| 丧服四制: |
凡礼之大体,体天地,法四时,则阴阳,顺人情,故谓之礼。訾之者,是不知礼之所由生也。 |
| Sang Fu Si Zhi: |
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. |
| 丧服四制: |
夫礼,吉凶异道,不得相干,取之阴阳也。 |
| Sang Fu Si Zhi: |
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. |
| 丧服四制: |
丧有四制,变而从宜,取之四时也。有恩有理,有节有权,取之人情也。恩者仁也,理者义也,节者礼也,权者知也。仁义礼智,人道具矣。 |
| Sang Fu Si Zhi: |
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. |
| 丧服四制: |
其恩厚者,其服重;故为父斩衰三年,以恩制者也。 |
| Sang Fu Si Zhi: |
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. |
| 丧服四制: |
门内之治,恩掩义;门外之治,义断恩。资于事父以事君,而敬同,贵贵尊尊,义之大者也。故为君亦斩衰三年,以义制者也。 |
| Sang Fu Si Zhi: |
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. |
| 丧服四制: |
三日而食,三月而沐,期而练,毁不灭性,不以死伤生也。丧不过三年,苴衰不补,坟墓不培;祥之日,鼓素琴,告民有终也;以节制者也。 |
| Sang Fu Si Zhi: |
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. |
| 丧服四制: |
资于事父以事母,而爱同。天无二日,土无二王,国无二君,家无二尊,以一治之也。故父在,为母齐衰期者,见无二尊也。 |
| Sang Fu Si Zhi: |
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. |
| 丧服四制: |
杖者何也?爵也。三日授子杖,五日授大夫杖,七日授士杖。或曰担主;或曰辅病,妇人、童子不杖,不能病也。百官备,百物具,不言而事行者,扶而起;言而后事行者,杖而起;身自执事而后行者,面垢而已。秃者不髽,伛者不袒,跛者不踊。老病不止酒肉。凡此八者,以权制者也。 |
| Sang Fu Si Zhi: |
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. |
| 丧服四制: |
始死,三日不怠,三月不解,期悲哀,三年忧,恩之杀也。圣人因杀以制节,此丧之所以三年。贤者不得过,不肖者不得不及,此丧之中庸也,王者之所常行也。 |
| Sang Fu Si Zhi: |
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. |
| 丧服四制: |
《》曰:“高宗谅暗,三年不言”,善之也;王者莫不行此礼。何以独善之也?曰:高宗者武丁;武丁者,殷之贤王也。继世即位而慈良于丧,当此之时,殷衰而复兴,礼废而复起,故善之。善之,故载之书中而高之,故谓之高宗。三年之丧,君不言,《》云:“高宗谅暗,三年不言”,此之谓也。然而曰“言不文”者,谓臣下也。 |
| Sang Fu Si Zhi: |
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). |
| 丧服四制: |
礼,斩衰之丧,唯而不对;齐衰之丧,对而不言;大功之丧,言而不议;缌小功之丧,议而不及乐。父母之丧,衰冠绳缨菅屦,三日而食粥,三月而沐,期十三月而练冠,三年而祥。 |
| Sang Fu Si Zhi: |
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. |
| 丧服四制: |
比终兹三节者,仁者可以观其爱焉,知者可以观其理焉,强者可以观其志焉。礼以治之,义以正之,孝子弟弟贞妇,皆可得而察焉。 |
| Sang Fu Si Zhi: |
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. |