(Translated by https://www.hiragana.jp/)
Liji : Za Ji II - Chinese Text Project
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-> -> -> Za Ji II

《雜記ざっき下か - Za Ji II》

 English translation: James Legge [?] Library Resources
[Also known as: "Miscellaneous records II"]

61 雜記ざっき下か:
有ゆう父ちち之の喪も，如未沒ぼつ喪も而母死し，其除父ちち之の喪も也，服ふく其除服じょふく。卒そつ事ごと，反はん喪服もふく。
Za Ji II:
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).

62 雜記ざっき下か:
雖諸父ちち昆こん弟おとうと之の喪も，如當父母ちちはは之の喪も，其除諸しょ父ちち昆こん弟おとうと之の喪も也，皆みな服ふく其除喪も之の服ふく。卒そつ事ごと，反はん喪服もふく。
Za Ji II:
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.

63 雜記ざっき下か:
如三さん年ねん之の喪も，則のり既すんで顈，其練祥さち皆同かいどう。
Za Ji II:
If during the three years' mourning (there occurred also another three years' mourning for the eldest son), then after the coarser girdle of the Jiong hemp had been assumed in the latter case, the sacrifices at the end of the first or second year's mourning for a parent might be proceeded with.

64 雜記ざっき下か:
王おう父ちち死し，未練みれん祥さち而孫又また死し，猶なお是ぜ附ふ於王父ちち也。
Za Ji II:
When a grandfather had died, and his grandson also died before the sacrifices at the end of the first or second year had been performed, (his spirit-tablet) was still placed next to the grandfather's.

65 雜記ざっき下か:
有ゆう殯，聞外喪も，哭之他た室しつ。入にゅう奠，卒そつ奠，出で，改あらため服ふく即位そくい，如始即位そくい之の禮れい。
Za Ji II:
When a mourner, while the coffin was in the house, heard of the death of another relative at a distance, he went to another apartment and wailed for him. (Next day), he entered where the coffin was, and put down the offerings (to the deceased), after which he went out, changed his clothes, went to the other apartment, and repeated the ceremony of the day before.

66 雜記ざっき下か:
大夫たいふ、士し將はた與あずか祭さい於公，既すんで視し濯，而父母ちちはは死し，則のり猶なお是これ與あずか祭さい也，次じ於異宮みや。既すんで祭さい，釋しゃく服ふく出で公門くもん外がい，哭而歸き。其它如奔喪も之の禮れい。如未視し濯，則のり使し人じん告つげ。告つげ者しゃ反はん，而後哭。如諸父ちち昆こん弟おとうと姑しゅうと姊妹之の喪も，則のり既すんで宿やど，則のり與あずか祭さい。卒そつ事ごと，出で公門くもん，釋しゃく服ふく而後歸き。其它如奔喪も之の禮れい。如同宮みや，則のり次じ於異宮みや。
Za Ji II:
When a Great officer or another officer was about to take part in a sacrifice at his ruler's, if, after the inspection of the washing of the vessels to be used, his father or mother died, he still went to the sacrifice; but took his place in a different apartment. After the sacrifice he put off his (sacrificial) dress, went outside the gate of the palace, wailed, and returned to his own house. In other respects he acted as he would have done in hurrying to the mourning rites. If the parent's death took place before the inspection of the washing, he sent a messenger to inform the ruler of his position; and when he returned, proceeded to wail (for his deceased parent). When the death that occurred was that of an uncle, aunt, or cousin, if he had received the previous notice to fast, he went to the sacrifice; and when it was over, he went out at the ruler's gate, put off his (sacrificial) dress, and returned to his own house. In other respects he acted as if he had been hurrying to the mourning rites. If the deceased relative lived under the same roof with him, he took up his residence in other apartments.

67 雜記ざっき下か:
曾子問とい曰：「卿きょう大夫たいふ將はた為ため尸しかばね於公，受宿矣，而有齊ひとし衰おとろえ內喪，則のり如之何なに？」孔子こうし曰：「出で舍しゃ乎公宮みや以待事ごと，禮れい也。」
Za Ji II:
Zeng-zi asked, 'When a high minister or Great officer is about to act the part of the personator of the dead at a sacrifice by his ruler, and has received instructions to pass the night previous in solemn vigil, if there occur in his own family occasion for him to wear the robe of hemmed sackcloth, what is he to do?' Confucius said, 'The rule is for him to leave his own house, and lodge in the ruler's palace till the service (for the ruler) is accomplished.

68 雜記ざっき下か:
孔子こうし曰：「尸しかばね弁べん冕而出で，卿きょう、大夫たいふ、士し皆みな下之したの。尸しかばね必式，必有前驅ぜんく。」
Za Ji II:
Confucius said, 'When the personator of the dead comes forth in his leathern cap, or that with the square top, ministers, Great officers, and other officers, all should descend from their carriages when he passes. He should bow forward to them, and he should (also) have people going before him (to notify his approach, that people may get out of the way).

69 雜記ざっき下か:
父母ちちはは之の喪も，將しょう祭さい，而昆弟おとうと死し；既すんで殯而祭さい。如同宮みや，則のり雖臣妾わらわ，葬そう而後祭さい。祭まつり，主人しゅじん之の升ます降くだ散ち等ひとし，執事しつじ者しゃ亦また散ち等ひとし。雖虞附ふ亦また然しか。
Za Ji II:
During the mourning rites for a parent, when the occasion for one of the sacrifices was at hand, if a death occurred in the family of a brother or cousin, the sacrifice was postponed till the burial of the dead had taken place. If the cousin or brother were an inmate of the same palace with himself, although the death were that of a servant or concubine, the party postponed his sacrifice in this way, At the sacrifice the mourner went up and descended the steps with only one foot on each, all assisting him, doing the same. They did so even for the sacrifice of Repose, and to put the spirit-tablet in its place.

70 雜記ざっき下か:
自じ諸侯しょこう達たち諸しょ士し，小しょう祥之よしゆき祭さい，主人しゅじん之の酢す也嚌之の；眾賓兄弟きょうだい，則のり皆みな啐之。大だい祥さち：主人しゅじん啐之，眾賓兄弟きょうだい皆みな飲いん之の，可也かなり。
Za Ji II:
From the feudal rulers down to all officers, at the sacrifice at the end of the first year's mourning for a parent, when the chief mourner took the cup offered to him by the chief among the visitors, he raised it to his teeth, while the visitors, brothers, and cousins all sipped the cups presented to them. After the sacrifice at the end of the second year, the chief mourner might sip his cup, while all the visitors, brothers, and cousins might drink off their cups.

