| | 天子為庶... : |
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| | 天子為庶... : |
漢文帝所生薄太后，以景帝前二年崩，天子朝臣並居重服。 |
| | The Empress Dowager Bo, mother of Emperor Wen of Han, died in the second year before Emperor Jing's reign. The emperor and his ministers all observed a mourning period with heavy mourning attire.
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| | 天子為庶... : |
東晉安帝崇安四年，太皇太后李氏崩。祠部郎徐廣議：「左氏春秋母以子貴，成風稱夫人，文公服三年之喪。凡子於父之所生，體尊義重。且禮，祖不厭孫，固宜遂服。若嫌禮文不存，則宜從重，同於為祖母後齊縗三年。百官一周。」廣又尋按漢文所生薄太后亡，朝臣亦居重服。太常殷茂曰：「太皇太后名稱雖尊，而據非正體，主上纂承宗祖，不宜持重。謂齊服為安。」徐野人云：「若以魯侯所行失禮者，左傳不見譏責，而漢代持服，與正嫡無異。殷太常所上服事，於禮中尋求，俱無明文。然僕之所言，專據春秋也。」車胤答云：「漢代皆服重。且大體已定，此當無復翻革耶！」於是安帝服齊縗三年，百寮並服周。於西堂設菰廬，神武門施凶門柏歷。 |
| | In the fourth year of Chong'an during the reign of Emperor An of Eastern Jin, Empress Dowager Grandmother Li died. Li Shi chubu lang Xu Guang argued: "In the 'Zuo Zhuan,' a mother is honored according to her son's status; Cheng Feng was called Lady, and Duke Wen observed a three-year mourning period. Generally, the respect and significance of a child toward their father's mother are profound. Moreover, according to rites, an ancestor does not resent his grandson; therefore, it is appropriate to continue the mourning period. If one objects that there are no textual records of such rites, then one should follow the heavier observance and mourn for three years in qicui attire as if serving as a successor to one's paternal grandmother. All government officials observed mourning for one week." Xu Guang further examined the case of Empress Dowager Bo, the mother of Emperor Wen; when she died, court ministers also observed a heavy mourning period. Yan Mao of Taichang said: "Although the title 'Grand Empress Dowager' is lofty, its basis is not in the orthodox line. The emperor succeeded to the ancestral throne and should therefore not observe a heavy mourning period." He considered qicui mourning attire sufficient for peace of mind." Xu Yeren said: "If the rites observed by the marquises of Lu were considered improper, the 'Zuo Zhuan' does not criticize them; and during the Han dynasty, mourning was observed in no different manner than for a legitimate wife." The mourning practices proposed by Yan Taichang were sought within the rites, but none had clear textual support. "Nevertheless, what I have said is based solely on the 'Spring and Autumn Annals.'" Che Yin replied: "During the Han dynasty, all observed heavy mourning." "And since the general principle has already been established, should this not remain unchanged?" Thus Emperor An observed a three-year qicui mourning period, and all officials mourned for one week. A temporary hut of reeds was set up in the Xitang Hall, and a mourning gate with cypress trees was erected at Shenwu Gate.
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宋庾蔚之謂：「公羊明母以子貴者，明妾貴賤，若無嫡子，則妾之子為先立。又子既得立，則母隨貴，豈謂可得與嫡同耶？成風稱夫人，非禮之正，穀梁已自為通。小記云『大夫降其庶子，其孫不降其父』，此謂凡庶子，故鄭玄云『祖不厭孫』耳，非謂承祖之重而可得申其私服也。庶子為後，不得服其母，以廢祭故也。則己卒，己子亦不得服庶祖母可知矣。小記言『妾子不代祭』，穀梁傳言『於子祭於孫止』，此所明凡妾，非謂有加崇之禮者也。古今異禮，三代殊制。漢魏以來，既加庶以尊號徽旗章服，為天下小君，與嫡不異，故可得服重而廟祭，傳祀六代耳，非古有其議也。」 |
| | Yu Weizhi of the Song dynasty said: "The 'Gongyang Zhuan' clarifies that a mother is honored through her son, distinguishing between noble and lowly concubines; if there are no legitimate sons, then the son of a concubine should be appointed first. "Moreover, once a son is established as heir, his mother naturally attains noble status; how could this mean that she would be equal to the legitimate wife?" The designation of Cheng Feng as Lady was not in accordance with orthodox rites, and the "Guliu Zhuan" itself already provided an interpretation. The "Xiao Ji" states, 'A high-ranking official lowers the status of his illegitimate son, but his grandson does not lower the status of his father.' This refers to ordinary illegitimate sons; therefore, Zheng Xuan said, 'An ancestor does not resent a grandson,' but this is not meant to suggest that one who succeeds an ancestor may extend private mourning rites. If an illegitimate son becomes the heir, he cannot observe mourning for his mother, because this would disrupt ancestral sacrifices. Therefore, if one has already died, it is clear that one's son may not mourn an illegitimate grandmother. The "Xiao Ji" states, 'A son of a concubine does not perform ancestral sacrifices,' and the "Guliu Zhuan" says, 'Sacrifices for sons cease at the grandson,' which refers to ordinary concubines, not those who have been honored with special rites. Rites differ between ancient and modern times; the Three Dynasties had distinct systems. "Since the Han and Wei dynasties, illegitimate consorts have been granted titles, insignias, and ceremonial attire, making them 'xiao jun' (junior ladies) of the realm, no different from legitimate wives. Therefore, it is acceptable to observe heavy mourning rites for them and perform temple sacrifices, passing down ancestral worship through six generations; this was not a practice established in ancient times."
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| | 天子立庶... : |
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| | 天子立庶... : |
晉惠帝愍懷太子以庶子立為太子，及薨，議疑上當服三年。司隸王堪議：「聖上統緒，無所他擇，踐祚之初，拜於南郊，告於天地，謁於祖廟，明皇儲也。正體承重，豈復是過。」司隸從事王接議：「愍懷太子雖已建立，所謂傳重而非正體者也。依喪服及鄭氏說，制服不得與嫡同，應從庶例。天子諸侯不為庶子服，聖上於愍懷無服之喪。難者曰：『君父立之，與后所生同矣。焉有既為太子而復非嫡乎？』答曰：『嫡庶定名，非建立所易。喪服，庶子為其母緦，不言嫡子為其妾母，而曰庶子為其母，許其為後，庶名猶存矣。』」 |
| | Emperor Hui of Jin posthumously honored the Crown Prince Minhuai, who was designated as crown prince despite being a concubine's son. After his death, there was debate over whether the emperor should observe a three-year mourning period for him. Wang Kan of the Silie Office argued: "His Majesty has inherited the throne, with no other choice; at the beginning of his reign, he paid homage in the southern suburbs, reported to Heaven and Earth, and visited the ancestral temple, clearly establishing the imperial heir. The legitimate heir should bear this responsibility; it is certainly not excessive." Wang Jie, an official of the Silie Office, argued: "Although Crown Prince Minhuai was already designated as heir, he is considered a successor to the mourning rites but not the legitimate heir. According to the rules of mourning attire and Zheng Xuan's interpretation, the mourning period should not be the same as that for a legitimate son; it should follow the example set for concubine-born sons. Emperors and feudal lords do not observe mourning rites for concubine-born sons; thus, His Majesty should not mourn for Crown Prince Minhuai with any formal mourning period. An objector said: "Since the king-father designated him, he is no different from a son born to the queen." "How can one who has already been made crown prince still not be considered legitimate?"' The response was: "Whether a son is legitimate or concubine-born is determined by name and status, and cannot be changed merely by being designated as heir. "In the mourning rites, a concubine-born son mourns his mother with the lightest mourning attire (si), but it does not say that a legitimate son mourns for his concubine-mother. Instead, it says 'a concubine-born son mourns for his mother,' which implies recognition of succession, yet the status as a concubine's child still remains." "'"
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宋庾蔚之謂：「王堪以為拜為太子，則全同嫡正。王接據庶子為後，為其母緦，庶名不去，故雖為太子，猶應與眾子同，天子不為服。可謂兩失其衷，嘗試言之。按喪服傳通經，長子三年，言以正體乎上，又將所傳重。明二義兼足，乃得加至三年。今拜為太子，雖將所傳重，而非正體，安得便同嫡正為之斬縗乎？既拜為太子，則是將所傳重，寧得猶與眾庶子同其無服乎？天子諸侯絕傍周。今拜庶子為太子，不容得以尊降之。既非正嫡，但無加崇耳。自宜伸其本服一周。庶子為後，不得全與嫡同，庶名何由得去？己服祖曾，與嫡不異，是與嫡同者也。祖曾為己服無加崇，是與嫡異者也。天子諸侯大夫不以尊降，又與眾子不同矣。」 |
| | Yu Weizhi of the Song dynasty said: "Wang Kan believed that once someone is appointed as crown prince, he becomes entirely equivalent to a legitimate heir. Wang Jie, however, argued that even if a concubine-born son is recognized as an heir and mourns for his mother with the si mourning attire, his status as a concubine's child remains unchanged. Therefore, although he becomes crown prince, he should still be treated equally with other sons, and the emperor does not observe formal mourning rites for him." Both views miss the true essence of the matter. Allow me to explain. According to the Commentary on Mourning Attire in the classical texts, a firstborn son observes a three-year mourning period because he is the legitimate heir and bears the responsibility of continuing the lineage. It is clear that both meanings—being the legitimate heir and assuming the weight of ancestral continuity—are fulfilled, only then can a three-year mourning period be justified. 隆重 Now, if someone is appointed as crown prince and thus assumes the responsibility of continuing the ancestral line, but is not a legitimate heir by birth, how can he immediately be treated as such and mourned with the most severe mourning attire (zhan chai)? Once appointed as crown prince, one assumes the responsibility of ancestral continuity; how can he still be considered equal to ordinary concubine-born sons and thus not observed with mourning rites? Emperors and feudal lords completely exclude lateral relatives from the mourning circle. Now, when a concubine-born son is appointed as crown prince, it cannot be allowed to lower his status out of respect for tradition. Since he is not the legitimate heir, there should merely be no additional elevation in status. He should naturally observe a mourning period of one week according to his original status. When a concubine-born son becomes an heir, he cannot be entirely treated as equal to a legitimate son; how then can his status as the son of a concubine ever be removed? If he has already observed mourning rites for his grandfather and great-grandfather, which are no different from those of a legitimate son, then this is equivalent to being treated as the same as a legitimate heir. If his grandfather and great-grandfather did not elevate their mourning rites for him, then this is where he differs from a legitimate son. Emperors, feudal lords, and high-ranking officials do not lower their status out of respect; this is yet another distinction from ordinary sons."
