| | 王制: |
王者之制：禄爵，公、侯、伯、子、男，凡五等。诸侯之上大夫卿、下大夫、上士、中士、下士，凡五等。 |
| Wang Zhi: |
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). |
| | 王制: |
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，不合于天子，附于诸侯曰附庸。天子之三公之田视公侯，天子之卿视伯，天子之大夫视子男，天子之元士视附庸。 |
| Wang Zhi: |
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. |
| | 王制: |
制：农田百亩。百亩之分：上农夫食九人，其次食八人，其次食七人，其次食六人；下农夫食五人。庶人在官者，其禄以是为差也。 |
| Wang Zhi: |
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. |
| | 王制: |
诸侯之下士视上农夫，禄足以代其耕也。中上倍下士，上士倍中士，下大夫倍上士；卿，四大夫禄；君，十卿禄。次国之卿，三大夫禄；君，十卿禄。小国之卿，倍大夫禄，君十卿禄。 |
| Wang Zhi: |
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. |
| | 王制: |
次国之上卿，位当大国之中，中当其下，下当其上大夫。小国之上卿，位当大国之下卿，中当其上大夫，下当其下大夫，其有中士、下士者，数各居其上之三分。 |
| Wang Zhi: |
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. |
| | 王制: |
凡四海之内九州，州方千里。州，建百里之国三十，七十里之国六十，五十里之国百有二十，凡二百一十国；名山大泽不以封，其馀以为附庸间田。八州，州二百一十国。天子之县内，方百里之国九，七十里之国二十有一，五十里之国六十有三，凡九十三国；名山大泽不以封，其馀以禄士，以为间田。凡九州，千七百七十三国。天子之元士、诸侯之附庸不与。 |
| Wang Zhi: |
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. |
| | 王制: |
天子百里之内以共官，千里之内以为御。千里之外，设方伯。五国以为属，属有长。十国以为连，连有帅。三十国以为卒，卒有正。二百一十国以为州，州有伯。八州八伯，五十六正，百六十八帅，三百三十六长。八伯各以其属，属于天子之老二人，分天下以为左右，曰二伯。千里之内曰甸，千里之外，曰采、曰流。 |
| Wang Zhi: |
(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). |
| | 王制: |
天子：三公，九卿，二十七大夫，八十一元士。大国：三卿；皆命于天子；下大夫五人，上士二十七人。次国：三卿；二卿命于天子，一卿命于其君；下大夫五人，上士二十七人。小国：二卿；皆命于其君；下大夫五人，上士二十七人。 |
| Wang Zhi: |
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. |
| | 王制: |
天子使其大夫为三监，监于方伯之国，国三人。 |
| Wang Zhi: |
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. |
| | 王制: |
天子之县内诸侯，禄也；外诸侯，嗣也。 |
| Wang Zhi: |
Within the domain of the son of Heaven the princes enjoyed their allowances; outside it they had their inheritances. |
| | 王制: |
制：三公，一命卷；若有加，则赐也。不过九命。次国之君，不过七命；小国之君，不过五命。大国之卿，不过三命；下卿再命，小国之卿与下大夫一命。 |
| Wang Zhi: |
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. |
| | 王制: |
凡官民材，必先论之。论辨然后使之，任事然后爵之，位定然后禄之。爵人于朝，与士共之。刑人于市，与众弃之。是故公家不畜刑人，大夫弗养，士遇之涂弗与言也；屏之四方，唯其所之，不及以政，亦弗故生也。 |
| Wang Zhi: |
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. |
| | 王制: |
诸侯之于天子也，比年一小聘，三年一大聘，五年一朝。 |
| Wang Zhi: |
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. |
| | 王制: |
天子五年一巡守：岁二月，东巡守至于岱宗，柴而望祀山川；觐诸侯；问百年者就见之。命大师陈诗以观民风，命市纳贾以观民之所好恶，志淫好辟。命典礼考时月，定日，同律，礼乐制度衣服正之。 |
| Wang Zhi: |
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，有不举者，为不敬；不敬者，君削以地。宗庙，有不顺者为不孝；不孝者，君绌以爵。变礼易乐者，为不从；不从者，君流。革制度衣服者，为畔；畔者，君讨。有功德于民者，加地进律。 |
| |
