1
宣聖廟
The Temple of the Sagely Proclaimed One
2
禮官參酌唐《開元禮》，定擬釋奠儀數：文宣王、兗國公、鄒國公每位籩豆各十、犧尊一、象尊一、簠簋各二、俎二、祝板各一、皆設案。 七十二賢、二十一先儒，每位各籩一、豆一、爵一，兩廡各設象尊二。 總用籩、豆各一百二十三，簠簋各六，俎六，犧尊三，象尊七，爵九十四。 其尊皆有坫。 罍二，洗二，篚勺各二，冪六。 正位並從祀藉尊、罍、俎、豆席，約用三十幅，尊席用葦，俎、豆席用莞。 牲用羊、豕各三，酒二十瓶。 禮行三獻，以祭酒、司業、博士充。 分獻官二，讀祝官一，太官令一，捧祝官二，罍洗官一，爵洗官一，巾篚官二，禮直官十一，學生以儒服陪位。 樂用登歌，大樂令一員，本署官充，樂工三十九人。 迎神，三奏姑洗宮《來甯之曲》，辭曰：「上都隆化，廟堂作新。 神之來格，威儀具陳。 穆穆凝旒，巍然聖真。 斯文伊始，群方所視。」 初獻盥洗，姑洗宮《靜甯之曲》，辭曰：「偉矣素王，風猷至粹。 垂二千年，斯文不墜。 涓辰維良，爰修祀事。 沃盥于庭，嚴禋禮備。」 升階，南呂宮《肅甯之曲》，辭曰：「巍乎聖師，道全德隆。 修明五常，垂教無窮。 增崇儒宮，遹追遺風。 嚴祀申虔，登降有容。」 奠幣，姑洗宮《和甯之曲》，辭曰：「天生聖人，賢于堯舜。 仰之彌高，磨而不磷。 新廟告成，宮牆數仞。 遣使陳祠，斯文複振。」 降階，姑洗宮《安寧之曲》辭曰：「稟靈尼丘，垂芳闕里。 生民以來，孰如夫子。 新祠巋然，四方所視。 酹觴告成，祗循典禮。」 兗國公酌獻，姑洗宮《輯甯之曲》，辭曰：「聖師之門，顏惟居上。 其殆庶幾，是宜配饗。 桓圭袞衣，有嚴儀象。 載之神祠，增光吾黨。」 鄒國公酌獻，姑洗宮《泰甯之曲》，辭曰：「有周之衰，王綱既墜。 是生真儒，宏才命世。 言而為經，醇乎仁義。 力扶聖功，同垂萬祀。」 亞、終獻，姑洗宮《咸甯之曲》，辭曰：「於昭聖能，與天立極。 有承其流，皇仁帝德。 豈伊立言，訓經王國。 煥我文明，典祀千億。」 送神，姑洗宮《來甯之曲》，辭曰：「吉蠲為饎，孔惠孔時。 正辭嘉言，神之格思。 是饗是宜，神保聿歸。 惟時肇祀，太平極致。」
Drawing on the Tang dynasty's Kaiyuan Rites, the ritual officers laid down the prescribed offerings for the Confucian libation: Confucius as Cultured Sagely King, Yan Hui as Lord of Yan, and Mencius as Lord of Zou each received ten bian and ten dou vessels, one sacrificial wine vessel, one elephant-decorated vessel, two fu and gui grain stands, two meat boards, and one prayer tablet apiece, all arranged on dedicated tables. The seventy-two disciples and twenty-one earlier Confucians were each allotted one bian, one dou, and one jue; in each side hall stood two elephant-decorated wine vessels. The ceremony required 123 bian and 123 dou in total, along with six fu, six gui, six meat boards, three sacrificial wine vessels, seven elephant-decorated vessels, and ninety-four jue cups. Every wine vessel stood on its own pedestal. There were two lei jars, two wash basins, two sets of basket and ladle, and six covers. Mats for the main and collateral offerings—covering the wine vessels, lei, meat boards, and dou—required roughly thirty panels in all: reed mats for the wine vessels, cattail mats for the meat boards and dou stands. The sacrificial victims were three sheep and three pigs; wine was provided in twenty bottles. The ceremony followed the three-offering sequence, with the Director of Sacrificial Wine, the Libationer, and the Erudites serving as the offering officers. Two officials distributed the secondary offerings; one read the prayer; one Grand Steward of Sacrifices oversaw the kitchen; two bore the prayer tablets; one washed the lei, one washed the jue; two tended the towels and baskets; eleven ritual attendants stood by; and students in scholar's robes filled the accompanying ranks. The ascending hymn was performed under one Grand Music Director drawn from the music office, with thirty-nine musicians. To welcome the spirit, the "Song of Coming Peace" in the Guxian mode was played three times; its words run: "The upper capital flourishes in transformation; the temple hall stands renewed. As the spirit descends, every mark of majesty and ritual is set forth. Solemn and still beneath the hanging crown beads, the sagely presence towers in truth. This culture is renewed at its source, and all the realm looks on." For the first offering's ablution, the "Song of Quiet Peace" in the Guxian mode was sung; its words run: "Great is the Uncrowned King; his teachings and conduct are supremely pure. For two thousand years his culture has never fallen away. On this chosen auspicious day we undertake the sacrificial rites. Ablution is poured in the courtyard; the solemn sacrificial rites stand complete." On ascending the steps, the "Song of Solemn Peace" in the Nanlü mode was sung; its words run: "Towering is the Sagely Master; his Way is complete and his virtue sublime. He clarified the Five Constants and handed down teachings without end. The Confucian temple is raised in honor as we deeply pursue the legacy he left behind. The solemn sacrifice expresses our devotion; in ascent and descent all bear themselves with dignity." For the presentation of silks, the "Song of Harmonious Peace" in the Guxian mode was sung; its words run: "Heaven gave birth to a sage more worthy than Yao and Shun. The more one looks up to him, the higher he seems; the more one polishes against him, the harder he proves. The new temple is declared complete, its academy walls rising many ren high. Envoys are dispatched to present the sacrifice, and this culture is revived once more." On descending the steps, the "Song of Tranquil Peace" in the Guxian mode was sung; its words run: "He received his