| Chinese Text Project |
《禮一百 - Rites 100》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
《三品以上喪下 - tongdian 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 三品以上... : | 四品以下至庶人附 |
| Those of the fourth rank and below to commoners attached |
| 2 | 禮一百: | 改葬 |
《卜宅 - Divining a Tomb Location 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 卜宅: | 將改葬者，吉服卜宅兆，其餘如葬卜宅兆之儀。先於绵所，隨地之宜張白布帷幕，南向開戶。 |
| Those who wish to change the burial site should divinely select a new tomb location while wearing appropriate ceremonial attire, and the rest of the procedures shall follow the rituals for divining a tomb location at the time of initial burial. First, in the designated area, set up white cloth curtains according to the suitability of the terrain, with a gate facing south. |
《啟請 - Initiating the Request 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 啟請: | 其日，內外諸親應集者，皆至墓所，各就便次。主人、眾主人、妻妾、女子子俱緦麻服，餘周親以下皆素服，丈夫於墓東，西向，婦人於墓西，東向，皆北上，婦人障以行帷，俱立哭盡哀，卑者再拜。 |
| On that day, all relatives inside and outside who were supposed to gather arrived at the tomb site, each taking their respective places. The master of the house, the other masters, wives and concubines, and daughters all wore silk hemp mourning robes (sima fu), while others who were related within seven generations or lower wore plain mourning clothes. Men stood to the east of the tomb facing west, women to the west of the tomb facing east; in both cases they arranged themselves from north to south. Women were screened by a canopy for privacy. All stood and wept with utmost sorrow, while those of lower status performed two bows. |
《開墳 - Opening the Grave 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 開墳: | 祝立於羡道南，北向。內外皆哭止。祝三聲噫嘻，啟以開墳改葬之故。其意敘改葬所由之事，隨時為之。內外又哭盡哀，權就別所。掌事者開墳訖，內外又就位，哭如初。 |
| Zhu Li stood south of Xian Dao, facing north. Both inside and outside, people wept but stopped themselves from crying further. Zhu emitted three sounds of yi xi, explaining the reason for opening the grave to change the burial. The intention is to narrate the events leading to the decision to rebury, as they occurred at different times. Those inside and outside wept with utmost sorrow once more, then temporarily moved to another place. After the person in charge had finished opening the grave, those inside and outside returned to their positions and wept as they did at first. |
《舉柩 - Carrying the Coffin 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 舉柩: | 掌事者設席於幕下，舉柩出，置於席上，內外俱從柩哭於幕所。主人以下柩東，西面，主婦以下柩西，東面，俱南上。丈夫周親以下於主人東北，南面西上；婦人周親以下於主婦西北，南面東上。外姻丈夫於主人東南，北面西上；婦人於主婦西南，北面東上。尊者坐。國官於帷門外之東，北面西上；六品以下無國官以下儀。僚佐於帷門外之西，北面東上。皆舒席為位。 |
| The person in charge arranged a mat under the tent, had the coffin brought out and placed on it, while those inside and outside all followed to mourn at the site of the tent. The master of the house stood east of the coffin, facing west; the lady of the house stood west of the coffin, facing east. Both ranked to the south. The husband's close relatives stood northeast of the master of the house, facing south and ranking westward; The women's close relatives stood northwest of the lady of the house, facing south with rankings eastward. Male relatives by marriage stood southeast of the master of the house, faced north and ranked westward; Women stood southwest of the lady of the house and faced north with rankings eastward. The person of higher status sat down. State officials stood east outside the curtain gate, facing north and ranked westward; Those of the sixth rank and below had no ceremonial procedures for state officials and those beneath them. Subordinate officials stood west outside the curtain gate, facing north with rankings eastward. All spread out mats to serve as their positions. |
《奠 - Offering 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 奠: | 祝以功布拭棺，改加新褚。設洗於幕西南隅，罍水在洗西，加勺审，篚在洗東，南肆，實巾二、爵一於篚，加审。設席於柩東，設啟奠於席上，設醴酒之樽於饌南。主人詣罍洗，盥手洗爵，進，酌酒，奠於席前，興，少退，西面再拜。內外卑者俱再拜。少頃，徹奠。 |
| Zhu Yigong bu shi guan, gai jia xin zhu. Zhu Yigong bu shi guan, gai jia xin zhu. Washing vessels were set up in the southwest corner of the tent; a leipail was placed west of the washing basin, with a ladle added for inspection. To the east of the basin, facing south, there stood a bamboo basket (fei), containing two towels and one wine cup, also inspected. A mat was set up east of the coffin; offerings for opening the funeral rites were placed on the mat, and a wine vessel containing sweetened wine (li jiu) was arranged to the south of the food. The master approached the leipail, washed his hands and rinsed the wine cup. He then advanced, poured wine from the vessel, and offered it before the mat. Rising, he stepped back slightly and bowed twice facing west. Those of lower status inside and outside also bowed twice. After a short while, the offering was removed. |
《升柩車 - Lifting the Coffin onto the Funerary Carriage 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 升柩車: | 既奠，進锵車六品以下柩車，下準此。於帷門外，南向。掌事者升柩於锵車，遂詣施設所，內外俱哭從。掌事者先設床於幕下，有枕席，周設帷。柩車至帷門外，丈夫於柩東，婦人於柩西，俱立哭。掌事者舉柩，降置於輴，入設於床東，若於墓所即斂，初奠訖不進锵車，設床於柩東而加枕席，遂舉尸以斂之。舉尸出，置於床，南首。柩初入定，內外就位哭，如墓所之儀。 |
| After the offering was made, they advanced with the qiangche (a type of carriage) funeral car for officials of sixth rank and below; the same applies hereinafter. They stood outside the weimen, facing south. The person in charge placed the coffin onto the qiangche, then proceeded to the site of the arrangements, with both the inner and outer mourners following along while weeping. The person in charge first set up a bed under the tent, provided with pillows and mats, and arranged curtains around it. When the funeral carriage arrived outside the weimen gate, men stood to the east of the coffin and women to the west, all standing and weeping. The person in charge lifted the coffin, lowered it onto a chong (a type of bier), and carried it inside to place it on the east side of the bed if the body is to be placed into the coffin at the burial site directly, then after the initial offering ceremony no qiangche carriage is used; instead, a bed with pillows and mats is set up to the east of the coffin, and the corpse is then lifted onto the bed for placement in the coffin. The body was lifted out and placed on the bed, with the head facing south. When the coffin was first brought in and set in place, those inside and outside took their positions and wept according to the rites observed at the burial site. |
《斂 - Funeral Wrapping 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 斂: | 陳衣於幕東帷內，明衣裳及上服各一稱，西領南上。冕六品以下則弁若冠。具導、簪、纓，在北。內喪則花釵。衾一。衾以黃為表，素為裏。具饌於幕東，兩甒醴酒。柩初至幕下，舉尸於床，主人、眾主人稍退，仍西向，妻妾、女子子稍退，仍東向。遂斂，丈夫加冕，六品以下則弁若冠。婦人以花釵，又覆以衾。於主人、眾主人妻妾、女子子憑哭，斂將訖，掌事者以棺入，設於西廂，藉以席。於棺入，內外皆止哭；置棺定，乃哭。舉者四人入舉床，男女從奉之舉尸斂於棺，乃加蓋，覆以衾。設帷於棺東，內外就位哭如初。 |