71 雜記ざっき下か:
凡侍祭さい喪も者しゃ，告つげ賓まろうど祭さい薦こも而不食しょく。
Za Ji II:
The attendants at the sacrifices during the funeral rites give notice to the visitors to present the offerings, of which, however, they did not afterwards partake.

72 雜記ざっき下か:
子こ貢みつぎ問とい喪も，子し曰：「敬けい為ため上じょう，哀あい次じ之の，瘠やせ為ため下か。顏色かおいろ稱しょう其情；戚容稱しょう其服。」請問兄弟きょうだい之の喪も，子し曰：「兄弟きょうだい之の喪も，則のり存そん乎書策さく矣。」
Za Ji II:
Zi-gong asked about the rites of mourning (for parents), and the Master said, 'Reverence is the most important thing; grief is next to it; and emaciation is the last. The face should wear the appearance of the inward feeling, and the demeanour and carriage should be in accordance with the dress.' He begged to ask about the mourning for a brother, and the Master said, 'The rites of mourning for a brother are to be found in the tablets where they are written.'

73 雜記ざっき下か:
君子くんし不ふ奪だつ人ひと之の喪も，亦また不可ふか奪だつ喪も也。
Za Ji II:
A superior man will not interfere with the mourning of other men to diminish it, nor will he do so with his own mourning.

74 雜記ざっき下か:
孔子こうし曰：「少しょう連れん、大連たいれん善ぜん居きょ喪も，三日みっか不ふ怠だる，三月さんがつ不ふ解かい，期き悲哀ひあい，三さん年ねん憂ゆう。東夷あずまえびす之子ゆきこ也。」
Za Ji II:
Confucius said, 'Shao-lian and Da-lian demeaned themselves skilfully during their mourning (for their parents). During the (first) three days they were alert; for the (first) three months they manifested no weariness; for the (first) year they were full of grief; for the (whole) three years they were sorrowful. (And yet) they belonged to one of the rude tribes on the East'.

75 雜記ざっき下か:
三さん年ねん之の喪も，言げん而不語ご，對たい而不問とい：廬いおり，堊室之の中なか，不ふ與あずか人ひと坐すわ焉；在ざい堊室之の中なか，非時ひじ見み乎母也，不ふ入門にゅうもん。疏衰皆みな居きょ堊室不ふ廬いおり。廬いおり，嚴いむ者しゃ也。
Za Ji II:
During the three years of mourning (for his father), (a son) might speak, but did not discourse; might reply, but did not ask questions. In the shed or the unplastered apartment he sat (alone), nobody with him. While occupying that apartment, unless there were some occasion for him to appear before his mother, he did not enter the door (of the house). On all occasions of wearing the sackcloth with its edges even, he occupied the unplastered apartment, and not the shed. To occupy the shed was the severest form in mourning.

76 雜記ざっき下か:
妻つま視し叔父おじ母はは，姑しゅうと姊妹視し兄弟きょうだい，長ちょう、中なか、下しも殤視成人せいじん。
Za Ji II:
(The grief) in mourning for a wife was like that for an uncle or aunt; that for a father's sister or one's own sister was like that for a cousin; that for any of the three classes of minors dying prematurely was as if they had been full-grown.

77 雜記ざっき下か:
親しん喪も外がい除じょ，兄弟きょうだい之の喪も內除。
Za Ji II:
The mourning for parents is taken away (at the end of three years), (but only) its external symbols; the mourning for brothers (at the end of one year), (and also) internally.

78 雜記ざっき下か:
視し君くん之の母はは與あずか妻つま，比ひ之の兄弟きょうだい。發はつ諸しょ顏色かおいろ者しゃ，亦また不ふ飲食いんしょく也。
Za Ji II:
(The period of mourning) for ruler's mother or wife is the same as that for brothers. But (beyond) what appears in the countenance is this, that (in the latter case) the mourners do not eat and drink (as usual).

79 雜記ざっき下か:
免めん喪も之の外そと，行ぎょう於道路ろ，見み似に目め瞿，聞名心こころ瞿。吊つるし死し而問疾やまし，顏色かおいろ戚容必有以異於人也。如此而後可か以服三さん年ねん之の喪も。其餘則そく直道なおみち而行之の，是也これや。
Za Ji II:
After a man has put off the mourning (for his father), if, when walking along the road, he sees one like (his father), his eyes look startled. If he hear one with the same name, his heart is agitated. In condoling with mourners on occasion of a death, and inquiring for one who is ill, there will be something in his face and distressed manner different from other men. He who is thus affected is fit to wear 'the three years' mourning. So far as other mourning is concerned, he may walk right on (without anything) having such an effect on him.

80 雜記ざっき下か:
祥さち，主人しゅじん之の除じょ也，於夕為ため期き，朝ちょう服ふく。祥さち因いん其故服ふく。
Za Ji II:
The sacrifice at the end of the second year is signalized by the principal mourner putting off his mourning dress. The evening (before), he announces the time for it, and puts on his court robes, which he then wears at the sacrifice.

81 雜記ざっき下か:
子こ游ゆう曰：「既すんで祥さち，雖不當とう縞しま者しゃ必縞，然しか後ご反はん服ふく。」
Za Ji II:
Zi-you said, 'After the sacrifice at the end of the second year, although the mourner should not wear the cap of white silk, (occasions may occur when) he must do so. Afterwards he resumes the proper dress.'

82 雜記ざっき下か:
當とう袒，大夫たいふ至いたり，雖當踴，絕ぜっ踴而拜はい之の，反はん改あらため成なり踴，乃襲。於士，既すんで事ごと成なり踴，襲かさね而後拜はい之の，不ふ改あらため成なり踴。
Za Ji II:
(At the mourning rites of an officer), if, when he had bared his breast, a Great officer arrived (on a visit of condolence), although he might be engaged in the leaping, he put a stop to it, and went to salute and bow to him. Returning then, he resumed his leaping and completed it, after which he readjusted his dress and covered his breast. In the case of a visit from another officer, he went on with his leaping, completed it, readjusted his upper dress, and then went to salute and bow to him, without having occasion to resume and complete the leaping.

83 雜記ざっき下か:
上うえ大夫たいふ之の虞おそれ也，少しょう牢ろう。卒そつ哭成事ごと，附ふ，皆みな大牢たいろう。下した大夫たいふ之の虞おそれ也，特とく牲。卒そつ哭成事ごと，附ふ，皆みな少しょう牢ろう。
Za Ji II:
At the sacrifice of Repose for a Great officer of the highest grade, there were offered a boar and a ram; at the conclusion of the wailing, and at the placing of his spirit-tablet, there was, in addition, the bull. On the similar occasions for a Great officer of the lowest grade, there was in the first case a single victim, and in the others the boar and the ram.

