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奏告儀
The Rite of Memorial Announcement
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皇帝即位、加元服、受尊號、納後、冊命、巡狩、征伐、封祀、請諡、營修廟寢，凡國有大事皆告。 或一室，或遍告及原廟，並一獻禮，用祝幣。 皇統以後，凡皇帝受尊號、冊皇后太子、禘祫、升祔、奉安、奉遷等事皆告，郊祀則告配帝之室。 大定十四年三月十七日，詔更禦名，命左丞相良弼告天地，平章守道告太廟，左丞石琚告昭德皇后廟，禮部尚書張景仁告社稷，及遣官祭告五嶽。 前期二日，太廟令掃除廟內外，設告官以下次所。 前一日，行事官赴祀所清齋。 告日前三刻，禮直官引太廟令帥其屬，入殿開室戶，掃除鋪筵，設幾於北墉下，如時享儀。 禮直官帥祀祭官陳幣篚於室戶之左，陳祝版於室戶之右案上。 及設香案祭器，皆藉以席，每位各左一籩實以鹿脯，右一豆實以鹿臡。 犧尊一，置於坫，加勺、冪，在殿上室戶之左，北向，實以酒，每位一瓶。 設燭於神位前。 又設盥爵洗位橫街之南稍東。 設告官褥位，于殿下東階之南，西向，餘官在其後稍南。 又設望燎位於西神門外之北。 告日未明，禮直官引太廟令、太祝、宮闈令入，當階間北面西上立定。 奉禮贊：「再拜。」 訖，升自西階，太祝、宮闈令各入室，出神主設於座，如常儀。 次引告官入，就位。 禮直官稍前，贊：「有司謹具，請行事。」 又贊：「再拜。」 在位者拜，訖，禮直官引告官就盥洗位，盥手，訖，詣神位前，搢笏，跪，三上香。 執事者以幣授奉禮郎，西向授告官。 告官受幣，奠訖，執笏，俯伏，興，退就戶外位，再拜。 詣次位行禮如上儀，訖，降復位。 少頃，引告官再詣爵洗位，讀祝、舉祝官後從。 至位，北向立，搢笏，洗拭爵，訖，授執事者。 執笏升，詣酒尊所，西向立，執爵，執尊者舉冪酌酒，告官以授執事者。 詣神位前，北向，搢笏，跪，執爵三祭酒，執笏，俯伏，興，退就戶外位，北向立俟，讀祝文，訖，再拜。 詣次位行禮如上儀。 訖，與讀祝官皆復位。 禮直官贊曰：「再拜。」 在位者皆再拜。 次引告官以下詣望燎位，執事者取幣帛祝版置於燎，禮直官曰：「可燎。」 半柴，禮直官贊：「禮畢。」 告官以下退。 署令闔廟門，瘞祝於坎。 貞元四年正月，上尊號。 前三日，遣使奏告天地，于常武殿拜天臺設褥位，昊天上帝居中，皇地祇居西少卻，行一獻禮。
Whenever the emperor acceded, came of age, received an honorific title, installed an empress, issued appointments, toured the realm, went to war, performed the feng and shan rites, sought a posthumous title, or built or repaired ancestral temple quarters, every major affair of state required a memorial announcement. Announcements might be made to a single chamber or broadcast through all shrines, including the original ancestral temples; each used a one-offering rite with prayer silks. From the Huangtong period onward, receiving an honorific title, installing the empress or crown prince, di and xia sacrifices, ascending tablets to joint worship, enshrinement, and spirit-tablet transfers all required announcement; suburban sacrifices required announcement at the associated deity's chamber. On the 17th day of the third month of Dading 14, an edict changed the emperor's personal name. Left Chancellor Liangbi was sent to announce to Heaven and Earth, Chief Councillor Shoudao to the Grand Ancestral Temple, Left Vice Councillor Shi Ju to Empress Zhaode's temple, Minister of Rites Zhang Jingren to the altars of soil and grain, and officials were dispatched to announce sacrifices at the Five Sacred Peaks. Two days beforehand, the director of the Grand Ancestral Temple swept the temple inside and out and arranged resting stations for the announcing officials and their attendants. On the eve of the rite, the officiating officials went to the sacrificial site to observe ritual purification. Three quarters of an hour before the announcement, the ritual protocol officer led the temple director and his staff into the hall, opened the shrine doors, swept and laid mats, and set tables below the north wall, following the seasonal offering procedure. The ritual protocol officer led the sacrificial officers to set baskets of silks to the left of the shrine door and prayer tablets on the table to the right. Incense tables and sacrificial vessels were set out on mats; at each seat a basket of dried venison was placed on the left and a vessel of minced venison on the right. A sacrificial wine vessel with ladle and cover was set on the altar platform to the left of the shrine door, facing north, filled with wine—one bottle per seat. Candles were placed before each spirit seat. A hand-washing and goblet-washing station was also set just east of the south side of the cross street. The announcing official's mat was placed south of the east steps below the hall, facing west, with the other officials standing slightly to the south behind him. A station for viewing the burning offering was also set north of the west spirit gate, outside the temple. Before dawn on announcement day, the ritual protocol officer led in the temple director, chief invoker, and palace gate director, who took their stations between the steps, facing north from the west side. The ritual attendant called out: "Bow twice." When this was done, they ascended the west steps; the chief invoker and palace gate director each entered a shrine, brought out the spirit tablets, and set them on their seats according to usual procedure. Next the announcing official was led in and took his station. The ritual protocol officer stepped forward and announced: "The officials have made all preparations; please proceed with the rite." He then called out again: "Bow twice." Those in position bowed. The ritual protocol officer then led the announcing official to wash his hands, after which he went before the spirit seat, inserted his tablet, knelt, and offered incense three times. Attendants handed the silks to the ritual attendant, who presented them to the announcing official from the west. The announcing official received the silks and placed them as offerings, then took his tablet, prostrated himself, rose, withdrew to the position outside the door, and bowed twice. He proceeded to the next seat and performed the same rite; when finished, he descended and returned to his station. Shortly afterward, the announcing official was led again to the goblet-washing station, followed by the officials who would read and lift the prayer. At the station he stood facing north, inserted his tablet, washed and wiped the goblet, then handed it to the attendants. Tablet in hand, he ascended to the wine vessel, stood facing west, and took the goblet; the vessel attendant lifted the cover and poured wine, which the announcing official then handed to the attendants. He went before the spirit seat, faced north, inserted his tablet, knelt, and poured three libations; then he took his tablet, prostrated himself, rose, and withdrew outside the door to stand facing north while the prayer was read. When the reading was finished, he bowed twice. He proceeded to the next seat and performed the same rite. When this was done, he and the prayer-reader both returned to their stations. The ritual protocol officer called out: "Bow twice." Everyone in position bowed twice. Next the announcing official and his party were led to the burning-offering station; attendants placed the silks and prayer tablets on the pyre, and the ritual protocol officer said: "Light the pyre." When half the firewood had burned, the ritual protocol officer announced: "The rite is complete." The announcing official and his party withdrew. The acting director closed the temple gates and buried the prayer tablets in the burial pit. In the first month of Zhenyuan 4, the emperor received an honorific title. Three days beforehand, envoys were sent to announce to Heaven and Earth. At the sky-worship terrace in Changwu Hall, mats were laid out with the Supreme Lord of High Heaven in the center and the Imperial Earth Spirit slightly to the west, and a single-offering rite was performed.
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大定七年正月十三日，上尊號。 前三日，命皇子判大興尹許王告天地，判宗正英王文告太廟。 於自來拜天處設昊天上帝位，當中南向，皇地祇位次西少卻，並用坐褥位牌及香酒脯臡等。 祝版三，學士院撰告祝文，書寫訖，進請禦署，訖，以付禮部，移文宣徽院，並差控鶴官用案舁，覆以黃羅帕，隨所差告官詣祀所。 前一日，告官等就局所致齋一日。 告日質明，宣徽院、太常寺鋪設供具如儀。 閣門舍人一員、太常博士一員引告官各服其服，以次就位。 禮直官、舍人稍前，贊：「有司謹具，請行事。」 贊者曰：「拜。」 在位者皆再拜。 禮直官先引執事官各就位。 舍人博士次引告官詣盥洗、爵洗位，北向立，搢笏，盥手，帨手，洗爵，拭爵。 執笏，詣酒尊所，搢笏，執爵，司尊者舉冪酌酒，告官以爵授奉爵酒官，執笏詣昊天上帝，皇地祇神位前再拜，每位三上香，跪奠酒，訖，以爵授奉爵官，執笏，俯伏，興。 舉祝官跪舉，讀訖，俯伏，興。 告官再拜。 告畢。 引告官以下降復位，再拜，訖，詣望燎位，燔祝版，再拜。 半燎，告官已下皆退。
On the 13th day of the first month of Dading 7, the emperor received an honorific title. Three days beforehand, Prince Xu, who served as acting mayor of Daxing, was ordered to announce to Heaven and Earth, and Prince Ying, who served as acting director of the imperial clan, was ordered to announce to the Grand Ancestral Temple. At the customary sky-worship site, seats were set for the Supreme Lord of High Heaven in the center facing south and for the Imperial Earth Spirit slightly to the west, furnished with seated mats, name tablets, incense, wine, dried meat, and minced meat. Three prayer tablets were prepared: the Academy drafted the announcement prayers, and once copied they were submitted for the emperor's signature, then delivered to the Ministry of Rites, which notified the Palace Domestic Service. Crane-guard officers carried them on tables draped in yellow silk, accompanying the assigned announcing officials to the sacrificial site. On the eve of the rite, the announcing officials observed ritual purification for a full day at their respective bureaus. At dawn on announcement day, the Palace Domestic Service and the Court of Imperial Sacrifices set out the offerings according to prescribed procedure. A gatehouse attendant and a Court of Sacrifices doctor led the announcing officials, each in his proper robes, to their stations in order. The ritual protocol officer and attendant stepped forward and announced: "The officials have made all preparations; please proceed with the rite." The announcer called out: "Bow." Everyone in position bowed twice. The ritual protocol officer first led the attendant officials to their stations. The attendant and doctor then led the announcing officials to the hand-washing and goblet-washing stations, where they stood facing north, inserted their tablets, washed and dried their hands, and washed and wiped the goblets. Tablet in hand, they went to the wine vessel, inserted their tablets, and took the goblets while attendants poured the wine. They handed the goblets to the wine-offering attendants, then went before the seats of the Supreme Lord of High Heaven and the Imperial Earth Spirit, bowed twice at each, offered incense three times, knelt and presented wine, handed the goblets back, took their tablets, prostrated themselves, and rose. The prayer-lifter knelt, raised the prayer, and read it; when finished, he prostrated himself and rose. The announcing officials bowed twice. The announcement was complete. The announcing officials and their party were led down, returned to their stations, and bowed twice; then they went to the burning-offering station, burned the prayer tablets, and bowed twice again. When half the pyre had burned, the announcing officials and their party all withdrew.
