卒事，反喪服。
When a man was wearing mourning for his father, if his mother died before the period was completed, he put off the mourning for his father (and assumed that proper for his mother).
He put on, however, the proper dress when sacrificial services required it; but when they were over, he returned to the mourning (for his mother).
樂者，音之所由生也；其本在人心之感於物也。
Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things.
When the mind is moved to sorrow, the sound is sharp and fading away; when it is moved to pleasure, the sound is slow and gentle; when it is moved to joy, the sound is exclamatory and soon disappears; when it is moved to anger, the sound is coarse and fierce; when it is moved to reverence, the sound is straightforward, with an indication of humility; when it is moved to love, the sound is harmonious and soft.
These six peculiarities of sound are not natural'; they indicate the impressions produced by (external) things.
On this account the ancient kings were watchful in regard to the things by which the mind was affected.
And so (they instituted) ceremonies to direct men's aims aright; music to give harmony to their voices; laws to unify their conduct; and punishments to guard against their tendencies to evil.
The end to which ceremonies, music, punishments, and laws conduct is one; they are the instruments by which the minds of the people are assimilated, and good order in government is made to appear.
是故其哀心感者，其聲噍以殺。
Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things.
When the mind is moved to sorrow, the sound is sharp and fading away; when it is moved to pleasure, the sound is slow and gentle; when it is moved to joy, the sound is exclamatory and soon disappears; when it is moved to anger, the sound is coarse and fierce; when it is moved to reverence, the sound is straightforward, with an indication of humility; when it is moved to love, the sound is harmonious and soft.
These six peculiarities of sound are not natural'; they indicate the impressions produced by (external) things.
On this account the ancient kings were watchful in regard to the things by which the mind was affected.
And so (they instituted) ceremonies to direct men's aims aright; music to give harmony to their voices; laws to unify their conduct; and punishments to guard against their tendencies to evil.
The end to which ceremonies, music, punishments, and laws conduct is one; they are the instruments by which the minds of the people are assimilated, and good order in government is made to appear.
其樂心感者，其聲嘽以緩。
Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things.
When the mind is moved to sorrow, the sound is sharp and fading away; when it is moved to pleasure, the sound is slow and gentle; when it is moved to joy, the sound is exclamatory and soon disappears; when it is moved to anger, the sound is coarse and fierce; when it is moved to reverence, the sound is straightforward, with an indication of humility; when it is moved to love, the sound is harmonious and soft.
These six peculiarities of sound are not natural'; they indicate the impressions produced by (external) things.
On this account the ancient kings were watchful in regard to the things by which the mind was affected.
And so (they instituted) ceremonies to direct men's aims aright; music to give harmony to their voices; laws to unify their conduct; and punishments to guard against their tendencies to evil.
The end to which ceremonies, music, punishments, and laws conduct is one; they are the instruments by which the minds of the people are assimilated, and good order in government is made to appear.
其喜心感者，其聲發以散。
Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things.
When the mind is moved to sorrow, the sound is sharp and fading away; when it is moved to pleasure, the sound is slow and gentle; when it is moved to joy, the sound is exclamatory and soon disappears; when it is moved to anger, the sound is coarse and fierce; when it is moved to reverence, the sound is straightforward, with an indication of humility; when it is moved to love, the sound is harmonious and soft.
These six peculiarities of sound are not natural'; they indicate the impressions produced by (external) things.
On this account the ancient kings were watchful in regard to the things by which the mind was affected.
And so (they instituted) ceremonies to direct men's aims aright; music to give harmony to their voices; laws to unify their conduct; and punishments to guard against their tendencies to evil.
The end to which ceremonies, music, punishments, and laws conduct is one; they are the instruments by which the minds of the people are assimilated, and good order in government is made to appear.
其怒心感者，其聲粗以厲。
Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things.
When the mind is moved to sorrow, the sound is sharp and fading away; when it is moved to pleasure, the sound is slow and gentle; when it is moved to joy, the sound is exclamatory and soon disappears; when it is moved to anger, the sound is coarse and fierce; when it is moved to reverence, the sound is straightforward, with an indication of humility; when it is moved to love, the sound is harmonious and soft.
