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禮志一
Treatise on Rites I
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理自天設，情由人生。 以理制情，而禮樂之用行焉。 林豺梁獺，是生郊禘； 窪尊燔黍，是生燕饗； 虆梩瓦棺，是生喪葬； 儷皮緇布，是生婚冠。 皇造帝秩，三王彌文。 一文一質，蓋本於忠。 變通革弊，與時宜之，唯聖人為能通其意。 執理者膠瑟聚訟，不適人情； 徇情者梯稗綿蕝，不中天理。 秦漢而降，君子無取焉。 遼本朝鮮故壤，箕子八條之教，流風遺俗，蓋有存者。 自其上世，緣情制宜，隱然有尚質之風。 遙輦胡剌可汗制祭山儀，蘇可汗制瑟瑟儀，阻午可汗制柴冊、再生儀。 其情樸，其用儉。 敬天恤災，施惠本孝，出於悃忱，殆有得於膠瑟聚訟之表者。 太古之上，椎輪五禮，何以異茲。 太宗克晉，稍用漢禮。 今國史院有金陳大任《遼禮儀志》，皆其國俗之故，又有《遼朝雜禮》，漢儀為多。 別得宣文閣所藏耶律儼《志》，視大任為加詳。 存其略，著於篇。
Principle is ordained by Heaven, while human feeling springs from life among men. When principle governs feeling, the rites and music can fulfill their purpose. Offerings in forests, jackals on beams, and otters in sacrifice gave rise to suburban and di rites; earthen bowls and roasted millet gave rise to convivial feasts; vine-woven biers and tile coffins gave rise to funeral rites; paired pelts and dark hemp gave rise to marriage and coming-of-age ceremonies. The sage founders shaped the imperial order, and the Three Kings ever refined its ritual splendor. Alternating ornament and simplicity, all grounded in sincere devotion. To adapt usage, reform abuses, and suit the age requires a sage who alone can grasp the full intent. Those who cling rigidly to principle tie themselves in knots over ritual minutiae and fail to meet human needs; while those who indulge mere sentiment offer crude mats of weeds and rushes and miss the mark of cosmic order. From the Qin and Han dynasties onward, men of discernment found nothing worth adopting in either extreme. Liao lay on what had once been Korean soil, and traces of Jizi's Eight Precepts and their customs still survived in places. From earliest times they shaped institutions to human need and quietly upheld a spirit that favored simplicity. Khala Khan of the Yaolian line instituted the Mountain Sacrifice Rite, Khan Su the Sese Rite, and Khan Zuowu the Wood-Bundle and Rebirth rites. Their spirit was plain and their observance spare. Revering Heaven, relieving disaster, and dispensing grace in the name of filial piety, they acted from sincere devotion and perhaps grasped what lies beyond empty ritual wrangling. In remotest antiquity, when the five rites were but the hub of a cart wheel, how were they any different from this? After Taizong conquered the Jin territories, he gradually adopted Chinese ritual forms. The National History Institute now holds Chen Daren's Jin-dynasty "Liao Ritual Treatise," which records their native customs, and also a "Miscellaneous Liao Rites," largely in the Chinese style. We also obtained Yelü Yan's treatise from the Xuanwen Pavilion collection, which is fuller than Daren's. We preserve the essentials here in this chapter.
