Qu Li (Summary of the Rites)
有薦新，如朔奠。
When seasonal fresh produce is presented, it is treated like the offering of the new moon.
既葬，各以其服除。
After the burial, each takes off his mourning dress according to its grade.
池視重溜。
The "pool" of the coffin ornament is modeled on the double eaves.
君即位而為椑，歲壹漆之，藏焉。
When a ruler takes the throne, he has an inner coffin made, which is lacquered once a year and stored away.
復楔齒，綴足，飯，設飾，帷堂，並作，父兄命赴者。
Calling back the soul, propping the teeth with a wedge, fixing the feet, putting rice in the mouth, setting out ornaments, and screening the hall with curtains are all done at the same time. The father or elder brother gives orders to those who announce the death.
君復於小寢、大寢、小祖、大祖、庫門、四郊。
In calling back the soul of the ruler, it is done at the small chamber, the great chamber, the small ancestral temple, the great ancestral temple, the storehouse gate, and the four suburbs.
喪不剝奠也與，祭肉也與。
In funerals the offering is not made bare, presumably because there is sacrificial meat.
既殯，旬而布材與明器。
After the coffin has been laid out, within ten days the timber and spirit vessels are arranged.
朝奠日出，夕奠逮日。
The morning offering is at sunrise, and the evening offering is before sunset.
父母之喪哭無時，使必知其反也。
In mourning for a parent, weeping has no fixed time; when sent on a mission, one must let people know of his return.
練練衣黃裡，縓、緣、葛要絰、繩屨無絇，角瑱、鹿裘、衡長袪，袪裼之可也。
At the lian sacrifice one wears the lian robe with yellow lining and light red trim, a kudzu waist cord, rope shoes without toe ornament, horn earplugs, a deerskin robe, and wide, long sleeve cuffs; it is also acceptable for the cuff to show the open outer garment.
有殯，聞遠兄弟之喪，雖緦必往。非兄弟，雖鄰不往。
While there is a coffin awaiting burial in the house, on hearing of the death of a distant brother, one must go even for the si mourning. If he is not a brother, one does not go even if he is a neighbor.
所識，其兄弟不同居者皆吊。
Of the person one knows, his brothers who do not live together all go to condole.
天子之棺四重，水兕革棺被之，其厚三寸，杝棺一，梓棺二，四者皆周。棺束，縮二，衡三，衽每束一，柏槨以端長六尺。
The Son of Heaven's coffin has four layers: a coffin of water buffalo and rhinoceros hide covers it, three inches thick; one layer of yi wood coffin and two layers of catalpa wood coffin, all four fully enclosing. The coffin bindings are two straight and three crosswise, each binding with a joint. The cypress outer coffin uses the root end, six feet long.
天子之哭諸侯也，爵弁絰(糹才)衣，或曰：使有司哭之，為之不以樂食。
When the Son of Heaven weeps for a lord, he wears the jue cap, ties a mourning sash, and wears a pale crimson robe. Some say: he sends an officer to weep for him, and for this he does not use music at meals.
天子之殯也，菆塗龍輴以槨，加斧於槨上，畢塗屋，天子之禮也。
For the Son of Heaven's coffin laying, timber is piled up and plastered, a dragon bier with an outer coffin is added, axe patterns are placed on the outer coffin, and all is plastered to form a house; this is the rite of the Son of Heaven.
唯天子之喪，有別姓而哭。
Only in the mourning of the Son of Heaven is the weeping carried out separately by surname.
魯哀公誄孔丘曰：“天不遺耆老，莫相予位焉。嗚呼哀哉，尼父！”
Duke Ai of Lu delivered a eulogy for Kong Qiu: "Heaven does not spare an old man; there is no one to assist me in my position. Alas, how sorrowful, Father Ni!"
國亡大縣邑，公卿大夫士皆厭冠，哭於大廟三日，君不舉。或曰：君舉而哭於後土。
When the state loses a great county or city, the dukes, ministers, grand masters, and scholars all wear mourning caps and weep in the Grand Temple for three days; the ruler does not have music played. Some say: the ruler has music but weeps at the altar of the earth god.
