原文
明初，南海平步有六逸。其一曰唐豫，学者称为乐澹先生，尝立乡约，与乡人行之。有曰，婚礼旧俗，先一夕燕其子，子必据尊席而坐，以为渐老之宴，非礼也。今后止许开筵聚亲，子不得据尊席而坐，为父宜依醮礼命之，庶不违古人之意。有曰，《礼》云：父在，子虽老犹立。今后为子者不许坐，违者叱以辱之。有曰：父母之丧，不得饮宴。亲朋来吊，止宜待以蔬素。有曰：忌日之祭，当以丧礼处之。读祝后，孝子哭尽哀。是日不饮酒食肉，居宿于外，传所谓君子有终身之丧是也。其延亲宾散胙，必待祭毕，庶不分其祭祀之诚。此四约，最为礼之大者。
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中文
明朝初年，南海县平步乡有六位隐士。其中一位名叫唐豫，学者们称他为乐澹先生。他曾经制定了一套乡规民约（乡约），和乡亲们共同遵守执行。其中有条款规定：关于婚礼的旧习俗，在婚礼前一天为儿子设宴，儿子一定要坐在尊贵的席位上，（人们）认为这是象征（儿子）即将成家立业、步入成人阶段（渐老）的宴席，（唐豫认为）这是不合乎礼节的。今后只允许设宴招待亲友，儿子不得占据尊贵的席位，做父亲的应当依照古代男子成人礼（醮礼）的仪式来训导他，这样或许能不违背古人的用意。有条款规定：《礼记》上说：父亲健在，儿子即使年纪大了（在父亲面前）也应该站立。今后做儿子的（在父亲面前）不许坐下，违反的人要呵斥他，以此羞辱他。有条款规定：父母去世的服丧期间，不得饮酒作乐设宴。亲戚朋友前来吊唁，只应用蔬菜素食招待。有条款规定：在父母的忌日举行祭祀，应当按照丧礼的规矩来对待。读完祭文后，孝子要放声痛哭，竭尽哀思。这一天不能饮酒吃肉，要住在外面的屋子（表示哀伤和远离日常享乐），这正是古书上所说的君子有终身哀悼（父母）之情的意思。邀请亲戚宾客分享祭肉（散胙），必须等到祭祀仪式全部结束之后，这样才不至于分散祭祀时应有的诚敬之心。这四条乡约，是（乡约中）关于礼仪的最重要的规定。
英文
In the early Ming Dynasty, there were six recluses in Pingbu Township, Nanhai County. One of them was named Tang Yu, known to scholars as Master Ledan. He once established a set of village regulations (Xiangyue) and implemented them together with the villagers. One rule stated: Regarding old wedding customs, where a banquet is held for the son the night before the wedding, and the son must sit in the seat of honor, considered a feast signifying his approaching maturity and establishment of his own family (Jian Lao Zhi Yan), (Tang Yu deemed) this improper according to ritual propriety (Li). Henceforth, banquets are only permitted to gather relatives, the son must not occupy the seat of honor, and the father should instruct him according to the rites of the capping ceremony (Jiao Li, a coming-of-age ritual for males), so as perhaps not to violate the intentions of the ancients. Another rule stated: The Book of Rites says: 'While the father is alive, the son, even if old, still stands (in his father's presence).' Henceforth, sons are not permitted to sit (in their father's presence); violators shall be reprimanded and thus shamed. Another rule stated: During the mourning period for one's parents, one must not engage in feasting or drinking. When relatives and friends come to offer condolences, they should only be served vegetarian food. Another rule stated: On the death anniversary (Ji Ri) sacrifice for parents, it should be treated with the solemnity of funeral rites. After the sacrificial address is read, the filial son should weep aloud to the fullest extent of his grief. On this day, one must not drink alcohol or eat meat, and should reside outside (the main living quarters, signifying grief and distance from daily pleasures); this embodies what the classics refer to as 'the gentleman harbors lifelong mourning (for parents).' Inviting relatives and guests to share the sacrificial meat (San Zuo) must wait until the entire sacrificial ceremony is completed, so as not to distract from the sincerity required for the ritual. These four regulations were the most important concerning ritual propriety (Li) within the village pact.
文化解读/分析
- 乡约与基层教化：唐豫所立乡约是明清时期地方士绅参与基层社会治理、推行儒家教化的典型体现。“乡约”作为一种非官方的社会规范，旨在移风易俗，将儒家礼仪观念渗透到婚丧嫁娶等日常生活中。
- 礼的实践与调适：“婚礼旧俗”中儿子坐尊位的做法被唐豫视为“非礼”，他主张回归“醮礼”古意，强调父子伦常。这反映了士人对民间习俗的审视与修正，试图以经典礼制规范地方实践。
- 孝道的强化：乡约中关于父子关系（父在子立）、丧礼（蔬食待客、忌日如丧）、忌日祭祀（哭尽哀、不饮酒食肉、居外、诚敬）的规定，极大地突出了“孝”这一核心伦理价值。特别是“君子有终身之丧”的引用，强调了孝子对父母的哀思应是持久和内化的。
- 仪式与诚意：强调祭祀完成后才能“散胙”，是为了保证祭祀过程的专注与“诚”。这体现了儒家礼仪观中形式（仪式）与内涵（诚敬之心）并重的思想。
- 岭南地方特色：虽然乡约内容体现的是普遍的儒家价值观，但由南海本地学者唐豫制定并在当地推行，记录于《广东新语》中，使其成为研究明清时期广东地方社会风俗、士绅作用及儒学实践的重要个案。它展示了岭南地区在接受和实践儒家文化过程中的具体面貌。
关键词
乡约, 唐豫, 乐澹先生, 南海, 平步, 明初, 广东新语, 礼仪, 婚礼, 丧礼, 忌日, 孝道, 儒家, 教化, 民俗, 基层治理