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，如东巡守之礼。八月，西巡守至于西岳，如南巡守之礼。十有一月，北巡守至于北岳，如西巡守之礼。归，假于祖祢，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. |
| | 王制: |
天子将出，类乎上帝，宜乎社，造乎祢。诸侯将出，宜乎社，造乎祢。 |
| Wang Zhi: |
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. |
| | 王制: |
天子无事与诸侯相见曰朝，考礼正刑一德，以尊于天子。 |
| Wang Zhi: |
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. |
| | 王制: |
天子赐诸侯乐，则以柷将之，赐伯、子、男乐，则以鼗将之。 |
| Wang Zhi: |
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. |
| | 王制: |
诸侯，赐弓矢然后征，赐鈇钺然后杀，赐圭瓒然后为鬯。未赐圭瓒，则资鬯于天子。 |
| Wang Zhi: |
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. |
| | 王制: |
天子命之教然后为学。小学在公宫南之左，大学在郊。天子曰辟痈，诸侯曰頖宫。 |
| Wang Zhi: |
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. |
| | 王制: |
天子将出征，类乎上帝，宜乎社，造乎祢，禡于所征之地。受命于祖，受成于学。出征，执有罪；反，释奠于学，以讯馘告。 |
| Wang Zhi: |
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). |
| | 王制: |
天子、诸侯无事则岁三田：一为乾豆，二为宾客，三为充君之庖。无事而不田，曰不敬；田不以礼，曰暴天物。天子不合围，诸侯不掩群。天子杀则下大绥，诸侯杀则下小绥，大夫杀则止佐车。佐车止，则百姓田猎。 |
| Wang Zhi: |
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). |
| | 王制: |
獭祭鱼，然后虞人入泽梁。豺祭兽，然后田猎。鸠化为鹰，然后设罻罗。草木零落，然后入山林。昆虫未蛰，不以火田，不麑，不卵，不杀胎，不夭夭，不覆巢。 |
| Wang Zhi: |
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. |
| | 王制: |
冢宰制国用，必于岁之杪，五谷皆入然后制国用。用地小大，视年之丰耗。以三十年之通制国用，量入以为出，祭用数之仂。丧，三年不祭，唯祭天地社稷为越绋而行事。丧用三年之仂。丧祭，用不足曰暴，有余曰浩。祭，丰年不奢，凶年不俭。 |
| Wang Zhi: |
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. |
| | 王制: |
国无九年之蓄曰不足，无六年之蓄曰急，无三年之蓄曰国非其国也。三年耕，必有一年之食；九年耕，必有三年之食。以三十年之通，虽有凶旱水溢，民无菜色，然后天子食，日举以乐。 |
| Wang Zhi: |
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. |
| | 王制: |
天子七日而殡，七月而葬。诸侯五日而殡，五月而葬。大夫、士、庶人，三日而殡，三月而葬。三年之丧，自天子达，庶人县封，葬不为雨止，不封不树，丧不贰事，自天子达于庶人。丧从死者，祭从生者。支子不祭。 |
| Wang Zhi: |
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. |
| | 王制: |
天子七庙，三昭三穆，与太祖之庙而七。诸侯五庙，二昭二穆，与太祖之庙而五。大夫三庙，一昭一穆，与太祖之庙而三。士一庙。庶人祭于寝。 |
| Wang Zhi: |
(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. |
| | 王制: |
天子、诸侯宗庙之祭：春曰礿，夏曰禘，秋曰尝，冬曰烝。 |
| Wang Zhi: |
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. |
| | 王制: |
天子祭天地，诸侯祭社稷，大夫祭五祀。天子祭天下名山大川：五岳视三公，四渎视诸侯。诸侯祭名山大川之在其地者。 |
| Wang Zhi: |
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. |
| | 王制: |
天子诸侯祭因国之在其地而无主后者。 |
| Wang Zhi: |
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. |
| | 王制: |
天子犆礿，祫禘，祫尝，祫烝。诸侯礿则不禘，禘则不尝，尝则不烝，烝则不礿。诸侯礿，犆；禘，一犆一祫；尝，祫；烝，祫。 |
| Wang Zhi: |
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. |
| | 王制: |
天子社稷皆大牢，诸侯社稷皆少牢。大夫、士宗庙之祭，有田则祭，无田则荐。庶人春荐韭，夏荐麦，秋荐黍，冬荐稻。韭以卵，麦以鱼，黍以豚，稻以雁。 |
| Wang Zhi: |
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. |