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皇帝恭謝儀
The Emperor's Rite of Reverent Thanksgiving
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大定七年正月，世宗受尊號，禮畢恭謝。 前三日，太廟令帥其屬，灑掃廟庭之內外及陳設。 尚舍于廟南門之西，設饌幔一十一室。 殿中監帥尚舍視大次殿，又設皇帝版位於始祖神位前北向，又設飲福位於版位西南少卻，又設隨室奠拜褥位於神座前。 大樂令設登歌於殿上，宮縣于殿下。 又設皇太之位於阼階東南，又設親王位於其南稍東，宗室王使相位於其後。 又設太尉、司徒以下行事官位於殿西階之西，東向，每等異位。 又設文武群官位於橫階之南，東、西向。 又設禦洗位於阼階之東，又設太尉洗位於西階下橫階之南。 又設齋郎位於東班群官之後，又設盥洗等官、並奉禮、贊者、大司樂、協律郎、大樂令等位，各如祫享之儀。 又設尊彝祭器等於殿之上下，如時享之儀。 前一日，禮官禦史帥其屬，省牲、視濯滌，如常儀。
In the first month of Dading 7, Shizong received an honorific title and, when the ceremony was complete, performed the rite of reverent thanksgiving. Three days beforehand, the director of the Grand Ancestral Temple led his staff in sprinkling and sweeping the temple courtyard inside and out and in arranging the furnishings. West of the temple's south gate, the Palace Provisioners set out food curtains for eleven shrine chambers. The director of palace attendants led the provisioners in inspecting the great side hall. The emperor's tablet seat was placed before the founding ancestor's spirit seat facing north; a seat for drinking the blessing was set slightly to its southwest; and offering mats were placed before each spirit seat for per-chamber rites. The director of great music stationed the elevated singers in the hall and the palace musicians below it. The crown prince's seat was placed southeast of the east steps, with princes' seats slightly farther south and east, and imperial clansmen, princes, envoys, and chancellors behind them. Seats for the Grand Commandant, Minister over the Masses, and other officiating officials were placed west of the hall's west steps, facing east, each rank in its own station. Seats for the civil and military officials were placed south of the cross steps, facing east and west. An imperial hand-washing station was set east of the east steps, and a Grand Commandant hand-washing station south of the cross steps below the west steps. Seats for the ritual attendants were placed behind the eastern rank of officials, and stations for hand-washing officials, ritual attendants, announcers, the director of the imperial music office, pitch regulators, and the director of great music were arranged as in the xia offering rite. Sacrificial vessels and offering implements were set in the hall and below it, following the seasonal offering procedure. On the eve of the rite, the ritual official and imperial censor led their staff in inspecting the sacrificial animals and overseeing washing and purification, as usual.
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其日質明，禮官禦史帥太廟官、太祝官、宮闈令出神主，如時享儀。 有司列黃麾仗二千人于應天門外。 尚輦進金輅于應天門內。 午後三刻、宣徽院奏請皇帝赴齋宿殿，文武群官並齋宿于所司。 次日質明，俟諸衛各勒所部屯門列仗。 導駕官分左右侍立於殿階下，並朝服。 通事舍人引侍中詣齋殿，俯伏，跪稱：」臣某言，請中嚴。」 俯伏，興。 凡侍中奏請，准此。 皇帝服通天冠、絳紗袍。 少頃，侍中奏：「外辦。」 皇帝出齋殿。 即御座，群官起居訖，侍中奏：「請升輦。」 皇帝升輦以出，侍衛警蹕如常儀。 導駕官前導，至應天門，侍中奏：「請降輦升輅。」 皇帝升輅，門下侍郎俯伏，跪奏：「請車駕進發。」 俯伏，興。 凡門下侍郎奏請，准此。 車駕動，警蹕如常儀。 至應天門外，門下侍郎奏：「請車駕少駐，敕侍臣上馬。」 侍中前承旨，退稱曰：「制可。」 門下侍郎退，傳制稱：「侍臣上馬。」 通事舍人承傳：「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。 典贊儀引皇太子常服乘馬至廟中幕次，更服遠遊冠、硃明衣，執圭。 通事舍人文武群官並朝服於廟門外班迎。 車駕至廟門，侍中於輅前奏：「請降輅。」 導駕官步入廟門稍東，侍中奏：「請升輦。」 皇帝升輦，傘扇侍衛如常儀。 至大次，侍中奏：「請降輦，入就大次。」 皇帝入大次。
At dawn that day, the ritual official and imperial censor led the temple officials, chief invokers, and palace gate directors to bring out the spirit tablets, following the seasonal offering procedure. Officials arrayed two thousand yellow-banner guards outside the Gate of Responding to Heaven. The imperial carriage office brought the golden chariot inside the Gate of Responding to Heaven. At the third quarter after noon, the Palace Domestic Service requested that the emperor proceed to the fasting quarters, and civil and military officials likewise observed overnight fasting at their respective offices. At dawn the next day, each guard command mustered its troops, garrisoned the gates, and arrayed the guards of honor. The procession guides stood to the left and right below the hall steps, all in court dress. The communications attendant led the chief minister to the fasting hall, where he prostrated himself, knelt, and said: "Your servant reports: I request the middle vigil." He prostrated himself and rose. All petitions by the chief minister followed this pattern. The emperor wore the Tongtian crown and crimson gauze robe. Shortly afterward, the chief minister reported: "The outer preparations are complete." The emperor left the fasting hall. He took the imperial seat, and after the officials had finished their salutations the chief minister reported: "I request that Your Majesty ascend the palanquin." The emperor ascended the palanquin and departed, while the guards cleared the way with warnings as usual. The procession guides led the way to the Gate of Responding to Heaven, where the chief minister reported: "I request that Your Majesty descend from the palanquin and ascend the chariot." The emperor ascended the chariot. The vice minister of the gate prostrated himself, knelt, and reported: "I request that the imperial procession depart." He prostrated himself and rose. All petitions by the vice minister of the gate followed this pattern. The imperial procession moved off, and the way was cleared with warnings as usual. Outside the Gate of Responding to Heaven, the vice minister of the gate reported: "I request that the procession halt briefly and command the attending officials to mount their horses." The chief minister stepped forward to receive the edict, withdrew, and announced: "The decree is approved." The vice minister of the gate withdrew and transmitted the decree: "Attending officials, mount your horses." The communications attendant received and transmitted the order: "By imperial command, attending officials are to mount their horses." The procession guides led the way on either side, and the vice minister of the gate reported: "I request that the imperial procession depart." The procession moved off, and the cry went up: "Clear the way!" Drums and pipes were not sounded. The master of ceremonial led the crown prince in ordinary dress on horseback to the tent at the temple, where he changed into the distant-travel crown and vermilion bright robe and took up the scepter. The communications attendant and all civil and military officials in court dress formed ranks outside the temple gate to welcome the procession. When the procession reached the temple gate, the chief minister reported before the chariot: "I request that Your Majesty descend from the chariot." The procession guides entered the temple gate slightly to the east, and the chief minister reported: "I request that Your Majesty ascend the palanquin." The emperor ascended the palanquin, with parasols, fans, and guards attending as usual. When they reached the great side hall, the chief minister reported: "I request that Your Majesty descend from the palanquin and enter the great side hall. The emperor entered the great side hall.
