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

大夫燕食，有膾無脯，有脯無膾。士不貳羹胾，庶人耆老不徒食。

In a high official's ordinary leisure meals, if there is minced raw meat there is no dried meat, and if there is dried meat there is no minced raw meat. A scholar does not repeat soup and sliced meat. The aged among the commoners do not eat rice without a relish.

膾，春用蔥，秋用芥。豚，春用韭，秋用蓼。脂用蔥，膏用薤，三牲用藙，和用醯，獸用梅。

With minced raw meat, use scallions in spring and mustard in autumn. With suckling pig, use chives in spring and smartweed in autumn. With fat use scallions, with lard use shallots, with beef, mutton and pork use cornelian cherry, for seasoning use vinegar, and with game use plums.

鶉羹，雞羹，鴽，釀之蓼。魴，鱮，烝，雛，燒，雉，薌，無蓼。

Quail soup, chicken soup and quail-like birds are stuffed with smartweed. Bream and silver carp are steamed, chicks are roasted, and pheasant is cooked with fragrant herbs, not smartweed.

不食：雛鱉，狼去腸，狗去腎，狸去正脊，兔去尻，狐去首，豚去腦，魚去乙，鱉去醜。

One does not eat: young soft-shelled turtles; wolf with the intestines removed, dog with the kidneys removed, wildcat with the backbone removed, hare with the rump removed, fox with the head removed, piglet with the brain removed, fish with the spine-like bone removed, and soft-shelled turtle with the anus removed.

肉曰脫之，魚曰作之，棗曰新之，栗曰撰之，桃曰膽之，柤梨曰攢之。

Meat is called prepared when the sinews and membranes are stripped off, fish when scraped, jujubes when made fresh and clean, chestnuts when picked over, peaches when the fuzz is removed, and plums and pears when the pits are dug out.

牛夜鳴則庮，羊泠毛而毳，羶。狗赤股而躁，臊。鳥皫色而沙鳴，鬱。豕望視而交睫，腥。馬黑脊而般臂，漏。

If an ox cries out at night, its meat has a foul smell; if a sheep has fine wool that mats into felt, it is goaty. If a dog has hairless inner thighs and is restless, it is rank. If a bird has dull plumage and a hoarse cry, it is stale. If a pig looks upward and has eyelashes that cross, it is fishy. If a horse has a black spine and spotted forelegs, it has the smell of a mole cricket (the base text has a variant character here).

雛尾不盈握弗食。舒鴈翠，鵠鴞胖，舒鳧翠，雞肝，鴈腎，鴇奧，鹿胃。

A chick whose tail is not yet a handful in length is not eaten. The tail meat of a goose, the thin flank meat of an owl, the tail meat of a duck, chicken liver, wild goose kidney, the spleen of a bustard and deer stomach are all not eaten.

肉腥細者為膾，大者為軒。或曰：麋鹿魚為菹，麇為闢，雞、野豕為軒，兔為宛脾，切蔥若薤，實諸醯以柔之。

Raw meat cut fine is called kuai (minced meat), and cut large is called xuan (large slices). Some say: elk, deer and fish are made into pickles, river deer into thin slices, chicken and wild boar into large slices, and hare into a minced dish; scallions or shallots are cut up and put into vinegar to soften them.

羹食，自諸侯以下至於庶人，無等。大夫無秩膳。大夫七十而有閣。天子之閣，左達五，右達五。公侯伯於房中五，大夫於閣三，士於坫一。

As for soups and rice, there is no difference of rank from the feudal lords down to the commoners. High officials have no regular standing meals. Only at seventy does a high official have a cabinet to store food. The Son of Heaven's cabinets are five connected on the left and five on the right. Dukes, marquises and earls have five in their rooms, high officials have three on the cabinet, and scholars have one on the stand.

凡養老，有虞氏以燕禮，夏后氏以饗禮，殷人以食禮，周人修而兼用之。凡五十養於鄉，六十養於國，七十養於學，達於諸侯，八十拜君命，一坐再至，瞽亦如之，九十者使人受。五十異粻，六十宿肉，七十二膳，八十常珍，九十飲食不違寢，膳飲從於遊可也。六十歲制，七十時制，八十月制，九十日修，唯絞紟衾冒，死而後制。五十始衰，六十非肉不飽，七十非帛不暖，八十非人不暖，九十雖得人不暖矣。五十杖於家，六十杖於鄉，七十杖於國，八十杖於朝，九十者，天子欲有問焉，則就其室，以珍從。七十不俟朝，八十月告存，九十日有秩。五十不從力政，六十不與服戎，七十不與賓客之事，八十齊喪之事弗及也。五十而爵，六十不親學，七十致政。凡自七十以上，唯衰麻為喪。凡三王養老，皆引年。八十者，一子不從政，九十者，其家不從政，瞽亦如之。凡父母在，子雖老不坐，有虞氏養國老於上庠，養庶老於下庠。夏后氏養國老於東序，養庶老於西序。殷人養國老於右學，養庶老於左學。周人養國老於東膠，養庶老於虞庠，虞庠在國之西郊。有虞氏皇而祭，深衣而養老。夏后氏收而祭，燕衣而養老。殷人冔而祭，縞衣而養老。周人冕而祭，玄衣而養老。

