| | 杂记下: |
有父之丧，如未没丧而母死，其除父之丧也，服其除服。卒事，反丧服。 |
| Za Ji II: |
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). |
| | 杂记下: |
虽诸父昆弟之丧，如当父母之丧，其除诸父昆弟之丧也，皆服其除丧之服。卒事，反丧服。 |
| Za Ji II: |
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. |
| | 杂记下: |
如三年之丧，则既顈，其练祥皆同。 |
| Za Ji II: |
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. |
| | 杂记下: |
王父死，未练祥而孙又死，犹是附于王父也。 |
| Za Ji II: |
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. |
| | 杂记下: |
有殡，闻外丧，哭之他室。入奠，卒奠，出，改服即位，如始即位之礼。 |
| Za Ji II: |
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. |
| | 杂记下: |
大夫、士将与祭于公，既视濯，而父母死，则犹是与祭也，次于异宫。既祭，释服出公门外，哭而归。其它如奔丧之礼。如未视濯，则使人告。告者反，而后哭。如诸父昆弟姑姊妹之丧，则既宿，则与祭。卒事，出公门，释服而后归。其它如奔丧之礼。如同宫，则次于异宫。 |
| Za Ji II: |
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. |
| | 杂记下: |
曾子问曰：“卿大夫将为尸于公，受宿矣，而有齐衰内丧，则如之何？”孔子曰：“出舍乎公宫以待事，礼也。” |
| Za Ji II: |
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. |
| | 杂记下: |
孔子曰：“尸弁冕而出，卿、大夫、士皆下之。尸必式，必有前驱。” |
| Za Ji II: |
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). |
| | 杂记下: |
父母之丧，将祭，而昆弟死；既殡而祭。如同宫，则虽臣妾，葬而后祭。祭，主人之升降散等，执事者亦散等。虽虞附亦然。 |
| Za Ji II: |
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. |
| | 杂记下: |
自诸侯达诸士，小祥之祭，主人之酢也哜之；众宾兄弟，则皆啐之。大祥：主人啐之，众宾兄弟皆饮之，可也。 |
| Za Ji II: |
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. |
| | 杂记下: |
凡侍祭丧者，告宾祭荐而不食。 |
| Za Ji II: |
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. |
| | 杂记下: |
子贡问丧，子曰：“敬为上，哀次之，瘠为下。颜色称其情；戚容称其服。”请问兄弟之丧，子曰：“兄弟之丧，则存乎书策矣。” |
| Za Ji II: |
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.' |
| | 杂记下: |
君子不夺人之丧，亦不可夺丧也。 |
| Za Ji II: |
A superior man will not interfere with the mourning of other men to diminish it, nor will he do so with his own mourning. |
| | 杂记下: |
孔子曰：“少连、大连善居丧，三日不怠，三月不解，期悲哀，三年忧。东夷之子也。” |
| Za Ji II: |
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'. |
| | 杂记下: |
三年之丧，言而不语，对而不问：庐，垩室之中，不与人坐焉；在垩室之中，非时见乎母也，不入门。疏衰皆居垩室不庐。庐，严者也。 |
| Za Ji II: |
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. |
| | 杂记下: |
妻视叔父母，姑姊妹视兄弟，长、中、下殇视成人。 |
| Za Ji II: |
(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. |
| | 杂记下: |
亲丧外除，兄弟之丧内除。 |
| Za Ji II: |
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. |
| | 杂记下: |
视君之母与妻，比之兄弟。发诸颜色者，亦不饮食也。 |
| Za Ji II: |
(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). |
| | 杂记下: |
免丧之外，行于道路，见似目瞿，闻名心瞿。吊死而问疾，颜色戚容必有以异于人也。如此而后可以服三年之丧。其馀则直道而行之，是也。 |
| Za Ji II: |
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. |
| | 杂记下: |
祥，主人之除也，于夕为期，朝服。祥因其故服。 |
| Za Ji II: |
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. |
| | 杂记下: |
子游曰：“既祥，虽不当缟者必缟，然后反服。” |
| Za Ji II: |
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.' |
| | 杂记下: |
当袒，大夫至，虽当踊，绝踊而拜之，反改成踊，乃袭。于士，既事成踊，袭而后拜之，不改成踊。 |
| Za Ji II: |