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通事舍人分引文武群官由南神東西偏門入廟庭，東西相向立。 禮直官引太尉以下行事官詣橫街北向，再拜，訖，禮直官引太尉詣盥洗位，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，由西階升殿，詣始祖尊彝所，西向立。 執事者以瓚奉太尉，太尉搢笏，執瓚酌鬯，詣神位前，以鬯稞地，訖，以虛瓚授執事者，執笏，俯伏，興，出戶外北向，再拜，訖。 次詣隨室並如上儀。 禮畢，降自西階，復位。 禮直官引司徒出詣饌所，引薦俎齋郎奉俎、並薦籩豆簠簋官奉籩豆簠簋，及太官令，以序入自正門，宮縣樂作，至大階，樂止。 諸太祝迎於階上，各設於神座前。 先薦牛，次薦羊，次薦豕，訖，禮直官引司徒已下降階復位。 典贊儀引皇太子，通事舍人引親王，由南神東偏門入，詣褥位。 禮直官引中書侍郎、舉冊官等升自西階，詣始祖室前，東西立。 通事舍人引侍中詣大次前，奏：「請中嚴。」 皇帝服袞冕。 少頃，侍中奏：「外辦。」 侍中詣廟庭本位立，皇帝將出大次，禮儀使與太常卿贊導。 凡禮儀使與太常卿贊導，並博士前引，俯伏，跪稱：「臣某贊導皇帝行禮。」 俯伏，興。 前導至東神門，撤傘扇，近侍者從入。 殿中監跪進鎮圭，禮儀使奏：「請執圭。」 皇帝執圭，宮縣樂作。 奏：「請詣罍洗位。」 至位，樂止。 內侍跪取匜，興，沃水。 又內侍跪取槃，承水。 時寒，預備溫水。 禮儀使奏：「請搢鎮圭。」 皇帝搢鎮圭，盥手。 內侍跪取巾於篚，興，進，皇帝帨手，訖，奉爵官以爵跪進，皇帝受爵，內侍捧匜沃水，又內侍跪捧槃承水，皇帝洗爵，訖，內侍跪奉巾以進，皇帝拭爵，訖，內侍奠槃匜，又奠巾於篚。 奉爵官受爵。 禮儀使奏：「請執鎮圭。」 前導皇帝升殿，左右侍從量人數升，宮縣樂作。 皇帝至阼階下，樂止。 皇帝升自阼階，登歌樂作。 禮儀使前導，皇帝至版位，樂止。 奏：「請再拜。」 奉禮郎贊：「皇太子已下在位群官皆再拜。」 贊者承傳，皆再拜。 禮儀使前導，皇帝詣始祖尊彝所，樂作，至尊所，樂止。 奉爵官以爵蒞尊，執尊者舉冪，侍中跪酌犧尊之泛齊，訖，禮儀使導皇帝至版位，再拜，訖，禮儀使奏：「請詣始祖神位前褥位。」 登歌樂作。 禮儀使奏：「請搢圭。」 跪，奉爵官以爵授奉爵酒官以進。 禮儀使奏：「請執爵。」 皇帝執爵，二奠酒，訖，以虛爵授奉爵酒官。 禮儀使奏：「請執圭。」 俯伏，興，樂止。 奉爵酒官以爵授奉爵官。 禮儀使奏：「請詣隨室。」 並如上儀。 禮直官先引司徒升自西階，立於飲福位之側，酌獻將畢，奉胙，酌福酒。 太祝從司徒立於其側，酌獻畢，侍中亦立於其側。 禮儀使奏：「請皇帝詣版位。」 北向立，登歌樂作，至位樂止。 中書侍郎跪讀冊，訖，舉冊官奠，訖，禮儀使奏：「請皇帝再拜。」 拜訖，禮儀使奏：「請詣飲福位。」 登歌樂作。 至位，太祝酌福酒于爵，時寒預備溫酒，以奉侍中，侍中受爵奉以立，禮儀使奏：「請搢圭。」 跪，侍中以爵北向跪以進，禮儀使奏：「請執爵。」 三祭酒。 禮儀使奏：「請飲福。」 飲福訖，以虛爵授侍中。 禮儀使奏：「請受胙。」 司徒跪以黍稷飯籩進，皇帝受以授左右。 司徒又跪以胙肉進，皇帝受以授左右。 禮儀使奏：「請執圭。」 興，再拜訖，樂止。 禮儀使前導，皇帝還版位，登歌樂作，至位樂止。 太祝各進徹籩豆，登歌樂作。 卒徹，樂止。 奉禮曰：「賜胙。」 贊：「皇太子已下在位群官皆再拜。」 贊者承傳，皆再拜，宮縣作，一成止。 禮儀使奏：「請皇帝再拜。」 奉禮郎贊：「皇太子已下在位官皆再拜。」 拜訖，禮儀使奏：「禮畢。」 前導皇帝降阼階，登歌樂作，至階下樂止。 宮縣作，前導皇帝出東神門，樂止。 傘扇侍衛如常儀。 禮儀使奏：「請釋圭。」 殿中監跪受鎮圭。 至大次，轉仗衛於還途，如來儀。 禮宮禦史帥其屬，納神主，藏冊如儀。 少頃，通事舍人引侍中奏：「請中嚴。」 皇帝服通天冠、絳紗袍。 少頃，侍中奏：「外辦。」 俟尚輦進輦，侍中奏：「請降座升輦。」 皇帝升輦，傘扇侍衛如常儀。 至南神門稍東，侍中奏：「請降輦步出廟門。」 皇帝步出廟門，至輅，侍中奏：「請升輅。」 皇帝升輅。 門下侍郎奏：「請車駕少駐，敕侍臣上馬。」 侍中前承旨，退稱曰：「制可。」 門下侍郎退，傳制稱：「侍臣上馬。」 通事舍人承傳：「敕侍臣上馬。」 車駕還內，鼓吹振作，至應天門外，百官班迎起居，宮縣奏《采茨之曲》。 入應天門內，侍中奏：「請降輅乘輦。」 皇帝降輅乘輦以入，傘扇侍衛警蹕如常儀。 皇帝入宮，至致齋殿，侍中奏：「解嚴。」 通事舍人承旨：「敕群臣各還次，將士各還本所。」
The communications attendant led the civil and military officials in groups through the eastern and western side gates of the south spirit gate into the temple courtyard, where they stood facing one another from east and west. The ritual protocol officer led the Grand Commandant and the officiating officials below him to the cross street, where they faced north and bowed twice. Then he led the Grand Commandant to the hand-washing station to insert his tablet, wash and dry his hands, take up his tablet again, and proceed to the goblet-washing station. There the Grand Commandant faced north, inserted his tablet, washed and wiped the jade libation cup, handed it to the attendants, took his tablet, ascended by the west steps, and stood facing west at the founding ancestor's sacrificial vessel. The attendants presented the libation cup to the Grand Commandant. He inserted his tablet, took the cup, poured fragrant libation wine, and went before the spirit seat to sprinkle it on the ground. When finished, he handed the empty cup back to the attendants, took his tablet, prostrated himself, rose, withdrew outside the door, faced north, and bowed twice. He then proceeded to each attendant chamber and performed the same rite. When the rite was complete, he descended by the west steps and returned to his station. The ritual protocol officer led the Minister over the Masses out to the food station, then guided the attendants bearing meat stands, the officials bearing baskets, trays, and grain vessels, and the director of the imperial kitchen to enter in procession through the main gate. Palace music played until they reached the great steps, then ceased. The chief invokers met them on the steps and placed each offering before the spirit seats. The ox was presented first, then the sheep, then the pig. When this was done, the ritual protocol officer led the Minister over the Masses, who had already descended the steps, back to his station. The master of ceremonial led the crown prince, and the communications attendant led the princes through the east side gate of the south spirit gate to the mat seats. The ritual protocol officer led the vice minister of the secretariat, the tablet-bearers, and others up the west steps to stand east and west before the founding ancestor's chamber. The communications attendant led the chief minister before the great side hall, where he reported: "I request strict silence within. The emperor donned his ceremonial robes and crown. After a short while, the chief minister reported: "The outer preparations are complete. The chief minister took his station in the temple courtyard. As the emperor was about to leave the great side hall, the ritual protocol commissioner and the director of the imperial ancestral temple office guided and announced the rites. Whenever the ritual protocol commissioner and the director of the imperial ancestral temple office guided the emperor, the ceremonial masters led the way while they prostrated themselves, knelt, and said: "Your subject [name] guides the emperor through the rite. They prostrated themselves and rose. They led the way to the east spirit gate, where parasols and fans were withdrawn, and close attendants followed inside. The director of palace attendants knelt and presented the imperial scepter. The ritual protocol commissioner announced: "I request that Your Majesty take the scepter. The emperor took the scepter, and palace music began. He announced: "I request that Your Majesty proceed to the jar-washing station. When they reached the station, the music ceased. A palace attendant knelt, took the ewer, rose, and poured water. Another palace attendant knelt, took the basin, and caught the water. Because it was cold, warm water had been prepared in advance. The ritual protocol commissioner announced: "I request that Your Majesty insert the imperial scepter. The emperor tucked the imperial scepter into his belt and washed his hands. A palace attendant knelt, took a towel from the basket, rose, and presented it, and the emperor dried his hands. The goblet-bearer then knelt and presented the goblet, which the emperor received. A palace attendant poured water from the ewer while another knelt to catch it in the basin, and the emperor washed the goblet. When he had finished, an attendant presented a towel; he wiped the goblet clean, and the attendants set down the basin and ewer and returned the towel to the basket. The goblet-bearer received the goblet. The ritual protocol commissioner announced: "I request that Your Majesty take the imperial scepter. They led the emperor up to the hall, with attendants on either side ascending according to their ranks, while palace music played. When the emperor reached the foot of the east steps, the music ceased. The emperor ascended by the east steps as the elevated singers' music began. The ritual protocol commissioner led the way until the emperor reached the tablet seat, where the music ceased. He announced: "I request that Your Majesty bow twice. The ritual attendant called out: "The crown prince and all officials present shall bow twice. The announcers relayed the command, and all bowed twice. The ritual protocol commissioner led the emperor to the founding ancestor's sacrificial vessel; music played until he reached the vessel, then ceased. The goblet-bearer brought the goblet to the vessel, the vessel attendant lifted the cover, and the chief minister knelt to pour second-fermentation wine from the sacrifice vessel. When this was done, the ritual protocol commissioner led the emperor back to the tablet seat to bow twice, then announced: "I request that Your Majesty proceed to the mat seat before the founding ancestor's spirit seat. The elevated singers' music began. The ritual protocol commissioner announced: "I request that Your Majesty insert the scepter. Kneeling, the goblet-bearer handed the goblet to the goblet-wine attendant to present. The ritual protocol commissioner announced: "I request that Your Majesty take the goblet. The emperor took the goblet and poured two libations, then handed the empty goblet to the goblet-wine attendant. The ritual protocol commissioner announced: "I request that Your Majesty take the scepter. He prostrated himself and rose, and the music ceased. The goblet-wine attendant handed the goblet back to the goblet-bearer. The ritual protocol commissioner announced: "I request that Your Majesty proceed to the attendant chambers. The same rite was performed at each chamber. The ritual protocol officer first led the Minister over the Masses up the west steps to stand beside the seat for drinking the blessing; when the libations were nearly complete, he presented the sacrificial meat and poured the blessing wine. The chief invoker followed the Minister over the Masses and stood at his side; when the libations were finished, the chief minister took his place beside him as well. The ritual protocol commissioner announced: "I request that the emperor proceed to the tablet seat. He stood facing north; the elevated singers' music played until he reached his place, then ceased. The vice minister of the secretariat knelt and read the memorial tablet. When the reading was finished, the tablet-bearer set it down, and the ritual protocol commissioner announced: "I request that the emperor bow twice. When the bowing was finished, the ritual protocol commissioner announced: "I request that Your Majesty proceed to the seat for drinking the blessing. The elevated singers' music began. When he reached