1
後漢書志第六禮儀下大喪諸侯王列侯始封貴人公主薨不豫，太醫令丞將醫人，就進所宜藥。 嘗藥監、近臣中常侍、小黃門皆先嘗藥，過量十二。 公卿朝臣問起居無閒。 太尉告請南郊，司徒、司空告請宗廟，告五獄、四瀆、腢祀，並禱求福。 疾病，公卿復如禮。 注[一]漢舊儀曰：「帝崩，唅以珠，纏以緹繒十二重。 以玉為襦，如鎧狀，連縫之，以黃金為縷。 腰以下以玉為札，長一尺，*[廣]*二寸半，為柙，下至足，亦縫以黃金鏤。* (請) *諸衣衿斂之。 凡乘輿衣服，已御，輒藏之，崩皆以斂。」
Hou Hanshu, Treatise 6, "Ritual and Etiquette, Part Two: State Funerals for Feudatory Kings, Full Marquises, Newly Enfeoffed Nobles, Exalted Ladies, and Princesses." While the patient remains unwell, the Grand Physician and his Assistant bring physicians to the bedside to prescribe and administer appropriate drugs. The supervisor of drug sampling, together with intimate attendants—the chief eunuchs and junior Yellow Gates—samples the draught before it is given, deliberately drawing off more than the nominal dose as a safeguard. Grandees and courtiers attend constantly, asking after the patient’s condition without pause. The Grand Commandant petitions Heaven at the southern suburban altar; the Ministers of Education and of Works petition the imperial temples; announcements go out to the Five Marchmounts and Four Great Rivers, to mass offerings, and supplications are made in concert for divine favor. Should the illness continue, the three dukes repeat the observances prescribed by ritual. Note [1] — the Han Court Ceremonial records: “At the emperor’s death, a pearl was placed in the mouth, and the body was wound in twelve layers of fine orange-red silk. A jade upper garment shaped like lamellar armour was sewn in one continuous piece, the seams worked with gold thread. From the waist down, jade tablets a foot long and two and a half inches wide formed a sheath to the feet, likewise sewn with pierced gold ornament. A manuscript gloss inserts the character qing the cited text at this break in the quotation. Every collar-piece and garment used in the enshrouding is assembled for the laying-in. Whatever riding or court dress the sovereign had already worn was archived; at death those very fabrics were brought out to shroud the body.”
2
注[二]禮稽命征曰：「天子飯以珠，唅以玉。 諸侯飯以珠，唅以* (珠) **[璧]*。 卿大夫、士飯以珠，唅以貝。」
Note [2] — Rites: Auspicious Mandate states: “The Son of Heaven is fed grain mixed with pearl and holds a jade tablet in the mouth. Feudal lords are fed pearl and hold in the mouth— The apparatus supplies zhu the cited text, indicating “pearl” belongs in the lacuna. —a bi disk of jade. Ministers, grand officers, and common gentlemen are fed pearl and hold a cowrie in the mouth.”
3
注[三]周禮：「凌人，天子喪，供夷盤冰。」 鄭玄曰：「夷之言屍也，實冰於盤中，置之屍默之下，所以寒屍也。」 漢禮器制度：「大盤廣八尺，長一丈二尺，深三尺，漆赤中。」
Note [3] — Rites of Zhou: “The Keeper of Ice, when the Son of Heaven dies, supplies the broad basins with ice.” Zheng Xuan explains: “Yi here means the corpse; ice is piled in the basin and set under the bier to cool the remains.” The Han Ritual Vessel Regulations add: “The great basin measures eight feet across, twelve feet long, and three feet deep, lacquered vermilion within.”
4
注[四]應劭曰：「凡與郡國守相竹使符，皆以竹箭五枚，長五寸，鐫刻篆書第一至第五。」 張晏曰：「符以代古之珪璋，從簡易也。」 此下大喪符，亦猶斯比。
Note [4] — Ying Shao: “Whenever bamboo dispatch tallies are given to shepherds and chancellors of commanderies and kingdoms, five slips of arrow bamboo, each five inches long, are cut and engraved in seal script with the numerals first through fifth.” Zhang Yan adds: “Tallies stand in for the old jade gui and zhang, for ease of use.” The funeral tallies described below follow the same pattern.
5
注[五]漢舊制，發兵皆以銅虎符，其餘徵調，竹使而已。 符第合會為大信，見杜詩傳。
Note [5] — Under Han precedent, mobilization required matched bronze tiger tallies; ordinary requisitions relied on bamboo tallies alone. When the halves of a tally mate, that constitutes the supreme proof of authenticity, as Du’s tradition explains.
6
注[六]周禮：「駔珪、璋、璧、琮、琥、璜之渠眉，疏璧、琮以斂屍。」 鄭司農曰：「駔，外有捷盧也。 謂珪、璋、璧、琮、琥、璜皆為開渠，為眉瑑，沙除以斂屍，令汁得流去也。」 鄭玄曰：「以斂屍者，以大斂焉加之也。 渠眉，玉飾之溝瑑也，以組穿聯六玉溝瑑之中以斂屍。 珪在左，璋在首，琥在右，璜在足，璧在背，琮在腹，蓋取象方明神之也。 疏璧、琮者，通於天地。」
Note [6] — Rites of Zhou: “Channel the outer ridges of gui, zhang, bi, cong, hu, and huang; bore through bi and cong to secure them on the corpse.” Director Zheng (Zheng Zhong) says: “‘Decorate’ means an outer raised rim. He means every type of jade—gui, zhang, bi, cong, hu, and huang—is grooved and ridged, the channels smoothed, so fluid can run off when the pieces lie on the body.” Zheng Xuan clarifies: “Those that cover the corpse are added at the great enshrouding. The “channel-brow” is the carved gutter along each piece; silk cords lace the six jades through those grooves to fix them to the remains. The gui goes to the left, the zhang at the crown, the hu to the right, the huang at the feet, the bi behind the back, and the cong over the belly—an arrangement that mirrors the spirit tablet’s four sides. Pierced bi and cong” signify passage between Heaven and Earth.”
7
注[七]喪大記曰：「君蓋用漆，三衽三束。」 鄭玄注曰：「衽，小腰。」
Note [7] — Record of Mourning Rites: “The ruler’s lid is lacquered, with three waist-wrappings and three lashings.” Zheng Xuan glosses: “The ren is the narrow waist sash.”
8
三公奏尚書顧命，太子即日即天子位於柩前，請太子即皇帝位，皇后為皇太后。
The three dukes present the Canon of Documents chapter “Testamentary Charge,” and the crown prince the same day mounts the throne before the coffin; memorialists ask him to take the imperial title and the consort to become empress dowager.
9
奏可。 腢臣皆出，吉服入會如儀。 太尉升自阼階，當柩御坐北面稽首，讀策畢，以傳國玉璽綬東面跪授皇太子，即皇帝位。 中黃門掌兵以玉具、隨侯珠、斬蛇寶□授太尉，告令腢臣，腢臣皆伏稱萬歲。 或大赦天下。 遣使者詔開城門、宮門，罷屯□兵。 腢臣百官罷，入成喪服如禮。 兵官戎。 [一]三公，太常如禮。 注[一]文帝遺詔：「無布車及兵器。」 應劭曰：「不施輕車介士。」
The throne endorsed the memorial. The entire body of officials withdraws, then re-enters in festive court dress as the liturgy prescribes. The Grand Commandant mounts the eastern staircase, faces north before bier and throne, kowtows, reads the accession rescript to the end, then kneels toward the east and delivers the dynastic seal and ribbon to the crown prince, who thereby ascends. Palace eunuchs bearing arms hand the Grand Commandant the jade-mounted blade, the pearl of the Marquis of Sui, and the heirloom sword of Han’s founding—text damaged—then proclaim the order to the assembly, which prostrates itself and acclaims the new reign. Often a universal pardon follows. Messengers bearing edicts open the capital gates and palace portals and stand down the guard contingents—one character illegible in the source. The court retires, then reassembles in full mourning costume as ritual demands. Officers of the guard remain under arms. [1] The three dukes and the Minister of Ceremonies perform their parts of the liturgy. Note [1] — Emperor Wen’s final edict forbade war chariots and weapon displays at his funeral. Ying Shao explains: “That means no swift chariots or armoured guardsmen.”
10
故事：百官五日一會臨，故吏二千石、刺史、在京都郡國上計掾史皆五日一會。
By standing rule the bureaucracy gathers for a formal lament once every five days; ex-officials at two-thousand-shi rank, provincial inspectors, and accounting clerks posted to the capital from the commanderies join on the same five-day rhythm.
