The Book of Rites 禮記
《王制》 Royal Regulations
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《王制》 Royal Regulations王者之制：祿爵，公、侯、伯、子、男，凡五等。諸侯之上大夫卿、下大夫、上士、中士、下士，凡五等。
According to the regulations of emolument and rank framed by the kings, there were the duke; the marquis; the earl; the count; and the baron - in all, five gradations (of rank). There were (also), in the feudal states, Great officers of the highest grade - the ministers; and Great officers of the lowest grade; officers of the highest, the middle, and the lowest grades - in all, five gradations (of office).
天子之田方千里，公侯田方百里，伯七十里，子男五十里。不能五十里者，不合於天子，附於諸侯曰附庸。天子之三公之田視公侯，天子之卿視伯，天子之大夫視子男，天子之元士視附庸。
The territory of the son of Heaven amounted to 1000 li square; that of a duke or marquis to 500 li square; that of an earl to 79 li square; and that of a count or baron to 50 li square. (Lords) who could not number 50 li square, were not admitted directly to (the audiences of) the son of Heaven. Their territories were called 'attached,' being joined to those of one of the other princes. The territory assigned to each of the ducal ministers of the son of Heaven was equal to that of a duke or marquis; that of each of his high ministers was equal to that of an earl; that of his Great officers to the territory of a count or baron; and that of his officers of the chief grade to an attached territory.
制：農田百畝。百畝之分：上農夫食九人，其次食八人，其次食七人，其次食六人；下農夫食五人。庶人在官者，其祿以是為差也。
According to the regulations, the fields of the husbandmen were in portions of a hundred acres. According to the different qualities of those acres, when they were of the highest quality, a farmer supported nine individuals; where they were of the next, eight; and so on, seven, six, and five. The pay of the common people, who were employed in government offices, was regulated in harmony with these distinctions among the husbandmen.
諸侯之下士視上農夫，祿足以代其耕也。中上倍下士，上士倍中士，下大夫倍上士；卿，四大夫祿；君，十卿祿。次國之卿，三大夫祿；君，十卿祿。小國之卿，倍大夫祿，君十卿祿。
The officers of the lowest grade in the feudal states had an emolument equal to that of the husbandmen whose fields were of the highest quality; equal to what they would have made by tilling the fields. Those of the middle grade had double that of the lowest grade; and those of the highest grade double that of the middle. A Great officer of the lowest grade had double that of an officer of the highest. A high minister had four times that of a Great officer; and the ruler had ten times that of a high minister. In a state of the second class, the emolument of a minister was three times that of a Great officer; and that of the ruler ten times that of a minister. In small states, a high minister had twice as much as a Great officer; and the ruler ten times as much as a minister.
次國之上卿，位當大國之中，中當其下，下當其上大夫。小國之上卿，位當大國之下卿，中當其上大夫，下當其下大夫，其有中士、下士者，數各居其上之三分。
The highest minister, in a state of the second class, ranked with the one of the middle grade in a great state; the second, with the one of the lowest grade; and the lowest, with a Great officer of the highest grade. The highest minister in a small state ranked with the lowest of a great state; the second, with the highest Great officer of the other; and the lowest, with one of the lower grade. Where there were officers of the middle grade and of the lowest, the number in each was three times that in the grade above it.
凡四海之內九州，州方千里。州，建百里之國三十，七十里之國六十，五十里之國百有二十，凡二百一十國；名山大澤不以封，其餘以為附庸間田。八州，州二百一十國。天子之縣內，方百里之國九，七十里之國二十有一，五十里之國六十有三，凡九十三國；名山大澤不以封，其餘以祿士，以為間田。凡九州，千七百七十三國。天子之元士、諸侯之附庸不與。
Of the nine provinces embracing all within, the four seas, a province was 1000 li square, and there were established in it 30 states of 100 li (square) each.; 60 of 70 li; 120 of 50 li - in all, 210 states. The famous hills and great meres were not included in the investitures. The rest of the ground formed attached territories and unoccupied lands of the eight provinces (apart from that which formed the royal domain), each contained (the above) 210 states. Within the domain of the son of Heaven there were 9 states of 100 li square; 21 of 70 li; and 63 of 50 li - in all, 93 states. The famous hills and great meres were not assigned. The rest of the ground served to endow the officers, and to form unoccupied lands. In all, in the nine provinces, there were 1773 states, not counting in (the lands of) the officers of the chief grade of the son of Heaven, nor the attached territories in the feudal states.
天子百里之內以共官，千里之內以為御。千里之外，設方伯。五國以為屬，屬有長。十國以為連，連有帥。三十國以為卒，卒有正。二百一十國以為州，州有伯。八州八伯，五十六正，百六十八帥，三百三十六長。八伯各以其屬，屬於天子之老二人，分天下以為左右，曰二伯。千里之內曰甸，千里之外，曰采、曰流。
(The contributions from) the first hundred li (square) of the son of Heaven served to supply (the needs of) the (various) public offices; (those from the rest of) the thousand li were for his own special use. Beyond his thousand li, chiefs of regions were appointed. Five states formed a union, which had a President. Ten formed a combination, which had a Leader. Thirty formed a confederation, which had a Director. Two hundred and ten formed a province, which had a Chief. In the eight provinces there were eight Chiefs, fifty-six Directors, one hundred and sixty-eight Leaders, and three hundred and thirty-six Presidents. The eight Chiefs, with those under them, were all under the two Ancients of the son of Heaven. They divided all under the sky between them, one having charge of the regions on the left and the other of those on the right, and were called the two (Great) Chiefs. All within the thousand li (of the royal domain) was called the Tien (or field Tenure). Outside that domain there were the Cai (or service territories) and the Liu (or territory for banished persons).
天子：三公，九卿，二十七大夫，八十一元士。大國：三卿；皆命於天子；下大夫五人，上士二十七人。次國：三卿；二卿命於天子，一卿命於其君；下大夫五人，上士二十七人。小國：二卿；皆命於其君；下大夫五人，上士二十七人。
The son of Heaven had three dukes, nine high ministers, twenty-seven Great officers, and eighty-one officers of the chief grade. In a great state there were three high ministers, all appointed by the son of Heaven; five Great officers of the lower grade; and twenty-seven officers of the highest grade. In a state of the second class there were three high ministers, two appointed by the son of Heaven and one by the ruler; five Great officers of the lower grade; and twenty-seven officers of the highest grade. In a small state there were two high ministers, both appointed by the ruler; five, Great officers of the lower grade; and twenty-seven officers of the highest grade.
天子使其大夫為三監，監於方伯之國，國三人。
The son of Heaven employed his Great officers as the Three Inspectors - to inspect the states under the Chiefs of Regions. For each state there were three Inspectors.
