Yue Ji (Record of Music)
或問於曾子曰：“夫既遣而包其餘，猶既食而裹其餘與？君子既食則裹其餘乎？”曾子
Someone asked Master Zeng: "After the parting offering has been made and the remainder wrapped, is it like having already eaten and wrapping up the rest? Does a gentleman, having eaten, wrap up the remainder?" Master Zeng
曰：“吾子不見大饗乎？夫大饗既饗，卷三牲之俎，歸於賓館，父母而賓客之，所以為哀也。子不見大饗乎？”
He said: "Have you not seen the great banquet? After the great banquet is held, the trays of the three sacrificial animals are rolled up and sent back to the guests' lodging. Treating one's parents as guests is a way of expressing grief. Have you not seen the great banquet?"
非為人喪，問與？賜與？
If it is not because someone has a death in the family, is it a visit of inquiry, or is it a bestowal of a gift?
三年之喪，以其喪拜。非三年之喪，以吉拜。三年之喪，如或遺之酒肉，則受之，必三辭，主人衰絰而受之。如君命，則不敢辭，受而薦之。喪者不遺人，人遺之，雖酒肉受也。從父昆弟以下，既卒哭，遺人可也。
For a three-year mourning, one uses the mourning bow of bowing. For one that is not a three-year mourning, one uses the auspicious bow. In a three-year mourning, if someone sends a gift of wine or meat, one accepts it, but must decline three times, and the host receives it wearing the mourning sash and hemp band. If it is a command of the ruler, one dares not decline, but receives it and offers it up. One in mourning does not give gifts to others; if others give to him, he accepts even wine and meat. For those of the grade of paternal cousins and below, once the weeping-ending rite has passed, giving gifts to others is permitted.
縣子曰：“三年之喪如斬，期之喪如剡。”
Master Xian said: "A three-year mourning is like cutting; a one-year mourning is like trimming."
期之喪，十一月而練，十三月而祥，十五月而禫。
In a one-year mourning, the first-anniversary rite is held in the eleventh month, the auspicious rite in the thirteenth month, and the final rite in the fifteenth month.
三年之喪，雖功衰不弔，自諸侯達諸士。如有服而將往哭之，則服其服而往。練則吊，既葬，大功吊，哭而退，不聽事焉。期之喪未葬，吊於鄉人，哭而退，不聽事焉。功衰吊，待事不執事。小功緦，執事不與於禮。
In a three-year mourning, even in the lighter mourning garb one does not go to offer condolences, and this holds from the feudal lords down to the ordinary officers. If one is in mourning dress and is about to go and wail, one goes in his own mourning dress. After the first-anniversary rite one may offer condolences. Once the burial has taken place, one in the great-merit mourning who goes to offer condolences wails and withdraws, without attending to affairs. When a one-year mourning has not yet had its burial, one offering condolences to a fellow villager wails and withdraws, without attending to affairs. One in the lighter merit mourning who goes to offer condolences waits for affairs but does not conduct them. Those in the small-merit and fine-hemp grades who handle affairs do not take part in the rites.
相趨也，出宮而退；相揖也，哀次而退；相問也，既封而退；相見也，反哭而退；朋友，虞附而退。
Those who know each other well enough to hurry forward to greet one another leave the house and withdraw; those who bow to each other withdraw at the mourning hut; those who exchange greetings withdraw after the coffin has been lowered; those who have merely met withdraw after returning to wail; friends withdraw after the rites of repose and of joining the ancestor.
吊非從主人也，四十者執綍，鄉人，五十者從反哭，四十者待盈坎。
One who offers condolences does not follow the host. A man of forty takes hold of the funeral rope. Among fellow villagers, a man of fifty follows the procession back to wail, and a man of forty waits until the grave has been filled in.
