1
後漢書志第五禮儀中立夏請雨拜皇太子拜王公桃印黃郊立秋貙劉案戶祠星立冬
Later Han Treatise 5—Etiquette, part two: rites from Beginning of Summer through Beginning of Winter, including rain prayers, enthroning the crown prince, honoring nobles with imperial audience, peach charms, the yellow suburban offering, the autumn hunt, door inspections, star sacrifices, and seasonal commencements.
2
冬至臘大儺土牛遣衛士朝會立夏之日，夜漏未盡五刻，京都百官皆衣赤，至季夏衣黃，郊。 其禮：祠特，祭醋。
The chapter covers winter solstice, the la festival, the great nuo exorcism, the clay ox, rotating the guards, and the court gathering. On Beginning of Summer, while less than five night clepsydra marks remain before dawn, everyone in the capital bureaucracy wears red; through late summer they switch to yellow, then observe the suburban sacrifice. The liturgy calls for a single beast and the vinegar libation.
3
自立春至立夏盡立秋，郡國上雨澤。 若少，* (府) *郡縣各掃除社稷； 其旱也，公卿官長以次行雩禮求雨。 [一]閉諸陽，衣皁，興土龍，[二]立土人舞僮二佾，七日一變如故事。 [三]反拘朱索*[縈]*社，伐朱鼓。 [四]禱賽以少牢如禮。 [五]注[一]公羊傳曰：「大雩，旱祭也。」 何休注曰：「君親之南郊，以六事謝過自責曰：『政不善與？ 民失職與？ 宮室崇與？ 婦謁盛與？ 苞苴行與？ 讒夫倡與？』 使童男女各八人舞而呼雩，故謂之雩。」 春秋繁露曰：「大旱雩祭而請雨，大水鳴鼓而攻社，天地之所為，陰陽之所起也。 或請焉，或* (怒) **[攻]*焉，何* (如) *也？ 曰：大旱，陽滅陰也。 陽滅陰者，尊厭卑也。 固其義也，雖大甚，拜請之而已，敢有加也？ 大水者，陰滅陽也。 陰滅陽者，卑勝尊也。 以賤陵貴者逆節，故鳴鼓而攻之，朱絲而脅之，為其不義，此亦春秋之不畏強禦也。 變天地之位，正陰陽之序，* (貞) **[直]*行其道而不* (忘) **[忌]*其難，義之至也。」
Between Beginning of Spring and the close of Beginning of Autumn, every commandery and kingdom forwards rainfall records to the court. If precipitation falls short, (some manuscripts read an alternate graph here) each commandery and county must sweep the altars of She and Ji; In time of drought, senior ministers and local magistrates take turns performing the Great Yu ceremony to pray for rain. First, seal every yang portal, dress in black, and raise earthen dragons; second, station clay effigies and two ranks of boy dancers, altering the setup every seven days as statute prescribes. Third, reverse the bindings, loop red cords around the soil altar, and beat the crimson drum. Fourth, offer prayer and votive thanks with a pig-and-goat set, following canonical form. Commentary note 1: "The Gongyang Commentary calls the great yu the ceremony held against drought." He Xiu explains that the sovereign himself travels to the southern suburban altar and enumerates six faults, asking in ritual self-reproach: "Is my rule unjust? Have the people been robbed of their occupations? Have my halls grown wastefully grand? Has influence peddling through the women's quarters run rampant? Are gifts and bribes changing hands? Are deceivers setting the tone at court? He then has eight boys and eight girls dance and chant the yu cry—hence the name of the rite." The Chunqiu Fanlu says: "In great drought one performs the yu sacrifice and prays for rain; in great flood one beats drums and attacks the she altar—this is what Heaven and Earth do, where yin and yang arise. Sometimes the king petitions them; sometimes (some texts read 'rage' here) one angrily attacks them—why (some texts read the cited text here) should that be so? The answer runs: a killing drought means dominant yang has smothered yin. When yang prevails absolutely, the high naturally weighs upon the low. That propriety holds firm: even in extreme drought one only bows and begs—who would dare escalate to coercion? Catastrophic flooding means yin has overwhelmed yang. When yin surges, the lowly briefly overturn the lofty. Inferiors lording over superiors inverts the cosmic hierarchy, so drummers assault the altar, red cords truss it up, and public shame punishes injustice—the Annals likewise sanction defiance of brute force. By resetting Heaven and Earth's stations and straightening yin and yang, (variant character in the cited text) one walks the upright Way without (alternate gloss: 'forget') flinching from the ordeal—such steadfastness is righteousness at its height."
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又仲舒奏江都王云：「求雨之方，損陽益陰。 願大王無收廣陵女子為人祝者一月租，賜諸巫者； 諸巫毋大小皆相聚於郭門，為小壇，以脯酒祭； 女獨擇寬大便處移巿，巿便無內丈夫，丈夫無得相從飲食； 令吏妻各往視其夫，皆到即起，雨注而已。」 服虔注左傳曰：「大雩，夏祭天名。 雩，遠也，遠為百谷求膏雨也。
Moreover Zhongshu memorialized the Prince of Jiangdu, saying: "The method of seeking rain is to diminish yang and augment yin. He urged the prince to remit one month's levy on Guangling women hired as prayer leaders and to divert that sum to the temple shamans; have every shaman, junior or senior, gather outside the city wall, raise a modest earthen altar, and offer meat and wine; let women choose an open, convenient site for a provisional market from which all males are barred so husbands cannot trail their wives to meals; then dispatch clerks' wives to visit their husbands' posts; the moment every wife has appeared, the clouds burst and the drought ends." Fu Qian's commentary on the Zuo Tradition says: "The great yu is the name of the summer sacrifice to Heaven. The word yu implies reaching far abroad to beg Heaven's soaking rains for every crop in the field.
5
龍見而雩。 龍，角、亢也。 謂四月□，龍星體見，萬物始盛，待雨而大，故雩祭以求雨也。」 一說，大雩者，祭於帝而祈雨也。 一說，郊，祀天祈農事； 雩，祭山川而祈雨也。 漢舊儀：「求雨，太常禱天地、宗廟、社稷、山川以賽，各如其常牢，禮也。 四月立夏旱，乃求雨禱雨而已； 後旱，復重禱而已； 訖立秋，雖旱不得禱求雨也。」
The canon prescribes the yu as soon as the Dragon constellation rises. Here "Dragon" denotes the Horn and Neck lunar lodges. By the fourth month—where the text is damaged—the dragon asterism stands fully above the horizon, growth has begun in earnest, and every plant waits on timely rain, which is why the court stages the yu. Another gloss treats the great yu as a petition for rain offered directly to the high god. Still others distinguish the suburban rite, which entreats Heaven on behalf of farming, from the yu, which beseeches mountains and rivers for showers. Han Old Observances: "When seeking rain, the Chamberlain for Ceremonies prays to Heaven and Earth, ancestral temples, soil and grain altars, and mountains and rivers with thank-offerings; each according to its usual victim—this is proper ritual. When drought strikes at the fourth-month Beginning of Summer, only the statutory rain entreaties are performed; should dryness return later, the court simply repeats the layered prayers; but after Beginning of Autumn, even severe drought does not justify further rain magic."
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注[二]山海經曰：「大荒東北隅有山，名曰凶廣土丘。 應龍處南極，殺蚩尤與誇父，不得復上，故下數旱。 旱而為應龍之狀，乃得大雨。」 郭璞曰：「今之土龍，本此氣應，自然冥感，非人所能為也。」 董仲舒云：「春旱求雨，令縣邑以水日令民禱社稷，家人祠戶。 毋伐名木，毋斬山林。 暴巫聚蛇八日。 於邑東門之外為四通之壇，方八尺，植蒼繒八。 其神共工。 祭之以生魚八，玄酒，具清酒* (搏) **[膊]*脯。 擇巫之絜清辯口利辭者以為祝。 祝齋三日，服蒼衣。 先再拜，乃跪陳，陳已，復再拜，乃起。 祝曰：『昊天生五穀以養人。 今五穀病旱，恐不成。 敬進清酒* (搏) **[膊]*脯，再拜請雨。 雨幸大澍，奉牲禱。』 以甲、乙日為大青龍一，長八丈，居中央； 為小龍七，各長四丈，於東方，皆東鄉，其閒相去八尺。 小僮八人，皆齋三日，服青衣舞之。 田嗇夫亦齋三日，服青衣而立之。* (諸裡) **[鑿]*社通之於閭外之溝。 取五蝦罶，錯置社之中。 池方八尺，深一尺，置水蝦罶焉。 具清酒* (搏) **[膊]*脯。 祝齋三日，服蒼衣，拜跪、陳祝如初。 取三歲雄雞與三歲豭豬，皆燔之於四通神宇。 令民闔邑裡南門，置水其外，開裡北門。 具老豭豬一，置之裡北門之外。 巿中亦置一豭豬。 聞* (彼) *鼓聲，皆燒豬尾，取死人骨埋之，開山淵積薪而焚之。 決信道橋之壅塞不行者決瀆之。 幸而得雨，報以豚一，酒、鹽、黍財足。 以茅為席，毋斷。 夏求雨，令縣邑以水日家人祀醋，毋舉土功。 更大浚井。 暴釜於壇，杵臼於術，七日。 為四通之壇於邑南門之外，方七尺，植赤繒七。 其神蚩尤。 祭之以赤雄雞七，玄酒，具清酒* (搏) **[膊]*脯。 祝齋三日，服赤衣，拜跪、陳祝如春。 以丙、丁日為赤大龍一，長七丈，居中； 又為小龍六，*[各]*長三丈五尺，於南方，皆南鄉，其閒相去七尺。 壯者七人，皆齋三日，服赤衣而舞之。
Comment 2 quotes the Classic of Mountains and Seas: "northeast of the Great Wasteland rises Mount Xiongguangtuqiu. The responsive dragon guards the southern pole; after slaying Chiyou and Kuafu it can no longer soar skyward, so the human realm suffers repeated drought. Fashioning an effigy of that dragon during drought draws down the deluge." Guo Pu says: "Today's clay dragons take their sympathetic resonance from this; it is a dark natural sympathy—nothing humans contrive." Dong Zhongshu prescribes spring drought rituals: "on designated water-phase days every county prays at the soil and grain shrines while families sacrifice to their gate gods. Logging famed timber or clearing upland woods is forbidden. For eight days shamans sun themselves in the open while snakes are assembled—per Dong Zhongshu's liturgy. East of the town gate workers raise an eight-foot-square crossroads altar hung with eight panels of gray silk. Gonggong presides over that altar. Offer eight living fish, black millet wine, and clear ale (gloss: 'pound') together with dried shoulder jerky. Choose the cleanest, most articulate medium to intone the prayer. That officiant fasts three days and dresses in ash-colored robes. He bows twice, kneels to recite the petition, bows twice again, and only then stands. The prayer begins: “High Heaven grew the five cereals to feed us.” Now drought blights those crops; they may never ripen. We respectfully present clear wine (variant reading in the cited text) and dried shoulder meat, bow twice, and beg for rain. Should Heaven answer with a soaking shower, they immediately offer livestock in gratitude. On Wood-day jia and yi they mold one immense blue dragon, eight zhang in length, at the center; seven lesser dragons, each four zhang, line up to the east, snouts eastward, eight chi apart. Eight acolytes, fasting three days in green coats, dance around those effigies. The hamlet field warden likewise fasts, dons green, and supervises the setup. Some editions prefix “all hamlets.” They cut channels from the she altar to the moat beyond the ward gate. Five wicker fish traps are staggered across the soil-altar court. Workers dig an eight-by-eight chi basin one chi deep, fill it with water, and float the traps. They set out clear wine (variant graph in the cited text) and dried shoulder jerky again. The invocator repeats the three-day fast, gray robes, and original choreography. Three-year roosters and boars burn at the crossroads shrine. Residents seal the town's south gate, heap water outside, and open the northern lane gate. An old boar waits beyond the lane's north exit. A second boar stands in the marketplace. When they hear (variant reading in the cited text) the drum signal, they singe every pig's tail, bury bones taken from old graves, unblock mountain springs, and heap fuel for bonfires. Every clogged canal or bridge fairway is dredged until water moves freely. When rain finally falls, the thank-offering is a single piglet plus ale, salt, and whatever millet the town can spare. Rush mats must stay whole—never slash them apart. Summer drought protocol assigns water-phase days for domestic vinegar libations and forbids construction projects. They deepen and scour every well. For a week they sun cauldrons on the altar and set mortars in the lanes—another summer drought measure. South of the town gate they build a crossroads altar seven chi on a side and hang seven panels of crimson silk. Chiyou is the tutelary spirit of that stage. The offering includes seven crimson cocks, black millet wine, and clear ale (gloss: 'pound,' as in pounded meat) with dried shoulder jerky to complete the set. The prayer leader fasts for three days, dons red, and follows the same bowing and recitation used in the spring rite. On Fire-day bing and ding they mold one great scarlet dragon, seven zhang long, for the center; six smaller dragons, each three and a half zhang, stand to the south, all snouts southward, seven chi apart. Seven able-bodied men, each fasting three days in red, dance the dragon effigies.
