Volume 30 Treatises 11: Rites 3 - Ancestral Temples, Dijia, Worshipping, Seasonal Rituals

金初無宗廟。天輔七年九月，太祖葬上京宮城之西南，建甯神殿於陵上，以時薦享。自是諸京皆立廟，惟在京師者則曰太廟。天會六年，以宋二帝見太祖廟者，是也。或因遼之故廟，安置禦容，亦謂之廟。天眷三年，熙宗幸燕及受尊號，皆親享恭謝，是也。皇統三年，初立太廟，八年，太廟成，則上京之廟也。貞元初，海陵遷燕，乃增廣舊廟，奉遷祖宗神主於新都，三年十一月丁卯，奉安於太廟。正隆中，營建南京宮室，複立宗廟，南渡因之。其廟制，史不載，傳志雜記或可概見，今附之。

In the early Jin dynasty there were no ancestral temples. In the ninth month of Tianfu 7, Taizu was buried southwest of the palace city at Shangjing. Ningshen Hall was erected on the tomb mound, where seasonal offerings were made. Thereafter temples were established in every capital, but only the one at the imperial seat was called the Grand Ancestral Temple. The sixth year of Tianhui, when the two captive Song emperors were presented at Taizu's temple, was one such instance. Sometimes former Liao temples were repurposed to house imperial portraits, and these were also called temples. In Tianjuan 3, when Xizong traveled to Yan and received his honorific title, he personally performed the offering and thanksgiving rites on both occasions. In Huangtong 3 the Grand Ancestral Temple was first established, and it was completed in Huangtong 8. This was the temple at Shangjing. At the start of the Zhenyuan era, when Hailing moved the capital to Yan, the old temple was enlarged. The spirit tablets of the forebears were ceremonially transferred to the new capital, and on dingmao in 11/Zhenyuan 3 they were installed in the Grand Ancestral Temple. During the Zhenglong era the Southern Capital palaces were built and the ancestral temple was re-established, and this arrangement was retained after the court moved south. The official history does not record the temple system in full, but miscellaneous notes and local gazetteers preserve something of it. These are appended here.

汴京之廟，在宮南馳道之東。殿規，一屋四注，限其北為神室，其前為通廊。東西二十六楹，為間二十有五，每間為一室。廟端各虛一間為夾室，中二十三間為十一室。從西三間為一室，為始祖廟，祔德帝、安帝、獻祖、昭祖、景祖祧主五，餘皆兩間為一室。或曰：「惟第二、第二室兩間，餘止一間為一室，總十有七間。」世祖室祔肅宗，穆宗室祔康宗，餘皆無祔。每室門一、牖一、門在左，牖在右，皆南向。石室之龕於各室之西壁，東向。其始祖之龕六，南向者五、東向者一，其二其三俱二龕，餘皆一室一龕，總十八龕。祭日出主於北墉下，南向。禘祫則並出主，始祖東向，群主依昭穆南北相向，東西序列。室戶外之通廊，殿階二級，列陛三，前井亭二。外作重垣四繚，南東西皆有門。內垣之隅有樓，南門五闔，餘皆三。中垣之外東北，冊寶殿也，太常官一人季視其封緘，謂之點寶。內垣之南曰大次，東南為神庖。廟門翼兩廡，各二十有五楹，為齋郎執事之次。西南垣外，則廟署也。神門列戟各二十有四，植以木錡。戟下以板為掌形，畫二青龍，下垂五色帶長五尺，享前一日則縣戟上，祭畢藏之。

The temple at Bianjing stood east of the imperial roadway south of the palace. The hall was a single structure with four-sloped eaves. The northern section formed the spirit chamber, with a connecting corridor in front. It had twenty-six bays east and west, divided into twenty-five intervals, each interval forming one chamber. At each end of the temple one interval was left open as a side chamber, while the central twenty-three intervals formed eleven chambers. From the west, three intervals formed one chamber for the founding ancestor, enshrining the removed tablets of Emperors De and An and of Xianzu, Zhaozu, and Jingzu—five in all. The remaining chambers each occupied two intervals. Some say that only the second and third chambers had two intervals each, while the rest had one interval per chamber, for a total of seventeen intervals. Shizu's chamber had Suzong enshrined alongside; Muzong's chamber had Kangzong enshrined alongside; the rest had no accompanying enshrinements. Each chamber had one door and one window—the door on the left, the window on the right—both facing south. Stone niches were set into the west wall of each chamber, facing east. The founding ancestor's chamber had six niches—five facing south and one facing east. The second and third chambers each had two niches, and the rest one niche per chamber, for eighteen niches in all. On the day of sacrifice the spirit tablets were brought out below the north wall, facing south. At di and jia rites all tablets were brought out together. The founding ancestor faced east, while the other lords were arranged by zhao and mu precedence, facing north and south in pairs and arrayed east and west. Outside the chamber doors ran a connecting corridor. The hall had two steps and three ranks of stairs, with two well pavilions in front. Outside were four concentric enclosing walls, with gates on the south, east, and west. Towers stood at the corners of the inner enclosure. The south gate had five leaves; the others had three. Northeast outside the middle enclosure stood the Hall of Registers and Seals. One official of the Court of Imperial Sacrifices inspected the seals each season in what was called 'checking the treasures.' South of the inner enclosure was the great resting pavilion; to the southeast was the spirit kitchen. Flanking the temple gate were two side halls of twenty-five bays each, where the fasting officers on duty took their stations. Outside the southwest wall stood the temple administration. At the spirit gate twenty-four halberds were displayed in rows, mounted on wooden stands. Beneath each halberd was a palm-shaped board painted with two azure dragons, from which hung a five-colored sash five feet long. The day before the offering it was hung on the halberd and stored away again after the rite.

室次。大定十二年，議建閔宗別廟，禮官援晉惠、懷、唐中宗、後唐莊宗升祔故事，若依此典，武靈皇帝無嗣亦合升祔。然中宗之祔，始則為虛室，終增至九室。惠、懷之祔乃遷豫章、穎川二廟、莊宗之祔乃祧懿祖一室。今太廟之制，除祧廟外，為七世十一室，如當升祔武靈，既須別祧一廟。《荀子》曰：「有天下者事七世。」若旁容兄弟，上毀祖考，則天子有不得事七世者矣。伏睹宗廟世次，自睿宗上至始祖，凡七世，別無可祧之廟。《晉史》雲：「廟以容主為限，無拘常數。」東晉與唐皆用此制，遂增至十一室。康帝承統，以兄弟為一室，故不遷遠廟而祔成帝。唐以敬、文、武三宗同為一代，於太廟東間增置兩室，定為九代十一室。今太廟已滿此數，如用不拘常數之說，增至十二室，可也。然廟制已定，復議增展，其事甚重，又與睿宗皇帝祏室昭穆亦恐更改。《春秋》之義不以親親害尊尊，《漢志》雲：「父子不並坐，而孫可從王父。」若武靈升祔，太廟增作十二室。依春秋尊尊之典，武靈當在十一室，禘袷合食。依孫從王父之典，當在太宗之下，而居昭位，又當稱宗。然前升祔睿宗已在第十一室，累遇袷享，睿宗在穆位，與太宗昭位相對，若更改祏室及昭穆序，非有司所敢輕議，宜取聖裁。十九年四月，禘祔閔宗，遂增展太廟為十二室。二十九年，世宗將祔廟，有司言：「太廟十二室，自始祖至熙宗雖系八世。然世宗與熙宗為兄弟，不相為後，用晉成帝故事，止系七世，若特升世宗、顯宗即系九世。」於是五月遂祧獻祖、昭祖，升祔世宗、明德皇后，顯宗於廟。

Order of the Chambers In Dading 12, when a separate temple for Emperor Min was under discussion, ritual officials cited the precedents of Jin emperors Hui and Huai, Tang Zhongzong, and Later Tang Zhuangzong being elevated for enshrinement. On that precedent, Emperor Wuling, who left no heir, would also qualify for elevation and enshrinement. Yet Zhongzong's enshrinement had begun with a vacant chamber and eventually expanded to nine chambers. The enshrinement of Hui and Huai required moving the temples of Yuzhang and Yingchuan, while Zhuangzong's enshrinement required removing Yizu from one chamber. Under the present Grand Ancestral Temple system, apart from removed-line temples, there are seven generations in eleven chambers. If Wuling were to be elevated for enshrinement, one removed-line temple would have to be set aside. The Xunzi says, 'One who possesses All Under Heaven serves seven generations.' If brothers were accommodated alongside and ancestors above were displaced, the Son of Heaven would no longer be able to serve seven generations. The generational order of the ancestral temple runs from Ruizong up to the founding ancestor—seven generations in all—with no other temple available for removal. The History of Jin states, 'The temple is limited by the number of spirit tablets it can hold, not by a fixed number.' Both Eastern Jin and Tang used this system, and the number of chambers was eventually increased to eleven. When Emperor Kang succeeded to the throne, he and his brother shared one chamber, so the distant temple was not moved and Emperor Cheng was enshrined alongside. Tang treated Emperors Jing, Wen, and Wu as a single generation, added two chambers in the eastern section of the Grand Ancestral Temple, and fixed the arrangement at nine generations in eleven chambers. The Grand Ancestral Temple has already reached this number. If the principle of not being bound by a fixed count were applied, increasing it to twelve chambers would be permissible. Yet the temple system is already fixed, and reopening discussion of expansion is a weighty matter. It may also alter the zhao-mu placement of Emperor Ruizong's chamber. The principle of the Spring and Autumn Annals is not to let closeness of kin harm the precedence of rank. The Han Treatise states, 'Father and son do not sit together, but a grandson may follow his grandfather.' If Wuling were elevated for enshrinement and the Grand Ancestral Temple expanded to twelve chambers, then by the Spring and Autumn principle of honoring rank Wuling should occupy the eleventh chamber and share in the joint feasting at di and jia. By the principle that a grandson follows his grandfather, he should be placed below Taizong yet occupy the zhao position, and should also be styled 'Zong.' Yet Ruizong had already been elevated for enshrinement in the eleventh chamber. At repeated jia offerings Ruizong occupied the mu position, facing Taizong in the zhao position. Altering the chamber placement and zhao-mu order is not something the responsible officials would dare decide lightly; the imperial decision should be sought. In the fourth month of Dading 19, Emperor Min was enshrined at the di rite, and the Grand Ancestral Temple was expanded to twelve chambers. In Dading 29, when Shizong was to be enshrined in the temple, the responsible officials said, 'The Grand Ancestral Temple's twelve chambers, from the founding ancestor to Xizong, span eight generations. Yet Shizong and Xizong were brothers who did not succeed one another. Following the precedent of Jin Emperor Cheng, this counts as only seven generations; if Shizong and Xianzong were specially elevated, it would count as nine.' Thereupon, in the fifth month, Xianzu and Zhaozu were removed from the main line, and Shizong, Empress Mingde, and Xianzong were elevated for enshrinement in the temple.

貞祐二年，宣宗南遷，廟社諸祀並委中都，自抹拈盡忠棄城南奔，時謁之禮盡廢。四年，禮官言：「廟社國之大事，今主上駐蹕陪京，列聖神主已遷於此，宜重修太廟社稷，以奉歲時之祭。按中都廟制，自始祖至章宗凡十二室，而今廟室止十一，若增建恐難卒成。況時方多故，禮宜從變，今擬權祔肅宗主世祖室，始祖以下諸神主於隨室奉安。」主用栗，依唐制，皇統九年所定也。祏室，旁及上下皆石，門東向，以木為闔，髹以硃。室中有褥，奠主訖，帝主居左，覆以黃羅帕，後主居右，覆以紅羅帕。

In Zhenyou 2, when Xuanzong moved south, the temple, altars, and all sacrifices were left in the charge of the Central Capital. From the time Moqian Jingzhong abandoned the city and fled south, the rites of audience were entirely abandoned. In the fourth year, ritual officials said, 'The temple and altars are great affairs of state. The sovereign now resides at the accompanying capital, and the spirit tablets of the successive sages have been transferred here. The Grand Ancestral Temple and altars of soil and grain should be rebuilt to support the seasonal sacrifices. According to the temple system at the Central Capital, from the founding ancestor to Zhangzong there should be twelve chambers, but the present temple has only eleven. New construction would probably be difficult to complete quickly. Moreover, the times are troubled and ritual should adapt accordingly. It is now proposed provisionally to enshrine Suzong's tablet in Shizu's chamber and to install the spirit tablets from the founding ancestor downward in the chambers as space allows.' The tablets were made of chestnut wood, following the Tang system as fixed in Huangtong 9. The spirit chambers were stone on the sides, top, and bottom. The door faced east, was made of wood, and was lacquered vermilion. Inside each chamber was a cushion. After the tablets were placed, the senior tablet stood on the left under a yellow silk cloth, and the junior tablet on the right under a red silk cloth.

