Volume 20 Annals 20: Emperor Ai

武德、貞觀之制，神祇大享之外，每歲立春之日，祀青帝於東郊，帝宓羲配，勾芒、歲星、三辰、七宿從祀。立夏，祀赤帝於南郊，帝神農氏配，祝融、熒惑、三辰、七宿從祀。季夏土王日，祀黃帝於南郊，帝軒轅配，後土、鎮星從祀。立秋，祀白帝於西郊，帝少昊配，蓐收、太白、三辰、七宿從祀。立冬，祀黑帝於北郊，帝顓頊配，玄冥、辰星、三辰、七宿從祀。每郊帝及配座，用方色犢各一，籩、豆各四，簠、簋各二，鉶、俎各一。勾芒已下五星及三辰、七宿，每宿牲用少牢，每座籩、豆、簠、簋、鉶、俎各一。孟夏之月，龍星見，雩五方上帝於雩壇，五帝配於上，五官從祀於下。牲用方色犢十，籩豆已下，如郊祭之數。帝嚳，祭於頓丘。唐堯，契配，祭於平陽。虞舜，咎繇配，祭於河東。夏禹，伯益配，祭于安邑。殷湯，伊尹配，祭于偃師。周文王，太公配，祭於邦。周武王、周公、召公配，祭於鎬。漢高祖，蕭何配，祭於長陵。三年一祭，以仲春之月。牲皆用太牢。祀官以當界州長官，有故，遣上佐行事。

Under Wude and Zhenguan rites, beyond great spirit offerings, each Establishment of Spring the Green Emperor was sacrificed at the eastern suburb with Fu Xi as associate and Gou Mang, the Year Star, the Three Chronograms, and Seven Lodgings in attendance. At Establishment of Summer: Red Emperor at the southern suburb, Shen Nong as associate, Zhu Rong, Sparkling Deluder, Three Chronograms, and Seven Lodgings attending. Late-summer earth-sovereign day: Yellow Emperor at the southern suburb, Xuan Yuan as associate, Hou Tu and the Queller Star attending. At Establishment of Autumn: White Emperor at the western suburb, Shao Hao as associate, Ru Shou, Great White, Three Chronograms, and Seven Lodgings attending. At Establishment of Winter: Black Emperor at the northern suburb, Zhuan Xu as associate, Xuan Ming, Chronogram Star, Three Chronograms, and Seven Lodgings attending. Each suburban rite: one direction-colored calf per direction-god and associate; four platters and beans, two tureens and vessels, one soup vessel and cutting board each. From Gou Mang through the five stars, Three Chronograms, and Seven Lodgings: young bullock per lodging; one full set of vessels per seat. First summer month, Dragon Star visible: rain prayer to Five Directional High Gods at the rain altar; Five Emperors paired above, Five Officials below. Ten direction-colored calves; platters, beans, and the rest as at suburban rites. Ku was sacrificed at Dunqiu. Yao, Qi paired, at Pingyang. Shun, Gao Yao paired, at Hedong. Yu of Xia, Bo Yi paired, at Anyi. Tang of Yin, Yi Yin paired, at Yanshi. King Wen, Grand Duke paired, at Bang. King Wu, Duke of Zhou and Duke of Shao paired, at Hao. Gaozu, Xiao He paired, at Changling. Every three years, mid-spring. All victims: great offering. The circuit prefect sacrificed; if absent, a senior aide performed.

五嶽、四鎮、四海、四瀆，年別一祭，各以五郊迎氣日祭之。東嶽岱山，祭於祇州；東鎮沂山，祭於沂州；東海，於萊州；東瀆大淮，于唐州。南嶽衡山，於衡州；南鎮會稽，於越州；南海，于廣州；南瀆大江，於益州。中嶽嵩山，於洛州。西嶽華山，于華州；西鎮吳山，於隴州；西海、西瀆大河，於同州。北嶽恆山，於定州；北鎮醫無閭山，于營州；北海、北瀆大濟，於洛州。其牲皆用太牢，籩、豆各四。祀官以當界都督刺史充。

Five Marchmounts, Four Garrisons, Four Seas, and Four Watercourses: annual sacrifice on each direction's suburban qi-receiving day. Eastern Marchmount Dai at Qizhou; Eastern Garrison Yi at Yizhou; Eastern Sea: Laizhou; Eastern Watercourse Great Huai at Tangzhou. Southern Marchmount Heng at Hengzhou; Southern Garrison: Kuaiji at Yuezhou; Southern Sea: Guangzhou; Southern Watercourse Great Jiang at Yizhou. Central Marchmount Song at Luozhou. Western Marchmount Hua at Huazhou; Western Garrison Wu at Longzhou; Western Sea and Western Watercourse Great He at Tongzhou. Northern Marchmount Heng at Dingzhou; Northern Garrison Yiwulü at Yingzhou; Northern Sea and Northern Watercourse Great Ji at Luozhou. Victims: great offering; four platters and four beans each. Area military commissioner and prefect sacrificed.

仲春、仲秋二時戊日，祭太社、太稷，社以勾龍配，稷以後稷配。社、稷各用太牢一，牲色並黑，籩、豆、簠、簋各二，鉶、俎各三。春分，朝日于國城之東；秋分，夕月于國城之西。各用方色犢一，籩、豆各四，簠、簋、鉶、俎各一。孟春吉亥，祭帝社于藉田，天子親耕；季春吉巳，祭先蠶于公桑，皇后親桑。並用太牢，籩、豆各九。將蠶日，內侍省預奉移所司所事。諸祭祀卜日，皆先卜上旬；不吉，次卜中旬、下旬。筮日亦如之。其先蠶一祭，節氣若晚，即於節氣後取日。立春後醜，祀風師于國城東北；立夏後申，祀雨師于國城西南；立秋後辰，祀靈星于國城東南；立冬後亥，祀司中、司命、司人、司祿于國城西北。各用羊一，籩、豆各二，簠、簋各一。季冬晦，堂贈儺，磔牲于宮門及城四門，各用雄雞一。仲春，祭馬祖；仲夏，祭先牧；仲秋，祭馬社；仲冬，祭馬步。並於大澤，用剛日。牲各用羊一，籩、豆各二，簠、簋各一。季冬藏冰，仲春開冰，並用黑牡、秬黍，祭司寒之神於冰室，籩、豆各二，簠、簋、俎各一。其開冰，加以桃弧棘矢，設於神座。

Mid-spring and mid-autumn wu days: Great Soil and Great Grain; Gou Long paired with Soil, Hou Ji with Grain. Each mound: one great offering, black victims, two platters, beans, tureens, vessels, three soup vessels and cutting boards. Spring equinox: greet the sun east of the capital; autumn equinox: see off the moon west of the capital. Each: one direction-colored calf, four platters and beans, one each of tureen, vessel, soup vessel, and cutting board. Early-spring auspicious hai: emperor's soil mound at the sacred field; the Son of Heaven plowed. Late-spring auspicious si: First Silkworm at the public mulberry; the empress reeled silk. Both: great offering; nine platters and nine beans. Eve of silkworm rites: Palace Domestic Service notified the relevant offices. Sacrifice days: divined, upper ten-day period first; if inauspicious, then middle and lower periods. Stalk-casting for days followed the same rule. First Silkworm alone: if the term ran late, the day followed the term. After Establishment of Spring, chou day: Wind Master northeast of the capital; after Establishment of Summer, shen day: Rain Master southwest; after Establishment of Autumn, chen day: Spirit Star southeast; after Establishment of Winter, hai day: Director of Center, Fate, People, and Emolument northwest. Each: one sheep, two platters and beans, one tureen and vessel. Late-winter last day: hall presentation and exorcism; victims dismembered at palace gate and four city gates, one cock each. Mid-spring: Horse Ancestor; mid-summer: First Herdsman; mid-autumn: Horse Soil Mound; mid-winter: Horse Pace. All at the Great Marsh on a yang day. Each: one sheep, two platters and beans, one tureen and vessel. Late winter ice stored, mid-spring opened: black bull and glutinous millet; Cold Chamber spirit at the ice house; two platters and beans, one tureen, vessel, and cutting board. Ice opening added peach bow and thorn arrows at the spirit seat.

季冬寅日，蠟祭百神於南郊。大明、夜明，用犢二，籩、豆各四，簠、簋、鉶、俎各一。神農氏及伊耆氏，各用少牢一，籩、豆各四，簠、簋、鉶、俎各一。後稷及五方、十二次、五官、五方田畯、五嶽、四鎮、四海、四瀆以下，方別各用少牢一，當方不熟者則闕之。其日祭井泉於川澤之下，用羊一。卯日祭社稷于社宮，辰日臘享於太廟，用牲皆準時祭。井泉用羊二。二十八宿，五方之山林、川澤，五方之丘陵、墳衍、原隰，五方之鱗、羽、臝、毛、介，五方之水墉、坊、郵表畷，五方之貓、於菟及龍、麟、硃鳥、白虎、玄武，方別各用少牢一，各座籩、豆、簠、簋、俎各一。蠟祭凡一百八十七座。當方年穀不登，則闕其祀。蠟祭之日，祭五方井泉於山澤之下，用羊一，籩、豆各二，簠、簋、及俎各一。蠟之明日，又祭社稷于社宮，如春秋二仲之禮。

Late-winter yin day: wax sacrifice to hundred spirits at southern suburb. Great Brightness and Night Brightness: two calves each, four platters and beans, one full vessel set each. Shen Nong and Yi Qi: young bullock each, four platters and beans, one full vessel set each. Hou Ji, Five Directions, twelve chronograms, five officials, field masters, marchmounts, garrisons, seas, watercourses and below: one young bullock per direction; failed harvest omitted that rite. Same day: wells and springs below streams and marshes, one sheep. Mao day: soil and grain at mound shrine; chen day: la at Grand Temple; victims per seasonal standard. Wells and springs: two sheep. Twenty-eight lodgings, directional mountains, waters, hills, creatures, walls, cats, wutu, dragon, qilin, vermilion bird, white tiger, dark warrior: young bullock and one vessel set per direction per seat. Wax sacrifice: one hundred eighty-seven seats in all. Failed harvest in a direction: omit that rite. Wax day: five directional wells and springs below mountains and marshes; one sheep, two platters and beans, one tureen, vessel, and cutting board. Day after wax: soil and grain at mound shrine, as in mid-spring and mid-autumn.

顯慶中，更定籩、豆之數，始一例。大祀籩、豆各十二，中祀各十，小祀各八。

Xianqing: platter and bean counts revised and unified. Great: twelve platters and beans; middle: ten; small: eight.

京師孟夏以後旱，則祈雨，審理冤獄，賑恤窮乏，掩骼埋胔。先祈嶽鎮、海瀆及諸山川能出雲雨，皆於北郊望而告之。又祈社稷，又祈宗廟，每七日皆一祈。不雨，還從嶽瀆。旱甚，則大雩，秋分後不雩。初祈後一旬不雨，即徙市，禁屠殺，斷傘扇，造土龍。雨足，則報祀。祈用酒醢，報准常祀，皆有司行事。已齊未祈而雨，及所經祈者，皆報祀。若霖雨不已，禜京城諸門，門別三日，每日一禜。不止，乃祈山川、嶽鎮、海瀆；三日不止，祈社稷、宗廟。其州縣，禜城門；不止，祈界內山川及社稷。三禜、一祈，皆准京式，並用酒脯醢。國城門報用少牢，州縣城門用一特牲。

Capital after mid-summer drought: pray rain, review cases, relieve the poor, bury exposed dead. First: marchmounts, garrisons, seas, watercourses, and rain-bearing rivers, greeted and announced at northern suburb. Then soil and grain, then ancestral temple—each every seven days. No rain: return to marchmounts and watercourses. Extreme drought: great rain prayer; none after autumn equinox. Ten days after first prayer without rain: move the market, ban slaughter, umbrellas, and fans; make an earthen dragon. Rain enough: thanksgiving sacrifice. Prayer: wine and dried meat; thanksgiving: regular standard; relevant offices performed. Rain after fasting before prayer, or at any prayed site: still offer thanksgiving. Unending heavy rain: supplication at capital gates, three days per gate, once daily. If unceasing: pray mountains, rivers, marchmounts, garrisons, seas, watercourses; three days more without stopping: soil and grain and ancestral temple. Prefectures and counties: supplicate city gates; if unceasing: circuit mountains and rivers and soil and grain. Three supplications and one prayer: capital pattern; wine, dried flesh, and dried meat. Capital gate thanksgiving: young bullock; prefectural and county gates: one special victim.