In general, in caring for the aged, the House of Youyu used the Feast Rite, the Xia used the Offering Banquet Rite, the Yin used the Meal Rite, and the Zhou revised and combined them. Generally those of fifty were cared for in the village, those of sixty in the capital, and those of seventy in the school, and this extended to the feudal lords. At eighty, when receiving the ruler's command one bowed, sitting once and touching the ground twice, and so did the blind. At ninety, someone else received it on one's behalf. At fifty the grain differed from the common; at sixty there was meat kept overnight; at seventy there were two dishes; at eighty there were always delicacies; at ninety food and drink did not leave the bedchamber, and meals and drinks simply followed him wherever he strolled. At sixty one prepared funeral articles once a year, at seventy once a season, at eighty once a month, and at ninety repaired them daily; only the binding cloths, single coverlet, quilt and face covering were made after death. At fifty one begins to decline; at sixty one is not full without meat; at seventy one is not warm without silk; at eighty one is not warm without a companion; at ninety even with a companion one is not warm. At fifty one carries a staff at home, at sixty in the village, at seventy in the capital, at eighty at court; and at ninety, if the Son of Heaven wishes to inquire of him, he goes to his chamber, bringing delicacies. At seventy one does not wait at court, at eighty one is sent a monthly inquiry after one's health, and at ninety one has daily regular meals. At fifty one is not subject to labor service, at sixty not to military affairs, at seventy not to the affairs of guests, and at eighty one does not take part even in fasts, sacrifices and mourning. At fifty one receives a rank, at sixty one no longer goes to school in person, and at seventy one returns one's office. In general, from seventy upward, only mourning garments of hemp count as mourning. In general, the kings of the three dynasties cared for the aged, and always reckoned by age. At eighty, one son is exempt from labor service; at ninety, the whole household is exempt; and the blind likewise. In general, while one's parents are alive, a son does not sit down even if he is old. The House of Youyu cared for the aged of the state in the Upper Xiang school and the common aged in the Lower Xiang school. The Xia cared for the aged of the state in the Eastern Xu and the common aged in the Western Xu. The Yin cared for the aged of the state in the Right School and the common aged in the Left School. The Zhou cared for the aged of the state in the Eastern Jiao and the common aged in the Yu Xiang, the Yu Xiang being in the western suburb of the capital. The House of Youyu wore the Huang cap for sacrifices and the deep robe for caring for the aged. The Xia wore the Shou cap for sacrifices and the leisure robe for caring for the aged. The Yin wore the Xu cap for sacrifices and the plain white robe for caring for the aged. The Zhou wore the ceremonial cap for sacrifices and the black robe for caring for the aged.

曾子曰：“孝子之養老也，樂其心，不違其志。樂其耳目，安其寢處，以其飲食忠養之。孝子之身終，終身也者，非終父母之身，終其身也。是故父母之所愛亦愛之，父母之所敬亦敬之。至於犬馬盡然，而況於人乎？”

Master Zeng said: "A filial son caring for the aged makes his heart glad and does not go against his wishes. He delights his ears and eyes, settles his place of rest, and nourishes him faithfully with food and drink. The filial son ends with his own person. What is called 'for life' does not mean to the end of the parents' lives, but to the end of one's own life. Therefore what the parents love one also loves, and what the parents respect one also respects. Even dogs and horses are treated so; how much more people?"

凡養老，五帝憲，三王有乞言。五帝憲，養氣體而不乞言，有善則記之為惇史。三王亦憲，既養老而後乞言，亦微其禮，皆有惇史。

In general, in caring for the aged, the Five Emperors took them as models of virtue, and the Three Kings also asked them for words of advice. The Five Emperors took them as models of virtue, nourishing their bodies without asking for advice, and any good they said was recorded and became the Records of Sincerity. The Three Kings also took them as models, and only after caring for the aged did they ask for advice, and they too kept the rites minimal and refined, and all had Records of Sincerity.

淳熬，煎醢加於陸稻上，沃之以膏，曰淳熬。淳母，煎醢加於黍食上，沃之以膏，曰淳母。炮，取豚若將，刲之刳之，實棗於其腹中，編萑以苴之，塗之以謹塗。炮之，塗皆幹，擘之，濯手以摩之，去其皽，為稻粉，糔溲之以為馳，以付豚。煎諸膏，膏必滅之。鉅鑊湯，以小鼎，薌脯於其中，使其湯毋滅鼎，三日三夜毋絕火，而後調之以醯醢。

Chun Ao: put fried meat sauce over dry-land rice and pour fat on it; this is called Chun Ao. Chun Mu: put fried meat sauce over millet and pour fat on it; this is called Chun Mu. Pao: take a pig or a ewe, slit it open and hollow it, fill the belly with jujubes, wrap it in woven reeds, and daub it with clay. Roast it until the clay is dry, break it open, wash the hands and rub it, remove the thin membrane, make a thin paste of rice flour and apply it to the pig. Fry it in fat, which must cover it. In a large cauldron of boiling water, put a small tripod holding fragrant dried meat inside, so that the water does not cover the tripod, and keep the fire going three days and three nights, then season it with vinegar and meat sauce.

搗珍，取牛羊麋鹿麇之肉，必脄，每物與牛若一，捶反側之，去其餌，孰出之，去其皽，柔其肉。

Dao Zhen: take the tenderloin of ox, sheep, elk, deer and river deer, each in the same quantity as the beef, and pound it repeatedly, removing the sinews; when it is cooked, take it out, remove the thin membrane, and knead the meat soft.