天子之縣內諸侯，祿也；外諸侯，嗣也。
Wang Zhi:
Within the domain of the son of Heaven the princes enjoyed their allowances; outside it they had their inheritances.
制：三公，一命卷；若有加，則賜也。不過九命。次國之君，不過七命；小國之君，不過五命。大國之卿，不過三命；下卿再命，小國之卿與下大夫一命。
According to the regulations, any one of the three ducal ministers might wear one additional symbol of distinction - that of the descending dragon. But if such an addition were made (to his eight symbols), it must be by special grant. There were only nine symbols (in all). The ruler of a state of the second class wore only seven of them, and the ruler of a small state only five. The high minister of a great state could not wear more than three of the symbols, and the ministers below him only two. The high ministers of a small state, and Great officers of the lowest class, wore only one.
凡官民材，必先論之。論辨然後使之，任事然後爵之，位定然後祿之。爵人於朝，與士共之。刑人於市，與眾棄之。是故公家不畜刑人，大夫弗養，士遇之涂弗與言也；屏之四方，唯其所之，不及以政，亦弗故生也。
The rule was that the abilities of all put into offices over the people should first be discussed. After they had been discussed with discrimination, the men were employed. When they had been (proved) in the conduct of affairs, their rank was assigned; and when their position was (thus) fixed, they received salary. It was in the court that rank was conferred, the (already existing) officers being (thus) associated in the act. It was in the market-place that punishment was inflicted; the multitude being (thus) associated in casting the criminals off. hence, neither the ruler, nor (the head of)a clan, would keep a criminal who had been punished about; him; a Great officer would not maintain him; nor would an officer, meeting him on the road, speak to him. Such men were sent away to one of the four quarters, according to the sentence on each. They were not allowed to have anything to do with affairs of government, to show that there was no object in allowing them to live.
諸侯之於天子也，比年一小聘，三年一大聘，五年一朝。
In their relation to the son of Heaven, the feudal princes were required to send every year a minor mission to the court, and every three years a greater mission; once in five years they had to appear there in person.
天子五年一巡守：歲二月，東巡守至于岱宗，柴而望祀山川；覲諸侯；問百年者就見之。命大師陳詩以觀民風，命市納賈以觀民之所好惡，志淫好辟。命典禮考時月，定日，同律，禮樂制度衣服正之。
The son of Heaven, every five years, made a tour of Inspection through the fiefs. In the second month of the year, he visited those on the East, going to the honoured mountain of Tai. There he burnt a (great) pile of wood, and announced his arrival to Heaven; and with looks directed to them, sacrificed to the hills and rivers. He gave audience to the princes; inquired out those who were 100 years old, and went to see them: ordered the Grand music-master to bring him the poems (current in the different states), that he might see the manners of the people; ordered the superintendents of markets to present (lists of prices), that he might see what the people liked and disliked, and whether they were set on extravagance and loved what was bad; he ordered the superintendent of rites to examine the seasons and months, and fix the days, and to make uniform the standard tubes, the various ceremonies, the (instruments of) music, all measures, and (the fashions of) clothes. (Whatever was wrong in these) was rectified.
山川神祇，有不舉者，為不敬；不敬者，君削以地。宗廟，有不順者為不孝；不孝者，君絀以爵。變禮易樂者，為不從；不從者，君流。革制度衣服者，為畔；畔者，君討。有功德於民者，加地進律。
Where any of the spirits of the hills and rivers had been unattended to, it was held to be an act of irreverence, and the irreverent ruler was deprived of a part of his territory. Where there had been neglect of the proper order in the observances of the ancestral temple, it was held to show a want of filial piety and the rank of the unfilial ruler was reduced. Where any ceremony had been altered, or any instrument of music changed, it was held to be an instance of disobedience, and the disobedient ruler was banished. Where the statutory measures and the (fashion of) clothes had been changed, it was held to be rebellion, and the rebellious ruler was taken off. The ruler who had done good service for the people, and shown them an example of virtue, received an addition to his territory and rank.
五月，南巡守至于南岳，如東巡守之禮。八月，西巡守至于西岳，如南巡守之禮。十有一月，北巡守至于北岳，如西巡守之禮。歸，假于祖禰，用特。
In the seventh month, (the son of Heaven) continued his tour, going to the south, to the mountain of that quarter, observing the same ceremonies as in the east. In the eighth month, he went on to the west, to the mountain of that quarter, observing the same ceremonies as in the south. In the eleventh month, he went on to the north, to the mountain of that quarter, observing the same ceremonies as in the west. (When all was done), he returned (to the capital), repaired (to the ancestral temple) and offered a bull in each of the fanes, from that of his (high) ancestor to that of his father.
天子將出，類乎上帝，宜乎社，造乎禰。諸侯將出，宜乎社，造乎禰。
When the son of Heaven was about to go forth, he sacrificed specially, but with the usual forms, to God, offered the Yi sacrifice at the altar of the earth, and the Zao in the fane of his father. When one of the feudal princes was about to go forth, he offered the Yi sacrifice to the spirits of the land, and the Zao in the fane of his father.
天子無事與諸侯相見曰朝，考禮正刑一德，以尊于天子。
When the son of Heaven received the feudal princes, and there was no special affair on hand, it was (simply) called an audience. They examined their ceremonies, rectified their punishments, and made uniform what they considered virtuous; thus giving honour to the son of Heaven.
天子賜諸侯樂，則以柷將之，賜伯、子、男樂，則以鼗將之。
When the son of Heaven gave (an instrument of) music to a duke or marquis, the presentation was preceded by a note from the signal box; when giving one to an earl, count, or baron, the presentation was preceded by shaking the hand-drum.
諸侯，賜弓矢然後征，賜鈇鉞然後殺，賜圭瓚然後為鬯。未賜圭瓚，則資鬯於天子。
When the bow and arrows were conferred on a prince, he could proceed to execute the royal justice. When the hatchet and battle-axe were conferred, he could proceed to inflict death. When a large libation-cup was conferred, he could make the spirits from the black millet for himself. When this cup was not conferred, he had to depend for those spirits (as a gift) from the son of Heaven.
天子命之教然後為學。小學在公宮南之左，大學在郊。天子曰辟癰，諸侯曰頖宮。
When the son of Heaven ordered a prince to institute instruction, he proceeded to build his schools; the children's, to the south of his palace, on the left of it; that for adults, in the suburbs. (The college of) the son of Heaven was called (the palace of) Bright Harmony, (and had a circlet of water). (That of) the princes was called the Palace with its semicircle of water.
