| | 五宗: |
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| | 五宗: |
周制，「別子為祖，繼別為宗，繼禰者為小宗」。大傳曰：「宗其繼別子之所自出者，百代不遷者也；宗其繼高祖者，五代則遷者也。是故祖遷於上，宗易於下。尊祖故敬宗，敬宗則尊祖之義也。」 |
| | The system of the Zhou dynasty stated, "A younger son becomes an ancestor," "To succeed the 'biezi' as a lineage head," "To succeed the father is to be a minor lineage head." The Da Zhuan says: "The major lineage is traced back to the origin of those who succeed the 'biezi'; this lineage remains unchanged for a hundred generations; "The minor lineage that traces its succession from the great-grandfather changes after five generations." Therefore, the ancestors above change, and the lineages below shift. Respecting the ancestors naturally leads to honoring the lineage heads, and honoring the lineage heads embodies the meaning of respecting the ancestors.
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| | 五宗: |
白虎通曰：「宗者，尊也，為先祖主者，宗人之所尊也。」 |
| | The Baihu Tong said: "Zong means reverence; it refers to those who serve as the main representatives of ancestors, and are thus revered by their clan members."
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毛萇曰：「宗將有事，族人皆侍。所以必有宗者，長和睦也。大宗能率小宗，小宗能率群弟，通其有無，所以統理族人者也。宗其為始祖後者為大宗，此百代不遷之宗也。宗其為高祖後者，五代而遷也，故曰『祖遷於上，宗易於下』。宗其為曾祖後者為曾祖宗，宗其為祖後者為祖宗，宗其為父後者為父宗。父宗以上至高祖，別子各為其子孫祖。繼別者各自為宗，所謂小宗有四，大宗一，凡五，宗人之親備矣。」 |
| | Mao Chang said: "When a lineage head has important matters to attend to, all the relatives in the clan serve him. Therefore, it is essential to have a lineage head, for this ensures harmony and order among the family members. The major lineage head can lead the minor lineage heads, who in turn can lead their brothers; they share resources and support one another, thus managing and uniting the entire clan. The major lineage is formed by those who trace their ancestry back to a progenitor; this is the lineage that remains unchanged for a hundred generations. The minor lineages are formed by those tracing back to the great-grandfather, and these change after five generations; hence it is said "ancestors above change, lineages below shift." Those who trace their lineage back to the great-great-grandfather form a "zengzu zong" (lineage of the great-great-grandfather), those tracing back to the grandfather form a "zu zong" (lineage of the grandfather), and those tracing back to the father form a "fu zong" (lineage of the father). From the lineage of the father up to that of the great-grandfather, each younger son becomes an ancestor for his own descendants. Those who succeed a "biezi" (younger son) each form their own lineages; these are the four minor lineages. Together with one major lineage, there are five in total—thus all familial relationships among the clan members are fully accounted for."
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薛綜述鄭氏禮五宗圖曰：「天子之子稱王子，王子封諸侯，若魯、衛是也。諸侯之子稱公子，公子還自仕，食采於其國，為卿大夫，若魯公子季友者是也。則子孫自立此公子之廟，謂之別子為祖，則嫡嫡相承作大宗，百代不絕。大宗之庶子，則皆為小宗。小宗有四，五代而遷。己身庶也，宗禰宗；己父庶也，宗祖宗；己祖庶也，宗曾祖宗；己曾祖庶也，宗高祖宗。己高祖庶也，則遷，而惟宗大宗耳。」 |
| | Xue Zong, in his commentary on Zhengshi's Five Lineage Diagram of Rites, said: "The sons of an emperor are called 'wangzi' (princes). When these princes were enfeoffed as feudal lords, such as the states of Lu and Wei. The sons of a feudal lord are called "gongzi" (princely sons). These gongzi could serve in official positions, receive fiefs within their state, and become ministers or high-ranking officials; an example is Gongzi Jiyou from the State of Lu. Thus, their descendants would establish a temple for this gongzi independently; this is what it means when it says "a younger son becomes an ancestor." In contrast, the line of legitimate sons continues as the major lineage, unbroken through a hundred generations. The commoner sons of the major lineage head all become minor lineage heads. There are four minor lineages, each changing after five generations. If one is a commoner son oneself, then the father's lineage is followed; if one's own father was a commoner son, then the grandfather's lineage is followed; if one's grandfather was a commoner son, follow the great-great-grandfather's lineage; and if one's great-great-grandfather was a commoner son, trace back to the great-grandfather's lineage. If even one's great-grandfather is traced as a commoner son, then there is no further lineage to follow; at that point, only the major lineage remains."
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晉杜元凱宗譜曰：「別子者，君之嫡妻之子，長子之母弟也。君命為祖，其子則為大宗。常有一主，審昭穆之序，辨親疏之別，是故百代不遷。若無子，則支子為後。雖七十，無無主婦。若殤死，則縗絰加一等，以兄弟之列代之，殤無為父道，兄弟昭穆同故也。死皆為之齊縗，其月數各隨親疏為限；雖尊、雖出嫁，猶不敢降也。屬絕，則為之齊縗三月。若始封君相傳，則自祖始封君。其支子孫皆宗大宗。然則繼體君為宗中之尊，支庶莫敢宗之，是以命別子為宗主，一宗奉之。故曰祖者高祖也，言屬逮於君則就君，屬絕於君則適宗子家也。而說者或云『君代代得立大宗』，或云『別子之母弟亦得為祖』，或云『命妾子為別子，其嫡妻子則遷宗於君』，皆非也。別子之弟，子孫無貴賤，皆宜宗別子之子孫。小宗一家之長也，同族則宗之。其服隨親疏為比，姊妹出嫁，不敢降之。五屬斷服，則不宗之矣。」 |
| | The Jin Dynasty Du Yuankai Zongpu said: "A 'biezi' is the son of a ruler's principal wife, and thus the maternal younger brother of the eldest son. The ruler commands him to be an ancestor; his descendants then form the major lineage. If there are no sons, then a collateral son becomes the heir. Even after seventy generations, there is never a generation without a head of the family. If the heir dies young, then mourning attire is elevated by one rank for those in attendance, and a brother from among his siblings takes over. A child who died young cannot serve as a father figure because brothers share the same generation and status. For those who die, all relatives wear the mourning attire of Qi Cui (a specific level of mourning), with the duration of mourning varying according to the closeness or distance of their relationship; Even if they are of high status, or have married into another family, they still dare not reduce the level of mourning. If the familial relationship is completely severed, then Qi Cui mourning for three months is observed. If the title of a newly enfeoffed lord is passed down, then it begins from the grandfather who was first granted the fief. All collateral descendants must follow and revere the major lineage head. Therefore, the heir to the throne is the most honored within a lineage; collateral and commoner descendants dare not claim their own lineages. Thus, it was decreed that a "biezi" (younger son) be appointed as the head of a lineage, with one entire lineage devoted to him alone. Hence it is said that the "zu" (ancestor) refers to the great-grandfather. When a lineage can trace its ancestry back to the ruler, then it aligns with the ruler; when such connection is lost, it must instead attach itself to the family of the designated lineage head. However, some interpreters have claimed that "a ruler can establish a major lineage in every generation," or that "the maternal younger brothers of the 'biezi' may also become ancestors," or even that "a concubine's son could be designated as a 'biezi,' and his legitimate wife and children would then transfer their lineage to the ruler"—all such claims are incorrect. The younger brothers of a "biezi," regardless of whether their descendants are noble or common, should all revere and follow the descendants of the "biezi." A minor lineage head is the leader of his family; those within the same clan must follow him. The mourning obligations vary according to closeness or distance in relation, and even if sisters have married into other families, they dare not reduce their level of mourning. If the five familial relationships are completely severed and no mourning obligations remain, then one is no longer considered part of that lineage."
