1
貞元元年閏十二月，有司奏建社稷壇於上京。 大定七年七月，又奏建壇於中都。 社為制，其外四周為垣，南向開一神門，門三間。 內又四周為垣，東西南北各開一神門，門三間，各列二十四戟。 四隅連飾罘罳，無屋，于中稍南為壇位，令三方廣闊，一級四陛。 以五色土各飾其方，中央覆以黃土，其廣五丈，高五尺。 其主用白石，下廣二尺，剡其上，形如鐘，埋其半，壇南，栽栗以表之。 近西為稷壇，如社壇之制而無石主。 四濆門各五間，兩塾三門，門列十二戟。 濆有角樓，樓之面皆隨方色飾之。 饌幔四楹，在北濆門西，北向。 神廚在西濆門外，南向。 廨在南圍牆內，東西向。 有望祭堂三楹，在其北，雨則於是堂望拜。 堂之南北各為屋二楹，三獻及司徒致齋幕次也。 堂下南北相向有齋舍二十楹。 外門止一間，不施鴟尾。
In the intercalary twelfth month of Zhenyuan 1, the relevant offices petitioned to erect altars to the Gods of Earth and Grain at the Upper Capital. In the seventh month of Dading 7, they again petitioned to build the altars at the Central Capital. For the God of Earth altar, the outer enclosure was walled on all four sides, with a single spirit gate opening southward, three bays wide. Inside, another four-sided wall ran round the precinct; on each side—east, south, west, and north—a spirit gate of three bays opened, each flanked by twenty-four halberds. Decorative screens linked the four corners; there was no roofed hall. Slightly south of center stood the altar terrace, broad on three sides, with one level and four flights of steps. Soil of the five colors adorned each direction; yellow earth covered the center. The terrace measured five zhang across and five chi high. The spirit object was white stone, two chi wide at the base, its upper portion carved like a bell and half buried. South of the altar, chestnut trees were planted as its marker. Close to the west stood the God of Grain altar, built like the God of Earth altar but without a stone spirit object. Each of the four moat gates had five bays; subsidiary halls held three gates, each gate lined with twelve halberds. Corner towers rose at the moat gates, their faces painted in the color of the direction they faced. A four-bay offering canopy stood west of the north moat gate, facing north. The spirit kitchen lay outside the west moat gate, facing south. Administrative offices stood inside the south enclosure, facing east and west. A three-bay hall for distant worship stood to the north; in rain, officials bowed toward the altars from that hall. North and south of the hall stood two-bay buildings—the curtain pavilions for the three offering rounds and for the Minister over the Masses during ritual purification. Below the hall, twenty bays of purification lodges faced each other across the north–south axis. The outer gate had only a single bay and bore no ridge ornaments.
2
祭用春秋二仲月上戊日，樂用登歌，遣官行事。 太尉一，司徒一，已上奏差。 亞獻太常卿一，終獻光祿卿一，省差。 太常卿一，光祿卿一，郊社令一，學士院官一，請禦署祝版。 大樂令一，太官令二，監祭御史二，太常博士二，廩犧令一，奉禮郎一，協律郎二，司尊罍二，奉爵酒官一，太祝七，祝史四，盥洗官二，爵洗官二，執巾篚官四，齋郎四十八，贊者一，禮直官十，已上部差。 守衛十二人，各衣其方色，其服官給。 舉瘞四，衣皁，軍人內差，其衣自備。 前三日質明，行事官受誓戒於尚書省、御史台，太常寺引眾官就位，禮直官贊：「揖。」 對揖，訖，太尉誓曰：「某月某日上戊，祭於太社，各揚爾職。 不恭其事，國有常刑。」 讀訖，對拜，訖，退。 凡與祭官散齋二日，致齋一日，已齋而闕者通攝行事，仍習禮于社宮。 諸衛令率其屬，各以其方器服守衛社宮門。 大樂工人俱清齋一宿。 前三日，陳設局設祭官公卿已下次于齋房之內。 及設饌幔四于社宮西神門之外，門南，西向。 前二日，郊社令率其屬，掃除壇之上下。 大樂令設樂於壇上。 郊社令為瘞坎二於壬地，方深取足容物，南出陛。 又設望瘞位於坎之北，南向。 前一日，奉禮郎帥禮直官，設祭官分卿以下褥位於西神門之內道南，執事官于道北，每等異位，俱重行，東向，南上。 設御史位二於壇下，一在太社東北，西向，一在太稷西北，東向，博士各在其北。 設奉禮郎位於稷壇上西北，贊者一在北，東向。 設協律郎位二于壇上東北隅，俱西向。 設大樂令位於兩壇之間，南向。 設獻官褥位於逐壇上神座前。 設省牲位於西神門外。 設牲榜於當門，黝牲二居前，又黝牲二少退二牲皆用黝，北上。 設廩犧令位於牲東北，南向。 設諸太祝位於牲西，各當牲後，祝史陪其後，具東向。 設太常卿省牲位於前近南，北向。 又設御史位於太常卿之東，北向。 太常卿帥其屬，設酒樽之位。 太樽二、著樽二、犧樽二、山罍二在壇上北隅，南向。 象樽二、壺樽二、山罍二在壇下北陛之西，南向。 後土氏象樽二、著樽二、山罍二在太社酒樽之西，俱東南上。 設太稷、後稷酒樽於壇之上下，如太社、後土之儀。 設洗位二於社壇西北，南向。 罍在洗東，篚在洗西，北肆。 司樽罍篚冪者，各位於其後。 設玉帛之篚於壇上樽坫之所。 設四座，各籩十、豆十、簠二、簋二、鉶三、槃一、俎三、坫四，內籩一、豆一、簠一、簋一、俎三各設於饌幔內。 光祿卿率其屬，入實。 籩之實，魚鱐、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、魚醢、兔醢、豚拍、鹿臡、醓醢以序為次。 鉶實以羹，加芼滑。 簠實以稻、粱、簋實以黍、稷、粱在稻前，稷在黍前。 太官令入實樽罍以酒，各一樽實以玄酒。
Sacrifices fell on the wu days of the first months of spring and autumn; the ascent hymn was performed, and commissioned officials conducted the ceremony. One Grand Commandant and one Minister over the Masses—these were appointed by imperial selection on memorial. The second offering was performed by one Director of the Imperial Music Office; the final offering by one Director of the Imperial Commissariat—both ministry appointments. One Director of the Imperial Music Office, one Director of the Imperial Commissariat, one Director of Suburban and Altar Sacrifices, and one Hanlin academician were charged to obtain prayer boards bearing the imperial inscription. The roster further included one Director of the Imperial Music Bureau, two Directors of the Imperial Kitchen, two supervising sacrifice censors, two erudites of the Imperial Music Office, one director of sacrificial livestock, one master of ceremonial presentation, two directors of pitch regulation, two masters of ritual vessels, one presenter of cups and wine, seven grand supplicators, four prayer scribes, two hand-washing officers, two cup-washing officers, four attendants for towels and baskets, forty-eight purification attendants, one proclaimer, and ten ritual ushers—all appointed by their ministries. Twelve guards, each dressed in the color of his assigned direction, received their garments from the government. Four bearers for burying offerings, clad in black, were soldiers detailed from within the ranks and supplied their own clothing. Three days before the rite, at dawn, officiating officials took the abstinence oath at the Department of State Affairs and the Censorate. The Imperial Music Office led the officials into position, and