孔子惡野哭者。
Confucius disliked those who wept carelessly in the open fields.
未仕者不敢稅人，如稅人，則以父兄之命。
One who has not yet taken office does not dare to give gifts of property to others; if he does give, he does so on the order of his father or elder brother.
士備入而後朝夕踴。
Only after all the scholars have come in do they leap and stamp in the morning and evening.
祥而縞，是月禫，徙月樂。
At the xiang sacrifice one wears the plain white cap; in this month the tan sacrifice is held, and in the next month music is played.
君於士有賜帟。
The ruler grants scholars small tents.
君之適長殤，車三乘。公之庶長殤，車一乘。大夫之適長殤，車一乘。
For the ruler's eldest legitimate son who dies at the older age of youth, three carriages; for a duke's son by a concubine dying at the older age of youth, one carriage; for a grand master's eldest legitimate son dying at the older age of youth, one carriage.
公之喪，諸達官之長杖。
At a duke's funeral, the heads of the various high offices carry staffs.
君於大夫，將葬，吊於宮。及出，命引之，三步則止，如是者三。君退，朝亦如之，哀次亦如之。
When the ruler, for a grand master about to be buried, comes to condole in the household, at the time of going out he orders the hearse to be drawn, and after three paces it stops, and so three times. The ruler then withdraws. It is the same when the coffin pays respects at the temple, and the same when passing a place of mourning.
五十無車者，不越疆而吊人。
A man of fifty without a carriage does not cross the border to condole with others.
季武子寢疾，蟜固不說齊衰而入見，曰：“斯道也，將亡矣！士唯公門說齊衰。”武子曰：“不亦善乎？君子表微。”及其喪也，曾點倚其門而歌。
When Ji Wuzi lay ill, Jiao Gu went in to see him without taking off his zicui mourning dress and said: "This way is about to perish! Scholars take off the zicui only upon entering the ducal gate." Wuzi said: "Is it not good? The gentleman commends the subtle." When it came to Wuzi's funeral, Zeng Dian leaned on his door and sang.
大夫吊，當事而至，則辭焉。吊於人，是日不樂。婦人不越疆而吊人。行吊之日，不飲酒食肉焉。吊於葬者必執引。若從柩、及壙，皆執紼。
When a grand master comes to condole and arrives just when there is business in hand, one declines. When one has gone to condole for another, that day one does not make music. A woman does not cross the border to condole. On the days of condolence, one does not drink wine or eat meat. In condoling with someone at a burial, one must pull the towing rope. If one follows the coffin and reaches the grave pit, all pull the great rope.
喪公吊之，必有拜者，雖朋友州里舍人可也。吊曰：寡君承事。主人曰臨。君遇柩於路，必使人吊之。大夫之喪，庶子不受吊。
When a duke comes to condole at a funeral, there must be someone to bow in thanks, even a friend, a person of the district or village, or one from the lodging house will do. The condolence speech says: "Our lonely ruler bears this matter." The host says "you have honored us with your presence." When the ruler meets a coffin on the road, he must send someone to condole. At the mourning of a grand master, the sons of concubines do not receive condolences.
妻之昆弟為父後者死，哭之適室，子為主，袒免哭踴。夫入門右，使人立於門外，告來者。狎則入哭。父在，哭於妻之室。非為父後者，哭諸異室。
When the wife's brother who is his father's heir dies, one weeps for him in the main chamber, and the son acts as chief mourner, baring the arm, removing the cap, weeping and stamping. The husband enters the gate keeping to the right, and sends someone to stand outside the gate to inform those who arrive. The close ones enter and weep. If the father is alive, one weeps in the wife's chamber. If he is not his father's heir, one weeps in a separate room.
有殯，聞遠兄弟之喪，哭於側室，無側室，哭於門內之右。同國則往哭之。
While there is a coffin awaiting burial in the house, on hearing of the death of a distant brother, one weeps in the side chamber; if there is no side chamber, one weeps inside the gate on the right. If in the same state, one goes and weeps there.