天子將出征，類乎上帝，宜乎社，造乎禰，禡於所征之地。受命於祖，受成於學。出征，執有罪；反，釋奠于學，以訊馘告。
When the son of Heaven was about to go forth on a punitive expedition, he sacrificed specially, but with the usual forms, to God; offered the Yi sacrifice at the altar of the Earth, and the Za in the fane of his father. He offered sacrifice also to the Father of War (on arriving) at the state which was the object of the expedition. He had received his charge from his ancestors, and the complete (plan) for the execution of it in the college. He went forth accordingly, and seized the criminals; and on his return he set forth in the college his offerings, and announced (to his ancestors) how he had questioned (his prisoners), and cut off the ears (of the slain).
天子、諸侯無事則歲三田：一為乾豆，二為賓客，三為充君之庖。無事而不田，曰不敬；田不以禮，曰暴天物。天子不合圍，諸侯不掩群。天子殺則下大綏，諸侯殺則下小綏，大夫殺則止佐車。佐車止，則百姓田獵。
When the son of Heaven and the princes had no (special) business in hand, they had three huntings in the year. The first object in them was to supply the sacrificial dishes with dried flesh; the second, to provide for guests and visitors; and the third, to supply the ruler's kitchen. Not to hunt when there was no (special) business in the way was deemed an act of irreverence. To hunt without observing the rules (for hunting) was deemed cruelty to the creatures of Heaven. The son of Heaven did not entirely surround (the hunting ground); and a feudal prince did not take a (whole) herd by surprise. When the son of Heaven had done killing, his large flag was lowered; and when the princes had done, their smaller flag. When the Great officers had done, the auxiliary carriages were stopped; and after this, the common people fell a hunting (for themselves).
獺祭魚，然後虞人入澤梁。豺祭獸，然後田獵。鳩化為鷹，然後設罻羅。草木零落，然後入山林。昆蟲未蟄，不以火田，不麑，不卵，不殺胎，不殀夭，不覆巢。
When the otter sacrificed its fish, the foresters entered the meres and dams. When the wolf sacrificed its prey, the hunting commenced. When the dove changed into a hawk, they set their nets, large and small. When the plants and trees began to drop their leaves, they entered the hills and forests (with the axe). Until the insects had all withdrawn into their burrows, they did not fire the fields. They did not take fawns nor eggs. They did not kill pregnant animals, nor those which had not attained to their full growth. They did not throw down nests.
冢宰制國用，必於歲之杪，五穀皆入然後制國用。用地小大，視年之豐耗。以三十年之通制國用，量入以為出，祭用數之仂。喪，三年不祭，唯祭天地社稷為越紼而行事。喪用三年之仂。喪祭，用不足曰暴，有余曰浩。祭，豐年不奢，凶年不儉。
The chief minister determined the expenditure of the states, and it was the rule that he should do so at the close of the year. When the five kinds of grain had all been gathered in, he then determined the expenditure - according to the size of each territory, as large or small, and the returns of the year, as abundant or poor. On the average of thirty years he determined the expenditure, regulating the outgoing by the income. A tenth of the (year's) expenditure was for sacrifices. During the three years of the mourning rites (for parents), the king did not sacrifice (in person), excepting to Heaven, Earth, and the Spirits of the land and grain; and when he went to transact any business, the ropes (for his chariot) were made of hemp (and not of silk). A tithe of three years, expenditure was allowed for the rites of mourning. When there was not sufficient for the rites of sacrifice and mourning, it was owing to lavish waste; when there was more than enough, the state was described as affluent. In sacrifices there should be no extravagance in good years, and no niggardliness in bad.
國無九年之蓄曰不足，無六年之蓄曰急，無三年之蓄曰國非其國也。三年耕，必有一年之食；九年耕，必有三年之食。以三十年之通，雖有凶旱水溢，民無菜色，然後天子食，日舉以樂。
If in a state there was not accumulated (a surplus) sufficient for nine years, its condition was called one of insufficiency; if there was not enough for six years, one of urgency. If there was not a surplus sufficient for three years, the state could not continue. The husbandry of three years was held to give an overplus of food sufficient for one year; that of nine years, an overplus sufficient for three years. Going through thirty years (in this way), though there might be bad years, drought, and inundations, the people would have no lack or be reduced to (eating merely) vegetables, and then the son of Heaven would every day have full meals and music at them.
天子七日而殯，七月而葬。諸侯五日而殯，五月而葬。大夫、士、庶人，三日而殯，三月而葬。三年之喪，自天子達，庶人縣封，葬不為雨止，不封不樹，喪不貳事，自天子達於庶人。喪從死者，祭從生者。支子不祭。
The son of Heaven was encoffined on the seventh day (after his death), and interred in the seventh month. The prince of a state was encoffined on the fifth day, and interred in the fifth month. A Great officer, (other) officers, and the common people were encoffined on the third day, and interred in the third month. The mourning rites of three years (for parents) extended from the son of Heaven to all. The common people let the coffin down into the grave by ropes, and did not suspend the interment because of rain. They raised no mound, nor planted trees over the grave. That no other business should interfere with the rites of mourning was a thing extending from the son of Heaven to the common people. In the mourning rites they followed (the rank of) the dead; in sacrificing to them, that of the living. A son by a concubine did not (preside at) the sacrifices.
天子七廟，三昭三穆，與太祖之廟而七。諸侯五廟，二昭二穆，與太祖之廟而五。大夫三廟，一昭一穆，與太祖之廟而三。士一廟。庶人祭於寢。
(The ancestral temple of) the son of Heaven embraced seven fanes (or smaller temples); three on the left and three on the right, and that of his great ancestor (fronting the south) - in all, seven. (The temple of) the prince of a state embraced five such fanes: those of two on the left, and two on the right, and that of his great ancestor - in all, five. Great officers had three fanes: one on the left, one on the right, and that of his great ancestor - in all, three. Other officers had (only) one. The common people presented their offerings in their (principal) apartment.
天子、諸侯宗廟之祭：春曰礿，夏曰禘，秋曰嘗，冬曰烝。
The sacrifices in the ancestral temples of the son of Heaven and the feudal princes were that of spring, called Yue; that of summer, called Di; that of autumn, called Chang; and that of winter, called Zheng.
天子祭天地，諸侯祭社稷，大夫祭五祀。天子祭天下名山大川：五岳視三公，四瀆視諸侯。諸侯祭名山大川之在其地者。
The son of Heaven sacrificed to Heaven and Earth; the princes of the states, to the (spirits of the) land and grain; Great officers offered the five sacrifices (of the house). The son of Heaven sacrificed to all the famous hills and great streams under the sky, the five mountains receiving (sacrificial) honours like the honours paid (at court) to the three ducal ministers, and the four rivers honours like those paid to the princes of states; the princes sacrificed to the famous hills and great streams which were in their own territories.
