Jiao Te Sheng (The Single Victim at the Suburban Sacrifice)

郊特牲而社稷大牢。天子適諸侯，諸侯膳用犢；諸侯適天子，天子賜之禮大牢。貴誠之義也。故天子牲孕弗食也，祭帝弗用也，大路繁纓一就，先路三就，次路五就，郊血，大饗腥，三獻爓，一獻孰，至敬不饗味，而貴氣臭也。諸侯為賓，灌用鬱鬯，灌用臭也。大饗尚腶修而已矣。

The suburban sacrifice uses a single animal, while the sacrifices to the altars of soil and grain use the grand set of three. When the Son of Heaven visits a feudal lord, the lord provides a calf for the meal; when a feudal lord visits the Son of Heaven, the Son of Heaven gives him a ritual gift of the grand set. This honors the principle of sincerity. So the Son of Heaven does not eat a pregnant animal and does not use one to sacrifice to the Lord. The great chariot has one circle of trappings, the first chariot three, the next chariot five. The suburban sacrifice uses blood, the great banquet raw meat, the three-offering rite half-cooked, the one-offering rite cooked. The utmost reverence does not offer flavor but values scent. A feudal lord acting as guest uses fragrant wine for libation, since libation uses scent. The great banquet only honors dried meat.

大饗君三重席而酢焉。三獻之介，君專席而酢焉。此降尊以就卑也。

At the great banquet the ruler sits on a three-layer mat and returns the toast. At a three-offering rite the ruler uses a single mat for the assistant and returns the toast. This is lowering one's own dignity to approach the humble.

饗禘有樂，而食嘗無樂，陰陽之義也。凡飲，養陽氣也。凡食，養陰氣也。故春禘而秋嘗，春饗孤子，秋食耆老，其義一也，而食嘗無樂。飲，養陽氣也，故有樂。食，養陰氣也，故無聲。凡聲，陽也。

Banquets and the di sacrifice have music, while the meal ritual and the autumn sacrifice have none; this is the principle of yin and yang. Drinking nourishes yang qi, eating nourishes yin qi. So the di sacrifice is in spring and the autumn sacrifice in autumn, orphans are feasted in spring and the aged are given a meal ritual in autumn; the principle is one, yet the meal ritual and autumn sacrifice have no music. Drinking nourishes yang qi, so there is music; eating nourishes yin qi, so there is no sound. All sound is yang.

鼎俎奇而籩豆偶，陰陽之義也。籩豆之實，水土之品也，不敢用褻味而貴多品，所以交於旦明之義也。

The cauldrons and chopping boards are odd in number and the bian and dou are even; this is the principle of yin and yang. What the bian and dou hold are the products of water and earth, and they do not dare use familiar, casual flavors but value variety; this is the principle of meeting with the spirits.

賓入大門而奏肆夏，示易以敬也。卒爵而樂闋，孔子屢嘆之。奠酬而工升歌，發德也。歌者在上，匏竹在下，貴人聲也。樂由陽來者也，禮由陰作者也，陰陽和而萬物得。

When the guest enters the great gate, the Sixia is played, showing peace and respect. When the cup is drained the music comes to an end, which Confucius repeatedly praised. When the toast is set down and the musicians ascend the hall to sing, it spreads virtue. The singers are above and the gourd and bamboo instruments below, valuing the human voice. Music comes from yang and ritual is made from yin; when yin and yang are in harmony, the myriad things each get what is theirs.

旅幣無方，所以別土地之宜，而節遠邇之期也。龜為前列，先知也。以鍾次之，以和居參之也。虎豹之皮，示服猛也。束帛加璧，往德也。

The gifts carried on a journey have no fixed direction, which is to distinguish what the land is suited for and to regulate the limits of near and far. The tortoise is placed first, as foreknowledge. The bell is next, setting harmony among those arranged. The skins of tigers and leopards show bringing the fierce into submission. Bundled silk topped with jade shows aspiration toward virtue.

庭燎之百，由齊桓公始也。大夫之奏肆夏也，由趙文子始也。

The courtyard torches numbering one hundred began with Duke Huan of Qi. Grand masters playing the Sixia began with Zhao Wenzi.

朝覲大夫之私覿，非禮也。大夫執圭而使，所以申信也，不敢私覿，所以致敬也。而庭實私覿，何為乎諸侯之庭？為人臣者無外交，不敢貳君也。

At court audiences for a grand master to seek a private meeting is not ritual. A grand master carries the jade tablet on a mission to affirm good faith; he dares not seek a private meeting, in order to exhaust reverence. Yet to seek a private meeting with courtyard gifts, what is he doing in a feudal lord's courtyard? A minister has no foreign relations, since he dares not have a divided heart toward his ruler.

大夫而饗君，非禮也。大夫強而君殺之，義也，由三桓始也。天子無客禮，莫敢為主焉。君適其臣，升自阼階，不敢有其室也。覲禮，天子不下堂而見諸侯。下堂而見諸侯，天子之失禮也。由夷王以下。

For a grand master to host a banquet for the ruler is not ritual. When a grand master grows strong and the ruler kills him, that is right, beginning with the Three Huan families. The Son of Heaven has no ritual of being a guest, since no one dares to be host. When the ruler goes to one of his ministers, he ascends by the eastern steps, because he dares not claim possession of that chamber. In the audience ritual, the Son of Heaven does not descend from the hall to see the feudal lords. For him to descend from the hall to see the feudal lords is a failure of the Son of Heaven's ritual, beginning with King Yi and after.

諸侯之宮縣而祭以白牡，擊玉磬，朱幹設鍚，冕而舞大武，乘大路，諸侯之僭禮也。臺門而旅樹，反坫，繡黼丹朱中衣，大夫之僭禮也。故天子微，諸侯僭，大夫強，諸侯脅。於此相貴以等，相覿以貨，相賂以利，而天下之禮亂矣。諸侯不敢祖天子，大夫不敢祖諸侯，而公廟之設於私家，非禮也，由三桓始也。

For a feudal lord to hang a full set of musical instruments in his palace and sacrifice with a white bull, strike jade chimes, have a vermilion shield with shield ornament, wear a ceremonial cap and dance the Great Martial dance, and ride the great chariot is feudal lords overstepping ritual. For a grand master to have a terraced gate with a screen facing the gateway, a return stand, and an inner robe embroidered with axe patterns in vermilion is grand masters overstepping ritual. So the Son of Heaven declined, the feudal lords overstepped, the grand masters grew strong, and the feudal lords were coerced. Here people honored one another by rank, sought audiences with goods, and bribed one another with profit, and the ritual of the world fell into disorder. Feudal lords dared not treat the Son of Heaven as ancestor, grand masters dared not treat the feudal lords as ancestor, yet ducal temples were set up in private houses, which is not ritual, beginning with the Three Huan families.