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| | 天子為母... : |
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後漢光武舅光祿大夫樊宏薨，帝親臨喪送葬。和熹鄧太后新野君薨，時安帝服緦，百官素服。 |
| | After the death of Guangwu's maternal uncle, Guanglu Dafu Fan Hong, Emperor Guangwu personally attended his funeral and burial. Xinye Jun, the Deng Taihou of Hexi, died; at that time Emperor Andi wore the mourning attire for a distant relative, and all officials wore plain black clothing.
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魏太和六年四月，明帝有外祖母安成鄉敬侯夫人之喪。太常韓暨奏：「天子降周，為外祖母無服。」尚書奏：「漢舊事亡闕，無外祖制儀。三代異禮，可臨畢，御還寢，明日反吉便膳。」尚書趙咨等奏：「哭敬侯夫人，張帷幕端門外之左。群臣位如朝。皇帝黑介幘，進賢冠，皂服。十五舉聲則罷。」詔問漢舊云何？散騎常侍繆襲奏：「後漢鄧太后新野君薨時，安帝服緦，百官素服。安帝繼和帝後，鄧太后母即為外祖母也。但太后臨朝，安帝自藩見援立故也。又按，後漢壽張恭侯樊宏以光祿大夫薨，宏即光武之舅也，親臨喪葬。準前代，宜尚書、侍中以下弔祭送葬。」博士樂詳議：「周禮，王弔，弁絰，錫縗。禮有損益，今進賢冠，練單衣。」又詔：「當依周禮，無事更造。」 |
| | In the fourth month of Taihe 6 in Wei, Emperor Mingdi was mourning for his maternal grandmother, Lady Jinghou of Ancheng Xiang. Tanchang Han Ji submitted: "The Son of Heaven lowers his mourning to that of Zhou for a maternal grandmother; there is no prescribed mourning attire." The Shangshu submitted: "There are no precedents or records from the Han dynasty, and there are no established rites for mourning a maternal grandmother." "The rites of the Three Dynasties differ; it is appropriate to attend the funeral and then return to one's quarters, and on the following day resume normal attire and meals." Shangshu Zhao Zi et al. submitted: "When mourning Lady Jinghou, a curtain should be set up to the left outside Zhenduan Gate." The officials stood in positions as they would during court sessions. The emperor wore a heijie zhe, an Jinxian guan, and black robes. "After fifteen cries, the mourning should cease." An edict was issued inquiring about precedents from the Han dynasty. Sankong Changshi Miu Xi submitted: "When Xinye Jun, the Taihou of Later Han Deng, died, Emperor Andi wore mourning for a distant relative and all officials wore plain black clothes. Emperor Andi succeeded Emperor Hedie; the mother of Taihou Deng was thus his maternal grandmother. But since the Taihou held court authority, Emperor Andi had been supported and enthroned while still a prince. Furthermore, according to records, Hou Han Shouzhang Gonghou Fan Hong died as Guanglu Dafu; Hong was the maternal uncle of Emperor Guangwu, and the emperor personally attended his funeral. "Following precedents from previous dynasties, officials at the level of Shangshu and Shizhong should lead in mourning rites, paying respects, and accompanying the funeral." Bo Shi Lexiang argued: "According to Zhou Li, when the king pays his condolences, he wears a bianti and xici." "Rites have their modifications; now, one should wear an Jinxian Guan and a plain single robe." Another edict stated: "One should follow Zhou Li; there is no need to create new rites unnecessarily."
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宋庾蔚之謂：「禮，父所不服，子不敢服。嫡子為妻之父母服，則天子、諸侯亦服妻之父母可知也。妻之父母猶服，況母之父母乎！」 |
| | Song Yuyizhi said: "According to the rites, if a father does not observe certain mourning practices, his son dares not do so either. "If a legitimate son observes mourning for the parents of his wife, it is evident that the Son of Heaven and feudal lords also observe mourning for their wives' parents. "One still observes mourning rites for one's in-laws; how much more so for one's maternal grandparents!"
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| | 天子弔大... : |
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周制，司服職：「掌王之吉凶衣服，王為三公六卿錫縗，為諸侯緦縗，為大夫士疑縗。其首服皆弁絰。」 |
| | According to Zhou dynasty regulations, the official in charge of garments had the duty: "To oversee the ceremonial and mourning clothes for the king. When the king mourned for the Three Dukes and Six Ministers, he wore xisui; when mourning for feudal lords, he wore sisi; and when mourning for officials and scholars, he wore yusi." Their headgear was all in the form of biantei.
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魏蔣濟奏：「會喪不宜去冠。奏事者上言，前會故鎮軍朱鑠喪，自卿以下皆去冠，以布巾帕額，使者、侍中、散騎則不。皆非舊法。夫冠成德之表，於服為尊。唯君親之喪，小斂之前，與服罪之人去冠。其餘禮儀，雖齊縗之痛，有變無廢。今為弔去冠，甚違禮意。」下博士評議。博士杜布議，以為：「論語曰：『羔裘玄冠不以弔。』故周人去玄冠代以素弁。漢去玄冠代以布巾，亦王者相變之儀，未必獨非也。古禮野夫著巾，古者軍禮韋弁冠，今者赤幘，此明轉相變易，不可悉還反古。今宜因漢氏故事。又按漢儀注，諸侯王薨，天子遣使者往，皆言使者素服。又禮自天子下達於士，臨殯斂之事，去玄冠，以素弁。君子臨喪，必有哀素之心，是以去玄冠，代之以素。是以漢中興，臨喪之事與禮合。自是之後，或言臨喪，使者常吉服布巾。以為使者亦宜去玄冠，代以布巾，示不純吉。侍中、散騎諸會喪，亦宜去玄冠，代以布巾。」詔從布議。 |
| | Jiang Ji of the Wei dynasty submitted: "During a mourning assembly, one should not remove the hat. He reported: "When presenting matters to the throne, it was previously during the mourning of General Zhu Shuo. From the level of Qing downwards, all removed their hats and instead used cloth headbands to cover their brows; however, envoys, Attendants-in-Ordinary, and Sanchi officials did not do so." All of these were contrary to established regulations. The hat is a symbol of cultivated virtue and holds the highest status among garments. Only in the case of mourning for one's sovereign or immediate family, before the minor wrapping ceremony, and when dealing with those under punishment should the hat be removed. For all other rites and ceremonies, even in deep mourning such as qisui, there may be modifications but none should be abandoned entirely. "To remove one's hat for the purpose of condolences is greatly contrary to the spirit of ritual." The matter was referred to the imperial scholars for evaluation and discussion. Du Bu, a Doctor of the Imperial Academy, argued: "The Analects says: 'Do not wear a black fox fur robe and dark hat to attend a mourning ceremony.'" Therefore, the Zhou people removed their dark hats and instead wore plain bians. The Han dynasty replaced dark hats with cloth headbands; this was also a ritual of change practiced by the Son of Heaven, and it is not necessarily wrong. In ancient rites, commoners wore headbands; in ancient military ceremonies, they wore leather bians. Today, red veils are used instead—this clearly shows that customs have changed over time and cannot all be reverted to the past. Therefore, it is advisable today to follow the precedents of the Han dynasty. Furthermore, according to Han dynasty ritual records, when a feudal king died, if the Son of Heaven sent an envoy, it was always recorded that the envoy wore plain mourning attire. Moreover, according to ritual, from the Son of Heaven down to scholars, when attending funerals and burial ceremonies, one removes the dark hat and instead wears a plain bian. When a gentleman attends a mourning ceremony, he must have sincere sorrow in his heart; therefore, the dark hat is removed and replaced with plain attire. Thus, during the Han dynasty's revival period, mourning practices were consistent with ritual principles. After this time, however, some claimed that when attending a funeral, envoys usually wore plain ceremonial robes and cloth headbands. It was considered appropriate for the envoy to also remove his dark hat and replace it with a cloth headband, as a sign of not wearing purely ceremonial attire. Attendants-in-Ordinary and Sanchi officials attending mourning ceremonies should also remove their dark hats and replace them with cloth headbands." The emperor issued an edict endorsing Du Bu's proposal.
