1
志第二十五輿服
Treatise 25 — Carriages and Vestments
2
昔黃帝造車服，為之屏蔽，上古簡儉，未立等威。 而三、五之君，不相沿習，乃改正朔，易服色，車有輿輅之別，服有裘冕之差，文之以染繢，飾之以絺繡，華蟲象物，龍火分形，於是典章興矣。 周自夷王削弱，諸侯自恣。 窮孔翬之羽毛，無以供其侈； 極隨和之掌握，不足慊其華。 則皮弁革舄之容，非珠履鷸冠之玩也。 迨秦誅戰國，斟酌舊儀，則有鹵簿、金根、大駕、法駕，備千乘萬騎，異《舜典》、《周官》。 漢氏因之，號乘輿三駕，儀衛之盛，無與比隆。 東京帝王，博雅好古，明帝始令儒者考《曲臺》之說，依《周官》五輅六冕之文，山龍藻火之數，創為法服。 雖有制作，竟寢不行。 輿駕乘金根而已。 服則袞冕，冠則通天。 其後所御，多從袍服。 事具前志。 而裘冕之服，歷代不行。 後魏、北齊，輿服奇詭，至隋氏一統，始復舊儀。
Long ago the Yellow Emperor devised chariots and dress as a protective screen; the remote past was austere, and ranks of ceremonial precedence had not yet been fixed. The sovereigns of the Three Sovereigns and Five Emperors, however, did not simply inherit one another's customs: each revised the calendar and altered ritual colors. Chariots were divided into carriage and palanquin grades; dress into fur robe and ceremonial cap. Dyed patterns, brocade ornament, hua-chong emblems and animal symbols, dragon and fire motifs in distinct forms—all this is how the ritual canon took shape. Once King Yi of Zhou had enfeebled the throne, the feudal lords began to act without restraint. They stripped the forests of kong and hui plumage and still could not meet their extravagance; They drained the legendary jades of Sui and He and still could not glut their appetite for display. Leather caps and buskins were no longer enough—courtiers wanted pearl slippers and yu-guan headdresses instead. After Qin destroyed the Warring States and sifted the former ritual code, it instituted the guard train, the golden-root carriage, the great escort, and the state escort—thousands of chariots and myriads of horsemen, unlike anything in the Canon of Shun or the Offices of Zhou. Han inherited the system, naming it the imperial carriage with three teams; no age matched the magnificence of its guard and escort. The Eastern Han emperors were erudite and antiquarian; Emperor Ming first had scholars study the Quetai commentaries and, following the Offices of Zhou on the five chariots and six caps and the reckoning of mountain-dragon and flame motifs, drafted statutory dress. The garments were designed, but in the end the project was shelved and never carried out. In practice the throne rode only the golden-root carriage. Court dress meant the dragon robe; the crown meant the sky-reaching cap. Afterward emperors mostly wore robes and everyday dress. Details appear in the earlier treatise. The fur robe and sacrificial cap, however, were never consistently observed. Northern Wei and Northern Qi produced outlandish carriages and dress; only after Sui reunified the empire were the old forms gradually revived.
3
隋制，車有四等，有亙幰、通幰、軺車、輅車。 初制五品以上乘偏幰車，其後嫌其不美，停不行用，以亙車代之。 三品以上通幰車，則青壁。 一品軺車，油幰朱網。 唯輅車一等，聽敕始得乘之。 馬珂，一品以下九子，四品七子，五品五子。
Sui statute divided carriages into four grades: full canopy, open canopy, light carriage, and palanquin. Initially fifth rank and above rode a partial-canopy carriage; when officials judged it unseemly, that type was abolished and the full-canopy carriage used instead. Third rank and above took the open-canopy carriage with green side panels. First rank used the light carriage with oiled canopy and vermilion netting. The palanquin grade alone required an imperial edict before one might ride it. Bridle toggles: first rank and above nine beads; fourth rank seven; fifth rank five.
4
衣裳有常服、公服、朝服、祭服四等之制。
Dress was organized into four categories: everyday, public, court, and sacrificial.
5
平巾幘，牛角箄簪，紫衫，白袍、靴，起梁帶。 五品已上，金玉鈿飾，用犀為簪，是為常服，武官盡服之。 六品已下，衫以緋。 至於大仗陪立，五品已上及親侍加兩襠縢蛇，其勳侍去兩襠。
Everyday dress comprised the flat kerchief, ox-horn hairpin, purple jacket, white robe and boots, and raised belt. From fifth rank upward, gold and jade inlays appeared and rhinoceros horn served as the pin—this was everyday dress, worn by all military officers. Sixth rank and below wore scarlet jackets. On grand halberd guard duty, fifth rank and above and personal attendants added double-breasted panels with serpent braid; meritorious attendants omitted the double panels.
6
弁冠，朱衣裳，素裳革帶，烏皮履，是為公服。 其弁通用烏漆紗為之，象牙為簪導。 五品已上，亦以鹿胎為弁，犀為簪導者。 加玉琪之飾：一品九琪，二品八琪，三品七琪，四品六琪。 三品兼有紛、鞶囊，佩於革帶之後，上加玉珮一。 鞶囊：二品以上金縷，三品以上銀縷，五品以上䌽縷，文官尋常入內及在本司常服之。
Public dress was the bian cap, vermilion coat with plain skirt, leather belt, and black leather shoes. Bian caps were usually black lacquered gauze with ivory pin guides. Fifth rank and above might use deer fetal for the cap and rhinoceros horn for the guide. Jade finials were added by rank: nine for first, eight for second, seven for third, six for fourth. Third rank and above also wore sash tassels and leather pouches behind the belt, plus one jade pendant. Pouches: second rank and above gold stitching; third rank and above silver; fifth rank and above colored thread—standard for civil officials in the palace or at their yamen.
7
親王，遠遊三梁冠，金附蟬，犀簪導，白筆。 三師三公、太子三師三少、尚書秘書二省、九寺、四監、太子三寺、諸郡縣關市、親王文學、籓王嗣王、公侯，進賢冠。 三品以上三梁，五品以上兩梁，犀簪導。 九品以上一梁，牛角簪導。 門下、內書、殿內三省，諸衛府，長秋監，太子左右庶子、內坊、諸率，宮門內坊，親王府都尉，府鎮防戍九品以上，散官一品已下，武弁幘。 侍中、中書令，加貂蟬，珮紫綬。 散官者，白筆。 御史、司隸二臺，。 謁者臺大夫以下，高山冠。 並絳紗單衣，白紗內單，皁領、褾、襈、裾，白練裙襦，絳蔽膝，革帶，金飾鈎䚢，方心曲領，紳帶，玉鏢金飾劍，亦通用金鏢，山玄玉佩，綬，韈，烏皮舄。 是為朝服。 玉佩，纁朱綬，施二玉環。 三品以上綠綬，四品、五品青綬。 二品以下去玉環，六品以下去劍、珮、綬。 八品以下，冠去白筆，衣省內單及曲領、蔽膝，著烏皮履。 五品加紛、鞶囊。 其綬纁朱者，用四䌽，赤、紅、縹、紺紅。 朱質，纁文織，長一丈八尺，二百四十首，闊九寸。 綠綬用四䌽，綠、紫、黃、朱紅。 綠質，長一丈八尺，二百四十首，闊九寸。 紫綬用四䌽，紫、黃、赤、紅。 紫質，長一丈六尺，一百八十首，闊八寸。 青綬三䌽，白、青、紅。 青質，長一丈四尺，一百四十首，闊七寸。
Imperial princes wore the far-travel cap with three ridges, gold cicada finial, rhinoceros guide, and white brush. The Three Preceptors and Three Dukes, the Heir Apparent's tutors, Secretariat and Chancellery, Nine Courts, Four Directorates, the Heir Apparent's Three Courts, prefectures and counties, passes and markets, princely literary institutes, enfeoffed and successor kings, dukes and marquises—all wore the advancement cap. Third rank and above: three beams; fifth rank and above: two beams, with rhinoceros guide. Ninth rank and above: one beam, with ox-horn guide. Gate, Secretariat, and Palace departments; guard offices; Harem Directorate; Heir Apparent's aides, inner quarters, and guard rates; inner gates; princely commandants; frontier commanders of the ninth rank and above; honorary officials down to first rank—all wore the military kerchief. The Palace Attendant and Director of the Secretariat added the marten cicada and purple sash. Honorary officials carried the white brush. The Censorate and the Corrections Directorate. The Secretariat Gate director and below wore the Gaoshan cap. All wore crimson gauze outer coats, white gauze linings, black collar and trim, white silk skirts, crimson knee covers, leather belts with gold hooks, square heart and curved collar, sash, jade-inlaid gold sword (or gold plaque alone), dark mountain jade pendant, sash, socks, and black shoes. This constituted court dress. Court dress included jade pendant and xuan-vermilion sash bearing two jade rings. Third rank and above wore the green sash; fourth and fifth the blue. Second rank and below dropped the jade rings; sixth rank and below dropped sword, pendant, and sash. Eighth rank and below removed the white brush, inner coat, curved collar, and knee covers, keeping only black shoes. Fifth rank added sash tassels and pouches. The xuan-vermilion sash used four colors: red, scarlet, light red, and dark red. Ground vermilion with xuan weave, length one zhang eight chi, two hundred forty strands, width nine cun. The green sash used green, purple, yellow, and vermilion-red. Green ground, same length and strand count, nine cun wide. The purple sash used purple, yellow, red, and scarlet. Purple ground, length one zhang six chi, one hundred eighty strands, eight cun wide. The blue sash used white, blue, and red. Blue ground, length one zhang four chi, one hundred forty strands, seven cun wide.
8
玄衣纁裳冕而旒者，是為祭服，綬、珮、劍各依朝服之數。 其章逢七品以下，降二為差，六品以下無章。
Sacrificial dress was black coat, vermilion skirt, and tasselled cap; sash, pendant, and sword followed court-dress rules. Emblem patches descended by rank from seventh downward, two grades at a time; sixth rank and below wore none.
9
文武之官皆執笏，五品以上，用角牙為之，六品以下，用竹木。
All officials carried tablets—fifth rank and above horn or ivory, sixth rank and below bamboo or wood.
10
是時，內外群官，文物有序，僕禦清道，車服以庸。 於是貴賤士庶，較然殊異。 越王侗於東都嗣位，下詔停廢。 自茲以後，浸以不章，以至於亡。
Throughout the realm, officials' regalia was orderly; attendants swept the roads, and carriage and dress matched rank. Noble and humble, scholar and commoner, stood clearly apart. When Prince Tong of Yue took the throne at Luoyang, he ordered the system suspended. Thereafter observance faded until the state fell.
11
唐制，天子車輿有玉輅、金輅、象輅、革輅、木輅，是為五輅，耕根車、安車、四望車，已上八等，並供服乘之用。 其外有指南車、記裏鼓車、白鷺車、鸞旗車、辟惡車、軒車、豹尾車、羊車、黃鉞車，豹尾、黃鉞二車，武德中無，自貞觀已後加焉。 其黃鉞，天寶元年制改為金鉞。 屬車十二乘，並為儀仗之用。 大駕行幸，則分前後，施於鹵簿之內。 若大陳設，則分左右，施于儀衛之內。
Tang assigned the throne eight riding chariots: jade, gold, ivory, leather, and wood palanquins—the five palanquins—plus plough-root, secure, and four-views carriages. Beyond them stood the south-pointing, mile-drum, egret, luan-banner, evil-averting, xuan, leopard-tail, sheep, and yellow-axe carriages; leopard-tail and yellow-axe were added after Zhenguan. In Tianbao 1 the yellow-axe carriage was renamed the gold-axe carriage. Twelve follow chariots formed the ceremonial train. On imperial progresses they were split fore and aft within the guard array. In full ceremonial deployment they stood left and right within the guard.
12
玉輅，青質，以玉飾諸末。 重輿，左青龍，右白虎，金鳳翅，畫虡文鳥獸，黃屋左纛。 金鳳一在軾前，十二鑾在衡，正縣鑾數，皆其副輅，及耕根則八。 二鈴在軾，龍輈前設鄣塵，青蓋黃裏，繡飾，博山鏡子，樹羽，輪皆朱班重牙。 左建旗十有二旒，皆畫升龍，其長曳地。 右載闟戟，長四尺，廣三尺，黻文。 旗首金龍頭銜結綬及鈴綏。 駕蒼龍，金鍐方釳，插翟尾五焦，鏤錫，鞶纓十有二就。 錫，馬當顱，鏤金為之。 鞶纓鞍皆以五䌽飾之。 就，成也，一匝為一就也。 祭祀、納後則供之。
The jade palanquin was green, jade-mounted at every extremity. It had a double frame, azure dragon left and white tiger right, golden phoenix wings, painted mythical beasts, and a yellow canopy with left pennon. A golden phoenix sat before the yoke; twelve tassels hung on the crossbar—eight on secondary palanquins and the plough-root carriage. Two bells on the yoke, dragon shafts, dust screens, green canopy with yellow lining, embroidery, Boshan mirrors, feather standards, and vermilion double-tooth wheel rims. To the left, a twelve-tassel banner painted with ascending dragons, dragging on the ground. To the right, a halberd rack four chi by three, bearing fu pattern. The banner head was a golden dragon clutching knotted cords and bell tassels. Azure dragon teams drew it, with golden bits, five rows of pheasant-tail shaft plumes, carved tin, and twelve bridle clusters. Xi ornaments were carved gold on the horses' foreheads. Bridle and saddle used five-color ornament. Jiu means a full wrap; one circuit of the bridle counts as one jiu. It was used for sacrifices and when receiving the empress.
13
金輅，赤質，以金飾諸末，餘與玉輅同，駕赤昚，鄉射、祀還、飲至則供之。
The gold palanquin was red with gold extremities, otherwise like the jade palanquin, drawn by red horses—for archery rites, post-sacrifice return, and the drinking ceremony.
14
象輅，黃質，以象飾諸末，餘與玉輅同，駕黃駵，行道則供之。
The ivory palanquin was yellow with ivory extremities, otherwise like the jade palanquin, drawn by yellow horses—for road travel.
15
革輅，白質，鞔之以革，餘與玉輅同，駕白駱，巡狩、臨兵事則供之。
The leather palanquin was white, leather-covered, otherwise like the jade palanquin, drawn by white horses—for tours and warfare.
16
木輅，黑質，漆之，餘與玉略同，駕黑駵，畋獵則供之。
The wood palanquin was black lacquer, otherwise like the jade palanquin, drawn by black horses—for the hunt.
