| | 檀弓上: |
公儀仲子之喪，檀弓免焉。仲子舍其孫而立其子，檀弓曰：「何居？我未之前聞也。」趨而就子服伯子於門右，曰：「仲子舍其孫而立其子，何也？」伯子曰：「仲子亦猶行古之道也。昔者文王舍伯邑考而立武王，微子舍其孫腯而立衍也；夫仲子亦猶行古之道也。」子游問諸孔子，孔子曰：「否！立孫。」 |
| Tan Gong I: |
At the mourning rites for Gong-yi Zhong-zi, Tan Gong (was there), wearing the mourning cincture for the head, Zhong-zi had passed over his grandson, and appointed one of his (younger) sons as his successor (and head of the family). Tan Gong said (to himself), 'How is this? I never heard of such a thing;' and he hurried to Zi-fu Bo-zi at the right of the door, and said, ' How is it that Zhong-zi passed over his grandson, and made a (younger) son his successor?' Bo-zi replied, 'Zhong-zi perhaps has done in this, like others, according to the way of antiquity. Anciently, king Wen passed over his eldest son Yi-kao, and appointed king Wu; and the count of Wei passed over his grandson Tu, and made Yan, his (own) younger brother, his successor. Zhong-zi perhaps did also in this according to the way of antiquity.' Zi-you asked Confucius (about the matter), and he said, 'Nay, (the rule is to) appoint the grandson.' |
| | 檀弓上: |
事親有隱而無犯，左右就養無方，服勤至死，致喪三年。事君有犯而無隱，左右就養有方，服勤至死，方喪三年。事師無犯無隱，左右就養無方，服勤至死，心喪三年。 |
| Tan Gong I: |
In serving his father, (a son) should conceal (his faults), and not openly or strongly remonstrate with him about them; should in every possible way wait on and nourish him, without being tied to definite rules; should serve him laboriously till his death, and then complete the mourning for him for three' years. In serving his ruler, (a minister), should remonstrate with him openly and strongly (about his faults), and make no concealment (of them); should in every possible way wait on and nourish him, but according to definite rules; should serve him laboriously till his death, and should then wear mourning for him according to rule for three years. In serving his master, (a learner) should have nothing to do with openly reproving him or with concealing (his faults); should in every possible way wait upon and serve him, without being tied to definite rules; should serve him laboriously till his death, and mourn for him in heart for three years. |
| | 檀弓上: |
季武子成寢，杜氏之葬在西階之下，請合葬焉，許之。入宮而不敢哭。武子曰：「合葬非古也，自周公以來，未之有改也。吾許其大而不許其細，何居？」命之哭。 |
| Tan Gong I: |
Ji Wu-zi had built a house, at the bottom of the western steps of which was the grave of the Du family. (The head of that) asked leave to bury (some member of his house) in it, and leave was granted to him to do so. (Accordingly) he entered the house (with the coffin), but did not dare to wail (in the usual fashion). Wu-zi said to him, 'To bury in the same grave was not the way of antiquity. It was begun by the duke of Zhou, and has not been changed since. I have granted you the great thing, and why should I not grant the less?' (With this) he ordered him to wail. |
| | 檀弓上: |
子上之母死而不喪。門人問諸子思曰：「昔者子之先君子喪出母乎？」曰：「然」。「子之不使白也喪之。何也？」子思曰：「昔者吾先君子無所失道；道隆則從而隆，道污則從而污。汲則安能？為汲也妻者，是為白也母；不為汲也妻者，是不為白也母。」故孔氏之不喪出母，自子思始也。 |
| Tan Gong I: |
When Zi-shang's mother died, and he did not perform any mourning rites for her, the disciples of (his father) Zi-si asked him, saying, 'Did your predecessor, the superior man, observe mourning for his divorced mother?' 'Yes,' was the reply. (And the disciples went on), 'Why do you not make Bai also observe the mourning rites (for his mother)?' Zi-si said, 'My progenitor, a superior man, never failed in pursuing the right path. When a generous course was possible, he took it and behaved generously; and when it was proper to restrain his generosity, he restrained it. But how can I attain to that? While she was my wife, she was Bai's mother; but when she ceased to be my wife, she was no longer his mother.' It was in this way that the Kong family came not to observe mourning for a divorced mother; the practice began from Zi-si. |
| | 檀弓上: |
孔子曰：「拜而後稽顙，頹乎其順也；稽顙而後拜，頎乎其至也。三年之喪，吾從其至者。」 |
| Tan Gong I: |
Confucius said, 'When (the mourner) bows to (the visitor), and then lays his forehead to the ground, this shows the predominance of courtesy. When he lays his forehead to the ground, and then bows (to his visitor), this shows the extreme degree of his sorrow. In the three years' mourning, I follow the extreme (demonstration).' |
| | 檀弓上: |
孔子既得合葬於防，曰：「吾聞之：古也墓而不墳；今丘也，東西南北人也，不可以弗識也。」於是封之，崇四尺。 |
| Tan Gong I: |
When Confucius had succeeded in burying (his mother) in the same grave (with his father) at Fang, he said, 'I have heard that the ancients made graves (only), and raised no mound over them. But I am a man, who will be (travelling) east, west, south, and north. I cannot do without something by which I can remember (the place).' On this, he (resolved to) raise a mound (over the grave) four feet high. |
| | |
孔子先反，門人後，雨甚；至，孔子問焉曰：「爾來何遲也？」曰：「防墓崩。」孔子不應。三，孔子泫然流涕曰：「吾聞之：古不修墓。」 |
| |
He then first returned, leaving the disciples behind. A great rain came on; and when they rejoined him, he asked them what had made them so late. 'The earth slipped,' they said, 'from the grave at Fang.' They told him this thrice without his giving them any answer. He then wept freely, and said, 'I have heard that the ancients did not need to repair their graves.' |
| | 檀弓上: |
孔子哭子路於中庭。有人吊者，而夫子拜之。既哭，進使者而問故。使者曰：「醢之矣。」遂命覆醢。 |
| Tan Gong I: |
Confucius was wailing for Zi-lu in his courtyard. When any came to condole with him, he bowed to them. When the wailing was over, he made the messenger come in, and asked him all about (Zi-lu's death). 'They have made him into pickle,' said the messenger; and forthwith Confucius ordered the pickle (in the house) to be thrown away. |
| | 檀弓上: |
曾子曰：「朋友之墓，有宿草而不哭焉。」 |
| Tan Gong I: |
Zeng-zi said, 'When the grass is old on the grave of a friend, we no (longer) wall for him.' |
| | 檀弓上: |
子思曰：「喪三日而殯，凡附於身者，必誠必信，勿之有悔焉耳矣。三月而葬，凡附於棺者，必誠必信，勿之有悔焉耳矣。喪三年以為極，亡則弗之忘矣。故君子有終身之憂，而無一朝之患。故忌日不樂。」 |
| Tan Gong I: |
Zi-si said, 'On the third day of mourning, when the body is put into the coffin, (a son) should exercise sincerity and good faith in regard to everything that is placed with it, so that there shall be no occasion for repentance. In the third month when the body is interred, he should do the same in regard to everything that is placed with the coffin in the grave, and for the same reason. Three years are considered as the extreme limit of mourning; but though (his parents) are out of sight, a son does not forget them. Hence a superior man will have a lifelong grief, but not one morning's trouble (from without); and thus on the anniversary of a parent's death, he does not listen to music.' |
| | 檀弓上: |
孔子少孤，不知其墓。殯於五父之衢。人之見之者，皆以為葬也。其慎也，蓋殯也。問於郰曼父之母，然後得合葬於防。 |
| Tan Gong I: |
Confucius, being quite young when he was left fatherless, did not know (his father's) grave. (Afterwards) he had (his mother's) body coffined in the street of Wu-fu. Those who saw it all thought that it was to be interred there, so carefully was (everything done), but it was (only) the coffining. By inquiring of the mother of Man-fu of Zou, he succeeded in burying it in the same grave (with his father) at Fang. |
| | 檀弓上: |
鄰有喪，舂不相；里有殯，不巷歌。喪冠不緌。 |
| Tan Gong I: |
When there are mourning rites in the neighbourhood, one should not accompany his pestle with his voice. When there is a body shrouded and coffined in his village, one should not sing in the lanes. For a mourning cap the ends of the ties should not hang down. |
| | 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: |
夏后氏尚黑；大事斂用昏，戎事乘驪，牲用玄。殷人尚白；大事斂用日中，戎事乘翰，牲用白。周人尚赤；大事斂用日出，戎事乘騵，牲用騂。 |
| Tan Gong I: |
Under the sovereigns of Xia they preferred what was black. On great occasions (of mourning), for preparing the body and putting it into the coffin, they used the dusk; for the business of war, they used black horses in their chariots; and the victims which they used were black. Under the Yin dynasty they preferred what was white. On occasions of mourning, for coffining the body, they used the midday; for the business of war they used white horses; and their victims were white. Under the Zhou dynasty they preferred what was red. On occasions of mourning, they coffined the body at sunrise; for the business of war they used red horses, with black manes and tails; and their victims were red. |
| | 檀弓上: |
穆公之母卒，使人問於曾子曰：「如之何？」對曰：「申也聞諸申之父曰：哭泣之哀、齊斬之情、饘粥之食，自天子達。布幕，衛也；縿幕，魯也。」 |
| Tan Gong I: |
When the mother of duke Mu of Lu died, he sent to ask Zeng-zi what (ceremonies) he should observe. Zeng-zi said, 'I have heard from my father that the sorrow declared in the weeping and wailing, the feelings expressed in the robe of sackcloth with even or with frayed edges, and the food of rice made thick or in congee, extend from the son of Heaven to all. But the tent-like covering (for the coffin) is of (linen) cloth in Wei, and of silk in Lu.' |
| | 檀弓上: |
晉獻公將殺其世子申生，公子重耳謂之曰：「子蓋言子之志於公乎？」世子曰：「不可，君安驪姬，是我傷公之心也。」曰：「然則蓋行乎？」世子曰：「不可，君謂我欲弒君也，天下豈有無父之國哉！吾何行如之？」使人辭於狐突曰：「申生有罪，不念伯氏之言也，以至于死，申生不敢愛其死；雖然，吾君老矣，子少，國家多難，伯氏不出而圖吾君，伯氏茍出而圖吾君，申生受賜而死。」再拜稽首，乃卒。是以為「恭世子」也。 |
| Tan Gong I: |
Duke Xian of Jin, intending to put to death his heir-son Shen-sheng, another son, Chong-er, said to the latter, 'Why should you not tell what is in your mind to the duke?' The heir-son said, 'I cannot do so. The ruler is happy with the lady Ji of Li. I should (only) wound his heart.' 'Then,' continued the other, 'Why not go away?' The heir son replied, 'I cannot do so. The ruler says that I wish to murder him. Is there any state where the (sacredness) of a father is not recognised? Where should I go to obviate this charge?' (At the same time) he sent a man to take leave (for him) of Hu Tu, with the message, 'I was wrong in not thinking (more) of your words, my old friend, and that neglect is occasioning my death. Though I do not presume to grudge dying, yet our ruler is old, and his (favourite) son is (quite) young. Many difficulties are threatening the state, and you, old Sir, do not come forth (from your retirement), and consult for (the good of) our ruler. If you will come forth and do this, I will die (with the feeling that I) have received a (great) favour from you.' He (then) bowed twice, laying his head to the ground, after which he died (by his own hand). On this account he became (known in history as)'the Reverential Heir-son'.' |
| | 檀弓上: |
魯人有朝祥而莫歌者，子路笑之。夫子曰：「由，爾責於人，終無已夫？三年之喪，亦已久矣夫。」子路出，夫子曰：「又多乎哉！逾月則其善也。」 |
| Tan Gong I: |
There was a man of Lu, who, after performing in the morning the ceremony which introduced the 25th month of his mourning, began to sing in the evening. Zi-lu laughed at him, (but) the Master said, 'You, will you never have done with your finding fault with people? The mourning for three years is indeed long.' When Zi-lu went out, the Master said, 'Would he still have had to wait long? In another month (he might have sung, and) it would have been well.' |
| | 檀弓上: |
魯莊公及宋人戰于乘丘。縣賁父御，卜國為右。馬驚，敗績，公隊。佐車授綏。公曰：「末之卜也。」縣賁父曰：「他日不敗績，而今敗績，是無勇也。」遂死之。圉人浴馬，有流矢在白肉。公曰：「非其罪也。」遂誄之。士之有誄，自此始也。 |
| Tan Gong I: |
Duke Zhuang of Lu fought a battle with the men of Song at Sheng-qiu. Xian Ben-fu was driving, and Bu Guo was spearman on the right. The horses got frightened, and the carriage was broken, so that the duke fell down. They handed the strap of a relief chariot (that drove up) to him, when he said, 'I did not consult the tortoise-shell (about the movement).' Xiun Ben-fu said, 'On no other occasion did such a disaster occur; that it has occurred to-day is owing to my want of courage. Forthwith he died (in the fight). When the groom was bathing the horses, a random arrow was found (in one of them), sticking in the flesh under the flank; and (on learning this), the duke said, 'It was not his fault; and he conferred on him an honorary name. The practice of giving such names to (ordinary) officers began from this. |
| | 檀弓上: |
曾子寢疾，病。樂正子春坐於床下，曾元、曾申坐於足，童子隅坐而執燭。童子曰：「華而睆，大夫之簀與？」子春曰：「止！」曾子聞之，瞿然曰：「呼！」曰：「華而睆，大夫之簀與？」曾子曰：「然，斯季孫之賜也，我未之能易也。元，起易簀。」曾元曰：「夫子之病帮矣，不可以變，幸而至於旦，請敬易之。」曾子曰：「爾之愛我也不如彼。君子之愛人也以德，細人之愛人也以姑息。吾何求哉？吾得正而斃焉斯已矣。」舉扶而易之。反席未安而沒。 |
| Tan Gong I: |
Zeng-zi was lying in his chamber very ill. Yue-zheng Zi-chun was sitting by the side of the couch; Zeng Yuan and Zeng Shen were sitting at (their father's) feet; and there was a lad sitting in a corner holding a torch, who said, 'How beautifully coloured and bright! Is it not the mat of a Great officer?' Zi-chun (tried to) stop him, but Zeng-zi had heard him, and in a tone of alarm called him, when he repeated what he had said. 'Yes,' said Zeng-zi, 'it was the gift of Ji-sun, and I have not been able to change it. Get up, Yuan, and change the mat.' Zang Yuan said, 'Your illness is extreme. It cannot now be changed. If you happily survive till the morning, I will ask your leave and reverently change it! Zeng-zi said, 'Your love of me is not equal to his. A superior man loves another on grounds of virtue; a little man's love of another is seen in his indulgence of him. What do I seek for? I want for nothing but to die in the correct way.' They then raised him up, and changed the mat. When he was replaced on the new one, before he could compose himself, he expired. |
| | 檀弓上: |
始死，充充如有窮；既殯，瞿瞿如有求而弗得；既葬，皇皇如有望而弗至。練而慨然，祥而廓然。 |
| Tan Gong I: |
When (a father) has just died, (the son) should appear quite overcome, and as if he were at his wits' end; when the corpse has been put into the coffin, he should cast quick and sorrowful glances around, as if he were seeking for something and could not find it; when the interment has taken place, he should look alarmed and. restless, as if he were looking for some one who does not arrive; at the end of the first year's mourning, he should look sad and disappointed; and at the end of the second year's, he should have a vague and unreliant look. |
| | 檀弓上: |
邾婁復之以矢，蓋自戰於升陘始也。魯婦人之髽而吊也，自敗於臺鮐始也。 |
| Tan Gong I: |
The practice in Zhu-lou of calling the (spirits of the dead) back with arrows took its rise from the battle of Sheng-xing. That in Lu of the women making their visits of condolence (simply) with a band of sackcloth round their hair took its rise from the defeat at Yi-tai. |
| | 檀弓上: |
南宮絳之妻之姑之喪，夫子誨之髽曰：「爾毋從從爾，爾毋扈扈爾。蓋榛以為笄，長尺，而總八寸。」 |
| Tan Gong I: |
At the mourning for her mother-in-law, the Master instructed (his niece), the wife of Nan-gong Jiang, about the way in which she should tie up her hair with sackcloth, saying, 'Do not make it very high, nor very broad. Have the hair-pin of hazel-wood, and the hair-knots (hanging down) eight inches.' |
| | 檀弓上: |
孟獻子禫，縣而不樂，比御而不入。夫子曰：「獻子加於人一等矣！」 |
| Tan Gong I: |
Meng Xian-zi, after the service which ended the mourning rites, had his instruments of music hung on their stands,. but did not use them; and when he might have approached the inmates of his harem, he did not enter it. The Master said, 'Xian-zi is a degree above other men.' |
| | 檀弓上: |
孔子既祥，五日彈琴而不成聲，十日而成笙歌。 |
| Tan Gong I: |
Confucius, after the service at the close of the one year's mourning, in five days more (began to) handle his lute, but brought no perfect sounds from it; in ten days he played on the organ and sang to it. |
| | 檀弓上: |