11
天下吏民發喪臨三日。 [一]先葬二日，皆旦晡臨。 既葬，釋服，無禁嫁娶、祠祀。 [二]佐史以下，布衣冠幘，絰帶無過三寸，臨庭中。 [三]武吏布幘大冠。
Throughout the empire, clerks and commoners attend the public lament for three days. [1] On each of the two days preceding interment, mourners gather at dawn and at the afternoon meal hour. Once the tomb is closed, people may doff sackcloth; weddings and routine sacrifices are no longer banned. [2] Subordinates at assistant rank and below wear plain caps with mourning bands, the hemp cord kept under three inches wide, and lament in the court. [3] Military scribes wear coarse kerchiefs with the “great cap.”
12
大司農出見錢谷，給六丈布直。 以葬，大紅十五日，小紅十四日，纖七日，釋服。 [四]部刺史、二千石、列侯在國者及關內侯、宗室長吏及因郵奉奏，諸侯王遣大夫一人奉奏，吊臣請驛馬露布，奏可。 注[一]文帝遺詔：「其令天下吏民，令到，出臨三日，釋服。」
The Minister of Finance releases coin and grain and issues an allowance equivalent to six zhang of cloth. The graduated mourning runs fifteen days in heavy hong, fourteen in lighter hong, seven in the finest xian weave, after which garments of grief are put off. [4] Provincial inspectors, two-thousand-shi officials, marquises who were in their states, Guannei marquises, senior officials of the imperial clan, and those submitting memorials by postal relay requested courier horses and open dispatches. The kings of the regional kingdoms each sent one grandee to submit a memorial of condolence. The request was approved. Note [1] — Emperor Wen’s edict commanded everyone, on receipt of the bulletin, to mourn three days only, then resume normal dress.
13
注[二]文帝遺詔文有「飲酒食肉自當給，喪事服臨者皆無踐」。 踐，徒跣也。
Note [2] — The same edict allowed mourners to “drink wine and eat meat as their strength required” and forbade barefoot observance at the lying-in-state. The gloss explains that jian means going unshod.
14
注[三]文帝遺詔：「殿中當臨者，以旦夕各十五舉音，禮畢罷。 非旦夕臨時，禁無得擅哭臨。」
Comment [3] Emperor Wen’s edict: "Those who must lament within the palace shall sound fifteen cries at dawn and dusk each, then cease when the rite ends. Outside those set hours, no one might freely enter to weep.”
15
注[四]應劭曰：「紅者，* (中) **[小]*祥、大祥以紅為領緣*[也]*。 纖*[者]*，禫也。 凡三十六日而釋*[服]*。」
Note [4] — Ying Shao: “Hong refers to— The critical note reads zhong the cited text (“middle”), guiding how the lacuna should be filled. —the collar facings dyed hong for the lesser and greater auspicious anniversaries of mourning. Xian denotes the final chan observance. Thirty-six days in all, and mourning dress may be removed.”
16
以木為重，高九尺，廣容八歷，裡以葦席。 巾門、喪帳皆以簟。 車皆去輔轓，疏布惡輪。 走卒皆布□幘。 太僕*[駕]*四輪輈為賓車，大練為屋幙。 中黃門、虎賁各二十人執紼。 司空擇土造穿。 太史卜日。 謁者二人，中謁者僕射、中謁者副將作，油緹帳以覆坑。 方石治黃腸題湊便房如禮。 [一]注[一]漢舊儀略載前漢諸帝壽陵曰：「天子即位明年，將作大匠營陵地，用地七頃，方中用地一頃。 深十三丈，堂壇高三丈，墳高十二丈。 武帝墳高二十丈，明中高一丈七尺，四週二丈，內梓棺柏黃腸題湊，以次百官藏畢。 其設四通羨門，容大車六馬，皆藏之內方，外陟車石。 外方立，先閉□戶，戶設夜龍、莫邪□、伏弩，設伏火。 已營陵，餘地為西園後陵，餘地為婕妤以下，次賜親屬功臣。」 漢書音義曰：「題，頭也。 湊，以頭向內，所以為固也。 便房，藏中便坐也。」 皇覽曰：「漢家之葬，方中百步，已穿築為方城。 其中開四門，四通，足放六馬，然後錯渾雜物，扞漆繒綺金寶米谷，及埋車馬虎豹禽獸。 發近郡卒徒，置將軍尉候，以後宮貴幸者皆守園陵。 元帝葬，乃不用車馬禽獸等物。」
A wooden outer coffin-frame nine feet tall and eight li across—inner measure—is lined with reed screens. Door draperies and the mourning pavilion are woven from fine bamboo blinds. Every cart in the cortège sheds its side rails and screens; wheels are swathed in open-weave sackcloth. Foot-runners wear plain kerchiefs—one character missing in the received text. The Minister of Transport yokes a four-wheeled bier-wagon draped in heavy white silk for the mourning canopy. Twenty palace eunuchs and twenty tiger guards take up the drag-ropes. The Minister of Works chooses the site and opens the grave pit. The imperial astrologers cast lots for the burial date. Two heralds, with the chief herald’s lieutenant and Works deputies, stretch oiled-crimson curtains over the excavation. Squared stone, “yellow-gut” timber baulks with mortised ends, and side niches are fitted out as canonical burial architecture prescribes. [1] Note [1] — Han Court Ceremonial summarizes Western Han imperial tombs: “In the year following accession the Director of Works lays out the necropolis on seven qing, of which one qing is the sealed core. The shaft sinks thirteen zhang; the ritual hall rises three zhang; the tumulus stands twelve zhang. Emperor Wu’s tumulus reached twenty zhang; his lit chamber measured one zhang seven feet in height and two zhang across the span; inside lay the catalpa inner coffin, yellow-heart baulks, and the ranked grave goods of the whole bureaucracy. Four intersecting vaulted passages admit a six-horse hearse; everything is sealed within the inner square, while sloping stone ramps lead outward. The outer shell is closed; trap doors are sealed with “night-dragon” locks, Mo ye blades, spring crossbows, and subterranean flame traps—several graphs damaged. Surrounding plots become the western pleasure park and satellite tombs; what remains is parceled to concubines below jieyu rank, then to relatives and meritorious ministers.” The Han shu sound-meaning gloss explains: “Ti is the head. Cou means the beam-ends point inward for structural strength. Side chambers” are antechambers for ritual seating inside the tomb.” The Imperial Survey adds: “Han imperial tombs cut a hundred-pace square pit and revet it like a walled city. Four gates lead to vaulted corridors that can take a six-horse team; lacquer, damask, brocade, bullion, grain, chariots, horses, and effigy beasts are heaped in promiscuously. Labor levies from nearby commanderies man the site under military overseers; favored consorts are charged with perpetual tending of the imperial grove. By Emperor Yuan’s time, live animals and equipage were omitted from the deposit.”
17
大駕，太僕御。 方相氏黃金四目，蒙熊皮，玄衣朱裳，執戈揚楯，立乘四馬先驅。 [一]旗之制，長三仞，十有二游，曳地，畫日、月、升龍，書旐曰「天子之柩」。 謁者二人立乘六馬為次。 大駕甘泉鹵簿，金根容車，蘭台法駕。 喪服大行載飾如金根車。 皇帝從送如禮。 太常上啟奠。 夜漏二十刻，太尉冠長冠，衣齋衣，乘高車，詣殿止車門外。 使者到，南向立，太尉進伏拜受詔。 太尉詣南郊。 未盡九刻，大鴻臚設九賓隨立，腢臣入位，太尉行禮。 執事皆冠長冠，衣齋衣。 太祝令跪讀謚策，太尉再拜稽首。 治禮告事畢。 太尉奉謚策，還詣殿端門。 太常上祖奠，中黃門尚衣奉衣登容根車。 東園武士載大行，司徒□行道立車前。 治禮引太尉入就位，大行車西少南，東面奉*[謚]*策，太史令奉哀策立後。 太常跪曰「進」，皇帝進。 太尉讀謚策，藏金匱。 皇帝次科藏於廟。 太史奉哀策葦篋詣陵。 太尉旋復公位，再拜立* (哭)*。 太常跪曰「哭」，大鴻臚傳哭，十五舉音，止哭。 太常行遣奠皆如禮。 請哭止哭如儀。 注[一]周禮曰：「方相氏，大喪先柩，及墓入壙，以戈擊四隅，* (毆) **[驅]*方良。」 鄭玄曰：「方相，放想也，可畏怖之貌。 壙，穿地中也。 方良，罔兩也。
In the grand cortège the Minister of Transport personally drives the lead vehicle. The exorcist fangxiang—golden quad eyes, bearskin cloak, black jacket and scarlet skirt—wields halberd and tasseled shield, riding four horses at the head of the line. [1] Mourning banners stretch three ren, carry twelve pendant streamers that sweep the earth, and depict sun, moon, and ascending dragon; the streamer legend reads “The Son of Heaven’s catafalque.” Two heralds follow in a standing six-horse car. The procession mirrors the sweet-spring hunt escort: golden-root guest coaches and law-chariots from the secretariat directorate. The funeral hearse is draped and ornamented like the golden-root state coach. The reigning emperor attends the cortège as ritual prescribes. The Minister of Ceremonies begins the offering service. When the clepsydra reaches the twentieth night division, the Grand Commandant dons the elongated cap and abstinence gown, rides a tall wagon, and halts at the inner gate reserved for vehicles. The messenger faces south; the Grand Commandant steps forward, kowtows, and takes the sealed order. He then proceeds to the southern suburban altar. With more than nine marks of the night still to run, the Grand Herald marshals the nine guest-delegations; the full court is in place while the Grand Commandant executes the liturgy. Every officer on duty dons the tall mourning cap and the plain abstinence robes. The Director of Invocations kneels to intone the shi scroll, while the Grand Commandant answers with a double prostration. The ritual supervisors declare the southern-altar portion of the service complete. Carrying the sealed rescript of the temple name, the Grand Commandant withdraws to the portal of the great audience hall. The Minister of Ceremonies opens the farewell offering; palace wardrobe eunuchs lift the burial silks onto the root-wood guest coach. Guards from the Eastern Workshop shoulder the great bier; the Minister of Education—one character missing in the text—takes station before the hearse. Ritual ushers seat the Grand Commandant west of center; the hearse is angled slightly south of due west; east-facing, he lifts the posthumous-title edict as the court astrologer, behind him, grips the elegiac proclamation. The Minister of Ceremonies kneels with the command “Advance,” and the sovereign steps forward. He reads the temple-style rescript aloud, then locks the text inside a gilt casket. The Son of Heaven then catalogs the deposited tablets and silks within the ancestral shrine. The Director of Astronomy carries the elegy, boxed in wicker, toward the tomb park. The Grand Commandant returns to his rank with the three dukes, performs a second double-kowtow, and holds his posture— The apparatus inserts the verb “weep” at the lacuna. On the signal “Weep” from the Minister of Ceremonies, relayed by the Grand Herald, the assembly gives fifteen prescribed wails and then falls silent. The Minister of Ceremonies presides over every farewell offering in canonical order. Starts and stops of lamentation follow the liturgical script. Note [1] — Rites of Zhou: “The exorcist precedes the catafalque on a state funeral; at the grave he descends into the chamber and strikes each corner with a halberd to— Editors gloss the verb as ou the cited text, “to strike.” —drive away the fangliang demons.” Zheng Xuan explains: “Fangxiang depicts a face conjured in the mind—something terrifying to see. “Kuang” is the hollow cut into the ground. “Fangliang” is another name for the wangliang goblin.