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祭山儀：設天神、地祇位於木葉山，東向； 中立君樹，前植群樹，以像朝班； 又偶植二樹，以為神門。 皇帝、皇后至，夷離畢具禮儀。 牲用赭白馬、玄牛、赤白羊，皆牡。 仆臣曰旗鼓拽剌，殺牲，體割，懸之君樹。 太巫以酒酹牲。 禮官曰敵烈麻都，奏「儀辦」。 皇帝服金文金冠，白綾袍，絳帶，懸魚，三山絳垂，飾犀玉刀錯，絡縫烏靴。 皇后禦絳末，絡縫紅袍，懸玉佩，雙結帕，絡縫烏靴。 皇帝、皇后禦鞍馬。 群臣在南，命婦在北，服從各部旗幟之色以從。 皇帝、皇后至君樹前下馬，升南壇禦榻坐。 群臣命婦分班，以次入就位； 合班，拜訖，復位。 皇帝皇后詣天神、地祇位，致奠； 閣門使讀祝訖，復位坐。 北府宰相及惕隱以次致奠於君樹，遍及群樹。 樂作。 群臣、命婦退。 皇帝率孟父、仲父、季父之族，三匝神門樹； 餘族七匝。 皇帝、皇后再拜，在位者皆再拜。 上香，再拜如初。 皇帝、皇后升壇，禦龍文方茵坐。 再聲警，詣祭東所，群臣、命婦從，班列如初。 巫衣白衣，惕隱以素巾拜而冠之，巫三致辭。 每致辭，皇帝、皇后一拜，在位者皆一拜。 皇帝、皇后各舉酒二爵，肉二器，再奠。 大臣、命婦右持酒，左持肉各一器，少後立，一奠。 命惕隱東向擲之。 皇帝、皇后六拜，在位者皆六拜。 皇帝、皇后復位，坐。 命中丞奉茶果、餅餌各二器奠於天神、地祇位。 執事郎君二十人持福酒、胙肉，詣皇帝、皇后前。 太巫奠酹訖，皇帝、皇后再拜，在位者皆再拜。 皇帝、皇后一拜，飲福，受胙，復位，坐。 在位者以次飲。 皇帝、皇后率群臣復班位，再拜。 聲蹕，一拜。 退。
Mountain Sacrifice Rite: Seats for the Heavenly Spirit and Earthly Spirits were placed on Mount Muye, facing east; a lord-tree stood at the center, with rows of trees planted before it to represent the court assembly; and two trees were paired to form the spirit gate. When the emperor and empress arrived, the Yelübi had all ritual arrangements in readiness. The offerings were russet-white horses, black cattle, and red-and-white sheep, all male animals. Servants known as qigu zhuala slaughtered the victims, butchered the carcasses, and hung the portions on the lord-tree. The chief shaman poured libations of wine over the victims. The ritual officer Dirimadu announced, "The rites are ready." The emperor wore a gold-inlaid golden crown, a white gauze robe, a crimson belt with fish pendant and triple crimson pendants, a sword hilt adorned with rhinoceros horn and jade, and black boots with stitched trim. The empress wore crimson regalia, a red robe with stitched trim, jade pendants at her belt, a double-knotted kerchief, and matching black boots. The emperor and empress then mounted their horses. The ministers stood to the south and the titled ladies to the north, each arrayed in the colors of their departmental banners. At the lord-tree the emperor and empress dismounted, ascended the southern altar, and took their seats on the imperial couch. Ministers and titled ladies entered in ranks and took their places in order; then the assembly bowed together and returned to their stations. The emperor and empress proceeded to the Heavenly and Earthly Spirit seats and presented offerings; the Gate Attendant read the prayer, after which they returned to their seats. The Northern Chancellor and the Tigu then presented offerings at the lord-tree and at each of the attendant trees in turn. Music began. The ministers and titled ladies withdrew. The emperor led the clans of eldest, middle, and youngest uncles three times around the spirit-gate trees; while the other clans made seven circuits. The emperor and empress bowed twice, and all present bowed twice with them. They offered incense and bowed twice again as before. The emperor and empress ascended the altar and sat on the square mat bearing the dragon pattern. At the second call of the guard they proceeded to the eastern sacrifice hall, followed by ministers and titled ladies in their former ranks. The shaman dressed in white; the Tigu bowed and crowned the shaman with a plain kerchief; the shaman uttered three invocations. At each invocation the emperor and empress bowed once, and all present bowed once with them. The emperor and empress each raised two cups of wine and two vessels of meat and presented offerings again. Ministers and titled ladies held wine in the right hand and meat in the left, one vessel each, stood slightly behind, and presented a single offering. The Tigu was commanded to cast the offerings toward the east. The emperor and empress bowed six times, and all present bowed six times with them. The emperor and empress returned to their seats. The Central Attendant was ordered to present two vessels each of tea, fruit, and cakes as offerings at the Heavenly and Earthly Spirit seats. Twenty attendant gentlemen brought blessed wine and sacrificial meat before the emperor and empress. After the chief shaman completed the libation, the emperor and empress bowed twice, and all present bowed twice with them. The emperor and empress bowed once, drank the blessed wine, received the sacrificial meat, returned to their seats, and sat down. Those present drank in turn. The emperor and empress led the ministers back into ranks and bowed twice. At the sounding of the guard they bowed once. The rite concluded with their withdrawal.