有子蓋既祥而絲屨組纓。 |
| Tan Gong I: |
You-zi, it appears, after the service of the same period of mourning, wore shoes of (white) silk, and had ribbons of (white) silk for his cap-strings. |
| | 檀弓上: |
死而不吊者三：畏、厭、溺。 |
| Tan Gong I: |
There are three deaths on which no condolence should be offered: from cowardice; from being crushed (through heedlessness); and from drowning. |
| | 檀弓上: |
子路有姊之喪，可以除之矣，而弗除也，孔子曰：「何弗除也？」子路曰：「吾寡兄弟而弗忍也。」孔子曰：「先王制禮，行道之人皆弗忍也。」子路聞之，遂除之。 |
| Tan Gong I: |
When Zi-lu might have ended his mourning for his eldest sister, he still did not do so. Confucius said to him, 'Why do you not leave off your mourning?' He replied, 'I have but few brothers, and I cannot bear to do so.' Confucius said, 'When the ancient kings framed their rules, (they might have said that) they could not bear (to cease mourning) even for (ordinary) men on the roads.' When Zi-lu heard this, he forthwith left off his mourning. |
| | 檀弓上: |
大公封於營丘，比及五世，皆反葬於周。君子曰：「樂樂其所自生，禮不忘其本。古之人有言曰：狐死正丘首。仁也。」 |
| Tan Gong I: |
Tai-gong was invested with his state, (and had his capital) in Ying-qiu; but for five generations (his descendants, the marquises of Qi) were all taken back and buried in Zhou. A superior man has said, 'For music, we use that of him from whom we sprang; in ceremonies, we do not forget him to whom we trace our root.' The ancients had a saying, that a fox, when dying, adjusts its head in the direction of the mound (where it was whelped); manifesting thereby (how it shares in the feeling of) humanity. |
| | 檀弓上: |
伯魚之母死，期而猶哭。夫子聞之曰：「誰與哭者？」門人曰：「鯉也。」夫子曰：「嘻！其甚也。」伯魚聞之，遂除之。 |
| Tan Gong I: |
When the mother of Bo-Yu died, he kept on wailing for her after the year. Confucius heard him, and said, 'Who is it that is thus wailing?' The disciples said, 'It is Li.' The Master said, 'Ah! (such a demonstration) is excessive.' When Bo-Yu heard it, he forthwith gave up wailing. |
| | 檀弓上: |
舜葬於蒼梧之野，蓋三妃未之從也。季武子曰：「周公蓋祔。」 |
| Tan Gong I: |
Shun was buried in the wilderness of Cang-wu, and it would thus appear that the three ladies of his harem were not buried in the same grave with him. Ji Wu-zi said, 'Burying (husband and wife) in the same grave appears to have originated with the duke of Zhou.' |
| | 檀弓上: |
曾子之喪，浴於爨室。 |
| Tan Gong I: |
At the mourning rites for Zeng-zi, his body was washed in the cook-room. |
| | 檀弓上: |
大功廢業。或曰：「大功，誦可也。」 |
| Tan Gong I: |
During the mourning for nine months one should suspend his (musical) studies. Some one has said, 'It is permissible during that time to croon over the words (of the pieces).' |
| | 檀弓上: |
子張病，召申祥而語之曰：「君子曰終，小人曰死；吾今日其庶几乎！」 |
| Tan Gong I: |
When Zi-zhang was ill, he called (his son), Shen-xiang, and addressed him, saying, 'We speak of the end of a superior man, and of the death of a small man. I am to-day, perhaps, drawing near to my end (as a superior man).' |
| | 檀弓上: |
曾子曰：「始死之奠，其餘閣也與？」 |
| Tan Gong I: |
Zeng-zi said, 'May not what remains in the cupboard suffice to set down (as the offerings) by (the corpse of) one who has just died?' |
| | 檀弓上: |
曾子曰：「小功不為位也者，是委巷之禮也。子思之哭嫂也為位，婦人倡踴；申祥之哭言思也亦然。」 |
| Tan Gong I: |
Zeng-zi said, 'Not to have places (for wailing) in cases of the five months' mourning is a rule which sprang from the ways in small lanes.' When Zi-si wailed for his sister-in-law, he made such places, and his wife took the lead in the stamping. When Shen-xiang wailed for Yan-si, he also did the same. |
| | 檀弓上: |
古者，冠縮縫，今也，衡縫；故喪冠之反吉，非古也。 |
| Tan Gong I: |
Anciently, (all) caps were (made) with the seams going up and down them; now the (mourning cap) is made with the seams going round. Hence to have the mourning cap different from that worn on felicitous occasions is not the way of antiquity. |
| | 檀弓上: |
曾子謂子思曰：「汲！吾執親之喪也，水漿不入於口者七日。」子思曰：「先王之制禮也，過之者俯而就之，不至焉者，跂而及之。故君子之執親之喪也，水漿不入於口者三日，杖而後能起。」 |
| Tan Gong I: |
Zeng-zi said to Zi-si, 'Ji, when I was engaged in the mourning for my parents, no water or other liquid entered my mouth for seven days.' Zi-si said, 'With regard to the rules of ceremony framed by the ancient kings, those who would go beyond them should stoop down to them, and those who do not reach them should stand on tip-toe to do so. Hence, when a superior man is engaged in mourning for his parents, no water or other liquid enters his mouth for three days, and with the aid of his staff he is still able to rise.' |
| | 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: |
伯高之喪，孔氏之使者未至，冉子攝束帛、乘馬而將之。孔子曰：「異哉！徒使我不誠於伯高。」 |
| Tan Gong I: |
On the mourning rites for Bo-gao, before the messenger from Confucius could arrive, Ran-zi had taken it on him, as his substitute, to present a parcel of silks and a team of four horses. Confucius said, 'Strange! He has only made me fail in showing my sincerity in the case of Bo-gao.' |
| | 檀弓上: |
伯高死於衛，赴於孔子，孔子曰：「吾惡乎哭諸？兄弟，吾哭諸廟；父之友，吾哭諸廟門之外；師，吾哭諸寢；朋友，吾哭諸寢門之外；所知，吾哭諸野。於野，則已疏；於寢，則已重。夫由賜也見我，吾哭諸賜氏。」遂命子貢為之主，曰：「為爾哭也來者，拜之；知伯高而來者，勿拜也。」 |
| Tan Gong I: |
Bo-gao died in Wei, and news of the event was sent to Confucius. He said, 'Where shall I wail for him? For brethren, I wail in the ancestral temple; for a friend of my father, outside the gate of the temple; for a teacher, in my chamber; for a friend, outside the door of the chamber; for an acquaintance, in the open country, (some distance off). (To wail) in the open country would in this case be too slight (an expression of grief), and to do so in the bed-chamber would be too great a one. But it was by Ci that he was introduced to me. I will wail for him in Ci's.' Accordingly he ordered Zi-gong to act as presiding mourner on the occasion, saying to him, 'Bow to those who come because you have a wailing in your house, but do not bow to those who come (simply) because they knew Bo-gao.' |
| | 檀弓上: |
曾子曰：「喪有疾，食肉飲酒，必有草木之滋焉。以為姜桂之謂也。」 |
| Tan Gong I: |
Zeng-zi said, 'When one during his mourning rites falls ill, and has to eat meat and drink spirits, there must be added the strengthening flavours from vegetables and trees;' meaning thereby ginger and cinnamon. |
| | 檀弓上: |
子夏喪其子而喪其明。曾子吊之曰：「吾聞之也：朋友喪明則哭之。」曾子哭，子夏亦哭，曰：「天乎！予之無罪也。」曾子怒曰：「商，女何無罪也？吾與女事夫子於洙泗之間，退而老於西河之上，使西河之民疑女於夫子，爾罪一也；喪爾親，使民未有聞焉，爾罪二也；喪爾子，喪爾明，爾罪三也。而曰女何無罪與！」子夏投其杖而拜曰：「吾過矣！吾過矣！吾離群而索居，亦已久矣。」 |
| Tan Gong I: |
When Zi-xia was mourning for his son, he lost his eyesight. Zeng-zi went to condole with him, and said, 'I have heard that when a friend loses his eyesight, we should wail for him.' Thereupon he wailed, and Zi-xia also wailed, and said, 'O Heaven, and I have no guilt!' Zeng-zi was angry, and said, 'Shang, how can you say that you have no guilt? I and you served the Master between the Zhu and the Si'; and (after his death) you retired, and grew old in the neighbourhood of the Western He, where you made the people compare you with the Master. This was one offence. When you mourned for your parents, you did so in such a way that the people heard nothing of it. This was a second offence. When you mourned for your son, you did it in such a way that you have lost your eyesight. This is a third offence. And how do you say that you have no guilt?' Zi-xia threw down his staff, and bowed, saying, 'I was wrong, I was wrong. It is a long time since I left the herd, and lived apart here.' |
| | 檀弓上: |
夫晝居於內，問其疾可也；夜居於外，吊之可也。是故君子非有大故，不宿於外；非致齊也、非疾也，不晝夜居於內。 |
| Tan Gong I: |
When a man stops during the daytime in his inner (chamber), it is allowable to come and ask about his illness. When he stops outside during the night, it is allowable to come and condole with him. Hence a superior man, except for some great cause, does not pass the night outside (his chamber); and unless he is carrying out a fast or is ill, he does not day and night stop inside. |
| | 檀弓上: |
高子皋之執親之喪也，泣血三年，未嘗見齒，君子以為難。 |
| Tan Gong I: |
When Gao Zi-gao was engaged with the mourning for his parents, his tears flowed (silently) like blood for three years, and he never (laughed) so as to show his teeth. Superior men considered that he did a difficult thing. |
| | 檀弓上: |
衰，與其不當物也，寧無衰。齊衰不以邊坐，大功不以服勤。 |
| Tan Gong I: |
It is better not to wear mourning at all than not to have it of the proper materials and fashion. When wearing the sackcloth with the edges even (for a mother), one should not sit unevenly or to one side, nor should he do any toilsome labour, (even) in the nine months' mourning. |
| | 檀弓上: |
孔子之衛，遇舊館人之喪，入而哭之哀。出，使子貢說驂而賻之。子貢曰：「於門人之喪，未有所說驂，說驂於舊館，無乃已重乎？」夫子曰：「予鄉者入而哭之，遇於一哀而出涕。予惡夫涕之無從也。小子行之。」 |
| Tan Gong I: |
When Confucius went to Wei, he found the mourning rites going on for a man with whom he had formerly lodged. Entering the house, he wailed for him bitterly; and when he came out, he told Zi-gong to take out the outside horses of his carriage, and present them as his gift. Zi-gong said, 'At the mourning for any of your disciples, you have never taken out those horses (for such a purpose); is it not excessive to do so for a man with whom you (merely) lodged?' The Master said, 'I entered a little ago, and wailed for him; and I found (the mourner) so dissolved in grief that my tears flowed (with his). I should hate it, if those tears were not (properly) followed. Do it, my child.' |
| | 檀弓上: |
孔子在衛，有送葬者，而夫子觀之，曰：「善哉為喪乎！足以為法矣，小子識之。」子貢曰：「夫子何善爾也？」曰：「其往也如慕，其反也如疑。」子貢曰：「豈若速反而虞乎？」子曰：「小子識之，我未之能行也。」 |
| Tan Gong I: |
When Confucius was in Wei, there was (a son) following his (father's) coffin to the grave. After Confucius had looked at him, he said, 'How admirably did he manage this mourning rite! He is fit to be a pattern. Remember it, my little children.' Zi-gong said, 'What did you, Master, see in him so admirable?' 'He went,' was the reply, 'as if he were full of eager affection. He came back (looking) as if he were in doubt.' 'Would it not have been better, if he had come back hastily, to present the offering of repose?' The Master said, 'Remember it, my children. I have not been able to attain to it.' |
| | 檀弓上: |
顏淵之喪，饋祥肉，孔子出受之，入，彈琴而後食之。 |
| Tan Gong I: |
At the mourning rites for Yan Yuan, some of the flesh of the sacrifice at the end of (? two) years was sent to Confucius, who went out and received it, On re-entering he played on his lute, and afterwards ate it. |
| | 檀弓上: |
孔子與門人立，拱而尚右，二三子亦皆尚右。孔子曰：「二三子之嗜學也，我則有姊之喪故也。」二三子皆尚左。 |
| Tan Gong I: |
Confucius was standing (once) with his disciples, having his hands joined across his breast, and the right hand uppermost. They also all placed their right hands uppermost. He said to them, 'You do so from your wish to imitate me, but I place my hands so, because I am mourning for an elder sister.' On this they all placed their left hands uppermost (according to the usual fashion). |
| | 檀弓上: |
孔子蚤作，負手曳杖，消搖於門，歌曰：「泰山其頹乎？梁木其壞乎？哲人其萎乎？」既歌而入，當戶而坐。子貢聞之曰：「泰山其頹，則吾將安仰？梁木其壞、哲人其萎，則吾將安放？夫子殆將病也。」遂趨而入。夫子曰：「賜！爾來何遲也？夏后氏殯於東階之上，則猶在阼也；殷人殯於兩楹之間，則與賓主夾之也；周人殯於西階之上，則猶賓之也。而丘也殷人也。予疇昔之夜，夢坐奠於兩楹之間。夫明王不興，而天下其孰能宗予？予殆將死也。」蓋寢疾七日而沒。 |
| Tan Gong I: |
Confucius rose early (one day), and with his hands behind him, and trailing his staff, moved slowly about near the door, singing, "The great mountain must crumble; The strong beam must break; The wise man must wither away like a plant.' Having thus sung, he entered and sat down opposite the door. Zi-gong had heard him, and said, 'If the great mountain crumble, to what shall I look up? If the strong beam break, (on what shall I lean)? If the wise man wither like a plant, whom, shall I imitate? The Master, I am afraid, is going to be ill.' He then hastened into the house. The Master said, Ci, what makes you so late? Under the sovereigns of Xia, the body was dressed and coffined at the top of the steps on the east, so that it was where the deceased used to go up (as master of the house). The people of Yin performed the same ceremony between the two pillars, so that the steps for the host were on one side of the corpse, and those for the guest on the other. The people of Zhou perform it at the top of the western steps, treating the deceased as if he were a guest. I am a man (descended from the house) of Yin, and last night I dreamt that I was sitting with the offerings to the dead by my side between the two pillars. Intelligent kings do not arise; and what one under heaven s able to take me as his Master? I apprehend I am about to die.' With this he took to his bed, was ill for seven days, and died. |
| | 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: |
孔子之喪，公西赤為志焉：飾棺、墻，置翣設披，周也；設崇，殷也；綢練設旐，夏也。 |
| Tan Gong I: |
At the mourning for Confucius, Gong-xi Chi made the ornaments of commemoration. As the adornments of the coffin, there were the wall-like curtains, the fan-like screens, and the cords at its sides, after the manner of Zhou. There were the flags with their toothed edges, after the manner of Yin; and there were the flag-staffs bound with white silk, and long streamers pendent from them, after the manner of Xia. |
| | 檀弓上: |
子張之喪，公明儀為志焉；褚幕丹質，蟻結于四隅，殷士也。 |
| Tan Gong I: |
At the mourning for Zi-zhang, Gong-ming made the ornaments of commemoration. There was a tent-like pall, made of plain silk of a carnation colour, with clusters of ants at the four corners, (as if he had been) an officer of Yin. |
| | 檀弓上: |
子夏問於孔子曰：「居父母之仇如之何？」夫子曰：「寢苫枕干，不仕，弗與共天下也；遇諸市朝，不反兵而鬥。」曰：「請問居昆弟之仇如之何？」曰：「仕弗與共國；銜君命而使，雖遇之不鬥。」曰：「請問居從父昆弟之仇如之何？」曰：「不為魁，主人能，則執兵而陪其後。」 |
| Tan Gong I: |
Zi-xia asked Confucius, saying, 'How should (a son) conduct himself with reference to the man who has killed his father or mother?' The Master said, 'He should sleep on straw, with his shield for a pillow; he should not take office; he must be determined not to live with the slayer under the same heaven. If he meet with him in the market-place or the court, he should not have to go back for his weapon, but (instantly) fight with him.' 'Allow me to ask,' said (the other), 'how one should do with reference to the man who has slain his brother?' 'He may take office,' was the reply, 'but not in the same state with the slayer; if he be sent on a mission by his ruler's orders, though he may then meet with the man, he should not fight with him.' 'And how should one do,' continued Zi-xia, 'in the case of a man who has slain one of his paternal cousins?' Confucius said, 'He should not take the lead (in the avenging). If he whom it chiefly concerns is able to do that, he should support him from behind, with his weapon in his hand.' |
| | 檀弓上: |
孔子之喪，二三子皆絰而出。群居則絰，出則否。 |
| Tan Gong I: |
At the mourning rites for Confucius, his disciples all wore their head-bands of sackcloth, when they went out. For one of their own number, they wore them in the house (when condoling), but not when they went out. |
| | 檀弓上: |
易墓，非古也。 |
| Tan Gong I: |
Keeping (the ground about) their graves clear of grass was not a practice of antiquity. |
| | 檀弓上: |
子路曰：「吾聞諸夫子：喪禮，與其哀不足而禮有餘也，不若禮不足而哀有餘也。祭禮，與其敬不足而禮有餘也，不若禮不足而敬有餘也。」 |
| Tan Gong I: |
Zi-lu said, 'I heard the Master say that in the rites of mourning, exceeding grief with deficient rites is better than little demonstration of grief with superabounding rites; and that in those of sacrifice, exceeding reverence with deficient rites is better than an excess of rites with but little reverence.' |