spirit at Ni Hill; his fragrance endures in Que Village. Since humankind began, who has been like the Master? The new shrine stands towering, and all four quarters look upon it. The libation cup is poured to announce completion as we reverently follow the canonical rites." For the Lord of Yan's offering pour, the "Song of Gathered Peace" in the Guxian mode was sung; its words run: "At the Sagely Master's gate, Yan alone stands foremost. He nearly reached perfection; he is fit to share the sacrifice. With the tall gui scepter and embroidered robes, his august image is displayed. He is borne into the divine shrine, adding glory to our fellowship." For the Lord of Zou's offering pour, the "Song of Great Peace" in the Guxian mode was sung; its words run: "When Zhou declined, the royal order had already collapsed. Then was born the true Confucian, whose great talent was ordained for the age. His words became the classics, pure in benevolence and righteousness. He strove to uphold the sage's achievement, sharing in offerings for ten thousand generations." For the second and final offerings, the "Song of Universal Peace" in the Guxian mode was sung; its words run: "How bright is the sage's power, establishing the cosmic pole with Heaven. There are those who inherit his stream—imperial benevolence and sovereign virtue. Was it only in establishing words that he instructed the royal realm through the classics? He brightens our culture and civilization; canonical sacrifices shall endure for a hundred million ages." To send off the spirit, the "Song of Coming Peace" in the Guxian mode was sung again; its words run: "Auspicious purification makes the offering; greatly kind, greatly timely. With correct words and fine phrases, the spirit comes to lodge here. This feast is fitting; may the spirit's blessing now return. Only at this time do we inaugurate the sacrifice—the utmost of great peace."
3
承安二年，春丁，章宗親祀，以親王攝亞、終獻，皇族陪祀，文武群臣助奠。 上親為贊文，舊封公者升為國公，侯者為國侯，郕伯以下皆封侯。 宣宗遷汴，建廟會朝門內，歲祀如儀，宣聖、顏、孟各羊一、豕一，餘同小祀，共用羊八，無豕。 其諸州釋奠並遵唐儀。
In Chengan 2, on the spring ding day, Emperor Zhangzong performed the sacrifice in person; a prince of the blood stood in for the second and final offerings, members of the imperial clan accompanied the rite, and civil and military officials assisted in the presentation. The emperor personally composed the praise text; former lords were promoted to state lords, marquises to state marquises, and from the Earl of Cheng downward all received marquis titles. When Emperor Xuanzong moved the capital to Bian, a temple was built inside the Gate of Assembly, and annual sacrifices followed the established regulations. Confucius, Yan Hui, and Mencius each received one sheep and one pig; the remainder followed the minor sacrifice format, eight sheep in all and no pigs. In all prefectures the Confucian libation sacrifices likewise followed Tang ritual practice.
4
武成王廟
The Temple of the Martial Accomplished King
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泰和六年，詔建昭烈武成王廟于闕庭之右，麗澤門內。 其制一遵唐舊，禮三獻，官以四品官已下，儀同中祀，用二月上戊。 七年，完顏匡等言：「我朝創業功臣，禮宜配祀。」 於是，以秦王宗翰同子房配武成王，而降管仲以下。 又躋楚王宗雄、宗望、宗弼等侍武成王坐，韓信而下降立於廡。 又黜王猛、慕容恪等二十餘人，而增金臣遼王斜也等。 其祭，武成王、宗翰、子房各羊一、豕一，餘共用羊八，無豕。 宣宗遷汴，餘會朝門內闕庭之右營廟如制，春秋上戊之祭仍舊。
In Taihe 6, an edict ordered the construction of the temple of the Illustrious Martial Accomplished King to the right of the palace courtyard, inside the Lizhe Gate. Its regulations entirely followed Tang precedent: the three-offering rite, officials of fourth rank and below, ceremony equal to a middle sacrifice, performed on the upper wu day of the second month. In the seventh year, Wanyan Kuang and others said: "The founding meritocrats of our dynasty ought by ritual to receive collateral sacrifice." Thereupon Prince of Qin Zonghan was paired with Zifang to accompany the Martial Accomplished King, while Guan Zhong and those below were demoted. Prince of Chu Zongxiong, Zongwang, Zongbi, and others were further promoted to attend beside the Martial Accomplished King's seat; from Han Xin downward they stood in the side halls. Wang Meng, Murong Ke, and more than twenty others were removed, while Jin officials such as Prince of Liao Xieye were added. At the sacrifice, the Martial Accomplished King, Zonghan, and Zifang each received one sheep and one pig; the remainder shared eight sheep in all, with no pigs. When Emperor Xuanzong moved to Bian, a temple was built to the right of the palace courtyard inside the Gate of Assembly as prescribed; the spring and autumn upper-wu sacrifices continued as before.