18
天子之幟，柏，黃腸為裡，表以石焉。 國語曰『木石之怪夔、罔兩』。」
The imperial mortuary pole is cypress wood lined with yellow-heart timber and sheathed in stone facing. The Discourses of the States adds: “Spirits born of wood and rock include kui and wangliang.”
19
晝漏上水，請發。 司徒、河南尹先引車轉，太常跪曰「請拜送」。 載車著白系參繆紼，長三十丈，大七寸為挽，六行，行五十人。 公卿以下子弟凡三百人，皆素幘委貌冠，衣素裳。 校尉三*[百]*人，皆赤幘不冠，絳科單衣，持幢幡。 候司馬丞為行首，皆銜枚。 羽林孤兒、巴俞擢歌者六十人，為六列。 鐸司馬八人，執鐸先。 大鴻臚設九賓，隨立陵南羨門道東，北面；
When the day watch is sounded, officers petition to set the procession moving. The Minister of Education and the Henan intendant pivot the train; the Minister of Ceremonies kneels with the formula, “We ask permission to bow and send off the bier.” White hemp in triple-plaited mourning bonds—thirty zhang in length—girds the hearse; the primary hawser measures seven inches; six files of fifty pullers each. Three hundred junior kinsmen of officials at rank three and below don unbleached kerchiefs, weimao headgear, and white skirts. Three hundred column commanders—editors mark the numeral—wear scarlet headcloths without formal caps, carmine-collared single-layer robes, and bear pennants. The deputy marshal of the guard forms the head of each rank; every man keeps a wooden bit between his teeth for silence. Sixty Feather-Forest cadets and Ba-yu tumblers fall into six marching files. Eight horse-bell sergeants with clappers walk at the van. The Grand Herald stations the nine guest groups along the eastern gallery of the southern ramp, all facing north;
20
諸侯、王公、特進道西，北面東上； 中二千石、二千石、列侯* (宜) **[直]*九賓東，北面西上。 皇帝白布幕素裡，夾羨道東，西向如禮。 容車幄坐羨道西，南向，車當坐，南向，中黃門尚衣奉衣就幄坐。 車少前，太祝進醴獻如禮。 司徒跪曰「大駕請捨」，太史令自車南，北面讀哀策，掌故在後，已哀哭。 太常跪曰「哭」，大鴻臚傳哭如儀。 司徒跪曰「請就下位」，東園武士奉下車。 司徒跪曰「請就下房」，都導東園武士奉車入房。 司徒、太史令奉謚、哀策。 [一]
feudatory lords, royal dukes, and nobles of special advancement line the western side of the ramp, north-facing, seniority running from the east; attendant two-thousand-shi, plain two-thousand-shi, and titular marquises— (Yi) —serve directly as the nine guest rows on the east, facing north, seniority counted from the west. The sovereign sits within a white linen pavilion, plain-lined, east of the gallery, facing west as canon demands. The guest coach’s awning and chair occupy the gallery’s west side, opening south; the vehicle squares with the seat, also south-facing; wardrobe eunuchs lay silks on the dais inside the curtains. The hearse rolls slightly forward while the Grand Invocator presents the libation of clear ale in prescribed form. The Minister of Education kneels: “The cortège asks leave to dismount.” The Director of Astronomy steps from the carriage’s south side, faces north, reads the elegy while clerks follow, and grief breaks out anew. At the cry “Weep” from the Minister of Ceremonies, the Grand Herald relays the lament through the ranks. The Minister of Education petitions, “We ask to descend to the lower platform,” and Eastern Workshop bearers lower the coach. He next requests, “We ask to enter the lower chamber,” whereupon ushers guide the guards wheeling the hearse indoors. Minister of Education and court astrologer together carry the posthumous scroll and the elegy. Editorial marker for note [1] following.
21
注[一]晉時有人嵩高山下得竹簡一枚，上有兩行科斗書之，台中外傳以相示，莫有知者。 司空張華以問博士束□。 □曰：「此明帝顯節陵中策也。」 檢校果然。 是知策用此書也。
Note [1] — During the Jin a traveler on Mount Song picked up a bamboo strip inscribed in two lines of “tadpole” seal script; it circulated through court and capital, but no scholar could decipher it. Minister of Works Zhang Hua brought the slip to Erudite Shu—personal name missing in the text. The scholar replied: “This is the funeral elegy buried with Emperor Ming at the Xianjie tumulus.” When archivists compared it with the archives, the match was exact. Hence we learn that such texts were written in this archaic hand.
22
東園武士執事下明器。 [一]筲八盛，容三升，[二]黍一，稷一，麥一，粱一，稻一，麻一，菽一，小豆一。 甕三，容三升，醯一，醢一，屑一。 [三]黍飴。
Workshop guards supervise the lowering of spirit utensils into the shaft. [1] Eight shallow baskets, three sheng apiece; [2] separate measures of glutinous millet, foxtail millet, wheat, panicled millet, rice, hemp, beans, and adzuki beans. Three earthen jars of three sheng each hold vinegar, hashed relish, and aromatic scrapings. [3] A portion of malt syrup from glutinous millet.
23
載以木桁，覆以疏布。 甒二，容三升，醴一，酒一。 載以木桁，覆以功布。 瓦鐙一。 彤矢四，軒輖中，亦短□。 彤矢四，骨，短□。 [四]彤弓一。 琶八，牟八，[五]豆八，籩八，形方酒壺八。 盤匜一具。 [六]杖、幾各一。 蓋一。 鐘十六，無虡。 鎛四，無虡。 [七]磬十六，無虡。 [八]塤一，簫四，笙一，箎一，柷一，敔一，瑟六，琴一，竽一，築一，坎侯一。 [九]干、戈各一，笮一，甲一，冑一。 [一０]挽車九乘，芻靈三十六匹。 [一一]瓦醋二，瓦釜二，瓦甑一。
Porters bear them on wooden biers veiled in coarse sackcloth. Two larger jars, again three sheng, contain sweet must and fermented wine. The same stretchers are draped this time with finer “merit” hemp. A single ceramic lamp for the tomb. Four vermilion-fletched shafts sized for the nave compartment—tips damaged in the manuscript. Four more vermilion arrows with bone points and shortened shafts—lacuna in text. [4] One lacquered red bow to match the arrows. Eight pear-shaped lutes, eight tureen bowls, [5] eight stem-cups, eight bamboo platters, and eight square decanters. A matched basin and ewer for ablutions. [6] One walking stick and one arm-rest apiece. A single parasol frame for shade in the otherworld. Sixteen bronze bells laid on the ground without ju frames. Four large bo chimes likewise left unstaged. [7] Sixteen lithophones without suspension racks. [8] A full ghost orchestra: globular ocarina, panpipes, sheng, chi, zhu starter, yu stopper, six se, one qin, one yu, one zhu, and a kanhou bell-tree. [9] Paired ritual arms: shield, spear, rack, lamellar coat, and helm. [10] Nine tow-wagons plus thirty-six straw horses for the tomb escort. [11] Kitchenware for the shades: two vinegar pots, two kettles, one steamer.