漬取牛肉，必新殺者，薄切之，必絕其理，湛諸美酒，期朝而食之，以醢若醯醷。

Zi (steeped meat): take beef that has certainly been newly slaughtered, slice it thin, cutting certainly across the grain, and soak it in fine wine; eat it after a day and a night, with meat sauce or plum vinegar.

為熬，捶之，去其皽，編萑，布牛肉焉，屑桂與姜，以灑諸上而鹽之，幹而食之。施羊亦如之。施麋，施鹿，施麇，皆如牛羊。欲濡肉，則釋而煎之以醢。欲乾肉，則捶而食之。

To make Ao: pound the meat, remove the thin membrane, weave reeds into a mat, spread the beef on it, and sprinkle ground cassia and ginger over it and add salt; eat it when dry. Mutton is done the same way. Elk, deer and river deer are all done as with beef and mutton. If one wants it moist and soft, soak it and fry it in meat sauce. If one wants dried meat, pound it and eat it.

糝取牛羊豕之肉，三如一，小切之，與稻米，稻米二，肉一，合以為餌煎之。

San (rice cake): take the meat of ox, sheep and pig, three kinds in equal amounts, chop it small, and combine it with rice, two parts rice to one part meat, form it into cakes and fry them.

肝膋，取狗肝一，幪之以其膋，濡炙之，舉燋其膋，不蓼，取稻米，舉糔溲之，小切狼臅膏，以與稻米為酏。

Gan Liao: take one dog's liver and wrap it in its caul fat, wet it and roast it, roasting the caul fat until scorched, without using smartweed. Take rice, make it into a thin paste, chop the fat from a wolf's chest cavity small, and make it with the rice into a thin porridge.

禮始於謹夫婦，為宮室，辨外內。男子居外，女子居內。深宮固門，閽寺守之，男不入，女不出。男女不同椸枷，不敢縣於夫之楎椸，不敢藏於夫之篋笥，不敢其楅浴。夫不在，斂枕篋簟席，襡器而藏之。少事長，賤事貴，鹹如之。

The rites begin with being careful about husband and wife. One builds houses and distinguishes outer and inner. Men live outside and women live inside. The house is deep and the gates are firm, with gatekeepers and eunuchs guarding, so that men do not enter and women do not go out. Men and women do not share a clothes rack; a woman dares not hang her things on her husband's rack, store them in her husband's chest, or share the bath. When the husband is away, she puts away the pillow case and mat and wraps up the utensils and stores them. The young serve the old and the lowly serve the honored, in the same way.

夫婦之禮，唯及七十，同藏無間。故妾雖老，年未滿五十，必與五日之御。將御者，齊，漱，澣，慎衣服，櫛縰，笄，總角，拂髦，衿纓，綦屨。雖婢妾，衣服飲食，必後長者。妻不在，妾御莫敢當夕。

In the rites of husband and wife, only when they reach seventy do they store their things together without separation. So a concubine, even when old, if she is not yet fifty must still take part in the five-day rotation of attending at night. One who is about to attend purifies herself, rinses her mouth, washes her clothes, is careful about her garments, combs and ties her hair, inserts the hairpin, gathers her hair, brushes the childhood forelocks, ties the collar cords and fastens her shoe ties. Even maids and concubines have their clothing and food only after their seniors. If the principal wife is not present, a concubine does not dare to occupy that night.

妻將生子，及月辰，居側室，夫使人日再問之，作而自問之，妻不敢見，使姆衣服而對。至於子生，夫復使人日再問之，夫齊，則不入側室之門。子生，男子設弧於門左，女子設帨於門右。三日始負子，男射女否。

When a wife is about to give birth, she goes to the side chamber when the month comes. The husband sends someone to ask after her twice each day; once labor begins he goes in person to ask. The wife does not dare to see him, and has a female tutor put on proper clothing and answer. When the child is born, the husband again sends someone to ask twice daily. If the husband is fasting, he does not enter the door of the side chamber. When the child is born, for a boy a bow is hung to the left of the door, and for a girl a kerchief to the right. On the third day the child is first held, and a boy goes through the archery rite while a girl does not shoot.

國君世子生，告於君，接以大牢，宰掌具。三日，卜士負之，吉者宿齊，朝服寢門外，詩負之，射人以桑弧蓬矢六，射天地四方，保受乃負之。宰醴負子，賜之束帛，卜士之妻，大夫之妾，使食子。

When the heir of a ruler is born, it is reported to the ruler, and he is received with a great sacrificial offering, with the steward in charge of preparing it. On the third day, a scholar chosen by divination comes to hold the child; the one who obtains a good result fasts beforehand, and in court dress waits outside the bedchamber gate to receive and hold the child. The archer shoots six arrows of fleabane with a mulberry bow toward Heaven, Earth and the four directions. Only after the nurse takes the child is he held. The steward offers sweet wine to the one who held the child, and gives him a bundle of silk. The wife of the scholar chosen by divination and a concubine of a high official are made to nurse the child.

凡接子擇日，冢子則大牢，庶人特豚，士特豕，大夫少牢，國君世子大牢。其非冢子，則皆降一等。

In general, for welcoming a child a day is chosen. For a principal eldest son, a great sacrificial offering is used; for a commoner, one piglet; for a scholar, one pig; for a high official, a lesser sacrificial offering; and for a ruler's heir, a great sacrificial offering. If the child is not the principal eldest son, all are lowered by one grade.