(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. |
| | 杂记下: |
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。 |
| Za Ji II: |
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. |
| | 杂记下: |
祝称卜葬虞，子孙曰哀，夫曰乃，兄弟曰某，卜葬其兄弟曰伯子某。 |
| Za Ji II: |
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.' |
| | 杂记下: |
古者，贵贱皆杖。叔孙武叔朝，见轮人以其杖关毂而輠轮者，于是有爵而后杖也。 |
| Za Ji II: |
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. |
| | 杂记下: |
凿巾以饭，公羊贾为之也。 |
| Za Ji II: |
(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. |
| | 杂记下: |
冒者何也？所以掩形也。自袭以至小敛，不设冒则形，是以袭而后设冒也。 |
| Za Ji II: |
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. |
| | 杂记下: |
或问于曾子曰：“夫既遣而包其馀，犹既食而裹其馀与？君子既食，则裹其馀乎？”曾子曰：“吾子不见大飨乎？夫大飨，既飨，卷三牲之俎归于宾馆。父母而宾客之，所以为哀也！子不见大飨乎！”非为人丧，问与赐与？ |
| Za Ji II: |
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? |
| | 杂记下: |
三年之丧，以其丧拜；非三年之丧，以吉拜。 |
| Za Ji II: |
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. |
| | 杂记下: |
三年之丧，如或遗之酒肉，则受之必三辞。主人衰绖而受之。如君命，则不敢辞，受而荐之。丧者不遗人，人遗之，虽酒肉，受也。从父昆弟以下，既卒哭，遗人可也。 |
| Za Ji II: |
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. |
| | 杂记下: |
县子曰：“三年之丧，如斩。期之丧，如剡。” |
| Za Ji II: |
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.' |
| | 杂记下: |
三年之丧，虽功衰不吊，自诸侯达诸士。如有服而将往哭之，则服其服而往。期之丧，十一月而练，十三月而祥，十五月禫。练则吊。 |
| Za Ji II: |
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. |
| | 杂记下: |
既葬，大功吊，哭而退，不听事焉。期之丧，未丧，吊于乡人。哭而退，不听事焉。功衰吊，待事不执事。小功缌，执事不与于礼。 |
| Za Ji II: |
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. |
| | 杂记下: |
相趋也，出宫而退。相揖也，哀次而退。相问也，既封而退。相见也。反哭而退。朋友，虞附而退。吊，非从主人也。四十者执綍：乡人五十者从反哭，四十者待盈坎。 |
| Za Ji II: |
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. |
| | 杂记下: |
丧食虽恶必充饥，饥而废事，非礼也；饱而忘哀，亦非礼也。视不明，听不聪，行不正，不知哀，君子病之。故有疾饮酒食肉，五十不致毁，六十不毁，七十饮酒食肉，皆为疑死。 |
| Za Ji II: |
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. |
| | 杂记下: |
有服，人召之食，不往。大功以下，既葬，适人，人食之，其党也食之，非其党弗食也。功衰食菜果，饮水浆，无盐酪。不能食食，盐酪可也。 |
| Za Ji II: |
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. |
| | 杂记下: |
孔子曰：“身有疡则浴，首有创则沐，病则饮酒食肉。毁瘠为病，君子弗为也。毁而死，君子谓之无子。” |
| Za Ji II: |
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.' |
| | 杂记下: |
非从柩与反哭，无免于堩。 |
| Za Ji II: |
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. |
| | 杂记下: |
凡丧，小功以上，非虞附练祥，无沐浴。 |
| Za Ji II: |
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. |
| | 杂记下: |
疏衰之丧，既葬，人请见之，则见；不请见人。小功，请见人可也。大功不以执挚。唯父母之丧，不辟涕泣而见人。 |
| Za Ji II: |
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. |
| | 杂记下: |
三年之丧，祥而从政；期之丧，卒哭而从政；九月之丧，既葬而从政；小功缌之丧，既殡而从政。 |
| Za Ji II: |
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. |
| | 杂记下: |
曾申问于曾子曰：“哭父母有常声乎？”曰：“中路婴儿失其母焉，何常声之有？” |
| Za Ji II: |
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?' |
| | 杂记下: |
卒哭而讳。王父母兄弟，世父叔父，姑姊妹。子与父同讳。母之讳，宫中讳。妻之讳，不举诸其侧；与从祖昆弟同名则讳。 |
| Za Ji II: |