天子存二代之後，猶尊賢也，尊賢不過二代。諸侯不臣寓公，故古者寓公不繼世。

The Son of Heaven preserves the descendants of the previous two dynasties, still honoring the worthy, but his honoring the worthy does not go beyond two dynasties. Feudal lords do not treat exiled lords living in their state as ministers, so in ancient times exiled lords did not hand down their lineage.

君之南鄉，荅陽之義也。臣之北面，荅君也。

The ruler faces south, answering the principle of yang. The minister faces north, answering the ruler.

大夫之臣不稽首，非尊家臣，以闢君也。大夫有獻弗親，君有賜不面拜，為君之荅己也。

A grand master's retainer does not perform the full kowtow, not out of respect for the household retainer but to avoid the ruler. A grand master does not go in person to make an offering, and when the ruler gives a reward he does not bow in person, because the ruler will respond to him himself.

鄉人禓，孔子朝服立於阼，存室神也。

When villagers hold the rite to drive out fierce ghosts, Confucius put on court dress and stood on the eastern steps, to care for the spirits in the chamber.

孔子曰：“射之以樂也，何以聽？何以射？”

Confucius said: "When archery uses music, by what does one listen? By what does one shoot?"

孔子曰：“士使之射，不能，則辭以疾，縣弧之義也。”

Confucius said: "When an officer is told to shoot and cannot, he declines on grounds of illness, which is the meaning of hanging up the bow."

孔子曰：“三日齊，一日用之，猶恐不敬。二日伐鼓，何居？”

Confucius said: "One fasts three days, uses one day, and still fears irreverence. For two days drums are beaten; what is that for?"

孔子曰：“繹之於庫門內，祊之於東方，朝市之於西方，失之矣！”

Confucius said: "The yi sacrifice is within the Treasury Gate, the sacrifice outside the temple gate is on the east, and the court and market are on the west; all are wrong!"

社祭土而主陰氣也，君南鄉於北墉下，荅陰之義也。日用甲，用日之始也。天子大社，必受霜露風雨，以達天地之氣也。是故喪國之社屋之，不受天陽也。薄社北牖，使陰明也。社所以神地之道也。地載萬物，天垂象，取財於地，取法於天，是以尊天而親地也。故教民美報焉。家主中溜，而國主社，示本也。唯為社事，單出裡，唯為社田，國人畢作。唯社，丘乘共粢盛，所以報本反始也。

The sacrifice to the soil governs yin qi. The ruler stands under the northern wall facing south, answering the principle of yin. The day used is a jia day, using the beginning of the days. The Son of Heaven's great altar of the soil must receive frost, dew, wind and rain, to communicate with the qi of Heaven and Earth. So the altar of a ruined state is roofed over, so that it does not receive the yang of Heaven. The altar of the Bo state opens a north window, to let yin be bright. The altar is for making the Way of Earth divine. Earth bears the myriad things, Heaven hangs down images; one takes wealth from Earth and takes patterns from Heaven, and so honors Heaven and is close to Earth. So it teaches the people good repayment. The household takes the central courtyard as its chief, and the state takes the altar of the soil as its chief, showing the root. Only for the altar affair does the whole village come out; only for hunting for the altar does the whole state labor. Only for the altar do the qiu and cheng divisions together supply millet, to repay the root and return to the beginning.

季春出火，為焚也，然後簡其車賦，而歷其卒伍，而君親誓社，以習軍旅，左之右之，坐之起之，以觀其習變也。而流示之禽，而鹽諸利，以觀其不犯命也。求服其志，不貪其得。故以戰則克，以祭則受福。

In late spring the fire is brought out for burning, and then the chariot levies are inspected and the ranks of footmen counted, and the ruler personally swears them in at the altar, to practice military drill, turning left and right, sitting down and rising, to observe how they practice the changes. Then the birds and beasts are released to them and they are led by the lure of gain, to observe whether they will not violate orders. The aim is to bring their wills into submission and not be greedy for what they get. So with this one wins when fighting and receives blessing when sacrificing.

天子適四方，先柴。

When the Son of Heaven goes to the four quarters, he first burns firewood.

郊之祭也，迎長日之至也，大報天而主日也。兆於南郊，就陽位也。掃地而祭，於其質也。器用陶匏，以象天地之性也。於郊，故謂之郊。牲用騂，尚赤也，用犢，貴誠也。郊之用辛也，周之始郊，日以至，卜郊，受命於祖廟，作龜於禰宮，尊祖親考之義也。卜之日，王立於澤，親聽誓命，受教諫之義也。獻命庫門之內，戒百官也。大廟之命，戒百姓也。祭之日，王皮弁以聽祭報，示民嚴上也。喪者不哭，不敢凶服，泛埽反道，鄉為田燭，弗命而民聽上。祭之日，王被袞以象天，戴冕璪十有二旒，則天數也。乘素車，貴其質也。旗十有二旒，龍章而設日月，以象天也。天垂象，聖人則之，郊所以明天道也。帝牛不吉，以為稷牛。帝牛必在滌三月，稷牛唯具，所以別事天神與人鬼也。萬物本乎天，人本乎祖，此所以配上帝也。郊之祭也，大報本反始也。