異為孺子，室於宮中，擇於諸母與可者，必求其寬裕、慈惠、溫良、恭敬、慎而寡言者使為子師，其次為慈母，其次為保母。皆居子室，他人無事不往。三月之末，擇日，翦發為鬌，男角女羈，否則男左女右。是日也，妻以子見於父，貴人則為衣服，由命士以下皆漱澣，男女夙興，沐浴衣服，具視朔食。夫人門，升自阼階，立於阼，西鄉，妻抱子出自房，當楣立，東面，姆先相，曰：“母某敢用時日，祗見孺子。”夫對曰：“欽有帥。”父執子之右手，咳而名之，妻對曰：“記有成。”遂左還授師，子師辯告諸婦諸母名，妻遂適寢，夫告宰名，宰辯告諸男名，書曰“某年某月某日某生”而藏之。宰告閭史，閭史書為二，其一藏諸閭府，其一獻諸州史。州史獻諸州伯，州伯命藏諸州府。夫入，食如養禮。

Separately, a chamber is set up in the residence for the infant, and from among the various mothers and suitable women one must seek those who are generous, gentle, kind, mild, respectful, careful and of few words to be tutor, next to be the nurturing mother, and next to be the nurse. All of them live in the child's chamber and others do not go there without business. At the end of the third month, a day is chosen to cut the hair, leaving a tuft; boys leave two horn-shaped tufts and girls leave a cross tuft, otherwise left for boys and right for girls. On this day the wife carries the child to see his father. The honored ones change their clothing; from those of the rank of commissioned scholar down, all wash and rinse, and men and women rise early, bathe and change clothes, with a meal like the first-of-the-month meal. The husband enters the door and goes up by the eastern steps, standing on the eastern steps facing west. The wife carries the child out from the room and stands facing the lintel, facing east. The female tutor first assists and says: "The mother, so-and-so, dares to use this day to respectfully let you see the child." The husband replies: "Be reverent and careful in what he follows." The father holds the child's right hand and, smiling and teasing him, gives him his name. The wife replies: "Remember it, and may he accomplish something." Then she turns left and hands the child to the child's tutor. The tutor announces the name to all the women and mothers. The wife then goes to the bedchamber. The husband tells the name to the steward, and the steward announces it to all the men, and writes down: "So-and-so was born on such a day of such a month of such a year," and stores it. The steward tells the village historian, who makes two copies, one stored in the village archive and one presented to the district historian. The district historian presents it to the district chief, who orders it stored in the district archive. The husband enters, and the meal is like the rite of caring for the aged.

世子生，則君沐浴朝服，夫人亦如之，皆立於阼階，西鄉，世婦抱子，升自西階，君名之，乃降。適子庶子見於外寢，撫其首，咳而名之，禮帥初，無辭。

When the ruler's heir is born, the ruler bathes and puts on court dress, and the consort does the same, and both stand on the eastern steps facing west. The senior court lady carries the child up the western steps, and the ruler gives him his name, and then comes down. The principal sons and the secondary sons meet in the outer chamber, stroke the child's head and, smiling and teasing, give the name; the rite follows the initial one, without declining.

凡名子，不以日月，不以國，不以隱疾。大夫士之子，不敢與世子同名。

In general, in naming a child, one does not use the day or the month, does not use the name of a state, and does not use a hidden ailment. The sons of high officials and scholars do not dare to share a name with the ruler's heir.

妾將生子，及月辰，夫使人日一問之。子生三月之末漱澣夙齊，見於內寢，禮之如始入室。君已食，徹焉，使之特餕，遂入御。

When a concubine is about to give birth, when the month comes, the husband sends someone to ask after her once each day. At the end of the third month after the child is born, she washes and rinses and fasts beforehand, and meets him in the inner chamber, with a rite like the first time she entered the room. After the ruler has finished eating, the dishes are cleared, and she is allowed to eat the leftovers alone, and then enters to attend him at night.

公庶子生，就側室，三月之末，其母沐浴朝服見於君，擯者以其子見，君所有賜，君名之，眾子則使有司名之。

When a duke's secondary son is born, he stays in the side chamber. At the end of the third month, his mother bathes and puts on court dress to see the ruler, and the usher brings the child in to be presented. If the ruler grants something, the ruler gives him his name; for the other sons, the officials are made to name them.

庶人無側室者，及月辰，夫出居群室，其問之也，與子見父之禮無以異也。

Commoners who have no side chamber, when the month comes, the husband goes out and lives in a common room. He goes to inquire, and the rite of the child meeting his father is no different.

凡父在，孫見於祖，祖亦名之，禮如子見父，無辭。

In general, while the father is alive, when a grandson meets his grandfather, the grandfather also gives him a name, and the rite is like a son meeting his father, without declining.

食子者三年而出，見於公宮則劬。大夫之子有食母，士之妻自養其子。

The woman who nurses the child comes out after three years, and when she is presented in the ducal palace she is consoled. The sons of high officials have wet nurses; the wives of scholars nurse their children themselves.

由命士以上及大夫之子，旬而見。冢子未食而見，必執其右手。適子、庶子已食而見，必循其首。

From those of the rank of commissioned scholar upward and the sons of high officials, the child is seen at ten days. A principal eldest son who has not yet been nursed is seen, and one must hold his right hand. A principal son or secondary son who has already been nursed is seen only afterward, and one must stroke his head in the direction of the hair.

