Volume 50 Treatises 26: Rites 4

志第二十六禮四〈（吉禮四）〉

Treatises 26: Rites 4 (Auspicious Rites IV)〉

歷代帝王陵廟三皇聖師國先師孔子旗纛五祀國馬神南京神廟功臣廟京師九廟諸神祠厲壇

Tombs and temples of emperors through the ages; the Three Sovereigns; the Holy Teachers; the National Ancestral Teacher Confucius; banners and pennants; the Five Sacrifices; the National Horse God and Nanjing spirit temples; the Meritorious Ministers Temple; the Nine Temples of the capital; various spirit shrines; and the altar of wandering ghosts.

○歷代帝王陵廟

Tombs and Temples of Emperors Through the Ages

洪武三年，遣使訪先代陵寢，仍命各行省具圖以進，凡七十有九。禮官考其功德昭著者，曰伏羲，神農，黃帝，少昊，顓頊，唐堯，虞舜，夏禹，商湯、中宗、高宗，周文王、武王、成王、康王，漢高祖、文帝、景帝、武帝、宣帝、光武、明帝、章帝，後魏文帝，隋高祖，唐高祖、太宗、憲宗、宣宗，周世宗，宋太祖、太宗、真宗、仁宗、孝宗、理宗，凡三十有六。各制袞冕，函香幣。遣祕書監丞陶誼等往修祀禮，親制祝文遣之。每陵以白金二十五兩具祭物。陵寢發者掩之，壞者完之。廟敝者葺之。無廟者設壇以祭。仍令有司禁樵採。歲時祭祀，牲用太牢。

In the third year of the Hongwu reign, the court sent envoys to locate the mausoleums of earlier dynasties and ordered each provincial administration to submit maps of them; seventy-nine sites were found in all. The ritual officials identified thirty-six rulers whose achievements stood out clearly: Fuxi, Shennong, the Yellow Emperor, Shaohao, Zhuanxu, Tang Yao, Yu Shun, Yu of Xia, Tang of Shang along with Zhongzong and Gaozong, the Zhou kings Wen, Wu, Cheng, and Kang, the Han emperors Gaozu, Wen, Jing, Wu, Xuan, Guangwu, Ming, and Zhang, Emperor Wen of Later Wei, Emperor Gaozu of Sui, the Tang emperors Gaozu, Taizong, Xianzong, and Xuanzong, Emperor Shizong of Later Zhou, and the Song emperors Taizu, Taizong, Zhenzong, Renzong, Xiaozong, and Lizong. For each site they prepared investiture robes and caps and cased offerings of incense and silk. Tao Yi, assistant director of the Secretariat Directorate, and others were sent to restore the sacrificial rites, and the emperor himself drafted the prayer texts they carried. Each mausoleum was allotted twenty-five taels of silver to supply its sacrificial goods. Exposed burial mounds were covered again, and damaged ones were repaired. Dilapidated temples were rethatched. Where no temple existed, an altar was erected for sacrifice. Local officials were also ordered to forbid logging and fuel gathering on the sites. Seasonal sacrifices were to use the great offering of an ox, a sheep, and a pig.

四年，禮部定議，合祀帝王三十五。在河南者十：陳祀伏羲、商高宗，孟津祀漢光武，洛陽祀漢明帝、章帝，鄭祀周世宗，鞏祀宋太祖、太宗、真宗、仁宗。在山西者一：滎河祀商湯。在山東者二：東平祀唐堯，曲阜祀少昊。在北平者三：內黃祀商中宗，滑祀顓頊、高辛。在湖廣者二：酃祀神農，甯遠祀虞舜。在浙江者二：會稽祀夏禹、宋孝宗。在陝西者十五：中部祀黃帝，咸陽祀周文王、武王、成王、康王、宣王，漢高帝、景帝，鹹甯祀漢文帝，興平祀漢武帝，長安祀漢宣帝，三原祀唐高祖，醴泉祀唐太宗，蒲城祀唐憲宗，涇陽祀唐宣宗。歲祭用仲春、仲秋朔。於是遣使詣各陵致祭。陵置一碑，刊祭期及牲帛之數，俾所在有司守之。已而命有司歲時修葺，設陵戶二人守視。又每三年，出祝文、香帛，傳制遣太常寺樂舞生齎往所在，命有司致祭。其所祀者，視前去周宣王，漢明帝、章帝，而增祀媧皇於趙城，後魏文帝於富平，元世祖於順天，及宋理宗於會稽，凡三十六帝。後又增祀隋高祖於扶風，而理宗仍罷祀。又命帝王陵廟所在官司，以春秋仲月上旬，擇日致祭。