17
五輅之蓋，旌旗之質及鞶纓，皆從輅色，蓋之裏皆用黃。 其鏤錫，五輅同。
Canopies, banner colors, and bridle clusters followed each palanquin's hue; lining was always yellow. Carved tin ornaments were identical on all five.
18
耕根車，青質，蓋三重，餘與玉輅同，耕籍則供之。
The plough-root carriage was green with a triple canopy, otherwise like the jade palanquin, used for the sacred ploughing rite.
19
安車，金飾，重輿，曲壁，八鑾在衡，紫油纁，朱裏，通幰，朱絲絡網，朱鞶纓，朱覆閤朆，貝絡，駕赤駵，臨幸則供之。
The secure carriage was gold-trimmed with curved walls, eight crossbar tassels, purple oil and vermilion lining, open canopy, vermilion net and bridle, shell network, red horses—for personal imperial visits.
20
四望車，制同犢車，金飾。 八鑾在衡，青油纁，朱裏，通幰，朱絲絡網，拜陵、臨吊則供之。
The four-views carriage followed the calf-carriage form with gold trim. Eight crossbar tassels, green oil and vermilion lining, open canopy, vermilion net—for tomb visits and condolence missions.
21
自高宗不喜乘輅，每有大禮，則御輦以來往。 爰洎則天以後，遂以為常。 玄宗又以輦不中禮，又廢而不用。 開元十一年冬，將有事於南郊，乘輅而往，禮畢，騎而還。 自此行幸及郊祀等事，無遠近，皆騎于儀衛之內。 其五輅及腰輿之屬，但陳於鹵簿而已。
From Gaozong onward the throne disliked palanquins; at major rites the emperor traveled by litter instead. After Empress Zetian it became routine. Xuanzong judged the litter unritual and abolished it too. In Kaiyuan 11 winter, before the southern suburb rite, he rode the palanquin out and returned on horseback. After that, for progresses and suburban rites, near or far, he always rode within the guard. The five palanquins and waist-litters were displayed only in the guard array.
22
皇后車則有重翟、厭翟、翟車、安車、四望車、金根車六等。
The empress had six carriage grades: heavy di, pressed di, di carriage, secure carriage, four-views, and golden-root.
23
重翟車，青質，金飾諸末，輪畫朱，金根車牙，其箱飾以重翟羽，青油纁，朱裏通幰，繡紫帷，朱絲絡網，繡紫絡帶，八鑾在衡，鏤錫，鞶纓十二就，金鍐方釳，插翟尾，朱絲，駕蒼龍，受冊、從祀、享廟則供之。 厭翟，赤質，金飾諸末，輪畫朱牙，其箱飾以次翟羽，紫油纁，朱裏通幰，紅錦帷，朱絲絡網，紅錦絡帶，余如重翟車。 駕赤昚，采桑而供之。 翟車，黃質，金飾諸末，輪畫朱牙，其車側飾以翟羽，黃油纁，黃裏通幰，白紅錦帷，朱絲絡網，白紅錦絡帶，余如重翟。 駕黃昚，歸寧則供之。 諸鞶纓之色，皆從車質。 安車，赤質，金飾，紫通幰朱裏。 駕四馬，臨幸及吊則供之。 四望車，朱質，紫油通幰，油畫絡帶。 拜陵、臨吊則供之。 金根車，朱質，紫油通幰，油畫絡帶，朱絲網。 常行則供之。
The heavy-di carriage was green with gold extremities, vermilion-painted wheels and golden-root teeth, its box trimmed with heavy-di feathers, green oil and vermilion lining, open canopy, purple embroidered curtains and net bands, eight crossbar tassels, carved tin, twelve bridle clusters, golden bits and pheasant-tail plumes, drawn by azure dragons—for investiture, collateral sacrifice, or temple offerings. The pressed-di carriage was red with gold extremities, vermilion wheel teeth, secondary-di feather trim, purple oil and vermilion lining, red brocade curtains and net bands—otherwise matching the heavy-di carriage. It was drawn by red horses and used for mulberry-picking rites. The di carriage was yellow with gold extremities, di-feather side panels, yellow oil and vermilion lining, white-and-red brocade curtains—otherwise like the heavy-di. Yellow horses drew it for the homeward visit to parents. Bridle-cluster colors always matched the carriage body. The empress's secure carriage was red with gold trim and a purple open canopy lined in vermilion. Four horses drew it for imperial visits and condolence missions. The four-views carriage was vermilion with purple-oil open canopy and painted net bands. It was used for tomb visits and condolence missions. The golden-root carriage was vermilion with purple open canopy, painted net bands, and vermilion silk net. It served for everyday travel.
24
皇太子車輅，有金輅、軺車、四望車。
The crown prince had three grades: gold palanquin, light carriage, and four-views carriage.
25
金輅，赤質，金飾諸末，重較，箱畫虡文鳥獸，黃屋，伏鹿軾，龍輈，金鳳一在軾，前設鄣塵，朱蓋黃裏，輪畫朱牙，左建旗九旒，右載闟戟，旗首金龍頭銜結綬及鈴綏。 駕赤昚四，八鑾在衡，二鈴在軾，金鍐方釳，插翟尾五焦，鏤錫，鞶纓九就。 從祀享、正冬大朝、納妃則供之。 軺車，金飾諸末，紫幰幟朱裏，駕一馬。 五日常服及朝享宮臣、出入行道則供之。 四望車，金飾諸末，紫油纁，通幰朱裏，朱絲絡網，駕一馬。 吊臨則供之。
The gold palanquin was red with gold extremities, double rails, beast-painted box, yellow canopy, recumbent-deer yoke, dragon shafts, golden phoenix, dust screen, vermilion canopy with yellow lining, nine-tassel banner left and halberd rack right, golden-dragon banner head. Four red horses drew it, with eight crossbar tassels, two yoke bells, golden bits, five pheasant-tail rows, carved tin, and nine bridle clusters. It was used for collateral sacrifice, the great winter audience, and consort investiture. The light carriage had gold extremities, purple canopy with vermilion lining, and one horse. It served for routine dress days, audiences with palace officials, and road travel. The four-views carriage had gold extremities, purple oil and vermilion lining, open canopy, vermilion net, and one horse. It was used for condolence missions.
26
王公已下車輅，親王及武職一品，象飾輅。 自餘及二品、三品，革輅。 四品，木輅。 五品，軺車。
Below the throne, princes and first-rank military officers used ivory-decorated palanquins. Second and third ranks used leather palanquins. Fourth rank: wood palanquin. Fifth rank: light carriage.
27
象輅，以象飾諸末，朱班輪，八鑾在衡，左建旗，旗、畫龍，一升一降。 右載闟戟。 革輅，以革飾諸末，左建旃，(通帛為旃，餘同象輅。 木輅，以漆飾之，餘同革輅。 軺車，曲壁，青通幰。 諸輅皆朱質朱蓋，朱旗旃。 一品九旒，二品八旒，三品七旒，四品六旒，其鞶纓就數皆准此。
Ivory palanquins bore ivory extremities, vermilion wheel rims, eight crossbar tassels, and a left banner with ascending and descending dragons. To the right, a halberd rack. Leather palanquins used leather extremities and a left plain-silk pennon; otherwise like the ivory palanquin. Wood palanquins were lacquered; otherwise like leather palanquins. Light carriages had curved walls and green open canopies. All palanquins used vermilion body, canopy, and banners. Banner tassels and bridle clusters descended by rank: nine/eight/seven/six.
28
內命婦夫人乘厭翟車，嬪乘翟車，婕妤已下乘安車，各駕二馬。 外命婦、公主、王妃乘厭翟車，駕二馬。 自餘一品乘白銅飾犢車，青通幰，朱裏油纁，朱絲絡網，駕以牛。 二品已下去油纁、絡網，四品青偏幰。
Inner court ladies rode pressed-di, consorts the di carriage, talented ladies and below the secure carriage—each with two horses. Outer consorts, princesses, and princesses consort used the pressed-di carriage with two horses. Other first-rank women used white-bronze calf carriages with green canopy, vermilion oil lining, vermilion net, and ox teams. Second rank and below dropped oil finish and net; fourth rank used a green partial canopy.
29
有唐已來，三公已下車輅，皆太僕官造貯掌。 若受制行冊命及二時巡陵、婚葬則給之。 自此之後，皆騎馬而已。
From Tang times onward, palanquins for the Three Dukes and below were built and stored by the Imperial Stud. They were lent for investiture edicts, spring and autumn tomb visits, weddings, and funerals. Afterward everyone simply rode horses instead.
30
唐制，天子衣服，有大裘之冕、袞冕、鷩冕、毳冕、繡冕、玄冕、通天冠、武弁、黑介幘、白紗帽、平巾幘、白帢，凡十二等。
Tang assigned twelve imperial dress grades: great-fur, dragon, pheasant, feather, embroidery, and dark caps; sky-reaching, military, black kerchief, white gauze, flat kerchief, and white headcloth caps.
31
大裘冕，無旒，廣八寸，長一尺六寸，玄裘纁裏，已下廣狹准此。 金飾，玉簪導，以組為纓，色如其綬。 裘以黑羔皮為之，玄領、褾、襟緣。 朱裳，白紗中單，皁領，青褾、襈、裾、革帶，玉鈎、䚢，大帶素帶朱裏，紺其外，上以朱，下以綠，紐用組也，蔽漆隨裳。 鹿盧玉具劍，火珠鏢首。 白玉雙珮，玄組雙大綬，六䌽，玄、黃、赤、白、縹、綠、純玄質，長二丈四尺，五百首，廣一尺。 小雙綬長二尺一寸，色同大綬而首半之，間施三玉環。 朱韈，赤舄。 祀天神地祇則服之。
The great-fur cap had no tassels, eight cun by one chi six; black fur coat with vermilion lining set the standard dimensions. Gold trim and jade pin guide; cord tassel matching the sash color. The fur was black lamb fleece with black collar and trim. The skirt was vermilion; the white gauze inner coat had black collar and green trim. The leather belt used jade fittings, and the great belt had a vermilion lining, dark-blue exterior, vermilion upper edge, green lower edge, cord knots, and a lacquered knee cover matching the skirt. Deer-hoof jade sword mount and fire-pearl plaque. White jade double pendant; dark six-color great double sash two zhang four chi long, five hundred strands, one chi wide. A smaller double sash two chi one cun long, half the strand count, bearing three jade rings. Vermilion socks and red shoes. Worn for sacrifices to Heaven and Earth.
32
袞冕，金飾，垂白珠十二旒，以組為纓，色如其綬，黈纊充耳，玉簪導。 玄衣，纁裳，十二章八章在衣，日、月、星、龍、山、華蟲、火、宗彝；四章在裳，藻、粉米、黼、黻，衣褾、領為升龍，織成為之也，各為六等，龍、山以下，每章一行，十二。 白紗中單，黼領，青褾、襈、裾，黻繡龍、山、火三章，餘同上。 革帶、大帶、劍、珮、綬與上同。 舄加金飾。 諸祭祀及廟、遣上將、征還、飲至、踐阼、加元服、納后、若元日受朝，則服之。
The dragon cap bore gold ornament, twelve white pearl tassels, matching cord tassel, yellow ear plugs, and jade pin guide. The black coat and vermilion skirt carried the full twelve emblems: eight on the coat and four on the skirt. The collar and cuffs bore ascending dragons woven into the cloth, with each emblem arranged by grade and row. The white gauze lining had a fu-pattern collar and green trim, and its fu figure was embroidered with dragon, mountain, and fire; otherwise it followed the preceding form. Belt, great belt, sword, pendant, and sash matched the great-fur set. Shoes received additional gold ornament. Worn for major sacrifices, temple rites, dispatching generals, victory returns, accession, capping, empress investiture, and New Year audiences.
33
鷩冕，服七章三章在衣，華蟲、火、宗彝；四章在裳，藻、粉米、黼、黻，餘同袞冕。 有事還主則服之。
The pheasant-cap robe carried seven emblems, three on the coat and four on the skirt; otherwise it matched the dragon cap. Worn when returning to preside over the chief sacrifice.
34
毳冕，服五章三章在衣，宗彝、藻、粉米；二章在裳，黼、黻也，餘同鷩冕。 祭海嶽則服之。
The feather-cap robe carried five emblems, three on the coat and two on the skirt; otherwise it followed the pheasant cap. Worn for sacrifices to seas and mountains.
35
繡冕，服三章一章在衣，粉米；二章在裳，黼、黻，餘同毳冕，祭社稷、帝社則服之。
The embroidered-cap robe had powdered rice on the coat and axe and fu figures on the skirt; otherwise it matched the feather cap and was used for the soil and grain altars.
36
玄冕，服衣無章，裳刺黼一章。，餘同繡冕。 蠟祭百神、朝日夕月則服之。
The dark-cap robe had no coat emblem and one embroidered axe emblem on the skirt; otherwise it followed the embroidered cap. Worn for the wax rite to the hundred spirits and for sunrise and sunset audiences.
37
通天冠，加金博山，附蟬十二首，施珠翠，黑介幘，髪纓翠綏，玉若犀簪導。 絳紗裏，白紗中單，領，褾飾以織成，朱領、褾裾，白裙襦亦裙衫也。 絳紗蔽漆，白假帶，方心曲領。 其革帶、珮、劍、綬、韈、舄與上同。 若未加元服，則雙童髻，空頂黑介幘，雙玉導，加寶飾。 諸祭還及冬至朔日受朝、臨軒拜王公、元會、冬會則服之。 武弁，金附蟬，平巾幘餘同前服，講武、出征、四時蒐狩、大射、禡、類、宜社、賞祖、罰社、纂嚴則服之。 弁服弁以麤皮為也，十有二琪琪以白玉珠為之，玉簪導，絳紗衣，素裳，革帶，白玉雙珮，鞶囊，小綬，白韈，烏皮履。 朔日受朝則服之。 黑介幘，白紗單衣，白裙襦，革帶，素韈，烏皮履。 拜陵則服之。 白紗帽，亦烏紗也。 白裙襦亦裙衫也，白韈，烏皮履。 視朝聽訟及宴見賓客則服之。 平巾幘金寶飾，導簪冠文皆以玉，紫褶亦白褶，白袴，玉具裝，真珠寶細帶。 乘馬則服之。 白帢，臨大臣喪則服之。
The sky-reaching cap bore golden Boshan and twelve cicada finials with pearl and kingfisher, black kerchief, emerald tassel, jade or rhinoceros guide. It had crimson gauze lining, a white gauze inner coat, woven decoration on collar and cuffs, vermilion trim, and a white skirt and jacket. Crimson gauze knee cover, white imitation belt, square heart and curved collar. Belt, pendant, sword, sash, socks, and shoes matched the caps above. Before capping, double boy's topknots, open black kerchief, and double jade guides with gems. Worn after sacrifices, at solstice and first-of-month audiences, hall bows to nobles, and grand assemblies. The military cap had a gold cicada and flat kerchief, otherwise matching the preceding dress; it was used for drills, campaigns, hunts, archery, war rites, and guard musters. Cap dress used a coarse-hide cap with twelve white-jade bead ornaments, plus jade pin guide, crimson gauze coat, plain skirt, leather belt, paired white jade pendants, pouch, small sash, white socks, and black shoes. Worn for first-of-month audiences. Black kerchief, white gauze coat, white skirt and jacket, leather belt, plain socks, black shoes. Worn for tomb visits. The white gauze cap was in fact black gauze. White skirt and jacket, meaning skirt and shirt, with white socks and black leather shoes. Worn for court sessions, trials, feasts, and receiving guests. The flat kerchief was adorned with gold and jewels, with jade guide, pin, and cap patterns; it was worn with purple or white pleated robe, white trousers, jade fittings, and a pearl-and-jewel narrow belt. Worn when riding. White headcloth for a great minister's funeral.