24
瓦鼎十二，容五升。 匏勺一，容一升。 瓦案九。 瓦大杯十六，容三升。 瓦小杯二十，容二升。 瓦飯盤十。 瓦酒樽二，容五斗。 匏勺二，容一升。 注[一]禮記曰：「明器，神明之也。 孔子謂為明器知喪道矣，備物而不可用也。」 鄭玄注既夕曰：「陳明器，以西行南端為上。」
A dozen earthen tripods, each holding five sheng. A single calabash dipper of one sheng. Nine low serving tables of unglazed ware. Sixteen great drinking bowls of three sheng. Twenty modest cups of two sheng. Ten shallow rice dishes. Two wine jars of five dou capacity. Two more gourd scoops, one sheng apiece. Note [1] — Book of Rites: “Spirit utensils belong to the world of shades. Confucius judged such replicas proof that one grasps funeral doctrine: every form supplied, yet nothing functional.” Zheng Xuan’s gloss on Evening Burial adds: “Lay the grave goods out in westward files, giving precedence to the southern end.”
25
注[二]鄭玄注既夕曰：「筲，畚種類也，其容蓋與簋同。」
Note [2] — Zheng Xuan on Evening Burial: “These shallow baskets resemble winnowing pans; their volume equals a standard gui.”
26
注[三]鄭玄注既夕曰：「屑，姜桂之屑。」
Note [3] — Zheng Xuan: “The ‘scrapings’ are shaved ginger and cinnamon.”
27
注[四]既夕曰：「翭矢一乘，骨鏃短□。」 鄭玄曰：「翭猶候也，候物而射之矢也。 四矢曰乘。 骨鏃短□，亦示不用也。 生時翭矢金鏃，凡為矢，五分笴長而羽其一。」 通俗文曰：「細毛翭也。」
Note [4] — Evening Burial: “One quiver of hou arrows with bone points and shortened shafts— Zheng Xuan glosses hou as ‘watching’—missiles that hover for their mark. Four shafts constitute one “team.” Bone tips and stub shafts likewise signal that they must never be shot. Living archery employed bronze-headed hou shafts; by rule the fletching equals one-fifth of the bamboo length." The Popular Explanations adds: “Soft down feathers are called hou.”
28
注[五]鄭玄注既夕曰：「牟，盛湯漿。」
Note [5] — Zheng Xuan: “The mou jar is for soups and rice gruel.”
29
注[六]鄭玄注既夕曰：「盤匜，盥器也。」
Note [6] — Zheng Xuan: “The basin and ewer pair are hand-washing implements.”
30
注[七]爾雅曰：「大鐘謂之鏞。」 郭璞注曰：「書曰『笙鏞以閒』。 亦名鎛。」
Note [7] — Erya: “A large bell is named yong.” Guo Pu cites the Canon of Documents: “The mouth-organs and great bells answer one another. That instrument is likewise called bo.”
31
注[八]禮記曰：「有鐘磬而無簨虡。」 鄭玄曰：「不懸之也。」
Note [8] — Book of Rites: “You may furnish bells and lithophones, yet supply no hanging frames.” Zheng Xuan explains: “They are left unstaged on the floor.”
32
注[九]禮記曰：「琴瑟張而不平，竽笙備而不和。」
Note [9] — Book of Rites: “The qin and se are mounted yet left untuned; yu and sheng are fully assembled yet never played in concert.”
33
注[一０]既夕謂之役器。 鄭玄曰：「笮，矢箙。」
Note [10] — Evening Burial classifies these as “implements for the dead man’s service.” Zheng Xuan says: "The zha is the arrow quiver."
34
注[一一]鄭玄注禮記曰：「芻靈，東茅為人馬，謂之芻靈，神之類。」
Note [11] — Zheng Xuan: “Chu ling figures are rush-woven men and horses; they belong to the same order of ghost furnishings.”
35
祭服衣送皆畢，東園匠曰「可哭」，在房中者皆哭。 太常、大鴻臚請哭止*[哭]*如儀。 司徒曰「百官事畢，臣請罷」，從入房者皆再拜，出，就位。 太常導皇帝就贈位。 司徒跪曰「請進贈」，侍中奉持鴻洞。 贈王珪長尺四寸，薦以紫巾，廣袤各三寸，緹裡，赤纁周緣； 贈幣，玄三纁二，各長尺二寸，廣充幅。 皇帝進跪，臨羨道房戶，西向，手下贈，投鴻洞中，三。 東園匠奉封入藏房中。 太常跪曰「皇帝敬再拜，請哭」，大鴻臚傳哭如儀。 太常跪曰「贈事畢」，皇帝促就位。 [一]容根車游載容衣。 司徒至便殿，並□騎皆從容車玉帳下。 司徒跪曰「請就幄」，導登。 尚衣奉衣，以次奉器衣物，藏於便殿。 太祝進醴獻。 凡下，用漏十刻。 禮畢，司空將校復土。 注[一]續漢書曰：「明帝崩，司徒鮑昱典喪事，葬日，三公入安梓宮，還，至羨道半，逢上欲下，昱前叩頭言：『禮，天子鴻洞以贈，所以重郊廟也。 陛下柰何冒危險，不以義割哀？』 上即還。」
Once the grave clothes have been sent off, the foreman of the Eastern Workshop calls, “Weep,” and everyone within the chamber breaks into lament. The Minister of Ceremonies and the Grand Herald then petition—editors repeat the word “weep”—to end the ululation on cue. The Minister of Education announces, “All offices have discharged their duties; I ask leave to release them,” whereupon everyone who entered the room performs a double obeisance, withdraws, and resumes formation outside. The Minister of Ceremonies escorts the sovereign to the spot from which mortuary gifts are cast. The Minister of Education kneels: “We ask to present the offerings,” while a chamberlain steadies the deep offering chute. The gift gui measures fourteen inches, cradled on a violet square napkin three inches to a side, lined with orange silk and edged with a band of scarlet xun; the accompanying bolts—three black, two red—are each twelve inches long and as wide as a standard piece. The sovereign steps forward, kneels at the gallery door with his back to the east, and three times drops the gifts down the stone shaft. Workshop craftsmen take the wrapped offerings and seal them away in the vault. The Minister of Ceremonies intones, “The Son of Heaven bows twice; we ask leave to lament,” and the Grand Herald passes the cry through the ranks. The Minister of Ceremonies kneels and says, "The offering business is finished"; the emperor is urged back to his station. [1] The root-wood guest carriage bears the touring wardrobe for display. The Minister of Education withdraws to the annex, while cavalry escorts—one graph missing—fall in under the hearse’s jade awning. He kneels again—“We ask to mount the pavilion”—and conductors help him ascend. Palace wardrobe eunuchs hand up silks, then utensils and further vestments, which are laid away in the annex. The Grand Invocator offers the ritual ale. Each lowering of the catafalque is timed to ten divisions of the water clock. Once liturgy ends, the Minister of Works supervises the filling of the shaft. Note [1] — Continued Book of Later Han records Emperor Ming’s obsequies: Minister of Education Bao Yu superintended the lying-in-state; as the three dukes steadied the catafalque and turned back, they met the emperor halfway down the ramp, about to climb into the offering shaft. Bao Yu threw himself forward and said, “Canon requires the sovereign to drop mortuary gifts through the hongdong so that suburban and ancestral shrines retain their majesty. Why court peril and refuse to bridle sorrow with righteousness?” The emperor immediately withdrew.”