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| | 五宗: |
賀循宗義曰：「古者諸侯之別子，及起於是邦為大夫者，皆有百代祀之，謂之太祖。太祖之代，則為大宗，宗之本統故也。其支子旁親，非太祖之統，謂之小宗。小宗之道，五代則遷。當其為宗，宗中奉之，加於常禮。平居則每事諮告，死亡則服之齊縗，以義加也。」又喪服要記曰：「公子之二宗，皆一代而已。庶兄弟既亡之後，各為一宗之祖也。嫡繼其正統者，各自為大宗，乃成百代不遷之宗也。」 |
| | He Xun's Zongyi said: "In ancient times, the 'biezi' of a feudal lord and those who rose to become ministers in their state all had ancestral sacrifices offered for them through a hundred generations; they were called Taizu (the Great Ancestor). The generation of the Taizu formed the major lineage, as it was the fundamental and continuous line. Collateral descendants and distant relatives not descending directly from the Taizu were considered minor lineages. The system of minor lineages changes after five generations. When one is the head of a lineage, all within that lineage must honor and serve him with greater ceremony than usual rites. In daily life, every important matter is consulted with and reported to the lineage head; in times of death, mourning attire of Qi Cui is worn for him—this is an added expression of filial piety." The Yousangfu Yaoji also says: "The two lineages of a 'gongzi' (princely son) last only for one generation. After the death of commoner brothers, each becomes an ancestor of his own lineage. Those who inherit the legitimate line of succession each become a major lineage, thus forming a lineage that remains unchanged for generations.
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傅純問賀曰：「要記云：『庶兄弟既死之後，各自為一宗之祖，其嫡繼之，各為大宗，此是大傳所謂別子為祖者也。』然則別子有十，便為十祖宗也。而母弟之後，獨無大宗，母弟本重而後輕，庶弟本輕而後重，其義何乎？又王氏以別子為祖，諸侯母弟則不盡為祖矣。杜氏以為始封之君，別子一人為祖。二家不同，願聞其說。」答曰：「君之母弟，與群庶兄弟俱為別子之後，俱為大宗。而難云『母弟之後，獨無大宗』，不審此義，何所承乎？以僕所定，母弟為宗，不應有疑，則本輕後重之難，無所施也。又按禮，別子為祖，不限前後，此為每公之子皆別子也。則魯之三桓，鄭之七族，盡其人矣。王杜二義不同者，二儒通識，不應有誤，儻所言者，自有所施，不見其文。淺學所見，謂如上義。」 |
| | Fu Chun asked He: "The Yaoji says, 'After the death of commoner brothers who are siblings, each becomes an ancestor for their own lineage. Their legitimate descendants succeed them and become major lineages; this is exactly what the Da Zhuan refers to as a younger son becoming an ancestor.'" If so, then if there are ten "biezi," they would become ten ancestral lineages. Yet, among the descendants of maternal younger brothers, there is only one major lineage. The maternal younger brother was originally esteemed but later became less so; a commoner younger brother was originally lesser in status but later becomes more significant—what is the meaning behind this? Wang's view holds that a "biezi" may become an ancestor, but not all maternal younger brothers of feudal lords necessarily do so. Du's view is that among the first enfeoffed ruler, only one "biezi" becomes an ancestor. These two views differ; I would like to hear your explanation." The reply said: "A ruler's maternal younger brother, along with the other commoner brothers, are all descendants of 'biezi' and may each become major lineage heads. Yet it is difficult to say that "among the descendants of a maternal younger brother, there is only one major lineage." This statement does not clarify its meaning—what basis supports this claim? According to my determination, a maternal younger brother should be considered the lineage head without doubt; therefore, the difficulty of "originally light in status but later becoming significant" has no application. Furthermore, according to ritual principles, a "biezi" becomes an ancestor without restriction by seniority or order; this means that each son of every marquis is considered a "biezi." Thus, the Three Huan families in Lu and the Seven Clans in Zheng represent all such descendants. The differing interpretations of Wang and Du are both held by learned scholars, so they should not be considered erroneous. Perhaps what they said applies in specific contexts, but the relevant texts have not been seen. This is my limited understanding; I believe it to be as explained above."
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傅又問曰：「大傳云：『其士大夫之嫡，公子之宗道也。』請解之。」答曰：「士大夫者，謂庶昆弟之仕位也。其士大夫之嫡者，謂公子之子孫。各祖其別子，大宗之道又由此而成，故重言公子之宗道也。」 |
| | Fu then asked again: "The Da Zhuan says, 'The legitimate descendants of ministers and high-ranking officials are the lineage heads for the sons of marquises.' Please explain this." The reply said: "Ministers and high-ranking officials refer to the official positions held by commoner brothers. "The legitimate descendants of these ministers and officials refer to the sons and grandsons of marquises' sons." Each venerates their own "biezi," and thus the system of major lineages is established; therefore, it emphasizes the lineage tradition of marquises' sons."
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殷浩問范宣曰：「『其士大夫之嫡者，公子之宗道也。』請解其義。」答曰：「其士大夫之嫡者，言上二宗，唯施公子之身；至諸公子有子孫，各祖公子以為別子，各宗其嫡子以為大宗，代代相承，然後乃成別子之後百代不遷之宗者也。所以舉其士大夫之嫡者，明公子之子孫，不復宗公子之宗，又嫌庶宗昆弟之子猶復為小宗，故特舉嫡以曉之也。凡母弟及庶昆弟所稱庶宗大宗，正論其一代之嫡庶耳。至於各有子之後，長子皆成嫡也。公子之宗道，言公子之宗道成，故重釋也。」 |
| | Yan Hao asked Fan Xuan: " 'The legitimate descendants of these ministers and high-ranking officials, are the lineage heads for marquises' sons.' " Please explain its meaning." The reply said: " 'The legitimate descendants of the ministers and high-ranking officials' means that the above-mentioned two lineages apply only to marquises themselves; when the various sons of marquises have descendants, each venerates a son of the marquis as their "biezi," and each establishes a major lineage through his legitimate son. Generation after generation continues this practice, and only then does it become the enduring system in which the lineages descended from "biezi" remain unchanged for a hundred generations." Therefore, the phrase "the legitimate descendants of ministers and officials" is used to clarify that the descendants of marquises no longer follow the lineage of their father (the marquis). There was also concern that the sons of commoner brothers might still be considered minor lineages. Hence, it specifically emphasizes the legitimate descendants in order to make this clear. In general, when referring to major or minor lineages among maternal younger brothers and commoner brothers, it is merely a discussion of the legitimacy (i.e., legitimate vs. illegitimate) within one generation alone. As for their descendants, once each has children, the eldest son in every case becomes the legitimate heir. "The lineage tradition of marquises' sons" means that when this system of lineages for marquises' descendants is established, it is therefore emphasized and explained in detail."
