婦事舅姑，如事父母。
(Sons') wives should serve their parents-in-law as they served their own.
At the first crowing of the cock, they should wash their hands, and rinse their mouths; comb their hair, draw over it the covering of silk, fix this with the hair-pin, and tie the hair at the roots with the fillet.
They should then put on the jacket, and over it the sash.
On the left side they should hang the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum to get fire with; and on the right, the needle-case, thread, and floss, all bestowed in the satchel, the great spike, and the borer to get fire with from wood.
They will also fasten on their necklaces, and adjust their shoe-strings.
雞初鳴，咸盥漱，櫛縰，笄總，衣紳。
(Sons') wives should serve their parents-in-law as they served their own.
At the first crowing of the cock, they should wash their hands, and rinse their mouths; comb their hair, draw over it the covering of silk, fix this with the hair-pin, and tie the hair at the roots with the fillet.
They should then put on the jacket, and over it the sash.
On the left side they should hang the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum to get fire with; and on the right, the needle-case, thread, and floss, all bestowed in the satchel, the great spike, and the borer to get fire with from wood.
They will also fasten on their necklaces, and adjust their shoe-strings.
左佩紛帨、刀、礪、小觿、金燧，右佩箴、管、線、纊，施縏帙，大觿、木燧、衿纓，綦屨。
(Sons') wives should serve their parents-in-law as they served their own.
At the first crowing of the cock, they should wash their hands, and rinse their mouths; comb their hair, draw over it the covering of silk, fix this with the hair-pin, and tie the hair at the roots with the fillet.
They should then put on the jacket, and over it the sash.
On the left side they should hang the duster and handkerchief, the knife and whetstone, the small spike, and the metal speculum to get fire with; and on the right, the needle-case, thread, and floss, all bestowed in the satchel, the great spike, and the borer to get fire with from wood.
They will also fasten on their necklaces, and adjust their shoe-strings.
大凡生於天地之間者，皆曰命。
Generally speaking, all born between heaven and earth were said to have their allotted times; the death of all creatures is spoken of as their dissolution; but man when dead is said to be in the ghostly state.
There was no change in regard to these points in the five dynasties.
What, the seven dynasties made changes in, were the assessors at the Great associate and the border sacrifices, and the parties sacrificed to in the ancestral temple; they made no other changes.
其萬物死，皆曰折；人死，曰鬼；此五代之所不變也。
Generally speaking, all born between heaven and earth were said to have their allotted times; the death of all creatures is spoken of as their dissolution; but man when dead is said to be in the ghostly state.
There was no change in regard to these points in the five dynasties.
What, the seven dynasties made changes in, were the assessors at the Great associate and the border sacrifices, and the parties sacrificed to in the ancestral temple; they made no other changes.
七代之所以更立者：禘、郊、宗、祖；其餘不變也。
Generally speaking, all born between heaven and earth were said to have their allotted times; the death of all creatures is spoken of as their dissolution; but man when dead is said to be in the ghostly state.
There was no change in regard to these points in the five dynasties.
What, the seven dynasties made changes in, were the assessors at the Great associate and the border sacrifices, and the parties sacrificed to in the ancestral temple; they made no other changes.
發號出令而民說，謂之和；上下相親，謂之仁；民不求其所欲而得之，謂之信；除去天地之害，謂之義。
When (a ruler) issues his notices and gives forth his orders, and the people are pleased, we have what may be called the condition of harmony.
When superiors and inferiors love one another, we have the condition of benevolence.
When the people get what they desire without seeking for it, we have the condition of confidence.
When all things in the operations of heaven and earth that might be injurious are taken out of the way, we have the condition of rightness.
Rightness and confidence, harmony and benevolence are the instruments of the presiding chieftain and the king.
If anyone wishes to govern the people, and does not employ these instruments, he will not be successful.
義與信，和與仁，霸王之器也。
When (a ruler) issues his notices and gives forth his orders, and the people are pleased, we have what may be called the condition of harmony.
When superiors and inferiors love one another, we have the condition of benevolence.
When the people get what they desire without seeking for it, we have the condition of confidence.
When all things in the operations of heaven and earth that might be injurious are taken out of the way, we have the condition of rightness.