a ritual usher called: "Bow." They exchanged facing bows. When that was done, the Grand Commandant swore: "On the appointed wu day we sacrifice at the Great God of Earth—each of you perform your duty. Whoever fails in reverence shall face the state's fixed penalties." When the oath had been read, they exchanged bows again and withdrew. All participants observed two days of preliminary purification and one day of strict purification. An official who had purified but could not attend was replaced by a deputy, who still rehearsed the rites at the shrine. Guard commanders led their men, each in the vessels and dress of his direction, to secure the shrine gates. Musicians of the Imperial Music Bureau likewise kept pure abstinence for one night. Three days beforehand, the Arrangement Bureau lodged sacrificing officials from dukes and ministers downward in the purification quarters. They also erected four offering canopies outside the west spirit gate of the Earth shrine, south of the gate and facing west. Two days before, the Director of Suburban and Altar Sacrifices led his staff in sweeping the altars above and below. The Director of the Imperial Music Bureau arranged the musicians on the altars. The Director of Suburban and Altar Sacrifices dug two burying pits at the ren position, square and deep enough to hold the offerings, with steps opening to the south. He also established a position for distant burying north of the pits, facing south. On the eve of the rite, the Master of Ceremonial Presentation and ritual ushers placed cushioned seats for sacrificing officials from assistant ministers down along the south side of the path inside the west spirit gate, with officiating officials on the north—each rank in its own row, all facing east with senior ranks to the south. Two censor stations were set below the altars: one northeast of the Great God of Earth, facing west; one northwest of the Great God of Grain, facing east, with an erudite north of each. The Master of Ceremonial Presentation stood northwest on the God of Grain altar; one proclaimer stood to the north, facing east. Two directors of pitch regulation were posted at the northeast corner of the altars, both facing west. The Director of the Imperial Music Bureau stood between the two altars, facing south. Cushioned seats for the offering officials were placed before the spirit seats on each altar. The station for inspecting sacrificial victims was set outside the west spirit gate. Victims were displayed at the gate: two black oxen in front, then two more black oxen set slightly back—all victims black, with the senior pair to the north. The director of sacrificial livestock stood northeast of the victims, facing south. Grand supplicators stood west of the victims, each behind his assigned beast, with prayer scribes behind them, all facing east. The Director of the Imperial Music Office inspected victims from a station in front, near the south, facing north. A censor stood east of the Director of the Imperial Music Office, facing north. The Director of the Imperial Music Office led his staff in arranging the wine vessels. Two grand vessels, two zhu vessels, two sacrificial vessels, and two mountain libation jars stood at the altar's north corner, facing south. Two elephant vessels, two jar vessels, and two mountain libation jars stood west of the north steps below the altar, facing south. For the Spirit of the Earth, two elephant vessels, two zhu vessels, and two mountain libation jars were placed west of the Great God of Earth's wine vessels, ranked toward the southeast with senior vessels to the north. Wine vessels for the Great God of Grain and the Later Lord of Grain were arranged above and below the altar according to the same protocol as for the Great God of Earth and the Spirit of the Earth. Two washing stations were set northwest of the God of Earth altar, facing south. Libation jars stood east of the washing place and baskets west, arrayed toward the north. Attendants for vessels, libation jars, baskets, and covers each stood behind his charge. Baskets holding jade and silks were placed at the vessel stands on the altar. Four complete offering sets were laid out, each with ten platters, ten stands, two grain boxes, two grain bowls, three soup vessels, one tray, three chopping blocks, and four side stands; within each canopy one platter, one stand, one grain box, one grain bowl, and three chopping blocks were also set. The Director of the Imperial Commissariat led his staff in filling the vessels. Platters were filled in order with fish paste, dried jujubes, molded salt, venison jerky, hazelnuts, dried cake, peaches, water chestnuts, gorgon fruit, and chestnuts. Stands were filled in order with pickled celery, bamboo shoots, sunflower, smartweed, leeks, fish paste, rabbit paste, pork hash, minced venison, and meat in brine. Soup vessels held broth seasoned with greens and aromatic garnish. Grain boxes held unhulled rice and millet; grain bowls held broomcorn and glutinous millet, with millet ranked before rice and glutinous millet before broomcorn. The Director of the Imperial Kitchen filled the wine vessels and libation jars, placing dark liquor in one vessel of each set.