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司空嗇夫亦齋三日，服赤衣而立之。 鑿社而通之閭外之溝。 取五蝦罶，錯置社之中。 池方七尺，深一尺。 酒脯祭。 齋衣赤，拜跪、陳祝如初。 取三歲雄雞、豭豬，燔之四通神宇。 開陰閉陽如春也。 季夏，禱山陵以助之。 令縣邑一徙巿於邑南門之外，五日，禁男子無得行入巿。 家人祠中溜。 毋舉土功。 聚巫巿旁，為之結蓋。 為四通之壇於中央，植黃繒五。 其神後稷。 祭之以* (毋) **[母]*□五，玄酒，具清酒* (搏) **[膊]*脯。 令各為祝齋三日，衣黃衣，皆如春祠。 以戊、己日為大黃龍一，長五丈，居中央； 又為小龍四，各長二丈五尺，於中央，皆南鄉，其閒相去五尺。 丈夫五人，皆齋三日，服黃衣而舞之。 老者亦齋三日，衣黃衣而立之。 亦通社中於閭外溝。 蝦罶池方五尺，深一尺。 他皆如前。 秋，暴巫□至九日。 毋舉火事，煎金器。 家人祠門。 為四通之壇於邑西門之外，方九尺，植白繒九。 其神* (太) **[少]*昊。 祭之桐木魚九，玄酒，具清酒* (搏) **[膊]*脯。 衣白衣。 他如春。 以庚、辛日為大白龍一，長九丈，居中央； 為小龍八，各長四丈五尺，於西方，皆西鄉，其閒相去九尺。 □者九人，皆齋三日，服白衣而舞之。 司馬亦齋三日，衣白衣而立之，蝦罶池方九尺，深一尺。 他如前。
The district overseer for public works likewise fasts, dresses in red, and supervises the array. They open a channel from the soil altar to the moat beyond the ward. Five fish traps are staggered across the inner court of the she altar. The basin measures seven chi square and one chi deep. They offer wine and dried meat. After fasting in red vestments, they repeat the initial bows, kneelings, and prayer. They burn three-year roosters and boars at the crossroads shrine. Yin pathways open while yang is sealed, exactly as in the spring protocol. During late summer they add prayers at the imperial tumuli for extra efficacy. Every county relocates its market south of the wall for five days and bars men from entering it. Families offer domestic sacrifice at the central eaves runnel. Excavation and building projects are suspended. Shamans assemble beside the market under a tied canopy. At the hub they raise another crossroads altar hung with five bolts of yellow silk. Lord Millet presides there. The offering consists of (some editions read the negative particle here) five [lacuna in text; possibly paired beasts], black millet wine, clear ale (variant graph in the cited text) and dried shoulder jerky. Each officiant fasts three days in yellow robes, matching the spring liturgy. On Earth-day wu and ji they set one five-zhang golden dragon at the center; four smaller dragons, each two and a half zhang, ring that center facing south, five chi apart. Five adult men, fasting three days in saffron coats, dance the effigies. Elders likewise fast, wear yellow, and oversee the formation. Channels again link the she court to the outer ditch. The trap basin is five chi square and one chi deep. Everything else follows the earlier instructions. For autumn the shamans remain exposed in the sun for as many as nine days—the lacuna marks damaged text in the manuscript. Open flame work is banned; even heating bronze vessels counts as an offense against the rite. Families sacrifice at their gates. West of the town wall stands a nine-chi crossroads altar draped with nine panels of white silk. The presiding spirit is (the compound begins with 'great') Shaohao, the Lesser Brilliant sovereign. They bring nine wooden fish carved from paulownia, black millet wine, and clear ale (variant reading in the cited text) with dried shoulder jerky. Participants wear white. Other steps mirror the spring ceremony. On Metal-day geng and xin they mold one nine-zhang white dragon at the center; eight lesser dragons, each four and a half zhang, line the western quadrant facing west, nine chi apart. Nine dancers—the title is lost in the lacuna—fast three days in white and animate the effigies. The military intendant fasts, dresses in white, and directs the array while the fish-trap pool spans nine chi square and one chi deep. Remaining details repeat the prior pattern.
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冬，舞龍六日，禱於名山以助之。 家人祠井。 毋壅水。 為四通之壇於邑北門之外，方六尺，植黑繒六。 其神玄冥。 祭之以黑狗子六，玄酒，具清酒* (搏) **[膊]*脯。 祝齋三日，衣玄衣。 祝禮如春。 以壬、癸日為大黑龍一，長六丈，居中央；
Winter adds six days of dragon dancing and prayers at celebrated peaks. Families sacrifice at their wells. Damming streams or cisterns is forbidden. North of the wall they build a six-chi crossroads altar hung with six bolts of black silk. The black god Xuanming receives the offering. They offer six black puppies, black millet wine, and clear ale (variant reading in the cited text) with dried shoulder jerky. The prayer leader fasts three days in deep black robes. His choreography follows the spring model. On Water-day ren and gui they raise one six-zhang black dragon at the hub;
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又為小龍五，各長三丈，於北方，皆北鄉，其閒相去六尺。 老者六人，皆齋三日，衣黑衣而舞之。 尉亦齋三日，服黑衣而立之。 蝦罶池皆如春。
five smaller dragons, each three zhang, stand to the north, snouts northward, six chi apart. Six elders, fasting three days in black, dance the dragons. The district captain likewise fasts in black and directs the scene. The fish-trap pools match the spring measurements.
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四時皆庚子日，令吏民夫婦皆偶處。 凡求雨，大體丈夫欲藏而居，女子欲和而樂。」 應龍有翼。 法言曰：「象龍之致雨。 艱矣哉，龍乎！ 龍乎！」 新論曰：「劉歆致雨，具作土龍，吹律，及諸方術，無不備設。 譚問：『求雨所以為土龍，何也？』 曰：『龍見者，輒有風雨興起，以迎送之，故緣其象類而為之。』」 注[三]周禮曰：「□舞，帥而舞旱暵之事。」 鄭玄曰：「□，赤皁染羽為之也。」
Every seasonal suite assigns gengzi days on which officials and townsfolk keep conjugal privacy. Rain magic generally keeps men indoors and encourages tranquil, joyful harmony among women. The commentary adds that the responsive dragon bears wings. The Model Sayings says: "Imitating the dragon brings rain. How arduous it is to play the dragon! O dragon!" Huan Tan's New Discourses records Liu Xin's rain ritual: "clay dragons, pitch-pipes, and every occult technique he could assemble. Huan Tan asks why clay dragons are fashioned when praying for rain. The answer: wherever dragons appear, wind and rain gather to escort them; effigies imitate that likeness." Comment 3 cites the Rites of Zhou: "the lacuna probably named the Huang dance, performed against drought." Zheng Xuan glosses the lost graph: "feathers dyed russet and black—likely the Huang dancers' regalia."
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旱歎，註：「陽也，用假色者，欲其有時而去之。」
The sigh against drought is glossed as yang symbolism: "borrowed colors mark the drought as temporary."
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注[四]漢舊儀曰：「成帝三年六月，始命諸官止雨，朱繩反縈社，擊鼓攻之，是後水旱常不和。」 干寶曰：「朱絲縈社。 社，太陰也。 朱，火色也。 絲，* (維) **[離]*屬。 天子伐鼓於社，責腢陰也； 諸侯用幣於社，請上公也； 伐鼓於朝，退自攻也。 此聖人之厭勝之法也。」
Comment 4 quotes Han Old Observances: "in Chengdi's third year the court first commanded anti-rain rituals—red cords reversed on the she altar and drum assaults—after which flood and drought rarely balanced." Gan Bao says: "Red silk coils around the she. The she altar embodies great yin. Vermilion belongs to the fire phase. As for silk, (some editions read 'cord') the commentary continues with glosses on binding and separation. The emperor drums at the she to reproach excessive yin; nobles present silk offerings to summon the high lord of yin; court drums turn blame inward on the ruler himself. Such is the sage-kings' pattern for counter-magic against calamity."
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注[五]漢書儀曰：「武帝元封日到七月畢賽之，秋冬春不求雨。」 古今注曰：「武帝元封六年五月旱，女及巫丈夫不入市也。」
Comment 5 cites Han Book Observances: "Wudi's Yuanfeng schedule ends rain prayers by the seventh month; autumn through spring forbids further entreaties." The Ancient and Modern Notes says: "In the fifth month of the sixth year of Yuanfeng under Emperor Wu, during drought, women and male shamans did not enter the market."
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拜皇太子之儀：百官會，位定，謁者引皇太子當御坐殿下，北面； 司空當太子西北，東面立。 讀策書畢，中常侍持皇太子璽綬東向授太子。 太子再拜，三稽首。 謁者贊皇太子臣某，* (甲) **[中]*謁者稱制曰「可」。 三公升階上殿，賀壽萬歲。 因大赦天下。 供賜禮畢，罷。
Protocol for enthroning the crown prince: once the court ranks settle, the herald stations the heir below the throne dais, facing north; the Minister of Works stations himself northwest of the prince, facing east. After the patent is read, a palace attendant presents the crown prince's seal and ribbons facing east. The heir bows twice and performs three forehead knockings. The herald intones “Heir apparent, your servant So-and-so, (variant reading jia). The chief herald pronounces the edict: "Approved." The Three Excellencies mount the hall and shout long life to the throne. The sovereign then proclaims a general amnesty. Once presents are distributed, the assembly disperses.
15
拜諸侯王公之儀：石官會，位定，謁者引光祿勳前。 [一]謁者引當拜*[者]*前，當坐伏殿下。 光祿勳前，一拜，舉手曰； 「制詔其以某為某。」 *[二]*讀策書畢，謁者稱臣某再拜。 尚書郎以璽印綬付侍御史。 侍御史前，東面立，授璽印綬。 王公再拜頓首三* (下)*。 贊謁者曰：「某王臣某新封，某公某初*[除]*，謝。」 中謁者報謹謝。 贊者立曰：「* (謝) *皇帝為公興。」* (皆冠) **[重坐，受策者拜]*謝，起就位。 供賜禮畢，罷。 *[三]*注[一]丁孚漢儀曰「太常住蓋下，東向讀文」，與此異也。
Rites for ennobling kings and grand dukes: when ranks are set, the herald advances the Privy Treasurer; note that shi guan is likely a scribal error for bai guan (all officials assemble). First the herald brings each appointee forward to kneel below the dais. The Privy Treasurer bows once, lifts his hand, and begins the patent formula: "The edict orders that So-and-so be made Such-and-such." After the annotated passage and the full reading of the patent, the herald has the nominee declare Subject So-and-so and bow twice. A Masters-of-Writing cadet delivers the seal case to the attendant censor. The censor advances east-facing and invests the noble with seal and ribbons. The noble twice bows and performs three forehead knockings (alternate gloss in the cited text) The announcing herald says: "King So-and-so, subject So-and-so, newly enfeoffed; Duke So-and-so of Such, newly [appointed]—give thanks." The inner herald answers with formal thanks. The announcer stands and says: (variant reading in the cited text) that the Emperor elevates the noble house." Some editions add "all wear caps." They resume their seats; the patentee thanks, rises, and stands in rank. Gifts distributed, the court adjourns. Comment 1: "Ding Fu's Han ritual places the Minister of Ceremonies eastward beneath the canopy—at odds with this account."
16
注[二]丁孚漢儀有夏勤策文，曰：「維元初六年三月甲子，制詔以大鴻臚勤為司徒。 曰：『朕承天序惟稽古，建爾於位為漢輔。 往率舊職，敬敷五教，五教在寬。
Comment 2 preserves Xia Qin's patent: "Yuanchu 6, third month, jiazi—the Grand Herald becomes Minister of Education. By Heaven's line and the ancient pattern I set you as pillar of the Han. Go govern your charge; spread the Five Teachings with a generous hand.