The suburban sacrifice is to welcome the arrival of the long days, a great repayment to Heaven with the sun as chief. Marking out the sacred ground in the southern suburb is taking the position of yang. Sacrificing on swept ground lies in plainness. Using vessels of pottery and gourd symbolizes the nature of Heaven and Earth. It is held in the suburb, hence it is called the suburban sacrifice. The animal is red, honoring red; a calf is used, valuing sincerity. The suburban sacrifice uses an xin day; in the Zhou's first suburban sacrifice the day was the solstice. In divining for the suburban sacrifice, the order is received in the ancestral temple and the tortoise is burned in the father's temple, showing the principle of honoring the ancestor and being close to the father. On the day of divination the king stands in the Marsh Palace and personally hears the oath and command, which shows the principle of accepting instruction and remonstrance. Delivering the command inside the Treasury Gate is to admonish the hundred officials. The command in the Grand Temple is to admonish the hundred clans. On the day of the sacrifice the king wears a leather cap to hear the report on the sacrifice, showing the people the sternness of those above. Those in mourning do not weep and dare not wear mourning dress; everywhere the ground is swept, earth is turned and roads repaired, and villages light torches at the field edges; without orders the people follow those above. On the day of the sacrifice the king wears the dragon robe to symbolize Heaven, and the cap with twelve jade strings takes the number of Heaven as its model. He rides a plain chariot, valuing its plainness. The banner has twelve pennants, with dragon patterns and the sun and moon set on it, to symbolize Heaven. Heaven hangs down images, and the sage takes them as models. The suburban sacrifice is to make clear the Way of Heaven. If the Lord's ox is not auspicious, the ox of Hou Ji is used. The Lord's ox must be kept three months in the Di Palace, while Hou Ji's ox need only be complete, to distinguish serving the spirits of Heaven from serving human ghosts. The myriad things are rooted in Heaven and people in their ancestors, which is why the ancestor is paired with the Lord on High. The suburban sacrifice is a great repayment to the root and a return to the beginning.

天子大蜡八，伊耆氏始為蠟。蠟也者，索也。歲十二月，合聚萬物而索饗之也。蠟之祭也，主先嗇而祭司嗇也。祭百種，以報嗇也。饗農，及郵表畷，禽獸，仁之至，義之盡也。古之君子，使之必報之。迎貓，為其食田鼠也，迎虎，為其食田豕也，迎而祭之也。祭坊與水庸，事也。曰：土反其宅，水歸其壑，昆蟲毋作，草木歸其澤。皮弁素服而祭，素服，以送終也。葛帶榛杖，喪殺也。蠟之祭，仁之至，義之盡也。黃衣黃冠而祭，息田夫也。野夫黃冠，黃冠，草服也。

At the Son of Heaven's great La sacrifice there are eight spirits, and Yi Qi's clan first made the La. La means to seek out. In the twelfth month of the year, one gathers the myriad things together and seeks them out to feast them. The La sacrifice takes the First Farmer as chief and sacrifices to the Master of Farming. It sacrifices to the hundred kinds of crops, to repay the sowing and reaping. It feasts the agricultural officers, the field-marker posts and the paths between fields, and the birds and beasts, the utmost of humaneness and the fullness of rightness. The gentlemen of old, having made use of something, necessarily repaid it. They welcomed the cat, because it eats field rats; they welcomed the tiger, because it eats the pigs in the fields; having welcomed them, they sacrificed to them. They sacrificed to embankments and ditches, which is a service. The prayer said: Let the earth return to its dwelling, let the water return to its channel, let insects not arise, let plants and trees return to their marshes. They sacrificed wearing a leather cap and plain clothing. Plain clothing is for seeing off the end of the year. The kudzu belt and hazel staff are a reduction of mourning. The La sacrifice is the utmost of humaneness and the fullness of rightness. They sacrificed in yellow clothing and a yellow cap, to let the farmers rest. Country people wear a yellow cap. The yellow cap is a garment made of straw.

大羅氏，天子之掌鳥獸者也，諸侯貢屬焉。草笠而至，尊野服也。羅氏致鹿與女，而詔客告也，以戒諸侯曰：“好田好女者亡其國。”天子樹瓜華，不斂藏之種也。八蜡，以記四方，四方年不順成，八蜡不通，以謹民財也。順成之方，其蠟乃通，以移民也。既蠟而收，民息已，故既蠟，君子不興功。

The Daluo clan are those who manage birds and beasts for the Son of Heaven, and the tribute of the feudal lords is under them. They come in straw hats, honoring country dress. The Luo clan present a deer and a young woman, and announce to the guests that they should go and tell the feudal lords as a warning: "Those who love hunting and love women will lose their state." The Son of Heaven plants melons and fruit, not seeds to be collected and stored. The eight La sacrifices are used to keep track of the four quarters. If the harvest in the four quarters is not smooth and ripe, the eight La does not go ahead, so as to be careful with the people's wealth. In places where the harvest is smooth and ripe, the La proceeds, to redirect the people's labor. Only after the La is done are the crops gathered, and the people rest. So once the La is done, the gentleman does not start building projects.

恆豆之菹，水草之和氣也，其醢，陸產之物也。加豆，陸產也，其醢，水物也。籩豆之薦，水土之品也。不敢用常褻味而貴多品，所以交於神明之義也，非食味之道也。先王之薦，可食也而不可耆也。卷冕路車，可陳也而不可好也，武壯，而不可樂也。宗廟之威，而不可安也。宗廟之器，可用也而不可便其利也。所以交於神明者，不可以同於所安樂之義也。酒醴之美，玄酒明水之尚，貴五味之本也。黼黻文繡之美，疏布之尚，反女功之始也。莞簟之安，而蒲越、稿鞂之尚，明之也。大羹不和，貴其質也。大圭不琢，美其質也。丹漆雕幾之美，素車之乘，尊其樸也，貴其質而已矣。所以交於神明者，不可同於所安褻之甚也，如是而後宜。鼎俎奇而籩豆偶，陰陽之義也。黃目，鬱氣之上尊也。黃者中也，目者，氣之清明者也，言酌於中而清明於外也。祭天，掃地而祭焉，於其質而已矣。醯醢之美而煎鹽之尚，貴天產也。割刀之用而鸞刀之貴，貴其義也。聲和而後斷也。