These six peculiarities of sound are not natural'; they indicate the impressions produced by (external) things.
On this account the ancient kings were watchful in regard to the things by which the mind was affected.
And so (they instituted) ceremonies to direct men's aims aright; music to give harmony to their voices; laws to unify their conduct; and punishments to guard against their tendencies to evil.
The end to which ceremonies, music, punishments, and laws conduct is one; they are the instruments by which the minds of the people are assimilated, and good order in government is made to appear.
其敬心感者，其聲直以廉。
Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things.
When the mind is moved to sorrow, the sound is sharp and fading away; when it is moved to pleasure, the sound is slow and gentle; when it is moved to joy, the sound is exclamatory and soon disappears; when it is moved to anger, the sound is coarse and fierce; when it is moved to reverence, the sound is straightforward, with an indication of humility; when it is moved to love, the sound is harmonious and soft.
These six peculiarities of sound are not natural'; they indicate the impressions produced by (external) things.
On this account the ancient kings were watchful in regard to the things by which the mind was affected.
And so (they instituted) ceremonies to direct men's aims aright; music to give harmony to their voices; laws to unify their conduct; and punishments to guard against their tendencies to evil.
The end to which ceremonies, music, punishments, and laws conduct is one; they are the instruments by which the minds of the people are assimilated, and good order in government is made to appear.
其愛心感者，其聲和以柔。
Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things.
When the mind is moved to sorrow, the sound is sharp and fading away; when it is moved to pleasure, the sound is slow and gentle; when it is moved to joy, the sound is exclamatory and soon disappears; when it is moved to anger, the sound is coarse and fierce; when it is moved to reverence, the sound is straightforward, with an indication of humility; when it is moved to love, the sound is harmonious and soft.
These six peculiarities of sound are not natural'; they indicate the impressions produced by (external) things.
On this account the ancient kings were watchful in regard to the things by which the mind was affected.
And so (they instituted) ceremonies to direct men's aims aright; music to give harmony to their voices; laws to unify their conduct; and punishments to guard against their tendencies to evil.
The end to which ceremonies, music, punishments, and laws conduct is one; they are the instruments by which the minds of the people are assimilated, and good order in government is made to appear.
六者，非性也，感於物而後動。
Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things.
When the mind is moved to sorrow, the sound is sharp and fading away; when it is moved to pleasure, the sound is slow and gentle; when it is moved to joy, the sound is exclamatory and soon disappears; when it is moved to anger, the sound is coarse and fierce; when it is moved to reverence, the sound is straightforward, with an indication of humility; when it is moved to love, the sound is harmonious and soft.
These six peculiarities of sound are not natural'; they indicate the impressions produced by (external) things.
On this account the ancient kings were watchful in regard to the things by which the mind was affected.
And so (they instituted) ceremonies to direct men's aims aright; music to give harmony to their voices; laws to unify their conduct; and punishments to guard against their tendencies to evil.
The end to which ceremonies, music, punishments, and laws conduct is one; they are the instruments by which the minds of the people are assimilated, and good order in government is made to appear.
是故先王慎所以感之者。
Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things.
When the mind is moved to sorrow, the sound is sharp and fading away; when it is moved to pleasure, the sound is slow and gentle; when it is moved to joy, the sound is exclamatory and soon disappears; when it is moved to anger, the sound is coarse and fierce; when it is moved to reverence, the sound is straightforward, with an indication of humility; when it is moved to love, the sound is harmonious and soft.
These six peculiarities of sound are not natural'; they indicate the impressions produced by (external) things.
On this account the ancient kings were watchful in regard to the things by which the mind was affected.
And so (they instituted) ceremonies to direct men's aims aright; music to give harmony to their voices; laws to unify their conduct; and punishments to guard against their tendencies to evil.
The end to which ceremonies, music, punishments, and laws conduct is one; they are the instruments by which the minds of the people are assimilated, and good order in government is made to appear.
故禮以道其志，樂以和其聲，政以一其行，刑以防其奸。
Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things.