17
左右朕躬，宣力四表，保乂皇家。 於戲！ 實惟秉國之均，旁祗厥緒，時亮天工，可不慎與！ 勤* (而) **[其]*戒之！』」 注[三]臣昭曰：漢立皇后，國禮之大，而志無其儀，良未可了。 案蔡質所記立宋皇后儀，今取以備闕。 云：「尚書令臣囂、僕射臣鼎、尚書臣旭、臣乘、臣滂、臣謨、臣詣稽首言：『伏惟陛下履干則坤，動合陰陽。 腢臣大小鹹以長秋宮未定，遵舊依典，章表仍聞，歷時乃聽。 令月吉日，以宋貴人為皇后，應期正位，腢生兆庶莫不式舞。 易稱「受茲介祉」，詩云「干祿百福，子孫千億」，萬方幸甚。
Uphold the throne, labor beyond the frontiers, and secure the royal house. Alas! You balance the realm, honor your mandate, and brighten Heaven's work—tread with care! Xia Qin— (some texts read the cited text here) Mind this warning! Liu Zhao remarks that enthroning an empress is paramount state ritual, yet the monograph omits the liturgy—a frustrating gap. We fill the lacuna from Cai Zhi's record of Empress Song's investiture. The memorial opens with Directors Xiao and Ding and Masters Xu, Cheng, Pang, Mo, and Yi prostrate: "Your Majesty walks Qian and mirrors Kun; every motion harmonizes yin and yang. They cite the vacant Long Autumn halls; petitions echoed until at length they were heard. This auspicious day elevates Honored Lady Song; she takes her throne on schedule and the realm dances with joy. The Zhou yi promises great blessing; the Odes prays for countless heirs—the empire shares the joy.
18
今吉日以定，臣請太傅、太尉、司徒、司空、太常條列禮儀正處上，腢臣妾無得上壽，如故事。 臣囂、臣鼎、臣旭、臣乘、臣滂、臣謨、臣詣愚闇不達大義，誠惶誠恐，頓首死罪，稽首再拜以聞。』 制曰：『可。』 維建寧四年七月乙未，制詔：『皇后之尊，與帝齊體，供奉天地，祗承宗廟，母臨天下。 故有莘興殷，姜任母周，二代之隆，蓋有內德。 長秋宮闕，中宮曠位，宋貴人* (乘) **[秉]*淑媛之懿，體河山之儀，威容昭曜，德冠後庭。 腢寮所咨，* (人) **[僉]*曰宜哉。 卜之蓍龜，卦得承干。 有司奏議，宜稱紱組，以* (臨) **[母]*兆民。
Now that the auspicious day has been fixed, we request that the Grand Tutor, Grand Commandant, Minister over the Masses, Minister of Works, and Chamberlain for Ceremonials itemize the ritual protocol and submit the correct arrangements. The assembled subjects and palace women may not offer longevity toasts, as in the old precedent. We are dull and unworthy; trembling, we knock our heads and submit. The rescript answers: Approved. Jianning 4, seventh month, yiwei: "The empress shares the sovereign's person; she joins him in serving Heaven, Earth, and the shrines as mother of the realm." Youxin's bride founded Yin; Jiang Yuan mothered Zhou—both golden ages rested on inner virtue. The Long Autumn halls stand empty; Honored Lady Song (variant reading in the cited text) She embodies the inner court's grace and the realm's majesty—radiant and unsurpassed in virtue. The ministry concurs Some editions read the cited text. All agree she is the right choice. The oracle with stalk and shell yields a pattern of sustaining Heaven. Officials recommend the silk cords so she may (variant reading in the cited text) mother the myriad subjects.
19
今使太尉襲使持節奉璽綬，宗正祖為副，立貴人為皇后。 後其往踐爾位，敬宗禮典，肅慎中饋，無替朕命，永終天祿。』 皇后初即位章德殿，太尉使持節奉璽綬，天子臨軒，百官陪位。 皇后北面，太尉住蓋下，東向，宗正、大長秋西向。 宗正讀策文畢，皇后拜，稱臣妾，畢，住位。 太尉襲授璽綬，中常侍長* (樂) **[秋]*太僕高鄉侯覽長跪受璽綬，奏於殿前，女史授婕妤，婕妤長跪受，以授昭儀，昭儀受，長跪以帶皇后。 皇后伏，起拜，稱臣妾。 訖，黃門鼓吹三通。 鳴鼓畢，腢臣以次出。 後即位，大赦天下。 皇后秩比國王，即位威儀，赤紱玉璽。」
The Grand Commandant, credential in hand, presents the regalia with the Director of the Imperial Clan as deputy, raising the Honored Lady to empress. Take your throne, honor the rites, manage the inner household faithfully, and preserve Heaven's mandate. Her first audience unfolds at Zhangde: the Grand Commandant invests her while the emperor leans on the balustrade and the court stands arrayed. The empress faces north; the Grand Commandant stands eastward under the canopy; the clan director and chief eunuch face west. After the patent is read, she bows as "subject and concubine," then holds her station. The Grand Commandant passes the ribbons; the senior palace attendant (some texts give a variant form of the officer's name) The Coachman Lan receives the case before the throne; female attendants pass it from Handmaid to Bright Companion to belt the empress. She prostrates, rises, and again speaks as subject and consort. Yellow Gate musicians sound three fanfares. Drums cease; ministers withdraw in rank order. Investiture concludes with a general amnesty. Her salary matches a king's; she receives crimson ribbons and a jade seal.
20
仲夏之月，萬物方盛。 日夏至，陰氣萌作，恐物不楙。 其禮：以朱索連葷菜，彌牟*[樸]*蠱鐘。 以桃印長六寸，方三寸，五色書文如法，以施門戶。 代以所尚為飾。 夏後氏金行，作葦茭，言氣交也。 [一]殷人水德，以螺首，慎其閉塞，使如螺也。 周人木德，以桃為更，言氣相更也。 漢兼用之，故以五月五日，朱索五色印為門戶飾，以難止惡氣。 [二]日夏至，禁舉大火，止炭鼓鑄，消石冶皆絕止。 至立秋，如故事。 是日浚井改水，日冬至，鑽燧改火雲。 注[一]風俗通曰：「傳曰『萑葦有叢』。 呂氏春秋曰『*[湯]*始得伊尹，祓之於廟，熏以萑葦』。 周禮『卿大夫之子名曰門子。』 論語曰『誰能出不由戶* (者)*』。
Midsummer: every growing thing reaches full vigor. At the solstice yin stirs beneath yang; the court worries that growth may falter. The rite links leeks and herbs with red cords and muffles the bells against summer pests. Peachwood charms—six by three cun—bear five-color seals affixed to every door. Each dynasty ornaments gates according to its patron phase. Xia, honoring metal, hung reed bundles to symbolize airy interchange. Shang, with water's virtue, capped gateposts with snail shells to seal damp ingress. Zhou, favoring wood, switched to peachwood to mark cyclical renewal. Han blends the customs: on Double Fifth, crimson cords and polychrome charms bar malignant influences. At the solstice great fires, charcoal works, and saltpetre smelting halt. Normal industry resumes at Beginning of Autumn. They scour wells and refresh their water; at winter solstice they rotate the fire-drill—note the stray final "cloud" graph in the source. Comment [one]: Popular Customs says: "The tradition says Reeds have clumps." The Lü compendium says Tang welcomed Yi Yin and purified him in the shrine with reed smoke—some editions debate the ruler's name. The Rites of Zhou styles ministers' sons "gate sons." The Analects asks who may leave except through the gate Some texts add the particle the cited text.
21
故用葦者，欲人之子孫蕃* (植) **[殖]*。 不失其類，有如萑葦。 茭者交易，陰陽代興者也。」
Reeds pray that descendants flourish (variant reading in the cited text) like thickets of reed. They stay true to their kind, rank on rank like marsh grass. The braided bundles mark yin and yang turning in season.
22
注[二]桃印本漢制，所以輔卯金，魏除之也。
Comment 2: peach charms buttressed the Liu house (Mao metal); Wei discarded them.
23
先立秋十八日，郊黃帝。 是日夜漏未盡五刻，京都百官皆衣黃。 至立秋，迎氣於黃郊，樂奏黃鐘之宮，歌帝臨，冕而執干戚，舞雲翹、育命，所以養時訓也。
Eighteen days ahead of autumn they hold the yellow suburban rite to Huangdi. That predawn moment the capital bureaucracy dresses in yellow. At autumn's advent they greet yellow qi in the southern suburb with Yellow Bell music, the hymn "Imperial Presence," shield dances, and the Cloud and Nurture dances to tune the season.
24
立秋之日，夜漏未盡五刻，京都百官皆衣白，施皁領緣中衣，迎氣*[於]*白郊。
Autumn's first dawn finds the capital in white robes with black collars for the western qi welcome.
25
禮畢，皆衣絳，至立冬。
Afterward everyone switches to scarlet until winter begins.
26
立秋之日，* (自) **[白]*郊禮畢，始揚威武，斬牲於郊東門，以薦陵廟。 其儀：
On autumn's opening day Some editions prefix the cited text. Once the white-suburban rite ends, the sovereign displays martial splendor, slaughters victims east of the altar, and sends the meat to the tombs. The ceremony runs thus:
27
乘輿御戎路，白馬朱鬣，躬執弩射牲。 牲以鹿麛。 [一]太宰令、謁者各一人，載*[以]*獲車，馳* (駟) *送陵廟。 *[於是乘輿]*還宮，遣使者繼束帛以賜武官。
The emperor rides the martial avenue on a white horse with crimson mane and personally bolts the quarry with a crossbow. The offering uses deer or fawns. The Overseer of Victuals and a herald each ride the harvest wagon at full gallop (variant gloss: a four-in-hand team) to carry the kill to the imperial tombs. The carriages wheel home while messengers follow with silk gifts for the martial bureaucracy.
28
[二]，武官肄兵，習戰陣之儀、斬牲之禮，名曰貙劉。 兵、官皆肄孫、吳兵法六十四陣，名曰乘之。 [三]立春，遣使者繼束帛以賜文官。 [四]貙劉之禮：祠先虞，執事告先虞已，烹鮮時，有司*[告]*，乃逡巡射牲。 獲車畢，有司告事畢。 [五]注[一]月令曰：「天子乃厲*(□) **[飾]*，執弓挾矢以獵。」 月令章句曰：「親執弓以射禽，所以教兆民* (載) *戰事也。 四時閑習，以救無辜，以伐有罪，所以強兵保民，安不忘危也。」
Second: troops rehearse formations and the slaughter liturgy—the ceremony named Chu Liu. Commanders and men drill the sixty-four Sun Wu formations known as the maneuver. Third: at Beginning of Spring silk gifts go to the civil service. The Chu Liu opens with Forester Yu; once officers announce readiness they rotate inward and loose at the beast. After the wagon ritual concludes, supervisors declare all complete. Comment 1 quotes the Monthly Ordinance: "the sovereign dresses his hunting gear, bow in hand and arrows at belt." Monthly Ordinance sentences says: "Personally holding bow to shoot birds and beasts—thereby to instruct the myriad people (alternate reading in the cited text) about military duty. Seasonal drills rescue the innocent and strike the guilty—they steel the army yet guard the folk, vigilant even in calm."
29
注[二]漢官名秩曰：「賜太尉、將軍各六十匹，執金吾、諸校尉各三十匹，武官倍於文官。」
Comment [two]: Han Official Ranks says: "Grant the Grand Commandant and generals sixty bolts each, Bearer of the Mace and colonels thirty each; martial officers double civil ones."
30
注[三]月令，孟冬天子講武，習射御，角力。 盧植注曰：「角力，如漢家乘之，引* (閾) **[關]*蹋踘之屬也。」 今月令，季秋天子乃教田獵，以習五戎。 月令章句曰：「寄戎事之教於田獵。 武事不可空設，必有以誡，故寄教於田獵，閒肄五兵。
Comment 3 cites winter's first month for martial lecture, chariot archery, and wrestling. Lu Zhi's commentary says: "Wrestling—like Han's 'riding it,' pulling (variant reading in the cited text) goal-kicking games and similar trials." The current Monthly Ordinance assigns late autumn for hunting drills with the five arms. Monthly Ordinance sentences says: "Entrust instruction in martial affairs to field hunting. Warcraft cannot be hollow theater; the hunt supplies moral warning while rehearsing the five weapons.