太宗貞觀三年正月，親祭先農，躬禦耒耜，藉於千畝之甸。初，晉時南遷，後魏來自雲、朔，中原分裂，又雜以犬熏戎，代曆周、隋，此禮久廢，而今始行之，觀者莫不駭躍。於是秘書郎岑文本獻《藉田頌》以美之。初，議藉田方面所在，給事中孔穎達曰：「禮，天子藉田于南郊，諸侯于東郊。晉武帝猶于東南。今於城東置壇，不合古禮。」太宗曰：「禮緣人情，亦何常之有。且《虞書》雲'平秩東作'，則是堯、舜敬授人時，已在東矣。又乘青輅、推黛耜者，所以順於春氣，故知合在東方。且朕見居少陽之地，田于東郊，蓋其宜矣」於是遂定。自後每歲常令有司行事。則天時，改藉田壇為先農。神龍元年，禮部尚書祝欽明與禮官等奏曰：「謹按經典，無先農之文。《禮記·祭法》云：'王自為立社，曰王社。 '先儒以為社在藉田，《詩》之《載芟篇序》雲'春藉田而祈社稷'是也。永徽年中猶名藉田，垂拱已後刪定，改為先農。先農與社，本是一神，頻有改張，以惑人聽。其先農壇請改為帝社壇，以應禮經王社之義。其祭先農既改為帝社壇，仍准令用孟春吉亥祠後土，以勾龍氏配。」制從之。於是改先農為帝社壇，於壇西立帝稷壇，禮同太社、太稷，其壇不備方色，所以異於太社也。睿宗太極元年，親祀先農，躬耕帝藉。禮畢，大赦，改元。

Zhenguan 3, first month: Taizong sacrificed to First Farmer, took the plow, plowed the thousand-mu field. After Jin's southward move and Wei from Yun and Shuo, the plains split and mixed with Rong; through Zhou and Sui the rite had lapsed—now revived, onlookers marveled. Secretariat Gentleman Cen Wende then offered the "Sacred Field Eulogy" in praise. When debating sacred-field orientation, Remonstrator Kong Yingda said: "Rites place the Son of Heaven's sacred field at the southern suburb and lords' at the eastern suburb. Jin Wudi still plowed toward the southeast. An altar east of the city does not match ancient rites. The quote ended. Taizong said: "Rites follow feeling—what is ever constant? The Documents of Yu says "order the work of the east"—Yao and Shun granting seasons were already in the east. Green carriage and dark plow accord with spring qi—so it belongs in the east. I dwell in Lesser Yang; eastern-suburb plowing is fitting. The quote ended. It was fixed. Thereafter the relevant offices performed it yearly. Wu Zetian era: sacred-field altar renamed First Farmer. Shenlong 1: Minister of Rites Zhu Qinming and ritual officers memorialized: "Classics contain no First Farmer text. Book of Rites "Regulations of Sacrifice": when the king establishes a mound for himself, it is the king's mound. Former scholars placed the mound at the sacred field; the "Zai Yan" preface says "spring sacred-field plowing and prayer to soil and grain"—that meaning. Yonghui: still sacred-field plowing; after Chuigong revised to First Farmer. First Farmer and the mound were one spirit; repeated changes confused people. Change the First Farmer altar to Emperor's Soil Mound altar per the king's mound in canon. With First Farmer changed to Emperor's Soil Mound altar, still sacrifice Hou Tu on early-spring auspicious hai with Gou Long paired. The quote ended. Approved. First Farmer became Emperor's Soil Mound altar; Emperor's Grain Mound west of it—rites like Great Soil and Grain, without directional colors unlike Great Soil. Supreme Ultimate 1: Ruizong sacrificed to First Farmer and plowed the emperor's field. Rites ended: great amnesty and era change.

玄宗開元二十二年冬，禮部員外郎王仲丘又上疏請行藉田之禮。二十三年正月，親祀神農於東郊，以勾芒配。禮畢，躬禦耒耜於千畝之甸。時有司進儀注：「天子三推，公卿九推，庶人終畝。」玄宗欲重勸耕藉，遂進耕五十余步，盡壟乃止。禮畢，輦還齋宮，大赦。侍耕、執牛官皆等級賜帛。玄宗開元二十六年，又親往東郊迎氣，祀青帝，以勾芒配，歲星及三辰七宿從祀。其壇本在春明門外，玄宗以祀所隘狹，始移于滻水之東面，而值望春宮。其壇一成，壇上及四面皆青色。勾芒壇在東南。歲星已下各為一小壇，在青壇之北。親祀之時，有瑞雪，壇下侍臣及百僚拜賀稱慶。

Kaiyuan 22 winter: Ritual Vice Director Wang Zhongqiu again asked for sacred-field rites. Year 23, first month: Shen Nong at eastern suburb, Gou Mang paired. Rites ended: he took the plow at the thousand-mu field. Relevant offices presented notes: Son of Heaven three pushes, nobles nine, commoners finish the mu. The quote ended. Xuanzong stressed plowing encouragement, advanced fifty-odd steps, and stopped at the ridge end. Rites ended: return to fast palace, great amnesty. Plowing attendants and ox handlers received silk by rank. Kaiyuan 26: Xuanzong received qi at eastern suburb, sacrificed to Green Emperor with Gou Mang, Year Star, Three Chronograms, and Seven Lodgings attending. The altar had been outside Spring Bright Gate; Xuanzong moved it east of the Chan facing Wangchun Palace as cramped. One-tier altar; top and four sides green. Gou Mang's altar: southeast. Year Star and below: small altars north of the green altar. Personal sacrifice: auspicious snow; attendants and officials below bowed in congratulation.

肅宗乾元二年春正月丁丑，將有事於九宮之神，兼行藉田禮。自明鳳門出，至通化門，釋軷而入壇，行宿齋于宮。戊寅，禮畢，將耕藉，先至於先農之壇。因閱耒耜，有雕刻文飾，謂左右曰：「田器，農人執之，在於樸素，豈文飾乎？」乃命徹之。下詔曰：「古之帝王，臨禦天下，莫不務農敦本，保儉為先，蓋用勤身率下也。屬東耕啟候，爰事藉田，將欲勸彼蒸人，所以執茲耒耜。如聞有司所造農器，妄加雕飾，殊匪典章。況紺轅縹軏，固前王有制，崇奢尚靡，諒為政所疵。靖言思之，良用歎息，豈朕法堯舜、重茅茨之意耶！其所造雕飾者宜停。仍令有司依農用常式，即別改造，庶萬方黎庶，知朕意焉。」翌日己卯，致祭神農氏，以後稷配享。肅宗冕而硃紘，躬秉耒耜而九推焉。禮官奏陛下合三推，今過禮。肅宗曰：「朕以身率下，自當過之，恨不能終於千畝耳。」既而佇立久之，觀公卿、諸侯、王公已下耕畢。

Qianyuan 2, first month dingchou: Nine Palaces spirits and sacred-field rites together. Out Bright Phoenix Gate to Tonghua Gate, shaft-horse rite, into altar, fast in palace. Wuyin: rites ended; before sacred-field plowing, first to First Farmer altar. Inspecting the plow he found carving and asked attendants why farm tools should bear ornament. The quote ended. He ordered them removed. Edict: "Ancient emperors all stressed agriculture, honored the root, and kept frugality—personally urging those below. Eastern plowing opens the season; sacred-field work begins to encourage the people—thus this plow. Relevant offices' farm tools were recklessly carved—greatly violating statutes. Dark shafts and light axles had fixed rules; exalting luxury flaws governance. Reflecting, we sigh—how is this emulating Yao and Shun and valuing thatched roofs! Carved ornamentation should cease. Order relevant offices to follow ordinary farm patterns and remake them so the people know our intent. The quote ended. Next day jimao: Shen Nong with Hou Ji joint offering. Suzong capped and vermilion knee-guards, held the plow, nine pushes. Ritual officers: Your Majesty should three-push; now exceeds rite. Suzong said he leads from the front and should exceed it—he regrets not finishing the thousand mu. The quote ended. He stood long watching nobles, lords, and princes finish plowing.

太宗貞觀十四年春正月庚子，命有司讀春令，詔百官之長，升太極殿列坐面聽之。開元二十六年，玄宗命太常卿韋絛每月進《月令》一篇。是後每孟月視日，玄宗禦宣政殿，側置一榻，東面置案，命韋絛坐而讀之。諸司官長，亦升殿列座而聽焉。歲餘，罷之。乾元元年十二月丙寅立春，肅宗禦宣政殿，命太常卿於休烈讀春令。常參官五品已上正員，並升殿預坐而聽之。舊儀，嶽瀆已下，祝版禦署訖，北面再拜。證聖元年，有司上言曰：「伏以天子父天而母地，兄日而姊月，于禮應敬，故有再拜之儀。謹按五嶽視三公，四瀆視諸侯，天子無拜公侯之禮，臣愚以為失尊卑之序。其日月已下，請依舊儀。五嶽已下，署而不拜。」制可，從之。

Zhenguan 14, first month gengzi: read spring ordinance; hundred-office heads sat at Supreme Ultimate Hall to listen. Kaiyuan 26: Director of Ritual Wei Tiao monthly presented one Monthly Ordinances section. Each early-month audience: Xuanzong at Xuanzheng Hall, side couch, east desk, Wei Tiao seated reading. Office heads also ascended and listened in rows. After a year plus it ceased. Qianyuan 1, twelfth month bingyin new moon, Establishment of Spring: Suzong at Xuanzheng Hall, Yu Xiulie read spring ordinance. Regular fifth-rank and above substantive officials ascended and listened. Formerly: marchmounts and watercourses below—after imperial signature on prayer board, bow north twice. Zhengsheng 1: relevant offices said: "The Son of Heaven fathers Heaven and mothers Earth, brothers the sun and sisters the moon—hence double bow. Five Marchmounts equal Three Excellencies, Four Watercourses equal lords; the Son of Heaven does not bow to dukes—this reverses honor and lowliness. Sun, moon, and below: former practice. Five Marchmounts and below: sign, no bow. The quote ended. Approved and followed.

貞觀之禮，無祭先代帝王之文。顯慶二年六月，禮部尚書許敬宗等奏曰：「謹案《禮記·祭法》云：'聖王之制祀也，法施於人則祀之，以死勤事則祀之，以勞定國則祀之，能禦大災則祀之，能捍大患則祀之。」又：'堯、舜、禹、湯、文、武，有功烈於人，及日月星辰，人所瞻仰；非此族也，不在祀典'。准此，帝王合與日月同例，常加祭享，義在報功。爰及隋代，並遵斯典。漢高祖祭法無文，但以前代迄今，多行秦、漢故事。始皇無道，所以棄之。漢祖典章，法垂於後。自隋已下，亦在祠例。伏惟大唐稽古垂化，網羅前典，唯此一禮，咸秩未申。今請聿遵故事，三年一祭。以仲春之月，祭唐堯於平陽，以契配；祭虞舜於河東，以咎繇配；祭夏禹于安邑，以伯益配；祭殷湯于偃師，以伊尹配；祭周文王於邦，以太公配；祭武王於鎬，以周公、召公配；祭漢高祖于長陵，以蕭何配。

Zhenguan rites lacked sacrifice to former emperors. Xianqing 2, sixth month: Xu Jingzong memorialized: "Book of Rites 'Regulations of Sacrifice' says: 'Sage kings sacrificed those whose law reached the people; who died in service; who labored to settle the state; who warded great calamity; who repelled great peril. The quote ended. Furthermore: 'Yao, Shun, Yu, Tang, Wen, and Wu had merit among the people, as sun, moon, and stars people behold; those not of this kind are outside the sacrifice canon.' By this, emperors share the sun and moon's precedent with regular sacrifice—repaying merit. Through Sui all followed this canon. Gaozu's regulations lacked text, but Qin and Han precedents were often followed. First Emperor was without the Way and abandoned. Han Founder's models became law for later ages. From Sui down they were also in sacrifice precedents. Great Tang examines antiquity and gathers canons—only this rite lacks full order. We ask to follow precedent: sacrifice every three years. Mid-spring: Yao at Pingyang, Qi paired; Shun at Hedong, Gao Yao paired; Yu at Anyi, Bo Yi paired; Tang at Yanshi, Yi Yin paired; King Wen at Bang, Grand Duke paired; King Wu at Hao, Duke of Zhou and Shao paired; Gaozu at Changling, Xiao He paired.