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曹述初集解明宗義曰：「其士大夫之嫡者，此為諸侯別子之後也，或母弟之子孫，或庶弟之子孫位為大夫者，各祖別子為始祖，各宗其嫡為大宗。嫌庶子小宗之後，猶不得為嫡，故通稱嫡以明之，後代皆應同正也。」 |
| | Cao Shuchu, in his annotated commentary clarifying the meaning of major lineages, said: " 'The legitimate descendants of these officials and ministers' refers to the descendants of a marquis's 'biezi.' These may be either the descendants of maternal younger brothers or those of commoner brothers who have attained the rank of 大夫 (dawu). Each venerates their respective 'biezi' as the founding ancestor, and each establishes their legitimate son as the major lineage head. There was concern that descendants of illegitimate sons in minor lineages might still not be recognized as legitimate, so the term 'legitimate' is generally used to clarify this; thus, future generations should all follow the same standard."
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庾亮問賀循曰：「按禮，宗子之服，傳代不遷，所以重其統也。是以祖宗之正不易，則本枝昭穆歷百代而不亂，此立宗之大旨也。然則士大夫及諸從事於典禮者，服宗之義，便應相放矣。而禮祖宗之文，唯著諸侯別子，不列卿大夫之制。不審此由諸侯君其族人，族人不得宗其君，故祖宗之制指為此歟？自卿大夫以下，與其宗黨無君臣之懸，則宗統有常嫡，服宗有成例，故不得別著其制也？將由卿大夫位卑，則宗服之制厭宗嫡，無不遷服，紀止五族，故不復別見其義也？今既無士大夫依諸侯別子之明文，又不見無得立宗之定制，而頃者以來，諸私服於宗嫡者，無服者則制緦，有服者無加，又不詳此。為各以非開國代封之家，故避嫌謙而不敢私重其宗邪？將此之由，自有所承？願告旨要。」答曰：「禮，宗子之義，所以明本祖之正統，紀百代而不紊者也。而宗之義，委曲著見者，多在別子，非卿大夫之文，偏不詳悉。服之致疑，有如來旨。然舊義，雖非別子，起於是邦而為大夫者，便為大宗，其嫡繼之，亦百代不遷。禮記王制云：『大夫三廟，一昭一穆，與太祖之廟而三。』鄭君解曰：『太祖，別子始爵者也。雖非別子，始爵者亦然。』此其義也。此謂起於是國，盛德特興，為一宗之始者也。如此，則百代不遷，統族序親，及族人服之，皆宜如別子之宗也。又宗子之服，雖在絕屬，皆齊縗三月。代衰禮替，敦之者少。吳中略無此服，中土緦而不齊。其所由來，以政教淩遲，人情漸慢，非謂大夫位卑，或以非代封為嫌也。」 |
| | Yu Liang asked He Xun: "According to ritual, the mourning attire for a lineage head is passed down without change through generations; this emphasizes the importance of maintaining their lineal authority. Therefore, as long as the legitimate succession from ancestors remains unchanged, the main and branch lines will remain clearly defined through a hundred generations without confusion. This is the fundamental principle of establishing lineages." If this is so, then ministers and officials as well as those who serve in ritual matters should follow the same principles regarding mourning attire for lineage heads. Yet, the texts on ancestral rites only mention the "biezi" of marquises and do not specify regulations for ministers or high-ranking officials. Is it because marquises are the rulers of their clans, and clan members cannot establish a lineage over their ruler, that the system of ancestral rites refers specifically to this? From ministers and high-ranking officials downward, since they share the same clan as their lineage members without a hierarchical distinction of ruler and subject, there is already an established system for legitimate heirs in lineages and standard precedents for mourning attire. Therefore, it was unnecessary to separately record specific regulations? Is this because ministers and high-ranking officials hold lower ranks, so their lineage mourning attire is subordinated to the legitimate lineages of higher status? Since there are no fixed mourning practices that remain unchanged beyond five generations, and records only extend to five clans, therefore their specific meanings were not separately recorded? Now, since there is no clear textual evidence that officials and ministers follow the system of marquises' "biezi," nor any established regulation explicitly stating they cannot establish their own lineages; yet in recent times, among those who privately observe mourning attire for legitimate lineage heads, those without prescribed mourning wear are given the lightest mourning (sī), while those with existing mourning rules receive no additional rites. This matter remains unclear as well. Is it because these families are not those of the founding dynasty or hereditary enfeoffments, so they avoid suspicion and remain humble, thus daring not to elevate their own lineages privately? Or is there a specific basis for this reasoning? I respectfully request you to explain the essential meaning." The reply said: "According to ritual, the principle of a lineage head serves to clarify the legitimate succession from the founding ancestor and ensures that records remain orderly through a hundred generations. The detailed explanations of lineage principles are often focused on the "biezi," and not specifically elaborated for ministers or high-ranking officials, hence they appear less thoroughly explained. Doubts regarding mourning attire, as you have pointed out, are indeed present. Yet according to the old interpretation, even if someone is not a "biezi," but rises within their state and becomes an official of the rank of 大夫 (Dawu), they may still become the major lineage head. Their legitimate descendants continue this status, which remains unchanged for a hundred generations. The Rites of Zhou: Wangzhi states: "Ministers have three ancestral temples, one for a generation in the 昭 (Zhao) position and one in the 穆 (Mu) position, together with the temple of the founding ancestor making three." Zhang Zhongyi explained: "The 'Tai Zu' refers to a 'biezi' who was first granted a title. Even if someone is not a 'biezi,' one who is the first to be granted a title is treated in the same way." This is its meaning. This refers to those who rise within a state, distinguished by exceptional virtue and special recognition, becoming the founding head of a new lineage. If this is the case, then their status remains unchanged for a hundred generations; they establish lineage authority and order familial relationships. Moreover, mourning attire observed by clan members should all be treated in accordance with the system of "biezi" lineages. Moreover, the mourning attire for the lineage head, even if one is distantly related and beyond the standard degree of kinship, still requires wearing the qicui mourning dress for three months. As dynasties declined and ritual practices weakened, few people remained devoted to upholding them. In Wu Zhong, this mourning attire was entirely absent; in the central regions, only the lightest level of mourning (si) was observed without reaching qicui. The reason for this is due to the decline of political and moral instruction, leading people's sentiments gradually to become indifferent. It does not mean that officials hold low ranks or that there was suspicion because they were not from hereditary enfeoffed families."