Rightness and confidence, harmony and benevolence are the instruments of the presiding chieftain and the king.
If anyone wishes to govern the people, and does not employ these instruments, he will not be successful.
有治民之意而無其器，則不成。
When (a ruler) issues his notices and gives forth his orders, and the people are pleased, we have what may be called the condition of harmony.
When superiors and inferiors love one another, we have the condition of benevolence.
When the people get what they desire without seeking for it, we have the condition of confidence.
When all things in the operations of heaven and earth that might be injurious are taken out of the way, we have the condition of rightness.
Rightness and confidence, harmony and benevolence are the instruments of the presiding chieftain and the king.
If anyone wishes to govern the people, and does not employ these instruments, he will not be successful.
以適父母舅姑之所，及所，下氣怡聲，問衣燠寒，疾痛苛癢，而敬抑搔之。
Thus dressed, they should go to their parents and parents-in-law.
On getting to where they are, with bated breath and gentle voice, they should ask if their clothes are (too) warm or (too) cold, whether they are ill or pained, or uncomfortable in any part; and if they be so, they should proceed reverently to stroke and scratch the place.
They should in the same way, going before or following after, help and support their parents in quitting or entering (the apartment).
In bringing in the basin for them to wash, the younger will carry the stand and the elder the water; they will beg to be allowed to pour out the water, and when the washing is concluded, they Will hand the towel.
They will ask whether they want anything, and then respectfully bring it.
All this they will do with an appearance of pleasure to make their parents feel at ease. (They should bring) gruel, thick or thin, spirits or must, soup with vegetables, beans, wheat, spinach, rice, millet, maize, and glutinous millet - whatever they wish, in fact; with dates, chestnuts, sugar and honey, to sweeten their dishes; with the ordinary or the large-leaved violets, leaves of elm-trees, fresh or dry, and the most soothing rice-water to lubricate them; and with fat and oil to enrich them.
The parents will be sure to taste them, and when they have done so, the young people should withdraw.
出入，則或先或後，而敬扶持之。
Thus dressed, they should go to their parents and parents-in-law.
On getting to where they are, with bated breath and gentle voice, they should ask if their clothes are (too) warm or (too) cold, whether they are ill or pained, or uncomfortable in any part; and if they be so, they should proceed reverently to stroke and scratch the place.
They should in the same way, going before or following after, help and support their parents in quitting or entering (the apartment).
In bringing in the basin for them to wash, the younger will carry the stand and the elder the water; they will beg to be allowed to pour out the water, and when the washing is concluded, they Will hand the towel.
They will ask whether they want anything, and then respectfully bring it.
All this they will do with an appearance of pleasure to make their parents feel at ease. (They should bring) gruel, thick or thin, spirits or must, soup with vegetables, beans, wheat, spinach, rice, millet, maize, and glutinous millet - whatever they wish, in fact; with dates, chestnuts, sugar and honey, to sweeten their dishes; with the ordinary or the large-leaved violets, leaves of elm-trees, fresh or dry, and the most soothing rice-water to lubricate them; and with fat and oil to enrich them.
The parents will be sure to taste them, and when they have done so, the young people should withdraw.
進盥，少者奉盤，長者奉水，請沃盥，盥卒授巾。
Thus dressed, they should go to their parents and parents-in-law.
On getting to where they are, with bated breath and gentle voice, they should ask if their clothes are (too) warm or (too) cold, whether they are ill or pained, or uncomfortable in any part; and if they be so, they should proceed reverently to stroke and scratch the place.
They should in the same way, going before or following after, help and support their parents in quitting or entering (the apartment).
In bringing in the basin for them to wash, the younger will carry the stand and the elder the water; they will beg to be allowed to pour out the water, and when the washing is concluded, they Will hand the towel.
They will ask whether they want anything, and then respectfully bring it.
All this they will do with an appearance of pleasure to make their parents feel at ease. (They should bring) gruel, thick or thin, spirits or must, soup with vegetables, beans, wheat, spinach, rice, millet, maize, and glutinous millet - whatever they wish, in fact; with dates, chestnuts, sugar and honey, to sweeten their dishes; with the ordinary or the large-leaved violets, leaves of elm-trees, fresh or dry, and the most soothing rice-water to lubricate them; and with fat and oil to enrich them.