玄宗開元二十二年正月，詔曰：「古聖帝明王、嶽瀆海鎮，用牲牢，餘並以酒脯充奠祀。」二十三年正月，詔：「自今已後，明衣絹布，並祀前五日預給。」丁酉，詔：「自今已後，有大祭，宜差丞相、特進、開府、少保、少傅、尚書、御史大夫攝行事。」天寶六載正月，詔：「三皇、五帝，於京城置令，丞。」七載五月，詔：「三皇已前帝王，宜於京城共置廟官。歷代帝王肇跡之處，德業可稱者，忠臣義士、孝婦烈女，所在亦置一祠宇。晉陽真人等並追贈，得道升仙處，度道士永修香火。」九載九月，處士崔昌上《大唐五行應運曆》，以王者五十代而一千年，請國家承周、漢，以周、隋為閏。十一月，敕：「唐承漢後，其周武王、漢高祖同置一廟並官吏。」十二載九月，以魏、周、隋依舊為三王后，封韓公、介、酅公等，仍舊五廟。

Kaiyuan 22, first month: sage emperors, marchmounts, watercourses, seas, and garrisons take great-offering victims; the rest wine and dried flesh. The quote ended. Year 23, first month: "From now bright garments issued five days before sacrifice." The quote ended. Dingyou: "Great sacrifices: chancellor, special advancement, opening government, junior guardian, junior mentor, minister, and censor-in-chief perform by proxy." The quote ended. Tianbao 6, first month: "Three Sovereigns and Five Emperors: capital magistrates and assistants." The quote ended. Year 7, fifth month: "Pre-Three Sovereigns emperors: joint capital temple officers. Where emperors first rose or merit shone, loyal ministers, righteous men, filial wives and steadfast women: one shrine each. Jinyang Perfected Ones and the like were posthumously enfeoffed; immortal ascension sites received ordained priests for perpetual incense. The quote ended. Ninth year, ninth month: Recluse Cui Chang presented the "Great Tang Five-Phase Responsive Calendar," fifty generations per millennium, asking succession to Zhou and Han with Zhou and Sui intercalary. Eleventh month: Tang succeeds Han; King Wu of Zhou and Han Gaozu share one temple and officers. The quote ended. Twelfth year, ninth month: Wei, Zhou, and Sui as three former kings; Han, Jie, and Xi dukes enfeoffed, five temples unchanged.

天寶六載正月，詔大祭祀騂犢，量減其數。肅宗上元元年閏四月，改元，制以歲儉，停中小祠享祭。至其年仲秋，復祠文宣於太學。永泰二年，春夏累月亢旱，詔大臣裴冕等十餘人，分祭川瀆以祈雨。禮儀使右常侍於休烈請依舊祠風伯、雨師於國門舊壇，復為中祠，從之。

Tianbao 6, first month: great sacrifices use reddish calves; quantities reduced. Shangyuan 1 intercalary fourth month: era changed; lean year stopped middle and small sacrifices. That year mid-autumn: Literary Sage at Imperial Academy restored. Yongtai 2: months of spring-summer drought; Pei Mian and ten-plus ministers sacrificed at rivers and watercourses for rain. Ritual Commissioner Yu Xiulie asked Wind Lord and Rain Master restored at old gate altars as middle sacrifice; approved.

高祖武德二年，國子立周公、孔子廟。七年二月己酉，詔「諸州有明一經已上未被升擢者，本屬舉送，具以名聞，有司試策，皆加敘用。其吏民子弟，有識性明敏，志希學藝，亦具名申送，量共差品，並即配學。州縣及鄉，並令置學。」丁酉，幸國子學，親臨釋奠。引道士、沙門有學業者，與博士雜相駁難，久之乃罷。

Gaozu Wude 2: National University established Duke of Zhou and Confucius shrines. Year 7, second month twenty-seventh: prefectures with classicists not yet promoted present by name; offices test by policy and appoint. Keen officials' and commoners' sons: report by name, rank by measure, assign to study. Prefectures, counties, and townships: establish schools. The quote ended. Dingyou: visited National University and performed libation in person. Learned Daoists and monks were set to debate the Erudites until the practice was dropped.

貞觀十四年三月丁丑，太宗幸國子學，親觀釋奠。祭酒孔穎達講《孝經》，太宗問穎達曰：「夫子門人，曾、閔俱稱大孝，而今獨為曾說，不為閔說，何耶？」對曰：「曾孝而全，獨為曾能達也。」制旨駁之曰：「朕聞《家語》云：曾皙使曾參鋤瓜，而誤斷其本，皙怒，援大杖以擊其背，手僕地，絕而復蘇。孔子聞之，告門人曰：'參來勿內。 '既而曾子請焉，孔子曰：'舜之事父母也，使之，常在側；欲殺之，乃不得。小棰則受，大杖則走。今參于父，委身以待暴怒，陷父于不義，不孝莫大焉。 '由斯而言，孰愈于閔子騫也？」穎達不能對。太宗又謂侍臣：「諸儒各生異意，皆非聖人論孝之本旨也。孝者，善事父母，自家刑國，忠於其君，戰陳勇，朋友信，揚名顯親，此之謂孝。具在經典，而論者多離其文，迥出事外，以此為教，勞而非法，何謂孝之道耶！」二十一年，詔曰：「左丘明、卜子夏、公羊高、谷梁赤、伏勝、高堂生、戴聖、毛萇、孔安國、劉向、鄭眾、杜子春、馬融、盧植、鄭玄、服虔、何休、王肅、王弼、杜預、范甯、賈逵總二十二座，春秋二仲，行釋奠之禮。」初，以儒官自為祭主，直雲博士姓名，昭告於先聖。又州縣釋奠，亦以博士為主。敬宗等又奏曰：

Zhenguan 14, third month dingchou: Taizong visited the Directorate and watched the libation rites. Director Kong Yingda lectured on the Filial Classic; Taizong asked why only Zeng, not Min, was taught though both were called greatly filial. Yingda said Zeng's filial piety was complete and he alone had fully attained it. The emperor cited the Family Sayings: Zeng Xi beat Zeng Shen for cutting a melon root until the son collapsed and revived. Confucius told his disciples not to let Shen in. When Shen sought him, Confucius said Shun stayed at his parents' side when sent for; when they wished to kill him he was not there to be killed. he took a light beating but fled a heavy one. Shen, by submitting to his father's rage, had implicated him in wrong—the worst filial impiety. Who, then, was the better son—Shen or Min Ziqian? Yingda had no answer. Taizong told his ministers that scholarly disputes missed the sages' true teaching on filial piety. Filial piety means serving parents, ordering home and state, loyalty, battlefield courage, trust among friends, and bringing honor to one's kin. All this is in the classics, yet commentators stray from the text; such teaching is laborious and lawless—not filial piety at all. Year 21: twenty-two canonical scholars were enshrined for spring and autumn libation rites at the two mid-season months. Initially Ru officials led the rite, naming the Erudite who announced to the Former Sage. County and prefectural libations likewise used Erudites as masters of ceremony. Jingzong and others memorialized again:

按《禮記·文王世子》：凡學，春官釋奠于其先師。」鄭注云：「官，謂《詩》、《書》、《禮》、《樂》之官也。」彼謂四時之學，將習其道，故儒官釋奠，各于其師。既非國學行體，所以不及先聖。至於春、秋二時合樂之日，則天子視學，命有司典秩，即總祭先聖、先師焉。秦、漢釋奠，無文可檢。至於魏武，則使太常行事。自晉、宋已降，時有親行，而學官主祭，全無典實。且名稱國學，樂用軒懸，樽俎威儀，蓋皆官備，在於臣下，理不合專。況凡在小神，猶皆遣使行禮，釋奠既准中祀，據理必須稟命。今請國學釋奠，令國子祭酒為初獻，祝辭稱「皇帝謹遣」，仍令司業為亞獻，國子博士為終獻。其州學，刺史為初獻，上佐為亞獻，博士為終獻。縣學，令為初獻，丞為亞獻，博士既無品秩，請主薄及尉通為終獻。若有闕，並以次差攝。州縣釋奠，既請各刺史、縣令親獻主祭，望准祭社，同給明衣。修附禮令，以為永則。

They cited the Rites: each school's spring director performs libation to his former teacher. Zheng Zhu explained "director" as the Odes, Documents, Rites, and Music officers. Seasonal schools libated to each instructor before studying his subject. That was not the national academy rite and did not involve the Former Sage. At the spring and autumn combined-music days the emperor inspected the school and sacrificed together to the Former Sage and Teacher. Qin and Han libation practice leaves no checkable record. Cao Cao had the Director of Ritual conduct it. After Jin and Song emperors sometimes attended, but academy officers leading sacrifice had no real precedent. The national academy used full court music and regalia—subordinates should not monopolize the rite. Even minor spirits received imperial envoys; middle-grade libation required imperial commission. They asked the Directorate Director to make the first offering with prayer "The emperor respectfully dispatches," the Vice Director second, and the Erudite third. Prefectural schools: prefect first, senior aide second, Erudite third. County schools: magistrate first, assistant second; the clerk and district captain jointly third, the Erudite having no rank. Vacancies were to be filled by the next officer in order. Local libations with prefects and magistrates presiding should grant bright garments as at community-altar rites. The changes were to be codified permanently.

高宗顯慶二年七月，禮部尚書許敬宗等議：「依令，周公為先聖，孔子為先師。又《禮記》云：'始立學，釋奠於先聖。 '鄭玄注云：'若周公、孔子也。」且周公踐極，功比帝王，請配武王。以孔子為先聖。」二年，廢書、算、律學。龍朔二年正月，東都置國子監丞、主簿、錄事各一員，四門助教博士、四門生三百員，四門俊士二百員。二月，復置律及書、算學。三年，以書隸蘭台，算隸秘閣局，律隸詳刑寺。乾封元年正月，高宗東封還，次鄒縣頓，祭宣父，贈太師。總章元年二月，皇太子弘幸國學，釋奠，贈顏回太子少師，曾參太子少保。儀鳳三年五月，詔：「自今已後，《道德經》並為上經，貢舉人皆須兼通。其餘經及《論語》，任依常式。」則天天授三年，追封周公為褒德王，孔子為隆道公。則天長壽二年，自製《臣軌》兩卷，令貢舉人為業，停《老子》。神龍元年，停《臣軌》，復習《老子》。以鄒、魯百戶封隆道公，諡曰文宣。睿宗景雲二年八月丁巳，皇太子釋奠于太學。太極元年正月，詔：「孔宣父祠廟，令本州修飾，取側近三十戶以供灑掃。」

Xianqing 2, month 7: Xu Jingzong ruled that the Duke of Zhou was Former Sage and Confucius Former Teacher. The Rites required libation to the Former Sage when a school was founded. Zheng Xuan glossed this as the Duke of Zhou and Confucius. The Duke of Zhou had equaled emperors; they asked to pair him with King Wu. Confucius alone was to be Former Sage. Year 2: the Documents, Mathematics, and Law schools were abolished. Longshuo 2: the eastern capital Directorate gained new officers, four-gate faculty, three hundred students, and two hundred distinguished scholars. Second month: Law, Documents, and Mathematics schools were restored. Year 3: Documents went to the Orchid Terrace, Mathematics to the Archive, Law to Detailed Punishments. Qianfeng 1: returning from the feng, Gaozong sacrificed to Confucius at Zou and made him Grand Preceptor. Zongzhang 1: Crown Prince Hong libated at the academy and enfeoffed Yan Hui and Zeng Shen as heir tutors. Yifeng 3: the Daodejing became a supreme classic required of examination candidates. Other classics and the Analects followed the usual rules. Tianshou 3: the Duke of Zhou became King of Commending Virtue; Confucius became Duke of Elevating the Way. Changshou 2: Zetian's Tracks for Ministers replaced the Laozi in the curriculum. Shenlong 1: Tracks for Ministers was dropped and the Laozi restored. A hundred households in Zou and Lu supported the duke, posthumously titled Wén Xuān. Jingyun 2, eighth month dingsi: the crown prince libated at the Imperial Academy. Taiji 1: Confucius's temple was to be repaired and thirty households assigned to maintain it. The edict closed.

開元七年十月戊寅，皇太子詣國學，行齒胄之禮。開元十一年，春秋二時釋奠，諸州宜依舊用牲牢，其屬縣用酒脯而已。十九年正月，春秋二時社及釋奠，天下州縣等停牲牢，唯用酒脯，永為常式，二十四年三月，始移貢舉，遣禮部侍郎姚奕請進士帖《左傳》、《禮記》，通五及第。二十五年三月，敕：「明經自今已後，貼十通五已上；口問大義十條，取通六已上；仍答時務策三道，取粗有文理者及第。進士停帖小經，宜准明經例試大經，帖十通四，然後試雜文及策，訖，封所試雜文及策，送中書、門下詳覆。」二十六年正月，敕：「諸州鄉貢見訖，令引就國子監謁先師，學官為之開講，質問疑義，有司設食。弘文、崇文兩館學生及監內得舉人，亦聽預焉。」其日，祀先聖已下，如釋奠之禮。青宮五品已下及朝集使，就監觀禮，遂為常式，每年行之至今。

Kaiyuan 7, tenth month: the crown prince performed the age-order cap ceremony at the academy. Kaiyuan 11: prefectures kept full victims for libation; counties used only wine and dried meat. Kaiyuan 19: local libations and community rites were limited to wine and dried meat; in year 24 jinshi began posting on the Zuo Commentary and Rites, five passes to graduate. Year 25: mingjing candidates had to pass five of ten pasted classics. and six of ten oral questions on great principles. plus three policy essays of rough coherence. Jinshi dropped minor classics, posted on major ones four of ten, then essays and policy for Secretariat review. Year 26: after local tribute selections, candidates visited the Former Teacher at the Directorate for lectures and feasting. Hongwen, Chongwen, and qualifying Directorate students could join. That day they sacrificed to the Former Sage as at libation. Palace and assembly envoys watched; the practice became annual.