84 雜記ざっき下か:
祝しゅく稱しょう卜ぼく葬そう虞おそれ，子孫しそん曰哀，夫おっと曰乃，兄弟きょうだい曰某，卜ぼく葬そう其兄弟きょうだい曰伯子こ某ぼう。
Za Ji II:
In consulting the tortoise-shell about the burial and sacrifice of Repose, the style of the petition was as follows - A son or grandson spoke of himself as 'the sorrowing,' (when divining about his father or grandfather); a husband (divining about his wife) said, 'So and so for so and so;' an elder brother about a younger brother, simply said, 'So and so;' a younger brother about an elder brother said, 'For my elder brother, so and so.'

85 雜記ざっき下か:
古いにしえ者しゃ，貴き賤皆杖つえ。叔孫武たけ叔朝，見み輪わ人じん以其杖つえ關せき轂こしき而輠輪わ者しゃ，於是有ゆう爵而後ご杖つえ也。
Za Ji II:
Anciently, noble and mean all carried staffs. (On one occasion) Shu-sun Wu-shu, when going to court, saw a wheelwright put his staff through the nave of a wheel, and turn it round. After this (it was made a rule that) only men of rank should carry a staff.

86 雜記ざっき下か:
鑿巾以飯，公おおやけ羊ひつじ賈為之の也。
Za Ji II:
(The custom of) making a hole in the napkin (covering the face of the dead) by which to introduce what was put into the mouth, was begun by Gong yang Jia.

87 雜記ざっき下か:
冒おかせ者しゃ何なん也？所以ゆえん掩形也。自じ襲かさね以至小しょう斂，不ふ設しつらえ冒おかせ則のり形がた，是ぜ以襲而後設しつらえ冒おかせ也。
Za Ji II:
What were the grave-clothes (contributed to the dead)? The object of them was to cover the body. From the enshrouding to the slighter dressing, they were not put on, and the figure of the body was seen. Therefore the corpse was first enshrouded, and afterwards came the grave-clothes.

88 雜記ざっき下か:
或ある問とい於曾子こ曰：「夫おっと既すんで遣や而包其餘，猶なお既すんで食しょく而裹其餘與あずか？君子くんし既すんで食しょく，則のり裹其餘あまり乎？」曾子曰：「吾子あご不ふ見み大だい饗きょう乎？夫おっと大饗おわい，既すんで饗きょう，卷かん三牲之俎歸於賓館。父母ちちはは而賓客きゃく之の，所以ゆえん為ため哀あい也！子こ不ふ見み大だい饗きょう乎！」非ひ為ため人じん喪も，問もん與あずか賜たまもの與あずか？
Za Ji II:
Someone asked Zeng-zi, 'After sending away to the grave the offerings to the dead, we wrap up what up remains; is this not like a man, after partaking of a meal, wrapping-what is left (to take with him)? Does a gentleman do such a thing? Zeng-zi said, 'Have you not seen what is done at a great feast? At a great feast, given by a Great officer, after all have partaken, he rolls up what is left on the stands for the three animals, and sends it to the lodgings of his guests. When a son treats his parents in this way as his (honoured) guests, it is an expression of his grief (for their loss). Have you, Sir, not seen what is done at a great feast?' Excepting at men's funeral rites, do they make such inquiries and present such gifts as they then do?

89 雜記ざっき下か:
三さん年ねん之の喪も，以其喪も拜はい；非ひ三さん年ねん之の喪も，以吉拜はい。
Za Ji II:
At the three years' mourning, the mourner bows to his visitors in the manner appropriate to the occasion; at the mourning of a shorter period, he salutes them in the usual way.

90 雜記ざっき下か:
三さん年ねん之の喪も，如或遺のこ之これ酒肉しゅにく，則のり受之必三さん辭じ。主人しゅじん衰おとろえ絰而受之。如君命いのち，則のり不ふ敢辭，受而薦こも之の。喪も者しゃ不ふ遺のこ人ひと，人にん遺のこ之これ，雖酒肉しゅにく，受也。從したがえ父ちち昆こん弟おとうと以下いか，既すんで卒そつ哭，遺のこ人じん可也かなり。
Za Ji II:
During the three years' mourning, if any one sent wine or flesh to the mourner, be received it after declining it thrice; he received it in his sackcloth and band. If it came from the ruler with a message from him, he did not presume to decline it; he received it and presented it (in his ancestral temple). One occupied with such mourning did not send any gift, but when men sent gifts to him he received them. When engaged in the mourning rites for an uncle, cousin, or brother, and others of a shorter period, after the wailing was concluded, he might send gifts to others.

91 雜記ざっき下か:
縣けん子こ曰：「三さん年ねん之の喪も，如斬。期き之の喪も，如剡。」
Za Ji II:
Xian-zi said, 'The pain occasioned by the mourning for three years is like that of beheading; that arising from the one year's mourning, is like the stab from a sharp weapon.'

92 雜記ざっき下か:
三さん年ねん之の喪も，雖功衰おとろえ不ふ吊つるし，自じ諸侯しょこう達たち諸しょ士し。如有服ふく而將往哭之の，則のり服ふく其服而往。期き之の喪も，十一月じゅういちがつ而練，十じゅう三さん月がつ而祥，十じゅう五ご月がつ禫。練ねり則そく吊つるし。
Za Ji II:
During the one year's mourning, in the eleventh month, they put on the dress of silk, which was called lian; in the thirteenth month they offered the xiang sacrifice, and in the same month that called tan - which concluded the mourning. During the mourning for three years, even though they had occasion to assume the dress proper for the nine months' mourning, they did not go to condole (with the other mourners). From the feudal lords down to all officers, if they had occasion to dress and go to wail (for a relative newly deceased), they did so in the dress proper to the mourning for him, After putting on the lian silk, they paid visits of condolence.

93 雜記ざっき下か:
既すんで葬そう，大功たいこう吊つるし，哭而退，不ふ聽事焉。期き之の喪も，未み喪も，吊つるし於鄉人じん。哭而退，不ふ聽事焉。功こう衰おとろえ吊づ，待まち事ごと不ふ執事しつじ。小しょう功こう緦，執事しつじ不ふ與あずか於禮。
Za Ji II:
When one was occupied with the nine months' mourning, if the burial had been performed, he might go and condole with another mourner, retiring after he had wailed without waiting for any other part of the mourner's proceedings. During the mourning for one year, if before the burial one went to condole with another in the same district, he withdrew after he had wailed, without waiting for the rest of the proceedings. If condoling during the mourning for nine months, he waited to see the other proceedings, but did not take part in them. During the mourning for five months or three months, he waited to assist at the other proceedings, but did not take part in the (principal) ceremony.