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太宗幸幽州大悲閣，遷白衣觀音像，建廟木葉山，尊為家神。 於拜山儀過樹之後，增詣菩薩堂儀一節，然後拜神，非胡剌可汗之故也。 興宗先有事於菩薩堂及木葉山遼河神，然後行拜山儀，冠服、節文多所變更，後因以為常。 神主樹木，懸牲告辦，班位奠祝，致嘏飲福，往往暗合於禮。 天理人情，放諸四海而準，信矣夫。 興宗更制，不能正以經術，無以大過於昔，故不載。
Taizong visited the Great Compassion Pavilion in Youzhou, moved a white-robed image of Guanyin, built a temple on Mount Muye, and honored it as the dynastic household deity. After the tree-passing in the Mountain Sacrifice Rite, a visit to the Bodhisattva Hall was added before worship of the spirits — a change not dating to Khala Khan's time. Xingzong first performed rites at the Bodhisattva Hall and to the Liao River spirit on Mount Muye before conducting the Mountain Sacrifice Rite; he altered regalia and ritual stages extensively, and these changes later became standard. Spirit-lords represented by trees, hanging victims to signal readiness, ranked stations for offerings and prayers, and the bestowal and drinking of blessed portions often tacitly accorded with orthodox ritual. Heavenly principle and human feeling, when set forth as a standard for all under heaven, prove themselves true indeed. Xingzong's revised rites could not be grounded in canonical learning and did not greatly surpass the earlier forms, and so are not recorded here.
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瑟瑟儀：若旱，擇吉日行瑟瑟儀以祈雨。 前期，置百柱天棚。 及期，皇帝致奠於先帝御容，乃射柳。 皇帝再射，親王、宰執以次各一射。 中柳者質誌柳者冠服，不中者以冠服質之。 不勝者進飲於勝者，然後各歸其冠服。 又翼日，植柳天棚之東南，巫以酒醴、黍稗薦植柳，祝之。 皇帝、皇后祭東方畢，子弟射柳。 皇族、國舅、群臣與禮者，賜物有差。 既三日雨，則賜敵烈麻都馬四匹、衣四襲； 否則以水沃之。
Sese Rite: In time of drought, an auspicious day was chosen to perform the Sese Rite to pray for rain. Beforehand a hundred-pillared canopy was erected. On the appointed day the emperor presented offerings before the late emperor's portrait, then shot at the willow target. The emperor shot twice; imperial princes and chief ministers each shot once in succession. Whoever hit the willow won goods staked by the willow's marker; whoever missed staked his own crown and robes. The loser then offered a cup to the winner before each recovered his crown and robes. On the next day a willow was planted southeast of the canopy; the shaman offered wine, millet, and broomcorn millet at the planting and uttered prayers. After the emperor and empress had completed the eastern sacrifice, the imperial sons shot at the willow. Imperial clansmen, maternal uncles of the empress, ministers, and all who took part in the rite received gifts according to rank. If rain fell within three days, Dirimadu was rewarded with four horses and four suits of clothing; otherwise he was drenched with water.