In the fourth year the Ministry of Rites finalized a plan to sacrifice jointly to thirty-five emperors. Ten were in Henan: Fuxi and Shang Gaozong at Chen, Han Guangwu at Mengjin, Han Mingdi and Zhangdi at Luoyang, Zhou Shizong at Zheng, and Song Taizu, Taizong, Zhenzong, and Renzong at Gong. One was in Shanxi: Tang of Shang at Ronghe. Two were in Shandong: Tang Yao at Dongping and Shaohao at Qufu. Three were in Beiping: Shang Zhongzong at Neihuang and Zhuanxu and Gaoxin at Hua. Two were in Huguang: Shennong at Ling and Yu Shun at Ningyuan. Two were in Zhejiang: Yu of Xia and Song Xiaozong at Kuaiji. Fifteen were in Shaanxi: the Yellow Emperor at Zhongbu; the Zhou kings Wen, Wu, Cheng, Kang, and Xuan together with Han Gaodi and Jingdi at Xianyang; Han Wendi at Xianning; Han Wudi at Xingping; Han Xuandi at Chang'an; Tang Gaozu at Sanyuan; Tang Taizong at Liquan; Tang Xianzong at Pucheng; and Tang Xuanzong at Jingyang. Annual sacrifices were held on the first day of the second month of spring and of autumn. Envoys were then sent to each mausoleum to perform the rites. Each mausoleum received a stele recording the schedule of sacrifices and the quantities of victims and silk, which local officials were to follow. Soon afterward local officials were ordered to maintain the sites each year, and two mausoleum households were assigned to guard each one. Every three years the court also issued prayer texts, incense, and silk and, by imperial rescript, sent musicians and dancers from the Court of Imperial Sacrifices to each site with orders for local officials to conduct the rites. Compared with the earlier list, King Xuan of Zhou and the Han emperors Ming and Zhang were dropped, while Empress Nuwa at Zhaocheng, Later Wei Emperor Wen at Fuping, the Yuan founder at Shuntian, and Song Lizong at Kuaiji were added, for thirty-six rulers in all. Later Sui Gaozu was added at Fufeng, while Lizong was again removed from the rolls. Offices responsible for imperial tombs and temples were also told to choose a day within the first ten days of the second month of spring and autumn for the sacrifices.

六年，帝以五帝、三王及漢、唐、宋創業之君，俱宜於京師立廟致祭，遂建歷代帝王廟於欽天山之陽。仿太廟同堂異室之制，為正殿五室：中一室三皇，東一室五帝，西一室夏禹、商湯、周文王，又東一室周武王、漢光武、唐太宗，又西一室漢高祖、唐太祖、宋太祖、元世祖。每歲春秋仲月上旬甲日致祭。已而以周文王終守臣服，唐高祖由太宗得天下，遂寢其祀，增祀隋高祖。七年，令帝王廟皆塑袞冕坐像，惟伏羲、神農未有衣裳之制，不必加冕服。八月，帝躬祀於新廟。已而罷隋高祖之祀。

In the sixth year the emperor decided that the Five Emperors, the Three Kings, and the founding rulers of Han, Tang, and Song should all receive temples in the capital, and he built the Temple of Emperors Through the Ages on the southern slope of Qintian Hill. Following the Grand Temple model of one hall with separate chambers, the main hall had five rooms: the Three Sovereigns in the center, the Five Emperors to the east, Yu of Xia, Tang of Shang, and King Wen of Zhou to the west, King Wu of Zhou, Han Guangwu, and Tang Taizong in the chamber beyond the east, and Han Gaozu, Tang Taizu, Song Taizu, and the Yuan founder in the chamber beyond the west. Sacrifices were held each year on a jia day within the first ten days of the second month of spring and of autumn. Soon afterward King Wen of Zhou was dropped because he had remained a subject to the end, and Tang Gaozu was dropped because his son Taizong had won the realm; Sui Gaozu was added in their place. In the seventh year every imperial temple was ordered to install seated statues in full investiture dress, except that Fuxi and Shennong, for whom no formal garments were prescribed, were not given caps and robes. In the eighth month the emperor sacrificed in person at the new temple. Soon afterward Sui Gaozu was removed from the sacrifices.

二十一年，令每歲郊祀，附祭歷代帝王於大祀殿。仍以歲八月中旬，擇日遣官祭於本廟，其春祭停之。又定每三年遣祭各陵之歲，則停廟祭。是年，詔以歷代名臣從祀，禮官李原名奏擬三十六人以進。帝以宋趙普負太祖不忠，不可從祀。元臣四傑，木華黎為首，不可祀孫而去其祖，可祀木華黎而罷安童。既祀伯顏，則阿術不必祀。漢陳平、馮異，宋潘美，皆善始終，可祀。於是定風後、力牧、皋陶、夔、龍、伯夷、伯益、伊尹、傅說、周公旦、召公奭、太公望、召虎、方叔、張良、蕭何、曹參、陳平、周勃、鄧禹、馮異、諸葛亮、房玄齡、杜如晦、李靖、郭子儀、李晟、曹彬、潘美、韓世忠、岳飛、張浚、木華黎、博爾忽、博爾術、赤老溫、伯顏，凡三十七人，從祀於東西廡，為壇四。初，太公望有武成王廟。嘗遣官致祭如釋奠儀。至是，罷廟祭，去王號。