天子諸侯祭因國之在其地而無主後者。
The son of Heaven and the feudal lords sacrificed to the ancient princes who had no successors to preside over the sacrifices to them, and whose possessions now formed part of the royal domain or of their respective states.
天子犆礿，祫禘，祫嘗，祫烝。諸侯礿則不禘，禘則不嘗，嘗則不烝，烝則不礿。諸侯礿，犆；禘，一犆一祫；嘗，祫；烝，祫。
The son of Heaven offered the spring sacrifice apart and by itself alone, but his sacrifices of all the other seasons were conducted on a greater scale in the fane of the high ancestor. The princes of the states who offered the spring sacrifice omitted that of the summer; those who offered that of the summer omitted that of the autumn; those who sacrificed in autumn did not do so in winter; and those who sacrificed in winter did not do so in spring. In spring they offered the sacrifice of the season by itself apart; in summer, in the fane of the high ancestor; in autumn and winter both the sacrifices were there associated together.
天子社稷皆大牢，諸侯社稷皆少牢。大夫、士宗廟之祭，有田則祭，無田則薦。庶人春薦韭，夏薦麥，秋薦黍，冬薦稻。韭以卵，麥以魚，黍以豚，稻以雁。
In sacrificing at the altars to the spirits of the land and grain, the son of Heaven used in each case a bull, a ram, and a boar; the princes, (only) a ram and a boar. Great and other officers, at the sacrifices in their ancestral temples, if they had lands, sacrificed an animal; and, if they had no lands, they only presented fruits. The common people, in the spring, presented scallions; in summer, wheat; in autumn, millet; and in winter, rice unhulled. The scallions were set forth with eggs; the wheat with fish; the millet with a sucking-pig; and the rice with a goose.
祭天地之牛，角繭栗；宗廟之牛，角握；賓客之牛，角尺。諸侯無故不殺牛，大夫無故不殺羊，士無故不殺犬豕，庶人無故不食珍。庶羞不逾牲，燕衣不逾祭服，寢不逾廟。
Of the bulls used in sacrificing to Heaven and Earth, the horns were (not larger than) a cocoon or a chestnut. Those of the one used in the ancestral temple could be grasped with the hand; those of the ox used for (feasting) guests were a foot long. Without sufficient cause, a prince did not kill an ox, nor a Great officer a sheep, nor another officer a dog or a pig, nor a common person eat delicate food. The various provisions (at a feast) did not go beyond the sacrificial victims killed; the private, clothes were not superior to the robes of sacrifice; the house and its apartments did not surpass the ancestral temple.
古者：公田，藉而不稅。市，廛而不稅。關，譏而不征。林麓川澤，以時入而不禁。夫圭田無征。用民之力，歲不過三日。田里不粥，墓地不請。
Anciently, the public fields were cultivated by the united labours of the farmers around them, from the produce of whose private fields nothing was levied. A rent was charged for the stances in the marketplaces, but wares were not taxed. Travellers were examined at the different passes, but no duties were levied from them. Into the forests and plains at the foot of mountains the people went without hindrance at the proper seasons. None of the produce was levied from the fields assigned to the younger sons of a family, nor from the holy fields. Only three days' labour was required (by the state) from the people in the course of a year. Fields and residences in the hamlets, (when once assigned), could not be sold. Ground set apart for graves could not be sought (for any other purpose).
司空執度度地，居民山川沮澤，時四時。量地遠近，興事任力。凡使民：任老者之事，食壯者之食。
The minister of Works with his (various) instruments measured the ground for the settlements of the people. About the hills and rivers, the oozy ground and the meres, he determined the periods of the four seasons. He measured the distances of one spot from another, and commenced his operations in employing the labour of the people. In all his employment of them, he imposed (only) the tasks of old men (on the able-bodied), and gave (to the old) the food-allowance of the able-bodied.
凡居民材，必因天地寒暖燥濕，廣谷大川異制。民生其間者異俗：剛柔輕重遲速異齊，五味異和，器械異制，衣服異宜。修其教，不易其俗；齊其政，不易其宜。
In all their settlements, the bodily capacities of the people are sure to be according to the sky and earthly influences, as cold or hot, dry or moist. Where the valleys are wide and the rivers large, the ground was differently laid out; and the people born in them had different customs. Their temperaments, as hard or soft, light or grave, slow or rapid, were made uniform by different measures; their preferences as to flavours were differently harmonised; their implements were differently made; their clothes were differently fashioned, but always suitably. Their training was varied, without changing their customs; and the governmental arrangements were uniform, without changing the suitability (in each case).
中國戎夷，五方之民，皆有其性也，不可推移。東方曰夷，被髮文身，有不火食者矣。南方曰蠻，雕題交趾，有不火食者矣。西方曰戎，被髮衣皮，有不粒食者矣。北方曰狄，衣羽毛穴居，有不粒食者矣。中國、夷、蠻、戎、狄，皆有安居、和味、宜服、利用、備器，五方之民，言語不通，嗜欲不同。達其志，通其欲：東方曰寄，南方曰象，西方曰狄鞮，北方曰譯。
The people of those five regions - the Middle states, and the Rong, Yi, (and other wild tribes round them) - had all their several natures, which they could not be made to alter. The tribes on the east were called Yi. They had their hair unbound, and tattooed their bodies. Some of them ate their food without its being cooked. Those on the south were called Man. They tattooed their foreheads, and had their feet turned in towards each other. Some of them (also) ate their food without its being cooked. Those on the west were called Rong. They had their hair unbound, and wore skins. Some of them did not eat grain-food. Those on the north were called Di. They wore skins of animals and birds, and dwelt in caves. Some of them also did not eat grain-food. The people of the Middle states, and of those Man, Rong, and Di, all had their dwellings, where they lived at ease; their flavours which they preferred; the clothes suitable for them; their proper implements for use; and their vessels which they prepared in abundance. In those five regions, the languages of the people were not mutually intelligible, and their likings and desires were different. To make what was in their minds apprehended, and to communicate their likings and desires, (there were officers) - in the east, called transmitters; in the south, representationists; in the west, Di-dis; and in the north, interpreters.