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祭日未明五刻，郊社令升設太社太稷神座，各於壇上近南，北向。 設後土氏神座於太社神座之左，後稷氏神座於太稷神座之左，俱東向。 席皆以莞，加裀褥如幣之色。 神位版各於座首。 前一日，諸衛之屬禁斷行人。 郊社令與其屬，以樽坫罍洗篚冪入設于位，司樽罍奉禮郎及執事者升自太社壇西陛以俟。 其省牲器、視滌溉，並如郊廟儀。 祭日未明十刻，太官令率宰人以鸞刀割牲，祝史以豆取毛血，各置於饌所，以盤取血置神座前，遂烹牲。 未明三刻，諸祭官各服其服。 郊社令、太官令入實玉幣樽罍。 太官令帥進饌者實諸籩豆簠簋。 未明一刻，奉禮郎、贊者先入就位。 禮直官引光祿卿、御史、博士、諸太祝、祝史、司樽罍篚冪者入自西門，當太社壇北，重行南向東上立定，奉禮曰：「再拜。」 贊者承傳，御史以下皆再拜，訖，司樽罍篚冪者皆就位。 奉盤血祝史與太祝由西陛升壇，各於樽所立，祝史以俟瘞血，太祝以次取玉幣。 大樂令帥工人入。 禮直官各引祭官入，就位立定，奉禮曰：「眾官再拜。」 贊者曰：「在位者皆再拜。」 其先拜者不拜。 禮直官進太尉之左曰：「有司謹具，請行事。」 退復位。 禮直官引光祿卿就瘞血所，又引祝史奉盤血降自西陛，至瘞位，光祿卿瘞血，訖，復位。 祝史以盤還饌幔，以俟奉毛血豆。 奉禮曰：「眾官再拜。」 在位者皆再拜。 諸太祝取玉幣於篚，各立於尊所。 禮直官引太尉詣盥洗位。 協律郎跪，俯伏，舉麾，樂作太簇宮《正甯之曲》。 後盥洗同。 至洗位南向立，樂止。 搢笏，盥手、帨手訖，詣太社壇，樂作應鐘宮《嘉甯之曲》。 後升壇同。 升自北陛，樂止，南向立。 太祝以玉帛西向授太尉，太尉受玉帛。 禮神之玉奠於神前，瘞玉加於幣，配位不用玉。 玉用兩圭有邸。 盛以匣。 瘞玉以玉石為之。 帛用黑繒，長一丈八尺。 樂作太簇宮《嘉甯之曲》，太稷同。 禮直官引太尉進，南向跪奠於太社座前，俯伏，興。 引太尉少退，詣褥位南向再拜。 太祝以幣授太尉，太尉受幣，西向跪奠於後土神座前，俯伏，興。 禮直官引太尉少退，西向再拜，訖，樂止。 禮直官引太尉降自北陛，詣太稷壇，盥洗、升奠玉幣如太社後土之儀。 祝史奉毛血入，各由其陛升，毛血豆系別置一豆。 諸太祝迎取於壇上，俱進奠於神座前，祝史退立於樽所。 太尉既升奠玉幣，太官令出帥進饌者，奉饌陳於西門外。 禮直官引司徒出詣饌所，司徒奉太社之俎。 諸太祝既奠毛血，禮直官太官令引太社太稷之饌入自正門，配座之饌入自左闥。 饌初入門，樂作太簇宮《正甯之曲》，饌至陛，樂止。 祝史俱進徹毛血豆，降自西陛以出。 太社太稷之饌升自北陛，配座之饌升自西陛，諸太祝迎引於壇上，各於神座前設訖，禮直官引司徒已下降自西陛，樂作，復位，樂止。 諸太祝還樽所。 禮直官引太尉詣罍洗位，樂作，至位，樂止。 盥手、洗爵訖，禮直官引太尉詣太社壇，升自北陛，樂作，至太社酒樽所，樂止。 執樽者舉冪，執事者以爵授太尉，太尉執爵，太官令酌酒，訖，樂作太簇宮《阜甯之曲》。 太稷同。 太尉以爵授執事者。 禮直官引太尉詣太社神座前，執事者以爵授太尉，南向跪奠爵，訖，以爵授執事者，俯伏，興。 太尉少退，樂止。 讀祝官與捧祝官進於神座前右，西向跪讀祝，讀訖，讀祝官就一拜，各還樽所。 太尉拜訖，詣配位酒樽所。 執事者舉冪，執事者以爵授太尉，太尉執爵，太官令酌酒，訖，樂作太簇宮《昭甯之曲》。 太尉以爵授執事者。 禮直官引太尉進後土神座前，執事者以爵授太尉，西向跪奠爵，訖，以爵授執事者，俯伏，興。 太尉少退，樂止。 讀祝如上儀。 太尉再拜，訖，禮直官引太尉降自北陛，樂作，至罍洗位，樂止。 盥手、洗爵訖，禮直官引太尉詣太稷壇，升自北陛，並如太社後土之儀，樂曲同。 訖，禮直官引太尉還本位。
On the morning of the sacrifice, at the fifth quarter before dawn, the Director of Suburban and Altar Sacrifices set the spirit seats for the Great God of Earth and the Great God of Grain near the south of each altar, facing north. The Spirit of the Earth's seat was placed to the left of the Great God of Earth's; the Later Lord of Grain's seat to the left of the Great God of Grain's—both facing east. All mats were woven cattail, with cushions and coverlets matching the colors of the silk offerings. Spirit tablets stood at the head of each seat. On the eve of the rite, guard detachments barred all passersby. The Director of Suburban and Altar Sacrifices and his staff carried vessels, stands, libation jars, washing equipment, baskets, and covers to their stations; attendants for vessels and libation jars, the Master of Ceremonial Presentation, and officiants ascended the west steps of the Earth altar to wait. Inspection of victims and vessels and oversight of washing followed the same protocol as suburban and temple sacrifices. At the tenth quarter before dawn on the sacrifice day, the Director of the Imperial Kitchen led butchers with the ritual phoenix knife to cut the victims. Prayer scribes collected fur and blood in stands and placed them at the offering station; blood was set on a tray before the spirit seats, and the victims were then cooked. At the third quarter before dawn, all sacrificing officials donned their ritual robes. The Director of Suburban and Altar Sacrifices and the Director of the Imperial Kitchen filled the jade, silks, vessels, and libation jars. The Director of the Imperial Kitchen led attendants who filled the platters, stands, grain boxes, and grain bowls. At the first quarter before dawn, the Master of Ceremonial Presentation and the proclaimer entered and took their stations. Ritual ushers led the Director of the Imperial Commissariat, censors, erudites, grand supplicators, prayer scribes, and vessel attendants in through the west gate to the north of the Great God of Earth altar. They formed double rows facing south and ascended eastward into position. The Master of Ceremonial Presentation called: "Bow twice." The proclaimer echoed the call, and from the censors downward all bowed twice. When that was done, the vessel attendants took their stations. Prayer scribes bearing trays of blood and grand supplicators ascended the west steps. Each stood at his vessel station; prayer scribes waited to bury the blood while grand supplicators took up jade and silks in turn. The Director of the Imperial Music Bureau led the musicians in. Ritual ushers led the sacrificing officials in to their stations. The Master of Ceremonial Presentation called: "All officials, bow twice." The proclaimer called: "All present, bow twice." Those who had already bowed did