子張死，曾子有母之喪，齊衰而往哭之，或曰：“齊衰不以吊。”曾子曰：“我吊也與哉。”
When Zizhang died, Zengzi had mourning for his mother, and wearing zicui went to weep for him. Someone said: "Wearing zicui is not used for condolences." Zengzi said: "Am I condoling?"
有若之喪，悼公吊焉，子游擯由左。
At the funeral of You Ruo, Duke Dao came to condole, and Ziyou acted as usher on the left.
齊谷王姬之喪，魯莊公為之大功，或曰：“由魯嫁，故為之服姊妹之服。”或曰：“外祖母也，故為之服。”
At the death of the royal princess in Gu in Qi, Duke Zhuang of Lu wore the great merit mourning for her. Some say: "She married out from Lu, so he wore for her the mourning for a sister." Others say: "She was his maternal grandmother, so he wore it for her."
晉獻公之喪，秦穆公使人吊公子重耳，且曰：“寡人聞之：亡國恆於斯，得國恆於斯。雖吾子儼然在憂服之中，喪亦不可久也，時亦不可失也，孺子其圖之！”以告舅犯，舅犯曰：“孺子其辭焉！喪人無寶，仁親以為寶。父死之謂何，又因以為利，而天下其孰能說之？孺子其辭焉。”公子重耳對客曰：“君惠吊亡臣重耳，身喪父死，不得與於哭泣之哀，以為君憂，父死之謂何，或敢有他志，以辱君義。”稽顙而不拜，哭而起，起而不私。子顯以致命於穆公，穆公曰：“仁夫公子重耳！夫稽顙而不拜，則未為後也，故不成拜。哭而起，則愛父也，起而不私，則遠利也。”
At the mourning for Duke Xian of Jin, Duke Mu of Qin sent someone to condole with the Prince Chong'er, and said: "I have heard: the loss of a state is often at such a time, and the gaining of a state is often at such a time. Even though you, sir, solemnly remain in mourning, the mourning cannot last long and the opportunity cannot be lost; young master, make your plans!" He told this to Uncle Fan. Uncle Fan said: "Young master, decline! One in mourning and exile has no treasure, taking benevolence toward kin as his treasure. His father has died, and what is that, to seek profit from it, and who under heaven could explain him? Young master, decline." Prince Chong'er said to the guest: "The ruler has graciously condoled with your exiled subject Chong'er; I am in exile and my father has died, I could not take part in the sorrow of weeping, and have become a worry to the ruler. My father has died, what is that, how would I dare have any other aim and disgrace the ruler's righteousness." He touched his head to the ground but did not bow, wept, and rose, and having risen, did not talk privately. Zixian reported back to Duke Mu. Duke Mu said: "How humane is Prince Chong'er! He touched his head to the ground without bowing, for he had not yet become the heir, so the bow was not completed. He wept and rose, for he loved his father. He rose and did not talk privately, for he kept far from profit."
帷殯，非古也，自敬姜之哭穆伯始也。
Screening the coffin with a curtain is not the ancient rule; it began when Jing Jiang wept for Mubo.