喪食雖惡，必充飢，飢而廢事，非禮也，飽而忘哀，亦非禮也。視不明，聽不聰，行不正，不知哀，君子病之。故有疾，飲酒食肉。五十不致毀，六十不毀，七十飲酒食肉，皆為疑死。
Even if the mourning food is poor, it must be enough to satisfy hunger. To abandon one's duties from hunger is not proper; to forget grief from being full is also not proper. If one cannot see clearly, hear sharply, or walk straight, and does not know grief, the gentleman regards this as a defect. Therefore when ill, one drinks wine and eats meat. At fifty one does not push emaciation to the limit, at sixty one does not become emaciated at all, and at seventy one drinks wine and eats meat, all out of fear of dying.
有服，人召之食，不往。大功以下，既葬適人，人食之，其黨也食之，非其黨弗食也。功衰食菜果，飲水漿，無鹽酪，不能食食，鹽酪可也。孔子曰：“身有瘍則浴，首有創則沐，病則飲酒食肉。毀瘠為病，君子弗為也。毀而死，君子謂之無子。”
One in mourning dress who is invited by others to a meal does not go. For mourners in the great-merit grade and below, after the burial, if they are at someone's house and that person offers them food, they eat if he is a relative and do not eat if he is not. One in the lighter merit mourning eats vegetables and fruit and drinks water and thin drinks, without salt or sour sauce. If he cannot eat the meal, salt and sauce are also allowed. Confucius said: "If there is a sore on the body, bathe; if there is a wound on the head, wash it; if ill, drink wine and eat meat. To become ill from emaciation is something the gentleman does not do. If one dies from emaciation, the gentleman says he has no son."
非從柩與反哭，無免於堩。
Unless one is following the coffin or returning to wail, one does not wear the mourning cap on the road.
凡喪，小功以上，非虞附練祥，無沐浴。
In all mourning, those in the small-merit grade and above do not bathe except at the rites of repose, of joining the ancestor, of the first anniversary, and of the second anniversary.
疏衰之喪，既葬，人請見之則見，不請見人。小功請見人可也，大功不以執摯。唯父母之喪，不闢涕泣而見人。
One in coarse mourning, once the burial has taken place, will see a person if that person asks to see him, but does not ask to see others. One in small-merit mourning may also ask to see others. One in great-merit mourning does not bring a gift of introduction. Only for the mourning of a parent does one not avoid weeping when seeing people.
三年之喪，祥而從政。期之喪，卒哭而從政。九月之喪，既葬而從政。小功緦之喪，既殯而從政。
In a three-year mourning, one resumes official duties after the second-anniversary rite. In a one-year mourning, one resumes after the weeping-ending rite. In a nine-month mourning, one resumes after the burial. In small-merit and fine-hemp mourning, one resumes after the coffin has been laid in the hall.
曾申問於曾子曰：“哭父母有常聲乎？”曰：“中路嬰兒失其母焉，何常聲之有？”
Zeng Shen asked Master Zeng: "Is there a regular tone for wailing for one's parents?" He said: "When an infant loses its mother on the road, how could there be a regular tone?"
卒哭而諱，王父母、兄弟、世父、叔父、姑姊妹、子與父同諱。母之諱，宮中諱。妻之諱，不舉諸其側，與從祖昆弟同名則諱。
After the weeping-ending rite, one observes the avoidance of names. Grandparents, brothers, the father's elder and younger brothers, paternal aunts and sisters, and sons observe the same avoidance as the father. A mother's personal name is avoided within the house. A wife's personal name is not mentioned in her presence. One avoids a name that is the same as that of a cousin of the grandfather's line.
以喪冠者，雖三年之喪可也。既冠於次，入哭踴三者三，乃出。
Capping a son because of a mourning is allowed even in a three-year mourning. If the capping has been done at the mourning shed, he enters, wails, and stamps his feet three times in sets of three, and only then goes out.