36
皇帝、皇后以下皆去麤服，服大紅，還宮反廬，立主如禮。 桑木主尺二寸，不書謚。 虞禮畢，祔於廟，如禮。 [一]注[一]漢舊儀曰：「高帝崩三日，小斂室中□下。 作栗木主，長八寸，前方後圓，圍一尺，置□中，望外，內張撓絮以鄣外，以皓木大如指，長三尺，四枚，纏以皓皮四方置□中，主居其中央。 七日大斂棺，以黍飯羊舌祭之□中。 已葬，收主。 為木函，藏廟太室中西牆壁埳中，望內，外不出室堂之上。 坐為五時衣、冠、履，幾、杖、竹籠。 為俑人，無頭，坐起如生時。 皇后主長七寸，圍九寸，在皇帝主右旁。 高皇帝主長九寸。 上林給栗木，長安祠廟作神主，東園秘器作梓棺，素木長丈三尺，崇廣四尺。」
From the Son of Heaven and empress downward, mourners strip rough hemp and don the heavier hong robe, re-enter the palace and the reversed hut, and install the spirit tablet in canonical form. The interim tablet of mulberry measures twelve inches and carries no temple name. After the yu appeasement, the tablet is enshrined with the ancestors as ritual prescribes. [1] Note [1] — Han Court Ceremonial: “On the third day after Gaozu died the lesser enshrouding was held in the inner room—one character missing—below. A chestnut tablet eight inches long—square brow, round heel, one chi around—was set in the casket niche facing out, the interior stuffed with wadded floss; four finger-thick hao pegs three chi long, swathed in hao bark, framed the niche while the tablet stood in the middle. On the seventh day the great enshrouding sealed the outer shell, with a sacrifice of glutinous rice and a sheep’s tongue in the same niche. Once the tumulus was closed, the spirit board was recovered. It was boxed in timber and sealed in a cavity in the Grand Chamber’s west wall, the face turned inward so nothing protruded into the hall. For the seated shade they supplied seasonal dress, footwear, cane, low table, and a bamboo hamper. Clay figurines, deliberately headless, were posed sitting and standing as the deceased had lived. The empress’s spirit slip measured seven inches in height and nine in circumference, placed to the right of the sovereign’s. Gaozu’s tablet stood nine inches high. The imperial preserve sent chestnut lumber; metropolitan shrines carved the tablets; the Eastern Workshop’s sealed coffers turned out a catalpa shell thirteen feet long and four feet square.”
37
先大駕日游冠衣於諸宮諸殿，腢臣皆吉服從會如儀。 皇帝近臣喪服如禮。 醳大紅，服小紅，十一升都布練冠。 醳小紅，服纖。 醳纖，服留黃，冠常冠。 近臣及二千石以下皆服留黃冠。 百官衣皁。 每變服，從哭詣陵會如儀。 祭以特牲，不進毛血首。 司徒、光祿勳備三爵如禮。 [一]注[一]古今注具載帝陵丈尺頃畝，今附之後焉。 光武原陵，山方三百二十三步，高六丈六尺。 垣四出司馬門。 寢殿、鐘虡皆在周垣內。 堤封田十二頃五十七畝八十五步。 帝王世記曰：「在臨平亭之南，西望平陰，東南去雒陽十五里。」 明帝顯節陵，山方三百步，高八丈。 無周垣，為行馬，四出司馬門。 石殿、鐘虡在行馬內。 寢殿、園省在東。 園寺吏捨在殿北。 堤封田七十四頃五畝。 帝王世記曰：「故富壽亭也，西北在雒陽三十七里。」 章帝敬陵，山方三百步，高六丈二尺。 無周垣，為行馬，四出司馬門。 石殿、鐘虡在行馬內。 寢殿、園省在東。
Before the state hearse moves, touring vestments are displayed through each palace; the full bureaucracy follows in festive mourning as the code directs. Close companions of the throne observe graded sackcloth. They step down from heavy hong to lighter hong, topping it with an eleven-sheng tabby cap. Next they shed the lighter hong for the finest xian weave. After xian comes the pale “lingering yellow” robe paired with the everyday cap. Household intimates and every officer under two thousand shi don the yellowish mourning kerchief. The rest of the bureaucracy dresses in sable black. Whenever the mourning grade shifts, the cortège returns to the tomb for a scheduled wail. Offerings are single-beast oblations without the usual presentation of blood, pelt, or severed head. The Ministers of Education and of the Imperial Household ready the triple-cup libation in canonical order. [1] Note [1] — Ancient and Modern Commentary tabulates every imperial mausoleum’s dimensions; that register is reproduced in the sequel. Guangwu’s Yuanyuan tumulus is 323 paces on a side and sixty-six feet high. A perimeter wall pierces four gates named for the Sima guard. Mortuary hall and bell racks stand inside the revetment. The cordoned precinct covers twelve qing, fifty-seven mu, and eighty-five bu. Di wang shi ji says: "South of Linping Pavilion, looking west to Pingyin, fifteen li southeast of Luoyang." Emperor Ming’s Xianjie tumulus measures three hundred paces square and eighty feet high. There is no encircling rampart—only xingma rails and four Sima portals. Stone audience hall and chime frames lie within the wooden barrier. The mortuary hall and tomb superintendent’s office sit east of the axis. Groundskeepers’ barracks are north of the main hall. The reserved acreage is seventy-four qing and five mu. Di wang shi ji says: "It was the old Fushou Pavilion, thirty-seven li northwest of Luoyang." Emperor Zhang’s Jingling is three hundred paces square and sixty-two feet tall. Again there is no revetted wall—only xingma fences and four Sima exits. Stone hall and bells remain within the barrier. Mortuary hall and park yamen occupy the eastern side.
38
園寺吏捨在殿北。 堤封田二十五頃五十五畝。 帝王世記曰：「在雒陽東南，去雒陽三十九里。」 和帝慎陵，山方三百八十步，高十丈。 無周坦，為行馬，四出司馬門。 石殿、鐘虡在行馬內。 寢殿、園省在東。 園寺吏捨在殿北。 堤封田三十一頃二十畝二百步。 帝王世記曰：「在雒陽東南，去雒陽四十一里。」 殤帝康陵，山週二百八步，高五丈五尺。 行馬四出司馬門。 寢殿、鐘虡在行馬中。 因寢殿為廟。 園吏寺捨在殿北。 堤封田十三頃十九畝二百五十步。 帝王世記曰：「高五丈四尺。 去雒陽四十八里。」 安帝恭陵，山週二百六十步，高十五丈。 無周垣，為行馬，四出司馬門。 石殿、鐘虡在行馬內。 寢殿、園吏捨在殿北。 堤封田一十四頃五十六畝。 帝王世記曰：「高十一丈。 在雒陽西北，去雒陽十五里。」
Clerks’ lodgings stand north of the hall. The cordoned land covers twenty-five qing and fifty-five mu. Di wang shi ji says: "Southeast of Luoyang, thirty-nine li from the city." Emperor He’s Shenling measures 380 paces square and one hundred feet high. No continuous wall rings it—palisade rails and four Sima gates serve instead. Stone hall and bell frames lie within the rails. The mortuary hall and park office stand eastward. Clerks’ quarters are north of the hall. The reserved ground totals thirty-one qing, twenty mu, and two hundred bu. The Record of Emperors and Kings reads “southeast of Luoyang, forty-one li away.” The child emperor’s Kangling walks 208 paces around its base and stands fifty-five feet high. Xingma rails frame four Sima portals. Mortuary hall and chimes sit inside the barrier. The hall doubles as the spirit temple. Tomb stewards are quartered north of the hall. The park measures thirteen qing, nineteen mu, and two hundred fifty bu. Di wang shi ji says: "Height five zhang four chi. It lies forty-eight li from Luoyang." Emperor An’s Gongling is 260 paces in circumference and one hundred fifty feet high. As with earlier sites, no revetted wall—only xingma and four Sima gates. Stone hall and bells remain inside the barrier. The mortuary hall and groundskeepers’ lodgings are north of the main structure. The cordoned acreage is fourteen qing and fifty-six mu. Di wang shi ji says: "Height eleven zhang. It sits fifteen li northwest of Luoyang.”
39
順帝憲陵，山方三百步，高八丈四尺。 無周垣，為行馬，四出司馬門。 石殿、鐘虡在司馬門內。 寢殿、園省寺吏捨在殿東。 堤封田十八頃十九畝三十步。 帝王世記曰：「在雒陽西北，去雒陽十五里。」 沖帝懷陵，山方百八十三步，高四丈六尺。 為寢殿行馬，四出門。 園寺吏捨在殿東。 堤封田五頃八十畝。 帝王世記曰：「*[在雒陽]*西北，去雒陽十五里。」 質帝靜陵，山方百三十六步，高五丈五尺，為行馬，四出*[司馬]*門。 寢殿、鐘虡在行馬中，園寺吏捨在殿北。 堤封田十二頃五十四畝。 因寢為廟。 帝王世記曰：「在雒陽東，去雒陽三十二里。」
Emperor Shun’s Xianling measures three hundred paces square and eighty-four feet tall. No perimeter wall—only xingma rails and four Sima gates. Stone hall and chime racks stand within the inner Sima portals. Mortuary hall, park yamen, and clerks’ barracks all lie east of the axis. The reserved land covers eighteen qing, nineteen mu, and thirty bu. Di wang shi ji says: "Northwest of Luoyang, fifteen li distant." Emperor Chong’s Huailing is 183 paces square and forty-six feet high. The mourning hall is ringed by xingma rails opening on four sides. Park and temple clerks lodge east of the hall. The cordoned ground totals five qing and eighty mu. The Record of Emperors and Kings adds: “[Northwest of] Luoyang—fifteen li from the city.” Emperor Zhi’s Jingling covers 136 paces square, rises fifty-five feet, and relies on xingma rails with four Sima portals. Mortuary hall and chime racks sit inside the barrier; clerks’ lodgings stand north of the hall. The cordoned acreage totals twelve qing and fifty-four mu. The mourning hall doubles as the spirit temple. Di wang shi ji says: "East of Luoyang, thirty-two li from the city."