not bow again. A ritual usher stepped to the Grand Commandant's left and announced: "The responsible offices have made all ready; please proceed with the ceremony." He withdrew to his station. A ritual usher led the Director of the Imperial Commissariat to the blood-burying station, then led prayer scribes bearing trays of blood down the west steps. The Director buried the blood and returned to his station. Prayer scribes returned the trays to the offering canopy to await presentation of the fur-and-blood stands. The Master of Ceremonial Presentation called: "All officials, bow twice." All present bowed twice. Grand supplicators took jade and silks from the baskets and each stood at his vessel station. A ritual usher led the Grand Commandant to the hand-washing station. The director of pitch regulation knelt, prostrated, and raised his baton; musicians performed the Taicu-mode "Correct Tranquility." Later hand-washings followed the same procedure. At the washing station he stood facing south, and the music stopped. He inserted his tablet, washed and dried his hands, then proceeded to the Great God of Earth altar as musicians performed the Yingzhong-mode "Fine Tranquility." Later ascents of the altar followed the same procedure. He ascended the north steps; the music ceased, and he stood facing south. A grand supplicator handed jade and silks to the Grand Commandant from the west; the Grand Commandant received them. The jade offered to the spirit was set before the seat; jade for burying was laid atop the silks. Associated seats received no jade. The jade consisted of two gui tablets with bases. They were kept in a case. Jade for burying was fashioned from ordinary stone jade. The silks were of black silk, eighteen chi long. Musicians performed the Taicu-mode 《Fine Tranquility》; the Great God of Grain altar followed the same procedure. A ritual usher led the Grand Commandant forward; kneeling southward he set the offerings before the Great God of Earth's seat, prostrated, and rose. The usher led the Grand Commandant back a step, then to the cushioned seat, where he bowed twice facing south. A grand supplicator handed silks to the Grand Commandant, who received them, knelt westward before the Spirit of the Earth's seat, set them down, prostrated, and rose. A ritual usher led the Grand Commandant back a step; he bowed twice facing west, and the music stopped. A ritual usher led the Grand Commandant down the north steps to the Great God of Grain altar, where hand-washing, ascent, and presentation of jade and silks followed the same protocol as at the Great God of Earth and Spirit of the Earth. Prayer scribes brought in fur and blood, each ascending by his assigned steps; fur-and-blood stands were tied separately, one stand per offering. Grand supplicators received them on the altar and together advanced to set them before the spirit seats; prayer scribes withdrew to their vessel stations. After the Grand Commandant had ascended and presented jade and silks, the Director of the Imperial Kitchen led attendants bearing offerings, which were set out outside the west gate. A ritual usher led the Minister over the Masses to the offering station, where he bore the chopping block for the Great God of Earth. Once grand supplicators had set the fur and blood, ritual ushers and the Director of the Imperial Kitchen led offerings for the Great God of Earth and Great God of Grain in through the main gate, while offerings for associated seats entered through the left side gate. As the offerings entered the gate, musicians performed the Taicu-mode 《Correct Tranquility》; when they reached the steps, the music stopped. Prayer scribes advanced to remove the fur-and-blood stands, descended the west steps, and withdrew. Offerings for the Great God of Earth and Great God of Grain ascended the north steps; offerings for associated seats ascended the west steps. Grand supplicators received them on the altar and set each before its spirit seat. A ritual usher then led the Minister over the Masses, who had already descended the west steps, back to his station as music played and then stopped. Grand supplicators returned to their vessel stations. A ritual usher led the Grand Commandant to the libation-jar washing station; music played until he arrived, then stopped. He washed his hands and rinsed the cup, then a ritual usher led him to the