31
天子、諸侯無事而不田為不敬，田不以禮為暴天物。」 周禮：「司馬以旗致民，平列陣，如戰之陣。 王執路鼓，諸侯執賁鼓，軍將執晉鼓，師帥執提，旅帥執鼙，卒長執鐃，兩司馬執鐸，公司馬執鐲，以教坐作進退疾徐疏數之節。」 士卒聽聲視旗，隨而前□，故曰師之耳目，在吾旗鼓。 春教振旅以搜田，夏教茇捨以苗田，秋教治兵以獮田，冬教大閱以狩田。 春夏示行禮，取禽供事而已。
Rulers who skip the seasonal hunt slight Heaven; hunting without ritual wastes creation. Rites of Zhou: "The Minister of War with banners summons the people, levels and arrays formations, like battle formations. Each rank carries its drum or bell to drill posture and tempo." Troops heed drums and colors—the lacuna obscures one verb—hence command calls flags and drums the army's senses. Each season pairs drill with hunt type: spring search, summer seeding hunt, autumn collective hunt, winter grand review. Warm-season hunts choreograph ritual; game simply feeds the altars.
32
秋者殺時，田獵之正，其禮盛。 獨斷曰：「巡狩*[校]*獵還，公卿以下陳雒陽都亭前街上，乘輿到，公卿以下拜，天子下車，公卿*[親]*識顏色，然後還宮。
Autumn belongs to slaughter; the regulated hunt peaks then. Solitary Judgments says: "After touring hunt [inspecting] hunt returns, dukes and ministers downward array along Luoyang capital pavilion front street; when the imperial carriage arrives, dukes and ministers downward bow; the Son of Heaven descends the carriage; dukes and ministers [in person] discern his countenance—then return to palace.
33
古語曰『在車為下』，唯此時施行。」 魏書曰：「建安二十一年三月，曹公親耕藉田。 有司奏：『四時講武於農隙。 漢承秦制，三時不講，唯十月車駕幸長安水南門，會五營士，為八陣進退，名曰乘之。 今金革未偃，士民素習，可無四時講武，但以立秋擇吉日大朝車騎，號曰治兵。 上合禮名，下承漢制也。』」 注[四]漢官名秩曰：「賜司徒、司空帛四十匹，九卿十五匹。」 古今注曰：「建武八年立春，賜公十五匹，卿十匹。」
An old maxim ranks riders lowest—only this ceremony enacts it. Wei Book says: "Third month, twenty-first year of Jian'an, Lord Cao personally plows the sacred field. Officials propose drilling armies between planting seasons. Han followed Qin by drilling chiefly in the tenth month at Chang'an's south gate with the five camps wheeling through eight arrays. They argue wartime habit lets them drop quarterly drills for a single autumn muster dubbed troop regulation. The proposal honors canonical titles yet follows Han precedent." Comment [four]: Han Official Ranks says: "Grant Minister of Education and Minister of Works forty bolts of silk; nine ministers fifteen bolts." Ancient and Modern Notes says: "Eighth year of Jianwu Beginning of Spring, grant dukes fifteen bolts, ministers ten bolts."
34
仲秋之月，縣道皆案戶比民。 年始七十者，授之以王杖，餔之糜粥。 八十九十，禮有加賜。 王杖長*[九]*尺，端以鳩鳥為飾。 鳩者，不噎之鳥也。 欲老人不噎。
Mid-autumn every district audits households and persons. New septuagenarians receive the king's cane and millet porridge. Octogenarians and nonagenarians earn extra gifts. The dove-topped staff measures nine chi. Turtledoves swallow safely. The emblem prays elders never choke.
35
是月也，祀老人星於國都南郊老人廟。
They sacrifice to Canopus at the southern suburban shrine.
36
季秋之月，祠星於城南壇心星廟。
Late autumn brings offerings at the Heart constellation altar south of the wall.
37
立冬之日，夜漏未盡五刻，京都百官皆衣皁，迎氣於黑郊。 禮畢，皆衣絳，至冬至絕事。
Winter's eve cloaks Luoyang in black for the northern qi welcome. Afterward scarlet robes return until solstice suspends business.
38
冬至前後，君子安身靜體，百官絕事，不聽政，擇吉辰而後省事。 絕事之日，夜漏未盡五刻，京都百官皆衣絳，至立春。 諸五時變服，執事者先後其時皆一日。
Solstice weeks demand stillness—no court sessions until an auspicious day restores light duty. During the recess predawn crimson dress holds until spring opens. Seasonal wardrobe shifts slip one day for administrators.
39
日冬至、夏至，陰陽晷景長短之極，微氣之所生也。 [一]故使八能之士八人，或吹黃鐘之律閒竽； 或撞黃鐘之鐘； 或度晷景，權水輕重，水一升，冬重十三兩； 或擊黃鐘之磬； 或鼓黃鐘之瑟，軫閒九尺，二十五弦，宮處於中，左右為商、征、角、羽； 或擊黃鐘之鼓。 先之三日，太史謁之。 至日，夏時四孟，冬則四仲，其氣至焉。 注[一]白虎通曰：「至日所以休兵，不興事，閉關，商旅不行何？ 此日陰陽氣微，王者承天理物，故率天下靜，不復行役，以扶助微氣，成萬物也。 夏至陰氣始動，冬至陽氣始萌。 易曰：『先王以至日閉關，商旅不行。』 夏至陰始起，反大熱何？ 陰氣始起，陽氣推而上，故大熱也。 冬至陽始起，陰氣推而上，故大寒也。」
Solstices mark shadow extremes where new qi germinates. Eight masters of resonance blow Yellow Bell through paired pipes; others strike the Yellow Bell bell; others gauge shadows and weigh water—winter water weighs thirteen liang per sheng; another team taps Yellow Bell stones; Another cadre plucks the nine-chi Yellow Bell se, twenty-five strings tuned gong at center and the other notes to either side. another beats Yellow Bell drums. Three days prior the astrologer announces readiness. Summer uses first months of seasons; winter uses middle months—qi arrives accordingly. Comment [one]: Comprehensive Discussions of White Tiger Hall says: "Why on solstice days rest weapons, not raise affairs, close passes, merchants and travelers do not travel? Subtle qi demands quiet—no levies—to nurture germinal forces. Yin awakens at midsummer yang at midwinter. The Zhou yi prescribes sealed borders at solstice. Why midsummer grows blazing hot as yin rises: Emergent yin squeezes yang upward into swelter. Midwinter yang pushes through yin and bites with cold."
40
先氣至五刻，太史令與八能之士* (郎) **[即]*坐於端門左塾。* (太子) **[大予]*具樂器，夏赤冬黑，列前殿之前西上，鐘為端。 守宮設席於器南，北面東上，正德席，鼓南西面，令晷儀東北。 三刻，中黃門持兵，引太史令、八能之士入自端門，就位。 二刻，侍中、尚書、御史、謁者皆陛。 一刻，乘輿親御臨軒，安體靜居以聽之。 太史令前，當軒溜北面跪。 舉手曰：「八能之士以備，請行事。」 制曰「可」。 太史令稽首曰「諾」。 起立少退，顧令正德曰：「可行事。」 正德曰「諾」。 皆旋復位。 正德立，命八能士曰：「以次行事，閒音以竽。」 八能曰「諾」。 五音各三十為闋。
Five clepsydra marks before the node the astrologer and eight masters Some texts read gentleman cadet. sit in the eastern chamber outside Duan Gate. (variant caption in the cited text) The imperial orchestra arrays summer-red and winter-black instruments west of the hall with bells foremost. Palace stewards lay mats for Correct Virtue and position drum and sundial. At the third mark armed eunuchs escort the astrologers through Duan Gate. At the second mark ministers mount the stairs. At the first mark the emperor reaches the balustrade in silent audience. The astrologer kneels north beneath the drip line. Raises hand saying: "Men of eight powers prepared—request to perform affair." The edict answers "Approved." Grand Clerk Director knocks head saying "Yes." Stands rises slightly withdraws, turns ordering Correct Virtue saying: "May perform affair." Correct Virtue says "Yes." Everyone resumes station. Correct Virtue stands, orders eight-power men saying: "Proceed affair in order; interval sounds use yu." Eight powers say "Yes." Each pitch sounds thirty beats per movement.
41
正德曰：「合五音律。」 先唱，五音並作，二十五闋，皆音以竽。 [一]訖，正德曰：「八能士各言事。」 八能士各書板言事。 文曰：「臣某言，今月若干日甲乙日冬至，黃鐘之音調，君道得，孝道□。」 商臣，角民，征事，羽物，各一板。
Correct Virtue says: "Combine five tones and pitches." They chant once then combine twenty-five movements with yu accompaniment. [One] Finished, Correct Virtue says: "Eight-power men each speak affair." Each logs findings on a wooden slip. Text says: "Subject So-and-so speaks; this month such-and-such day jia yi day winter solstice; Yellow Bell pitch tuned; lord way obtained; filial way [lacuna]." Each mode maps to ministers, people, affairs, and creatures on separate tablets.
42
否則召太史令各板書，封以皁囊，送西陛，跪授尚書，施當軒，北面稽首，拜上封事。 尚書授侍中常侍迎受，報聞。 以小黃門幡麾節度。 太史令前* (曰) **[白]*禮畢。 制曰「可」。 太史令前稽首曰「諾」。 太史命八能士詣太官受賜。 陛者以次罷。 日夏至禮亦如之。 [二]注[一]樂□圖征曰：「夫聖人之作樂，不可以自娛也，所以觀得失之效者也。 故聖人不取備於一人，必從八能之士。 故撞鐘者當知鐘，擊鼓者當知鼓，吹管者當知管，吹竿者當知竽，擊磬者當知磬，鼓琴者當知琴。 故八士* (曰) *或調陰陽，或調律歷，或調五音。 故撞鐘者以知法度，鼓琴者以知四海，擊磬者以知民事。 鐘音調，則君道得； 君道得，則黃鐘、蕤賓之律應。 君道不得，則鐘音不調； 鐘音不調，則黃鐘、蕤賓之律不應。 鼓音調，則臣道得； 臣道得，則太蔟之律應。 管音調，則律歷正； 律歷正，則夷則之律應。 磬音調，則民道得；
Otherwise tablets sealed in black pouches ascend the western stair to the Masters of Writing. The Masters pass memorials to attendants for imperial receipt. Junior eunuchs coordinate timing with banners. The astrologer advances Some manuscripts read the verb the cited text. He declares the rite complete. The edict answers "Approved." Grand Clerk Director steps forward, knocks head, says "Yes." He sends the eight masters to the kitchen for their stipend. The stair wardens file out in sequence. The summer solstice service follows the same form. Comment 1 quotes a lost Music Apocrypha: "music reveals policy success or failure, not private pleasure. The sage therefore relies on eight specialists, not one all-rounder. Each specialist masters one instrument—bell, drum, pipe, yu, chime, and zither. These eight experts (variant reading in the cited text) tune cosmic balance, the calendar, or the five notes. Bells align statute, zithers read the realm, chimes register popular labor. True bell tone means the ruler's path is right; then Yellow Bell and Rui Bin answer in pitch. a false king mis-tunes the bells; and those fundamental pipes fall silent. True drums show ministers are true; and Great Budding matches them. Pipes in tune mark the calendar straight; Yi Ze chimes with them. Chimes in tune show the people are just;
43
民道得，則林鐘之律應。 竿音調，則法度得； 法度得，則無射之律應。 琴音調，則四海合歲氣，百川一合德。 鬼神之道行，祭祀之道得，如此，則姑洗之律應。 五樂皆得，則應鐘之律應。 天地以和氣至，則和氣應； 和氣不至，則天地和氣不應。 鐘音調，下臣以法賀主。 鼓音調，主以法賀臣。 磬音調，主以德施於百姓。 琴音調，主以德及四海。 八能之士常以日冬至成天文，日夏至成地理。 作陰樂以成天文，作陽樂以成地理。」
Forest Bell registers the accord. The mouth organ true means laws hold; No Rest answers. A true se unites the seasons' breath and every stream under one de. Ghosts and offerings align, and Gu Xi sounds. When all five succeed, Ying Bell answers last. Harmonious qi from Heaven and Earth meets echoing tone; disharmony leaves the cosmic pipes mute. Tuned bells let subjects felicitate the ruler by law. Tuned drums let the ruler reward ministers by law. Tuned chimes show the king extending de to the people. Tuned se carries his de to the four seas. The eight experts fix astronomy at midwinter, geography at midsummer. Yin-mode music completes heaven charts; yang-mode music completes earth surveys.