his place, the chief invoker poured blessing wine into the goblet—in the cold weather, warm wine had been prepared—and presented it to the chief minister, who received it and stood holding it. The ritual protocol commissioner announced: "I request that Your Majesty insert the scepter. Kneeling, the chief minister faced north and presented the goblet. The ritual protocol commissioner announced: "I request that Your Majesty take the goblet. He poured three libations. The ritual protocol commissioner announced: "I request that Your Majesty drink the blessing. When he had finished drinking the blessing, he handed the empty goblet to the chief minister. The ritual protocol commissioner announced: "I request that Your Majesty receive the sacrificial meat. The Minister over the Masses knelt and presented a basket of millet and glutinous rice; the emperor received it and passed it to his attendants. The Minister over the Masses again knelt and presented sacrificial meat; the emperor received it and passed it to his attendants. The ritual protocol commissioner announced: "I request that Your Majesty take the scepter. He rose, bowed twice, and the music ceased. The ritual protocol commissioner led the emperor back to the tablet seat; the elevated singers' music played until he arrived, then ceased. The chief invokers each came forward to remove the baskets and trays as the elevated singers' music began. When the removal was complete, the music ceased. The ritual attendant announced: "Sacrificial meat is bestowed. He called out: "The crown prince and all officials present shall bow twice. The announcers relayed the command, and all bowed twice; palace music played one movement and ceased. The ritual protocol commissioner announced: "I request that the emperor bow twice. The ritual attendant called out: "The crown prince and all officials present shall bow twice. When the bowing was finished, the ritual protocol commissioner announced: "The rite is complete. They led the emperor down the east steps; the elevated singers' music played until he reached the foot of the steps, then ceased. Palace music began as they led the emperor out through the east spirit gate, then ceased. Parasols, fans, and guards attended as usual. The ritual protocol commissioner announced: "I request that Your Majesty release the scepter. The director of palace attendants knelt and received the imperial scepter. At the great side hall, the halberd guards were redeployed along the return route as on the way in. The ritual official and imperial censor led their staff in storing the spirit tablets and putting away the memorial tablets as prescribed. After a short while, the communications attendant led the chief minister forward to report: "I request strict silence within. The emperor donned the open-through crown and crimson gauze robe. After a short while, the chief minister reported: "The outer preparations are complete. When the director of the palanquin had brought the palanquin forward, the chief minister reported: "I request that Your Majesty descend from the seat and ascend the palanquin. The emperor ascended the palanquin, with parasols, fans, and guards attending as usual. At a point slightly east of the south spirit gate, the chief minister reported: "I request that Your Majesty descend from the palanquin and walk out through the temple gate. The emperor walked out through the temple gate, and when he reached the chariot the chief minister reported: "I request that Your Majesty ascend the chariot. The emperor ascended the chariot. The vice minister of the gate reported: "I request that the procession halt briefly and command the attending officials to mount their horses. The chief minister stepped forward to receive the edict, withdrew, and announced: "The decree is approved. The vice minister of the gate withdrew and transmitted the decree: "Attending officials, mount your horses. The communications attendant received and transmitted the order: "By imperial command, attending officials are to mount their horses. The imperial procession returned to the palace to the sound of drums and pipes. Outside the Gate of Responding to Heaven, officials formed ranks to welcome the emperor and inquire after his well-being, while the palace musicians performed the "Cai Ci" melody. Inside the Gate of Responding to Heaven, the chief minister reported: "I request that Your Majesty descend from the chariot and take the palanquin. The emperor descended from the chariot and entered on the palanquin, with parasols, fans, guards, and way-clearing warnings attending as usual. The emperor entered the palace, and when he reached the fasting hall the chief minister reported: "Strict silence is lifted. The communications attendant received the edict and announced: "By imperial command, all officials are to return to their stations, and all officers and soldiers are to return to their posts."
8
皇后恭謝儀
The Empress's Rite of Reverent Thanksgiving
9
皇后既受冊，前一日，齋戒於別殿。 內命婦應從入廟者俱齋戒一日。 其日未明二刻，有司陳設儀仗于後車之左右，以次排列。 外命婦先自太廟後門入，內命婦妃嬪已下俱詣殿庭，起居訖，宜徽使版奏：「中嚴。」 少頃，又奏：「外辦。」 首飾禕衣，禦肩輿，取便路至車所。 內侍奏：「請降輿升車。」 既升車，奏：「請進發。」 車出元德東偏門，內命婦妃嬪已下自殿門外上車，由左掖門出，從至太廟門外，儀仗止於門外，回車南向。 內侍奏：「請降車升輿。」 後降車升輿，就東神門外幄次，下簾。 內命婦妃嬪已下降車，入就陪列位。 內侍引外命婦詣幄次前，起居訖，並赴殿庭陪列位。 少頃，宣徽使詣幄次，贊：「行朝謁之禮。」 簾卷，宜徽使前導，詣殿庭階下西向褥位立。 宣徽使贊：「再拜。」 內外命婦皆再拜。 宣徽使前導，升東階，詣始祖皇帝神位香案前褥位，宣徽使奏：「請三上香。」 又奏：「再拜。」 拜訖。 宣徽使前導，次詣獻祖已下十室，並如上儀。 宣徽使奏：「禮畢。」 導歸幄次。 宣徽使奏：「請解身體。 嚴。」 內外命婦還幕次。 少頃，轉仗還內如來儀，外命婦退。 內侍奏：「請禦輿。」 出至車所，奏：「請升車。」 既升車，奏：「請進發。」 內命婦上車。 至元德東偏門，內侍奏：「請降車升輿。」 後禦輿，取便路還內，內命婦從入。 冊禮畢，百官上表稱賀，並以箋賀中宮。
After receiving investiture, the empress fasted and purified herself in a separate hall on the preceding day. All inner titled ladies who were to accompany her into the temple likewise observed a day of fasting and purification. On that day, two quarters before dawn, the responsible officials arranged the guard of honor on either side of the rear carriage in proper order. The outer titled ladies entered first through the rear gate of the Grand Ancestral Temple. The inner titled ladies, consorts, and all those below them went to the temple courtyard, and when the greeting of inquiry was finished the Xuanhui commissioner announced on the board: "Strict silence within. After a short while he reported again: "The outer preparations are complete. She put on her head ornaments and formal empress robe, took the shoulder palanquin, and went by the direct route to the carriage station. A palace attendant reported: "I request that Your Majesty descend from the palanquin and ascend the carriage. Once she had ascended the carriage, he reported: "I request that the procession depart. The carriage left through the east side gate of Yuande. The inner titled ladies, consorts, and all those below them mounted their carriages outside the palace gate, exited through the Left Side Gate, and followed to outside the Grand Ancestral Temple gate, where the guard of honor halted and the carriage turned to face south. A palace attendant reported: "I request that Your Majesty descend from the carriage and ascend the palanquin. Thereafter she descended from the carriage, ascended the palanquin, went to the tent-side quarters outside the east spirit gate, and lowered the curtain. The inner titled ladies, consorts, and all those below them descended from their carriages and took their attendant ranks. Palace attendants led the outer titled ladies to the front of the tent-side quarters, and when the greeting of inquiry was finished they all went to the temple courtyard to take their attendant ranks. After a short while the Xuanhui commissioner went to the tent-side quarters and announced: "Perform the rite of court audience. The curtain was raised. The Xuanhui commissioner led the way to the mat seat below the temple-court steps, where she stood facing west. The Xuanhui commissioner announced: "Bow twice. The inner and outer titled ladies all bowed twice. The Xuanhui commissioner led the way up the east steps to the mat seat before the incense table at the founding ancestor emperor's spirit seat and reported: "I request three offerings of incense. He reported again: "Bow twice. When the bows were finished, the Xuanhui commissioner led the way next to the ten chambers from the Offering Ancestor downward, following the same rite throughout. The Xuanhui commissioner reported: "The rite is complete. He led her back to the tent-side quarters. The Xuanhui commissioner reported: "I request that the ceremonial attire be removed. Strict silence is lifted. The inner and outer titled ladies returned to their curtain-side quarters. After a short while the guard of honor was redeployed for the return to the palace as on the way in, and the outer titled ladies withdrew. A palace attendant reported: "I request that Your Majesty take the palanquin. She went out to the carriage station, and he reported: "I request that Your Majesty ascend the carriage. Once she had ascended the carriage, he reported: "I request that the procession depart. The inner titled ladies mounted their carriages. At the east side gate of Yuande, a palace attendant reported: "I request that Your Majesty descend from the carriage and ascend the palanquin. Thereafter she took the palanquin and returned to the palace by the direct route, and the inner titled ladies followed her in. When the investiture rite was finished, officials submitted memorials of congratulation, and all likewise sent congratulatory letters to the empress's palace.