94 雜記ざっき下か:
相あい趨也，出で宮みや而退。相あい揖也，哀あい次じ而退。相あい問とい也，既すんで封ふう而退。相あい見み也。反はん哭而退。朋友ほうゆう，虞おそれ附ふ而退。吊つるし，非ひ從したがえ主人しゅじん也。四十者執綍：鄉さと人じん五十者從反哭，四十者待盈坎。
Za Ji II:
When one (was condoling with) another whom he had been accustomed to pass with a hasty step, (at the interment of his dead relative), he retired when the bier had passed out from the gate of the temple. If they had been on bowing terms, he retired when they had reached the station for wailing. If they had been in the habit of exchanging inquiries, he retired after-the coffin was let down into the grave. if they had attended court together, he went back to the house with the other, and wailed with him. If they were intimate friends, he did not retire till after the sacrifice of Repose, and the placing of the spirit tablet of the deceased in the shrine. Condoling friends did not (merely) follow the principal mourner. Those who were forty (or less) held the ropes when the coffin was let down into the grave. Those of the same district who were fifty followed him back to the house and wailed; and those who were forty waited till the grave was filled up.

95 雜記ざっき下か:
喪も食しょく雖惡必充饑ひだる，饑ひだる而廢事ごと，非禮ひれい也；飽而忘哀，亦また非禮ひれい也。視み不明ふめい，聽不聰さと，行ぎょう不正ふせい，不知ふち哀あい，君子くんし病びょう之の。故こ有ゆう疾やまし飲酒いんしゅ食肉しょくにく，五ご十じゅう不ふ致毀，六ろく十じゅう不ふ毀，七なな十じゅう飲酒いんしゅ食肉しょくにく，皆みな為ため疑うたぐ死し。
Za Ji II:
During mourning, though the food might be bad, the mourner was required to satisfy his hunger with it. If for hunger he had to neglect anything, this was contrary to the rules. If he through satiety forgot his sorrow, that also was contrary to the rules. It was a distress to the wise men (who made the rules) to think that a mourner should not see or hear distinctly; should not walk correctly or be unconscious of his occasion for sorrow; and therefore (they enjoined) that a mourner, when ill, should drink wine and eat flesh; that people of fifty should do nothing to bring on emaciation; that at sixty they should not be emaciated; that at seventy they should drink liquor and eat flesh - all these rules were intended as preventives against death.

96 雜記ざっき下か:
有ゆう服ふく，人にん召之食しょく，不ふ往。大功たいこう以下いか，既すんで葬そう，適てき人じん，人にん食しょく之の，其黨也食之の，非ひ其黨弗どる食しょく也。功こう衰おとろえ食しょく菜さい果はて，飲水のみみず漿，無む鹽しお酪。不能ふのう食しょく食しょく，鹽しお酪可也かなり。
Za Ji II:
If one, while in mourning, was invited by another to eat with him, he did not go while wearing the nine months' mourning or that of a shorter period; if the burial had taken place, he might go to another party's house. If that other party belonged to his relative circle, and wished him to eat with him, he might do so; if he did not belong to that circle, he did not eat with him. While wearing the mourning of nine months, one might eat vegetables and fruits, and drink water and congee, using no salt or cream. If he could not eat dry provisions, he might use salt or cream with them.

97 雜記ざっき下か:
孔子こうし曰：「身み有ゆう瘍則浴よく，首しゅ有ゆう創そう則そく沐，病やまい則そく飲酒いんしゅ食肉しょくにく。毀瘠為ため病びょう，君子くんし弗どる為ため也。毀而死し，君子くんし謂いい之の無む子こ。」
Za Ji II:
Confucius said, 'If a man have a sore on his body, he should bathe. If he have a wound on his head, he should wash it. If he be ill, he should drink liquor and eat flesh. A superior man will not emaciate himself so as to be ill. If one die from such emaciation, a superior man will say of him that he has failed in the duty of a son.'

98 雜記ざっき下か:
非ひ從したがえ柩ひつぎ與あずか反はん哭，無む免めん於堩。
Za Ji II:
Excepting when following the carriage with the bier to the grave, and returning from it, one was not seen on the road with the mourning cap, which was used instead of the ordinary one.

99 雜記ざっき下か:
凡喪，小しょう功こう以上いじょう，非ひ虞おそれ附ふ練ねり祥さち，無む沐浴もくよく。
Za Ji II:
During the course of mourning, from that worn for five months and more, the mourner did not wash his head or bathe, excepting for the sacrifice of Repose, the placing the spirit-tablet in the shrine, the assuming the dress of lian silk, and the sacrifice at the end of a year.

100 雜記ざっき下か:
疏衰之の喪も，既すんで葬そう，人にん請見之の，則のり見み；不ふ請見人じん。小しょう功こう，請見人じん可也かなり。大功たいこう不ふ以執摯。唯ただ父母ちちはは之の喪も，不ふ辟涕泣ていきゅう而見人じん。
Za Ji II:
During mourning rites, when the sackcloth with the edges even was worn, after the burial, if one asked an interview with the mourner, he saw him, but he himself did not ask to see any person. He might do so when wearing the mourning of five months. When wearing that for nine months, he did not carry the introductory present in his hand (when seeking an interview). It was only when wearing the mourning for a parent that the mourner did not avoid seeing any one, (even) while the teats were running from him.

101 雜記ざっき下か:
三さん年ねん之の喪も，祥さち而從政せい；期き之の喪も，卒そつ哭而從したがえ政せい；九きゅう月がつ之の喪も，既すんで葬そう而從政せい；小しょう功こう緦之喪も，既すんで殯而從したがえ政せい。
Za Ji II:
A man while wearing the mourning for three years might execute any orders of government after the sacrifice at the end of a year. One mourning for a year, might do so when the wailing was ended; one mourning for nine months, after the burial; one mourning for five months or three, after the encoffining and dressing.

102 雜記ざっき下か:
曾申問とい於曾子こ曰：「哭父母ちちはは有ゆう常つね聲こえ乎？」曰：「中路なかじ嬰兒えいじ失しつ其母焉，何なに常つね聲こえ之の有ゆう？」
Za Ji II:
Zeng Shen asked Zeng-zi, saying, 'In wailing for a parent, should one do so always in the same voice?' The answer was, 'When a child has lost its mother on the road, is it possible for it to think about the regular and proper voice?'

103 雜記ざっき下か:
卒そつ哭而諱いみな。王おう父母ちちはは兄弟きょうだい，世せい父ちち叔父おじ，姑しゅうと姊妹。子こ與あずか父ちち同どう諱いみな。母はは之の諱いみな，宮中きゅうちゅう諱いみな。妻つま之の諱いみな，不ふ舉諸其側；與あずか從したがえ祖そ昆こん弟おとうと同名どうめい則そく諱いみな。
Za Ji II:
After the wailing was ended, there commenced the avoiding of certain names. (An officer) did not use the name of his (paternal) grandfather or grandmother, of his father's brothers or uncles; of his father's aunts or sisters. Father and son agreed in avoiding all these names. The names avoided by his mother the son avoided in the house. Those avoided by his wife he did not use when at. her side. If among them there were names which had been borne by his own paternal great-grandfather or great-grand-uncles, he avoided them (in all places).