The pickles in the regular dou vessels are the harmonious qi of water plants, and the meat sauce is a product of land. The additional dou contain land products, and their meat sauce is a water product. The bian and dou offerings are the products of water and earth. They do not dare use ordinary, familiar flavors but value variety; this is the principle of meeting with the spirits, not the way of eating for flavor. The offerings of the former kings could be eaten but not craved. The dragon robe, ceremonial cap and great chariot could be displayed but not loved. Martial affairs were grand but not to be enjoyed. The ancestral temple was awe-inspiring but not to be lived in. The vessels of the temple could be used but not sought for convenience. So what one uses to meet the spirits must not be the same as what one is at ease and happy with. The excellence of wine and sweet wine, yet the honor given to dark wine and clear water, values the root of the five flavors. The beauty of axe-pattern and embroidered ornament, yet the honor given to coarse cloth, returns to the beginning of women's work. The comfort of rush and bamboo mats, yet the honor given to rush matting and coarse straw pads, makes it clear. The great soup is unseasoned, valuing its plainness. The great jade tablet is uncarved, beautifying its plainness. The beauty of cinnabar and lacquer decoration, yet riding a plain chariot, respects simplicity and values plainness only. So what one uses to meet the spirits must not be as casually comfortable as one's own to an extreme, and only thus is it fitting. The cauldrons and chopping boards are odd and the bian and dou are even, which is the principle of yin and yang. The "yellow eye" is the highest vessel for the scent of fragrant wine. Yellow is the center, and the eye is the clarity of qi, meaning that the pouring is in the middle while the clarity is outside. In sacrificing to Heaven, one sacrifices on swept ground, lying in plainness only. The excellence of vinegar and meat sauce, yet the honor given to boiled salt, values what Heaven produces. The use of the carving knife, yet the esteem for the bell-knife, values its meaning. Sounds harmonize and then break off.

冠義，始冠之緇布之冠也。大古冠布，齊則緇之，其緌也。孔子曰：“吾未之聞也，冠而敝之可也。”適子冠於阼，以著代也。醮於客位，加有成也。三加彌尊，喻其志也。冠而字之，敬其名也。委貌，周道也。章甫，殷道也。毋追，夏后氏之道也。周弁、殷冔、夏收，三王共皮弁素積。無大夫冠禮，而有其昏禮。古者五十而後爵，何大夫冠禮之有？諸侯之有冠禮，夏之末造也。天子之元子，士也，天下無生而貴者也。繼世以立諸侯，象賢也。以官爵人，德之殺也。死而諡，今也。古者生無爵，死無諡。禮之所尊，尊其義也。失其義，陳其數，祝史之事也。故其數可陳也，其義難知也。知其義而敬守之，天子之所以治天下也。

The meaning of the capping rite: the first capping is with the black cloth cap. In remote antiquity the cap was made of cloth and dyed black for fasting, and it had cap-strings. Confucius said: "I have never heard that after capping one may throw it away." The eldest son is capped at the eastern steps, to make clear that he takes over from his predecessor. The libation is performed in the guest's place, bestowed on one who has become an adult. The three cappings are each more honored than the last, to instruct him about his aspirations. After capping he is given a courtesy name, showing respect for his name. The weimao cap is the Way of the Zhou. The zhangfu cap is the Way of the Yin (Shang). The wuzhui cap is the Way of the Xia lords. The Zhou used the bian, the Yin used that kind of cap, and the Xia used the shou. All three kings used the leather cap and plain-white skirt. There is no capping rite for grand masters, but there is a marriage rite for them. In ancient times, only at fifty did one have rank, so how could there be a capping rite for grand masters? That feudal lords have a capping rite was devised only at the end of the Xia. The Son of Heaven's eldest son is an officer; no one in the world is born noble. Establishing feudal lords by succession of generations follows the worthy. Giving people office and rank is a decline of virtue. Granting posthumous names to the dead is a present-day practice. In ancient times there was no rank in life and no posthumous name in death. What ritual honors is its meaning. To lose the meaning and display only the numbers is the business of invocators and scribes. So the numbers can be displayed, but the meaning is hard to know. To know the meaning and respectfully guard it is how the Son of Heaven governs the world.

天地合，而後萬物興焉。夫昏禮，萬世之始也。取於異姓，所以附遠厚別也。幣必誠，辭無不腆，告之以直信。信，事人也，信，婦德也，壹與之齊，終身不改，故夫死不嫁。男子親迎，男先於女，剛柔之義也。天先乎地，君先乎臣，其義一也。執摯以相見，敬章別也。男女有別，然後父子親，父子親，然後義生，義生，然後禮作，禮作，然後萬物安。無別無義，禽獸之道也。婿親御授綏，親之也。親之也者，親之也。敬而親之，先王之所以得天下也。出乎大門而先，男帥女，女從男，夫婦之義由此始也。婦人從人者也，幼從父兄，嫁從夫，夫死從子。夫也者，夫也。夫也者，以知帥人者也。玄冕齊戒，鬼神陰陽也。將以為社稷主，為先祖後，而可以不致敬乎？共牢而食，同尊卑也。故婦人無爵，從夫之爵，坐以夫之齒。器用陶匏，尚禮然也。三王作牢，用陶匏，厥明，婦盥饋，舅姑卒食，婦餕餘，私之也。舅姑降自西階，婦降自阼階，授之室也。昏禮不用樂，幽陰之義也。樂，陽氣也。昏禮不賀，人之序也。

Heaven and Earth come together, and then the myriad things arise. The marriage rite is the beginning of ten thousand generations. Taking a wife from a different surname is to attach distant peoples and strengthen distinction. The betrothal gifts must be honest and the words never other than generous, informing with uprightness and good faith. Good faith is serving others; good faith is a wife's virtue. Once she is united with her husband, she does not change for life, so when the husband dies she does not remarry. The man personally goes to receive the bride, the man going before the woman, which is the principle of firm and soft. Heaven comes before Earth and the ruler before the minister; the principle is one. Taking the gift of introduction to meet, they show respect and make clear the distinction. When man and woman are distinct, then father and son are close; when father and son are close, then rightness arises; when rightness arises, then ritual rises; when ritual rises, then the myriad things are settled. Without distinction and without rightness is the way of the birds and beasts. The bridegroom personally drives the carriage and hands her the strap, to be close to her. To be close to her is to love her. To respect and love her is how the former kings gained the world. When they go out of the great gate he goes first, the man leading the woman and the woman following the man, and the principle of husband and wife begins here. A woman follows others: when young she follows her father and brothers, when married her husband, and when the husband dies her son. A husband is a man of stature. A man of stature is one who leads others with wisdom. He fasts in the dark ceremonial cap in the face of ghosts, spirits, yin and yang. Is he about to be master of the altars of soil and grain and heir to his ancestors, and yet may not exhaust reverence? Sharing the sacrificial animal and eating from it means high and low are alike. So a woman has no rank of her own and follows her husband's rank, sitting according to her husband's age. Vessels are of pottery and gourd, honoring ritual just so. The three kings made the sacrificial animals with pottery and gourd vessels. The next morning the wife washes her hands and presents the food; after the parents-in-law have eaten, the wife eats the leftovers, to be close to her. The parents-in-law descend by the western steps and the wife by the eastern steps, handing the chamber over to her. The marriage rite uses no music, the principle of the dim and yin. Music is yang qi. The marriage rite includes no congratulations, because it is the continuation of the human line.