10
皇太子恭謝儀
The Crown Prince's Rite of Reverent Thanksgiving
11
其日質明，東宮應從官各服朝服，所司陳鹵簿金輅于左掖門外。 皇太子服遠遊冠、硃明衣，升輿以出，至金輅所，降輿升輅。 左庶子已下夾侍。 三帥、三少乘馬導從，餘官亦皆乘馬以從。 東行，由太廟西階轉至廟，不鳴鐃吹。 至廟西偏門外降輅步進，由東偏門入幄次，改服袞冕。 出次，執圭自南神東偏門入，宮官並太常寺官皆從。 皇太子入詣殿庭東階之東，西向立，典儀贊：「再拜。」 訖，升自西階，詣始祖神位前北向，再拜，訖，以次詣逐室行禮，並如上儀。 訖，降自西階，複西向位俟，典儀稱：「禮畢。」 出東神北偏門，謁別廟如上儀。 訖，歸幄次，改服遠遊冠、硃明衣。 出次，步至廟門外升輅，過廟門鳴鐃而行。 至左掖門外降輅，升輿以入。 將士各還本所。 後一日於東宮受群官賀，如元正受賀之儀。
At dawn that day, the Eastern Palace attendants who were to accompany him wore court dress, and the responsible officials set out the guard of honor and golden chariot outside the Left Side Gate. The crown prince wore the distant-travel crown and vermilion bright robe, went out on the palanquin, and when he reached the golden chariot he descended from the palanquin and ascended the chariot. The Left Guardian of the Heir and all those below him attended on either side. The Three Tutors and Three Junior Tutors rode ahead and behind on horseback, and the remaining officials likewise all mounted and followed. They went east, turned by the west steps of the Grand Ancestral Temple to reach the temple, without sounding the nao and pipes. Outside the west side gate of the temple he descended from the chariot and walked forward, entered the tent-side quarters through the east side gate, and changed into the robe and cap of state. Leaving the side quarters, he took the scepter and entered through the east side gate of the south spirit gate, followed by palace officials and all officials of the Court of Imperial Sacrifices. The crown prince entered, went to the east of the east steps of the temple court, and stood facing west. The master of ceremonial announced: "Bow twice. When that was finished, he ascended by the west steps, went before the founding ancestor's spirit seat facing north, and bowed twice; then he proceeded in order to each chamber to perform the rite, following the same procedure throughout. When that was finished, he descended by the west steps, returned to the west-facing position, and waited. The master of ceremonial called out: "The rite is complete. He went out through the north side gate of the east spirit gate and paid court at the separate temples following the same rite. When that was finished, he returned to the tent-side quarters and changed back into the distant-travel crown and vermilion bright robe. Leaving the side quarters, he walked to outside the temple gate and ascended the chariot; once past the temple gate the nao sounded and the procession set out. Outside the Left Side Gate he descended from the chariot, ascended the palanquin, and entered. The officers and soldiers each returned to their posts. The next day he received congratulations from the assembled officials at the Eastern Palace, following the New Year's Day congratulatory rite.
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天德二年，命有司議薦新禮，依典禮合用時物，令太常卿行禮。 正月，鮪，明昌間用牛魚，無則鯉代。 二月，雁。 三月，韭，以卵、以葑。 四月，薦冰。 五月，荀、蒲，羞以含桃。 六月，彘肉、小麥仁。 七月，嘗雛雞以黍，羞以瓜。 八月，羞以芡、以菱、以栗。
In Tiande 2, the court ordered the responsible officials to deliberate on the rite of seasonal new offerings, to use the seasonal produce prescribed by canonical ritual, and to have the Director of the Court of Imperial Sacrifices perform the rite. First month: sturgeon; during the Mingchang period ox-fish was used, with carp as substitute when unavailable. Second month: wild geese. Third month: leeks, with eggs and turnip greens as supplementary offerings. Fourth month: present ice. Fifth month: dogwood and cattail, with cherries as supplementary offerings. Sixth month: pork and hulled wheat. Seventh month: taste young chicken with millet, with melons as supplementary offerings. Eighth month: supplementary offerings of fox nuts, water caltrop, and chestnuts.
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九月，嘗粟與稷，羞以棗、以梨。 十月，嘗麻與稻，羞以兔。 十一月，羞以麕。 十二月，羞以魚。 從之。 大定三年，有司言：「每歲太廟五享，若複薦新，似涉繁數。 擬遇時享之月，以所薦物附於籩豆薦之，以合古者'祭不欲數'之義。」 制可。 牛魚狀似鮪，鮪之類也。
Ninth month: taste millet and proso millet, with jujubes and pears as supplementary offerings. Tenth month: taste hemp seed and rice, with rabbit as supplementary offering. Eleventh month: supplementary offering of muntjac. Twelfth month: supplementary offering of fish. The proposal was adopted. In Dading 3, the responsible officials memorialized: "Each year the Grand Ancestral Temple holds five seasonal offerings; adding seasonal new offerings as well seems excessively frequent. They proposed that in months when seasonal offerings were held, the newly offered produce be appended to the baskets and stands of offerings, in accord with the ancient principle that sacrifices should not be too frequent. The imperial decree approved it. Ox-fish resembles sturgeon in shape; it is a kind of sturgeon.
14
功臣配享
Worthy Officials Enshrined in Attendance
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明昌五年閏十月丙寅，以儀同三司代國公歡都、銀青光祿大夫冶訶、特進劾者、開府儀同三司盆納、儀同三司拔達，配享世祖廟庭。 天德二年二月，太廟祫享，有司擬上配享功臣，詔以撒改，辭不失、斜也杲、斡魯。 阿思魁忠東向，配太祖位。 以粘哥宗翰、翰裏不宗望、闍母。 婁室、銀朮可西向，配太宗位。 大定三年十月，祫享，又以斜也、斡魯、撒改、習不失、阿思魁配享太祖，宗望、闍母、宗翰、婁室、銀朮哥配享太宗。 其後，次序屢有更易。 八年，上命圖畫功臣于太祖廟，有司第祖宗佐命之臣，勳績之大小、官資之崇卑以次上聞。 乃定左廡：開府金源郡王撒改、皇伯太師右副元帥宋王宗望、開府金源郡王斡魯、皇伯太師粱王宗弼、開府金源郡王婁室、皇叔祖元帥左都監魯王闍母、開府隋國公阿離合懣、儀同三司袞國公劉彥宗、右丞相齊國簡懿公韓企先、特進宗人習失； 右廡：太師秦王宗翰、皇叔祖遼王杲、開府金源郡王習不失、開府金源郡王完顏希尹、太傅楚王宗雄、開府前燕京留守金源郡王完顏銀朮哥、開府金源郡王完顏忠、金源郡王完顏撒離喝、特進宗人斡魯古、右丞相金源郡王紇石烈志寧。 十六年，左廡遷粱王宗弼于斡魯上。 十八年，黜習失，而次蒲家奴于阿離合懣下。 二十二年，增皇伯太師遼王，斜也、撒改、宗幹、宗翰、宗望，其下以次列。
On bingyin day in the intercalary tenth month of Mingchang 5, Huandu, Duke of Dai; Yehe, Grand Master for Splendid Happiness with Silver Seal and Purple Ribbon; Hezhe, Special Advancement; Penna, Grand Master of the State with Unequalled Honor; and Bada, Grand Master of the State with Unequalled Honor were enshrined in attendance in the court of the Shizu temple. In the second month of Tiande 2, at the Grand Ancestral Temple's xia offering, the responsible officials proposed worthy officials for enshrinement in attendance; the edict named Sacai, Xibushi, Xieye Guo, and Wolu. Asiqui Zhong faced east, enshrined in attendance with Taizu's seat. Niange Zonghan, Hanlibu Zongwang, and Zhanmu. Loushi and Yinshu Ke faced west, enshrined in attendance with Taizong's seat. In the tenth month of Dading 3, at the xia offering, Xieye, Wolu, Sacai, Xibushi, and Asiqui were again enshrined in attendance with Taizu, while Zongwang, Zhanmu, Zonghan, Loushi, and Yinshu Ge were enshrined in attendance with Taizong. Thereafter the order was changed repeatedly. In the eighth year, the emperor ordered portraits of worthy officials painted in the Taizu temple. The responsible officials ranked the ministers who had aided the founding ancestors and reported them in order according to the magnitude of their achievements and the eminence of their offices. The left wing was then fixed as follows: Sacai, Prince of Jinyuan Commandery; Zongwang, Prince of Song, Imperial Uncle, Grand Preceptor, and Vice Commander-in-Chief of the Right; Wolu, Prince of Jinyuan Commandery; Zongbi, Prince of Liang, Imperial Uncle and Grand Preceptor; Loushi, Prince of Jinyuan Commandery; Zhanmu, Prince of Lu, Imperial Great-Uncle, Commander-in-Chief, and Left Chief Overseer; Alihemen, Duke of Sui; Liu Yanzong, Duke of Gun; Han Qixian, Duke of Qi and Right Chancellor; and Xishi, Special Advancement and clansman; The right wing: Zonghan, Prince of Qin and Grand Preceptor; Guo, Prince of Liao and Imperial Great-Uncle; Xibushi, Prince of Jinyuan Commandery; Wanyan Xiyin, Prince of Jinyuan Commandery; Zongxiong, Prince of Chu and Grand Tutor; Wanyan Yinshu Ge, Prince of Jinyuan Commandery and former Metropolitan Prefect of Yanjing; Wanyan Zhong, Prince of Jinyuan Commandery; Wanyan Salihua, Prince of Jinyuan Commandery; Wolugu, Special Advancement and clansman; and He Shilie Zhining, Prince of Jinyuan Commandery and Right Chancellor. In the sixteenth year, on the left wing Prince Zongbi of Liang was moved above Wolu. In the eighteenth year, Xishi was removed and Pujianu was placed next below Alihemen. In the twenty-second year, the Imperial Uncle, Grand Preceptor, and Prince of Liao were added, along with Xieye, Sacai, Zonggan, Zonghan, and Zongwang, with those below listed in order beneath them.