| | 檀弓上: |
曾子吊於負夏，主人既祖，填池，推柩而反之，降婦人而後行禮。從者曰：「禮與？」曾子曰：「夫祖者且也；且，胡為其不可以反宿也？」從者又問諸子游曰：「禮與？」子游曰：「飯於牖下，小斂於戶內，大斂於阼，殯於客位，祖於庭，葬於墓，所以即遠也。故喪事有進而無退。」曾子聞之曰：「多矣乎，予出祖者。」 |
| Tan Gong I: |
Zeng-zi having gone on a visit of condolence to Fu-Xia, the chief mourner had already presented the sacrifice of departure, and removed the offerings. He caused the bier, however, to be pushed back to its former place, and made the women come down (again), after which (the visitor) went through his ceremony. The disciples who accompanied Zeng-zi asked him if this proceeding were according to rule, and he said, 'The sacrifice at starting is an unimportant matter, And why might he not bring (the bier) back, and 'let it rest (for a while)?' The disciples further asked the same question of Zi-you, who said, 'The rice and precious shell are put into the mouth of the corpse under the window (of the western chamber); the slighter dressing is done inside the door, and the more complete one at (the top of) the eastern steps; the coffining takes place at the guests' place; the sacrifice at starting in the courtyard; and the interment at the grave. The proceedings go on in this way to what is more remote, and hence in the details of mourning there is a constant advance and no receding.' When Zeng-zi heard of this reply, he said, 'This is a much better account than I gave of the going forth to offer the sacrifice of departure.' |
| | 檀弓上: |
曾子襲裘而吊，子游裼裘而吊。曾子指子游而示人曰：「夫夫也，為習於禮者，如之何其裼裘而吊也？」主人既小斂、袒、括髮；子游趨而出，襲裘帶絰而入。曾子曰：「我過矣，我過矣，夫夫是也。」 |
| Tan Gong I: |
Zeng-zi went an a visit of condolence, wearing his fur robe over the silk one, while Zi-you went, wearing the silk one over his fur. Zeng-zi, pointing to him, and calling the attention of others, said, 'That man has the reputation of being well versed in ceremonies, how is it that he comes to condole with his silk robe displayed over his fur one?' (By-and-by), when the chief mourner had finished the slighter dressing of the corpse, he bared his breast and tied up his hair with sackcloth, on which Zi-you hastened out, and (soon) came back, wearing his fur robe over the silk, and with a girdle of sackcloth. Zeng-zi on this said, 'I was wrong, I was wrong. That man was right.' |
| | 檀弓上: |
子夏既除喪而見，予之琴，和之不和，彈之而不成聲。作而曰：「哀未忘也。先王制禮，而弗敢過也。」子張既除喪而見，予之琴，和之而和，彈之而成聲，作而曰：「先王制禮不敢不至焉。」 |
| Tan Gong I: |
When Zi-xia was introduced (to the Master) after he had put off the mourning (for his parents), a lute was given to him. He tried to tune it, but could hardly do so; he touched it, but brought no melody from it. He rose up and said, 'I have not yet forgotten my grief. The ancient kings framed the rules of ceremony, and I dare not go beyond them?' When a lute was given to Zi-zhang in the same circumstances, he tried to tune it, and easily did so; he touched it, and brought melody from it. He rose up and said, 'The ancient kings framed the rules of ceremony, and I do not dare not to come up to them.' |
| | 檀弓上: |
司寇惠子之喪，子游為之麻衰牡麻絰，文子辭曰：「子辱與彌牟之弟游，又辱為之服，敢辭。」子游曰：「禮也。」文子退反哭，子游趨而就諸臣之位，文子又辭曰：「子辱與彌牟之弟游，又辱為之服，又辱臨其喪，敢辭。」子游曰：「固以請。」文子退，扶適子南面而立曰：「子辱與彌牟之弟游，又辱為之服，又辱臨其喪，虎也敢不復位。」子游趨而就客位。 |
| Tan Gong I: |
At the mourning rites for Hui-zi, who had been minister of Crime, Zi-you (went to condole), wearing for him a robe of sackcloth, and a headband made of the product of the male plant. Wen-zi (the brother of Hui-zi), wishing to decline the honour, said, 'You condescended to be the associate of my younger brother, and now further condescend to wear this mourning; I venture to decline the honour.' Zi-you said, 'It is in, rule;' on which Wen-zi returned and continued his wailing. Zi-you then hastened and took his place among the officers (of the family); but Wen-zi also declined this honour, and said, 'You condescended to be the associate of my younger brother, and now further condescend to wear for him this mourning, and to come and take part in the mourning rites I venture to decline the honour.' Zi-you said, 'I beg firmly to request you to allow me (to remain here).' Wen-zi then returned, and supporting the rightful son to take his position with his face to the south, said, 'You condescended to be the associate of my younger brother, and now you further condescend to wear this mourning for him, and to come and take part in the rites; dare Hu but return to his (proper) place?' Zi-you on this hastened to take his position among the guests'. |
| | 檀弓上: |
將軍文子之喪，既除喪，而後越人來吊，主人深衣練冠，待于廟，垂涕洟，子游觀之曰：「將軍文氏之子其庶几乎！亡於禮者之禮也，其動也中。」 |
| Tan Gong I: |
At the mourning rites for the general Wen-zi, when the first year's mourning was at an end, there came a man from Yue on a visit of condolence. The chief mourner, wearing the long robe (assumed on the completion of the first year's mourning), and the cap worn before that, wailed for him in the ancestral temple, with the tears running from his eyes and the rheum from his nose. Zi-you saw it, and said, 'The son of the general Wen is not far from being (a master of ceremonies). In his observances at this time, for which there is no special rule, his proceeding is correct.' |
| | 檀弓上: |
幼名，冠字，五十以伯仲，死謚，周道也。 |
| Tan Gong I: |
The giving of the name in childhood, of the designation at the capping, of the title of elder uncle or younger uncle at fifty, and of the honorary title after death, was the practice of the Zhou dynasty. |
| | 檀弓上: |
絰也者，實也。掘中溜而浴，毀灶以綴足；及葬，毀宗躐行，出于大門，殷道也。學者行之。 |
| Tan Gong I: |
The wearing of the sackcloth head-bands and girdles, to express the real (feeling of the heart); the digging a hole in the middle of the apartment (over which) to wash (the corpse); taking down the (tiles of the) furnace, and placing them at the feet (of it); and at the interment pulling down (part of the wall on the west of the door of) the ancestral temple, so as to pass by the upper side (of the altar to the spirit) of the way, and issue by the great gate - these were the practices of the Yin dynasty, and the learners (in the school of Confucius) followed them. |
| | 檀弓上: |
子柳之母死，子碩請具。子柳曰：「何以哉？」子碩曰：「請粥庶弟之母。」子柳曰：「如之何其粥人之母以葬其母也？不可。」既葬，子碩欲以賻布之餘具祭器。子柳曰：「不可，吾聞之也：君子不家於喪。請班諸兄弟之貧者。」 |
| Tan Gong I: |
When the mother of Zi-liu died, (his younger brother) Zi-shi asked for the means (to provide what was necessary for the mourning rites). Zi-liu said, 'How shall we get them?' 'Let us sell (the concubines), the mothers of our half-brothers,' said the other. 'How can we sell the mothers of other men to bury our mother?' was the reply; 'that cannot be done.' After the burial, Zi-shi wished to take what remained of the money and other things contributed towards their expenses, to provide sacrificial vessels; but Zi-liu said, 'Neither can that be done. I have heard that a superior man will not enrich his family by means of his mourning. Let us distribute it among the poor of our brethren.' |
| | 檀弓上: |
君子曰：「謀人之軍師，敗則死之；謀人之邦邑，危則亡之。」 |
| Tan Gong I: |
A superior man said, 'He who has given counsel to another about his army should die with it when it is defeated. He who has given counsel about the country or its capital should perish with it when it comes into peril.' |
| | 檀弓上: |
公叔文子升於瑕丘，蘧伯玉從。文子曰：「樂哉斯丘也，死則我欲葬焉。」蘧伯玉曰：「吾子樂之，則瑗請前。」 |
| Tan Gong I: |
Gong-shu Wen-zi ascended the mound of Xia, with, Qu Bo-Yu following him. Wen-zi said, 'How pleasant is this mound! I should like to be buried here when I die.' Qu Bo-Yu said, 'You may find pleasure in such a thought, but allow me (to go home) before (you say any more about it) |
| | 檀弓上: |
弁人有其母死而孺子泣者，孔子曰：「哀則哀矣，而難為繼也。夫禮，為可傳也，為可繼也。故哭踴有節。」 |
| Tan Gong I: |
There was a man of Bian who wept like a child on the death of his mother. Confucius said, 'This is grief indeed, but it would be difficult to continue it. Now the rules of ceremony require to be handed down, and to be perpetuated. Hence the wailing and leaping are subject to fixed regulations.' |
| | 檀弓上: |
叔孫武叔之母死，既小斂，舉者出戶，出戶袒，且投其冠括髮。子游曰：「知禮。」 |
| Tan Gong I: |
When the mother of Shu-sun Wu-shu died, and the slighter dressing had been completed, the bearers went out at the door (of the apartment) with the corpse. When he had himself gone out at the door, he bared his arms, throwing down also his cap, and binding his hair with sackcloth, Zi-you said (in derision), 'He knows the rules!' |
| | 檀弓上: |
扶君，卜人師扶右，射人師扶左；君薨以是舉。 |
| Tan Gong I: |
(When a ruler was ill), the high chamberlain supported him on the right, and the assigner of positions at audiences did so on the left. When he died these two officers lifted (the corpse). |
| | 檀弓上: |
從母之夫，舅之妻，二夫人相為服，君子未之言也。或曰同爨緦。 |
| Tan Gong I: |
There are the husband of a maternal cousin and the wife of a maternal uncle; that these two should wear mourning for each other has not been said by any superior man. Some one says, 'If they have eaten together from the same fireplace, the three months' mourning should be worn.' |
| | 檀弓上: |
喪事，欲其縱縱爾；吉事，欲其折折爾。故喪事雖遽，不陵節；吉事雖止，不怠。故騷騷爾則野，鼎鼎爾則小人。君子蓋猶猶爾。 |
| Tan Gong I: |
It is desirable that affairs of mourning should be gone about with urgency, and festive affairs in a leisurely way. Hence, though affairs of mourning require urgency, they should not go beyond the prescribed rules; and though festive affairs may be delayed, they should not be transacted negligently. Hurry therefore (in the former) becomes rudeness, and too much ease (in the latter) shows a small man. The superior man will conduct himself in them as they severally require. |
| | 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. |
| | 檀弓上: |
曾子與客立於門側，其徒趨而出。曾子曰：「爾將何之？」曰：「吾父死，將出哭於巷。」曰：「反，哭於爾次。」曾子北面而吊焉。 |
| Tan Gong I: |
Zeng-zi was standing with (another) visitor by the side of the door (of their house of entertainment), when a companion (of the other) came hurrying out. 'Where are you going?' said Zeng-zi; and the man replied, 'My father is dead, and I am going to wail for him in the lane.' 'Return to your apartment,' was the reply, 'and wail for him there.' (The man did so), and Zeng-zi made him a visit of condolence, standing with his face to the north. |
| | 檀弓上: |
孔子曰：「之死而致死之，不仁而不可為也；之死而致生之，不知而不可為也。是故，竹不成用，瓦不成味，木不成斫，琴瑟張而不平，竽笙備而不和，有鐘磬而無簨虡，其曰明器，神明之也。」 |
| Tan Gong I: |
Confucius said, 'In dealing with the dead, if we treat them as if they were entirely dead, that would show a want of affection, and should not be done; or, if we treat them as if they were entirely alive, that would show a want of wisdom, and should not be done. On this account the vessels of bamboo (used in connexion with the burial of the dead) are not fit for actual use; those of earthenware cannot be used to wash in; those of wood are incapable of being carved; the lutes are strung, but not evenly; the pandean pipes are complete, but not in tune; the bells and musical stones are there, but they have no stands. They are called vessels to the eye of fancy; that is, (the dead) are thus treated as if they were spiritual intelligences.' |
| | 檀弓上: |
有子問於曾子曰：「問喪於夫子乎？」曰：「聞之矣：喪欲速貧，死欲速朽。」有子曰：「是非君子之言也。」曾子曰：「參也聞諸夫子也。」有子又曰：「是非君子之言也。」曾子曰：「參也與子游聞之。」有子曰：「然，然則夫子有為言之也。」 |
| Tan Gong I: |
You-zi asked Zeng-zi if he had ever questioned the Master about (an officer's) losing his place. 'I heard from him,' was the reply, 'that the officer in such a case should wish to become poor quickly, (just as) we should wish to decay away quickly when we have died.' You-zi said, 'These are not the words of a superior man.' 'I heard them from the Master,' returned Zeng-zi. You-zi repeated that they were not the words of a superior man, and the other affirmed that both he and Zi-you had heard them. 'Yes, yes,' said You-zi, 'but the Master must have spoken them with a special reference.' |
| | |
曾子以斯言告於子游。子游曰：「甚哉，有子之言似夫子也。昔者夫子居於宋，見桓司馬自為石槨，三年而不成。夫子曰：『若是其靡也，死不如速朽之愈也。』死之欲速朽，為桓司馬言之也。南宮敬叔反，必載寶而朝。夫子曰：『若是其貨也，喪不如速貧之愈也。』喪之欲速貧，為敬叔言之也。」 |
| |
Zeng-zi reported You-zi's words to Zi-you, who said, 'How very like his words are to those of the Master! Formerly, when the Master was staying in Song, he saw that Huan, the minister of War, had been for three years having a stone coffin made for himself without its being finished, and said, "What extravagance! It would be better that when dead he should quickly decay away." It was with reference to Hwan, the minister of War, that he said, "We should wish to decay away quickly when we die." When Nan-gong Jing-shu returned (to the state), he made it a point to carry his treasures with him in his carriage when he went to court, on which the Master said, "Such an amount of property! It would have been better for him, when he lost his office, to make haste to become poor." It was with reference to Nan-gong Jing-shu that he said that we should work to become poor quickly, when we have lost office."' |
| | |
曾子以子游之言告於有子，有子曰：「然，吾固曰：非夫子之言也。」曾子曰：「子何以知之？」有子曰：「夫子制於中都，四寸之棺，五寸之槨，以斯知不欲速朽也。昔者夫子失魯司寇，將之荊，蓋先之以子夏，又申之以冉有，以斯知不欲速貧也。」 |
| |
Zeng-zi reported these words of Zi-you to You-zi, who said, 'Yes, I did say that these were not the words of the Master.' When the other asked him how he knew it, he said, 'The Master made an ordinance in Zhong-Du that the inner coffin should be four inches thick, and the outer five. By this I knew that he did not wish that the dead should decay away quickly. And formerly, when he had lost the office of minister of Crime in Lu, and was about to go to Jing, he first sent Zi-xia there, and afterwards Ran You. By this, I knew that he did not wish to become poor quickly.' |
| | 檀弓上: |
陳莊子死，赴於魯，魯人欲勿哭，繆公召縣子而問焉。縣子曰：「古之大夫，束修之問不出竟，雖欲哭之，安得而哭之？今之大夫，交政於中國，雖欲勿哭，焉得而弗哭？且且臣聞之，哭有二道：有愛而哭之，有畏而哭之。」公曰：「然，然則如之何而可？」縣子曰：「請哭諸異姓之廟。」於是與哭諸縣氏。 |
| Tan Gong I: |
When Zhuang-zi of Chen died, announcement of the event was sent to Lu. They did not want to wail for him there, but duke Mu called Xian-zi, and consulted him. He said, 'In old times, no messages from Great officers, not even such as were accompanied by a bundle of pieces of dried meat, went out beyond the boundaries of their states. Though it had been wished to wail for them, how could it have been done? Nowadays the Great officers share in the measures of government throughout the middle states. Though it may be wished not to wail for one, how can it be avoided? I have heard, moreover, that there are two grounds for the wailing; one from love, and one from fear.' The duke said, 'Very well; but how is the thing to be managed in this case?' Xian-zi said, 'I would ask you to wail for him in the temple of (a family of) a different surname;' and hereon the duke and he wailed for Zhuang-zi in (the temple of) the Xian family. |
| | 檀弓上: |
仲憲言於曾子曰：「夏后氏用明器，示民無知也；殷人用祭器，示民有知也；周人兼用之，示民疑也。」曾子曰：「其不然乎！其不然乎！夫明器，鬼器也；祭器，人器也；夫古之人，胡為而死其親乎？」 |
| Tan Gong I: |
Zhong Xian said to Zeng-zi, 'Under the sovereigns of the Xia dynasty, they used (at burials) the vessels which were such only to the eye of fancy, intimating to the people that (the dead) had no knowledge. Under the Yin they used the (ordinary) sacrificial vessels, intimating to the people that (the dead) had knowledge. Under the Zhou we use both, intimating to the people that the thing is doubtful.' Zeng-zi replied, 'It is not so! It is not so! What are vessels (only) to the eye of fancy are for the shades (of the departed); the vessels of sacrifice are those of men; how should those ancients have treated their parents as if they were dead?' |
