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

士於大夫，不敢拜迎，而拜送。士於尊者先拜，進面，荅之拜則走。

A scholar does not dare to bow while receiving a high official, but bows when seeing him off. A scholar bows first to a superior, goes forward to see him, and when the other returns the bow, runs off.

士於君所言大夫，沒矣則稱諡若字，名士。與大夫言，名士，字大夫。於大夫所，有公諱，無私諱。凡祭不諱，廟中不諱，教學臨文不諱。

When a scholar speaks of a high official in front of the ruler, if he has died one uses the posthumous title or courtesy name, and when referring to a scholar one uses his given name. When speaking with a high official, one uses the given name for a scholar and the courtesy name for a high official. In the presence of a high official, one avoids the taboo names of the ducal house, not those of private families. In sacrifices one does not avoid taboo names, in the temple one does not avoid them, and when facing the written text in teaching one does not avoid them.

古之君子必佩玉，右徵角，左宮羽，趨以採齊，行以肆夏，周還中規，折還中矩，進則揖之，退則揚之，然後玉鏘鳴也。故君子在車則聞鸞和之聲，行則鳴佩玉，是以非闢之心無自入也。

The noble men of antiquity always wore jade pendants, with the zhi and jiao notes on the right and the gong and yu notes on the left. For brisk walking one follows the Cai Qi, and for ordinary walking the Si Xia. A turn conforms to the compass and a corner to the square. In advancing one bows, in withdrawing one raises, and then the jade clinks and rings. Therefore the noble man in a carriage hears the sound of the harmonizing bells, and when walking makes his jade pendants chime, so a crooked heart has no way to enter.

君在不佩玉，左結佩，右設佩。居則設佩，朝則結佩。齊則綪結佩，而爵鞸。凡帶必有佩玉，唯喪否。佩玉有沖牙。君子無故，玉不去身，君子於玉比德焉。天子佩白玉而玄組綬，公侯佩山玄玉而朱組綬，大夫佩水蒼玉而純組綬，世子佩瑜玉而綦織綬，士佩瓀玟而縕組綬。孔子佩象環五寸而綦組綬。

When the ruler is present one does not wear the jade; the pendants on the left are tied up and those on the right are set in place. In leisurely dwelling the pendants are set in place, and at court they are tied up. When fasting, the pendants are bent and tied and one wears the sparrow-colored knee apron. In general, a sash must have jade pendants, except in mourning. The pendants have a striking tooth. The noble man, unless there is cause, does not let the jade leave his person. The noble man compares jade to virtue. The Son of Heaven wears white jade with black braided cords, dukes and marquises wear mountain-dark jade with vermilion braided cords, high officials wear water-blue jade with plain braided cords, the heir wears fine jade with gray-green woven cords, and scholars wear lesser jade with reddish-yellow braided cords. Confucius wore an ivory ring five inches across with gray-green braided cords.

童子之節也，緇布衣，錦緣，錦紳幷紐，錦束髮，皆朱錦也。童子不裘不帛，不屨絇，無緦服，聽事不麻。無事則立主人之北，南面見先生，從人而入。

The rites for a child: a black cloth garment with brocade border, a brocade hanging sash tied with knot, brocade to bind the hair, all in vermilion brocade. A child does not wear fur or silk, his shoes have no nose ornaments, and he has no fine-hemp mourning. When listening to affairs he does not add hemp. When there is no business he stands to the north of the host, facing south, sees the teacher, and enters following the others.

侍食於先生，異爵者，後祭先飯。客祭，主人辭曰：“不足祭也。”客飧，主人辭以疏。主人自置其醬，則客自徹之。一室之人，非賓客，一人徹。壹食之人，一人徹。凡燕食，婦人不徹。

When dining in attendance on a teacher or on one of different rank, one offers the sacrifice later and begins eating first. When a guest offers a sacrifice, the host declines, saying: "It is not enough to offer." When the guest eats the leftover rice, the host declines by saying it is coarse. If the host himself sets out the sauce, the guest himself takes it away. Among the people of one room who are not guests, one person clears. Among those eating together, one person clears. In general, at ordinary meals, women do not clear.