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至明昌四年，次序始定。 東廊：皇叔祖遼智烈王斜也杲、皇伯太師遼忠烈王宗幹斡本、皇伯太師右副元帥宋桓肅王訛魯補宗望、開府儀同三司金源郡毅武王習不失、開府儀同三司金源郡貞憲王顏谷神希尹、太傅楚威敏王謀良虎宗雄、開府儀同三司燕京留守金源郡襄武王完顏銀朮可、開府儀同三司金源郡明毅王完顏忠阿思魁、金源郡莊襄王杲撒離喝、特進宗人斡裏古莊翼，特進完顏習失威敬、太師尚書令淄忠烈王徒單克甯、太師尚書令南陽郡文康王張浩。 西廊：開府儀同三司金源郡忠毅王撒改、太師秦桓忠王粘罕宗翰、皇伯太師粱忠烈王斡出宗弼、開府儀同三司金源郡剛烈王斡魯、開府儀同三司金源郡莊義王完顏婁室、皇叔祖元師左都監魯莊明王闍母、開府儀同三司隋國剛憲公阿離合懣、開府儀同三司豫國襄毅公蒲家奴昱、開府儀同三司袞國英敏公劉彥宗、右丞相齊國簡懿公韓企先、太保尚書令廣平郡襄簡王李石、開府儀同三司右丞相金源郡武定王紇石烈志寧、開府儀同三司左丞相沂國公僕散忠義、儀同三司左丞相崇國公紇石烈良弼、右丞相莘國公石琚、右丞相申國公唐括安禮、開府儀同三司平章政事徒單合喜、參知政事宗敘。 每一朝為一列，著為令。
By Mingchang 4 the order was finally fixed. East corridor: Xieye Guo, Imperial Great-Uncle, Prince of Liao, and Lord of Zhilie; Zonggan Woben, Imperial Uncle, Grand Preceptor, Prince of Liao, and Lord of Zhonglie; Zongwang Elubu, Imperial Uncle, Grand Preceptor, Vice Commander-in-Chief of the Right, Prince of Song, and Lord of Huansu; Xibushi, Prince of Jinyuan Commandery and Lord of Yiwu; Wanyan Xiyin Yangeshen, Prince of Jinyuan Commandery and Lord of Zhenxian; Zongxiong Moulianghu, Grand Tutor, Prince of Chu, and Lord of Weimin; Wanyan Yinshu Ke, Prince of Jinyuan Commandery, Lord of Xiangwu, and Metropolitan Prefect of Yanjing; Wanyan Zhong Asiqui, Prince of Jinyuan Commandery and Lord of Mingyi; Guo Salihua, Prince of Jinyuan Commandery and Lord of Zhuangxiang; Woligu Zhuangyi, Special Advancement and clansman; Wanyan Xishi Weijing, Special Advancement; Tu'an Kening, Grand Preceptor, Director of the Department of State Affairs, Prince of Zi, and Lord of Zhonglie; and Zhang Hao, Grand Preceptor, Director of the Department of State Affairs, Prince of Nanyang Commandery, and Lord of Wenkang. West corridor: Sacai, Prince of Jinyuan Commandery and Lord of Zhongyi; Zonghan Nianhan, Grand Preceptor, Prince of Qin, and Lord of Huanzhong; Zongbi Wochu, Imperial Uncle, Grand Preceptor, Prince of Liang, and Lord of Zhonglie; Wolu, Prince of Jinyuan Commandery and Lord of Ganglie; Wanyan Loushi, Prince of Jinyuan Commandery and Lord of Zhuangyi; Zhanmu, Imperial Great-Uncle, Commander-in-Chief, Left Chief Overseer, Prince of Lu, and Lord of Zhuangming; Alihemen, Duke of Sui and Lord of Gangxian; Pujianu Yu, Duke of Yu and Lord of Xiangyi; Liu Yanzong, Duke of Gun and Lord of Yingmin; Han Qixian, Duke of Qi, Right Chancellor, and Lord of Jianyi; Li Shi, Grand Guardian, Director of the Department of State Affairs, Prince of Guangping Commandery, and Lord of Xiangjian; He Shilie Zhining, Prince of Jinyuan Commandery, Lord of Wuding, and Right Chancellor; Pusan Zhongyi, Duke of Yi and Left Chancellor; He Shilie Liangbi, Duke of Chong and Left Chancellor; Shi Ju, Duke of Shen and Right Chancellor; Tangguo Anli, Duke of Shen and Right Chancellor; Tu'an Hexi, Chief Councillor; and Zongxu, Vice Director of the Department of State Affairs. Each reign formed one row, and this was established as a statute.
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凡天子大祀，則陳八寶及勝國寶於庭，所以示守也。 金克遼、宋所得寶玉，及本朝所制，今並載焉。 獲於遼者，玉寶四、金寶二。 玉寶：「通天萬歲之璽」一，「受天明命惟德乃昌」之寶一皆方三寸，「嗣聖」寶一，禦封不辨印文寶一。 金寶：「御前之寶」一，「書詔之寶」一，二寶金初用之。 獲于宋者，玉寶十五，金寶七、印一，金塗銀寶五。 玉寶：受命寶一，咸陽所得，三寸六分，文曰「受命於天，既壽永昌」，相傳為秦璽，白玉蓋，螭紐。 傳國寶一，螭紐。 鎮國寶一，二面並碧色，文曰「承天休，延萬億，永無極」。 又受命寶一，文曰「受命於天，既壽永昌」。 「天子之寶」一。 「天子信寶」一。 「天子行寶」一。 「皇帝之寶」一。 「皇帝信寶」一。 「皇帝行寶」一。 「皇帝恭膺天命之寶」二。 皆四寸八分，螭紐。 「禦書之寶」二，一龍紐，一螭紐。 「宣和御筆之寶」一，螭紐。 金寶並印：「天下同文之寶」一，龍紐。 「御前之寶」二。 「禦書之寶」一。 「宣和殿寶」一。 「皇后之寶」一。 「皇太子寶」一，龜紐。 「皇太子妃」印一，龜紐。 金塗銀寶：「皇帝欽崇國祀之寶」一，「天下合同之寶」一，「御前之寶」一，「御前錫賜之寶」一，「書詔之寶」一。 外有宋內府圖書印三十八。 「內府圖書之印」一、「禦書」三、「御筆」一、「禦畫」一，「禦書玉寶」一、「天子萬年」一、「天子萬壽」一、「龜龍上珍」一、「河洛元瑞」二、「雲漢之章」一、「奎璧之文」一、「華國之瑞」一、「大觀中秘」一、「大觀寶篆」一、「政和」一、「宜和」三、「宜和禦覺」一、「宣和中秘」一、「宣和殿制」一、「宣和大寶」一、「宣和書寶」二、「宣和畫寶」一、「常樂未央」一、古文二、「封」四，共三十五面，並玉。 「封」字一、「禦畫」一，二面並馬瑙。 「政和御筆」一，系水晶。 玄圭一，白玉圭一十九。
Whenever the Son of Heaven performed a great sacrifice, the Eight Treasures and the seals of conquered states were displayed in the courtyard to show what the dynasty held in custody. The jade and treasure seals taken when Jin conquered Liao and Song, together with those made by the present dynasty, are all recorded here. Taken from Liao: four jade seals and two gold seals. Jade seals: one "Seal of Penetrating Heaven and Ten Thousand Years," one "Treasure of Receiving Heaven's Bright Mandate—Only Virtue Brings Prosperity," both square and three inches; one "Heir to the Sage" seal; and one imperial seal whose inscription could not be deciphered. Gold seals: one "Treasure Before the Throne" and one "Treasure of Written Edicts"; these two seals were used at the beginning of the Jin dynasty. Taken from Song: fifteen jade seals, seven gold seals and one stamp, and five gold-plated silver seals. Jade seals: one Mandate-receiving seal, obtained at Xianyang, three inches and six tenths, inscribed "Having received the mandate from Heaven, may you long enjoy enduring prosperity"—traditionally said to be the Qin imperial seal, the Heirloom Seal of the Realm, with a white jade cap and a chi-dragon knob. One seal of transmission of the realm, with a chi-dragon knob. One seal of stabilizing the realm, both faces green, inscribed "Receiving Heaven's favor, extending ten thousand myriads, forever without limit." Another Mandate-receiving seal, inscribed "Having received the mandate from Heaven, may you long enjoy enduring prosperity." One "Treasure of the Son of Heaven." One "Credential Seal of the Son of Heaven." One "Travelling Seal of the Son of Heaven." One "Seal of the Emperor." One "Credential Seal of the Emperor." One "Travelling Seal of the Emperor." Two "Treasures of the Emperor Reverently Receiving Heaven's Mandate." All were four inches and eight tenths, with chi-dragon knobs. Two "Treasures of Imperial Writing," one with a dragon knob and one with a chi-dragon knob. One "Treasure of the Xuanhe Imperial Brush," with a chi-dragon knob. Gold seals and stamps: one "Treasure of Universal Script Under Heaven," with a dragon knob. Two "Treasures Before the Throne." One "Treasure of Imperial Writing." One "Treasure of the Xuanhe Hall." One "Seal of the Empress." One "Seal of the Crown Prince," with a tortoise knob. One seal of the "Crown Prince's Consort," with a tortoise knob. Gold-plated silver seals: one "Treasure of the Emperor Reverently Honoring the State's Sacrifices," one "Treasure of Universal Concord Under Heaven," one "Treasure Before the Throne," one "Treasure of Imperial Bestowal Before the Throne," and one "Treasure of Written Edicts." Besides these there were thirty-eight Song Inner Repository library seals. "Inner Repository Library Seal" one; "Imperial Writing" three; "Imperial Brush" one; "Imperial Painting" one; "Imperial Writing Jade Seal" one; "Ten Thousand Years of the Son of Heaven" one; "Ten Thousand Longevities of the Son of Heaven" one; "Supreme Treasures of Turtle and Dragon" one; "Primordial Omen of the Yellow River and Luo" two; "Chapter of Clouds and Milky Way" one; "Text of Kui and Bi" one; "Auspice of the Flourishing Realm" one; "Secret Archive of Daguang" one; "Treasured Seal Script of Daguang" one; "Zhenghe" one; "Yihe" three; "Yihe Imperial Reading" one; "Secret Archive of Xuanhe" one; "Made by the Xuanhe Hall" one; "Great Treasure of Xuanhe" one; "Writing Seal of Xuanhe" two; "Painting Seal of Xuanhe" one; "Everlasting Joy Without End" one; two in ancient script; four reading "Seal"—thirty-five faces in all, all of jade. One reading "Seal" and one "Imperial Painting"—both faces of agate. One "Zhenghe Imperial Brush," with crystal cord. One black jade tablet and nineteen white jade tablets.