| | 檀弓上: |
公叔木有同母異父之昆弟死，問於子游。子游曰：「其大功乎？」狄儀有同母異父之昆弟死，問於子夏，子夏曰：「我未之前聞也；魯人則為之齊衰。」狄儀行齊衰。今之齊衰，狄儀之問也。 |
| Tan Gong I: |
An elder brother of Gong-shu Mu, by the same mother but a different father, having died, he asked Zi-you (whether he should go into mourning for him), and was answered, 'Perhaps you should do so for the period of nine months.' A brother, similarly related to Di Yi, having died, he consulted Zi-xia in the same way, and was answered, 'I have not heard anything about it before, but the people of Lu wear the one year's mourning in such a case.' Di Yi did so, and the present practice of wearing that mourning arose from his question'. |
| | 檀弓上: |
子思之母死於衛，柳若謂子思曰：「子，聖人之後也，四方於子乎觀禮，子蓋慎諸。」子思曰：「吾何慎哉？吾聞之：有其禮，無其財，君子弗行也；有其禮，有其財，無其時，君子弗行也。吾何慎哉！」 |
| Tan Gong I: |
When Zi-si's mother died in Wei, Liu Ruo said to him, 'You, Sir, are the descendant of a sage. From all quarters they look to you for an example in ceremonies; let me advise you to be careful in the matter.' Zi-si said, 'Of what have I to be careful? I have heard that when there are certain ceremonies to be observed, and he has not the necessary means for them, a superior man does not observe them', and that neither does he do so, when there are the ceremonies, and he has the means, but the time is not suitable; of what have I to be careful?' |
| | 檀弓上: |
縣子瑣曰：「吾聞之：古者不降，上下各以其親。滕伯文為孟虎齊衰，其叔父也；為孟皮齊衰，其叔父也。」 |
| Tan Gong I: |
Xian-zi Suo said, 'I have heard that the ancients made no diminution (in the degrees of mourning on any other ground); but mourned for every one above and below them according to his relationship. Thus Wen, the earl of Teng, wore the year's mourning for Meng-hu, who was his uncle, and the same for Meng Pi, whose uncle he was.' |
| | 檀弓上: |
後木曰：「喪，吾聞諸縣子曰：夫喪，不可不深長思也，買棺外內易，我死則亦然。」 |
| Tan Gong I: |
Hou Mu said, 'I heard Xian-zi say about the rites of mourning, that (a son) should certainly think deeply and long about them all, and that (for instance) in buying the coffin he should see that, inside and outside, it be (equally) well completed. When I die, let it be so also with me.' |
| | 檀弓上: |
曾子曰：「尸未設飾，故帷堂，小斂而徹帷。」仲梁子曰：「夫婦方亂，故帷堂，小斂而徹帷。」 |
| Tan Gong I: |
Zeng-zi said, 'Until the corpse has its ornaments put on it, they curtain off the hall; and after the slighter dressing the curtain is removed.' Gong-liang-zi said, 'Husband and wife are at first all in confusion, and therefore the hall is curtained off. After the slighter dressing, the curtain is removed.' |
| | 檀弓上: |
小斂之奠，子游曰：「於東方。」曾子曰：「於西方，斂斯席矣。」小斂之奠在西方，魯禮之末失也。 |
| Tan Gong I: |
With regard to the offerings to the dead at the time of the slighter dressing, Zi-you said that they should be placed on the east (of the corpse). Zeng-zi said, 'They should be placed on the west, on the mat there at the time of the dressing.' The placing the offerings on the west at the time of the slighter dressing was an error of the later times of Lu. |
| | 檀弓上: |
縣子曰：「綌衰繐裳，非古也。」 |
| Tan Gong I: |
Xuan-zi said, 'To have the mourning robe of coarse dolichos cloth, and the lower garment of fine linen with a wide texture, was not (the way of) antiquity.' |
| | 檀弓上: |
子蒲卒，哭者呼滅。子皋曰：「若是野哉。」哭者改之。 |
| Tan Gong I: |
When Zi-pu died, the wailers called out his name Mie. Zi-gao said, 'So rude and uncultivated are they!' On this they changed their style. |
| | 檀弓上: |
杜橋之母之喪，宮中無相，以為沽也。 |
| Tan Gong I: |
At the mourning rites for the mother of Du Qiao no one was employed in the house to assist (the son in the ceremonies), which was accounted a careless omission. |
| | 檀弓上: |
夫子曰：「始死，羔裘玄冠者，易之而已。」羔裘玄冠，夫子不以吊。 |
| Tan Gong I: |
The Master said, 'As soon as a death occurs, (the members of the family) should change their lambskin furs and dark-coloured caps, though they may do nothing more.' The Master did not pay a visit of condolence in these articles of dress. |
| | 檀弓上: |
子游問喪具，夫子曰：「稱家之有亡。」子游曰：「有亡惡乎齊？」夫子曰：「有，毋過禮；茍亡矣，斂首足形，還葬，縣棺而封，人豈有非之者哉！」 |
| Tan Gong I: |
Zi-you asked about the articles to be provided for the mourning rites, and the Master said, 'They should be according to the means of the family.' Zi-you urged, 'How can a family that has means and one that has not have things done in the same way?' The master replied, 'Where there are means, let there be no exceeding the prescribed rites. If there be a want of means, let the body be lightly covered from head to foot, and forthwith buried, the coffin being simply let down by means of ropes. Who in such a case will blame the procedure?' |
| | 檀弓上: |
司士賁告於子游曰：「請襲於床。」子游曰：「諾。」縣子聞之曰：「汰哉叔氏！專以禮許人。」 |
| Tan Gong I: |
Ben, superintendent of officers' registries, informed Zi-you of his wish to dress his dead on the couch. 'You may,' said Zi-you. When Xian-zi heard of this, he said, 'How arrogant is the old gentleman! He takes it on himself to allow men in what is the proper rule.' |
| | 檀弓上: |
宋襄公葬其夫人，醯醢百甕。曾子曰：「既曰明器矣，而又實之。」 |
| Tan Gong I: |
At the burial of his wife, duke Xiang of Song placed (in the grave) a hundred jars of vinegar and pickles. Zeng-zi said, 'They are called "vessels only to the eye of fancy," and yet he filled them!' |
| | 檀弓上: |
孟獻子之喪，司徒旅歸四布。夫子曰：「可也。」 |
| Tan Gong I: |
After the mourning rites for Meng Xian-zi, the chief minister of his family made his subordinates return their money-offerings to all the donors. The Master said that such a thing was allowable. |
| | 檀弓上: |
讀賵，曾子曰：「非古也，是再告也。」 |
| Tan Gong I: |
About the reading of the list of the material contributions (towards the service of a funeral), Zeng-zi said, 'It is not an ancient practice; it is a second announcement (to the departed)!' |
| | 檀弓上: |
成子高寢疾，慶遺入，請曰：「子之病帮矣，如至乎大病，則如之何？」子高曰：「吾聞之也：生有益於人，死不害於人。吾縱生無益於人，吾可以死害於人乎哉？我死，則擇不食之地而葬我焉。」 |
| Tan Gong I: |
When Cheng-zi Gao was lying ill, Qing went in to see him, and asked his (parting) commands, saying, 'Your disease, Sir, is severe. If it should go on to be the great illness, what are we to do?' Zi-gao said, 'I have heard that in life we should be of use to others, and in death should do them no harm. Although I may have been of no use to others during my life, shall I do them any harm by my death? When I am dead, choose a piece of barren ground, and bury me there.' |
| | 檀弓上: |
子夏問諸夫子曰：「居君之母與妻之喪。」「居處、言語、飲食衎爾。」 |
| Tan Gong I: |
Zi-xia asked the Master (how one should deport himself) during the mourning for the ruler's mother or wife, (and the reply was), 'In sitting and stopping with others, in his conversation, and when eating and drinking, he should appear to be at ease. |
| | 檀弓上: |
賓客至，無所館。夫子曰：「生於我乎館，死於我乎殯。」 |
| Tan Gong I: |
When a stranger-visitor arrived, and had nowhere to lodge, the Master would say, 'While he is alive, let him lodge with me. Should he die, I will see to his coffining.' |
| | 檀弓上: |
國子高曰：「葬也者，藏也；藏也者，欲人之弗得見也。是故，衣足以飾身，棺周於衣，槨周於棺，土周於槨；反壤樹之哉。」 |
| Tan Gong I: |
Guo-zi gao said, 'Burying means hiding away; and that hiding (of the body) is from a wish that men should not see it. Hence there are the clothes sufficient for an elegant covering; the coffin all round about the clothes; the shell all round about the coffin; and the earth all round about the shell. And shall we farther raise a mound over the grave and plant it with trees?' |
| | 檀弓上: |
孔子之喪，有自燕來觀者，舍於子夏氏。子夏曰：「聖人之葬人與？人之葬聖人也，子何觀焉？昔者夫子言之曰：『吾見封之若堂者矣，見若坊者矣，見若覆夏屋者矣，見若斧者矣。』從若斧者焉。馬鬣封之謂也。今一日而三斬板，而已封，尚行夫子之志乎哉！」 |
| Tan Gong I: |
At the mourning for Confucius, there came a man from Yan to see (what was done), and lodged at Zi-xia's. Zi-xia said to him, 'If it had been for the sage's conducting a burial, (there would have been something worthy to see); but what is there to see in our burying of the sage? Formerly the Master made some remarks to me, saying, "I have seen some mounds made like a raised hall; others like a dyke on a river's bank; others like the roof of a large house; and others in the shape of an axe-head." We have followed the axe-shape, making what is called the horse-mane mound. In one day we thrice shifted the frame-boards, and completed the mound. I hope we have carried out the wish of the Master.' |
| | 檀弓上: |
婦人不葛帶。 |
| Tan Gong I: |
Women (in mourning) do not (change) the girdle made of dolichos fibre. |
| | 檀弓上: |
有薦新，如朔奠。 |
| Tan Gong I: |
When new offerings (of grain or fruits) are presented (beside the body in the coffin), they should be (abundant), like the offerings on the first day of the moon. |
| | 檀弓上: |
既葬，各以其服除。 |
| Tan Gong I: |
When the interment has taken place, everyone should make a change in his mourning dress. |
| | 檀弓上: |
池視重溜。 |
| Tan Gong I: |
The gutters of the tent-like frame over the coffin should be like the double gutters of a house. |
| | 檀弓上: |
君即位而為椑，歲一漆之，藏焉。 |
| Tan Gong I: |
When a ruler succeeds to his state, he makes his coffin, and thereafter varnishes it once a year, keeping it deposited away. |
| | 檀弓上: |
復、楔齒、綴足、飯、設飾、帷堂并作。 |
| Tan Gong I: |
Calling the departed back; plugging the teeth open; keeping the feet straight; filling the mouth; dressing the corpse; and curtaining the hall: these things are set about together. |
| | 檀弓上: |
父兄命赴者。君復於小寢、大寢，小祖、大祖，庫門、四郊。 |
| Tan Gong I: |
The uncles and elder cousins give their charges to those who are to communicate the death (to friends). The (soul of a deceased) ruler is called back in his smaller chambers, and the large chamber; in the smaller ancestral temples and in the great one: and at the gate leading to the court of the external audience, and in the suburbs all round. |
| | 檀弓上: |
喪不剝，奠也與？祭肉也與？ |
| Tan Gong I: |
Why do they leave the offerings of the mourning rites uncovered? May they do so with the flesh of sacrifice? |
| | 檀弓上: |
既殯，旬而布材與明器。 |
| Tan Gong I: |
When the coffining has taken place, in ten days after, provision should be made for the materials (for the shell), and for the vessels to the eye of fancy. |
| | 檀弓上: |
朝奠日出，夕奠逮日。 |
| Tan Gong I: |
The morning offerings should be set forth (beside the body) at sunrise; the evening when the sun is about to set. |
| | 檀弓上: |
父母之喪，哭無時，使必知其反也。 |
| Tan Gong I: |
In mourning for a parent, there is no restriction to (set) times for wailing. If one be sent on a mission, he must announce his return (to the spirits of his departed). |
| | 檀弓上: |
練，練衣黃里、縓緣，葛要絰，繩屨無絇，角瑱，鹿裘衡長袪，袪裼之可也。 |
| Tan Gong I: |
After the twelfth month of mourning, the (inner) garment should be of white silk, with a yellow lining, and having the collar and the edges of the cuffs of a light purple. The waist-band should be of dolichos cloth; the shoes of hempen string, without the usual ornaments at the points; and the ear-plugs of horn. The lining of the deer's-fur (for winter) should be made broader and with longer cuffs, and a robe of thin silk may be worn over it. |
| | 檀弓上: |
有殯，聞遠兄弟之喪，雖緦必往；非兄弟，雖鄰不往。所識其兄弟不同居者皆吊。 |
| Tan Gong I: |
When (a parent's) corpse has been coffined, if the son hear of mourning going on for a cousin at a distance, he must go (to condole), though the relationship would only require the three months' mourning. If the mourning be for a neighbour, who is not a relative, he does not go. At (the mourning) for an acquaintance, he must pay visits of condolence to all his brethren, though they might not have lived with him. |
| | 檀弓上: |
天子之棺四重；水兕革棺被之，其厚三寸，杝棺一，梓棺二，四者皆周。棺束縮二衡三，衽每束一。伯槨以端長六尺。 |
| Tan Gong I: |
The coffin of the son of Heaven is fourfold. The hides of a water-buffalo and a rhinoceros, overlapping each other, (form the first), three inches in thickness. Then there is a coffin of yi wood, and there are two of the Rottlera. The four are all complete enclosures. The bands for the (composite) coffin are (five); two straight, and three cross; with a double wedge under each band (where it is on the edge). The shell is of cypress wood, in pieces six cubits long, from the trunk near the root. |
| | 檀弓上: |
天子之哭諸侯也，爵弁絰緇衣；或曰：使有司哭之，為之不以樂食。 |
| Tan Gong I: |
When the son of Heaven is wailing for a feudal prince, he wears the bird's-(head) cap, a headband of sackcloth, and black robes. Some one says, 'He employs an officer to wail for him.' While so engaged, he has no music at his meals. |
| | 檀弓上: |
天子之殯也，菆涂龍輴以槨，加斧于槨上，畢涂屋，天子之禮也。 |
| Tan Gong I: |
When the son of Heaven is put into his coffin it is surrounded with boards plastered over, and (rests on the hearse), on whose shafts are painted dragons, so as to form a (kind of) shell. Then over the coffin is placed a pall with the axe-heads figured on it. This being done, it forms a plastered house. Such is the rule for (the coffining of) the son of Heaven. |
| | 檀弓上: |
唯天子之喪，有別姓而哭。 |
| Tan Gong I: |
It is only at the mourning rites for the son of Heaven that the feudal princes are arranged for the wailing according to their different surnames. |
| | 檀弓上: |
魯哀公誄孔丘曰：「天不遺耆老，莫相予位焉，嗚呼哀哉！尼父！」 |
| Tan Gong I: |
Duke Ai of Lu eulogised Kong Qiu in the words, 'Heaven has not left the old man, and there is no one to assist me in my place. Oh! Alas! Ni-fu!' |
| | 檀弓上: |
國亡大縣邑，公、卿、大夫、士皆厭冠，哭於大廟，三日，君不舉。或曰：君舉而哭於後土。 |
| Tan Gong I: |
When a state had lost a large tract of territory with its cities, the highest and other ministers, and the Great and other officers, all wailed in the grand ancestral temple, in mourning caps, for three days; and the ruler (for the same time) had no full meal with music. Some one says, 'The ruler has his full meals and music, but wails at the altar to the spirit of the land.' |
| | 檀弓上: |
孔子惡野哭者。 |
| Tan Gong I: |
Confucius disliked those who wailed in the open fields. |
| | 檀弓上: |
未仕者，不敢稅人；如稅人，則以父兄之命。 |
| Tan Gong I: |
(A son) who has not been in office should not presume to give away anything belonging to the family. If he should have to do so, he ought to have the order of his father or elder brother for the act. |
| | 檀弓上: |
士備入而後朝夕踴。 |
| Tan Gong I: |
When the (ordinary) officers are all entered, then (the chief mourner and all the others) fall to their leaping, morning and evening. |
| | 檀弓上: |
祥而縞，是月禫，徙月樂。 |
| Tan Gong I: |
After the service on the conclusion of the twenty-fourth month of mourning, the plain white cap is assumed. In that month the service on leaving off mourning is performed, and after another month (the mourners) may take to their music. |
| | 檀弓上: |
君於士有賜帟。 |
| Tan Gong I: |
The ruler may confer on any officer the small curtain (as a pall for his father's coffin). |
| | 檀弓下: |
君之適長殤，車三乘；公之庶長殤，車一乘；大夫之適長殤，車一乘。 |
| Tan Gong II: |
(At the funeral of) a ruler's eldest son by his acknowledged wife, who has died under age, there are three (small) carriages (with the flesh of sacrifice to be put in the grave). At that of an eldest son by one of his concubines, dying under age, there is one such carriage; as at the funeral of the eldest rightful son of a Great officer in the same circumstances. |
| | 檀弓下: |
公之喪，諸達官之長，杖。 |
| Tan Gong II: |
At the mourning rites for a feudal lord, his chief officers who had received their appointments. directly from him, carried their staffs. |