食棗桃李，弗致於核。瓜祭上環，食中，棄所操。凡食果實者後君子，火孰者先君子。

In eating jujubes, peaches and plums, one does not put the pit into the mouth. In the case of melon, one offers the upper ring, eats the middle, and throws away the part one held. In general, those who eat fruit eat after the noble man, and those who eat what is cooked with fire eat before the noble man.

有慶，非君賜不賀。有憂者。（此下有缺文）

When there is a celebration, one does not congratulate unless it was granted by the ruler. When there is a sorrow. (There is a gap in the base text here.)

孔子食於季氏，不辭，不食肉而飧。

When Confucius dined at the Ji family's house, he did not decline, and did not eat the meat but ate the leftover rice.

君賜車馬，乘以拜賜，衣服，服以拜賜。君未有命，弗敢即乘服也。君賜，稽首據掌致諸地。酒肉之賜弗再拜。凡賜，君子與小人不同日。

When the ruler grants a carriage and horses, one rides it to come and bow in thanks; when he grants clothes, one wears them to bow in thanks. If the ruler has not yet commanded it, one does not dare to ride or wear them at once. When the ruler grants something, one touches the head to the ground and, with palms on the ground, sees him off to the ground. For a grant of wine and meat one does not bow again. In general, with grants, noble men and petty men are not on the same day.

凡獻於君，大夫使宰，士親，皆再拜稽首送之。膳於君，有葷桃茢，於大夫去茢，於士去葷，皆造於膳宰。大夫不親拜，為君之荅已也。

In general, in offering to the ruler, a high official sends his steward and a scholar goes in person, bowing twice and touching the head to the ground in presenting it. In offering a meal to the ruler, there are pungent herbs, peach wood and a broom. For a high official the broom is omitted, and for a scholar the pungent herbs are omitted, and all are sent to the master of the kitchen. A high official does not bow in person because the ruler would reply to him.

大夫拜賜而退，士待諾而退，又拜弗荅拜。大夫親賜士，士拜受，又拜於其室，衣服弗服以拜。敵者不在，拜於其室。凡在尊者有獻，而弗敢以聞。士於大夫不承賀，下大夫於上大夫承賀。親在，行禮於人稱父。人或賜之，則稱父拜之。

A high official bows in thanks for a gift and withdraws, while a scholar waits for the assent and withdraws, and bows again, with no return bow. When a high official gives something to a scholar himself, the scholar bows in receiving it and then goes to the high official's chamber to bow again. One does not wear the garments to bow in thanks. If one of equal rank is absent, one goes to his chamber to bow. In general, when one has an offering for a superior, one does not dare to let him hear of it. A scholar does not accept congratulations from a high official, but a lower high official accepts congratulations from a higher high official. While one's parents are alive, when performing rites toward others one speaks of one's father. If someone gives one something, one bows in thanks and speaks of one's father.

禮不盛，服不充，故大裘不裼，乘路車不式。

If the rites are not at their height, garments are not filled out; so the great fur robe is not shown by covering, and when riding in the carriage of state one does not lean on the crossbar.

父命呼，唯而不諾。手執業則投之，食在口則吐之，走而不趨。親老，出不易方，復不過時。親癠，色容不盛，此孝子之疏節也。父沒而不能讀父之書，手澤存焉爾。母沒而杯圈不能飲焉，口澤之氣存焉爾。

When the father summons, one answers "wei" and not "nuo." If one has something in hand one puts it down, if food is in the mouth one spits it out, and one runs and does not walk quickly. When the parents are old, when one goes out one does not change direction, and on returning does not exceed the time. When the parents are ill, the look on one's face and one's bearing are not abundant; this is the filial son's simplified rule. When the father has died, one cannot read the father's books, because the traces of his hands are still there. When the mother has died, one cannot drink from her cups and ladles, because the breath of her mouth is still there.