喪禮，哀慼之至也。節哀，順變也，君子念始之者也。復，盡愛之道也，有禱祠之心焉。望反諸幽，求諸鬼神之道也。北面，求諸幽之義也。拜稽顙，哀慼之至隱也。稽顙，隱之甚也。飯用米貝，弗忍虛也。不以食道，用美焉爾。銘，明旌也，以死者為不可別已，故以其旗識之，愛之斯錄之矣，敬之斯盡其道焉耳。重，主道也，殷主綴重焉，周主重徹焉，奠以素器，以生者有哀素之心也。唯祭祀之禮，主人自盡焉爾，豈知神之所饗，亦以主人有齊敬之心也。闢踴，哀之至也，有筭，為之節文也，袒括髮，變也。慍，哀之變也，去飾去美也。袒括髮，去飾之甚也，有所袒，有所襲，哀之節也。弁絰葛而葬，與神交之道也，有敬心焉。周人弁而葬，殷人冔而葬。歠主人主婦室老，為其病也。君命食之也，反哭升堂，反諸其所作也。主婦入於室，反諸其所養也。反哭之吊也，哀之至也，反而亡焉，失之矣，於是為甚。殷既封而吊，周反哭而吊，孔子曰：“殷已愨，吾從周。”葬於北方北首，三代之達禮也，之幽之故也。既封，主人贈，而祝宿虞屍。既反哭，主人與有司視虞牲，有司以几筵舍奠於墓左。反，日中而虞，葬日虞，弗忍一日離也。是月也，以虞易奠，卒哭曰成事。是日也，以吉祭易喪祭。明日祔於祖父，其變而之吉祭也。比至於祔，必於是日也接，不忍一日末有所歸也。殷練而祔，周卒哭而祔，孔子善殷。
The rites of mourning are sorrow carried to the utmost. Restraining grief is to follow the changing circumstances; the gentleman thinks of the one who first gave him birth and nurtured him. Calling back the soul is to exhaust the Way of love, with a heart of prayer and sacrifice. Hoping that he will return from the darkness is the Way of seeking from ghosts and spirits. Facing north means seeking toward the dark. Bowing and touching the head to the ground is sorrow hidden deep to the extreme. Touching the head to the ground is the deepest hidden pain. Putting rice and shells in the mouth is because one cannot bear to leave the mouth empty. One does not use the food the living eat, but simply uses fine things. The ming banner is a banner of marking, because the dead can no longer be told apart, so his banner is used to mark him. One who loves him records him, and one who respects him simply exhausts that way. The zhong is the Way of the spirit tablet. The Yin people set up the tablet and attached the zhong beside it; the Zhou people set up the tablet and removed the zhong. The offering uses plain vessels, because the living have hearts of plain sorrow. Only in the rites of sacrifice does the host simply exhaust his own heart; how would he know what the spirit enjoys, but it too depends on the host having a reverent heart. Beating the breast and stamping the feet is sorrow at its utmost; having a fixed number of times is restraining its display. Baring the arm and binding the hair with hemp are changes from the usual. Anger is a change of sorrow, removing adornment and removing beauty. Baring the arm and binding the hair is the greatest removal of adornment. Some parts are bared and some covered, which is the restraint of sorrow. Wearing the bian cap, wrapping with hemp, and wearing kudzu for the burial is the Way of meeting the spirit, with a heart of respect. The Zhou people were buried wearing the bian cap, and the Yin people wearing the xu cap. The host, the hostess, and the chief household elder are made to drink gruel, because one fears they will fall ill. They eat only when the ruler orders. Returning to weep and going up to the hall is returning to the place where he did things. The hostess entering the chamber is returning to the place where she served him. Condolences at the return weeping are sorrow at its utmost: on returning, the person is no longer there, he is lost, and at this time it is deepest. The Yin people condoled after the mound was built over the grave; the Zhou people condoled after the return weeping. Confucius said: "The Yin were already plain; I follow the Zhou." Burial to the north with the head toward the north is the rite common to the three dynasties, because it goes toward the dark. After the mound is raised, the host sends gifts of silk, and the invocator goes first to arrange the impersonator for the yu sacrifice. After the return weeping, the host and the officers inspect the animals for the yu sacrifice, and an officer sets out an offering on a table and mat at the left of the grave. They return and hold the yu sacrifice at noon. The yu sacrifice is on the day of the burial, because one cannot bear to be apart even one day. In this month, the yu sacrifice replaces the offering. The end of wailing is called completing the matter. On this day, the auspicious sacrifice replaces the mourning sacrifice. The next day, he is joined to the grandfather's tablet. From the change to the auspicious sacrifice up to the joining, it must be connected on that day, because one cannot bear to leave him without a home even for a day. The Yin people joined after the small xiang sacrifice; the Zhou people joined at the end of wailing. Confucius approved of the Yin practice.