| Chen Yi was placed inside the eastern curtain of the tent, with one set each of ceremonial clothing and upper garments for purification, arranged facing south from the western collar. The miǎn for ranks below sixth grade, a biantie or cap is used instead. The guide staff, hairpin, and tassel were placed in the north. In cases of mourning within the family, floral hairpins are used. One quilt. The quilt has yellow on the outside and plain fabric on the inside. Food offerings were prepared to the east of the tent, including two wu vessels of sweet wine. When the coffin first arrived beneath the tent, the corpse was placed on the bed. The master of the house and other masters stepped back slightly but still faced west; wives, concubines, daughters, and sons also stepped back slightly but continued to face east. The body was then wrapped in the shroud; men were given a miǎn, for ranks below sixth grade a biantie or cap instead. Women were adorned with floral hairpins and then covered with the quilt. While the master of the house, his wives and concubines, and their daughters and sons wept at the bier, just as the wrapping was about to be completed, the person in charge placed the coffin inside, setting it up in the western wing on a mat. When the coffin was brought in, both those inside and outside ceased crying; Only after the coffin had been placed properly did they resume weeping. Four bearers entered to lift the bed; men and women followed, carrying the corpse into the coffin. Then the lid was placed on top, and a quilt was laid over it. A curtain was set up to the east of the coffin; those inside and outside took their positions and wept as they had at first. |
《奠 - Offering of Sacrifice 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 奠: | 既斂，祝執巾、几、席入，設於柩東，右几，加以巾。掌事者設罍洗於幕西南隅如初。祝以饌升設於席前，施設訖，執饌者降，出。相者引主人盥洗酌酒，進奠於席前，興，少退，西面再拜。內外卑者皆再拜訖，主人以下各退就位，俱坐哭。 |
| After the collection [of the body], the attendant held a cloth, a table, and a mat and entered; they were placed to the east of the coffin, with the table on the right side, covered with the cloth. The person in charge set up a vessel and basin at the southwest corner of the canopy as before. The attendant brought up the food offerings and placed them in front of the mat; after completing the arrangement, the person carrying the food descended and exited. The assistant led the master of the house to wash his hands, pour wine, and present the libation in front of the mat. Rising, he stepped back slightly and bowed twice facing west. After all those of lower status inside and outside had completed their double bows, the master and those below him each returned to their positions and sat weeping together. |
《設靈 - Setting up the Spirit Tablet 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 設靈: | 既斂，設靈於吉帷內幕下西廂，東向，施床帷、屏几、服飾。以時上膳羞及湯沐，皆如平常。 |
| After the mourning ceremony was completed, the spirit tablet was placed in the western wing beneath the inner curtain of the auspicious tent facing east, with a bed curtain, screen table, and clothing accessories arranged. At appropriate times, food offerings and bathing were provided as usual. |
《進引 - Proceeding with the Ceremony 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 進引: | 前一日之夕，掌事者進锵車於凶帷外，六品以下進柩車於凶帷外。當門南向。其下帳、明器及苞牲等輿，陳於锵車前少西，東向。其日進引前，量時刻搥一鼓為一嚴，六品以下無鼓，但量時而已。陳靈車儀仗如常。在陳車篇。少頃，搥二鼓為再嚴，侍靈車俱詣靈所，腰輿威儀入陳如常。進靈車於帷門外，南向。少頃，搥三鼓為三嚴，掌事者入，徹饌以出。內外皆興，立哭於位。執披紼者入，掌事者徹帷，持翣者入，以翣障柩。執披紼者各進，執鐸者各入，夾於柩前，東西相向。執纛者六品以下無纛，下準此。立於鐸南，執銘旌者入，立於纛南，北面。諸執披、紼、鐸、旌、纛者，皆布深衣，介幘。六品以下則執銘旌者立於柩前近南，北面。餘同。 |
| The night before, officials in charge presented the ceremonial carriage outside the mourning tent; Officials of the sixth rank and below presented the coffin carriage outside the mourning tent. It was positioned facing south through the gate. The canopy, ritual objects, and carts carrying sacrificial animals beneath it were arranged slightly west of the ceremonial carriage, facing east. On that day before proceeding with the ceremony, one drumbeat was struck at measured intervals as a signal for strictness; officials of the sixth rank and below had no drums, only measuring time. The ceremonial attendants and processions for the spirit carriage were arranged as usual. In the chapter on arranging carriages. After a short while, two drumbeats were struck as the second signal for strictness. The attendants of the spirit carriage all proceeded to the site of mourning, and with their waist-hung banners and ceremonial processions entered and arranged themselves as usual. The spirit carriage was brought into the area outside the mourning tent, facing south. After a short while, three drumbeats were struck for the third signal of strictness; officials in charge entered and removed the offerings before exiting. Those inside and outside all stood up and wept at their designated positions. The bearers of the mourning cords entered; officials in charge removed the tent, and those holding the ceremonial fans entered to use them as a screen for the coffin. The bearers of mourning cords each advanced, and those holding bells entered respectively, standing on either side in front of the coffin, facing east and west. Those bearing banners officials of the sixth rank or below had no banners; this applied to all lower ranks as well. stood south of the bells, and those bearing the memorial pennant entered and stood south of the banner, facing north. Those in charge of the mourning cords, ropes, bells, pennants, and banners all wore deep-collared robes and head coverings. For officials of the sixth rank or lower, those bearing the memorial pennants stood near the southern side in front of the coffin and faced north. The rest was the same. |
《告遷 - Announcing Relocation 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 告遷: | 三嚴訖，祝帥腰輿入詣靈座前，西面告曰：「以今吉辰，用即宅兆。」少頃，輿出，詣靈車後，少頃，退。若內喪，女祝迎之。執紼者引輴，四品以下無執紼、輴車，但將舉柩皆振鐸而已。旌先，纛次，鐸次，锵車次。引輴初動，執鐸者皆振鐸，每振鐸先搖之，搖訖三振之。其持翣者常以翣障柩。於輴車進，執鐸者夾左右，每曲及進止皆振鐸。內外俱從柩後。柩出，到锵車後，執紼者解紼屬於锵車，設帷帳於輴車後，掌事者升柩。 |
| After the three strict rituals were completed, Zhushuai yao yu entered and approached before the spirit's seat, facing west and declaring: "On this auspicious day, we shall proceed to select a burial site." After a short while, the palanquin emerged and proceeded behind the spirit carriage. After a brief pause, they withdrew. If it is an internal funeral, female shang officials should meet them. Those holding the ropes led the bier. Officials of the fourth rank and below did not have rope-bearers or biers; they merely raised the coffin while ringing bells. The banner led first, followed by the standard, then the bell, and finally the qiang carriage. When leading the bier first moved, those holding bells all rang them; each time a bell was rung, it was first shaken, and after shaking, it was struck three times. Those carrying shas should always use the shas to shield the coffin. As the bier carriage advanced, those holding bells stood on either side; every time they turned or stopped, they rang their bells. Both internal and external participants followed behind the coffin. When the coffin exited, it arrived at the rear of the qiang carriage; those holding ropes untied them and attached them to the qiang carriage. A canopy was set up behind the bier carriage, and the person in charge lifted the coffin onto it. |
《哭柩車位 - Position for Wailing at the Coffin Cart 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 哭柩車位: | 丈夫俱立哭於锵車東，重行西面，婦人哭於锵車西，重行東面，俱南上。外姻丈夫哭於锵車東南，重行北面，以西為上；婦人哭於锵車西南，重行北面，以東為上。國官哭於外姻之東，北面西上；僚佐哭於國官之西，北面東上，立定。六品以下無國官。 |
| The husbands stood weeping east of the qiangche, forming two rows facing west; the women wept west of the qiangche, also forming two rows facing east. All faced south. The husbands from the wife's family wept southeast of the qiangche, standing in two rows facing north, with the west side considered superior; the women wept southwest of the qiangche, likewise forming two rows facing north, but with the east side considered superior. The state officials wept to the east of the wife's family group, facing north with the west side regarded as superior; the assistants and subordinates wept to the west of the state officials, also facing north but with the east side regarded as superior, standing in formation. Officials below the sixth rank have no state officials. |