有虞氏之祭也，尚用氣。血、腥、爓祭，用氣也。

The sacrifice of the Youyu clan honored qi. Blood, raw meat and half-cooked meat were offered as qi.

殷人尚聲，臭味未成，滌盪其聲，樂三闋，然後出迎牲。聲音之號，所以詔告於天地之間也。周人尚臭，灌用鬯臭，鬱合鬯，臭陰達於淵泉，灌以圭璋，用玉氣也。既灌，然後迎牲，致陰氣也。蕭合黍稷，臭陽達於牆屋，故既奠，然後蓻蕭合羶薌。凡祭慎諸此。魂氣歸於天，形魄歸於地，故祭求諸陰陽之義也。殷人先求諸陽，周人先求諸陰。詔祝於室，坐屍於堂，用牲於庭，升首於室，直祭祝於主，索祭祝於祊，不知神之所在，於彼乎？於此乎？或諸遠人乎？祭於祊，尚曰求諸遠者與？祊之為言倞也，肵之為言敬也。富也者，福也。首也者，直也。相饗之也。嘏，長也，大也。屍，陳也。毛、血，告幽全之物也。告幽全之物者，貴純之道也。血祭，盛氣也。祭肺肝心，貴氣主也。祭黍稷加肺，祭齊加明水，報陰也。取膟膋燔燎升首，報陽也。明水涗齊，貴新也。凡涗，新之也。其謂之明水也，由主人之絜著此水也。君再拜稽首，肉袒親割，敬之至也。敬之至也，服也。拜，服也，稽首，服之甚也，肉袒，服之盡也。祭稱孝孫孝子，以其義稱也。稱曾孫某，謂國家也。祭祀之相，主人自致其敬，盡其嘉，而無與讓也。腥、肆、爓、腍祭，豈知神之所饗也？主人自盡其敬而已矣！舉斝角，詔妥屍。古者屍無事則立，有事而後坐也。屍，神象也。祝，將命也。縮酌用茅，明酌也。醆酒涗於清，汁獻涗於醆酒，猶明清與醆酒，於舊澤之酒也。祭有祈焉，有報焉，有由闢焉。齊之玄也，以陰幽思也。故君子三日齊，必見其所祭者。

The Yin people honored sound; before the scent and taste were ready, they first cleansed with sound, played three movements of music, and then went out to welcome the animal. The calling of sound was used to announce between Heaven and Earth. The Zhou people honored scent: for libation they used the scent of chang wine, with turmeric blended into chang, the yin of its scent reaching the deep springs. The libation used gui and zhang jades, for the qi of jade. After the libation, they welcomed the animal, to draw in the yin qi. Mugwort blended with millet gave a yang scent reaching the walls and roofs. So after the offering was set out, they burned mugwort mixed with fragrant fat. In all sacrifices one must be careful of these. The hun qi returns to Heaven and the xing soul returns to Earth, so sacrifice is a seeking in the principle of yin and yang. The Yin people sought first in yang, and the Zhou people first in yin. In the chamber the invocation was announced and the personator was seated in the hall; in the courtyard the animal was used and its head was raised to the chamber. The main sacrifice made its invocation to the shrine; the seeking sacrifice made its invocation outside the temple gate. It is not known where the spirit is: over there? Here? Or perhaps in a place far from people? One sacrifices outside the temple gate, and it is said to be to seek in the distance, isn't it? The sacrifice outside the temple gate speaks of the distant, and the sacrificial board speaks of reverence. Fu means blessing. Shou means correct. It means helping to feast him. Gu means long, great. Shi means to display. Hair and blood are reported as the hidden whole things. Reporting the hidden whole things shows value on purity of way. The blood sacrifice is the abundance of qi. Sacrificing the lungs, liver and heart honors the chief of qi. Offering millet with lungs, and offering the qi wine with clear water, repays yin. Taking fat to burn and raising the head repays yang. Filtering clear water through the qi wine values freshness. All filtering is to make things fresh. It is called clear water because the master's purity is evident in this water. The ruler bows twice and touches his head to the ground, and, with upper body bared, carves the animal himself, the utmost of reverence. The utmost of reverence is submission. Bowing is submission; touching the head to the ground is the greater submission; baring the upper body is complete submission. In sacrifice, one is called filial grandson or filial son, named according to its principle. To call oneself great-grandson so-and-so refers to the state. In sacrificial assistance, the master himself delivers his reverence, exhausts the beauty, and does not defer to anyone. How would one know what the spirits partake of among raw meat, divided meat, half-cooked and cooked offerings? The master merely exhausts his own reverence. Raising the jia and jue cups announces and settles the personator. In ancient times the personator stood when there was nothing to do and sat only when there was something. The personator is the image of the spirit. The invocator is the one who transmits the command. Filtering and pouring wine through rushes is a bright and pure pouring. The ang wine is filtered with clear wine, and the juice offering is filtered with ang wine, as clear and pure clear wine and ang wine are, relative to old brew. Sacrifice has prayer, has repayment, and has expelling of ills by it. The dark clothing worn for fasting is for thinking with dim yin. So the gentleman fasts for three days and necessarily sees the one he sacrifices to.

后王命冢宰降德於眾兆民。

The later king commands the prime minister to send virtue down to the myriad people.