6
諸前代帝王
Sacrifices to Emperors of Former Dynasties
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三年一祭，于仲春之月祭伏犧于陳州，神農於亳州，軒轅於坊州，少昊於兗州，顓頊於開州，高辛於歸德府，陶唐於平陽府，虞舜、夏禹、成湯於河中府，周文王、武王於京兆府。 泰和三年、尚書省奏：「太常寺言：'《開元禮》祭帝嚳、堯、舜、禹、湯、文、武、漢祖祝版請禦署。 《開寶禮》犧、軒、顓頊、帝嚳、陶唐、女媧、成湯、文、武請禦署，自漢高祖以下二十七帝不署。 '平章政事鎰、左丞匡、太常博士溫蒂罕天興言：'方嶽之神各有所主，有國所賴，請禦署固宜。 至於前古帝王，寥落杳茫，列於中祀亦已厚矣，不須禦署。 '參知政事即康及鉉以為三皇、五帝、禹、湯、文、武皆垂世立教之君，唐、宋致祭皆禦署，而今降祝版不署，恐於禮未盡。 不若止從外路祭社稷及釋奠文宣王例，不降祝版，而令學士院定撰祝文，頒各處為常制。」 敕命依期降祝板，而不請署。
Sacrifices were held once every three years: in mid-spring Fuxi was honored at Chen Prefecture, Shennong at Bozhou, the Yellow Emperor at Fang Prefecture, Shaohao at Yan Prefecture, Zhuanxu at Kai Prefecture, Gaoxin at Guide Prefecture, Emperor Yao at Pingyang Prefecture, Shun, Yu, and Tang at Hezhong Prefecture, and Kings Wen and Wu of Zhou at Jingzhao Prefecture. In Taihe 3 the Secretariat memorialized: "The Court of Imperial Sacrifices reports that under the Kaiyuan Rites, prayer boards for sacrifices to Di Ku, Yao, Shun, Yu, Tang, Kings Wen and Wu, and the Han Founder require imperial endorsement. The Kaibao Rites require imperial endorsement for Fu Xi, the Yellow Emperor, Zhuanxu, Di Ku, Emperor Yao, Nüwa, Tang, and Kings Wen and Wu; from Han Gaozu downward twenty-seven emperors are not endorsed. Grand Councilor Yi, Left Vice Director Kuang, and Erudite of the Court of Imperial Sacrifices Wentihaan Tianxing said: "The spirits of the regional mountains each have their domain, and the state relies upon them—requesting imperial endorsement is certainly fitting." As for the ancient emperors of former ages, remote and indistinct, ranking them among middle sacrifices is already generous; imperial endorsement is not required. Vice Grand Councilors Jikang and Quan held that the Three August Ones, Five Emperors, Yu, Tang, and Kings Wen and Wu were all rulers who handed down teaching for the ages; Tang and Song sacrifices all received imperial endorsement, and now to issue prayer boards without endorsement may fall short of ritual propriety. It would be better simply to follow the precedent of sacrifices to the Gods of Earth and Grain and the Confucian libation in the outer circuits—do not issue prayer boards, but have the Academy of Scholar-Officials compose the prayer texts and distribute them to each place as standing regulations." An edict ordered that prayer boards be issued on schedule, but without requesting imperial endorsement.
8
諸神雜祠·長白山
Miscellaneous Shrines to Various Spirits: Changbai Mountain
9
大定十二年，有司言：「長白山在興王之地，禮合尊崇，議封爵，建廟宇。」 十二月，禮部、太常、學士院奏奉敕旨封興國靈應王，即其山北地建廟宇。 十五年三月，奏定封冊儀物，冠九旒，服九章，玉圭、玉冊、函、香、幣、冊、祝。 遣使副各一員，詣會寧府。 行禮官散齋二日，致齋一日。 所司於廟中陳設如儀。 廟門外設玉冊、袞冕幄次，牙杖旗鼓從物等視一品儀。 禮用三獻，如祭嶽鎮。 其冊文雲：「皇帝若曰：自兩儀剖判，山嶽神秀各鐘於其分野。 國將興者，天實作之。 對越神休，必以祀事。 故肇基王跡，有若岐陽。 望秩山川，于稽虞《典》。 厥惟長白，載我金德，仰止其高，實惟我舊邦之鎮。 混同流光，源所從出。 秩秩幽幽，有相之道。 列聖蕃衍熾昌，迄于太祖，神武征應，無敵於天下，爰作神主。 肆予沖人，紹休聖緒，四海之內，名山大川，靡不鹹秩。 矧王業所因，瞻彼旱麓，可儉其禮？ 服章爵號非位於公侯之上，不足以稱焉。 今遣某官某，持節備物，冊命茲山之神為興國靈應王，仍敕有司歲時奉祀，於戲！ 廟食之享，亙萬億年。 維金之禎，與山無極，豈不偉歟？」 自是，每歲降香，命有司春秋二仲擇日致祭。 明昌四年十月，備袞冕、玉冊、儀物，上禦大安殿，用黃麾立仗八百人，行仗五百人，複冊為開天弘聖帝。
In Dading 12, the responsible offices said: "Changbai Mountain lies in the land where the dynasty rose; by ritual it should be honored—we should discuss enfeoffment and the building of a temple." In the twelfth month, the Ministry of Rites, the Court of Imperial Sacrifices, and the Academy of Scholar-Officials memorialized that by imperial edict the spirit was enfeoffed as King of the Spirit Response Who Establishes the State, and a temple was built on the north side of the mountain. In the third month of the fifteenth year they memorialized to fix the enfeoffment regalia: a crown with nine tassels, robes with nine emblems, a jade gui, jade book, case, incense, silks, book, and prayer. One envoy and one deputy were dispatched to Huining Prefecture. The ritual officials observed two days of dispersed abstinence and one day of concentrated abstinence. The responsible offices set out the arrangements in the temple according to ritual. Outside the temple gate pavilions were set for the jade book and embroidered robes; ivory staffs, banners, drums, and accompanying objects followed first-rank ceremony. The rite used three offerings, as in sacrifices to mountain and city gods. The enfeoffment text reads: "The emperor says: Since heaven and earth were divided, the divine excellence of mountains and peaks each gathered in its allotted domain. When a state is about to rise, Heaven truly makes it so. To respond to the spirits' blessing, sacrifice is indispensable. Therefore at the founding of the royal footprints it was as at Qiyang. To gaze upon and rank the mountains and rivers accords with the Canon of Yu. This Changbai bears our Jin virtue; looking up to its height, it is truly the guardian of our old domain. The Hun Tong flows with light—the source from which we sprang. Orderly and deep, there is a way of assisting. The successive sages multiplied and flourished brightly, reaching the Grand Ancestor, whose divine martial power responded in conquest, unmatched under Heaven—thus he became the divine sovereign. Now I, a young ruler, inherit the sage's glorious succession; within the four seas, famous mountains and great rivers—none fail to receive their proper rank. How much more the foundation of royal enterprise—gazing upon that dry hillside, can its rites be made sparing? Robes, emblems, and titles of rank not placed above lords and marquises are insufficient to do it honor. Now we dispatch a certain official, bearing credentials and complete regalia, to enfeoff the spirit of this mountain as King of the Spirit Response Who Establishes the State, and further command the responsible offices to offer seasonal sacrifices—alas! Temple offerings and feasts shall endure for a hundred million years without end. May Jin's good fortune be boundless with the mountain—is it not magnificent?" From this time forth, incense was sent down each year, and the responsible offices were commanded to choose days in the second months of spring and autumn to perform the sacrifice. In the tenth month of Mingchang 4, embroidered robes, a jade book, and ritual objects were prepared; the emperor attended the Great Peace Hall, with eight hundred men standing guard under yellow banners and five hundred in procession; the spirit was again enfeoffed as Emperor Who Opens Heaven and Magnifies Sageliness.