初，開元八年，國子司業李元瓘奏稱：「先聖孔宣父廟，先師顏子配座，今其像立侍，配享合坐。十哲弟子，雖復列像廟堂，不預享祀。謹檢祠令：何休、範甯等二十二賢，猶沾從祀，望請春秋釋奠，列享在二十二賢之上。七十子，請准舊都監堂圖形於壁，兼為立贊，庶敦勸儒風，光崇聖烈。曾參等道業可崇，獨受經于夫子，望准二十二賢預饗。」敕改顏生等十哲為坐像，悉預從祀。曾參大孝，德冠同列，特為塑像，坐於十哲之次。圖畫七十子及二十二賢於廟壁上。以顏子亞聖，上親為之贊，以書于石。閔損已下，令當朝文士分為之贊。二十七年八月，又下制曰：

Kaiyuan 8: Li Yuanjin asked seated images for Yan Hui and seated association for the Ten Wise Ones. The Ten Wise had images but no sacrificial share. Twenty-two later scholars still had follow-sacrifice; the Ten Wise should rank above them. The seventy disciples should be painted on the walls with eulogies to encourage learning. Zeng Shen and others who studied directly under the Master should join the twenty-two in sacrifice. An edict seated the Ten Wise and gave them follow-sacrifice. Zeng Shen was given a special seated image after the Ten Wise for his filial piety. Seventy disciples and twenty-two scholars were painted on the walls. The emperor inscribed Yan Hui's eulogy in stone as Second Sage. Court writers composed eulogies for the other disciples. Year 27, eighth month: a new edict declared:

弘我王化，在乎儒術。孰能發揮此道，啟迪含靈，則生人已來，未有如夫子者也。所謂自天攸縱，將聖多能，德配乾坤，身揭日月。故能立天下之大本，成天下之大經，美政教，移風俗，君君臣臣，父父子子，人到於今受其賜。不其猗歟！於戲！楚王莫封，魯公不用，俾夫大聖，才列陪臣，棲遲旅人，固可知矣。年祀浸遠，光靈益彰，雖代有褒稱，而未為崇峻，不副於實，人其謂何？

Royal transformation depended on Confucian learning. No teacher had equaled the Master in enlightening mankind. Heaven-born, multitalented, his virtue matched cosmos and sun and moon. He set the foundations of order, civilized government, and right relations—mankind still lives by his gift. How abundant his legacy! Alas! Unenfeoffed by Chu and unused by Lu, the sage had been only a companion minister and wanderer. His fame had grown, yet honors still fell short of his stature.

朕以薄德，祗膺寶命，思闡文明，廣被華夏。時則異於今古，情每重於師資。既行其教，合旌厥德。爰申盛禮，載表徽猷。夫子既稱先聖，可追諡為文宣王。宜令三公持節冊命，應緣冊及祭，所司速擇日，並撰儀注進。其文宣陵並舊宅立廟，量加人灑掃，用展誠敬。其後嗣可封文宣公。至如辨方正位，著自禮經，苟非得所，何以示則？昔緣周公南面，夫子西坐，今位既有殊，坐豈如舊，宜補其墜典，永作成式。自今已後，兩京國子監，夫子皆南面而坐，十哲等東西列侍。天下諸州亦准此。

The emperor claimed modest merit yet sought to spread civilization across China. Times had changed, but respect for teachers deepened. His teaching was practiced; his virtue must be displayed. Grand rites would proclaim his merit. Confucius was posthumously enfeoffed as King Wén Xuān. The Three Excellencies were to confer the patent; offices were to fix dates and ritual protocols. Temples at his tomb and birthplace were staffed for sweeping and reverence. His descendants could hold the title Duke Wén Xuān. Rites required correct placement to set a model. The Master should face south like a king, not sit west as before the Duke of Zhou. In both capitals Confucius was seated facing south with the Ten Wise flanking him. All prefectures followed suit.

且門人三千，見稱十哲，包夫眾美，實越等夷。暢玄聖之風規，發人倫之耳目，並宜褒贈，以寵賢明。顏子淵既雲亞聖，須優其秩，可贈兗公。閔子騫可贈費侯，冉伯牛可贈鄆侯，冉仲弓可贈薛侯，冉子有可贈徐侯，仲子路可贈衛侯，宰子我可贈齊侯，端木子貢可贈黎侯，言子游可贈吳侯，卜子夏可贈魏侯。又夫子格言，參也稱魯，雖居七十之數，不載四科之目。頃雖異於十哲，終或殊於等倫，允稽先旨，俾循舊位。庶乎禮得其序，人焉式瞻，宗洙泗之丕烈，重膠庠之雅範。

The Ten Wise among three thousand disciples surpassed their peers. They should be honored to spread the sage's teaching and enlighten human relations. Yan Hui as Second Sage was enfeoffed as Duke of Yan. Nine disciples received marquisates: Min, the three Rans, Zilu, Zai Wo, Zigong, Ziyou, and Zixia. Confucius had called Zeng Shen "Lu"; he was among the seventy but not in the four categories. Though not among the Ten Wise, Zeng Shen kept his former place by ancient precedent. Rite and example would honor Zhu-Si and the academy's tradition.

又贈曾參、顓孫師等六十七人皆為伯。於是正宣父坐于南面，內出王者袞冕之服以衣之。遣尚書左丞相裴耀卿就國子廟冊贈文宣王。冊畢，所司奠祭，亦如釋奠之儀，公卿已下預觀禮。又遣太子少保崔琳就東都廟以行冊禮，自是始用宮懸之樂。春秋二仲上丁，令三公攝行事。

Sixty-seven more disciples, including Zeng Shen and Zhuansun Shi, became earls. Confucius was seated facing south and clothed in royal robes. Pei Yaojing conducted the enfeoffment at the Directorate temple. After the patent, libation followed; officials down to the ranks watched. Cui Lin performed the eastern-capital patent rite; palace music was introduced. Spring and autumn upper ding days: the Three Excellencies officiated by commission.

天寶元年，明經、進士習《爾雅》。九載七月，國子監置廣文館，知進士業，博士、助教各一人，秩同太學博士。十二載七月，詔天下舉人不得充鄉貢，皆補學生。四門俊士停。

Tianbao 1: mingjing and jinshi studied the Erya. Year 9: the Broad Culture Hall was added for jinshi with faculty equal to the Grand Academy. Year 12: examination candidates had to enroll as Directorate students, not as local tribute. Four-gate distinguished scholars were abolished.

寶應二年六月，敕令州縣每歲察秀才孝廉，取鄉閭有孝悌廉恥之行薦焉。委有司以禮待之，試其所通之學，《五經》之內，精通一經，兼能對策，達於理體者，並量行業授官。其明經、進士並停。國子學道舉，亦宜准此。因楊綰之請也。詔下朝臣集議，中書舍人賈至議，請依綰奏。有司奏曰：「竊以今年舉人等，或舊業既成，理難速改，或遠州所送，身已在途，事須收獎。其今秋舉人中有情願舊業舉試者，亦聽明年已後，一依新敕。」後綰議竟不行。自至德後，兵革未息，國學生不能廩食，生徒盡散，堂墉頹壞，常借兵健居止。至永泰二年正月，國子祭酒蕭昕上言：「崇儒尚學，以正風教，乃王化之本也。」其月二十九日，敕曰：

Baoying 2: localities yearly recommended virtuous xiucai and xiaolian. Offices tested one classic and policy; the qualified received offices by merit. The mingjing and jinshi examinations were suspended. Directorate moral selection followed the same rule. This followed Yang Guan's memorial. Jia Zhi urged adopting Yang Guan's plan. The ministry noted many candidates were already en route under the old rules. This year's candidates could finish under the old rules; later years would follow the new edict. Yang Guan's reform was never enacted. After Zhide, war left the academy empty, ruined, and quartering soldiers. Yongtai 2: Director Xiao Xin urged reviving Confucian education as the basis of rule. On the twenty-ninth the emperor responded:

理道同歸，師氏為上，化人成俗，必務於學。俊造之士，皆從此途，國之貴遊，罔不受業。修文行忠信之教，崇祗庸孝友之德，盡其師道，乃謂成人。兼復揚于王廷，考以政事，征之以禮，任之以官。置於周行，莫匪邦彥，樂得賢也，其在茲乎！

Teachers stood supreme; transforming custom required learning. Talented candidates and noble youths were to study. Classical virtue and the teacher's Way made the finished student. Graduates were to serve at court and enter office by merit. The state would again delight in worthy men.

朕志求理體，尤重儒術，先王大教，敢不底行。頃以戎狄多難，急於經略，太學空設，諸生蓋寡。弦誦之地，寂寥無聲，函丈之間，殆將不掃。上庠及此，甚用憫焉。今宇縣攸甯，文武兼備，方投戈而講藝，俾釋菜而行禮。四科鹹進，六藝復興，神人以和，風化浸美。日用此道，將無間然。

The emperor prized learning and vowed to restore the sages' teaching. War had emptied the Grand Academy. Classrooms stood silent and untended. The emperor lamented the academy's decay. Peace returned; the court would lay aside arms for study and school rites. The four disciplines and six arts would flourish again. This Way would be practiced without interruption.

其諸道節度、觀察、都防禦使等，朕之腹心，久鎮方面。眷其子弟，各奉義方，修德立身，事資括羽。恐干戈之後，學校尚微，僻居遠方，無所諮稟。山東寡學，質疑必就于馬融；關西盛名，尊儒乃稱于楊震。負經來學，當集京師。並宰相、朝官及神策六軍軍將子弟欲習業者，自今已後，並令補國子生。欲其業重籝金，器成琢玉，日新厥德，代不乏賢。其中身雖有官，欲附學讀書者，亦聽。其學官，委中書、門下即簡擇行業堪為師範者充。學生員數多少，所習經業，考試等第，並所供糧料，及學館破壞，要量事修理，各委本司作條件聞奏。務須詳悉，稱朕意焉。

Regional commanders were the emperor's trusted kin. Their sons needed moral training and education. Remote regions still lacked schools after the wars. Shandong had few scholars; doubts once sent men to Ma Rong. Guandong honored Ru as Yang Zhen had. Students bearing classics should gather in the capital. Ministers' and Shence generals' sons were ordered into the Directorate. They should refine talent like gold in a casket and jade on the wheel. Officials might also enroll to read books. The Secretariat was to appoint worthy teachers. Each bureau was to report quotas, curricula, exams, rations, and repairs. Reports were to be thorough.

