於山川，地也；圭璋特達，德也。天下莫不貴者，道也。《詩》云：『言念君子，溫其如玉。』故君子貴之也。」

Zi-gong asked Confucius, saying, 'Allow me to ask the reason why the superior man sets a high value on jade, and but little on soapstone? Is it because jade is rare, and the soapstone plentiful?' Confucius replied, 'It is not because the soapstone is plentiful that he thinks but little of it, and because jade is rare that he sets a high value on it. Anciently superior men found the likeness of all excellent qualities in jade. Soft, smooth, and glossy, it appeared to them like benevolence; fine, compact, and strong - like intelligence; angular, but not sharp and cutting - like righteousness; hanging down (in beads) as if it would fall to the ground - like (the humility of) propriety; when struck, yielding a note, clear and prolonged, yet terminating abruptly - like music; its flaws not concealing its beauty, nor its beauty concealing its flaws - like loyalty; with an internal radiance issuing from it on every side - like good faith; bright as a brilliant rainbow - like heaven; exquisite and mysterious, appearing in the hills and streams - like the earth; standing out conspicuous in the symbols of rank - like virtue; esteemed by all under the sky, - like the path of truth and duty. As is said in the ode (I, xi, ode 3, 1), "Such my lord's car. He rises in my mind, Lovely and bland, like jade of richest kind."

《喪服四制 \ Sang Fu Si Zhi》 [Also known as: "The four principles underlying the dress of mourning"]

1 凡禮之大體，體天地，法四時，則陰陽，順人情，故謂之禮。訾之者，是不知禮之所由生也。

All ceremonial usages looked at in their great characteristics are the embodiment of (the ideas suggested by) heaven and earth; take their laws from the (changes of the) four seasons; imitate the (operation of the) contracting and developing movements in nature; and are conformed to the feelings of men. It is on this account that they are called the Rules of Propriety; and when any one finds fault with them, he only shows his ignorance of their origin.

2 夫禮，吉凶異道，不得相干，取之陰陽也。

Those usages are different in their applications to felicitous and unfortunate occurrences; in which they should not come into collision with one another - this is derived from (their pattern as given by) the contracting and developing movements in nature.

3 喪有四制，變而從宜，取之四時也。有恩有理，有節有權，取之人情也。恩者仁也，理者義也，節者禮也，權者知也。仁義禮智，人道具矣。

The mourning dress has its four definite fashions and styles, the changes in which are always according to what is right - this is derived from the (changes of the) four seasons. Now, affection predominates; now, nice distinctions; now, defined regulations; and now, the consideration of circumstances - all these are derived from the human feelings. In affection we have benevolence; in nice distinctions, righteousness; in defined regulations, propriety; and in the consideration of circumstances, knowledge. Benevolence, righteousness, propriety, and knowledge - these make up the characteristic attributes of humanity.

4 其恩厚者，其服重；故為父斬衰三年，以恩制者也。

Where the affection has been great, the mourning worn is deep. On this account the sackcloth with jagged edges is worn for the father for three years - the regulation is determined by affection.

5 門內之治，恩掩義；門外之治，義斷恩。資於事父以事君，而敬同，貴貴尊尊，義之大者也。故為君亦斬衰三年，以義制者也。

In the regulation (of the mourning) within the family circle, the, affection throws the (duty of public) righteousness into the shade. In the regulation (of that which is) beyond that circle, the (duty of public) righteousness cuts the (mourning of) affection short. The service due to a father is employed in serving a ruler, and the reverence is the same for both - this is the greatest instance of (the conviction of the duty of) righteousness, in all the esteem shown to nobility and the honour done to the honourable. Hence the sackcloth with jagged edges is worn (also) for the ruler for three years - the regulation is determined by righteousness.

6 三日而食，三月而沐，期而練，毀不滅性，不以死傷生也。喪不過三年，苴衰不補，墳墓不培；祥之日，鼓素琴，告民有終也；以節制者也。

The eating after three days; the washing the head after three months; the sacrifice and change of dress at the end of the first year; the not carrying the emaciation to such an extent as to affect life - these regulations were to avoid doing harm to the living (by the mourning) for the dead. Not protracting the mourning rites beyond three years; not mending even the coarsest sackcloth; making no addition to the mound (raised at first) over the grave; fixing the day for the sacrifice at the end of the second year; playing (at first, on the conclusion of the rites) on a plain, unvarnished lute - all these things were to make the people aware of the termination (of the several rites), and constituted the defined regulations.

7 資於事父以事母，而愛同。天無二日，土無二王，國無二君，家無二尊，以一治之也。故父在，為母齊衰期者，見無二尊也。

The service due to a father is employed in serving a mother, and the love is the same for both. (But) in the sky there are not two suns, nor in a land two kings, nor in a state two rulers, nor in a family two equally honourable - one (principle) regulates (all) these conditions. Hence, while the father is alive, the sackcloth with even edges is worn (for a mother), (and only) for a year - showing that there are not (in the family) two equally honourable.