子事父母，雞初鳴，鹹盥漱，櫛縰笄總，拂髦，冠緌纓，端縪紳，搢笏。左右佩用：左佩紛、帨、刀礪、小觿、金燧，右佩玦、捍、管、遰、大觿、木燧。偪，屨著綦。

A son serving his parents, at the first crow of the cock, all wash their faces and rinse their mouths, comb and bind their hair, insert the hairpin and tie the hair, brush the side locks, put on a cap with ties, and put on the dark ceremonial robe, apron and great sash, and tuck in the tablet. They wear on left and right the following: on the left, a wiping cloth, a handkerchief, a knife and whetstone, a small awl and a metal fire-starter; on the right, a thumb ring, an archery guard, a pipe, a sheath, a large awl and a wood fire-starter. They bind the leg wrappings and tie the shoe laces.

婦事舅姑，如事父母。雞初鳴，鹹盥漱，櫛縰笄總，衣紳，左佩紛、帨、刀礪、小觿、金燧，右佩箴、管、線、纊，施縏袠，大觿，木燧，衿纓綦屨，以適父母舅姑之所。及所，下氣怡聲，問衣燠寒。疾痛苛癢，而敬抑搔之。出入，則或先或後，而敬扶持之。進盥，少者奉盤，長者奉水，請沃盥。盥卒，授巾。問所欲而敬進之，柔色以溫之。饘、酏、酒、醴、芼、羹、菽、麥、蕡、稻、黍、梁、秫唯所欲，棗、栗、飴、蜜以甘之，堇、荁、枌、榆、免、薧、滫、瀡以滑之，脂膏以膏之。父母舅姑必嘗之而後退。

A wife serving her parents-in-law does so as she would her own parents. At the first crow of the cock, all wash their faces and rinse their mouths, comb and bind their hair, insert the hairpin and tie the hair, and put on clothes and sash. On the left she wears a wiping cloth, a handkerchief, a knife and whetstone, a small awl and a metal fire-starter; on the right, a needle, a pipe, thread and floss, kept in a small pouch, a large awl and a wood fire-starter; she ties the collar cords and shoe laces and goes to her parents and parents-in-law. Arriving there, she lowers her voice and breath and speaks in a pleasant voice, asking whether they are cold or warm. If there is illness, pain or itching, she respectfully rubs and scratches. Going in and out, she goes sometimes ahead and sometimes behind, respectfully supporting them. She serves them washing water, the younger holding the basin and the elder holding the water, asking permission to pour for them to wash. When they have washed, she hands the towel. She asks what they want and respectfully offers it, with a gentle expression to make them feel warm. Thick gruel, thin gruel, wine, sweet wine, vegetable soup, beans, wheat, hemp seeds, rice, millet, sorghum, glutinous millet, only as they like; with jujubes, chestnuts, malt sugar and honey to sweeten them, with violet, day lily, white elm and elm, fresh or dried, and slippery agents to make them slippery, and fat to make them rich. The parents and parents-in-law must taste the food first, and only then does she withdraw.

男女未冠笄者，雞初鳴，鹹盥漱，櫛縰，拂髦，總角，衿纓，皆佩容臭，昧爽而朝，問何食飲矣？若已食則退，若未食，則佐長者視具。

Boys and girls who have not yet had the capping or hairpin rite, at the first crow of the cock all wash their faces and rinse their mouths, comb and bind their hair, brush the side locks, tie their hair in horns, tie the collar cords, and all wear scented pouches. At dawn they make their morning greeting and ask what they have eaten and drunk. If they have already eaten, they withdraw; if not, they help the elders examine the dishes.

凡內外，雞初鳴，鹹盥漱，衣服，斂枕簟，灑掃室堂及庭，布席，各從其事。

All people in the household, inside and outside, at the first crow of the cock wash their faces and rinse their mouths, put on clothes, put away pillows and mats, sweep and sprinkle the rooms, hall and courtyard, spread the mats, and each goes to his own tasks.

孺子蚤寢晏起，唯所欲，食無時。

Small children go to bed early and rise late, only as they wish, and eat with no fixed time.

由命士以上，父子皆異宮，昧爽而朝，慈以旨甘，日出而退，各從其事，日入而夕，慈以旨甘。

From the rank of commissioned officer upward, fathers and sons do not live in the same residence. At dawn they make their morning greeting, using delicacies to show affection; when the sun comes up they withdraw and each goes to his tasks. At sunset they make their evening greeting, again using delicacies to show affection.

父母舅姑將坐，奉席請何鄉。將衽，長者奉席請何趾，少者執床與坐，御者舉幾，斂席與簟，縣衾，篋枕，斂簟而襡之。

When the parents or parents-in-law are about to sit, the child holds up the mat and asks which way it should face. When about to lay out the bedding, the elder holds the mat and asks which way the feet should point, and the younger takes the seat frame, while the attendant raises the low table. They put away the mats and bamboo mats, hang up the quilt, put the pillow into its box, and roll up and fold the bamboo mat.

父母舅姑之衣、衾、簟、席、枕、幾，不傳。杖、屨，祗敬之，勿敢近。敦牟卮匜，非餕莫敢用。與恆食飲，非餕莫之敢飲食。

The clothing, quilts, bamboo mats, mats, pillows and low tables of the parents and parents-in-law are not to be passed around. Their staffs and shoes are treated with reverence and not approached. The dun, mou, zhi and yi vessels, one does not dare use unless one is eating the leftovers. One may eat only ordinary food and drink, and does not dare eat or drink anything unless it is leftovers.

父母在，朝夕恆食，子婦佐餕，既食恆餕。父沒母存，冢子御食，群子婦佐餕如初。旨甘柔滑，孺子餕。

When the parents are living, they eat their regular meal morning and evening, and the sons and wives help eat the leftovers. After they have finished, they eat the leftovers as usual. If the father has died and the mother is still living, the eldest son offers the food, and the other sons' wives help eat the leftovers as at the start. Delicious, soft and smooth dishes are left over for the small children to eat.

在父母舅姑之所，有命之，應唯，敬對，進退周旋慎齊，升降出入揖遊，不敢噦噫、嚏咳、欠伸、跛倚、睇視，不敢唾洟，寒不敢襲，癢不敢搔，不有敬事，不敢袒裼，不涉不撅，褻衣衾不見。

In the presence of parents and parents-in-law, when there is a command, one answers with a respectful "yes," replies reverently, advances and retires and turns about carefully and neatly, and ascends, descends, goes out, comes in, bows and yields composedly. One does not dare belch, sneeze, cough, yawn, stretch, lean to one side or look sideways, and does not dare spit or blow the nose. If cold, one does not dare add clothing; if itchy, one does not dare scratch. Unless there is a reverent task, one does not dare bare the arms. One does not wade without lifting the clothes, and the underclothes and bedding are not shown.

