君子之言禮，何其尊也？」孔子曰：「丘也小人，不足以知禮。」君曰：「否！
Duke Ai asked Confucius, saying, 'What do you say about the great rites?
How is it that superior men, in speaking about them, ascribe so much honour to them?' Confucius said, 'I, Qiu, am a small man, and unequal to a knowledge of the rites.' 'By no means,' said the ruler. 'Tell me what you think, my Master.' Then Confucius replied, 'According to what I have heard, of all things by which the people live the rites are the greatest.
Without them they would have no means of regulating the services paid to the spirits of heaven and earth; without them they would have no means of distinguishing the positions proper to father and son, to high and low, to old and young; without them they would have no means of maintaining the separate character of the intimate relations between male and female, father and son, elder brother and younger, and conducting the intercourse between the contracting families in a marriage, and the frequency or infrequency (of the reciprocities between friends).
These are the grounds on which superior men have honoured and reverenced (the rites) as they did.
Thereafter, (having this view of the rites), they taught them to the people, on the ground of their ability (to practise them), not disregarding their general principles or the limitations (that circumstances impose in particular cases).
When their object had been accomplished (so far), they proceeded to give rules for the engraving (of the ceremonial vessels), and the embroidering in various colours (of the robes), in order to secure the transmission (of the rites).
Having obtained the concurrence (of the people in these things), they proceeded to tell them the different periods of mourning; to provide the full amount of tripods and stands; to lay down the (offerings of) pork and dried meats; to maintain in good order their ancestral temples; and then at the different seasons of the year reverently to present their sacrifices; and to arrange thereat, in order, the different branches and members of their kindred.
Meanwhile (they themselves) were content to live economically, to have nothing fine about their dress; to have their houses low and poor; to eschew much carving about their carriages; to use their vessels without carving or graving; and to have the plainest diet, in order to share all their advantages in common with the people.
In this manner did the superior men of antiquity practise the rites.'
吾子言之也。」孔子曰：「丘聞之：民之所由生，禮為大。
Duke Ai asked Confucius, saying, 'What do you say about the great rites?
How is it that superior men, in speaking about them, ascribe so much honour to them?' Confucius said, 'I, Qiu, am a small man, and unequal to a knowledge of the rites.' 'By no means,' said the ruler. 'Tell me what you think, my Master.' Then Confucius replied, 'According to what I have heard, of all things by which the people live the rites are the greatest.
Without them they would have no means of regulating the services paid to the spirits of heaven and earth; without them they would have no means of distinguishing the positions proper to father and son, to high and low, to old and young; without them they would have no means of maintaining the separate character of the intimate relations between male and female, father and son, elder brother and younger, and conducting the intercourse between the contracting families in a marriage, and the frequency or infrequency (of the reciprocities between friends).
These are the grounds on which superior men have honoured and reverenced (the rites) as they did.
Thereafter, (having this view of the rites), they taught them to the people, on the ground of their ability (to practise them), not disregarding their general principles or the limitations (that circumstances impose in particular cases).
When their object had been accomplished (so far), they proceeded to give rules for the engraving (of the ceremonial vessels), and the embroidering in various colours (of the robes), in order to secure the transmission (of the rites).
Having obtained the concurrence (of the people in these things), they proceeded to tell them the different periods of mourning; to provide the full amount of tripods and stands; to lay down the (offerings of) pork and dried meats; to maintain in good order their ancestral temples; and then at the different seasons of the year reverently to present their sacrifices; and to arrange thereat, in order, the different branches and members of their kindred.
Meanwhile (they themselves) were content to live economically, to have nothing fine about their dress; to have their houses low and poor; to eschew much carving about their carriages; to use their vessels without carving or graving; and to have the plainest diet, in order to share all their advantages in common with the people.
In this manner did the superior men of antiquity practise the rites.'
非禮無以節事天地之神也，非禮無以辨君臣上下長幼之位也，非禮無以別男女父子兄弟之親、昏姻疏數之交也；君子以此之為尊敬然。
Duke Ai asked Confucius, saying, 'What do you say about the great rites?