| | 檀弓下: |
君於大夫，將葬，吊於宮；及出，命引之，三步則止。如是者三，君退；朝亦如之，哀次亦如之。 |
| Tan Gong II: |
When a Great officer of a state was about to be buried, its ruler (went to) condole with (his son) in the hall where the coffin was. When it was being taken out, he ordered some one to draw the (bier-carriage) for him. This moved on for three paces and stopped; in all for three times; afterwhich the ruler retired. The same proceeding was gone through, when the bier entered the ancestral temple, and also at the place of (special) grief. |
| | 檀弓下: |
五十無車者，不越疆而吊人。 |
| Tan Gong II: |
Men of fifty, who had no carriage, did not make visits of condolence beyond the boundaries (of their states). |
| | 檀弓下: |
季武子寢疾，蟜固不說齊衰而入見，曰：「斯道也，將亡矣；士唯公門說齊衰。」武子曰：「不亦善乎，君子表微。」及其喪也，曾點倚其門而歌。 |
| Tan Gong II: |
When Ji Wu-zi was lying ill in his chamber, Jiao Gu entered and appeared before him without taking off the mourning with its even edges (which he happened to wear). 'This practice,' said he, 'has nearly fallen into disuse. But it is only at the gate of the ruler that an officer should take off such mourning as I have on.' Wu-zi replied, 'Is it not good that you should act thus? A superior man illustrates the smallest points (of propriety).' At the mourning rites for Wu-zi, Zeng Dian leant against his gate and sang. |
| | 檀弓下: |
大夫吊，當事而至，則辭焉。吊於人，是日不樂。婦人不越疆而吊人。行吊之日不飲酒食肉焉。吊於葬者必執引，若從柩及壙，皆執紼。喪，公吊之，必有拜者，雖朋友州里舍人可也。吊曰：「寡君承事。」主人曰：「臨。」君遇柩於路，必使人吊之。 |
| Tan Gong II: |
If a Great officer pay a visit of condolence (to an ordinary officer), and he arrive when (the latter) is occupied with the business of the occasion, an apology is made (for not coming to the gate to receive him). When one has paid a visit of condolence, he should not on the same day show manifestations of joy. A wife should not go beyond the boundaries of the state on a visit of condolence. On the day when he has made a visit of condolence, one should not drink spirits nor eat flesh. When one pays a visit of condolence, and the arrangements for the funeral are going on, he should take hold of the ropes (attached to the car). Those who follow to the grave should take hold of those attached to the coffin. During the mourning rites, if the ruler send a message of condolence, there must be some one to acknowledge it, by bowing to the messenger. A friend, or neighbour, or even a temporary resident in the house, may perform the duty. The message is announced in the words: 'Our unworthy ruler wishes to take part in your (sad) business.' The chief mourner responds: 'We acknowledge your presence with his message.' When a ruler meets a bier on the way, he must send some one to present his condolences (to the chief mourner). |
| | 檀弓下: |
大夫之喪，庶子不受吊。 |
| Tan Gong II: |
At the mourning rites for a Great officer, a son by an inferior wife should not receive the condolences. |
| | 檀弓下: |
妻之昆弟為父後者死，哭之適室，子為主，袒免哭踴，夫入門右，使人立于門外告來者，狎則入哭；父在，哭於妻之室；非為父後者。哭諸異室。 |
| Tan Gong II: |
On the death of his wife's brother who was the successor of their father, (the husband) should wail for him in (the court of) the principal chamber. He should appoint his (own) son to preside (on the occasion). With breast unbared and wearing the cincture instead of the cap, he wails and leaps. When he enters on the right side of the gate, he should make some one stand outside it, to inform comers of the occasion of the wailing; and those who were intimate (with the deceased) will enter and wail. If his own father be in the house, the wailing should take place (before) his wife's chamber. If (the deceased) were not the successor of his father, the wailing should take place before a different chamber. |
| | 檀弓下: |
有殯，聞遠兄弟之喪，哭于側室；無側室，哭于門內之右；同國，則往哭之。 |
| Tan Gong II: |
If a man have the coffin of a parent in his hall, and hear of mourning going on for a cousin of the same surname at a distance, he wails for him in a side apartment. If there be no such apartment, he should wail in the court on the right of the gate. If the deceased's body be in the same state, he should go to the place, and wail for him there. |
| | 檀弓下: |
子張死，曾子有母之喪；齊衰而往哭之。或曰：「齊衰不以吊。」曾子曰：「我吊也與哉？」 |
| Tan Gong II: |
When Zi-zhang died, Zeng-zi was in mourning for his mother, and went in his mourning dress to wail for him. Some one said, 'That dress of sackcloth with its even edges is not proper for a visit of condolence.' Zeng-zi replied, 'Am I condoling (with the living)?' |
| | 檀弓下: |
有若之喪，悼公吊焉，子游擯，由左。 |
| Tan Gong II: |
At the mourning rites for You Ruo, duke Dao came to condole. Zi-you received him, and introduced him by (the steps on) the left. |
| | 檀弓下: |
齊穀王姬之喪，魯莊公為之大功。或曰：「由魯嫁，故為之服姊妹之服。」或曰：「外祖母也，故為之服。」 |
| Tan Gong II: |
When the news was sent from Qi of the mourning for the king's daughter who had been married to the marquis, duke Zhuang of Lu wore the nine months' mourning for her. Some have said, 'She was married from Lu; therefore he wore the same mourning for her as for a sister of his own.' Others have said, 'She was his mother's mother, and therefore he wore it.' |
| | 檀弓下: |
晉獻公之喪，秦穆公使人吊公子重耳，且曰：「寡人聞之：亡國恒於斯，得國恒於斯。雖吾子儼然在憂服之中，喪亦不可久也，時亦不可失也。孺子其圖之。」以告舅犯，舅犯曰：「孺子其辭焉；喪人無寶，仁親以為寶。父死之謂何？又因以為利，而天下其孰能說之？孺子其辭焉。」 |
| Tan Gong II: |
At the mourning rites for duke Xian of Jin, duke Mu of Qin sent a messenger to present his condolences to Xian's son Chong-er (who was then an exile), and to add this message: 'I have heard that a time like this is specially adapted to the losing of a state, or the gaining of a state. Though you, my son, are quiet here, in sorrow and in mourning, your exile should not be allowed to continue long, and the opportunity should not be lost. Think of it and take your measures, my young son.' Chong-er reported the words to his maternal uncle Fan, who said,' My son, decline the proffer. An exile as you are, nothing precious remains to you; but a loving regard for your father is to be considered precious. How shall the death of a father be told? And if you take advantage of it to seek your own profit, who under heaven will be able to give a good account of your conduct? Decline the proffer, my son. |
| | |
公子重耳對客曰：「君惠吊亡臣重耳，身喪父死，不得與於哭泣之哀，以為君憂。父死之謂何？或敢有他志，以辱君義。」稽顙而不拜，哭而起，起而不私。 |
| |
On this the prince replied to his visitor: 'The ruler has kindly (sent you) to condole with his exiled servant. My person in banishment, and my father dead, so that I cannot take any share in the sad services of wailing and weeping for him; this has awakened the sympathy of the ruler. But how shall the death of a father be described? Shall I presume (on occasion of it) to think of any other thing, and prove myself unworthy of your ruler's righteous regard?' With this he laid his head to the ground, but did not bow (to the visitor); wailed and then arose, and after he had risen did not enter into any private conversation with him. |
| | |
子顯以致命於穆公。穆公曰：「仁夫公子重耳！夫稽顙而不拜，則未為後也，故不成拜；哭而起，則愛父也；起而不私，則遠利也。」 |
| |
Zi-xian reported the execution of his commission to duke Mu, who said, 'Truly virtuous is this prince Chong-er. In laying his forehead on the ground and not bowing (to the messenger), he acknowledged that he was not his father's successor, and therefore he did not complete the giving of thanks. In wailing before he rose, he showed how he loved his father. In having no private conversation after he arose, he showed how he put from him the thought of gain.' |
| | 檀弓下: |
帷殯，非古也，自敬姜之哭穆伯始也。 |
| Tan Gong II: |
The keeping the curtain up before the coffin with the corpse in it was not a custom of antiquity. It originated with the wailing of Jing Jiang for Mu-bo. |
| | 檀弓下: |
喪禮，哀戚之至也。節哀，順變也；君子念始之者也。 |
| Tan Gong II: |
The rites of mourning are the extreme expression of grief and sorrow. The graduated reduction of that expression in accordance with the natural changes (of time and feeling) was made by the superior men, mindful of those to whom we owe our being. |
| | 檀弓下: |
復，盡愛之道也，有禱祠之心焉；望反諸幽，求諸鬼神之道也；北面，求諸幽之義也。 |
| Tan Gong II: |
Calling (the soul) back is the way in which love receives its consummation, and has in it the mind which is expressed by prayer. The looking for it to return from the dark region is a way of seeking for it among the spiritual beings. The turning the face to the north springs from the idea of its being in the dark region. |
| | 檀弓下: |
拜稽顙，哀戚之至隱也；稽顙，隱之甚也。 |
| Tan Gong II: |
Bowing to the (condoling) visitor, and laying the forehead on the ground are the most painful demonstrations of grief and sorrow. The laying the forehead in the ground is the greatest expression of the pain (from the bereavement). |
| | 檀弓下: |
飯用米貝，弗忍虛也；不以食道，用美焉爾。 |
| Tan Gong II: |
Filling the mouth with rice uncooked and fine shells arises from a feeling which cannot bear that it should be empty. The idea is not that of giving food; and therefore these fine things are used. |
| | 檀弓下: |
銘，明旌也，以死者為不可別已，故以其旗識之。愛之，斯錄之矣；敬之，斯盡其道焉耳。重，主道也，殷主綴重焉；周主重徹焉。 |
| Tan Gong II: |
The inscription forms a banner to the eye of fancy. Because (the person of) the deceased, can no longer be distinguished, therefore (the son) by this flag maintains the remembrance of him. From his love for him he makes this record. His reverence for him finds in this its utmost expression. The first tablet for the spirit (with this inscription on it) serves the same purpose as that (subsequently) placed in the temple, at the conclusion of the mourning rites. Under the Yin dynasty the former was still kept. Under the Zhou, it was removed. |
| | 檀弓下: |
奠以素器，以生者有哀素之心也；唯祭祀之禮，主人自盡焉爾；豈知神之所饗，亦以主人有齊敬之心也。 |
| Tan Gong II: |
The offerings to the unburied dead are placed in plain unornamented vessels, because the hearts of the living are full of unaffected sorrow. It is only in the sacrifices (subsequent to the interment), that the principal mourner does his utmost (in the way of ornament). Does he know that the spirit will enjoy (his offerings)? He is guided only by his pure and reverent heart. |
| | 檀弓下: |
辟踴，哀之至也，有算，為之節文也。 |
| Tan Gong II: |
Beating the breast (by the women), and leaping (by the men) are extreme expressions of grief. But the number of such acts is limited. There are graduated rules for them. |
| | 檀弓下: |
袒、括髮，變也；慍，哀之變也。去飾，去美也；袒、括髮，去飾之甚也。有所袒、有所襲，哀之節也。 |
| Tan Gong II: |
Baring the shoulders and binding up the hair (with the band of sackcloth) are changes, (showing) the excited feeling which is a change in the grief. The removal of the (usual) ornaments and elegancies (of dress) has manifold expression, but this baring of the shoulders and the sackcloth band are the chief. But now the shoulders are quite bared, and anon they are covered (with a thin garment) - marking gradations in the grief. |
| | 檀弓下: |
弁絰葛而葬，與神交之道也，有敬心焉。周人弁而葬，殷人冔而葬。 |
| Tan Gong II: |
At the interment they used the cap of plain white (silk), and the headband of dolichos fibre; thinking these more suitable for their intercourse with (the departed) now in their spirit-state. The feeling of reverence had now arisen. The people of Zhou use the bian cap at interments; those of Yin used the xu. |
| | 檀弓下: |
歠主人、主婦室老，為其病也，君命食之也。 |
| Tan Gong II: |
The gruel of the chief mourner (the son), the presiding wife, and the steward of the family (of a Great officer) is taken by them at the order of the ruler lest they should get ill. |
| | 檀弓下: |
反哭升堂，反諸其所作也；主婦入于室，反諸其所養也。 |
| Tan Gong II: |
On returning (from the grave) to wail, (the son) should ascend the hall (of the ancestral temple) - returning to the place where (the deceased) performed his rites. The presiding wife should enter the chamber - returning to the place where he received his nourishment. |
| | 檀弓下: |
反哭之吊也，哀之至也。反而亡焉，失之矣，於是為甚。殷既封而吊，周反哭而吊。孔子曰：「殷已愨，吾從周。」 |
| Tan Gong II: |
Condolences should be presented (to the son) when he returns (from the grave) and is wailing, at which time his grief is at its height. He has returned, and (his father) is not to be seen; he feels that he has lost him. (His grief is) then most intense. Under the Yin, they presented condolences immediately at the grave; under the Zhou, when the son had returned and was wailing. Confucius said, 'Yin was too blunt; I follow Zhou.' |
| | 檀弓下: |
葬於北方北首，三代之達禮也，之幽之故也。 |
| Tan Gong II: |
To bury on the north (of the city), and with the head (of the dead) turned to the north, was the common practice of the three dynasties - because (the dead) go to the dark region. |
| | 檀弓下: |
既封，主人贈，而祝宿虞尸。 |
| Tan Gong II: |
When the coffin has been let down into the grave, the chief mourner presents the (ruler's) gifts (to the dead in the grave), and the officer of prayer (returns beforehand) to give notice of the sacrifice of repose to him who is to personate the departed. |
| | 檀弓下: |
既反哭，主人與有司視虞牲，有司以几筵舍奠於墓左，反，日中而虞。 |
| Tan Gong II: |
When he has returned and wailed, the chief mourner with the (proper) officer inspects the victim. (In the meantime other) officers have set out a stool and mat with the necessary offerings on the left of the grave. They return, and at midday the sacrifice of repose is offered. |
| | 檀弓下: |
葬日虞，弗忍一日離也。是日也，以虞易奠。卒哭曰成事，是日也，以吉祭易喪祭，明日，祔于祖父。其變而之吉祭也，比至於祔，必於是日也接，不忍一日末有所歸也。 |
| Tan Gong II: |
The sacrifice is offered on the day of interment; they cannot bear that the departed should be left a single day (without a place to rest in). On that day the offerings, (previously) set forth (by the coffin), are exchanged for the sacrifice of repose. The (continuous) wailing is ended, and they say, 'The business is finished.' On that day the sacrifices of mourning were exchanged for one of joy. The next day the service of placing the spirit-tablet of the departed next to that of his grandfather was performed. The change to an auspicious sacrifice took place on that day, and the placing the tablet in its place on the day succeeding - (the son) was unable to bear that (the spirit of the departed) should be a single day without a resting-place. |
| | 檀弓下: |
殷練而祔，周卒哭而祔。孔子善殷。 |
| Tan Gong II: |
Under the Yin, the tablet was put in its place on the change of the mourning at the end of twelve months; under the Zhou, when the (continuous) wailing was over. Confucius approved the practice of Yin. |
| | 檀弓下: |
君臨臣喪，以巫祝桃茢執戈，惡之也；所以異於生也。喪有死之道焉。先王之所難言也。 |
| Tan Gong II: |
When a ruler went to the mourning rites for a minister, he took with him a sorcerer with a peach-wand, an officer of prayer with his reed-(brush), and a lance-bearer, disliking (the presence of death), and to make his appearance different from (what it was at any affair of) life. In the mourning rites it is death that is dealt with, and the ancient kings felt it difficult to speak of this. |
| | 檀弓下: |
喪之朝也，順死者之孝心也，其哀離其室也，故至於祖考之廟而後行。殷朝而殯於祖，周朝而遂葬。 |
| Tan Gong II: |
The ceremony in the mourning rites of (the coffined corpse) appearing in the court (of the ancestral temple) is in accordance with the filial heart of the deceased. He is (supposed to be) grieved at leaving his chamber, and therefore he is brought to the temple of his fathers, and then (the coffin) goes on its way. Under the Yin, the body was thus presented and then coffined in the temple; under the Zhou the interment followed immediately after its presentation (in the coffin). |