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王冀答問曰：「『其兄是嫡長，家有代封，弟是庶生，遭所生艱，先以第二兒後其嫡兄，嫡兄早卒，其兒於家為是小宗否？』答曰：『記云「別子為祖，繼別為宗，繼禰為小宗」。今此兒乃係數代嫡。伯父所承若是別子，則為大宗，百代不遷者也。所承若是係禰，則為小宗，五代則遷者也。小大之名，係之伯父，此非兒之謂也。』」 |
| | Wang Ji answered a question, saying: " 'If an elder brother is the legitimate firstborn and his family holds hereditary enfeoffment, while the younger brother is illegitimate and suffers the hardship of being born to a concubine. The second son was designated as heir to succeed the legitimate elder brother. However, if the legitimate elder brother dies young, does this son become a minor lineage head within the family?' " The reply said: "As recorded in the texts, 'A biezi becomes an ancestor; those who succeed a biezi become major lineage heads; and those who succeed their father are minor lineage heads.'" Now this child is the legitimate heir through several generations. If his uncle's line traces back to a "biezi," then it would be considered a major lineage, remaining unchanged for a hundred generations. If the succession is traced back to one's father (i.e., not through a "biezi"), then it becomes a minor lineage, which changes after five generations. The distinction between major and minor lineages depends on the uncle's status; this does not pertain to the child himself. " "
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周制，大傳云：「有小宗而無大宗者，有大宗而無小宗者，有無宗亦莫之宗者，公子是也。公子有宗道，公子之公，為其士大夫之庶者，宗其士大夫之嫡者，公子之宗道也。」 |
| | According to the Zhou system, the Great Commentary states: "There is a minor clan but no major clan," "There is a major clan but no minor clan," "There is neither a major nor a minor clan, and nothing to revere as an ancestor"—this refers to a marquis's son. "A marquis's son has a path to the clan. The ruler of the marquis, for his officials and gentlemen who are concubine-born, reveres those who are legitimate sons of the officials and gentlemen; this is the path to the clan for the marquis's son."
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| | 公子二宗: |
晉賀循喪服要記曰：「凡諸侯之嗣子，繼代為君，君之群弟不敢宗君，君命其母弟為宗，諸弟宗之，亦謂之大宗，死則為齊縗九月。若無母弟，則命庶弟之大者為宗，諸弟宗之，亦如母弟，則為之大功九月。此二宗者，一代而已。庶兄弟既死之後，各為一宗之祖。」 |
| | The Jin dynasty He Xun's Essentials of Mourning Dress said: "All the heir sons of feudal lords, who succeed and become rulers, cannot be revered as ancestors by their ruler's younger brothers. The ruler appoints his maternal younger brother to serve as the clan head; all other younger brothers revere him. This is also called the major clan, and if he dies, mourning in Qicui lasts for nine months." If there is no maternal younger brother, then the ruler appoints the eldest among his concubine-born brothers as the clan head. All other brothers revere him; this situation is similar to that of a maternal younger brother, and thus they mourn for him in Dagong for nine months. These two clan heads refer to only one generation. After the death of concubine-born brothers, each becomes the ancestor of a separate clan.
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| | 公子二宗: |
殷浩問范宣曰：「『有小宗而無大宗者，有大宗而無小宗者，有無宗亦莫之宗者，公子是也。公子有宗道，公子之公，為其士大夫之庶宗。』請解之。」答曰：「有小宗而無大宗者，謂君之諸弟同庶者，君命庶長為眾庶之宗，則名小宗，則服大功九月者是也。有大宗而無小宗者，謂君有同母弟，命以為宗，則群庶昆弟宗之，則名大宗，服齊縗九月者是也。昆弟既親，又是庶中之正者也。有無宗亦莫之宗者，謂公子唯己而已，則上不敢宗君，下無昆弟宗己者是也。公子有宗道者，禮『諸侯於其非正嫡，一無所服』，則群昆弟亦不敢相服，則無相統領，無相統領則不可不立宗，立宗然後有服耳，故云公子有宗道也。公子之公，公者君也。此立宗君命所制，嫌自相推，故又舉公以明之也。為其士大夫之庶宗者，此獨說庶宗者，嫌上總謂有小宗而無大宗者為混，故復指解小宗之義，則大宗自然了也。所以統大夫庶宗者，諸侯庶昆弟有為大夫也。所以正舉大夫者，所宗庶長或可為士，嫌大夫位尊不相宗，故云為大夫之庶宗以斷疑也。」 |
| | Yan Hao asked Fan Xuan, " 'There is a minor clan without a major one; there is a major clan without a minor one; and there are those with neither a major nor a minor ancestor to revere—this refers to the marquis's son. "A marquis's son has his own path of reverence; the ruler of the marquis serves as the ancestor for the concubine-born sons among his officials and gentlemen." Please explain this. The answer said: "There is a minor clan but not a major one"—this refers to when the ruler's younger brothers are all concubine-born. The ruler appoints the eldest of them as the ancestor for all other concubine-born siblings, and this person becomes known as the head of the minor clan; those who mourn in Dagong for nine months fall into this category. "There is a major clan but not a minor one"—this refers to when the ruler has a younger brother of the same mother, whom he appoints as the ancestor. All other concubine-born and maternal brothers revere him, making this person the head of the major clan; those who mourn in Qicui for nine month fall into this category. Younger brothers are close relatives and also represent legitimacy among concubine-born descendants. "There is neither a major nor minor ancestor to revere"—this refers to when the marquis's son has only himself. In this case, he dares not revere his ruler above him and also has no younger brothers below who would revere him. The reason the marquis's son must have a path of reverence is that according to ritual, "a feudal lord has no mourning rites for any non-legitimate heir," so his younger brothers also dare not observe mourning rites with one another. Without mutual leadership, it becomes necessary to establish an ancestor; only after establishing such an ancestor do mourning rites become possible. Therefore, it says the marquis's son possesses a path of reverence. The "ruler of the marquis"—the term "ruler" here refers to the sovereign king. This establishment of a clan head is determined by the ruler's command, and there may be concerns about mutual avoidance; therefore, the term "ruler" is again mentioned to clarify this. "Who serves as the ancestor for his officials' concubine-born descendants"—this specifically refers to a minor clan head, in order to avoid confusion with the earlier general statement that "there is a minor but no major clan." Therefore, it reiterates the meaning of the minor clan, and by implication, the concept of the major clan naturally becomes clear. The reason for establishing a leader to oversee the concubine-born descendants of officials is that among the feudal lords' concubine-born or maternal younger brothers, some may become officials. The reason for specifically mentioning the official rank of "deshi" (a high-ranking official) is that the eldest among those being revered may only be a commoner. There might be doubts about whether someone in a higher position, such as an official, could serve as their ancestor; therefore, it specifies "the concubine-born descendants under the deshi" to resolve this ambiguity."
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| | 公子二宗: |
曹述初集解明宗義曰：「公子有宗道者，禮，諸侯不服庶子，先君之所不服，子亦不敢私相服也。夫兄弟之恩，既不可以無報，親戚群居，又不可以無主，故君必命長弟以為之宗。宗立而相服，相服之義，由於其宗，故曰公子有宗道也。公子之公，為其士大夫之庶宗者，公子之公，謂君之庶弟受命為宗者也。其有功德，王復命為諸侯，尊，群庶所不敢宗，故此君復命其次庶代己為宗主。士大夫，群庶之仕位者也。」 |
| | Cao Shuchu's Collected Explanations Clarifying the Meaning of Ancestral Reverence said: "The marquis's son has a path to reverence. According to ritual, feudal lords do not observe mourning rites for concubine-born sons; since their predecessors did not mourn them, their descendants also dare not privately observe such rites. The affection between brothers cannot go unreciprocated, and since relatives live together in a group, there must also be a leader. Therefore, the ruler necessarily appoints an eldest younger brother to serve as their ancestor. Once the ancestor is established, mourning rites are observed accordingly; the meaning of mutual mourning originates from this ancestor. Therefore, it is said that the marquis's son has a "path to reverence." "The ruler of the marquis becomes the ancestor for his officials' concubine-born descendants"—the "ruler of the marquis" here refers to a legitimate younger brother of the sovereign who has been appointed as an ancestor. If he possesses virtue and merit, the king may again appoint him as a feudal lord. In such cases, his noble status becomes too high for commoners to revere; therefore, this ruler must once more appoint one of his concubine-born younger siblings to serve in his place as the new ancestor. "Officials and gentlemen are those among commoners who hold official positions."
