| | 檀弓上: |
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。 |
| Tan Gong I: |
(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. |
| | 檀弓上: |
曾子曰：「小功不稅，則是遠兄弟終無服也，而可乎？」 |
| Tan Gong I: |
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?' |
| | 檀弓上: |
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。」 |
| Tan Gong I: |
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.' |
| | 檀弓上: |
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。 |
| Tan Gong I: |
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. |
| | 曾子問: |
子游問曰：「喪慈母如母，禮與？」 |
| Zengzi Wen: |
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。」 |
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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.' |
| | 曾子問: |
曾子問曰：「大夫之祭，鼎俎既陳，籩豆既設，不得成禮，廢者幾？」 |
| Zengzi Wen: |
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?' |
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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。」 |
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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.' |
| | 文王世子: |
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。 |
| Wen Wang Shi Zi: |
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). |