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注[二]蔡邕獨斷曰：「冬至陽氣始動，夏至陰氣始起，麋鹿角解，故寢兵鼓。 身欲寧，志欲靜，故不聽事，迎送* (凡田獵) **[五日。 臘]*者，歲終大祭，縱吏民宴飲。 非迎氣，故但送不迎。 正月歲首，亦如臘儀。 冬至陽氣起，君道長，故賀。 夏至陰氣起，君道衰，故不賀。 鼓以動觿，鐘以止觿，故夜漏盡，鼓鳴則起； 晝漏盡，鐘鳴則息。」
Comment [two] Cai Yong Solitary Judgments says: 'Winter solstice yang qi first stirs; summer solstice yin qi first rises; elk and deer horns shed; therefore lay aside weapons and drums. The court rests government and limits receptions except for general hunts Fragment; possibly five-day hunt recess—the bracket and period are damaged. La closing the year ends with common feasting. Because la is not a qi-welcome rite, only farewells occur. New Year's day mirrors la etiquette. Midwinter yang grows—congratulations fit. Midsummer yin encroaches—congratulations stop. Drums wake the watch; bells end it—night spent, drums call rise; day spent, bells signal rest."
45
季冬之月，星回歲終，陰陽以交，勞農大享臘。 [一]注[一]高堂隆曰：「帝王各以其行之盛而祖，以其終而臘。 火生於寅，盛於午，終於戌，故火家以午祖，以戌臘。」 秦靜曰：「古禮，出行有祖祭，歲終有蠟臘，無正月必祖之祀。 漢氏以午祖，以戌臘。 午南方，故以祖。 冬者，歲之終，物畢成，故以戌臘。 而小數之學者，因為之說，非典文也。」
Late winter stars cycle; yin and yang cross; farmers feast at la. [One] Comment [one] Gao Tang Long says: 'Emperors each take their phase's flourishing as zu ancestor sacrifice, its ending as la. The Fire phase holds zu at noon and la at dog hour." Qin Jing says: "Ancient ritual: going out has zu sacrifice; year end has wax-la; there was no first-month mandatory zu sacrifice. Han follows noon zu and dog-hour la. South rules zu. Winter completes the harvest cycle—hence la at xu. Minor scholars invented rival schemes beyond the classics."
46
先臘一日，大儺，[一]謂之逐疫。 [二]其儀：選中黃門子弟年十歲以上，十二以下，百二十人為侲子。 皆赤幘皁制，執大□。 [三]方相氏黃金四目，蒙熊皮，玄衣朱裳，執戈揚盾。 十二獸有衣毛角。 中黃門行之，□從僕射將之，以逐惡鬼於禁中。 夜漏上水，朝臣會，侍中、尚書、御史、謁者、虎賁、羽林郎將執事，皆赤幘陛□。 乘輿御前殿。 黃門令奏曰：「侲子備，請逐疫。」 於是中黃門倡，振子和，曰：「甲作食□，胇胃食虎，雄伯食魅，騰簡食不祥，攬諸食咎，伯奇食夢，強梁、祖明共食磔死寄生，委隨食觀，錯斷食巨，窮奇、騰根共食蠱。 凡使十二神追惡凶，赫女軀，拉女干，節解女肉，抽女肺腸。 女不急去，後者為糧！」 [四]因作方相與十二獸□。 嚾呼，周□前後省三過，持炬火，送疫出端門； [五]門外騶騎傳炬出宮，司馬闕門門外五營騎士傳火棄雒水中。 [六]百官官府各以木面獸能為儺人師訖，設桃梗、郁櫑、葦茭畢，執事陛者罷。 [七]葦戟、桃杖以賜公、卿、將軍、特侯、諸侯雲。 [八]注[一]譙周論語注曰：「儺，□之也。」
Eve of la brings the great nuo exorcism. One hundred twenty boys aged ten to twelve serve as zhen. They wear crimson turbans and black robes—weapon lacuna in text. The gold-eyed bear-skinned exorcist leads with spear and shield. Twelve beast dancers wear pelts and horns. Eunuchs escort the troupe—lacuna before chief attendant—to purge the palace. At night, when the water clock rose, the court ministers assembled. Palace Attendants, Secretaries, censors, receptionists, Tiger Ben, and Yulin gentlemen and generals performing duties all wore red kerchiefs and stood at the steps □. The emperor reaches the forward hall. Yellow Gate Director memorializes saying: "Zhen boys prepared—request drive epidemic." Then palace attendants lead, vibrating children harmonize, saying: "Jiazuo eats [lacuna], Feiwei eats tiger, Xiongbo eats mei, Tengjian eats ill omen, Lanzhu eats blame, Boqi eats dreams, Qiangliang and Zuming together eat flayed dead parasites, Weisui eats observation, Cuoduan eats giant, Qiongqi and Tenggen together eat gu. Twelve spirits threaten to tear plague spirits limb from limb. Flee or become demon fodder." Fangxiang and twelve beasts dance—lacuna on closing verb. They shout, circle thrice with torches, and march plague out Duan Gate; Outriders pass flames to the five camps who drown brands in the Luo. Offices don wooden masks, plant peach and iris wards, then stand down. Reed halberds and peach rods go to nobles as tokens. [Eight] Comment [one] Qiao Zhou Analects commentary says: "Nuo—[lacuna] it."
47
注[二]漢舊儀曰：「顓頊氏有三子，生而亡去為疫鬼。 一居江水，是為* (虎) **[虐鬼]*； 一居若水，是為罔兩蜮鬼； 一居人宮室區隅* (漚庾) *，善驚人小兒。」
Comment [two] Han Old Observances says: "Zhuanxu had three sons; born then died away becoming epidemic ghosts. One haunts the river— (variant reading in the cited text) the cruel ghost; One lurks in Ruoshui as wangliang marsh demon; One hides in household corners (gloss: ouyu) to frighten infants."
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月令章句曰：「日行北方之宿，北方大陰，恐為所抑，故命有司大儺，所以扶陽抑陰也。」 盧植禮記注云：「所以逐衰而迎新。」
Monthly Ordinance sentences says: 'Sun travels northern lodges; north is great yin—fearing being suppressed by it, therefore orders offices great nuo—thereby to support yang and suppress yin.' Lu Zhi Record of Rites commentary says: "Therefore drive decay and welcome new."
49
注[三]漢舊儀曰：「方相帥百隸及童* (女) **[子]*，以桃弧、棘矢、土鼓，鼓且射之，以赤丸、五穀播灑之。」 譙周論語注曰：「以葦矢射之。」 薛綜曰：「侲之言善，善童幼子也。」
Comment [three] Han Old Observances says: "Fangxiang leads hundred underlings and children Some texts read girls. They shoot peach bows and scatter grain against spirits." Qiao Zhou Analects commentary says: "Shoot them with reed arrows." Xue Zong says: "Zhen means good—good young children."
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注[四]東京賦曰：「* (捐) **[捎]*魑魅，斮獝狂。 斬委蛇，腦方良。 囚耕父於清泠，溺女魃於神潢。 殘夔魖與罔象，殪□仲而殲游光。」 注曰：「魑魅，山澤之神。 獝狂，惡鬼。 委蛇，大如車轂。 方良，草澤神。 耕父、女魃皆旱鬼。 惡水，故囚溺於水中，使不能為害。 夔魖、罔象，木石之怪。 □仲、游光，兄弟八人，恆在人閒作怪害也。」 孔子曰：「木石之怪夔、罔兩，水之怪龍、罔象。」* (臣) **[韋]*昭曰：「木石*[謂]*山* (怪) *也。 夔一足，越人謂*[之]*山□。 罔兩，山精，好學人聲，而迷惑人。 龍，神物也，非所常見，故曰怪。 罔象，食人，一名沐□。」
Comment [four] Eastern Capital Rhapsody says: (variant reading in the cited text) striking mountain sprites and slaying forest fiends. Beheading the serpent demon and smashing Fangliang. They cage the rain god and drown the drought goddess. They rout kui, wangxiang—lacuna mars one ogre's name—and Youguang." Commentary says: "Chimei—spirits of mountains and marshes. Yu kuang are vicious ghosts. Weiyi spans a chariot hub. Fangliang haunts marsh and fen. Gengfu and the drought goddess Ba are spirits of aridity. Binding them in water keeps these malice spirits from scorching the land. Kui and wangxiang rank among treestump and boulder phantoms. Eight brother demons including the lacuna-named Zhong and Youguang—roam the human world spreading harm." Confucius said: "Wood and stone prodigies are kui and wangliang; water prodigies are dragon and wangxiang." Some editions read the cited text. [Wei] Zhao says: "Wood and stone [mean] mountains (variant reading in the cited text) spirits. The one-legged kui—southerners name it a mountain spirit—the graph is damaged. Wangliang mimics voices on the slopes to bewilder travelers. Dragons are divine and rarely glimpsed—hence marvel. Wangxiang devours humans; another label ends with a damaged graph often read as swollen demon."
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埤蒼曰：「獝狂，無頭鬼。」
Pi Cang says: "Yu kuang—headless ghost."
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注[五]東京賦曰：「煌火馳而星流，逐赤疫於四裔。」 注曰：「煌，火光。 逐，驚走。 煌然火光如星馳。 赤疫，疫鬼惡者也。」 侲子合三行，從東序上，西序下。
Comment 5 quotes Zhang Heng: "torches stream like meteors chasing scarlet plague beyond the frontiers." Commentary says: "Huang—fire light. Zhu means stampede in panic. The blaze streaks like shooting stars. Scarlet plague marks vicious epidemic sprites." The zhen march three ranks up the eastern aisle and down the western.
53
注[六]東京賦注曰：「□士千人在端門外，五營千騎在□士外，為三部，更送至雒水，凡三輩，逐鬼投雒水中。 仍上天池，絕其橋樑，使不復度還。」
Comment [six] Eastern Capital Rhapsody commentary says: "[Lacuna] soldiers thousand men outside Duan Gate, five-camp thousand riders outside [lacuna] soldiers, forming three divisions, relay-delivering to Luo River—in all three shifts; chasing ghosts cast into Luo River. They sever bridges at the Heavenly Pond pool so demons cannot return."
54
注[七]山海經曰：「東海中有度朔山，上有大桃樹，蟠屈三千里，其卑枝門曰東北鬼門，萬鬼出入也。 上有二神人，一曰神荼，一曰郁櫑，主閱領觿鬼之惡害人者，執以葦索，而用食虎。」 於是黃帝法而象之。 驅除畢，因立桃梗於門戶上，畫郁櫑持葦索，以御凶鬼，畫虎於門，當食鬼也。 史記曰：「東至於蟠木。」
Comment [seven] Classic of Mountains and Seas says: "In East Sea is Mount Dushuo; on it is great peach tree coiling three thousand li; its lower branch gate called Northeast Ghost Gate—myriad ghosts exit and enter. Shenshu and Yulei bind malignant ghosts for tiger fodder." The Yellow Emperor copied their wards on palace gates. Peach sprigs, iris ropes, and gate tigers replicate their arsenal. Records of the Grand Historian says: "East reaches to coiling wood."
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風俗通曰：「黃帝*[書]*『上古之時，有神荼與郁櫑兄弟二人，性能執鬼。』 桃梗，梗者更也，歲終更始，受介祉也。 蘇秦說孟嘗君曰：『土偶人語桃梗，今子東國之桃木，削子為人。』 虎者陽物，百獸之長，能擊鷙牲食魑魅者也。」
Popular Customs says: "Yellow Emperor [writ] 'In high antiquity Shenshu and Yulei brothers two men—by nature able to seize ghosts. Peach emblems mark yearly renewal and blessing. Su Qin's fable pits clay dolls against peach charms. The gate tiger embodies yang force devouring imps."
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注[八]漢官名秩曰：「大將軍、三公，臘賜錢各三十萬，牛肉二百斤，粳米二百斛； 特侯十五萬； 卿十萬； 校尉五萬； 尚書丞、郎各萬五千； 千石、六百石各七千； 侍御史、謁者、議郎、尚書令各五千； 郎官、蘭台令史三千； 中黃門、羽林、虎賁士二人共三千：以為當祠門戶直，各隨多少受也。」
Comment [eight] Han Official Ranks says: "Grand general, Three Excellencies—la grant cash thirty thousand each, beef two hundred jin, polished rice two hundred hu; special marquises fifteen thousand; ministers ten thousand; colonels five thousand; Writing aides and gentlemen fifteen thousand; rank thousand and six hundred shi seven thousand; censors, heralds, advisers, and the Director five thousand; cadets and Lan tai clerks three thousand; Yellow Gates and guards split stipends by roster."