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| | 公子二宗: |
大唐孔穎達曰：「禮云有無宗亦莫之宗者，按公子唯一，無他公子，無可為己宗，是有無宗也；亦無他公子來宗於己，是亦莫之宗也。公子有宗道者，言公子有族人來與之為宗敬之道，此句為下起文。公子之公者，公，君也，謂公子之君，是嫡兄弟為君者。為其士大夫之庶者，則君之庶兄弟為士大夫，所謂公子者也。宗其士大夫之嫡者，謂立公子嫡者士大夫之身與庶公子為宗，故云宗其士大夫之嫡也，此嫡即君同母弟，嫡夫人之子也。公子之宗道也者，言此嫡公子為庶公子宗，是公子之宗道，結上『公子有宗道』之文。」 |
| | Tang dynasty Kong Yingda said: "The ritual says, 'there are those with neither a clan nor an ancestor to revere.' According to this, if the marquis's son is alone and there are no other marquis's sons, then there is no one who can serve as his ancestor; thus, it means having no clan. There are also no other marquis's sons coming to revere him; therefore, he is not revered by anyone either. "The marquis's son has a 'path to reverence'" means that the marquis's son is joined by his clan members in observing rites of reverence and respect. This sentence serves as an introduction for what follows. "The ruler of the marquis"—here, "ruler" refers to the sovereign; it means the marquis's sovereign, who is a legitimate younger brother and has become king. "Who serves as the ancestor for their concubine-born officials"—this refers to the ruler's concubine-born or maternal brothers who have become officials, and these are what is meant by "the marquis's son." "Revering the legitimate son of an official"—this means establishing a system in which the legitimate son of the marquis (who is himself an official) serves as ancestor for his concubine-born relatives. Therefore, it says "revere the legitimate son among the officials." This legitimate son refers to the ruler's maternal younger brother or the son of a legitimate wife. "The path to reverence for the marquis's son"—this means that this legitimate son of the marquis serves as ancestor for other concubine-born marquis's sons. This is called "the path to reverence" for the marquis's son, and it concludes the earlier statement "the marquis's son has a 'path to reverence.'"
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| | 鄉飲酒: |
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| | 鄉飲酒: |
周制，鄉飲酒禮： |
| | The Zhou system, the village drinking ceremony:
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| | 鄉飲酒: |
主人朝服就先生而謀賓介。 |
| | The host, dressed in court attire, approached the teacher to discuss the selection of guests and attendants.
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| | 鄉飲酒: |
賓席牖前，南面；主人席阼階上，西面；介席西階上，東面；眾賓之席，皆不屬焉。樽兩壺於房戶間，玄酒在西。設洗於阼階東南。 |
| | The guest's seat was in front of the window, facing south; the host's seat was on the eastern steps of the hall, facing west; the attendant's seat was on the western steps, facing east; The seats of the other guests were not arranged in a specific order. Two wine vessels were placed between the room door and the house entrance; plain water for ritual use was located to the west. A basin for ritual washing was set up in the southeast of the eastern steps.
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| | 鄉飲酒: |
主人與賓三揖，至於階，三讓，主人升，賓升。主人阼階上，當楣，北面再拜；賓西階上，當楣，北面答拜。主人坐取爵，實之，賓席前西北面獻賓。賓西階上拜，主人少退。賓進，受爵，復位。主人阼階上拜送爵，賓少退。薦脯醢，脯五脡。賓升席自西方。乃設折俎。賓坐，左執爵，祭脯醢，奠爵於薦西，興。賓實爵，主人之席前東南面酢主人。主人阼階上拜，賓少退。主人進，受爵，復位。賓西階上拜送爵。薦脯醢。主人升席自北方。設折俎。祭如賓禮。自席前適阼階上，北面坐卒爵，興，坐奠爵，遂拜，執爵興。賓西階上答拜。主人坐奠爵於序端。主人實觶，酬賓阼階上，北面坐奠觶，遂拜，執觶興。賓西階上答拜。坐祭，遂飲。主人實觶，賓之席前北面。賓西階上拜。主人進，坐奠觶於薦西。主人揖，降。賓降，立於階西，當序，東面。 |
| | The host and guest bowed three times, reaching the steps; they exchanged courtesies three times. The host ascended first, followed by the guest ascending as well. The host stood on the eastern steps facing north, directly in front of the beam, and bowed twice; the guest stood on the western steps facing north, also directly in front of the beam to respond with a bow. The host sat down to take up a wine cup, filled it, and presented it to the guest at the northwest side of the guest's seat as an offering. The guest bowed on the western steps; the host slightly stepped back. The guest advanced, received the wine cup, and returned to his original position. The host bowed from the eastern steps as a gesture of sending off the wine cup; the guest slightly stepped back in response. Dried meat and minced meat with sauce were presented; five slices of dried meat were offered. The guest ascended to his seat from the west side. Then, the sacrificial meat was arranged on a platter. The guest sat down, holding the wine cup in his left hand, and made an offering of dried meat and minced meat. The guest placed the wine cup to the west of the offerings, then rose. The guest filled the wine cup and presented it from the southeast side of the host's seat as a return offering to the host. The host bowed on the eastern steps; the guest slightly stepped back. The host advanced, received the wine cup from the guest, and returned to his position. The guest bowed on the western steps as a gesture of seeing off the wine cup. Dried meat and minced meat were presented again. The host ascended to his seat from the north side. The sacrificial meat was arranged on the platter again. The host performed the ritual offerings in accordance with the guest's ceremony. From in front of the seat, he went to the eastern steps, sat facing north and finished drinking from the cup, then rose. He sat again to place down the wine cup, performed a bow while holding it, and stood up with the cup still in hand. The guest responded with a bow on the western steps. The host sat and placed down the wine cup at the eastern end of the hall. The host filled a small wine vessel and presented it to the guest on the eastern steps. Facing north, he sat down and placed the vessel, then performed a bow while holding the vessel before rising with it in hand. The guest responded with a bow from the western steps. They sat to perform the offering ritual, then drank. The host filled a small wine cup and stood in front of the guest's seat facing north. The guest bowed on the western steps. The host advanced, sat down, and placed the small wine cup to the west of the offering tray. The host bowed and descended from the steps. The guest also descended, stood on the west side of the steps in front of the eastern hall, facing east.