黼扆。以紙，木為筐，兩足如立屏狀。覆以紅羅三幅，繡金斧五十四，裹以紅絹，覆於屏上，其半無文者垂於其後。置北墉下，南向，前設几筵以坐神主。五席，各長五尺五寸，闊二尺五寸。莞筵，粉純。以藺為席，緣以紅羅，以白繡蕙文及雲氣之狀，複以紅絹裹之。每位二。繅席，畫純。以五色絨織青蒲為之，緣以紅羅，畫藻文及雲氣狀，亦以紅絹裹之。每位二，在莞上。次席，黼純。以輕筠為之，亦曰桃枝席，緣以紅綃，繡鐵色斧，裹以紅絹。每位二，在繅席上。虎席二，大者長同，惟闊增一尺。以虎皮為褥，有厓，以紅羅繡金色斧緣之。又有小虎皮褥，制同三席。時喧則用桃枝次席，時寒則去桃枝加虎皮褥。夏、秋享，則用桃枝次席。二冬，則去桃枝加小虎皮褥于繅席上。臘冬，則又添大虎皮褥二于繅席上，遷小虎皮褥二在大褥之上。曲幾三足，直幾二足，各長尺五寸，以丹漆之。帝主前設曲幾，後設直幾。

The Embroidered Screen It was made of paper and wood in a frame with two legs, shaped like a standing screen. It was covered with three panels of red silk embroidered with fifty-four golden axes, wrapped in red gauze and draped over the screen, with the undecorated half hanging down behind. It was placed below the north wall, facing south, with tables and mats set before it to seat the spirit tablets. There were five mats, each five feet five inches long and two feet five inches wide. Rush mat with white border The mat was made of sedge, bordered with red silk and embroidered in white with orchid patterns and cloud motifs, then wrapped again in red gauze. Two for each tablet. Silk-woven mat with painted border It was woven in five-colored pile velvet with green rushes, bordered with red silk and painted with aquatic patterns and cloud motifs, and also wrapped in red gauze. Two for each tablet, placed atop the rush mat. Secondary mat with embroidered border It was made of light bamboo, also called the peach-branch mat, bordered with red silk gauze and embroidered with iron-colored axes, and wrapped in red gauze. Two for each tablet, placed atop the silk-woven mat. There were two tiger-skin mats. The larger was the same length but one foot wider. They were made of tiger hide as cushions, with raised edges bordered in red silk embroidered with golden axes. There were also small tiger-skin cushions, made to the same specification as the three mats. In warm weather the peach-branch secondary mat was used; in cold weather the peach-branch mat was removed and tiger-skin cushions were added. For summer and autumn offerings, the peach-branch secondary mat was used. In the two winter months, the peach-branch mat was removed and small tiger-skin cushions were added atop the silk-woven mat. In the twelfth month, two large tiger-skin cushions were added atop the silk-woven mat, and the two small tiger-skin cushions were moved on top of the large ones. Curved tables had three legs and straight tables had two legs; each was one foot five inches long and lacquered red. Before the senior tablet a curved table was set; behind it a straight table.

大定十一年，尚書省奏禘祫之儀曰：「《禮緯》：'三年一祫，五年一禘。 '唐開元中，太常議，禘祫之禮皆為殷祭，祫為合食祖廟，禘謂禘序尊卑。申先君逮下之慈，成群嗣奉親之孝。自異常享，有時行之。祭不欲數，數則黷。不欲疏，疏則怠。是以王者法諸天道，以制祀典，丞嘗象時，禘祫象閏。五歲再閏，天道大成，宗廟法之，再為殷祭。自周以後，並用此禮。自大定九年已行祫禮，若議禘祭，當於袷後十八月孟夏行禮。」詔以「三年冬祫、五年夏禘」為常禮。又言：「海陵時，每歲止以二月、十月遣使兩享，三年祫享。按唐禮四時各以孟月享于太廟，季冬又臘享，歲凡五享。若依海陵時歲止兩享，非天子之禮，宜從典禮歲五享。」從之。享日並出神主前廊，序列昭穆。應圖功臣配享廟廷，各配所事之廟，以位次為序。以太子為亞獻，親王為終獻，或並用親王。或以太尉為亞獻，光祿卿為終獻。其月則停時享。儀闕。

In Dading 11, the Department of State Affairs memorialized on the rites of di and jia, saying, 'The Ritual Apocrypha states, "Once every three years a jia; once every five years a di. During Tang's Kaiyuan era, the Court of Imperial Sacrifices held that both di and jia rites were great offerings: jia meant joint feasting in the ancestral temple, and di meant ordering precedence by rank. They express the former lord's kindness in reaching down, and the assembled heirs' filial devotion in serving their forebears. Apart from the regular offerings, they were sometimes performed. Sacrifices should not be too frequent; frequency leads to irreverence. They should not be too sparse; sparseness leads to neglect. Therefore the king modeled himself on Heaven's Way in establishing the sacrificial canon: the spring and autumn offerings corresponded to the seasons, and di and jia corresponded to the intercalary month. Twice in five years there is an intercalary month; when Heaven's Way reaches completion, the ancestral temple follows it with two great offerings. From Zhou onward, all used this ritual. Since the jia rite had already been performed in Dading 9, if a di offering were to be discussed, it should be performed in the first month of summer, eighteen months after the jia.' An edict fixed as the regular practice 'jia in winter of the third year, di in summer of the fifth year.' It was further stated, 'During Hailing's time, offerings were dispatched only twice each year, in the second and tenth months, with a jia offering every three years. According to Tang ritual, offerings were made in the Grand Ancestral Temple in the first month of each season, with an additional la offering in the last month of winter, for five offerings in all each year. If Hailing's practice of only two offerings per year were followed, this would not be the ritual of the Son of Heaven. The canonical practice of five offerings per year should be adopted.' This was approved. On the day of offering all spirit tablets were brought out to the front corridor and arranged according to zhao and mu. Meritorious ministers inscribed on the imperial commendation roll received paired offerings in the temple court, each accorded the temple he had served, arranged in order of rank. The Crown Prince served as secondary offerer and an imperial prince as final offerer—or imperial princes could fill both roles. Alternatively, the Grand Commandant served as secondary offerer and the Minister of Imperial Sacrifices as final offerer. During that month the seasonal offerings were suspended. The ritual account is incomplete.

朝享儀

Ritual for the Morning Offering

大定十一年十一月，郊祀前一日，朝享太廟。齋戒如親郊。享前三日，太廟令帥其屬，掃除廟之內外。點檢司於廟之前約度，設兵衛旗幟。尚舍于南神門之西設饌幔十一，南向，以西為上。殿中監帥尚舍，陳設大次殿。又設小次於阼階下，稍南，西向。又設皇帝拜褥位殿上，版位稍西。又設黃道褥於廟門之內外，自玉輅至升輦之所，又自大次至東神門。又設七祀位一于殿下橫街之北，西街之西，東向，配享功臣位於殿下道東，橫街之南，西向，北上。前二日，大樂令設宮縣之樂於庭中，四方各設編鐘三、編磬三。東方編鐘起北，編磬間之，東向。西方編磬起北，編鐘間之，西向。南方編磬起西，編鐘間之，北方編鐘起西，編磬間之，俱北向。設特磬、大鐘、穀鐘共十二，於編縣之內，各依辰位。樹路鼓、路鞀於北縣之內，道之左右。晉鼓一，在其後稍南。植建鼓、鞞鼓、應鼓於四隅，建鼓在中，鞞鼓在左，應鼓在右，置柷敔於縣內，柷一在道東，敔一在道西。立舞表於酂綴之間。設登歌之樂於殿上前楹間，金鐘一在東，太磬一在西，俱北向。柷一在金鐘北稍西，敔一在玉磬北稍東。搏拊二，一在柷北，一在敔北，東西相向。琴瑟在前。其匏竹者立於階間，重行北向。諸工人各位于縣後。前一日，太廟令開室，奉禮郎帥其屬，設神位於每室內北墉下。各設黼扆一、莞席一、繅席二、次席二、紫綾厚褥一、紫綾蒙褥一、曲幾一、直幾一。

In the eleventh month of Dading 11, on the day before the suburban sacrifice, a morning offering was made at the Grand Ancestral Temple. Purification and fasting followed the same rules as for the emperor's personal suburban sacrifice. Three days before the offering, the Director of the Grand Ancestral Temple led his staff in sweeping the temple inside and out. The Inspection Office measured out the ground before the temple and posted military guards with banners and flags. West of the South Spirit Gate, the Director of Accommodations erected eleven food pavilions facing south, with the westernmost seat regarded as highest in rank. The Director of Palace Affairs supervised the Director of Accommodations in arranging the grand rest pavilion. A smaller rest pavilion was also set below the eastern steps, a little to the south, facing west. On the hall floor they also placed the emperor's kneeling cushion, with his tablet position slightly to the west. Yellow path mats were also laid inside and outside the temple gate, from the jade chariot to the place where the palanquin was mounted, and from the grand rest pavilion to the East Spirit Gate. One station for the seven sacrifices was placed north of the cross street below the hall, west of West Street, facing east; stations for accompanying merit ministers were placed east of the path below the hall, south of the cross street, facing west, with the northernmost seat highest in rank. Two days beforehand, the Director of Great Music arranged the court ensemble in the courtyard, placing three chime bells and three stone chimes on each of the four sides. In the east the chime bells started from the north, with stone chimes placed between them, all facing east. In the west the stone chimes started from the north, with chime bells placed between them, all facing west. In the south the stone chimes started from the west with chime bells between them; in the north the chime bells started from the west with stone chimes between them; both groups faced north. Twelve special chimes, great bells, and grain bells were placed within the arranged ensemble, each positioned according to its corresponding celestial station. Road drums and road taos were erected within the northern ensemble, on either side of the path. One Jin drum was placed behind them, a little farther south. Establishment drums, side drums, and response drums were set at the four corners—the establishment drum in the center, the side drum on the left, and the response drum on the right. Within the ensemble one Zhu was placed east of the path and one Yu west of the path. Markers for the standing dance were set up between the Cuò and Zhuì stations. The ascending-song ensemble was placed between the front columns of the hall—one golden bell in the east and one great stone chime in the west, both facing north. One Zhu stood slightly northwest of the golden bell, and one Yu slightly northeast of the jade chime. Two clappers were placed—one north of the Zhu and one north of the Yu—facing each other across the east-west axis. Zithers and lutes were placed in front. The wind and bamboo instruments stood between the steps in double rows, all facing north. All the musicians took their positions behind the ensemble. On the preceding day the Director of the Grand Ancestral Temple opened the chambers, and the Ritual Gentleman led his staff in setting up spirit seats at the foot of the north wall in each chamber. At each seat they placed one embroidered screen, one cattail mat, two silk-padded mats, two secondary mats, one thick purple silk cushion, one purple silk cover cushion, one curved table, and one straight table.