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道宗清寧元年，皇帝射柳訖，詣風師壇，再拜。
In Qingning 1 (1055), after the emperor finished shooting at the willow, he went to the Wind Master altar and bowed twice.
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柴冊儀：擇吉日。 前期，置柴冊殿及壇。 壇之制，厚積薪，以木為三級，壇置其上。 席百尺氈，龍文方茵。 又置再生母後搜索之室。 皇帝入再生室，行再生儀畢，八部之叟前導後扈，左右扶翼皇帝冊殿之東北隅。 拜日畢，乘馬，選外戚之老者禦。 皇帝疾馳，仆禦者、從者以氈覆之。 皇帝詣高阜地，大臣、諸部帥列儀仗，遙望以拜。 皇帝遣使敕曰：「先帝升遐，有伯叔父兄在，當選賢者。 沖人不德，何以為謀？」 群臣對曰：」臣等以先帝厚恩，陛下明德，咸願盡心，敢有他圖。」 皇帝令曰：「必從汝等所願，我將信明賞罰。 爾有功，陟而任之； 爾有罪，黜而棄之。 若聽朕命，則當謨之。」 僉曰：「唯帝命是從。」 皇帝於所識之地，封土石以誌之。 遂行。 拜先帝御容，宴饗群臣。 翼日，皇帝出冊殿，護衛太保扶翼升壇。 奉七廟神主置龍文方茵。 北、南府宰相率群臣圜立，各舉氈邊，贊祝訖，樞密使奉玉寶、玉冊入。 有司讀冊訖，樞密使稱尊號以進，群臣三稱萬歲，皆拜。 宰相、北南院大王、諸部帥進赭、白羊各一群。 皇帝更衣，拜諸帝御容。 遂宴群臣，賜賚各有差。
Wood-Bundle Rite: An auspicious day was chosen. Beforehand the Wood-Bundle Hall and altar were prepared. The altar was built by heaping fuel high, erecting a three-tiered wooden frame, and placing the altar platform on top. A hundred-foot length of felt was spread, with a square mat bearing the dragon pattern upon it. A chamber was also prepared for the Rebirth Mother and the search rite. The emperor entered the rebirth chamber and, when the rebirth rite was complete, elders of the Eight Tribes led before and escorted behind while attendants supported him to the northeast corner of the Wood-Bundle Hall. After the sun-worship was complete, he mounted a horse with an elderly maternal kinsman chosen to hold the reins. The emperor galloped at full speed while grooms and attendants shielded him with felt coverings. The emperor rode to a high mound while ministers and tribal chieftains drew up ceremonial guards and bowed from afar. The emperor sent an envoy with this edict: "The late emperor has departed; uncles and elder brothers are still among us — the worthy ought to be chosen. I am but a youth without merit — how can I presume to counsel in this matter?" The ministers replied: "We, your servants, mindful of the late emperor's great grace and Your Majesty's bright virtue, are all eager to serve with full devotion and would never harbor other designs." The emperor declared: "I shall heed your wish and hold to clear rewards and punishments. If you have merit, I will promote and employ you; if you are guilty, I will demote and cast you aside. If you heed my command, then deliberate and decide." All answered: "We obey only the imperial command." At the place the emperor had recognized, he sealed earth and stone to mark the spot. Then the procession set out. They bowed before the late emperor's portrait and held a feast for the ministers. On the next day the emperor left the Wood-Bundle Hall, and the Guard Grand Mentor supported him as he ascended the altar. The spirit tablets of the seven ancestral temples were brought forth and set on the square mat bearing the dragon pattern. The Northern and Southern Chancellors led the ministers in a circle, each holding the edge of the felt mat; when the prayer of praise was complete, the Commissioner of Military Affairs entered bearing the jade seal and jade register. When the appropriate office had finished reading the register, the Commissioner of Military Affairs proclaimed the honorific title and presented it; the ministers thrice shouted "Long live the emperor!" and all bowed. The chancellor, the great kings of the Northern and Southern Offices, and the tribal chieftains each presented a flock of russet and white sheep. The emperor changed his robes and bowed before the portraits of the former emperors. He then feasted the ministers and distributed gifts according to rank.