When the mind is moved to sorrow, the sound is sharp and fading away; when it is moved to pleasure, the sound is slow and gentle; when it is moved to joy, the sound is exclamatory and soon disappears; when it is moved to anger, the sound is coarse and fierce; when it is moved to reverence, the sound is straightforward, with an indication of humility; when it is moved to love, the sound is harmonious and soft.
These six peculiarities of sound are not natural'; they indicate the impressions produced by (external) things.
On this account the ancient kings were watchful in regard to the things by which the mind was affected.
And so (they instituted) ceremonies to direct men's aims aright; music to give harmony to their voices; laws to unify their conduct; and punishments to guard against their tendencies to evil.
The end to which ceremonies, music, punishments, and laws conduct is one; they are the instruments by which the minds of the people are assimilated, and good order in government is made to appear.
禮樂刑政，其極一也；所以同民心而出治道也。
Music is (thus) the production of the modulations of the voice, and its source is in the affections of the mind as it is influenced by (external) things.
When the mind is moved to sorrow, the sound is sharp and fading away; when it is moved to pleasure, the sound is slow and gentle; when it is moved to joy, the sound is exclamatory and soon disappears; when it is moved to anger, the sound is coarse and fierce; when it is moved to reverence, the sound is straightforward, with an indication of humility; when it is moved to love, the sound is harmonious and soft.
These six peculiarities of sound are not natural'; they indicate the impressions produced by (external) things.
On this account the ancient kings were watchful in regard to the things by which the mind was affected.
And so (they instituted) ceremonies to direct men's aims aright; music to give harmony to their voices; laws to unify their conduct; and punishments to guard against their tendencies to evil.
The end to which ceremonies, music, punishments, and laws conduct is one; they are the instruments by which the minds of the people are assimilated, and good order in government is made to appear.
君將適他，臣如致金玉貨貝於君，則曰：「致馬資於有司」；敵者曰：「贈從者」。
When a ruler was about to go out of his own state, if a minister were presenting to him money or pieces of jade, or any other article, the language was, 'I present this to the officer for the expenses of his horses.' To an equal in a similar case it was said, 'This is presented for the use of your followers.' When a minister contributed a shroud to his ruler, he said, 'I send this laid-aside garment to the valuers.' An equal, sending such a gift to another equal, simply said, 'a shroud.' Relatives, such as brothers, did not go in with the shrouds which they presented.
When a minister was contributing articles or their value to his ruler who had mourning rites on hand for the previous ruler, he said, 'I present these products of my fields to the officers.'
臣致禭於君，則曰：「致廢衣於賈人」；敵者曰：「襚」。
When a ruler was about to go out of his own state, if a minister were presenting to him money or pieces of jade, or any other article, the language was, 'I present this to the officer for the expenses of his horses.' To an equal in a similar case it was said, 'This is presented for the use of your followers.' When a minister contributed a shroud to his ruler, he said, 'I send this laid-aside garment to the valuers.' An equal, sending such a gift to another equal, simply said, 'a shroud.' Relatives, such as brothers, did not go in with the shrouds which they presented.
When a minister was contributing articles or their value to his ruler who had mourning rites on hand for the previous ruler, he said, 'I present these products of my fields to the officers.'
親者兄弟不，以襚進。
When a ruler was about to go out of his own state, if a minister were presenting to him money or pieces of jade, or any other article, the language was, 'I present this to the officer for the expenses of his horses.' To an equal in a similar case it was said, 'This is presented for the use of your followers.' When a minister contributed a shroud to his ruler, he said, 'I send this laid-aside garment to the valuers.' An equal, sending such a gift to another equal, simply said, 'a shroud.' Relatives, such as brothers, did not go in with the shrouds which they presented.
When a minister was contributing articles or their value to his ruler who had mourning rites on hand for the previous ruler, he said, 'I present these products of my fields to the officers.'
臣為君喪，納貨貝於君，則曰：「納甸於有司」。
When a ruler was about to go out of his own state, if a minister were presenting to him money or pieces of jade, or any other article, the language was, 'I present this to the officer for the expenses of his horses.' To an equal in a similar case it was said, 'This is presented for the use of your followers.' When a minister contributed a shroud to his ruler, he said, 'I send this laid-aside garment to the valuers.' An equal, sending such a gift to another equal, simply said, 'a shroud.' Relatives, such as brothers, did not go in with the shrouds which they presented.