104 雜記ざっき下か:
以喪冠者かんじゃ，雖三さん年ねん之の喪も，可也かなり。既すんで冠かんむり於次，入にゅう哭踴，三さん者しゃ三さん，乃出。
Za Ji II:
When (the time for) capping (a young man) came during the time of the mourning rites, though they were those for a parent, the ceremony might be performed. After being capped in the proper place, the subject went in, wailed and leaped,--three times each bout, and then came out again.

105 雜記ざっき下か:
大功たいこう之の末すえ，可か以冠子こ，可か以嫁子こ。父ちち，小しょう功こう之の末すえ，可か以冠子こ，可か以嫁子こ，可か以取婦ふ。己おのれ雖小功こう，既すんで卒そつ哭，可か以冠，取と妻つま；下か殤之小しょう功こう，則のり不可ふか。
Za Ji II:
At the end of the nine months' mourning, it was allowable to cap a son or to marry a daughter. A father at the end of the five months' mourning, might cap a son, or marry a daughter, or take a wife (for a son). Although one himself were occupied with the five months' mourning, yet when he had ended the wailing, he might be capped, or take a wife. If it were the five months' mourning for one who had died in the lowest degree of immaturity, he could not do so.

106 雜記ざっき下か:
凡弁絰，其衰侈袂。
Za Ji II:
Whenever one wore the cap of skin with a sackcloth band (in paying a visit of condolence), his upper garment of mourning had the large sleeves.

107 雜記ざっき下か:
父ちち有ゆう服ふく，宮みや中子なかこ不ふ與あずか於樂。母はは有ゆう服ふく，聲聞しょうもん焉不舉樂。妻有つまあり服ふく，不ふ舉樂於其側がわ。大功たいこう將はた至いたり，辟琴瑟きんしつ。小しょう功至かつじ，不ふ絕ぜっ樂らく。
Za Ji II:
When the father was wearing mourning, a son, who lived in the same house with him, kept away from all music. When the mother was wearing it, the son might listen to music, but not play himself. When a wife was wearing it, the son, (her husband), did not play music by her side. When an occasion for the nine months' mourning was about to occur, the lute and cithern were laid aside. If it were only an occasion for the five months' mourning, music was not stopped.

108 雜記ざっき下か:
姑しゅうと姊妹，其夫死し，而夫黨とう無む兄弟きょうだい，使つかい夫おっと之の族ぞく人じん主しゅ喪も。妻つま之の黨とう，雖親弗どる主ぬし。夫おっと若わか無む族ぞく矣，則のり前後ぜんご家か，東西とうざい家か；無む有ゆう，則のり里さと尹いん主ぬし之の。或ある曰：主おも之の，而附於夫之の黨とう。
Za Ji II:
When an aunt or sister died (leaving no son), if her husband (also) were dead, and there were no brother or cousin in his relative circle, some other of her husband's more distant relatives was employed to preside at her mourning rites. None of a wife's relatives, however near, could preside at them. If no distant relative even of her husband could be found, then a neighbour, on the east or the west, was employed. If no such person (suitable) could be found, then the head man of the neighbourhood presided. Some say, 'One (of her relatives) might preside, but her tablet was placed by that of the (proper) relative of her husband.'

109 雜記ざっき下か:
麻あさ者しゃ不ふ紳しん，執と玉たま不ふ麻あさ。麻あさ不ふ加か於采。
Za Ji II:
The girdle was not used along with the sackcloth band. That band could not be used by one who carried in his hand his jade-token; nor could it be used along with a dress of various colours.

110 雜記ざっき下か:
國禁こっきん哭，則のり止どめ朝夕あさゆう之の奠。即位そくい自じ因いん也。
Za Ji II:
On occasions of prohibitions issued by the state (in connexion with the great sacrifices), the wailing ceased; as to the offerings deposited by the coffin, morning and evening, and the repairing to their proper positions, mourners proceeded as usual.

111 雜記ざっき下か:
童子どうじ哭不偯，不ふ踴，不ふ杖つえ，不ふ菲，不ふ廬いおり。
Za Ji II:
A lad, when wailing, did not sob or quaver; did not leap; did not carry a staff; did not wear the straw sandals; and did not occupy the mourning shed.

112 雜記ざっき下か:
孔子こうし曰：「伯母おば、叔母おば，疏衰，踴不絕ぜっ地ち。姑しゅうと姊妹之の大功たいこう，踴絕於地。如知此者，由ゆかり文ぶん矣哉！由よし文ぶん矣哉！」
Za Ji II:
Confucius said, 'For grand-aunts the mourning with the edges even is worn, but the feet in leaping are not lifted from the ground. For aunts and sisters the mourning for nine months is worn, but the feet in leaping are lifted from the ground. If a man understands these things, will he not (always) follow, the right forms of ceremonies? Will he not do so?'

113 雜記ざっき下か:
世よ柳之やなぎの母はは死し，相者そうしゃ由よし左ひだり。世よ柳やなぎ死し，其徒由よし右みぎ相しょう。由よし右みぎ相しょう，世せい柳之やなぎの徒と為之ためゆき也。
Za Ji II:
When the mother of Yi Liu died, his assistants in the rites stood on his left; when Yi Liu died, they stood on his right. The practice of the assistants (at funeral rites) giving their aid on the right, originated from the case of Yi Liu.

114 雜記ざっき下か:
天子てんし飯めし，九きゅう貝かい；諸侯しょこう七なな，大夫たいふ五ご，士し三さん。
Za Ji II:
The mouth of the son of Heaven was stuffed after death with nine shells; that of a feudal lord, with seven; that of a Great officer, with five; and that of an ordinary officer, with three.

115 雜記ざっき下か:
士し三さん月がつ而葬，是これ月がつ也卒哭；大夫たいふ三さん月がつ而葬，五月ごがつ而卒哭；諸侯しょこう五ご月がつ而葬，七なな月がつ而卒哭。士し三さん虞おそれ，大夫たいふ五ご，諸侯しょこう七なな。
Za Ji II:
An officer was interred after three months, and the same month the wailing was ended. A Great officer was interred (also) after three months, and after five months the wailing was ended. A prince was interred after five months, and after seven the wailing was ended. For an officer the sacrifice of Repose was offered three times; for a Great officer, five times; and for a feudal prince, seven times.