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). |
| | 杂记下: |
以丧冠者，虽三年之丧，可也。既冠于次，入哭踊，三者三，乃出。 |
| Za Ji II: |
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. |
| | 杂记下: |
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，可以取妇。己虽小功，既卒哭，可以冠，取妻；下殇之小功，则不可。 |
| Za Ji II: |
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. |
| | 杂记下: |
凡弁绖，其衰侈袂。 |
| Za Ji II: |
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. |
| | 杂记下: |
父有服，宫中子不与于乐。母有服，声闻焉不举乐。妻有服，不举乐于其侧。大功将至，辟琴瑟。小功至，不绝乐。 |
| Za Ji II: |
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. |
| | 杂记下: |
姑姊妹，其夫死，而夫党无兄弟，使夫之族人主丧。妻之党，虽亲弗主。夫若无族矣，则前后家，东西家；无有，则里尹主之。或曰：主之，而附于夫之党。 |
| Za Ji II: |
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.' |
| | 杂记下: |
麻者不绅，执玉不麻。麻不加于采。 |
| Za Ji II: |
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. |
| | 杂记下: |
国禁哭，则止朝夕之奠。即位自因也。 |
| Za Ji II: |
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. |
| | 杂记下: |
童子哭不偯，不踊，不杖，不菲，不庐。 |
| Za Ji II: |
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. |
| | 杂记下: |
孔子曰：“伯母、叔母，疏衰，踊不绝地。姑姊妹之大功，踊绝于地。如知此者，由文矣哉！由文矣哉！” |
| Za Ji II: |
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?' |
| | 杂记下: |
世柳之母死，相者由左。世柳死，其徒由右相。由右相，世柳之徒为之也。 |
| Za Ji II: |
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. |
| | 杂记下: |
天子饭，九贝；诸侯七，大夫五，士三。 |
| Za Ji II: |
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. |
| | 杂记下: |
士三月而葬，是月也卒哭；大夫三月而葬，五月而卒哭；诸侯五月而葬，七月而卒哭。士三虞，大夫五，诸侯七。 |
| Za Ji II: |
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. |
| | 杂记下: |
诸侯使人吊，其次：含襚賵临，皆同日而毕事者也，其次如此也。 |
| Za Ji II: |
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. |
| | 杂记下: |
卿大夫疾，君问之无算；士一问之。君于卿大夫，比葬不食肉，比卒哭不举乐；为士，比殡不举乐。 |
| Za Ji II: |
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. |
| | 杂记下: |
升正柩，诸侯执綍五百人，四綍，皆衔枚，司马执铎，左八人，右八人，匠人执羽葆御柩。大夫之丧，其升正柩也，执引者三百人，执铎者左右各四人，御柩以茅。 |
| Za Ji II: |
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. |
| | 杂记下: |
孔子曰：“管仲镂簋而朱紘，旅树而反坫，山节而藻梲。贤大夫也，而难为上也。晏平仲祀其先人。豚肩不掩豆。贤大夫也，而难为下也。君子上不僭上，下不逼下。” |
| Za Ji II: |
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.' |
| | 杂记下: |
妇人非三年之丧，不逾封而吊。如三年之丧，则君夫人归。夫人其归也以诸侯之吊礼，其待之也若待诸侯然。夫人至，入自闱门，升自侧阶，君在阼。其他如奔丧礼然。 |
| Za Ji II: |
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. |
| | 杂记下: |
嫂不抚叔，叔不抚嫂。 |
| Za Ji II: |
A sister-in-law did not lay the soothing hand on the corpse of her brother-in-law; and vice versa. |
| | 杂记下: |
君子有三患：未之闻，患弗得闻也；既闻之，患弗得学也；既学之，患弗能行也。君子有五耻：居其位，无其言，君子耻之；有其言，无其行，君子耻之；既得之而又失之，君子耻之；地有馀而民不足，君子耻之；众寡均而倍焉，君子耻之。 |
| Za Ji II: |
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. |
| | 杂记下: |
孔子曰：“凶年则乘驽马。祀以下牲。” |
| Za Ji II: |
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).' |
| | 杂记下: |
恤由之丧，哀公使孺悲之孔子学士丧礼，士丧礼于是乎书。 |
| Za Ji II: |
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. |