君入門，介拂闑，大夫中棖與闑之間，士介拂棖。

When the ruler enters the gate, his assistants brush the door post. High officials pass between the door frame and the post. A scholar's assistants brush the door frame.

賓入不中門，不履閾。公事自闑西，私事自闑東。

A guest, on entering, does not walk through the middle of the gate and does not step on the threshold. For public business one goes west of the post, and for private business east of the post.

君與屍行接武，大夫繼武，士中武。徐趨皆用是，疾趨則欲發，而手足毋移，圈豚行，不舉足，齊如流。席上亦然。端行，頤溜如矢，弁行，剡剡起屨，執龜玉，舉前曳踵，蹜蹜如也。

The ruler and the impersonator of the dead walk with footprints touching, high officials with footprints following one another, and scholars with room for a footprint between footprints. The slow quick-step also follows this. In the rapid quick-step, one wants to stretch the stride, but the hands and feet must not sway. In small circling steps, one does not lift the feet, and the hem of the garment is like flowing water. On a mat it is the same. Walking upright, the chin is like eaves and straight like an arrow; walking in a cap, the shoes lift sharply. Holding tortoise shell or jade, one raises the front foot and drags the heel, in short and hurried steps.

凡行容惕惕。

In general, the bearing in walking is cautious and wary.

廟中齊齊，朝廷濟濟翔翔。

In the temple one is neat and single-minded, and in the court one is dignified and composed.

君子之容舒遲，見所尊者齊遫，足容重，手容恭，目容端，口容止，聲容靜，頭容直，氣容肅，立容德，色容莊，坐如屍。

The noble man's bearing is relaxed and unhurried, but when he sees one he respects, he becomes neat and solemn. The bearing of the feet is heavy, of the hands respectful, of the eyes upright, of the mouth still, of the voice quiet, of the head straight, of the breath solemn, of standing virtuous, of the face dignified, and of sitting like the impersonator of the dead.

燕居告溫溫。

When dwelling at leisure and telling something, one is gentle.

凡祭，容貌顏色如見所祭者。

In general, in sacrifices, one's countenance and color are as if one saw the one being sacrificed to.

喪容累累，色容顛顛，視容瞿瞿梅梅，言容繭繭。

In mourning the bearing is weary, the look on the face is grieved, the gaze is startled and dazed, and the speech is soft.

戎容暨暨，言容咯咯，色容厲肅，視容清明，立容辨卑。毋讇，頭頸必中，山立，時行，盛氣顛實揚休，玉色。

In the army the bearing is resolute, the speech vigorous, the face stern and solemn, and the gaze clear. In standing, one distinguishes humility. One must not flatter. The head and neck must be centered, standing like a mountain, walking at the right time, with spirit full and abundant, radiating goodness, with a face like jade.

凡自稱，天子曰予一人，伯曰天子之力臣。諸侯之於天子，曰某土之守臣某，其在邊邑，曰某屏之臣某，其於敵以下，曰寡人。小國之君曰孤，擯者亦曰孤。上大夫曰下臣，擯者曰寡君之老，下大夫自名，擯者曰寡大夫，世子自名，擯者曰寡君之適，公子曰臣孽，士曰傳遽之臣。於大夫曰外私。大夫私事使，私人擯則稱名，公士擯則曰寡大夫。寡君之老，大夫有所往，必與公士為賓也。

In general, in self-reference: the Son of Heaven is called the One Man; a district chief is called the minister who labors for the Son of Heaven. A feudal lord toward the Son of Heaven is called the guardian minister so-and-so of such a land; in his border town he is called the minister so-and-so who is a screen of such a place; toward those of equal rank or below, he is called the Man of Little Virtue. The ruler of a small state is called the Orphan, and his usher also calls him the Orphan. A high official of upper rank is called the lowly minister, and his usher calls him the senior of our humble ruler. A lower high official uses his own name, and his usher calls him our humble high official. The heir uses his own name, and his usher calls him the principal heir of our humble ruler. A ruler's son is called the minister born of a concubine. A scholar is called the minister who relays messages. Toward a high official he is called the outside private person. When a high official is sent on private business, if a private person serves as usher he uses his name; if a ducal scholar serves as usher he is called our humble high official, the senior of our humble ruler. When a high official goes somewhere, he must have a ducal scholar act as guest.