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| | 鄉飲酒: |
主人以介揖讓升拜如賓禮。主人坐取爵於東序端，實爵，介之席前西南面獻介。介西階上北面拜，主人少退。介進，北面受爵，復位。主人介右北面拜送爵，介少退。主人立於西階東。薦脯醢。介升席自北方。設折俎。祭如賓禮。自南方降席，北面坐卒爵，興，坐奠爵，遂拜，執爵興。主人介右答拜。介授主人爵於兩楹之閒。介西階上立。主人實爵以酢於西階上，介右坐奠爵，遂拜，執爵興，介答拜。主人復阼階，揖，降。介降立於賓南。 |
| | The host exchanged bows and courtesies with the attendant as he ascended to perform rituals in accordance with the same etiquette used for the guest. The host sat and took a wine cup from the eastern end of the east hall, filled it, then presented it to the attendant at the southwest side of his seat. The attendant bowed on the western steps facing north; the host slightly stepped back in response. The attendant advanced, received the wine cup while still facing north, and returned to his position. 主人阼階上拜送，介少退。 The host bowed from the eastern steps in a gesture of sending off; the attendant slightly stepped back as a response. The host, standing to the right side of the attendant and facing north, bowed to send off the wine cup; the attendant slightly stepped back in return. The host stood between the western steps and the east side. Dried meat and minced meat sauce were presented. The attendant ascended to his seat from the northern side. The sacrificial meat was placed on a platter. 介坐，左執爵，右祭脯醢，奠爵於薦東，興。 The attendant sat down, held the wine cup in his left hand and performed an offering of dried meat with his right hand; he then placed the cup to the east of the offerings and rose. The ritual was conducted according to the same etiquette as for the guest. 主人實爵，酬介阼階上，北面奠爵，遂拜執爵興。 The host filled a wine cup and presented it to the attendant on the eastern steps, placing the cup down while facing north, then performed a bow before rising with the cup in hand. The attendant descended from his seat via the southern side, sat facing north to finish drinking from the cup, rose, then sat again and placed down the cup before performing a bow. He stood up once more with the wine cup still in hand. 主人西階上答拜，薦前奠爵。 The host responded with a bow on the western stairs; he then placed his wine cup down in front of the offerings. The host bowed back to the right side of the attendant. The attendant handed the wine cup to the host between the two pillars of the hall. 主人奠爵於薦前，遂拜。 The host placed down the wine cup in front of the offerings and performed a bow. 介答拜。 The attendant responded with a bow. The attendant stood on the western steps. 主人與眾賓三揖三讓，升拜如介禮。 The host exchanged three bows and three courtesies with the other guests, then ascended to perform a bow in accordance with the etiquette for the attendant. The host filled a wine cup on the western steps to present in return, sat down to the right of the attendant and placed it down, performed a bow while still holding the cup, then stood up with it. The attendant responded with a bow in return. 主人坐祭，遂飲，卒爵，奠於薦西。 The host sat to perform an offering ritual, drank from the cup until it was empty, and placed it down to the west of the offerings tray. The host returned to the eastern steps, bowed, and descended. 眾賓降立於西階西。 The other guests also descended and stood on the west side of western steps. 主人與之三揖三讓如初，升拜。 The host exchanged three bows and courtesies as before with them, then ascended to bow again. The attendant descended and stood south of the guest. 主人與之三揖，升拜如初。 The host exchanged three bows with him and ascended for a bow as before.
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| | 鄉飲酒: |
主人西南面三拜眾賓，眾賓皆答一拜。主人揖，升，坐取爵於西楹下，實爵獻眾賓。眾賓之長升拜受者三人。主人拜送。坐祭，立飲，授主人爵，降，復位。眾賓獻則不拜，受爵，坐祭立飲。每一人獻，則薦諸其席。 |
| | Facing southwest, the host bowed to the other guests three times; in response, all of them each performed one bow. 主人坐取觶，實之以酬，西北面三酌，三奠，遂坐拜，執觶興，眾賓皆再拜稽首。 The host sat down and took a small wine vessel, filled it for the sake of offering in return, then poured three times from the northwest side, placed it down three times. He then sat to perform a bow while holding the cup before rising with it; all the other guests responded by performing two bows followed by a full prostration. The host bowed, ascended the steps, and sat down to take a wine cup from beneath the western pillar, filled it, and offered it to the other guests. Three of the most senior among the other guests ascended to bow and accept the offering. 主人與之三揖如初，遂坐奠爵於薦南，興。 The host exchanged three bows as before, then sat down and placed the wine cup south of the offerings tray before rising. The host performed a bow to see off the offering. 設折俎，祭如賓禮，卒爵，奠薦西。 The sacrificial meat was set out, and an offering was made in accordance with the guest ceremony; the wine was finished, and the cup was placed down west of the offerings tray. 主人實觶酬之，三酌三拜，眾賓再拜稽首如初。 The host filled a small cup to offer in return, poured three times and performed three bows; all other guests responded with two bows followed by prostration as before. They sat to perform an offering, then stood and drank; after that, they handed the wine cup back to the host, descended from the steps, and returned to their original positions. When the other guests made their offerings, they did not bow; instead, they accepted the wine cup and sat to perform an offering before standing to drink. For each person who made an offering, the sacrificial items were placed on their respective mats.
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主人以爵降，奠於篚。揖讓升，即席。 |
| | The host descended with the wine cup and placed it in the basket for storage. They bowed and yielded to each other as they ascended, then took their seats at the mats.
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設席於堂廉，東上。樂正先升，立于西階東。工入，升自西階，北面坐。工歌鹿鳴、四牡、皇皇者華。笙入，堂下磬南北面立，樂南陔、白華、華黍。乃閒：歌魚麗，笙由庚；歌南有嘉魚，笙崇丘；歌南山有臺，笙由儀。乃合樂周南：關雎、葛覃、卷耳。召南：鵲巢、采蘩、采蘋。工告於樂正「正歌備」，樂正告於賓。 |
| | Seats were arranged along the edge of the hall, with the eastern side considered superior. The chief musician ascended first and stood to the east of the western steps. The musicians entered, ascended from the western steps, and sat facing north. The musicians sang "Lu Ming," "Si Mu," and "Huang Huang Zhe Hua." limestone The sheng instrument entered, and below the hall, the qin stood facing north and south; they played "Nangai," "Bihua," and "Huashu." Then in between: the song "Yu Li" was sung while the sheng played "You Geng"; 乃閒：歌南有嘉魚，笙崇龜； Then in between: the song "Nanyou Jiayu" was sung while the sheng performed "Chong Gui"; 乃閒：歌鴻雁於飛，笙小明； Then in between: the song "Hongyan Yu Fei" was sung while the sheng accompanied with "Xiaoming"; 乃閒：歌祈父，笙采蘋； Then in between: the song "Qifu" was sung while the sheng rendered "Cai Ping"; 乃閒：歌無羊，笙華夏。 Then in between: the song "Wuyang" was sung while the sheng provided accompaniment with "Huaxia." The song "Nanyou Jiayu" was sung, and the sheng played "Chong Qiu"; The song "Nanshan You Tai" was sung, while the sheng instrument performed "You Yi." Then, harmonizing with music from Zhou Nan: "Guan Ju," "Ge Tan," and "Juan Er." 乃合樂召南：鶴鳴、摽有梅、小星。 Then, harmonizing with music from Zhao Nan: "He Ming," "Biao You Mei," and "Xiaoxing." 乃合樂頌：清廟、執競、雍、載芟、良耜、絲衣。 Then, harmonizing with Shang music: "Qing Miao," "Zhi Jing," "Yong," "Zai Shan," "Liang Si," and "Si Yi." Zhao Nan: "Que Chao," "Cai Fan," and "Cai Ping." The musicians informed the chief musician, saying "the main songs are ready," and the chief musician then reported this to the guest of honor.