How is it that superior men, in speaking about them, ascribe so much honour to them?' Confucius said, 'I, Qiu, am a small man, and unequal to a knowledge of the rites.' 'By no means,' said the ruler. 'Tell me what you think, my Master.' Then Confucius replied, 'According to what I have heard, of all things by which the people live the rites are the greatest.
Without them they would have no means of regulating the services paid to the spirits of heaven and earth; without them they would have no means of distinguishing the positions proper to father and son, to high and low, to old and young; without them they would have no means of maintaining the separate character of the intimate relations between male and female, father and son, elder brother and younger, and conducting the intercourse between the contracting families in a marriage, and the frequency or infrequency (of the reciprocities between friends).
These are the grounds on which superior men have honoured and reverenced (the rites) as they did.
Thereafter, (having this view of the rites), they taught them to the people, on the ground of their ability (to practise them), not disregarding their general principles or the limitations (that circumstances impose in particular cases).
When their object had been accomplished (so far), they proceeded to give rules for the engraving (of the ceremonial vessels), and the embroidering in various colours (of the robes), in order to secure the transmission (of the rites).
Having obtained the concurrence (of the people in these things), they proceeded to tell them the different periods of mourning; to provide the full amount of tripods and stands; to lay down the (offerings of) pork and dried meats; to maintain in good order their ancestral temples; and then at the different seasons of the year reverently to present their sacrifices; and to arrange thereat, in order, the different branches and members of their kindred.
Meanwhile (they themselves) were content to live economically, to have nothing fine about their dress; to have their houses low and poor; to eschew much carving about their carriages; to use their vessels without carving or graving; and to have the plainest diet, in order to share all their advantages in common with the people.
In this manner did the superior men of antiquity practise the rites.'
然後以其所能教百姓，不廢其會節。
Duke Ai asked Confucius, saying, 'What do you say about the great rites?
How is it that superior men, in speaking about them, ascribe so much honour to them?' Confucius said, 'I, Qiu, am a small man, and unequal to a knowledge of the rites.' 'By no means,' said the ruler. 'Tell me what you think, my Master.' Then Confucius replied, 'According to what I have heard, of all things by which the people live the rites are the greatest.
Without them they would have no means of regulating the services paid to the spirits of heaven and earth; without them they would have no means of distinguishing the positions proper to father and son, to high and low, to old and young; without them they would have no means of maintaining the separate character of the intimate relations between male and female, father and son, elder brother and younger, and conducting the intercourse between the contracting families in a marriage, and the frequency or infrequency (of the reciprocities between friends).
These are the grounds on which superior men have honoured and reverenced (the rites) as they did.
Thereafter, (having this view of the rites), they taught them to the people, on the ground of their ability (to practise them), not disregarding their general principles or the limitations (that circumstances impose in particular cases).
When their object had been accomplished (so far), they proceeded to give rules for the engraving (of the ceremonial vessels), and the embroidering in various colours (of the robes), in order to secure the transmission (of the rites).
Having obtained the concurrence (of the people in these things), they proceeded to tell them the different periods of mourning; to provide the full amount of tripods and stands; to lay down the (offerings of) pork and dried meats; to maintain in good order their ancestral temples; and then at the different seasons of the year reverently to present their sacrifices; and to arrange thereat, in order, the different branches and members of their kindred.
Meanwhile (they themselves) were content to live economically, to have nothing fine about their dress; to have their houses low and poor; to eschew much carving about their carriages; to use their vessels without carving or graving; and to have the plainest diet, in order to share all their advantages in common with the people.
In this manner did the superior men of antiquity practise the rites.'
有成事，然後治其雕鏤文章黼黻以嗣。
Duke Ai asked Confucius, saying, 'What do you say about the great rites?
How is it that superior men, in speaking about them, ascribe so much honour to them?' Confucius said, 'I, Qiu, am a small man, and unequal to a knowledge of the rites.' 'By no means,' said the ruler. 'Tell me what you think, my Master.' Then Confucius replied, 'According to what I have heard, of all things by which the people live the rites are the greatest.