38
太宗又制翼善冠，朔、望視朝，以常服及帛練裙襦通著之。 若服袴褶，又與平巾幘通用。 著於令。 其常服，赤黃袍衫，折上頭巾，九環帶，六合靴，皆起自魏、周，便於戎事。 自貞觀已後，非元日、冬至受朝及大祭祀，皆常服而己。
Taizong created the Yishan cap, worn at first- and fifteenth-day audiences with everyday dress. With military jacket and trousers it paired with the flat kerchief. The rule was written into statute. Everyday dress was ochre-yellow robe, folded headcloth, nine-ring belt, and six-harmony boots—Wei and Zhou military wear. After Zhenguan only New Year, solstice audiences, and great sacrifices required full dress.
39
顯慶元年九月，太尉長孫無忌與修禮官等奏曰： 准武德初撰《衣服令》，天子祀天地，服大裘冕，無旒。 臣無忌、志甯、敬宗等謹按《郊特牲》云：「周之始郊，日以至。」 「被袞以象天，戴冕藻十有二旒，則天數也。」 而此二禮，俱說周郊，袞與大裘，事乃有異。 按《月令》：「孟冬，天子始裘。」 明以禦寒，理非當暑，若啟蟄祈穀，冬至報天，行事服裘，義歸通允。 至於季夏迎氣，龍見而雩，炎熾方隆，如何可服？ 謹尋歷代，唯服袞章，與《郊特牲》義旨相協。 按周遷《輿服志》云，漢明帝永平二年，制采《周官》、《禮記》，始制祀天地服，天子備十二章。 沈約《宋書志》云：「魏、晉郊天，亦皆服袞。」 又王智深《宋紀》曰：「明帝制云，以大冕純玉藻、玄衣、黃裳郊祀天地。」 後魏、周、齊，迄于隋氏，勘其禮令，祭服悉同。 斯則百王通典，炎涼無妨，復與禮經事無乖舛。 今請憲章故實，郊祀天地，皆服袞冕，其大裘請停，仍改禮令。 又檢《新禮》，皇帝祭社稷服繡冕，四旒，三章。 祭日月服玄冕，三旒，衣無章。 謹按：令文是四品五品之服，此則三公亞獻，皆服袞衣，孤卿助祭，服毳及鷩，斯乃乘輿章數，同于大夫，君少臣多，殊為不可。 據《周禮》云：「祀昊天上帝則服大裘而冕，五帝亦如之。 享先王則袞冕，享先公則鷩冕，祀四望山川則毳冕，祭社稷五祀則絺冕，諸小祀則玄冕。」 又云：「公侯伯子男孤卿大夫之服，袞冕以下，皆如王之服。」 所以《三禮義宗》，遂有二釋。 一雲公卿大夫助祭之日，所著之服，降王一等。 又云悉與王同。 求其折衷，俱未通允。 但名位不同，禮亦異數。 天子以十二為節，義在法天，豈有四旒三章，翻為御服。 若諸臣助祭，冕與王同，便是貴賤無分，君臣不別。 如其降王一等，則王著玄冕之時，群臣次服爵弁，既屈天子，又貶公卿。 《周禮》此文，久不施用。 亦猶祭祀之立尸侑，君親之拜臣子，覆巢設硩蔟之官，去曈置蟈氏之職，唯施周代，事不通行。 是故漢、魏以來，下迄隋代，相承舊事，唯用袞冕。 今《新禮》親祭日月，仍服五品之服。 臨事施行，極不穩便。 請遵歷代故實，諸祭並用袞冕。
In Xianqing 1, ninth month, Grand Mentor Zhangsun Wuji and the ritual officials submitted a memorial. According to the Clothing Statute drafted at the beginning of Wude, when the Son of Heaven sacrifices to Heaven and Earth, he wears the great-fur cap, without tassels. Your servants Wuji, Zhining, Jingzong, and the others respectfully note that the Jiaotesheng says, "When Zhou first made the suburban sacrifice, it used the day of the solstice." "He wore the gun robe to image Heaven and put on a cap with twelve strings of pendants, taking this as the number of Heaven." Yet these two ritual passages both discuss the Zhou suburban sacrifice, while the gun robe and the great-fur robe are in fact different matters. According to the Yueling, "In the first month of winter, the Son of Heaven first wears fur." This clearly uses it to guard against cold, and in principle it does not suit hot weather. If at the Awakening of Insects he prays for grain, or at the winter solstice repays Heaven, wearing fur while conducting the rite returns to a generally acceptable meaning. But as for greeting the qi in the last month of summer, and making the rain sacrifice when the Dragon appears, when blazing heat is just at its height, how could it be worn? Respectfully examining successive ages, they only wore the figured gun robe, which agrees with the meaning and intent of the Jiaotesheng. According to Zhou Qian’s Treatise on Carriages and Dress, in the second year of Yongping under Emperor Ming of Han, the regulations adopted the Zhouguan and Liji and first established the dress for sacrificing to Heaven and Earth, with the Son of Heaven fully equipped with twelve figures. Shen Yue’s Song shu treatise says, "When Wei and Jin sacrificed to Heaven at the suburb, they also all wore the gun robe." Again, Wang Zhishen’s Song ji says, "Emperor Ming’s regulations said to use the great cap with pure jade pendants, dark upper garment, and yellow skirt to sacrifice to Heaven and Earth at the suburb." For Later Wei, Zhou, and Qi down to the Sui house, when their ritual statutes are checked, the sacrificial dress is all the same. This is therefore the common canon of the hundred kings, unobstructed by heat or cold, and it also has no contradiction with the ritual classics. We now request that precedent be taken as model: for suburban sacrifices to Heaven and Earth, all should wear the gun cap; the great-fur robe should be stopped, and the ritual statutes should be revised accordingly. Again, checking the New Rites, when the emperor sacrifices to the altars of soil and grain, he wears the embroidered cap, with four strings and three figures. When sacrificing to the sun and moon, he wears the dark cap, with three strings, and a garment without figures. We respectfully note: the text of the statute makes these the dress of fourth and fifth ranks. Thus, while the three dukes, making the secondary offering, all wear gun robes, and the high ministers and ministers assisting the sacrifice wear cui and bian caps, the emperor’s number of figures is the same as that of grandees. The ruler has few and the ministers many; this is especially unacceptable. According to the Zhou li, "When sacrificing to Vast Heaven, the High Thearch, he wears the great-fur robe and cap; for the Five Thearchs it is likewise. When presenting offerings to former kings, he wears the gun cap; to former dukes, the bian cap; for the four distant prospects, mountains, and rivers, the cui cap; for the altars of soil and grain and the five sacrifices, the chi cap; and for the various minor sacrifices, the dark cap." It also says, "The dress of dukes, marquises, earls, viscounts, barons, high ministers, ministers, and grandees, from the gun cap downward, is all like the king’s dress." Therefore the Sanli yizong consequently has two explanations. One says that on days when dukes, ministers, and grandees assist at sacrifice, the dress they wear is one grade below the king’s. Another says that it is entirely the same as the king’s. Seeking a balanced judgment, neither is wholly acceptable. Names and ranks differ, and rites also have different numbers. The Son of Heaven takes twelve as his measure, its meaning lying in modeling Heaven. How could four strings and three figures instead become imperial dress? If the caps of the various ministers assisting at sacrifice were the same as the king’s, then noble and base would have no distinction, and ruler and ministers would not be differentiated. If they are one grade below the king, then when the king wears the dark cap, the ministers next wear the jue cap; this both lowers the Son of Heaven and diminishes the dukes and ministers. This passage of the Zhou li has long not been put into practice. It is like setting up impersonators and assistants in sacrifices, a ruler or parent bowing to minister or son, establishing officials for overturning nests and setting stone traps, and abolishing pupils while creating the office of Guo Master: these were applied only in the Zhou age, and the matters do not circulate in practice. Therefore from Han and Wei downward to the Sui, the inherited old practice used only the gun cap. Now the New Rites, when the emperor personally sacrifices to the sun and moon, still have him wear the dress of the fifth rank. When applied in actual affairs, this is extremely unstable and unsuitable. We request that the precedents of successive ages be followed, and that the gun cap be used for all sacrifices.
40
制可之。
The emperor approved the memorial.
41
無忌等又奏曰：「皇帝為諸臣及五服親舉哀，依禮著素服。 今令用雲白帢，禮令乘舛，須歸一塗。 且白帢出自近代，事非稽古，雖著令文，不可行用。 請改從素服，以會禮文。」 制從之。 自是鷩冕已下，乘輿更不服之，白帢遂廢，而令文因循，竟不改削。
Wuji submitted again: "When the emperor mourns ministers and five-degree kin, ritual requires plain dress. The statute now prescribes a cloud-white headcloth, which conflicts with ritual; the two cannot stand together. The white headcloth is a recent invention, not ancient practice; though it is in the code, it should not be used. We request that this be changed to follow plain dress, in order to accord with the ritual text." The emperor approved. After that the throne ceased wearing caps from the pheasant grade down; the white headcloth was abandoned, though the unrevised statute remained.
42
開元十一年冬，玄宗將有事于南郊，中書令張說又奏稱：「准令，皇帝祭昊天上帝，服大裘之冕，事出《周禮》，取其質也。 永徽二年，高宗親享南郊用之。 明慶年修禮，改用袞冕，事出《郊特牲》，取其文也。 自則天已來用之。 若遵古制，則應用大裘，若便於時，則袞冕為美。」 令所司造二冕呈進，上以大裘樸略，冕又無旒，既不可通用於寒暑，乃廢不用之。 自是元正朝會依禮令用袞冕及通天冠，大祭祀依《郊特牲》亦用袞冕。 自余諸服，雖在於令文，不復施用。 十七年，朝拜五陵，但素服而已。 朔、望常朝，亦用常服，其翼善冠亦廢。
Kaiyuan 11 winter, before the southern suburb rite, Zhang Yue memorialized: "Statute requires the great-fur cap for Heaven sacrifice, following the Zhou li for simplicity. Gaozong wore it at the southern suburb in Yonghui 2. Mingqing ritual revision switched to the dragon cap, following the suburban canon for ornament. Empress Zetian and her successors used the dragon cap. If ancient regulations are followed, then the great-fur cap should be used; if convenience for the time is followed, then the gun cap is best." Both caps were made; the emperor judged the great-fur cap too plain and tassel-less for all seasons, and set it aside. New Year audiences used dragon and sky-reaching caps; great sacrifices used the dragon cap per the suburban canon. Other garments listed in statute were no longer worn. In year 17, homage at the five tombs required only plain dress. First- and fifteenth-day audiences wore everyday dress; the Virtue-Nourishing cap was retired as well.
43
《武德令》：皇太子衣服，有袞冕、具服遠遊三梁冠、公服遠遊冠、烏紗帽、平巾幘五等。 貞觀已後，又加弁服、進德冠之制。
The Wude Statute listed five Crown Prince vestments: dragon cap, full dress with far-wandering three-ridge cap, court dress with far-wandering cap, black gauze cap, and plain kerchief cap. From the Zhenguan era onward, cap dress and the Advancing Virtue cap were added.
44
袞冕，白珠九旒，以組為纓，色如其綬，青纊充耳，犀簪導。 玄衣，纁裳，九章五章在衣，龍、山、華蟲、火、宗彝；四章在裳，藻、粉米，黼、黻。織成為之。 白紗中單，黼領，青褾、襈、裾。 革帶，金鈎䚢，大帶素帶朱裏，亦紕以朱綠，皆用組，黻隨裳色，火、山二章也。 玉具劍，金寶飾也。 玉鏢首。 瑜玉雙珮，朱組雙大綬，四䌽，赤、白、縹、紺，純朱質，長一丈八尺，三百二十首，廣九寸小雙綬長二尺六寸，色同大綬而首半之，施二玉環也。 朱韈赤舄舄加金飾。 侍從皇帝祭祀及謁廟、加元服、納妃則服之。
The dragon cap bore nine white pearl tassels, a cord tassel matching the sash, green ear plugs, and a rhinoceros-horn pin guide. The black coat and vermilion skirt bore nine woven emblems, five on the coat and four on the skirt. White gauze lining, fu collar, and green trim at cuffs, borders, and hem. The leather belt had gold fittings; the great belt was plain with vermilion lining and red-green edging. The fu figure matched the skirt color and carried the fire and mountain emblems. A jade-fitted sword with gold and gem ornament. Jade sword chape. The pendants were paired fine jade. The vermilion double great sash used four colors and 320 strands; the small double sash used the same colors, half the strands, and two jade rings. Vermilion socks and red shoes, with gold ornament on the shoes. Worn when attending the emperor at sacrifices, visiting temples, receiving the capping, or taking a consort.