君臨臣喪，以巫祝桃茢執戈，惡之也，所以異於生也。
When the ruler personally attends the mourning of a minister, he has the shaman and invocator carry a peach-branch broom and a halberd, out of dislike for the breath of death, to set it apart from when the person was alive.
喪有死之道焉，先王之所難言也。
In funerals there are reasons for death which the former kings found hard to explain clearly.
喪之朝也，順死者之孝心也。其哀，離其室也。故至於祖考之廟而後行。殷朝而殯於祖，周朝而遂葬。
In the funeral, paying respects at the temple is following the filial heart of the dead. His sorrow is in leaving his chamber. So he is taken to the temple of his ancestors and then sets out. The Yin people paid respects at the temple and then laid the coffin in the ancestral temple; the Zhou people paid respects at the temple and then proceeded directly to the burial.
孔子謂為明器者，知喪道矣，備物而不可用也。哀哉，死者而用生者之器也！不殆於用殉乎哉？其曰明器，神明之也。塗車芻靈，自古有之，明器之道也。孔子謂為芻靈者善，謂為俑者不仁，殆於用人乎哉。
Confucius held that those who make spirit articles understand the Way of mourning, since they prepare articles that cannot be used. How sad, that the dead should be given the vessels of the living! Is that not almost the same as burying the living with them? They are called spirit articles because the dead are treated as spirits. Clay chariots and straw figures have existed since ancient times, and they are the Way of spirit articles. Confucius considered those who made straw figures to be good, and those who made wooden figurines with joints to be unbenevolent, since that comes close to using living people.
穆公問於子思曰：“為舊君反服，古與？”子思曰：“古之君子，進人以禮，退人以禮，故有舊君反服之禮也。今之君子，進人若將加諸膝，退人若將隊諸淵，毋為戎首，不亦善乎？又何反服之禮之有？”
Duke Mu asked Zisi: "Is it an ancient rule to return and go into mourning for a former lord?" Zisi said: "In ancient times the noble person promoted people according to ritual and dismissed them according to ritual, and so there was a rite of mourning in return for a former lord. Today's noble persons, when they promote someone, act as if they would set him on their knee, and when they dismiss him, as if they would push him into a deep abyss. If one does not become the ringleader who attacks one's former state, is that not already good enough? How could there be a rite of mourning in return?"
悼公之喪，季昭子問於孟敬子曰：“為君何食？”敬子曰：“食粥，天下之達禮也。吾三臣者之不能居公室也，四方莫不聞矣，勉而為瘠，則吾能。毋乃使人疑夫不以情居瘠者乎哉？我則食食。”
At the mourning for Duke Dao, Ji Zhaozi asked Meng Jingzi: "What does one eat for the ruler?" Jingzi said: "Drinking gruel is the rite observed everywhere under Heaven. We three ministers cannot live at peace in the ducal house, and there is no one in the four quarters who does not know it. To force myself to grow thin, I could do. But would it not make people suspect that I have not grown thin from true feeling? I will eat ordinary rice."
衛司徒敬子死，子夏吊焉，主人未小斂，絰而往。子游吊焉，主人既小斂，子游出，絰反哭。子夏曰：“聞之也與？”曰：“聞諸夫子：主人未改服，則不絰。”
When Jingzi, the Minister of the Masses of Wei, died, Zixia went to offer condolences; the host had not yet done the lesser dressing, but Zixia put on the mourning sash and went in. Ziyou went to offer condolences; the host had already done the lesser dressing, and Ziyou went out, put on the sash and came back to weep. Zixia said: "Have you heard of this practice?" Ziyou said: "I heard from the Master: until the host has changed his dress, one does not put on the sash."
曾子曰：“晏子可謂知禮也已，恭敬之有焉。”有若曰：“晏子一狐裘三十年，遣車一乘，及墓而反。國君七個，遣車七乘，大夫五個，遣車五乘。晏子焉知禮？”曾子曰：“國無道，君子恥盈禮焉。國奢則示之以儉，國儉則示之以禮。”
Zengzi said: "Master Yan may be called one who knows ritual, and he was certainly respectful." You Ruo said: "Master Yan wore a single fox-fur coat for thirty years, had only one funeral supply cart, and returned from the grave at once. A ruler has seven bundles of offerings and seven supply carts; a high officer has five bundles and five carts. How does Master Yan know ritual?" Zengzi said: "When the state is without the Way, the noble person is ashamed of full measure in ritual. When the state is extravagant, one shows frugality; when the state is frugal, one shows ritual."
