Bai Hu Tong Yi (白虎通義) · Volume 8

遣女於禰廟者，重先人之遺支體也，不敢自專，故告禰也。父母親男女何？親親之至也。父曰：“誡之，敬之，夙夜無違命。”女必有端繡衣若笄之。母施襟結曰：“勉之，敬之，夙夜無違宮事。”父誡於阼階，母誡於西階，庶母及門內施ひ，祭糹由以母之命，命曰：“敬恭聽爾父母言，夙夜無愆。”視衿ひ。祭去不辭，誡不諾者，蓋恥之，重去也。

Sending the daughter off in the ancestral temple shows respect for the limbs left by her forefathers; she dares not decide on her own, so the ancestor is informed. Why do the parents personally see off the man and woman? Because intimacy with kin reaches its utmost. The father says: "Be cautious, be reverent; morning and night do not disobey the command." The woman must wear an embroidered formal robe as if for the hairpin ceremony. Her mother fastens her sash and ties her kerchief, saying: "Strive, be reverent; morning and night do not fail in the work of the household." The father cautions her at the eastern steps and the mother at the western steps, and the concubine-mother at the inner gate ties on her knee-covering; on the matter of the sacrifice the mother's command is used, and she is commanded: "Respectfully heed the words of your father and mother; morning and night be without fault." They look to her collar and knee-covering. When the sacrifice is finished, she leaves without taking leave and is cautioned without replying, probably out of shame and the weight of parting.

《禮》曰：“嫁女之家，不絕火三日，思相離也。娶婦之家，三日不舉樂，思嗣親也。”感親年衰老代至也。《禮》曰：“婚禮不賀，人之序也。”

The Rites says: "In the family that marries off a daughter, the fire is not put out for three nights, for they think of the separation. In the family that takes a bride, music is not played for three days, for they think of the succession of the parents." They grieve that the parents are aging and being replaced. The Rites says: "At a wedding no congratulations are offered, for it is the order of people."

授綏，姆辭曰：“未教，未乞與為禮也。”始親迎，於詞曰：“吾子命某以茲初昏，使某將請承命。”主人曰：“某故敬具以酒。”父命醮子，遣之迎，命曰：“往迎爾相，承我宗事，率以敬先妣之嗣，若則有常。”子曰：“諾，惟恐不堪，不敢忘命。”

When handing over the carriage cord, the governess's words are: "She is not yet taught, and has not yet begged to perform the rite with him." At the start of the personal welcome, the words are: "You, sir, commanded So-and-so on this first evening, and sent So-and-so to request to receive the command." The host says: "So-and-so has respectfully prepared wine." The father gives his command and pours the toast to his son, sending him to welcome the bride, and commands: "Go and welcome your helpmate, to carry on my ancestral duties; lead her to respectfully continue the line of your late mother, and you must keep to the regular way." The son says: "Yes. I only fear I may not be equal to it, but I dare not forget the command."

娶妻不先告廟到者，示不必安也。婚禮請期，不敢必也。婦入三月，然後祭行。舅姑既歿，亦婦入三月，奠採於廟。三月一時，物有成者，人之善惡可得知也。然後可得事宗廟之禮。曾子曰：“女未廟見而死，歸葬於女氏之黨，示未成婦也。”

If a man takes a wife and arrives without first announcing it at the temple, it shows that it is not certain she is settled. In the marriage rite the request for the date does not dare to be definite. After the bride has entered, three months pass, and then she performs the sacrifice. If her parents-in-law have already died, it is also after the bride has entered for three months that she makes an offering of vegetables in the temple. Three months make one season, in which things reach completion and a person's goodness or badness can be known. Only then may she obtain the rite of serving the ancestral temple. Zengzi said: "If a girl dies before she has been presented at the temple, she is returned for burial to the clan of her own family, showing that she has not yet become a wife."

嫁娶必以春者？春天地交通，萬物始生，陰陽交接之時也。《詩》云：“士如歸妻，迨冰未泮。”《周官》曰：“仲春之月，合會男女。令男三十娶，女二十嫁。”《夏小正》曰：“二月，冠子娶婦之時。”

Why must marriages take place in spring? In spring Heaven and Earth communicate and the myriad things begin to grow; it is the time when yin and yang meet. The Book of Odes says: "If a man is to bring home a wife, let it be before the ice has melted." The Rites of Zhou says: "In the middle month of spring, bring men and women together. Order that men marry at thirty and women at twenty." The Xia Xiaozheng says: "The second month is the time for capping sons and taking wives."

夫有惡行，妻不得去者，地無去天之義也。夫雖有惡，不得去也。故《禮?郊特牲》曰：“一與之齊，終身不改。”悖逆人倫，殺妻父母，廢絕綱紀，亂之大者，義絕乃得去也。

A wife cannot leave her husband even if he has vices, because Earth has no righteousness of leaving Heaven. Even if the husband is bad, she may not leave him. Hence the Jiao Te Sheng in the Record of Rites says: "Once joined as equals, she does not change for life." Only when he goes against human relations, kills his wife's parents, or destroys the guiding threads, which is the greatest of disorders, is righteousness severed and she may leave.

天子、諸侯，一娶九女者何？重國廣繼嗣也。適也者何？法地有九州，承天之施，無所不生也。娶九女，亦足以成君施也。九而無子，百亦無益也。《王度記》曰：“天子，一娶九女。”《春秋公羊傳》曰：“諸侯娶一國，則二國往媵之，以侄娣從之。”侄者何？兄之子也。娣者何？女弟也。

Why do the Son of Heaven and the lords take nine women at once? To value the state and extend the continuation of descent. What is the primary wife? It follows the nine provinces of Earth, receiving Heaven's bestowal and giving birth to all without exception. Taking nine women is also enough to complete the ruler's bestowal. If nine have no son, a hundred would be of no benefit. The Wang Du Ji says: "The Son of Heaven takes nine women at once." The Gongyang Commentary on the Spring and Autumn Annals says: "When a lord takes a wife from one state, two states send secondary wives to accompany her, bringing nieces and younger sisters as attendants." What is a niece? The daughter of the elder brother. What is a younger sister? The younger sister of the bride.

或曰：天子娶十二女，法天有十二月，萬物必生也。必一娶何？防淫也，為其棄德嗜色，故一娶而已，人君無再娶之義也。

Some say the Son of Heaven takes twelve women, following the twelve months of Heaven, when the myriad things surely grow. Why must he take them all at once? To prevent licentiousness [a rare character lost in transcription of the base text], out of fear that he would abandon virtue and indulge in beauty, so he takes them at once and that is all; a ruler has no righteousness of taking a second time.