又設皇帝版位於殿東間門內，西向。又設飲福位於東序，西向。又設亞終獻位於殿下橫街之北稍東，西向。助祭親王宗室使相位在亞終獻之後，助祭宗室位在橫街之南，西向。奉瓚官、奉瓚盤官、進爵酒官、奉爵官等又在其南，奉匜槃巾篚官位於其後。七祀獻官位在奉爵官之南，助奠讀祝奉罍洗爵洗等官位於其後。司尊彝官位在七祀獻官之南，亞終獻司罍洗爵洗奉爵酒官等又在其南，並西向，北上。大禮使位於西階之西稍南，與亞終獻相對。太尉、司徒，助祭宰相位在大禮使之南，侍中、執政官又在其南，禮部尚書、太常卿、太僕卿、光祿卿、功臣獻官在西，舉冊、光祿丞、太常博士又在其西，功臣助奠罍洗爵洗等官位於功臣獻官之後。又設監祭御史位二於西階下，俱東向，北上。奉禮郎、太廟令、太官令、太祝、宮闈令、祝史位於亞獻終獻奉爵酒官之南，薦籩豆簠簋官、薦俎齋郎又在太祝、奉禮郎之南。太廟丞、太官丞各位於令後。協律郎位二，一於殿上前楹間，一于宮縣之西北，俱東向。大樂令于登歌樂縣之北，大司樂於宮縣之北，良醖令於酌尊所，俱北向。又設助祭文武群官位於橫街之南，東向北上。又設光祿卿陳牲位於東神門外橫街之東，西向，以南為上。設廩犧令位於牲西南，北向。諸太祝位於牲東，各當牲後，祝史各陪其後，俱西向。設禮部尚書省牲位於牲前稍北，又設御史位於禮部尚書之西，俱南向。禮部帥其屬，設祝冊案於室戶外之右。司尊彝帥其屬，設尊彝之位於室戶之左，每位斝彝一、黃彝一、犧尊二、象尊二、著尊二、山罍二，各加勺、冪、坫為酌尊。又設瓚槃爵坫於篚，置於始祖尊彝所。又設壺尊二、太尊二、山罍四，各有坫、冪，在殿下階間，北向西上，設而不酌。七祀功臣每位設壺尊二于座之左，皆加冪、坫於內，酌尊加勺，皆藉以席。奉禮郎設祭器，每位四簋在前，四簠次之，次以六醿，次以六鉶，籩豆為後。左十有二籩，右十有二豆，皆濯而陳之，藉以席。籩豆加以巾，蓋於內。籩一、豆二、簠一、簋一、並俎四，設於每室饌幔內。又設禦洗二於東階之東。又設亞終獻罍洗於東橫街下東南，北向，罍在洗東，篚在洗西，南肆，實以巾。又設亞終獻爵洗於罍洗之西，罍在洗東，篚在洗西，南肆，實以巾、爵並坫。執巾罍巾篚各位於其後。

They also set the emperor's tablet position inside the east chamber door, facing west. The seat for receiving blessing was also placed in the eastern wing, facing west. Seats for the secondary and final offerers were also placed slightly east of the cross street north of the hall, facing west. Seats for assisting imperial princes and clan envoys were placed behind the secondary and final offerers, while seats for assisting clansmen were south of the cross street, facing west. The jade cup bearer, jade cup tray bearer, wine-presenting officer, wine-cup bearer, and others stood farther south, with the ewer, tray, cloth, and basket bearers behind them. Officers presenting offerings to the seven sacrifices stood south of the wine-cup bearers, with those assisting presentation, reading prayers, and bearing urns and cup-washing vessels behind them. The vessel custodians stood south of the seven sacrifices offering officers, and the secondary and final offerers' urn-washing, cup-washing, and wine officers stood farther south; all faced west, with the northernmost seat highest in rank. The Grand Ritual Envoy took his place slightly south of the western steps, facing the secondary and final offerers. The Grand Commandant and Minister over the Masses, together with the assisting chief ministers, stood south of the Grand Ritual Envoy, with the Palace Attendant and chief administrators farther south. To the west were the Minister of Rites, Director of Imperial Sacrifices, Director of the Imperial Stud, Minister of Imperial Sacrifices, and the merit ministers' offering officers; farther west were the register bearer, Vice Minister of Imperial Sacrifices, and Imperial Sacrifices academicians; and behind the merit ministers' offering officers stood those assisting with presentation, urn washing, and cup washing. Two supervising censor stations were also placed below the western steps, both facing east, with the northernmost seat highest in rank. The Ritual Gentleman, Director of the Grand Ancestral Temple, Director of the Imperial Kitchen, Chief Invoker, Director of Palace Environs, and invoker scribes stood south of the secondary and final offerers' wine officers; officers presenting baskets, beans, grain vessels, and trays, together with the offering-attendants, stood farther south of the Chief Invoker and Ritual Gentleman. The Vice Directors of the Grand Ancestral Temple and Imperial Kitchen each took his place behind his director. Two pitch-regulating officers were posted—one between the front columns of the hall and one northwest of the court ensemble—both facing east. The Director of Great Music stood north of the ascending-song ensemble, the Grand Master of Music north of the court ensemble, and the Director of Fine Brew by the libation vessels; all faced north. Seats for the assisting civil and military officials were also placed south of the cross street, facing east, with the northernmost seat highest in rank. The Minister of Imperial Sacrifices' station for displaying the sacrificial animals was also placed east of the cross street outside the East Spirit Gate, facing west, with the southernmost seat highest in rank. The Director of Sacrificial Livestock took his place southwest of the sacrificial animals, facing north. All the Chief Invokers stood east of the sacrificial animals, each aligned behind his animal, with invoker scribes accompanying them; all faced west. The Minister of Rites' station for inspecting the sacrificial animals was placed slightly north of the animals' forequarters, with a censor's station west of the Minister of Rites; both faced south. The Ministry of Rites led its staff in placing the prayer-register table to the right outside the chamber doors. The vessel custodian led his staff in arranging the ritual vessels to the left of the chamber doors; at each seat were one jia yi, one huang yi, two sacrificial zun, two elephant zun, two zhu zun, and two mountain lei, each fitted with ladle, cover, and stand for libation. Jade cups, trays, wine cups, and stands in baskets were also placed at the Founding Ancestor's vessel station. Two hu zun, two tai zun, and four mountain lei, each with stand and cover, were also placed between the steps below the hall, facing north with the westernmost seat highest in rank; they were displayed but not used for libation. At each station for the seven sacrifices and merit ministers, two hu zun were placed to the left of the seat, each with cover and stand inside; libation vessels were fitted with ladles, and all rested on mats. The Ritual Gentleman arranged the sacrificial vessels: at each seat four gui in front, four fang next, then six yi, then six xing, with baskets and beans placed last. Twelve baskets on the left and twelve beans on the right were washed, displayed, and set on mats. Cloths were draped over the baskets and beans, with covers placed beneath them. Inside each chamber's food pavilion they placed one basket, two beans, one fang, one gui, and four trays. Two imperial hand-washing stations were also placed east of the eastern steps. An urn-washing station for the secondary and final offerers was also placed southeast below the eastern cross street, facing north—the urn east of the basin, the basket west of the basin, displayed facing south and stocked with cloths. A cup-washing station for the secondary and final offerers was also placed west of the urn-washing station—the urn east of the basin, the basket west of the basin, displayed facing south and stocked with cloths, wine cups, and stands. Officers holding cloths, urn cloths, and baskets each took his place behind them.

享日醜前五刻，太常卿帥執事者，設燭於神位前及戶外。光祿卿帥其屬，入實籩豆。籩之實，魚鱐、糗餌、粉餈、乾棗、形鹽、鹿脯、榛實、乾裛、桃、菱、芡、栗，以序為次。豆之實，芹菹、筍菹、葵菹、菁菹、韭菹、酏食、魚醢、兔醢、豚拍、鹿臡、醓醢、糝食，以序為次。又鉶實以羹，加芼滑，登實以大羹，簠實以稻粱，簋實以黍稷，粱在稻前，稷在黍前。良醖令入實尊彝。斝彝、黃彝實以鬱鬯，犧尊、象尊、著尊實以玄酒外，皆實以酒用香藥酒，各加坫、勺、冪。殿下之尊罍，壺尊、太尊、山罍，內除山罍上尊實以玄酒外，皆實以酒，加冪、坫。太廟令帥其屬，設七祀功臣席褥于其次，每位各設莞席一、碧綃褥一，又各設版位於其座前，又籩豆簠簋各二、俎一。每位次各設壺尊二於神座之右，北向，玄酒在西。良醖令以法酒實尊如常，加勺、冪，置爵於尊下，加坫。光祿卿實饌。左二籩，栗在前，鹿脯次之。右二豆，菁菹在前，鹿臡次之。俎實以羊熟，簠簋實以黍稷。太廟令又設七祀燎柴，及開瘞坎於西神門外之北。太府監陳異寶、嘉瑞、伐國之寶，戶部陳諸州歲貢，金為前列，玉帛次之，餘為後，皆于宮縣之北，東西相向，各藉以席。凡祀神之物，當時所無者則以時物代之。

On the day of offering, five quarters before the chou hour, the Director of Imperial Sacrifices led the attendants in lighting candles before the spirit seats and outside the doors. The Minister of Imperial Sacrifices led his staff in filling the baskets and beans. The baskets were filled, in order, with dried fish, puffed grain and cakes, rice-flour cakes, dried jujubes, shaped salt, venison jerky, hazelnuts, dried meat strips, peaches, water caltrop, gorgon seeds, and chestnuts. The beans were filled, in order, with pickled celery, pickled bamboo shoots, pickled mallow, pickled turnip greens, pickled leeks, fermented gruel, fish paste, rabbit paste, pork ribs, minced venison, seasoned meat paste, and mixed grain. The xing vessels were filled with broth and garnished with greens and meat slices; the deng vessel with great broth; the fang with rice and millet; the gui with panicled millet and glutinous millet—millet placed before rice, and glutinous millet before panicled millet. The Director of Fine Brew entered and filled the ritual vessels. The jia yi and huang yi were filled with fragrant spirit; the sacrificial zun, elephant zun, and zhu zun with dark (unfermented) wine; all others with spiced medicinal wine, each fitted with stand, ladle, and cover. For the vessels below the hall—the hu zun, tai zun, and mountain lei—except for the upper mountain lei, which was filled with dark (unfermented) wine, all were filled with wine and fitted with covers and stands. The Director of the Grand Ancestral Temple led his staff in preparing mats and cushions for the seven sacrifices and merit ministers; at each station they placed one cattail mat and one green silk cushion, set a tablet position before the seat, and arranged two baskets, two beans, two fang, two gui, and one tray. At each station two hu zun were placed to the right of the spirit seat, facing north, with the dark (unfermented) wine on the west. The Director of Fine Brew filled the vessels with ceremonial wine as usual, fitted them with ladles and covers, placed wine cups beneath the vessels, and added stands. The Minister of Imperial Sacrifices filled the food offerings. On the left, two baskets—chestnuts first, venison jerky next. On the right, two beans—pickled turnip greens first, minced venison next. The tray was filled with cooked mutton; the fang and gui with panicled millet and glutinous millet. The Director of the Grand Ancestral Temple also prepared firewood for the seven sacrifices' burnt offering and opened the burial pit north of the West Spirit Gate. The Director of the Imperial Storehouse displayed rare treasures, auspicious omens, and trophies from conquered states; the Ministry of Revenue displayed the annual tribute from the provinces—gold in the front row, silks and jades next, everything else afterward—all north of the court ensemble, arranged facing each other east and west, each set on a mat. Whenever an item required for offering to the spirits was unavailable, a seasonal substitute was used in its place.