及二月朔上丁釋奠，蕭昕又奏：諸宰相元載、杜鴻漸、李抱玉及常參官、六軍軍將就國子學聽講論，賜錢五百貫。令京兆尹黎幹造食。集諸儒、道、僧，質問竟日。此禮久廢，一朝能舉。八月，國子學成祠堂、論堂、六館及官吏所居廳宇，用錢四萬貫，拆曲江亭子瓦木助之。四日，釋奠，宰相、常參官、軍將盡會於講堂，京兆府置食，講論。軍容使魚朝恩說《易》，又於論堂畫《周易》鏡圖。自至德二載收兩京，唯元正含元殿受朝賀，設宮懸之樂，雖郊廟大祭，只有登歌樂，亦無文、武二舞。其時軍容使魚朝恩知監事，廟庭乃具宮懸之樂於講堂前，又有教坊樂府雜會，竟日而罷。二十五日，詔曰：「古者設官分土，所以崇德報功。總內署之綱，事密於清禁；弘上庠之教，德潤於鴻業。賦開千乘，禮序九賓。必資兼濟之能，用協至公之選。開府儀同三司、兼右監門衛大將軍、仍知觀軍容宣慰處置使、知內侍省事、內飛龍閑廄使，內弓箭庫使、知神策軍兵馬使、上柱國、馮翊郡開國公魚朝恩，溫良恭儉，寬柔簡廉，長才博達，敏識高妙。學究儒玄之秘，謀窮遁甲之精。百行資身，一心奉上。自王室多故，雲雷經始，五原之北，以先啟行；三河之表，爰整其旅。成師必勝，每合於韜鈐；料敵無遺，可征于蓍蔡。關洛既定，幽燕復開，海外有截，厥功惟茂。曆事三聖，始終竭力。頃東都扈蹕，釋位勤王，時當綴旒，節見披棘，下江助我，甲令先書，社稷之衛，邦家是賴。及邊陲罷警，戎務解嚴，方獎勵于《易》象。才兼文武，所謂勳賢，亦既任能，斯焉命賞，宜膺朝典，式副公議。可行內侍監，判國子監事，充鴻臚禮賓等使，封鄭國公，食邑三千戶。」二十四日，於國子監上。詔宰相及中書門下官、諸司常參官、六軍軍將送上。京兆府造食，內教坊音樂、竿木渾脫，羅列於論堂前。朝恩辭以中官不合知南衙曹務，宰相、僕射、大夫皆勸之，朝恩固辭，乃奏之。宰相引就食。奏樂，中使送酒及茶果，賜充宴樂，竟日而罷。元載奏狀。又使中使宣敕云：「朝恩既辭不止，但任知學生糧料。」是日，宰相軍將已下子弟三百餘人，皆衣紫衣，充學生房，設食於廊下。貸錢一萬貫，五分收錢，以供監官學生之費。俄又請青苗地頭取百文資課以供費同。舊例，兩京國子監生二千餘人，弘文館、崇文館、崇玄館學生，皆廩飼之。十五載，上都失守，此事廢絕。乾元元年，以兵革未息，又詔罷州縣學生，以俟豐歲。

Second-month libation: chancellors and officers heard lectures at the Directorate; five hundred strings were granted. Jingzhao Governor Li Gan provided the feast. Ru, Daoist, and Buddhist masters debated all day. A long-abandoned rite was revived in a day. Eighth month: the academy rebuilt its halls for forty thousand strings, using timber from the Qujiang Pavilion. Fourth day libation: officials feasted and debated in the lecture hall. Yu Chaoen lectured on the Changes and painted its Mirror Diagram. Since recovering the capitals in 757, full court music was rare even at great sacrifices. Yu Chaoen staged full palace music and entertainments at the academy all day. Day 25: an edict praised merit and office. He governed the inner palace with secret care; and expanded the academy, enriching the dynasty. His fief was vast; ritual ranked him among nine guests. Such breadth required a man of balanced talent. The edict extolled Yu Chaoen's titles, virtues, and talents at length. He was learned in Confucian and esoteric texts and military divination. His conduct supported the throne. Since the rebellion he had marched first from Wuyuan; and organized armies south of the Yellow River. His armies won by classic strategy; his foresight matched divination. He had helped pacify the heartland and frontiers. He had served three emperors faithfully. He had escorted the court east and aided the throne in crisis. With peace returning, the court now rewarded his study of the Changes. His civil and military merit deserved high office by public acclaim. He was made Inner Service Director, acting Directorate head, Duke of Zheng, fief 3000. The patent was issued at the Directorate on the twenty-fourth. Officials escorted him to the ceremony. A feast and palace entertainments filled the lecture hall. Yu Chaoen declined civil office; ministers urged him in vain. The chancellor led him to the feast. Music, imperial wine, and fruit lasted until sunset. Yuan Zai submitted a memorial. An envoy limited his charge to student provisions. Three hundred officials' sons in purple filled the student quarters. Ten thousand strings were lent at five percent for academy expenses. He soon added a levy on green-sprout land. Formerly over two thousand capital students received state rations. The An Lushan rebellion ended the provision. Qianyuan 1: local schools were closed until peace.

則天垂拱四年四月，雍州永安人唐同泰偽造瑞石于洛水，獻之。其文曰：「聖母臨人，永昌帝業。」於是號其石為「寶圖」，賜百官宴樂，賜物有差。授同泰為遊擊將軍。其年五月下制，欲親拜洛受「寶圖。」先有事於南郊，告謝昊天上帝。令諸州都督、刺史並諸親，並以拜洛前十日集神都。於是則天加尊號為聖母神皇。大赦天下。改「寶圖」為「天授聖圖」，洛水為永昌。封其神為顯聖侯，加特進，禁漁釣，祭享齊於四瀆。所出處號曰聖圖泉，於泉側置永昌縣。又以嵩山與洛水接近，因改嵩山為神嶽，授太師、使持節、神岳大都督、天中王，禁斷芻牧。其天中王及顯聖侯，並為置廟。又先于汜水得瑞石，因改汜水縣為廣武縣。至其年十二月，則天親拜洛受圖，為壇于洛水之北，中橋之左。皇太子皆從。內外文武在僚、蠻夷酋長，各依方位而立。珍禽奇獸，並列於壇前。文物鹵簿，自有唐已來，未有如此之盛者也。禮畢，即日還宮。神都父老勒碑於拜洛壇前，號曰：「天授聖圖之表。」開元五年，左補闕盧履冰上言曰：「則天皇后拜洛受圖壇及碑文，雲垂拱四年唐同泰得石，文雲'聖母臨人，永昌帝業'之所建。因改元為永昌，仍置永昌縣。縣既尋廢，同泰亦已貶官，唯碑壇獨立。准天樞、頌台之例，不可更留。」始令所司毀之，其顯聖侯廟亦尋毀拆。

Chui Gong 4: Tang Tongtai forged a "auspicious stone" in the Luo. It read: "The Holy Mother rules mankind; the dynasty flourishes forever. The stone was named Treasure Chart; officials were feasted and rewarded. Tongtai became a guerrilla general. That fifth month she planned to worship at the Luo and receive the chart. She would first sacrifice at the southern suburb to Heaven. Governors, prefects, and kin were summoned to Luoyang beforehand. Zetian took the title Holy Mother Divine Emperor. She proclaimed a great amnesty. "Precious Chart" became "Chart Bestowed by Heaven," and the Luo River was renamed Yongchang. Its spirit was made Marquis of Manifest Sagacity with special advancement; fishing was banned; sacrifices ranked with the Four Streams. The source was named Spring of the Sacred Chart; Yongchang County was set up beside it. As Mount Song lay near the Luo, it was renamed Divine Peak, titled Grand Preceptor, bearer of the staff of authority, Grand Commander of the Divine Peak, and King of the Center of Heaven, with pasturage forbidden. Temples were established for both the King of the Center of Heaven and the Marquis of Manifest Sagacity. A propitious stone had earlier been found at Sishui, so Sishui County was renamed Guangwu. That twelfth month Wu Zetian personally worshipped at the Luo to receive the chart, building an altar north of the Luo, left of the Central Bridge. The crown prince followed, and all others with him. Civil and military officials and barbarian chieftains each stood by their assigned direction. Rare birds and strange beasts were arrayed before the altar. Ritual vessels and escort insignia had never been so magnificent since the Tang began. When the rites ended, they returned to the palace the same day. Divine Capital elders carved a stele before the Luo-worship altar, titled "Tablet of the Chart Bestowed by Heaven." Kaiyuan 5: Left Remonstrance Lu Lübing said the altar and stele for Wu Zetian's Luo chart worship were built where Tang Tongtai found the Chuigong 4 stone reading "The Holy Mother oversees the people; the Yongchang imperial enterprise. The era was renamed Yongchang and Yongchang County was established. The county was soon abolished and Tongtai demoted; only stele and altar remained. Following the Heavenly Pivot and Praise Terrace precedent, they could not remain." The offices were ordered to destroy them; the Marquis of Manifest Sagacity temple was soon demolished.

開元二十九年正月己丑，詔兩京及諸州各置玄元皇帝廟一所，並置崇玄學。其生徒令習《道德經》及《莊子》、《列子》、《文子》等，每年准明經例舉送。至閏四月，玄宗夢京師城南山趾有天尊之像，求得之于盩厔樓觀之側。至天寶元年正月癸丑，陳王府參軍田同秀稱於京永昌街空中見玄元皇帝，以「天下太平，聖壽無疆」之言傳于玄宗，仍雲桃林縣故關令尹喜宅傍有靈寶符。發使求之，十七日，獻於含元殿。於是置玄元廟于太寧坊，東都於積善坊舊邸。二月丁亥，禦含元殿，加尊號為開元天寶聖文神武皇帝。辛卯，親祔玄元廟。丙申，詔：《古今人表》，玄元皇帝升入上聖。莊子號南華真人，文子號通玄真人，列子號沖虛真人，庚桑子號洞虛真人。改《莊子》為《南華真經》，《文子》為《通玄真經》，《列子》為《沖虛真經》，《庚桑子》為《洞虛真經》。亳州真源縣先天太后及玄元廟各置令一人。兩京崇玄學各置博士、助教，又置學生一百員。桃林縣改為靈寶縣。田同秀與五品官。四月，詔崇文習《道德經》。七月，隴西李氏敦煌、姑臧、絳郡、武陽四房隸于宗正寺。九月，兩京玄元廟改為太上玄元廟，天下准此。十月，改新豐驪山為會昌山，仍于秦坑儒之所立祠宇。新作長生殿改為集靈台。

Kaiyuan 29, first month, jichou: edict ordered one August Ancestor of the Mysterious Origin temple per Two Capital and prefecture, plus Chongxuan academies. Students were to study the Daodejing, Zhuangzi, Liezi, Wenzi, and the like, presented yearly by mingjing precedent. In the intercalary fourth month Xuanzong dreamed of a Heavenly Honored image at the capital's southern wall; it was found beside Zhouzhi's Louguan. Tianbao 1, first month, guichou: Chen-household adjutant Tian Tongxiu said he saw the August Ancestor of the Mysterious Origin over Yongchang Street, bearing "All under Heaven at peace; sagely longevity without limit," and that a numinous treasure talisman lay by Yin Xi's old Taolin residence. Envoys were sent; on the seventeenth it was presented at Hanyuan Hall. A Mysterious Origin temple was set in Taiping Ward; in the Eastern Capital, at the old Jishan residence. Second month, dinghai: at Hanyuan Hall he took the honorific Sagely in Culture and Martial Emperor of Kaiyuan and Tianbao. On xinmao he personally installed spirit tablets at the Mysterious Origin temple. On bingshen: in the Table of Notable Men Past and Present, the August Ancestor of the Mysterious Origin was raised to upper sage. Zhuangzi became Perfected Man of Southern Florescence; Wenzi, of Penetrating Mystery; Liezi, of Empty Transit; Gengsangzi, of Cavernous Mystery. Zhuangzi became the True Classic of Southern Florescence; Wenzi, of Penetrating Mystery; Liezi, of Empty Transit; Gengsangzi, of Cavernous Mystery. Bozhou's Zhenyuan County: one magistrate each for the Primordial Heaven Empress Dowager and the Mysterious Origin temple. Each Two-Capital Chongxuan Academy received erudites and assistants plus one hundred students. Taolin County was renamed Lingbao. Tian Tongxiu was appointed to fifth-rank office. Fourth month: edict ordered Chongwen students to study the Daodejing. Seventh month: Longxi Li branches Dunhuang, Guzang, Jiang, and Wuyang were placed under the Imperial Clan Court. Ninth month: Two-Capital Mysterious Origin temples became Supreme August Mysterious Origin temples; the empire followed. Tenth month: Xinfeng's Mount Li became Mount Huichang; a shrine was erected at the Qin scholars' burial site. The new Hall of Long Life became the Terrace of Gathering Spirits.