備侄娣從者，為其必不相嫉妒也。一人有子，三人共之，若己生之。不娶兩娣何？博異氣也。娶三國女何？廣異類也。恐一國血脈相似，俱無子也。侄娣年雖少，猶從適人者，明人者。明人君無再娶之義也。還待年於父母之國，未任答君子也。《詩》云：“侄娣從之，祁祁如雲。韓侯顧之，爛其盈門。”《公羊傳》曰：“叔姬歸於紀。”明待年也。二國來媵，誰為尊者？大國為尊，國等以德，德同以色。質家法天尊左，文家法地尊右。

The nieces and younger sisters are provided as attendants because they will surely not be jealous of one another. If one has a son, the three share him as though he were their own. Why not take two younger sisters? To broaden the differences of qi. Why take women from three states? To extend the differences of kind, for fear that blood of one state is similar and all would be without sons. Though the nieces and younger sisters are young, they still follow and go to the husband, showing that a ruler has no righteousness of taking a second time. They still wait in their parents' state for the years to come, not yet able to answer a gentleman. The Book of Odes says: "Nieces and younger sisters follow, numerous as clouds. The Lord of Han looked back at them, their glory filling the gate." The Gongyang Commentary says: "Shu Ji went home to Ji," showing that she waited for her years. When two states send secondary wives, who is the more honored? The great state is honored; if the states are equal, compare virtue; if virtue is equal, compare beauty. The simple school follows Heaven and honors the left; the refined school follows Earth and honors the right.

所以不聘妾何？人有子孫，欲尊之義，義不可求人以為賤也。《春秋傳》曰：“二國來媵。”可求人為士，不可求人為妾何？士即尊之漸，賢，不止於士，妾雖賢，不得為。

Why does one not formally engage a concubine? When a person has sons and grandsons, the righteousness of honor is required, and in righteousness one may not seek out a person to be lowly. The Spring and Autumn Commentary says: "Two states came with secondary wives." One may seek a person to be an officer but not a concubine; why? An officer is the very beginning of honor; a worthy person does not stop at being an officer; but even a worthy concubine cannot become the primary wife.

娶妻卜之何？卜女之德，知相宜否。《昏禮經》曰：“將加諸卜，敢問女為誰氏也。”

Why is divination used before taking a wife? To divine the woman's virtue and know whether she is suitable. The Marriage Rite Classic says: "When we are about to add the divination, may we ask whose family the girl is from?"

人君及宗子父母，自定娶者，卑不主尊，賤不主貴，故自定之也。《昏禮經》曰：“親皆沒，己聘命之。”《詩》云：“文定厥祥，親迎於渭。”

For a ruler, or for the parents of a clan heir, who decides the marriage themselves: this is because the lowly do not manage the honored and the base do not manage the noble, so they decide it themselves. The Marriage Rite Classic says: "If both parents are gone, he engages the match on his own command." The Book of Odes says: "The betrothal was set auspiciously; he welcomed her in person at the Wei."

大夫功成受封，得備八妾者，重國廣繼嗣也。不更聘大國者，不忘本也。故《禮》曰：“納女於諸侯，曰：備掃灑。”天子、諸侯之世子，皆以諸侯禮娶，與君同，示無再娶之義也。

A grand master who has completed his achievements and received a fief may keep eight concubines, valuing the state and extending the continuation of descent. He does not again engage a woman of a great state, so as not to forget his original primary wife. Hence the Rites says: "When a daughter is presented to a lord, it is said: to sweep and sprinkle." The heirs of the Son of Heaven and of the lords all marry by the rites of the lords, the same as the ruler, showing that there is no righteousness of marrying a second time.

王者之娶，必先選於大國之女，禮儀備，所見多。《詩》云：“大邦有子，亻見天之妹。文定厥祥，親迎於渭。”明王者必娶大國也。《春秋》曰：“紀侯來朝。”紀子以嫁女於天子，故增爵稱侯，至數十年之間，紀侯無他功，但以子為天王后，故爵稱侯。知雖小國者必封以大國，明其尊所不臣也。王者娶及庶人者何？開天下之賢示不遺善也。故《春秋》曰：“紀侯來朝。”文加為侯，明封之也，先封之，明不與聖人交禮也。

When a true king takes a wife, he must first choose a daughter of a great state, whose ritual conduct is complete and whose experience is broad. The Book of Odes says: "The great state had a daughter, likened to Heaven's younger sister. The betrothal was set auspiciously; he welcomed her in person at the Wei." It shows that a king must marry from a great state. The Spring and Autumn Annals says: "The Marquis of Ji came to court." The lord of Ji had his title raised to marquis because he gave his daughter to the Son of Heaven; over several decades the Marquis of Ji had no other merit, and only because his daughter became queen of the Heavenly King did his title become marquis. From this we know that even a small state must be enfeoffed as a great state, showing that the king honors those he does not treat as ministers. A king may take wives even from commoners; why? To open the way to the worthy of the world and show that no goodness is overlooked. Hence the Spring and Autumn Annals says: "The Marquis of Ji came to court." The text adds the title of marquis, showing that he was enfeoffed, and that he was enfeoffed first, showing that he does not exchange rites of meeting with the sage.

女行虧缺而去其國，如之何以封為諸侯比例矣。諸侯所以不得自趣國中何？諸侯不得專封，義不可臣其父母。《春秋傳》曰：“宋三代無大夫，惡其內娶也。”

If a woman's conduct is deficient and she leaves her state, how is that compared with being enfeoffed as a lord? Why can a lord not go on his own to the state? A lord cannot enfeoff on his own authority, and in righteousness he may not treat his parents as ministers. The Spring and Autumn Commentary says: "For three generations Song had no grand masters, because the people disliked their marrying within the state."

不娶同姓者，重人倫，防淫，恥與禽獸同也。《論語》曰：“君娶於吳為同姓，謂之吳孟子。”《曲禮》曰：“買妾不知姓則卜之。”外屬小功已上亦不得娶也，以《春秋傳》曰：“譏娶母黨也。”

One does not marry someone of the same surname, valuing human relations and preventing licentiousness [a rare character lost in transcription of the base text], for it is shameful to be like the birds and beasts. The Analects says: "The ruler married a woman from Wu, of the same surname, and she was called Wu Mengzi." The Quli says: "If one buys a concubine and does not know her surname, one divines." One may also not marry a relative on the mother's side within the small mourning degree or closer, because the Spring and Autumn Commentary says: "It criticized marrying from the mother's kin."

王者嫁女必使同姓諸侯主之何？婚禮貴和，不可相答，為傷君臣之義，亦欲使女不以天子尊乘諸侯也。《春秋傳》曰：“天子嫁女於諸侯，必使諸侯同姓者主之；諸侯嫁女於大夫，使大夫同姓者主之。”以其同宗共祖可以主親也，故使攝父事。不使同姓卿主之何？尊加諸侯，為威厭不得舒也。

When a true king marries off a daughter, he must have a lord of the same surname preside over the marriage. Why? The rite of marriage values harmony, and the two sides must not exchange rites as equals, for that would harm the righteousness between ruler and minister, and also so that the bride will not rely on the Son of Heaven's honor to lord it over the lords. The Spring and Autumn Commentary says: "When the Son of Heaven marries a daughter to a lord, he must have a lord of the same surname preside; when a lord marries a daughter to a grand master, he has a grand master of the same surname preside." Because those of the same clan and ancestor can manage the match, he has them act in the father's place. Why not have a minister of the same surname preside? Because his honor would be placed above the lords, and his authority would so press them that they could not act freely.