116 雜記ざっき下か:
諸侯しょこう使し人じん吊つるし，其次：含襚賵臨，皆みな同日どうじつ而畢事ごと者しゃ也，其次如此也。
Za Ji II:
A feudal lord sent a messenger to offer his condolences; and after that, his contributions for the mouth, the grave-clothes, and the carriage. All these things were transacted on the same day, and in the order thus indicated.

117 雜記ざっき下か:
卿きょう大夫たいふ疾やまし，君きみ問もん之の無む算さん；士し一いち問もん之の。君くん於卿大夫たいふ，比ひ葬そう不ふ食肉しょくにく，比ひ卒そつ哭不舉樂；為ため士し，比ひ殯不舉樂。
Za Ji II:
When a high minister or Great officer was ill, the ruler inquired about him many times. When an ordinary officer was ill, he inquired about him once. When a Great officer or high minister was buried, the ruler did not eat flesh; when the wailing was finished, he did not have music. When an officer was encoffined, he did not have music.

118 雜記ざっき下か:
升ます正せい柩ひつぎ，諸侯しょこう執と綍五百ひゃく人にん，四よん綍，皆みな銜枚，司馬しば執と鐸，左ひだり八はち人にん，右みぎ八はち人にん，匠たくみ人じん執と羽はね葆御柩ひつぎ。大夫たいふ之の喪も，其升正せい柩ひつぎ也，執と引者三さん百ひゃく人にん，執と鐸者左右さゆう各かく四よん人にん，御ご柩ひつぎ以茅。
Za Ji II:
After they had gone up, and made the bier ready, in the case of the burial of a feudal lord, there were 500 men to draw the ropes. At each of the four ropes they were all gagged. The minister of War superintended the clappers; eight men with these walking on each side of the bier. The chief artizan, carrying a shade of feathers, guided the progress (of the procession). At the burial of a Great officer, after they had gone up and made the bier ready, 300 men drew the ropes; four men with their clappers walked on each side of the bier; and its progress was guided (by the chief artizan) with a reed of white grass in his hand.

119 雜記ざっき下か:
孔子こうし曰：「管かん仲なか鏤ちりばめ簋而朱しゅ紘ひろし，旅たび樹じゅ而反坫，山やま節ぶし而藻梲。賢けん大夫たいふ也，而難為ため上じょう也。晏平仲なか祀まつ其先人じん。豚ぶた肩かた不ふ掩豆。賢けん大夫たいふ也，而難為ため下か也。君子くんし上じょう不ふ僭上せんじょう，下した不ふ偪下。」
Za Ji II:
Confucius said, 'Guan Zhong had carving on the square vessels for holding the grain of his offerings, and red ornaments for his cap; he set up a screen where he lodged on the way, and had a stand of earth on which the cups he had used, in giving a feast, were replaced; he had hills carved on the capitals of his pillars, and. pondweed on the lower pillars supporting the rafters'. He was a worthy Great officer, but made it difficult for his superiors (to distinguish themselves from him). Yan Ping-zhong, in sacrificing to his father and other progenitors, used only the shoulders of a pig, not large enough to cover the dish. He was a worthy Great officer, but made it difficult for his inferiors (to distinguish themselves from him). A superior man will not encroach on (the observances of) those above him, nor put difficulties in the way of those below him.'

120 雜記ざっき下か:
婦人ふじん非ひ三さん年ねん之の喪も，不ふ逾封而吊。如三さん年ねん之の喪も，則のり君くん夫人ふじん歸き。夫人ふじん其歸也以諸侯しょこう之の吊つるし禮れい，其待之の也若待まち諸侯しょこう然しか。夫人ふじん至いたり，入にゅう自じ闈門，升ます自じ側がわ階かい，君きみ在ざい阼。其他如奔喪も禮れい然しか。
Za Ji II:
Excepting on the death of her father or mother, the wife (of a feudal lord) did not cross the boundaries of the state to pay a visit of condolence. On that occasion she did so, and went back to her original home, where she used the ceremonies of condolence proper to a feudal lord, and she was treated as one. When she arrived, she entered by the women's gate, and went up (to the reception hall) by steps at the side (of the principal steps), the ruler receiving her at the top of the steps on the east. The other ceremonies were the same as those of a guest who hastened to attend the funeral rites.

121 雜記ざっき下か:
嫂あによめ不ふ撫なで叔，叔不撫なで嫂あによめ。
Za Ji II:
A sister-in-law did not lay the soothing hand on the corpse of her brother-in-law; and vice versa.

122 雜記ざっき下か:
君子くんし有ゆう三さん患：未み之これ聞，患弗得とく聞也；既すんで聞之，患弗得とく學がく也；既すんで學がく之の，患弗能行よしゆき也。君子くんし有ゆう五ご恥はじ：居きょ其位，無む其言，君子くんし恥はじ之の；有ゆう其言，無む其行，君子くんし恥はじ之の；既得きとく之の而又失しつ之の，君子くんし恥はじ之の；地ち有餘ゆうよ而民不足ふそく，君子くんし恥はじ之の；眾寡均ひとし而倍焉，君子くんし恥はじ之の。
Za Ji II:
There are three things that occasion sorrow to a superior man (who is devoted to learning) - If there be any subject of which he has not heard, and he cannot get to hear of it; if he hear of it, and cannot get to learn it; if he have learned it, and cannot get to carry it out in practice. There are five things that occasion shame to a superior man (who is engaged in governmental duties) - If he occupy an office, and have not well described its duties; if he describe its duties well, but do not carry them into practice; if he have got his office, and lost it again; if he be charged with the care of a large territory, and the people be not correspondingly numerous; if another, in a charge like his own, have more merit than he.

123 雜記ざっき下か:
孔子こうし曰：「凶年きょうねん則そく乘じょう駑馬どば。祀まつ以下いか牲。」
Za Ji II:
Confucius said, 'In bad years they used in their carriages their poorest horses, and in their sacrifices the victims lowest (in the classes belonging to them).'

124 雜記ざっき下か:
恤由之の喪も，哀あい公使こうし孺悲之の孔子こうし學士がくし喪も禮れい，士し喪も禮れい於是乎書。
Za Ji II:
At the mourning rites for Xu You, duke Ai sent Ru Bei to Confucius to learn the rites proper at the mourning for the officer. Those rites were thus committed at that time to writing.