When a minister was contributing articles or their value to his ruler who had mourning rites on hand for the previous ruler, he said, 'I present these products of my fields to the officers.'
苴杖，竹也；削杖，桐也。
The dark-coloured staff was of bamboo; that paired and fashioned (at the end) was of eleococca wood.
鼎俎奇而籩豆偶，陰陽之義也。
The number of tripods and meat-stands was odd, and that of the tall dishes of wood and bamboo was even; this also was based in the numbers belonging to the developing and receding influences.
The stands were filled with the products of the water and the land.
They did not dare to use for them things of extraordinary flavours or to attach a value to the multitude and variety of their contents, and it was thus that they maintained their intercourse with spiritual intelligences.
籩豆之實，水土之品也。
The number of tripods and meat-stands was odd, and that of the tall dishes of wood and bamboo was even; this also was based in the numbers belonging to the developing and receding influences.
The stands were filled with the products of the water and the land.
They did not dare to use for them things of extraordinary flavours or to attach a value to the multitude and variety of their contents, and it was thus that they maintained their intercourse with spiritual intelligences.
不敢用褻味而貴多品，所以交於旦明之義也。
The number of tripods and meat-stands was odd, and that of the tall dishes of wood and bamboo was even; this also was based in the numbers belonging to the developing and receding influences.
The stands were filled with the products of the water and the land.
They did not dare to use for them things of extraordinary flavours or to attach a value to the multitude and variety of their contents, and it was thus that they maintained their intercourse with spiritual intelligences.
孔子曰：「葬，先輕而後重；其奠也，先重而後輕；禮也。
Confucius said, 'The rule is that the burying of the less important (mother) should have the precedence, and that of the more important (father) follow, while the offerings to them are set down in the opposite order.
From the opening of the apartment and conveying out the coffin (of the mother) till its interment no offerings are put down; when the coffin is on the route to the grave, there is no wailing at the regular place for that ceremony.
When they return from this interment, they set down the offerings (to the father), and afterwards announce (to his spirit) when the removal of his coffin will take place, and proceed to arrange for the interment.
It is the rule that the sacrifice of repose should first be offered to the more important (father), and afterwards to the less important (mother).
自啟及葬，不奠，行葬不哀次；反葬奠，而後辭於殯，逐修葬事。
Confucius said, 'The rule is that the burying of the less important (mother) should have the precedence, and that of the more important (father) follow, while the offerings to them are set down in the opposite order.
From the opening of the apartment and conveying out the coffin (of the mother) till its interment no offerings are put down; when the coffin is on the route to the grave, there is no wailing at the regular place for that ceremony.
When they return from this interment, they set down the offerings (to the father), and afterwards announce (to his spirit) when the removal of his coffin will take place, and proceed to arrange for the interment.
It is the rule that the sacrifice of repose should first be offered to the more important (father), and afterwards to the less important (mother).
其虞也，先重而後輕，禮也。」
Confucius said, 'The rule is that the burying of the less important (mother) should have the precedence, and that of the more important (father) follow, while the offerings to them are set down in the opposite order.
From the opening of the apartment and conveying out the coffin (of the mother) till its interment no offerings are put down; when the coffin is on the route to the grave, there is no wailing at the regular place for that ceremony.
When they return from this interment, they set down the offerings (to the father), and afterwards announce (to his spirit) when the removal of his coffin will take place, and proceed to arrange for the interment.
It is the rule that the sacrifice of repose should first be offered to the more important (father), and afterwards to the less important (mother).
子曰：「人皆曰『予知』，驅而納諸罟擭陷阱之中，而莫之知辟也。
The Master said "Men all say, 'We are wise'; but being driven forward and taken in a net, a trap, or a pitfall, they know not how to escape.
Men all say, 'We are wise'; but happening to choose the course of the Mean, they are not able to keep it for a round month."