不使同姓諸侯就京師主之何？諸侯親迎入京師，當朝天子，為禮不兼。《春秋傳》曰：“築王姬觀於外。”明不往京師也。

Why not have the lord of the same surname come to the capital to preside over the marriage? When a lord enters the capital to welcome the bride in person, he should have an audience with the Son of Heaven, and the rites cannot both be performed. The Spring and Autumn Commentary says: "A lodging for the royal princess was built outside," showing that he does not go to the capital.

所以必更築觀者何？尊之也，不於路寢，路寢本所以行政處，非婦人之居也。小寢則嫌群公子之舍則已卑矣，故必改築於城郭之內。《傳》曰：“築之，禮也。於外，非禮也。”

Why must a separate lodging be built? To honor her. It is not placed in the main hall, because the main hall is by nature the place of government and not a dwelling for women. The small chambers would be too lowly beside the dwellings of the ducal sons, so it must be built anew inside the city walls. The Commentary says: "To build it is proper. Outside is not proper."

卿、大夫一妻二妾者何？尊賢重繼嗣也。不備侄娣何？北面之臣賤，不足盡執人骨肉之親。《禮?服經》曰：“貴臣貴妾。”明有卑賤妾也。士一妻何？下卿大夫禮。《喪服小記》曰：“士妾有子，則為之緦。”

Ministers and grand masters have one wife and two concubines. Why? To honor the worthy and value succession. Why do they not provide nieces and younger sisters? A minister who faces north is lowly and not enough to take the flesh and blood of another family. The Mourning Dress Classic in the Rites says: "Noble ministers and noble concubines," showing that there are lowly concubines. Why does an officer have one wife? Because it is below the ritual of ministers and grand masters. The Minor Notes on Mourning says: "If an officer's concubine has a son, he wears the fine hemp mourning for her."

聘嫡夫往而死，媵當往否乎？人君不再娶之義也。天命不可保，故一娶九女。以《春秋》伯姬卒，時娣季姬更嫁曾阝，《春秋》譏之。夫人死後更立夫人者，不敢以卑賤承宗廟。自立其娣者，尊大國也。《春秋傳》曰：“叔姬歸於紀。”叔姬者，伯姬之娣也。伯姬卒，叔姬升於嫡，《經》不譏也。或曰：嫡死不復更立，明嫡無二，防篡煞也。祭宗廟攝而已。以禮不聘為妾，明不升。

When the primary wife has been engaged and the husband goes and dies, should the secondary wives go? A ruler has the righteousness of not taking a second time. The mandate of Heaven cannot be guaranteed, so he takes nine women at once. In the Spring and Autumn Annals, when Bo Ji died, her younger sister Ji Ji was then married off to Zeng, and the Annals criticized it. After the primary wife dies, another is established as the lady, for one dares not use a lowly one to serve the ancestral temple. Establishing her own younger sister is to honor the great state. The Spring and Autumn Commentary says: "Shu Ji went home to Ji." Shu Ji was Bo Ji's younger sister. When Bo Ji died, Shu Ji was raised to be the primary wife, and the Classic did not criticize it. Some say: when the primary wife dies no other is established, showing that the primary wife is not doubled, to prevent usurpation and murder; at the ancestral sacrifices she merely acts in that role. By ritual one does not engage a concubine, showing that she is not raised.

《曾子問》曰：“昏禮既納幣，有吉日，女之父母死，何如？孔子曰：“婿使人吊之，如婿之父母死，女亦使人吊之。父喪稱父，母喪稱母。父母不在，則稱伯父、世尊。婿已葬，婿之伯父、叔父使人致命女氏曰：某子有父母之喪，不得嗣為兄弟，使某致命。女氏許諾不敢嫁，禮也。婿免喪，女父使人請，婿不娶而後嫁之，禮也。女之父母死，婿亦如之。’”

The Zengzi Wen says: "If the betrothal gift has been presented and the auspicious day is set, and then the girl's parent dies, what is done?" Confucius said: "The groom sends someone to offer condolences, as if the groom's own parent had died, and the bride also sends someone to offer condolences. For a father's death one says 'father', for a mother's death 'mother'. If the parents are no longer living, one speaks of the paternal uncle or the elder aunt. After the groom has buried his parent, his paternal uncle sends someone to tell the bride's family: 'The son of So-and-so is in mourning for his parent and cannot continue as a brother-in-law; I have sent So-and-so to say so.' The bride's family consents and does not dare to marry her elsewhere; this is proper. When the groom ends his mourning, the bride's father sends someone to request him, and if the groom does not marry her, only then is she married to another; this is proper. If the bride's parent dies, the groom does likewise."

婦人所以有師何？學事人之道也。《詩》云：“言告師氏，言告言歸。”《昏禮經》曰：“告於公宮三月，婦人學一時，足以成矣。”與君無親者，各教於宗廟婦之室。國君取大夫之妾、士之妻老無子者而明於婦道，又祿之，使教宗室五屬之女，大夫、士皆有宗族，自於宗子之室學事人也。女必有傅姆何？尊之也。《春秋傳》曰：“傅至矣，姆未至。”

Why do women have teachers? To learn the Way of serving others. The Book of Odes says: "I speak to the teacher, I speak and then I go home." The Marriage Rite Classic says: "Instruction is given in the ducal palace for three months, and the woman learns for one season, which is enough to complete it." Those not related to the ruler are each taught in the chamber of a wife in the ancestral temple. The ruler chooses among the concubines of grand masters and the wives of officers those who are old and without sons but well versed in the Way of wives, and gives them a stipend, so that they teach the girls of the five degrees of the clan. Grand masters and officers all have clans and learn in the chamber of the clan head how to serve others. Why must a bride have a governess and a tutor? To honor her. The Spring and Autumn Commentary says: "The tutor arrived, but the governess had not yet come."

婦人學事舅姑，不學事必父母者，示婦與夫一體也。《禮?內則》曰：“妾事夫人如事舅姑，尊嫡絕妒嫉之原。”《禮?服傳》曰：“妾事女君與事舅姑同也。”婦事夫有四禮焉：雞初鳴，鹹盥漱，櫛縱笄總而朝，君臣之道也；惻隱之恩，父子之道也；會計有無，兄弟之道也；閨閫之內，衽席之上，朋友之道也。聞見異詞，故設此也。

A woman learns to serve her parents-in-law and does not learn to serve her own parents, showing that wife and husband are one body. The Domestic Rules in the Record of Rites says: "A concubine serves the lady as she serves her parents-in-law, honoring the primary wife and cutting off the root of jealousy." The Mourning Commentary in the Rites says: "A concubine serves the lady of the house in the same way as she serves her parents-in-law." A wife serves her husband by four rites: at the first cockcrow all wash and rinse their mouths, comb their hair, put in the hairpin and bind the hair, and pay respects, which is the Way of ruler and minister; the grace of compassion is the Way of father and son; reckoning what they have and lack is the Way of brothers; and within the women's quarters and on the sleeping mat is the Way of friends. Because what is heard and seen and the words used differ, these were established.

有五不娶：亂家之子不娶，逆家之子，世有刑人，惡疾，喪婦長子，此不娶也。

There are five kinds one does not marry: the daughter of a family in disorder, the daughter of a rebellious family, a family with generations of men who suffered punishment, one with a malignant disease, and the eldest daughter of a family that has lost its mother. These one does not marry.