| | 杂记下: |
子贡观于蜡。孔子曰：“赐也乐乎？”对曰：“一国之人皆若狂，赐未知其乐也！”子曰：“百日之蜡，一日之泽，非尔所知也。张而不弛，文武弗能也；弛而不张，文武弗为也。一张一弛，文武之道也。” |
| Za Ji II: |
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.' |
| | 杂记下: |
孟献子曰：“正月日至，可以有事于上帝；七月日至，可有事于祖。”七月而禘，献子为之也。 |
| Za Ji II: |
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'. |
| | 杂记下: |
夫人之不命于天子，自鲁昭公始也。 |
| Za Ji II: |
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. |
| | 杂记下: |
外宗为君夫人，犹内宗也。 |
| Za Ji II: |
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. |
| | 杂记下: |
厩焚，孔子拜乡人为火来者。拜之，士壹，大夫再。亦相吊之道也。 |
| Za Ji II: |
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. |
| | 杂记下: |
孔子曰：“管仲遇盗，取二人焉，上以为公臣，曰：‘其所与游辟也，可人也！’管仲死，桓公使为之服。宦于大夫者之为之服也，自管仲始也，有君命焉尔也。” |
| Za Ji II: |
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.' |
| | 杂记下: |
过而举君之讳，则起。与君之讳同，则称字。 |
| Za Ji II: |
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. |
| | 杂记下: |
内乱不与焉，外患弗辟也。 |
| Za Ji II: |
(A Great officer) took no part in any seditious movements within his state, and did not try to avoid calamities coming from without. |
| | 杂记下: |
赞，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。 |
| Za Ji II: |
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.' |
| | 杂记下: |
哀公问子羔曰：“子之食奚当？”对曰：“文公之下执事也。” |
| Za Ji II: |
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.' |
| | 杂记下: |
成庙则衅之。其礼：祝、宗人、宰夫、雍人，皆爵弁纯衣。雍人拭羊，宗人视之，宰夫北面于碑南，东上。雍人举羊，升屋自中，中屋南面，刲羊，血流于前，乃降。门、夹室皆用鸡。先门而后夹室。其衈皆于屋下。割鸡，门当门，夹室中室。有司皆乡室而立，门则有司当门北面。既事，宗人告事毕，乃皆退。反命于君曰：“衅某庙事毕。”反命于寝，君南乡于门内朝服。既反命，乃退。 |
| Za Ji II: |
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. |
| | 杂记下: |
路寝成则考之而不衅。衅屋者，交神明之道也。凡宗庙之器。其名者成则衅之以豭豚。 |
| Za Ji II: |
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. |
| | 杂记下: |
诸侯出夫人，夫人比至于其国，以夫人之礼行；至，以夫人入。使者将命曰：“寡君不敏，不能从而事社稷宗庙，使使臣某，敢告于执事。”主人对曰：“寡君固前辞不教矣，寡君敢不敬须以俟命。”有司官陈器皿；主人有司亦官受之。 |
| Za Ji II: |
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. |
| | 杂记下: |
妻出，夫使人致之曰：“某不敏，不能从而共粢盛，使某也敢告于侍者。”主人对曰：“某之子不肖，不敢辟诛，敢不敬须以俟命。”使者退，主人拜送之。如舅在，则称舅；舅没，则称兄；无兄，则称夫。主人之辞曰：“某之子不肖。”如姑姊妹，亦皆称之。 |
| Za Ji II: |
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. |
| | 杂记下: |
孔子曰：“吾食于少施氏而饱，少施氏食我以礼。吾祭，作而辞曰：‘疏食不足祭也。’吾飧，作而辞曰：‘疏食也，不敢以伤吾子。’” |
| Za Ji II: |
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." |
| | 杂记下: |
纳币一束：束五两，两五寻。 |
| Za Ji II: |
A bundle of silk (in a marriage treaty) contained live double rolls, each double roll being forty cubits in length. |
| | 杂记下: |
妇见舅姑，兄弟、姑姊妹，皆立于堂下，西面北上，是见已。见诸父，各就其寝。 |
| Za Ji II: |
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. |
| | 杂记下: |
女虽未许嫁，年二十而笄，礼之，妇人执其礼。燕则鬈首。 |
| Za Ji II: |
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. |
| | 杂记下: |
韠：长三尺，下广二尺，上广一尺。会去上五寸，纰以爵韦六寸，不至下五寸。纯以素，紃以五采。 |
| Za Ji II: |
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. |