國昭子之母死，問於子張曰：“葬及墓，男子婦人安位？”子張曰：“司徒敬子之喪，夫子相，男子西鄉，婦人東鄉。”曰：“噫，毋！”曰：“我喪也斯沾，爾專之，賓為賓焉，主為主焉，婦人從男子皆西鄉。”
When Guo Zhaozi's mother died, he asked Zizhang: "When the coffin has reached the grave, where do the men and women stand?" Zizhang said: "At the mourning for Jingzi, the Minister of the Masses, the Master was the assistant: the men faced west and the women faced east." Guo Zhaozi said: "Ah, no!" He then said: "My funeral is to be this lavish; you take charge of it exclusively, with guests acting as guests and hosts as hosts, and the women following the men, all facing west."
穆伯之喪，敬姜晝哭，文伯之喪，晝夜哭。孔子曰：“知禮矣。”
At the mourning for Mubo, Jing Jiang wept in the daytime; at the mourning for Wenbo, she wept day and night. Confucius said: "She knows ritual."
文伯之喪，敬姜據其床而不哭，曰：“昔者吾有斯子也，吾以將為賢人也，吾未嘗以就公室。今及其死也，朋友諸臣未有出涕者，而內人皆行哭失聲。斯子也，必多曠於禮矣夫！”
At Wenbo's mourning, Jing Jiang leaned on his bed without weeping, and said: "In the past I had this son, and I thought he would be a worthy man, and I never let him get close to the ducal house. Now that he has died, none of his friends or the ministers has shed a tear, while the women of the household all weep until their voices are lost. This son must have neglected ritual in many ways!"
季康子之母死，陳褻衣，敬姜曰：“婦人不飾，不敢見舅姑。將有四方之賓來，褻衣何為陳於斯？”命徹之。
When Ji Kangzi's mother died, her intimate garments were laid out. Jing Jiang said: "A woman does not dare appear before her father-in-law and mother-in-law without adornment. Guests are going to come from the four quarters; why are the intimate garments laid out here?" She ordered them removed.
有子與子游立，見孺子慕者，有子謂子游曰：“予壹不知夫喪之踴也，予欲去之久矣。情在於斯，其是也夫？”子游曰：“禮有微情者，有以故興物者，有直情而逕行者，戎狄之道也，禮道則不然。人喜則斯陶，陶斯詠，詠斯猶，猶斯舞，舞斯慍，慍斯戚，戚斯嘆，嘆斯闢，闢斯踴矣。品節斯，斯之謂禮。人死，斯惡之矣。無能也，斯倍之矣。是故制絞衾，設蔞翣，為使人勿惡也。始死，脯醢之奠，將行遣而行之，既葬而食之，未有見其饗之者也。自上世以來，未之有舍也，為使人勿倍也。故子之所刺於禮者，亦非禮之訾也。”
Master You and Ziyou were standing together and saw a small child showing longing for his parents. Master You said to Ziyou: "I have never understood the leaping in mourning rites, and I have wanted to do away with it for a long time. True feeling lies here, probably in just this way, does it not?" Ziyou said: "Ritual has parts that reduce feeling and parts that use precedents to raise up names and things, and there is also following feeling straight and acting directly, which is the way of the barbarians; the way of ritual is not like that. When people are happy they grow merry, merry they hum, humming they sway, swaying they dance, dancing they become resentful, resentful they grieve, grieving they sigh, sighing they beat their breasts, and beating their breasts they stamp their feet. To grade and regulate these is what is called ritual. When a person has died, one comes to dislike him; when he can no longer do anything, one turns one's back on him. So the binding cloths and the quilt are made, and the screens and feathered fans are set up, in order that people not come to dislike him. At the moment of death, offerings of dried meat and meat paste are set out; at the departure, a farewell offering is made before setting off; after the burial, another sacrifice is made and the food eaten, yet no one has ever seen ghosts and spirits truly come to partake. From earlier ages this has never been abandoned, so that people would not turn their backs on the dead. Therefore what you blame in ritual is not a flaw of ritual either."