凡居民，量地以制邑，度地以居民。地、邑、民、居，必參相得也。無曠土，無游民，食節事時，民咸安其居，樂事勸功，尊君親上，然後興學。
In settling the people, the ground was measured for the formation of towns, and then measured again in smaller portions for the allotments of the people. When the division of the ground, the cities, and the allotments were thus fixed in adaptation to one another, so that there was no ground unoccupied, and none of the people left to wander about idle, economical arrangements were made about food; and its proper business appointed for each season. Then the people had rest in their dwellings, did joy fully what they had to do, exhorted one another to labour, honoured their rulers, and loved their superiors. This having been secured, there ensued the institution of schools.
司徒修六禮以節民性，明七教以興民德，齊八政以防淫，一道德以同俗，養耆老以致孝，恤孤獨以逮不足，上賢以崇德，簡不肖以絀惡。
The minister of Instruction defined and set forth the six ceremonial observances: to direct and control the nature of the people; clearly illustrated the seven lessons (of morality) to stimulate their virtue; inculcated uniformity in the eight objects of government, to guard against all excess; taught the sameness of the course (of duty) and virtue, to assimilate manners; nourished the aged, to secure the completion of filial piety; showed pity to orphans and solitaries, to reach those who had been bereaved; exalted men of talents and worth, to give honour to virtue; and dealt summarily with the unworthy, to discountenance wickedness.
命鄉，簡不帥教者以告。耆老皆朝于庠，元日，習射上功，習鄉上齒，大司徒帥國之俊士與執事焉。不變，命國之右鄉，簡不帥教者移之左；命國之左鄉，簡不帥教者移之右，如初禮。不變，移之郊，如初禮。不變，移之遂，如初禮。不變，屏之遠方，終身不齒。
He commanded that, throughout the districts, there should be marked and pointed out to him those who were disobedient to his lessons. (This having been done), the aged men were all assembled in the school, and on a good day archery was practised and places were given according to merit. (At the same time) there was a feast, when places were given according to age. The Grand minister of Instruction conducted thither the eminent scholars of the state and along with them superintended the business. If those (who had been reported to him) did not (now) change, he gave orders that they who were noted as continuing disobedient in the districts on the left should be removed to those on the right, and those noted on the right to the districts on the left. Then another examination was held in the same way, and those who had not changed were removed to the nearest outlying territory. Still continuing unchanged, they were removed, after a similar trial, to the more distant territory. There they were again examined and tried, and if still found defective, they were cast out to a remote region, and for all their lives excluded from distinction.
命鄉，論秀士，升之司徒，曰選士。司徒論選士之秀者而升之學，曰俊士。升於司徒者，不征於鄉；升於學者，不征於司徒，曰造士。
Orders were given that, throughout the districts, the youths who were decided on as of promising ability should have their names passed up to the minister of Instruction, when they were called 'select scholars.' He then decided which of them gave still greater promise, and promoted them to the (great) college, where they were called 'eminent scholars.' Those who were brought to the notice of the minister were exempted from services in the districts; and those who were promoted to the (great) school, from all services under his own department, and (by and by) were called 'complete scholars.'
樂正崇四術，立四教，順先王詩書禮樂以造士。春、秋教以禮樂，冬、夏教以詩書。王大子、王子、群後之大子、卿大夫元士之適子、國之俊選，皆造焉。凡入學以齒。
The (board for) the direction of Music gave all honour to its four subjects of instruction, and arranged the lessons in them, following closely the poems, histories, ceremonies, and music of the former kings, in order to complete its scholars. The spring and autumn were devoted to teaching the ceremonies and music; the winter and summer to the poems and histories. The eldest son of the king and his other sons, the eldest sons of all the feudal princes, the sons, by their wives proper, of the high ministers, Great officers, and officers of the highest grade, and the eminent and select scholars from (all) the states, all repaired (to their instruction), entering the schools according to their years.
將出學，小胥、大胥、小樂正簡不帥教者以告于大樂正。大樂正以告于王。王命三公、九卿、大夫、元士皆入學。不變，王親視學。不變，王三日不舉，屏之遠方。西方曰棘，東方曰寄，終身不齒。
When the time drew near for their quitting the college, the smaller and greater assistants, and the inferior director of the board, put down those who had not attended to their instructions, and reported them to the Grand director, who in turn reported them to the king. The king ordered the three ducal ministers, his nine (other) ministers, the Great officers, and the (other) officers, all to enter the school (and hold an examination). If this did not produce the necessary change; the king in person inspected the school; and if this also failed, for three days he took no full meal nor had music, after which the (culprits) were cast but to the remote regions. Sending them to those of the west was called 'a (temporary) expulsion;' to the east, 'a temporary exile.' But all their lives they were excluded from distinction.
大樂正論造士之秀者以告于王，而升諸司馬，曰進士。
The Grand director of Music, having fully considered who were the most promising of the 'completed scholars,' reported them to the king, after which they were advanced to be under the minister of War, and called 'scholars ready for employment.'
司馬辨論官材，論進士之賢者以告於王，而定其論。論定然後官之，任官然後爵之，位定然後祿之。
The minister of War gave discriminating consideration (to the scholars thus submitted to him), with a view to determine the offices for which their abilities fitted them. He then reported his decisions concerning the best and ablest of them to the king, to have that judgment fixed. When it was, they were put into offices. After they had discharged the duties of these, rank was given them; and, their positions being thus fixed, they received salary.
大夫廢其事，終身不仕，死以士禮葬之。
When a Great officer was dismissed as incompetent from his duties, be was not (again) employed in any office to the end of his life. At his death, he was buried as an (ordinary) officer.
有發，則命大司徒教士以車甲。
If any expedition of war were contemplated, orders were given to the Grand minister of Instruction to teach the scholars the management of the chariot and the wearing of the coat of mail.
凡執技論力，適四方，裸股肱，決射御。凡執技以事上者：祝史、射御、醫卜及百工。凡執技以事上者：不貳事，不移官，出鄉不與士齒。仕於家者，出鄉不與士齒。
In the case of all who professed any particular art, respect was had to their strength. If they were to go to a distant quarter, they had to display their arms and legs, and their skill in archery and charioteering was tested. All who professed particular arts for the service of their superiors, such as prayermakers, writers, archers, carriage-drivers, doctors, diviners, and artizans - all who professed particular arts for the service of their superiors, were not allowed to practise any other thing, or to change their offices; and when they left their districts, they did not take rank with officers. Those who did service in families (also), when they left their districts, did not take rank with officers.
司寇正刑明辟以聽獄訟。必三刺。有旨無簡不聽。附從輕，赦從重。
The minister of Crime adapted the punishments (to the offences for which they were inflicted), and made the laws clear in order to deal with criminal charges and litigations. He required the three references as to its justice (before the infliction of a capital punishment). If a party had the intention, but there were not evidence of the deed, the charge was not listened to. Where a case appeared as doubtful, it was lightly dealt with; where it might be pardoned, it was (still) gravely considered.