省牲器：前一日未後，廟所禁行人。司尊彝、奉禮郎及執事者，升自西階以俟。少頃，諸太祝與廩犧令，以牲就位。禮直官、贊者引禮部尚書、光祿卿丞詣省牲位，立定。禮直官引禮部尚書，贊引者引御史，入就西階升，遍視滌濯。訖，執事者皆舉冪曰：「潔。」俱降，就省牲位，禮直官稍前曰：「告潔畢，請省牲。」次引禮部尚書侍郎稍前，省牲訖，退復位。次引光祿卿丞出班，巡牲一匝。光祿丞西向曰：「充。」曰：「備。」廩犧令帥諸太祝巡牲一匝，西向躬身曰：「腯。」禮直官稍前曰：「省牲畢，請就省饌位。」引禮部尚書以下各就位，立定。御史省饌具畢，禮直官贊：「省饌訖。」俱還齋所。光祿卿、丞及太祝、廩犧令以次牽牲詣廚，授太官令。禮直官引禮部尚書詣廚，省鼎鑊，視濯溉，訖，還齋所。晡後一刻，太官令帥宰人，執鸞刀割牲，祝史各取毛血，每座共實一豆，遂烹牲。祝史洗肝于鬱鬯，又取肝惣，每座共實一豆，俱還饌所。

Inspection of sacrificial animals and vessels: after the wei hour on the preceding day, the temple precinct was closed to traffic. The vessel custodian, Ritual Gentleman, and attendants ascended the western steps to await the inspection. Shortly afterward, the Chief Invokers and the Director of Sacrificial Livestock brought the sacrificial animals into position. The ritual officer and announcer escorted the Minister of Rites and the Vice Minister of Imperial Sacrifices to the sacrificial inspection station and had them take their places. The ritual officer led the Minister of Rites, and the announcer led the censor; they entered, ascended the western steps, and inspected all the washing and rinsing. When the inspection was finished, all attendants raised the covers and declared, "Pure." All descended together and took their places at the sacrificial inspection station; the ritual officer stepped forward and said, "The report of purity is complete. Please inspect the sacrificial animals." He then led the Minister and Vice Minister of Rites forward; when the inspection of the sacrificial animals was complete, they withdrew and returned to their positions. Next he led the Vice Minister of Imperial Sacrifices out of the ranks to walk once around the sacrificial animals. Facing west, the Vice Minister of Imperial Sacrifices declared, "Sufficient." He then said, "Complete." The Director of Sacrificial Livestock led the Chief Invokers once around the sacrificial animals; facing west and bowing, he declared, "Plump." The ritual officer stepped forward and said, "The inspection of the sacrificial animals is complete. Please proceed to the food-inspection station." He escorted the Minister of Rites and his party to their stations, where they took their places. When the censor had finished inspecting the food offerings, the ritual officer announced, "The food inspection is complete." All returned together to the fasting quarters. In turn, the Minister and Vice Minister of Imperial Sacrifices, the Chief Invokers, and the Director of Sacrificial Livestock led the sacrificial animals to the kitchen and delivered them to the Director of the Imperial Kitchen. The ritual officer escorted the Minister of Rites to the kitchen to inspect the cauldrons and cooking vessels and oversee the washing and rinsing; when finished, they returned to the fasting quarters. One quarter-hour after the bibu hour, the Director of the Imperial Kitchen led the butchers. Wielding the phoenix knife, they slaughtered the sacrificial animals; each invoker-historian collected hair and blood, and for each seat one bean vessel was jointly filled; then the animals were cooked. The invoker-historians washed the liver in aromatic fermented millet wine and prepared the liver offering; for each seat one bean vessel was jointly filled, then all returned together to the food-preparation station.

鑾駕出宮：前一日，有司設大駕鹵簿于應天門外，尚輦進玉輅于應天門內，南向。其日質明，侍臣直衛及導駕官，於致齋殿前，左右分班立俟。通事舍人引侍中俯伏，跪，奏：「請中嚴。」皇帝服通天冠、絳紗袍。少頃，侍中奏：「外辦。」皇帝出齋室，即御座，群官起居訖，尚輦進輿。侍中奏：「請皇帝升輿。」皇帝乘輿，侍衛警蹕如常儀。太僕卿先詣玉輅所，攝衣而升，正立執轡。導駕官前導，皇帝至應天門內玉輅所，侍中進當輿前，奏：「請皇帝降輿升輅。」皇帝升輅。太僕卿立授綏，導駕官分左右步導，以裏為上。門下侍郎進當輅前，奏：「請車駕進發。」奏訖，俯伏，興，退復位。侍衛儀物止于應天門內，車駕動，稱：「警蹕。」至應天門，門下侍郎奏：「請車駕少駐，敕侍臣上馬。」侍中奉旨退，稱曰：「制可。」門下侍郎退，傳制，稱：「侍臣上馬。」贊者承傳：「敕侍臣上馬。」導駕官分左右前導，門下侍郎奏：「請車駕進發。」車駕動，稱「警蹕」，不鳴鼓吹。將至太廟，禮直官、贊者各引享官，通事舍人分引從享群官、宗室子孫，於廟門外，立班奉迎。駕至廟門，回輅南向，侍中於輅前奏稱：「侍中臣某言，請皇帝降輅，步入廟門。」皇帝降輅，導駕官前導，皇帝步入廟門，稍東。侍中奏：「請皇帝升輿。」尚輦奉輿，侍衛如常儀。皇帝乘輿至大次，侍中奏：「請皇帝降輿，入就大次。」皇帝入就次，簾降，傘扇侍衛如常儀。太常卿、太常博士各分立于大次左右。導駕官詣廟庭班位，立俟。

Imperial procession leaving the palace: On the preceding day, the responsible officials deployed the great parade equipage outside the Gate of Responding to Heaven, while the Director of Imperial Chariots brought the jade carriage inside the gate, facing south. On that day at daybreak, the attending ministers on guard duty and the procession guides stood in divided ranks to the left and right before the Hall of Purification, awaiting the emperor. A protocol usher led the Palace Attendant forward; he prostrated himself, knelt, and reported, "Please begin the secondary vigil." The emperor put on the Through-Heaven cap and crimson gauze robe. Shortly afterward, the Palace Attendant reported, "External preparations are complete." The emperor left the fasting chamber and took the imperial seat. When the officials had finished their salutation, the Director of Imperial Chariots brought forward the sedan chair. The Palace Attendant reported, "Please let the emperor ascend the sedan chair." The emperor mounted the sedan chair, and the guards cleared the way according to the usual protocol. The Minister of the Imperial Stud went first to the jade carriage, gathered his robes, mounted, stood upright, and held the reins. The procession guides led the way. When the emperor reached the jade carriage inside the Gate of Responding to Heaven, the Palace Attendant stepped forward before the sedan and reported, "Please let the emperor descend from the sedan and mount the carriage." The emperor mounted the carriage. Standing in place, the Minister of the Imperial Stud presented the hand rope; the procession guides walked ahead to left and right, keeping to the inner side as the place of honor. The Vice Director of the Chancellery stepped forward before the carriage and reported, "Please let the imperial procession depart." When he had finished his report, he prostrated himself, rose, withdrew, and returned to his position. The guard ceremonial objects stopped inside the Gate of Responding to Heaven. When the procession moved, the call rang out, "Clear the way!" At the Gate of Responding to Heaven, the Vice Director of the Chancellery reported, "Please let the imperial procession pause briefly and decree that the attending ministers mount their horses." The Palace Attendant received the decree and withdrew, announcing, "The decree is approved." The Vice Director of the Chancellery withdrew, transmitted the decree, and announced, "Let the attending ministers mount their horses." The announcer received the transmission and relayed, "By decree, let the attending ministers mount their horses." The procession guides led the way to left and right. The Vice Director of the Chancellery reported, "Please let the imperial procession depart." The procession moved. The call "Clear the way!" rang out, but drums and wind instruments were not sounded. As they approached the Grand Ancestral Temple, ritual officers and announcers each escorted the sacrifice officiants, while protocol ushers separately led the assisting civil and military officials and imperial clansmen and descendants; outside the temple gate they formed ranks to welcome the emperor. When the procession reached the temple gate, the carriage was turned to face south. Before the carriage the Palace Attendant reported, "Your subject the Palace Attendant so-and-so reports: Please let the emperor descend from the carriage and enter the temple gate on foot." The emperor descended from the carriage. The procession guides led the way as the emperor walked through the temple gate, bearing slightly east. The Palace Attendant reported, "Please let the emperor ascend the sedan chair." The Director of Imperial Chariots presented the sedan chair, and the guards attended according to the usual protocol. The emperor rode the sedan chair to the grand rest pavilion. The Palace Attendant reported, "Please let the emperor descend from the sedan and enter the grand rest pavilion." The emperor entered and took his place in the pavilion. The curtains were lowered, and umbrellas, fans, and guards attended according to the usual protocol. The Minister of Ritual Music and the academicians of the Ministry of Ritual Music stood in divided ranks to the left and right of the grand rest pavilion. The procession guides went to their assigned ranks in the temple courtyard and stood awaiting the rites.

晨稞：享日醜前五刻，諸享官及助祭官，各服其服。太廟令、良醖令帥其屬，入實尊罍。光祿卿、太官令、進饌者實籩豆簠簋，並徹去蓋冪。奉禮郎、贊者先入，就位。贊者引御史、太廟令、太祝、宮闈令、祝史與執事官等，各自東偏門入，就位。未明二刻，禮直官引太常寺官屬並太祝、宮闈令升殿，開始祖祏室。太祝、宮闈令捧出帝后神主，設於座。以次，逐室神主各設於內黼扆前，置定。贊者引御史、太廟令、宮闈令、太祝、祝史與太常官屬，於當階間，重行北向立。奉禮郎於殿上贊：「奉神主。」訖，奉禮曰：「再拜。」贊者承傳，御史以下皆再拜，訖，各就位。大樂令帥工人二舞入。就位。禮直官贊者各引享官，通事舍人分引助祭文武群官宗室入就位。符寶郎奉寶，陳于宮縣之北。皇帝入大次。

Morning libation: On the day of the sacrifice, five quarter-hours before the chou hour, all sacrifice officiants and assisting sacrifice officials donned their prescribed robes. The Director of the Grand Ancestral Temple and the Director of Fine Brew led their staffs to fill the zun and lei vessels. The Minister of Imperial Sacrifices, the Director of the Imperial Kitchen, and those bearing the food offerings filled the baskets, beans, fang, and gui and removed all covers. The Ritual Gentleman and the announcers entered first and took their positions. Announcers led the censor, the Director of the Grand Ancestral Temple, the Chief Invokers, the Director of the Palace Enclosure, the invoker-historians, and the attending officials, each entering through the east side gate and taking his position. Two quarter-hours before dawn, ritual officers led the officials of the Ministry of Ritual Music, the Chief Invokers, and the Director of the Palace Enclosure up to the hall and opened the founding ancestor's spirit-tablet chamber. The Chief Invokers and the Director of the Palace Enclosure carried out the spirit tablets of the emperor and empress and set them on their seats. In turn, the spirit tablets from each chamber were placed before the inner embroidered screen and set in position. Announcers led the censor, the Director of the Grand Ancestral Temple, the Director of the Palace Enclosure, the Chief Invokers, the invoker-historians, and the officials of the Ministry of Ritual Music to stand in double rows facing north between the steps. On the hall the Ritual Gentleman announced, "Present the spirit tablets." When this was finished, the Ritual Gentleman said, "Bow twice." The announcers relayed the command. The censor and all ranks below bowed twice; when finished, each returned to his position. The Director of Grand Music led the musicians of the two dances to enter. They took their positions. Ritual officers and announcers each escorted the sacrifice officiants, while protocol ushers separately led the assisting civil and military officials and clansmen of the imperial house to enter and take their positions. The seal and regalia officer presented the imperial treasures and displayed them north of the court ensemble. The emperor entered the grand rest pavilion.