10
諸神雜祠·大房山
Miscellaneous Shrines to Various Spirits: Dafang Mountain
11
大定二十一年，敕封山陵地大房山神為保陵公，冕八旒、服七章、圭、冊、香、幣，使副持節行禮，並如冊長白山之儀。 其冊文雲：「皇帝若曰：古之建邦設都，必有名山大川以為形勝。 我國既定鼎于燕，西顧郊圻，巍然大房，秀撥混厚，雲雨之所出，萬民之所瞻，祖宗陵寢於是焉依。 仰惟岳鎮古有秩序，皆載祀典，矧茲大房，禮可闕歟？ 其爵號服章俾列于侯伯之上，庶足以稱。 今遣某官某，備物冊命神為保陵公。 申敕有司，歲時奉祀。 其封域之內，禁無得樵采弋獵。 著為令。」 是後，遣使山陵行禮畢，山陵官以一獻禮致奠。
In Dading 21, by edict the spirit of Dafang Mountain at the imperial tombs was enfeoffed as Lord Who Protects the Tombs, with an eight-tassel crown, seven-emblem robes, a gui, book, incense, and silks; envoy and deputy bore credentials to perform the rite, all as in the enfeoffment of Changbai Mountain. The enfeoffment text reads: "The emperor says: In ancient times when states were founded and capitals established, there had to be famous mountains and great rivers as strategic terrain. Our state having established the capital at Yan, looking west to the suburban domain, towering stands Dafang, its excellence drawn from the deep and thick, whence clouds and rain issue, upon which the myriad people gaze, and where the ancestral tombs rely. Looking up, the mountain and city gods of old had their order, all recorded in the sacrificial canon—how much more this Dafang; can its rites be omitted? His title, robes, and emblems should be ranked above marquises and earls, that it may suffice to do him honor. Now we dispatch a certain official, with complete regalia to enfeoff the spirit as Lord Who Protects the Tombs. We further command the responsible offices to offer seasonal sacrifices. Within his enfeoffed domain, cutting firewood, gathering, hunting, and fowling are forbidden. This was established as a regulation." Thereafter, when the envoy's rites at the imperial tombs were completed, the tomb officials performed presentation with the single-offering rite.
12
諸神雜祠·混同江
Miscellaneous Shrines to Various Spirits: Hun Tong River
13
大定二十五年，有司言：「昔太祖征遼，策馬徑渡，江神助順，靈應昭著，宜修祠宇，加賜封爵。」 乃封神為興國應聖公，致祭如長白山儀，冊禮如保陵公故事。 其冊文雲：「昔我太祖武元皇帝，受天明命，掃遼季荒茀，成師以出，至於大江，浩浩洪流，不舟而濟，雖穆滿渡江面黿粱，光武濟河而水冰，自今觀之無足言矣！ 執徐之歲，四月孟夏，朕時邁舊邦，臨江永歎，仰藝祖之開基，佳江神之效靈，至止上都，議所以尊崇之典。 蓋古者五嶽視三公，四瀆視諸侯，至有唐以來，遂享帝王之尊稱，非直後世彌文，而崇德報功理亦有當然者。 矧茲江源出於長白，經營帝鄉，實相興運，非錫以上公之號，則無以昭答神休。 今遣某官某。 持節備物冊命神為興國應聖公。 申命有司，歲時奉祀。 於戲！ 嚴廟貌，正封爵，禮亦至矣！ 惟神其衍靈長之德，用輔我國家彌億年，神亦享廟食於無窮，豈不休哉！」
In Dading 25, the responsible offices said: "In former days when the Grand Ancestor campaigned against Liao, he spurred his horse straight across; the river god aided his cause, and the spiritual response was manifest—a shrine should be repaired and enfeoffment bestowed." The spirit was then enfeoffed as Duke of the Sagely Response Who Establishes the State; sacrifices followed the Changbai Mountain rite, and the enfeoffment ceremony followed the precedent of the Lord Who Protects the Tombs. The enfeoffment text reads: "In former days our Grand Ancestor, the Martial Origin Emperor, received Heaven's bright mandate, swept away the Liao dynasty's wild wasteland, and led his army forth to the great river—a vast torrent, yet he crossed without boats. Though King Mu of Zhou crossed the river on a turtle bridge and Emperor Guangwu crossed the Yellow River on ice, viewed from today these are hardly worth mentioning! In the year of Zhixu, in early summer of the fourth month, I journeyed to the old domain, stood by the river and sighed long, looked up to the founding ancestor's establishment of the realm, and admired the river god's manifestation of spirit; arriving at the Upper Capital, I discussed the regulations by which to honor him. For in antiquity the Five Peaks were regarded as equal to the Three Ducal Ministers, and the Four Watercourses as equal to feudal lords; from the Tang onward they came to enjoy the exalted titles of emperors and kings—not merely later ages adding ornament, for honoring virtue and repaying merit has its proper rationale. How much more this river, whose source issues from Changbai, passes through the imperial domain, and truly shares in the dynasty's rise—unless bestowed the title of upper duke, there is no way to manifest response to the spirit's blessing. Now we dispatch a certain official. Bearing credentials and complete regalia to enfeoff the spirit as Duke of the Sagely Response Who Establishes the State. We further command the responsible offices to offer seasonal sacrifices. Alas! The temple appearance is made solemn, the enfeoffment is made correct—the ritual has reached its fullness! May the spirit extend its long-lasting spiritual virtue to assist our state for a hundred million years; may the spirit also enjoy temple offerings without end—is it not glorious!"