凡制五刑，必即天論。郵罰麗於事。凡聽五刑之訟，必原父子之親、立君臣之義以權之。意論輕重之序、慎測淺深之量以別之。悉其聰明、致其忠愛以盡之。疑獄，泛與眾共之；眾疑，赦之。必察小大之比以成之。
In all determining on the application of any of the five punishments, it was required to decide according to the judgment of Heaven. Inadvertent and redeemable offences were determined by (the circumstances of) each particular case. When hearing a case requiring the application of any of the five punishments, (the judge) was required to have respect to the affection between father and son, or the righteousness between ruler and minister (which might have been in the mind of the defendant), to balance his own judgment. He must consider the gravity or lightness (of the offence), and carefully try to fathom the capacity (of the offender) as shallow or deep, to determine the exact character (of his guilt). He must exert his intelligence to the utmost, and give the fullest play to his generous and loving feeling, to arrive at his final judgment, If the criminal charge appeared to him doubtful, he was to take the multitude into consultation with him; and if they also doubted, he was to pardon the defendant. At the same time he was to examine analogous cases, great and small, and then give his decision.
成獄辭，史以獄成告於正，正聽之。正以獄成告于大司寇，大司寇聽之棘木之下。大司寇以獄之成告於王，王命三公參聽之。三公以獄之成告於王，王三又，然後制刑。
The evidence in a criminal case having thus been all taken and judgment given, the clerk reported it all to the director (of the district), who heard it and reported it to the Grand minister of Crime. He also heard it in the outer court, and then reported it to the king, who ordered the three ducal ministers, with the minister and director, again to hear it. When they had (once more) reported it to the king, he considered it with the three mitigating conditions, and then only determined the punishment.
凡作刑罰，輕無赦。刑者侀也，侀者成也，一成而不可變，故君子盡心焉。
In all inflictions of punishments and fines, even light offenders (that were not doubtful) were not forgiven. Punishment may be compared to the body. The body is a complete thing; when once completed, there cannot be any subsequent change in it. Hence the wise man will do his utmost (in deciding on all these inflictions).
析言破律，亂名改作，執左道以亂政，殺。作淫聲、異服、奇技、奇器以疑眾，殺。行偽而堅，言偽而辯，學非而博，順非而澤，以疑眾，殺。假於鬼神、時日、卜筮以疑眾，殺。此四誅者，不以聽。
Splitting words so as to break (the force of) the laws; confounding names so as to change what had been definitely settled; practising corrupt ways so as to throw government into confusion: all guilty of these things were put to death. Using licentious music; strange garments; wonderful contrivances and extraordinary implements, thus raising doubts among the multitudes: all who used or formed such things were put to death. Those who were persistent in hypocritical conduct and disputatious in hypocritical speeches; who studied what was wrong, and went on to do so more and more, and whoever increasingly followed what was wrong so as to bewilder the multitudes: these were put to death. Those who gave false reports about (appearances of) spirits, about seasons and days, about consultings of the tortoise-shell and stalks, so as to perplex the multitudes: these were put to death. These four classes were taken off, and no defence listened to.
凡執禁以齊眾，不赦過。有圭璧金璋，不粥於市；命服命車，不粥於市；宗廟之器，不粥於市；犧牲不粥於市；戎器不粥於市。用器不中度，不粥於市。兵車不中度，不粥於市。布帛精粗不中數、幅廣狹不中量，不粥於市。奸色亂正色，不粥於市。錦文珠玉成器，不粥於市。衣服飲食，不粥於市。五穀不時，果實未熟，不粥於市。木不中伐，不粥於市。禽獸魚鱉不中殺，不粥於市。關執禁以譏，禁異服，識異言。
All who had charge of the prohibitions for the regulation of the multitudes did not forgive transgressions of them. Those who had rank-tokens, the long or the round, and gilt libation-cups were not allowed to sell them in the market-places; nor were any allowed to sell robes or chariots, the gift of the king; or vessels of an ancestral temple; or victims for sacrifice; or instruments of war; or vessels which were not according to the prescribed measurements; or chariots of war which were not according to the same; or cloth or silk, fine or coarse, not according to the prescribed quality, or broader or narrower than the proper rule; or of the illegitimate colours, confusing those that were correct; or cloth, embroidered or figured; or vessels made with pearls or jade; or clothes, or food, or drink, (in any way extravagant); or grain which was not in season, or fruit which was unripe; or wood which was not fit for the axe; or birds, beasts, fishes, or reptiles, which were not fit to be killed. At the frontier gates, those in charge of the prohibitions, examined travellers, forbidding such as wore strange clothes, and taking note of such as spoke a strange language.
大史典禮，執簡記，奉諱惡。天子齊戒受諫。
The Grand recorder had the superintendence of ceremonies. He was in charge of the tablets of record, and brought before the king what (names) were to be avoided', and what days were unfavourable (for the doing of particular affairs)'. The son of Heaven received his admonitions with reverence.
司會以歲之成，質於天子，冢宰齊戒受質。大樂正、大司寇、市，三官以其成，從質於天子。大司徒、大司馬、大司空齊戒受質；百官各以其成，質於三官。大司徒、大司馬、大司空以百官之成，質於天子。百官齊戒受質。然後，休老勞農，成歲事，制國用。
(The office of) the accountants prepared the complete accounts of the year to be submitted to the son of Heaven which were reverently received by the chief minister. The Grand director of Music, the Grand minister of Crime, and the (chief) superintendent of the markets, these three officers, followed with the completed accounts of their departments to be submitted to the son of Heaven. The Grand minister of Instruction, the Grand minister of War, and the Grand minister of Works, reverently received the completed accounts of their several departments from their various subordinates, and examined them, then presenting them to the son of Heaven. Those subordinates then reverently received them after being so examined and adjudicated on. This being done, the aged were feasted and the royal sympathy shown to the husbandmen. The business of the year was concluded, and the expenditure of the states was determined.
凡養老：有虞氏以燕禮，夏后氏以饗禮，殷人以食禮，周人修而兼用之。
In nourishing the aged, (Shun), the lord of Yu, used the ceremonies of the drinking entertainment; the sovereigns of Xia, those at entertainments (after) a reverent sacrifice or offering; the men of Yin, those of a (substantial) feast; and the men of Zhou cultivated and used all the three.
五十養於鄉，六十養於國，七十養於學，達於諸侯。八十拜君命，一坐再至，瞽亦如之。九十使人受。
Those of fifty years received their nourishment in the (schools of the) districts; those of sixty, theirs in the (smaller school of the) state; and those of seventy, theirs in the college. This rule extended to the feudal states. An old man of eighty made his acknowledgment for the ruler's message, by kneeling once and bringing his head twice to the ground. The blind did the same. An old man of ninety employed another to receive (the message and gift for him).