少頃，侍中奏：「請中嚴。」皇帝服袞冕。侍中奏：「外辦。」太常卿俯伏，跪，奏稱：「太常卿臣某言，請皇帝行事。」俯伏，興。簾卷，皇帝出次。太常卿、太常博士前導，傘扇侍衛如常儀，大禮使後從。至東神門外，殿中監跪進鎮圭，太常卿奏：「請執圭。」皇帝執鎮圭。傘扇仗衛停於門外，近侍者從入。協律郎跪伏舉麾，興。工鼓柷，宮縣《昌甯之樂》作。至阼階下，偃麾，戛敔，樂止。升自阼階，登歌樂作，左右侍從量人數升至版位，西向立，樂止。前導官分左右侍立。太常卿前奏：「請再拜。」皇帝再拜。奉禮曰：「眾官再拜。」贊者承傳，凡在位者皆再拜。奉禮又贊：「諸執事者各就位。」禮直官、贊者分引執事者各就殿上下之位。太常卿奏：「請皇帝詣罍洗位。」登歌樂作，至阼階，樂止。降自阼階，宮縣樂作，至洗位，樂止。內侍跪取匜，興，沃水。又內侍跪取槃，興，承水。太常卿奏：「請搢鎮圭。」皇帝搢鎮圭，盥手，訖，內侍跪取巾於篚，興，以進。帨手，訖。奉瓚官以瓚跪進，皇帝受瓚，內侍奉匜，沃水，又內侍跪奉槃承水，洗瓚訖。內侍跪奉巾以進，皇帝拭瓚，訖，內侍奠槃匜，又奠巾於篚。奉瓚槃官以槃受瓚。太常卿奏：「請執鎮圭。」前導，皇帝升殿，宮縣樂作，至阼階下，樂止。皇帝升自阼階，登歌樂作，太常卿前導，詣始祖位酌尊所，樂止。奉瓚槃官以瓚蒞鬯，執尊者舉冪，侍中跪酌鬱鬯，訖，太常卿前導，入詣始祖室神位前，北向立。太常卿奏：「請搢鎮圭。」跪。奉瓚槃官西向跪，以瓚授奉瓚官，奉瓚西向以瓚跪進。太常卿奏：「請執瓚以鬯稞地。」皇帝執瓚以鬯稞地，訖，以瓚授奉瓚槃官，太常卿奏：「請執鎮圭。」俯伏，興，前導出戶外。太常卿奏：「請再拜。」皇帝再拜，太常卿前導詣次位，並如上儀。

Shortly afterward, the Palace Attendant reported, "Please begin the secondary vigil." The emperor put on the ceremonial robe and crown. The Palace Attendant reported, "External preparations are complete." The Minister of Ritual Music prostrated himself, knelt, and reported, "Your subject the Minister of Ritual Music so-and-so reports: Please let the emperor perform the rites." He prostrated himself and rose. The curtains were raised, and the emperor left the pavilion. The Minister of Ritual Music and the academicians of the Ministry of Ritual Music led the way, with umbrellas, fans, and guards attending according to the usual protocol, while the Grand Ritual Envoy followed behind. Outside the East Spirit Gate, the Director of the Palace Directorate knelt and presented the scepter of authority. The Minister of Ritual Music reported, "Please take up the scepter." The emperor took the scepter of authority. Umbrellas, fans, and armed guards stopped outside the gate, while close attendants followed the emperor inside. The pitch-master knelt, prostrated himself, raised the banner, and rose. The musicians struck the zhu, and the court ensemble performed the music "Changning." At the foot of the east steps, the banner was lowered, the yu was tapped, and the music stopped. Ascending by the east steps to the elevated choir music, attendants to left and right ascended in number to the throne position and stood facing west; then the music stopped. The leading guides stood in attendance to left and right. The Minister of Ritual Music stepped forward and reported, "Please bow twice." The emperor bowed twice. The Ritual Gentleman said, "Let all officials bow twice." The announcers relayed the command, and all who stood in their positions bowed twice. The Ritual Gentleman announced again, "Let all attending officials take their positions." Ritual officers and announcers separately escorted the attending officials each to his assigned position above and below in the hall. The Minister of Ritual Music reported, "Please let the emperor proceed to the vessel-washing station." The elevated choir music began; when he reached the east steps, the music stopped. Descending by the east steps to the court ensemble music, he reached the washing station and the music stopped. A palace attendant knelt, took the pitcher, rose, and poured water. Another palace attendant knelt, took the basin, rose, and received the water. The Minister of Ritual Music reported, "Please tuck the scepter of authority." The emperor tucked the scepter of authority and washed his hands. When finished, a palace attendant knelt, took a cloth from the basket, rose, and presented it. He dried his hands. The libation-cup bearer knelt and presented the jade libation cup. The emperor received the cup; a palace attendant presented the pitcher and poured water, while another palace attendant knelt and held the basin to receive the water until the washing was complete. A palace attendant knelt and presented a cloth. The emperor wiped the cup clean; when finished, the attendant set down the basin and pitcher and placed the cloth back in the basket. The libation-cup tray bearer received the cup on the tray. The Minister of Ritual Music reported, "Please take up the scepter of authority." With the guides leading the way, the emperor ascended the hall to the court ensemble music; at the foot of the east steps the music stopped. The emperor ascended by the east steps to the elevated choir music. The Minister of Ritual Music led the way to the founding ancestor's station at the wine-pouring place, and the music stopped. The libation-cup tray bearer drew aromatic fermented millet wine into the cup. The bearer of the zun raised its cover, and the Palace Attendant knelt to pour the aromatic wine. When finished, the Minister of Ritual Music led the way inward to before the spirit seat in the founding ancestor's chamber, and they stood facing north. The Minister of Ritual Music reported, "Please tuck the scepter of authority." The emperor knelt. The libation-cup tray bearer knelt facing west and handed the cup to the libation-cup bearer, who knelt facing west and presented the cup. The Minister of Ritual Music reported, "Please take the cup and pour the aromatic wine as a ground libation." The emperor took the cup and poured the aromatic wine as a ground libation. When finished, he handed the cup to the libation-cup tray bearer. The Minister of Ritual Music reported, "Please take up the scepter of authority." He prostrated himself, rose, and was led forward out through the doorway. The Minister of Ritual Music reported, "Please bow twice." The emperor bowed twice. The Minister of Ritual Music led the way to the next position, all according to the procedure described above.

祼畢。太常卿奏：「請還版位。」登歌樂作，至版位西向立，樂止。太常卿奏：「請還小次。」前導皇帝行，登歌樂作，降自阼階，登歌樂止，宮縣樂作。將至小次，太常卿奏：「請釋鎮圭。」殿中監跪受鎮圭。皇帝入小次，簾降，樂止。少頃，宮縣奏《來甯之曲》，以黃鍾為宮，大呂為角，大簇為徵，應鍾為羽，作《仁豐道洽之舞》，九成止。黃鐘三奏，大呂、太簇、應鐘各再奏，送神通用《來甯之曲》。初，晨稞將畢，祝史各奉毛血及肝惣之豆，先于南神門外，齋郎奉爐炭蕭蒿黍稷，各立於肝惣之後。皇帝既晨稞畢，至樂作六成，皆入自正門，升自太階。諸太祝於階上各迎毛血肝稞，進奠於神座前。祝史立於尊所，齋郎奉爐置於室戶外之左，其蕭蒿黍稷各置於爐炭下。齋郎降自西階，諸太祝各取肝燔於爐，還尊所。

The libation rite was complete. The Minister of Ritual Music reported, "Please return to the throne position." To the elevated choir music, he returned to the throne position and stood facing west; then the music stopped. The Minister of Ritual Music reported, "Please return to the minor rest pavilion." With the guides leading the emperor forward, the elevated choir music began. Descending by the east steps, the elevated choir music stopped and the court ensemble music began. As they approached the minor rest pavilion, the Minister of Ritual Music reported, "Please release the scepter of authority." The Superintendent of the Palace knelt to receive the scepter of authority. The emperor entered the minor rest pavilion. The screen was lowered and the music ceased. Shortly afterward, the court ensemble performed the melody "Laining," using huangzhong as gong, dalü as jue, dacui as zhi, and yingzhong as yu, and danced "Benevolence Abundant, the Way in Harmony" through nine movements before stopping. Huangzhong was played three times, dalü, dacui, and yingzhong were each played twice, and the melody "Laining" was used generally for sending off the spirits. Earlier, as the morning libation was nearing completion, each invoker-historian carried the bean vessels of hair and blood and of the liver offering and waited outside the south spirit gate. Offering-attendants carried brazier coals, artemisia, and millet, each standing behind the liver offering. Once the emperor had completed the morning libation, and when the music reached its sixth movement, all entered through the main gate and ascended the grand steps. On the steps, each of the Chief Invokers received the hair and blood and liver libation and carried them forward to set them before the spirit seats. The invoker-historians stood at the ritual vessel station. Offering-attendants brought the brazier and placed it to the left outside the chamber door, with the artemisia and millet set beneath the brazier coals. The offering-attendants descended the west steps. Each Chief Invoker took the liver and burned it on the brazier, then returned to the ritual vessel station.

進熟：皇帝升稞，太官令帥進饌者，奉陳于南神門外諸饌幔內，以西為上。禮直官引司徒出詣饌所，與薦俎齋郎奉俎，並薦籩豆簠簋官奉籩豆簠簋，禮直官、太官令引以序入自正門，宮縣《豐甯之樂》作。徹豆通用。至太階，樂止。祝史俱進徹毛血之豆，降自西階，以出。饌升，諸太祝迎於階上，各設於神位前。先薦牛，次薦羊，次薦豕及魚。禮直官引司徒以下，降自西階，復位。諸太祝各取蕭蒿黍稷擩於脂，燎於爐炭，訖，還尊所。贊者引舉冊官升自西階，詣始祖位之右，進取祝冊置在版位之西，置訖，于祝冊案近南立。太常卿跪奏：「請詣罍洗位。」簾卷，出次，宮縣樂作。殿中監跪進鎮圭，太常卿奏：「請執鎮圭。」前導，詣罍洗位，樂止。盥手，洗爵，並如晨稞之儀。盥洗訖，太常卿奏：「請執鎮圭。」前導，升殿，宮縣樂作，至阼階下，樂止。升自阼階，登歌樂作。太常卿前導，詣始祖位尊彝所，登歌樂作，至尊彝所，登歌樂止，宮縣奏《大元之樂》，文舞進。奉爵官以爵蒞尊，執尊者舉冪，侍中跪酌犧尊之泛齊，訖，太常卿前導，入詣始祖室神位前，北向立。太常卿奏：「請搢鎮圭。」跪。奉爵官以爵授進爵酒官。進爵酒官西向以爵跪進，太常卿奏：「請執爵三祭酒。」三祭酒于茅苴，訖，以爵授進爵酒官，進爵酒官以爵授奉爵官。太常卿奏：「請執鎮圭。」興。前導，出戶外，太常卿奏：「請少立。」樂止。舉冊官進舉祝冊，中書侍郎搢笏跪讀祝，舉祝官舉冊奠訖，先詣次位。太常卿奏：「請再拜。」再拜訖，太常卿前導，詣次位行禮，並如上儀。酌獻畢，太常卿前導還版位，登歌樂作，至位西向立定，樂止。太常卿奏：「請還小次。」登歌樂作，降自阼階，登歌樂止，宮縣樂作。將至小次，太常卿奏：「請釋鎮圭。」殿中監跪受鎮圭。入小次，簾降，樂止，文舞退，武舞進，宮縣奏《肅甯之樂》，作《功成治定之舞》，舞者立定，樂止。