The parents will be sure to taste them, and when they have done so, the young people should withdraw.
問所欲而敬進之，柔色以溫之，饘酏、酒醴、芼羹、菽麥、蕡稻、黍粱、秫唯所欲，棗、栗、飴、蜜以甘之，堇、荁、枌、榆免槁薧滫以滑之，脂膏以膏之，父母舅姑必嘗之而後退。
Thus dressed, they should go to their parents and parents-in-law.
On getting to where they are, with bated breath and gentle voice, they should ask if their clothes are (too) warm or (too) cold, whether they are ill or pained, or uncomfortable in any part; and if they be so, they should proceed reverently to stroke and scratch the place.
They should in the same way, going before or following after, help and support their parents in quitting or entering (the apartment).
In bringing in the basin for them to wash, the younger will carry the stand and the elder the water; they will beg to be allowed to pour out the water, and when the washing is concluded, they Will hand the towel.
They will ask whether they want anything, and then respectfully bring it.
All this they will do with an appearance of pleasure to make their parents feel at ease. (They should bring) gruel, thick or thin, spirits or must, soup with vegetables, beans, wheat, spinach, rice, millet, maize, and glutinous millet - whatever they wish, in fact; with dates, chestnuts, sugar and honey, to sweeten their dishes; with the ordinary or the large-leaved violets, leaves of elm-trees, fresh or dry, and the most soothing rice-water to lubricate them; and with fat and oil to enrich them.
The parents will be sure to taste them, and when they have done so, the young people should withdraw.
夫禮之初，始諸飲食，其燔黍捭豚，污尊而抔飲，蕢桴而土鼓，猶若可以致其敬於鬼神。
'At the first use of ceremonies, they began with meat and drink.
They roasted millet and pieces of pork; they excavated the ground in the form of a jar, and scooped the water from it with their two hands; they fashioned a handle of clay, and struck with it an earthen drum. (Simple as these arrangements were), they yet seemed to be able to express by them their reverence for Spiritual Beings. (By-and-by), when one died, they went upon the housetop, and called out his name in a prolonged note, saying, "Come back, So and So." After this they filled the mouth (of the dead) with uncooked rice, and (set forth as offerings to him) packets of raw flesh.
Thus they looked up to heaven (whither the spirit was gone), and buried (the body) in the earth.
The body and the animal soul go downwards; and the intelligent spirit is on high.
Thus (also) the dead are placed with their heads to the north, while the living look towards the south.
In all these matters the earliest practice is followed.
及其死也，升屋而號，告曰：「皋！
'At the first use of ceremonies, they began with meat and drink.
They roasted millet and pieces of pork; they excavated the ground in the form of a jar, and scooped the water from it with their two hands; they fashioned a handle of clay, and struck with it an earthen drum. (Simple as these arrangements were), they yet seemed to be able to express by them their reverence for Spiritual Beings. (By-and-by), when one died, they went upon the housetop, and called out his name in a prolonged note, saying, "Come back, So and So." After this they filled the mouth (of the dead) with uncooked rice, and (set forth as offerings to him) packets of raw flesh.
Thus they looked up to heaven (whither the spirit was gone), and buried (the body) in the earth.
The body and the animal soul go downwards; and the intelligent spirit is on high.
Thus (also) the dead are placed with their heads to the north, while the living look towards the south.
In all these matters the earliest practice is followed.
某復。」然後飯腥而苴孰。
'At the first use of ceremonies, they began with meat and drink.
They roasted millet and pieces of pork; they excavated the ground in the form of a jar, and scooped the water from it with their two hands; they fashioned a handle of clay, and struck with it an earthen drum. (Simple as these arrangements were), they yet seemed to be able to express by them their reverence for Spiritual Beings. (By-and-by), when one died, they went upon the housetop, and called out his name in a prolonged note, saying, "Come back, So and So." After this they filled the mouth (of the dead) with uncooked rice, and (set forth as offerings to him) packets of raw flesh.
Thus they looked up to heaven (whither the spirit was gone), and buried (the body) in the earth.
The body and the animal soul go downwards; and the intelligent spirit is on high.