出婦之義，必送之。接以賓客之禮，君子絕愈於小人之交。《詩》云：“薄送我畿。”

When a wife is sent away, righteousness requires that she be escorted. She is received with the ritual of a guest, for a gentleman's severing of ties is better than a petty person's relations. The Book of Odes says: "He escorted me a little way to the border."

天子妃謂之後何？後君也。天下尊之妃至尊，故謂之後，明海內小人之君子也，天下尊之，故系王言之。《春秋傳》曰：“迎王后於紀。”國君之妻稱之曰夫人何？明當扶進夫人，謂八妾也。國人尊之，故稱君夫人也。自稱小童者，謙也，言己智能寡少如童蒙也。《論語》曰：“國君之妻，稱之曰夫人，夫人自稱曰小童，國人稱之曰君夫人，稱諸異邦曰寡小君。”謂聘問兄弟之國及臣他國稱之。謙之詞也。

Why is the consort of the Son of Heaven called "queen"? The word hou means "ruler". The world honors this consort to the utmost, so she is called hou, showing that among the lesser people within the seas she is the gentleman, and since the world honors her, she is attached to the king when spoken of. The Spring and Autumn Commentary says: "They went to Ji to welcome the queen." Why is the wife of a lord called "lady"? It shows that she ought to be advanced to the position of lady, which refers to the eight concubines. The people of the state honor her, so she is called "the lady of the ruler". Calling herself "little child" is humility, meaning that her wisdom is scant like that of a child. The Analects says: "The wife of the ruler is called 'lady' by the ruler; the lady calls herself 'little child'; the people of the state call her 'lady of the ruler'; speaking of her to another state, they call her 'the humble little ruler'." This refers to what is said at visits to brother states and by ministers in other states, a humble form of address.

妻者，何謂？妻者，齊也，與夫齊體，自天子下至庶人其義一也。妾者，接也，以時接見也。

What is the meaning of qi (wife)? Qi means "equal": she is of one body equal to her husband, and from the Son of Heaven down to the commoner the righteousness is the same. Qie (concubine) means "to receive": she is received at the proper time.

嫁娶者，何謂也？嫁者，家也，婦人外成，以出人為家。娶者，取也。男女謂男者，任也，任功業也；女者，如也，從如人也。在家從父母，既嫁從夫，夫歿從子也。《傳》曰：“婦人有三從之義也。”夫婦者，何謂也？夫者，扶也，扶以人道者也；婦者，服也，服於家事，事人者也。配疋者何？謂相與為偶也。婚姻者，何謂也？昏時行禮，故謂之婚也，婦人因夫而成；故曰姻。《詩》云：“不惟舊因。”謂夫也。又曰：“燕爾新婚。”謂婦也。所以昏時行禮何？示陽下陰也，婚亦陰陽交時也。

What do jia and qu (marry out and take a wife) mean? Jia means "home": a woman completes herself outside, so by going out to a husband she makes a home. Qu means "to take". As for nan and nu (man and woman): nan means "to bear", bearing the work; nu means "to follow", to follow and be like others. At home she follows her parents, once married she follows her husband, and when the husband dies she follows her son. The Commentary says: "A woman has the righteousness of the three followings." What do fu (husband) and fu (wife) mean? Fu (husband) means "to support", supporting with the human Way; fu (wife) means "to submit", submitting to household affairs and serving others. What is pei (match)? It means being each other's partner. What do hun and yin mean? The ritual is performed at dusk, hence it is called hun, and a woman is completed through her husband, hence it is called yin. The Book of Odes says: "Not only the old ties," speaking of the husband. It also says: "Delighting in your new marriage," speaking of the wife. Why is the ritual performed at dusk? It shows yang humbling itself before yin, and dusk is also the time when yin and yang meet.

男子六十閉房何？所以輔衰也，故重性命也。又曰：父子不同礻施。為亂長幼之序也。《禮?內則》曰：“妾雖老，未滿五十，必預五日之御，滿五十不御，俱為助衰也。至七十大衰，食非肉不飽，寢非人不暖；七十復開房也。”

At sixty a man closes his chamber; why? To support his weakening, so he values life. It is also said that father and son do not share a mat, so as not to confuse the order of elder and younger. The Domestic Rules in the Record of Rites says: "Even when a concubine is old, until fifty she must take part in the five-day rotation of service; after fifty she no longer serves, all to support the weakening. At seventy he is greatly weak; unless he eats meat he is not full, and unless he sleeps with someone he is not warm; at seventy the chamber is opened again."

紼者，何謂也？紼者，蔽也，行以蔽前，紼蔽者小。有事因以別尊卑，彰有德也。天子朱紼，諸侯赤紼。《詩》云：“朱紼斯皇，室家君王。”又云：“赤紼金舄，會同有繹。”又云：“赤紼在股。”皆謂諸侯也。《書》曰：“黼黻衣，黃朱紼。”亦謂諸侯也。並見衣服之制，故遠別之，謂黃朱亦赤矣。大夫蔥衡，別於君矣。天子大夫赤紱蔥衡，士。朱赤者，或盛色也，是以聖人塗法之用為紼服，為百王不易也。紼以韋為之者，反古不忘本也。上廣一尺，下廣二尺，天一地二也；長三尺，法天、地、人也。

What does fu (the knee-covering) mean? Fu means "to cover": it screens the front when walking. The covering is small. Because it is used on duty it distinguishes the honored from the lowly and displays virtue. The Son of Heaven wears vermilion and the lords red. The Book of Odes says: "The vermilion knee-covering is splendid, for the lord of the house and the king." It also says: "Red knee-covering and golden shoes, at the assemblies there is feasting." It also says: "The red knee-covering is on the thigh." All of these refer to the lords. The Book of Documents says: "Embroidered robes, yellow and vermilion knee-coverings," which also refers to the lords. Together they show the system of clothing, so distinguishing from afar, "yellow-vermilion" is also red. Grand masters have a green-grey band, set apart from the ruler. The Son of Heaven's grand masters wear a red covering with a green-grey band, and the officers [a rare character lost in transcription of the base text] [a rare character lost in transcription of the base text]. Vermilion and red are sometimes the prosperous color, so the sages took them to make the knee-covering, which no hundred kings changed. The covering is made of leather, returning to antiquity and not forgetting the root. It is one foot wide at the top and two feet wide at the bottom, Heaven one and Earth two; it is three feet long, following Heaven, Earth and humankind.