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晉摯虞云：「凡使弔祭，同姓者，素冠幘，白練深衣，器用皆素。異姓者，服色器用皆不變。」 |
| | Zhi Yu of the Jin dynasty said: "Whenever an envoy is sent to offer condolences or perform a sacrifice, if they are of the same surname, he should wear a plain hat and veil, white hemp deep robes, and all vessels used should be plain. "For those of different surnames, neither the color of attire nor the use of vessels is changed."
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大唐之制，如開元禮。 |
| | The regulations of the Great Tang dynasty followed the Kaiyuan Rites.
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後漢明帝時，東海恭王薨，帝出幸津門亭發哀。 |
| | During the reign of Emperor Ming of the Later Han, when Duke Gong of Donghai died, the emperor went out to Jinfan Ting and expressed his mourning.
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魏大司馬曹真薨，王肅為舉哀表云：「在禮，大臣之喪，天子臨弔。諸侯之薨，又庭哭焉。同姓之臣，崇於異姓。自秦逮漢，多闕不修。暨光武頗遵其禮，於時群臣莫不競勸。博士范升上疏稱揚以為美。可依舊禮，為位而哭之，敦睦宗族。」於是帝幸城東，張帳而哭之。及鍾太傅薨，又臨弔焉。 |
| | Cao Zhen, the Grand Marshal of Wei, died, and Wang Su wrote a memorial to express mourning, stating: "According to rites, when an important minister dies, the Son of Heaven personally attends the mourning ceremony. When feudal lords die, he also mourns in court by weeping. Ministers of the same surname are honored more than those of different surnames. From the Qin to the Han dynasties, this practice was often neglected and not properly observed. It was not until Emperor Guangwu that these rites were somewhat followed, and at that time, the ministers all vied to be encouraged. Fan Sheng, a Doctor of Learning, submitted a memorial praising this as commendable. It is advisable to follow the old rites and mourn for them by setting up a position for mourning, thus fostering harmony among the clan." Thus, the emperor went to the east of the city, set up a tent, and wept for them. When Zhong Taifu died, he again personally attended the mourning ceremony.
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晉武帝咸寧二年詔：「諸王公大臣薨，應三朝發哀者，踰月舉樂；其一朝發哀者，三日不舉樂。」按摯虞決疑注云：「國家為同姓王、公、妃、主發哀於東堂，為異姓公、侯、都督發哀於朝堂。」 |
| | In the second year of Xinning reign period of Emperor Wu of Jin, an edict was issued: "When dukes, marquises, and high-ranking ministers die, if mourning for three days is required, music should be resumed after a month; those who require mourning for one day shall abstain from music for three days." According to Zhi Yu's Jueyi Zhu, "The state mourns for royal princes of the same surname, marquises, consorts, and princesses in the East Hall; it mourns for high-ranking officials of different surnames, marquises, dukes, and military governors in the court hall."
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東晉元帝姨廣昌君喪，未葬，中丞熊遠表云：「按禮『君於卿大夫，比葬不食肉，比卒哭不舉樂』，惻隱之心未忍行吉事故也。被尚書符，冬至後二日小會。臣以為廣昌君喪殯日，聖恩垂悼。禮，大夫死，廢一時之祭。祭猶可廢，而況餘事。冬至唯可奉賀而已，未便小會。」詔以遠表示賀循。循答云：「按古者君臣義重，雖以至尊之義，降而無服，三月之內猶錫縗以居，不接吉事。故春秋晉大夫智悼子未葬，平公作樂，杜蕢譏之。咸寧詔書，宜為定制。」 |
| | When the aunt of Emperor Yuan of the Eastern Jin, Guangchang Jun, died and was not yet buried, Zhongcheng Xiong Yuan submitted a memorial stating: "According to rites, 'when a ruler mourns for his ministers, he does not eat meat until burial is completed, nor hold music until the final mourning period ends,' this is because one's compassionate heart cannot bear to resume joyful activities so soon." The Ministry of Rites issued an order, and a minor gathering was held two days after the winter solstice. I believe that on the day of Guangchang Jun's funeral, His Majesty showed deep mourning in his grace. According to rites, when a high-ranking official dies, one period of ancestral worship should be suspended. If ancestral sacrifices can still be suspended, how much more so for other matters? "On the winter solstice, only paying respects and congratulations should take place; it is not yet appropriate to hold a minor gathering." The emperor issued an edict allowing Xiong Yuan's memorial to be followed in the celebration. Xun replied: "According to ancient customs, the relationship between ruler and minister is of great importance. Even though by virtue of supreme authority, mourning attire may be dispensed with, within three months, one should still wear plain clothes as a sign of mourning and refrain from joyful matters." Therefore, in the Spring and Autumn Annals, when Zhi Daosi, a minister of Jin, had not yet been buried, Duke Ping of Jin held music performances, which was criticized by Du Kui. "The Xinning edict should be established as an official regulation."
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| | 天子為大... : |
大唐之制，如開元儀。 |
| | The system of the Great Tang Dynasty was modeled after Kaiyuan Li.
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| | 天子諸侯... : |
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| | 天子諸侯... : |
漢戴德喪服變除曰：「天子諸侯之庶昆弟與大夫之庶子，為其母大功九月，哭泣飲食思慕猶三年。」 |
| | Hans Dai De's Sangfu Bianchu states: "The common brothers of emperors and feudal lords, as well as the common sons of high officials, observe a mourning period of nine months with heavy mourning attire for their mothers. Their weeping, eating, drinking, and longing are still comparable to that of a three-year mourning period."
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| | 天子諸侯... : |
晉賀循喪服要記曰：「公之庶兄弟父卒為其母，大夫之庶子父在為母，皆大功九月。凡降服，既降，心喪如常月。又天子諸侯賤妾子為其母，厭於父，不得制縗麤之服，三月而葬，葬已而除，居處飲食言語，心喪三年。」劉智釋疑曰：「凡屈不得服者，皆有心喪之禮。小功以下不稅服，乃無心喪耳。」 |
| | Jin He Xun's Sangfu Yaoji states: "When the common brothers of a marquis lose their father and mourn for their mother, or when the common sons of a high official have their father still alive but mourn for their mother, they all observe a mourning period with heavy mourning attire lasting nine months. In cases where the mourning rank is reduced, once it has been reduced, one still observes a mourning heart-sorrow for the usual duration as before. Moreover, the sons of low-ranking concubines of emperors and feudal lords mourning for their mothers are suppressed by their fathers' status; they cannot wear the heavy mourning attire of cangcu. They mourn for three months before burial, and after the funeral rites are completed, they may resume normal life. However, in terms of residence, eating habits, speech, and inner sorrow, they still observe a three-year period of mourning in spirit." Liu Zhi's Shi Yi states: "In all cases where one is compelled to lower the mourning rank and cannot observe the proper mourning rites, there are still rituals of heart-sorrow." "For those below the level of Xiao Gong (minor mourning), if they do not wear mourning attire, then there is no heart-sorrow at all."
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| | 公主服所... : |
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| | 公主服所... : |
宋庾蔚之云：「公主為其母，應周。何以言之？在室有餘尊之厭，服不得過大功，故服母及兄弟，不得有異。既出則無厭，故為母得周。所以知既出則無厭者，禮，尊降、出降，親疏不異，尊降唯不及其嫡耳。至於厭降，唯子而已。在室，父在為母周；既出，服母與父同。是故知既出則無厭也。又，正尊不報，禮之大例。而女子適人，父報以周，使其移重於夫族，推旁親也。以此推之，出則無厭，理據益明。」 |
| | Song Yuwei zhi yun: "The princess for her mother, should observe the Zhou rites. Why is that said? While in the family, there is an excess of respect and aversion; mourning attire cannot exceed that for a great official. Therefore, when mourning one's mother and brothers, there should be no difference. Once married out, there is no aversion; therefore, she may observe the Zhou rites for her mother. The reason we know that once married out there is no aversion is because according to the rites, when a woman marries out and her status is lowered, or she is of lower rank, the closeness or distance in relation does not differ. The only difference in status is that it does not apply to her legitimate (嫡) family. As for aversion and lowering of rank, it applies only to sons. While in the family and with her father still alive, she observes the Zhou rites for her mother; Once married out, mourning attire for her mother is the same as that for her father. Therefore, we know that once a woman has married out, there is no longer aversion. Moreover, the principle of not reciprocating respect to one's legitimate superior is a major rule in the rites. Yet when a daughter marries into another family, her father reciprocates with the Zhou rites, thereby shifting her emphasis to her husband's clan and extending respect to collateral relatives. From this reasoning, it is clear that once a daughter has married out, there can be no aversion; the rationale becomes even more evident."