Great God of Earth altar up the north steps; music played until he reached the wine vessels, then stopped. The vessel bearer raised the cover; an officiant handed the cup to the Grand Commandant, who took it while the Director of the Imperial Kitchen poured wine; musicians then performed the Taicu-mode 《Abundant Tranquility》. The Great God of Grain altar followed the same procedure. The Grand Commandant handed the cup back to the officiant. A ritual usher led the Grand Commandant before the Great God of Earth's spirit seat; an officiant handed him the cup; kneeling southward he set it down, returned the cup, prostrated, and rose. The Grand Commandant stepped back slightly, and the music stopped. The prayer reader and bearer advanced to the right of the spirit seat, knelt westward, and read the prayer; when finished, the reader bowed once, and both returned to their stations. After bowing, the Grand Commandant proceeded to the associated seat's wine vessels. An officiant raised the cover and handed the cup to the Grand Commandant, who took it while the Director of the Imperial Kitchen poured wine; musicians then performed the Taicu-mode 《Manifest Tranquility》. The Grand Commandant handed the cup back to the officiant. A ritual usher led the Grand Commandant before the Spirit of the Earth's seat; an officiant handed him the cup; kneeling westward he set it down, returned the cup, prostrated, and rose. The Grand Commandant stepped back slightly, and the music stopped. The prayer was read according to the protocol above. The Grand Commandant bowed twice; a ritual usher then led him down the north steps to the libation-jar washing station as music played and then stopped. He washed his hands and rinsed the cup, then ascended the Great God of Grain altar by the north steps following the same protocol and music as at the Great God of Earth and Spirit of the Earth. When that was done, a ritual usher led the Grand Commandant back to his station.
4
亞、終獻，盥洗升獻並如太尉之儀。 禮直官引終獻降復位，樂止。 太祝各進徹豆，樂作應鐘宮《娛甯之曲》，還樽所，樂止。 徹者籩豆各一，少移於故處。 奉禮曰：「賜胙。」 贊者曰：「眾官再拜。」 在位者皆再拜。 禮直官進太尉之右，請就望瘞位，御史博士從，南向立。 於眾官將拜之前，太祝執篚進於神座前取玉幣，齋郎以俎載牲體、稷黍飯、爵酒體謂牲之左髀，各由其陛降壇，以玉幣饌物置於坎，訖，奉禮曰：「可瘞。」 坎東西二人置土半坎，訖，禮直官進太尉之左曰：「禮畢。」 遂引太尉出，祭官以下以次出。 禮直官引御史博士以下俱複執事位，立定。 奉禮曰：「再拜。」 御史以下皆再拜，訖，出。 工人以次出。 祝版燔於齋坊。 光祿卿以胙奉進，御史就位展視，光祿卿望闕再拜，乃退。 其州郡祭享，一遵唐、宋舊儀。
The second and final offerings followed the Grand Commandant's protocol for washing, ascent, and presentation. A ritual usher led the final offering official down to his station, and the music stopped. Each grand supplicator advanced to remove the stands as musicians performed the Yingzhong-mode 《Joyful Tranquility》; they then returned to their stations, and the music stopped. Those clearing the offerings took one platter and one stand each, shifting them slightly from their original positions. The Master of Ceremonial Presentation announced: "The sacrificial meat is granted." The proclaimer called: "All officials, bow twice." All present bowed twice. A ritual usher stepped to the Grand Commandant's right and invited him to the distant-burying station; censors and erudites followed, standing facing south. Before the officials bowed, grand supplicators with baskets advanced to the spirit seats to collect jade and silks. Purification attendants bore chopping blocks loaded with sacrificial flesh, millet and glutinous rice, and ritual wine—the flesh being the victim's left thigh. Each descended by his assigned steps and placed jade, silks, and offerings in the pit. When that was done, the Master of Ceremonial Presentation called: "You may bury." Two men east and west of the pit filled it halfway with earth. A ritual usher then stepped to the Grand Commandant's left and announced: "The rites are complete." He then led the Grand Commandant out, followed by the sacrificing officials in order of rank. Ritual ushers led censors, erudites, and the rest back to their officiating stations. The Master of Ceremonial Presentation called: "Bow twice." From the censors downward all bowed twice and withdrew. The musicians withdrew in order. The prayer boards were burned in the purification lodge. The Director of the Imperial Commissariat presented the sacrificial meat; a censor took his station to inspect it; the Director gazed toward the palace gate, bowed twice, and withdrew. Prefectural and district sacrifices followed the old Tang and Song protocols in full.