In the twenty-first year the court ordered that each year's suburban sacrifice include a supplementary offering to emperors through the ages in the Great Sacrifice Hall. Officials were still sent on a chosen day in the middle ten days of the eighth month to sacrifice at the main temple, while the spring rite was discontinued. It was also ruled that in years when the triennial missions to the individual mausoleums took place, the temple sacrifice would be omitted. That year an edict called for famous ministers through the ages to receive accompanying sacrifice, and the ritual official Li Yuanming submitted a list of thirty-six candidates. The emperor ruled that Song's Zhao Pu, having betrayed Taizu, could not be included. Of the Yuan's four great ministers, Muqali stood first; one could not honor the grandson while omitting the grandfather, so Muqali was to be included and Antong dropped. If Bayan was to be honored, A'erzhu need not be. Chen Ping and Feng Yi of Han and Pan Mei of Song had all served well from start to finish and were approved for inclusion. The court then fixed thirty-seven accompanying figures—Feng Hou, Li Mu, Gao Yao, Kui, Long, Boyi, Bo Yi, Yi Yin, Fu Yue, the Duke of Zhou, the Duke of Shao, Taigong Wang, Duke Hu of Shao, Fang Shu, Zhang Liang, Xiao He, Cao Shen, Chen Ping, Zhou Bo, Deng Yu, Feng Yi, Zhuge Liang, Fang Xuanling, Du Ruhui, Li Jing, Guo Ziyi, Li Sheng, Cao Bin, Pan Mei, Han Shizhong, Yue Fei, Zhang Jun, Muqali, Bo'erhu, Bo'ershu, Chilaowen, and Bayan—honored in the eastern and western side halls on four altars. Taigong Wang had originally possessed his own Temple of the Martial Completion King. Officials had once been sent to sacrifice there with the same rites used for the libation ceremony. Now that separate temple was abolished and his royal title was dropped.

永樂遷都，帝王廟遣南京太常寺官行禮。嘉靖九年，罷歷代帝王南郊從祀。令建歷代帝王廟於都城西，歲以仲春秋致祭。後並罷南京廟祭。十年春二月，廟未成，躬祭歷代帝王於文華殿，凡五壇，丹陛東西名臣四壇。禮部尚書李時言：「舊儀有賜福胙之文。賜者自上而下之義，惟郊廟社稷宜用。歷代帝王，止宜雲答。」詔可。十一年夏，廟成，名曰景德崇聖之殿。殿五室，東西兩廡，殿後祭器庫，前為景德門。門外神庫、神廚、宰牲亭、鐘樓。街東西二坊，曰景德街。用八月壬辰親祭。帝由中門入，迎神、受福胙、送神各兩拜。嗣後歲遣大臣一員行禮，四員分獻。凡子、午、卯、酉祭於陵寢之歲，則停秋祭。二十四年，以禮科陳棐言，罷元世祖陵廟之祀，及從祀木華黎等，復遷唐太宗與宋太祖同室。凡十五帝，從祀名臣三十二人。

After Yongle moved the capital, Nanjing officials of the Court of Imperial Sacrifices continued to perform the rites at the imperial temple. In the ninth year of Jiajing the supplementary offering to emperors through the ages at the southern suburban altar was abolished. A new Temple of Emperors Through the Ages was ordered west of the capital, with sacrifices each year in the second month of spring and of autumn. Later the Nanjing temple sacrifices were discontinued as well. In the second month of spring in the tenth year, before the new temple was finished, the emperor sacrificed in person to emperors through the ages in Wenhua Hall on five altars, with four more altars for famous ministers flanking the red steps east and west. Minister of Rites Li Shi said, "The old rites speak of bestowing blessing and sacrificial meat. Bestowal implies a gift from above, and only the suburban altar, state temples, and altars of soil and grain should use that wording. For emperors through the ages, the text should simply say 'reply. The emperor approved the change. In the summer of the eleventh year the temple was finished and named the Hall of Revering Virtue and Honoring the Sages. The hall had five chambers with side halls to east and west, a repository for ritual vessels behind it, and the Jingde Gate in front. Outside the gate stood the spirit repository, spirit kitchen, slaughter pavilion, and bell tower. Two wards flanked the street, which was called Jingde Street. On the renchen day of the eighth month he sacrificed in person. He entered through the central gate and made two obeisances each for welcoming the spirits, receiving the blessing and sacrificial meat, and sending the spirits away. In later years one senior minister performed the rite each year, assisted by four others who made the divided offerings. In years of the zi, wu, mao, and you cycles when sacrifices were sent to the mausoleums, the autumn temple rite was omitted. In the twenty-fourth year, on a memorial from Chen Fei of the Rites Section, the Yuan founder's mausoleum and temple sacrifices were abolished, Muqali and others were removed from the accompanying rolls, and Tang Taizong was again placed in the same chamber as Song Taizu. Fifteen emperors and thirty-two famous ministers were honored in all.