子能食食，教以右手。能言，男唯女俞，男鞶革，女鞶絲。六年，教之數與方名。七年，男女不同席，不共食。八年，出入門戶及即席飲食，必後長者，始教之讓。九年，教之數日。十年，出就外傅，居宿於外，學書記，衣不帛襦褲，禮帥初，朝夕學幼儀，請肄簡諒。十有三年，學樂誦詩，舞勺，成童，舞象，學射御。二十而冠，始學禮，可以衣裘帛，舞大夏，惇行孝弟，博學不教，內而不出。三十而有室，始理男事，博學無方，孫友視志。四十始仕，方物出謀發慮，道合則服從，不可則去。五十命為大夫，服官政。七十致事。凡男拜，尚左手。

When a child can feed himself, teach him to use the right hand. When he can speak, a boy answers "wei" and a girl answers "yu." A boy wears a leather pouch and a girl a silk pouch. At six, teach him numbers and names of directions. At seven, boys and girls do not share a mat or eat together. At eight, in going in and out of doors and in taking mats and food and drink, one must follow after one's elders, and one begins to be taught modesty and yielding. At nine, teach him to count the days. At ten, he goes out to follow an outside teacher, lodges away from home, and learns writing and record-keeping; his clothes are not made of silk short jackets and trousers, and the rite follows the initial one; morning and evening he learns the minor rules of conduct and asks to practice what is concise and sincere. At thirteen, he learns music, recites the Poems and dances the Shao; as a youth, he dances the Xiang and learns archery and charioteering. At twenty he undergoes the capping rite, begins to learn ritual, may wear fur and silk, dances the Da Xia, practices filial piety and brotherly respect sincerely, learns widely but does not teach others, and keeps what he has gathered within without going out to lecture. At thirty he has a household and begins to manage a man's affairs, learns widely without fixed direction, makes friends modestly and observes their aims. At forty he begins to hold office, makes plans according to the principles of affairs, obeys if the way accords and leaves if it does not. At fifty he is appointed as a high official and takes charge of government offices. At seventy he returns his office. In general, when a man bows, the left hand is on top.

女子十年不出，姆教婉娩聽從，執麻枲，治絲繭，織紝組紃，學女事，以共衣服。觀於祭祀，納酒漿籩豆菹醢，禮相助奠。十有五年而笄，二十而嫁。有故，二十三年而嫁。聘則為妻，奔則為妾。凡女拜，尚右手。

A girl does not go out of the gate for ten years, and her female tutor teaches her gentleness and compliance; she takes up hemp and flax, manages silk and cocoons, weaves silks and braids, and learns women's tasks, so as to supply clothing. She observes sacrifices, receives the wine and drinks, the baskets, stands and pickles, and helps with the offerings according to ritual. At fifteen she undergoes the hairpin rite, and at twenty she marries. If there is some reason, she marries at twenty-three. One who goes through the betrothal rites is a wife, and one who elopes is a concubine. In general, when a woman bows, the right hand is on top.

天子玉藻，十有二旒，前後邃延，龍捲以祭。玄端而朝日於東門之外，聽朔於南門之外。閏月，則闔門左扉，立於其中，皮弁以日視朝，遂以食，日中而餕，奏而食。日少牢，朔月大牢。五飲，上水、漿、酒、醴、酏。卒食，玄端而居。動則左史書之，言則右史書之，御瞽幾聲之上下。年不順成，則天子素服，乘素車，食無樂。

The Son of Heaven's cap has twelve hanging strings of jade beads, extending far down in front and behind. He wears the dragon robe for sacrifices. Wearing the black ceremonial robe, he greets the sun outside the east gate and hears the announcement of the new month outside the south gate. In an intercalary month, he closes the left leaf of the gate and stands inside. He holds daily court wearing the skin cap, and then takes his meal. At midday he eats what is left over, with music playing as he eats. For ordinary meals he uses a lesser sacrificial offering, and on the first of the month a great sacrificial offering. Of the five drinks, the best are water, thin gruel drink, wine, sweet wine and thin porridge. When he has finished eating, he dwells wearing the black ceremonial robe. When he moves, the Left Historian records it, and when he speaks, the Right Historian records it. The musicians in attendance observe the rise and fall of the sounds. If the harvest does not ripen smoothly, the Son of Heaven wears plain clothes, rides in a plain carriage, and eats without music.

諸侯玄端以祭，裨冕以朝，皮弁以聽朔於大廟，朝服以日視朝於內朝。朝，辨色始入，君日出而視之，退適路寢聽政，使人視大夫。大夫退，然後適小寢，釋服。又朝服以食，特牲三俎，祭肺。夕深衣，祭牢肉，朔月少牢，五俎四簋，子卯，稷食菜羹，夫人與君同庖。君無故不殺牛，大夫無故不殺羊，士無故不殺犬豕。君子遠庖廚，凡有血氣之類，弗身踐也。至於八月不雨，君不舉，年不順成，君衣布搢本，關梁不租，山澤列而不賦，土功不興，大夫不得造車馬。