父母唾洟不見。冠帶垢，和灰請漱。衣裳垢，和灰請澣。衣裳綻裂，紉箴請補綴。五日則燂湯請浴，三日具沐。其間而垢，燂潘請靧。足垢，燂湯請洗。少事長，賤事貴，共帥時。

The parents' spittle and nasal mucus are not to be seen. When a cap or sash is dirty, one prepares ash and asks to wash it. When clothes are dirty, one prepares ash and asks to launder them. When clothes are torn, one threads a needle and asks to mend them. Every five days one heats water and asks to bathe; every three days one prepares a head wash. In between, if the face is dirty, one heats rice water and asks to wash it. If the feet are dirty, one heats hot water and asks to wash them. The younger serve the elder and the lowly serve the honored, all following what is fitting for the time.

男不言內，女不言外。非祭非喪，不相授器，其相授，則女受以篚。其無篚，則皆坐，奠之而後取之。外內不共井，不共湢浴，不通寢席，不通乞假，男女不通衣裳。內言不出，外言不入。男子入內，不嘯不指。夜行以燭，無燭則止。女子出門，必擁蔽其面，夜行以燭，無燭則止。道路，男子由右，女子由左。

Men do not speak of matters inside, and women do not speak of matters outside. Except at sacrifices and funerals, they do not pass vessels to one another. When they do pass them, the woman receives them with a basket. If there is no basket, both sit down, set the thing down, and then the other picks it up. Inside and outside do not share a well or a bathhouse, do not share sleeping mats, do not borrow from each other, and men and women do not share clothing. Words from inside do not go out, and words from outside do not come in. A man entering the inner quarters does not whistle or point. When walking at night, he uses a torch, and without one he stops. When a woman goes out of the gate, she must cover her face; walking at night she uses a torch, and without one she stops. On the road, men walk on the right and women on the left.

子婦孝者敬者，父母舅姑之命，勿逆勿怠。若飲食之，雖不耆，必嘗而待。加之衣服，雖不欲，必服而待。加之事，人代之，己雖弗欲，姑與之而姑使之，而後復之。子婦有勤勞之事，雖甚愛之，姑縱之，而寧數休之。子婦未孝未敬，勿庸疾怨，姑教之，若不可教，而後怒之，不可怒，子放婦出，而不表禮焉。

A filial and respectful son or daughter-in-law does not disobey or neglect the orders of parents and parents-in-law. If they are given food and drink, even if not to their taste, they must taste it and wait. If clothing is added for them, even if they do not want it, they must wear it and wait. If a task is given them and someone else takes their place, even if they are unwilling, let the other have it and let him do it for the moment, and then do it themselves afterward. If a son or daughter-in-law has laborious work, even if they are very fond of them, they should let them be for the moment, and rather give them frequent rest. If a son or daughter-in-law is still unfilial or irreverent, one need not hate or resent them, but should teach them for the time being. If they cannot be taught, then become angry. If one cannot be angry, expel the son or divorce the wife, without making plain that it is according to ritual.

父母有過，下氣怡色，柔聲以諫。諫若不入，起敬起孝。說則復諫，不說，與其得罪於鄉黨州閭，寧孰諫。父母怒，不說，而撻之流血，不敢疾怨，起敬起孝。

If parents have faults, one lowers one's voice and breath, softens one's expression, and remonstrates in a gentle voice. If the remonstrance is not accepted, be even more reverent and filial. When they are pleased, remonstrate again; if they are not pleased, rather than offend in the village, county, district or neighborhood, remonstrate again and again. If the parents are angry and displeased and beat the child until he bleeds, he does not dare hate or resent, but is even more reverent and filial.

父母有婢子，若庶子庶孫，甚愛之，雖父母沒，沒身敬之不衰。子有二妾，父母愛一人焉，子愛一人焉，由衣服飲食，由執事，毋敢視父母所愛，雖父母沒不衰。子甚宜其妻，父母不說，出。子不宜其妻，父母曰：“是善事我，子行夫婦之禮焉。”沒身不衰。

If the parents have a child born of a maidservant, or a child or grandchild of a concubine, and love them greatly, then even after the parents die, until one's own death one does not lessen one's respect. If a son has two concubines and the parents love one while the son loves the other, then in clothing, food and the handling of duties he does not dare to match the one the parents love, and even after the parents die he does not lessen it. If a son is very well suited to his wife and the parents are displeased, he divorces the wife. If a son is not suited to his wife but the parents say, "This one serves me well," then he carries out the ritual of husband and wife, and does not lessen it to the day of his death.

父母雖沒，將為善，思貽父母令名，必果。將為不善，思貽父母羞辱，必不果。

Even after the parents have died, when a person is about to do good, he thinks of leaving his parents a good name, and must carry it through. When he is about to do something not good, he thinks of leaving his parents shame, and must not carry it through.

舅沒則姑老，冢婦所祭祀賓客，每事必請於姑。介婦請於冢婦，舅姑使冢婦，毋怠。不友無禮於介婦，舅姑若使介婦，毋敢敵耦於冢婦，不敢並行，不敢並命，不敢並坐。

When the father-in-law dies, the mother-in-law announces her retirement, and for the sacrifices and guests the eldest son's wife handles, she must ask the mother-in-law about each matter. The younger sons' wives ask the eldest son's wife. When the parents-in-law employ the eldest son's wife, she must not be lazy, and she must not be unfriendly or discourteous to the younger sons' wives. If the parents-in-law employ a younger son's wife, she does not dare be equal or rival to the eldest son's wife, does not dare walk abreast of her, does not dare issue orders together with her, and does not dare sit alongside her.