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| | 諸王子所... : |
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| | 諸王子所... : |
晉譙王司馬恬問范甯曰：「妾有二子而出嫁，君命他妾兼子為其母，所命妾今亡，子當有服不？」答曰：「昔男子外有傅，內慈母。君命教子，何服之有。」恬自斷云：「禮疑從重，篤至敬也。存同所生，沒成路人，於情未可。今勒小功，長奉烝嘗，以同子道。再周，乃參吉事。言制則不虧禮文，言情即不乖師資也。」徐邈云：「此庶子所生出嫁，受命為他妾子，便當始終如所生，其親母則同出母耳。若用古禮，當練冠麻衣，既葬除之。」車胤云：「大夫為庶母慈己者，小功也。」 |
| | Prince Qiao of Jin, Sima Tian, asked Fan Ning, "A concubine had two sons and was married off. You ordered another concubine to act as the mother for those children. The concubine you appointed has now died. Should her son be required to observe mourning rites?" He replied, "In ancient times, a man had an instructor outside the home and a kind mother inside." "You were ordered to educate the child; how could there be any mourning rites?" Tian decided on his own, "When in doubt about ritual, one should follow the heavier obligation—it is a demonstration of deep respect." "To treat those born to her as still existing and those who have passed away as mere strangers goes against sentiment." "Therefore, I will now require a minor mourning period, and the son shall offer sacrifices regularly, treating her as his mother." After two cycles of mourning, he may then participate in auspicious ceremonies. "This way, the regulation does not violate ritual propriety, and sentiment does not contradict the teacher's guidance." Xu Miao said, "This is a concubine's son who was married off and then ordered to serve as the child of another concubine. He should be treated from beginning to end as if he were her biological child; his natural mother would then be regarded merely as an ex-wife." "If the ancient rites are followed, he should wear a hemp cap and coarse clothes during mourning, and remove them after the burial." Che Yin said, "A high-ranking official observes minor mourning rites for a concubine who showed kindness to him."
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| | 諸王子所... : |
宋庾蔚之云：「母出，無相鞠養，便為無母，不必限其母亡。譙王所命，不為乖禮。此子自宜依慈母如母之服。按晉朝諸王用士禮，則應附父在為母之條。凡慈母以功勤致服，本無天屬之愛，寧有心喪之文乎！」 |
| | Yu Wei zhi of the Song dynasty said, "If a mother is divorced and does not raise her child, she is effectively no longer a mother; it is unnecessary to limit this only when the mother has died." "What Prince Qiao was ordered to do does not go against ritual propriety." "This child should naturally observe the mourning rites for his kind mother as if she were his biological mother." According to the customs of the Jin dynasty, where various princes used the rites for commoners, this case should be appended under the provision regarding a son observing mourning rites while his father is still alive. "Generally, a kind mother earns mourning rites through her diligence and service; originally there is no natural affection between them. How could there be any mention of heartfelt mourning?"!
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| | 諸侯及公... : |
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| | 諸侯及公... : |
周制，喪服斬縗章：「諸侯為天子，天子至尊也。」 |
| | The Zhou system, in the mourning attire section Zhan Cui, states: "Princes mourn for the Son of Heaven, as the Son of Heaven is the most exalted."
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| | 諸侯及公... : |
漢戴德喪服變除云：「臣為君，笄纚，不徒跣，始死，深衣素冠，其餘與子為父同。」鄭玄變除云：「臣為君，不笄纚，不徒跣。」 |
| | The Han Dai De's Sāngfú Biànchú states: "Ministers mourning for their lord wear jisi, do not go barefoot, upon the time of death, they wear shenyi and plain caps; otherwise, it is the same as a son mourning for his father." Zheng Xuan's Biànchú states: "Ministers mourning for their lord do not wear jisi, nor go barefoot."
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| | 諸侯及公... : |
張祖高問：「士服天王云何？要記唯道大夫服君及家臣服大夫耳，不說士，恐有脫誤。鄭云『士服君亦斬縗』，無明文，而雜記云：『士居堊室』，此則士制周耶？士下吏服士，恐亦應同。」謝沈答曰：「朝廷之士服天王斬縗，禮之明文也。邑宰外任之士居堊室，制周。要記非脫誤，是簡略耳。」 |
| | Zhang Zugao asked: "What is the proper mourning attire for a commoner mourning the Son of Heaven?" The text only mentions that a Yudao Daifu mourns his lord and household ministers mourn their master, without mentioning commoners; there may be omissions or errors. Zheng says, "A commoner mourning his lord also wears zhan cui," but there is no explicit text supporting this; however, the Zaji states: "Commoners reside in a e room." Is this then the system for commoners during the Zhou dynasty? "Lower officials mourning their superior commoner should probably be the same as well." Xie Shen replied: "Commoners in court mourning the Son of Heaven wear zhan cui; this is explicitly stated by ritual texts." A local official or an exiled commoner residing in a e room follows Zhou dynasty regulations. "The text is not missing or erroneous; it is simply concise."
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| | 諸侯及公... : |
晉尚書問：「天子崩，於今臺書令史以上，為皆服斬縗之服不？」博士卞搉、應琳議：「禮，命士以上皆服斬。臺書令史，列職天朝，皆應服斬。」又問：「天子崩，令司州及河南郡吏出入導從，應易服制不？」卞搉答：「禮，庶人在官者服齊縗三月。又，近臣服斬。導從出入，皆應從服。」又問：「服隨君輕重，今司隸服斬，下吏服齊，為合禮意不？」卞搉答：「凡臣從君，皆降一等。今之牧守，皆古諸侯，以禮相況，輕重宜矣。」又問：「禮，義服不從。今司隸為君斬縗，義服也，下吏為從不？每降一等，當謂君喪其親者耳。古今行事復云何？」搉答：「禮，庶人為國君齊。今則不服。然吏若都官從事，有職司於喪庭者，故宜依庶人在官義耳。義服不從，謂近臣服君斬服之縗，依降一等者之差耳。前稱導從，指謂近臣。」 |
| | The Jin Shangshu asked: "When the Son of Heaven passes away, do all officials from Tai Shulingshi and above today wear zhan cui mourning attire?" The Doctor Bianshe and Ying Lin deliberated: "According to ritual, all officials of the rank of Mingshi and above should wear zhan." "Tai Shulingshi hold official positions in the imperial court; they should all wear zhan." Another question was asked: "When the Son of Heaven passes, should officials in Ling Zhou and Henan Jun who enter and exit with processions change their mourning attire?" Bianshe replied: "According to ritual, commoners employed in government offices should wear qi cui for three months." Moreover, close ministers should wear zhan. "Those who enter and exit in procession should all follow the mourning attire." Another question was asked: "If mourning attire follows the rank of one's lord, then today Shili officials wear zhan while lower officials wear qi—does this conform to ritual principles?" Bianshe replied: "Generally, ministers follow their lord's mourning attire but are one rank lower." "Today's provincial governors correspond to the ancient feudal lords; by analogy with ritual, the distinction in mourning ranks is appropriate." Another question was asked: "According to ritual, filial mourning attire does not follow one's rank." "Now Shili officials mourn for their lord in zhan cui, which is filial mourning; should lower officials not follow this?" "Each rank reduction refers only to the case where a lord mourns for his own relative." "What about precedents from ancient and modern times?" Bianshe replied: "According to ritual, common people mourn for their national ruler in qi." "But today they do not wear it." "However, officials such as Du Guan Congshi who hold duties in the mourning court should therefore follow the principle for commoners employed by the government." "The rule that filial mourning does not follow rank means that close ministers mourn for their lord in the zhan attire, and others should follow by reducing one rank accordingly." "Earlier mention of those entering and exiting with processions referred to close ministers."
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魏晉故事云：「又問：『諸二千石長吏見在京城，皆應制服不？』博士卞搉、楊雍、應琳等上云：『禮，臣為君斬縗。自士以上見在官者，皆應制服。』」 |
| | The Wei Jin Gu Shi states: "Another question was asked: 'Should all senior officials of the rank of Erqianshi currently in the capital city wear mourning attire?'" The Doctor Bianshe, Yang Yong, Ying Lin and others replied: "According to ritual, ministers mourn for their lord with zhan cui." "All officials from the rank of shi upward who are currently in office should wear mourning attire." ""
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大唐元陵遺詔：天下人吏，敕到後，三日釋服。伏以公卿百寮，不同人吏，準禮，臣為君服斬縗三年。按高宗實錄，昭陵臣下喪服，皆準漢文帝故事三十六日。又按高宗崩，服紀輕重，亦依太宗故事。中宗、睿宗時，臣下喪制，並所遵守。據禮及故事，今百官並合準遺詔二十七日釋服。其小祥內，百官並無假日，每日平明，詣延英門，進名起居，不入正衙。至臨時，赴西內，哭訖各歸。至小祥日，去首絰，著布冠。其日早，集於西內哭。望日及大祥，又赴西內哭。大祥日，除縗冠杖等，服慘公服，至山陵時，卻服本縗服，事畢除之。 |
| | The Datang Yuanling Yizhao edict states: "All people and officials under heaven, three days after the decree is received, shall cease mourning attire." We respectfully submit that high-ranking officials such as the public ministers and various court officials are different from ordinary people and clerks. According to ritual, subjects mourn for their sovereign in zhan cui for three years. らい According to the Gaozong Shilu, mourning attire by ministers and subordinates at Zhao Ling followed the precedent of Emperor Wen of Han for thirty-six days. Also according to records of Gaozong's death, mourning regulations and distinctions in rank followed the precedent set by Emperor Taizong. During the reigns of Emperors Zhongzong and Ruizong, mourning regulations for ministers and subordinates were all observed accordingly. According to ritual and precedents, today's officials should collectively follow the imperial decree and cease mourning attire after twenty-seven days. During the Xiao Xiang period, all officials had no official holidays; each day at dawn they would proceed to Yanying Gate to present their names and report on court affairs without entering the main hall. At the time of mourning, officials went to the western palace, wept until finished, then returned to their respective posts. On the day of Xiao Xiang, they removed their head coverings and wore plain cloth caps. Early on that day, they gathered at the western palace to weep. On the Wàng day and Dàxiāng day, they again went to the western palace to mourn. On Dàxiāng day, the mourning cap and staff were removed, and they wore plain official attire. When arriving at the mountain tomb, they resumed their original mourning attire; after the rites concluded, it was then discarded.