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司正洗觶，升自西階，阼階上北面，受命於主人。主人曰「請安於賓」。司正告於賓。司正實觶，降自西階，階間北面坐奠觶，退共，少立，坐取觶，不祭遂飲，卒觶，興，坐奠觶，遂拜，執觶興，盥洗，北面坐奠觶於其所，退立於觶南。 |
| | The officer in charge of ceremonies rinsed a small wine cup, ascended from the western steps to stand facing north on the eastern steps, and received instructions from the host. The host said, "Please offer peace to the guests." The officer in charge of ceremonies informed the guest. The officer in charge filled a small wine cup, descended from the western steps, sat facing north between the steps to place down the cup, then stepped back and bowed. Standing briefly for a moment, They sat and took the cup, drank without first making an offering, finished the wine, then rose. They sat again to place down the cup and performed a bow, then stood with the cup in hand before rinsing it. Afterward, they sat facing north and placed the cup back at its designated spot, stepping back to stand south of it.
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賓北面坐取俎西之觶，阼階上北面酬主人。主人降席立於賓東。主人受觶，賓拜送於主人之西。主人西階上酬介，介立於主人之西，如賓酬主人之禮。主人揖，復席。司正升，相旅曰「某子受酬」，受酬者降席。司正退立於序端，東面。受酬者拜興飲，皆如賓酬主人之禮。司正降復位。 |
| | The host descended and stood on the upper part of the western steps to bow and accept the offering from the guest. The host left his seat and stood east of the guest. The officer in charge filled another small wine cup to offer to the most honored guest as part of the mutual toasting ceremony, following the same procedures as during the initial offering ritual. The officer in charge filled another cup for mutual toasting between them, following the procedures as before. The host bowed and returned to his seat. The officer in charge stood facing east; the host faced west; the deputy guest faced south; and the main guest of honor faced north. The officer in charge stepped back to stand at the end of the corridor, facing east. Those who received the toast bowed, rose, and drank according to the same etiquette as when a guest offered wine to the host. The officer in charge descended and returned to his original position.
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使二人舉觶於賓介。 |
| | He had two people present cups to the guest and his deputy.
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司正升自西階，受命於主人，主人曰「請坐於賓」，遂徹俎，乃羞，無算爵。 |
| | The officer in charge ascended from the western steps and received instructions from the host; the host said, "Please invite the guest to sit," then the sacrificial meat was removed and food was served. There was no fixed number of wine cups served.
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賓出，奏陔，主人送於門外，再拜。 |
| | As the guest departed, the music "Gai" was played. The host saw off the guest outside the gate and performed two bows in farewell.
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說曰：按周禮司徒職云：「以鄉三物教萬民而賓興之。」 |
| | It is said: According to the Rites of Zhou, in the duties of the Sikou (Minister of Land and People), it states: "Teach the people through three aspects of local customs and honor them as guests at banquets."
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鄭玄曰：「諸侯之鄉大夫，正月吉日受法於司徒，退而頒於鄉吏。及三年大比而興其賢者能者，以賓禮禮之，獻於王庭，曰鄉飲酒。」 |
| | Zhang Xuan said: "The local officials of feudal lords, on the auspicious day in the first lunar month, received instructions from Sikou (Minister of People and Land), then returned to distribute them among the local magistrates. 鄉吏以法教鄉中之民，至三年大比，則合其鄉之中選者而興之。 The local magistrates taught the people in their districts according to these laws, and when the three-year assessment period arrived, they would gather those selected from the district for promotion or recognition. 此所以為賓興也。" This is what is meant by 'honor as a guest at banquets.'" And when the three-year grand assessment arrived, those who were virtuous and capable would be selected; they were honored with guest ceremonies, presented to the royal court, and this event was called "Xiang Yin Jiu" (the banquet of the local district)." These are the general outlines of the Xiang Yin Jiu rites as recorded in the Rites of Zhou. Those aged sixty received three bowls of food, those seventy years old four, eighty-year-olds five, and ninety-year-olds six; this was to clearly demonstrate the respect for elders and the proper order of age. This is known as the banquet of the Dangzheng (local head), also referred to as Xiang Yin Jiu (the local district drinking ceremony). Additionally, according to the duties of Zhouzhang (governor of a state), in spring and autumn they practiced archery at the school, and before these events, the Xiang Yin Jiu ritual was performed; this too is called Xiang Yin Jiu. There were also occasions when high-ranking officials and gentlemen hosted banquets for virtuous individuals within the state, using the rites of Xiang Yin Jiu. 此皆鄉飲酒名同而實異者也。 These are all instances where the name "Xiang Yin Jiu" is used but the actual practices differ. Therefore, in Wangzhi it says, "In archery practice, merit is honored; in the local banquet, seniority is respected," and these are both part of the regulations for the archery competitions and banquets held by Dangzheng.}}
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鄉飲酒義曰：「主人拜迎賓於庠門之外，入三揖而後至階，三讓而後升，所以致尊讓也。盥洗揚觶，所以致潔也。拜至，拜洗，拜受，拜送，拜既，所以致敬也。尊讓潔敬也者，君子之所以相接也。君子尊讓則不爭，潔敬則不慢，不慢不爭，則遠於鬥辨矣；不鬥辨則無暴亂之禍矣，斯君子之所以免於人禍也。故聖人制之以道。鄉人、士、君子樽於房戶之間，賓主共之也。尊有玄酒，貴其質也，教人不忘本也。牲用狗，烹於東方，祖陽氣之發於東方也。羞出自東房，主人共之也。洗當東榮，主人之所以自潔而以事賓也。水在洗東，祖天地之左海也。賓主，象天地也。介僎，象陰陽也。三賓，象三光也。讓之三也，象月之三日而成魄也。四面之坐，象四時也。天地嚴凝之氣，始於西南，而盛於西北；天地溫厚之氣，始於東北，而盛於東南。主人尊賓，故坐賓於西北，而坐介於西南以輔賓。賓者，接人以義者也，故坐於西北。主人者，接人以德厚者也，故坐於東南，而坐僎於東北以輔主人也。孔子曰：『吾觀於鄉，而知王道之易易也。』飲酒之節，朝不廢朝，暮不廢夕，賓出，主人拜送，節文終遂焉，知其能安燕而不亂也。鄉飲之義，君子所以相接，尊讓潔敬之道行焉。是貴賤明，隆殺辨，和樂而不流，弟長而無遺，安燕而不亂。此五者足以正身安國矣。」 |
| | The meaning of the Xiang Yin Jiu rite states: "The host bows to welcome the guest outside the school gate; after entering, they bow three times before reaching the steps and yield three times before ascending, in order to express respect and courtesy." 主人升堂，立於阼階之端，西面。 The host ascends into the hall and stands at the end of the eastern steps facing west. Rinsing and raising the cup is done to express cleanliness and purity. Performing bows upon arrival, before rinsing, when receiving, in farewell, and after drinking are all ways to express respect. Respect, courtesy, cleanliness, and reverence—these are the means by which gentlemen interact with one another. When gentlemen show respect and courtesy, they do not quarrel; when they maintain cleanliness and reverence, they do not act negligently. By avoiding negligence and conflict, they remain far from disputes and arguments; 遠於鬥辨，則無爭訟矣； Remaining distant from disputes means there will be no litigation or contention; 無爭訟，則刑罰措而不用矣。 