| | 檀弓下: |
孔子謂：「為明器者，知喪道矣，備物而不可用也。」哀哉！死者而用生者之器也。不殆於用殉乎哉？「其曰明器，神明之也。」塗車、芻靈，自古有之，明器之道也。孔子謂「為芻靈者善」，謂「為俑者不仁」，不殆於用人乎哉？ |
| Tan Gong II: |
Confucius said, 'He who made the vessels which are so (only) in imagination, knew the principles underlying the mourning rites. They were complete (to all appearance), and yet could not be used. Alas! if for the dead they had used the vessels of the living, would there not have been a danger of this leading to the interment of the living with the dead?' They were called 'vessels in imagination,' (the dead) being thus treated as spiritual intelligences, From of old there were the carriages of clay and the figures of straw, in accordance with the idea in these vessels in imagination. Confucius said that the making of the straw figures was good, and that the making of the (wooden) automaton was not benevolent. Was there not a danger of its leading to the use of (living) men? |
| | 檀弓下: |
穆公問於子思曰：「為舊君反服，古與？」子思曰：「古之君子，進人以禮，退人以禮，故有舊君反服之禮也；今之君子，進人若將加諸膝，退人若將隊諸淵，毋為戎首，不亦善乎！又何反服之禮之有？」 |
| Tan Gong II: |
Duke Mu asked Zi-si whether it was the way of antiquity for a retired officer still to wear the mourning for his old ruler. 'Princes of old,' was the reply, 'advanced men and dismissed them equally according to the rules of propriety; and hence there was that rule about still wearing mourning for the old ruler. But nowadays princes advance men as if they were going to take them on their knees, and dismiss them as if they were going to push them into an abyss. Is it not good if (men so treated) do not head rebellion? How should there be the observance of that rule about still wearing mourning (for old rulers)?' |
| | 檀弓下: |
悼公之喪，季昭子問於孟敬子曰：「為君何食？」敬子曰：「食粥，天下之達禮也。吾三臣者之不能居公室也，四方莫不聞矣，勉而為瘠則吾能，毋乃使人疑夫不以情居瘠者乎哉？我則食食。」 |
| Tan Gong II: |
At the mourning rites for duke Dao. Ji Zhao-zi asked Meng Jing-zi what they should eat (to show their grief) for the ruler. Jing-zi replied, 'To eat gruel is the general rule for all the kingdom.' (The other said), 'It is known throughout the four quarters that we three ministers have not been able to live in harmony with the ducal house. I could by an effort make myself emaciated; but would it not make men doubt whether I was doing so in sincerity? I will eat rice as usual.' |
| | 檀弓下: |
衛司徒敬子死，子夏吊焉，主人未小斂，絰而往。子游吊焉，主人既小斂，子游出，絰反哭，子夏曰：「聞之也與？」曰：「聞諸夫子，主人未改服，則不絰。」 |
| Tan Gong II: |
When Si-tu Jing-zi of Wei died, Zi-xia made a visit of condolence (to his house); and, though the chief mourner had not completed the slight dressing (of the corpse), he went in the headband and robe of mourning. Zi-you paid a similar visit; and, when the chief mourner had completed the slight dressing, he went out, put on the bands, returned and wailed. Zi-xia said to him, 'Did you ever hear (that) that (was the proper method to observe)? I heard the Master say,' was the reply, 'that until the chief mourner had changed his dress, one should not assume the mourning bands'.' |
| | 檀弓下: |
曾子曰：「晏子可謂知禮也已，恭敬之有焉。」有若曰：「晏子一狐裘三十年，遣車一乘，及墓而反；國君七個，遣車七乘；大夫五個，遣車五乘，晏子焉知禮？」曾子曰：「國無道，君子恥盈禮焉。國奢，則示之以儉；國儉，則示之以禮。」 |
| Tan Gong II: |
Zeng-zi said, 'Yan-zi may be said to have known well the rules of propriety;-he was humble and reverent! You Ruo said, 'Yan-zi wore the same (robe of) fox-fur for thirty years. (At the burial of his father), he had only one small carriage (with the offerings to be put into the grave); and he returned immediately from the grave (without showing the usual attentions to his guests). The ruler of a state has seven bundles of the offerings, and seven such small carriages for them; a Great officer has five bundles of the offerings, and five such small carriages. How can it be said that Yan-zi knew propriety?' Zeng-zi replied, 'When a state is not well governed, the superior man is ashamed to observe all ceremonies to the full. Where there is extravagance in the administration of the state, he shows an example of economy. If the administration be economical, he shows an example of (the strict) observance' of all rules.' |
| | 檀弓下: |
國昭子之母死，問於子張曰：「葬及墓，男子、婦人安位？」子張曰：「司徒敬子之喪，夫子相，男子西鄉，婦人東鄉。」曰：「噫！毋。」曰：「我喪也斯沾。爾專之，賓為賓焉，主為主焉，婦人從男子皆西鄉。」 |
| Tan Gong II: |
On the death of the mother of Guo Zhao-zi, he asked Zi-zhang, saying, 'At the interment, when (all) are at the grave, what should be the places of the men and of the women?' Zi-zhang said, 'At the mourning rites for Si-tu Jing-zi, when the Master directed the ceremonies, the men stood with their faces to the west and the women stood with theirs to the east.' 'Ah!' said the other, 'that will not do;' adding, 'All will be here to see these mourning rites of mine. Do you take the sole charge of them. Let the guests be the guests, while I (alone) act as the host. Let the women take their places behind the men, and all have their faces towards the west.' |
| | 檀弓下: |
穆伯之喪，敬姜晝哭；文伯之喪，晝夜哭。孔子曰：「知禮矣。」 |
| Tan Gong II: |
At the mourning for Mu-bo (her husband), Jing Jiang wailed for him in the daytime, and at that for Wen-bo (her son), she wailed for him both in the daytime and the night. Confucius said, 'She knows the rules of propriety.' |
| | 檀弓下: |
文伯之喪，敬姜據其床而不哭，曰：「昔者吾有斯子也，吾以將為賢人也，吾未嘗以就公室；今及其死也，朋友諸臣未有出涕者，而內人皆行哭失聲。斯子也，必多曠於禮矣夫！」 |
| Tan Gong II: |
At the mourning for Wen-bo, Jing Jiang (once) put her hand on the couch (where his body lay), and without wailing said, 'Formerly, when I had this son, I thought that he would be a man of worth. (But) I never went with him to the court (to see his conduct there); and now that he is dead, of all his friends, the other ministers, there is no one that has shed tears for him, while the members of his harem all wail till they lose their voices. This son must have committed many lapses in his observance of the rules of propriety!' |
| | 檀弓下: |
季康子之母死，陳褻衣。敬姜曰：「婦人不飾，不敢見舅姑，將有四方之賓來，褻衣何為陳於斯？」命徹之。 |
| Tan Gong II: |
When the mother of Ji Kang-zi died, (her body was laid out with) her private clothes displayed. Jing Jiang (Kang-zi's grand-uncle's wife) said, 'A wife does not dare to see her husband's parents without the ornament (of her upper robes); and there will be the guests from all quarters coming; why are her under-clothes displayed here?' With this she ordered them to be removed. |
| | 檀弓下: |
有子與子游立，見孺子慕者，有子謂子游曰：「予壹不知夫喪之踴也，予欲去之久矣。情在於斯，其是也夫？」子游曰：「禮：有微情者，有以故興物者；有直情而徑行者，戎狄之道也。禮道則不然，人喜則斯陶，陶斯詠，詠斯猶，猶斯舞，舞斯慍，慍斯戚，戚斯嘆，嘆斯辟，辟斯踴矣。品節斯，斯之謂禮。人死，斯惡之矣，無能也，斯倍之矣。是故制絞衾、設蔞翣，為使人勿惡也。始死，脯醢之奠；將行，遣而行之；既葬而食之，未有見其饗之者也。自上世以來，未之有舍也，為使人勿倍也。故子之所刺於禮者，亦非禮之訾也。」 |
| Tan Gong II: |
You-zi and Zi-you were standing together when they saw (a mourner) giving all a child's demonstrations of affection. You-zi said, 'I have never understood this leaping in mourning, and have long wished to do away with it. The sincere feeling (of sorrow) which appears here is right, (and should be sufficient).' Zi-you replied, 'In the rules of propriety, there are some intended to lessen the (display of) feeling, and there are others which purposely introduce things (to excite it). To give direct vent to the feeling and act it out as by a short cut is the way of the rude Rong and Di. The method of the rules is not so. When a man rejoices, he looks pleased; when pleased, he thereon sings; when singing, he sways himself about; swaying himself about, he proceeds to dancing; from dancing, he gets into a state of wild excitement; that excitement goes on to distress; distress expresses itself in sighing; sighing is followed by beating the breast; and beating the breast by leaping. The observances to regulate all this are what are called the rules of propriety. When a man dies, there arises a feeling of disgust (at the corpse). Its impotency goes on to make us revolt from it. On this account, there is the wrapping it in the shroud, and there are the curtains, plumes (and other ornaments of the coffin), to preserve men from that feeling of disgust. Immediately after death, the dried flesh and pickled meats are set out (by the side of the corpse), When the interment is about to take place, there are the things sent and offered (at the grave); and after the interment, there is the food presented (in the sacrifices of repose). The dead have never been seen to partake of these things. But from the highest ages to the present they have never been neglected - all to cause men not to revolt (from their dead). Thus it is that what you blame in the rules of propriety is really nothing that is wrong in them.' |
| | 檀弓下: |
吳侵陳，斬祀殺厲，師還出竟，陳大宰嚭使於師。夫差謂行人儀曰：「是夫也多言，盍嘗問焉；師必有名，人之稱斯師也者，則謂之何？」大宰嚭曰：「古之侵伐者，不斬祀、不殺厲、不獲二毛；今斯師也，殺厲與？其不謂之殺厲之師與？」曰：「反爾地，歸爾子，則謂之何？」曰：「君王討敝邑之罪，又矜而赦之，師與，有無名乎？」 |
| Tan Gong II: |
Wu made an incursion into Chen, destroying the (places of) sacrifice, and putting to death those who were suffering from a pestilence (which prevailed). When the army retired, and had left the territory, Pi, the Grand-administrator of Chen, was sent to the army (of Wu). Fu Chai (king of Wu) said to his internuncius, 'This fellow has much to say. Let us ask him a question.' (Then, turning to the visitor), he said, 'A campaign must have a name. What name do men give to this expedition?' The Grand-administrator said, 'Anciently, armies in their incursions and attacks did not hew down (trees about the) places of sacrifice; did not slay sufferers from pestilence; did not make captives of those whose hair was turning. But now, have not you in this campaign slain the sufferers from pestilence? Do they not call it the sick-killing expedition?' The king rejoined, ' If we give back your territory, and return our captives, what will you call it?' The reply was, 'O ruler and king, you came and punished the offences of our poor state. If the result of the campaign be that you now compassionate and forgive it, will the campaign be without its (proper) name?' |
| | 檀弓下: |
顏丁善居喪：始死，皇皇焉如有求而弗得；及殯，望望焉如有從而弗及；既葬，慨焉如不及其反而息。 |
| Tan Gong II: |
Yan Ding deported himself skilfully during his mourning. Immediately after the death (of his father), he looked grave and restless, as if he were seeking for something, and could not find it. When the coffining had taken place, he looked expectant, as if he were following some one and could not get up with him. After the interment he looked sad, and as if, not getting his father to return (with him), he would wait for him. |
| | 檀弓下: |
子張問曰：「《》云：『高宗三年不言，言乃歡。』有諸？」仲尼曰：「胡為其不然也？古者天子崩，王世子聽於冢宰三年。」 |
| Tan Gong II: |
Zi-zhang asked, saying, 'The Book of History says, that Gao Zong for three-years did not speak; and that when he did his words were received with joy. Was it so?' Zhong-ni replied, 'Why should it not have been so? Anciently, on the demise of the son of Heaven, the king, his heir, left everything to the chief minister for three years.' |
| | 檀弓下: |
知悼子卒，未葬；平公飲酒，師曠、李調侍，鼓鐘。杜蕢自外來，聞鐘聲，曰：「安在？」曰：「在寢。」杜蕢入寢，歷階而升，酌，曰：「曠飲斯。」又酌，曰：「調飲斯。」又酌，堂上北面坐飲之。降，趨而出。平公呼而進之曰：「蕢，曩者爾心或開予，是以不與爾言；爾飲曠何也？」曰：「子卯不樂；知悼子在堂，斯其為子卯也大矣。曠也大師也，不以詔，是以飲之也。」 |
| Tan Gong II: |
When Zhi Dao-zi died, before he was buried, duke Ping was (one day) drinking along with the music-master Kuang and Li Diao. The bells struck up; and when Du Kuai, who was coming in from outside, heard them, he said, 'Where is the music?' Being told that it was in the (principal) apartment, he entered it; and having ascended the steps one by one, he poured out a cup of spirits, and said, 'Kuang, drink this.' He then poured out another, and said, Diao, drink this.' He poured out a third cup; and kneeling in the hall, with his face to the north, he drank it himself, went down the steps, and hurried out. Duke Ping called him in again, and said, 'Kuai, just now I thought you had something in mind to enlighten me about, and therefore I did not speak to you. Why did you give the cup to Kuang?' 'On the days (Jia-)zi and (Ji-)mao,' was the reply, 'there should be no music; and now Zhi Dao-zi is (in his coffin) in his hall, and this should be a great zi or mao day. Kuang is the grand music-master, and did not remind you of this. It was on this account that I made him drink.' |
| | |
「爾飲調何也？」曰：「調也君之褻臣也，為一飲一食，忘君之疾，是以飲之也。」 |
| |
'And why did you give a cup to Diao?' Du Kuai said, 'Diao is your lordship's favourite officer; and for this drinking and eating he forgot the fault you were committing. It was on this account I made him drink.' |
| | |
「爾飲何也？」曰：「蕢也宰夫也，非刀匕是共，又敢與知防，是以飲之也。」 |
| |
'And why did you drink a cup yourself?' Kuai replied, 'I am (only) the cook; and neglecting my (proper work of) supplying you with knives and spoons, I also presumed to take my part in showing my knowledge of what should be prohibited. It was on this account that I drank a cup myself.' |
| | |
平公曰：「寡人亦有過焉，酌而飲寡人。」杜蕢洗而揚觶。公謂侍者曰：「如我死，則必無廢斯爵也。」至于今，既畢獻，斯揚觶，謂之杜舉。 |
| |
Duke Ping said,' I also have been in fault. Pour out a cup and give it to me.' Du Kuai then rinsed the cup, and presented it. The duke said to the attendants, 'When I die, you must take care that this cup is not lost.' Down to the present day, (at feasts in Sin), when the cups have been presented all round, they then raise up this cup, and say, 'It is that which Du presented.' |
| | 檀弓下: |
公叔文子卒，其子戍請謚於君曰：「日月有時，將葬矣。請所以易其名者。」君曰：「昔者衛國凶饑，夫子為粥與國之餓者，是不亦惠乎？昔者衛國有難，夫子以其死衛寡人，不亦貞乎？夫子聽衛國之政，修其班制，以與四鄰交，衛國之社稷不辱，不亦文乎？故謂夫子『貞惠文子』。」 |
| Tan Gong II: |
When Gong-shu Wen-zi died, his son Shu begged the ruler (of the state) to fix his honorary title, saying, 'The sun and moon have brought the time - we are about to bury him. I beg that you will fix the title, for which we shall change his name.' The ruler said, 'Formerly when our state of Wei was suffering from a severe famine, your father had gruel made, and gave it to the famishing - was not this a roof of how kind he was? Moreover, in a time of trouble, he protected me at the risk of his own life - was not this a proof of how faithful he was? And while he administered the government of Wei, he so maintained the regulations for the different classes, and conducted its intercourse with the neighbouring states all round, that its altars sustained no disgrace - was not this a proof of how accomplished he was? Therefore let us call him "The Faithful, Kind, and Accomplished."' |
| | 檀弓下: |
石駘仲卒，無適子，有庶子六人，卜所以為後者。曰：「沐浴、佩玉則兆。」五人者皆沐浴、佩玉；石祁子曰：「孰有執親之喪而沐浴、佩玉者乎？」不沐浴、佩玉。石祁子兆。衛人以龜為有知也。 |
| Tan Gong II: |
Shi Tai-gong died, leaving no son by his wife proper, and six sons by concubines. The tortoise-shell being consulted as to which of them should be the father's successor, it was said that by their bathing and wearing of their girdle-pendants the indication would be given. Five of them accordingly bathed and put on the girdle-pendants with their gems. Shi Qi-zi, however, said, 'Whoever, being engaged with the mourning rites for a parent, bathed his head or his body, and put on his girdle-pendants?' and he declined to do either, and this was considered to be the indication. The people of Wei considered that the tortoise-shell had shown a (true) knowledge. |
| | 檀弓下: |
陳子車死於衛，其妻與其家大夫謀以殉葬，定，而後陳子亢至，以告曰：「夫子疾，莫養於下，請以殉葬。」子亢曰：「以殉葬，非禮也；雖然，則彼疾當養者，孰若妻與宰？得已，則吾欲已；不得已，則吾欲以二子者之為之也。」於是弗果用。 |
| Tan Gong II: |