五十異粻，六十宿肉，七十貳膳，八十常珍；九十，飲食不離寢、膳飲從於游可也。
For those of fifty the grain was (fine and) different (from that used by younger men). For those of sixty, flesh was kept in store. For those of seventy, there was a second service of savoury meat. For those of eighty, there was a constant supply of delicacies. For those of ninety, food and drink were never out of their chambers. Wherever they wandered (to another place), it was required that savoury meat and drink should follow them.
六十歲制，七十時制，八十月制；九十日修，唯絞、衾、冒，死而後制。
After sixty, (the coffin and other things for the mourning rites) were seen to be in readiness, (once) in the year; after seventy, once in the season; after eighty, once in the month; and after ninety; every day they were kept in good repair. But the bandages, sheet, and coverlets and cases (for the corpse) were prepared after death.
五十始衰，六十非肉不飽，七十非帛不暖，八十非人不暖；九十，雖得人不暖矣。
At fifty, one begins to decay; at sixty, he does not feel satisfied unless he eats flesh; at seventy, he does not feel warm unless he wears silk; at eighty, he does not feel warm unless there be some one (to sleep) with him; and at ninety, he does not feel warm even with that.
五十杖於家，六十杖於鄉，七十杖於國，八十杖於朝；九十者，天子欲有問焉，則就其室，以珍從。
At fifty, one kept his staff always in his hand in his family; at sixty, in his district; at seventy, in the city; at eighty, (an officer) did so in the court. If the son of Heaven wished to put questions to (all officer) of ninety, he went to his house, and had rich food carried after him.
七十不俟朝，八十月告存，九十日有秩。
At seventy, (an officer) did not wait till the court was over (before he retired); at eighty, he reported every month (to the ruler's messenger) that he was still alive; at ninety; he (had delicate food sent) regularly to him every day.
五十不從力政，六十不與服戎，七十不與賓客之事，八十齊喪之事弗及也。
At fifty, a (common) man was not employed in services requiring strength; at sixty, he was discharged from bearing arms along with others; at seventy, he was exempted from the business of receiving guests and visitors; and at eighty, he was free from the abstinences and other rites of mourning.
五十而爵，六十不親學，七十致政。唯衰麻為喪。
When one was fifty, he received the rank (of a Great officer); at sixty, he did not go in person to the college; at seventy, he retired from the service of the government; and in mourning, he used only the dress of sackcloth (without adopting the privations of the mourning rites).
有虞氏養國老於上庠，養庶老於下庠。夏后氏養國老於東序，養庶老於西序。殷人養國老於右學，養庶老於左學。周人養國老於東膠，養庶老於虞庠：虞庠在國之西郊。
(Shun), the lord of Yu, nourished the aged (who had retired from the service) of the state in (the school called) the higher xiang, and the aged of the common people (and officers who had not obtained rank) in (the school called) the lower xiang. The sovereigns of Xia nourished the former in (the school called) the xu on the east, and the latter in (that called) the xu on the west. The men of Yin nourished the former in the school of the right, and the latter in that of the left. The men of Zhou entertained the former in (the school called) the eastern jiao, and the latter in (what corresponded to) the xiang of Yu. This was in the suburb of the capital on the west.
有虞氏皇而祭，深衣而養老。夏后氏收而祭，燕衣而養老。殷人冔而祭，縞衣而養老。周人冕而祭，玄衣而養老。
The lord of Yu wore the huang cap in sacrificing (in the ancestral temple), and the white robes in nourishing the aged. The sovereigns of Xia used the shou cap in sacrificing, and the upper and lower dark garments of undress in nourishing the aged. During the Yin, they used the xu cap in sacrificing, and the tipper and lower garments, both of white thin silk, in nourishing the aged. During the Zhou dynasty, they used the mien cap in sacrificing, and the dark-coloured upper and lower garments in nourishing the aged.
凡三王養老皆引年。八十者一子不從政，九十者其家不從政，廢疾非人不養者一人不從政。父母之喪，三年不從政。齊衰、大功之喪，三月不從政。將徙於諸侯，三月不從政。自諸侯來徙家，期不從政。
The kings of the three dynasties, in nourishing the old, always had the years of those connected with them brought to their notice. Where (an officer) was eighty, one of his sons was free from all duties of government service; where he was ninety, all the members of his family were set free from them. In cases of parties who were disabled or ill, and where the attendance of others was required to wait upon them, one man was discharged from those duties (for the purpose). Parties mourning for their parents had a discharge for three years. Those mourning for one year or nine months had a discharge for three months. Where an officer was about to move to another state, he was discharged from service for three months beforehand. When one came from another state, he was not required to take active service for around year.
少而無父者謂之孤，老而無子者謂之獨，老而無妻者謂之矜，老而無夫者謂之寡。此四者，天民之窮而無告者也，皆有常餼。
One who, while quite young, lost his father was called an orphan; an old man who had lost his sons was called a solitary. An old man who had lost his wife was called a pitiable (widower); an old woman who had lost her husband was called a poor (widow). These four classes were the most forlorn of Heaven's people, and had none to whom to tell their wants; they all received regular allowances.
瘖、聾、跛、躃、斷者、侏儒、百工，各以其器食之。
The dumb, the deaf, the lame, such as had lost a member, pigmies, and mechanics, were all fed according to what work they were able to do.
道路：男子由右，婦人由左，車從中央。父之齒隨行，兄之齒雁行，朋友不相逾。輕任并，重任分，斑白者不提挈。君子耆老不徒行，庶人耆老不徒食。
On the roads, men took the right side and women the left; carriages kept in the middle. A man kept behind another who had a father's years; he followed one who might be his elder brother more closely, but still keeping behind, as geese fly after one another in a row. Friends did not pass by one another, when going the same way. (In the case of an old and a young man, carrying burdens,) both were borne by the younger; and if the two were too heavy for one, he took the heavier. A man with grey hair was not allowed to carry anything, though he might do it with one hand. An officer of superior rank, of the age of sixty or seventy, did not walk on foot. A common man, at that age, did not go without flesh to eat.
大夫祭器不假。祭器未成，不造燕器。
A Great officer, (having land of his own), was not permitted to borrow the vessels for sacrifice; nor to make vessels for his own private use before he had made those for sacrifice.