14
諸神雜祠·嘉廕侯
Miscellaneous Shrines to Various Spirits: Marquis of Fine Shade
15
大定二十五年，敕封上京護國林神為護國嘉廕侯，毳冕七旒，服五章，圭同信圭，遣使詣廟，以三獻禮祭告。 其祝文曰：「蔚彼長林，實壯於邑，廣袤百里，惟神主之。 廟貌有嚴，侯封是享，歆時蠲潔，相厥滋榮。」 是後，遇月七日，上京幕官一員行香，著為令。
In Dading 25, by edict the spirit of the Upper Capital's forest that protects the state was enfeoffed as Marquis of Fine Shade Who Protects the State, with a fur crown of seven tassels, robes of five emblems, and a gui like the trust gui; an envoy was sent to the temple to announce the sacrifice with the three-offering rite. The prayer text says: "Luxuriant is that long forest, truly strengthening the settlement; a hundred li in breadth, the spirit alone is its lord. The temple appearance is solemn; the marquis's enfeoffment is enjoyed; at the appointed time pure offerings are received, assisting its flourishing growth." Thereafter, on the seventh day of each month one Upper Capital bureau official offered incense; this was established as a regulation.
16
諸神雜祠·瀘溝河神
Miscellaneous Shrines to Various Spirits: Spirit of the Lugou River
17
大定十九年，有司言：「瀘溝河水勢泛決齧民田，乞官為封冊神號。」 禮官以祀典所不載，難之。 已而，特封安平侯，建廟。 二十七年，奉旨，每歲委本縣長官春秋致祭，如令。
In Dading 19, the responsible offices said: "The Lugou River's waters have overflowed and breached the banks, gnawing at the people's fields—we beg that the state enfeoff and register a spirit title." The ritual officials, on the grounds that it was not recorded in the sacrificial canon, objected. Subsequently, by special decree he was enfeoffed as Marquis of Tranquil Peace and a temple was built. In the twenty-seventh year, by imperial command, each year the local prefectural chief was charged with spring and autumn sacrifices, as regulated.
18
諸神雜祠·昭應順濟聖後
Miscellaneous Shrines to Various Spirits: Sagely Consort of Manifest Response and Smooth Aid
19
大定十七年，都水監言：「陽武上埽黃河神聖後廟，宜依唐仲春祭五龍祠故事。」 二十七年春正月，尚書省言：「鄭州河陰縣聖後廟，前代河水為患屢禱有應，嘗加封號廟額。 今因禱祈，河遂安流，乞加褒贈。」 上從其請，特加號曰昭應順濟聖後。 廟曰靈德善利之廟。 每歲委本縣長官春秋致祭，如令。
In Dading 17, the Directorate of Waterways said: "The temple of the Yellow River's Sagely Consort at Yangwu Upper Embankment should follow the Tang precedent of sacrificing to the Five Dragon Shrine in mid-spring." In the first month of spring in the twenty-seventh year, the Secretariat said: "The Sagely Consort temple in Heyin County, Zheng Prefecture—in former ages when the river brought disaster, prayers repeatedly received response, and titles and temple inscriptions were once added. Now because of prayer the river has flowed peacefully—we beg that honors be increased." The emperor granted the request and specially added the title Sagely Consort of Manifest Response and Smooth Aid. The temple was named the Temple of Spiritual Virtue and Beneficent Profit. Each year the local prefectural chief was charged with spring and autumn sacrifices, as regulated.