125 雜記ざっき下か:
子こ貢みつぎ觀かん於蜡。孔子こうし曰：「賜たまもの也樂乎？」對たい曰：「一國之人皆若狂，賜たまもの未知みち其樂也！」子こ曰：「百ひゃく日にち之の蜡，一いち日にち之の澤さわ，非ひ爾なんじ所しょ知也ともや。張ちょう而不弛たゆ，文武ぶんぶ弗どる能のう也；弛たゆ而不張ちょう，文武ぶんぶ弗どる為ため也。一張一弛いっちょういっし，文武ぶんぶ之の道也みちや。」
Za Ji II:
Zi-gong having gone to see the agricultural sacrifice at the end of the year, Confucius said to him, 'Ci, did it give you pleasure?' The answer was, 'The people of the whole state appeared to be mad; I do not know in what I could find pleasure.' The Master said, 'For their hundred days' labour in the field, (the husbandmen) receive this one day's enjoyment (from the state);--this is what you do not understand. (Even) Wen and Wu could not keep a bow (in good condition), if it were always drawn and never relaxed; nor did they leave it always relaxed and never drawn. To keep it now strung and now unstrung was the way of Wen and Wu.'

126 雜記ざっき下か:
孟はじめ獻けんじ子こ曰：「正月しょうがつ日び至いたり，可か以有事ゆうじ於上帝じょうてい；七なな月がつ日び至いたり，可か有事ゆうじ於祖。」七なな月がつ而禘，獻けんじ子こ為之ためゆき也。
Za Ji II:
Meng Xian-zi said, 'If in the first month at the (winter) solstice it be allowable to offer the (border) sacrifice to God, in the seventh month, at the summer solstice, we may offer the sacrifice in the temple of the ancestor (of our ruling House).' Accordingly Xian-zi offered that sacrifice to all the progenitors (of the line of Lu) in the seventh month'.

127 雜記ざっき下か:
夫人ふじん之の不ふ命いのち於天子こ，自じ魯昭公こう始はじめ也。
Za Ji II:
The practice of not obtaining from the son of Heaven the confirmation of her dignity for the wife (of the ruler of Lu) began with duke Zhao.

128 雜記ざっき下か:
外そと宗むね為ため君くん夫人ふじん，猶なお內宗也。
Za Ji II:
The mourning of a ruler and his wife were regulated by the same rules for the ladies of his family married in other states and for those married in his own.

129 雜記ざっき下か:
廄焚，孔子こうし拜はい鄉きょう人為じんい火ひ來者らいしゃ。拜はい之の，士し壹いち，大夫たいふ再さい。亦また相あい吊つるし之の道也みちや。
Za Ji II:
When the stables of Confucius were burned, and the friends of his district came (to offer their condolences) on account of the fire, he bowed once to the ordinary officers, and twice to the Greater officers - according to the rule on occasions of mutual condolence.

130 雜記ざっき下か:
孔子こうし曰：「管かん仲なか遇ぐう盜ぬすめ，取と二に人にん焉，上うえ以為公こう臣しん，曰：『其所與しょよ游ゆう辟也，可か人じん也！』管かん仲なか死し，桓公かんこう使し為之ためゆき服ふく。宦於大夫たいふ者しゃ之の為之ためゆき服ふく也，自じ管かん仲なか始はじめ也，有ゆう君命くんめい焉爾也。」
Za Ji II:
Confucius said, 'Guan Zhong selected two men from among (certain) thieves with whom he was dealing, and appointed them to offices in the state, saying, "They were led astray by bad men with whom they had associated, but they are proper men themselves." When he died, duke Huan made these two wear mourning for him. The practice of old servants of a Great officer wearing mourning for him, thus arose from Guan Zhong. But these two men only mourned for him by the duke's orders.'

131 雜記ざっき下か:
過か而舉君くん之の諱いみな，則のり起おこり。與あずか君きみ之の諱いみな同どう，則のり稱しょう字じ。
Za Ji II:
When an officer, in a mistake, used a name to his ruler which should be avoided, he rose to his feet. If he were speaking to any one who had the name that should be avoided with the ruler, he called him by the name given to him on his maturity.

132 雜記ざっき下か:
內亂不ふ與あずか焉，外患がいかん弗どる辟也。
Za Ji II:
(A Great officer) took no part in any seditious movements within his state, and did not try to avoid calamities coming from without.

133 雜記ざっき下か:
贊さん，大だい行くだり曰圭。公おおやけ九きゅう寸すん，侯ほう、伯はく七なな寸すん，子し、男おとこ五ご寸すん。博はく三さん寸すん，厚あつ半はん寸すん。剡上，左右さゆう各かく寸すん半はん，玉たま也。藻も三さん采さい六ろく等とう。
Za Ji II:
The treatise on the duties of the Chief Internuncius says, 'The length of the long symbol of rank was for a duke, nine inches; for a marquis or earl, seven; for a count or baron, five. The width in each case was three inches; and the thickness, half an inch. They tapered to the point for one inch and a half. They were all of jade. The mats for them were made with three different colours, (two rows of each,) six in all.'

134 雜記ざっき下か:
哀あい公こう問とい子こ羔曰：「子こ之の食しょく奚當？」對たい曰：「文ぶん公こう之の下しも執事しつじ也。」
Za Ji II:
Duke Ai asked Zi-gao, 'When did members of your family first begin to be in office?' The answer was, 'My ancestor held a small office under duke Wen.'

135 雜記ざっき下か:
成なり廟びょう則そく釁之。其禮：祝しゅく、宗人むねと、宰おさむ夫おっと、雍人，皆みな爵弁純じゅん衣ころも。雍人拭ぬぐえ羊ひつじ，宗人むねと視し之の，宰おさむ夫おっと北面ほくめん於碑南みなみ，東上とうじょう。雍人舉羊，升屋ますや自じ中なか，中屋なかや南面なんめん，刲羊，血ち流りゅう於前，乃降。門もん、夾室皆みな用よう雞。先さき門もん而後夾室。其衈皆みな於屋下か。割わり雞，門もん當とう門もん，夾室中ちゅう室しつ。有司ゆうし皆みな鄉きょう室しつ而立じりつ，門もん則そく有司ゆうし當とう門もん北面ほくめん。既すんで事ごと，宗人むねと告つげ事ごと畢，乃皆退すさ。反命はんめい於君曰：「釁某廟びょう事ごと畢。」反命はんめい於寢，君きみ南鄉なんごう于門內朝服ふく。既すんで反命はんめい，乃退。
Za Ji II:
When a temple was completed, they proceeded to consecrate it with the following ceremony - The officer of prayer, the cook, and the butcher, all wore the cap of leather of the colour of a sparrow's head, and the dark-coloured dress with the purple border. The butcher rubbed the sheep clean, the officer of prayer blessed it, and the cook with his face to the north took it to the pillar and placed it on the south-east of it. Then the butcher took it in his arms, went up on the roof at the middle point between the east and west, and with his face to the south stabbed it, so that the blood ran down in front; and then he descended. At the gate of the temple, and of each of the two side apartments, they used a fowl, one at the gate of each (going up as before and stabbing them). The hair and feathers about the ears were first pulled out under the roof (before the victims were killed). When the fowls were cut at the gates of the temple, and the apartments on each side of it, officers stood, opposite to each gate on the north. When the thing was over, the officer of prayer announced that it was so, and they all retired, after which he announced it to the ruler, saying, 'The blood-consecration has been performed.' This announcement was made at the door of the back apartment of the temple, inside which the ruler stood in his court-robes, looking towards the south. This concluded the ceremony, and all withdrew.