○三皇

The Three Sovereigns

明初仍元制，以三月三日、九月九日通祀三皇。洪武元年，令乙太牢祀。二年，命以句芒、祝融、風後、力牧左右配，俞跗、桐君、僦貸季、少師、雷公、鬼臾區、伯高、岐伯、少俞、高陽十大名醫從祀。儀同釋奠。四年，帝以天下郡邑通祀三皇為瀆。禮臣議：「唐玄宗嘗立三皇五帝廟於京師。至元成宗時，乃立三皇廟於府州縣。春秋通祀，而以醫藥主之，甚非禮也。」帝曰：「三皇繼天立極，開萬世教化之原，汨於藥師可乎？」命天下郡縣毋得褻祀。

Early in the dynasty the court kept the Yuan practice of offering universal sacrifice to the Three Sovereigns on the third day of the third month and the ninth day of the ninth month. In the first year of Hongwu the court ordered sacrifices on yi days with the great offering. In the second year Gou Mang, Zhu Rong, Feng Hou, and Li Mu were appointed as left and right associates, and ten celebrated physicians—Yu Fu, Tong Jun, Ji Daiji, Shaoshi, Lei Gong, Gui Yuju, Bo Gao, Qi Bo, Shao Yu, and Gaoyang—were added as accompanying figures. The ceremony followed the same rites as the libation offering. In the fourth year the emperor declared that universal county and prefectural sacrifice to the Three Sovereigns was an abuse of ritual. Ritual officials argued, "Emperor Xuanzong of Tang once built a temple to the Three Sovereigns and Five Emperors in the capital. Only under Yuan Chengzong were Three Sovereigns temples spread through prefectures and counties. Spring and autumn brought universal sacrifice, yet the rites were run by medical officials—this is far from proper ritual. The emperor replied, "The Three Sovereigns succeeded Heaven and set the cosmic pole, opening the source of civilization for ten thousand generations—can they be reduced to patron saints of pharmacy?" He then ordered every commandery and county to cease such improper sacrifices.

正德十一年，立伏羲氏廟於秦州。秦州，古成紀地，從巡按御史馮時雄奏也。嘉靖間，建三皇廟於太醫院北，名景惠殿。中奉三皇及四配。其從祀，東廡則僦貸季、岐伯、伯高、鬼臾區、俞跗、少俞、少師、桐君、雷公、馬師皇、伊尹、扁鵲、淳于意、張機十四人，西廡則華陀、王叔和、皇甫謐、葛洪、巢元方、孫思邈、韋慈藏、王冰、錢乙、硃肱、李杲、利完素、張元素、硃彥修十四人。歲仲春、秋上甲日，禮部堂上官行禮，太醫院堂上官二員分獻，用少牢。復建聖濟殿於內，祀先醫，以太醫官主之。二十一年，帝以規制湫隘，命拓其廟。

In the eleventh year of Zhengde a temple to Fuxi was built at Qinzhou. Qinzhou was the ancient territory of Chengji; the project followed a memorial from touring censor Feng Shixiong. During Jiajing a Three Sovereigns temple was built north of the Imperial Medical Academy and named the Jinghui Hall. The central shrine honored the Three Sovereigns with four associates. The eastern side hall honored fourteen accompanying figures—Ji Daiji, Qi Bo, Bo Gao, Gui Yuju, Yu Fu, Shao Yu, Shaoshi, Tong Jun, Lei Gong, Mashihuang, Yi Yin, Bian Que, Chunyu Yi, and Zhang Ji—while the western side hall honored fourteen others: Hua Tuo, Wang Shuhe, Huangfu Mi, Ge Hong, Chao Yuanfang, Sun Simiao, Wei Cizang, Wang Bing, Qian Yi, Zhu Gong, Li Gao, Li Wansu, Zhang Yuansu, and Zhu Yanxiu. On the first jia day of the second month of spring and of autumn each year, a chief Ministry of Rites official led the rite, two chief Imperial Medical Academy officials made the divided offerings, and the lesser offering was used. Inside the complex a Shengji Hall was also built to honor the ancient physicians under the charge of imperial medical officials. In the twenty-first year the emperor found the layout too cramped and ordered the temple enlarged.

○聖師

The Holy Teachers

聖師之祭，始於世宗。奉皇師伏羲氏、神農氏、軒轅氏、帝師陶唐氏，有虞氏，王師夏禹王、商湯王、周文王武王，九聖南向。左先聖周公，右先師孔子，東西向。每歲春秋開講前一日，皇帝服皮弁，拜跪，行釋奠禮。用羹酒果脯帛祭於文華殿東室。

Sacrifice to the Holy Teachers began under Emperor Shizong. Nine sages faced south as Imperial Teachers Fuxi, Shennong, and Xuanyuan; as Imperial Teachers Yao of Taotang and Shun of Youyu; and as Royal Teachers King Yu of Xia, King Tang of Shang, and Kings Wen and Wu of Zhou. The Former Sage, the Duke of Zhou, stood to the left facing east, and the Former Teacher, Confucius, to the right facing west. On the day before the spring and autumn lecture seasons opened each year, the emperor wore the deerskin cap, bowed and knelt, and performed the libation ceremony. He offered broth, wine, fruit, dried meat, and silk in the eastern chamber of Wenhua Hall.