《設遣奠 - Arranging Offerings for Condolence 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 設遣奠: | 設遣奠之饌於锵車東，置設訖，相者引主人酌酒，進奠於席前，興，少退，西面哭，再拜，內外皆哭，卑者再拜。若食頃徹之，以蒲葦苞牲體下節七苞，四品五品則五苞，六品以下則二苞。載於輿以之墓。 |
| The deceased's offerings were arranged east of the Qiangche, and after the arrangement was completed, the attendant guided the master to pour wine, presenting the offering before the mat. Rising slightly, he stepped back a little, wept facing west, then bowed twice; both inside and outside mourned together, while those of lower status also bowed twice. If the offering was removed after a meal, seven bundles of reeds and rush were used to wrap the lower part of the sacrificial animal's body. For fourth- and fifth-rank officials, five bundles are used; for sixth rank and below, two bundles are used. They were placed on a palanquin and taken to the tomb. |
《锵車發 - Funeral Carriage Departure 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 锵車發: | 既徹奠，吉凶儀仗依式進引，靈車動，鼓吹振作而行。六品以下則既徹奠，吉凶威儀依式進引。主人、眾主人以下皆以次步從，哭於柩車後；妻妾、女子子以下皆步從，哭於丈夫之後，障以行帷。锵車去停所三百步，親賓有還者，弔哭如別儀。辭訖，進引尊者乘車馬，從柩者更哭不絕聲。 |
| After the offerings were completed, the ceremonial attendants for both auspicious and inauspicious occasions proceeded according to protocol. The funeral carriage moved forward as drums and music played vigorously. For those of the sixth rank and below, after the offerings were completed, ceremonial attendants for both auspiciousness and inauspiciousness proceeded according to established protocol. The master of the house, along with all junior masters, followed on foot in order, weeping behind the coffin carriage; Wives and concubines, as well as daughters and their children, followed on foot, weeping after their husbands, while being screened by a moving curtain. The funeral carriage departed from the stopping place three hundred paces ahead; relatives and guests who wished to return mourned and bid farewell according to established rites. After the farewells were completed, those of higher status rode in carriages or on horseback while following the coffin; those accompanying the coffin continued to weep without ceasing. |
《宿止 - Lodging and Resting 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 宿止: | 掌事者先於宿所張吉凶帷幕，吉帷在左，凶帷在右。將至宿所，尊者俱下車馬，步哭。靈車到帷門外，迴車南向。祝帥腰輿詣車後，少頃，輿入詣靈座前，少頃，輿出。進常食於靈座，若食頃，徹之。柩車至於凶帷，內外哭於柩車所，其位如初。掌饌者進酒脯之奠於柩車東席上。既設奠，內外各還次，更哭不絕聲。及墓，內外俱就位哭，進夕奠如初訖，內外各還次，迭哭終夜。及明，嚴鼓，內外又就位哭，進朝奠於柩東。進常食於靈座，若食頃，徹之。迎靈發引，尊者乘車馬，哭從如上儀。 |
| The person in charge first set up auspicious and ominous tents at the lodging place; the auspicious tent was on the left, and the ominous tent was on the right. As they approached the lodging place, the honored ones all dismounted from their carriages and horses and walked while weeping. The funeral carriage arrived outside the tent gate and turned around to face south. The shushi (priest) led the palanquin to behind the carriage. After a short while, the palanquin entered and arrived in front of the spirit seat; after another brief interval, the palanquin exited. Offer regular food to the spirit seat; if it takes as long as a meal, remove it. The coffin carriage arrived at the ominous tent, and people inside and outside wept where the coffin carriage was; their positions were as they had been initially. The person in charge of food offerings presented an offering of wine and dried meat on the eastern mat at the coffin carriage. After the offering was set, those inside and outside each returned to their positions, continuing to weep without ceasing. Upon arriving at the tomb, those inside and outside all took their positions and wept. The evening offering was presented as initially done; after it was completed, those inside and outside returned to their places and alternated in wailing throughout the night. At dawn, the drums were sounded strictly; those inside and outside once again took their positions to weep, and an offering was presented in the east of the coffin. Offer regular food to the spirit's seat; if it takes about as long as a meal, then remove it. The spirit was welcomed and led forth for burial; the honored ones rode in carriages or on horseback, weeping and following as per the aforementioned rites. |
《到墓 - Arriving at the Tomb 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 到墓: | 到墓，尊者俱下車馬。靈車到帷門外，迴南向。祝帥腰輿詣車後，少頃，輿入詣靈座前，少頃，輿退，設酒脯之奠。柩車至壙前，迴南向，內外哭位如遣奠之儀。掌事者布席張帷於柩車後，下柩於輴。四品以下則下柩於席上。主人以下、妻妾、女子子各前撫柩哭盡哀，退復位；周親以下又前撫哭盡哀，退復位。俱再拜辭。執紼者屬紼於輴，掌事者下柩於壙，輴出。既窆，親賓先還者弔哭如別儀。國官之長奉玄纁束帛六品以下則掌事者奉玄纁束帛。授主人，主人受以授祝，主人稽顙再拜，祝奉以入，奠於柩東。持翣者入，倚翣於壙內兩廂；執事者以下帳、明器、苞牲、酒米等物入置於壙內，皆藉以版；施銘旌誌石於壙戶內。置設訖，掌事者掩壙戶，加關鑰，復土。既復土，內外俱就靈所哭，墓左祭后土如始葬之儀。 |
| At the tomb, both the honored ones and their attendants dismounted from their carriages and horses. The funeral carriage arrived at the entrance of the canopy tent and turned to face south. The master of ceremonies led the palanquin to the rear of the carriage. After a short while, the palanquin entered and arrived before the spirit tablet; after another brief pause, the palanquin withdrew, and an offering of wine and dried meat was set up. The funeral carriage arrived before the grave site and turned to face south; the positions for weeping inside and outside were arranged according to the rites of a farewell offering. The attendants spread out mats and set up canopies behind the funeral carriage, then lowered the coffin onto the bier. Those of the fourth rank and below would lower the coffin onto a mat. The master of the household, his subordinates, wives and concubines, and daughters each stepped forward to touch the coffin and weep with utmost grief, then withdrew back to their positions; Relatives of the Zhou clan and below also stepped forward to touch and weep over the coffin with utmost sorrow, then withdrew back to their places. They all bowed twice in farewell. The bearers of the ropes attached them to the bier, and the attendants lowered the coffin into the grave; then the bier was removed. After the burial was completed, relatives and guests who left first mourned and wept according to the rites for a farewell. The head of the state officials presented black and red silk offerings For those of sixth rank and below, attendants presented the black and red silk offerings. The master received it from them and passed it to the master of ceremonies; the master kowtowed twice in deep respect, after which the master of ceremonies presented it inside and offered it at the east side of the coffin. The bearers of funeral fans entered and leaned the fans against both sides inside the grave; ล Those in charge, along with canopies, ritual objects, sacrificial animals wrapped in straw, wine, rice and other items, entered and placed them inside the grave, all of which were laid upon wooden boards; The mourning banner, memorial stone, and tomb inscription were placed inside the entrance to the grave. After everything was arranged, the attendants closed the entrance of the grave, added a lock and key, and covered it with soil. After covering the grave with soil, those inside and outside gathered at the spirit site to weep; a sacrifice was made on the left side of the tomb to Hou Tu as per the rites for the initial burial. |