5
風雨雷師
Masters of Wind, Rain, and Thunder
6
明昌五年，禮官言：「國之大事，莫重於祭。 王者奉神靈，祈福祐，皆為民也。 我國家自祖廟禘祫五享外，惟社稷、嶽鎮海瀆定為常祀，而天地日月風雨雷師其禮尚闕，宜詔有司講定儀注以聞。」 尚書省奏：「天地日月，或親祀或令有司攝事。 若風雨雷師乃中祀，合令有司攝之。 且又州縣之所通祀者也，合先舉行。」 制可。 乃為壇于景豐門外東南，闕之巽地，歲以立春後醜日，以祀風師。 牲、幣、進熟，如中祀儀。 又為壇於端禮門外西南，闕之坤地，以立夏後申日以祀雨師，其儀如中祀，羊豕各一。 是日，祭雷師於位下，禮同小祀，一獻，羊一，無豕。 其祝稱：「天子謹遣臣某」雲。
In Mingchang 5, ritual officials reported: "Among the state's great affairs, none weighs heavier than sacrifice. The ruler honors the spirits and seeks blessings—all for the people's sake. Apart from the ancestral temple's di and xia offerings and the five seasonal sacrifices, our dynasty has fixed only the Gods of Earth and Grain and the mountains, cities, seas, and rivers as regular worship—but rites for Heaven and Earth, sun and moon, and wind, rain, and thunder remain incomplete. The throne should order the responsible offices to draft ritual protocols and report back." The Department of State Affairs replied: "Heaven and Earth and the sun and moon may be worshipped by the ruler in person or by commissioned officials acting on his behalf. Wind, rain, and thunder are middle-grade sacrifices and should be performed by commissioned officials. They are also worshipped throughout the prefectures and districts and should be instituted first." The throne approved. An altar was built southeast of the Jingfeng Gate, in the palace's xun position, and each year on the chou day after the Beginning of Spring the Master of Wind was worshipped. Victims, silks, and presentation of cooked offerings followed middle-grade sacrifice protocol. Another altar was built southwest of the Duanli Gate, in the palace's kun position; on the shen day after the Beginning of Summer the Master of Rain was worshipped with middle-grade protocol, one sheep and one pig. On that same day the Master of Thunder was worshipped at a station below, with minor-sacrifice protocol: a single offering, one sheep, no pig. The prayer began: "The Son of Heaven respectfully dispatches his minister [name]," and so on.