20
諸神雜祠·鎮安公
Miscellaneous Shrines to Various Spirits: Duke Who Pacifies the Realm
21
舊名旺國崖，太祖伐遼嘗駐蹕於此。 大定八年五月，更名靜寧山，後建廟。 明昌六年八月，以冕服玉冊，冊山神為鎮安公。 冊文曰：「皇帝若曰：古之名山，鹹在祀典。 軒皇之世，神靈所奉者七千。 虞氏之時，望秩每及於五載。 蓋惟有益於國，是以必報其功。 逮乎後王，申以徽冊，至於嶽鎮之外，亦或封爵之加。 故太白有神應之稱，而終南有廣惠之號。 禮由義起，事與時偕，載籍所傳，於今猶監，朕修和有夏，咸秩無文，眷茲靜寧，秀峙朔野，厓澤布氣，幽贊乎坤元，導風出雲，協符乎乾造。 一方之表，萬物所瞻，南直都畿，北維障徼，連延廣厚，寶藏攸興，盤固高明，謻宮斯奠。 昔有遼嘗恃以富國，迄大定更為之錫名。 洪惟世宗，功昭列聖，亦越顯考，德利生民。 爰即歲時，駕言臨幸，兵革不試，遠人輯寧。 雨暘常調，品匯蕃廡，此上帝無疆之貺，亦英靈有相之符。 比即輿情，載修故事。 顧先皇帝駐蹕之地，揖累世承平之風。 迓續遺休，式甄神祐，肆象德以畀號，仍班台而闡儀。 宇像一新，采章具舉。 今遣使某、副某，持節備物，冊命神為鎮安公，仍敕歲時奉祀。 於戲！ 容典焜燿，精明感通，惟永億年，翊我昌運。 神其受職，豈不偉歟？」
Its former name was Wangguo Cliff; when the Grand Ancestor campaigned against Liao he once halted his carriage here. In the fifth month of Dading 8 it was renamed Tranquil Peace Mountain, and a temple was later built. In the eighth month of Mingchang 6, with crown robes and jade book, the mountain spirit was enfeoffed as Duke Who Pacifies the Realm. The enfeoffment text reads: "The emperor says: The famous mountains of antiquity were all in the sacrificial canon. In the age of the Yellow Emperor, seven thousand were received in spirit worship. In the time of the House of Yu, gazing upon and ranking them came every five years. For only what benefits the state must its merit be repaid. Down to later kings, splendid books were extended; beyond the mountain and city gods, enfeoffment was sometimes also added. Thus Taibai received the title of Spirit Response, and Zhongnan the designation of Broad Beneficence. Rites arise from righteousness; affairs keep pace with the times—what the records transmit we still take as mirror. I cultivate harmony like the Xia; all ranks are without omission. Fond is this Tranquil Peace, towering splendid in the northern wilds; its cliffs and marshes spread qi, secretly assisting the earthly principle, guiding wind and issuing clouds, in accord with the heavenly creation. The marker of one region, upon which the myriad things gaze; south it faces the capital domain, north it buttresses the frontier barrier; continuous, vast, and thick, treasures rise from it; firm, lofty, and bright, the secluded palace is here established. Formerly Liao once relied upon it to enrich the state; down to Dading it was again granted a bestowed name. Great was Emperor Shizong, his merit manifest to the successive sages; also surpassing was my illustrious father, whose virtue benefited the living people. Then at the appointed season he drove forth to visit in person; weapons were not tested, and distant peoples were gathered in peace. Rain and sunshine were constantly in harmony; all kinds flourished abundantly—this was the Supreme Lord's boundless gift, and also the sign of the heroic spirit's assistance. Now matching public sentiment, we again repair the old precedent. Looking back to where the former emperor halted his carriage, we bow to the wind of peace handed down through successive generations. Welcoming the continuation of the legacy blessing, we thereby discern the spirit's aid; we extend the emblem of virtue to bestow a title, and still distribute the altar to unfold the rites. The temple images are made new; emblems and ornaments are fully displayed. Now we dispatch envoy so-and-so and deputy so-and-so, bearing credentials and complete regalia, to enfeoff the spirit as Duke Who Pacifies the Realm, and further command seasonal sacrifices. Alas! May the ceremonial splendor shine bright, spirit and clarity sense and connect—for ten thousand million years may it assist our flourishing fortune. May the spirit receive its charge—is it not magnificent?"
22
諸神雜祠·瑞聖公
Miscellaneous Shrines to Various Spirits: Duke of Auspicious Sageliness
23
即麻達葛山也，章宗生於此。 世宗愛此山勢衍氣清，故命章宗名之。 後更名胡土白山，建廟。 明昌四年八月，以冕服玉冊，封山神為瑞聖公。 建廟，命撫州有司，春秋二仲，擇日致祭為常。 其冊文曰：「皇帝若曰：國家之興，命曆攸屬。 天地元化，惟時合符。 山川百神，無不受職。 粹精薦瑞，明聖繼生。 著丕應於殊禎，啟昌期於幽贊。 裒對信猶之典，咸修望秩之文。 嘉乃名山，奠茲勝地，下綿乾分，上直樞輝。 盤析木之津，達中原之氣。 廓除氛昆，函毓泰和。 仰惟光烈昭垂，徽音如在，即高明而清暑，克靜壽以安仁。 周廬安寧，厚澤浹洽。 朕祗循祖武，順講時巡，感美號以興懷，佩聖謨而介福。 言念誕彌之初度，言由翊衛之效靈。 然猶祀秩無章，神居不屋，非所以盡報功崇德之義，副追始樂原之心。 爰飾名稱，載新祠宇。 勒忱辭於貞琰，涓良日於元龜，彰服采以辨威，潔庪縣而致祭。 闡揚茂實，敷繹多儀。 今遣使某、副某，持節備物，冊命神為瑞聖公，仍敕有司歲時奉祀。 於戲！ 尚其聰明，歆此誠意，孚休惟永，亦莫不寧。」
This is Madage Mountain; Emperor Zhangzong was born here. Emperor Shizong loved this mountain's spreading terrain and clear qi, and therefore had Zhangzong name it. Later it was renamed Hutubai Mountain and a temple was built. In the eighth month of Mingchang 4, with crown robes and jade book, the mountain spirit was enfeoffed as Duke of Auspicious Sageliness. A temple was built; the responsible offices of Fuzhou were commanded that in the second months of spring and autumn they choose days for sacrifice as the regular practice. The enfeoffment text reads: "The emperor says: When a state rises, the mandate and calendar belong to it. Heaven and earth's primal transformation accords with the time in perfect correspondence. Mountains, rivers, and the hundred spirits—none fail to receive their charge. Pure essence presents auspicious omens; the bright sage succeeds in birth. Manifesting great response in extraordinary blessings, opening a flourishing age through hidden assistance. Gathering the canon of trust and response, all repair the texts of gazing upon and ranking. Praising this famous mountain, establishing this excellent site—below it extends the heavenly allotment, above it faces the pivot's radiance. Coiling at the ford of the Wood Star, it reaches the qi of the Central Plain. Sweeping away miasma and turbidity, it embraces and nurtures great harmony. Looking up, the bright merit shines down; the fine reputation is as if present—approaching the lofty and bright to clear summer heat, achieving tranquil longevity and peaceful benevolence. The surrounding lodges are tranquil; thick favor permeates all. I reverently follow the ancestors' martial way, comply with the seasonal tour, am moved by the fine title to stir the heart, and wear the sage's counsel to receive blessing. Speaking, I recall the first anniversary of birth; speaking, it comes from the assisting guard's manifestation of spirit. Yet still the sacrificial rank lacks regulation, the spirit dwells without a house—this is not the way to fulfill the meaning of repaying merit and honoring virtue, nor to match the heart that pursues the beginning and delights in the origin. Therefore we adorn the title and renew the shrine. We inscribe sincere words on the steadfast tablet, select an auspicious day from the primal tortoise, display robes and emblems to distinguish majesty, and purify the spirit table to perform the sacrifice. We expound flourishing substance and unfold the many rites. Now we dispatch envoy so-and-so and deputy so-and-so, bearing credentials and complete regalia, to enfeoff the spirit as Duke of Auspicious Sageliness, and further command the responsible offices to offer seasonal sacrifices. Alas! May it be intelligent and perceptive, receive this sincere intent; may blessing and rest be everlasting—all will be at peace."