8 杖者何也？爵也。三日授子杖，五日授大夫杖，七日授士杖。或曰擔主；或曰輔病，婦人、童子不杖，不能病也。百官備，百物具，不言而事行者，扶而起；言而後事行者，杖而起；身自執事而後行者，面垢而已。禿者不髽，傴者不袒，跛者不踴。老病不止酒肉。凡此八者，以權制者也。

What is meant by the use of the staff? It is (a symbol of) rank. On the third day it is given to the son; on the fifth day, to Great officers; and on the seventh day, to ordinary officers - (at the mourning rites for a ruler). Some say that it is given to them as the presiding mourners; and others, that it is to support them in their distress. A daughter (not yet fully grown) and a son (while but a lad), do not carry a staff - (being supposed) not to be capable of (extreme) distress. When all the array of officers is complete, and all things are provided, and (the mourner) cannot speak (his directions), and things must (still) proceed, he is assisted to rise. If he be able to speak, and things will proceed (as he directs), he rises by the help of the staff. Where (the mourner) has himself to take part in what is to be done, he will have his face grimed (as if black with sorrow). Women who are bald do not use the coiffure; hunchbacks do not unbare their arms; the lame do not leap; and the old and ill do not give up the use of liquor and flesh. All these are cases regulated by the consideration of circumstances.

9 始死，三日不怠，三月不解，期悲哀，三年憂，恩之殺也。聖人因殺以制節，此喪之所以三年。賢者不得過，不肖者不得不及，此喪之中庸也，王者之所常行也。

After the occurrence of the death, the (wailing for) three days, which left no leisure for anything else; the not taking off (the headband or girdle) for three months; the grief and lamentation for a whole year; and the sorrow on to the three years: (in all these things) there was a gradual diminution of the (manifestation of) affection. The sages, in accordance with that diminution of the natural feeling, made their various definite regulations. It was on this account that the mourning rites were limited to three years. The worthiest were not permitted to go beyond this period, nor those who were inferior to them to fall short of it. This was the proper and invariable time for those rites, what the (sage) kings always carried into practice.

10 《書》曰：「高宗諒闇，三年不言」，善之也；王者莫不行此禮。何以獨善之也？曰：高宗者武丁；武丁者，殷之賢王也。繼世即位而慈良於喪，當此之時，殷衰而復興，禮廢而復起，故善之。善之，故載之書中而高之，故謂之高宗。三年之喪，君不言，《書》云：「高宗諒闇，三年不言」，此之謂也。然而曰「言不文」者，謂臣下也。

When it is said in the Shu (Part IV, Book VIII, i, 1), that Gao Zung, while occupying the mourning shed, for three years did not speak, this expresses approval of that sovereign. But the kings all observed this rule; why is the approval only expressed in connexion with him? It may be replied, 'This Gao Zong was Wu Ding.' Wu Ding was a worthy sovereign of Yin. He had come to the throne in the due order of succession, and was thus loving and good in his observance of the mourning rites. At this time Yin, which had been decaying, revived again; ceremonial usages, which had been neglected, came again into use. On this account the approval of him was expressed, and therefore it was recorded in the Shu, and he was styled Gao (The Exalted), and designated Gao Zong (The Exalted and Honoured Sovereign). (The rule was that), during the three years' mourning, a ruler should not speak; and that the Shu says, 'Gao Zong, while he occupied the mourning shed, for the three years did not speak,' was an illustration of this. When it is said (in the Xiao Jing, chapter 18th), 'They speak, but without elegance of phrase,' the reference is to ministers and inferior (officers).

11 禮，斬衰之喪，唯而不對；齊衰之喪，對而不言；大功之喪，言而不議；緦小功之喪，議而不及樂。父母之喪，衰冠繩纓菅屨，三日而食粥，三月而沐，期十三月而練冠，三年而祥。

According to the usages, when wearing the sackcloth with jagged edges (for a father), (a son) indicated that he heard what was said to him, but did not reply in words; when wearing that with even edges (for a mother), he replied, but did not speak (of anything else); when wearing the mourning of nine months, he might speak (of other things), but did not enter into any discussion; when wearing that of five months, or of three, he might discuss, but did not show pleasure in doing so. At the mourning rites for a parent, (the son) wore the cap of sackcloth, with strings of cords, and sandals of straw; after the third day, he (began to) take gruel; after the third month, he washed his head; at the end of the year, in the thirteenth month, he put on the mourning silk and cap proper after the first year; and when the three years were completed, he offered the auspicious sacrifice.

12 比終茲三節者，仁者可以觀其愛焉，知者可以觀其理焉，強者可以觀其志焉。禮以治之，義以正之，孝子弟弟貞婦，皆可得而察焉。

When one has completed these three regulated periods, the most animated with the sentiment of benevolence (or humanity) can perceive the affection (underlying the usages); he who has (most) knowledge can perceive the nice distinctions pervading them; and he who has (most) strength can perceive the (force of) will (required for their discharge). The propriety that regulates them, and the righteousness that maintains their correctness, may be examined by filial sons, deferential younger brothers, and pure-minded virgins.