The Book of Rites 禮記
《喪服四制》 The Four Principles Underlying the Dress of Mourning
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《喪服四制》 The Four Principles Underlying the Dress of Mourning凡禮之大體，體天地，法四時，則陰陽，順人情，故謂之禮。訾之者，是不知禮之所由生也。
All ceremonial usages looked at in their great characteristics are the embodiment of (the ideas suggested by) heaven and earth; take their laws from the (changes of the) four seasons; imitate the (operation of the) contracting and developing movements in nature; and are conformed to the feelings of men. It is on this account that they are called the Rules of Propriety; and when any one finds fault with them, he only shows his ignorance of their origin.
夫禮，吉凶異道，不得相干，取之陰陽也。
Those usages are different in their applications to felicitous and unfortunate occurrences; in which they should not come into collision with one another - this is derived from (their pattern as given by) the contracting and developing movements in nature.
喪有四制，變而從宜，取之四時也。有恩有理，有節有權，取之人情也。恩者仁也，理者義也，節者禮也，權者知也。仁義禮智，人道具矣。
The mourning dress has its four definite fashions and styles, the changes in which are always according to what is right - this is derived from the (changes of the) four seasons. Now, affection predominates; now, nice distinctions; now, defined regulations; and now, the consideration of circumstances - all these are derived from the human feelings. In affection we have benevolence; in nice distinctions, righteousness; in defined regulations, propriety; and in the consideration of circumstances, knowledge. Benevolence, righteousness, propriety, and knowledge - these make up the characteristic attributes of humanity.
其恩厚者，其服重；故為父斬衰三年，以恩制者也。
Where the affection has been great, the mourning worn is deep. On this account the sackcloth with jagged edges is worn for the father for three years - the regulation is determined by affection.
門內之治，恩掩義；門外之治，義斷恩。資於事父以事君，而敬同，貴貴尊尊，義之大者也。故為君亦斬衰三年，以義制者也。
In the regulation (of the mourning) within the family circle, the, affection throws the (duty of public) righteousness into the shade. In the regulation (of that which is) beyond that circle, the (duty of public) righteousness cuts the (mourning of) affection short. The service due to a father is employed in serving a ruler, and the reverence is the same for both - this is the greatest instance of (the conviction of the duty of) righteousness, in all the esteem shown to nobility and the honour done to the honourable. Hence the sackcloth with jagged edges is worn (also) for the ruler for three years - the regulation is determined by righteousness.
三日而食，三月而沐，期而練，毀不滅性，不以死傷生也。喪不過三年，苴衰不補，墳墓不培；祥之日，鼓素琴，告民有終也；以節制者也。
The eating after three days; the washing the head after three months; the sacrifice and change of dress at the end of the first year; the not carrying the emaciation to such an extent as to affect life - these regulations were to avoid doing harm to the living (by the mourning) for the dead. Not protracting the mourning rites beyond three years; not mending even the coarsest sackcloth; making no addition to the mound (raised at first) over the grave; fixing the day for the sacrifice at the end of the second year; playing (at first, on the conclusion of the rites) on a plain, unvarnished lute - all these things were to make the people aware of the termination (of the several rites), and constituted the defined regulations.
資於事父以事母，而愛同。天無二日，土無二王，國無二君，家無二尊，以一治之也。故父在，為母齊衰期者，見無二尊也。
The service due to a father is employed in serving a mother, and the love is the same for both. (But) in the sky there are not two suns, nor in a land two kings, nor in a state two rulers, nor in a family two equally honourable - one (principle) regulates (all) these conditions. Hence, while the father is alive, the sackcloth with even edges is worn (for a mother), (and only) for a year - showing that there are not (in the family) two equally honourable.
杖者何也？爵也。三日授子杖，五日授大夫杖，七日授士杖。或曰擔主；或曰輔病，婦人、童子不杖，不能病也。百官備，百物具，不言而事行者，扶而起；言而後事行者，杖而起；身自執事而後行者，面垢而已。禿者不髽，傴者不袒，跛者不踴。老病不止酒肉。凡此八者，以權制者也。
What is meant by the use of the staff? It is (a symbol of) rank. On the third day it is given to the son; on the fifth day, to Great officers; and on the seventh day, to ordinary officers - (at the mourning rites for a ruler). Some say that it is given to them as the presiding mourners; and others, that it is to support them in their distress. A daughter (not yet fully grown) and a son (while but a lad), do not carry a staff - (being supposed) not to be capable of (extreme) distress. When all the array of officers is complete, and all things are provided, and (the mourner) cannot speak (his directions), and things must (still) proceed, he is assisted to rise. If he be able to speak, and things will proceed (as he directs), he rises by the help of the staff. Where (the mourner) has himself to take part in what is to be done, he will have his face grimed (as if black with sorrow). Women who are bald do not use the coiffure; hunchbacks do not unbare their arms; the lame do not leap; and the old and ill do not give up the use of liquor and flesh. All these are cases regulated by the consideration of circumstances.