Presenting cooked offerings: as the emperor ascended for the libation, the Director of the Imperial Kitchen led those bearing the food offerings and had them arranged within the food-offering pavilions outside the south spirit gate, with the westernmost position highest in rank. The ritual officer escorted the Minister over the Masses to the food-preparation station. Together with the tray-presenting offering-attendants bearing the trays and the officers presenting baskets, beans, fang, and gui, the ritual officer and Director of the Imperial Kitchen led them in order through the main gate as the court ensemble performed the music "Fengning." The removal of bean vessels follows the standard procedure. At the grand steps, the music ceased. The invoker-historians together advanced to remove the bean vessels of hair and blood, then descended the west steps and departed. The food offerings were brought up. On the steps, the Chief Invokers received them and each set them before a spirit seat. The ox was presented first, then the sheep, then the pig and fish. The ritual officer led the Minister over the Masses and those below him down the west steps, and they returned to their positions. Each Chief Invoker took artemisia and millet, dipped them in fat, and burned them on the brazier coals. When finished, they returned to the ritual vessel station. An announcer led the register bearer up the west steps to the right of the founding ancestor's seat. He advanced, took the prayer register, and placed it west of the throne position, then stood near the south side of the prayer-register table. The Minister of Ritual Music knelt and reported, "Please proceed to the urn-washing station." The screen was raised. He left the pavilion, and the court ensemble music began. The Superintendent of the Palace knelt and presented the scepter of authority. The Minister of Ritual Music reported, "Please take up the scepter of authority." Led forward, he proceeded to the urn-washing station, and the music ceased. He washed his hands and washed the cup, all according to the morning libation procedure. When the washing was finished, the Minister of Ritual Music reported, "Please take up the scepter of authority." Led forward, he ascended the hall to the court ensemble music. At the foot of the east steps, the music ceased. He ascended the east steps as the elevated choir music began. The Minister of Ritual Music led the way to the zun and yi vessel station at the founding ancestor's seat. The elevated choir music began, then stopped upon reaching the station. The court ensemble performed the music "Dayuan," and the civil dancers advanced. The wine-cup bearer drew wine from the zun into the cup. The bearer of the zun raised its cover, and the Palace Attendant knelt to pour the first-stage fermented wine from the sacrificial zun. When finished, the Minister of Ritual Music led the way inward to before the spirit seat in the founding ancestor's chamber, and they stood facing north. The Minister of Ritual Music reported, "Please tuck in the scepter of authority." He knelt. The wine-cup bearer handed the cup to the wine-presenting officer. The wine-presenting officer knelt facing west and presented the cup. The Minister of Ritual Music reported, "Please take the cup and pour three libations." He poured three libations onto the thatched bundle. When finished, he handed the cup to the wine-presenting officer, who in turn handed it to the wine-cup bearer. The Minister of Ritual Music reported, "Please take up the scepter of authority." He rose. Led forward, he went out through the doorway. The Minister of Ritual Music reported, "Please stand briefly." The music ceased. The register bearer advanced and raised the prayer register. The Vice Director of the Secretariat tucked in his tablet, knelt, and read the prayer. The prayer-elevating officer raised the register and set it down, then proceeded first to the next position. The Minister of Ritual Music reported, "Please bow twice." When the double bow was finished, the Minister of Ritual Music led the way to the next position to perform the rites, all according to the procedure described above. When the libation presentation was finished, the Minister of Ritual Music led the way back to the throne position. The elevated choir music began, and upon reaching the position he stood facing west before the music ceased. The Minister of Ritual Music reported, "Please return to the minor rest pavilion." The elevated choir music began. Descending the east steps, the elevated choir music stopped and the court ensemble music began. As they approached the minor rest pavilion, the Minister of Ritual Music reported, "Please release the scepter of authority." The Superintendent of the Palace knelt to receive the scepter of authority. He entered the minor rest pavilion. The screen was lowered and the music ceased. The civil dancers withdrew and the military dancers advanced. The court ensemble performed the music "Suning" and the dance "Merit Achieved, Order Established." The dancers stood in place, and the music ceased.

皇帝酌獻訖，將詣小次，禮直官引博士，博士引亞獻，詣盥洗位，北向立，搢圭，盥手，帨手，執圭。詣爵洗位，北向立，搢圭，洗爵、拭爵以授執事者，執圭。升自西階，詣始祖位尊彝所，西向立。宮縣樂作。執事者以爵授亞獻，亞獻搢圭，執爵，執尊者舉冪，太官令酌象尊之醴齊，訖，詣始祖神位前，搢圭，跪。執事者以爵授亞獻，亞獻執爵祭酒。三祭酒于茅苴，奠爵，執圭，俯伏，興，少退，再拜，訖，博士前導，亞獻詣次位行禮，並如上儀。禮畢，樂止。終獻除本服執笏外，餘如亞獻之儀。七祀功臣獻官行禮畢。太常卿跪奏：「請詣飲福位。」簾卷，出次，宮縣樂作。殿中監跪進鎮圭，太常卿奏：「請皇帝執鎮圭。」前導，至阼階下，樂止。升自阼階，登歌樂作，將至飲福位，樂止。

When the emperor had finished the libation presentation and was about to proceed to the minor rest pavilion, the ritual officer led the academicians, and the academicians led the secondary offerer to the hand-washing station. He stood facing north, tucked in his tablet, washed and dried his hands, and took up the tablet. He proceeded to the cup-washing station and stood facing north. He tucked in his tablet, washed and wiped the cup, handed it to an attendant, and took up the tablet again. He ascended the west steps and proceeded to the zun and yi vessel station at the founding ancestor's seat, where he stood facing west. The court ensemble music began. An attendant handed the cup to the secondary offerer. He tucked in his tablet and took the cup. The bearer of the zun raised its cover, and the Director of the Imperial Kitchen poured the mild fermented wine from the elephant zun. When finished, he proceeded before the founding ancestor's spirit seat, tucked in his tablet, and knelt. An attendant handed the cup to the secondary offerer, who took it and poured the libation. He poured three libations onto the thatched bundle, set down the cup, and took up the tablet. He prostrated himself, rose, withdrew slightly, and bowed twice. When finished, the academicians led the way as the secondary offerer proceeded to the next position to perform the rites, all according to the procedure described above. When the rites were finished, the music ceased. For the final offerer, except that he wore his regular robes and held the tablet, the rest followed the secondary offerer's procedure. The offering officers for the meritorious officials of the seven sacrifices completed their rites. The Minister of Ritual Music knelt and reported, "Please proceed to the seat for receiving blessing." The screen was raised. He left the pavilion, and the court ensemble music began. The Superintendent of the Palace knelt and presented the scepter of authority. The Minister of Ritual Music reported, "Please let the emperor take up the scepter of authority." Led forward, he reached the foot of the east steps, and the music ceased. He ascended the east steps to the elevated choir music. As he neared the seat for receiving blessing, the music ceased.

初，皇帝既獻訖，太祝分神位前三牲肉，各取前腳第二骨加於俎，又以籩取黍稷飯共置一籩，又酌上尊福酒合置一尊。又禮直官引司徒升自西階，東行，立於阼階上前楹間，北向。皇帝既至飲福位，西向立。登歌《福甯之樂》作。太祝酌福酒於爵，以奉侍中，侍中受爵捧以立，太常卿奏：「請皇帝再拜。」訖，奏：「請搢圭。」跪，侍中以爵北向跪以進，太常卿奏：「請執爵。」三祭酒于沙池。又奏：「請啐酒。」皇帝啐酒，訖，以爵授侍中。太常卿奏：「請受胙。」太祝以黍稷飯籩授司徒，司徒跪奉進，皇帝受以授左右。太祝又以胙肉俎跪授司徒，司徒受俎訖跪進，皇帝受以授左右。禮直官引司徒退立，侍中再以爵酒跪進。太常卿奏：「請皇帝受爵飲福。」飲福訖，侍中受虛爵以興，以授太祝。太常卿奏：「請執圭。」俯伏，興。又奏：「請皇帝再拜。」再拜訖，樂止。太常卿前導，皇帝還版位，登歌樂作，俟至位，樂止。太祝各進徹籩豆，登歌《豐甯之樂》作，卒徹，樂止。奉禮曰：「賜胙行事，助祭官再拜。」贊者承傳，在位官皆再拜，宮縣《來甯之樂》作，一成止。太常卿奏：「禮畢。」前導，降自阼階，登歌樂止，宮縣樂作，出門，宮縣樂止，傘扇仗衛如常儀。太常卿奏：「請釋鎮圭。」殿中監跪受鎮圭，皇帝還大次。通事舍人、禮直官、贊者各引享官、宗室子孫及從享群官，以次出。及引導駕官東神門外大次前祗候，前導如常儀。贊者引御史已下俱複執事位，立定。奉禮曰：「再拜。」皆再拜。贊者引工人、舞人以次出。大禮使帥諸禮官、太廟令、太祝、官闈令，升納神主如常儀。禮畢，禮直官引大禮使已下降自西階，至橫街，再拜而退。其祝冊藏於匱。七祀功臣分奠，如祫享之儀。

Earlier, once the emperor had finished presenting the offerings, the Chief Invokers divided the meat of the three sacrificial animals before the spirit seats. From each they took the second bone of the foreleg and placed it on the tray. They also gathered millet and glutinous millet rice from the baskets into one basket, and poured the highest-grade blessing wine together into one zun. The ritual officer also led the Minister over the Masses up the west steps and eastward to stand between the front pillars below the east steps, facing north. Once the emperor reached the seat for receiving blessing, he stood facing west. The elevated choir performed the music "Funing." The Chief Invoker poured blessing wine into the cup and presented it to the Palace Attendant, who received the cup, held it, and stood. The Minister of Ritual Music reported, "Please let the emperor bow twice." When finished, he reported, "Please tuck in the tablet." He knelt. The Palace Attendant knelt facing north and presented the cup. The Minister of Ritual Music reported, "Please take the cup." He poured three libations into the sand pit. He further reported, "Please sip the wine." The emperor sipped the wine. When finished, he handed the cup to the Palace Attendant. The Minister of Ritual Music reported, "Please receive the sacrificial meat." The Chief Invoker handed the basket of millet and glutinous millet rice to the Minister over the Masses, who knelt, bore it forward, and presented it. The emperor received it and handed it to attendants on his left and right. The Chief Invoker also knelt and handed the tray of sacrificial meat to the Minister over the Masses, who received the tray, then knelt and presented it. The emperor received it and handed it to attendants on his left and right. The ritual officer led the Minister over the Masses back to his place. The Palace Attendant again knelt and presented the cup of wine. The Minister of Ritual Music reported, "Please let the emperor receive the cup and drink the blessing." When the blessing was drunk, the Palace Attendant received the empty cup, rose, and handed it to the Chief Invoker. The Minister of Ritual Music reported, "Please take up the tablet." He prostrated himself and rose. He further reported, "Please let the emperor bow twice." When the double bow was finished, the music ceased. The Minister of Ritual Music led the way as the emperor returned to the throne position. The elevated choir music began, and when he reached the position, the music ceased. Each Chief Invoker advanced to remove the baskets and bean vessels. The elevated choir performed the music "Fengning." When the removal was complete, the music ceased. The Ritual Gentleman announced, "Sacrificial meat is bestowed for the rites. Assisting sacrifice officials, bow twice." Announcers transmitted the command, and all officials in attendance bowed twice. The court ensemble performed the music "Laining" through one movement before stopping. The Minister of Ritual Music reported, "The rites are finished." Led forward, he descended the east steps. The elevated choir music stopped and the court ensemble music began. He went out through the gate, the court ensemble music ceased, and umbrellas, fans, and guards attended according to the usual protocol. The Minister of Ritual Music reported, "Please release the scepter of authority." The Superintendent of the Palace knelt to receive the scepter of authority, and the emperor returned to the grand rest pavilion. Protocol ushers, ritual officers, and announcers each led the sacrifice officiants, imperial clansmen and descendants, and assisting officials sharing the offering out in order. They also led the procession guides to await respectfully before the grand rest pavilion outside the east spirit gate, then led the way forward according to the usual protocol. Announcers led the censor and all officials below him back to their duty positions, where they stood in place. The Ritual Gentleman announced, "Bow twice." All bowed twice. Announcers led the musicians and dancers out in order. The Grand Ritual Envoy led the ritual officials, the Director of the Grand Ancestral Temple, the Chief Invokers, and the Director of Palace Environs up to store the spirit tablets according to the usual protocol. When the rites were finished, the ritual officer led the Grand Ritual Envoy and those below him down the west steps to the cross street, where they bowed twice and withdrew. The prayer register was stored in the casket. Separate offerings for the meritorious officials of the seven sacrifices followed the jia offering procedure.

