玉不琢，不成器；人不學，不知道。
The jade uncut will not form a vessel for use; and if men do not learn, they do not know the way (in which they should go).
On this account the ancient kings, when establishing states and governing the people, made instruction and schools a primary object; as it is said in the Charge to Yue, 'The thoughts from first to last should be fixed on learning.'
是故古之王者建國君民，教學為先。
The jade uncut will not form a vessel for use; and if men do not learn, they do not know the way (in which they should go).
On this account the ancient kings, when establishing states and governing the people, made instruction and schools a primary object; as it is said in the Charge to Yue, 'The thoughts from first to last should be fixed on learning.'
《兌命》曰：「念終始典于學。」其此之謂乎！
The jade uncut will not form a vessel for use; and if men do not learn, they do not know the way (in which they should go).
On this account the ancient kings, when establishing states and governing the people, made instruction and schools a primary object; as it is said in the Charge to Yue, 'The thoughts from first to last should be fixed on learning.'
孔子曰：「大宰、大宗從大祝而告于禰。
Confucius said, 'The Grand minister and the Grand master of the ancestral temple will follow the Grand officer of prayer, and announce the fact before the spirit tablet (of the deceased ruler).
Three months after they will give the name in the same place, and announce it all round', and also at the altars to (the spirits of) the land and grain, in the ancestral temple, and (at the altars of) the hills and streams.'
三月，乃名于禰，以名遍告及社稷宗廟山川。」
Confucius said, 'The Grand minister and the Grand master of the ancestral temple will follow the Grand officer of prayer, and announce the fact before the spirit tablet (of the deceased ruler).
Three months after they will give the name in the same place, and announce it all round', and also at the altars to (the spirits of) the land and grain, in the ancestral temple, and (at the altars of) the hills and streams.'
子夏曰：「三王之德，參於天地，敢問：何如斯可謂參於天地矣？」孔子曰：「奉三無私以勞天下。」
Zi-xia said, '(It is said that) the virtue of the kings (who founded the) three dynasties was equal to that of heaven and earth; allow me to ask of what nature that virtue was which could be said to put its possessors on an equality with heaven and earth.' Confucius said, 'They reverently displayed the Three Impartialities, while they comforted all beneath the sky under the toils which they imposed.'
君為天子三年，夫人如外宗之為君也。
The ruler of a state mourned for the son of Heaven for the three years.
His wife observed the rule of a lady of her husband's house who had gone to her own married home in mourning for the ruler.
The heir-son of a ruler did not wear mourning for the son of Heaven.
世子不為天子服。
The ruler of a state mourned for the son of Heaven for the three years.
His wife observed the rule of a lady of her husband's house who had gone to her own married home in mourning for the ruler.
The heir-son of a ruler did not wear mourning for the son of Heaven.
士之子為大夫，則其父母弗能主也，使其子主之。
When the son of an ordinary officer had become a Great officer, his parents could not preside at his mourning rites.
They made his son do so; and if he had no son, they appointed some one to perform that part, and be the representative of the deceased.
無子，則為之置後。
When the son of an ordinary officer had become a Great officer, his parents could not preside at his mourning rites.
They made his son do so; and if he had no son, they appointed some one to perform that part, and be the representative of the deceased.
父母之喪，既虞卒哭，柱楣翦屏，芐翦不納；期而小祥，居堊室，寢有席；又期而大祥，居復寢；中月而禫，禫而床。
At the mourning rites for a parent, after the sacrifice of repose, and when the wailing was concluded, the (inclined) posts of the shed were set up on lintels, and the screen (of grass) was clipped, while typha rushes, with the tops cut off, but not woven together, (were laid down for a mat).
At the end of a year, and when the smaller felicitous sacrifice had been offered, (the son) occupied the unplastered chamber, and had a mat to sleep on.
After another year, and when the greater felicitous sacrifice had been offered, he returned to his old sleeping apartment.
Then, when the final mourning sacrifice was offered, he used a bedstead.
子曰：「制度在禮，文為在禮，行之，其在人乎！」
The Master said, 'The determinate measures are according to the rules; and the embellishments of them are also so; but the carrying them into practice depends on the men.'
斬衰三升，齊衰四升、五升、六升，大功七升、八升、九升，小功十升、十一升、十二升，緦麻十五升去其半，有事其縷、無事其布曰緦。
The mourning with jagged edges was made with 3 sheng of hempen threads, each sheng containing 81 threads; that with even edge, with 4, 5, or 6 sheng; that for the nine months' mourning with 7, 8, or 9 sheng; that for the five months, with 10, 11, or 12 sheng; that for the three months, with 15 sheng less the half.
When the thread was manipulated and boiled, no such operation was performed on the woven cloth, and it was called sze (or the material for the mourning of three months).
These were the manifestations of sorrow shown in the fabrics of the different mournings.
此哀之發於衣服者也。
The mourning with jagged edges was made with 3 sheng of hempen threads, each sheng containing 81 threads; that with even edge, with 4, 5, or 6 sheng; that for the nine months' mourning with 7, 8, or 9 sheng; that for the five months, with 10, 11, or 12 sheng; that for the three months, with 15 sheng less the half.