40
桓帝宣陵，帝王世記曰：「山方三百步，高十二丈。 在雒陽東南，去雒陽三十里。」
Emperor Huan’s Xuangling—the Record of Emperors and Kings gives three hundred paces square and twelve zhang in height. It lies thirty li southeast of Luoyang.”
41
靈帝文陵，帝王世記曰：「山方三百步，高十二丈。 在雒陽西北，去雒陽二十里。」
Emperor Ling’s Wenling—again three hundred paces square and twelve zhang tall per the Record of Emperors and Kings. Twenty li northwest of the capital.”
42
獻帝禪陵，帝王世記曰：「不起墳，深五丈，前堂方一丈八尺，後堂方一丈五尺，角廣六尺。 在河內山陽之濁城西北，去濁城直行十一里，斜行七里，去懷陵百一十里，去山陽五十里，南去雒陽三百一十里。」 蔡質漢儀曰：「十二陵令見河南尹無敬也。」 魏文帝終制略曰：「漢文帝之不發霸陵，無求也。 光武之掘原陵，封樹也。 霸陵之完，功在釋之； 原陵之掘，罪在明帝。 是釋之忠以利君，明帝愛以害親也。 忠臣孝子，宜思釋之之言，察明帝之戒，存於所以安君定親，使魂靈萬載無危，斯則賢聖之忠孝矣。 自古及今，未有不亡之國，亦無不掘之墓也。 喪亂以來，漢氏諸陵無不發掘，至乃燒取玉柙金縷，骸骨並盡，是焚如之刑也，豈不重痛哉。 禍由乎厚葬封樹，桑、霍為我戒，不亦明乎！」 臣昭案：
Emperor Xian’s Shanling—Record of Emperors and Kings: “No surface mound; the shaft sinks fifty feet; the fore hall measures eighteen feet square, the rear fifteen, corner bays six feet across. It sits northwest of Zhuocheng in Shanyang, Henei—eleven li by the direct road, seven li diagonally, one hundred ten li from Huailing, fifty from Shanyang county seat, and three hundred ten li south of Luoyang.” Cai Zhi’s Han Ceremonial notes: “The twelve imperial tomb stewards need not bow to the Henan governor.” Wei Wendi’s Final Instructions adds: “Wendi’s Baling stayed intact because he buried no treasure. Guangwu’s Yuanyuan was rifled because of its high mound and marker trees. Baling survived thanks to Zhang Shi’s remonstrance; the looting of Yuanyuan was Emperor Ming’s fault. Loyalty like Shi Zhi’s benefited the throne; Ming’s indulgence injured his ancestors. True ministers and dutiful sons should weigh Shi Zhi’s counsel, heed Ming’s caution, and aim at whatever truly secures sovereign and family, so souls rest untroubled for ages—that is sage-like devotion. No dynasty has lasted forever, and no sepulcher has escaped the spade forever. After rebellion spread, every Han mausoleum was violated; thieves fired the jade suits to recover gold thread until even the bones were gone—a torment like being burned at the stake, a grief beyond words. The scourge arises from opulent interments and marker groves; ministers like Sang and Huo already warned us—how much clearer need it be?” Liu Zhao comments:
43
董卓傳：「卓使呂布發諸帝陵及公卿以下頤墓，收其珍寶。」 卓別傳曰：「發成帝陵，解金縷，探含璣焉。」 呂氏春秋略曰：「審知生，聖人之要也； 審知死，聖人之極也。 知生者，不以物害生； 知死者，不以物害死。 凡生於天地之閒，其必有死。 孝子之重其親者，若親之愛其子，不棄於溝壑，故有葬送之義。 葬者，藏也。 以生人心為之慮，則莫如無動，無動莫如無利。 葬淺則狐狸掘之，深則及水泉，故必高陵之上，以避二害。 然而忘奸寇之變，豈不惑哉！ 民之於利也，犯白刃，涉危難以求之； 忍親戚，欺知交以求之。 今無此危，無此醜，而為利甚厚，固難禁也。 國彌大，家彌富，其葬彌厚，珠玉金銅，不可勝計。
The biography of Dong Zhuo: “Zhuo had Lü Bu break into every imperial tumulus and the graves of officials below the three dukes, stripping their jewels.” The unofficial biography adds: “They violated Chengdi’s vault, unwound the gold thread, and dug out the pearls from the mouth.” The Lüshi chunqiu observes: “Grasping life is the sage’s core teaching; grasping death is his farthest reach. Those who know how to live will not let possessions harm their lives; those who know how to die will not let possessions harm their deaths. Whatever is born under heaven is bound to perish. Filial children cherish parents the way parents cherish infants; they would never dump them in gullies, therefore burial rites exist. To bury is to hide. Measured by the anxious heart of the living, the best plan is to leave graves unmolested—and nothing tempts molesters like profit. Too shallow and foxes tunnel in; too deep and you flood the shaft—only a high terrace avoids both perils. Yet to forget robbers—is that not blindness? People will face naked steel and deadly risk for gain; they will betray family and swindle friends for gain. Here there is no such danger, no such infamy, yet the reward is huge—of course it cannot be stopped. The mightier the kingdom, the wealthier the clan, the heavier the grave goods—gems and bullion beyond reckoning.
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奸人聞之，轉以相告，雖有嚴刑重罪，不能止也。 且死者彌久，生者彌疏，彌疏則守之彌怠。 藏器如故而守之有怠，其勢固必掘矣。 世* (至) **[主]*為丘隴，其高若山陵，樹之若林藪，或設闕庭、都邑。 以此示富則可矣，以此為死者則惑矣！ 大凡死者，其視萬世猶一* (瞑) **[瞚]*也。 人之壽，久者不過百，中者六十。 以百與六十為無窮者慮，其情固不相當矣。 必以無窮為慮，然後為可。 今有銘其墓曰，『此中有金寶甚厚，不可掘也』，必為世笑矣。 而為之闕庭以自表，此何異彼哉！ 自古及今，未有不亡之國也。 無不亡之國，是無不掘之墓。 以耳目之所聞見，則齊、荊、燕嘗亡矣；
Rogues hear rumors and spread them; harsh laws never halt the plunder. “Moreover, time widens the gap between descendants and ancestors; distance breeds neglect in guardians.” “When wealth stays intact but vigilance fades, digging is only a matter of time.” “From generation— (to) —sovereigns have piled barrows like hills, planted groves of markers, even raised mock palaces.” “Such display may flaunt riches, yet it helps the dead not at all.” “To the shades, myriad ages pass like one— (blink) —a single blink.” “Even the longest life rarely reaches a hundred; the median is sixty.” “Yet people plan for eternity on the scale of sixty or a hundred years—how mismatched the math.” “Only planning for the endless truly suffices.” “Inscribe ‘great treasure here—keep out,’ and posterity would only jeer.” “Building courtyards to boast is no wiser than such a sign.” “No state endures forever.” “Where every realm falls, every tomb is breached.” “We need only recall how Qi, Chu, and Yan vanished;
45
宋、中山已亡矣； 趙、韓、魏皆失其故國矣。 自此以上，亡國不可勝數，故其大墓無不掘也。 而猶皆爭為之，豈不悲哉！ 今夫君之不令民，父之不* (教) **[孝]*子，兄之不悌弟，皆鄉邑之所遺，而憚耕耒之勞者也。 仍不事耕農，而好鮮衣侈食。 智巧窮匱，則合黨連觿，而謀名丘大墓。 上曾不能禁也，此有葬自表之禍也。 昔堯葬谷林，通樹之； 舜葬紀巿，不變肆； 禹葬會稽，不變人徒。 非愛其費，以為死者*[慮]*也。 先王之所惡，惡死者之辱。 以為儉則不發，不發則不辱，故必以儉而合乎山原也。 宋未亡而東頤掘，齊未亡而莊公*[頤]*掘。 國存而乃若此，又況滅名之後乎！ 此愛而厚葬之故也。 欲愛而反害之，欲安而反危之，忠臣孝子亦不可以厚葬矣。 昔季孫以璵璠斂，孔子歷級而止之，為無窮慮也。」
how Song and Zhongshan fell; how Zhao, Han, and Wei forfeited their thrones.” “Beyond count lie ruined kingdoms, and every one of their grand mausolea was rifled.” “Still mortals compete in lavish burial—what tragedy!” “When lords fail to teach the commons, when fathers do not— (teach) —raise filial sons, when elder brothers bully juniors—such folk are the dregs of hamlets, idle drones who flee the hoe.” “They refuse tillage yet crave silks and feasts.” “When their tricks fail, they league together to target celebrated tombs.” “Magistrates cannot restrain them—this is the curse of a self-advertised grave.” “Yao lay in Guilin’s vale with trees marking the spot; Shun rested at Ji Market without displacing the shops; Yu slept at Kuaiji without impressing corvée.” “They were not miserly—they were thinking of the dead.” “What former kings loathed was the humiliation of violated corpses.” “They held that modest graves were never robbed; unrobbed corpses suffered no outrage—so they buried plainly on high ground.” “Song’s eastern barrows were rifled while Song survived; Duke Zhuang of Qi’s mound was violated before Qi perished.” “If such things happened under a living dynasty, what awaits a vanished one?” “Thus love expressed through rich tombs becomes harm.” “Affection that injures, care that imperils—true ministers and sons cannot endorse lavish interment.” “When Jisun planned a jade yufan shroud, Confucius mounted the stairs to forbid it, thinking of eternity.”