方一里者為田九百畝。方十里者，為方一里者百，為田九萬畝。方百里者，為方十里者百，為田九十億畝。方千里者，為方百里者百，為田九萬億畝。
A space of one li square contained fields amounting to 900 mu. Ten li square were equal to 100 spaces of one li square, and contained 90,000 mu. A hundred li square were equal to 100 spaces of ten li square, and contained 9,000,999 mu. A thousand li square were equal to 100 spaces of 100 li square, and contained 900,000,000 mu.
自恒山至於南河，千里而近；自南河至於江，千里而近。自江至於衡山，千里而遙；自東河至於東海，千里而遙。自東河至於西河，千里而近；自西河至於流沙，千里而遙。西不盡流沙，南不盡衡山，東不近東海，北不盡恒山，凡四海之內，斷長補短，方三千里，為田八十萬億一萬億畝。
From mount Heng to the southernmost point of the He was hardly 1000 li. From that point to the Jiang was hardly 1000 li. From the Kiang to mount Heng in the south was more than 1000 li. From the He on the east to the eastern sea was more than 1000 li. From the He on the east to the same river on the west was hardly 1000 li; and from that to the Moving Sands was more than 1000 li. (The kingdom) did not pass the Moving Sands on the west, nor mount Heng on the south. On the east it did not pass the eastern sea, nor on the north did it pass (the other) mount Heng. All within the four seas, taking the length with the breadth, made up a space Of 3000 li square, and contained eighty trillions of mu.
方百里者為田九十億畝：山陵、林麓、川澤、溝瀆、城郭、宮室、涂巷，三分去一，其餘六十億畝。
A space of 100 li square contained ground to the amount of 9,000,000 mu. Hills and mounds, forests and thickets, rivers and marshes, ditches and canals, city walls and suburbs., houses, roads, and lanes took up one third of it, leaving 6,000,000 mu.
古者以周尺八尺為步，今以周尺六尺四寸為步。古者百畝，當今東田百四十六畝三十步。古者百里，當今百二十一里六十步四尺二寸二分。
Anciently, according to the cubit of Zhou, eight cubits formed a pace. Now, according to the same, six cubits and four inches make a pace. One hundred ancient mu were equal to 146 of the present day and thirty paces. One hundred ancient li were equal to 121 of the present day, sixty paces, four cubits, two inches and two-tenths.
方千里者，為方百里者百。封方百里者三十國，其餘，方百里者七十。又封方七十里者六十，為方百里者二十九，方十里者四十。其餘，方百里者四十，方十里者六十；又封方五十里者二十，為方百里者三十；其餘，方百里者十，方十里者六十。名山大澤不以封，其餘以為附庸間田。諸侯之有功者，取於間田以祿之；其有削地者，歸之間田。
A space of 1000 li square contained 100 spaces of 100 li square each. In this were constituted thirty states of 100 li square, leaving what would have been enough for other seventy of the same size. There were also constituted sixty states Of 70 li square, twenty-nine of 100 li square, and forty spaces of 10 li square; leaving enough for forty states of 100 li square, and sixty spaces of 10 li square. There were also constituted a hundred and twenty states of 50 li square, and thirty of 100 li square, leaving enough for ten of the same size, and sixty spaces of 10 li square. The famous hills and great meres were not included in the fiefs; and what remained was assigned for attached territories and unoccupied lands. Those unappropriated lands were taken to reward any of the princes of acknowledged merit, and what was cut off from some others (because of their demerit) became unappropriated land.
天子之縣內：方千里者為方百里者百。封方百里者九，其餘方百里者九十一。又封方七十里者二十一，為方百里者十，方十里者二十九；其餘，方百里者八十，方十里者七十一。又封方五十里者六十三，為方百里者十五，方十里者七十五；其餘方百里者六十四，方十里者九十六。
The territory of the son of Heaven, amounting to 1000 li square, contained 100 spaces of 100 li square each. There were constituted nine appanages of 100 li square, leaving ninety-one spaces of the same size. There were also constituted twenty-one appanages of 70 li square, ten of 100 li, and twenty-nine spaces of 10 li square; leaving enough for eighty of 100 li square, and seventy-one of 10 li There were further constituted sixty-three appanages of 50 li square, fifteen of 100 li, and seventy-five spaces of 10 li, while there still remained enough for sixty-four appanages of 100 li square, and ninety-six spaces of 10 li each.
諸侯之下士祿食九人，中士食十八人，上士食三十六人。下大夫食七十二人，卿食二百八十八人。君食二千八百八十人。次國之卿食二百一十六人，君食二千一百六十人。小國之卿食百四十四人，君食千四百四十人。次國之卿，命於其君者，如小國之卿。
The officers of the lowest grade in the feudal states received salary sufficient to feed nine individuals; those of the second grade, enough to feed eighteen; and those of the highest, enough for thirty-six. A Great officer could feed 72 individuals; a minister, 288; and the ruler, 2880. In a state of the second class, a minister could feed 216; and the ruler, 2160. A minister of a small state could feed 144 individuals; and the ruler, 1440. In a state of the second class, the minister who was appointed by its ruler received the same emolument as the minister of a small state.
天子之大夫為三監，監於諸侯之國者，其祿視諸侯之卿，其爵視次國之君，其祿取之於方伯之地。方伯為朝天子，皆有湯沐之邑於天子之縣內，視元士。
The Great officers of the son of Heaven acted as 'the three inspectors.' When they were inspecting a state, their salary was equal to one of its ministers, and their rank was that of a ruler of a: state of the second class. Their salaries were derived from the territories under the chiefs of regions.
諸侯世子世國，大夫不世爵。使以德，爵以功，未賜爵，視天子之元士，以君其國。諸侯之大夫，不世爵祿。
The (appointed) heir-sons of the feudal princes inherited their states. Great officers (in the royal domain) did not inherit their rank. They were employed as their ability and character were recognised, and received rank as their merit was proved. Till their rank was conferred (by the king), (the princes) were in the position of his officers of the chief grade, and so they ruled their states, The Great officers of the states did not inherit their rank and emoluments.
六禮：冠、昏、喪、祭、鄉、相見。七教：父子、兄弟、夫婦、君臣、長幼、朋友、賓客。八政：飲食、衣服、事為、異別、度、量、數、制。
The six ceremonial observances were: capping; marrying; mourning rites; sacrifices; feasts; and interviews. The seven lessons (of morality) were: (the duties between) father and son; elder brother and younger; husband and wife; ruler and minister; old and young; friend and friend; host and guest. The eight objects of government were:-food and drink; clothes; business (or, the profession); maintenance of distinctions; measures of length; measures of capacity; and definitely assigned rules.
Source: Chinese Text Project http://ctext.org/liji. English translation "Sacred Books of the East, volume 28, part 4: The Li Ki", James Legge, 1885
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