Without them they would have no means of regulating the services paid to the spirits of heaven and earth; without them they would have no means of distinguishing the positions proper to father and son, to high and low, to old and young; without them they would have no means of maintaining the separate character of the intimate relations between male and female, father and son, elder brother and younger, and conducting the intercourse between the contracting families in a marriage, and the frequency or infrequency (of the reciprocities between friends).
These are the grounds on which superior men have honoured and reverenced (the rites) as they did.
Thereafter, (having this view of the rites), they taught them to the people, on the ground of their ability (to practise them), not disregarding their general principles or the limitations (that circumstances impose in particular cases).
When their object had been accomplished (so far), they proceeded to give rules for the engraving (of the ceremonial vessels), and the embroidering in various colours (of the robes), in order to secure the transmission (of the rites).
Having obtained the concurrence (of the people in these things), they proceeded to tell them the different periods of mourning; to provide the full amount of tripods and stands; to lay down the (offerings of) pork and dried meats; to maintain in good order their ancestral temples; and then at the different seasons of the year reverently to present their sacrifices; and to arrange thereat, in order, the different branches and members of their kindred.
Meanwhile (they themselves) were content to live economically, to have nothing fine about their dress; to have their houses low and poor; to eschew much carving about their carriages; to use their vessels without carving or graving; and to have the plainest diet, in order to share all their advantages in common with the people.
In this manner did the superior men of antiquity practise the rites.'
其順之，然後言其喪算，備其鼎俎，設其豕臘，修其宗廟，歲時以敬祭祀，以序宗族。
Duke Ai asked Confucius, saying, 'What do you say about the great rites?
How is it that superior men, in speaking about them, ascribe so much honour to them?' Confucius said, 'I, Qiu, am a small man, and unequal to a knowledge of the rites.' 'By no means,' said the ruler. 'Tell me what you think, my Master.' Then Confucius replied, 'According to what I have heard, of all things by which the people live the rites are the greatest.
Without them they would have no means of regulating the services paid to the spirits of heaven and earth; without them they would have no means of distinguishing the positions proper to father and son, to high and low, to old and young; without them they would have no means of maintaining the separate character of the intimate relations between male and female, father and son, elder brother and younger, and conducting the intercourse between the contracting families in a marriage, and the frequency or infrequency (of the reciprocities between friends).
These are the grounds on which superior men have honoured and reverenced (the rites) as they did.
Thereafter, (having this view of the rites), they taught them to the people, on the ground of their ability (to practise them), not disregarding their general principles or the limitations (that circumstances impose in particular cases).
When their object had been accomplished (so far), they proceeded to give rules for the engraving (of the ceremonial vessels), and the embroidering in various colours (of the robes), in order to secure the transmission (of the rites).
Having obtained the concurrence (of the people in these things), they proceeded to tell them the different periods of mourning; to provide the full amount of tripods and stands; to lay down the (offerings of) pork and dried meats; to maintain in good order their ancestral temples; and then at the different seasons of the year reverently to present their sacrifices; and to arrange thereat, in order, the different branches and members of their kindred.
Meanwhile (they themselves) were content to live economically, to have nothing fine about their dress; to have their houses low and poor; to eschew much carving about their carriages; to use their vessels without carving or graving; and to have the plainest diet, in order to share all their advantages in common with the people.
In this manner did the superior men of antiquity practise the rites.'
即安其居，節醜其衣服，卑其宮室，車不雕几，器不刻鏤，食不貳味，以與民同利。
Duke Ai asked Confucius, saying, 'What do you say about the great rites?
How is it that superior men, in speaking about them, ascribe so much honour to them?' Confucius said, 'I, Qiu, am a small man, and unequal to a knowledge of the rites.' 'By no means,' said the ruler. 'Tell me what you think, my Master.' Then Confucius replied, 'According to what I have heard, of all things by which the people live the rites are the greatest.
Without them they would have no means of regulating the services paid to the spirits of heaven and earth; without them they would have no means of distinguishing the positions proper to father and son, to high and low, to old and young; without them they would have no means of maintaining the separate character of the intimate relations between male and female, father and son, elder brother and younger, and conducting the intercourse between the contracting families in a marriage, and the frequency or infrequency (of the reciprocities between friends).