46
太皇太后、皇太后崩，司空以特牲告謚於祖廟如儀。 長樂太僕、少府、大長秋典喪事，三公奉制度，他皆如禮儀。 [一]注[一]丁孚漢儀曰：「永平七年，陰太后崩，晏駕詔曰：『柩將發於殿，腢臣百官陪位，黃門鼓吹三通，鳴鐘鼓，天子舉哀。 女侍史官三百人皆著素，參以白素，引棺挽歌，下殿就車，黃門宦者引以出宮省。 太后魂車，鸞路，青羽蓋，駟馬，龍旗九旒，前有方相，鳳皇車，大將軍妻參乘，太僕妻御，*[女騎夾轂]*悉道。 公卿百官如天子郊鹵簿儀。』 後和熹鄧後葬，案以為儀，自此皆降損於前事也。」
At the death of a grand empress dowager or empress dowager, the Minister of Works reports her temple name to the imperial shrines with a single sacrificial beast, following precedent. The Changle Minister of Transport, Privy Treasurer, and chief eunuch superintend obsequies while the three dukes enforce statutory mourning; every other detail mirrors the state liturgy. [1] Comment [1] Ding Fu’s Han yi says: "In Yongping 7 Empress Dowager Yin died; the final edict read: ‘When the catafalque is about to leave the hall, all ministers take station; Yellow Gate musicians sound three calls, bells and drums ring, and the Son of Heaven raises the cry of grief. Three hundred female scribes in undyed hemp, interwoven with white silk, tow the hearse while singing elegies, carry the stairs to the wagons, and palace eunuchs escort the cortège beyond the inner wards. Her spirit car uses luan regalia, blue-plume awning, four-in-hand, nine-tasseled dragon pennant, exorcist chariot in the van, phoenix coach behind, the Grand General’s consort riding cheng, the Minister of Transport’s spouse driving, with squadrons of mounted women flanking the wheel hubs down the avenue. Grandees and the bureaucracy array themselves like the sovereign’s suburban procession. When Empress Deng the Xihe was entombed, this model was codified, and later obsequies were progressively scaled back.”
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合葬：羨道開通，皇帝謁便房，太常導至羨道，去杖，中常侍受，至柩前，謁，伏哭止如儀。 辭，太常導出，中常侍授杖，升車歸宮。 已下，反虞立主如禮。
For a consort’s co-inhumation, once the ramp is cleared the sovereign enters the tomb antechamber; the Minister of Ceremonies conducts him to the passage, where he surrenders his cane to a chief eunuch, then approaches the coffin to bow, kowtow, lament, and cease on cue. When he withdraws, the Minister of Ceremonies escorts him forth, the eunuch hands back the staff, and he rides to the palace. From that point the yu service and spirit tablet follow ordinary canon.
48
諸郊廟祭服皆下便房。 五時朝服各一襲在陵寢，其餘及宴服皆封以篋笥，藏宮殿後合室。
Vestments used at suburban and ancestral rites are deposited in the tomb antechamber. A complete seasonal wardrobe stays in the tomb hall; other garments and festive silks are packed in baskets and sealed in the palace’s rear vault.
49
諸侯王、列侯、始封貴人、公主薨，皆令贈印璽、玉柙銀縷； 大貴人、長公主銅縷。 諸侯王、貴人、公主、公、將軍、特進皆賜器，官中二十四物。 使者治喪，穿作，柏幟，百官會送，如故事。 諸侯王、公主、貴人皆樟棺，洞朱，雲氣畫。 公、特進樟棺黑漆。 中二千石以下坎侯漆。 [一]朝臣中二千石、將軍，使者弔祭，郡國二千石、六百石以至黃綬，皆賜常車驛牛贈祭。 宜自佐史以上達，大斂皆以朝服。 君臨吊若遣使者，主人免絰去杖望馬首如禮。 免絰去杖，不敢以戚凶服當尊者。 [二]自王、主、貴人以下至佐史，送車騎導從吏卒，各如其官府。 載飾以蓋，龍首魚尾，華布牆，纁上周，交絡前後，雲氣畫帷裳。
Feudal kings, full marquises, newly enfeoffed exalted ladies, and princesses receive posthumous seals, jade burial suits laced with silver, while senior exalted ladies and chief princesses are granted copper-laced suits. Kings, exalted ladies, princesses, dukes, generals, and nobles of special advancement receive the canonical twenty-four-piece grave set. Imperial envoys oversee the wake, shaft-digging, funeral flags, and the bureaucracy’s mass cortège as standing rule prescribes. Kings, princesses, and exalted ladies are laid in camphor shells, vermilion lacquer within, cloud motifs without. Dukes and specially advanced peers get camphor coffins finished in black lacquer. Officials at attendant two thousand shi and below receive kanhou-style lacquer only. [1] Palace ministers at attendant two thousand shi and generals receive imperial messengers for lament offerings; local officers from two thousand shi to yellow-ribbon rank get standard wagons, post-station oxen, and funeral gifts. From assistant rank upward everyone dons court robes for the great enshrouding. Should the sovereign appear in person or dispatch envoys, the chief mourner strips cord and cane and bows toward the equipage as etiquette demands. The chief mourner strips cord and cane so as not to present a spectacle of violent grief before superiors. [2] Escort trains—riders, outriders, runners—scale from feudatory sovereigns and princesses down to petty clerks, every detail mirroring the deceased’s bureau. The bier wagon is draped with a dragon-fish crest, brocaded side-screens, a band of scarlet along the roofline, interlaced ropes, and painted cloud hangings.
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中二千石以上有輜，左龍右虎，朱鳥玄武； 公侯以上加倚鹿伏熊。 千石以下，緇布蓋牆，魚龍首尾而已。 二百石黃綬以下至於處士，皆以簟席為牆蓋。 其正妃、夫人、妻皆如之。 諸侯王，傅、相、中尉、內史典喪事，大鴻臚奏謚，天子使者贈璧帛，載日命謚如禮。 下陵，腢臣醳麤服如儀，主人如禮。 注[一]丁孚漢儀曰：「孝靈帝葬馬貴人，贈步搖、赤紱葬，青羽蓋、駟馬。 柩下殿，女侍史二百人著素衣輓歌，引木下就車，黃門宦者引出宮門。」
Officials at attendant two thousand shi and above merit the four-emblem hearse—dragon, tiger, sparrow, and tortoise-snake—on the lacquered panels. Above ducal rank the screens gain extra zoological bosses—deer couchant and bear prone. Lesser ranks make do with black hemp screens and simplified fish-dragon cresting. From two-hundred-shi yellow-ribbon holders to private scholars, bamboo blinds replace silk walls. Chief consorts, titled ladies, and wives observe the same gradations. Feudal kings rely on tutor, chancellor, commandant, and interior secretary to run obsequies; the Grand Herald forwards the temple name; imperial messengers deliver bi disks and bolts of silk; the court fixes the day and bestows the shi epithet by statute. Once the cortège leaves the mound, the assembly doffs sackcloth on schedule, and the chief mourners mirror each gesture of the code. Note [1] — Ding Fu records Lingdi’s obsequies for Lady Ma: step-shaking hairpins, crimson funerary ribbons, peacock-feather awning, team of four. Two hundred female scribes in undyed hemp towed the coffin with elegies, eased it onto carts, and palace eunuchs escorted the train beyond the inner gate.”
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贊曰：大禮雖簡，鴻儀則容。 天尊地卑，君莊臣恭。 質文通變，哀敬交從。 元序斯立，家邦乃隆。
The historian’s zan reads: “Even when ritual is spare, the state funeral keeps its stateliness.” Heaven ranks high, earth low; the ruler stands in awe, servants bow low. Simplicity and splendor alternate across dynasties; sorrow and reverence answer each other in turn. Once the founding pattern is set, house and realm rise together.
52
校勘記
Editorial collation for this treatise.
53
三一四二頁一０行*[廣]*二寸半據盧校補，與通典合。
Collation: the gloss “wide” before “two and a half inches” is restored from Lu’s edition and matches Du You’s Tong dian.