所以有冠者卷也？所以卷持其發也。人懷五常，莫不貴德，示成禮有修飾首，別成人也。《士冠經》曰：“冠而字之，敬其名也。”《論語》曰：“冠者五六人，童子六七人。”禮所以十九見正而冠何？漸三十之人耳。男子陽也，成於陰，故二十而冠，《曲禮》曰：“二十弱冠。”言見正。何以知不謂正月也？以《禮?士冠經》曰：“夏葛屨，冬皮屨。”明非歲之正月也。

Why is there a cap, and is it [a rare character lost in transcription of the base text]? It is used to [a rare character lost in transcription of the base text] hold the hair in place. Humans carry the five constants and none fails to value virtue, so it shows the completion of ritual, adornment at the head, and the distinction of an adult. The Capping Classic for Officers says: "After capping he is given a style name, out of respect for his name." The Analects says: "Five or six capped men, six or seven boys." Why does ritual cap a youth at nineteen, seeing the first month? It is only approaching the age of thirty. A man is yang and is completed in yin, so he is capped at twenty. The Quli says: "At twenty he is called a young man and is capped," which refers to seeing the first month. How do we know it does not mean the first month of the year? Because the Capping Classic for Officers in the Rites says: "In summer, hemp sandals; in winter, leather sandals," showing that it is not the first month of the year.

皮弁者，何謂也？所以法古，至質冠名也。弁之言攀也，所以攀持其發也。上古之時質，先加服皮以鹿皮者，取其文章也。《禮》曰：“三王共皮弁素積。”裳也，腰中闢積，至質不易之服，反古不忘本也。戰伐田獵，此皆服之。

What does pibian (the leather cap) mean? It is used to follow antiquity, and is the name of the plainest cap. Bian means "to hold", used to hold the hair. In high antiquity people were plain, and so they first put on leather, using deerskin for its pattern. The Rites says: "The Three Kings all used the leather cap and the plain pleated skirt." The skirt is pleated at the waist; it is the plainest, unchanging dress, returning to antiquity and not forgetting the root. In war, campaigns and hunting, people wear it.

麻冕者何？周宗廟之冠也。《禮》曰：“周冕而祭。”又曰：“殷旱夏收而祭。”此三代宗廟之冠也。十一月之時，陽氣冕仰黃泉之下，萬物被施前冕，而後仰，故謂之冕。謂之詡者，十二月之時，施氣受化詡張而後得牙，故謂之詡。謂之收者，十三月之時，氣收本，舉生萬物而達出之，故謂之收。冕仰不同，故前後乖也。詡張，故萌大，時物亦牙萌大也。收而達，故前蔥大者，在後時物亦前蔥也。糹免所以用麻為之者，女功之始，亦不忘本也。即不忘本不用皮，皮乃太古未有禮文之服，故《論語》曰：“麻冕，禮也。”《尚書》曰：“王麻冕。”冕所以前後遞延者何？示進賢退不能也。垂旒者，示不現邪。纊塞耳，示不聽讒也。故水清無魚，人察無徒，明不尚極知下。故《禮》云：“王藻曰，十有二旒，前後遞延。”《禮器》云：“天子麻冕，朱綠藻，垂十有二旒者，法四時十二月也。諸侯九旒。大夫七旒。士爵弁，無旒。”

What is the hemp cap? It is the cap of the Zhou ancestral temple. The Rites says: "The Zhou sacrificed in the mian cap." It also says: "The Yin sacrificed in the fu cap and the Xia in the shou cap." These are the caps for the ancestral temples of the three dynasties. In the eleventh month, the yang qi bows down beneath the Yellow Springs, the myriad things are bestowed upon, first bowing and then rising, so it is called mian. It is called xu because in the twelfth month the qi is bestowed and transformed, and spreading out it can then sprout, so it is called xu. It is called shou because in the thirteenth month the qi is gathered back to the root, lifts and gives birth to the myriad things and reaches through, so it is called shou. The bowing differs, so front and back are at odds. Spreading out, the sprouts are large, and at the time things too sprout large. Gathering and reaching through, the large front shoots are at the back, and at the time things too have front shoots. The mian is made of hemp because it is the beginning of women's work and also does not forget the root. Since it does not forget the root it does not use leather, for leather is the dress of the great antiquity before ritual patterns, hence the Analects says: "The hemp cap is ritual." The Book of Documents says: "The king wore the hemp cap." Why do the mian strings hang down front and back? To show advancing the worthy and dismissing the incapable. The hanging strings show that he does not look at evil. The cotton plugs for the ears show that he does not listen to slander. Hence when water is clear it has no fish, and when a man is over-observant he has no followers, showing that one does not value probing everything below. Hence the Rites says: "The Yuzao says: twelve strings, hanging front and back." The Liqi says: "The Son of Heaven wears the hemp cap with vermilion and green ornaments, twelve strings hanging, following the twelve months of the four seasons. The lords have nine strings. The grand masters seven. The officers wear the sparrow-colored cap, with no strings."

委貌者，何謂也？周朝廷理政事、行道德之冠名。《士冠經》曰：“委貌周道，章甫殷道，毋追夏后氏之道。”所以謂之委貌何？周統十一月為正，萬物萌小，故為冠飾最小，故曰委貌。委貌者，委曲有貌也。殷統十二月為正，其飾微大，故曰章甫。章甫者，尚未與極其本相當也。夏者統十三月為正，其飾最大，故曰毋追。毋追者，言其追大也。

What does weimao mean? It is the name of the cap in which the Zhou court governed and practiced virtue. The Capping Classic for Officers says: "The weimao is the Way of Zhou, the zhangfu is the Way of Yin, and the wuzhui is the Way of the Xia sovereign." Why is it called weimao? The Zhou took the eleventh month as the head of the year, when the myriad things sprout small, so the cap ornament is smallest, and hence it is called weimao, meaning "bent and shaped". The Yin took the twelfth month as the head, and the ornament is somewhat larger, so it is called zhangfu. Zhangfu means that it does not yet match its original extreme. The Xia took the thirteenth month as the head, and the ornament is largest, so it is called wuzhui. Wuzhui means that it pursues the large.

爵弁者，周人宗廟士之冠也。《禮?郊特牲》曰：“周弁”，《士冠經》曰“周弁，殷旱，夏收”。爵何以知指謂其色？又乍言爵弁，乍但言弁。周之冠色所以爵何？為周尚赤，所以不純赤。但如爵頭何？以本制冠者法天。天色玄者，不失其質，故周加赤，殷加白，夏之冠色純玄。何以知殷加白也？周加赤，知殷加白也。夏、殷士冠不異何？古質也，以《士冠禮》知之。

The sparrow-colored cap was the cap of officers in the Zhou ancestral temple. The Jiao Te Sheng in the Record of Rites says: "the Zhou bian," and the Capping Classic for Officers says: "the Zhou bian, the Yin fu, the Xia shou." How do we know "sparrow" refers to its color? Sometimes it says the sparrow bian and sometimes only bian. Why is the Zhou cap color sparrow? Because the Zhou honored red, but it is not pure red. It only resembles the sparrow's head; why? Because the cap was originally made after Heaven. Heaven's color is dark, so as not to lose plainness, the Zhou added red, the Yin added white, and the Xia cap was pure dark. How do we know the Yin added white? When the Zhou added red, one knows the Yin added white. The caps of the Xia and Yin officers were not different; why? In antiquity people were plain, as is known from the Rite of Capping for Officers.