初，東室有釋像，帝以其不經，撤之，乃祀先聖先師。自為祭文，行奉安神位禮。輔臣禮卿及講官俟行禮訖，入拜。先是洪武初，司業宋濂建議欲如建安熊氏之說，以伏羲為道統之宗，神農、黃帝、堯、舜、禹、湯、文、武，以次列焉。秩祀天子之學，則道統益尊。太祖不從。至是，世宗仿其意行之。十六年，移祀於永明殿後，行禮如初。其後常遣官代祭。隆慶初，仍於文華殿東室行禮。

The eastern chamber had originally held a Buddhist image, which the emperor removed as improper before instituting sacrifice to the Former Sage and Former Teacher. He composed the sacrificial text himself and performed the rite of installing the spirit tablets. Supporting ministers, ritual officials, and lecture officers entered to bow only after the emperor had finished the rite. Earlier, at the start of Hongwu, Vice Director Song Lian had proposed, following Xiong of Jian'an, to place Fuxi at the head of the lineage of the Way and rank Shennong, the Yellow Emperor, Yao, Shun, Yu, Tang, Wen, and Wu in succession after him. If they were honored in ranked sacrifice at the Son of Heaven's academy, the lineage of the Way would stand higher still. Taizu did not accept the proposal. At that point Emperor Shizong adopted the proposal and put it into practice. In the sixteenth year the rites were moved to a shrine behind Yongming Hall and conducted as before. Afterward officials were regularly sent to perform the sacrifices on his behalf. Early in the Longqing reign the ceremony was again held in the eastern chamber of Wenhua Hall.

○至聖先師子孔廟祀

Sacrifice at the Temple of the Most Sage and Former Teacher, Master Kong

漢晉及隋或稱先師，或稱先聖、宣尼、宣父。唐諡文宣王，宋加至聖號，元復加號大成。明太祖入江淮府，首謁孔子廟。洪武元年二月，詔乙太牢祀孔子於國學，仍遣使詣曲阜致祭。臨行諭曰：「仲尼之道，廣大悠久，與天地並。有天下者莫不虔修祀事。朕為天下主，期大明教化，以行先聖之道。今既釋奠成均，仍遣爾修祀事於闕裡，爾其敬之。」又定制，每歲仲春、秋上丁，皇帝降香，遣官祀於國學。以丞相初獻，翰林學士亞獻，國子祭酒終獻。先期，皇帝齋戒。獻官、陪祀、執事官皆散齋二日，致齋一日。前祀一日，皇帝服皮弁服，禦奉天殿降香。至日，獻官行禮。三年，詔革諸神封號，惟孔子封爵仍舊。且命曲阜廟庭，歲官給牲幣，俾衍聖公供祀事。四年，禮部奏定儀物。改初制籩豆之八為十，籩用竹。其簠簋登鉶及豆初用木者，悉易以瓷。牲易以熟。樂生六十人，舞生四十八人，引舞二人，凡一百一十人。禮部請選京民之秀者充樂舞生，太祖曰：「樂舞乃學者事，況釋奠所以崇師，宜擇國子生及公卿子弟在學者，豫教肄之。」五年，罷孟子配享。逾年，帝曰：「孟子辨異端，辟邪說，發明孔子之道，配享如故。」七年二月，上丁日食，改用仲丁。

Under Han, Jin, and Sui he was styled at times Former Teacher, at times Former Sage, Xuan Ni, or Xuan Fu. Tang gave him the posthumous title King of Literary Propagation; Song added Most Sage; Yuan added Great Completion. When Taizu entered Jianghuai Prefecture, his first act was to visit the Temple of Confucius. In the second month of the first year of Hongwu the court ordered sacrifice to Confucius at the National Academy on a yi day with the great offering and also sent envoys to perform the rites at Qufu. Before they departed he instructed them, "The Way of Zhong Ni is vast and enduring, standing alongside Heaven and Earth. Every ruler who holds the realm devoutly maintains his sacrifices. As lord of the realm I intend to bring the great transformation to full light and walk in the Way of the Former Sage. Now that the libation has been offered at the Imperial Academy, I still send you to conduct the rites at Que Li. Perform them with reverence. Regulations were also fixed: on the first ding day of the second month of spring and of autumn each year, the emperor sent down incense and dispatched officials to sacrifice at the National Academy. The chancellor made the primary offering, a Hanlin academician the secondary offering, and the director of the Directorate of Education the final offering. The emperor observed ritual purification in advance. Offering officials, attendants, and officiants all observed two days of dispersed fasting and one day of concentrated fasting. On the day before the sacrifice the emperor wore the deerskin cap and robe and proceeded to the Hall of Supreme Harmony to send down incense. On the day of the rite the offering officials performed the ceremony. In the third year an edict abolished the enfeoffed titles of all spirits, leaving only Confucius's titles unchanged. The court also ordered that each year officials supply victims and silk for the Qufu temple so that the Duke Who Extends Sageliness could maintain the sacrifices. In the fourth year the Ministry of Rites submitted specifications for the ritual vessels. The original set of eight platters and cups was increased to ten, with bamboo platters. Grain vessels, elevated trays, meat stands, and cups that had been wood were all replaced with porcelain. Sacrificial animals were replaced with cooked offerings. There were sixty musicians, forty-eight dancers, and two lead dancers, one hundred and ten in all. When the Ministry of Rites proposed selecting talented capital residents as music and dance students, Taizu replied, "Music and dance belong to scholars, and the libation honors the teacher. Choose students of the Directorate of Education and sons of nobles and high officials who are in training, and drill them in advance. In the fifth year Mencius was removed from paired sacrifice. The following year the emperor said, "Mencius refuted heterodox teachings, drove off false doctrines, and clarified the Way of Confucius; restore his paired sacrifice. In the second month of the seventh year an eclipse fell on the first ding day, so the rites were moved to the second ding day.

