盥洗揚觶，所以致潔也。
The meaning of the drinking in the country districts may be thus described - The president on the occasion bows to the (coming) guest as he receives him outside the college gate.
They enter and thrice salute each other till they come to the steps.
There each thrice yields the precedence to the other, and then they ascend.
In this way they carry to the utmost their mutual demonstrations of honour and humility. (The host) washes his hands, rinses the cup, and raises it - to give the highest idea of purity.
They bow on the guest's arrival; they bow as (the cup) is washed; they bow when the cup is received, and when it is presented (in return); they bow when the drinking it is over - in this way carrying to the utmost their mutual respect.
拜至，拜洗，拜受，拜送，拜既，所以致敬也。
The meaning of the drinking in the country districts may be thus described - The president on the occasion bows to the (coming) guest as he receives him outside the college gate.
They enter and thrice salute each other till they come to the steps.
There each thrice yields the precedence to the other, and then they ascend.
In this way they carry to the utmost their mutual demonstrations of honour and humility. (The host) washes his hands, rinses the cup, and raises it - to give the highest idea of purity.
They bow on the guest's arrival; they bow as (the cup) is washed; they bow when the cup is received, and when it is presented (in return); they bow when the drinking it is over - in this way carrying to the utmost their mutual respect.
其往送也，望望然、汲汲然如有追而弗及也；其反哭也，皇皇然若有求而弗得也。
When (the mourners) went, accompanying the coffin (to the grave), they looked forward, with an expression of eagerness, as if they were following some one, and unable to get up to him.
When returning to wail, they looked disconcerted, as if they were seeking some one whom they could not find.
Hence, when escorting (the coffin), they appeared full of affectionate desire; when returning, they appeared full of perplexity.
They had sought the (deceased), and could not find him; they entered the gate, and did not see him; they went up to the hall, and still did not see him; they entered his chamber, and still did not see him; he was gone; he was dead; they should see him again nevermore.
Therefore they wailed, wept, beat their breasts, and leaped, giving full vent to their sorrow, before they ceased.
Their minds were disappointed, pained, fluttered, and indignant.
They could do nothing more with their wills; they could do nothing but continue sad.
故其往送也如慕，其反也如疑。
When (the mourners) went, accompanying the coffin (to the grave), they looked forward, with an expression of eagerness, as if they were following some one, and unable to get up to him.
When returning to wail, they looked disconcerted, as if they were seeking some one whom they could not find.
Hence, when escorting (the coffin), they appeared full of affectionate desire; when returning, they appeared full of perplexity.
They had sought the (deceased), and could not find him; they entered the gate, and did not see him; they went up to the hall, and still did not see him; they entered his chamber, and still did not see him; he was gone; he was dead; they should see him again nevermore.
Therefore they wailed, wept, beat their breasts, and leaped, giving full vent to their sorrow, before they ceased.
Their minds were disappointed, pained, fluttered, and indignant.
They could do nothing more with their wills; they could do nothing but continue sad.
求而無所得之也，入門而弗見也，上堂又弗見也，入室又弗見也。
When (the mourners) went, accompanying the coffin (to the grave), they looked forward, with an expression of eagerness, as if they were following some one, and unable to get up to him.
When returning to wail, they looked disconcerted, as if they were seeking some one whom they could not find.
Hence, when escorting (the coffin), they appeared full of affectionate desire; when returning, they appeared full of perplexity.
They had sought the (deceased), and could not find him; they entered the gate, and did not see him; they went up to the hall, and still did not see him; they entered his chamber, and still did not see him; he was gone; he was dead; they should see him again nevermore.
Therefore they wailed, wept, beat their breasts, and leaped, giving full vent to their sorrow, before they ceased.
Their minds were disappointed, pained, fluttered, and indignant.
They could do nothing more with their wills; they could do nothing but continue sad.
亡矣喪矣！
When (the mourners) went, accompanying the coffin (to the grave), they looked forward, with an expression of eagerness, as if they were following some one, and unable to get up to him.
When returning to wail, they looked disconcerted, as if they were seeking some one whom they could not find.
Hence, when escorting (the coffin), they appeared full of affectionate desire; when returning, they appeared full of perplexity.
They had sought the (deceased), and could not find him; they entered the gate, and did not see him; they went up to the hall, and still did not see him; they entered his chamber, and still did not see him; he was gone; he was dead; they should see him again nevermore.
Therefore they wailed, wept, beat their breasts, and leaped, giving full vent to their sorrow, before they ceased.
Their minds were disappointed, pained, fluttered, and indignant.
They could do nothing more with their wills; they could do nothing but continue sad.
不可復見矣！
When (the mourners) went, accompanying the coffin (to the grave), they looked forward, with an expression of eagerness, as if they were following some one, and unable to get up to him.