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拜日儀：皇帝升露臺，設褥，向日再拜，上香。 門使通，閣使或副，應拜臣僚殿左右階陪位，再拜。 皇帝升坐。 奏榜訖，北班起居畢，時相已下通名再拜，不出班，奏「聖躬萬福」，又再拜，各祗候。 宣徽已下橫班同。 諸司、閣門、北面先奏事； 餘同。 教坊與臣僚同。
Sun-Worship Rite: The emperor ascended the open terrace, spread a mat, bowed twice toward the sun, and offered incense. The Gate Attendant announced; the Pavilion Attendant or his deputy called forth the ministers who were to bow, who took their places on the left and right steps of the hall and bowed twice. The emperor ascended the throne and took his seat. When the memorial list had been presented and the northern ranks had finished their salutation, the chief minister and those below announced their names and bowed twice without leaving rank, reported "May Your Sacred Person enjoy boundless blessings," bowed twice again, and each stood at attention. The Xuanhui Commissioner and those below in the cross ranks followed the same procedure. The various offices, the Gate Office, and the Northern Face presented their business first; the remainder followed the same order. The Music Office followed the same procedure as the ministers.
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告廟儀：至日，臣僚昧爽朝服，詣太祖廟。 次引臣僚，合班，先見御容，再拜畢，引班首左上，至褥位，再拜。 贊上香，揖欄內上香畢，復褥位，再拜。 各祗候立定。 左右舉告廟祝版，於御容前跪捧。 中書舍人俯跪，讀訖，俯興，退。 引班首左下，復位，又再拜。 分引上殿，次第進酒三。 分班引出。
Temple Announcement Rite: On the appointed day, at dawn the ministers donned court dress and proceeded to the Taizu Temple. The ministers were then led in, ranks united; they first viewed the imperial portrait and bowed twice; the rank leader was led up to the left to the mat position and bowed twice. Incense was announced; they bowed within the railing and offered incense; when finished they returned to the mat position and bowed twice. Each stood at attention in place. Attendants on the left and right raised the temple-announcement prayer board and knelt holding it before the imperial portrait. The Secretariat Drafter knelt prostrate, read the text through, rose, and withdrew. The rank leader was led down to the left, returned to position, and bowed twice again. They were led separately into the hall and presented wine three times in succession. They were led out in separate ranks.
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謁廟儀：至日昧爽，南北臣僚各具朝服，赴廟。 車駕至，臣僚於門外依位序立，望駕鞠躬。 班首不出班，奏「聖躬萬福」。 舍人贊各祗候畢，皇帝降車，分引南北臣僚左右入，至丹墀褥位。 合班定，皇帝升露臺褥位。 宣徽贊皇帝再拜，殿上下臣僚陪位皆再拜。 上香畢，退，復位，再拜。 分引臣僚左右上殿位立，進御容酒依常禮。 若即退，再拜。 舍人贊「好去」，引退。 禮畢。
Temple Audience Rite: On the appointed day at dawn, northern and southern ministers each donned court dress and proceeded to the temple. When the imperial carriage arrived, the ministers stood outside the gate in order of rank and bowed toward the carriage. The rank leader, without leaving rank, reported, "May Your Sacred Person enjoy boundless blessings." The Chamberlain announced that all were at attention; the emperor descended from the carriage; northern and southern ministers were led separately in from left and right to the mat position on the crimson steps. The ranks united and took their places; the emperor ascended to the mat position on the open terrace. The Xuanhui Commissioner announced; the emperor bowed twice, and all ministers in attendance above and below the hall bowed twice with him. When the incense offering was complete, they withdrew, returned to their stations, and bowed twice. Ministers were led separately to their positions left and right in the hall and presented wine before the imperial portrait according to the usual rite. If they withdrew at once, they bowed twice. The Chamberlain announced "Go in peace" and led them out. The rite was complete.