十五年，新建太學成。廟在學東，中大成殿，左右兩廡，前大成門，門左右列戟二十四。門外東為犧牲廚，西為祭器庫，又前為靈星門。自經始以來，駕數臨視。至是落成，遣官致祭。帝既親詣釋奠，又詔天下通祀孔子，並頒釋奠儀注。凡府州縣學，籩豆以八，器物牲牢，皆殺於國學。三獻禮同，十哲兩廡一獻。其祭，各以正官行之，有布政司則以布政司官，分獻則以本學儒職及老成儒士充之。每歲春、秋仲月上丁日行事。初，國學主祭遣祭酒，後遣翰林院官，然祭酒初到官，必遣一祭。十七年，敕每月朔望，祭酒以下行釋菜禮，郡縣長以下詣學行香。二十六年，頒大成樂於天下。二十八年，以行人司副楊砥言，罷漢揚雄從祀，益以董仲舒。三十年，以國學孔子廟隘，命工部改作，其制皆帝所規畫。大成殿門各六楹，靈星門三，東西廡七十六楹，神廚庫皆八楹，宰牲所六楹。永樂初，建廟於太學之東。

In the fifteenth year the newly built Imperial Academy was completed. The temple stood east of the academy, with the Great Completion Hall at the center, side halls to either side, the Great Completion Gate in front, and twenty-four halberds flanking the gate. Outside the gate the victim kitchen stood to the east and the vessel storehouse to the west, with the Spirit Star Gate farther forward. From the start of construction the emperor had visited the site several times. When it was finished, officials were sent to perform the dedication sacrifice. The emperor had already performed the libation in person and also ordered universal sacrifice to Confucius throughout the realm, promulgating the ritual regulations for the ceremony. At every prefectural and county academy eight platters and cups were used, and all vessels and offerings were scaled down from the National Academy standard. The threefold offering followed the same procedure, while the Ten Wise Ones in the side halls received a single offering each. Each locality's chief official led the sacrifice, or the provincial administration commissioner where one existed; divided offerings were made by local Confucian officers and senior scholars. The rite was held each year on the first ding day of the second month of spring and of autumn. At first the National Academy sacrifice was led by the director of education; later a Hanlin official was sent, though a newly appointed director still performed one sacrifice himself. In the seventeenth year an edict required the director of education and his subordinates to perform the vegetable libation on the first and fifteenth of each month, and prefectural and county chiefs to visit the academy and offer incense. In the twenty-sixth year the Great Completion music was promulgated throughout the realm. In the twenty-eighth year, on the recommendation of Yang Di, vice commissioner of the Foreign Envoys Office, Han Yang Xiong was removed from accompanying sacrifice and Dong Zhongshu was added. In the thirtieth year, because the National Academy temple was too cramped, the Ministry of Works was ordered to rebuild it according to the emperor's own design. The Great Completion Hall and gate each had six bays, the Spirit Star Gate three, the eastern and western side halls seventy-six, the spirit kitchen and storehouse eight each, and the slaughter pavilion six. Early in the Yongle reign a temple was built east of the Imperial Academy.

宣德三年，以萬縣訓導李譯言，命禮部考正從祀先賢名位，頒示天下。十年，慈利教諭蔣明請祀元儒吳澄。大學士楊士奇等言當從祀，從之。正統二年，以宋儒胡安國、蔡沈、真德秀從祀。三年，禁天下祀孔子於釋、老宮。孔、顏、孟三氏子孫教授裴侃言：「天下文廟惟論傳道，以列位次。闕裡家廟，宜正父子，以敘彝倫。顏子、曾子、子思，子也，配享殿廷。無繇、子曨、伯魚，父也，從祀廊廡。非惟名分不正，抑恐神不自安。況叔樑紇元已追封啟聖王，創殿於大成殿西崇祀，而顏、孟之父俱封公，惟伯魚、子曨仍侯，乞追封公爵，偕顏、孟父俱配啟聖王殿。」帝命禮部行之，仍議加伯魚、子曨封號。成化二年，追封董仲舒廣川伯，胡安國建甯伯，蔡沈崇安伯，真德秀浦城伯。十二年，從祭酒周洪謨言，增樂舞為八佾，籩豆各十二。弘治八年，追封楊時將樂伯。從祀，位司馬光之次。九年，增樂舞為七十二人，如天子之制。十二年，闕裡孔廟毀，敕有司重建。十七年，廟成，遣大學士李東陽祭告，並立御製碑文。正德十六年，詔有司改建孔氏家廟之在衢州者，官給錢，董其役。令博士孔承義奉祀。