When returning to wail, they looked disconcerted, as if they were seeking some one whom they could not find.
Hence, when escorting (the coffin), they appeared full of affectionate desire; when returning, they appeared full of perplexity.
They had sought the (deceased), and could not find him; they entered the gate, and did not see him; they went up to the hall, and still did not see him; they entered his chamber, and still did not see him; he was gone; he was dead; they should see him again nevermore.
Therefore they wailed, wept, beat their breasts, and leaped, giving full vent to their sorrow, before they ceased.
Their minds were disappointed, pained, fluttered, and indignant.
They could do nothing more with their wills; they could do nothing but continue sad.
笔哭泣辟踴，盡哀而止矣。
When (the mourners) went, accompanying the coffin (to the grave), they looked forward, with an expression of eagerness, as if they were following some one, and unable to get up to him.
When returning to wail, they looked disconcerted, as if they were seeking some one whom they could not find.
Hence, when escorting (the coffin), they appeared full of affectionate desire; when returning, they appeared full of perplexity.
They had sought the (deceased), and could not find him; they entered the gate, and did not see him; they went up to the hall, and still did not see him; they entered his chamber, and still did not see him; he was gone; he was dead; they should see him again nevermore.
Therefore they wailed, wept, beat their breasts, and leaped, giving full vent to their sorrow, before they ceased.
Their minds were disappointed, pained, fluttered, and indignant.
They could do nothing more with their wills; they could do nothing but continue sad.
心悵焉愴焉、惚焉愾焉，心絕志悲而已矣。
When (the mourners) went, accompanying the coffin (to the grave), they looked forward, with an expression of eagerness, as if they were following some one, and unable to get up to him.
When returning to wail, they looked disconcerted, as if they were seeking some one whom they could not find.
Hence, when escorting (the coffin), they appeared full of affectionate desire; when returning, they appeared full of perplexity.
They had sought the (deceased), and could not find him; they entered the gate, and did not see him; they went up to the hall, and still did not see him; they entered his chamber, and still did not see him; he was gone; he was dead; they should see him again nevermore.
Therefore they wailed, wept, beat their breasts, and leaped, giving full vent to their sorrow, before they ceased.
Their minds were disappointed, pained, fluttered, and indignant.
They could do nothing more with their wills; they could do nothing but continue sad.
大夫次於公館以終喪，士練而歸。
A Great officer had his place in the lodgings about the palace, till the end of the mourning rites (for a ruler), while another officer returned to his home on the completion of a year.
An ordinary officer had his place in the same lodgings.
A Great officer occupied the mourning shed; another officer, the unplastered apartment.
士次於公館，大夫居廬，士居堊室。
A Great officer had his place in the lodgings about the palace, till the end of the mourning rites (for a ruler), while another officer returned to his home on the completion of a year.
An ordinary officer had his place in the same lodgings.
A Great officer occupied the mourning shed; another officer, the unplastered apartment.
奔喪者自齊衰以下，入門左中庭北面哭盡哀，免麻于序東，即位袒，與主人哭成踴。
When one hurried to the rites, even where they were less than those for a mother or father, which required the wearing of sackcloth, with even edge or frayed, he entered the gate at the left side of it, and stood in the middle of the court-yard with his face to the north, wailing and giving full vent to his sorrow.
He put on the cincture for the head and the sackcloth girdle in the corridor on the east, and repaired to his place, where he bared his arms.
Then he wailed along with the presiding mourner, and went through the leaping.
For the wailing on the second day and the third, they wore the cincture and bared the arms.
If there were visitors, the presiding mourner bowed to them on their arrival, and escorted them.
The husbands and wives (of the family) waited for him at the wailing-places for every morning and evening, without making any change.
於又哭、三哭皆免袒，有賓則主人拜賓、送賓。
When one hurried to the rites, even where they were less than those for a mother or father, which required the wearing of sackcloth, with even edge or frayed, he entered the gate at the left side of it, and stood in the middle of the court-yard with his face to the north, wailing and giving full vent to his sorrow.
He put on the cincture for the head and the sackcloth girdle in the corridor on the east, and repaired to his place, where he bared his arms.
Then he wailed along with the presiding mourner, and went through the leaping.
For the wailing on the second day and the third, they wore the cincture and bared the arms.
If there were visitors, the presiding mourner bowed to them on their arrival, and escorted them.
The husbands and wives (of the family) waited for him at the wailing-places for every morning and evening, without making any change.
丈夫婦人之待之也，皆如朝夕哭，位無變也。
When one hurried to the rites, even where they were less than those for a mother or father, which required the wearing of sackcloth, with even edge or frayed, he entered the gate at the left side of it, and stood in the middle of the court-yard with his face to the north, wailing and giving full vent to his sorrow.