7
嶽鎮海瀆
Mountains, Cities, Seas, and Rivers
8
大定四年，禮官言：「嶽鎮海瀆，當以五郊迎氣日祭之。」 詔依典禮以四立、土王日就本廟致祭，其在他界者遙祀。 立春，祭東嶽於泰安州、東鎮於益都府、東海於萊州、東瀆大淮于唐州。 立夏，望祭南嶽衡山、南鎮會稽山于河南府，南海、南瀆大江於萊州。 季夏土王日，祭中嶽于河南府、中鎮霍山於平陽府。 立秋，祭西嶽華山于華州、西鎮吳山於隴州，望祭西海、西瀆於河中府。 立冬，祭北嶽恆山於定州、北鎮醫巫閭山于廣寧府，望祭北海、北瀆大濟于孟州。 其封爵並仍唐、宋之舊。 明昌間，從沂山道士楊道全請，封沂山為東安王，吳山為成德王，霍山為應靈王，會稽山為永興王，醫巫閭山為廣甯王，淮為長源王，江為會源王，河為顯聖靈源王，濟為清源王。
In Dading 4, ritual officials reported: "The mountains, cities, seas, and rivers should be worshipped on the five suburban qi-reception days." An edict ordered that, per canonical ritual, worship should be performed at each deity's home shrine on the four seasonal beginnings and the earth-king day; deities in distant territories received worship from afar. At the Beginning of Spring: the Eastern Marchmount at Taian Prefecture, the Eastern Spirit-City at Yidu Prefecture, the Eastern Sea at Laizhou, and the Eastern Watercourse—the Great Huai—at Tang Prefecture. At the Beginning of Summer: distant worship of the Southern Marchmount Mount Heng and the Southern Spirit-City Mount Kuaiji from Henan Prefecture; the Southern Sea and Southern Watercourse—the Great Yangtze—from Laizhou. On the late-summer earth-king day: the Central Marchmount at Henan Prefecture and the Central Spirit-City Mount Huo at Pingyang Prefecture. At the Beginning of Autumn: the Western Marchmount Mount Hua at Hua Prefecture and the Western Spirit-City Mount Wu at Long Prefecture; distant worship of the Western Sea and Western Watercourse from Hezhong Prefecture. At the Beginning of Winter: the Northern Marchmount Mount Heng at Ding Prefecture and the Northern Spirit-City Mount Yiwulü at Guangning Prefecture; distant worship of the Northern Sea and Northern Watercourse—the Great Ji—from Meng Prefecture. Their enfeoffments and titles continued the Tang and Song designations. During the Mingchang period, at the request of the Yishan Daoist Yang Daoquan, Mount Yi was enfeoffed as King of Eastern Peace, Mount Wu as King of Accomplished Virtue, Mount Huo as King of Responsive Spirit, Mount Kuaiji as King of Lasting Prosperity, Mount Yiwulü as King of Broad Tranquility, the Huai as King of Long Source, the Yangtze as King of Converging Source, the Yellow River as King of Manifest Sagacity and Spiritual Source, and the Ji as King of Clear Source.
9
每歲遣使奉禦署祝版奩薌，乘驛詣所在，率郡邑長貳官行事。 禮用三獻。 讀祝官一、捧祝官二。 盥洗官二、爵洗官二、奉爵官一、司尊彝一、禮直官四，以州府司吏充。 前三日，應行事執事官散齋二日，治事如故，宿於正寢，如常儀，前二日，有司設行事執事官次於廟門外。 掌廟者掃除廟之內外。 前一日，有司牽牲詣祠所，享官以下常服閱饌物，視牲充腯。 享日醜前五刻，執事者設祝版於神位之右，置於玷，及以血豆設於饌所。 次設祭器，皆藉以席，掌饌者實之。 左十籩為三行，以右為上，實以乾裛、乾棗、形鹽、魚鱐、鹿脯、榛實、乾桃、菱、芡、栗。 右十豆為三行，以左為上，實以芹菹、筍菹、韭菹、葵菹、菁菹、魚醢、兔醢、豚拍。 鹿臡、醓醢。 左簠二，實以粱、稻。 右簋二，實以稷、黍。 俎二，實以牲體。 次設犧樽二、象樽二，在堂上東南隅，北向西上。 犧樽在前，實以法酒。 犧樽，初獻官酌。 象樽，亞、終獻酌。 又設太樽一、山樽一，在神位前，設而不酌。 有司設燭於神位前。 洗二，在東階之下，直東霤北向，罍在洗東，加勺。 篚在洗西，南肆，實以巾。 執罍篚者位於其後。 又設揖位於廟門外，初獻在西，東向，亞、終及祝在東，南向，北上。 開瘞坎於廟內廷之壬地。 享日醜前五刻，執事官各就次。 掌饌者帥其屬，實饌具畢。 凡祭官各服其服，與執事官行止皆贊者引，點視陳設訖，退就次。 引初獻以下詣廟南門外揖位，立定，贊禮者贊：「揖。」 次引祝升堂就位立。 次引初獻詣盥洗位北向立，搢笏、盥手、帨手、執笏，詣爵洗位北向立，搢笏，洗爵，以爵授執事者，執笏，升堂，詣酌樽所西向立。 執事者以爵授初獻。 初獻搢笏執爵，執樽者舉冪，執事者酌酒。 初獻以爵授執事者，執笏，詣神位前北向立，搢笏，跪，執事者以爵授初獻。 初獻執爵三祭酒，奠爵訖，執笏，俯伏，興，少立。 次引祝詣神位前東向立。 搢笏，跪，讀祝，訖，執笏、興、退復位。 初獻再拜，贊禮者引初獻復位。 次引亞獻酌獻，並如初獻之儀，次引終獻，並如亞獻之儀。
Each year an envoy was dispatched with prayer boards bearing the imperial inscription, a casket, and incense, traveling by post to the site and leading prefectural and district chief and deputy officials in performing the rites. The ceremony used three offering rounds. One prayer reader and two prayer bearers. Two hand-washing officers, two cup-washing officers, one cup presenter, one master of ritual vessels, and four ritual ushers—all drawn from prefectural and district clerks. Three days beforehand, officiating officials observed two days of preliminary purification while conducting business as usual and lodging in the main chamber per ordinary protocol. Two days before, quarters for officiating officials were set up outside the shrine gate. Shrine custodians swept the shrine inside and out. On the eve of the rite, officials led sacrificial victims to the shrine; sacrificing officials in ordinary dress inspected the offerings and examined whether the victims were plump and sound. On the sacrifice day, five quarters before the chou hour, officiants placed the prayer board to the right of the spirit seat on its stand and set out the blood stand at the offering station. Sacrificial vessels were set out on mats, and attendants filled them. Ten platters on the left in three rows, ranked with right as superior, were filled with dried cake, dried jujubes, molded salt, fish paste, venison jerky, hazelnuts, dried peaches, water chestnuts, gorgon fruit, and chestnuts. Ten stands on the right in three rows, ranked with left as superior, were filled with pickled celery, bamboo shoots, leeks, sunflower, smartweed, fish paste, rabbit paste, and pork hash. Minced venison and meat in brine. Two grain boxes on the left held millet and unhulled rice. Two grain bowls on the right held glutinous and broomcorn millet. Two chopping blocks held sacrificial flesh. Next, two