The feudal lords wear the black ceremonial robe for sacrifices, the subsidiary ceremonial cap for audiences, the skin cap for hearing the announcement of the new month in the grand temple, and court dress for daily court in the inner court. At audience, they begin to enter when the sky is light enough to tell things apart. The ruler receives people when the sun comes out, then retires to the main hall to hear government, and sends someone to see the high officials. When the high officials retire, he goes to the small chamber and takes off his court dress. He puts on court dress again to eat, with a single animal sacrifice on three stands, and offers the lung. In the evening he wears the deep robe and offers the cooked meat. On the first of the month he uses a lesser sacrificial offering, five stands and four vessels. On the zi and mao days he eats millet and vegetable soup. The ruler's consort shares the same kitchen as the ruler. The ruler does not slaughter an ox without cause, a high official does not slaughter a sheep without cause, and a scholar does not slaughter a dog or pig without cause. The noble man keeps away from the kitchen. In general, as to creatures that have blood and breath, he does not personally trample or kill them. When it has not rained for eight months, the ruler does not have a grand meal. If the harvest does not ripen well, the ruler wears cloth garments and carries a wooden tablet, no rent is collected at passes and bridges, mountains and marshes are fenced but no levy is taken, no earth and wood construction is begun, and high officials may not make carriages and horses.

卜人定龜，史定墨，君定體。

The diviner determines the tortoise, the historian determines the ink-marked cracks, and the ruler determines the form of the omen.

君羔幦虎犆，大夫齊車，鹿幦豹犆，朝車，士齊車，鹿幦豹犆。

The ruler's carriage has a crossbar covered with lambskin and edged with tiger skin. A high official's fasting carriage is covered with deerskin and edged with leopard skin. The court carriage and the scholar's fasting carriage are covered with deerskin and edged with leopard skin.

君子之居恆當戶，寢恆東首。若有疾風、迅雷、甚雨，則必變，雖夜必興，衣服冠而坐。日五盥，沐稷而靧梁，櫛用樿櫛，發晞用象櫛，進禨進羞，工乃升歌。浴用二巾，上絺下綌。出杅，履蒯席。連用湯，履蒲席。衣布晞身，乃屨。進飲，將適公所，宿齊戒，居外寢，沐浴。史進象笏，書思對命。既服，習容觀玉聲乃出。揖私朝，輝如也，登車則有光矣。

The noble man's dwelling is always facing the door, and when sleeping his head is always to the east. If there is a violent wind, sudden thunder or heavy rain, he must change his posture, and even at night he must rise, put on his clothes and cap, and sit. He washes his hands five times a day, washes his hair with millet water and his face with fine millet water, combs his hair with a white wood comb, and when it is dry, with an ivory comb. After he has bathed, wine and delicacies are offered, and only then do the musicians ascend the hall and sing. In bathing he uses two towels, a fine one of kudzu cloth for the upper body and a coarse one for the lower. Stepping out of the bath he stands on a mat of sedge, is poured over with hot water, and steps on a mat of cattail. He dries his body in a cloth garment and only then puts on his shoes. A drink is offered. When he is to go to the duke, he fasts the previous day, stays in the outer chamber and bathes. The historian presents the ivory tablet, on which is written the command he intends to answer. After he is fully dressed, he practices his bearing and listens to the sound of his jade pendants, and only then comes out. He bows in the private court with a radiant look, and when he mounts the carriage there is light about him.

天子搢珽，方正於天下也。諸侯荼，前詘後直，讓於天子也。大夫前詘後詘，無所不讓也。

The Son of Heaven holds the ting scepter in his sash, to show squareness to the world. The feudal lords use the tu, bent in front and straight behind, to show yielding to the Son of Heaven. High officials are bent both in front and behind, which means there is nothing they do not yield.

侍坐則必退席，不退，則必引而去君之黨。登席不由前，為躐席，徒坐不盡席尺。讀書，食，則齊。豆，去席尺。

When one attends at the seat, one must draw the mat back. If one does not draw it back, one must withdraw from the immediate vicinity of the ruler. One does not step onto the mat from the front, for fear of crossing over it. When sitting without a meal, one does not fill the whole mat but leaves a foot. When reading and eating, one sits evenly. The food stand is placed a foot from the mat.

若賜之食，而君客之，則命之祭，然後祭。先飯，辯嘗羞，飲而俟，若有嘗羞者，則俟君之食然後食，飯飲而俟。君命之羞，羞近者，命之品嚐之，然後唯所欲。凡嘗遠食，必順近食。君未覆手，不敢飧。君既食，又飯飧。飯飧者，三飯也。君既徹，執飯與醬，乃出授從者。

If one is granted food, and the ruler treats one as a guest, one is ordered to make the offering, and then one makes it. One begins by eating rice, tastes the delicacies in turn, and waits while drinking. If there is someone who tastes the food, one waits for the ruler to eat and then eats, drinking while waiting. If the ruler orders one to take more dishes, one takes those near. If one is ordered to taste, then one takes only what one wants. In general, when tasting distant foods, one must follow on from the near ones. If the ruler has not yet wiped his hands, one does not dare to eat the leftover rice. When the ruler has finished eating, one eats the leftover rice. Eating the leftovers is three mouthfuls. When the ruler has had the dishes cleared, one takes the rice and sauce and only then goes out to hand them to one's attendant.

凡侑食，不盡食。食於人不飽。唯水醬不祭，若祭為已●卑。

In general, when urged to eat more, one does not finish the rice. When eating at another's house, one does not eat to fullness. Only water and sauce are not offered up as a sacrifice. If one does offer them, [the base text has a damaged character here] it appears that one is making oneself humble.