These are the grounds on which superior men have honoured and reverenced (the rites) as they did.
Thereafter, (having this view of the rites), they taught them to the people, on the ground of their ability (to practise them), not disregarding their general principles or the limitations (that circumstances impose in particular cases).
When their object had been accomplished (so far), they proceeded to give rules for the engraving (of the ceremonial vessels), and the embroidering in various colours (of the robes), in order to secure the transmission (of the rites).
Having obtained the concurrence (of the people in these things), they proceeded to tell them the different periods of mourning; to provide the full amount of tripods and stands; to lay down the (offerings of) pork and dried meats; to maintain in good order their ancestral temples; and then at the different seasons of the year reverently to present their sacrifices; and to arrange thereat, in order, the different branches and members of their kindred.
Meanwhile (they themselves) were content to live economically, to have nothing fine about their dress; to have their houses low and poor; to eschew much carving about their carriages; to use their vessels without carving or graving; and to have the plainest diet, in order to share all their advantages in common with the people.
In this manner did the superior men of antiquity practise the rites.'
昔之君子之行禮者如此。」
Duke Ai asked Confucius, saying, 'What do you say about the great rites?
How is it that superior men, in speaking about them, ascribe so much honour to them?' Confucius said, 'I, Qiu, am a small man, and unequal to a knowledge of the rites.' 'By no means,' said the ruler. 'Tell me what you think, my Master.' Then Confucius replied, 'According to what I have heard, of all things by which the people live the rites are the greatest.
Without them they would have no means of regulating the services paid to the spirits of heaven and earth; without them they would have no means of distinguishing the positions proper to father and son, to high and low, to old and young; without them they would have no means of maintaining the separate character of the intimate relations between male and female, father and son, elder brother and younger, and conducting the intercourse between the contracting families in a marriage, and the frequency or infrequency (of the reciprocities between friends).
These are the grounds on which superior men have honoured and reverenced (the rites) as they did.
Thereafter, (having this view of the rites), they taught them to the people, on the ground of their ability (to practise them), not disregarding their general principles or the limitations (that circumstances impose in particular cases).
When their object had been accomplished (so far), they proceeded to give rules for the engraving (of the ceremonial vessels), and the embroidering in various colours (of the robes), in order to secure the transmission (of the rites).
Having obtained the concurrence (of the people in these things), they proceeded to tell them the different periods of mourning; to provide the full amount of tripods and stands; to lay down the (offerings of) pork and dried meats; to maintain in good order their ancestral temples; and then at the different seasons of the year reverently to present their sacrifices; and to arrange thereat, in order, the different branches and members of their kindred.
Meanwhile (they themselves) were content to live economically, to have nothing fine about their dress; to have their houses low and poor; to eschew much carving about their carriages; to use their vessels without carving or graving; and to have the plainest diet, in order to share all their advantages in common with the people.
In this manner did the superior men of antiquity practise the rites.'
今大道既隱，天下為家，各親其親，各子其子，貨力為己，大人世及以為禮。
'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance.
Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons.
People accumulate articles and exert their strength for their own advantage.
Great men imagine it is the rule that their states should descend in their own families.
Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure.
The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage.
Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yu, Tang, Wen and Wu, king Cheng, and the duke of Zhou obtained their distinction.
Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues.
Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests.
This is the period of what we call Small Tranquillity.'
城郭溝池以為固，禮義以為紀；以正君臣，以篤父子，以睦兄弟，以和夫婦，以設制度，以立田里，以賢勇知，以功為己。
'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance.
Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons.
People accumulate articles and exert their strength for their own advantage.
Great men imagine it is the rule that their states should descend in their own families.
Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure.
The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage.
Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yu, Tang, Wen and Wu, king Cheng, and the duke of Zhou obtained their distinction.
Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues.
Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests.
This is the period of what we call Small Tranquillity.'
故謀用是作，而兵由此起。
'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance.
Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons.
People accumulate articles and exert their strength for their own advantage.
Great men imagine it is the rule that their states should descend in their own families.
Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure.
The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage.
Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yu, Tang, Wen and Wu, king Cheng, and the duke of Zhou obtained their distinction.
Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues.
Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests.
This is the period of what we call Small Tranquillity.'
禹、湯、文、武、成王、周公，由此其選也。
'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance.
Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons.
People accumulate articles and exert their strength for their own advantage.
Great men imagine it is the rule that their states should descend in their own families.
Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure.
The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage.
Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yu, Tang, Wen and Wu, king Cheng, and the duke of Zhou obtained their distinction.
Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues.
Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests.
This is the period of what we call Small Tranquillity.'
此六君子者，未有不謹於禮者也。
'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance.
Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons.
People accumulate articles and exert their strength for their own advantage.
Great men imagine it is the rule that their states should descend in their own families.
Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure.
The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage.
Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yu, Tang, Wen and Wu, king Cheng, and the duke of Zhou obtained their distinction.
Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues.
Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests.
This is the period of what we call Small Tranquillity.'
以著其義，以考其信，著有過，刑仁講讓，示民有常。
'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance.
Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons.
People accumulate articles and exert their strength for their own advantage.
Great men imagine it is the rule that their states should descend in their own families.
Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure.
The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage.
Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yu, Tang, Wen and Wu, king Cheng, and the duke of Zhou obtained their distinction.
Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues.
Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests.
This is the period of what we call Small Tranquillity.'
如有不由此者，在勢者去，眾以為殃，是謂小康。
'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance.
Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons.
People accumulate articles and exert their strength for their own advantage.
Great men imagine it is the rule that their states should descend in their own families.
Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure.
The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage.
Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yu, Tang, Wen and Wu, king Cheng, and the duke of Zhou obtained their distinction.
Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues.
Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests.
This is the period of what we call Small Tranquillity.'
雖諸父昆弟之喪，如當父母之喪，其除諸父昆弟之喪也，皆服其除喪之服。
When occasion occurred for wearing the mourning for uncles or cousins, if it arrived during the period of mourning for a parent, then the previous mourning was not laid aside, save when the sacrificial services in these cases required it to be so; and when they were finished, the mourning for a parent was resumed.
卒事，反喪服。
When occasion occurred for wearing the mourning for uncles or cousins, if it arrived during the period of mourning for a parent, then the previous mourning was not laid aside, save when the sacrificial services in these cases required it to be so; and when they were finished, the mourning for a parent was resumed.
言偃復問曰：「如此乎禮之急也？」孔子曰：「夫禮，先王以承天之道，以治人之情。
Yan Yan again asked, 'Are the rules of Propriety indeed of such urgent importance?' Confucius said, 'It was by those rules that the ancient kings sought to represent the ways of Heaven, and to regulate the feelings of men.
Therefore he who neglects or violates them may be (spoken of) as dead, and he who observes them, as alive.
It is said in the Book of Poetry, "Look at a rat-how small its limbs and fine!
Then mark the course that scorns the proper line.
Propriety's neglect may well provoke; A wish the man would quickly court death's stroke." Therefore those rules are rooted in heaven, have their correspondencies in earth, and are applicable to spiritual beings.
They extend to funeral rites, sacrifices, archery, chariot-driving, capping, marriage, audiences, and friendly missions.
Thus the sages made known these rules, and it became possible for the kingdom, with its states and clans, to reach its correct condition.'
故失之者死，得之者生。
Yan Yan again asked, 'Are the rules of Propriety indeed of such urgent importance?' Confucius said, 'It was by those rules that the ancient kings sought to represent the ways of Heaven, and to regulate the feelings of men.
Therefore he who neglects or violates them may be (spoken of) as dead, and he who observes them, as alive.
It is said in the Book of Poetry, "Look at a rat-how small its limbs and fine!
Then mark the course that scorns the proper line.
Propriety's neglect may well provoke; A wish the man would quickly court death's stroke." Therefore those rules are rooted in heaven, have their correspondencies in earth, and are applicable to spiritual beings.