《虞祭 - Yu Zhai 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 虞祭: | 初下柩於墓，掌事者具虞祭之饌，設罍洗篚於靈幕西南如常。內外既就靈所哭，掌饌者進虞祭之饌於靈座。相者引主人盥洗酌酒，進奠於靈座前，興，少退，西面立。內外皆止哭。祝持版進立於靈座之右，北面跪讀祝文曰：「維年月朔日，子孝子某，敢昭告於考某官封謚：妣，郡縣夫人鄉君某氏，各隨所稱。改遷幽宅，禮畢終虞，夙夜匪寧，啼號罔極。四品以下則「攀號永遠，無所迨及。」餘同。謹以潔牲柔毛、剛鬣、明粢、薌合、薌萁、嘉蔬、嘉薦、醴齊，祗薦虞事於考某官封謚，四品五品則「謹以潔牲柔毛、剛鬣、嘉薦、普淖、明齊、溲酒」。餘同。六品以下無柔毛，餘同四品五品。尚饗。」主人哭，再拜，內外皆哭，卑者再拜，盡哀。相者引主人以下出就別所，釋縗服，著素服而還。掌饌者徹饌，掌事者徹靈座。 |
| Initially, when the coffin was lowered into the tomb, those in charge of the affairs prepared the sacrificial food for Yu Zhai, and placed the leis, xis, and fei on the southwest side of the spirit tent as usual. After people inside and outside had gathered at the mourning hall to weep, those in charge of food presented the sacrificial offerings for Yu Zhai onto the spirit platform. The assistant led the master to wash his hands, pour wine, and offer a libation before the spirit platform. Then he stood up, stepped back slightly, and stood facing west. Those inside and outside all ceased weeping. The shu held the tablet and advanced to stand on the right side of the spirit platform, facing north, knelt down, and read the shuwen, saying: "On the first day of this month in the year [date], your devoted son, a certain person, dares to solemnly announce to His Late Lord, a certain official with posthumous title: 'Bǐ', Lady of a certain commandery or county, Xiangjun a certain Shi, each according to their respective titles." The relocation of the burial site has been changed; the rites have concluded and Yu Zhai is complete. Day and night, there is no peace, wailing without end. For those of the fourth rank and below, "clinging to and wailing" forever, never to be caught up with." The rest is the same.}} We respectfully offer clean sacrificial animals with soft fur and stiff bristles, refined millet, fragrant rice, aromatic beans, choice vegetables, and excellent offerings of wine and grain to solemnly present the Yu Zhai rites for His Late Lord, a certain official posthumously titled. For those of fourth and fifth ranks, "we respectfully offer clean sacrificial animals with smooth fur and stiff bristles, choice offerings, Punao, refined grain, and sour wine." The rest is the same. Those of sixth rank and below do not include soft fur; the rest is the same as for fourth and fifth ranks. May you partake of these offerings." The master wept, made two bows; those inside and outside also cried, the inferiors made two bows, expressing their utmost grief. The assistant led the master and others out to a separate place, removed the mourning clothes, put on plain white robes, and returned. Those in charge of food cleared away the offerings; those in charge of affairs dismantled the spirit platform. |
| 20 | 禮一百: | 王公以下居喪雜制 |
《舉哀 - Expressing Mourning 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 舉哀: | 諸聞喪舉哀者，於聞喪所哭盡哀，問故，又哭盡哀，改著素服。子、妻、妾、女子子俱被髮。周親以下，婦人去首飾。子於堂上東壁下，西面，以南為上；周親以下於北壁下，南面，以西為上。妻、妾、女子子於西壁下，東面，以南為上；周親以下婦人，於北壁下，南面，以東為上。內外之際，障以帷。若婦人在別堂舉哀，則周親以下婦人在北壁下，南面西上。周親以下舉哀哭位亦然。三日成服及廬、堊室、苫塊、薦席變除之節，皆如在家之禮，唯不設奠祭。以其精神不在於此。若除喪而後歸，則之墓，諸子以下素服待於墓東，西向，婦人待於墓西，東向，俱北上。奔喪者素服，至於隧南，北面哭，盡哀，再拜，又哭盡哀，再拜。於家不哭。 |
| Those who heard of a death and expressed mourning should weep with utmost sorrow at the place where they first learned of the death. When asked about the reason, they should again weep with utmost sorrow and then change into plain white clothing. The son, wife, concubine, and daughter's son all let their hair hang loose. Women related by the degree of kinship as close relatives or closer should remove their head ornaments. The son should stand beneath the eastern wall on the hall floor, facing west, with the south side considered superior; Those related by the degree of close relatives or closer should stand beneath the northern wall, facing south, with the west side considered superior. The wife, concubine, and grandson through a daughter should stand beneath the western wall, facing east, with the south side considered superior. Women related by the degree of close relatives and closer should stand beneath the northern wall facing south, with the east side considered superior. Between the inner and outer areas, a curtain should be used as a partition. If women mourn in a separate hall, then women related by the degree of close relatives should stand beneath the northern wall facing west. The mourning and weeping positions for those related at or below the level of close relatives are also the same. The rituals for completing mourning attire and constructing the hut, whitewashing the room, using straw mats and earth blocks, and changing or removing them over three days should all follow the same procedures as those observed at home. The only difference is that no offerings or sacrifices are made. Because their spirit does not dwell here. If one returns home after mourning has been completed, then they should go to the tomb. Beneath the tomb, all sons and those of lower rank should wait in plain white clothing at the eastern side of the tomb facing west; women should wait at the western side of the tomb facing east; both groups are ranked with the north side considered superior. Those who rush to mourn should wear plain white clothing and arrive at the southern side of the tunnel. Facing north, they weep with utmost sorrow, bow twice, then weep again with utmost sorrow, and bow twice more. They should not weep within the house. |
《奔喪 - Rushing to Mourn 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 奔喪: | 奔喪之禮：始聞親喪，以哭答使者，盡哀，問故，又哭盡哀。服布深衣，素冠，遂行。日行百里，不以夜行。唯父母之喪，見星而行，見星而舍。若未得奔，則成服而後行。過州至境則哭，盡哀而止。哭避市朝。望其州境，哭。此父母之喪。 |
| The rites of mourning for a parent: Upon first hearing of one's parents' death, one should weep in response to the messenger and express deep sorrow; then ask about the cause, and again weep with profound grief. Wear a cloth shenyi robe, a plain cap, and proceed immediately on the journey. Travel one hundred li per day, but do not travel at night. Only in the case of a parent's death should one begin traveling when the stars appear and stop for rest when the stars are visible again. If unable to depart immediately, then complete the mourning attire before setting out. When passing through a state and arriving at its border, one should weep, expressing deep sorrow until it subsides. Weeping should be avoided in marketplaces or official courts. Upon seeing the borders of one's native state, weep. This refers to mourning for one's parents. | ||
| 2 | 奔喪: | 至於家，內外哭待於堂上。奔喪者入門而左，升自西階，殯東西面憑殯哭，盡哀，少退，再拜；退於序東，被髮，復殯東，西面坐哭，又盡哀，尊卑撫哭如常。訖，內外各還次，奔喪者乃還次。厥明，坐於殯東如初。未成服者三日成服。若至在小斂前，與主人俱成服。若小斂以後至者，自用日數。 |
| Upon arriving home, family members inside and outside should wait on the hall to weep together. The one rushing to mourn enters the gate on the left, ascends from the western steps, faces east while leaning against the bier and weeps with deep sorrow; after a short step back, he bows twice. Then retreat to the east of the xù (a side room), let one's hair down, return to the eastern side of the bier, sit facing west and weep again with deep sorrow. Those of higher or lower status should console and mourn as usual. After this is completed, those inside and outside return to their respective places; the one who rushed to mourn then returns to his place as well. The next morning, sit at the eastern side of the bier as before. Those who have not yet completed their mourning attire should do so within three days. If one arrives before the minor wrapping of the body, then mourn together with the family members and complete the mourning attire. If one arrives after the minor wrapping has taken place, then follow the prescribed number of days for mourning accordingly. | ||