君若賜之爵，則越席再拜稽首受。登席，祭之，飲卒爵而俟。君卒爵，然後授虛爵。君子之飲酒也，受一爵而色灑如也，二爵而言言斯，禮已三爵而油油以退。退則坐。取屨，隱闢而後屨，坐左納右，坐右納左。

If the ruler grants one a cup, one steps over the mat, bows twice, touches the head to the ground and receives it. One goes up on the mat, offers a libation, drinks the cup and waits. After the ruler has finished his cup, one hands out the empty cup. When the noble man drinks, at one cup his countenance is solemn and respectful, at two cups it is gentle and able to speak, and by the rite of three cups he retires calmly. After retiring one sits down. One takes up one's shoes, steps aside before putting them on, and, sitting, puts the right shoe on the left foot and the left shoe on the right foot, as the sitting posture requires.

凡尊，必上玄酒，唯君面尊，唯饗野人皆酒。大夫側尊用棜，士側尊用禁。

In general, with the wine vessels, the dark wine must be placed uppermost. Only the ruler faces the vessel. Only when entertaining country folk is it all wine. High officials set up their vessels at the side on a footless stand, and scholars set up their vessels at the side on a stand.

始冠，緇布冠。自諸侯下達，冠而敝之可也。玄冠朱組纓，天子之冠也。緇布冠繢緌，諸侯之冠也。玄冠丹組纓，諸侯之齊冠也。玄冠綦組纓，士之齊冠也。縞冠玄武，子姓之冠也。縞冠素紕，既祥之冠也。垂緌五寸，惰遊之士也。玄冠縞武，不齒之服也。居冠屬武，自天子下達，有事然後緌。五十不散送，親沒不髦，大帛不緌。玄冠紫緌，自魯桓公始也。

At the first capping, the black cloth cap is used. From the feudal lords downward, it may be discarded after the capping. The black cap with vermilion silk cap-strings is the cap of the Son of Heaven. The black cloth cap with colored cap-strings is the cap of the feudal lords. The black cap with red silk cap-strings is the feudal lords' cap for fasting. The black cap with gray-green silk cap-strings is the scholars' cap for fasting. The white silk cap with a black band is the cap of the sons of the clan. The white silk cap with plain edging is the cap worn after the auspicious sacrifice. Cap-strings hanging down five inches mark an idle wandering scholar. The black cap with a white band is a garment of those not ranked among the respectable. The cap for leisurely dwelling has the band attached. From the Son of Heaven downward, cap-strings are worn only when there is business. At fifty one does not loosen the sash when escorting a funeral, when both parents have died one does not keep the childhood forelocks, and the great white silk cap has no cap-strings. The black cap with purple cap-strings began with Duke Huan of Lu.

朝玄端，夕深衣，深衣三袪，縫齊倍要，衽當旁，袂可以回肘，長中繼揜尺，袷二寸，袪尺二寸，緣廣寸半。以帛里布，非禮也。

For court one wears the black ceremonial robe, and in the evening the deep robe. The deep robe has sleeves three times the width of the arm, a hem seam twice the width of the waist, the front opening at the side, and sleeves that allow the elbow to turn. The long garment has a one-foot extension joined in the middle. The crossed collar is two inches, the cuff opening one foot two inches, and the border one and a half inches wide. To use silk for the lining of a cloth garment is not ritual.

士不衣織，無君者不貳採。衣正色，裳間色，非列採不入公門，振絺綌不入公門，表裘不入公門，襲裘不入公門。

A scholar does not wear woven brocade; those without a ruler do not wear only a single patterned color. The upper garment uses true colors and the lower garment uses intermediate colors. Patterns not of the correct sequence do not enter the ducal gate, nor do fine or coarse kudzu cloth that has been shaken out, nor does one wearing a fur coat on the outside, nor one with the fur covered over, enter the ducal gate.

纊為繭，縕為袍，襌為絅，帛為褶。

New silk floss makes a cocoon-padded garment, old wadding makes a robe, single layers make a light robe, and silk makes a lined garment.

朝服之以縞也，自季康子始也。孔子曰：“朝服而朝，卒朔然後服之。”曰：“國家未道，則不充其服焉。”

Court dress of white silk began with Ji Kangzi. Confucius said: "One wears court dress to attend court, and after hearing the announcement of the new month one puts it on." He said: "If the state is not yet on the right course, do not make that dress complete."

唯君有黼裘以誓省，大裘非古也。

Only the ruler has the embroidered fur robe, which he uses for vows and inspections. The great fur robe is not an ancient method.