二年正月丙辰，加玄元皇帝尊號「大聖祖」三字，崇玄學改為崇玄館，博士為學士，助教為直學士，更置大學士員。三月壬子，親謁玄元宮，聖祖母益壽氏號先天太后，仍于譙郡置廟。尊皋繇為德明皇帝，涼武昭王為興聖皇帝。西京玄元廟為太清宮，東京為太微宮，天下諸州為紫極宮。九月，譙郡紫極宮宜准西京為太清宮，先天太皇及太后廟亦並改為宮。三載三月，兩京及天下諸郡於開元觀、開元寺，以金銅鑄玄元等身天尊及佛各一軀。七載二月，于大同殿修功德處，玉芝兩莖生於柱礎上。五月，玄宗禦興慶殿，授冊尊號曰開元天寶聖文神武應道皇帝。十二月，以玄元皇帝見於朝元閣，改為降聖閣。改會昌縣為昭應縣，改會昌山為昭應山。封昭應山神為玄德公，立祠宇。

Year 2, first month, bingchen: "Great Sagely Ancestor" was added to the honorific; Chongxuan Academy became Lodge; erudites became academicians; assistants, direct academicians; grand academicians were added. Third month, renzi: he visited the Mysterious Origin palace; grandmother Yishou became Primordial Heaven Empress Dowager; a temple was set in Qiao. Gao Yao was honored as Emperor of Manifest Virtue; Liang's Martial Illustrious King as Emperor of Rising Sagacity. Western Capital's temple became Supreme Clarity Palace; Eastern Capital's, Supreme Subtlety; prefectural temples, Purple Ultimate palaces. Ninth month: Qiao's Purple Ultimate palace was to match the Western Capital as Supreme Clarity; Primordial Heaven emperor and empress temples became palaces. Year 3, third month: in Kaiyuan abbeys and temples empire-wide, one gilt-bronze Mysterious Origin Heavenly Honored image and one Buddha each were cast. Year 7, second month: at Datong Hall's merit site, two jade fungus stems grew on a column base. Fifth month: at Xingqing Hall Xuanzong received the honorific Sagely in Culture and Martial, Responsive to the Way, Emperor of Kaiyuan and Tianbao. Twelfth month: as the August Ancestor appeared at Chaoyuan Pavilion, it became the Pavilion of Descending Sagacity. Huichang County became Zhaoying; Mount Huichang, Mount Zhaoying. Mount Zhaoying's spirit was enfeoffed Duke of Mysterious Virtue; a shrine was built.

初，太清宮成，命工人于太白山采白石，為玄元聖容，又采白石為玄宗聖容，侍立于玄元之右。皆依王者袞冕之服，繒彩珠玉為之。又于像設東刻白石為李林甫、陳希烈之形。及林甫犯事，又刻石為楊國忠之形，而瘞林甫之石。及希烈、國忠貶，盡毀瘞之。

When the Supreme Clarity Palace was finished, Taibai workers quarried white stone for the Mysterious Origin's image and for Xuanzong's, standing at the Mysterious Origin's right. Both wore supreme kingly robes and caps of silk, color, pearl, and jade. East of the images, white stone figures of Li Linfu and Chen Xilie were carved. When Linfu fell, Guozhong's stone was carved and Linfu's buried. When Xilie and Guozhong fell, every stone was destroyed and buried.

八載六月，玉芝產於大同殿。先是，太白山人李渾稱于金星洞仙人見，語老人雲，有玉版石記符「聖上長生久視。」令御史中丞王鉷入山洞，求而得之。閏六月四日，玄宗朝太清宮，加聖祖玄元皇帝尊號曰聖祖大道玄元皇帝，高祖、太宗、高宗、中宗、睿宗尊號並加「大聖」字，皇后並加「順聖」字。五日，玄宗禦含元殿，加尊號曰開元天寶聖文神武應道皇帝。大赦。自今已後，每至禘祫，並于太清宮聖祖前設位序昭穆。太白山封神應公，金星洞改嘉祥洞，所管華陽縣改為真符縣。兩京及十道一大郡，置真符玉芝觀。九載十月，先是，御史大夫王鉷奏稱太白山人王玄翼見玄元皇帝于寶山洞中。乃遣王鉷、張均、王倕、韋濟、王翼、王岳靈於洞中得玉石函《上清護國經》、寶券、紀籙等，獻之。

Year 8, sixth month: jade fungus appeared at Datong Hall. Earlier Taibai's Li Hun said a transcendent at Golden Star Grotto told an elder of a jade-plaque record: "May the Sagely Lord enjoy long life and far sight." Censor-in-Chief Wang Qiong entered the grotto and obtained it. Intercalary sixth month, day 4: at Supreme Clarity Palace the Sagely Ancestor's honorific became Sagely Ancestor Great Way August Ancestor of the Mysterious Origin; Gaozu through Ruizong gained "Great Sagely"; empresses, "Obedient Sagely." Day 5: at Hanyuan Hall he took the honorific Sagely in Culture and Martial, Responsive to the Way, Emperor of Kaiyuan and Tianbao. There was a great amnesty for all under Heaven. Henceforth at each di and xia sacrifice, zhao-mu seats were set before the Sagely Ancestor at Supreme Clarity Palace. Taibai's spirit became Duke of Responsive Blessing; Golden Star Grotto, Auspicious Felicity Grotto; Huayang County, Zhenfu. A Zhenfu Jade Fungus Abbey was set in each Two Capital and one great commandery per circuit. Year 9, tenth month: earlier Censor-in-Chief Wang Qiong said Taibai's Wang Xuanyi saw the August Ancestor in a treasure grotto. Wang Qiong, Zhang Jun, Wang Wei, Wei Ji, Wang Yi, and Wang Yueling entered the grotto and obtained a jade casket with the Upper Clarity Classic for Protecting the State, tallies, registers, and the like, and presented them.

十一月，制：「承前宗廟，皆稱告享。自今已後，每親告獻太清、太微宮，改為朝獻，有司行事為薦獻。親告享宗廟改為朝享，有司行事為薦享。親巡陵改為朝陵，有司行事為拜陵。應諸事告宗廟者，並改為表。其郊天、後土及享祠祝文雲'敢昭告'者，並改為'敢昭薦'。」十載正月，有事于南郊，於壇所大赦。制：「自今已後，攝祭南郊，薦獻太清宮，薦享太廟，其太尉行事前一日，於致齋所具羽儀鹵簿，公服引入，親授祝版，乃赴清齋所。」

Eleventh month: ordinance said, "Formerly ancestral sacrifices were called reporting and offering. Henceforth personal presentation to Supreme Clarity and Supreme Subtlety palaces became court presentation; when offices acted, presentation offering. Personal ancestral reporting became court offering; when offices acted, presentation offering. Personal tomb visits became court tomb visits; when offices acted, tomb obeisance. All reports to the ancestral temple became memorials. Suburban heaven, Queen Earth, and offering prayer texts saying "I dare brightly report" became "I dare brightly present." Year 10, first month: southern suburb rites; great amnesty at the altar. Ordinance: henceforth when a regent sacrificed at the southern suburb, presented at Supreme Clarity Palace and Grand Temple, the Grand Marshal on the eve at the abstinence lodge received full regalia and escort in official dress, was handed the prayer board personally, then went to pure abstinence. Closing quote of the ordinance.

汾陰後土之祀，自漢武帝後廢而不行。玄宗開元十年，將自東都北巡，幸太原，便還京，乃下制曰：「王者承事天地以為主，郊享泰尊以通神。蓋燔柴泰壇，定天位也；瘞埋泰折，就陰位也。將以昭報靈祇，克崇嚴配。爰逮秦、漢，稽諸祀典，立甘泉於雍畤，定後土于汾陰，遺廟嶷然，靈光可燭。朕觀風唐、晉，望秩山川，肅恭明神，因致禋敬，將欲為人求福，以輔升平。今此神符，應於嘉德。行幸至汾陰，宜以來年二月十六日祠後土，所司准式。」

Fenyin Queen Earth sacrifice had been abandoned since Han Emperor Wu. Kaiyuan 10: touring north from the Eastern Capital via Taiyuan, Xuanzong issued an ordinance: "The king serves Heaven and Earth as masters; suburban offering to the greatest honored reaches the spirits. Burning firewood at the greatest altar fixes Heaven's position; burying in the greatest clearing takes yin's position. Thus to repay the numinous and exalt solemn matching. Since Qin and Han, per the canon, Ganquan stood at Yongzhi and Queen Earth at Fenyin; surviving temples stand lofty, spiritual light illuminating. I have observed Tang and Jin customs, ranked mountains and rivers, reverently served bright spirits, and performed the deepest offering to seek the people's blessing and aid peace. This divine talisman now responds to excellent virtue. At Fenyin, Queen Earth should be sacrificed on the coming year's second-month sixteenth day; the offices follow regulations. Closing quote of the ordinance.

先是，脽上有後土祠，嘗為婦人塑像，則天時移河西梁山神塑像，就祠中配焉。至是，有司送梁山神像於祠外之別室，內出錦繡衣服，以上後土之神，乃更加裝飾焉。又於祠堂院外設壇，如皇地祇之制。及所司起作，獲寶鼎三枚以獻，十一年二月，上親祠於壇上，亦如方丘儀。禮畢，詔改汾陰為寶鼎。亞獻邠王守禮、終獻甯王憲已，頒賜各有差。二十年，車駕又從東都幸太原，還京。中書令蕭嵩上言：「去十一年親祠後土，為祈穀，自是神明昭格，累年豐登。有祈必報，禮之大者。且漢武親祠脽上，前後數四，伏請准舊祀後土，行賽之禮。」上從之。其年十一月至寶鼎，又親祠以申賽謝。禮畢，大赦。仍令所司刊石祠所，上自為其文。

Earlier the mound had a Queen Earth shrine with a woman's image; under Wu Zetian Liangshan's image from Hexi was moved in as consort. The Liangshan image was moved to an outer chamber; palace brocades clothed Queen Earth's spirit and decoration was increased. An altar was set outside the courtyard like August Earth Spirit's rite. During construction three treasure cauldrons were found; year 11, second month, the emperor sacrificed on the altar by square-mound rite. After the rites, Fenyin was renamed Baoding. After secondary presenter Prince Shouli of Bin and final presenter Prince Xian of Ning, gifts differed by rank. Year 20: the court again went from the Eastern Capital to Taiyuan and back. Chief Councilor Xiao Song said: "Eleven years ago you sacrificed to Queen Earth for grain; spirits answered and harvests have been abundant. Prayer demands response—the greatest of rites. Han Wu sacrificed on the mound four times; I beg to follow the old Queen Earth rite with thanksgiving." The emperor agreed. That eleventh month at Baoding he sacrificed again in thanksgiving. After the rites came a great amnesty. The offices were ordered to carve stone at the shrine; the emperor wrote the text.

開元二十四年七月乙巳，初置壽星壇，祭老人星及角、亢等七宿。天寶三年，有術士蘇嘉慶上言：「請於京東朝日壇東，置九宮貴神壇，其壇三成，成三尺，四階。其上依位置九壇，壇尺五寸，東南曰招搖，正東曰軒轅，東北曰太陰，正南曰天一，中央曰天符，正北曰太一，西南曰攝提，正西曰咸池，西北曰青龍。五為中，戴九履一，左三右七，二四為上，六八為下，符於遁甲。四孟月祭，尊為九宮貴神，禮次昊天上帝，而在太清宮太廟上。用牲牢、璧幣，類於天地神祇。」玄宗親祀之。如有司行事，即宰相為之。肅宗乾元三年正月，又親祀之。初，九宮神位，四時改位，呼為飛位。乾元之後，不易位。

Kaiyuan 24, seventh month, yisi: the Longevity Star altar was first set to sacrifice to the Old Man star and the seven lodges Horn, Neck, and the rest. Tianbao 3: technician Su Jiaqing asked to set an altar to the Nine Palaces Noble Spirits east of the eastern capital's Morning Sun altar, three tiers of three chi each with four steps. Above, nine one-chi-five-inch altars by position: southeast Alluring; east Chariot Axis; northeast Great Yin; south Heaven One; center Heaven Talisman; north Great One; southwest Grasping the Handle; west Salt Pool; northwest Azure Dragon. Five at center; wearing nine, treading one; three left, seven right; two and four above, six and eight below—per Dunjia. Sacrificed in the four seasonal first months as Nine Palaces Noble Spirits; rite ranked below August Heaven High God but above Supreme Clarity Palace and Grand Temple. Oxen, jade disks, and silks were used, as for Heaven and Earth spirits." Xuanzong sacrificed in person. When offices performed it, the chief councilor did. Qianyuan 3, first month: Suzong sacrificed again in person. Initially Nine Palaces seats shifted each season—the "flying position." After Qianyuan they no longer shifted.