In the third year of Xuande, on the recommendation of Li Yi, director of instruction in Wan County, the Ministry of Rites was ordered to verify the names and ranks of sages in accompanying sacrifice and publish the list empire-wide. In the tenth year Jiang Ming, instructor of Cili, petitioned to add the Yuan scholar Wu Cheng to the sacrifices. Grand Secretary Yang Shiqi and others argued that he should be included, and the court agreed. In the second year of Zhengtong the Song scholars Hu Anguo, Cai Shen, and Zhen Dexiu were added to accompanying sacrifice. In the third year the court forbade sacrificing to Confucius in Buddhist and Daoist halls throughout the realm. Pei Kan, instructor to the descendants of the Kong, Yan, and Meng clans, said, "Temples throughout the realm rank figures only by their place in the transmission of the Way. In the family temple at Que Li, father and son should be set in proper order to reflect the natural bonds of kinship. Yanzi, Zengzi, and Zisi are sons and receive paired sacrifice in the main hall. Wuyao, Zizhao, and Boyu are fathers and receive accompanying sacrifice in the corridor side halls. This is not only improper in rank and title; the spirits themselves may not rest easy. Moreover, Shuliang He had already been posthumously enfeoffed as King Who Initiates Sageliness under the Yuan, with a hall west of the Great Completion Hall for his worship, while the fathers of Yan and Meng were both enfeoffed as dukes; only Boyu and Zizhao remained marquises. I ask that they be posthumously enfeoffed as dukes and, together with the fathers of Yan and Meng, receive paired sacrifice in the Hall of the King Who Initiates Sageliness. The emperor ordered the Ministry of Rites to implement the change and also deliberated on elevating the titles of Boyu and Zizhao. In the second year of Chenghua Dong Zhongshu was posthumously enfeoffed as Earl of Guangchuan, Hu Anguo as Earl of Jianning, Cai Shen as Earl of Chong'an, and Zhen Dexiu as Earl of Pucheng. In the twelfth year, on the recommendation of Director of Education Zhou Hongmo, the music and dance were increased to eight rows and the platters and cups to twelve each. In the eighth year of Hongzhi Yang Shi was posthumously enfeoffed as Earl of Jiangle. He was added to accompanying sacrifice, placed immediately after Sima Guang. In the ninth year the musicians and dancers were increased to seventy-two, matching the Son of Heaven's standard. In the twelfth year the Confucius temple at Que Li was destroyed, and local officials were ordered to rebuild it. In the seventeenth year, when the temple was finished, Grand Secretary Li Dongyang was sent to announce the completion, and an imperially composed stele inscription was erected. In the sixteenth year of Zhengde local officials were ordered to rebuild the Kong clan family temple at Quzhou with state funds. Doctor Kong Chengyi was appointed to maintain the sacrifices.

嘉靖九年，大學士張璁言：「先師祀典，有當更正者。叔樑紇乃孔子之父，顏路、曾曨、孔鯉乃顏、曾、子思之父，三子配享廟庭，紇及諸父從祀兩廡，原聖賢之心豈安？請於大成殿後，別立室祀叔樑紇，而以顏路、曾曨、孔鯉配之。」帝以為然。因言：「聖人尊天與尊親同。今籩豆十二，牲用犢，全用祀天儀，亦非正禮。其諡號、章服悉宜改正。」璁緣帝意，言：「孔子宜稱先聖先師，不稱王。祀宇宜稱廟，不稱殿。祀宜用木主，其塑像宜毀。籩豆用十，樂用六佾。配位公侯伯之號宜削，止稱先賢先儒。其從祀申黨、公伯寮、秦冉等十二人宜罷，林放、蘧瑗等六人宜各祀於其鄉，後蒼、王通、歐陽修、胡瑗、蔡元定宜從祀。」

In the ninth year of Jiajing Grand Secretary Zhang Cong said, "The sacrificial canon of the Former Teacher needs correction in several respects. Shuliang He was Confucius's father; Yan Lu, Zeng Dian, and Kong Li were the fathers of Yan, Zeng, and Zisi. The three sons receive paired sacrifice in the main hall while He and the other fathers sit in the side halls—would the sages themselves have accepted this? I ask that a separate chamber be built behind the Great Completion Hall to honor Shuliang He, with Yan Lu, Zeng Dian, and Kong Li as his associates. The emperor agreed. He added, "For the sage, honoring Heaven and honoring one's parents are one and the same. Yet twelve platters and cups and a calf victim, using entirely the rites reserved for Heaven, are not proper ritual either. His posthumous titles and ceremonial regalia should all be revised. Following the emperor's intent, Cong proposed, "Confucius should be styled Former Sage and Former Teacher, not king. The shrine should be called a temple, not a hall. Sacrifice should use wooden spirit tablets, and the sculpted images should be removed. There should be ten platters and cups and six rows of dancers. The ducal, marquis, and earl titles of associated figures should be dropped; they should be called only Former Worthies and Former Confucians. Twelve accompanying figures including Shen Dang, Gongbo Liao, and Qin Ran should be removed; six others including Lin Fang and Qu Yuan should be honored only in their home districts; and Hou Cang, Wang Tong, Ouyang Xiu, Hu Yuan, and Cai Yuanding should be added to accompanying sacrifice."