sacrificial vessels and two elephant vessels were placed in the hall's southeast corner, facing north with senior vessels to the west. The sacrificial vessel stood in front, filled with ritual wine. The first offering official poured from the sacrificial vessel. The second and final offering officials poured from the elephant vessel. One grand vessel and one mountain vessel were also set before the spirit seat, displayed but not poured from. Officials set candles before the spirit seat. Two washing stations stood below the east steps, directly under the east eaves facing north; libation jars east of the washing place, each with a ladle. Baskets west of the washing place, arrayed toward the south, held towels. Attendants for libation jars and baskets stood behind them. Bow stations were also set outside the shrine gate: the first offering official on the west facing east; the second and final offering officials and the prayer reader on the east facing south, with senior ranks to the north. A burying pit was opened at the ren position in the shrine's inner court. On the sacrifice day, five quarters before the chou hour, each officiating official took his station. Attendants in charge of offerings led their staff until all offering vessels were filled. All sacrificing officials donned their ritual robes; proclaimers guided sacrificing and officiating officials in all their movements. Once the arrangements had been inspected, they withdrew to their stations. They led the first offering official and his subordinates to the bow station outside the shrine's south gate. When all were in place, the ritual proclaimer called: "Bow." Next they led the prayer reader into the hall to his station. Next they led the first offering official to the hand-washing station, where he stood facing north, inserted his tablet, washed and dried his hands, and took up his tablet again. He proceeded to the cup-washing station, faced north, inserted his tablet, rinsed the cup, and handed it to an officiant. He then took up his tablet, ascended the hall, and stood facing west at the wine-pouring station. An officiant handed the cup to the first offering official. The first offering official inserted his tablet and took the cup; the vessel bearer raised the cover while an officiant poured wine. The first offering official returned the cup to the officiant, took up his tablet, and proceeded to stand facing north before the spirit seat. He inserted his tablet, knelt, and received the cup again from an officiant. The first offering official held the cup and poured libation three times, set the cup down, took up his tablet, prostrated, rose, and stood briefly. Next they led the prayer reader to stand facing east before the spirit seat. He inserted his tablet, knelt, and read the prayer; when finished, he took up his tablet, rose, withdrew, and returned to his station. The first offering official bowed twice, and the ritual proclaimer led him back to his station. Next they led the second offering official through pouring and presentation, following the first offering official's protocol; then the final offering official, following the second offering official's protocol.
10
贊者引初獻官詣神位前北向立，執事者以爵酌清酒，進初獻之右，初獻跪，祭酒，啐酒，奠爵。 執事者以俎進，減神座前胙肉前腳第二節，共置一俎上，以授初獻，初獻以授執事者。 初獻取爵，遂飲，卒爵，執事者進受爵，複於坫。 初獻興，再拜，贊者引初獻復位。 贊者曰：「再拜。」 已飲福、受胙者不拜。 亞獻官以下皆再拜，拜訖，次引初獻已下就望瘞位，以饌物置於坎，東西廂各二人，贊者曰：「可瘞。」 置土關坎，又曰：「禮畢。」 遂引初獻官已下出。 祝與執樽罍篚冪者俱復位立定，贊者曰：「再拜。」 再拜訖，遂出。 祝版燔於齋所。
A proclaimer led the first offering official to stand facing north before the spirit seat. An officiant poured clear wine into the cup and advanced to the official's right. The first offering official knelt, poured libation, sipped the wine, and set down the cup. An officiant advanced with a chopping block, cut the second joint of the front leg from the sacrificial meat before the spirit seat, placed both portions on one block, and handed it to the first offering official, who passed it back to the officiant. The first offering official took the cup, drank it to the last drop, and handed it back to an officiant, who returned it to the stand. The first offering official rose, bowed twice, and a proclaimer led him back to his station. The proclaimer called: "Bow twice." Those who had already drunk the blessed wine and received the sacrificial meat did not bow. " From the second offering official downward all bowed twice. They then led the first offering official and his subordinates to the distant-burying station and placed offerings in the pit, with two men each on the east and west sides. The proclaimer called: "You may bury." Earth was placed to close the pit. He then announced: "The rites are complete." They then led the first offering official and his subordinates out. The prayer reader and attendants for vessels, libation jars, baskets, and covers all returned to their stations. The proclaimer called: "Bow twice." When the bowing was done, they withdrew. The prayer boards were burned at the purification lodge.