| | 王制: |
祭天地之牛，角茧栗；宗庙之牛，角握；宾客之牛，角尺。诸侯无故不杀牛，大夫无故不杀羊，士无故不杀犬豕，庶人无故不食珍。庶羞不逾牲，燕衣不逾祭服，寝不逾庙。 |
| Wang Zhi: |
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. |
| | 王制: |
古者：公田，藉而不税。市，廛而不税。关，讥而不征。林麓川泽，以时入而不禁。夫圭田无征。用民之力，岁不过三日。田里不粥，墓地不请。 |
| Wang Zhi: |
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). |
| | 王制: |
司空执度度地，居民山川沮泽，时四时。量地远近，兴事任力。凡使民：任老者之事，食壮者之食。 |
| Wang Zhi: |
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. |
| | 王制: |
凡居民材，必因天地寒暖燥湿，广谷大川异制。民生其间者异俗：刚柔轻重迟速异齐，五味异和，器械异制，衣服异宜。修其教，不易其俗；齐其政，不易其宜。 |
| Wang Zhi: |
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). |
| | 王制: |
中国戎夷，五方之民，皆有其性也，不可推移。东方曰夷，被发文身，有不火食者矣。南方曰蛮，雕题交趾，有不火食者矣。西方曰戎，被发衣皮，有不粒食者矣。北方曰狄，衣羽毛穴居，有不粒食者矣。中国、夷、蛮、戎、狄，皆有安居、和味、宜服、利用、备器，五方之民，言语不通，嗜欲不同。达其志，通其欲：东方曰寄，南方曰象，西方曰狄鞮，北方曰译。 |
| Wang Zhi: |
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. |
| | 王制: |
凡居民，量地以制邑，度地以居民。地、邑、民、居，必参相得也。无旷土，无游民，食节事时，民咸安其居，乐事劝功，尊君亲上，然后兴学。 |
| Wang Zhi: |
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. |
| | 王制: |
司徒修六礼以节民性，明七教以兴民德，齐八政以防淫，一道德以同俗，养耆老以致孝，恤孤独以逮不足，上贤以崇德，简不肖以绌恶。 |
| Wang Zhi: |
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. |
| | |
命乡，简不帅教者以告。耆老皆朝于庠，元日，习射上功，习乡上齿，大司徒帅国之俊士与执事焉。不变，命国之右乡，简不帅教者移之左；命国之左乡，简不帅教者移之右，如初礼。不变，移之郊，如初礼。不变，移之遂，如初礼。不变，屏之远方，终身不齿。 |
| |
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. |
| | |
命乡，论秀士，升之司徒，曰选士。司徒论选士之秀者而升之学，曰俊士。升于司徒者，不征于乡；升于学者，不征于司徒，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.' |
| | 王制: |
乐正崇四术，立四教，顺先王诗书礼乐以造士。春、秋教以礼乐，冬、夏教以诗书。王大子、王子、群后之大子、卿大夫元士之适子、国之俊选，皆造焉。凡入学以齿。 |
| Wang Zhi: |
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. |
| | 王制: |
将出学，小胥、大胥、小乐正简不帅教者以告于大乐正。大乐正以告于王。王命三公、九卿、大夫、元士皆入学。不变，王亲视学。不变，王三日不举，屏之远方。西方曰棘，东方曰寄，终身不齿。 |
| Wang Zhi: |
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. |
| | 王制: |
大乐正论造士之秀者以告于王，而升诸司马，曰进士。 |
| Wang Zhi: |
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.' |
| | 王制: |
司马辨论官材，论进士之贤者以告于王，而定其论。论定然后官之，任官然后爵之，位定然后禄之。 |
| Wang Zhi: |
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. |
| | 王制: |
大夫废其事，终身不仕，死以士礼葬之。 |
| Wang Zhi: |
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. |
| | 王制: |
有发，则命大司徒教士以车甲。 |
| Wang Zhi: |
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. |
| | 王制: |
凡执技论力，适四方，裸股肱，决射御。凡执技以事上者：祝史、射御、医卜及百工。凡执技以事上者：不贰事，不移官，出乡不与士齿。仕于家者，出乡不与士齿。 |
| Wang Zhi: |
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. |
| | 王制: |
司寇正刑明辟以听狱讼。必三刺。有旨无简不听。附从轻，赦从重。 |
| Wang Zhi: |
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. |