He put on the cincture for the head and the sackcloth girdle in the corridor on the east, and repaired to his place, where he bared his arms.
Then he wailed along with the presiding mourner, and went through the leaping.
For the wailing on the second day and the third, they wore the cincture and bared the arms.
If there were visitors, the presiding mourner bowed to them on their arrival, and escorted them.
The husbands and wives (of the family) waited for him at the wailing-places for every morning and evening, without making any change.
夫祭有餕；餕者祭之末也，不可不知也。
At sacrifices there are the provisions that are left.
The dealing with these is the least important thing in sacrifices, but it is necessary to take knowledge of it.
Hence there is the saying of antiquity, 'The end must be attended to even as the beginning:'--there is an illustration of it in these leavings.
Hence it was the remark of a superior man of antiquity, that 'The personator also eats what the spirits have left;--it is a device of kindness, in which may be seen (the method of) government.' Hence, when the personator rose, the ruler and his three ministers partook of what he had left.
When the ruler had risen, the six Great officers partook;-the officers partook of what the ruler had left.
When the Great officers rose, the eight officers partook - the lower in rank ate what the higher had left.
When these officers rose, each one took what was before him and went out, and placed it (in the court) below the hall, when all the inferior attendants entered and removed it - the inferior class ate what the superior had left.
是故古之人有言曰：「善終者如始。」餕其是已。
At sacrifices there are the provisions that are left.
The dealing with these is the least important thing in sacrifices, but it is necessary to take knowledge of it.
Hence there is the saying of antiquity, 'The end must be attended to even as the beginning:'--there is an illustration of it in these leavings.
Hence it was the remark of a superior man of antiquity, that 'The personator also eats what the spirits have left;--it is a device of kindness, in which may be seen (the method of) government.' Hence, when the personator rose, the ruler and his three ministers partook of what he had left.
When the ruler had risen, the six Great officers partook;-the officers partook of what the ruler had left.
When the Great officers rose, the eight officers partook - the lower in rank ate what the higher had left.
When these officers rose, each one took what was before him and went out, and placed it (in the court) below the hall, when all the inferior attendants entered and removed it - the inferior class ate what the superior had left.
是故古之君子曰：「尸亦餕鬼神之餘也，惠術也，可以觀政矣。」是故尸謖，君與卿四人餕。
At sacrifices there are the provisions that are left.
The dealing with these is the least important thing in sacrifices, but it is necessary to take knowledge of it.
Hence there is the saying of antiquity, 'The end must be attended to even as the beginning:'--there is an illustration of it in these leavings.
Hence it was the remark of a superior man of antiquity, that 'The personator also eats what the spirits have left;--it is a device of kindness, in which may be seen (the method of) government.' Hence, when the personator rose, the ruler and his three ministers partook of what he had left.
When the ruler had risen, the six Great officers partook;-the officers partook of what the ruler had left.
When the Great officers rose, the eight officers partook - the lower in rank ate what the higher had left.
When these officers rose, each one took what was before him and went out, and placed it (in the court) below the hall, when all the inferior attendants entered and removed it - the inferior class ate what the superior had left.
君起，大夫六人餕；臣餕君之餘也。
At sacrifices there are the provisions that are left.
The dealing with these is the least important thing in sacrifices, but it is necessary to take knowledge of it.
Hence there is the saying of antiquity, 'The end must be attended to even as the beginning:'--there is an illustration of it in these leavings.
Hence it was the remark of a superior man of antiquity, that 'The personator also eats what the spirits have left;--it is a device of kindness, in which may be seen (the method of) government.' Hence, when the personator rose, the ruler and his three ministers partook of what he had left.
When the ruler had risen, the six Great officers partook;-the officers partook of what the ruler had left.
When the Great officers rose, the eight officers partook - the lower in rank ate what the higher had left.
When these officers rose, each one took what was before him and went out, and placed it (in the court) below the hall, when all the inferior attendants entered and removed it - the inferior class ate what the superior had left.
大夫起，士八人餕；賤餕貴之餘也。
At sacrifices there are the provisions that are left.
The dealing with these is the least important thing in sacrifices, but it is necessary to take knowledge of it.
Hence there is the saying of antiquity, 'The end must be attended to even as the beginning:'--there is an illustration of it in these leavings.
Hence it was the remark of a superior man of antiquity, that 'The personator also eats what the spirits have left;--it is a device of kindness, in which may be seen (the method of) government.' Hence, when the personator rose, the ruler and his three ministers partook of what he had left.
When the ruler had risen, the six Great officers partook;-the officers partook of what the ruler had left.
When the Great officers rose, the eight officers partook - the lower in rank ate what the higher had left.
When these officers rose, each one took what was before him and went out, and placed it (in the court) below the hall, when all the inferior attendants entered and removed it - the inferior class ate what the superior had left.