大功之末，可以冠子，可以嫁子。父小功之末，可以冠子，所以嫁子，可以取婦。己雖小功，既卒哭，可以冠，取妻。下殤之小，功則不可。
At the end of a great-merit mourning, one may cap a son and may marry off a daughter. At the end of a father's small-merit mourning, one may cap a son, and so may marry off a daughter, and may take a wife. If one is oneself in small-merit mourning, after the weeping-ending rite one may be capped and may marry. For a small-merit mourning for one who died young in the lowest grade, this is not allowed.
凡弁絰，其衰侈袂。
For all those wearing the cap and hemp band, the sleeves of the mourning garment are wide.
父有服，宮中子不與於樂。母有服，聲聞焉不舉樂。妻有服，不舉樂於其側。大功將至，闢琴瑟。小功至，不絕樂。
When the father is in mourning, the sons in the house do not take part in music. When the mother is in mourning, if the sound of music reaches them, no music is performed. When the wife is in mourning, music is not performed beside her. When a great-merit mourning is about to arrive, one puts away the zither. When a small-merit mourning arrives, music is not stopped.
姑姊妹，其夫死，而夫黨無兄弟，使夫之族人主喪。妻之黨，雖親弗主，夫若無族矣，則前後家，東西家，無有，則裡尹主之。或曰：主之而附於夫之黨。
When a paternal aunt or sister's husband has died and the husband's family has no brothers, a member of the husband's clan is sent to be the chief mourner. Her own kin, even if close, do not act as chief mourner. If the husband has no clan left, then the neighbors in front and behind, east and west; if there are none, then the village head acts as chief mourner. Some say: the one who acts as chief mourner has the deceased joined to the husband's kin in the ancestral rites.
麻者不紳，執玉不麻，麻不加於採。
One wearing hemp does not tie the sash, one holding jade does not wear hemp, and hemp is not added over ornamented clothing.
國禁哭則止，朝夕之奠即位，自因也。
When the state forbids wailing, one stops. The morning and evening offerings take their places as usual, following the custom.
童子哭不偯，不踴，不杖，不菲，不廬。
A child wails without prolonging the voice, does not stamp his feet, does not use a staff, does not wear straw sandals, and does not live in the mourning hut.
孔子曰：“伯母叔母疏衰，踴不絕地。姑姊妹之大功，踴絕於地。如知此者，由文矣哉！由文矣哉！”
Confucius said: "In the coarse mourning for an uncle's wife or an aunt, the stamping does not leave the ground. In the great-merit mourning for a paternal aunt or sister, the stamping leaves the ground. If one knows this, it is by way of the patterns of ritual! It is by way of the patterns of ritual!"
世柳之母死，相者由左。世柳死，其徒由右相。由右相，世柳之徒為之也。
When Shi Liu's mother died, the one who assisted took the left side. When Shi Liu himself died, his disciples assisted on the right side. Assisting on the right side was done by Shi Liu's disciples.
天子飯九貝，諸侯七，大夫五，士三。士三月而葬，是月也卒哭。大夫三月而葬，五月而卒哭。諸侯五月而葬，七月而卒哭。士三虞，大夫五，諸侯七。
For the Son of Heaven, nine shells are placed in the mouth, seven for a feudal lord, five for a grand officer, and three for an officer. An officer is buried in three months and ends the weeping that same month. A grand officer is buried in three months and ends the weeping in five months. A feudal lord is buried in five months and ends the weeping in seven months. An officer performs the rite of repose three times, a grand officer five times, and a feudal lord seven times.
諸侯使人吊，其次含襚賵臨，皆同日而畢事者也。其次如此也。
When a feudal lord sends someone to offer condolences, the following rites are all completed on the same day: the placing of shells in the mouth, the garments for the shroud, the gifts for the funeral, and the attendance at the wailing. The order is as follows.
卿大夫疾，君問之無筭。士壹問之。君於卿大夫，比葬不食肉，比卒哭不舉樂，為士比殯不舉樂。
When a minister or grand officer is ill, the ruler inquires after him without a fixed number of times. For an officer he inquires once. For a minister or grand officer, the ruler does not eat meat until the burial and does not have music until the weeping-ending rite. For an officer he does not have music until the coffin is laid in the hall.