45
具服遠遊三梁冠，加金附蟬九首，施珠翠，黑介幘，髪纓翠綏，犀簪導。 絳紗袍，白紗中單，皁領、褾、襈、裙，白裙襦，白假帶，方心曲領，絳紗蔽膝。 其革帶、劍、珮、綬、韈、舄與上同。 後改用白韈、黑舄。 未冠則雙單髻，空頂黑介幘，雙玉導，加寶飾。 謁廟還宮、元日冬至朔日入朝、釋奠則服之。 公服遠遊冠簪導以下並同前也，絳紗單衣，白裙襦，革帶，金鈎䚢，假帶，方心，紛，鞶囊長六尺四寸，廣二寸四分，色同大綬，白韈，烏皮履。 五日常服、元日冬至受朝則服之。 平巾幘，紫褶，白袴，寶細起梁帶。 乘馬則服之。 弁服弁以鹿皮為之，犀簪導，組纓，玉琪九，絳紗衣，素裳，革帶，鞶囊，小綬，雙珮，白韈，烏皮履。 朔望及視事則兼服之。 進德冠，九琪，加金飾，其常服及白練裙襦通著之。 若服袴褶，則與平巾幘通著。
Full dress used a far-wandering three-ridge cap with nine gold cicada ornaments, pearls and kingfisher feathers, black cap undercap, kingfisher hair tassel, and rhinoceros-horn pin guide. Crimson gauze robe over white gauze lining, black collar and trim, white skirt and blouse, white imitation belt, square heart and curved collar, and crimson gauze knee cover. Belt, sword, pendant, sash, socks, and shoes matched the dragon-cap set. Later the set switched to white socks and black shoes. Before capping, he wore double single topknots, an open-top black cap undercap, and double jade pin guides with gem ornament. Worn after temple visits, on New Year's Day, the winter solstice, first-of-month audiences, and at the school sacrifice. Court dress used the same far-wandering cap and pin guide as above, with crimson gauze coat, white skirt and jacket, gold-fitted belt, false belt, square-heart pendant, sash, long pouch in the great-sash colors, white socks, and black shoes. Worn for fifth-day everyday dress and New Year and winter solstice audiences. Plain kerchief cap, purple riding robe, white trousers, and a gem-thread raised-ridge belt. Worn for horseback riding. Cap dress used a deerskin cap with rhinoceros-horn pin guide, cord tassel, nine jade ornaments, crimson coat, plain skirt, belt, pouch, small sash, paired pendants, white socks, and black shoes. Also worn on first- and fifteenth-day audiences and when conducting state affairs. The Advancing Virtue cap bore nine studs with gold ornament and was worn with everyday dress and white silk skirt and blouse. With trousers and riding robe, it was paired with the plain kerchief cap.
46
自永徽已後，唯服袞冕、具服、公服而已。 若乘馬袴，則著進德冠，自餘並廢。 若宴服、常服，紫衫袍與諸王同。
After Yonghui, only dragon cap, full dress, and court dress remained in use. Horseback riding required the Advancing Virtue cap; everything else was abolished. Banquet and everyday dress used the same purple coat and robe as the princes.
47
開元二十六年，肅宗升為皇太子，受冊，太常所撰儀注有服絳紗袍之文。 太子以為與皇帝所稱同，上表辭不敢當，請有以易之。 玄宗令百官詳議。 尚書左丞相裴耀卿、太子太師蕭嵩等奏曰：「謹按《衣服令》，皇太子具服，有遠遊冠，三梁，加金附蟬九首，施珠翠，黑介幘，髪纓綏，犀簪導，絳紗袍，白紗中單，皁領、褾、襈，白裙襦，方心曲領，絳紗蔽膝，革帶，劍，珮，綬等，謁廟還宮、元日冬至朔日入朝、釋奠則服之。 其絳紗袍則是冠衣之內一物之數，與裙襦、劍、珮等無別。 至於貴賤之差，尊卑之異，則冠為首飾，名制有殊，並珠旒及裳䌽章之數，多少有別，自外不可事事差異。 亦有上下通服，名制是同，禮重則具服，禮輕則從省。 今以至敬之情，有所未敢，衣服不可減省，稱謂須更變名。 望所撰儀注，不以絳紗袍為稱，但稱為具服，則尊卑有差，謙光成德。」 議奏上，手敕改為朱明服，下所司行用焉。
Kaiyuan 26, when Suzong was invested as Crown Prince, the Court of Imperial Sacrifices protocol prescribed a crimson gauze robe. The Crown Prince judged the name identical to the emperor's and memorialized that he dared not accept it, asking for a substitute. Xuanzong ordered a full deliberation by the officials. Pei Yaoqing, Xiao Song, and others replied: "The Vestments Statute defines the Crown Prince's full dress—far-wandering three-ridge cap with nine gold cicada ornaments, pearls and kingfisher feathers, black cap undercap, hair tassel, rhinoceros-horn pin guide, crimson gauze robe, white gauze lining, black trim, white skirt and blouse, square heart and curved collar, crimson knee cover, belt, sword, pendant, and sash—for temple visits, New Year, winter solstice, first-of-month audiences, and the school sacrifice. The crimson gauze robe is only one component of the full ensemble, no different from skirt and blouse, sword, or pendant. Rank distinctions belong chiefly to the cap—its name, form, pearl tassels, and emblem count on the skirt. Other garments need not differ item by item. Some garments are shared across ranks under the same name; weighty rites require full dress, lighter ones permit simplification. Out of deepest reverence the Crown Prince dares not accept the name; the garments need not be cut back, but the title must change. We hope that the protocol being drafted will not call it the crimson gauze robe, but only call it full dress; then noble and lowly will have distinctions, and humility will shine forth and complete virtue." Their report was accepted; the emperor by handwritten decree renamed it Vermilion Bright dress and ordered its use.
48
《武德令》，侍臣服有袞、鷩、毳、繡、玄冕，及爵弁，遠遊、進賢冠，武弁，獬豸冠，凡十等。
The Wude Statute defined ten grades of ministerial dress: dragon, pheasant, feather, embroidered, and dark caps, noble cap, far-wandering and advancing worth caps, military cap, and unicorn cap.
49
袞冕，垂青珠九旒，以組為纓，色如其綬以下旒、纓皆如之也，青纊充耳，簪導。 青衣，纁裳，服九章五章在衣，龍、山、華蟲、火、宗彝，為五等。 四章在裳，藻、粉米、黼、黻。 皆絳為繡，偏衣而已，下皆如之。 白紗中單，黼領繡冕以下，中單青領，青褾、襈裙。 革帶，鈎䚢，大帶三品已上，素帶朱裏，皆紕其外，上以綠。 五品帶，紕其垂，外以玄黃。 紐皆用青組之，黻凡黻皆隨裳色。 毳冕以上，山、火二章，繡冕山一章，玄冕無章，劍，珮，綬，朱韈，赤舄，第一品服之。 鷩冕，七旒，服七章三章在衣，華蟲、火、宗彝；四章在裳，藻、粉米、黼、黻也，餘同袞冕，第二品服之。 毳冕，五旒，服五章三章在衣，宗彝、藻、粉米；二章在裳，黼、黻也，餘同鷩冕，第三品服之。 繡冕，四旒，服三章一章在衣，粉米；二章在裳，黼，黻，餘並同毳冕，第四品服之。
The gun cap had nine hanging strings of green pearls, with woven cords as the cap-strings; their color matched its sash, and the strings and cords below all followed this. It had green floss earplugs and a hairpin guide. It had a green upper garment and a vermilion skirt, with nine emblematic figures on the dress: five on the upper garment, namely dragon, mountain, ornate creature, fire, and ritual vessel, making five grades. Four figures were on the skirt: water plants, white grain, axe-head, and fu-pattern. All were embroidered in crimson and placed only on one side of the garment; the lower grades all followed this. It had a white gauze inner robe and a fu-pattern collar; from the embroidered cap downward, the inner robe had a green collar, green cuffs, and green-bordered skirt. It had a leather belt and hook-buckle. For the great belt, ranks three and above used a plain belt with vermilion lining, all edged on the outside, with green above. For the fifth-rank belt, the hanging part was edged, with dark and yellow on the outside. The knots all used green cords. As for the fu knee-cover, all such covers followed the color of the skirt. From the cui cap upward, there were the two figures mountain and fire; the embroidered cap had one mountain figure, and the dark cap had no figures. It included sword, pendant, sash, vermilion socks, and red shoes, and was worn by the first rank. The bian cap had seven strings and a dress with seven figures: three on the upper garment, ornate creature, fire, and ritual vessel; and four on the skirt, water plants, white grain, axe-head, and fu-pattern. The rest was like the gun cap, and it was worn by the second rank. The cui cap had five strings and a dress with five figures: three on the upper garment, ritual vessel, water plants, and white grain; and two on the skirt, axe-head and fu-pattern. The rest was like the bian cap, and it was worn by the third rank. The embroidered cap had four strings and a dress with three figures: one on the upper garment, white grain; and two on the skirt, axe-head and fu-pattern. The rest was all like the cui cap, and it was worn by the fourth rank.
53
玄冕，衣無章，裳刻黻一章，餘同繡冕，第五品服之。
The dark cap had an unmarked coat and a skirt with one carved fu emblem; otherwise like the embroidered cap—worn by fifth rank.
54
爵弁色同爵，無旒無章，玄纓，簪導，青衣，纁裳，白紗中單，青領、褾、裙，革帶，鈎䚢，大帶練帶，紕其垂，內外以繡，紐約用青紐，爵韠，韈，赤履，九品已上服之。 凡冕服，助祭及親迎若私家祭祀皆服之，爵弁亦同。 凡冕，制皆以羅為之，其服以紬。 爵弁用紬為之，其服用繒。
The jue cap was wine-colored and had no pendants or emblems. The outfit used green and vermilion garments, white gauze lining, leather and plain-silk belts with embroidered bordered ends and green knots, jue knee cover, socks, and red shoes for ninth rank and above. Cap dress was worn for assisting at sacrifice, personal bride-welcome, and private family rites; the noble cap followed the same rule. All ceremonial caps were gauze; their garments were pongee. The noble cap was pongee; its garments were thick silk.
55
遠遊三梁冠，黑介幘，青綏凡文官皆青綏，以下准此也。 皆諸王服之，親王則加金附蟬。 進賢冠，三品以上三梁，五品以上兩梁，九品以上一梁。 皆三公、太子三師三少、五等爵、尚書省、秘書省、諸寺監學、太子詹事府、三寺及散官，親王師友、文學、國官，若諸州縣關津嶽瀆等流內九品以上服之。 武弁，平巾幘侍中、中書令則加貂蟬，侍左者左珥，侍右者右珥，皆武官及門下、中書、殿中、內侍省、天策上將府、諸衛領軍武候監門、領左右太子諸坊諸率及鎮戍流內九品已上服之。 其親王府佐九品以上，亦准此。 法冠，一名獬豸冠，以鐵為柱，其上施珠兩枚，為獬豸之形。 左右御史臺流內九品以上服之。 高山冠者，內侍省內謁者及親王下司閤等服之。 卻非冠者，亭長、門僕服之。 諸應冠而未冠者，並雙童髻，空頂幘。 五品已上雙玉導，金飾，三品以上加寶飾，六品以下無飾。
The far-wandering three-ridge cap had a black under-cap and green cord; all civil officials used green cords unless otherwise noted. All princes wore it; imperial princes added the gold cicada ornament. The advancing worth cap had three ridges from third rank up, two from fifth rank up, and one from ninth rank up. It was worn by Three Excellencies, the Crown Prince's tutors, nobles of five ranks, central secretariats and directorates, Crown Prince's household, princely staff, state officials, and ninth-rank officials in prefectures, counties, passes, and river shrines. The military cap and flat kerchief could add marten-and-cicada ornaments for attendants and Secretariat directors, with the side matching their place of attendance. It was standard for military and guard-related officials of ninth rank and above. Princely aides of ninth rank and above followed the same rule. The law cap, also called the unicorn cap, had iron posts topped with two pearls shaped like a unicorn. Censorate officials of ninth rank and above wore it. The Lofty Mountain cap was worn by Inner Service attendants and princes' gate stewards. The Repelling Wrong cap was worn by pavilion chiefs and gate servants. Those not yet capped wore double child topknots and open-top kerchief caps. From fifth rank up, double jade pin guides bore gold ornament; from third rank up, gem ornament was added; sixth rank and below had none.
56
朝服亦名具服，冠，幘，纓，簪導，絳紗單衣，白紗中單，皁領、襈、裙，白裙襦亦裙衫也，革帶，鈎䚢，假帶，曲領方心，絳紗蔽膝，韈，舄，劍，珮，綬。 一品已下，五品以下，陪祭、朝饗、拜表大事則服之。 七品已上，去劍、珮、綬，餘並同。 公服亦名從省服之，冠，幘，纓，簪導，絳紗單衣，白裙襦亦裙衫也，革帶，鈎䚢，假帶，方心，韈，履，粉，鞶囊。 一品以下，五品以上，謁見東宮及餘公事則服之。 其六品以下，去紛、鞶囊，餘並同。 諸珮綬者，皆雙綬。 親王纁朱綬，四䌽，赤、黃，縹、紺。 純朱質，纁文織。 長一丈八尺，二百四十首，廣九寸。 一品綠綟綬，四䌽，紫、黃、赤。 純綠質，長一丈八尺，二百四十首，廣九寸。 二品、三品紫綬，三䌽，紫、黃、赤。 純紫質。 長一丈六尺，一百八十首，廣八寸。 四品青綬，三䌽，青、白、紅。 純青質。 長一丈四尺，一百四十首，廣七寸。 五品黑綬，二䌽，青、紺。 純紺質。 長一丈二尺，一百首，廣六寸自王公以下皆有小雙綬，長二尺六寸，色同大綬而首半之。正第一品佩二玉環，自外不同也。 有綬者則有紛，皆長六尺四寸，廣二尺四分，各隨綬色。 諸鞶囊，二品以上金縷，三品金銀鏤，四品銀鏤，五品䌽鏤。 諸珮，一品珮山玄玉，二品以下、五品以上，佩水蒼玉。
Court dress, or complete dress, included the cap and kerchief, crimson gauze coat, white gauze lining with black trim, white skirt and jacket, leather belt with hook and clasp, false belt, curved collar and square-heart pendant, crimson knee cover, socks, shoes, sword, pendant, and sash. Ranks one through five wore it for assisting at sacrifice, court banquets, and major memorial presentations. From seventh rank up, sword, pendant, and sash were omitted; otherwise the dress was the same. Public dress, or following-office dress, comprised cap and kerchief, crimson gauze coat, white skirt and jacket, leather belt with hook and clasp, false belt, square-heart pendant, socks, shoes, sash, and pouch. Ranks one through five wore it for audiences with the Crown Prince and other official business. From sixth rank down, sash and pouch were omitted; otherwise the dress was the same. All pendant sashes were double. Imperial princes wore a vermilion-red sash in four colors—red, yellow, light blue, and dark blue. Pure vermilion ground with vermilion-pattern weave. One zhang eight chi long, two hundred forty strands, nine cun wide. First rank wore a green sash in four colors—purple, yellow, and red. Pure green ground, one zhang eight chi long, two hundred forty strands, nine cun wide. Second and third ranks wore a purple sash in three colors—purple, yellow, and red. Pure purple ground. One zhang six chi long, one hundred eighty strands, eight cun wide. Fourth rank wore a green sash in three colors—green, white, and red. Pure green ground. One zhang four chi long, one hundred forty strands, seven cun wide. Fifth rank wore a black sash in two colors—green and dark blue. Pure dark blue ground. The sash was one zhang two chi long, one hundred strands, and six cun wide. Princes and dukes downward also had a smaller double sash in the same colors with half the strands; full first rank used two jade rings, with lower ranks differing. Sash wearers also wore matching fen sashes six chi four cun long and two chi four cun wide. Pouches were gold-threaded from second rank up, gold-and-silver openwork for third rank, silver openwork for fourth, and colored openwork for fifth. First rank wore mountain dark jade; ranks two through five wore water azure jade.