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是月也，立土牛六頭於國都郡縣城外丑地，以送大寒。 [一]注[一]月令章句曰：「是月之* (會) **[昏]*建丑，丑為牛。 寒將極，是故出其物類形象，以示送達之，且以升陽也。」
Six clay oxen stand beyond walls on northeast ox terrain to dismiss midwinter cold. [One] Comment [one] Monthly Ordinance sentences says: "This month's (variant reading in the cited text) dusk sets chou hour—symbol of the ox. Cold climax warrants clay ox effigies to push yang through."
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饗遣故衛士儀：百官會，位定，謁者持節引故衛士入自端門。 衛司馬執幡鉦護行。 行定，侍御史持節慰勞，以詔恩問所疾苦，受其章奏所欲言。 畢饗，賜作樂，觀以角抵。 樂闋罷遣，勸以農桑。 [一]注[一]周禮* (曰) *府史以下，則有胥有徒。 鄭玄注曰：「此謂民給傜役，若今衛*[士]*矣。」 蔡邕曰：「見客平樂、饗衛士，瑰偉壯觀也。」
Discharged guards enter Duan Gate for their farewell feast. The guards major escorts with bell and banner. Censors console veterans and collect petitions. Music and wrestling entertain before dismissal. After the finale officials urge husbandry. The Zhou commentary citation (reads the cited text) below clerks employ assistants and laborers. Zheng Xuan commentary says: "This means people supplying corvée labor—like today's guards [soldiers].' Cai Yong says: "Seeing guests at Pingle—feasting guards—splendid grand spectacle."
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每* (月朔) *歲首*[正月]*，為大朝受賀。 其儀：夜漏未盡七刻，鐘鳴，受賀。
Each month—or each time—the ritual notes some editions specify new moon. year-opening court audiences honor the throne. Seven marks before dawn bells ring in New Year felicitations.
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注[二]決疑要注曰：「古者朝會皆執贄，侯、伯執圭，子、男執璧，孤執皮帛，卿執羔，大夫執鴈，士執雉。 漢、魏粗依其制，正旦大會，諸侯執玉璧，薦以鹿皮，公卿已下所執如古禮。 古者衣皮，故用皮帛為幣。 玉以象德，璧以稱事。 不以貨沒禮，庶羞不踰牲，宴衣不喻祭服，輕重之宜也。」
Comment [two] Decisions Doubt Essentials says: "Ancient court assemblies all held credentials—marquis and earl hold gui, viscount and baron hold bi, lone minister holds fur and silk, minister holds lamb, grand officer holds goose, knight holds pheasant. Han New Year audiences revived bi discs and pelts. Fur-era courts traded pelts as tribute. Jade signals de; the bi fits the office. Feasts stay humbler than sacrifices."
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注[三]蔡邕獨斷曰：「三公奉璧上殿，向御坐，北面，太常贊曰：『皇帝為君興。』 三公伏，皇帝坐，乃進璧。 古語曰『御坐則起』，此之謂也。」
Comment [three] Cai Yong Solitary Judgments says: "Three Excellencies present bi ascending hall—toward imperial seat—north face—Grand Master of Ceremonies announces: 'Emperor for lord rises. They kneel until seated, then offer the disc. The old maxim names this reverence."
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注[四]蔡質漢儀曰：「正月旦，天子幸德陽殿，臨軒。 公、卿、將、大夫、百官各陪*[位]*朝賀。 蠻、貊、胡、羌朝貢畢，見屬郡計吏，皆*[陛]*覲，庭燎。
Comment [four] Cai Zhi Han Observances says: "First month dawn—Son of Heaven favors Deyang Hall—leans balustrade. The entire bureaucracy ranks for felicitations. Barbarian envoys and provincial clerks mount stairs by torchlight.
63
宗室諸劉* (雜) **[親]*會，萬人以上，立西面。 位* (公納薦太官賜食酒西入東出) *既定，上壽。 *[腢]*計吏中庭北面立，太官上食，賜腢臣酒食，*[西入東出]*。* (貢事) *御史四人執法殿下，虎賁、羽林*[張]** (弧) *弓* (撮) **[挾]*矢，陛戟左右，戎頭偪脛陪前向後，左右中郎將* (住) **[位]*東* (西) **[南]*，羽林、虎賁將* (住) **[位]*東北，五官將* (住) **[位]*中央，悉坐就賜。 作九賓* (徹) **[散]*樂。 捨利*[獸]*從西方來，戲於庭極，乃畢入殿前，激水化為比目魚，跳躍嗽水，作霧鄣日。 畢，化成黃龍，長八丈，出水遨戲於庭，炫耀日光。 以兩大絲繩系兩柱* (中頭) *閒，相去數丈，兩倡女對舞，行於繩上，對面道逢，切肩不傾，又蹋局出身，藏形於斗中。 鐘磬並作，*[倡]*樂畢，作魚龍曼延。 小黃門吹三通，謁者引公卿腢臣以次拜，微行出，罷。 卑官在前，尊官在後。 德陽殿周旋容萬人。 陛高二丈，皆文石作壇。 激沼水於殿下。 畫屋朱梁，玉階金柱，刻鏤作宮掖之好，廁以青翡翠，一柱三帶，韜以赤緹。 天子正旦節，會朝百僚於此。 自到偃師，去宮四十三里，望朱崔五闕、德陽，其上鬱律與天連。」 雒陽宮閣簿云：「德陽宮殿南北行七丈，東西行三十七丈四尺。」
The Liu kin (variant reading in the cited text) more than ten thousand stand westward. Once ranks some manuscripts gloss procession through granary doors. settle, they toast longevity. Provincial clerks receive Grand Provisioner fare. (variant reading in the cited text) Four law censors flank the stair while guards (variant reading in the cited text) string bows (variant reading in the cited text) clutch arrows and halberds while captains (variant text for station) take east or west south—Forest officers station northeast—five corps commanders station center—then all sit for gifts. The nine-guest ballet (reads withdrawal) ends with dispersing musicians. Acrobats spray water into fog and flatfish illusions. The show culminates in an eight-zhang golden dragon cavorting in spray. Ropes stretch between pillars some texts read middle capitals. Female acrobats meet mid-rope without tipping, vault boards, and vanish inside a tub illusion. Bells ring through the variety acts until the fish-dragon pageant closes the show. Junior eunuchs pipe three fanfares; heralds escort ranks out by informal exit. Junior officers leave first, seniors last. Deyang's circuit seats a myriad. Two-zhang staircases rise in carved marble tiers. They pump pond water against the terrace. Vermilion beams, jade stairs, gold pillars, kingfisher panels, triple-banded columns wrapped in scarlet silk. New Year's court convenes there. From Yanshi the Vermilion Bird towers and Deyang swell against the sky. Luoyang palace pavilion register says: "Deyang palace hall north-south span seven zhang, east-west thirty-seven zhang four chi."
64
注[五]蔡邕曰：「腢臣朝見之儀，視不晚朝十月朔之故，以問胡廣。 廣曰：『舊儀，公卿以下每月常朝，先帝以其頻，故省，唯六月、十月朔朝。 後復以六月朔盛暑，省之。』」 蔡邕禮樂志曰：「漢樂四品：一曰大予樂，典郊廟、上陵、殿諸食舉之樂。 郊樂，易所謂『先王以作樂崇德，殷薦上帝』，周官『若樂六變，則天神皆降，可得而禮也』。 宗廟樂，虞書所謂『琴瑟以詠，祖考來假』，詩云『肅雍和鳴，先祖是聽』。 食舉樂，王制謂『天子食舉以樂』，周官『王大食則令奏鐘鼓』。 二曰周頌雅樂，典辟雍、饗射、六宗、社稷之樂。 辟雍、饗射，孝經所謂『移風易俗，莫善於樂』，禮記曰『揖讓而治天下者，禮樂之謂也』。 社稷，*[詩]*所謂『琴瑟擊鼓，以御田祖』者也。 禮記曰『夫樂施於金石，越於聲音，用乎宗廟、社稷，事乎山川、鬼神』，此之謂也。 三曰黃門鼓吹，天子所以宴樂腢臣，詩所謂『坎坎鼓我，蹲蹲舞我』者也。 其短簫、鐃歌，軍樂也。 其傳曰『黃帝、岐伯所作，以建威揚德，風勸士』也。 蓋周官所謂『王[師]大* (捷) **[獻]*則令凱樂，軍大獻則令凱歌』也。 孝章皇帝親著歌詩四章，列在食舉，又制雲台十二門詩，各以其月祀而奏之。 熹平四年正月中，出雲台十二門新詩，下大予樂官習誦，被聲，與舊詩並行者，皆當撰錄，以成樂志。」
Comment [five] Cai Yong says: "Our subjects court audience ritual—seeing not late court tenth-month new-moon reason—therefore asked Hu Guang. Hu Guang explains monthly audiences shrank to sixth and tenth new moons. Summer audiences ceased for heat." Cai Yong Record of Rites and Music says: "Han music four grades: first called Grand Harmonizer music—presiding suburban temples ascending tomb hall various meal-raising music. Suburban suite echoes the Changes and Zhou orchestra doctrine. Temple music cites Shang shu and Odes on summoning ancestors. Banquet music follows royal dining precedent. Second grade is Zhou hymnody for academy and archery feasts. The Biyong and the feasting archery rite correspond to what the Classic of Filial Piety calls, "For transforming customs and changing habits, nothing is better than music," and the Record of Rites says, "Governing all under heaven through bowing and yielding refers to rites and music." Field hymns honor She as Odes dramatize. Record ties music to state shrines and nature spirits. Third grade is Yellow Gate entertainment cited in Odes. Short pipes and naoge belong to martial repertoire. Tradition credits Huangdi and Qi Bo with martial songs. Likewise Zhou passage on (variant reading in the cited text) triumphal song after victory offerings. Zhangdi wrote banquet verses and monthly Yun tai hymns. In Xiping 4 new Yun tai lyrics entered the Grand Harmonizer corpus."
65
校勘記
Editorial collation section.
66
三一一七頁六行郡國上雨澤若少* (府) *郡縣各掃除社稷校補引侯康說，謂「府」字衍。 按：通典無「府郡縣」三字，通志無「府」字。 盧校並刪「郡縣」二字。 則下「各」字無所屬。 今依侯康說，刪「府」字。
Collation note tagging early drought passage variants. Note marks an alternate reading fu. " commanderies counties each sweep soil-grain collation supplement cites Hou Kang saying character fu redundant." Note: "Comprehensive Institutions lacks three characters fu commandery county; Comprehensive Gazetteer lacks fu." "Lu collation together deletes two characters commandery county." "Then below ge character has nothing attached." "Now following Hou Kang theory delete fu character."
67
三一一七頁七行反拘朱索*[縈]*社據盧校補。 按：通典有「縈」字。
Lu restores ying before she. Note: "Comprehensive Institutions has ying character."
68
三一一七頁九行政不善與民失職與按：今本公羊傳何注「善」作「一」，與「職」□韻。
Page 3117 line 9 governance not good with people lose office with Note: "present Gongyang commentary He commentary good reads one rhymes with office [lacuna]."
69
三一一七頁一一行或* (怒) **[攻]*焉何* (如) *也據盧校改刪。 按：通典作「或攻焉」。 御覽五百二十五引「何如也」作「何也」。 盧云「如」字可省。
Collation line or asterisk. (variant reading in the cited text) Attack clause fragments. (variant reading in the cited text) Lu recasts closing particles. Note: "Comprehensive Institutions reads or attack them." "Imperial Digest 525 cites how ye ru as how ye." "Lu says ru character may omit."
70
三一一八頁一行* (貞) **[直]*行其道而不* (忘) **[忌]*其難據盧校改，與通典合。
Page reference asterisk. (variant reading in the cited text) Straight-path gloss fragments. (variant reading in the cited text) Lu emends to ji matching Tong dian.
71
三一一八頁三行女獨擇寬大便處移巿按：盧云「女」字疑衍。 又按：「大」原斗「太」，逕改正。
Page 3118 line 3 women alone choose wide convenience shift market Note: "Lu says nv character suspect redundant." Also Note: "da originally misprinted tai—directly corrected."
72
三一一八頁四行大雩夏祭天名按：「大」原斗「天」，逕改正。
Page 3118 line 4 great yu summer sacrifice Heaven name Note: "da originally misprinted Heaven—directly corrected."
73
三一一八頁一０行家人祠戶按：「戶」原斗「同」，逕改正。
Page 3118 line 10 households sacrifice gate Note: "gate originally misprinted same—directly corrected."