24
諸神雜祠·貞獻郡王廟
Miscellaneous Shrines to Various Spirits: Temple of the Loyal Offering Prince of the Commandery
25
明昌五年正月，陳言者謂：「葉魯、穀神二賢創制女直文字，乞各封贈名爵，建立祠廟。 令女直、漢人諸生隨拜孔子之後拜之。」 有司謂：「葉魯難以致祭，若金源郡貞獻王穀神則既已配享太廟矣，亦難特立廟也。」 有旨，令再議之。 禮官言：「前代無創制文字入孔子廟故事，如於廟後或左右置祠，令諸儒就拜，亦無害也。」 尚書省謂：「若如此，恐不副國家厚功臣之意。」 遂詔令依蒼頡立廟於盩厔例，官為立廟於上京納裏渾莊，委本路官一員與本千戶春秋致祭，所用諸物從宜給之。
In the first month of Mingchang 5, a petitioner said: "The two worthies Yelu and Gushen created the Jurchen script—we beg that each be granted posthumous titles and ranks and that shrines be established. Let Jurchen and Han students worship them after worshipping Confucius." The responsible offices said: "Yelu is difficult to sacrifice to; as for Gushen, Loyal Offering Prince of Jinyuan Commandery, he already enjoys collateral sacrifice in the Grand Ancestral Temple—it is also difficult to establish a separate shrine." There was an imperial command to discuss it again. The ritual officials said: "Former ages have no precedent of creators of script entering Confucius's temple; if shrines are placed behind or to the sides of the temple and the various scholars go to worship there, it would do no harm." The Secretariat said: "If it were done thus, I fear it would not match the state's intent to richly honor meritorious subjects." An edict then ordered that following the precedent of Cangjie establishing a temple at Zhouzhi, the state should build a temple at Nali Hunzhuang in the Upper Capital, charge one official of the circuit and the local chiliarch with spring and autumn sacrifices, and supply the required objects as appropriate.
26
大定四年五月，不雨。 命禮部尚書王競祈雨北嶽，以定州長貳官充亞、終獻。 又卜日於都門北郊，望祀嶽鎮海瀆，有司行事，禮用酒脯醢。 後七日不雨，祈太社、太稷。 又七日祈宗廟，不雨，仍從嶽鎮海瀆如初祈。 其設神座，實樽罍，如常儀。 其樽罍用瓢齊，擇甘瓠去柢以為尊。 祝版惟五嶽、宗廟、社稷禦署，餘則否。 後十日不雨，乃徒市，禁屠殺，斷傘扇，造土龍以祈。 雨足則報祀，送龍水中。 十七年夏六月，京畿久雨，遵祈雨儀，命諸寺觀啟道場祈禱。
In the fifth month of Dading 4, there was no rain. The Minister of Rites Wang Jing was ordered to pray for rain at the Northern Peak; the chief and deputy officials of Ding Prefecture served as second and final offering officers. A day was also divined at the northern suburb outside the capital gate for gazing sacrifices to the mountain and city gods and the seas and rivers; the responsible offices performed the rite, using wine, dried meat, and pickled meat. After seven days with no rain, prayers were made at the Grand Altars of Earth and Grain. After another seven days prayers were made at the ancestral temple; still no rain, and they again followed the mountain and city gods and seas and rivers as at the first prayer. They set out spirit seats and filled the wine vessels, as in the regular rite. For the wine vessels they used gourd ladles; selecting sweet gourds, they removed the stems to make wine vessels. Prayer boards received imperial endorsement only for the Five Peaks, the ancestral temple, and the Gods of Earth and Grain; for the rest, no. After ten more days without rain, they moved the market, forbade slaughter, stopped umbrellas and fans, and made an earthen dragon to pray. When rain was sufficient they offered the report sacrifice and sent the dragon into the water. In the sixth month of summer in the seventeenth year, the capital region had long rain; following the rain-prayer rites, all temples and monasteries were ordered to open ritual grounds for prayer.