時享儀

Ritual for the Seasonal Offering

有司行事。前期，太常寺舉申禮部，關學士院司天堂台，擇日。以其日報太常寺。前七日，受誓戒於尚書省。其日質明，禮直官設位版於都堂之下，依已定《誓戒圖》，禮直官引三獻官，並應行事執事官等，各就位，立定，贊：「揖。」在位官皆對揖，訖，禮直官以誓文奉初獻官，初獻官搢笏，讀誓文：「某月，某日，孟春，薦享太廟，各揚其職。不恭其事，國有常刑。」讀訖，執笏。七品以下官先退，餘官對拜訖乃退。散齋四日，治事如故，宿於正寢，唯不弔喪、問疾、作樂、判署刑殺文字決罰罪人及預穢惡。致齋，三日于本司，唯享事得行，其餘悉禁，一日於享所。已齋而闕者，通攝行事。前三日，兵部量設兵衛，列於廟之四門。前一日，禁斷行人。儀鸞司設饌幔十一所于南神門外西，南向。又設七祀司命、戶二位於橫街之北，道西，東向。又設群官齋宿次於廟門之東西舍。前二日，大樂局設登歌之樂於殿上。太廟令帥其屬，掃除廟殿門之內外，於室內鋪設神位於北墉下，當戶南向。設幾於筵上，又設三獻官拜褥位二。一在室內，一在室外。學士院定撰祝文訖，計會通進司請禦署，降付禮部，置於祝案。祠祭局濯溉祭器與尊彝訖，鋪設如儀。內太尊二、山罍二在室。犧尊五、象尊五、雞彝一、鳥彝一在室戶外之左，爐炭稍前。著尊二、犧尊二在殿上，象尊二、壺尊六在下。俱北向西上，加冪，皆設而不酌。並設獻官罍洗位。禮部設祝案於室戶外之右。禮直官設位版並省牲位，如式。前一日，諸太祝與廩犧令以牲就東神門外。司尊彝與禮直官及執事皆入，升自西階，以俟。禮直官引太常卿，贊者引御史，自西階升，遍視滌濯。執尊者舉冪告潔，訖，引降就省牲位。廩犧令少前，曰：「請省牲。」退復位。太常卿省牲，廩犧令及太祝巡牲告備，皆如郊社儀。既畢，太祝與廩犧令以次牽牲詣廚，授太官令。贊者引光祿卿詣廚，請省鼎鑊，申視滌溉。贊者引御史詣廚，省饌具，訖，與太常卿等各還齋所。太官令帥宰人以鸞刀割牲，祝史各取毛血，每室共實一豆，又取肝惣共實一豆，置饌所，遂烹牲。光祿卿帥其屬，入實祭器。良醖令人實尊彝。

The responsible officials perform the rites. In advance, the Ministry of Ritual Music reported to the Ministry of Rites, notified the Hanlin Academy and the Celestial Observatory, and chose a date. The chosen date was reported to the Ministry of Ritual Music. Seven days beforehand, the oath of purification was taken at the Department of State Affairs. At dawn on that day, ritual officers set name placards below the main hall according to the established Oath of Purification Diagram. They then led the three offering officers and all attending ritual officials to their positions. Once all stood in place, the announcer called, "Bow with joined hands." All officials in position bowed with joined hands to one another. When that was finished, the ritual officer presented the oath text to the primary offerer. The primary offerer tucked in his tablet and read the oath: "On such-and-such month, on such-and-such day, in early spring, we shall present offerings at the Grand Ancestral Temple. Each man shall fulfill his duty. Whoever is not reverent in his duties shall face the fixed punishments of the state." When the reading was finished, he took up his tablet. Officials of seventh rank and below withdrew first. The remaining officials bowed to one another and only then withdrew. During four days of general purification they continued managing affairs as usual and slept in their proper quarters, but they did not offer condolences, inquire after the sick, engage in music, sign documents involving capital punishment, pass judgment on criminals, or participate in anything defiling. For strict purification, they spent three days at their own offices, permitted to perform only offering duties while all else was forbidden, and one day at the offering site. Those who had completed purification but were absent were collectively deputized to perform the rites in their stead. Three days beforehand, the Ministry of War measured out the ground and posted guards at all four gates of the temple. One day beforehand, passage through the temple precinct was forbidden. West of the outside of the South Spirit Gate, the Palace Ceremonial Office erected eleven food pavilions facing south. Positions for the Director of Fate and Household of the seven sacrifices were also set north of the cross street, west of the path, facing east. Lodging quarters for the fasting officials were also set up in the east and west side-buildings of the temple gate. Two days beforehand, the Bureau of Great Music set up the ascending-song ensemble on the hall. The Director of the Grand Ancestral Temple led his staff in sweeping the temple hall and gates inside and out. Within each chamber, spirit seats were laid out below the north wall, facing south toward the door. Tables were placed on the mats, and two kneeling cushions were also set for the three offering officers. One was inside the chamber, one outside. When the Hanlin Academy had finalized the prayer text, it coordinated with the Communication Bureau to request the imperial signature. The text was then transmitted to the Ministry of Rites and placed on the prayer table. The Sacrificial Ritual Bureau washed and rinsed the ritual vessels and zun-yi, then set them out according to ritual. Two inner grand zun and two mountain lei were placed in the chamber. Five sacrificial zun, five elephant zun, one rooster yi, and one bird yi were placed to the left outside the chamber door, with the brazier coals set slightly forward. Two ceremonial zun and two sacrificial zun were placed on the hall; two elephant zun and six pot zun below. All faced north in west-upper order, covers were placed on them, and all were set out but not yet filled. Washing stations for the offering officers' lei were also set up. The Ministry of Rites set the prayer table to the right outside the chamber door. Ritual officers set name placards and the sacrificial inspection station according to the prescribed form. One day beforehand, the Chief Invokers and the Director of Sacrificial Livestock brought the sacrificial animals to outside the East Spirit Gate. The vessel custodian, ritual officers, and attendants all entered and ascended the west steps to await the inspection. The ritual officer led the Minister of Ritual Music, and the announcer led the censor; they ascended the west steps and inspected all the washing and rinsing. The zun bearer raised the cover and reported purity. When finished, they were led down to the sacrificial inspection station. The Director of Sacrificial Livestock stepped forward and said, "Please inspect the sacrificial animals." He withdrew and returned to his position. The Minister of Ritual Music inspected the sacrificial animals. The Director of Sacrificial Livestock and the Chief Invokers circled the animals and reported completeness, all according to the suburban and altars ritual. When the inspection was finished, the Chief Invokers and the Director of Sacrificial Livestock led the animals in order to the kitchen and handed them over to the Director of the Imperial Kitchen. The announcer led the Minister of Imperial Sacrifices to the kitchen to inspect the cauldrons and pots and examine the washing and rinsing. The announcer led the censor to the kitchen to inspect the food provisions. When finished, he and the Minister of Ritual Music each returned to the fasting quarters. The Director of the Imperial Kitchen led butchers to cut the animals with the bell knife. Each invoker-historian took hair and blood, filling one shared bean vessel per chamber, and also took the liver offering into one shared bean vessel. These were placed at the food station, and then the animals were cooked. The Minister of Imperial Sacrifices led his staff to enter and fill the ritual vessels. The Director of Fine Brew had the zun and yi filled.

享日質明，百官各服其品服。禮直官、贊者先引御史、博士、太廟令、太官令、諸太祝、祝史、司尊彝與執罍篚官等，入自南門，當階間，北面西上，立定。奉禮曰：「再拜。」贊者承傳，皆再拜，訖，贊者引太祝與宮闈令，升自西階，詣始祖室，開祏室，太祝捧出帝主，宮闈令捧出後主，置於座。帝主在西，後主在東。贊者引太祝與宮闈令，降自西階，俱復位。奉禮曰：「再拜。」贊者承傳，在位官皆再拜，訖，俱各就執事位。大樂令帥工人入。禮直官、贊者分引三獻官與百官，俱自南東偏門入，至廟庭橫街上，三獻官當中，北向西上，應行事執事官並百官，依品，重行立。奉禮曰：「拜。」贊者承傳，應北向在位官皆再拜。其先拜者不拜。拜訖，贊者引三獻官詣廟殿東階下西向位，其餘行事執事官與百官，俱各就位。訖，禮直官詣初獻官前，稱：「請行事。」協律郎跪，俯伏，興，樂作。禮直官引初獻詣盥洗位，北向立定，樂止。搢笏，盥手，帨手，執笏。詣爵洗位，北向立，搢笏，洗瓚，拭瓚，以瓚授執事者，執笏，升殿，樂作。至始祖室尊彝所，西向立，樂止。執事者以瓚奉初獻官，初獻官搢笏，執瓚。執尊者舉冪，太官令酌鬱鬯，訖，初獻以瓚授執事者，執笏，詣始祖室神位前，樂作，北向立，搢笏，跪。執事者以瓚授初獻官。初獻官執瓚，以鬯稞地，訖，以瓚授執事者，執笏，俯伏，興，出戶外，北向，再拜，訖，樂止。每室行禮，並如上儀。禮直官引初獻降復位。初獻將升稞，祝史各奉毛血肝惣豆，及齋郎奉爐炭蕭蒿黍稷篚，各於饌幔內以俟。初獻晨稞訖，以次入正門，升自太階。諸太祝皆迎毛血肝惣豆於階上，俱入奠於神座前。齋郎所奉爐炭蕭蒿篚，皆置於室戶外之左，與祝史俱降自西階以出。諸太祝取肝惣，洗于鬱鬯，燔於爐炭，訖，還尊所。享日，有司設羊鼎十一、豕鼎十一於神廚，各在鑊右，初獻既升稞，光祿卿帥齋郎詣廚，以匕升羊於鑊，實於一鼎，肩、臂、臑、肫、胳、正脊一、橫脊一、長脅一、短脅一、代脅一，皆二骨以並。次升豕如羊，實於一鼎。每室羊豕各一鼎，皆設扃冪。齋郎對舉，入鑊，放饌幔前。齋郎抽扃，委於鼎右，除冪，光祿卿帥太官令，以匕升羊，載於一俎。肩臂臑在上端，肫胳在下端，脊脅在中。次升豕如羊，各載於一俎。每室羊豕各一俎。齋郎既以扃舉鼎先退，置於神廚，訖，複還饌幔所。禮直官引司徒出詣饌幔前，立以俟。光祿卿帥其屬，實籩以粉餈，實豆以糝食，實簠以粱，實簋以稷。俟初獻稞畢，復位，祝史俱進徹毛血之豆，降自西階以出。禮直官引司徒，帥薦籩豆簠簋官，奉俎齋郎，各奉籩豆簠簋羊豕俎，每室以序而進，立于南神門之外以俟，羊俎在前，豕俎次之，籩豆簠簋又次之。入自正門，樂作，升自太階，諸太祝迎引於階上，樂止。各設於神位前，訖，禮直官引司徒以下，降自西階，樂作，復位，樂止。諸太祝各取蕭蒿黍稷扌需於脂，燔於爐炭，還尊所。