74
三一一八頁一一行具清酒* (搏) **[膊]*脯據盧校改，下同。 按：通考作「搏」，通典作「膊」。 校補謂搏與膊通，說文作「脯膊」。
Collation on clearness ale line. (variant reading in the cited text) Lu standardizes bo shoulder jerky. Note: "Comprehensive Investigation reads pound; Comprehensive Institutions reads shoulder." "Collation supplement says pound interchangeable shoulder—Shuowen writes jerky shoulder."
75
三一一八頁一四行* (諸裡) **[鑿]*社通之於閭外之溝據盧校改。
Page asterisk note. Note on ward gloss. Lu emends zao she channel.
76
三一一八頁一五行置水蝦罶焉按：蘇輿春秋繁露義證雲通典無此五字，疑衍文。
Su Yu suspects five-character gloss intrusion.
77
三一一八頁一七行聞* (彼) *鼓聲據盧校刪。 按：通考有「彼」字，通典作「聞鼓」，無「彼」字、「聲」字。
Hear clause collation. (variant reading in the cited text) Lu deletes drum sound phrase. Note: "Comprehensive Investigation has bi character; Comprehensive Institutions reads hear drum—lacks bi character sound character."
78
三一一八頁一七行取死人骨埋之按：通考「人」作「灰」。
Page 3118 line 17 take dead person bones bury Note: "Comprehensive Investigation person reads ash."
79
三一一八頁一七行決信道橋之壅塞不行者決瀆之按：蘇輿雲疑當作「決瀆之不行者」，通典作「通橋道之壅塞」。
Page 3118 line 17 open faith canal bridge blocked impassable decide ditch Note: "Su Yu says suspect should read decide ditch impassable—Comprehensive Institutions reads open bridge ditch blockage."
80
三一一九頁二行更大浚井按：「大」一本作「火」。 蘇輿雲藝文類聚「火」作「水」，疑是。
Page 3119 line 2 again greatly dredge well Note: "da one edition reads fire." "Su Yu says Art Gathering fire reads water—suspect correct."
81
三一一九頁四行*[各]*長三丈五尺據盧校補。 按：通典有「各」字。
Lu adds gei. Note: "Comprehensive Institutions has ge character."
82
三一一九頁七行令縣邑一徙巿按：通典「令縣邑」下有「十日」二字。
Page 3119 line 7 order county town jointly shift market Note: "Comprehensive Institutions below order county town has ten day two characters."
83
三一一九頁八行祭之以* (毋) **[母]*□五據汲本改。 按：通考作「母」，注云「母音模，禮謂之淳母」。
Sacrifice fragment collation. (variant reading in the cited text) Ji edition emends mother offering. Note: "Comprehensive Investigation reads mother commentary says mother sound mu—rite calls it pure mother."
84
三一一九頁一二行其神* (太) **[少]*昊據盧校改。 按：盧依通典改。
Spirit line collation. (variant reading in the cited text) Lu restores Shaohao. Lu follows Tong dian.
85
三一二０頁四行□赤皁染羽為之也汲本「皁」作「草」。 按：盧雲此注全是後人妄補綴。 考地官舞師「皇舞」，康成不從故事作「□」，又春官樂師注亦作「皇」。 惟考工記「鐘氏染羽，以朱湛丹秫」，鄭司農云「丹秫，赤粟」，今此注作康成，亦是誤記。 「皁」毛本作「草」，是古皁字，然亦誤，當作「粟」。
"Page 3120 line 4 lacuna red black dye feather make also Ji edition black reads grass." Lu doubts spurious Zheng gloss. "Investigate earth officer dance master huang dance—Kangcheng not follow old story write lacuna—also spring officer music master commentary also writes huang." "Only Kaogong ji bell clan dye feather use vermilion soak red glutinous—Zheng Sinong says red glutinous red millet—now this commentary writes Kangcheng—also mistaken memory." "Black Mao edition reads grass—is ancient black character—yet also wrong—should read millet."
86
三一二０頁六行成帝三年六月始命諸官止雨汲本、殿本「三」作「二」。 按：惠棟謂北宋本作「五」。 盧雲通典、通志皆作「五」，但成帝屢改元，無五年。
"Page 3120 line 6 Cheng Emperor year three sixth month first order offices stop rain Ji edition palace edition three reads two." Note: "Hui Dong says Northern Song edition reads five." "Lu says Comprehensive Institutions Comprehensive Gazetteer both read five—but Cheng Emperor repeatedly changed era—no fifth year."
87
三一二０頁七行絲* (維) **[離]*屬據盧校改。 按：盧雲通典、通志俱作「屬離」。
Silk gloss collation. (variant reading in the cited text) Lu orders li shu. Note: "Lu says Comprehensive Institutions Comprehensive Gazetteer both read attach separate."
88
三一二０頁一二行謁者贊皇太子臣某* (甲) **[中]*謁者稱制曰可據汲本改。 按：盧云「謁者贊皇太子臣某」句，「甲」乃「中」之鬥。 又校補引柳從辰說，謂成帝建始四年罷中書官，以中書為中謁者令，見漢舊儀，作「甲」非。
Heir patent collation. (stem placeholder in the cited text) Per the Ji edition, the correct reading is “central” (not “first”) for the herald who proclaims the emperor’s “Approved.” Lu notes that jia in the crown-prince formula is a copyist’s error for zhong. Liu’s point is that “first” is impossible once the Secretariat had become the Central Herald office; the graph should not read jia.
89
三一二０頁一四行謁者引當拜*[者]*前據盧校補。 按：通典有「者」字。
At 3120.14 the text needs the particle zhe; Lu’s edition supplies it. Comment: "the Comprehensive Statutes include the character zhe."
90
三一二一頁二行王公再拜頓首三* (下) *據盧校刪。 按：盧雲通典「王公」作「當受策者」。
Line 2 on folio 3121 ends the sentence on the triple prostration of the nobles. The rubric continues on the next line. Lu’s recension removes the marked phrase. Tongdian’s wording names the baton recipient instead of “kings and dukes.”
91
三一二一頁三行某公某初*[除]*謝據盧校補。 按：通典有「除」字。
Lu inserts chu, the word for taking up a new post, at 3121.3. Comment: "the Comprehensive Statutes have the character chu."
92
三一二一頁三行贊者立曰* (謝) *皇帝為公興* (皆冠) **[重坐受策者拜]*謝起就位據盧校刪補，與通典合。
Stage rubric: the intoner’s cue opens mid-line on folio 3121. The manuscript gloss marks the word “thanks.” A cue about the emperor standing on behalf of the noble. Rubric: everyone is already capped. Lu’s text matches Tongdian for the seated baton recipient’s bow and return to station.
93
三一二一頁六行丁孚漢儀有夏勤策文按：「勤」原斗「動」，逕改正。
The personal name is Xia Qin, not a graph suggesting “motion.”
94
三一二一頁六行維元初六年三月按：盧雲案安帝紀，永初三年四月丙寅大鴻臚夏勤為司徒。 若元初時，劉愷乃代勤者。
Page 3121, line 6: "in the sixth year of Yuanchu, in the third month." Note: Lu Yun observes that according to Emperor An's Annals, in the third year of Yongchu, in the fourth month, on bingyin, Xia Qin, Chamberlain for Dependencies, became Minister over the Masses. The chronology implies Liu Kai replaces Xia Qin only under a Yuanchu dating.
95
三一二一頁八行勤* (而) **[其]*戒之據盧校改，與通典合。
End of a clause naming Xia Qin on folio 3121. Small gloss particle linking clauses. Lu normalizes the pronoun so the emperor’s warning to the ministers is clear.
96
三一二一頁一四行制曰可按：「可」下原衍「之」字，逕刪。
Editors deleted the stray zhi under “approved.”
97
三一二一頁一四行維建寧四年七月乙未集解引錢大昕說，謂靈帝紀作「七月癸丑」。 今按：靈帝建寧四年七月己未朔，無乙未、癸丑。
Qian notes Lingdi’s annals use a different day stem for the same ceremony. The lunar calendar rules out both stems recorded in the variants.
98
三一二一頁一五行宋貴人* (乘) **[秉]*淑媛之懿據汲本改。
Break mid-title for Honored Lady Song. (alternate wording for the carriage stage direction) Ji edition has “grasp, uphold” rather than the erroneous graph.
99
三一二一頁一六行* (人) **[僉]*曰宜哉據汲本改，與通典合。
A starred break at 3121.16. Manuscript note supplying ren. “All” (qian) is the reading Ji and Tongdian share.
100
三一二一頁一六行以* (臨) **[母]*兆民據盧校改，與通典合。
Clause breaks on yi “thereby.” (variant gloss: lin) Lu aligns the graph with Tongdian’s sense for ruling the people.
101
三一二二頁一行今使太尉襲持節奉璽綬按：集解引錢大昕說，謂案靈帝紀，太尉聞人襲以三月免官，此立後乃在七月，或紀所書月日誤。
Qian flags a mismatch between the marriage edict and Wenren Xi’s tenure.
102
三一二二頁二行太尉住蓋下「住」原斗「注」，逕據汲本、殿本改正。 按：通典作「太尉立階下」。
The archetype miswrote “halt under the canopy”; Ji and Dian restore the standing verb. Comment: the Comprehensive Statutes read “The Grand Commandant stands below the stairs.”
103
三一二二頁三行長* (樂) **[秋]*太僕據盧校改。 按：盧雲通典「樂」作「秋」，是。
Fragment ending in zhang “elder / senior.” (alternate reading: yue, 'music') Lu gives the autumn coachman, not the music office. Comment: Lu says Tongdian writes “autumn” where this text has “music”; that is correct.
104
三一二二頁六行彌牟*[樸]*蠱鐘據汲本、殿本補。 按：集解引錢大昕說，謂彌牟五字未詳。
Editors restore the description of the ritual bells. Qian admits the phrase is obscure.
105
三一二二頁七行以桃印長六寸方三寸按：盧雲宋志「印」作「卯」。
Folio 3122, line 7: “Using a peach talisman six cun long and three cun square”—Comment: Lu says the Song Treatise writes mao peg where this has seal yin.
106
三一二二頁八行慎其閉塞按：「塞」原斗「寒」，逕改正。
Folio 3122, line 8: “Guard against blockage”—Comment: “block” sai was miswritten as “cold” han; corrected.
107
三一二二頁一０行消石冶皆絕止按：「冶」原斗「治」，逕改正。
The edition restores ye “smelting works.”
108
三一二二頁一一行*[湯]*始得伊尹據汲本、殿本補。
Ji and Dian supply the founder Cheng Tang.
109
三一二二頁一二行誰能出不由戶* (者) *據汲本、殿本刪。
Half-line quoting the adage about doors. Optional classical particle zhe. Ji and Dian drop the extra character.
110
三一二二頁一二行欲人之子孫蕃* (植) **[殖]*據殿本改。
Line on abundant posterity. Graph zhi “plant.” Palace edition uses the character for proliferation, not planting.
111
三一二三頁三行迎氣*[於]*白郊據汲本、殿本補。
Editors add yi before “white suburb.”
112
三一二三頁五行立秋之日* (自) **[白]*郊禮畢據盧校改。 按：盧雲通典同，今從宋志。
Date formula interrupted. Particle zi “from.” Lu specifies the white-suburb sequence. The editors prefer Song Treatise wording over other witnesses.
113
三一二三頁六行載*[以]*獲車馳* (駟) *送陵廟據盧校補刪。 按：盧雲通典有「以」字，此脫。 「駟」字衍，宋志無。
Fragment about the game cart. Note on si “four-in-hand.” Lu both adds and trims to match the ritual route. Comment: Lu says Tongdian has the word yi “with”; it fell out here. The character si “four-horse” is redundant; the Song Treatise omits it.
114
三一二三頁七行*[於是乘輿]*還宮據集解引惠棟說補。
Hui Dong’s conjecture restores the carriage sentence.
115
三一二三頁九行烹鮮時有司*[告]*據盧校改。
Lu reads the verb as “announce,” not a near homophone.
116
三一二三頁一０行天子乃厲*(□) **[飾]*盧云「□」當作「飾」，月令正義雲俗本作「飭」，此又轉鬥。 今據改。
Ritual line about the emperor preparing. Emendation: read “adorn” shi—Lu says the lacuna should be shi; the Monthly Ordinances commentary notes vulgar editions use chi “order,” which itself miscopied again here. Editors adopt Lu’s shi.