| 3 | 奔喪: | 凡奔喪，齊縗望鄉而哭，大功望門而哭，小功至門而哭，緦麻即位而哭。齊縗以下奔喪者升殯東，西面哭。主人以下哭待於堂上如常。奔喪者哭盡哀，再拜，又哭盡哀，尊卑撫哭亦如之。訖，內外各還次。三日成服。有賓弔者，拜賓如常。奔喪者非主人，則主人為之拜賓。 |
| In general, when rushing to mourn: those in the qisui mourning attire should weep and look toward their hometown; those in dagong mourning should weep upon seeing the gate of the family home; those in xiaogong mourning should arrive at the gate and weep; those in sima mourning should take their position and weep. Those in qisui mourning or lower who rush to mourn ascend to the east of the bier, face west, and weep. The family members and those under them should wait on the hall as usual to weep together. The one rushing to mourn weeps with deep sorrow, bows twice, and then again weeps with profound grief; those of higher or lower status console and weep accordingly. After this is completed, the people inside and outside return to their designated places. Complete the mourning attire within three days. If there are guests who come to console, receive them with bows as usual. If the one rushing to mourn is not the master of the household, then the master should perform the bowing rites for the guests on his behalf. | ||
| 4 | 奔喪: | 婦人奔喪，入自闈門，側門曰闈。升自西階側，側階，旁階。殯西東面，妻妾、女子子則憑殯哭，盡哀，少退，再拜；退於西房若西室，妻妾、女子子被髮，出嫁女髽。復位，坐哭，又盡哀，尊卑撫哭如常，內外俱還次，奔喪者乃還次。周喪以下婦人奔喪者，升哭拜、又哭盡哀、尊卑撫哭及還次皆如之。 |
| When women rush to mourn, they enter through the weimen (the side gate). The side gate is called Weimen. Ascend from the western side of the steps. Side steps, or the steps on the side. They should stand to the west of the bier facing east; wives, concubines, and daughters weep leaning against the bier with deep sorrow, then step back slightly and bow twice. Then retreat to the western room or western chamber; wives, concubines and daughters let their hair down. Daughters who have married should wear zhu (a type of mourning headpiece). Return to their position, sit and weep again with profound sorrow; those of higher or lower rank console and mourn as usual. Those inside and outside return to their places, after which the one who rushed to mourn returns to his place. Women in mourning of Zhou's level or lower who rush to mourn should ascend, weep and bow, then again weep with deep sorrow; those of higher or lower ranks console and mourn accordingly, and return to their positions as described. | ||
| 5 | 奔喪: | 奔喪者不及殯，先之墓，北面近隧哭。主人以下哭待於墓左，西面，主婦以下哭待於墓右，東面，皆北上。主人以下內外初至墓，先拜而後哭。於相者告禮畢，則再拜辭。奔喪者哭盡哀，再拜，又於隧東被髮，復位坐哭，盡哀。相者告禮畢，奔喪者又再拜，遂冠而歸。入門而左，升自西階，靈東西面憑靈哭。主人以下升哭於堂上如常。奔喪者哭盡哀，再拜。若經宿，主人以下哭盡哀，皆再拜哭，降堂，相者告就次，主人以下各就次。三日成服。 |
| If the one rushing to mourn arrives too late for the bier, he should go directly to the tomb first and weep facing north near the tunnel entrance. The family members and those below them should wait to mourn on the left side of the tomb, facing west; the head wife and those below her should wait to mourn on the right side of the tomb, facing east. All should ascend toward the north. When family members inside or outside first arrive at the tomb, they should bow before weeping. After being informed by the assistant that the rites are completed, they perform two bows as a farewell. The one rushing to mourn weeps until deeply sorrowed, then bows twice; he again lets his hair down at the eastern side of the tunnel entrance, returns to position and sits to weep with profound grief. After being informed by the assistant that all rites are completed, the one rushing to mourn bows twice again and then puts on a hat before returning home. Upon entering the gate, turn left, ascend from the western steps; stand to the east of the spirit tablet facing west and weep leaning against it. The family members and those beneath them ascend to mourn on the hall as usual. The one rushing to mourn weeps deeply with sorrow, then bows twice. If the mourning lasts overnight, the family members and those beneath them should weep with deep sorrow and bow twice again. Then descend from the hall; when the assistant announces that they may return to their designated positions, all present proceed accordingly. Complete the mourning attire within three days of arrival. | ||
| 6 | 奔喪: | 齊縗周以下不及殯，先之墓，西面哭盡哀，再拜，又哭盡哀，相者告禮畢，奔喪者再拜，遂冠而歸，哭就次如上儀。奔喪者若妻妾、女子子，皆被髮於隧西，哭盡哀、髽如常，餘如男子。齊縗周以下婦人奔喪，哭於隧西，餘如丈夫之禮。 |
| Those in qisui or lower mourning levels who arrive too late for the bier should go directly to the tomb, weep facing west with deep sorrow, bow twice, then again weep deeply. When informed by the assistant that rites are complete, the one rushing to mourn performs two more bows, puts on a hat and returns home, weeping and proceeding as outlined above. If the one rushing to mourn is a wife, concubine or daughter, they should let their hair down at the western side of the tunnel entrance and weep with deep sorrow. They should wear zhu as usual; all other rites are the same as for men. Women in qisui, Zhou or lower mourning levels rushing to mourn should weep at the western side of the tomb tunnel; all other rites follow those for men. |
《三殤 - Three 殇 (Three Young Deceased) 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 三殤: | 三殤之喪：始死，浴襲及大小斂與成人同。其長殤有棺及大棺，中殤下殤有棺、靈筵，祭奠、進食、葬送、哭泣之位與成人同。其苞牲及明器，長殤三分減一，中殤三分減二。唯不復魂，無含，事辦而葬，不立神主，既虞而除靈座。其虞祝辭云：維年月朔日，父云告子某。若兄，云告弟某。若弟，云弟某昭告某兄。日月易往，奄及反虞，悲念相續，心焉如燬。兄云「悲慟猥至，情何可處」。弟云「悲痛無已，至情如割」。今以弟祭兄則云「謹以」。潔牲、嘉薦、普淖、明齊、溲酒，薦虞事於子某，弟某，兄某，魂其饗之。弟祭兄云「尚饗」。嫡殤者時享，皆祔食於祖，無別祝文，亦不拜。設祔食之座於祖座之左，西向，一獻而已。不祝不拜者，以其從食其祖。祝辭末云「孫其祔食」。庶子不祔食。庶子之嫡祔如嫡殤禮。凡無服，四歲以上略與下殤同，又無靈筵，唯大斂小斂奠而已；三歲以下斂以瓦棺，葬於園，又不奠。 |
| The mourning rites for three 殇 (three young children who died): Immediately after death, the washing and wrapping of the body, as well as the inner and outer wrappings, are the same as those for an adult. For the eldest 殇, there is a coffin and an outer coffin; for the middle 殇 and the youngest 殇, there is a coffin, a spirit mat. The rituals of offering sacrifices, presenting food, burial ceremonies, and positions for mourning are the same as those for adults. As for the sacrificial animals and funerary objects, they should be reduced by one-third for the eldest 殇 and by two-thirds for the middle 殇. Only, there is no ritual to restore the soul, no mouth-filling rite; after the funeral preparations are completed, burial takes place. No spirit tablet is established, and the spirit seat is removed after the shangyu (soul-releasing) ceremony. The words of the shangyu rite say: "On the first day of this month, in the year [month and day], father Yun informs his child Mou." If it is a brother, he says: "Yun informs his younger brother Mou." If it is the younger brother, he says: "Younger brother Mou respectfully announces to elder brother Mou." Days and months pass quickly, and suddenly the shangyu ceremony is at hand. Sorrowful memories continue unceasingly, and my heart feels as if it were consumed by fire. The elder brother says, "Sorrow and grief have come suddenly; how can emotions be borne?" The younger brother says, "Grief is endless, and deep feelings feel as if they are being cut." Now, when the younger brother offers sacrifices to his elder brother, he says "With utmost care, I present...". Pure sacrificial animals, choice offerings, pure water, refined grain, and fermented wine are presented to offer the shangyu rites for your son Mou. Younger brother Mou, elder brother Mou, may your spirit partake of them. When the younger brother offers sacrifices to his older brother, he says "May you partake." For legitimate 殇 (children of the principal wife who died young), regular sacrifices are made, and they all join in ancestral meals at the family shrine. There is no separate ritual text for this, nor is there bowing. Place the seat for joining in ancestral meals to the left side of the ancestor's seat, facing west; only one offering is made. The reason there are no ritual words and no bowing is because they partake in the meal of their ancestor. The final words of the ritual text say, "May your grandson join in the ancestral meal." Illegitimate sons do not partake in ancestral meals. The legitimate child of a concubine who died young is treated according to the same rites as a legitimate 殇. In general, for those who are not entitled to mourning attire, children aged four or older receive treatment roughly similar to the youngest 殇; however, there is no spirit mat, only the inner and outer wrapping ceremonies with offerings. 