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| Scope: Liji Request type: Paragraph |
| Condition 1: Contains text "省" Matched:18. |
| Total 16 paragraphs. Page 1 of 2. Jump to page 1 2 |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《禮記》 Library Resources Source Related resources |
《曲禮上 - Qu Li I》 | Books referencing 《曲禮上》 Library Resources |
| 15 | 曲禮上: | 凡為人子之禮：冬溫而夏凊，昏定而晨省，在醜夷不爭。 |
| Qu Li I: | For all sons it is the rule: In winter, to warm (the bed for their parents), and to cool it in summer; in the evening, to adjust everything (for their repose), and to inquire (about their health) in the morning; and, when with their companions, not to quarrel. |
《月令 - Yue Ling》 | English translation: James Legge [?] | Books referencing 《月令》 Library Resources |
| 13 | 月令: | 是月也，安萌芽，養幼少，存諸孤。擇元日，命民社。命有司省囹圄，去桎梏，毋肆掠，止獄訟。 |
| Yue Ling: | In this month, they keep both the young buds and those more advanced from being disturbed; they nourish both the young animals and those not fully grown; they especially watch over all orphans. The fortunate day is chosen, and orders are given to the people to sacrifice at their altars to the spirits of the ground. Orders are given to the (proper) officers to examine the prisons; to remove fetters and handcuffs; that there shall be no unregulated infliction of the bastinado; and that efforts shall be made to stop criminal actions and litigations. | |
| 26 | 月令: | 是月也，命野虞毋伐桑柘。鳴鳩拂其羽，戴勝降於桑。具曲植籧筐。后妃齊戒，親東鄉躬桑。禁婦女毋觀，省婦使以勸蠶事。蠶事既登，分繭稱絲效功，以共郊廟之服，無有敢惰。 |
| Yue Ling: | In this month orders are given to the foresters throughout the country not to allow the cutting down of the mulberry trees and silk-worm oaks. About these the cooing doves clap their wings, and the crested birds light on them . The trays and baskets with the stands (for the worms and cocoons) are got ready. The queen, after vigil and fasting, goes in person to the eastern fields to work on the mulberry trees. She orders the wives and younger women (of the palace) not to wear their ornamental dresses, and to suspend their woman's-work, thus stimulating them to attend to their business with the worms. When this has been completed, she apportions the cocoons, weighs out (afterwards) the silk, on which they go to work, to supply the robes for the solstitial and other great religious services, and for use in the ancestral temple. Not one is allowed to be idle. | |
| 99 | 月令: | 是月也，命奄尹，申宮令，審門閭，謹房室，必重閉。省婦事毋得淫，雖有貴戚近習，毋有不禁。乃命大酋，秫稻必齊，麴蘗必時，湛熾必潔，水泉必香，陶器必良，火齊必得，兼用六物。大酋監之，毋有差貸。天子命有司祈祀四海大川名源淵澤井泉。 |
| Yue Ling: | In this month orders are given to the Director of the eunuchs to issue afresh the orders for the palace, to examine all the doors, inner and outer, and look carefully after all the apartments. They must be kept strictly shut. All woman's-work must be diminished, and none of an extravagant nature permitted. Though noble and nearly related friends should come to visit the inmates, they must all be excluded. Orders are given to the Grand superintendent of the preparation of liquors to see that the rice and other glutinous grains are all complete; that the leaven-cakes are in season; that the soaking and heating are cleanly conducted; that the water be fragrant; that the vessels of pottery be good; and that the regulation of the fire be right. These six things have all to be attended to, and the Grand superintendent has the inspection of them, to secure that there be no error or mistake. The son of Heaven issues orders to the proper officers to pray and sacrifice to (the spirits presiding over) the four seas, the great rivers (with their) famous sources, the deep tarns, and the meres, (all) wells and springs. |
《文王世子 - Wen Wang Shi Zi》 | English translation: James Legge [?] | Books referencing 《文王世子》 Library Resources |
| 30 | 文王世子: | 天子視學，大昕鼓徵，所以警眾也。眾至，然後天子至。乃命有司行事。興秩節，祭先師先聖焉。有司卒事，反命。始之養也：適東序，釋奠於先老，遂設三老五更群老之席位焉。適饌省醴，養老之珍，具；遂發詠焉，退修之以孝養也。反，登歌清廟，既歌而語，以成之也。言父子、君臣、長幼之道，合德音之致，禮之大者也。下管《象》，舞《大武》。大合眾以事，達有神，興有德也。正君臣之位、貴賤之等焉，而上下之義行矣。有司告以樂闋，王乃命公侯伯子男及群吏曰：「反！養老幼於東序。」終之以仁也。 |