始死，三日不怠，三月不解，期悲哀，三年憂，恩之殺也。聖人因殺以制節，此喪之所以三年。賢者不得過，不肖者不得不及，此喪之中庸也，王者之所常行也。
After the occurrence of the death, the (wailing for) three days, which left no leisure for anything else; the not taking off (the headband or girdle) for three months; the grief and lamentation for a whole year; and the sorrow on to the three years: (in all these things) there was a gradual diminution of the (manifestation of) affection. The sages, in accordance with that diminution of the natural feeling, made their various definite regulations. It was on this account that the mourning rites were limited to three years. The worthiest were not permitted to go beyond this period, nor those who were inferior to them to fall short of it. This was the proper and invariable time for those rites, what the (sage) kings always carried into practice.
《書》曰：「高宗諒闇，三年不言」，善之也；王者莫不行此禮。何以獨善之也？曰：高宗者武丁；武丁者，殷之賢王也。繼世即位而慈良於喪，當此之時，殷衰而復興，禮廢而復起，故善之。善之，故載之書中而高之，故謂之高宗。三年之喪，君不言，《書》云：「高宗諒闇，三年不言」，此之謂也。然而曰「言不文」者，謂臣下也。
When it is said in the Shu (Part IV, Book VIII, i, 1), that Gao Zung, while occupying the mourning shed, for three years did not speak, this expresses approval of that sovereign. But the kings all observed this rule; why is the approval only expressed in connexion with him? It may be replied, 'This Gao Zong was Wu Ding.' Wu Ding was a worthy sovereign of Yin. He had come to the throne in the due order of succession, and was thus loving and good in his observance of the mourning rites. At this time Yin, which had been decaying, revived again; ceremonial usages, which had been neglected, came again into use. On this account the approval of him was expressed, and therefore it was recorded in the Shu, and he was styled Gao (The Exalted), and designated Gao Zong (The Exalted and Honoured Sovereign). (The rule was that), during the three years' mourning, a ruler should not speak; and that the Shu says, 'Gao Zong, while he occupied the mourning shed, for the three years did not speak,' was an illustration of this. When it is said (in the Xiao Jing, chapter 18th), 'They speak, but without elegance of phrase,' the reference is to ministers and inferior (officers).
禮，斬衰之喪，唯而不對；齊衰之喪，對而不言；大功之喪，言而不議；緦小功之喪，議而不及樂。父母之喪，衰冠繩纓菅屨，三日而食粥，三月而沐，期十三月而練冠，三年而祥。
According to the usages, when wearing the sackcloth with jagged edges (for a father), (a son) indicated that he heard what was said to him, but did not reply in words; when wearing that with even edges (for a mother), he replied, but did not speak (of anything else); when wearing the mourning of nine months, he might speak (of other things), but did not enter into any discussion; when wearing that of five months, or of three, he might discuss, but did not show pleasure in doing so. At the mourning rites for a parent, (the son) wore the cap of sackcloth, with strings of cords, and sandals of straw; after the third day, he (began to) take gruel; after the third month, he washed his head; at the end of the year, in the thirteenth month, he put on the mourning silk and cap proper after the first year; and when the three years were completed, he offered the auspicious sacrifice.
比終茲三節者，仁者可以觀其愛焉，知者可以觀其理焉，強者可以觀其志焉。禮以治之，義以正之，孝子弟弟貞婦，皆可得而察焉。
When one has completed these three regulated periods, the most animated with the sentiment of benevolence (or humanity) can perceive the affection (underlying the usages); he who has (most) knowledge can perceive the nice distinctions pervading them; and he who has (most) strength can perceive the (force of) will (required for their discharge). The propriety that regulates them, and the righteousness that maintains their correctness, may be examined by filial sons, deferential younger brothers, and pure-minded virgins.
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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