27
金因遼舊俗，以重五、中元、重九日行拜天之禮。 重五于鞠場，中元於內殿，重九於都城外。 其制，刳木為盤，如舟狀，赤為質，畫雲鶴文。 為架高五六尺，置盤其上，薦食物其中，聚宗族拜之。 若至尊則于常武殿築台為拜天所。 重五日質明，陳設畢，百官班俟于球場樂亭南。 皇帝靴袍乘輦，宣徽使前導，自球場南門入，至拜天臺，降輦至褥位。 皇太子以下百官皆詣褥位，宣徽贊：「拜。」 皇帝再拜。 上香，又再拜。 排食拋盞畢，又再拜。 飲福酒，跪飲畢，又再拜。 百官陪拜，引皇太子以下先出，皆如前導引。 皇帝回輦至幄次，更衣，行射柳、擊球之戲，亦遼俗也，金因尚之。 凡重五日拜天禮畢，插柳、球場為兩行，當射者以尊卑序，各以帕識其枝，去地約數寸，削其皮而白之。 先以一人馳馬前導，後馳馬以無羽橫鏃箭射之，既斷柳，又以手接而馳去者，為上。 斷而不能接去者，次之。 或斷其青處，及中而不能斷，與不能中者，為負。 每射，必伐鼓以助其氣。 已而擊球，各乘所常習馬，持鞠杖。 杖長數尺，其端如偃月。 分其眾為兩隊，共爭擊一球。 先于球場南立雙桓，置板，下開一孔為門，而加網為囊，能奪得鞠擊人網囊者為勝，或曰：「兩端對立二門，互相排擊，各以出門為勝。」 球狀小如拳，以輕韌木枵其中而硃之。 皆所以習蹺捷也。 既畢賜宴，歲以為常。
Jin followed Liao's old custom, performing the rite of worshipping Heaven on the Double Fifth, Mid-Yuan, and Double Ninth days. The Double Fifth at the ball ground, Mid-Yuan in the inner hall, Double Ninth outside the capital. The regulation was to hollow wood into a tray shaped like a boat, red as the base, painted with cloud and crane designs. A frame five or six feet high was made, the tray placed upon it, food presented within, and the clan gathered to worship. For the sovereign, a platform was built at the Ever Martial Hall as the place for worshipping Heaven. On the Double Fifth at dawn, when the arrangements were complete, the officials lined up waiting south of the ball ground's music pavilion. The emperor in boots and robe rode the palanquin, the Xuanhui Commissioner leading ahead; entering by the ball ground's south gate, he reached the Heaven-worship terrace and descended to the cushion position. From the crown prince downward all officials went to the cushion position; the Xuanhui Commissioner intoned: "Bow." The emperor bowed twice. He offered incense and bowed twice again. When arranging food and casting cups was finished, he bowed twice again. He drank the blessing wine, knelt and finished drinking, and bowed twice again. The officials accompanied in bowing; the crown prince and those below were led out first, all as before in the procession. The emperor returned by palanquin to the pavilion, changed clothes, and performed the games of shooting the willow and striking the ball—also Liao custom, which Jin therefore esteemed. Whenever the Double Fifth Heaven-worship rite was finished, willows were planted in two rows at the ball ground; those to shoot were ordered by rank, each marking his branch with a cloth, a few inches from the ground, the bark stripped to show white. First one man galloped ahead as guide; then another galloped and shot with a featherless transverse-arrow; whoever broke the willow and also caught it in hand while galloping away ranked highest. Who broke it but could not catch it while riding away ranked next. Who broke only the green part, or hit but could not break, or could not hit at all, lost. At each shot drums were necessarily struck to rouse their spirit. Then they played ball, each riding the horse he usually practiced with, holding a ball club. The club was several feet long, its end shaped like a reclining moon. The crowd was divided into two teams, all striving to strike one ball. First at the south of the ball ground twin posts were set up with a board; below, one hole was opened as a gate, and a net was added as a bag—whoever could seize the ball and strike it into the net bag won; some say: "At both ends two gates face each other, each side drives and strikes, and victory goes to whoever gets the ball out the gate." The ball was small like a fist, made of light resilient wood hollowed within and lacquered vermilion. All this was to practice agility. When finished a banquet was granted; this became the annual custom.
28
本國拜儀
Native-Country Bowing Rites
29
金之拜制，先袖手微俯身，稍複卻，跪左膝，左右搖肘，若舞蹈狀。 凡跪，搖袖，下拂膝，上則至左右肩者，凡四。 如此者四跪，複以手按右膝，單跪左膝而成禮。 國言搖手而拜謂之「撒速」。 承安五年五月，上諭旨有司曰：「女直、漢人拜數可以相從者，酌中議之。」 禮官奏曰：「《周官》九拜，一曰稽首，拜中至重，臣拜君之禮也。 乞自今，凡公服則用漢拜，若便服則各用本俗之拜。」 主事陳松曰：「本朝拜禮，其來久矣，乃便服之拜也。 可令公服則朝拜，便服則從本朝拜。」 平章政事張萬公謂拜禮各便所習，不須改也，司空完顏襄曰：「今諸人衽發皆從本朝之制，宜從本朝拜禮，松言是也。」 上乃命公裳則朝拜，諸色人便服則皆用本朝拜。
Jin's bowing system: first hands in sleeves, body slightly bowed, then slightly withdrawn, kneeling on the left knee, swaying elbows left and right like a dance. Each kneeling: sway the sleeves, brush down to the knees, up to left and right shoulders—four times in all. Thus four kneelings; then pressing the right knee with the hand, kneeling only on the left knee to complete the rite. In the national language, bowing while swaying the hands was called "sasu." In the fifth month of Chengan 5, the emperor instructed the responsible offices: "Where Jurchen and Han bowing counts can follow each other, deliberate and decide a middle course." The ritual officials memorialized: "The Zhou Offices' nine bows—one is kowtow, the heaviest among bows, the rite of subjects bowing to lords. We beg that from now on, whenever in formal dress use the Han bow; in informal dress each use his own native bow." Supervisor Chen Song said: "The native-country court bow has long existed—it is the bow of informal dress. It may be ordered that in formal dress use the court bow, in informal dress follow the native-country bow." Grand Councilor Zhang Wangong said each should use the bow convenient to what he is accustomed to and need not change; Minister of Works Wanyan Xiang said: "Now all people wear their hair according to our dynasty's regulation—they should follow the native-country court bow; Song's words are correct." The emperor then ordered that in formal dress use the court bow, and all persons of every category in informal dress all use the native-country bow.