升正柩，諸侯執綍五百人，四綍，皆銜枚。司馬執鐸，左八人，右八人。匠人執羽葆御柩。大夫之喪，其升正柩也，執引者三百人，執鐸者左右各四人，御柩以茅。
When the coffin is raised to the hall and set straight, for a feudal lord five hundred men hold the funeral ropes, with four ropes, all with wooden tablets in their mouths to keep silence. The Minister of War holds a bell, with eight men on the left and eight on the right. Craftsmen hold the feathered canopy and lead the coffin. For a grand officer's funeral, when the coffin is raised to the hall and set straight, three hundred hold the ropes, four on each side hold bells, and they lead the coffin with thatch.
孔子曰：“管仲鏤簋而朱紘，旅樹而反坫，山節而藻梲，賢大夫也，而難為上也。晏平仲祀其先人，豚肩不揜豆，賢大夫也，而難為下也。君子上不僭上，下不偪下。”
Confucius said: "Guan Zhong had carved sacrificial vessels and a red cap tie, a screen facing the gate and a stand for returning cups, mountain-shaped capitals and beams painted with water plants. He was a worthy grand officer, yet it is hard to be his superior. Yan Pingzhong, in sacrificing to his ancestors, had a pig's shoulder that did not cover the dish. He was a worthy grand officer, yet it is hard to be his inferior. The gentleman, looking upward, does not usurp what is above him; looking downward, he does not press upon those below."
婦人非三年之喪，不踰封而吊。如三年之喪，則君夫人歸，夫人其歸也，以諸侯之吊禮。其待之也，若待諸侯然。夫人至，入自闈門，升自側階。君在阼，其它如奔喪禮然。
A woman, unless it is a three-year mourning, does not cross the border to offer condolences. If it is a three-year mourning, then the ruler's consort returns to her home state. The return of the consort follows the rite of a feudal lord's condolence. She is treated as one treats a feudal lord. When the consort arrives, she enters by the small side gate and ascends by the side steps. The ruler is at the eastern steps, and the rest is as in the rite of hurrying to a funeral.
嫂不撫叔，叔不撫嫂。
A sister-in-law does not lay hands on her brother-in-law in the mourning rite, nor does he lay hands on her.
君子有三患：未之聞，患弗得聞也；既聞之，患弗得學也；既學之，患弗能行也。君子有五恥：居其位，無其言，君子恥之；有其言，無其行，君子恥之；既得之而又失之，君子恥之；地有餘而民不足，君子恥之；眾寡均而倍焉，君子恥之。
The gentleman has three worries: if he has not yet heard, he worries that he cannot hear; if he has heard, he worries that he cannot learn; if he has learned, he worries that he cannot practice. The gentleman has five shames: to hold a position and have no words for it, the gentleman is ashamed of this; to have the words and no practice, the gentleman is ashamed of this; to have gained something and lost it, the gentleman is ashamed of this; to have land in surplus and the people not enough, the gentleman is ashamed of this; to have the same number of people as another and see others achieve double the result, the gentleman is ashamed of this.
孔子曰：“凶年則乘駑馬，祀以下牲。”
Confucius said: "In a famine year one rides an inferior horse, and in sacrifice one uses lesser animals."
恤由之喪，哀公使孺悲之孔子，學士喪禮。士喪禮於是乎書。
At the funeral of Xu You, Duke Ai sent Ru Bei to Confucius to learn the rites for an officer's funeral. The rites for an officer's funeral were then written down.
子貢觀於蠟，孔子曰：“賜也樂乎？”對曰：“一國之人皆若狂，賜未知其樂也。”子曰：“百日之蠟，一日之澤，非爾所知也。張而不弛，文武弗能也。弛而不張，文武弗為也。一張一弛，文武之道也。”
Zigong watched the year-end sacrifice. Confucius said: "Ci, did you enjoy it?" He replied: "The whole state seemed mad; I do not know what is enjoyable in it." Confucius said: "A hundred days of toil and one day of grace is not what you understand. To only draw the bow tight without ever loosening it, even Kings Wen and Wu could not do. To only loosen it without drawing it tight, Kings Wen and Wu would not do. Now tight, now loose, that is the Way of Kings Wen and Wu."