Chen Zi-ju having died in Wei, his wife and the principal officer of the family consulted together about burying some living persons (to follow him). When they had decided to do so, (his brother), Chen Zi-kang arrived, and they informed him about their plan, saying, 'When the master was ill, (he was far away) and there was no provision for his nourishment in the lower world; let us bury some persons alive (to supply it).' Zi-kang said, 'To bury living persons (for the sake of the dead) is contrary to what is proper. Nevertheless, in the event of his being ill, and requiring to be nourished, who are so fit for that purpose as his wife and steward? If the thing can be done without, I wish it to be so. If it cannot be done without, I wish you two to be the parties for it.' On this the proposal was not carried into effect. |
| | 檀弓下: |
子路曰：「傷哉貧也！生無以為養，死無以為禮也。」孔子曰：「啜菽飲水盡其歡，斯之謂孝；斂首足形，還葬而無槨，稱其財，斯之謂禮。」 |
| Tan Gong II: |
Zi-lu said, 'Alas for the poor! While (their parents) are alive, they have not the means to nourish them; and when they are dead, they have not the means to perform the mourning rites for them.' Confucius said, 'Bean soup, and water to drink, while the parents are made happy, may be pronounced filial piety. If (a son) can only wrap the body round from head to foot, and inter it immediately, without a shell, that being all which his means allow, he may be said to discharge (all) the rites of mourning.' |
| | 檀弓下: |
衛獻公出奔，反於衛，及郊，將班邑於從者而後入。柳莊曰：「如皆守社稷，則孰執羈靮而從；如皆從，則孰守社稷？君反其國而有私也，毋乃不可乎？」弗果班。 |
| Tan Gong II: |
Duke Xian of Wei having (been obliged to) flee from the state, when he returned, and had reached the suburbs (of the capital), he was about to grant certain towns and lands to those who had attended him in his exile before entering. Liu Zhuang said, 'If all had (remained at home) to guard the altars for you, who would have been able to follow you with halter and bridle? And if all had followed you, who would have guarded the altars? Your lordship has now returned to the state, and will -it not be wrong for you to show a partial feeling?' The intended allotment did not take place. |
| | 檀弓下: |
衛有大史曰柳莊，寢疾。公曰：「若疾革，雖當祭必告。」公再拜稽首，請於尸曰：「有臣柳莊也者，非寡人之臣，社稷之臣也，聞之死，請往。」不釋服而往，遂以襚之。與之邑裘氏與縣潘氏，書而納諸棺，曰：「世世萬子孫，無變也。」 |
| Tan Gong II: |
There was the grand historiographer of Wei, called Liu Zhuang, lying ill. The duke said, 'If the illness prove fatal, though I may be engaged at the time in sacrificing, you must let me know.' (It happened accordingly, and, on hearing the news), the duke bowed twice, laying his head to the ground, and begged permission from the personator of the dead, saying, 'There was the minister Liu Zhuang, not a minister of mine (merely), but a minister of the altars of the state. I have heard that he is dead, and beg leave to go (to his house).' On this, without putting off his robes, he went; and on the occasion presented them as his contribution (to the mourning rites). He also gave the deceased the towns of Qiu-shi and Xian-fan-shi by a writing of assignment which was put into the coffin, containing the words: 'For the myriads of his descendants, to hold from generation to generation without change.' |
| | 檀弓下: |
陳乾昔寢疾，屬其兄弟，而命其子尊已曰：「如我死，則必大為我棺，使吾二婢子夾我。」陳乾昔死，其子曰：「以殉葬，非禮也，況又同棺乎？」弗果殺。 |
| Tan Gong II: |
When Chan Gan-xi was lying ill, he assembled his brethren, and charged his son Zun-ji, saying, 'When I am dead, you must make my coffin large, and make my two concubines lie in it with me, one on each side.' When he died, his son said, 'To bury the living with the dead is contrary to propriety; how much more must it be so to bury them in the same coffin!' Accordingly he did not put the two ladies to death. |
| | 檀弓下: |
仲遂卒于垂；壬午猶繹，萬入去龠。仲尼曰：「非禮也，卿卒不繹。」 |
| Tan Gong II: |
Gong Sui died in Chui; and on the next day, which was Ren-Wu, the sacrifice of the previous day was notwithstanding repeated (in the capital of Lu.). When the pantomimes entered, however, they put away their flutes. Zhong-ni said, 'It was contrary to rule. When a high minister dies, the sacrifice of the day before should not be repeated.' |
| | 檀弓下: |
季康子之母死，公輸若方小，斂，般請以機封，將從之，公肩假曰：「不可！夫魯有初，公室視豐碑，三家視桓楹。般，爾以人之母嘗巧，則豈不得以？其母以嘗巧者乎？則病者乎？噫！」弗果從。 |
| Tan Gong II: |
When the mother of Ji Kang-zi died, Gong-shu Ruo was still young. After the dressing, Ban asked leave to let the coffin down into the grave by a mechanical contrivance. They were about to accede, when Gong-jian Jia said, 'No. According to the early practice in Lu, the ducal house used (for this purpose) the arrangement looking like large stone pillars, and the three families that like large wooden columns. Ban, you would, in the case of another man's mother, make trial of your ingenuity - could you not in the case of your own mother do so? Would that distress you? Bah!' They did not allow him to carry out his plan. |
| | 檀弓下: |
戰于郎，公叔禺人遇負杖入保者息，曰：「使之雖病也，任之雖重也，君子不能為謀也，士弗能死也，不可！我則既言矣。」與其鄰童汪踦往，皆死焉。魯人欲勿殤童汪踦，問於仲尼。仲尼曰：「能執干戈以衛社稷，雖欲勿殤也，不亦可乎！」 |
| Tan Gong II: |
During the fight at Lang, Gong-shu Yu-ren saw (many of) the men, carrying their clubs on their shoulders, entering behind the shelter of the small wall, and said, 'Although the services required of them are distressing, and the burdens laid on them heavy, (they ought to fight): but though our superiors do not form (good) plans, it is not right that soldiers should not be prepared to die. This is what I say.' On this along with Wang, a youth, (the son) of a neighbour, he went forward, and both of them met their death. The people of Lu wished to bury the lad Wang not as one who had died prematurely, and asked Zhong-ni about the point. He said, 'As he was able to bear his shield and spear in the defence of our altars, may you not do as you wish, and bury him as one who has not died prematurely?' |
| | 檀弓下: |
子路去魯，謂顏淵曰：「何以贈我？」曰：「吾聞之也：去國，則哭于墓而後行；反其國，不哭，展墓而入。」謂子路曰：「何以處我？」子路曰：「吾聞之也：過墓則式，過祀則下。」 |
| Tan Gong II: |
When Zi-lu was going away from Lu, he said to Yan Yuan, 'What have you to send me away with?' 'I have heard,' was the reply, 'that, when one is leaving his state, he wails at the graves (of his fathers), and then takes his journey, while on his return to it, he does not wail, but goes to look at the graves, and (then) enters (the city).' He then said to Zi-lu, 'And what have you to leave with me here?' 'I have heard,' was the reply, 'that, when you pass by a grave, you should bow forward to the cross-bar, and, when you pass a place of sacrifice, you should dismount.' |
| | 檀弓下: |
工尹商陽與陳棄疾追吳師，及之。陳棄疾謂工尹商陽曰：「王事也，子手弓而可。」手弓。「子射諸。」射之，斃一人，韔弓。又及，謂之，又斃二人。每斃一人，掩其目。止其御曰：「朝不坐，燕不與，殺三人，亦足以反命矣。」孔子曰：「殺人之中，又有禮焉。」 |
| Tan Gong II: |
Shang Yang, director of Works (in Chu), and Chen Qi-ji were pursuing the army of Wu, and came up with it. The latter said to Shang Yang, 'It is the king's' business. It will be well for you to take your bow in hand.' He did so, and Qi-ji told him to shoot, which he did, killing a man, and returning immediately the bow to its case. They came up with the enemy again, and being told as before to shoot, he killed other two men; whenever he killed a man, he covered his eyes. Then stopping the chariot, he said, 'I have no place at the audiences; nor do I take part in the feasts. The death of three men will be sufficient for me to report.' Confucius said, 'Amidst his killing of men, he was still observant of the rules of propriety.' |
| | 檀弓下: |
諸侯伐秦，曹桓公卒于會。諸侯請含，使之襲。 |
| Tan Gong II: |
The princes were engaged in an invasion of Qin, when duke Huan of Cao died at their meeting. The others asked leave to (see) the plugging of his teeth with the jade, and they were made to enshroud (his corpse). |
| | 檀弓下: |
襄公朝于荊，康王卒。荊人曰：「必請襲。」魯人曰：「非禮也。」荊人強之。巫先拂柩。荊人悔之。 |
| Tan Gong II: |
Duke Xiang being in attendance at the court of Jing, king Kang died. The people of Jing said to him, 'We must beg you to cover (the corpse with your gift of a robe).' The men of Lu (who were with him) said, 'The thing is contrary to propriety.' They of Jing, however, obliged him to do what they asked; and he first employed a sorcerer with his reed-brush to brush (and purify) the bier. The people of Jing then regretted what they had done'. |
| | 檀弓下: |
滕成公之喪，使子叔敬叔吊，進書，子服惠伯為介。及郊，為懿伯之忌，不入。惠伯曰：「政也，不可以叔父之私，不將公事。」遂入。 |
| Tan Gong II: |
At the mourning rites for duke Cheng of Teng, Zi-shu Jing-shu was sent (from Lu) on a mission of condolence, and to present a letter (from duke Ai), Zi-fu Hui-bo being assistant-commissioner. When they arrived at the suburbs (of the capital of Teng), because it was the anniversary of the death, of Yi-bo, (Hui-bo's uncle), Jing-shu hesitated to enter the city. Hui-bo, however, said, 'We are on government business, and should not for the private affair of my uncle's (death) neglect the duke's affairs.' They forthwith entered. |
| | 檀弓下: |
哀公使人吊蕢尚，遇諸道。辟於路，畫宮而受吊焉。曾子曰：「蕢尚不如杞梁之妻之知禮也。齊莊公襲莒于奪，杞梁死焉，其妻迎其柩於路而哭之哀，莊公使人吊之，對曰：『君之臣不免於罪，則將肆諸市朝，而妻妾執；君之臣免於罪，則有先人之敝廬在。君無所辱命。』」 |
| Tan Gong II: |
Duke Ai sent a message of condolence to Kuai Shang, and the messenger met him (on the way to the grave). They withdrew to the way-side, where Kuai drew the figure of his house, (with the coffin in it), and there received the condolences. Zeng-zi said, Kuai Shang's knowledge of the rules of ceremony was not equal to that of the wife of Qi Liang. When duke Zhuang fell on Ju by surprise at Thui, Qi Liang met his death. His wife met his bier on the way, and wailed for him bitterly. Duke Zhuang sent a person to convey his condolences to her; but she said, 'If his lordship's officer had been guilty of any offence, then his body should have been exposed in the court or the market-place, and his wife and concubines apprehended. If he were not chargeable with any offence, there is the poor cottage of his father. This is not the place where the ruler should demean himself to send me a message.' |
| | 檀弓下: |
孺子𪏆之喪，哀公欲設撥，問於有若，有若曰：「其可也，君之三臣猶設之。」顏柳曰：「天子龍輴而槨幬，諸侯輴而設幬，為榆沈故設撥；三臣者廢輴而設撥，竊禮之不中者也，而君何學焉！」 |
| Tan Gong II: |
At the mourning rites for his young son Dun, duke Ai wished to employ the (elm-juice) sprinklers, and asked You Ruo about the matter. You Ruo said that it might be done, for his three ministers even used them. Yan Liu said, 'For the son of Heaven dragons are painted on (the shafts of) the funeral carriage, and the boards surrounding the coffin, like the shell, have a covering over them. For the feudal princes there is a similar carriage (without the painted dragons), and the covering above. (In both cases) they prepare the elm-juice, and therefore employ sprinklers. The three ministers, not employing (such a carriage), and yet employing the sprinklers, thus appropriate a ceremony which is not suitable for them; and why should your lordship imitate them?' |
| | 檀弓下: |
悼公之母死，哀公為之齊衰。有若曰：「為妾齊衰，禮與？」公曰：「吾得已乎哉？魯人以妻我。」 |
| Tan Gong II: |
After the death of the mother of (his son, who became) duke Dao, duke Ai wore for her the one year's mourning with its unfrayed edges. You Ruo asked him, if it was in rules for him to wear that mourning for a concubine. 'Can I help it?' replied the duke. 'The people of Lu will have it that she, was my wife.' |
| | 檀弓下: |
季子皋葬其妻，犯人之禾，申祥以告曰：「請庚之。」子皋曰：「孟氏不以是罪予，朋友不以是棄予，以吾為邑長於斯也。買道而葬，後難繼也。」 |
| Tan Gong II: |
When Ji Zi-gao buried his wife, some injury was done to the standing corn, which Shen-xiang told him of, begging him to make the damage good. Zi-gao said, 'The Meng has not blamed me for this, and my friends have not cast me off. I am here the commandant of the city. To buy (in this manner a right of) way in order to bury (my dead) would be a precedent difficult to follow.' |
| | 檀弓下: |
仕而未有祿者：君有饋焉曰獻，使焉曰寡君；違而君薨，弗為服也。 |
| Tan Gong II: |
When one receives no salary for the official duties which he performs, and what the ruler sends to him is called 'an offering,' while the messenger charged with it uses the style of our unworthy ruler;' if such an one leave the state, and afterwards the ruler dies, he does not wear mourning for him. |
| | 檀弓下: |
虞而立尸，有几筵。卒哭而諱，生事畢而鬼事始已。既卒哭，宰夫執木鐸以命于宮曰：「舍故而諱新。」自寢門至于庫門。 |
| Tan Gong II: |
At the sacrifice of Repose a personator of the dead is appointed, and a stool, with a mat and viands on it, is placed (for him). When the wailing is over, the name of the deceased is avoided. The service of him as living is over, and that for him in his ghostly state has begun. When the wailing is over, the cook, with a bell having a wooden clapper, issues an order throughout the palace, saying, 'Give up disusing the names of the former rulers, and henceforth disuse (only) the name of him who is newly deceased.' This was done from the door leading to the chambers to the outer gate. |
| | 檀弓下: |
二名不偏諱，夫子之母名徵在；言在不稱徵，言徵不稱在。 |
| Tan Gong II: |
When a name was composed of two characters they were not avoided when used singly. The name of the Master's mother was Zheng-zai. When he used Zai, he did not at the same time use Zheng; nor Zai, when he used Zheng. |
| | 檀弓下: |
軍有憂，則素服哭於庫門之外，赴車不載橐韔。 |
| Tan Gong II: |
When any sad disaster occurred to an army, (the ruler) in plain white robes wailed for it outside the Ku gate. A carriage conveying the news of such disaster carried no cover for buff-coats nor case for bows. |
| | 檀弓下: |
有焚其先人之室，則三日哭。故曰：「新宮火，亦三日哭。」 |
| Tan Gong II: |
When the (shrine-)apartment of his father was burned, (the ruler) wailed for it three days. Hence it is said, 'The new temple took fire;' and also, 'There was a wailing for three days.' |
| | 檀弓下: |
孔子過泰山側，有婦人哭於墓者而哀，夫子式而聽之。使子貢問之曰：「子之哭也，壹似重有憂者。」而曰：「然，昔者吾舅死於虎，吾夫又死焉，今吾子又死焉。」夫子曰：「何為不去也？」曰：「無苛政。」夫子曰：「小子識之，苛政猛於虎也。」 |
| Tan Gong II: |
In passing by the side of mount Tai, Confucius came on a woman who was wailing bitterly by a grave. The Master bowed forward to the cross-bar, and hastened to her; and then sent Zi-lu to question her. 'Your wailing,' said he, 'is altogether like that of one who has suffered sorrow upon sorrow.' She replied, ' It is so. Formerly, my husband's father was killed here by a tiger. My husband was also killed (by another), and now my son has died in the same way.' The Master said, 'Why do you not leave the place?' The answer was, 'There is no oppressive government here.' The Master then said (to the disciples), 'Remember this, my little children. Oppressive government is more terrible than tigers.' |
| | 檀弓下: |
魯人有周豐也者，哀公執摯請見之，而曰不可。公曰：「我其已夫！」使人問焉，曰：「有虞氏未施信於民而民信之，夏后氏未施敬於民而民敬之，何施而得斯於民也？」對曰：「墟墓之間，未施哀於民而民哀；社稷宗廟之中，未施敬於民而民敬。殷人作誓而民始畔，周人作會而民始疑。茍無禮義忠信誠愨之心以蒞之，雖固結之，民其不解乎？」 |
| Tan Gong II: |