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| | 諸侯之大... : |
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| | 諸侯之大... : |
周制，喪服：「繐縗裳，牡麻絰，既葬除之。」繐者小功之繐。繐縗四升有半，其冠八升。諸侯之大夫為天子。傳曰：「何以繐縗也？諸侯之大夫接見於天子。」 |
| | The Zhou system, mourning attire: "Fine hemp skirts and trousers, male hemp cords for the headband; remove them after the burial." Chui refers to the fine hemp used in Xiao Gong. Chui trousers have four and a half sheng per square chi, while the cap has eight sheng. Dukes' ministers mourning the Son of Heaven. The Commentary says: "Why is it Chui trousers?" Because the ministers of dukes are received by audience with the Son of Heaven."
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漢戴德云：「繐縗七月之服。諸侯之大夫，始聞天子之喪，白布深衣，十五升素冠，吉屨無絇，從諸侯哭於朝。張帷為次於官舍門外，別外內，食蔬食，有鹽酪之和。凡再不食。既成服，服繐布縗裳，十一升白布冠，纓、緣皆十一升，帶亦如之，一辟廣三寸，偶結於前。絰用枲麻。首絰大四寸，百二十五分寸之七十六，右本在上，五分寸之三。七月而葬，葬已而除，受以朝服素冠。踰月復故。」 |
| | Han Daide said: "Chui trousers are the mourning attire for seven months. When a minister of a duchy first hears of the Son of Heaven's death, he wears white cloth deep robes, a fifteen-sheng plain cap, and auspicious shoes without tassels, following his lord to mourn at court. A curtain is hung outside the official residence's gate as a temporary lodging, distinguishing between inner and outer areas; he eats simple vegetarian food with salted dairy products for seasoning. He fasts twice in total. After completing the mourning attire, he wears Chui cloth trousers and skirts, an eleven-sheng white cloth cap, with tassels and edging also of eleven sheng each; the sash is the same. The sash has one side three cun wide, tied in a double knot at the front. The cords are made of xi hemp. The head cord is four cun wide at the top, seventy-six one-hundred-and-twenty-fifths of a cun in width, with the right end on top by three fifths of a cun. The burial takes place after seven months; once the burial is completed, the mourning attire is removed, and he receives court robes with a plain cap. He resumes his former attire after an additional month."
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石渠禮曰：「『諸侯之大夫為天子、大夫之臣為國君服何？』戴聖對曰：『諸侯之大夫為天子當繐縗，既葬除之。以時接見於天子，故既葬除之。大夫之臣無接見之義，不當為國君也。』聞人通漢對曰：『大夫之臣，陪臣也，未聞其為國君也。』又問：『庶人尚有服，大夫臣食祿，反無服，何也？』聞人通漢對曰：『記云「仕於家，出鄉不與士齒」，是庶人在官也，當從庶人之為國君三月服。』制曰：『從庶人服是也。』又問曰：『諸侯大夫以時接見天子，故服。今諸侯大夫臣，亦有時接見於諸侯不？』聖對曰：『諸侯大夫臣，無接見諸侯義。諸侯有時使臣奉賀，乃非常也，不得為接見。至於大夫有年，獻於君，君不見，亦非接見也。』侍郎臣臨、待詔聞人通漢等皆以為有接見義。」 |
| | The Shiqiu Li says: "What mourning attire should ministers of duchies wear for the Son of Heaven, and what should subjects of a minister wear for their lord?" Dai Sheng replied: "Ministers of duchies should wear Chui trousers for the Son of Heaven; remove them after burial. Because they are summoned to meet with the Son of Heaven at appropriate times, hence they remove it after burial. "Ministers' subjects have no obligation to be received by audience, so they should not mourn their lord." Wenren Tonghan replied: "A minister's subject is a secondary vassal; I have not heard of them mourning their lord." Another question was asked: "Commoners still have mourning attire, yet a minister's subject who receives salary has no mourning attire; why is that?" Wenren Tonghan replied: "The Records say, 'One who serves in a family, when leaving the village, is not ranked among scholars,' meaning such commoners are officials; they should follow the three-month mourning attire for their lord as prescribed for commoners." The ruling said: "Following the mourning attire of commoners is correct." Another question was asked: "Ministers of duchies are summoned to meet with the Son Heaven at appropriate times, so they wear mourning attire. Now, do ministers' subjects also have scheduled audiences with their dukes?" Dai Sheng replied: "Ministers' subjects of a duchy have no obligation to be summoned by the duke. When a duke occasionally sends envoys to offer congratulations, it is an exceptional matter and cannot be considered as regular audience. "As for ministers who present annual reports to their lord, if the lord does not receive them, it is also not considered an audience." Shilang Chen Lin, Daizhao Wenren Tonghan and others all believed there was the obligation of being summoned for an audience."
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東晉簡文帝崩，鎮軍府問參佐綱紀服。邵戩答曰：「禮，臣為君服，皆斬縗。大夫居廬，士居堊室。又禮，君之喪，諸達官之長杖。先儒以為，非達官謂官長所自除人在官者也。庶人在官服天子，與畿內之人同，齊縗三月。按參佐無除者，宜用此禮。又禮，諸侯之大夫會見天子者，為天子服繐縗七月。按今綱紀，雖或被除敕，猶古諸侯之卿命於天子比耳。見北面時君，無二君之道，宜依繐縗之制。其無除敕，又未嘗會見，則宜無服。」 |
| | When the Eastern Jin Jianwen Di died, the Zhijun Fu inquired about the mourning attire for its staff and assistants. Shao Zhan replied: "According to rites, subjects wear Zhan trousers when mourning their lord. Ministers live in a hut of mourning, while commoners reside in a plain room. Moreover, according to rites, when the lord dies, the leaders of important officials should carry canes. Earlier Confucian scholars believed that "non-reach-officials" refer to those who are removed from office by their superiors while still in service. Commoners employed as officials wear mourning for the Son of Heaven just like those within the capital region, observing Qi trousers for three months. According to this, since staff and assistants are not removed from office, they should follow this rite. Moreover, according to rites, ministers of duchies who have audience with the Son of Heaven should wear Chui trousers for mourning him for seven months. According to current regulations, even if they are occasionally dismissed by imperial decree, they are still comparable to the ministers of ancient duchies who received appointments from the Son of Heaven. Since they appear before a northern-facing sovereign, there is no principle of two lords; thus, they should follow the system for Chui trousers. If they have not been dismissed and have never had an audience with him, then they should wear no mourning attire."
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| | 諸侯之大... : |
皇太后長公主及三夫人以下為天子服杖議： |
| | Discussion on the mourning canes worn by the Empress Dowager, Crown Princess, and the Three Ladies of lower rank for the Son of Heaven:
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| | 諸侯之大... : |
魏晉故事：「問：『皇太后、三夫人以下皆服斬，諸長公主及諸君崇陽園循容服制之宜。』卞搉等議：『按禮，與諸侯為兄弟者服斬。依禮則公主宜服斬而不杖。禮，君夫人為長子三年，妾為君之嫡子與夫人同。則崇陽園循容宜三年。』又問：『太后及公主應杖不？』卞搉、應琳議：『禮，為夫杖，自天子達，皇太后應杖明矣。婦為舅姑，禮無杖文，皇后不應杖也。君之喪，夫人、世婦在次則杖，即位則使人執之如禮。三夫人已下皆杖。』」 |
| | The Wei and Jin dynastic precedents: "Question: 'Should the Empress Dowager and ladies of rank below the Three Ladies all wear Zhan, while Crown Princesses and other noblewomen at Chongyang Yuan follow appropriate mourning attire regulations?' Bian Jue et al. discussed: "According to rites, those who are brothers of dukes should wear Zhan. Following the rites, princesses should wear Zhan but not carry canes. łoż According to the rites, a lord's wife mourns her eldest son for three years; a concubine mourns the lord's legitimate son in the same manner as the lady. Therefore, those at Chongyang Yuan should observe mourning for three years." Another question was asked: "Should the Empress Dowager or princesses carry canes?" Bian Jue and Ying Lin discussed: "According to rites, a wife carries a cane for her husband; this applies from the Son of Heaven down. It is clear that the Empress Dowager should carry a cane. A wife mourning her father-in-law and mother-in-law, however, has no mention of carrying a cane in the rites; thus, the Empress should not carry one. During the mourning for her lord, if the lady and other ladies-in-waiting are in their mourning quarters, they should carry canes; when assuming position, however, attendants must hold them as prescribed by rites. The Three Ladies of lower rank and below all carry canes. ""
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東晉太元二十一年，孝武帝崩，李太后制三年之服。 |
| | In the 21st year of Taoyuan in the Eastern Jin, Emperor Xiaowu died; Empress Dowager Li observed a three-year mourning period.