昔者周公朝諸侯於明堂之位，天子負斧依南鄉而立。三公，中階之前北面東上，諸侯之位，阼階之東西面北上，諸伯之國，西階之西東面北上，諸子之國，門東北面東上，諸男之國，門西北面東上，九夷之國，東門之外西面北上，八蠻之國，南門之外北面東上，六戎之國，西門之外東面南上，五狄之國，北門之外南面東上，九採之國，應門之外北面東上。四塞世告至，此周公明堂之位也。明堂也者，明諸侯之尊卑也。

In ancient times the Duke of Zhou received the feudal lords at the positions of the Hall of Light. The Son of Heaven stood with his back to the axe-embroidered screen, facing south. The Three Dukes stood in front of the middle steps facing north, with east as the senior side. The positions of the feudal lords were east of the eastern steps facing west, with north as senior. The states of the earls were west of the western steps facing east, with north as senior. The states of the viscounts were east of the gate facing north, with east as senior. The states of the barons were west of the gate facing north, with east as senior. The states of the Nine Yi were outside the east gate facing west, with north as senior. The states of the Eight Man were outside the south gate facing north, with east as senior. The states of the Six Rong were outside the west gate facing east, with south as senior. The states of the Five Di were outside the north gate facing south, with east as senior. The states of the Nine Cai were outside the Ying Gate facing north, with east as senior. The four frontier territories came to report once in a generation. These were the positions of the Duke of Zhou's Hall of Light. The Hall of Light made clear the high and low rank of the feudal lords.

昔殷紂亂天下，脯鬼侯以饗諸侯，是以周公相武王以伐紂。武王崩，成王幼弱，周公踐天子之位以治天下。六年，朝諸侯於明堂，制禮作樂，頒度量，而天下大服。七年，致政於成王。

In ancient times Zhou of Yin threw the world into disorder and made the Marquis of Gui into dried meat to feast the feudal lords, so the Duke of Zhou assisted King Wu in attacking Zhou. When King Wu died and King Cheng was young and weak, the Duke of Zhou stepped onto the Son of Heaven's seat and governed the world. In the sixth year he received the feudal lords at the Hall of Light, established the rites and made music, and promulgated weights and measures, and the world submitted greatly. In the seventh year he returned the government to King Cheng.

成王以周公為有勳勞於天下，是以封周公於曲阜。地方七百里，革車千乘，命魯公世世祀周公以天子之禮樂。是以魯君孟春乘大路，載弧韣，旗十有二旒，日月之章，祀帝於郊，配以後稷，天子之禮也。

Because the Duke of Zhou had merit and toil for the world, King Cheng enfeoffed him at Qufu with land seven hundred li square and a thousand war chariots, and ordered the Duke of Lu to sacrifice to the Duke of Zhou generation after generation with the rites and music of the Son of Heaven. Therefore the ruler of Lu in the first month of spring rode in the great carriage, carrying the bow and bow case, with a banner of twelve streamers bearing the designs of sun and moon, and sacrificed to the Lord on High in the suburbs, with Hou Ji as his companion, which was the rite of the Son of Heaven.

季夏六月，以禘禮祀周公於大廟。牲用白牡，尊用犧象山罍，鬱尊用黃目，灌用玉瓚大圭，薦用玉豆雕篹，爵用玉琖仍雕，加以璧散璧角，俎用梡嶡。升歌清廟，下管象，朱干玉鏚，冕而舞大武，皮弁素積，裼而舞大夏。昧，東夷之樂也。任，南蠻之樂也。納夷蠻之樂於大廟，言廣魯於天下也。