136 雜記ざっき下か:
路みち寢ね成なり則そく考こう之の而不釁。釁屋者しゃ，交神明しんめい之の道也みちや。凡宗廟そうびょう之の器うつわ。其名者しゃ成なり則そく釁之以豭豚ぶた。
Za Ji II:
When the great apartment (of the palace) was completed, it was inaugurated (by a feast), but there was no shedding of blood. The consecration by blood of the temple building was the method taken to show how intercourse with the spirits was sought. All the more distinguished vessels of the ancestral temple were consecrated, when completed, by the blood of a young boar.

137 雜記ざっき下か:
諸侯しょこう出で夫人ふじん，夫人ふじん比ひ至いたり於其國こく，以夫人じん之の禮れい行ぎょう；至いたり，以夫人じん入いれ。使者ししゃ將はた命いのち曰：「寡君不敏ふびん，不能ふのう從したがえ而事社稷しゃしょく宗廟そうびょう，使つかい使臣ししん某ぼう，敢告於執事しつじ。」主人しゅじん對たい曰：「寡君固かた前ぜん辭じ不ふ教きょう矣，寡君敢不敬けい須以俟命。」有司ゆうし官かん陳ひね器き皿さら；主人しゅじん有司ゆうし亦また官かん受之。
Za Ji II:
When a feudal lord sent his wife away, she proceeded on her journey to her own state, and was received there with the observances due to a lord's wife. The messenger, accompanying her, then discharged his commission, saying, 'My poor ruler, from his want of ability, was not able to follow her, and take part in the services at your altars and in your ancestral temple. He has, therefore, sent me, so and so, and I venture to inform your officer appointed for the purpose of what he has done.' The officer presiding (on the occasion) replied, 'My poor ruler in his former communication did not lay (her defects) before you, and he does not presume to do anything but respectfully receive your lord's message.' The officers in attendance on the commissioner then set forth the various articles sent with the other the lady on her marriage, and those on side received them.

138 雜記ざっき下か:
妻つま出で，夫おっと使し人じん致之曰：「某ぼう不敏ふびん，不能ふのう從したがえ而共粢しとぎ盛もり，使つかい某ぼう也敢告つげ於侍者しゃ。」主人しゅじん對たい曰：「某ぼう之子ゆきこ不肖ふしょう，不ふ敢辟誅，敢不敬けい須以俟命。」使者ししゃ退すさ，主人しゅじん拜はい送おく之これ。如舅在ざい，則のり稱しょう舅しゅうと；舅しゅうと沒ぼつ，則のり稱しょう兄けい；無む兄あに，則のり稱しょう夫おっと。主人しゅじん之の辭やめ曰：「某ぼう之子ゆきこ不肖ふしょう。」如姑姊妹，亦また皆みな稱しょう之の。
Za Ji II:
When the wife went away from her husband, she sent a messenger and took leave of him, saying, 'So and so, through her want of ability, is not able to keep on supplying the vessels of grain for your sacrifices, and has sent me, so and so, to, presume to announce this to your attendants.' The principal party (on the other side) replied, 'My son, in his inferiority, does not presume to avoid you punishing him, and dares not but respectfully receive your orders.' The messenger then retired, the principal party bowing to him, and escorting him. If the father-in-law were alive, then he named him self; if he were dead, an elder brother of the husband acted for him, and the message was given as from him; if there were no elder brother, then it ran as from the husband himself. The message, as given above, was) 'The son of me, so and so, in his inferiority.' (At the other end of the transaction), if the lady were an aunt, an elder sister, or a younger, she was mentioned as such.

139 雜記ざっき下か:
孔子こうし曰：「吾われ食しょく於少施ほどこせ氏し而飽，少しょう施ほどこせ氏し食しょく我わが以禮。吾われ祭さい，作さく而辭曰：『疏食不足ふそく祭さい也。』吾われ飧，作さく而辭曰：『疏食也，不ふ敢以傷きず吾子あご。』」
Za Ji II:
Confucius said, 'When I was at a meal at Shao-shi's, I ate to the full. He entertained me courteously, according to the rules. When I was about to offer some in sacrifice, he got up and wished to stop me, saying, "My poor food is not worth being offered in sacrifice." When I was about to take the concluding portions, he got up and wished to stop me, saying, "I would not injure you with my poor provisions."

140 雜記ざっき下か:
納おさめ幣ぬさ一いち束たば：束たば五ご兩りょう，兩りょう五ご尋ひろ。
Za Ji II:
A bundle of silk (in a marriage treaty) contained live double rolls, each double roll being forty cubits in length.

141 雜記ざっき下か:
婦ふ見み舅しゅうと姑しゅうと，兄弟きょうだい、姑しゅうと姊妹，皆みな立りつ於堂下か，西面北さいめきた上じょう，是ぜ見み已やめ。見み諸しょ父ちち，各かく就其寢ね。
Za Ji II:
At the (first) interview of a wife with her father and mother-in-law, (her husband's) unmarried aunts and sisters all stood below the reception hall, with their faces towards the west, the north being the place of honour. After this interview, she visited all the married uncles of her husband, each in his own apartment.

142 雜記ざっき下か:
女おんな雖未許嫁いいなずけ，年ねん二に十じゅう而笄，禮れい之の，婦人ふじん執と其禮。燕つばめ則そく鬈首。
Za Ji II:
Although not engaged to be married, the rule was for a young lady to wear the hair-pin - she was thus treated with the honours of maturity. The (principal) wife managed the ceremony. When she was unoccupied and at ease, she wore her hair without the pin, on each side of her head.

143 雜記ざっき下か:
韠：長ちょう三さん尺しゃく，下した廣こう二に尺しゃく，上うえ廣こう一いち尺しゃく。會かい去さ上うえ五ご寸すん，紕以爵韋六ろく寸すん，不ふ至いたり下か五ご寸すん。純じゅん以素，紃以五ご采さい。
Za Ji II:
The apron (of the full robes) was three cubits long, two cubits wide at the bottom, and one at the top. The border at the top extended five inches; and that at the sides was of leather the colour of a sparrow's head, six inches wide, terminating five inches from the bottom. The borders at top and bottom were of white silk, embroidered with the five colours.

URN: ctp:liji/za-ji-ii