凡婦不命適私室，不敢退。婦將有事，大小必請於舅姑。子婦無私貨，無私畜，無私器，不敢私假，不敢私與。婦或賜之飲食、衣服、布帛、佩帨、茞蘭，則受而獻諸舅姑，舅姑受之則喜，如新受賜。若反賜之，則辭。不得命，如更受賜，藏以待乏。婦若有私親兄弟，將與之，則必復請其故賜而後與之。

Generally a wife who has not been commanded to go to her own room does not dare withdraw. When a wife is about to do anything, large or small, she must ask the parents-in-law. A son's wife has no private goods, no private livestock, no private vessels, and does not dare privately borrow or privately give. If someone gives a wife food, drink, clothing, cloth, silk, handkerchiefs or fragrant herbs, she accepts them and presents them to her parents-in-law. If the parents-in-law accept, she is pleased, as if newly rewarded herself. If they in turn give them back to her, she declines. If she is not permitted to decline, she treats it as a fresh gift, stores it, and waits for a time of need. If the wife has her own brothers and wishes to give them something, she must first ask again about the original gift and then give it to them.

適子庶子，只事宗子宗婦。

Sons of the main wife and sons of concubines alike respectfully serve the head of the clan and his wife.

雖貴富，不敢以貴富入宗子之家。雖眾車徒，舍於外，以寡約人。子弟猶歸器、衣服、裘衾、車馬，則必獻其上，而後敢服用其次也。若非所獻，則不敢以入於宗子之門，不敢以貴富加於父兄宗族。若富，則具二牲，獻其賢者於宗子，夫婦皆齊而宗敬焉，終事而後敢私祭。

Even if rich and noble, they do not dare bring their wealth and rank into the head of the clan's household. Even if their carriages and attendants are many, they stop outside and enter in a reduced, simplified manner. If younger family members return vessels, clothing, furs, quilts, carriages or horses, they must offer the best of them first, and only then dare use the second best. If it is not something that should be offered, they do not dare bring it in the head of the clan's gate, nor dare use wealth and rank to put themselves above their father, brothers and clan. If wealthy, they prepare two animals and offer the better one to the head of the clan; husband and wife both fast and show reverence to the clan, and only after finishing that business do they dare to sacrifice privately.

飯：稷，稻，粱，白黍，黃粱，稰穛。膳：膷，臐，膮，醢，牛炙。醢，牛胾，醢，牛膾。羊炙，羊胾，醢，豕炙。醢，豕胾，芥醬，魚膾。雉，兔，鶉，鷃。

Cooked grains: millet, rice, sorghum, white glutinous millet, yellow sorghum, late-ripening and early-ripening kinds. Dishes: beef soup, mutton soup, pork soup, meat sauce, roast beef; meat sauce, large pieces of beef, meat sauce, sliced raw beef. Roast mutton, large pieces of mutton, meat sauce, roast pork; meat sauce, large pieces of pork, mustard sauce, sliced raw fish. Pheasant, hare, quail, small birds.

飲重醴，稻醴清糟，黍醴清糟，粱醴清糟。或以酏為醴，黍酏，漿水，醷，濫。

Drinks are the double sweet wines: rice sweet wine, clear or with lees; millet sweet wine, clear or with lees; sorghum sweet wine, clear or with lees. Some make the sweet wine with thin gruel; thin gruel made from millet; fermented rice water; plum drink; and water steeped with parched rice.

酒，清，白。

Wines may be clear or white.

羞，糗餌，粉酏。

Snacks include parched-grain cakes, and flour with thin gruel.

食，蝸醢而苽食雉羹，麥食脯羹，羹，析稌犬羹，兔羹，和糝不蓼。濡豚，包苦實蓼，濡雞，醢醬實蓼，濡魚，卵醬實蓼，濡鱉，醢醬實蓼。腶修蚳醢，脯羹兔醢，麋膚魚醢，魚膾芥醬，麋腥醢醬，桃諸梅諸卵鹽。

Foods: snail sauce with wild rice, accompanying pheasant soup; wheat food with dried meat soup; soup; split rice with dog soup; hare soup; the seasoning mix without smartweed. Boiled suckling pig is wrapped in bitter herbs and stuffed with smartweed; boiled chicken, stuffed with meat sauce and smartweed; boiled fish, stuffed with roe sauce and smartweed; boiled soft-shelled turtle, stuffed with meat sauce and smartweed. Dried meat goes with ant sauce, dried-meat soup with hare sauce, elk meat with fish sauce, sliced raw fish with mustard sauce, raw elk meat with meat sauce, and dried peaches and plums with egg and salt.

凡食齊視春時，羹齊視夏時，醬齊視秋時，飲齊視冬時。

In general, the seasoning of cooked grain follows the spring pattern, the seasoning of soups follows the summer pattern, the seasoning of sauces follows the autumn pattern, and the seasoning of drinks follows the winter pattern.

凡和，春多酸，夏多苦，秋多辛，冬多鹹，調以滑甘。

In general seasoning, spring uses more sour, summer more bitter, autumn more pungent, and winter more salty, balanced with smooth and sweet flavors.

牛宜稌，羊宜黍，豕宜稷，犬宜粱，鴈宜麥，魚宜苽。

Beef suits non-glutinous rice, mutton suits broomcorn millet, pork suits panicled millet, dog suits fine millet, wild goose suits wheat, and fish suits wild rice.

春宜羔豚，膳膏薌。夏宜腒鱐，膳膏臊。秋宜犢麛，膳膏腥。冬宜鮮羽，膳膏羶。

In spring one should use lambs and piglets, prepared with fragrant fat. In summer, dried pheasant and dried fish, prepared with rancid-smelling fat. In autumn, calves and fawns, prepared with fishy-smelling fat. In winter, fresh fish and wild goose, prepared with goaty-smelling fat.

牛修鹿脯，田豕脯，麋脯，麇脯，麋鹿田豕麇皆有軒，雉兔皆有芼。爵，鷃，蜩，範，芝，栭，菱，椇，棗，栗，榛，柿，瓜，桃，李，梅，杏，楂，梨，姜，桂。

There are dried beef strips and dried venison, dried wild boar, dried elk and dried river deer; elk, deer, wild boar and river deer are all also cut into large slices, and pheasant and hare are made into vegetable soups. There are also sparrows, quail, cicadas, bee larvae, lingzhi fungus, wood ear, water chestnut, raisin tree fruit, jujubes, chestnuts, hazelnuts, persimmons, melons, peaches, plums, plum fruit, apricots, hawthorn, pears, ginger and cassia.