孟獻之曰：“正月日至，可以有事於上帝。七月日至，可以有事於祖。”七月而禘，獻子為之也。
Meng Xianzi said: "In the first month, when the sun reaches the solstice, one may make offerings to the Lord on High. In the seventh month, when the sun reaches the solstice, one may make offerings to the ancestors." The offering of the great sacrifice in the seventh month was done by Xianzi.
夫人之不命於天子，自魯昭公始也。
That a consort is no longer appointed by the Son of Heaven began with Duke Zhao of Lu.
外宗為君夫人，猶內宗也。
The women of the outer clan, in mourning for the ruler's consort, still follow the same rule as the women of the inner clan.
廄焚，孔子拜鄉人，為火來者，拜之，士壹，大夫再，亦相吊之道也。
When the stable caught fire, Confucius bowed to the villagers. For those who came because of the fire, he bowed to them: once for an officer, twice for a grand officer. This too is the way of mutual condolence.
孔子曰：“管仲遇盜，取二人焉，上以為公臣，曰：‘其所與遊闢也，可人也。’管仲死，桓公使為之服。官於大夫者之為之服也，自管仲始也，有君命焉爾也。”
Confucius said: "When Guan Zhong met bandits, he chose two of them and recommended them upward to be ministers of the duke, saying: 'The company they kept is wicked, but the men themselves are worth taking.' When Guan Zhong died, Duke Huan had people wear mourning for him. That those who serve under a grand officer wear mourning for him began with Guan Zhong, and the ruler's command was behind it."
過而舉君之諱則起，與君之諱同則稱字。
If one has erred and mentions the ruler's personal name, one rises. If a name is the same as the ruler's personal name, one uses one's courtesy name.
內亂不與焉，外患弗闢也。
One does not take part in internal disorder, and one does not evade external calamity.
贊大行曰：“圭，公九寸，侯、伯七寸，子、男五寸，博三寸，厚半寸，剡上左右各寸半。玉也，藻三採六等。”
The master of ceremonies said: "The jade tablet is nine inches for a duke, seven inches for a marquis or earl, and five inches for a viscount or baron; three inches wide, half an inch thick, and the top is cut with a point one and a half inches on each side. It is jade. The mat has three colors and six rows."
哀公問子羔曰：“子之食奚當？”對曰：“文公之下執事也。”
Duke Ai asked Zigao: "Your food corresponds to what?" He replied: "A lower attendant of Duke Wen."
成廟則釁之，其禮，祝宗人，宰夫，雍人，皆爵弁純衣。雍人拭羊，宗人視之，宰夫北面於碑南，東上，雍人舉羊升屋，自中。中屋南面，刲羊血流於前，乃降。門，夾室皆用雞，先門而後夾室，其衈皆於屋下。割雞，門，當門，夾室，中室，有司皆鄉室而立。門，則有司當門北面。既事，宗人告事畢，乃皆退，反命於君曰：“釁某廟事畢。”反命於寢，君南鄉於門內，朝服，既反命，乃退。路寢成，則考之而不釁。釁屋者，交神明之道也。凡宗廟之器，其名者成則釁之以豭豚。
When a temple is completed, it is consecrated with blood. The rite is as follows: the invoker, the clan official, the chief steward, and the butcher all wear the ritual cap and plain robe. The butcher wipes the sheep and the clan official inspects it. The chief steward stands south of the stele facing north, with east as the senior side. The butcher lifts the sheep up to the roof, going by the middle. At the center of the roof, facing south, he cuts the sheep and the blood runs to the front, and only then does he come down. For the gate and the side chambers chickens are used, first the gate and then the side chambers. The blood consecration is all done beneath the roof. In cutting the chicken at the gate, he faces the gate directly; at the side chamber, the center of the room. The officials all stand facing the room. At the gate, the official stands directly at the gate facing north. When the work is finished, the clan official reports that the work is done, and only then do they all withdraw and report to the ruler: "The consecration of such-and-such a temple is complete." They report in the inner chamber. The ruler faces south inside the gate wearing court dress. After the report he withdraws. When the main hall is completed, a completion ceremony is held but no consecration. The consecration of a building is the way of communicating with the spirits. For all vessels of the ancestral temple, once a famous one is made, a boar piglet is used to consecrate it.