諸侯為天子斬衰三年何？普天之下，莫非王土。率土之賓，莫非王臣。臣之於君，猶子之於父。明至尊、臣子之義也。《喪服經》曰：“諸侯為天子，斬衰三年。”天子為諸侯。絕其何？示同愛百姓，明不獨親也。故《禮?中庸》曰：“期之喪達乎諸侯，三年之喪達乎天子。”卿大夫降緦，重公正也。

Why do the lords wear the coarsest mourning for three years for the Son of Heaven? "Under the whole of Heaven, none is not the king's land. To the shore of the whole land, none is not the king's subject." A minister toward his ruler is like a son toward his father. This shows the utmost honor and the righteousness of minister and son. The Mourning Dress Classic says: "For the Son of Heaven, the lords wear the coarsest mourning for three years." Why does the Son of Heaven put off mourning for the lords? To show that he loves the hundred clans equally and that he is not intimate with only some. Hence the Zhong Yong in the Record of Rites says: "The one-year mourning reaches the lords; the three-year mourning reaches the Son of Heaven." Ministers and grand masters reduce to the fine hemp mourning, valuing impartiality.

禮，庶人國君服齊衰三月。王者崩，京師之民喪三月何？民賤，故思淺，故三月而已。天子七月而葬，諸侯五月而葬者，則民始哭，素服；先葬三月，成齊衰；期月以成禮，葬君也。禮不下庶人何？所以為民制何？禮不下庶人者，尊卑制度也。服者，恩從內發，故為之制也。

By ritual commoners wear the second-grade mourning for three months for the ruler of the state. When a true king dies, the people of the capital mourn for three months; why? The people are lowly, so the grace is shallow, and thus it is only three months. The Son of Heaven is buried in seven months and the lords in five, and the people then begin to wail and wear plain clothes; three months before the burial they make the mourning clothes; and when the month is full they complete the rite and bury the ruler. Ritual does not descend to commoners; why, then, is it made for the people? That ritual does not descend to commoners is a matter of the system of honor and rank. As for mourning dress, the grace issues from within, so it is made for them.

王者崩，臣下服之有先後何？恩有淺深遠近，故制有日月。《檀弓》記曰：“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。”

When a true king dies, subjects take up mourning at different times; why? Grace has shallow and deep, near and far, so the system has its days and months. The Tangong says: "When the Son of Heaven dies, on the third day the invocators put on mourning first, on the fifth day the heads of the offices, on the seventh day the men and women of the capital, and in the third month the whole world."

三年之喪何二十五月？以為古民質，痛於死者，不封不樹，喪期無數，亡之則除。後代聖人因天地萬物有終始而為之制，以期斷之。父至尊，母至親，故為於隆，以盡孝子恩。恩愛至深，加之則倍，故再期二十五月也。禮有取於三，故謂之三年，緣其漸三年之氣也。故《春秋傳》曰：“三年之喪，其實二十五月也。”三年之喪不以閏月數何？以言其期也。期者，復其時也。大功已下月數，故以閏月除。《禮?士虞經》曰：“言期而小祥。”“又期而大祥。”

Why does the mourning for three years last twenty-five months? It is held that in ancient times the people were simple and plain, and grieved deeply for the dead. They neither heaped up a grave mound nor planted trees, and the period of mourning had no fixed number; when they forgot their grief, they simply ended it. Later sages, because Heaven, Earth and the myriad things all have a beginning and an end, set a rule for mourning and cut it off by the cycle of the year. The father is the most honored and the mother the most beloved, so mourning for them is made weighty, in order to fulfill the filial son's devotion. Since affection is deepest, the period is doubled when it is extended, hence two years plus one, twenty-five months. The rites take their model from the number three, so it is called three years, following the gradual passing of the qi of three years. Therefore the Spring and Autumn Annals commentary says: "The mourning of three years is in fact twenty-five months." Why is the mourning of three years not counted with intercalary months? Because it is reckoned by the full year. A full year means the return of that same season. Mourning of the great-merit grade and below is counted by months, so intercalary months are removed from it. The Classic of Rites, in the Shi Yu section, says: "At the full year comes the minor sacrifice." "After another full year comes the major sacrifice."

喪禮必制衰麻何？以副意也。服以飾情，情貌相配，中外相應，故吉凶不同服，歌哭不同聲。所以表中誠也。布衰裳、麻、箭笄、繩纓、苴杖，為略及本者，亦示也。故總而載之，示有喪也。腰者，以代紳帶也，所以結之何？思慕腸若結也。必再結之何？明思慕無已。

Why must mourning rites always include garments of coarse hemp? They are made to match the heart. Dress is used to adorn feeling; when feeling and appearance match, and the inner and outer correspond, then auspicious and ill-omened occasions are worn differently, and singing and wailing sound different. It is used to display sincerity of heart. The cloth tunic and skirt, the hemp sash, the arrow-bamboo hairpin, the rope cap-strings and the staff of hemp-plant bamboo are all simple and return to the root. The sash too is a sign. So they are recorded together as signs, to show that there is a death in mourning. The waist sash takes the place of the ordinary girdle. Why is it tied in a knot? Because the longing bowels are as if knotted. Why must it be tied a second time? To show that longing has no end.

所以必杖者，孝子失親，悲哀哭泣，三日不食，身體羸病，故杖以扶身，明不以死傷生也。禮童子婦人不杖者，以其不能病也。《禮》曰：“斬衰三日不食，齊衰二日不食，大功一日不食，小功、緦麻一日不食再不食可也。”以竹何？取其名也。竹者蹙也，桐者痛也。父以竹，母以桐何？竹者陽也，桐者陰也。竹何以為陽？竹斷而用之，質，故為陽；桐削而用之，加人功，文，故為陰也。故《禮》曰：“苴杖，竹也。削杖，桐也。”

Why must a staff always be used? Because when a filial son loses a parent, he mourns and weeps, does not eat for three days, and his body grows weak and ill, so he uses a staff to support himself, showing that he does not let the dead harm the living. By the rites, boys and women do not use a staff, because they are not able to fall ill from grief. The Rites say: "For the coarsest mourning, fast for three days; for the second grade, fast for two days; for the great-merit grade, fast for one day; for the small-merit and finest hemp grades, fast for one day, and it is also permitted to fast again." Why is bamboo used? It takes its meaning from the name. Bamboo suggests being cramped, and the tung tree suggests pain. Why is bamboo used for the father and tung for the mother? Bamboo is yang and tung is yin. Why is bamboo yang? Bamboo is used once cut off, and so is plain in substance, hence yang; tung is used only after being trimmed, which adds human labor and refinement, hence yin. Therefore the Rites say: "The staff of hemp-plant bamboo is bamboo. The trimmed staff is tung."

所以必居倚廬何？孝子哀，不欲聞人之聲，又不欲居故處，居中門之外。倚木為廬，質反古也。不在門外何？戒不虞故也。故《禮?大傳》曰：“父母之喪，居倚廬。”於中門外，東牆下，戶北面。練而居堊室，無餘之室。又曰：“婦人不居倚廬。”又曰：“天子七日，又曰：“公、諸侯五日，卿、大夫三日而成服。”

Why must one live in a lean-to hut beside the grave? The filial son is grieved and does not wish to hear the voices of other people, nor to stay in his old dwelling, so he lives outside the middle gate. He leans timbers together to make a hut, which is plain and simple, returning to antiquity. Why is it not outside the main gate? To guard against the unforeseen. Therefore the Great Commentary in the Rites says: "In mourning for father or mother, one lives in a lean-to hut." It is outside the middle gate, beneath the east wall, with its door facing north. After the first anniversary rite, one lives in a plastered chamber, which means there is no extra room. It also says: "A woman does not live in a lean-to hut." And it says: "For the Son of Heaven, seven days"; and: "For dukes and lords, five days; for ministers and senior officers, the mourning dress is completed on the third day."