In the sixth month of late summer, the Di sacrifice was offered to the Duke of Zhou in the grand temple. The victim was a white bull, the vessels were the ox-shaped and elephant-shaped vessels and the mountain-and-cloud jar, the fragrant wine vessel was the yellow-eyed one, the libation used a jade ladle and great jade tablet, the offerings used jade stands and carved bamboo vessels, and the cups were jade cups, again carved, with the addition of jade disc cups and horn cups, and the sacrificial stands were four-legged and with crossbars. Ascending the hall they sang the Qing Miao, and below the hall pipes played the Xiang. With vermilion shields and jade axes, in ceremonial caps, they danced the Da Wu; in skin caps and plain skirts, with the fur showing, they danced the Da Xia. The Mei was the music of the Eastern Yi, and the Ren was the music of the Southern Man. To bring the music of the Yi and Man into the grand temple means to extend Lu to the whole world.

君卷冕立於阼，夫人副褘立於房中。君肉袒迎牲於門，夫人薦豆籩，卿大夫贊君，命婦贊夫人，各揚其職。百官廢職服大刑，而天下大服。

The ruler, wearing the dragon robe and ceremonial cap, stood on the eastern steps, and the consort, wearing a headdress and the Hui robe, stood in the room. The ruler, with his upper body bared, met the victim at the gate, and the consort presented the stands and baskets. The ministers and high officials assisted the ruler, and the ladies of rank assisted the consort, each carrying out his or her duty. The hundred officials who neglected their duties were subject to severe punishment, and the world submitted greatly.

是故，夏礿，秋嘗，冬烝，春社，秋省，而遂大蜡，天子之祭也。

Therefore the Yue sacrifice in summer, the Chang sacrifice in autumn, the Zheng sacrifice in winter, the sacrifice at the altar of the soil in spring, the inspection in autumn, and the Great La sacrifice that follows are the sacrifices of the Son of Heaven.

大廟，天子明堂。庫門，天子皋門。雉門，天子應門。

The grand temple is the Son of Heaven's Hall of Light. The Storehouse Gate is the Son of Heaven's Gao Gate. The Pheasant Gate is the Son of Heaven's Ying Gate.

振木鐸於朝，天子之政也。

Shaking the wooden bell at court is the government of the Son of Heaven.

山節藻梲、復廟重簷、刮楹達鄉、反坫出尊、崇坫康圭疏屏，天子之廟飾也。

Mountain-shaped brackets and painted algae on the beams, a double-storied temple with doubled eaves, polished pillars and double-leaf windows, a reversed stand rising above the wine vessels, a high stand for placing jade tablets, and a carved screen are the ornaments of the Son of Heaven's temple.

鸞車，有虞氏之路也。鉤車，夏后氏之路也。大路，殷路也。乘路，周路也。

The Luan carriage was the state carriage of the House of Youyu. The Gou carriage was the state carriage of the Xia. The Great Carriage was the state carriage of the Yin. The Cheng Carriage was the state carriage of the Zhou.

有虞氏之旗，夏后氏之綏，殷之大白，周之大赤。

The House of Youyu had the banner, the Xia the sui streamer, the Yin the great white banner, and the Zhou the great red banner.

夏后氏駱馬黑鬣，殷人白馬黑首，周人黃馬蕃鬣。

The Xia used black-maned white horses, the Yin white horses with black heads, and the Zhou yellow horses with dense manes.

夏后氏牲尚黑，殷白牝，周騂剛。

The Xia preferred black victims, the Yin used white cows, and the Zhou used red bulls.

泰，有虞氏之尊也。山罍，夏后氏之尊也。著，殷尊也。犧象，周尊也。

The Tai was the wine vessel of the House of Youyu. The mountain-and-cloud jar was that of the Xia. The Zhu was that of the Yin. The ox-and-elephant vessels were those of the Zhou.

爵，夏后氏以琖，殷以斝，周以爵。

As for cups, the Xia used the Zhan, the Yin the Jia, and the Zhou the Jue.

灌尊，夏后氏以雞夷，殷以斝，周以黃目。

For libation vessels, the Xia used the chicken-shaped vessel, the Yin the Jia, and the Zhou the yellow-eyed vessel.