117
三一二三頁一０行所以教兆民* (載) *戰事也據盧校刪。
Clause on instructing the populace. (variant: zai, 'carry, record') Lu removes the martial gloss.
118
三一二三頁一三行引* (閾) **[關]*蹋踘之屬也據盧校改。
Verb yin “draw, lead.” Note on yu “threshold.” Lu interprets the word as guan “bar, bolt,” i.e. sports.
119
三一二四頁四行巡狩*[校]*獵還據汲本、殿本補。
Ji and Dian insert xiao before the hunt.
120
三一二四頁五行公卿*[親]*識顏色據汲本、殿本補。
Ji and Dian stress personal scrutiny by the lords.
121
三一二四頁一０行膢臘而寘水按：校補謂今風俗通「寘」作「買」，今韓非子「寘水」作「相遺以水」。
Parallel texts disagree on zhi “place” versus commerce or gift.
122
三一二四頁一一行又曰* (當) **[嘗]*新始殺*[也]*食*[新]*曰貙膢據盧校刪補，與今風俗通合。
Introductory formula mid-page. Particle dang. Lu’s patch aligns with Fengsu tong’s wording for the harvest tasting.
123
三一二四頁一三行王杖長*[九]*尺據盧校補。 按：盧雲據御覽七百十補。
Lu adds the length nine chi from other witnesses. The number comes from Yulan 710.
124
三一二五頁一二行* (郎) **[即]*坐於端門左塾據汲本改。
Starred lacuna on folio 3125. Note lang “court gentleman.” Ji edition uses ji “immediately,” not lang.
125
三一二五頁一二行* (太子) **[大予]*具樂器據盧校改。 按：集解引錢大昕說，謂「太子」當作「大予」，又引惠棟說，謂當作「太常」。 觀下文引蔡邕禮樂志，漢樂四品，一曰大予樂，則錢說是。
Second starred break on the same folio line. Words taizi supplied as variant. Lu restores the Grand Presenter bandmaster title. Comment: Collected glosses cite Qian Daxin: “crown prince” should be “Grand Presenter”; Hui Dong adds it might instead read “Minister of Ceremonies.” Cai Yong’s fourfold scheme confirms “Grand Presenter,” not the heir apparent.
126
三一二六頁五行皆音以竽按：集解引黃山說，謂此承上「閒音以竽」言，「皆」下當脫「閒」字。
Huang argues jian dropped out after jie “all.”
127
三一二六頁七行否則召太史令各板書按：校補引錢大昭說，謂「板書」閩本作「書板」。
Folio 3126, line 7: “Otherwise summon the Grand Astrologer, each to write on boards”—Comment: Collators cite Qian Dazhao: Fujian editions reverse the compound to “write boards.”
128
三一二六頁八行施當軒北面稽首按：盧云「施」疑「旋」之鬥。
Lu prefers “turn at the casement” to “spread.”
129
三一二六頁九行太史令前* (曰) **[白]*禮畢據盧校改。 按：集解引惠棟說，謂北宋本作「白」。
Incomplete clause on the astrologer advancing. Speech marker yue. Lu uses bai “report,” not a near homophone. Comment: Collected glosses cite Hui Dong: "Northern Song editions have bai."
130
三一二六頁一二行故八士* (曰) *或調陰陽據盧校刪。
Opening of a quotation about the eight worthies. Speech marker yue closing the gloss block. Lu’s text drops the phrase about adjusting yin and yang.
131
三一二六頁一六行琴音調則四海合歲氣百川一合德按：盧云「一」或作「以」。
Lu allows yi instead of ‘one’ in the cosmic harmony line.
132
三一二七頁四行迎送* (凡田獵) **[五日臘]*者歲終大祭據殿本改，與盧校本獨斷合。
Fragment about welcoming and escorting parties. Rubric: applies generally to the hunt. Palace and Lu’s Duanguan agree on the fifth-day year-end offering.
133
三一二七頁八行秦靜曰按：「秦」原斗「泰」，逕改正。
The commentator’s surname is Qin, not Tai.
134
三一二八頁四行司馬闕門門外按：集解引黃山說，謂秦蕙田據舊本，「門外」作「之外」。
Witnesses disagree on whether the clause repeats ‘gate’ or uses ‘beyond.’
135
三一二八頁五行郁櫑汲本、殿本「櫑」作「儡」，注同。 文選東京賦作「壘」。 按：郁儡之「儡」或作「壘」，無作「櫑」者，疑此誤。
Prints vary between lei ‘stack’ and homophones in the torch-bearing passage. Zhang Heng’s poem prefers the fortification graph. Comment: for ‘dim stacks’ the second character may be puppet or rampart, never ‘stacked shelves’; this print is probably wrong.
136
三一二八頁八行是為* (虎) **[虐鬼]*據盧校改。 按：虐即瘧字，虎與虐形近而鬥。 文選東京賦注正作「瘧鬼」。
Formula introducing a demon’s name. Manuscript note hu ‘tiger.’ Lu restores the plague-demon wording. The tiger demon arose from a graphic slip for malaria. The received commentary has ‘malaria ghost.’
137
三一二八頁八行一居人宮室區隅* (漚庾) *按：文選東京賦注無「漚庾」二字，當即「區隅」之音注，而誤入正文者，今刪。
Line about a specter in house corners. Interlinear note ouyu for ‘corner.’ Emendation: the Wen xuan commentary lacks the two characters ouyu; they are only a pronunciation gloss on ‘corner’ that slipped into the main text—delete.
138
三一二八頁一一行方相帥百隸及童* (女) **[子]*據盧校改。 按：文選注作「子」。
Processional line about the exorcist chief. Note nü ‘female’ rather than generic children. Lu specifies boys and girls as zi. Comment: "the Wen xuan commentary writes zi."
139
三一二八頁一三行* (捐) **[捎]*魑魅據盧校改。 按：文選注作「捎」。
Starred lacuna mid-line on folio 3128. (variant graph: juan, 'cast aside') Lu uses shao ‘sweep away’ for driving off chimei. Comment: "the Wen xuan commentary writes shao."
140
三一二八頁一六行* (臣) **[韋]*昭曰木石*[謂]*山*[怪]*也據盧校改。 按：此劉昭引韋昭注國語文，「臣」當作「韋」。 「木石山怪也」今國語韋昭注作「木石謂山也」，盧依韋注改。
Second starred break on the folio. Note chen where another witness differs. Lu restores Wei Zhao’s gloss on mountain monsters. The surname was miscopied as chen ‘minister.’ ‘Trees and rocks are mountains’ in today’s Guoyu Wei commentary—Lu follows Wei and revises accordingly.
141
三一二八頁一六行越人謂*[之]*山□據汲本、殿本補。 按：「□」今國語韋注作「繅」。
Ji and Dian add the object pronoun before the mountain name. Wei Zhao’s text fills the gap with the graph sao.
142
三一二八頁一六行好學人聲按：今國語韋注「學」作「□」。
Folio 3128, line 16: ‘Fond of mimicking human voices’—Comment: in today’s Guoyu Wei commentary ‘study’ is a lacuna mark.
143
三一二九頁一行一名沐□按：汲本、殿本「□」作「□」，盧文弨依國語韋注改為「腫」。
Folio 3129, line 1: ‘First name Mu[lacuna]’—Comment: Ji and Palace editions show a lacuna for another lacuna; Lu Wencha follows the Guoyu Wei commentary in reading zhong ‘swelling demon.’
144
三一二九頁一二行尚書令各五千按：盧云「令」下疑脫「史」字。
Folio 3129, line 12: ‘Each Minister of Education receives five thousand’—Comment: Lu suspects the word shi ‘clerk’ dropped after ‘minister.’
145
三一二九頁一三行以為當祠門戶直按：「噹」原斗「富」，逕據汲本、殿本改正。
Folio 3129, line 13: ‘Therefore proper sacrifice at household gates’—Comment: ‘watchman’s bell’ dang was miswritten as ‘wealth’ fu; corrected per Ji and Palace editions.
146
三一二九頁一五行是月之* (會) **[昏]*建丑據盧校改。
Month formula interrupted. (variant: hui, 'gathering') Lu sets the evening asterism line.
147
三一三０頁四行周禮* (曰) *府史以下據盧校刪。
Citation of Zhou li opening. Speech marker yue. Lu removes the Zhou li gloss about subclerks.
148
三一三０頁六行每* (月朔) *歲首*[正月]*據盧校改。 按：盧云「每月朔歲首」鬥，今從通典。
Sentence fragment on ‘each.’ Words yue shuo supplied. Lu clarifies the New Year court. Comment: Lu says ‘each month’s new moon’ and ‘year’s beginning’ were conflated; this edition follows the Comprehensive Statutes.
149
三一三一頁一行百官各陪*[位]*朝賀據盧校補，與通典合。
Lu inserts wei so officials stand in rank.
150
三一三一頁二行皆*[陛]*覲據汲本、殿本補。
Ji and Dian add the verb for ascending to audience.
151
三一三一頁二行宗室諸劉* (雜) **[親]*會萬人以上據盧校改，與通典合。
Line on imperial surname nobles. Note za ‘mixed’ attendance. Tongdian reads qin for kin gathering.
152
三一三一頁二行位* (公納薦太官賜食酒西入東出) *既定據盧校刪，與通典合。
Fragment on seating. Long rubric for banquet movement. Lu drops the redundant ‘already settled’ clause.
153
三一三一頁三行*[腢]*計吏中庭北面立據盧校補。 按：通典無「立」字。
Lu supplies the graph for district clerks at court. Tongdian omits li ‘stand.’
154
三一三一頁三行太官上食賜腢臣酒食*[西入東出]*據盧校補。 按：通典作「太官賜酒食，西入東出」。
Lu adds the circuit around the hall. Comment: Tongdian reads ‘Minister grants wine and food; enter west, exit east.’
155
三一三一頁三行* (貢事) *御史四人執法殿下據盧校刪。
Starred lacuna before the censors. Phrase gong shi ‘reporting tribute.’ Lu removes the censor clause.
156
三一三一頁三行虎賁羽林*[張]** (弧) *弓* (撮) **[挾]*矢據盧校改，與通典合。
Line on guards with an erroneous character marked for emendation. Correct graph hu ‘bow.’ The word gong ‘bow’ restored. Note cuo ‘nock’ or related. Tongdian and Lu agree on xie for tucked arrows.
157
三一三一頁四行左右中郎將* (住) **[位]*東* (西) **[南]*據盧校改，與通典合。
Line on zhonglang generals. (variant: zhu, 'post') Lu begins the compass directions. Direction xi. Lu completes the arc as south; Tongdian agrees.
158
三一三一頁五行作九賓* (徹) **[散]*樂據盧校改，與通典合。
State ritual with nine guests. Stage marker che ‘pull away.’ Closing fanfare uses san ‘scatter’ music.
159
三一三一頁五行捨利*[獸]*從西方來據盧校補，與通典合。
Lu adds the Western animal pageant; ‘Sheli’ transliterates the name in the source.
160
三一三一頁六行以兩大絲繩系兩柱* (中頭) *閒按：通典作「又以絲繩系兩柱閒」，無「中頭」二字，今據刪。
Acrobatic rigging description. Note zhong tou ‘between tops.’ Emendation: Tongdian reads ‘Further tie silk ropes between the two pillars’ without the two characters ‘mid-span’—delete per Tongdian.
161
三一三一頁七行*[倡]*樂畢作魚龍曼延據盧校補，與通典合。
Lu supplies chang ‘variety entertainment’ before the fish-dragon show.
162
三一三一頁八行陛高二丈按：通典「二丈」作「一丈」。
Folio 3131, line 8: ‘The steps are two zhang high’—Comment: Tongdian reads ‘one zhang.’
163
三一三一頁九行激沼水於殿下按：盧雲此六字衍，通典無。
Lu deletes the pumped-water gloss.
164
三一三一頁九行玉階金柱按：通典「階」作「陛」。
Folio 3131, line 9: ‘Jade stairs, gold pillars’—Comment: Tongdian writes ‘terraces’ for ‘stairs.’
165
三一三一頁一七行*[詩]*所謂琴瑟擊鼓據殿本補。
Palace edition cites the Poetry tag.
166
三一三二頁二行王*[師]*大* (捷) **[獻]*則令凱樂據盧校改。 按：周禮「令」下有「奏」字。
Fragment of the Zhou li quotation on victory music. Note jie ‘triumph.’ Lu uses xian for presenting spoils before the triumph tune. Comment: the Rites of Zhou inserts zou ‘perform’ after ‘order.’