In Lu there was one Zhou Feng, to whom duke Ai went, carrying an introductory present, and requesting an interview, which, however, the other refused. The duke said, 'I must give it up then.' And he sent a messenger with the following questions: '(Shun), the lord of Yu, had not shown his good faith, to the people, and yet they put confidence in him. The sovereign of Xia had not shown his reverence for the people, and yet the people revered him - what shall I exhibit that I may obtain such things from the people?' The reply was: 'Ruins and graves express no mournfulness to the people, and yet the people mourn (amidst them). The altars of the spirits of the land and grain and the ancestral temples express no reverence to the people, and yet the people revere them. The kings of Yin made their solemn proclamations, and yet the people began to rebel; those of Zhou made their covenants, and the people began to distrust them. If there be not the heart observant of righteousness, self-consecration, good faith, sincerity, and guilelessness, though a ruler may try to knit the people firmly to him, will not all bonds between them be dissolved?' |
| | 檀弓下: |
喪不慮居，毀不危身。喪不慮居，為無廟也；毀不危身，為無後也。 |
| Tan Gong II: |
While mourning (for a father), one should not be concerned about (the discomfort of) his own resting-place, nor, in emaciating himself, should he do so to the endangering of his life. He should not be concerned about his own resting-place; he has to be concerned that (his father's spirit-tablet) is not (yet) in the temple. He should not endanger his life, lest (his father) should thereby have no posterity. |
| | 檀弓下: |
延陵季子適齊，於其反也，其長子死，葬於嬴博之間。孔子曰：「延陵季子，吳之習於禮者也。」往而觀其葬焉。其坎深不至於泉，其斂以時服。既葬而封，廣輪掩坎，其高可隱也。既封，左袒，右還其封且號者三，曰：「骨肉歸復于土，命也。若魂氣則無不之也，無不之也。」而遂行。孔子曰：「延陵季子之於禮也，其合矣乎！」 |
| Tan Gong II: |
Ji-zi of Yan-ling had gone to Qi; and his eldest son having died, on the way back (to Wu), he buried him between Ying and Bo. Confucius (afterwards) said, 'Ji-zi was the one man in Wu most versed in the rules of propriety, so I went and saw his manner of interment. The grave was not so deep as to reach the water-springs. The grave-clothes were such as (the deceased) had ordinarily worn. After the interment, he raised a mound over the grave of dimensions sufficient to cover it, and high enough for the hand to be easily placed on it. When the mound was completed, he bared his left arm; and, moving to the right, he went round it thrice, crying out, "That the bones and flesh should return again to the earth is what is appointed. But the soul in its energy can go everywhere; it can go everywhere." And with this he went on his way.' Confucius (also) said, 'Was not Ji-zi of Yan-ling's observance of the rules of ceremony in accordance with (the idea of them)?' |
| | 檀弓下: |
邾婁考公之喪，徐君使容居來吊含，曰：「寡君使容居坐含進侯玉，其使容居以含。」有司曰：「諸侯之來辱敝邑者，易則易，于則于，易于雜者未之有也。」容居對曰：「容居聞之：事君不敢忘其君，亦不敢遺其祖。昔我先君駒王西討濟於河，無所不用斯言也。容居，魯人也，不敢忘其祖。」 |
| Tan Gong II: |
At the mourning rites for the duke Kao of Zhu-lou, the ruler of Xu sent Rong Ju with a message of condolence, and with the articles to fill the mouth of the deceased. 'My unworthy ruler,' said he, 'hath sent me to kneel and put the jade for a marquis which he has presented into your (deceased) ruler's mouth. Please allow me to kneel and do so.' The officers of Ju replied, 'When any of the princes has deigned to send or come to our poor city, the observances have been kept according to their nature, whether simple and easy, or troublesome and more difficult; but such a blending of the easy and troublesome as in your case, we have not known.' Rong Ju replied, 'I have heard that in the service of his ruler one should not forget that ruler, nor be oblivious of his ancestral (rules). Formerly, our ruler, king Ju, in his warlike operations towards the west, in which he crossed the He, everywhere used this style of speech. I am a plain, blunt man, and do not presume to forget his example.' |
| | 檀弓下: |
子思之母死於衛，赴於子思，子思哭於廟。門人至曰：「庶氏之母死，何為哭於孔氏之廟乎？」子思曰：「吾過矣，吾過矣。」遂哭於他室。 |
| Tan Gong II: |
When the mother of Zi-si died in Wei, and news of the event was brought to him, he wailed in the ancestral temple. His disciples came to him. and said, 'Your mother is dead, after marrying into another family; why do you wail for her in the temple of the Kong family?' He replied, 'I am wrong, I am wrong.' And thereon he wailed in one of the smaller apartments of his house. |
| | 檀弓下: |
天子崩，三日祝先服，五日官長服，七日國中男女服，三月天下服。虞人致百祀之木，可以為棺槨者斬之；不至者，廢其祀，刎其人。 |
| Tan Gong II: |
When the son of Heaven died, three days afterwards, the officers of prayer were the first to assume mourning. In five days the heads of official departments did so; in seven days both males and females throughout the royal domain; and in three months all in the kingdom. The foresters examined the trees about the various altars, and cut down those which they thought suitable for the coffins and shell, If these did not come up to what was required, the sacrifices were abolished, and the men had their throats cut. |
| | 檀弓下: |
齊大饑，黔敖為食於路，以待餓者而食之。有餓者蒙袂輯屨，貿貿然來。黔敖左奉食，右執飲，曰：「嗟！來食。」揚其目而視之，曰：「予唯不食嗟來之食，以至於斯也。」從而謝焉；終不食而死。曾子聞之曰：「微與？其嗟也可去，其謝也可食。」 |
| Tan Gong II: |
During a great dearth in Qi, Qian Ao had food prepared on the roads, to wait the approach of hungry people and give to them. (One day), there came a famished man, looking as if he could hardly see, his face covered with his sleeve, and dragging his feet together. Qian Ao, carrying with his left hand some rice, and holding some drink with the other, said to him, 'Poor man! come and eat.' The man, opening his eyes with a stare, and looking at him, said, 'It was because I would not eat "Poor man come here's" food, that I am come to this state.' Qian Ao immediately apologised for his words, but the man after all would not take the food and died. When Zeng-zi heard the circumstances, he said, 'Was it not a small matter? When the other expressed his pity as he did, the man might have gone away. When he apologised, the man might have taken the food.' |
| | 檀弓下: |
邾婁定公之時，有弒其父者。有司以告，公瞿然失席曰：「是寡人之罪也。」曰：「寡人嘗學斷斯獄矣：臣弒君，凡在官者殺無赦；子弒父，凡在宮者殺無赦。殺其人，壞其室，洿其宮而豬焉。蓋君逾月而後舉爵。」 |
| Tan Gong II: |
In the time of duke Ding of Zhu-lou, there occurred the case of a man killing his father. The officers reported it; when the duke, with an appearance of dismay, left his mat and said, 'This is the crime of unworthy me!' He added, 'I have learned how to decide on such a charge. When a minister kills his ruler, all who are in office with him should kill him without mercy. When a son kills his father, all who are in the house with him should kill him without mercy. The man should be killed; his house should be destroyed; the whole place should be laid under water and reduced to a swamp. And his ruler should let a month elapse before he raises a cup to his lips.' |
| | 檀弓下: |
晉獻文子成室，晉大夫發焉。張老曰：「美哉輪焉！美哉奐焉！拌於斯，哭於斯，聚國族於斯。」文子曰：「武也得歌於斯，哭於斯，聚國族於斯，是全要領以從先大夫於九京也。」北面再拜稽首。君子謂之善頌善禱。 |
| Tan Gong II: |
(The ruler of) Jin having congratulated Wen-zi on the completion of his residence, the Great officers of the state went to the house-warming. Zhang Lao said, 'How elegant it is, and lofty! How elegant and splendid! Here will you have your songs! Here will you have your wailings! Here will you assemble the representatives of the great families of the state!' Wen-zi replied, 'If I can have my songs here, and my wailings, and assemble here the representatives of the great families of the state, (it will be enough). I will then (only) seek to preserve my waist and neck to follow the former Great officers of my family to the Nine Plains.' He then bowed twice, laying his head also on the ground. A superior man will say (of the two), that the one was skilful in the expression of his praise and the other in his prayer. |
| | 檀弓下: |
仲尼之畜狗死，使子貢埋之，曰：「吾聞之也：敝帷不棄，為埋馬也；敝蓋不棄，為埋狗也。丘也貧，無蓋；於其封也，亦予之席，毋使其首陷焉。」路馬死，埋之以帷。 |
| Tan Gong II: |
The dog kept by Zhong-ni having died, he employed Zi-gong to bury it, saying, 'I have heard that a worn-out curtain should not be thrown away, but may be used to bury a horse in; and that a worn-out umbrella should not be thrown away, but may be used to bury a dog in. I am poor and have no umbrella. In putting the dog into the grave, you can use my mat; and do not let its head get buried in the earth. When one of the horses of the ruler's carriage dies, it is buried in a curtain (in good condition).' |
| | 檀弓下: |
季孫之母死，哀公吊焉，曾子與子貢吊焉，閽人為君在，弗內也。曾子與子貢入於其廄而修容焉。子貢先入，閽人曰：「鄉者已告矣。」曾子後入，閽人辟之。涉內溜，卿大夫皆辟位，公降一等而揖之。君子言之曰：「盡飾之道，斯其行者遠矣。」 |
| Tan Gong II: |
When the mother of Ji-sun died, duke Ai paid a visit of condolence to him. (Soon after), Zeng-zi and Zi-gong arrived for the same purpose; but the porter declined to admit them, because the ruler was present. On this they went into the stable, and adjusted their dress more fully. (Shortly) they entered the house, Zi-gong going first. The porter said to him, 'I have already announced your arrival;' and when Zeng-zi followed, he moved on one side for him. They passed on to the inner place for the droppings from the roof, the Great officers all moving out of their way, and the duke descending a step and bowing to them. A superior man has said about the case, 'So it is when the toilet is complete! Immediately its influence extends far.' |
| | 檀弓下: |
陽門之介夫死，司城子罕入而哭之哀。晉人之覘宋者，反報於晉侯曰：「陽門之介夫死，而子罕哭之哀，而民說，殆不可伐也。」孔子聞之曰：「善哉覘國乎！《》云：『凡民有喪，扶服救之。』雖微晉而已，天下其孰能當之。」 |
| Tan Gong II: |
A man-at-arms at the Yang gate (of the capital of Song) having died, Zi-han, the superintendent of Works, went to (his house), and wailed for him bitterly. The men of Jin who were in Song as spies returned, and reported the thing to the marquis of Jin, saying, 'A man-at-arms at the Yang gate having died, Zi-han wailed for him bitterly, and the people were pleased; (Song), we apprehend, cannot be attacked (with success).' When Confucius heard of the circumstances, he said, 'Skilfully did those men do their duty as spies in Song. It is said in the Book of Poetry, "If there was any mourning among the people, I did my utmost to help them." Though there had been other enemies besides Jin, what state under the sky could have withstood one (in the condition of Song)?' |
| | 檀弓下: |
魯莊公之喪，既葬，而絰不入庫門。士、大夫既卒哭，麻不入。 |
| Tan Gong II: |
At the mourning rites for duke Zhuang of Lu, when the interment was over, (the new ruler) did not enter the outer gate with his girdle of dolichos cloth. The ordinary and Great officers, when they had finished their wailing, also did not enter in their sackcloth. |
| | 檀弓下: |
孔子之故人曰原壤，其母死，夫子助之沐槨。原壤登木曰：「久矣予之不托於音也。」歌曰：「貍首之斑然，執女手之卷然。」夫子為弗聞也者而過之，從者曰：「子未可以已乎？」夫子曰：「丘聞之：親者毋失其為親也，故者毋失其為故也。」 |
| Tan Gong II: |
There was an old acquaintance of Confucius, called Yuan Zang. When his mother died, the Master assisted him in preparing the shell for the coffin. Yuan (then) got up on the wood, and said, 'It is long since I sang to anything;' and (with this he struck the wood), singing: 'It is marked like a wild cat's head; It is(smooth) as a young lady's hand which you hold.' The Master, however, made as if he did not hear, and passed by him. The disciples who were with him said, 'Can you not have done with him?' 'I have heard,' was the reply, 'that relations should not forget their relationship, nor old acquaintances their friendship,' |
| | 檀弓下: |
趙文子與叔譽觀乎九原。文子曰：「死者如可作也，吾誰與歸？」叔譽曰：「其陽處父乎？」文子曰：「行并植於晉國，不沒其身，其知不足稱也。」「其舅犯乎？」文子曰：「見利不顧其君，其仁不足稱也。我則隨武子乎，利其君不忘其身，謀其身不遺其友。」晉人謂文子知人。文子其中退然如不勝衣，其言吶吶然如不出諸其口；所舉於晉國管庫之士七十有餘家，生不交利，死不屬其子焉。 |
| Tan Gong II: |
Zhao Wen-zi and Shu-Yu were looking about them at the Nine Plains, when Wen-zi said, 'If these dead could arise, with whom would I associate myself?' Shu-Yu asked, 'Would it be with Yang Chu-fu?' 'He managed by his course,' was the reply, 'to concentrate in himself all the power of Jin, and yet he did not die a natural death. His wisdom does not deserve to be commended.' 'Would it be with uncle Fan?' Wen-zi said, 'When he saw gain in prospect, he did not think of his ruler; his virtue does not deserve to be commended. I think I would follow Wu-zi of Sui. While seeking the advantage of his ruler, he did not forget himself; and while consulting for his own advantage, he was not forgetful of his friends.' The people of Jin thought that Wen-zi knew men. He carried himself in a retiring way, as if he could not bear even his clothes. His speech was low and stuttering, as if he could not get his words out. The officers whom he advanced to responsible charges in the depositories of Jin were more than seventy. During his life, he had no contentions with any of them about gain, and when dying he required nothing from them for his sons. |
| | 檀弓下: |
叔仲皮學子柳。叔仲皮死，其妻魯人也，衣衰而繆絰。叔仲衍以告，請繐衰而環絰，曰：「昔者吾喪姑姊妹亦如斯，末吾禁也。」退，使其妻繐衰而環絰。 |
| Tan Gong II: |
Shu-zhong Pi instructed (his son) Zi-liu (in the rules of ceremony); and when he died, Zi-liu's wife, who was a plain, blunt woman, wore for him the one year's mourning and the headband with its two ends tied together. (Pi's brother), Shu-zhong Yan spoke to Zi-liu about it, and requested that she should wear the three months' mourning and the simple headband; saying, 'Formerly, when I was mourning for my aunts and sisters, I wore this mourning, and no one forbade it.' When he withdrew, however, (Zi-liu) made his wife wear the three months' mourning and the simple headband. |
| | 檀弓下: |
成人有其兄死而不為衰者，聞子皋將為成宰，遂為衰。成人曰：「蠶則績而蟹有匡，范則冠而蟬有緌，兄則死而子皋為之衰。」 |
| Tan Gong II: |
There was a man of Cheng, who did not go into mourning on the death of his elder brother. Hearing, however, that Zi-gao was about to become governor of the city, he forthwith did so. The people of Cheng said, 'The silkworm spins its cocoons, but the crab supplies the box for them; the bee has its cap, but the cicada supplies the strings for it. His elder brother died, but it was Zi-gao who made the mourning for him.' |
| | 檀弓下: |
樂正子春之母死，五日而不食。曰：「吾悔之，自吾母而不得吾情，吾惡乎用吾情！」 |
| Tan Gong II: |
When Yue-zheng Zi-chun's mother died, he was five days without eating. He then said, 'I am sorry for it. Since in the case of my mother's death, I could not eat according to my feelings, on what occasion shall I be able to do so?' |
| | 檀弓下: |
歲旱，穆公召縣子而問然，曰：「天久不雨，吾欲暴尪而奚若？」曰：「天久不雨，而暴人之疾子，虐，毋乃不可與！」「然則吾欲暴巫而奚若？」曰：「天則不雨，而望之愚婦人，於以求之，毋乃已疏乎！」「徙市則奚若？」曰：「天子崩，巷市七日；諸侯薨，巷市三日。為之徙市，不亦可乎！」 |
| Tan Gong II: |
In a year of drought duke Mu called to him Xian-zi, and asked him about it. 'Heaven,' said he, 'has not sent down rain for a long time. I wish to expose a deformed person in the sun (to move its pity), what do you say to my doing so?' 'Heaven, indeed,' was the reply, 'does not send down rain; but would it not be an improper act of cruelty, on that account to expose the diseased son of some one in the sun?' 'Well then,' (said the duke), 'I wish to expose in the sun a witch; what do you say to that?' Xian-zi said, 'Heaven, indeed, does not send down rain; but would it not be wide of the mark to hope anything from (the suffering of) a foolish woman, and by means of that to seek for rain?' 'What do you say then to my moving the marketplace elsewhere?' The answer was, 'When the son of Heaven dies, the market is held in the lanes for seven days; and it is held in them for three days, when the ruler of a state dies. It will perhaps be a proper measure to move it there on account of the present distress.' |
| | 檀弓下: |
孔子曰：「衛人之祔也，離之；魯人之祔也，合之，善夫！」 |
| Tan Gong II: |
Confucius said, 'The people of Wei, in burying husband and wife together (in the same grave and shell), leave a space between the coffins. The people of Lu, in doing the same, place them together - which is the better way. |