On the day of the offering, at dawn, all officials donned their rank-appropriate robes. Ritual officers and announcers first escorted the censor, academicians, Director of the Grand Ancestral Temple, Director of the Imperial Kitchen, Chief Invokers, invoker-historians, vessel custodian, and officials bearing lei and baskets through the south gate to between the steps, where they stood facing north in west-upper order. The Ritual Gentleman said, "Bow twice." The announcers relayed the command, and all bowed twice. When finished, announcers led the Chief Invokers and the Director of the Palace Enclosure up the west steps to the founding ancestor's chamber and opened the spirit-tablet chamber. The Chief Invokers carried out the emperor's spirit tablet, and the Director of the Palace Enclosure carried out the empress's spirit tablet and set them on their seats. The emperor's spirit tablet was placed in the west; the empress's spirit tablet in the east. Announcers led the Chief Invokers and the Director of the Palace Enclosure down the west steps, and all returned to their positions. The Ritual Gentleman said, "Bow twice." The announcers relayed the command, and all officials in position bowed twice. When finished, all took up their ritual stations. The Director of Great Music led the musicians in. Ritual officers and announcers separately escorted the three offering officers and all officials through the southeast side gate to the cross street in the temple courtyard. The three offering officers stood in the center facing north in west-upper order, while attending ritual officials and all other officials, according to rank, stood in double rows. The Ritual Gentleman said, "Bow." The announcers relayed the command, and all officials facing north in position bowed twice. Those who had already bowed did not bow again. When the bowing was finished, announcers led the three offering officers to the west-facing position below the east steps of the temple hall. The remaining attending ritual officials and all other officials each took their positions. When all were in place, the ritual officer went before the primary offerer and announced, "Please begin the rites." The pitch-master knelt, prostrated himself, and rose; the music began. The ritual officer led the primary offerer to the hand-washing station and had him stand facing north; the music ceased. He tucked in his tablet, washed his hands, dried them, and took up his tablet again. He proceeded to the cup-washing station and stood facing north. He tucked in his tablet, washed and wiped the libation cup, handed the cup to an attendant, took up his tablet again, and ascended the hall as the music began. He reached the zun-yi station of the founding ancestor's chamber, stood facing west, and the music ceased. An attendant presented the libation cup to the primary offerer, who tucked in his tablet and took the cup. The zun bearer raised the cover, and the Director of the Imperial Kitchen poured the aromatic fermented liquor. When finished, the primary offerer handed the cup to an attendant and took up his tablet. He proceeded before the spirit seat in the founding ancestor's chamber as the music began, stood facing north, tucked in his tablet, and knelt. An attendant handed the libation cup to the primary offerer. The primary offerer took the cup and poured the aromatic wine as a ground libation. When finished, he handed the cup to an attendant and took up his tablet. He prostrated himself, rose, went out through the doorway, faced north, and bowed twice; then the music ceased. The rites in each chamber were all performed according to the procedure described above. The ritual officer led the primary offerer down to return to his position. As the primary offerer was about to ascend for the libation, each invoker-historian carried the bean vessels of hair, blood, and liver offering, while offering-attendants carried baskets of brazier coals, artemisia, and millet, each waiting within the food pavilions. Once the primary offerer had completed the morning libation, all entered in order through the main gate and ascended the grand steps. On the steps, all the Chief Invokers received the bean vessels of hair, blood, and liver offering, entered together, and set them before the spirit seats. The baskets of brazier coals and artemisia borne by the offering-attendants were placed to the left outside the chamber door. Together with the invoker-historians, they descended the west steps and departed. The Chief Invokers took the liver offering, rinsed it in aromatic fermented liquor, and burned it on the brazier coals. When finished, they returned to the ritual vessel station. On the day of the offering, the responsible officials set up eleven sheep cauldrons and eleven pig cauldrons in the divine kitchen, each to the right of a cooking pot. Once the primary offerer had ascended for the libation, the Minister of Imperial Sacrifices led offering-attendants to the kitchen and used a spoon to lift the sheep from the pot into one cauldron: shoulder, upper leg, shank, gizzard, rib, one central spine, one cross spine, one long rib, one short rib, and one substitute rib, each with two bones joined together. Next the pig was lifted in the same manner as the sheep and placed in one cauldron. Each chamber received one cauldron of sheep and one of pig, each fitted with lid and cover. Offering-attendants lifted the cauldrons in pairs, entered the cooking area, and set them before the food pavilions. Offering-attendants removed the lids and placed them to the right of the cauldrons, then removed the covers. The Minister of Imperial Sacrifices led the Director of the Imperial Kitchen to lift the sheep with a spoon and load them onto one tray. The shoulder, upper leg, and shank were placed at the upper end; the gizzard and rib at the lower end; the spine and ribs in the middle. Next the pig was lifted in the same manner as the sheep, each loaded onto one tray. Each chamber received one tray of sheep and one of pig. Once the offering-attendants had lifted the cauldrons by their lids and withdrawn, placing them in the divine kitchen, they returned to the food pavilions. The ritual officer escorted the Minister over the Masses out to before the food pavilions, where he stood to await. The Minister of Imperial Sacrifices led his staff to fill baskets with pounded cakes, beans with mixed grain food, fang with millet, and gui with glutinous millet. When the primary offerer had finished the libation and returned to his position, the invoker-historians together advanced to remove the bean vessels of hair and blood, then descended the west steps and departed. The ritual officer led the Minister over the Masses, who in turn led the officers presenting baskets, beans, fang, and gui and the tray-presenting offering-attendants. Each bore baskets, beans, fang, gui, and sheep and pig trays, advancing in order chamber by chamber, and stood outside the South Spirit Gate to await—sheep trays first, pig trays next, then baskets, beans, fang, and gui. They entered through the main gate as the music began and ascended the grand steps. The Chief Invokers received and led them on the steps; then the music ceased. Each offering was set before its spirit seat. When finished, the ritual officer led the Minister over the Masses and those below him down the west steps as the music began. They returned to their positions, and the music ceased. Each Chief Invoker took artemisia and millet, moistened them in fat, burned them on the brazier coals, and returned to the ritual vessel station.

禮直官引初獻詣罍洗位，樂作，至位，北向立，樂止，搢笏，盥手，帨手，執笏。詣爵洗位，北向立，搢笏，洗爵，拭爵，以爵授執事者，執笏，升殿，樂作，詣始祖室酌尊所，西向立，樂止。執事者以爵授初獻。初獻搢笏執爵，執事者舉冪，太官令酌犧尊之泛齊，訖，次詣第二室酌尊所，如上儀。詣始祖神位前，樂作，北向立，搢笏跪，執事者以爵授初獻，初獻執爵，三祭酒于茅苴，奠爵，執笏，俯伏，興，出室戶外，北向立，樂止。贊者引太祝詣室戶外，東向，搢笏，跪讀祝文。讀訖，執笏，興。次詣第二室。次詣每室行禮，並如上儀。初獻降階，樂作，復位，樂止。禮直官次引亞獻詣盥洗位，北向立，搢笏，盥手，帨手，執笏。詣爵洗位，北向立，搢笏，洗爵，拭爵以授執事官。執笏，升殿，詣始祖酌尊所，西向立，執事者以爵授亞獻。亞獻搢笏，執爵，執尊者舉冪，太官令酌象尊之醴齊，訖，次詣第二室酌尊所，如上儀。詣始祖神位前，樂作，北向立，搢笏，跪，執事者以爵授亞獻。亞獻執爵，三祭酒于茅苴，尊爵，執笏，俯伏，興，出戶外，北向再拜，訖，樂止。次詣每室行禮，並如上儀。降階，樂作，復位，樂止。禮直官次引終獻詣盥洗、及升殿行禮，並如亞獻之儀，降復位。次引太祝徹籩豆少移故處，樂作，卒徹，樂止。俱復位。禮直官曰：「賜胙。」贊者承傳曰：「賜胙，再拜。」在位者皆再拜。禮直官引太祝、宮闈令奉神主，太祝搢笏，納帝主於匱，奉入祏室，執笏，退復位。次引宮闈令納後主於匱，奉入祏室，並如上儀，退復位。禮直官、贊者引行事、執事官各就位，奉禮曰：「再拜。」贊者承傳，應在位官皆再拜。禮直官、贊者引百官次出，大樂令帥工人次出，太官令帥其屬，徹禮饌，次引監祭御史詣殿監視卒徹，訖，還齋所。太廟令闔戶以降。太常藏祝版於匱。光祿以胙奉進，監祭御史就位展視，光祿卿望闕再拜，乃退。其七祀，夏灶、中霤，秋門、厲，冬行，鋪設祭器，入實酒饌，俟終獻將升獻，獻官行禮，並讀祝文。每歲四孟月並臘五享，並如上儀。

The ritual officer led the primary offerer to the lei-washing station as the music began. Upon reaching his position he stood facing north, and the music ceased. He tucked in his tablet, washed his hands, dried them, and took up his tablet again. He proceeded to the cup-washing station and stood facing north. He tucked in his tablet, washed and wiped the cup, handed it to an attendant, and took up his tablet again. He ascended the hall as the music began, proceeded to the pouring station of the founding ancestor's chamber, stood facing west, and the music ceased. An attendant handed the cup to the primary offerer. The primary offerer tucked in his tablet and took the cup. An attendant raised the cover, and the Director of the Imperial Kitchen poured the mild fermented wine from the sacrificial zun. When finished, he next proceeded to the pouring station of the second chamber according to the procedure described above. He proceeded before the spirit seat of the founding ancestor as the music began, stood facing north, tucked in his tablet, and knelt. An attendant handed the cup to the primary offerer, who took it and poured three libations onto the thatched bundle, set down the cup, and took up his tablet. He prostrated himself, rose, went out through the chamber doorway, and stood facing north; then the music ceased. Announcers led the Chief Invoker to outside the chamber doorway. Facing east, he tucked in his tablet, knelt, and read the prayer text. When the reading was finished, he took up his tablet and rose. Next he proceeded to the second chamber. He then proceeded to each chamber in turn to perform the rites, all according to the procedure described above. The primary offerer descended the steps as music began, returned to his station, and the music ceased. Next the ritual officer led the secondary offerer to the hand-washing station. Facing north, he inserted his tablet, washed and dried his hands, and took up his tablet again. He proceeded to the cup-washing station, stood facing north, inserted his tablet, washed and wiped the cup, and handed it to the attendant officer. Holding his tablet, he ascended the hall to the founding ancestor's libation station and stood facing west, where the attendant officer handed him the cup. The secondary offerer inserted his tablet and took the cup. The zun bearer raised its cover while the Director of the Imperial Kitchen poured clear fermented liquor from the elephant zun. When finished, he proceeded to the second chamber's libation station and performed the same rite. He went before the founding ancestor's spirit seat as music began, stood facing north, inserted his tablet, knelt, and received the cup from the attendant officer. The secondary offerer took the cup and thrice poured libation onto the thatched bundle, raised the cup, took up his tablet, prostrated himself, rose, went outside the door, and bowed twice facing north. When finished, the music ceased. He next performed the rite at each chamber in the same manner. He descended the steps as music began, returned to his station, and the music ceased. Next the ritual officer led the final offerer through hand-washing and up the hall to perform the rite according to the secondary offerer's procedure, then back down to his station. Next the Chief Invoker was led to remove the baskets and beans, shifting them slightly from their places. Music began, and when the removal was complete, the music ceased. All returned to their stations. The ritual officer announced, 'Sacrificial meat is granted.' The announcer transmitted, 'Sacrificial meat is granted. Bow twice.' All those in attendance bowed twice. The ritual officer led the Chief Invoker and the Director of Palace Environs to bear the spirit tablets. The Chief Invoker inserted his tablet, placed the senior tablet in its case, carried it into the spirit chamber, took up his tablet again, withdrew, and returned to his station. Next the Director of Palace Environs was led to place the junior tablet in its case and carry it into the spirit chamber in the same manner, then withdraw and return to his station. The ritual officer and announcer led the officiants and attendant officers to their stations. The Ritual Gentleman announced, 'Bow twice.' The announcer transmitted the command, and all officers in attendance bowed twice. The ritual officer and announcer led the officials out in turn, the Minister of Ritual Music led the musicians out, and the Director of the Imperial Kitchen led his staff in removing the ritual provisions. The supervising censor was then led to the hall to oversee the final removal, after which all returned to the fasting quarters. The Director of the Grand Ancestral Temple closed the doors and withdrew. The Court of Imperial Sacrifices stored the prayer boards in their cases. The Imperial Sacrifices office presented the sacrificial meat. The supervising censor took his station and inspected it, and the Minister of Imperial Sacrifices bowed twice toward the palace gate before withdrawing. For the seven sacrifices—summer: the stove and central drain; autumn: the gate and spirit of pestilence; winter: the road—the sacrificial vessels were set out and filled with wine and food. When the final offerer was about to ascend and offer, the offering officers performed the rite and read the prayer text. Each year the five offerings held in the four seasonal first months, together with the la offering, all followed the procedure described above.

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