| Wen Wang Shi Zi: | When the son of Heaven was about to visit the college, the drum was beaten at early dawn to arouse all (the students). When all were come together, the son of Heaven then arrived and ordered the proper officers to discharge their business, proceeding in the regular order, and sacrificing to the former masters and former Sages. When they reported to him that everything had been done, he then began to go to the nourishing (of the aged). Proceeding to the school on the east, he unfolded and set forth the offerings to the aged of former times, and immediately afterwards arranged the mats and places for the three (classes of the) old, and the five (classes of the) experienced, for all the aged (indeed who were present). He (then) went to look at the food and examine the liquor. When the delicacies for the nourishment of the aged were all ready, he caused the song to be raised (as a signal for the aged to come). After this he retired and thus it was that he provided for (the aged) his filial nourishment. When (the aged) had returned (to their seats after partaking of the feast), the musicians went up and sang the Qing Miao, after which there was conversation to bring out fully its meaning. They spoke of the duties between father and son, ruler and minister, elders and juniors. This union (of the conversation) with the highest description of virtue in the piece constituted the greatest feature of the ceremony. Below (in the court-yard), the flute-players played the tune of the Xiang, while the Da-wu was danced, all uniting in the grand concert according to their parts, giving full development to the spirit (of the music), and stimulating the sense of virtue. The positions of ruler and minister, and the gradations of noble and mean were correctly exhibited, and the respective duties of high and low took their proper course. The officers having announced that the music was over, the king then charged the dukes, marquises, earls, counts, and barons, with all the officers, saying, 'Return, and nourish the aged and the young in your eastern schools.' Thus did he end (the ceremony) with (the manifestation of) benevolence. |
《禮器 - Li Qi》 | English translation: James Legge [?] | Books referencing 《禮器》 Library Resources |
| 13 | 禮器: | 孔子曰：「禮，不可不省也。」禮不同，不豐、不殺，此之謂也。蓋言稱也。 |
| Li Qi: | Confucius said, 'Ceremonial usages should be most carefully considered.' This is the meaning of the remark that 'while usages are different, the relations between them as many or few should be maintained.' His words had reference to the proportioning of rites. |
《玉藻 - Yu Zao》 | English translation: James Legge [?] | Books referencing 《玉藻》 Library Resources |
| 21 | 玉藻: | 唯君有黼裘以誓省，大裘非古也。君衣狐白裘，錦衣以裼之。君之右虎裘，厥左狼裘。士不衣狐白。 |
| Yu Zao: | Only a ruler wore the chequered fur robes in addressing (his troops or the multitudes), and at the autumnal hunts, (For him) to wear the Great fur robe was contrary to ancient practice. When a ruler wore the robe of white fox-fur, he wore one of embroidered silk over it to display. When (the guards on) the right of the ruler wore tigers' fur, those on the left wore wolves' fur. An (ordinary) officer did not wear the fur of the white fox. |
《明堂位 - Ming Tang Wei》 | English translation: James Legge [?] | Books referencing 《明堂位》 Library Resources |
| 6 | 明堂位: | 是故，夏礿、秋嘗、冬烝，春社、秋省而遂大蜡，天子之祭也。 |
| Ming Tang Wei: | (In Lu) they offered (also) the sacrifices of summer, autumn, and winter (in the ancestral temple); with those at the altars of the land and grain in spring, and that at the autumnal hunt, going on to the great sacrifice of thanksgiving at the end of the year - all (after the pattern of) the sacrifices of the son of Heaven. |
《喪服小記 - Sang Fu Xiao Ji》 | English translation: James Legge [?] | Books referencing 《喪服小記》 Library Resources |
| 60 | 喪服小記: | 陳器之道，多陳之而省納之可也；省陳之而盡納之可也。 |
| Sang Fu Xiao Ji: | The course pursued in displaying the articles, (vessels to the eye of fancy, to be put into the grave), was this - If they were (too) many as displayed, a portion of them might be put into the grave; if they were comparatively few as displayed, they might all be put into it. |
《大傳 - Da Zhuan》 | English translation: James Legge [?] | Books referencing 《大傳》 Library Resources |
| 1 | 大傳: | 禮：不王不禘。王者禘其祖之所自出，以其祖配之。諸侯及其大祖，大夫士有大事，省於其君，干祫，及其高祖。 |
| Da Zhuan: | According to the rules, only the king offered the united sacrifice to all ancestors. The chief place was then given to him from whom the founder of the line sprang, and that founder had the place of assessor to him. The sacrifices of the princes of states reached to their highest ancestor. Great officers and other officers, who had performed great services, when these were examined (and approved) by the ruler, were able to carry their sacrifices up to their high ancestor. |
| Total 16 paragraphs. Page 1 of 2. Jump to page 1 2 |
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