| | 王制: |
凡制五刑，必即天论。邮罚丽于事。凡听五刑之讼，必原父子之亲、立君臣之义以权之。意论轻重之序、慎测浅深之量以别之。悉其聪明、致其忠爱以尽之。疑狱，泛与众共之；众疑，赦之。必察小大之比以成之。 |
| Wang Zhi: |
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. |
| | 王制: |
成狱辞，史以狱成告于正，正听之。正以狱成告于大司寇，大司寇听之棘木之下。大司寇以狱之成告于王，王命三公参听之。三公以狱之成告于王，王三又，然后制刑。 |
| Wang Zhi: |
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. |
| | 王制: |
凡作刑罚，轻无赦。刑者侀也，侀者成也，一成而不可变，故君子尽心焉。 |
| Wang Zhi: |
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). |
| | 王制: |
析言破律，乱名改作，执左道以乱政，杀。作淫声、异服、奇技、奇器以疑众，杀。行伪而坚，言伪而辩，学非而博，顺非而泽，以疑众，杀。假于鬼神、时日、卜筮以疑众，杀。此四诛者，不以听。 |
| Wang Zhi: |
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. |
| | 王制: |
凡执禁以齐众，不赦过。有圭璧金璋，不粥于市；命服命车，不粥于市；宗庙之器，不粥于市；牺牲不粥于市；戎器不粥于市。用器不中度，不粥于市。兵车不中度，不粥于市。布帛精粗不中数、幅广狭不中量，不粥于市。奸色乱正色，不粥于市。锦文珠玉成器，不粥于市。衣服饮食，不粥于市。五谷不时，果实未熟，不粥于市。木不中伐，不粥于市。禽兽鱼鳖不中杀，不粥于市。关执禁以讥，禁异服，识异言。 |
| Wang Zhi: |
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. |
| | 王制: |
大史典礼，执简记，奉讳恶。天子齐戒受谏。 |
| Wang Zhi: |
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. |
| | 王制: |
司会以岁之成，质于天子，冢宰齐戒受质。大乐正、大司寇、市，三官以其成，从质于天子。大司徒、大司马、大司空齐戒受质；百官各以其成，质于三官。大司徒、大司马、大司空以百官之成，质于天子。百官齐戒受质。然后，休老劳农，成岁事，制国用。 |
| Wang Zhi: |
(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. |
| | 王制: |
凡养老：有虞氏以燕礼，夏后氏以飨礼，殷人以食礼，周人修而兼用之。 |
| Wang Zhi: |
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. |
| | 王制: |
五十养于乡，六十养于国，七十养于学，达于诸侯。八十拜君命，一坐再至，瞽亦如之。九十使人受。 |
| Wang Zhi: |
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). |
| | 王制: |
五十异粻，六十宿肉，七十贰膳，八十常珍；九十，饮食不离寝、膳饮从于游可也。 |
| Wang Zhi: |
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. |
| | 王制: |
六十岁制，七十时制，八十月制；九十日修，唯绞、衾、冒，死而后制。 |
| Wang Zhi: |
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. |
| | 王制: |
五十始衰，六十非肉不饱，七十非帛不暖，八十非人不暖；九十，虽得人不暖矣。 |
| Wang Zhi: |
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. |
| | 王制: |
五十杖于家，六十杖于乡，七十杖于国，八十杖于朝；九十者，天子欲有问焉，则就其室，以珍从。 |
| Wang Zhi: |
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. |
| | 王制: |
七十不俟朝，八十月告存，九十日有秩。 |
| Wang Zhi: |
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. |
| | 王制: |
五十不从力政，六十不与服戎，七十不与宾客之事，八十齐丧之事弗及也。 |
| Wang Zhi: |
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. |
| | 王制: |
五十而爵，六十不亲学，七十致政。唯衰麻为丧。 |
| Wang Zhi: |
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). |
| | 王制: |
有虞氏养国老于上庠，养庶老于下庠。夏后氏养国老于东序，养庶老于西序。殷人养国老于右学，养庶老于左学。周人养国老于东胶，养庶老于虞庠：虞庠在国之西郊。 |
| Wang Zhi: |
(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. |
| | 王制: |
有虞氏皇而祭，深衣而养老。夏后氏收而祭，燕衣而养老。殷人冔而祭，缟衣而养老。周人冕而祭，玄衣而养老。 |