吳侵陳，斬祀殺厲，師還出竟，陳大宰嚭使於師，夫差謂行人儀曰：“是夫也多言，盍嘗問焉？師必有名，人之稱斯師也者，則謂之何？”大宰嚭曰：“古之侵伐者，不斬祀，不殺厲，不獲二毛。今斯師也，殺厲與？其不謂之殺厲之師與？”曰：“反爾地，歸爾子，則謂之何？”曰：“君王討敝邑之罪，又矜而赦之，師與？有無名乎？”
Wu invaded and attacked Chen, cutting down the trees of the sacred groves and killing the sick. When the army returned and had gone out of the border, the Grand Steward Pi of Chen came as an envoy to the Wu army. Fuchai said to his envoy Yi: "This man talks a lot; why not try asking him? An army must have a name; what do people call this army?" Grand Steward Pi said: "In ancient times those who invaded did not cut down the trees of the sacred groves, did not kill the sick, and did not capture those with gray hair. This army, now, killed the sick, did it not? Is it not called the army that kills the afflicted?" Fuchai asked: "And if the land is returned to you and your sons are sent back, what would that be called?" He replied: "Your Majesty punished my humble city for its offense, and then took pity and pardoned it; how could this army be without a name?"
顏丁善居喪，始死，皇皇焉，如有求而弗得。及殯，望望焉，如有從而弗及。既葬，慨焉，如不及其反而息。
Yan Ding was good at mourning: at the moment of death he was stunned, as if seeking something and not finding it; at the coffining he gazed far off, as if following someone and unable to catch up; after the burial he sighed deeply, as if unable to return and so resting.
子張問曰：“書云：高宗三年不言，言乃讙。有諸？”仲尼曰：“胡為其不然也？古者天子崩，王世子聽於冢宰三年。”
Zizhang asked: "The Book of Documents says that Gaozong did not speak for three years, and when he finally spoke, everyone rejoiced. Is that so?" Zhongni said: "How could it not be so? In ancient times, when the Son of Heaven died, the royal heir took commands from the Chief Steward for three years."
知悼子卒，未葬．，公飲酒，師曠、李調侍鼓鍾，杜蕢自外來，聞鐘聲，曰：“安在？”曰：“在寢。”杜蕢入寢，歷階而升，酌曰：“曠飲斯。”又酌曰：“調飲斯。”又酌堂上北面坐飲之降，趨而出，平公呼而進之，曰：“蕢，曩者爾心或開予，是以不與爾言。爾飲曠何也？”曰：“子卯不樂，知悼子在堂，斯其為子卯也大矣。曠也，大師也．不以詔，是以飲之也。”“爾飲調何也？”曰：“調也，君之褻臣也，為一飲一食，亡君之疾，是以飲之也。”“爾飲何也？”曰：“蕢也，宰夫也，非刀匕是共，又敢與知防，是以飲之也。”平公曰：“寡人亦有過焉，酌而飲寡人。”杜蕢洗而揚觶，公謂侍者曰：“如我死，則必無廢斯爵也。”至於今既畢獻，斯揚觶，謂之杜舉。
Zhi Dao Zi had died and had not yet been buried. Duke Ping was drinking wine, with Music Master Kuang and Li Diao attending and striking the bells. Du Kui came in from outside, heard the bells, and said: "Where is it?" He was told: "In the chamber." Du Kui went into the chamber, climbed the steps, poured wine, and said: "Kuang, drink this." He poured again and said: "Diao, drink this." He poured again, sat down on the hall facing north and drank it himself, then went down the steps and hurried out. Duke Ping called him back and said: "Kui, just now you perhaps wanted to enlighten me in your heart, so I did not speak to you. Why did you make Kuang drink as a penalty?" He said: "On the days zi and mao one does not play music. Zhi Dao Zi is still lying in the hall, which is a greater matter than the zi and mao days. Kuang is the Grand Music Master and did not use this to warn you, so I made him drink as a penalty." "Why did you make Diao drink?" He said: "Diao is a minister close to the ruler, and for the sake of a bite of food and a sip of drink forgot his ruler's fault, so I made him drink as a penalty." "Why did you drink yourself?" He said: "I, Kui, am a cook, and did not stay with the knife and ladle in my service, but dared to meddle in guarding and restraining, so I made myself drink as a penalty." Duke Ping said: "I also am at fault; pour wine and let me drink." Du Kui washed a goblet and raised it. Duke Ping said to his attendants: "If I should die, be sure not to discard this cup." To this day, when the offering of wine is finished, this goblet is raised, and it is called the Du Raising.