居外門內、東壁下、為廬，寢苫塊，哭無夜時，不脫帶。既虞，寢有席，疏食飲水，朝一哭，夕一哭而已。既練，舍外寢，居堊室，始食菜果，及素食，哭無時。二十五月而大祥，飲醴酒，食乾肉。二十七月而礻覃，通祭宗廟，去喪之殺也。

One lives inside the outer gate, beneath the east wall, in a hut, sleeping on a straw mat with a clod of earth as pillow. Wailing has no fixed time at night, and the sash is not untied. After the rite of repose, one has a mat to sleep on, eats coarse food and drinks water, and wails only once in the morning and once in the evening. After the first anniversary rite, one leaves the outer chamber and lives in the plastered chamber, begins to eat vegetables and fruit and plain food, and wailing has no fixed time. At twenty-five months comes the major sacrifice, and one may drink sweet wine and eat dried meat. At twenty-seven months comes the final sacrifice, and the ancestral temple is entered for general offerings, which removes the last of the reductions of mourning.

喪禮不言者何？思慕盡情也。言不文者，指謂士民。不言而事成者，國君、卿、大夫杖而謝賓。財少恃力，面垢作身。不言而事具者，故號哭盡情。

Why does one not speak during mourning? Longing has exhausted the feelings. Words are not elegant, which refers to ordinary scholars and commoners. Where the matter is accomplished without speaking, the ruler, ministers and senior officers lean on their staffs and thank the guests. Where wealth is scant, they rely on their strength, their faces are soiled, and they exert their bodies. Where everything is provided for without speaking, wailing and crying aloud pour out the feelings in full.

喪有病得飲酒食肉何？所以輔人生己，重先祖遺支體也。故《曲禮》曰：“居喪之禮，頭有瘡則沐，身有瘍則浴，有疾則飲酒食肉。五十不致毀，七十唯衰麻在身，飲酒食肉。”又曰：“父母有疾，食肉不至變味，飲酒不至變貌，笑不至矧，怒不至詈，琴瑟不御。”《曾子問》曰：“三年之喪，練不群立，不旅行，禮以飾情。三年之喪而吊哭，不亦虛乎！”《禮?檀弓》曰：“曾子有母之喪，吊子張。”子張者，朋友，有服，雖重服吊之，可也。《曾子問》曰：“小功可以與祭乎？孔子曰：‘斬衰已下，與祭，禮也。’”此謂君喪然也。子夏問：“三年之喪，既卒哭，金革之事無避者，禮與？”孔子曰：“吾聞諸老聃曰：‘周公伯禽，則有為之也。’今以三年之喪從其利者，吾不知也。”

Why may one drink wine and eat meat during mourning when ill? It is to help one's own life continue, out of regard for the limbs and body left by one's forebears. Therefore the Summary of the Rites says: "By the rules of mourning, if the head has a sore, wash it; if the body has a boil, bathe; if ill, drink wine and eat meat. At fifty one does not waste away from grief; at seventy one wears only the hemp garment on the body, and drinks wine and eats meat." It also says: "When a parent is ill, one eats meat but not so much that the flavor changes, drinks wine but not so much that the face changes, smiles but not so that the gums show, is angry but not so as to scold, and does not play the zither." The Zengzi Asks says: "In the mourning of three years, after the first anniversary one does not stand in groups or travel in company; the rites are used to adorn feeling. If one goes to offer condolences during the mourning of three years, is that not hollow?" The Tan Gong section of the Rites says: "Zengzi, while in mourning for his mother, went to offer condolences to Zizhang." Zizhang was a friend and he wore mourning for him, so even in heavy mourning dress it was acceptable to go and condole. The Zengzi Asks says: "May one in small-merit mourning take part in a sacrifice? Confucius said: 'One in the coarsest mourning or below may take part in a sacrifice; that is the rite.'" This speaks of the mourning for a ruler being like this. Zixia asked: "In the mourning of three years, once the final wailing is done, one does not avoid military affairs; is that the rite?" Confucius said: "I heard from Lao Dan: 'The Duke of Zhou and Bo Qin did it that way.' But as for those today who seek profit during the mourning of three years, I do not know about them."

婦人不出境吊者，婦人無外事，防淫佚也。《禮?雜記》曰：“婦人越︹而吊，非禮也。”而有三年喪，君與夫人俱往。禮，妻為父母服，夫亦當服。

A woman does not cross the border to offer condolences, because a woman has no affairs outside, and this guards against license. The Miscellaneous Records of the Rites says: "For a woman to cross over in mourning sash to offer condolences is not in accord with the rites." But where there is the mourning of three years, the ruler and his wife both go. By the rites, a wife wears mourning for her parents, and the husband should wear it too.

有不弔三何？為人臣子，常懷恐懼，深思遠慮，志乃全身。今乃畏、厭、溺死，用為不義，故不弔也。《檀弓》曰：“不弔三：畏、厭、溺也。畏者，兵死也。”《禮?曾子》記曰：“大辱加於身，支體毀傷，即君不臣，士不交，祭不得為昭穆之屍，食不得昭穆之牲，死不得葬昭穆之域也。”

Why are there three cases in which one does not offer condolences? One who serves as a subject is always fearful, and thinks deeply and far ahead, so that his will can keep his person safe. If he instead dies by fear, by crushing, or by drowning, this is regarded as not righteous, and so no condolences are offered. The Tan Gong says: "There are three cases of no condolence: fear, crushing and drowning. Fear means dying by arms." The Zengzi record in the Rites says: "If great disgrace is brought upon one's person and the limbs are damaged, then the ruler does not take him as a subject, scholars do not associate with him, at sacrifices he cannot serve as the impersonator in the zhao and mu order, at feasts he cannot use the sacrificial animals of the zhao and mu order, and in death he cannot be buried in the zhao and mu burial ground."

弟子為師服者，弟子有君臣、父子、朋友之道也。故生則尊敬而親之，死則哀痛之，恩深義重，故為之隆服，入則，出則否也。《檀弓》曰：“昔夫子之喪顏回，若喪子而無服。喪子路亦然。請喪夫子，若喪父而無服也。”

A disciple wears mourning for his teacher, because a disciple has the ways of ruler and subject, father and son, and friends. So in life he honors and is close to him, and at death he grieves; affection is deep and duty weighty, so he wears weighty mourning for him, putting on the sash when he goes in and not when he goes out. The Tan Gong says: "Long ago, when the Master mourned Yan Hui, he mourned as for a son but wore no mourning dress. He did the same for Zilu. When the disciples asked to mourn the Master, they mourned as for a father but wore no mourning dress."