| Wang Zhi: |
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. |
| | 王制: |
凡三王养老皆引年。八十者一子不从政，九十者其家不从政，废疾非人不养者一人不从政。父母之丧，三年不从政。齐衰、大功之丧，三月不从政。将徙于诸侯，三月不从政。自诸侯来徙家，期不从政。 |
| Wang Zhi: |
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. |
| | 王制: |
少而无父者谓之孤，老而无子者谓之独，老而无妻者谓之矜，老而无夫者谓之寡。此四者，天民之穷而无告者也，皆有常饩。 |
| Wang Zhi: |
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. |
| | 王制: |
喑、聋、跛、躃、断者、侏儒、百工，各以其器食之。 |
| Wang Zhi: |
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. |
| | 王制: |
道路：男子由右，妇人由左，车从中央。父之齿随行，兄之齿雁行，朋友不相逾。轻任并，重任分，斑白者不提挈。君子耆老不徒行，庶人耆老不徒食。 |
| Wang Zhi: |
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. |
| | 王制: |
大夫祭器不假。祭器未成，不造燕器。 |
| Wang Zhi: |
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. |
| | 王制: |
方一里者为田九百亩。方十里者，为方一里者百，为田九万亩。方百里者，为方十里者百，为田九十亿亩。方千里者，为方百里者百，为田九万亿亩。 |
| Wang Zhi: |
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. |
| | 王制: |
自恒山至于南河，千里而近；自南河至于江，千里而近。自江至于衡山，千里而遥；自东河至于东海，千里而遥。自东河至于西河，千里而近；自西河至于流沙，千里而遥。西不尽流沙，南不尽衡山，东不近东海，北不尽恒山，凡四海之内，断长补短，方三千里，为田八十万亿一万亿亩。 |
| Wang Zhi: |
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. |
| | 王制: |
方百里者为田九十亿亩：山陵、林麓、川泽、沟渎、城郭、宫室、涂巷，三分去一，其馀六十亿亩。 |
| Wang Zhi: |
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. |
| | 王制: |
古者以周尺八尺为步，今以周尺六尺四寸为步。古者百亩，当今东田百四十六亩三十步。古者百里，当今百二十一里六十步四尺二寸二分。 |
| Wang Zhi: |
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. |
| | 王制: |
方千里者，为方百里者百。封方百里者三十国，其馀，方百里者七十。又封方七十里者六十，为方百里者二十九，方十里者四十。其馀，方百里者四十，方十里者六十；又封方五十里者二十，为方百里者三十；其馀，方百里者十，方十里者六十。名山大泽不以封，其馀以为附庸间田。诸侯之有功者，取于间田以禄之；其有削地者，归之间田。 |
| Wang Zhi: |
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. |
| | 王制: |
天子之县内：方千里者为方百里者百。封方百里者九，其馀方百里者九十一。又封方七十里者二十一，为方百里者十，方十里者二十九；其馀，方百里者八十，方十里者七十一。又封方五十里者六十三，为方百里者十五，方十里者七十五；其馀方百里者六十四，方十里者九十六。 |
| Wang Zhi: |
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. |
| | 王制: |
诸侯之下士禄食九人，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。次国之卿食二百一十六人，君食二千一百六十人。小国之卿食百四十四人，君食千四百四十人。次国之卿，命于其君者，如小国之卿。 |
| Wang Zhi: |
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. |
| | 王制: |
天子之大夫为三监，监于诸侯之国者，其禄视诸侯之卿，其爵视次国之君，其禄取之于方伯之地。方伯为朝天子，皆有汤沐之邑于天子之县内，视元士。 |
| Wang Zhi: |
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. |
| | 王制: |
诸侯世子世国，大夫不世爵。使以德，爵以功，未赐爵，视天子之元士，以君其国。诸侯之大夫，不世爵禄。 |
| Wang Zhi: |
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. |
| | 王制: |
六礼：冠、昏、丧、祭、乡、相见。七教：父子、兄弟、夫妇、君臣、长幼、朋友、宾客。八政：饮食、衣服、事为、异别、度、量、数、制。 |
| Wang Zhi: |
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. |