57
諸文官七品以上朝服者，簪白筆，武官及爵則不簪。 諸舄履並烏色，舄重皮底，履單皮底別注色者，不用此色。 諸勳官及爵任職事官者散官、散號將軍同職事，正衣本服，自外各從職事服。 諸致仕及以理去官，被召謁見，皆服前官從省服。 平巾幘，簪箄導，冠支，五品以上紫褶，六品以下緋褶，加兩襠縢虵，並白袴，起梁帶五品以上，金玉雜鈿。六品以下，金飾隱起。 鞾，武官及衛官陪立大仗則服之。 若文官乘馬，亦通服之，去兩襠縢虵。 諸視品府佐，武弁，平巾幘。 國官，進賢一梁冠，黑介幘，簪導。 其服各准正品其流外官，亦依正品流外之例，參朝則服之。 若謁見府公，府佐平巾黑幘，國官黑介幘，皆白紗單衣，烏皮履。
Civil officials of seventh rank and above in court dress pinned the white brush; military officers and nobles did not. All footwear was black unless another color was specified; court shoes had double leather soles and ordinary shoes single leather soles. Meritorious nobles and title-holders in substantive office wore their rank dress, with scattered officials and title generals treated like office-holders; others followed their active office dress. Retired officials and those who left office properly wore their former rank's simplified dress when summoned. The flat-kerchief outfit used pin, guide, and cap support; purple riding robe for fifth rank and above, scarlet for sixth and below, with white trousers and raised-ridge belt. Higher ranks had gold-and-jade inlay, lower ranks raised gold ornament. Boots were worn by military and guard officers on grand guard duty. Civil officials on horseback wore the same dress minus the double-crotch garter snake. Adjunct-rank prefectural aides wore military cap and plain kerchief cap. State officials wore the advancing worth one-ridge cap with black cap undercap and pin guide. Their dress followed regular rank; outside-hierarchy officials followed the corresponding outside-hierarchy rule when attending court. When visiting the prefect, aides wore plain kerchief with black cap and state officials black cap undercap, all in white gauze coat and black leather shoes.
58
諸流外官行署，三品以上黑介幘，絳公服用緋為之，制同絳紗單衣，方心，革帶，鈎䚢，假帶，韈，烏皮履。 九品以上絳褠衣制同絳公服，袖狹，形直如溝，不垂，去方心、假帶，餘同絳公服。 其非行署者，太常寺謁者、卜博士、醫助教、祝史、贊引，鴻臚寺掌儀、諸典書、典學，內侍省內典引，太子門下坊典儀、內坊導客舍人、諸贊者，王公以下舍人，公主謁者等，各准行署，依品服。 自外及民任雜掌無官品者，皆平巾幘，緋衫，大口袴。 朝集從事則服之。 諸典謁，武弁，絳公服。 其齋郎，介幘，褠衣。 自外品子任雜掌者，皆平巾幘，緋衫，大口袴。 朝集從事則服之。 黑介幘，簪導，深衣，青褾、領，革帶，烏皮履。 未冠則雙童髻，空頂黑介幘，去革帶。 國子、太學、四門學生參見則服之。 書算學生、州縣學生，則烏紗帽，白裙襦，青領。 諸外官拜表受詔皆服本品無朝服者則服之。 其餘公事及初上，並公服。 諸州大中正，進賢一梁冠，絳紗公服，若有本品者，依本品參朝服之。 諸州縣佐史、鄉正、里正、岳瀆祝史、齋郎，並介幘，絳褠衣。 平巾幘，緋褶，大口袴，紫附褠，尚食局主食、典膳局主食、太官署食官署掌膳服之。 平巾綠幘，青布袴，尚食局主膳、典膳局典食、太官署食官署供膳服之。 平巾五辮髻，青袴褶，青耳屩，羊車小史服之。 總角髻，青袴褶，漏刻生、漏童服之。
Outside-hierarchy field officials of third rank and above wore black under-cap and scarlet public dress cut like the crimson gauze coat, with square-heart pendant, belt fittings, false belt, socks, and black shoes. From ninth rank up, officials wore crimson gou robes cut like public dress, with narrow straight sleeves; square-heart pendant and false belt were omitted, otherwise matching crimson public dress. Officials outside field offices—including ushers, diviners, medical assistants, invocators, eulogists, ritual directors, record keepers, academy instructors, palace ushers, crown prince household staff, princely attendants, and princess ushers—followed field-office dress by rank. Commoners and outsiders in miscellaneous posts without official rank wore plain kerchief cap, scarlet coat, and wide-leg trousers. Court assembly clerks wore this dress. Ceremonial ushers wore military cap and crimson court dress. Acolytes wore cap undercap and gōu robes. Outsiders whose sons of rank held miscellaneous posts wore plain kerchief cap, scarlet coat, and wide-leg trousers. Court assembly clerks wore this dress. They wore black cap undercap and pin guide, deep garments with green cuffs and collar, leather belt, and black leather shoes. Before capping, they wore double youth topknots and open-top black cap undercap, without leather belt. Directorate, Imperial University, and Four Gates students wore this dress at audiences. Calligraphy, arithmetic, and local students wore black gauze cap, white skirt and blouse, and green collar. Field officials used their rank dress for presenting memorials or receiving edicts; if they had no court dress, they wore this instead. For other official business and first court appearance, they wore court dress. State great rectifiers wore advancing worth one-ridge cap and crimson gauze court dress; those with substantive rank dressed accordingly at court. Prefectural and county clerks, village and ward heads, mountain-and-river invocators, and acolytes wore cap undercap and crimson gōu robes. Chief food officers of the imperial kitchens wore plain kerchief cap, scarlet riding robe, wide-leg trousers, and purple attached gōu. Kitchen stewards and food suppliers wore plain kerchief with green cap and blue cloth trousers. Goat-cart attendants wore plain kerchief with five-braid topknot, blue riding robe and trousers, and blue ear slippers. Clepsydra attendants and water-clock boys wore total-angle topknot with blue riding robe and trousers.
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龍朔二年九月戊寅，司禮少常伯孫茂道奏稱：「諸臣九章服，君臣冕服，章數雖殊，飾龍名袞，尊卑相亂。 望諸臣九章衣以雲及麟代龍，升山為上，仍改冕。」 當時紛議不定。 儀鳳年，太常博士蘇知機又上表，以公卿以下冕服，請別立節文。 敕下有司詳議。 崇文館學士校書郎楊炯奏議曰；
On wuyin day in the ninth month of the second year of Longshuo, vice director of the Ministry of Rites Sun Maodao reported, "The nine-figure robes of the ministers and the cap-robes of ruler and ministers differ in their number of figures, yet all are ornamented with dragons and called gun; noble and lowly are confused with one another. We hope that on the ministers’ nine-figure garments, clouds and qilin will replace dragons, mountains will be raised to the top, and the caps will accordingly be revised." Debate at the time remained unsettled. During Yifeng, Erudite Su Zhiji again petitioned for separate ritual rules governing miǎn robes for dukes, ministers, and lower ranks. The throne ordered the relevant offices to deliberate in detail. Chongwen Hall academician and collator Yang Jiong replied:
60
古者太昊庖犧氏，仰以觀象，俯以察法，造書契而文籍生。 次有黃帝軒轅氏，長而敦敏，成而聰明，垂衣裳而天下理。 其後數遷五德，君非一姓。 體國經野，建邦設都，文質所以再而復，正朔所以三而改。 夫改正朔者，謂夏後氏建寅，殷人建醜，周人建子。 至於以日系月，以月系時，以時系年，此則三王相襲之道也。 夫易服色者，謂夏後氏尚黑，殷人尚白，周人尚赤。 至於山、龍、華蟲、宗彝、藻、火、粉米、黼、黻，此又百代可知之道也。 謹按《虞書》曰：「予欲觀古人之象，日、月、星辰、山、龍、華蟲作繪，宗彝、藻、火、粉米、黼、黻絺繡。」 由此言之，則其所從來者尚矣。
In antiquity Fuxi the Great Bright looked up to read the heavens and down to read the patterns of earth, invented writing and tallies, and written records were born. Then came the Yellow Emperor Xuanyuan—reverent and quick as a youth, wise in maturity—who draped his robes and brought order to the realm. Thereafter dynasties cycled through the Five Phases and rulers changed surnames. As states were organized, domains founded, and capitals established, ritual form alternated twice and the calendar was changed three times. Changing the calendar meant the Xia began the year in yin, the Shang in chou, and the Zhou in zi. Linking days to months, months to seasons, and seasons to years was the calendar tradition handed down by the Three Dynasties. Changing ceremonial colors meant the Xia favored black, the Shang white, and the Zhou red. The emblems of mountain, dragon, pheasant, ritual vessel, water plant, fire, grain, axe, and opposing chevrons were likewise traditions legible across a hundred generations. We respectfully note that the Yu shu says, "I wish to observe the images of the ancients: sun, moon, stars, mountains, dragons, and ornate creatures are made as paintings; ritual vessels, water plants, fire, white grain, axe-heads, and fu-patterns are embroidered." From this it follows that the tradition is exceedingly ancient.
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夫日月星辰者，明光照下土也。 山者，布散雲雨，象聖王澤沾下人也。 龍者，變化無方，象聖王應機布教也。 華蟲者，雉也，身被五采，象聖王體兼文明也。 宗彝者，武蜼也，以剛猛制物，象聖王神武定亂也。 藻者，逐水上下，象聖王隨代而應也。 火者，陶冶烹飪，象聖王至德日新也。 米者，人恃以生，象聖王物之所賴也。 黼能斷割，象聖王臨事能決也。 黻者，兩己相背，象君臣可否相濟也。 逮有周氏，乃以日月星辰為旌旗之飾，又登龍於山，登火于宗彝，於是乎制袞冕以祀先王也。 九章者，法于陽數也。 以龍為首章者，袞者卷也，龍德神異，應變潛見，表聖王深沈遠智，卷舒神化也。 又制鷩冕以祭先公也。 鷩者雉也，有耿介之志，表公有賢才，能守耿介之節也。 又制毳冕以祭四望也。 四望者，嶽瀆之神也。 武蜼者，山林所生也，明其象也。 制絺冕以祭社稷也。 社稷，土穀之神也。 粉米由之成也，象其功也。 又制玄冕以祭群小祀也。 百神異形，難可遍擬，但取黻之相背異名也。 夫以周公之多才也，故化定制禮，功成作樂。 夫以孔宣之將聖也，故行夏之時，服周之冕。 先王之法服，乃此之自出矣； 天下之能事，又於是乎畢矣。
Sun, moon, and stars represent bright light shining upon the earth. Mountains scatter clouds and rain, symbolizing how the sage king's bounty reaches the people. Dragons transform without fixed form, symbolizing the sage king's teaching in response to circumstance. The pheasant emblem is the pheasant itself, its five-colored plumage symbolizing the sage king's union of civil and martial virtue. The ritual vessel emblem is the martial lizard, whose fierce strength subdues chaos and symbolizes the sage king's divine martial power. Water plants rise and fall with the water, symbolizing the sage king's responsiveness to each age. Fire smelts and cooks, symbolizing the sage king's ever-renewing supreme virtue. Grain sustains human life, symbolizing what the sage king provides for all living things. The axe cuts and decides, symbolizing the sage king's decisive judgment in affairs of state. Opposing chevrons show two forms back to back, symbolizing how minister and ruler aid each other through assent and dissent. Under the Zhou, sun, moon, and stars adorned banners; dragons were set upon mountains and fire upon ritual vessels—and thus dragon robes were established for sacrifice to former kings. The nine patterns follow the number of yang. Dragon as the first pattern: "dragon robe" means "rolled robe"; the dragon's divine strangeness, responding to change while hidden or revealed, expresses the sage king's deep wisdom and divine transformation. They also established pheasant miǎn for sacrifice to former lords. The pheasant's upright and resolute will expresses that lords possess worthy talent and uphold integrity. They also established feather miǎn for sacrifice to the Four Sacred Peaks. The Four Sacred Peaks are the spirits of mountains and rivers. The martial lizard dwells in mountain forests, making clear its emblematic meaning. They established fine-silk miǎn for sacrifice at the altars of soil and grain. Soil and grain are the spirits of earth and harvest. Ground grain is formed from them, symbolizing their sustaining power. They also established dark miǎn for lesser rites. The hundred spirits take different forms and cannot all be depicted; only the opposing chevrons' back-to-back form is taken as their emblem. Because the Duke of Zhou was abundantly talented, when culture was settled he fixed ritual, and when achievement was complete he composed music. Because Confucius was nearly sage, he followed the Xia calendar and wore Zhou miǎn. The ritual garments of former kings issued from this; and the realm's fullest accomplishment was thereby complete.