镂 For children under three years of age, they are wrapped in clay coffins and buried in the family graveyard; no offerings are made. |
《初喪聚主 - Gathering Ancestral Tablets During Initial Mourning Period 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 初喪聚主: | 凡遭喪，廟有主者，則取群廟之主藏於祖廟。卒哭而後，主各歸其廟。藏於祖廟，象有凶事聚也。 |
| Whenever a mourning event occurs, if there is an ancestral tablet in the temple, then the tablets from all temples should be taken and stored in the ancestral temple. After the period of wailing has ended, each ancestral tablet shall return to its respective temple. Storing them in the ancestral temple symbolizes gathering during a time of misfortune. |
《食飲節 - Regulations on Food and Drink 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 食飲節: | 父母之喪，食粥，朝一溢米，暮一溢米。二十兩曰溢。一溢為米一升二十四分升之一也。不能食粥，則以為飯，菜羹。婦人皆以為飯。諸齊縗之喪，蔬食水飲，不食菜果。三月既葬，食肉，不飲酒。九月之喪猶周之喪。 |
| During the mourning period for one's parents, one should eat porridge, with one yiyi of rice in the morning and one yiyi of rice at night. Twenty taels is called yi. One yiyi equals one sheng of rice plus one twenty-fourth of a sheng. If one is unable to eat porridge, then it should be made into rice and vegetable soup instead. Women all make it into rice. During the mourning periods of Qi and Chui, one should eat only vegetables and drink water, without eating vegetable dishes or fruits. Three months after burial, meat may be eaten, but wine should not be consumed. The mourning period of nine months is still like the mourning rites of the Zhou dynasty. |
《哭節 - Mourning Etiquette 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 哭節: | 凡哭，斬縗若往而不反，齊縗若往而反，大功三曲而偯，小功、緦麻哀容可。 |
| When mourning, the heaviest mourning attire (zancui) is worn for those who have passed away and cannot return; medium mourning attire (qicui) is worn for those still alive but distant; heavy mourning with three folds (dagong sanqu) is worn by those close yet not as close as qicui, and light mourning (xiaogong, sima) should reflect a sorrowful appearance. |
《居常節 - Daily Conduct and Etiquette 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 居常節: | 父母之喪，居倚廬，寢苫枕塊，寢不脫絰帶。頭有瘡則沐，身有瘍則浴。有疾則飲酒食肉，疾止復初。不勝喪乃比於不慈不孝。毀瘠不形，視聽不衰。為其廢事。形謂骨見。升降不由阼階，出入不當門隧。常若親存。隧，道也。五十不致毀，六十不毀，七十唯縗麻在身，飲酒食肉，處於內。所以養衰老。人年五十始衰。喪食雖惡，必充虛。虛而廢事，非禮；飽而忘哀，亦非禮。視不明，聽不聰，行不正，不知哀，君子病之。斬縗唯而不對，齊縗對而不言，大功言而不議，小功、緦麻議而不及樂，故喪事不言樂。非其時也。父母之喪，不避泣涕而見人。言重喪不行求見人，人來求見己，可以見之。不避涕泣，言至哀無飾也。非喪事不言，言而不語，對而不問。言者言己事。為人說為語。言而事行者，杖而起；身自執事而後行者，面垢而已。杖而起謂有官爵者。面垢而已謂庶人。凡廬堊室之內，不與人坐。在堊室之內，非時見於母，則不入門。居喪未葬讀喪禮，既葬讀祭禮。兄弟各處異方而父母喪，各依聞喪日月而除之。三年之喪，凡見人，皆不去絰。父母之喪，賓客已弔而重來者，主人哭而見，其去也又哭之。其未葬，必備縗絰而後見。居父母之喪，遠行而還者，必告返。父有艱未除，則子不衣文綵。三年之喪，雖功縗不弔。功縗謂既練之後，服布如大功，謂之功縗。凡三年及周喪，不數閏。禫則數之。以閏月亡者，祥及忌日皆以閏所祔之月為正。庶子不為長子斬，不繼祖與禰也。 |
| During the mourning period for one's parents, one should reside in a temporary hut (yi lu), sleep on straw mats and rest one's head on earthen blocks, and not remove the mourning sash and cord even while sleeping. If there is a wound on the head, it should be washed; if there is an ulcer on the body, one may take a bath. When ill, one may drink alcohol and eat meat; when the illness subsides, return to the original mourning practices. Those who cannot endure the grief of mourning are considered as lacking in filial piety and parental affection as those who are not kind or respectful to their parents. One should show no visible signs of emaciation from grief, nor allow one's vision or hearing to decline. Because it would cause neglect of duties. "Form" refers to the visibility of bones. When ascending or descending, one should not use the main steps (zuojie); when entering or leaving, one should not pass through the central gate passage. Always as if the parents were still alive. "Tui" means a passage or path. At fifty, one should not be overwhelmed by grief; at sixty, one need not mourn with visible signs of distress; at seventy, as long as the mourning clothes and hemp cords are worn on the body, it is acceptable to drink alcohol, eat meat, and remain indoors. This is done to care for one's aging condition. A person begins to grow old at the age of fifty. Even if the food provided during mourning is unappetizing, one must eat it to satisfy hunger. To neglect duties due to emptiness or weakness is not in accordance with propriety; To forget one's grief because of being full is also not in accordance with propriety. If one's vision is unclear, hearing impaired, gait unsteady, and sorrow forgotten, a gentleman would consider this a problem. During the period of zhan cai mourning, one should respond only with a bow but not speak; during qi cai mourning, one may reply to speech but must remain silent; during da gong mourning, one may speak but must not engage in discussion; during xiao gong and si ma mourning, discussions are allowed but never about music. Therefore, matters of mourning should not involve talk of music. Because it is not the appropriate time. During the mourning for one's parents, there should be no avoidance of weeping and tears in front of others. It means that during a period of heavy mourning one should not actively seek to meet people, but if others come seeking an audience, it is acceptable to see them. "Not avoiding tears and weeping" means that in deep sorrow there should be no pretense or concealment. Unless it concerns matters of mourning, one should not speak; if speaking, do so without engaging in conversation; when responding to others, do not ask questions. "Speaking" refers to discussing personal affairs. "To speak on behalf of others is called 'yu.'" If one speaks and then carries out the matter, they should rise with a staff in hand; Those who personally perform the task before proceeding need only have dirt on their face. "Rising with a staff in hand" refers to those of official rank or title. "Having dirt on one's face only" refers to commoners. Within the temporary hut or mourning chamber, one should not sit with others. If appearing before one's mother in the mourning chamber is not at an appropriate time, then one should not enter the gate. During the mourning period before burial, one should study the rites of mourning; after burial, one should study the rituals for offerings and sacrifices. If brothers are in different places when their parents pass away, each should observe mourning rites according to the number of days or months they learned