They extend to funeral rites, sacrifices, archery, chariot-driving, capping, marriage, audiences, and friendly missions.
Thus the sages made known these rules, and it became possible for the kingdom, with its states and clans, to reach its correct condition.'
《詩》曰：『相鼠有體，人而無禮；人而無禮，胡不遄死？』是故夫禮，必本於天，殽於地，列於鬼神，達於喪祭、射御、冠昏、朝聘。
Yan Yan again asked, 'Are the rules of Propriety indeed of such urgent importance?' Confucius said, 'It was by those rules that the ancient kings sought to represent the ways of Heaven, and to regulate the feelings of men.
Therefore he who neglects or violates them may be (spoken of) as dead, and he who observes them, as alive.
It is said in the Book of Poetry, "Look at a rat-how small its limbs and fine!
Then mark the course that scorns the proper line.
Propriety's neglect may well provoke; A wish the man would quickly court death's stroke." Therefore those rules are rooted in heaven, have their correspondencies in earth, and are applicable to spiritual beings.
They extend to funeral rites, sacrifices, archery, chariot-driving, capping, marriage, audiences, and friendly missions.
Thus the sages made known these rules, and it became possible for the kingdom, with its states and clans, to reach its correct condition.'
故聖人以禮示之，故天下國家可得而正也。」
Yan Yan again asked, 'Are the rules of Propriety indeed of such urgent importance?' Confucius said, 'It was by those rules that the ancient kings sought to represent the ways of Heaven, and to regulate the feelings of men.
Therefore he who neglects or violates them may be (spoken of) as dead, and he who observes them, as alive.
It is said in the Book of Poetry, "Look at a rat-how small its limbs and fine!
Then mark the course that scorns the proper line.
Propriety's neglect may well provoke; A wish the man would quickly court death's stroke." Therefore those rules are rooted in heaven, have their correspondencies in earth, and are applicable to spiritual beings.
They extend to funeral rites, sacrifices, archery, chariot-driving, capping, marriage, audiences, and friendly missions.
Thus the sages made known these rules, and it became possible for the kingdom, with its states and clans, to reach its correct condition.'
祖父卒，而後為祖母后者三年。
When the grandfather was dead, and afterwards (the grandson) had to go into mourning for his grandmother, he, being the representative of the family (through the death of his father), did so for three years.
命酌曰：「請行觴。」酌者曰：「諾。」當飲者皆跪奉觴，曰：「賜灌」；勝者跪曰：「敬養」。
He then orders the cups to be filled, saying, 'Let the cup go round,' and the cup-bearer (of the successful side) replies, 'Yes.' Those who have to drink all kneel, and raising their cups with both hands, say, 'We 'receive what you give us to drink.' The victors (also) kneel and say, 'We beg respectfully to refresh you.' When this cup has gone round, according to rule, (the superintendent) asks leave to exhibit the 'horses' (of the victorious side).
Each 'horse' stands for so many counters. (He who has only) one 'horse' gives it to him who has two, to congratulate him (on his superiority).
The usage in congratulating (the most successful) is to say, 'Your three "horses" are all here; allow me to congratulate you on their number.' The guests and host all express their assent.
The customary cup goes round, and the superintendent asks leave to remove the 'horses.'
正爵既行，請立馬。
He then orders the cups to be filled, saying, 'Let the cup go round,' and the cup-bearer (of the successful side) replies, 'Yes.' Those who have to drink all kneel, and raising their cups with both hands, say, 'We 'receive what you give us to drink.' The victors (also) kneel and say, 'We beg respectfully to refresh you.' When this cup has gone round, according to rule, (the superintendent) asks leave to exhibit the 'horses' (of the victorious side).
Each 'horse' stands for so many counters. (He who has only) one 'horse' gives it to him who has two, to congratulate him (on his superiority).
The usage in congratulating (the most successful) is to say, 'Your three "horses" are all here; allow me to congratulate you on their number.' The guests and host all express their assent.
The customary cup goes round, and the superintendent asks leave to remove the 'horses.'