When the thread was manipulated and boiled, no such operation was performed on the woven cloth, and it was called sze (or the material for the mourning of three months).
These were the manifestations of sorrow shown in the fabrics of the different mournings.
子貢越席而對曰：「敢問：夔其窮與？」子曰：「古之人與？
Zi-gong crossed over the mat and replied, 'Allow me to ask whether even Kui was ignorant (of the ceremonial usages)?' The Master said, 'Was he not one of the ancients?
Yes, he was one of them.
To be versed in the ceremonial usages, and not versed in music, we call being poorly furnished.
To be versed in music and not versed in the usages, we call being one-sided.
Now Kui was noted for his acquaintance with music, and not for his acquaintance with ceremonies, and therefore his name has been transmitted with that account of him (which your question implies).
But he was one of the men of antiquity.'
古之人也。
Zi-gong crossed over the mat and replied, 'Allow me to ask whether even Kui was ignorant (of the ceremonial usages)?' The Master said, 'Was he not one of the ancients?
Yes, he was one of them.
To be versed in the ceremonial usages, and not versed in music, we call being poorly furnished.
To be versed in music and not versed in the usages, we call being one-sided.
Now Kui was noted for his acquaintance with music, and not for his acquaintance with ceremonies, and therefore his name has been transmitted with that account of him (which your question implies).
But he was one of the men of antiquity.'
達於禮而不達於樂，謂之素；達於樂而不達於禮，謂之偏。
Zi-gong crossed over the mat and replied, 'Allow me to ask whether even Kui was ignorant (of the ceremonial usages)?' The Master said, 'Was he not one of the ancients?
Yes, he was one of them.
To be versed in the ceremonial usages, and not versed in music, we call being poorly furnished.
To be versed in music and not versed in the usages, we call being one-sided.
Now Kui was noted for his acquaintance with music, and not for his acquaintance with ceremonies, and therefore his name has been transmitted with that account of him (which your question implies).
But he was one of the men of antiquity.'
夫夔，達於樂而不達於禮，是以傳此名也，古之人也。」
Zi-gong crossed over the mat and replied, 'Allow me to ask whether even Kui was ignorant (of the ceremonial usages)?' The Master said, 'Was he not one of the ancients?
Yes, he was one of them.
To be versed in the ceremonial usages, and not versed in music, we call being poorly furnished.
To be versed in music and not versed in the usages, we call being one-sided.
Now Kui was noted for his acquaintance with music, and not for his acquaintance with ceremonies, and therefore his name has been transmitted with that account of him (which your question implies).
But he was one of the men of antiquity.'
制：三公，一命卷；若有加，則賜也。
According to the regulations, any one of the three ducal ministers might wear one additional symbol of distinction - that of the descending dragon.
But if such an addition were made (to his eight symbols), it must be by special grant.
There were only nine symbols (in all).
The ruler of a state of the second class wore only seven of them, and the ruler of a small state only five.
The high minister of a great state could not wear more than three of the symbols, and the ministers below him only two.
The high ministers of a small state, and Great officers of the lowest class, wore only one.
不過九命。
According to the regulations, any one of the three ducal ministers might wear one additional symbol of distinction - that of the descending dragon.
But if such an addition were made (to his eight symbols), it must be by special grant.
There were only nine symbols (in all).
The ruler of a state of the second class wore only seven of them, and the ruler of a small state only five.
The high minister of a great state could not wear more than three of the symbols, and the ministers below him only two.
The high ministers of a small state, and Great officers of the lowest class, wore only one.
次國之君，不過七命；小國之君，不過五命。
According to the regulations, any one of the three ducal ministers might wear one additional symbol of distinction - that of the descending dragon.
But if such an addition were made (to his eight symbols), it must be by special grant.
There were only nine symbols (in all).
The ruler of a state of the second class wore only seven of them, and the ruler of a small state only five.
The high minister of a great state could not wear more than three of the symbols, and the ministers below him only two.
The high ministers of a small state, and Great officers of the lowest class, wore only one.
大國之卿，不過三命；下卿再命，小國之卿與下大夫一命。
According to the regulations, any one of the three ducal ministers might wear one additional symbol of distinction - that of the descending dragon.
But if such an addition were made (to his eight symbols), it must be by special grant.
There were only nine symbols (in all).
The ruler of a state of the second class wore only seven of them, and the ruler of a small state only five.
The high minister of a great state could not wear more than three of the symbols, and the ministers below him only two.
The high ministers of a small state, and Great officers of the lowest class, wore only one.
諸侯為國立五祀，曰司命，曰中溜，曰國門，曰國行，曰公厲。
A feudal prince, for his state, appointed (five altars for) the five sacrifices - one for the superintendent of the lot; one in the central court, for the admission of light and rain; one at the gates of the city wall; one in the roads leading from the city; one for the discontented ghosts of princes who had died without posterity.
He also had five corresponding altars for himself.
諸侯自為立五祀。
A feudal prince, for his state, appointed (five altars for) the five sacrifices - one for the superintendent of the lot; one in the central court, for the admission of light and rain; one at the gates of the city wall; one in the roads leading from the city; one for the discontented ghosts of princes who had died without posterity.
He also had five corresponding altars for himself.