其勺，夏后氏以龍勺，殷以疏勺，周以蒲勺。

As for the ladles, the Xia used the dragon ladle, the Yin the openwork ladle, and the Zhou the cattail ladle.

士鼓，蕢桴，葦鑰，伊耆氏之樂也。拊搏，玉磬，揩擊，大琴，大瑟，中琴，小瑟，四代之樂器也。

The earthen drum, the earthen drumsticks, and the reed flute were the music of the House of Yi Qi. The Fu Bo, jade chimes, striking instruments, the great zither, the great lute, the middle zither and the small lute were the instruments of the four dynasties.

魯公之廟，文世室也。武公之廟，武世室也。

The temple of Duke Lu was the Wen Shi Shi. The temple of Duke Wu was the Wu Shi Shi.

米廩，有虞氏之庠也。序，夏后氏之序也。瞽宗，殷學也。頖宮，周學也。

The Mi Lin was the Xiang school of the House of Youyu. The Xu was the Xu school of the Xia. The Gu Zong was the school of the Yin. The Pan Gong was the school of the Zhou.

祟鼎，貫鼎，大璜，封父龜，天子之器也。越棘大弓，天子之戎器也。

The Sui Ding, the Guan Ding, the Great Huang, and the tortoise of Fengfu were the Son of Heaven's vessels. The Yue halberd and great bow were the Son of Heaven's weapons.

夏后氏之鼓足，殷楹鼓，周縣鼓。

The Xia's drum had feet, the Yin's was the pillar drum, and the Zhou's was the hanging drum.

垂之和鍾，叔之離磬，女媧之笙璜。

Chui's Hezhong bell, Shu's Li chime, and Nu Wa's sheng and huang.

夏后氏之龍簨虡，殷之崇牙，周之璧翣，有虞氏之兩敦，夏后氏之四連，殷之六瑚，周之八簋。

The Xia's dragon-patterned bell stand, the Yin's tall-toothed stand, and the Zhou's jade disc and coffin-decorating fans. The House of Youyu's two dun vessels, the Xia's four lian vessels, the Yin's six hu vessels, and the Zhou's eight gui vessels.

俎有虞氏以梡，夏后氏以嶡，殷以棋，周以房俎。

The sacrificial stands: the House of Youyu used four-legged ones, the Xia ones with crossbars, the Yin the Qi stand, and the Zhou the Fang stand.

夏后氏以揭豆，殷玉豆，周獻豆。

The Xia used the Jie stand, the Yin the jade stand, and the Zhou the Xian stand.

有虞氏服韍，夏后氏山，殷火，周龍章。

The House of Youyu's dress had the Fu apron, the Xia's had mountains, the Yin's had fire, and the Zhou's had dragon patterns.

有虞氏祭首，夏后氏祭心，殷祭肝，周祭肺。

The House of Youyu offered the head, the Xia offered the heart, the Yin offered the liver, and the Zhou offered the lung.

夏后氏尚明水，殷尚醴，周尚酒。

The Xia valued bright water, the Yin valued sweet wine, and the Zhou valued wine.

有虞氏官五十，夏后氏官百，殷二百，週三百。

The House of Youyu had fifty offices, the Xia one hundred, the Yin two hundred, and the Zhou three hundred.

有虞氏之綏，夏后氏之綢練，殷之崇牙，周之璧翣。凡四代之服器官，魯兼用之，是故魯王禮也，天下傳之久矣。君臣未嘗相弒也，禮樂刑法政俗未嘗相變也，天下以為有道之國，是故天下資禮樂焉。

The House of Youyu's sui streamer, the Xia's twisted silk, the Yin's tall-toothed stand, and the Zhou's jade disc and coffin-decorating fans. For all the dress, vessels and offices of the four dynasties, Lu combined them, so Lu's rites were those of a king, and have been passed down in the world for a long time. Rulers and ministers never killed each other, and the rites, music, penal law, government and customs never changed against each other, so the world regarded it as a state with the Way, and therefore the world drew on its rites and music.