62
今表狀「請制大明冕十二章，乘輿服之」者。 謹按，日月星辰者，已施旌旗矣； 龍武山火者，又不逾于古矣。 而雲麟鳳有四靈之名，玄龜有負圖之應，雲有紀官之號，水有感德之祥，此蓋別表休征，終是無逾比象。 然則皇王受命，天地與興符，仰觀則璧合珠連，俯察則銀黃玉紫。 盡南宮之粉壁，不足寫其形狀； 罄東觀之鉛黃，無以紀其名實。 固不可畢陳於法服也。 雲也者，從龍之氣也，水也者，藻之自生也，又不假別為章目也。 此蓋不經之甚也。
As for the present memorial saying, "Please make a Daming cap with twelve figures for the imperial carriage to wear," Sun, moon, and stars already adorn imperial banners; and dragon, martial emblem, mountain, and fire do not exceed ancient precedent. Yet cloud, qilin, and phoenix bear the names of the Four Auspicious Beings; the dark tortoise bears the chart; cloud has a recorded office; water has an omen of responsive virtue—these express separate auspicious signs and do not exceed comparable emblems. When the sovereign receives Heaven's mandate, Heaven and Earth unite in issuing tokens—jade disks and pearls joined above, silver, gold, and purple jade below. Not even the whitewashed walls of the Southern Palace could depict all their forms; nor could all the ink of the Eastern Pavilion record their names and substance. They certainly cannot all be displayed on ritual garments. Cloud is the qi that follows the dragon; water is what water plants grow from—they need no separate emblem categories. This is exceedingly unreasonable.
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又「鸞冕八章，三公服之」者。 鸞者，太平之瑞也，非三公之德也。 鷹鸇者，鷙鳥也，適可以辨祥刑之職也。 熊羆者，猛獸也，適可以旌武臣之力也。 又稱藻為水草，無所法象，引張衡賦雲，「蒂倒茄於藻井，披江葩之狎獵。」 謂為蓮花，取其文采者。 夫茄者蓮也，若以蓮花代藻，變古從今，既不知草木之名，亦未達文章之意。 此又不經之甚也。
Again: "Luan miǎn with eight patterns for the Three Dukes." The luan is an omen of great peace, not the virtue of the Three Dukes. The hawk eagle is a fierce bird suited to the office of discerning auspicious punishment. The bear is a fierce beast suited to honoring military officers' strength. They also call water plants mere water grasses with no symbolic model, citing Zhang Heng’s rhapsody, "Stalks invert like eggplants in the caisson ceiling, and river blossoms spread in close array." They call these lotus flowers, taking their patterned brilliance. Eggplant is lotus; substituting lotus for water plants alters antiquity to follow the present, showing ignorance both of plant names and of emblematic meaning. This too is exceedingly unreasonable.
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又「毳冕六章，三品服之」者。 按此王者祀四望服之名也。 今三品乃得同王之毳冕，而三公不得同王之袞名。 豈惟顛倒衣裳，抑亦自相矛盾。 此又不經之甚也。
Again: "Feather miǎn with six patterns for third rank." This is the name of the king's robe for sacrificing to the Four Sacred Peaks. Third rank would wear the king's feather miǎn, yet the Three Dukes may not share the king's dragon robe name. This not only inverts proper dress but contradicts itself. This too is exceedingly unreasonable.
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又「黼冕四章，五品服之」。 考之于古，則無其名； 驗之於今，則非章首。 此又不經之甚也。
Again: "Axe miǎn with four patterns for fifth rank." Antiquity knows no such name; and in present practice it is not a leading pattern. This too is exceedingly unreasonable.
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若夫禮惟從俗，則命為制，令為詔，乃秦皇之故事，猶可以適於今矣。 若乃義取隨時，則出稱警，入稱蹕，乃漢國之舊儀，猶可以行於代矣。 亦何取于變周公之軌物，改宣尼之法度者哉！
If ritual follows custom alone, Qin precedents of decree and edict could still suit the present. If meaning follows the times, Han precedents of proclamation on departure and clearance on entry could still be practiced in later ages. Why then alter the Duke of Zhou's established standards and Confucius's ritual norms!
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由是竟寢知機所請。
For this reason Su Zhiji's request was finally shelved.
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景龍二年七月，皇太子將親釋奠于國學，有司草儀注，令從臣皆乘馬著衣冠。 太子左庶子劉子玄進議曰：
In the seventh month of Jinglong 2, as the Crown Prince was to perform the school sacrifice at the Directorate in person, officials drafted ritual notes ordering accompanying ministers to ride horses in full cap and garments. Left Vice Director Liu Zixuan submitted a memorial:
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古者自大夫已上皆乘車，而以馬為騑服。 魏、晉已降，迄于隋代，朝士又駕牛車，歷代經史，具有其事，不可一二言也。 至如李廣北征，解鞍憩息； 馬援南伐，據鞍顧盼。 斯則鞍馬之設，行於軍旅，戎服所乘，貴于便習者也。 案江左官至尚書郎而輒輕乘馬，則為御史所彈。 又顏延之罷官後，好騎馬出入閭里，當代稱其放誕。 此則專車憑軾，右擐朝衣； 單馬禦鞍，宜從褻服。 求之近古，灼然之明驗矣。
In antiquity officials from grand master upward rode in carriages, with horses as outriders. From Wei and Jin through Sui, court officials again drove ox carts—a fact abundantly recorded in dynastic histories. Consider Li Guang on the northern campaign, removing his saddle to rest; Ma Yuan on the southern campaign, leaning on his saddle and glancing about. Saddled horses belonged to the military sphere—the mount of martial dress, valued above all for ease and practical habit. In the Jiangzuo courts, a man who had risen to Gentleman of the Masters of Writing and then rode a horse lightly or casually would be impeached by the censor. After Yan Yanzhi left office, he took to riding through the lanes of the city, and his contemporaries called him eccentric and unrestrained. In such cases one rode in a dedicated carriage, leaning on the handrail while donning court robes on the right side; when riding a single horse in the saddle, one ought to wear informal dress. Look to recent antiquity, and the proof is unmistakable.
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自皇家撫運，沿革隨時。 至如陵廟巡幸，王公冊命，則盛服冠履，乘彼輅車。 其士庶有衣冠親迎者，亦時以服箱充馭。 在於他事，無復乘車，貴賤所行，通鞍馬而已。 臣伏見比者鑾輿出幸，法駕首途，左右侍臣皆以朝服乘馬。 夫冠履而出，止可配車而行，今乘車即停，而冠履不易，可謂唯知其一而未知其二。 何者？ 褒衣博帶，革履高冠，本非馬上所施，自是車中之服。 必也韈而升鐙，跣以乘鞍，非惟不師古道，亦自取驚今俗，求諸折中，進退無可。 且長裙廣袖，襜如翼如，鳴珮紆組，鏘鏘弈弈，馳驟於風塵之內，出入於旌棨之間，儻馬有驚逸，人從顛墜，遂使屬車之右，遺履不收，清道之傍，絓驂相續，固以受嗤行路，有損威儀。
Since our dynasty received Heaven's mandate, custom has changed with the times. For tours of imperial tombs and the investiture of princes and dukes, one wore full ceremonial dress with cap and shoes and rode in the imperial carriage. When gentlemen and commoners went to fetch a bride in formal cap and garments, they sometimes used a box carriage for the journey. For all other business, carriages fell out of use; high and low alike traveled by saddle and horse alone. Your subject humbly observes that recently, whenever the imperial carriage set out and the ceremonial escort took the road, the attendant ministers on either side all rode horses in court dress. Cap and shoes are meant for going out in a carriage; to ride in a carriage, dismount, and yet leave cap and shoes unchanged is to grasp only half the rule and miss the other half. Why is this so? Loose robes and broad sashes, leather shoes and tall caps were never meant for horseback; they are dress for riding in a carriage. If one must wear socks to mount the stirrup yet go barefoot in the saddle, one not only abandons the ancient way but also shocks present custom; seek a middle course, and there is no acceptable path forward or back. Moreover, long skirts and wide sleeves billow like wings; tinkling pendants and trailing ribbons flash and clash as men gallop through wind and dust, passing among banners and halberds. Should a horse bolt, riders are thrown headlong; shoes are left unrecovered beside the following carriage, and entangled outriders pile up along the cleared road. Such scenes invite the mockery of passersby and diminish ceremonial dignity.
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今議者皆云秘閣有《梁武南郊圖》，多有衣冠乘馬者，此則近代故事，不得謂無其文。 臣案此圖是後人所為，非當時所撰。 且觀當今有古今圖畫者多矣，如張僧繇畫《群公祖二疏》，而兵士有著芒屩者； 閻立本畫《昭君入匈奴》，而婦人有著帷帽者。 夫芒屩出於水鄉，非京華所有； 帷帽創于隋代，非漢宮所作。 議者豈可征此二畫以為故實者乎！ 由斯而言，則《梁武南郊之圖》，義同於此。 又傳稱義惟因俗，禮貴緣情。 殷輅周冕，規模不一； 秦冠漢珮，用舍無恆。 況我國家道軼百王，功高萬古，事有不便，資於變通。 其乘馬衣冠，竊謂宜從省廢。 臣此異議，其來自久，日不暇給，未及榷揚。 今屬殿下親從齒胄，將臨國學，凡有衣冠乘馬，皆憚此行，所以輒進狂言，用申鄙見。
Those who argue the point now say the Secretariat holds a painting of Emperor Wu of Liang's southern suburban sacrifice showing many men in cap and garments on horseback—that is a recent precedent, and one cannot claim there is no textual basis for it. Your subject finds that this painting was the work of later hands, not something composed in its own day. Consider how many ancient and modern paintings survive today: in Zhang Sengyou's painting of the officials bidding farewell to the Two Shu, soldiers wear straw sandals; in Yan Liben's painting of Wang Zhaojun entering the Xiongnu, women wear veiled caps. Straw sandals belong to river country, not to the capital; veiled caps were invented in the Sui, not fashioned in Han palaces. Surely those who argue the point cannot cite these two paintings as established historical fact! On this reasoning, the painting of Liang Wu's southern suburban sacrifice stands on the same footing. Tradition also holds that righteousness follows custom, and ritual honors human feeling. Yin chariots and Zhou caps did not follow one pattern; Qin caps and Han pendants were adopted and set aside without fixed rule. Moreover, our dynasty's Way surpasses the kings of old and its merit towers over ten thousand ages; when a practice proves inconvenient, we may rely on flexible adaptation. As for riding horses in cap and ceremonial garments, your subject respectfully submits that the practice ought to be simplified and abolished. Your subject has held this dissent for a long time, but days have allowed no leisure, and there has been no opportunity to press the point. Now that Your Highness is to visit the Directorate in person, bearing arms and cap, all who would ride horses in cap and garments dread the journey. Your subject therefore ventures these rash words to set forth his humble view.
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皇太子手令付外宣行，仍編入令，以為恆式。
The Crown Prince issued a handwritten order for public promulgation, and it was incorporated into statute as a permanent rule.
73
宴服，蓋古之褻服也，今亦謂之常服。 江南則以巾褐裙襦，北朝則雜以戎夷之制。 爰至北齊，有長帽短靴，合袴襖子，朱紫玄黃，各任所好。 雖謁見君上，出入省寺，若非元正大會，一切通用。 高氏諸帝，常服緋袍。 隋代帝王貴臣，多服黃文綾袍，烏紗帽，九環帶，烏皮六合靴。 百官常服，同於匹庶，皆著黃袍，出入殿省。 天子朝服亦如之，惟帶加十三環以為差異，蓋取於便事。 其烏紗帽漸廢，貴賤通服折上巾，其制周武帝建德年所造也。 晉公宇文護始命袍加下襴。 及大業元年，煬帝始制詔吏部尚書牛弘、工部尚書宇文愷、兼內史侍郎虞世基、給事郎許善心、儀曹郎袁朗等憲章古則，創造衣冠，自天子逮于胥吏，章服皆有等差。 始令五品以上，通服朱紫。 是後師旅務殷，車駕多行幸，百官行從，雖服袴褶，而軍間不便。 六年，復詔從駕涉遠者，文武官等皆戎衣，貴賤異等，雜用五色。 五品已上，通著紫袍，六品已下，兼用緋綠。 胥吏以青，庶人以白，屠商以皁，士卒以黃。
Banquet dress was essentially the ancient informal dress; today it is also called ordinary dress. In Jiangnan people wore headcloths, brown garments, skirts, and short jackets; in the Northern courts dress mixed in military and barbarian styles. By Northern Qi there were long caps, short boots, combined trousers and padded jackets in scarlet, purple, black, and yellow, each man dressing as he pleased. Even for audiences with the sovereign and for going in and out of ministry halls, these were worn for all occasions except the New Year's grand assembly. The emperors of the Gao house commonly wore scarlet robes. In the Sui, emperors and high ministers mostly wore yellow patterned damask robes, black gauze caps, nine-ring belts, and black leather six-panel boots. The ordinary dress of officials was the same as that of commoners: all wore yellow robes when entering and leaving the palace halls. The Son of Heaven's court dress was the same, except that his belt bore thirteen rings as a mark of distinction—presumably for convenience. The black gauze cap gradually fell out of use, and high and low alike wore the folded-up kerchief, a style created in the Jiande era of Emperor Wu of Northern Zhou. The Duke of Jin, Yuwen Hu, first ordered robes to be given added lower flaps. In the first year of Daye, Emperor Yang issued an edict ordering Minister of Personnel Niu Hong, Minister of Works Yuwen Kai, Vice Director of the Secretariat Yu Shiji, Attendant Xu Shanxin, Ritual Officer Yuan Lang, and others to take ancient rules as their model and devise caps and garments. From the Son of Heaven down to clerks, regulated dress was graded by rank. At first officials of fifth rank and above were permitted to wear scarlet and purple. After this military affairs grew pressing and the imperial carriage often traveled on tour; officials who accompanied him, though wearing trousers and short coats, found them inconvenient in camp. In the sixth year another edict ordered that civil and military officials accompanying the emperor on distant journeys should all wear martial dress, with grades of nobility and common rank distinguished by a mixture of five colors. Fifth rank and above universally wore purple robes; sixth rank and below wore scarlet and green together. Clerks wore blue, commoners white, butchers and merchants black, and soldiers yellow.