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宋永初三年，武帝崩，蕭太后制三年之服也。 |
| | In the third year of Yongchu in the Song dynasty, Emperor Wu died; Empress Dowager Xiao observed a three-year mourning attire as well.
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大唐天寶七載五月，宗正卿褒信王璆奏：「皇妹及女準禮出嫁後，各降本親一等，今並降為第二等，臣以為執禮故親，有虧恆典。伏請一切依服屬等第為定，不在降服限，仍請永為恆式。」奉敕依。 |
| | In the seventh year of Tianbao in the Da Tang, May, Zongzheng Qing Baoxin Wang Qiu presented a memorial: "According to rites, after marriage, imperial princesses and daughters should be reduced by one rank from their original status. Now they are both lowered to the second rank; I believe this strict adherence to rites has caused an omission in established regulations. I humbly request that all matters be determined according to the prescribed mourning ranks, without being subject to reductions in mourning attire, and further propose that this become a permanent regulation." The imperial decree approved it.
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| | 宗室童子... : |
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| | 宗室童子... : |
魏晉故事曰：「『皇子廣陵王年十一，孫為祖服周，當為臣服？從本親服？皇弟吳王年十，章郡王年七，又當倚廬，服成人禮，著何幘服？』應琳議：『按禮喪服，諸侯為天子斬。今廣陵王列土建國，古之諸侯，宜從臣例。又禮，童子不居廬，不杖不菲。廣陵王未冠，吳王、章郡王卑幼，不應居廬。古但有冠無幘，漢始制幘，可如今服卷幘。』」 |
| | The Wei-Jin anecdotes say: "The imperial prince Guangling Wang was eleven years old. His grandson wore mourning for his grandfather, but should he instead wear the mourning of a subject?" Should he follow the mourning rites prescribed by blood relation? "The imperial younger brother, Prince Wu, was ten years old; the Duke of Zhang Junwang was seven. They were also supposed to observe mourning rites by living in a shanty and follow adult mourning ceremonies. What kind of headgear and attire should they wear?"' Ying Lin advised: "According to the rites of mourning, feudal lords must mourn for the Son of Heaven with the most severe mourning attire." "Now, Guangling Wang has been granted territory and established a state; he is like an ancient feudal lord. He should follow the example of subjects." Moreover, according to rites, children do not live in shanties, do not use canes, and do not wear mourning veils. "Guangling Wang had not yet come of age; Prince Wu and Duke Zhang Junwang are young and junior, so they should not live in shanty." "In ancient times there was only the capping ceremony without headgear. The Han dynasty first introduced such headgear, so they may now wear the rolled headdress as is currently practiced." ""
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大唐元陵之制，孫為祖齊縗周年，臣為君斬縗三年。今伏準遺詔，皇帝服十三日小祥，二十五日大祥，二十七日釋服。臣下並從釋服。皇孫既是齊縗周年服，禮「有嫡子無嫡孫」，其服並合從皇帝十三日小祥，二十五日大祥，二十七日釋服。釋服後，以慘公服，至山陵時，卻服初齊縗服，事畢即吉服。 |
| | The system of the Da Tang Yuanling stipulates that a grandson mourns his grandfather with qicui for one year, while a subject mourns his ruler with zancui for three years. "Now, following the emperor's last will, the mourning period is set as follows: thirteen days for Xiao Xiang (minor rite), twenty-five days for Da Xiang (major rite), and on the twenty-seventh day, the mourning attire is lifted." All subjects will follow suit in lifting their mourning attire. "As the imperial grandson, he is to observe qicui mourning for one year. According to rites, 'there are sons but no grandsons as direct heirs,' so his mourning should follow the emperor's schedule: thirteen days for Xiao Xiang, twenty-five days for Da Xiang, and on the twenty-seventh day release from mourning attire." After releasing from mourning, he should wear a plain official uniform. When arriving at the mountain tomb, he shall resume his initial qicui attire; after the ceremony is completed, he may return to regular civilian clothing.
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| | 童子喪服... : |
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| | 童子喪服... : |
周喪服經曰：「童子唯當室緦。」雜記曰：「童子哭不偯，不踊不杖，不菲不廬。」 |
| | The Zhou Sanghai Jing says: "A young boy should only wear the silk mourning attire for a chamber." The Zaji says: "A young boy does not wail loudly, does not stamp his feet in grief, does not use a mourning staff, and does not wear the coarse hemp robe or build a hut for mourning."
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漢戴德變除曰：「童子當室，謂十五至十九，為父後，持宗廟之重者。其服深衣，不裳，其餘與成人同。禮，不為未成人制服者，為用心不能一也。其能服者，亦不禁。縗絰不以制度，唯其所能勝。」 |
| | Han Dai De's Bianchu says: "A young boy mourning for his father refers to those aged fifteen to nineteen, who succeed their fathers and bear the weight of ancestral temple rites. Their attire is a deep robe without trousers, but otherwise it is the same as for adults. According to rites, mourning clothes are not prepared for those who are not yet adults, because their minds cannot be fully focused on the rites. Those who are able to observe the mourning attire may do so; it is not forbidden. "The wearing of hemp and cords for mourning does not follow strict regulations, but depends solely on what one is capable of enduring."
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| | 童子喪服... : |
晉劉智釋疑曰：「嬰兒無知，然於其父母之喪，則以縗抱之。其餘親，八歲則制服矣。七歲曰悼，過此有罪，則入於刑；可刑必致之於禮，故在下殤之年，為之制服。按小功章昆弟之殤，服昆之下殤，是以下殤之年則行服也。」 |
| | Jin Liu Zhi's Shi Yi says: "An infant has no knowledge, yet in the case of their parents' death, they should be wrapped in hemp cloth. For other relatives, mourning clothes should be worn from the age of eight. At seven years old one is called Dao; beyond this age, if there are crimes, they fall under punishment; Since those who can be punished must also be subjected to rites, therefore during the years of lower 殇 (younger 殇), mourning clothes are worn for them. "According to the chapter on minor mourning attire for brothers, one observes mourning for a younger 殇 of their sibling; hence, during the years designated as lower 殇, mourning is observed."
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| | 童子喪服... : |
宋庾蔚之謂：「馬融以童子為未成人，鄭玄以為未成人之稱，並不明下至幾歲。戴德以童子當室，十五至十九。譙周云『十四已下不堪麻，則不』。記云十五成童舞象耳，豈是經所云童子當室者耶？按禮稱童子，參差不一，以事推之，則大小可知矣。愚謂當室與族人為禮，若是八歲以上及禮之人，以其當室，故令與成人同。昔射慈以為未八歲者，服其近屬布深衣，或合禮意。」 |
| | Song Yu Wei Zhi said: "Ma Rong regarded a young boy as one who is not yet an adult, while Zheng Xuan considered the term 'not yet an adult' to be vague and did not specify exactly down to how many years old. Dai De regarded a young boy mourning for his father as those aged fifteen to nineteen. Qiao Zhou said, "Those under fourteen who cannot bear coarse hemp should not." The records say that at fifteen one becomes a young adult and begins to learn the dance of the Xiang, so how can this be what is referred to in the classics as 'a young boy mourning for his father'? According to rites, the term "young boy" is used inconsistently; by examining the context of each case, one can determine whether it refers to a younger or older child. I believe that when mourning for one's father and observing rites with relatives, if someone is eight years old or older and capable of following the rites, since they are considered to be in a position of mourning for their father, they should therefore observe the same rites as adults. In the past, Sheci believed that those under eight years old should wear a hemp deep robe for their close relatives, which may be in line with the meaning of rites."
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晉褚太后為從弟舉哀，博士王臻等議：「於至尊是族舅，雖不及舉哀，可從太后舉哀於朝堂。」又云：「太后前為褚衛軍劉夫人舉哀於式乾殿，至尊於朝堂，今宜依故事。」 |
| | The Jin dynasty's Empress Dowager Chu mourned for her cousin, and the Doctor Wang Zhen and others argued: "To His Majesty, he is a maternal uncle by clan relation; although it is not required to mourn publicly, one may follow the empress dowager in mourning him at court." It also stated: "Previously, the Empress Dowager mourned for Lady Liu, wife of General Chu Wei, at Shiqian Hall, while His Majesty mourned in the court hall; therefore, it is appropriate now to follow this precedent."