諸侯出夫人，夫人比至於其國，以夫人之禮行，至，以夫人入。使者將命曰：“寡君不敏，不能從而事社稷宗廟，使使臣某敢告於執事。”主人對曰：“寡君固前辭不教矣，寡君敢不敬須以俟命。”有司官陳器皿，主人有司亦官受之。妻出，夫使人致之曰：“某不敏，不能從而共粢盛，使某也敢告於侍者。”主人對曰：“某之子不肖，不敢闢誅，敢不敬須以俟命？”使者退，主人拜送之。如舅在則稱舅，舅沒則稱兄，無兄則稱夫。主人之辭曰：“某之子不肖。”如姑姊妹亦皆稱之。
When a feudal lord sends away his consort, she travels as a consort until she reaches her home state, using the rites of a consort. When she arrives, she is received as a consort. The envoy delivers the message: "Our ruler is not clever and cannot follow and serve the altars and ancestral temple; he has sent his envoy so-and-so to dare to report this to those in charge." The host replies: "Our ruler has already declined earlier, saying she was not well taught; how dare he not respectfully await to receive your command?" The officials set out the vessels in order of office, and the host's officials receive them in the same order. When a wife is sent away, the husband sends someone with the words: "So-and-so is not clever and cannot follow and supply the millet; he has sent so-and-so to dare to report to the attendants." The host replies: "So-and-so's child is unworthy; how dare I avoid punishment, and how dare I not respectfully await your command?" The envoy withdraws and the host bows to see him off. If the husband's father is alive, he is called the father; if the father has died, he is called the brother; if there is no brother, he is called the husband. The host's words are: "So-and-so's child is unworthy." If it is a paternal aunt or sister, the same terms are used.
孔子曰：“吾食於少施氏而飽，少施氏食我以禮。吾祭，作而辭曰：‘疏食不足祭也。’吾飧，作而辭曰：‘疏食也，不敢以傷吾子。’”
Confucius said: "I ate at Shaoshi's house and ate my fill; Shaoshi fed me according to ritual. When I made the offering, he rose and declined, saying: 'Coarse food is not enough for an offering.' When I ate the leftovers, he rose and declined, saying: 'It is coarse food and I dare not use it to harm you.'"
納幣一束．束五兩．兩五尋。
A betrothal gift is one bundle. A bundle is five liang. A liang is five fathoms.
婦見舅姑，兄弟姑姊妹皆立於堂下，西面北上，是見已，見諸父，各就其寢。
When the bride meets her husband's parents, the brothers, paternal aunts, and sisters all stand below the hall facing west, with north as the senior side. This is after she has already been presented. In meeting the father's brothers, she goes to each one's own chamber.
女雖未許嫁，年二十而笄，禮之。婦人執其禮，燕則鬈首。
A girl, even if she has not yet been betrothed, is given the hairpin at twenty and a ceremony is held for her. A woman presides over the rite. At leisure at home she lets her hair hang down.
縪長三尺，下廣二尺，上廣一尺，會去上五寸，紕以爵韋六寸，不至下五寸。純以素，紃以五采。
The knee cover is three feet long, two feet wide at the bottom and one foot wide at the top, with the joint five inches from the top. The edging is of sparrow-colored leather six inches wide, not reaching five inches from the bottom. The border is plain, and the cord is of five colors.