74
武德初，因隋舊制，天子宴服，亦名常服，唯以黃袍及衫，後漸用赤黃，遂禁士庶不得以赤黃為衣服雜飾。 四年八月敕：「三品已上，大科紬綾及羅，其色紫，飾用玉。 五品已上，小科紬綾及羅，其色朱，飾用金。 六品已上，服絲布，雜小綾，交梭，雙紃，其色黃。 六品、七品飾銀。 八品、九品鍮石。 流外及庶人服紬、絁、布，其色通用黃。 飾用銅鐵。」 五品已上執象笏。 三品已下前挫後直，五品已上前挫後屈。 自有唐已來，一例上圓下方，曾不分別。 六品已下，執竹木為笏，上挫下方。 其折上巾，烏皮六合靴，貴賤通用。 貞觀四年又制，三品已上服紫，五品已下服緋，六品、七品服綠，八品、九品服以青，帶以鍮石。 婦人從夫色。 雖有令，仍許通著黃。 五年八月敕，七品已上，服龜甲雙巨十花綾，其色綠。 九品已上，服絲布及雜小綾，其色青。 十一月，賜諸衛將軍紫袍，錦為褾袖。 八年五月，太宗初服翼善冠，貴臣服進德冠。
At the beginning of Wude, following Sui precedent, the Son of Heaven's banquet dress—also called ordinary dress—consisted only of yellow robes and tunics. Later red-yellow came into use, and gentlemen and commoners were forbidden to use red-yellow in clothing or ornaments. An edict of the eighth month of the fourth year read: "Third rank and above shall wear large-grade coarse silk damask and gauze in purple, ornamented with jade. Fifth rank and above shall wear small-grade coarse silk damask and gauze in vermilion, ornamented with gold. Sixth rank and above shall wear silk cloth, mixed small damask, crossed weave, and double piping in yellow. Sixth and seventh ranks shall be ornamented with silver. Eighth and ninth ranks with copper-stone ornaments. Those outside the regular ranks and commoners shall wear coarse silk, silk gauze, and cloth, universally in yellow. Their ornaments shall use copper and iron." Fifth rank and above shall carry ivory tablets. For third rank and below the front was beveled and the rear straight; for fifth rank and above the front was beveled and the rear curved. Since the Tang began, all tablets were uniformly round above and square below, with no distinction by rank. Sixth rank and below carried tablets of bamboo or wood, beveled above and square below. The folded-up kerchief and black leather six-panel boots were worn alike by high and low. In the fourth year of Zhenguan another regulation was issued: third rank and above wore purple; fifth rank and below wore scarlet; sixth and seventh ranks wore green; eighth and ninth ranks wore blue; belts were of copper-stone. Women followed their husbands' colors. Despite the regulation, yellow dress was still permitted generally. An edict of the eighth month of the fifth year ordered seventh rank and above to wear tortoise-shell double-giant ten-flower damask in green. Ninth rank and above wore silk cloth and mixed small damask in blue. In the eleventh month purple robes were bestowed on the guard generals, with brocade at collar and sleeves. In the fifth month of the eighth year, Emperor Taizong first wore the Yishan cap, and nobles wore the Jinde cap.
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龍朔二年，司禮少常伯孫茂道奏稱：「舊令六品、七品著綠，八品、九品著青，深青亂紫，非卑品所服。 望請改八品、九品著碧。 朝參之處，聽兼服黃。」 從之。 總章元年，始一切不許著黃。 上元元年八月又制：「一品已下帶手巾、算袋，仍佩刀子、礪石，武官欲帶者聽之。 文武三品已上服紫，金玉帶。 四品服深緋，五品服淺緋，並金帶。 六品服深綠，七品服淺綠，並銀帶。 八品服深青，九品服淺青，並鍮石帶。 庶人並銅鐵帶。」 文明元年七月甲寅詔：「旗幟皆從金色，飾之以紫，畫以雜文。 八品已下舊服者，並改以碧。 京文官五品已上，六品已下，七品清官，每日入朝，常服袴褶。 諸州縣長官在公衙，亦准此。」 景雲中又制，令依上元故事，一品已下帶手巾、算袋，其刀子、礪石等許不佩。 武官五品已上佩䪓韘七事。 七謂佩刀、刀子、礪石、契苾真、噦厥、針筒、火石袋等也。 至開元初復罷之。 則天天授二年二月，朝集使刺史賜繡袍，各於背上繡成八字銘。 長壽三年四月，敕賜岳牧金字銀字銘袍。 延載元年五月，則天內出緋紫單羅銘襟背衫，賜文武三品已上。 左右監門衛將軍等飾以對師子，左右衛飾以麒麟，左右武威衛飾以對虎，左右豹韜衛飾以豹，左右鷹揚衛飾以鷹，左右玉鈐衛飾以對鶻，左右金吾衛飾以對豸，諸王飾以盤龍及鹿，宰相飾以鳳池，尚書飾以對雁。
In the second year of Longshuo, Vice Director of the Ministry of Rites Sun Maodao submitted a memorial: "Under the old regulation sixth and seventh ranks wore green and eighth and ninth ranks wore blue. Deep blue is too close to purple and is not fitting dress for the lower ranks. I respectfully request that eighth and ninth ranks be changed to jade-green. At places of court attendance, they may also wear yellow." The request was granted. In the first year of Zongzhang, yellow dress was altogether forbidden. In the eighth month of the first year of Shangyuan another regulation was issued: "First rank and below shall carry hand towels and abacus bags, and shall also wear knives and whetstones; military officers who wish to carry them are permitted to do so. Civil and military officials of third rank and above wore purple with jade and gold belts. Fourth rank wore deep scarlet and fifth rank light scarlet, both with gold belts. Sixth rank wore deep green and seventh rank light green, both with silver belts. Eighth rank wore deep blue and ninth rank light blue, both with copper-stone belts. Commoners shall all have copper and iron belts." An edict of the day jiayin in the seventh month of the first year of Wenming read: "Banners and flags shall all follow golden color, ornamented with purple and painted with mixed patterns. Those of eighth rank and below who had formerly worn blue were all changed to jade-green. Capital civil officials of fifth rank and above, sixth rank and below, and seventh-rank pure officials entering court daily wore trousers and short coats as ordinary dress. The chief officials of the various prefectures and counties, when in their public offices, shall also follow this." In Jingyun another regulation ordered that, following Shangyuan precedent, first rank and below should carry hand towels and abacus bags, while knives, whetstones, and the like need not be worn. Military officers of fifth rank and above wore the seven accoutrements of bow case and archer's thumb ring. The seven items were the sword, knife, whetstone, qibi zhen, yuejue, needle case, and fire-stone pouch. By the beginning of Kaiyuan the requirement was abolished again. In the second month of the second year of Tianshou under Empress Zetian, assembly envoys and prefects were granted embroidered robes, each bearing an eight-character inscription embroidered on the back. In the fourth month of the third year of Changshou an edict bestowed on frontier governors robes inscribed in gold and silver characters. In the fifth month of the first year of Yanzai, Empress Zetian issued from the palace scarlet and purple single-gauze tunics with inscribed collar and back, bestowing them on civil and military officials of third rank and above. Generals of the Left and Right Gate Guards were ornamented with paired lions; the Left and Right Guards with qilin; the Left and Right Martial Might Guards with paired tigers; the Left and Right Leopard Bow Guards with leopards; the Left and Right Eagle Banner Guards with eagles; the Left and Right Jade Seal Guards with paired falcons; the Left and Right Golden Guards with paired zhi; princes with coiled dragons and deer; chancellors with phoenix pool; and Masters of Writing with paired geese.
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武德已來，始有巾子，文官名流，上平頭小樣者。 則天朝，貴臣內賜高頭巾子，呼為武家諸王樣。 中宗景龍四年三月，因內宴賜宰臣已下內樣巾子。 開元已來，文官士伍多以紫皁官絁為頭巾、平頭巾子，相效為雅制。 玄宗開元十九年十月，賜供奉官及諸司長官羅頭巾及官樣巾子，迄今服之也。
Since Wude kerchiefs had appeared; among civil officials of note, the flat-top small style was favored. In Empress Zetian's reign high ministers were granted from within high-crowned kerchiefs, called the style of the Wu princes. In the third month of the fourth year of Jinglong under Emperor Zhongzong, at an inner banquet kerchiefs of the palace pattern were bestowed on chancellors and those below them. Since Kaiyuan civil officials and gentlemen had largely taken to purple and black official silk gauze for headcloths and flat-top kerchiefs, emulating one another as refined fashion. In the tenth month of the nineteenth year of Kaiyuan, Emperor Xuanzong bestowed gauze headcloths and official-pattern kerchiefs on palace attendants and bureau chiefs, and these are still worn today.
77
天寶十載五月，改諸衛旗幡隊仗，先用緋色，並用赤黃色，以符土德。
In the fifth month of the tenth year of Tianbao the banners, flags, ranks, and accoutrements of the guards were changed, scarlet being used first and red-yellow throughout, in accord with the virtue of earth.
78
高祖武德元年九月，改銀菟符為銀魚符。 高宗永徽二年五月，開府儀同三司及京官文武職事四品、五品，並給隨身魚。 咸亨三年五月，五品已上賜新魚袋，並飾以銀。 三品已上各賜金裝刀子、礪石一具。 垂拱二年正月，諸州都督刺史，並准京官帶魚袋。 天授元年九月，改內外所佩魚並作龜。 久視元年十月，職事三品已上龜袋，宜用金飾，四品用銀飾，五品用銅飾。 上守下行，皆從官給。 神龍元年二月，內外官五品已上依舊佩魚袋。 六月，郡王、嗣王特許佩金魚袋。 景龍三年八月，令特進佩魚。 散職佩魚，自此始也。 自武德已來，皆正員帶闕官始佩魚袋，員外、判試、檢校自則天、中宗後始有之，皆不佩魚。 雖正員官得佩，亦去任及致仕即解去魚袋。 至開元九年，張嘉貞為中書令，奏諸致仕許終身佩魚，以為榮寵。 以理去任，亦聽佩魚袋。 自後恩制賜賞緋紫，例兼魚袋，謂之章服，因之佩魚袋、服朱紫者眾矣。
In the ninth month of the first year of Wude, Emperor Gaozu changed the silver hare tally to the silver fish tally. In the fifth month of the second year of Yonghui, Emperor Gaozong granted personal fish tallies to Grand Preceptors of the State and to capital civil and military officeholders of fourth and fifth rank. In the fifth month of the third year of Xianheng, officials of fifth rank and above were granted new fish pouches, all ornamented with silver. Officials of third rank and above were each granted gold-mounted knives and a set of whetstones. In the first month of the second year of Chuigong, military governors and prefects throughout the provinces were permitted to wear fish pouches on the same terms as capital officials. In the ninth month of the first year of Tianshou, all fish tallies worn by officials within and outside the court were changed to tortoise form. In the tenth month of the first year of Jiushi, tortoise pouches for active-duty officials of third rank and above were to be ornamented with gold, those of fourth rank with silver, and those of fifth rank with bronze. The upper, shou, lower, and travel grades of tortoise tally were all supplied by the government. In the second month of the first year of Shelong, officials within and outside the court of fifth rank and above resumed wearing fish pouches as before. In the sixth month, commandery princes and heir princes were specially permitted to wear gold fish pouches. In the eighth month of the third year of Jinglong, honorary grand mentors were ordered to wear fish tallies. The practice of honorary officeholders wearing fish tallies began at this time. Since Wude only regular appointees holding substantive posts had worn fish pouches; supernumerary, acting, probationary, and supervisory appointees appeared only after Empress Zetian and Emperor Zhongzong, and none of them wore fish tallies. Even regular appointees permitted to wear fish pouches had to remove them as soon as they left office or retired. By the ninth year of Kaiyuan, Zhang Jiazhen, serving as Director of the Secretariat, memorialized that retired officials be permitted to wear fish tallies for life as a mark of honor. Those who left office on proper grounds were also permitted to keep wearing fish pouches. Thereafter imperial grace decrees granting scarlet and purple rewards routinely included fish pouches as well, a combination called insignia dress; as a result, many more people wore fish pouches and scarlet or purple robes.
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梁制雲，袴褶，近代服以從戎，今纘嚴則文武百官咸服之。 車駕親戎，則縛袴不舒散也。 中官紫褶，外官絳褶，舄用皮。 服冠衣朱者，紫衣用赤舄，烏衣用烏舄。 唯褶服以靴。 靴，胡履也，取便於事，施於戎服。
According to Liang regulations, kuzhe was military dress; in recent times it had been worn for campaigning, but now at solemn assembly rites civil and military officials all wore it. When the emperor personally went to war, the trousers were tied fast and not left hanging loose. Palace officials wore purple kuzhe, outside officials scarlet kuzhe, and shoes were made of leather. Those wearing caps and vermilion dress wore red shoes with purple robes and black shoes with black robes. Only kuzhe dress was worn with boots. Boots were foreign footwear, chosen for convenience in action and adopted for military dress.
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舊制，乘輿案褥、床褥、床帷，皆以紫為飾。 天寶六載，禮儀使太常卿韋糸舀奏請依禦袍色，以赤黃為飾。 從之。
Under the old regulations, the cushions and curtains of the imperial carriage, bed, and couch were all ornamented in purple. In the sixth year of Tianbao, Wei Tao, serving as Director of Ceremonies and Grand Minister of Ceremonies, memorialized that the ornamentation follow the color of the imperial robe and use red-yellow instead. The request was approved.
81
《武德令》：皇后服有褘衣、鞠衣、鈿釵禮衣三等。
The Wude Code prescribed three grades of empress's dress: huiyi, juyi, and dianchai liyi.