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尚書王彪之議：「若至尊自應舉哀外族於朝堂，是也。自若不舉哀，唯應從太后遠出朝堂。未喻其禮，謂從舉哀之禮，自中朝迄於中興，朝廷已粗有常儀。至尊為內族於東堂舉哀，則三省從臨；為外族及大臣於朝堂舉哀，則八座丞郎從臨。至尊之奉太后，既率朝臣之儀，又盡家人之禮。二三情敬，實兼參臣子。今不應自舉哀者，謂應從太后臨於式乾殿，太后位西面東向，至尊位北面南向。」 |
| | The Minister Wang Biao zhi argued: "If His Majesty himself should mourn for a relative of the outer clan in the court hall, that would be correct." "If he does not mourn publicly, then one should only follow the Empress Dowager to a distant location outside the court hall." It is not clear what this ritual entails, but it refers to the rites of following in mourning. From the central dynasty up until the reign of Zhongxing, the court has roughly established customary ceremonies. When His Majesty mourns for a member of his inner clan in the East Hall, then the Three Provinces should attend the mourning ceremony; when mourning for an outer clan member or a high minister in the court hall, then the Eight Ministers and Assistant Officials should attend the mourning ceremony. His Majesty's observance of rites toward the Empress Dowager encompasses both the formal ceremonies led by court officials and the complete expressions of familial respect. These two or three sentiments of reverence truly combine the roles of minister and son. "Therefore, His Majesty should not mourn publicly himself; rather, he should follow the Empress Dowager in attending at Shiqian Hall. The Empress Dowager would be positioned facing east with her back to the west, while His Majesty would be positioned facing south with his back to the north."
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隋制，皇太后、皇后為本服內親及賓，一舉哀。 |
| | Under Sui dynasty regulations, an empress dowager and empress mourned for their close relatives within the mourning hierarchy or honored guests with a single public mourning ceremony.
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大唐制，如開元禮。 |
| | The Tang dynasty's system followed the Kaiyuan Rites.
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晉博士徐禪上恭皇后大祥忌日臨哭事：「太學禮官謂至尊行先后之喪，亦同齊縗，今再周及忌日，無復祥變之事，謂不可躬行。臣按無經傳明文，則不應出。若晦日東堂舉哀，由朝廷參議，而事無指條。」 |
| | The Jin dynasty scholar Xu Chan, in mourning the second anniversary and memorial day of Empress Gong's death, wept before her tomb. He said: "The officials of the Taixue (imperial academy) stated that when the Son of Heaven mourns his empress dowager, he should wear the same mourning attire as for a parent. However, now on the second anniversary and memorial days, there are no more rituals or changes in mourning practices; thus, it is said to be inappropriate for him personally to perform these rites." I maintain that if there is no explicit text from the classics or commentaries, then such a practice should not be adopted. "If mourning ceremonies are held in the eastern hall on the last day of the lunar month, they should be discussed and decided by the court; however, there is no specific regulation to refer to."
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兼侍中徐眾議：「按博士議，恭皇后再周，欲依三年之議，至尊東堂舉哀，群臣詣陵哭。臣按禮為王后服，無三年之制。左傳叔向云『王一歲而有三年之喪二焉』，謂三年而後娶，達子之志耳。禮喪大記曰：『祥而外無哭者，禫而內無哭者。』文子之喪既除，越人來弔，受於廟門之外，垂涕洟而不哭，明喪既過無哭。禮不詣墓，而接於廟外。今后服既過，至尊無緣舉哀，群臣不應詣陵而哭也。」 |
| | Xu Zhong, concurrently serving as a Shizhong (attendant in waiting), proposed: "According to the scholars' discussion, for the second anniversary of Empress Gong's passing, it is desired to follow the precedent of mourning for three years. The Son of Heaven should mourn at the eastern hall, while all ministers proceed to her tomb to weep." I maintain that according to ritual regulations, there is no provision for mourning a queen consort for three years. Zuo Zhuan records Shuxiang's words: "The king had two funerals with the mourning period of three years within one year," which means that after a three-year mourning period, he married again, fulfilling his son's wish. The Rites of Zhou: Great Records of Funerals states: "After the xiang (second mourning period), there should be no weeping outside; after the dan (final mourning period), there should be none inside." After the mourning for Wenzǐ had ended, visitors from Yue came to pay their respects. They received condolences outside the temple gate and wept with tears streaming down but did not wail loudly, clearly indicating that after the mourning period was over, there should be no further crying. According to ritual, one does not visit the tomb, but receives condolences outside the temple instead. "Therefore, after the mourning period has passed and there is no special reason for grieving, the Son of Heaven should not mourn publicly, nor should ministers go to the tomb to weep."
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博士許翰等議：「按禮小記曰：『大功者主人之喪，有三年者，則必為之再祭。』鄭玄曰：『有三年者，謂妻若子幼少也。』再祭謂練祥也。凡人子之生，必有天父地母之道，故記有君薨而生子之禮。今二皇子之育，雖在恭后崩後，於禮是為有三年子幼少者也，則必為之有二祥之祭。杜元凱云：『天子諸侯雖卒哭除服，其練祥日，必有位矣。』今皇子出承國蕃，故王后喪，諸侯卑，不得為主。夫喪無主，禮有正文，至尊統天承重，則為主在聖躬也。乃同先帝先后於考妣，哀禮終於今晦，吉禘始於來朔，非人臣之所主也。記云：『為王后周，服母之義。』虞書曰：『百姓如喪考妣，三載遏密。』恭后母育天下，臣子有喪妣之恩。古門人於師無服，心喪三年，祥日之哭，所以終哀，非服喪三年矣。今聖代不可守以循常之名例，當博納同異，斟酌而用焉。」 |
| | Scholars Xu Han and others proposed: "According to the Small Records of Rites, it says: 'For a person who has performed major mourning rites for their master's death, if there is a three-year period of mourning, they must certainly perform two sacrificial ceremonies.'" Zhang Xuan said: "The phrase 'there is one with a three-year mourning' refers to the case where the wife or child is still young." "The two sacrificial ceremonies refer to the lian and xiang rituals." Whenever a child is born, there must be the principle of a heavenly father and an earthly mother; therefore, the Records include rites for giving birth to a son after the death of one's ruler. Now, since the second imperial prince was born after Empress Gong's death, according to ritual this is considered a case of a young child being born during the three-year mourning period; therefore, two xiang sacrificial ceremonies must be held for him. Du Yuankai said: "Even though the Son of Heaven and feudal lords may end their mourning rites after the initial period, on the days for lian and xiang ceremonies, they must still hold a position [in ritual proceedings]." Now that the imperial prince has been born to carry on the royal lineage, during the mourning of an empress dowager, the feudal lords are considered inferior and cannot serve as the principal mourner. In mourning rites, there must be a principal mourner; this is clearly stated in ritual texts. Since the Son of Heaven governs heaven and bears the weight of responsibility, he himself serves as the principal mourner. Thus, by regarding the late emperor and empress dowager as one's parents, mourning rites will conclude on this last day of the month, while sacrificial rites for peace begin on the first day of next month; such matters are not to be presided over by subjects. The Records state: "Mourning an empress dowager for a year is in accordance with the principle of mourning one's mother." The Shangshu (Book of Documents) says: "The people mourn as if they had lost their parents, and for three years, music is suspended in mourning." Empress Gong nurtured the realm like a mother; her subjects have the debt of mourning as if they had lost their mother. In ancient times, disciples did not wear mourning for their teachers but observed a three-year heart-mourning period. Weeping on the xiang day was to conclude their grief; this was not equivalent to wearing formal mourning attire for three years. "Now, in our enlightened age, we cannot merely adhere to conventional precedents; we should broadly consider both similarities and differences, and carefully weigh them before making a decision."
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晉國子博士王翼云：「按禮無明文，依準鄭制齊縗。諸婦誠非五屬，然緣成親，夫屬子道，則妻亦婦道矣，不得不制親屬之服。」 |
| | Wang Yi, a Jin guozi bo shi, said: "According to the rites there is no explicit text; we should follow Zheng's system and wear Qi sui." "The various wives are indeed not among the five categories of relatives, but because they have formed a marital relationship, as the husband belongs to the category of sons and thus follows the son's mourning rites, then the wife also falls under the category of daughters-in-law. Therefore, it is unavoidable that they should observe the mourning attire for close relatives."
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故孝后崩，庾家訪服。博士王崑議：「五服之內，一同臣妾，宜準小君服周。」侍中高崧答以為，皆準五屬為夫人周。祠部郎孔恢云：「庾家男女宜齊縗，庾家諸婦雖非五屬女，今見在五屬之內，亦服周。」護軍江虨云：「按賀公記，天子諸侯，五屬之內，雖不服職為臣，皆服斬縗，為夫人則齊縗周。天子諸侯既同，后夫人亦不可得異，但文有詳略耳。子姪服周，諸婦非復五屬之例，謂當從降夫一等。」鄭彌云：「諸婦宜從夫。若其夫自同人臣，婦亦宜同於臣之妻。與王后無準，雖欲寧戚，於大典有闕。」 |
| | Therefore, when Empress Xiao passed away, the Yu family inquired about the appropriate mourning rites to observe. Bo Shi Wang Kun proposed: "Within the five categories of mourning attire, they are treated equally as subjects and servants; therefore, it is appropriate to follow the mourning rites for a junior lady (Xiao Jun) and observe the Zhou mourning period." Shizhong Gao Song replied that they should all be treated according to the five categories of relatives as a fu ren (lady) and observe the Zhou mourning rites. Cibu Lang Kong Hui said: "The men and women of the Yu family should wear Qi sui. Although the various wives of the Yu family are not daughters within the five categories, they now fall under one of these five categories; therefore, they should also observe the Zhou mourning rites." Hujun Jiang Bin said: "According to the records of Lord He, for emperors and feudal lords, within the five categories of relatives, even if they do not hold official positions as subjects, they should all wear Zhan sui. For a fu ren (lady), they should wear Qi sui and observe the Zhou mourning rites." Since emperors and feudal lords are treated equally, Empresses and their consorts cannot be treated differently; it is merely a matter of the text being more or less detailed. "Descendants and nephews should observe the Zhou mourning rites, while the various wives no longer fall under the examples of the five categories. It is said that they should follow a mourning rank one level lower than their husbands." Zheng Mi said: "The various wives should follow the rites of their husbands." "If a husband is himself treated as an official subject, then his wife should also be treated equally to the wives of officials." "There would be no standard for mourning in relation to a queen consort. Even if one wishes to express deep sorrow, it would represent a deficiency in the great rites."