大和二年八月，監察御史舒元輿奏：「七月十八日，祀九宮貴神，臣次合監祭，職當檢察禮物。伏見祝版九片，臣伏讀既竟，竊見陛下親署禦名及稱臣於九宮之神。臣伏以天子之尊，除祭天地、宗廟之外，無合稱臣者。王者父天母地，兄日姊月，此以九宮為目，是宜分方而守其位。臣又觀其名號，乃太一、天一、招搖、軒轅、咸池、青龍、太陰、天符、攝提也。此九神，於天地猶子男也，于日月猶侯伯也。陛下尊為天子，豈可反臣於天之子男耶？臣竊以為過。縱陰陽者流言其合祀，則陛下當合稱皇帝遣某官致祭於九宮之神，不宜稱臣與名。臣實愚瞽，不知其可。伏緣行事在明日雞初鳴時，成命已行，臣不敢滯。伏乞聖慈異日降明詔禮官詳議，冀嘉萬乘之尊，無所虧降，悠久誤典，因此可正。」詔都省議，皆如元輿之議。乃降為中祠，祝版稱皇帝，不署。

Dahe 2, eighth month: Supervising Censor Shu Yuanyu said that on the seventh month's eighteenth he was to oversee the Nine Palaces Noble Spirits sacrifice and inspect ritual goods. He saw nine prayer boards; reading them, he found the emperor had signed his name and styled himself subject to the Nine Palaces spirits. Apart from Heaven, Earth, and the ancestral temple, the Son of Heaven should style no one as subject. The king fathers Heaven and mothers Earth; sun and moon are elder siblings; the Nine Palaces should each keep their directional place. Their names were Great One, Heaven One, Alluring, Chariot Axis, Salt Pool, Azure Dragon, Great Yin, Heaven Talisman, and Grasping the Handle. These nine spirits toward Heaven and Earth are like sons and cadets; toward sun and moon, like marquises and earls. Your Majesty is Son of Heaven—how become subject to Heaven's sons and cadets? I deem this a fault. Even if yin-yang masters urged joint sacrifice, the emperor should say "the emperor dispatches an official to sacrifice to the Nine Palaces spirits," not style himself subject or sign his name. I am dull and do not know whether it is permissible. As the rite is at tomorrow's cock-crow and orders are issued, I dare not delay. I beg that another day an edict order ritual officers to deliberate, honoring the ten-thousand-chariot lord without impairment and correcting long-standing error." The Department of State Affairs deliberated; all followed Yuanyu. The rite was demoted to middle sacrifice; prayer boards said "emperor" without signature.

會昌元年十二月，中書門下奏：「准天寶三載十月六日敕，'九宮貴神，實司水旱，功佐上帝，德庇下人。冀喜穀歲登，災害不作。每至四時初節，令中書門下往攝祭'者。准禮，九宮次昊天上帝，壇在太清宮、太廟上，用牲牢、璧幣，類於天地。天寶三載十二月，玄宗親祠。乾元二年正月，肅宗親祀。伏自累年已來，水旱愆候，恐是有司禱請，誠敬稍虧。今屬孟春，合修祀典，望至明年正月祭日，差宰臣一人禱請。向後四時祭，並請差僕射、少師、少保、尚書、太常卿等官，所冀稍重其事，以申嚴敬。臣等十一月二十五日已于延英面奏，伏奉聖旨令檢儀注進來者。今欲祭時，伏望令有司崇飾舊壇，務于嚴潔。」敕旨依奏。

Huichang 1, twelfth month: Secretariat cited Tianbao 3, tenth month, day 6: "Nine Palaces Noble Spirits govern flood and drought, assist High God, shelter the people. May grain years be glad and disasters cease. At each seasonal opening node, let Secretariat and Chancellery perform regent sacrifice"— by ritual Nine Palaces rank below August Heaven High God, altar above Supreme Clarity and Grand Temple, with oxen, disks, and silks like Heaven and Earth. Tianbao 3, twelfth month: Xuanzong sacrificed in person. Qianyuan 2, first month: Suzong sacrificed in person. For years flood and drought have been untimely; offices' prayers may have slackened in sincerity. Now in early spring the canon should be restored; I hope one chief minister will pray by next year's first-month sacrifice. Hereafter let vice directors, junior mentors, guardians, ministers, and the Grand Master of Splendid Happiness conduct the four seasonal sacrifices to weight the rite and show reverence. We reported in Yanying on the eleventh month's twenty-fifth and received orders to submit ritual regulations. For the coming sacrifice, I hope the offices will adorn the old altar with solemn purity." The edict approved.

二年正月四日，太常禮院奏：「准監察御史關牒：'今月十三日，祀九宮貴神，已敕宰相崔珙攝太尉行事，合受誓誡，及有司徒、司空否？ '伏以前件祭本稱大祠，准大和三年七月二十四日敕，降為中祠。昨據敕文，只稱崇飾舊壇，務于嚴潔，不令別進儀注，更有改移。伏恐不合卻用大祠禮料，伏候裁旨。」中書門下奏曰：

Year 2, first month, day 4: Imperial Clan Ritual Office cited a censor's dispatch: on the thirteenth Cui Gong would regent as Grand Marshal for the Nine Palaces—should he take oath and abstinence, and were Minister of Education and Works required? The former rite was great sacrifice; per Dahe 3, seventh month, day 24, it was demoted to middle sacrifice. Yesterday's edict spoke only of adorning the old altar, not of new regulations or changes. I fear reverting to great-sacrifice goods; I await decision." The Secretariat replied:

臣准天寶三載十月六日敕，「九宮貴神，實司水旱。」臣等伏睹，既經兩朝親祠，必是祈請有征，況自大和已來，水旱愆候，陛下常憂稼穡，每念烝黎。臣等合副聖心，以修墜典。伏見大和三年禮官狀云：「縱司水旱兵荒，品秩不過列宿。今者五星悉是從祀，日月猶在中祀。」竊詳其意，以星辰不合比於天官。曾不知統而言之，則為天地，在於辰象，自有尊卑。謹按後魏王鈞《志》：「北辰第二星，盛而常明者乃為元星露寢，天帝常居，始由道奧而為變通之跡。又天皇大帝，其精曜魄寶，蓋萬神之秘圖，河海之命紀皆稟焉。」據茲說即昊天上帝也。天一掌八氣、九精之政令，以佐天極。征明而有常，則陰陽序，大運興。太一掌十有六神之法度，以輔人極。征明面得中，，則神人和而王道升平。又北斗有權、衡二星，天一、太一參居其間，所以財成天地，輔相神道也。若一概以列宿論之，實為淺近。按《漢書》曰：「天神貴者太一，佐曰五帝。」古者天子以春秋祭太一，列於祀典，其來久矣。今五帝猶為大祀，則太一無宜降祀，稍重其祀，固為得所。劉向有言曰：「祖宗所立神祇舊典，誠未易動。」又曰：「古今異制，經無明文，至尊至重，難以疑說正也。」其意不欲非祖宗舊典。以劉向之博通，尚難於改作，況臣等學不究於天人，識尤懵於祀典，欲為參酌，恐未得中。伏望更令太常卿與學官同詳定，庶獲明據。

Per Tianbao 3, tenth month, day 6: "Nine Palaces Noble Spirits truly govern flood and drought. Two reigns sacrificed in person, so prayers answered; since Dahe, flood and drought have troubled you and the people. We ought to accord with your mind and restore the fallen canon. Dahe 3 ritual officers said: "Even governing flood, drought, and war famine, rank does not exceed lunar mansions. Now the Five Stars are attendant sacrifices; sun and moon remain middle sacrifices. They held stars should not be compared to celestial offices. Comprehensively they are Heaven and Earth; among asterisms there is naturally high and low. Wang Jun's Northern Wei Annals: "The North Pole's second star, bright and always luminous, is the primal star's exposed couch where the High God dwells, from the Way's mystery into change. Also the Great Emperor of Heaven, essence the Radiant Soul Jewel, secret chart of myriad spirits; rivers and seas receive mandate from him." By this doctrine that is August Heaven High God. Heaven One governs the eight qi and nine essences to assist the celestial pole. When its manifestation is bright and constant, yin and yang order themselves and the great cycle rises. Great One governs the sixteen spirits' law to assist the human pole. When its manifestation is bright and centered, spirits and men harmonize and the kingly way ascends in peace. In the Dipper, Authority and Weight stars stand with Heaven One and Great One between them, completing Heaven and Earth and assisting the spirit way. To treat them uniformly as lunar mansions is shallow. The Book of Han: "Among heavenly spirits the honored is Great One; assistants are the Five Emperors." Antiquity's Son of Heaven sacrificed to Great One in spring and autumn; long listed in the canon. The Five Emperors remain great sacrifice; Great One should not be demoted; weighting its sacrifice is fitting. Liu Xiang: "Ancestors' spirit canon is not easy to move." He also said: "Institutions differ; classics lack explicit text; the most honored is hard to correct by doubtful discourse." He did not wish to fault the ancestors' canon. Liu Xiang, though learned, found change hard; we are less versed in Heaven, man, and sacrifice—deliberation may miss the mark. I beg that the Grand Master of Splendid Happiness and academic officers fix it in detail for clear evidence.

從之。

Approved.

檢校左僕射太常卿王起、廣文博士盧就等獻議曰：

Acting Left Vice Director Wang Qi, Guangwen Erudite Lu Jiu, and others deliberated:

伏以九宮貴神，位列星座；往因致福，詔立祠壇。降至尊以稱臣，就東郊以親拜。在祀典雖雲過禮，庇群生豈患無文，思福黔黎，特申嚴奉，誠聖人屈已以安天下之心也。厥後祝史不明，精誠亦怠，禮官建議，降處中祠。今聖德憂勤，期臻壽域，兵荒水旱，寤寐軫懷，爰命台臣，緝興墜典。

The Nine Palaces Noble Spirits occupy constellation positions; blessing once obtained, an edict established the altar. the most honored styled himself subject and bowed at the eastern suburb. The canon called it excessive, yet to shelter all lives—why lack text? To bless the people he declared solemn service—the sage bent himself to settle the realm. Later prayer officers grew unclear and sincerity slackened; ritual officers proposed middle sacrifice. Now sagely virtue is diligent, longing for longevity; war, famine, flood, and drought fill your care; terrace ministers were ordered to revive the fallen canon.

伏惟九宮所稱之神，即太一、攝提、軒轅、招搖、天符、青龍、咸池、太陰、天一者也。謹按《黃帝九宮經》及蕭吉《五行大義》：「一宮，其神太一，其星天蓬，其卦坎，其行水，其方白。二宮，其神攝提，其星天芮，其卦坤，其行土，其方黑。三宮，其神軒轅，其星天沖，其卦震，其行木，其方碧。四宮，其神招搖，其星天輔，其卦巽，其行木，其方綠。五宮，其神天符，其星天禽，其卦離，其行土，其方黃。六宮，其神青龍，其星天心，其卦乾，其行金，其方白。七宮，其神咸池，其星天柱，其卦兌，其行金，其方赤。八宮，其神太陰，其星天任，其卦艮，其行土，其方白。九宮，其神天一，其星天英，其卦離，其行火，其方紫。」觀其統八卦，運五行，土飛於中，數轉於極，雖敬事迎厘，不聞經見，而範圍亭育，有助昌時，以此兩朝親祀而臻百祥也。然以萬物之精，上為列星，星之運行，必系於物。貴而居者，則必統八氣，總萬神，斡權化於混茫，賦品匯于陰騭，與天地日月，誠相參也。豈得醫賴於敷祐，而屈降於等夷？

The Nine Palaces spirits are Great One, Grasping the Handle, Chariot Axis, Alluring, Heaven Talisman, Azure Dragon, Salt Pool, Great Yin, and Heaven One. The Yellow Emperor's Nine Palaces and Xiao Ji's Five Phases: "First palace—spirit Great One, star Celestial Rampart, hexagram Kan, phase water, direction white. Second palace—spirit Grasping the Handle, star Celestial Core, hexagram Kun, phase earth, direction black. Third palace—spirit Chariot Axis, star Celestial Assault, hexagram Zhen, phase wood, direction blue-green. Fourth palace—spirit Alluring, star Celestial Assistant, hexagram Xun, phase wood, direction green. Fifth palace—spirit Heaven Talisman, star Celestial Poultry, hexagram Li, phase earth, direction yellow. Sixth palace—spirit Azure Dragon, star Celestial Heart, hexagram Qian, phase metal, direction white. Seventh palace—spirit Salt Pool, star Celestial Pillar, hexagram Dui, phase metal, direction red. Eighth palace—spirit Great Yin, star Celestial Assignment, hexagram Gen, phase earth, direction white. Ninth palace—spirit Heaven One, star Celestial Hero, hexagram Li, phase fire, direction purple." They comprehend the Eight Trigrams and operate the Five Phases; earth flies at center and numbers turn at the pole—though classics do not record reverent welcome of blessing, their encompassing nurture helped flourishing times; two reigns' personal sacrifice attained hundred auspices. Yet myriad essences ascend as stars; stars' motion depends on things. The noble govern eight qi and myriad spirits, turning authority in the vast dark and assigning categories in yin influence—truly with Heaven, Earth, sun, and moon. How can one rely on their blessings yet demote them to equal rank?