about the death. During a three-year mourning period, whenever one meets others, the mourning cord (di) should not be removed. When a guest who has already paid respects to the mourners of one's parents returns again, the host should weep and receive them, and upon their departure, also weep for them. Before burial, they must be fully dressed in mourning clothes and wearing the mourning cord before being received. During the mourning of one's parents, if someone travels far away and returns, they must announce their return. If a father is still in mourning for his own parent and has not yet completed the mourning period, then the son should not wear colorful or ornate clothing. During a three-year mourning period, even those in lesser mourning (gong cai) should not visit to offer condolences. "Gong cai" refers to the period after the ritual washing of clothes, when one wears cloth as in da gong mourning; this is called "gong cai." For all three-year and one-year mourning periods, leap months should not be counted. But for the "dan" period, they are counted. If someone passes away in a leap month, then both the jiang (a mourning period milestone) and the day of remembrance should be observed as if they occurred in the regular month to which the leap month is attached. A common son does not observe zhan cai mourning for an eldest son, because he is not a direct descendant of the ancestor or the father. |
《不及期葬 - Burial Before the Prescribed Period 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 不及期葬: | 速葬者速虞，三月而後卒哭。謂不及期而葬，既葬即虞，安神也。卒哭之祭待哀殺。父母之喪周而葬者，則以葬之後月小祥，其大祥則依再周之禮，禫亦如之。若再周而後葬者，則以葬之後月練，又後月為大祥，祥而即吉，無復禫矣。其未再周葬者，則以二十五月練，二十六月祥，二十七月禫。必練祥禫者，明深哀不可頓除之，故為之漸以安孝子之心。禫一月者，終二十七月之數。久而不葬者皆變服，唯主喪者不除，其餘各終月數而除之，皆無受服，至葬及反其服，虞則除之。若亡失尸柩，則變除如常禮。 |
| Suzangzhesuyu buried him quickly, and after three months, ceased mourning with wailing. This means that he was buried before the prescribed period had elapsed; immediately after burial, the Suyu ceremony was held to pacify his spirit. the mourning rites with wailing ceased when grief subsided. If the parents' funerals are held after a full year, then one month after burial is Xiaoxiang; for Daxiang, it follows the rites of two years' mourning. The Dan ceremony also proceeds accordingly. If the burial is held after two years, then one month following the burial marks Lian; another month later is Daxiang. After Daxiang, mourning ends and it becomes a time of joy, with no further Dan ceremony. If the burial occurs before two years have passed, then Lian takes place at twenty-five months, Daxiang at twenty-six months, and Dan at twenty-seven months. The necessity of Lian, Daxiang, and Dan ceremonies indicates that profound grief cannot be suddenly removed; therefore, they are gradually introduced to comfort the filial son's heart. The Dan ceremony lasting one month concludes the mourning period of twenty-seven months. Those who delay the burial must change their mourning attire; only the one in charge of funeral arrangements does not remove it, while others end their mourning after the prescribed months and do not receive formal mourning garments. Upon burial or returning to their original attire, they resume wearing them, but upon completion of the Suyu rites, they remove them. If the corpse or coffin is lost, then mourning attire should be changed and removed according to customary rites. |
《外喪 - Funerals Outside the Home 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 外喪: | 凡死於外者，小斂而反則子素服；蒞巾帕頭，徒跣而從，大斂而反亦如之。凡死於外大斂而反，毀門西牆而入。 |
| Those who die outside [the home], if their bodies are brought back for small wrapping rites, then the sons wear plain mourning clothes. They should personally attend to wrap the head with a cloth and towel, go barefoot in following [the body], and do likewise if the body is brought back for major wrapping rites. Whenever someone dies outside and the body is returned for major wrapping rites, they should break down the western wall of the gate to bring it in. |
《諱名 - Concealed Names 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 諱名: | 卒哭而諱。凡父之所諱，子亦諱之。母之所諱，不言於內。妻之所諱，不言於其側。 |
| Stop weeping and conceal (the death). Whatever a father conceals, the son also conceals it. What one's mother conceals should not be mentioned within the household. What one's wife conceals should not be spoken of in her presence. |
《追服 - Retroactive Mourning Rites 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 追服: | 小功以下，日月過制而聞喪，則不追服。猶為舉哀。降而在緦小功者，追服之。生不及祖父母、諸父母、兄弟，而父追服，己則否。謂子生於外者。父以他故居異邦而生己，己不及此親存時歸見之，今其死，於喪服年月已過乃聞之，父為之服，己則否者，不責非時之恩於人所不能。當其時則服之。 |
| For mourning rites of lesser than Xiao Gong rank, if one hears of a death after the prescribed period has passed, then one does not retroactively observe the mourning. Still, they may express grief. If the mourning rank has been reduced to that of Si or Xiao Gong, then one should retroactively observe the mourning rites. If a person was born after their grandparents, uncles and aunts, or brothers had died, and if their father retroactively observed mourning rites for them, then the person himself does not need to do so. This refers to children born abroad. If a father, because of living elsewhere for other reasons, gave birth to the child in a foreign land, and the child did not have the opportunity to return and meet these relatives while they were still alive; now that they have died, if the child hears of their death after the mourning period has already passed, then although the father observes mourning rites for them, the child does not need to. This is because one cannot expect a person to fulfill obligations at times when it is beyond their ability. If one hears of the death during the prescribed time, then they should observe mourning rites for them. |
《喪冠嫁娶 - Mourning Caps and Marriages 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 喪冠嫁娶: | 因喪冠者，雖三年之喪可也。既冠於次，入哭盡哀乃出。言雖者，明齊縗以下皆可因喪冠也。始遭喪，以其冠月，因喪服則冠矣。非其冠月，待變除卒哭而冠也。次，廬也。大功之末，可以冠子、嫁子。父小功之末，可以冠子，可以嫁子，可以娶婦。己雖小功，既卒哭，可以冠、娶妻。下殤之小功則不可。此皆謂可用吉禮之時也。父大功卒哭而可冠子、嫁子，小功卒哭而可娶婦；己大功卒哭可以冠子，小功卒哭可以娶妻：必偕祭乃行也。下殤小功，齊縗之親，除喪而後婚。凡冠者，其時當冠，則因喪而冠也。三年喪，如遺之酒肉則受之，必三辭，主人縗絰而受之；受之必正服，明不苟於滋味也。如君命，則不敢辭，受而薦之。薦之於宗廟，貴君之禮。父母之喪，不遺人；居重喪者，志不在施惠。人遺之，雖酒肉，受也。三年之喪既葬，尊者遺之食，則食，不避粱肉；若酒醴，則辭也。見於顏色者則不可。 |
| Those who mourn for a deceased person may wear mourning caps even if they observe a three-year period of mourning. After wearing the cap in the secondary hall, one enters to weep with utmost sorrow before exiting. The phrase "though" indicates that those of lower ranks such as Qi sui may also wear mourning caps for a funeral. When one first encounters a death, during the month corresponding to their rank's mourning cap, they should don the mourning cap according to the mourning attire regulations. If it is not their designated mourning cap month, they should wait until after the completion of the mourning rites and the final weeping ceremony before donning the cap. "Secondary hall," refers to a hut for mourning. At the end of the major mourning period, one may present their son with a cap or marry off their daughter. At the end of a minor mourning period for one's father, one may present a cap to one's son, marry off one's daughter, or wed a wife. Even if oneself is in the minor mourning period, after the final weeping ceremony has concluded, one may don a cap and marry. This does not apply to those who are mourned as "xiaoshang" in the minor mourning category. These all refer to