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本朝所制。 國初就用遼寶，皇統五年始鑄金「御前之寶」一、「書詔之寶」一。 大定十八年，得美玉，詔作「大金受命萬世之寶」，其制徑四寸八分，厚寸四分，盤龍紐高厚各四寸六分。 二十三年，又鑄「宣命之寶」，其徑四寸二厘，厚一寸四分，紐高一寸九分，字深二分。 敕有司議所當用，奏：「今所收八寶及皇統五年造'御前之寶'，賜宋國書及常例奏目則用之，'書詔之寶'，賜高麗、夏國詔並頒詔則用之。 大定十八年造'大金受命萬世之寶'，奉敕再議。 今所鑄金寶宜以進呈為始，一品及王公妃用玉寶，二品以下用金'宣命之寶'。」 又有「禮信之寶」，用銅，歲賜三國禮物緘封用之，明昌間更以銀。 又有太皇太后、皇太后、皇后、皇太妃寶，又有皇太子及守國寶，皆用金。 大定二十四年，皇太子寶，金鑄龜紐，有司定其文曰「監國」，上命以「守」易「監」，比親王印廣長各加一分。
Made by the present dynasty. At the founding of the state the dynasty at first used the Liao seals; in Huangtong 5 it first cast gold seals: one "Treasure Before the Throne" and one "Treasure of Written Edicts." In Dading 18, fine jade was obtained, and an edict ordered the making of the "Great Jin Treasure of Receiving the Mandate for Ten Thousand Generations"; it measured four inches and eight tenths in diameter, one inch and four tenths thick, with a coiled-dragon knob four inches and six tenths in height and thickness. In the twenty-third year, the "Treasure of Proclaimed Commands" was cast as well; its diameter was four inches and two hao, its thickness one inch and four tenths, the knob one inch and nine tenths high, and the characters two tenths deep. An edict ordered the responsible officials to discuss which seals should be used; they reported: "The Eight Treasures now collected and the 'Treasure Before the Throne' made in Huangtong 5 are to be used when bestowing letters on the Song state and for routine memorial registers; the 'Treasure of Written Edicts' is to be used when bestowing edicts on Goryeo and Western Xia and when promulgating edicts generally. The "Great Jin Treasure of Receiving the Mandate for Ten Thousand Generations" made in Dading 18 was, by imperial command, discussed again. The gold seals now cast should begin with presentation to the throne: those of the first rank and princes' consorts use jade seals, and those of the second rank and below use the gold "Treasure of Proclaimed Commands." There was also the "Treasure of Ritual Credence," made of copper, used to seal the annual gifts to the three states; during the Mingchang period it was changed to silver. There were also seals of the Grand Empress Dowager, Empress Dowager, Empress, and Imperial Consort Dowager, and there were also the crown prince's seal and the regency seal—all of gold. In Dading 24, the crown prince's seal was cast in gold with a tortoise knob; the responsible officials fixed its inscription as "Regent of the State," but the emperor ordered "Guardian" substituted for "Regent," and compared with princes' seals its width and length were each increased by one tenth.
19
大定三年八月，有司議：「祫享犧牲品物，按唐《開元禮》宋《開寶禮》每室犢一、羊一、豬一，《五禮新儀》每室複加魚十有五尾。 天德、貞元例，與唐、宋同，有司行事則不用太牢，七祀功臣羊各二，酒共二百一十瓶。 正降減定，通用犢一，兩室共用羊一豕一，酒百瓶，此于禮有闕。 今七祀功臣牲酒請依天德制，宗廟每室則用宋制，加魚。 然每室一犢恐太豐。」 世宗乃命每祭共用一犢，羊豕如舊。 又以九月五日祫享，當用鹿肉五十斤、麞肉三十五斤、兔十四頭為臡醢，以貞元、正降時方禁獵，皆以羊代，此禮殊為未備，詔從古制。 十年正月，詔宰臣曰：「古禮殺牛以祭，後世有更者否？ 其檢討典故以聞。」 有司謂：「自周以來，下逮唐、宋，祫享無不用牛者。 唐《開元禮》時享每室各用太牢一，至天寶六年始減牛數，太廟每享用一犢。 宋《政和五禮新儀》時享太廟，親祀用牛，有司行事則不用。 宋開寶二年詔，昊天上帝、皇地祇用犢，餘大祀皆以羊豕代之。 合二羊五豕足代一犢。 今三年一祫乃為親祠，其禮至重，每室一犢後恐難省減。」 遂命時享與祭社稷如舊，若親祠宗廟則共用一犢，有司行事則不用。 十二年十月，祫享，以攝官行事，詔共用三犢。 二十二年十月，詔祫禘共用三犢，有司行事則以鹿代。 昭德皇后廟大定十九年禘祭，不用犢。
In the eighth month of Dading 3, the responsible officials discussed: "For the sacrificial offerings at the xia offering, according to Tang's Kaiyuan Li and Song's Kaibao Li, each chamber used one calf, one sheep, and one pig; the Five Rites New Protocols added fifteen fish per chamber as well. The precedents of Tiande and Zhenyuan followed Tang and Song; when officials performed the rite the full sacrificial set was not used; for the seven shrines and worthy officials, each had two sheep, with two hundred and ten bottles of wine in total. Under the reduced standards of the Zhengjiang period, one calf was used for all, two chambers shared one sheep and one pig, and wine was one hundred bottles—this was deficient in ritual propriety. We request that the livestock and wine for the seven shrines and worthy officials follow the Tiande regulations, while for each chamber of the ancestral temple Song's standard should be used, with fish added. Yet one calf per chamber may prove overly lavish. The Shizu emperor then ordered that each sacrifice use one shared calf, with sheep and pigs as before. Moreover, the xia offering on the fifth day of the ninth month should use fifty jin of venison, thirty-five jin of roe-deer meat, and fourteen hares for minced-and-pickled offerings; during Zhenyuan and Zhengjiang hunting had been prohibited, so sheep were substituted—the rite was quite incomplete, and an edict ordered a return to the ancient standard. In the first month of the tenth year, an edict to the chief ministers said: "Ancient ritual slaughters cattle for sacrifice—have later ages changed this? Examine the precedents and report. The responsible officials said: "From Zhou down through Tang and Song, the xia offering never failed to use cattle. Tang's Kaiyuan Li prescribed one full sacrificial set for each chamber at seasonal offerings; only in Tianbao 6 was the number of cattle reduced, and the Grand Ancestral Temple used one calf per seasonal offering. Song's Zhenghe Five Rites New Protocols for seasonal offerings at the Grand Ancestral Temple used cattle when the emperor sacrificed in person, but not when officials performed the rite. An edict of Kaibao 2 in Song ordered that the Grand Exalted Deity of Heaven and Imperial Earth use a calf, while all other major sacrifices substitute sheep and pigs. Two sheep and five pigs together suffice to replace one calf. The triennial xia offering is a personal sacrifice by the emperor, and the rite is of the utmost weight—one calf per chamber would be hard to reduce later. It was therefore ordered that seasonal offerings and sacrifices to the altars of soil and grain follow the old practice; if the emperor sacrificed in person at the ancestral temple, one shared calf was used, but not when officials performed the rite. In the tenth month of the twelfth year, at the xia offering with an acting official performing the rite, an edict ordered three shared calves. In the tenth month of the twenty-second year, an edict ordered that xia and di offerings share three calves; when officials performed the rite, deer were substituted. At Empress Zhaode's temple, the di offering in Dading 19 used no calf.
20
大定二十九年，章宗即位，禮官言：「自大定二十七年十月袷享，至今年正月世宗升遐，故四月不行禘禮。 按《公羊傳》，閔公二年'吉禘于莊公，言吉者未可以吉，謂未三年也'。 注：'謂禘祫從先君數，朝聘從今君數，三年喪畢，遇禘則禘，遇祫則祫。 '故事，宜於辛亥歲為大祥，三月禫祭，逾月則吉，則四月一日為初吉，適當孟夏禘祭之時，可為親祠。」 詔從之。 及期，以孝懿皇后崩而止。
In Dading 29, when Zhangzong ascended the throne, the ritual officials said: "From the xia offering in the tenth month of Dading 27 until the first month of this year, when Shizu passed away, the di rite was therefore not performed in the fourth month. According to the Gongyang Commentary, in Min year 2, "An auspicious di offering to Duke Zhuang—the word 'auspicious' means it was not yet permissible to be auspicious, meaning the mourning had not reached three years." The annotation says: "This means di and xia offerings are counted from the former lord, while court visits and tribute missions are counted from the present lord; once the three years of mourning are complete, when di comes, perform di; when xia comes, perform xia. By precedent, the great felicity should fall in the xinhai year, the end-of-mourning sacrifice in the third month, and after a month it is auspicious; thus the first day of the fourth month would be the initial auspicious day, coinciding with the midsummer di sacrifice—this could be a personal sacrifice." An edict approved it. When the time came, it was halted because Empress Xiaoyi passed away.