君衣狐白裘，錦衣以裼之，君之右虎裘，厥左狼裘。士不衣狐白，君子狐青裘豹褎，玄綃衣以裼之。麛裘青豻褎，絞衣以裼之。羔裘豹飾，錙衣以裼之。狐裘，黃衣以裼之。錦衣狐裘，諸侯之服也。犬羊之裘不裼，不文飾也，不裼，裘之裼也，見美也，吊則襲，不盡飾也。君在則裼，盡飾也。服之襲也，充美也，是故屍襲。執玉龜，襲，無事則裼，弗敢充也。

The ruler wears a white fox fur robe, with a brocade garment covering it so that it shows. On the ruler's right side one wears tiger fur, and on the left side wolf fur. A scholar does not wear white fox. The noble man wears blue-black fox fur with leopard-skin cuffs, covered with a black thin silk garment so that it shows. Fur of young animals with blue-grey jackal cuffs is covered with a gray-yellow garment so that it shows. Lamb fur with leopard trim is covered with a black garment so that it shows. Fox fur is covered with a yellow garment so that it shows. A brocade garment over fox fur is the dress of the feudal lords. Dog and sheep fur is not covered so that it shows, and is not ornamented. Not showing it, while the covering of fur makes it show, displays beauty. When going to condole, one covers it, so as not to ornament fully. When the ruler is present, one covers it so that it shows, which is to ornament fully. Covering the garment fills out the beauty. Therefore the impersonator of the dead covers it. When holding jade and tortoise shells one covers it; when there is no business one lets it show, not daring to fill it out.

笏天子以球玉，諸侯以象，大夫以魚須文竹，士竹本，象可也。見於天子，與射，無說笏。入大廟說笏，非古也。小功不說笏，當事免則說之。既搢必盥，雖有執於朝，弗有盥矣。凡有指畫於君前，用笏。造受命於君前，則書於笏。笏，畢用也，因飾焉。笏度，二尺有六寸，其中博三寸，其殺六分而去一。

The tablet: the Son of Heaven uses fine jade, the feudal lords use ivory, high officials use bamboo decorated with fish whisker, and scholars use bamboo as the base, or ivory is also acceptable. When going to see the Son of Heaven, or at archery, one does not remove the tablet. Taking off the tablet when entering the grand temple is not an ancient method. For the minor mourning one does not remove the tablet, and only at the time of removing the mourning cap does one take it off. Once it has been inserted one must wash one's hands, though if one is holding something at court one need not wash again. In general, when gesturing before the ruler, one uses the tablet. When receiving a command before the ruler, one writes it on the tablet. The tablet is in universal use and therefore is ornamented. The tablet is two feet six inches in measure, three inches wide in the middle, and tapered to remove one sixth.

而素帶，終闢。大夫素帶，闢垂。士練帶，率下闢。居士錦帶，弟子縞帶，幷紐約用組三寸，長齊於帶。紳長制，士三尺，有司二尺有五寸。子游曰：“參分帶下，紳居二焉。紳、鞸、結，三齊。”

The plain sash is edged all round. The high official's plain sash has its edged portion hanging down. The scholar's sash is of boiled silk, sewn with the edging at the bottom. A retired scholar wears a brocade sash, and a disciple a white silk sash. The knot is tied with a braid three inches wide, as long as the sash. The rule for the length of the hanging end is three feet for a scholar and two feet five inches for an official. Ziyou said: "Divide the part below the sash into three; the hanging end takes two parts. The hanging end, the apron and the knot are made of equal length."

大夫大帶四寸，雜帶。君朱綠，大夫玄華。士緇闢二寸，再繚四寸。凡帶有率無箴功。肆束及帶，勤者有事則收之，走則擁之。

A high official's great sash is four inches. For the mixed-color sash: the ruler's is vermilion and green, the high official's is black and red. The scholar's is dark with edging two inches wide and wraps around four inches. In general, a sash has seams but no traces of needle and thread. As for the remainder of the tied sash and the sash itself, a hard-working person tucks it up when there is business, and holds it when running.

鞸，君朱，大夫素，士爵韋。圜殺直，天子直。公侯前後方，大夫前方後挫角，士前後正。鞸，下廣二尺，上廣一尺，長三尺，其頸五寸，肩革帶，博二寸。

The knee apron: the ruler's is vermilion, the high official's plain, and the scholar's is of sparrow-colored leather. Round, tapering and straight: the Son of Heaven's is straight. The dukes' and marquises' is square in front and behind, the high official's is square in front and notched at the corners behind, and the scholar's is straight in front and behind. The knee apron is two feet wide at the bottom, one foot wide at the top, and three feet long, its neck five inches, and its shoulders are the leather belt, two inches wide.

一命縕韍幽衡，再命赤韍幽衡，三命赤韍蔥衡。

With one rank, one has the reddish-yellow apron and black ornamental belt; with two ranks, the red apron and black belt; with three ranks, the red apron and blue-green belt.

王后褘衣，夫人揄狄，君命屈狄，再命褘衣，一命襢衣，士褖衣。唯世婦命於奠繭，其它則皆從男子。

The queen wears the Hui robe, the consorts wear the Yu Di robe, and those appointed by the ruler wear the Qu Di robe. Those of the second rank wear the Hui robe, those of the first rank wear the Tan robe, and scholars' wives wear the Tuan robe. Only the senior court ladies receive their command at the offering of cocoons; the rest all follow the men.

凡侍於君，紳垂，足如履齊，頤溜垂拱，視下而聽上，視帶以及袷，聽鄉任左。

In general, when attending upon the ruler, the hanging end of the sash hangs down, the feet seem to tread on the hem, the chin is like the eaves of a roof, the hands hang down clasped, the gaze is downward while the ears listen upward, the eyes move from the sash to the crossed collar, and one listens leaning to the left.

凡君召以三節，二節以走，一節以趨。在官不俟屨，在外不俟車。

In general, when the ruler summons with three tallies, one runs at two, and walks quickly at one. When in office one does not wait for one's shoes, and when away one does not wait for the carriage.