With no contention or lawsuits, punishments and penalties can be set aside and not used. By avoiding disputes and arguments, one avoids the calamity of violence and chaos; this is how gentlemen remain free from human-caused disasters. Therefore, sages established these rites in accordance with the Way (Dao). The local people, scholars, and gentlemen shared cups of wine between the room and its door; this was a practice in which both host and guest participated together. The wine vessels contain xuan jiu (a symbolic offering of water or simple liquid), valuing its essence, and serving to teach people not to forget their origins. The sacrificial animal is a dog, cooked in the east, symbolizing the origin of yang energy from the eastern direction. The food is brought out from the eastern room, shared by the host and guests alike. The rinsing takes place at the eastern eaves; this is how the host purifies himself to serve the guest. Water is placed east of the basin, symbolizing reverence for the left sea of heaven and earth. The guest and host represent Heaven and Earth respectively. The assistant and the substitute guest symbolize yin and yang. The three guests represent the Three Lights (sun, moon, and stars). The three acts of yielding symbolize how the moon forms its body over three days. The four-sided seating arrangement represents the Four Seasons. The solemn and condensed energies of Heaven and Earth begin in the southwest and reach their height in the northwest; 故土反在西也。 Therefore, the earth (symbolized by the western direction) is placed on the west. The warm and nurturing energies of Heaven and Earth originate in the northeast and flourish in the southeast. The host honors the guest, so he seats the guest in the northwest and places the assistant in the southwest to support the guest. A guest is one who interacts with others according to righteousness, hence he sits in the northwest. The host is one who receives others with moral integrity and thickness, so he sits in the southeast, while the substitute guest is seated in the northeast to assist the host. Confucius said: "I observed at the local rite, and thus understood how simple and easy the Way of kings is." The etiquette of the banquet ensures that morning rituals are not neglected in the morning, and evening ones at night. When the guest departs, the host bows to see him off; thus, the ceremonial procedures conclude properly, demonstrating one's ability to maintain order and tranquility during a gathering without disorder. The meaning of the local banquet rite is how gentlemen interact with one another, and through it, the principles of respect, courtesy, cleanliness, and veneration are practiced. This clarifies distinctions between high and low status, establishes proper degrees of respect and formality, fosters harmony and joy without excess, maintains filial piety and reverence for elders without omission, and ensures tranquility in gatherings without disorder. These five principles are sufficient to rectify one's conduct and ensure the stability of the state."
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後漢永平二年，郡縣行鄉飲酒於學校，祀先聖先師周公、孔子，牲以犬。 |
| | In the second year of Yongping in the Later Han (39 AD), prefectures and counties conducted the local banquet at schools, offering sacrifices to the sage ancestors and teachers Zhou Gong and Confucius, using a dog as the sacrificial animal.
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晉武帝泰始六年十二月，帝臨辟雍，行鄉飲酒之禮。詔曰：「禮儀之廢久矣，乃今復講肄舊典。」賜太常絹百匹，丞、博士及學生牛酒。咸寧三年及惠帝元康九年，復行其禮。 |
| | In the twelfth month of the sixth year of Taishi in the reign of Emperor Wu of Jin (270 AD), the emperor personally attended the Biyong and performed the local banquet rite. The imperial decree stated: "Rituals have long been neglected; now they are once again being revived and studied according to the old traditions." The emperor bestowed one hundred bolts of silk upon the Taichang, oxen and wine were given to the vice-officials, doctors of ritual, and students. In the third year of Xanning and in the ninth year of Yuankang during Emperor Hui's reign, the rite was once again carried out.
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大唐貞觀六年，詔曰：「比年豐稔，閭里無事。乃有墮業之人，不顧家產，朋遊無度，酣宴是书，危身敗德，咸由於此。自非澄源正本，何以革茲弊俗。可先錄鄉飲酒禮一卷，頒示天下，每年令州縣長官，親率長幼，依禮行之。庶乎時識廉恥，人知敬讓。」 |
| | In the sixth year of Zhenguan in the Great Tang dynasty, an imperial decree stated: "In recent years there has been a bountiful harvest, and villages have remained free from disturbances." Yet there are those who neglect their duties, disregard family property, associate recklessly without restraint, indulge in drinking and feasting, endangering their bodies and corrupting virtue—all of which stem from this. Unless the source is clarified and the foundation corrected, how can we eradicate such a corrupt custom? Therefore, one volume on the local banquet rite should first be compiled and distributed throughout the empire. Each year, the magistrates of prefectures and counties are to personally lead the young and old in accordance with the rites and carry it out. May this cultivate a sense of integrity and shame among people, so that all may know reverence and courtesy."
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開元十八年，宣州刺史裴耀卿上疏曰：「州牧縣宰，所主者宣揚禮樂，典冊經籍，所教者返古還淳，上奉君親，下安鄉族。外州遠郡，俗習未知，徒聞禮樂之名，不知禮樂之實。竊見以鄉飲酒禮頒於天下，比來唯貢舉之日，略用其儀，閭里之閒，未通其事。臣在州之日，率當州所管，一一與父老百姓，勸遵行禮。奏樂歌至白華、華黍、南陔、由庚等章，言孝子養親及群物遂性之義，或有泣者，則人心有感，不可盡誣。但以州縣久絕雅聲，不識古樂。伏計太常具有樂器，太樂久備和聲，請令天下三五十大州，簡有性識人，於太常調習雅聲。仍付笙竽琴瑟之類，各三兩事，令比州轉次造習。每年各備禮儀，準令式行，稍加勸獎，以示風俗。」其儀具開元禮。 |
| | In the eighteenth year of Kaiyuan, Pei Yaoqing, the prefect of Xuanzhou, submitted a memorial stating: "The governors and magistrates are responsible for promoting rites and music, as well as classical texts; their duty is to educate people in returning to ancient simplicity, to honor superiors and parents above, and to ensure peace among fellow villagers and clans below. In distant prefectures and remote commanderies, the people are unfamiliar with these customs; they merely hear of the names of rites and music but do not understand their true essence. I have observed that although the local banquet rite has been promulgated throughout the empire, in recent years it has only been loosely followed on days of tribute examinations; among common people and villages, its practice remains unknown. While I was in the prefecture, I led all those under my jurisdiction to personally encourage and guide the local elders and common people to follow and practice these rites. Music and songs were performed, including the chapters Bai Hua, Hua Shu, Nan Gai, You Geng, which express the meaning of filial sons caring for their parents and all things flourishing in accordance with nature. Some people wept; this shows that human hearts are moved and cannot be entirely denied. However, since the prefectures and counties have long been cut off from refined music, they no longer recognize ancient musical forms. I humbly suggest that the Taichang still possesses musical instruments, and the Taiyue has long been equipped with harmonious music. I request that in every thirty to fifty major prefectures throughout the empire, people of suitable talent be selected and trained at the Taichang to learn refined musical traditions. They should also be provided with a few instruments such as sheng, yu, qin, and se, two or three of each type, so that neighboring prefectures may rotate in learning and practicing them. Each year, they should prepare the rites according to established regulations and perform them accordingly; with gradual encouragement and rewards, this will serve as a model for customs." The specific ceremonies are detailed in the Kaiyuan Li (Rites of Kaiyuan).
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