times when auspicious rites may be conducted. After the final weeping ceremony for a father during the major mourning period, it is permissible to present one's son with a cap or to marry off one's daughter; after the final weeping ceremony during the minor mourning period, it becomes permissible to wed a wife. After the final weeping for oneself in the major mourning period one may present one's son with a cap, and after the minor mourning period one may marry: it is necessary to perform a joint sacrifice before proceeding. For those in the category of "xiaoshang" minor mourning, and for relatives in the qisui rank, marriage is permissible only after the mourning period has been completed. Whenever one reaches the appropriate age to present a cap, if there is an ongoing mourning period, the cap should be presented during that time as well. During a three-year mourning period, if someone offers wine and meat to the mourner, they may accept it after declining thrice; the host must wear mourning clothes and offer them. One must be properly dressed when accepting such offerings, indicating a seriousness about indulging in food and drink. If it is an order from the ruler, one dare not refuse; they should accept it and present it as an offering. Offering it in the ancestral temple shows respect for the ruler's rites. During the mourning period for one's parents, one should not send gifts to others; Those in deep mourning have no mind for bestowing favors. If others offer something to them, even wine and meat, they may accept it. After the burial of a three-year mourning period, when someone in high status offers food to the mourner, the mourner may eat it without avoiding refined grains or meat; If it is wine or sweet liquor, however, they should decline. But if the mourner's appearance shows signs of grief, then one must not offer such things. |
《樂禁 - Prohibitions on Music 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 樂禁: | 父有服，子不與於樂。母有服，聲聞焉，不舉樂。妻有服，不舉樂於其側。大功至則辟琴瑟，小功至則不絕樂。 |
| If a father is in mourning, his son should not partake in music. If the mother is in mourning and her condition becomes known, music should not be played. When a wife is in mourning, no music should be played near her. If the mourning for a close relative (dàgōng) occurs, one should refrain from playing the qin and se; if it is for a distant relative (xiǎogōng), music may continue without interruption. |
《主諸喪 - Funerals for Relatives 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 主諸喪: | 凡主兄弟之喪，雖疏必虞。此謂兄弟或在他方，或無胤嗣，而為之主。 |
| For the funerals of one's uncles and brothers, even if they were distant relatives, mourning rites must be observed. This refers to the case where an uncle or brother is in a different place, or has no descendants, and thus someone else assumes responsibility for their funeral rites. |
《婚遇喪 - Wedding Encounters Mourning 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 婚遇喪: | 娶妻有吉日，而婿之父母喪，則婿之伯叔父使人致命於女氏曰：「某之子有父母之喪，不可嗣為兄弟，使某致命。」女氏受命而不敢嫁。婿既免喪，女父母使人請之，婿弗取而後嫁之，禮也。女之父母喪亦如之。親迎在塗而婿之父母死，則女素服縞總以赴喪，其縗服與成服之禮同婿。除喪之後，束帶相見，不行初婚之禮。女在塗而女之父母死，則反。婿親迎未至而有周、大功之喪，則夫改服於外次，婦入，改服於內次，即位而哭。既虞卒哭，婿入束帶相見而已，不行初婚之禮。娶婦有吉日而婦死，婿齊縗而往弔，既葬除之。夫死亦如之，妻服斬縗。 |
| If a man has an auspicious day for marrying, but his father-in-law or mother-in-law passes away, then the husband's uncle or paternal uncle should send someone to inform the wife's family and say: "My son has lost his parents; therefore, he cannot continue as brothers. I have sent me to convey this message." The woman's family accepts the message but dares not proceed with the marriage. After the husband has completed his mourning period, if the woman's parents send someone to request a renewal of the marriage arrangement, and the husband refuses but later agrees to marry her, this is in accordance with ritual propriety. The same applies if the woman's parents pass away. If the groom's parents die while the bride is on her way to meet him, then she should wear plain white clothing and a plain head covering to attend the funeral. Her mourning attire and the rites of completing her mourning period shall be the same as those for the groom. After the mourning period is over, they should meet wearing sashes but without performing the original wedding ceremony again. If the bride's parents die while she is on her way to the groom, then she must return home. If the groom is on his way to welcome the bride but encounters a mourning event of the Zhou or Dagong level (i.e., relatives requiring one year or nine months of mourning), then the husband should change into appropriate mourning attire in an outer chamber, and upon her arrival, the wife should also change into mourning attire in an inner chamber, take her position, and weep. After the sacrificial rites are completed and the period of daily mourning ends with a final weeping ceremony, the groom may enter wearing a sash to meet her, but no original wedding ceremony is performed again. If a man has set an auspicious day for marriage and the bride dies before then, the groom should wear mourning attire of the Qi level to go and pay respects; after the funeral, he may remove it. The same applies if the husband dies; in that case, the wife should wear mourning attire of the Zhan level. |
《室次節 - Chamber and Secondary Rites Section 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 室次節: | 為人後者為其父母居堊室，舅姑服嫡婦不為次，昆弟之女適人者不為次。次謂堊室之屬也。 |
| Those who succeed to another's lineage should observe mourning for their adoptive parents in a plain room. A daughter-in-law observes the same mourning rites for her husband's parents as for his legitimate wife, but not for a concubine. The daughters of brothers who have married into other families do not observe mourning for a concubine. "Secondary" refers to those related to the plain room (i.e., lower-ranking relatives). |
《居重問輕 - Residing in Grief While Inquiring About Lesser Mourning 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 居重問輕: | 諸先遭重喪，後遭輕喪，皆為制服，往哭則服之，反則服其重服。其除之也，亦服其服而除。有殯，聞遠兄弟之喪，哭之他室，明所哭者異，哭之為位。凡言兄弟，小功、緦麻之親皆是。無他室，哭於門內之右。近南者，為之變位也。入奠，卒奠出，改服即位，如始即位之禮。謂後日之哭也。朝入奠於其殯，既乃更即位就他室哭，如始至之時。 |
| If one first suffers a serious mourning and later a lighter mourning, one should wear the appropriate mourning attire for each. When going to mourn, one wears the lighter mourning clothes; upon returning, one resumes wearing the heavier mourning clothes. When removing the mourning attire, one also removes it according to the appropriate level of mourning attire being worn. If there is a funeral in progress and one hears of the death of a distant brother, one should weep for him in another room. Clarify that the person being mourned is different; mourning takes place according to designated positions. Whenever brothers are mentioned, they refer to relatives within the categories of Xiao Gong and Si Ma. If there is no other room available, one should weep on the right side inside the gate. The position closer to the south indicates a change in mourning posture or location. After entering to present offerings and completing them, one exits, changes into the appropriate mourning attire, and takes position according to the original rites as if beginning anew. Refers to weeping on subsequent days. In the morning, one enters to present offerings at the bier; after that, one changes position and goes to another room to weep, following the same rites as when first arriving. |
URN: ctp:tongdian/140