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告廟、謁廟，皆曰拜容。 以先帝、先後生辰及忌辰行禮，自太宗始也。 其後正旦、皇帝生辰、諸節辰皆行之。 若忌辰及車駕行幸，亦嘗遣使行禮。 凡瑟瑟、柴冊、再生、納後則親行之。 凡柴冊、親征則告； 幸諸京則謁。 四時有薦新。
Temple announcement and temple audience were both called "bowing before the portrait." Performing rites on the birthdays and death anniversaries of the late emperor and late empress began with Taizong. Thereafter New Year's Day, the emperor's birthday, and the various festival days were all observed in the same manner. On death anniversaries and when the emperor traveled, envoys were sometimes dispatched to perform the rites in his stead. The Sese, Wood-Bundle, Rebirth, and empress-installation rites were always performed by the emperor in person. The Wood-Bundle rite and personal campaigns required temple announcement; visits to the various capitals required temple audience. Seasonal offerings of new produce were made throughout the year.
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孟冬朔拜陵儀：有司設酒饌於山陵。 皇帝、皇后駕至，敵烈麻都奏「儀辦」。 閣門使贊皇帝、皇后詣位四拜訖，巫贊祝燔胙及時服，酹酒薦牲。 大臣、命婦以次燔胙，四拜。 皇帝、皇后率群臣、命婦，循諸陵各三匝。 還宮。 翼日，群臣入謝。
First-of-Winter Tomb-Worship Rite: The relevant offices prepared wine and food offerings at the imperial tombs. When the emperor and empress arrived, Dirimadu announced, "The rites are ready." The Gate Attendant announced; the emperor and empress went to their positions and bowed four times; the shaman intoned the prayer, burned sacrificial meat and seasonal garments, poured libations, and presented victims. Ministers and titled ladies in turn burned sacrificial portions and bowed four times. The emperor and empress led the ministers and titled ladies three times around each tomb. They then returned to the palace. On the next day the ministers entered court to offer thanks.
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爇節儀：皇帝即位，凡征伐叛國俘掠人民，或臣下進獻人口，或犯罪沒官戶，皇帝親覽閑田，建州縣以居之，設官治其事。 及帝崩，所置人戶、府庫、錢粟，穹廬中置小氈殿，帝及后妃皆鑄金像納焉。 節辰、忌日、朔望，皆致祭於穹廬之前。 又築土為臺，高丈餘，置大盤於上，祭酒食撒於其中，焚之，國俗謂之爇節。
Burning Festival Rite: When an emperor took the throne, all persons taken in campaigns against rebel states, populations presented by ministers, or households confiscated for crimes were settled by the emperor's personal survey of idle land; he established prefectures and counties for them and appointed officials to govern their affairs. When the emperor died, the households, treasuries, and grain stores he had established were preserved; within the yurt a small felt hall was erected, and golden images of the emperor and his consorts were cast and placed inside. On festival days, death anniversaries, and the first and fifteenth of each month, offerings were presented before the yurt. An earthen platform more than ten feet high was also built, with a great basin placed on top; sacrificial wine and food were scattered into it and burned — a national custom known as the Burning Festival.
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歲除儀：初夕，敕使及夷離畢率執事郎君至殿前，以鹽及羊膏置爐中燎之。 巫及大巫以次贊祝火神訖，閣門使贊皇帝面火再拜。
New Year's Eve Rite: On the first evening, the imperial envoy and the Yelübi led attendant gentlemen before the hall; salt and sheep fat were placed in the brazier and burned. The shaman and chief shaman in turn intoned the prayer to the Fire Spirit; when finished, the Gate Attendant announced, and the emperor faced the fire and bowed twice.
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初，皇帝皆親拜，至道宗始命夷離畢拜之。
At first the emperor always bowed in person; only under Daozong was the Yelübi ordered to perform the bowing on his behalf.