公叔文子卒，其子戍請諡於君，曰：“日月有時，將葬矣，請所以易其名者。”君曰：“昔者衛國兇飢，夫子為粥與國之餓者，是不亦惠乎？昔者衛國有難，夫子以其死衛寡人，不亦貞乎？天子聽衛國之政，修其班制，以與四鄰交，衛國之社稷不辱，不亦文乎？故謂夫子貞惠文子。”
When Gongshu Wenzi died, his son Shu asked the ruler for a posthumous name, saying: "The days and months have a fixed time, and he is about to be buried; I ask for a character to replace his personal name." The ruler said: "In the past, when Wei suffered a famine, the Master made gruel for the hungry people of the state; was that not also kindness? In the past, when Wei was in danger, the Master protected me with his life; was that not also constancy? The Master heard the government of Wei, put in order its ranks and institutions, and dealt with the four neighbors, so that the altars of Wei were not disgraced; was that not also refinement? So let the Master be called Constant, Kind and Refined Wenzi."
石駘仲卒，無適子，有庶子六人，卜所以為後者，曰：“沐浴佩玉則兆。”五人者皆沐浴佩玉，石祁子曰：“孰有執親之喪，而沐浴佩玉者乎？”不沐浴佩玉，石祁子兆，衛人以龜為有知也。
Shi Taizhong died without a legitimate heir, and he had six sons by concubines, so they used tortoise-shell divination to decide who would be the successor. It was said: "Bathe and wear jade and you will get the omen." Five of them bathed and wore jade. Shi Qizi said: "How can one who is holding mourning for his father bathe and wear jade?" He did not bathe or wear jade. Shi Qizi got the omen. The men of Wei believed that the tortoise had knowledge.
陳子車死於衛，其妻與其家大夫謀以殉葬，定而後陳子亢至，以告曰：“夫子疾，莫養於下，請以殉葬。”子亢曰：“以殉葬，非禮也。雖然，則彼疾，當養者，孰若妻與宰？得已，則吾欲已，不得已，則吾欲以二子者之為之也。”於是弗果用。
Chen Ziche died in Wei, and his wife and the household steward planned to bury living people with him. After it was decided, Chen Ziwang arrived, and they told him of it, saying: "The master is ill and there is no one below to care for him; please let us bury people with him." Ziwang said: "Burying people with the dead does not accord with ritual. Even so, he is ill, and who is more fit to tend him than his wife and the steward? If it can be stopped, I would stop it; if it cannot be stopped, I would like to use the two of you." So in the end it was not done.
子路曰：“傷哉貧也！生無以為養，死無以為禮也。”孔子曰：“啜菽飲水，盡其歡，斯之謂孝。斂手足形，還葬而無槨，稱其財，斯之謂禮。”
Zilu said: "How sorrowful poverty is! In life there is nothing with which to support one's parents, and in death there is nothing with which to perform the rites." Confucius said: "Eating beans and drinking water while giving one's parents full joy is called filial piety. Gathering the hands and feet and body into the shroud and burying close by without an outer coffin, matching one's means, is called ritual."