54
三一四二頁一０行* (請) *諸衣衿斂之盧云「請」字衍。 今據刪。
Page 3142, line 10 — apparatus asterisk— Editors mark the character qing as a variant insertion. “All garments for collars are gathered for laying-in”—Lu remarks that the character qing is redundant. The received text omits it on his authority.
55
三一四二頁一一行諸侯飯以珠唅以* (珠) **[璧]*據盧校改。 按：盧依禮檀弓正義引改，錢大昭亦謂當作「璧」。
Page 3142, line 11 — quotation breaks at “receive in the mouth”— A gloss suggests “pearl” for the lacuna. —the reading bi “jade disk” follows Lu’s emendation. Lu aligns with Tan gong orthodoxies; Qian Dazhao independently prefers bi over “pearl.”
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三一四三頁一０行兵官戎按：盧雲此三字衍，通典無。 集解引黃山說，謂此三字為文既不可得解，合下「三公太常」為文，辭亦不相屬，注何以涉及車器介士，知此文必有誤脫矣。
Collation: Lu excises the phrase “military officers in arms” as absent from Du You. The Collected Explanations cites Huang Shan: the three graphs cannot construe as a clause; joined with “three dukes, Minister of Ceremonies” the syntax still fails, and the commentary never discusses chariots or armoured guards—so the line must be corrupt or lacunose.
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三一四四頁一行及因郵奉奏按：集解引黃山說，謂「及」乃「各」形近之誤，謂皆得不遣人奉奏也。
Huang Shan emends ji to ge: "every officer may forward reports by post without extra messengers."
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三一四四頁三行文帝遺詔文按：盧校下「文」字改「又」。
Lu substitutes you (“furthermore”) for wen in Wendi’s edict citation.
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三一四四頁五行紅者* (中) **[小]*祥大祥以紅為領緣*[也]*據盧校改「中」為「小」。 據惠棟說補「也」字。
Page 3144, line 5 — Ying Shao’s gloss on hong breaks with an asterisk— Interlinear note “middle.” [small] auspicious and great auspicious rites use hong for collar borders [also]”—Lu emends zhong to xiao. Hui Dong’s edition adds the final ye for grammatical closure.
60
三一四四頁五行纖「者」禫也凡三十六日而釋*[服]*據集解引惠棟說補。
Hui Dong’s collation restores the gloss on xian and the object “dress” at the end of the sentence.
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三一四四頁七行太僕*[駕]*四輪輈為賓車集解引錢大昕說，謂「僕」下脫「駕」字，當依獻帝紀注增。 今據補。
Qian Daxin notes the dropped verb jia “yokes,” attested in the Xian ji annotation. The edition inserts jia on that authority.
62
三一四五頁一行長三仞按：「仞」原斗「刃」，逕據汲本、殿本改正。
Collation fixes the measure word ren misprinted as “blade.”
63
三一四五頁七行東面奉*[謚]*策據盧校補。
Lu restores “posthumous title” in the Grand Commandant’s stage direction.
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三一四五頁八行再拜立* (哭) *據盧校刪。 按：盧云「哭」字衍，下方雲太常跪曰哭。
Page 3145, line 8 — sentence ends with an editorial asterisk— A gloss proposes the missing word is “weep.” Lu deletes the stray character as redundant. Lu argues the duplicate “weep” anticipates the formal cue below.
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三一四五頁一０行* (毆) **[驅]*方良據殿本改。
Page 3145, line 10 — asterisk— Gloss: ou, “to strike.” Palace block print reads qu “drive off” for the demon name.
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三一四五頁一二行載車著白系參繆紼按：盧雲通典「系」作「絲」。
Lu notes Du You’s text prefers “silk” (si) to “cord” (xi).
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三一四五頁一四行校尉三*[百]*人集解引錢大昕說，謂「三」下脫「百」，當依獻帝紀注增。 今據補。
Qian Daxin restores “three hundred” column commanders from the Xian ji gloss. The numeral bai is inserted.
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三一四五頁一四行巴俞擢歌者六十人按：盧雲巴俞擢即巴渝擢，何焯校本改「棹」。 古樂府有棹歌行。 棹，徒了切。 錢大昕雲獻帝紀注作「嬥」，音徒了反。 又按：「六十人」原斗「六十九」，逕改正。
Page 3145, line 14: “Ba-yu acrobatic singers sixty persons”-note: Lu says Ba-yu zhuo equals Ba-yu zhao; He Chao’s collated edition writes zhao the cited text. The Music Bureau preserves a “Boat-pole Song” in the same tradition. The character is read tuliao cut in Middle Chinese glossaries. "Qian Daxin notes the Annals of Emperor Xian commentary writes tiao the cited text, same fanqie as liao." Also note: “sixty persons” was miswritten “sixty-nine”; corrected directly.
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三一四六頁一行列侯* (宜) **[直]*九賓東北面西上據盧校改。
Page 3146, line 1 — lacuna after “listed marquises”— (Yi) Lu emends the line to “standing as” the nine guest rows.
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三一四六頁一二行瑟六琴一按：盧雲通典作「琴六瑟一」，似是。
Lu prefers Du You’s inversion—six qin, one se.
71
三一四七頁一四行太常大鴻臚請哭止*[哭]*如儀據盧校補。
Lu duplicates the verb ku in the cease-weeping formula for symmetry with earlier usage.
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三一四八頁一０行小斂室中□下按：「□」原斗「墉」，逕據汲本、殿本改正。 下同。
The graph for “below the chamber” is restored from yong “parapet” to the proper character in Ji and Palace prints. The same correction applies in subsequent lines.
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三一四九頁四行堤封按：汲本、殿本「堤」皆作「提」。
Page 3149, line 4: “enclosed field (difeng)”-note: Ji and Palace editions both write ti the cited text for di the cited text.
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三一四九頁四行帝王世記汲本、殿本「記」作「紀」，下同。 按：諸志劉昭注所引帝王世紀之「紀」字，紹興本皆作「記」。
Imperial editions use shiji “records” versus jishi “annals” in the title. The Southern Song Shaoxing print consistently prefers ji the cited text in Liu Zhao’s notes.
75
三一四九頁一七行*[在雒陽]*西北據集解引黃山說補。
Huang Shan supplies “northwest of Luoyang” in the Zhi-ling lemma.
76
三一五０頁一行四出*[司馬]*門據集解引黃山說補。
Huang Shan restores Sima in the gate name for Emperor Zhi’s mausoleum.
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三一五０頁九行至乃燒取玉柙金縷按：汲本、殿本作「鏤」，誤。
Later prints wrongly substitute “openwork” for “thread”; the gold lü lace is correct.
78
三一五０頁一六行世* (至) **[主]*為丘隴盧校依呂覽改「至」為「之」。 校補謂「至」當作「主」。 今按：呂覽作「世之」，就大概言也，就本文文勢，作「世主」亦得。 且至與主形近易鬥，疑劉昭注本作「主」也。 今依校補改為「主」。
Page 3150, line 16 — shi “generation” plus asterisk— (to) Lu adopts Lüshi chunqiu’s shi zhi phrasing for “rulers of the age.” One editor argues for zhu “lord.” Commentators weigh shi zhi as generic “through the ages” versus shi zhu “each reigning lord.” Graphic similarity between zhi and zhu invites miscopying; Liu Zhao’s gloss may have read zhu first. "It is now changed to zhu per the collation supplement."
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三一五０頁一七行其視萬世猶一* (暝) **[瞚]*也據盧校改。 按：盧雲瞚同瞬，作「瞑」鬥。 又校補引錢大昭說，謂今呂覽「瞑」作「瞚」。
Page 3150, line 17 — lacuna in “one …” clause— (ming) Lu restores the graph shun (meaning a blink) for the simile. Lu: shun means a blink; ming was a copyist’s error. The collation supplement cites Qian Dazhao: today’s Lüshi chunqiu prints ming where it should read shun.
80
三一五一頁四行父之不* (教) **[孝]*子據盧校改，與呂覽合。
Page 3151, line 4 — break before “sons”— (teach) Lu emends to “filial sons,” agreeing with the Lüshi chunqiu parallel.
81
三一五一頁七行以為死者*[慮]*也據盧校補，與呂覽合。
Lu supplies lü “planning” for the clause on behalf of the dead.
82
三一五一頁八行齊未亡而莊公*[頤]*掘據盧校補，與呂覽合。
Lu restores the object “tomb” in the Qi duke anecdote.
83
三一五一頁八行國存而乃若此按：「乃」原斗「力」，逕改正。
Page 3151, line 8: “if it was thus while the state endured”-note: nai the cited text was miswritten li the cited text; corrected directly.
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三一五一頁一五行太僕妻御*[女騎夾轂]*悉道據集解引惠棟說補。 按：盧校改「道」為「導」，今以道導通，故不改。
Hui Dong adds the detail about maids riding beside the wheel hubs. Lu’s dao → dao emendation is waived since the graphs are treated as cognate in this context.