Thus (also) the dead are placed with their heads to the north, while the living look towards the south.
In all these matters the earliest practice is followed.
故天望而地藏也，體魄則降，知氣在上，故死者北首，生者南鄉，皆從其初。
'At the first use of ceremonies, they began with meat and drink.
They roasted millet and pieces of pork; they excavated the ground in the form of a jar, and scooped the water from it with their two hands; they fashioned a handle of clay, and struck with it an earthen drum. (Simple as these arrangements were), they yet seemed to be able to express by them their reverence for Spiritual Beings. (By-and-by), when one died, they went upon the housetop, and called out his name in a prolonged note, saying, "Come back, So and So." After this they filled the mouth (of the dead) with uncooked rice, and (set forth as offerings to him) packets of raw flesh.
Thus they looked up to heaven (whither the spirit was gone), and buried (the body) in the earth.
The body and the animal soul go downwards; and the intelligent spirit is on high.
Thus (also) the dead are placed with their heads to the north, while the living look towards the south.
In all these matters the earliest practice is followed.
父母之喪，居倚廬，寢苫枕塊，不說絰帶；齊衰之喪，居堊室，芐翦不納；大功之喪，寢有席，小功緦麻，床可也。
During the mourning rites for a parent, (the son) occupied the mourning shed, and slept on straw with a clod for his pillow, without taking off the headband or girdle.
If they were for a mother (only, and the father were still alive), be occupied the unplastered chamber, (sleeping on) typha rushes with their tops cutoff, but not woven together.
During the mourning for nine months, there was a mat to sleep on.
In that for five months or for three, it was allowed to use a bedstead.
These were the manifestations of sorrow given in the dwelling-places.
此哀之發於居處者也。
During the mourning rites for a parent, (the son) occupied the mourning shed, and slept on straw with a clod for his pillow, without taking off the headband or girdle.
If they were for a mother (only, and the father were still alive), be occupied the unplastered chamber, (sleeping on) typha rushes with their tops cutoff, but not woven together.
During the mourning for nine months, there was a mat to sleep on.
In that for five months or for three, it was allowed to use a bedstead.
These were the manifestations of sorrow given in the dwelling-places.
公曰：「寡人愿有言。
The duke said, 'I wish that I could say I agree with you, but for the bridegroom in his square-topped cap to go in person to meet the bride - is it not making too much (of the ceremony)?' Confucius looked startled, changed countenance, and said, '(Such a marriage) is the union of (the representatives of) two different surnames in friendship and love, in order to continue the posterity of the former sages, and to furnish those who shall preside at the sacrifices to heaven and earth, at those in the ancestral temple, and at those at the altars to the spirits of the land and grain - how can your lordship say that the ceremony is made too great?'
然冕而親迎，不已重乎？」孔子愀然作色而對曰：「合二姓之好，以繼先聖之後，以為天地宗廟社稷之主，君何謂已重乎？」
The duke said, 'I wish that I could say I agree with you, but for the bridegroom in his square-topped cap to go in person to meet the bride - is it not making too much (of the ceremony)?' Confucius looked startled, changed countenance, and said, '(Such a marriage) is the union of (the representatives of) two different surnames in friendship and love, in order to continue the posterity of the former sages, and to furnish those who shall preside at the sacrifices to heaven and earth, at those in the ancestral temple, and at those at the altars to the spirits of the land and grain - how can your lordship say that the ceremony is made too great?'
庭燎之百，由齊桓公始也。
(The use of) a hundred torches in his courtyard began with duke Huan of Qi.
The playing of the Si Xia (at receptions) of Great officers began with Zhao Wen-zi.
大夫之奏《肆夏》也，由趙文子始也。
(The use of) a hundred torches in his courtyard began with duke Huan of Qi.
The playing of the Si Xia (at receptions) of Great officers began with Zhao Wen-zi.
侍射則約矢，侍投則擁矢。
At the game of archery, the inferior carried his four arrows in his hand.
At that of throwing darts, he carried the four together in his breast.
If he conquered, he washed the cup and gave it to the other, asking him to drink.
If he were defeated, the elder went through the same process with him.
They did not use the (large) horn; they did not remove the (figure of a) horse (for marking the numbers).