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宋庾蔚之謂：「與天子有服，既為之斬縗，與王后有服則宜齊縗周也。雖婦亦宜以有服為斷，應如孔恢議。」 |
| | Song Yu Weizhi said: "Since they have a mourning relationship with the Son of Heaven, and we already mourn for them in Zhan sui, if there is also a mourning relationship with a queen consort, then it would be appropriate to wear Qi sui and observe Zhou mourning rites." "Even for wives, the decision should still be based on whether there is a mourning relationship. It should follow Kong Hui's proposal."
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晉孝武帝太元中，瑯琊王納妃，裁登車而定后凶禍至，即依在途遭喪，改服即位哭。徐邈以為有服，記有其證：「君為天子三年，夫人如外宗之為君。」又曰：「外宗為君夫人，猶內宗也。」 |
| | During the Taiyuan reign of Emperor Xiaowu of Jin, a prince of Langya married a bride. Soon after she boarded the carriage, disaster struck and the princess died suddenly. While en route, they changed into mourning attire and assumed their positions to weep. Xu Miao believed that there was a requirement for mourning, citing evidence: "A son should mourn the emperor for three years, and a princess should observe mourning rites for her husband as an outsider would for his lord." It also said: "An outsider mourning the empress is just like a relative within the clan."
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宋庾蔚之謂：「服問云：『君為天子三年，夫人如外宗之為君。』按鄭玄注云：『外宗，君外親之婦也。其夫與諸侯為兄弟，服斬，妻從服周。諸侯為天子服斬，夫人亦從服周。』按王肅注云：『外宗，外女之嫁於卿大夫者也，為君服周。』今鄭、王雖小異，而同謂夫服君斬縗，故妻從服周耳。未聞王妃服后與不。雜記云：『外宗為君夫人，猶內宗也。』鄭注：『皆謂嫁於國中者也。為君服斬縗，夫人齊縗，不敢以其親服服至尊也。外宗謂姑姊妹之女、舅之女及從母，皆是也。內宗，五屬之親也。其無服而嫁於諸臣者，從為夫之君。』按先儒皆以有親服之故，成以君臣之服。瑯琊王妃者，是司馬道子妻，於孝武定后，本娣姒小功之服。王者絕旁親，故宜成以臣妾齊縗之周。」 |
| | In the Song dynasty, Yu Wei zhi said: "The 'Funeral Rites Inquiry' states: 'A son should mourn for the emperor for three years; a princess should observe mourning as an outsider would for their lord.'" According to Zheng Xuan's annotation: "An 'external relative' refers to the wife of a distant kinsman outside the royal family. If their husband and feudal lords are brothers, they should observe the highest mourning rites (zhan), and the wife follows with a full period of mourning. "When feudal lords mourn for the emperor with the highest rites, their princesses also follow by observing a full mourning period."' According to Wang Su's annotation: "An 'external relative' refers specifically to a daughter of the royal family who has married into the ranks of high officials or nobles; they should observe a full mourning period for their lord." Now, although Zheng Xuan and Wang Su have slight differences in interpretation, they both agree that a husband should mourn his lord with the highest mourning rites (zhang sui), so naturally the wife follows by observing a full period of mourning. There is no record indicating whether or not a princess should observe mourning for an empress. The Miscellaneous Records state: "An outsider mourning the emperor's wife is just like a member of the inner clan." Zheng Xuan annotated: "This refers to those who have married into the state." They should mourn their lord with zhang sui, and the empress with qi sui; they dare not use mourning rites for a relative to mourn someone of supreme status. "External relatives" refer specifically to the daughters of one's aunt, the daughter of one's maternal uncle, and those born from a stepmother—all fall into this category. Inner relatives are those within five degrees of kinship. Those who have no mourning obligation but marry into the ranks of officials should follow their husband's rites for his lord." According to earlier scholars, because there is a familial mourning obligation, they combined it with the mourning rites between ruler and subject. The princess of Langya was the wife of Sima Daozi, who was Emperor Xiaowu's younger sister-in-law. Regarding the mourning for Empress Ding, she originally observed a minor mourning period (xiaogong). Since royalty severs ties with distant relatives, it is appropriate to combine the rites of subjects and servants observing a full mourning period (qi sui)."
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晉恭皇后崩，時東海國臣弘據刺問禮官。太學博士謝詮按：「儀禮，諸侯之大夫為周王繐縗，至葬除，有正文。傳曰：『諸侯之大夫，時接見於天子也。』至於周王后崩，無喪服之制。周王天下父，周后天下母，諸侯大夫宜服繐縗，稱情為得。」又刺問云：「昔元、明二帝崩時，朝臣皆服斬縗，諸國臣繐縗七月。今朝臣既為皇后齊周，則國臣宜有差降，不得亦繐縗也。」謝詮答曰：「繐縗止於七月，故無降。錯綜記例，亦謂應有服，正疑於無降耳。按伯叔母與伯叔父，恩義有深淺，而服亦同齊。曾祖與宗子母、妻，服無差降。推此，則何必皆降乎，將以取節於既葬，故無等耶？」 |
| | Empress Gong of Jin died, and at that time, Donghai State official Hong Ju asked about rites from the ritual officials. The Taixue bo shi Xie Quan stated: "According to the Li Ji, the ministers of feudal lords should wear chui sui for the Zhou king, and remove them upon burial; this is clearly recorded in the canonical text." The Zhuan says: "Ministers of feudal lords are occasionally received by the Son of Heaven." As for when a queen consort of the Zhou king died, there is no regulation regarding mourning attire. The Zhou king is the father of all under heaven, and the Zhou queen is the mother of all under heaven. Ministers of feudal lords should wear chuí suì; this would be appropriate to their feelings." He also asked: "In the past, when Emperors Yuan and Ming died, court officials all wore zhan sui, while ministers of various states wore chui sui for seven months. Now that court officials have already observed qiu zhou mourning for the empress, ministers of the states should be differentiated accordingly and may not also wear chui sui." Xie Quan replied: "Wearing chuí suì is limited to seven months, so there is no need for reduction. When cross-referencing past precedents, it is also said that mourning attire should be worn; the real doubt lies in whether there should be a reduction." According to regulations, between paternal uncles and aunts on one's father's side, the depth of affection and obligation varies, yet their mourning attire is the same as qiu. Between great-grandfathers, mothers of clan heads, and wives, there are no differences in mourning attire. By this reasoning, why should there be reductions for all? Is it merely to observe restraint after burial, hence no distinctions?"
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宋庾蔚之謂：「經但云諸侯大夫為天子，而不及后，則知於后無服也。若有服，則當連言。且傳云『時接見乎天子』，益知后不在其例矣。弘據引大夫之祭不成禮者，凡后之喪在其數，以明后必有服。蔚之按，記云：『士之所以異，緦不祭。』鄭氏云『然則士不得成禮』，諸侯之士亦不服天子及后，而亦不成禮。明不成禮不必為服，止以君有天王及后之喪，以宜隨例哀致，故亦同廢祭耳。」文明皇后及武元楊后崩，天下將吏發哀，三日止。 |
| | Yu Wei zhi of Song said: "The Classic merely mentions that ministers of feudal lords mourn for the Son of Heaven, but does not mention mourning for a queen; thus we know there is no mourning attire for a queen. If there were mourning attire, it should have been mentioned together. Moreover, the Zhuan says 'they are occasionally received by the Son of heaven,' which further confirms that a queen is not included in this category. Hong Ju cited cases where ministers' rituals were incomplete, and noted that the mourning of a queen was among them, to demonstrate that there must be mourning attire for a queen. Yu Wei zhi stated: The Records say: "What distinguishes commoners is that they do not perform sacrifices in su attire." Zheng Shih said, "Therefore, commoners cannot complete the rites," and ministers of feudal lords also do not mourn for the Son of Heaven or a queen, yet they still cannot complete the rites. This shows that incomplete rites do not necessarily require mourning attire; it is merely because the ruler has a funeral for the Son of Heaven and his queen, so they should follow precedent in expressing sorrow, hence they also cease sacrifices." When Empress Wenming and Empress Wu Yuan Yang died, officials throughout the empire expressed mourning for three days.
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