21
五月，禮官言：「世宗升祔已三年，尚未合食於祖宗，若來冬遂行祫禮，伏為皇帝見居心喪，喪中之吉《春秋》譏其速，恐冬祫未可行。 然《周禮》王有哀慘則春官攝事，竊以世宗及孝懿皇后升祔以來，未曾躬謁，豈可令有司先攝事哉！ 況前代攝事者止施于常祀，今乞依故事，三年喪畢，祫則祫，禘則禘，於明昌四年四月一日釋心喪，行禘禮」。 上從之。 明昌三年十二月，尚書省奏：「明年親禘，室當用犢一。 欽懷皇后祔于明德之廟，按大定三年祫享，明德皇后室未嘗用犢。」 敕欽懷皇后亦用之。 上因問拜數，右丞瑋具對，上曰：「世宗聖壽高，故殺其數，並不立於位，今當從禮而已。」
In the fifth month, the ritual officials said: "Three years have passed since Shizu's enshrinement, yet he has not yet been united in sacrifice with the ancestors; if the xia rite is hurriedly performed next winter, I respectfully submit that the emperor is now in inner mourning—The Spring and Autumn Annals censure auspicious rites during mourning as too hasty—and I fear the winter xia cannot be performed. Yet the Rites of Zhou provide that when the king is in grief the Spring Office performs affairs by proxy; I take it that since Shizu and Empress Xiaoyi were enshrined, the emperor has never personally attended—how can officials be allowed to perform affairs by proxy first! Moreover, in former ages proxy performance was applied only to routine sacrifices; we now beg to follow precedent: when the three years of mourning are complete, perform xia when xia comes and di when di comes; on the first day of the fourth month of Mingchang 4 release inner mourning and perform the di rite." The emperor approved it. In the twelfth month of Mingchang 3, the Department of State reported: "For next year's personal di offering, each chamber should use one calf. Empress Qinhuai is enshrined in the temple of Mingde; according to the Dading 3 xia offering, Empress Mingde's chamber never used a calf. An edict ordered that Empress Qinhuai also use one. The emperor then asked about the number of bows; Right Vice Minister Wei answered in full, and the emperor said: "Shizu enjoyed great longevity, so the number was reduced and he did not stand at the positions; now we should simply follow the rites."
22
大定六年，定晨稞行禮，自大次至板位先見神之禮，兩拜。 再至板位，又兩拜。 稞鬯畢，還板位，再兩拜。 還小次，酌獻時，罍洗位盥訖，至板位，先兩拜。 酌獻畢還板位，再兩拜。 止將始祖祝冊于板位西南安置，讀冊訖，又兩拜。 還小次，又至飲福位，先兩拜，飲畢兩拜。 凡十六拜。 貞祐四年，命參知政事李革為修奉太廟使，七月吉日親行祔享，有司以故事用皇帝時享儀，初至版位兩拜，晨稞及酌獻則每位三拜，飲福五拜，總七十九拜。 今升祔則遍及祧廟五室，則為一百九拜也。 明昌間嘗減每位酌獻奠爵後一拜，則為九十二拜而已。 然大定六年，世宗嘗令禮官通減為十六拜。 又皇帝當散齋四日於別殿，致齋三日於大慶殿，今國事方殷，宜權散齋二日，致齋一日。 上曰：「拜數從大定例，餘准奏。」 禮部尚書張行信言：「近奉詔從世宗十六拜之禮，臣與太常參定儀注，竊有疑焉。 謹按唐、宋親祠典禮，皆有通拜及隨位拜禮。 世宗大定三年親行奉安之禮，亦通七拜，每室各五拜，合七十二拜。 逮六年禘，始敕有司減為十六拜，仍存七十二拜之儀，其意亦可見矣。 蓋初年享禮以備，故後從權，更定通拜。 今陛下初廟見奉安，而遽從此制，是於隨室神位並無拜禮，此臣之所疑一也； 大定間十有二室，姑從十六拜，猶可。 今十有七室。 而拜數反不及之，此臣之所疑二也； 況六年所定儀注，惟于皇帝板位前讀始祖一室祝冊。 夫祭有祝辭，本告神明，今諸祝冊各書帝后尊諡，及高曾祖考世次不一，皇帝所自稱亦自不同，而乃止讀一冊，餘皆虛設，恐于禮未安，此臣之所疑三也。 先王之禮順時施宜，不可多寡，惟稱而已。 今近年禮官酌古今，別定四十四拜之禮。 初見神二拜，晨稞通四拜，隨室酌獻讀祝畢兩拜，飲福四拜，似為得中。」 上從之，乃定祔享如時享十二室之儀。 又以祧廟五主始祖室不能容，止於室戶外東西一列，以西為上。 神主闕者以升祔前三日廟內敬造，以享日醜前題寫畢，以次奉升。 十月己未，親王百官自明俊殿奉迎祖宗神主於太廟幄次。 辛酉行禮，用四十四拜之儀，無宮縣樂，犧牲從儉，十七室用犢三、羊豕九而已。 以皇太子為亞獻，濮王守純為終獻。 皇帝權服靴袍，行禮日服袞冕，皇太子以下公服，無鹵簿儀仗，禮畢乘馬還宮。
In Dading 6, the morning grain-offering rite was fixed: from the grand side chamber to the spirit board position, the prior greeting of the spirits—two bows. Returning to the spirit board position—two bows again. When the grain and aromatic spirits were finished, returning to the spirit board position—two bows again. Returning to the minor side chamber; at the libation offering, after ablutions at the jar-washing position, reaching the spirit board position—two bows first. When the libation was finished, returning to the spirit board position—two bows again. Only the founder ancestor's prayer text was placed southwest of the spirit board position; when the reading was finished—two bows again. Returning to the minor side chamber, then going to the blessing-drinking position—two bows first, and when the drinking was finished—two bows. Sixteen bows in all. In Zhenyou 4, Vice Grand Councilor Li Ge was appointed commissioner for restoring and maintaining the Grand Ancestral Temple; on an auspicious day in the seventh month the emperor personally performed the enshrinement offering; the officials, following precedent, used the emperor's seasonal offering rite—two bows on first reaching the board position, three bows at each spirit for morning grain and libation offerings, five bows for blessing-drinking—seventy-nine bows in total. Now enshrinement extends to all five chambers of the distant temple, making one hundred nine bows. During Mingchang one bow after each libation offering and wine presentation per spirit was once reduced, leaving only ninety-two bows. Yet in Dading 6, Shizu once ordered the ritual officials to reduce the total to sixteen bows. Moreover, the emperor should observe dispersed fasting for four days in a separate hall and concentrated fasting for three days in the Daqing Hall; as state affairs are now pressing, it is fitting provisionally to observe dispersed fasting for two days and concentrated fasting for one day. The emperor said: "The number of bows shall follow the Dading precedent; the rest is approved as reported. Minister of Rites Zhang Xingxin said: "Having recently received an edict to follow Shizu's sixteen-bow rite, your minister joined the Court of Imperial Sacrifices in fixing the protocol, and I have private doubts. I respectfully note that Tang and Song rites for personal sacrifice all include universal bows and position-by-position bows. When Shizu personally performed the enshrinement rite in Dading 3, there were seven universal bows and five bows at each chamber—seventy-two in all. By the di offering of the sixth year, officials were first commanded to reduce it to sixteen bows, yet the seventy-two-bow rite was preserved—the intent is clear. At first the seasonal offering rites were kept complete; afterward they were adjusted by expedient and universal bows were revised. Now Your Majesty's first temple visit for enshrinement would abruptly follow this regulation, meaning there are no bows at the spirit positions of each chamber—this is my first doubt; During Dading there were twelve chambers—a provisional sixteen bows was still tolerable. Now there are seventeen chambers. Yet the number of bows falls even below that—this is my second doubt; Moreover, in the protocol fixed in the sixth year, only the founder ancestor's prayer text of one chamber was read before the emperor's spirit board position. Sacrifices have prayer texts to address the spirits; now each prayer text records the posthumous titles of emperors and empresses, and the generations of great-great-grandfathers, grandfathers, and fathers differ, while the emperor's self-designations also differ—yet only one text is read and the rest are left empty; I fear this is not ritually sound—this is my third doubt. The rites of former kings adapt to the times—neither too much nor too little, only what is fitting. Now in recent years the ritual officials, weighing ancient and modern practice, separately fixed a forty-four-bow rite. Two bows on first greeting the spirits, four universal bows for morning grain, two bows after libation and prayer reading at each chamber, four bows for blessing-drinking—this seems a reasonable mean. The emperor approved; the enshrinement offering was then fixed like the seasonal offering rite for twelve chambers. Because the five spirit tablets of the distant temple could not fit in the founder ancestor's chamber, they were placed in one row east and west outside the chamber doors, with the west as superior. Missing spirit tablets were reverently made within the temple three days before enshrinement; on the offering day, before the chou hour, inscriptions were completed and they were raised in order. On the day jiwei in the tenth month, imperial princes and all officials escorted the spirit tablets of the ancestors from the Mingjun Hall to the tent-side quarters of the Grand Ancestral Temple. On xinyou they performed the rite using the forty-four-bow protocol, with no court music ensemble, sacrifices kept frugal—seventeen chambers using only three calves, nine sheep and pigs. The crown prince served as secondary offerer, and Prince Pu Shouchun as final offerer. The emperor wore provisional dress of boots and robe; on the day of the rite he wore the dark ceremonial robe and cap; the crown prince and those below wore court dress; there was no guard of honor or ceremonial insignia; when the rite was finished they returned to the palace on horseback.