82
褘衣，首飾花十二樹，並兩博鬢，其衣以深青織成為之，文為翬翟之形素質，五色，十二等。 素紗中單，黼領，羅縠褾、襈褾、襈皆用朱色也，蔽膝隨裳色，以緅為領，用翟為章，三等，大帶隨衣色，朱裏，紕其外，上以朱錦，下以綠錦，紐用青組。 青衣，革帶，青韈、舄舄加金飾，白玉雙珮，玄組雙大綬，章䌽尺寸與乘輿同。 受冊、助祭、朝會諸大事則服之。 鞠衣黃羅為之。 其蔽膝、大帶及衣革帶、舄隨衣色。 餘與褘衣同，唯無雉也，親蠶則服之。 鈿釵禮衣，十二鈿，服通用雜色，制與上同，唯無雉及珮綬去舄，加履，宴見賓客則服之。 皇太子妃服，首飾花九樹小花如大花之數，並兩博鬢也，褕翟青織成為之，文為搖翟之形，青質、五色、九等也。 素紗中單，黼領，羅縠褾、襈褾、襈皆用朱也，蔽膝隨裳色，用緅為領緣，以搖翟為章，二等也，大帶隨衣色，朱裏，紕其外，上以朱錦，下以綠錦，組用青組。 以青衣，革帶，青韈、舄舄加金飾，瑜玉珮，紅朱雙大綬章䌽尺寸與皇太子同。
The hui robe had head ornaments of twelve floral trees and two broad side-locks. The robe was woven in deep blue-green, patterned with the form of hui and di pheasants on a plain ground, in five colors and twelve grades. It had a plain gauze inner robe and fu-pattern collar; the silk-gauze cuffs and borders, both cuffs and borders, all used vermilion. The knee-cover followed the skirt color, used bluish-purple for its edging, and used di pheasants as figures in three grades. The great belt followed the robe color, with vermilion lining, edged on the outside, vermilion brocade above and green brocade below, with knots of green cord. It had a green outer robe, leather belt, green socks and shoes, with the shoes ornamented in gold, paired white jade pendants, and paired great sashes of dark cords; the figures, colors, and dimensions matched those of the imperial carriage. It was worn for investiture, assisting at sacrifice, court assemblies, and other major state occasions. The ju robe was made of yellow gauze. Its knee-cover, great belt, robe, leather belt, and shoes followed the robe color. The rest was the same as the hui robe, except that it had no pheasants; it was worn when personally performing the silkworm rite. The dianchai ritual robe had twelve dian ornaments, and the dress generally used mixed colors. Its construction was the same as the preceding, except that it had no pheasants, pendants, or sashes; the shoes were removed and slippers added. It was worn when banqueting and receiving guests. For the crown prince consort’s dress, the head ornaments had nine floral trees, with the small flowers corresponding in number to the large flowers, and also two broad side-locks. The yu-di robe was woven in blue-green, patterned with the form of yao-di pheasants, on a blue-green ground, in five colors and nine grades. It had a plain gauze inner robe and fu-pattern collar; the silk-gauze cuffs and borders, both cuffs and borders, all used vermilion. The knee-cover followed the skirt color, used bluish-purple for its collar-edge, and used yao-di pheasants as figures in two grades. The great belt followed the robe color, with vermilion lining, edged on the outside, vermilion brocade above and green brocade below, with green cord. It used a green outer robe, leather belt, green socks and shoes, with the shoes ornamented in gold, yu-jade pendants, and paired scarlet great sashes; the figures, colors, and dimensions matched those of the crown prince.
83
受冊、助祭、朝會諸大事則服之。 鞠衣黃羅為之，其蔽膝、大帶及衣革帶隨衣色。 余褕翟同，唯無雉也，從蠶則服之。 鈿釵禮衣，九鈿，服通用雜色，制與上同，唯無雉及珮、綬去舄，加履，宴見賓客則服之。 內外命婦服花釵施兩博鬢，寶鈿飾也，翟衣青質羅為之，繡為雉，編次於衣及裳，重為九等而下，第一品花鈿九樹寶鈿准花數，以下准此也，翟九等。
It was worn for investiture, assisting at sacrifice, court assemblies, and other major state occasions. The ju robe was made of yellow gauze; its knee-cover, great belt, and robe leather-belt followed the robe color. The rest was the same as the yu-di robe, except that it had no pheasants; it was worn when accompanying the silkworm rite. The dianchai ritual robe had nine dian ornaments, and the dress generally used mixed colors. Its construction was the same as the preceding, except that it had no pheasants, pendants, or sashes; the shoes were removed and slippers added. It was worn when banqueting and receiving guests. Titled ladies inside and outside the palace wore flower hairpins and two broad side-locks, ornamented with jeweled dian. Their di robes were made of blue-green gauze and embroidered with pheasants, arranged in sequence on the upper garment and skirt, layered downward from nine grades. First rank had nine floral dian trees, with jeweled dian matching the number of flowers, and the lower ranks followed this; the di figures had nine grades.
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第二品花鈿八樹，翟八等。 第三品花鈿七樹，翟七等。 第四品花鈿六樹，翟六等。 第五品花鈿五樹，翟五等。 並素紗中單，黼領，朱褾、襈亦通用羅縠也。 蔽膝，隨裳色，以緅為領緣，加以文繡，重雉為章二事，一品已下皆同也。 大帶，隨衣色，緋其外，上以朱錦，下以綠錦，紐同青組。 青衣，革帶，青韈、舄，珮，綬。 內命婦受冊、從蠶、朝會則服之； 其外命婦嫁及受冊、從蠶、大朝會亦准此。 鈿釵禮衣，通用雜色，制與上同，唯無雉及珮綬。 去舄，加履。 第一品九鈿，第二品八鈿，第三品七鈿，第四品六鈿，第五品五鈿。 內命婦尋常參見，外命婦朝參辭見及禮會則服之。 六尚、寶林、御女、采女、女官等服，禮衣通用雜色，制與上同，惟無首飾。 七品已上，有大事服之，尋常供奉則公服。 公服去中單、蔽膝、大帶。 九品已上，大事及尋常供奉，並公服。 東宮准此。 女史則半袖裙襦。 諸公主、王妃珮綬同，諸王縣主、內命婦准品。 外命婦五品已上，皆准夫、子，即非因夫、子別加邑號者，亦准品。 婦人宴服，准令各依夫色，上得兼下，下不得僭上。 既不在公庭，而風俗奢靡，不依格令，綺羅錦繡，隨所好尚。 上自宮掖，下至匹庶，遞相仿效，貴賤無別。
Second rank had eight tree-flowers and eight grades of di pattern. Third rank had seven tree-flowers and seven grades of di pattern. Fourth rank had six tree-flowers and six grades of di pattern. Fifth rank had five tree-flowers and five grades of di pattern. All wore plain gauze inner robes and fu collars; vermilion cuffs and borders were also generally made of silk gauze. The knee cover matched the color of the skirt, with dark red collar and border, patterned embroidery, and paired pheasants as two emblems; from first rank down the rule was the same. The great belt matched the color of the robe, scarlet on the outside, with vermilion brocade above and green brocade below, and fasteners of green cord. They also wore green outer robes, leather belts, green socks and shoes, pendants, and sashes. Inside titled ladies wore it for investiture, the silkworm rite, and court assemblies; Outside titled ladies also followed this rule at marriage, investiture, the silkworm rite, and great court assemblies. Dianchai liyi was generally made in mixed colors; its design matched the above except that it lacked pheasant emblem and pendant sash. Shoes were removed and replaced with slippers. First rank had nine dian ornaments, second rank eight, third rank seven, fourth rank six, and fifth rank five. Inside titled ladies wore it for ordinary audiences; outside titled ladies wore it for court attendance, farewell audiences, and ceremonial gatherings. The ceremonial dress of the Six Bureaus, Treasure Grove attendants, palace women, selected women, and female officials was generally made in mixed colors; its design matched the above except that it had no head ornaments. Those of seventh rank and above wore it for major occasions; for ordinary palace service they wore official dress. Official dress omitted the inner robe, knee cover, and great belt. Those of ninth rank and above wore official dress for both major occasions and ordinary palace service. The Eastern Palace followed the same rule. Female clerks wore half-sleeved skirts and jackets. All princesses and princes' consorts wore the same pendants and sashes; county princesses of princes and inside titled ladies followed their respective ranks. Outside titled ladies of fifth rank and above all followed the rank of their husband or son; even those granted separate fief titles not through husband or son also followed their rank. Women's banquet dress was regulated by code according to their husbands' colors: higher ranks could include lower ones, but lower ranks could not usurp higher ones. Outside the public court, however, custom grew extravagant and paid little heed to the regulations; brocades and embroidery followed whatever fashion people favored. From the palace quarters down to commoners, people copied one another in turn until noble and common were scarcely distinguishable.
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武德、貞觀之時，宮人騎馬者，依齊、隋舊制，多著羃䍦，雖發自戎夷，而全身障蔽，不欲途路窺之。 王公之家，亦同此制。 永徽之後，皆用帷帽，拖裙到頸，漸為淺露。 尋下敕禁斷，初雖暫息，旋又仍舊，咸亨二年又下敕曰：「百官家口，咸預士流，至於衢路之間，豈可全無障蔽。 比來多著帷帽，遂棄羃䍦，曾不乘車，別坐簷子。 遞相仿效，浸成風俗，過為輕率，深失禮容。 前者已令漸改，如聞猶未止息。 又命婦朝謁，或將馳駕車，既入禁門，有虧肅敬。 此並乖於儀式，理須禁斷，自今已後，勿使更然。」 則天之後，帷帽大行，羃䍦漸息。 中宗即位，宮禁寬弛，公私婦人，無復冪䍦之制。 開元初，從駕宮人騎馬者，皆著胡帽，靚妝露面，無復障蔽。 士庶之家，又相仿效，帷帽之制，絕不行用。 俄又露髻馳騁，或有著丈夫衣服靴衫，而尊卑內外，斯一貫矣。
During Wude and Zhenguan, palace women who rode horses mostly wore mili veils, following the old Qi and Sui custom; though the practice came from frontier peoples, it covered the whole body so that passersby on the road could not gaze upon them. Princely and ducal households followed the same practice. After Yonghui everyone used weimao hats, with trailing skirts reaching the neck, and dress gradually became more revealing. An edict was soon issued forbidding the practice; it briefly ceased, but then resumed as before. In the second year of Xianheng another edict declared: "The households of officials all belong to the gentry; on public roads, how can there be no screening at all? Recently many have worn weimao hats and abandoned mili veils, not even riding in carriages but instead sitting separately in sedan chairs. People copied one another until the practice soaked into custom, becoming excessively careless and deeply at odds with proper ceremonial bearing. An order for gradual reform had already been issued, yet I hear the practice has still not ceased. Moreover, when titled ladies attended court, some drove at speed in carriages; once they entered the forbidden gate, this impaired solemn respect. All of these run counter to ritual form and in principle must be prohibited; from now on, do not allow them to be so again." After Empress Zetian's reign, weimao hats became widespread and mili veils gradually fell out of use. When Emperor Zhongzong ascended the throne, palace restrictions were relaxed, and among women in public and private life the mili-veil rule was no longer observed. At the beginning of Kaiyuan, palace women who rode in the imperial retinue all wore foreign hats, made up beautifully with faces exposed and no longer screened. Gentry and common households copied the fashion again, and the weimao rule fell completely out of use. Soon women were riding with hair exposed, and some wore men's clothes, boots, and jackets; by then noble and common, inside and outside the court, had become one undifferentiated fashion.
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奚車，契丹塞外用之，開元、天寶中漸至京城。 兜籠，巴蜀婦人所用，今乾元已來，蕃將多著勳於朝，兜籠易於擔負，京城奚車、兜籠、代于車輿矣。
Xi carts were used by the Khitan beyond the frontier and gradually reached the capital during Kaiyuan and Tianbao. Doulong carrying frames were used by women of Ba and Shu; from Qianyuan onward frontier generals often wore their honors at court, and doulong frames were easy to carry; in the capital, xi carts and doulong frames replaced carriages and sedan chairs.
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武德來，婦人著履，規制亦重，又有線靴。 開元來，婦人例著線鞋，取輕妙便於事，侍兒乃著履。 臧獲賤伍者皆服襴衫。 太常樂尚胡曲，貴人禦饌，盡供胡食，士女皆竟衣胡服，故有范陽羯胡之亂，兆于好尚遠矣。
Since Wude women had worn shoes, and the regulations governing them were strict; there were also thread boots. Since Kaiyuan women had generally worn thread shoes, chosen for lightness and convenience; only attendants wore shoes. Bondservants and menials all wore lanshan tunics. The Music Bureau favored foreign tunes, nobles at imperial banquets served foreign food, and gentlemen and women vied in wearing foreign dress; the Fan-Yang rebellion had its omen in these favored fashions long before.
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太極元年，左司郎中唐紹上疏曰：
In the first year of Taiji, Tang Shao, Director of the Left Department, submitted a memorial saying:
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臣聞王公已下，送終明器等物，具標甲令，品秩高下，各有節文。 孔子曰，明器者，備物而不可用，以芻靈者善，為俑者不仁。 傳曰，俑者，謂有面目機發，似于生人也。 以此而葬，殆將於殉，故曰不仁。 近者王公百官，競為厚葬，偶人像馬，雕飾如生，徒以眩耀路人，本不因心致禮。 更相扇慕，破產傾資，風俗流行，遂下兼士庶。 若無禁制，奢侈日增。 望諸王公已下，送葬明器，皆依令式，並陳於墓所，不得衢路行。
I have heard that for princes and dukes down to common officials, objects for funeral rites and spirit vessels are fully prescribed in the primary code, with regulations differing according to rank. Confucius said that spirit vessels represent objects but are not meant for use; using straw effigies is good, but making figurines is unkind. The commentary says that figurines are those with faces and moving parts, resembling living people. To bury with such objects is nearly akin to human sacrifice; that is why it is called unkind. Recently princes, dukes, and officials have competed in lavish burial, with figurines, images, and horses carved and ornamented as if alive, merely to dazzle passersby rather than from sincere ritual intent. They incited and admired one another, ruined families and exhausted fortunes, and the custom spread until it reached gentry and commoners alike. Without prohibition, extravagance will increase daily. I ask that from princes and dukes down, burial spirit vessels all follow the code and regulations, be displayed only at the tomb site, and not be carried along public roads.
90
又士庶親迎之儀，備諸辨禮，所以承宗廟，事舅姑，當須昏以為期，詰朝謁見。 往者下俚庸鄙，時有障車，邀其酒食，以為戲樂。 近日此風轉盛，上及王公，乃廣奏音樂，多集徒侶，遮擁道路，留滯淹時，邀致財物，動逾萬計。 遂使障車禮貺，過於聘財，歌舞喧嘩，殊非助感。 即虧名教，實蠹風猷，違紊禮經，須加節制。 望請婚姻家障車者，並須禁斷。 其有犯者，有廕家請准犯名教例附簿，無廕人決杖六十，仍各科本罪。
Moreover, the ceremony by which gentry and commoners receive the bride is fully provided in the marriage rites, for inheriting the ancestral temple and serving parents-in-law; the wedding ought to be set for evening, with an audience the next morning. Formerly among the vulgar and lowly there was sometimes wedding road-blocking, in which people demanded wine and food as sport and amusement. Recently this fashion has grown stronger, reaching even princes and dukes; they perform music on a grand scale, gather large followings, block and crowd the roads, delay for long periods, and solicit gifts, often exceeding ten thousand in value. Thus wedding road-blocking gifts exceed betrothal wealth, and noisy singing and dancing do nothing to foster solemn feeling. This damages moral teaching, truly harms proper custom, and violates the ritual canon; restraint must be imposed. I ask that wedding road-blocking by marriage households be entirely forbidden. Violators with hereditary privilege should, according to the precedent for offenses against moral teaching, be entered in the register; those without privilege should receive sixty strokes of the rod, and each should still be punished for the underlying offense.