《曾子問》曰：“‘君薨既殯，而臣有父母之喪，則如之何？’孔子曰：‘歸居於家。有殷事，則之君所，朝夕否。’曰：‘君既啟，而臣有父母之喪，則如之何？’孔子曰：‘歸哭而反送君。’曰：‘君未殯，而臣有父母之喪，則如之何？’孔子曰：‘歸殯哭而，反於君，殷事則歸，朝夕否。大夫室老行事，士則子孫行事。夫內子有殷事，則亦如之君所，朝夕否。’”

The Zengzi Asks says: "'If a ruler has died and been coffined, and a subject has the mourning of his parents, what then?' Confucius said: 'He goes back and stays at home. When there is a major rite he goes to the ruler, but not for the morning and evening ones.' He asked: 'If the ruler's coffin has been moved for burial, and a subject has the mourning of his parents, what then?' Confucius said: 'He goes back and wails, then returns to see the ruler off.' He asked: 'If the ruler has not yet been coffined, and a subject has the mourning of his parents, what then?' Confucius said: 'He goes back, coffins and wails, then returns to the ruler; at a major rite he goes back, but not for the morning and evening ones. A senior officer has his chief steward act for him; a scholar has his sons and grandsons act. His wife too goes to the ruler for a major rite, but not for the morning and evening ones.'"

諸侯有親喪，聞天子崩，奔喪者何？屈己，親親猶尊尊之義也。《春秋傳》曰：“天子記崩不記葬者，必其時葬也。諸侯記葬，不必有時。”諸侯為有天子喪奔，不得必以其時葬也。

When a feudal lord has a parent's mourning and hears that the Son of Heaven has died, why does he hasten to the mourning? He humbles himself, for loving one's kin is like the duty of honoring the honorable. The Spring and Autumn Annals commentary says: "For the Son of Heaven the Annals record his death but not his burial, because he is always buried on time. For a feudal lord they record the burial, because it need not be at a fixed time." Because a feudal lord hastens to the mourning for the Son of Heaven, his burial cannot always be on time.

大夫使，受命而出，聞父母之喪，非君命不反者，蓋重君也，故《春秋傳》曰：“大夫以君命出，聞喪，徐行不反。”

When a senior officer is sent on a mission, he goes out having received his orders; if he hears of his parent's mourning, he does not return unless the ruler commands it. This is probably out of regard for the ruler. Therefore the Spring and Autumn Annals commentary says: "A senior officer traveling on the ruler's command, on hearing of a death, goes slowly and does not turn back."

諸侯朝而有私喪，得還何？凶服不入公門，君不呼之義也。凶服不敢入公門者，明尊朝廷，吉凶不相干。故《周官》曰：“凶服不入公門。”《曲禮》曰：“居喪不言樂，祭事不言兇，公庭不言婦女。”《論語》曰：“子於是日哭，則不歌。”

When a feudal lord is at court and has a private mourning, why may he return? Mourning dress does not enter the public gate, which is the duty of the ruler not summoning him. Mourning dress does not dare enter the public gate, showing respect for the court, so that the auspicious and the ill-omened do not interfere with each other. Therefore the Rites of Zhou say: "Mourning dress does not enter the public gate." The Summary of the Rites says: "In mourning one does not speak of music, at sacrifices one does not speak of ill omens, and in the public court one does not speak of women." The Analects says: "On a day when the Master had wailed, he did not sing."

臣下有大喪，不呼其門者，使得終其孝道，成其大禮，《春秋傳》曰：“古者臣有大喪，君三年不呼其門。”

When a subject has a great mourning, the ruler does not call at his gate, so that he can complete the way of filial piety and fulfill the great rites. The Spring and Autumn Annals commentary says: "In ancient times, when a subject had a great mourning, the ruler did not call at his gate for three years."

聞哀哭而後行何？盡哀舒憤然後行。望國境則哭，過市朝則否。君子自抑，小人勉以及禮。見星則止，日行百里，惻怛之心，但欲見屍柩汲汲。故《禮?奔喪》記曰：“以哭答使者，盡哀，問故，遂行。”曾子曰：“師三十里者行五十里，奔喪百里。”既除喪，乃歸哭於墓何？明死者不可見，痛傷之至也。謂喪不得追服者也，哭於墓而已。故《禮?奔喪》記曰：“之墓，西向哭，止。”此謂遠出，歸後葬，喪服以禮除。

Why does one set out only after hearing the sound of wailing? One exhausts one's grief and relieves one's anger, and then departs. On seeing the border of the state one wails, but not on passing through the market or court. The gentleman restrains himself, while the lesser man strives to reach what the rites require. Seeing the stars one halts, and by day one travels a hundred li; with a heart of anguish, one longs only to see the corpse and coffin quickly. Therefore the record in the Rites on Hastening to Mourning says: "One answers the messenger with wailing, exhausts one's grief, asks the cause, and then proceeds." Zengzi said: "An army travels thirty li, but for hastening to mourning one goes fifty, even a hundred." Why, when the mourning period is already over, does one go back and wail at the grave? It shows that the dead can no longer be seen, and the pain and hurt are at their utmost. This speaks of mourning that cannot be made up afterward, so one only wails at the grave. Therefore the record in the Rites on Hastening to Mourning says: "On reaching the grave, wail facing west, then stop." This speaks of one who went far away and, having returned, the burial being done, takes off the mourning dress according to the rites.

曾子與客立於門，其徒趨而出。曾子曰：“爾將何之？”曰：“吾父死，將出哭於巷。”曾子曰：“反哭於爾次。”曾子北面而吊焉。《檀弓》記曰：“孔子曰：‘吾惡乎哭諸？兄弟，吾哭諸廟門之外；師，吾哭諸寢；朋友，吾哭諸寢門外；所知，吾哭諸野。’”

Zengzi was standing at the door with a guest when one of his disciples hurried out. Zengzi said: "Where are you going?" He said: "My father has died, and I am going out to wail in the lane." Zengzi said: "Go back and wail in your own dwelling." Zengzi faced north and offered condolences to him. The record in the Tan Gong says: "Confucius said: 'Where shall I wail? For a brother, I wail outside the temple gate; for a teacher, I wail in the chamber; for a friend, I wail outside the chamber gate; for an acquaintance, I wail in the open country.'"

養從生，葬從死，周公以王禮葬何？以為周公踐祚理政，與天同志，展興周道，顯天度數，萬物鹹得，休氣允塞，原天之意，予愛周公與文武無異，故以王禮葬，使得郊祭。《尚書》曰：“今天動威，以彰周公之德。”下言：“禮亦宜之。”

One nourishes in accord with life and buries in accord with death, so why was the Duke of Zhou buried with the rites of a king? It was held that the Duke of Zhou took up the throne and governed, shared the same will as Heaven, spread and revived the way of Zhou, and made clear Heaven's measures, so that all things found their place and an auspicious, fine qi filled the world. Tracing back Heaven's intention, Heaven bestowed love on the Duke of Zhou no differently than on Wen and Wu, so he was buried with the rites of a king and was allowed to perform the suburban sacrifice. The Book of Documents says: "Today Heaven stirs its awe, to make manifest the virtue of the Duke of Zhou." Below it says: "The rite is also fitting."