又據太尉攝祀九宮貴神舊儀：前七日，受誓誡於尚書省，散齋四日，致齋三日。牲用犢。祝版禦署，稱嗣天子臣。圭幣樂成。比類中祠，則無等級。今據《江都集禮》及《開元禮》：蠟祭之日，大明、夜明二座及朝日、夕月，皇帝致祝，皆率稱臣。若以為非泰壇配祀之時，得主日報天之義。卑緣厭屈，尊用德伸，不以著在中祠，取類常祀。此則中祠用大祠之義也。又據太社、太稷，開元之制，列在中祠。天寶三載二月十四日敕，改為大祠，自後因循，復用前禮。長慶三年正月，禮官獻議，始准前敕，稱為大祠。唯禦署祝文，稱天子謹遣某官昭告。文義以為殖物粒人，則宜增秩，致祝稱禱，有異方丘，不以伸為大祠，遂屈尊稱。此又大祠用中祠之禮也。參之日月既如彼，考之社稷又如此，所謂功钜者因之以殊禮，位稱者不敢易其文，是前聖後儒陟降之明征也。今九宮貴神，既司水旱，降福禳災，人將賴之，追舉舊章，誠為得禮。然以立祠非古，宅位有方，分職既異其司存，致祝必參乎等列。求之折中，宜有變通，稍重之儀，有以為比。伏請自今已後，卻用大祠之禮，誓官備物，無有降差。唯禦署祝文，以社稷為本，伏緣已稱臣於天帝，無二尊故也。

Per the regent Grand Marshal's old Nine Palaces rite: seven days before, oath and abstinence at State Affairs; four days dispersed abstinence, three concentrated. Victims were calves. Prayer boards bore the imperial signature: "heir Son of Heaven subject." Jade disks, silks, and music completed the rite. Unlike middle sacrifice, it lacked gradation. The Collected Rites of Jiangdu and Kaiyuan Rites: on wax day, Great Brightness, Night Brightness, Morning Sun, and Evening Moon—all prayer styled the emperor subject. If not the greatest altar's matching sacrifice, it still holds the meaning of reporting to Heaven on the main day. The low bend by nature; the honored extend through virtue—not middle sacrifice or ordinary sacrifice. This is middle sacrifice using great-sacrifice rites. Grand Altars of Soil and Grain were middle sacrifice under Kaiyuan. Tianbao 3, second month, day 14 made them great sacrifice; afterward the former rite returned by inertia. Changqing 3, first month: ritual officers followed the former edict and called them great sacrifice. Only the signed prayer said "Son of Heaven respectfully dispatches an official to brightly report." As they propagate things and grain the people, rank should rise; prayer differs from the square mound—not extending as great sacrifice, so the honored title was bent. Here again is the case of a great rite performed with middling-rite procedures. Weigh the sun and moon as above, the altars of soil and grain as below: where merit is vast, special rites follow; where rank is fitting, none dare alter the wording. So sages past and scholars after have measured what may rise and what must fall. The Nine Palaces august spirits already govern flood and drought, bestow blessing and turn aside calamity—the people will lean on them. To revive the old statutes is truly proper ritual. Yet to establish shrines is not ancient custom; each seat has its direction, each office its charge—sacrificial invocations must be ranked accordingly. Seeking the mean calls for adaptation—a rite slightly elevated, yet still comparable. We humbly petition that hereafter the great-sacrifice rites be restored in full—oath officers, offerings, and equipage, with no reduction whatsoever. Only the Imperial Registry prayer text should take the altars of soil and grain as its basis—for the Son of Heaven has already styled himself subject before the Supreme God, and there cannot be two sovereigns.

敕旨依之，付所司。

The throne assented and referred the matter to the proper offices.

天寶十載四月二十九日，移黃帝壇於子城內坤地，將親祠祭，壇成而止。

On the twenty-ninth day of the fourth month, Tianbao year 10, the Yellow Thearch altar was moved to the kun sector inside the inner city. The emperor meant to sacrifice in person; when the altar stood finished, the rite went no further.

玄宗先天二年，封華岳神為金天王。開元十三年，封泰山神為天齊王。天寶五載，封中嶽神為中天王，南嶽神為司天王，北嶽神為安天王。六載，河瀆封靈源公，濟瀆封清源公，江瀆封廣源公，淮瀆封長源公。十載正月，四海並封為王。遣國子祭酒嗣吳王祗祭東嶽天齊王，太子家令嗣魯王宇祭南嶽司天王，秘書監崔秀祭中嶽中天王，國子祭酒班景倩祭西嶽金天王，宗正少卿李成裕祭北嶽安天王；衛尉少卿李浣祭江瀆廣源公，京兆少尹章恆祭河瀆靈源公，太子左諭德柳偡祭淮瀆長源公，河南少尹豆盧回祭濟瀆清源公；太子率更令嗣道王煉祭沂山東安公，吳郡太守趙居貞祭會稽山永興公，大理少卿李稹祭吳岳山成德公，潁王府長史甘守默祭霍山應聖公，范陽司馬畢炕祭醫無閭山廣寧公；太子中允李隨祭東海廣德王，義王府長史張九章祭南海廣利王，太子中允柳奕祭西海廣潤王，太子洗馬李齊榮祭北海廣澤王。取三月十七日一時禮冊。

In Xuanzong's second year of Xiantian, Mount Hua's spirit was enfeoffed as Golden Heaven King. In Kaiyuan year 13, Mount Tai's spirit became Heavenly Equilibrium King. In Tianbao year 5 the Central Peak became Central Heaven King, the Southern Peak Director Heaven King, the Northern Peak Pacifying Heaven King. In year 6 the River Spirit was named Spirit Source Prince, the Ji Clear Source Prince, the Yangtze Broad Source Prince, the Huai Long Source Prince. In the first month of year 10 all four seas were enfeoffed as kings. The Imperial University chancellor and Heir to the Prince of Wu, Zhi, sacrificed to the Eastern Peak, Heavenly Equilibrium King; the heir apparent's household steward and Heir to the Prince of Lu, Yu, to the Southern Peak, Director Heaven King; Secretary Director Cui Xiu to the Central Peak, Central Heaven King; Imperial University Chancellor Ban Jingqian to the Western Peak, Golden Heaven King; Court of the Imperial Clan vice director Li Chengyu to the Northern Peak, Pacifying Heaven King; Weiwei vice director Li Huan to the Yangtze, Broad Source Prince; Jingzhao vice prefect Zhang Heng to the River, Spirit Source Prince; heir apparent left remonstrance instructor Liu Wei to the Huai, Long Source Prince; Henan vice prefect Dou Lu Hui to the Ji, Clear Source Prince; Heir apparent chief of palace services and Heir to the Prince of Dao, Lian, to Mount Yi, Eastern Peace Prince; Wu prefect Zhao Juzhen to Mount Kuaiji, Eternal Prosperity Prince; Court of Review vice director Li Zhen to Mount Wu, Virtue Realized Prince; Ying Prince mansion chief administrator Gan Shoumo to Mount Huo, Response Sage Prince; Fanyang adjutant Bi Kang to Mount Yiwulu, Broad Peace Prince; Heir apparent middle attendant Li Sui to the Eastern Sea, Broad Virtue King; Righteousness Prince mansion chief administrator Zhang Jiuzhang to the Southern Sea, Broad Benefit King; heir apparent middle attendant Liu Yi to the Western Sea, Broad Moisture King; heir apparent palace groom Li Qirong to the Northern Sea, Broad Marsh King. Investiture was performed on the seventeenth of the third month at the appointed hour.

玄宗禦極多年，尚長生輕舉之術。於大同殿立真仙之像，每中夜夙興，焚香頂禮。天下名山，令道士、中官合煉醮祭，相繼于路，投龍奠玉，造精舍，采藥餌，真訣仙蹤，滋於歲月。

Xuanzong had reigned many years and still courted the arts of longevity and ethereal ascent. In the Grand Unity Hall he set images of perfected immortals; each midnight he rose before dawn, burned incense, and bowed his forehead to the floor. At famous mountains across the realm, Daoist priests and palace eunuchs were ordered to perform refining rites and sacrifices in relays along the roads—casting dragon tablets, offering jade, building hermitages, gathering elixir herbs. True formulas and traces of immortals thickened year by year.

肅宗至德二載春，在鳳翔，改汧陽郡吳山為西嶽，增秩以祈靈助。及上元二年，聖躬不康，術士請改吳山為華山，華山為泰山，華州為泰州，華陽縣為太陰縣。寶應元年，復舊。

In the spring of Suzong's second year of Zhide, at Fengxiang, Qianyang prefecture's Mount Wu was renamed the Western Peak and its rank raised to beg spiritual aid. By Shangyuan year 2 the emperor's health had failed; occultists urged that Mount Wu be renamed Mount Hua, Mount Hua Mount Tai, Hua prefecture Tai prefecture, and Huayang county Taiyin county. In Baoying year 1 the old names were restored.

則天長安三年，令天下諸州宜教人武藝，每年准明經進士例申奏。開元十九年，於兩京置太公尚父廟一所，以漢留侯張良配饗。天寶六載，詔諸州武舉人上省，先謁太公廟，拜將帥亦告太公廟。至肅宗上元元年閏四月，又尊為武成王，選歷代良將為十哲。

In Wu Zetian's third year of Chang'an, every prefecture was ordered to teach the martial arts; each year candidates were to be memorialized on the model of Mingjing presented scholars. In Kaiyuan year 19 one Grand Duke Lord Father temple was established in each capital, with Han's Marquis of Liu, Zhang Liang, as associate spirit. In Tianbao year 6 an edict required military examination candidates bound for the capital to worship first at the Grand Duke temple; appointing generals likewise reported there. By the intercalary fourth month of Suzong's first year of Shangyuan he was further honored as Martial Accomplishment King, with eminent generals of successive ages chosen as the Ten Sages.

高宗顯慶元年三月辛巳，皇后武氏有事於先蠶。玄宗先天二年三月辛卯，皇后王氏祀先蠶。肅宗乾元二年三月己巳，皇后張氏祠先蠶于苑內，內外命婦同采焉。

On xinsi in the third month of Gaozong's first year of Xianqing, Empress Wu performed rites at the Progenitress of Silk. On xinmao in the third month of Xuanzong's second year of Xiantian, Empress Wang sacrificed to the Progenitress of Silk. On jisi in the third month of Suzong's second year of Qianyuan, Empress Zhang sacrificed to the Progenitress within the park, and titled ladies within and without the palace gathered silk together.

舊儀，大祭祀，宮懸、軒縣奏於庭，登歌於堂上。自至德二載克復兩京後，樂工不備，時又艱食，諸壇廟祭享，空有登歌，無壇下、庭中樂及三舞。舊儀，凡祭享，有司行事，則太尉奠瓚幣，司徒拜俎，司空掃除，太尉初獻，太常卿亞獻，光祿卿終獻。自上元後，南郊、九宮神壇、太廟，備此五官，余即太常卿攝司空，光祿卿攝司徒，貴省於事。舊儀，有協律郎立於阼階上，麾竿以節樂，今無協律之位。舊儀，光祿欲為祭饌，將陽燧望日取火，謂之明火。太牢皆棧飼於廩犧署，以至充腯。臨祭視其充瘦，謂之省牲，肅宗上元二年九月，改元為元年，詔：「圓丘方澤，依恆存一太牢。皇廟諸祠，臨時獻熟。」今昊天上帝、太廟，一牢，羊豕各三，餘祭盡隨事辦供以備禮。明火、棧飼之禮，亦不暇矣。

By old regulation, at great sacrifices palace music and district music sounded in the courtyard while ascent songs rose in the hall. After the two capitals were recovered in Zhide year 2, musicians were few and food scarce; at shrine and temple offerings only ascent songs remained—no music below the altar or in the courtyard, and no three dances. By old regulation, when officials performed the sacrifice, the grand marshal set out the libation vessel and silks, the minister of education bowed over the offering tray, the minister of works swept clean; the grand marshal made the first offering, the director of rites the second, the director of the imperial commissariat the last. After Shangyuan the five offices were fully staffed for the Southern Suburbs, the Nine Palaces altar, and the Imperial Ancestral Temple; for other rites the director of rites stood in as minister of works and the director of the imperial commissariat as minister of education—to spare labor. By old regulation a pitch regulator stood on the east steps, baton in hand to beat time for the music; that post no longer exists. By old regulation, when the imperial commissariat prepared sacrificial food, a yang fire-striker was aimed at the sun to draw flame—this was called bright fire. The great victims were stall-fed at the granary and sacrificial herds office until they grew plump. Before sacrifice their fullness or leanness was inspected—this was called examining the victims. In the ninth month of Suzong's second year of Shangyuan the era name was changed to Yuan year 1, with an edict: "For the round mound and square moat, per custom one great victim shall remain. For the imperial temple and other shrines, offer cooked meat as each occasion requires. Now for Supreme Heaven and the Imperial Ancestral Temple there is one pen, with three sheep and three swine; all other sacrifices are provisioned as each affair requires, merely to fulfill ritual. As for the rites of bright fire and stall-feeding, there is no longer time for them.

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