士起，各執其具以出，陳于堂下，百官進，徹之，下餕上之餘也。
At sacrifices there are the provisions that are left.
The dealing with these is the least important thing in sacrifices, but it is necessary to take knowledge of it.
Hence there is the saying of antiquity, 'The end must be attended to even as the beginning:'--there is an illustration of it in these leavings.
Hence it was the remark of a superior man of antiquity, that 'The personator also eats what the spirits have left;--it is a device of kindness, in which may be seen (the method of) government.' Hence, when the personator rose, the ruler and his three ministers partook of what he had left.
When the ruler had risen, the six Great officers partook;-the officers partook of what the ruler had left.
When the Great officers rose, the eight officers partook - the lower in rank ate what the higher had left.
When these officers rose, each one took what was before him and went out, and placed it (in the court) below the hall, when all the inferior attendants entered and removed it - the inferior class ate what the superior had left.
凡餕之道，每變以眾，所以別貴賤之等，而興施惠之象也。
Every change in the disposal of these relics was marked by an increase in the number (of those who partook of them); and thus there was marked the distinction between the degrees of the noble and the mean, and a representation given of the dispensation of benefits (by the sovereign).
Hence by means of the four vessels of millet there is shown the cultivation of this in the ancestral temple, which becomes thereby a representation of all comprised within the confines (of the state).
What is done at sacrifices afforded the greatest example of the dispensation of favours.
Hence when the superior possessed the greatest blessing, acts of favour were sure to descend from him to those below him, the only difference being that he enjoyed the blessing first, and those below him afterwards;--there was no such thing as the superior's accumulating a great amount for himself, while the people below him might be suffering from cold and want.
Therefore when the superior enjoyed his great blessing, even private individuals waited till the stream should flow down, knowing that his favours would surely come to them.
This was shown by what was done with the relics at sacrifices, and hence came the saying that 'By the dealing with these was seen (the method of) government.'
是故以四簋黍見其修於廟中也。
Every change in the disposal of these relics was marked by an increase in the number (of those who partook of them); and thus there was marked the distinction between the degrees of the noble and the mean, and a representation given of the dispensation of benefits (by the sovereign).
Hence by means of the four vessels of millet there is shown the cultivation of this in the ancestral temple, which becomes thereby a representation of all comprised within the confines (of the state).
What is done at sacrifices afforded the greatest example of the dispensation of favours.
Hence when the superior possessed the greatest blessing, acts of favour were sure to descend from him to those below him, the only difference being that he enjoyed the blessing first, and those below him afterwards;--there was no such thing as the superior's accumulating a great amount for himself, while the people below him might be suffering from cold and want.
Therefore when the superior enjoyed his great blessing, even private individuals waited till the stream should flow down, knowing that his favours would surely come to them.
This was shown by what was done with the relics at sacrifices, and hence came the saying that 'By the dealing with these was seen (the method of) government.'
廟中者竟內之象也。
Every change in the disposal of these relics was marked by an increase in the number (of those who partook of them); and thus there was marked the distinction between the degrees of the noble and the mean, and a representation given of the dispensation of benefits (by the sovereign).
Hence by means of the four vessels of millet there is shown the cultivation of this in the ancestral temple, which becomes thereby a representation of all comprised within the confines (of the state).
What is done at sacrifices afforded the greatest example of the dispensation of favours.
Hence when the superior possessed the greatest blessing, acts of favour were sure to descend from him to those below him, the only difference being that he enjoyed the blessing first, and those below him afterwards;--there was no such thing as the superior's accumulating a great amount for himself, while the people below him might be suffering from cold and want.
Therefore when the superior enjoyed his great blessing, even private individuals waited till the stream should flow down, knowing that his favours would surely come to them.
This was shown by what was done with the relics at sacrifices, and hence came the saying that 'By the dealing with these was seen (the method of) government.'
祭者澤之大者也。
Every change in the disposal of these relics was marked by an increase in the number (of those who partook of them); and thus there was marked the distinction between the degrees of the noble and the mean, and a representation given of the dispensation of benefits (by the sovereign).
Hence by means of the four vessels of millet there is shown the cultivation of this in the ancestral temple, which becomes thereby a representation of all comprised within the confines (of the state).
What is done at sacrifices afforded the greatest example of the dispensation of favours.
Hence when the superior possessed the greatest blessing, acts of favour were sure to descend from him to those below him, the only difference being that he enjoyed the blessing first, and those below him afterwards;--there was no such thing as the superior's accumulating a great amount for himself, while the people below him might be suffering from cold and want.
Therefore when the superior enjoyed his great blessing, even private individuals waited till the stream should flow down, knowing that his favours would surely come to them.
This was shown by what was done with the relics at sacrifices, and hence came the saying that 'By the dealing with these was seen (the method of) government.'