帝命禮部會翰林諸臣議。編修徐階疏陳易號毀像之不可。帝怒，謫階官，乃御製《正孔子祀典說》，大略謂孔子以魯僭王為非，寧肯自僭天子之禮？復為《正孔子祀典申記》，俱付史館。璁因作《正孔子廟祀典或問》奏之。帝以為議論詳正，並令禮部集議。於是御史黎貫等言：「聖祖初正祀典，天下嶽瀆諸神皆去其號，惟先師孔子如故，良有深意。陛下疑孔子之祀上擬祀天之禮。夫子以不可及也，猶天之不可階而升，雖擬諸天，亦不為過。自唐尊孔子為文宣王，已用天子禮樂。宋真宗嘗欲封孔子為帝，或謂周止稱王，不當加帝號。而羅從彥之論，則謂加帝號亦可。至周敦頤則以為萬世無窮王祀孔子，邵雍則以為仲尼以萬世為王。其辨孔子不當稱王者，止吳澄一人而已。伏望博考羣言，務求至當。」時貫疏中言：「莫尊於天地，亦莫尊於父師。陛下敬天尊親，不應獨疑孔子王號為僭。」帝因大怒，疑貫藉此以斥其追尊皇考之非，詆為奸惡，下法司會訊，褫其職。給事中王汝梅等亦極言不宜去王號，帝皆斥為謬論。

The emperor ordered the Ministry of Rites to confer with the Hanlin scholars. Compiler Xu Jie submitted a detailed memorial arguing that changing the title and destroying the images were unacceptable. The emperor was furious and demoted Xu Jie. He then personally composed An Explanation of Correcting Confucius's Sacrificial Canon, arguing in essence that Confucius had condemned Lu's assumption of royal titles and would never have accepted rites reserved for the Son of Heaven himself. He also wrote A Further Record on Correcting Confucius's Sacrificial Canon, and both texts were sent to the Historiography Office. Cong then composed Questions and Answers on Correcting the Sacrificial Canon of the Confucius Temple and submitted it to the throne. The emperor found the argument thorough and sound and ordered the Ministry of Rites to convene a full deliberation. Censor Li Guan and others then said, "When the Sagely Ancestor first reformed the sacrificial canon, he stripped the titles from spirits of mountains and rivers throughout the realm but left the Former Teacher Confucius unchanged—surely with deep purpose. Your Majesty suspects that sacrifice to Confucius ranks too close to sacrifice to Heaven. The Master is beyond reach, like Heaven that cannot be climbed by steps; even a comparison with Heaven would not be excessive. Since Tang honored Confucius as King of Literary Propagation, the rites and music of the Son of Heaven have already been used for him. Song Zhenzong once wished to enfeoff Confucius as emperor, but some argued that Zhou had stopped at king and the title of emperor should not be added. Yet Luo Congyan argued that adding the title of emperor was also acceptable. Zhou Dunyi held that kings would sacrifice to Confucius for endless generations; Shao Yong held that Zhong Ni was king for ten thousand generations. Of those who argued that Confucius should not be called king, only Wu Cheng stood alone. I humbly beg Your Majesty to examine the full range of opinion and arrive at what is most fitting. Guan's memorial also said, "Nothing stands higher than Heaven and Earth, and nothing stands higher than father and teacher. Your Majesty reveres Heaven and honors kin; you should not single out Confucius's royal title as usurpation. The emperor flew into a rage, suspecting that Guan was using this argument to attack his posthumous elevation of his father. He denounced Guan as treacherous, handed him to the judicial offices for interrogation, and stripped him of office. Supervising Secretary Wang Rumei and others also argued forcefully against removing the royal title, but the emperor dismissed them all as mistaken.

於是禮部會諸臣議：「人以聖人為至，聖人以孔子為至。宋真宗稱孔子為至，宋真宗稱孔子為至聖，其意已備。今宜於孔子神位題至聖先師孔子，去其王號及大成、文宣之稱。改大成殿為先師廟，大成門為廟門。其四配稱復聖顏子、宗聖曾子、述聖子思子、亞聖孟子。十哲以下凡及門弟子，皆稱先賢某子。左丘明以下，皆稱先儒某子，不復稱公侯伯。遵聖祖首定南京國子監規制，制木為神主。仍擬大小尺寸，著為定式。其塑像即令屏撤。春秋祭祀，遵國初舊制，十籩十豆。天下各學，八籩八豆。樂舞止六佾。凡學別立一祠，中叔樑紇，題啟聖化孔氏神位，以顏無繇、曾點、孔鯉、孟孫氏配，俱稱先賢某氏，至從祀之賢，不可不考其得失。申黨即申棖，釐去其一。公伯寮、秦冉、顏何、荀況、戴聖、劉向、賈逵、馬融、何休、王肅、王弼、杜預、吳澄罷祀。林放、蘧瑗、盧植、鄭眾、鄭玄、服虔、範甯各祀於其鄉。後蒼、王通、歐陽修、胡瑗宜增入。」命悉如議行。又以行人薛侃議，進陸九淵從祀。

The Ministry of Rites then convened the officials, who argued, "People regard the sage as supreme, and sages regard Confucius as supreme. Song Zhenzong called Confucius ultimate and Most Sage; the meaning was already complete. Confucius's spirit tablet should now read Most Sage and Former Teacher Confucius, and his royal title together with the designations Great Completion and Literary Propagation should be removed. The Great Completion Hall was to become the Former Teacher Temple and the Great Completion Gate the temple gate. His four associates were to be styled Returning Sage Yanzi, Ancestral Sage Zengzi, Transmitting Sage Zisi, and Second Sage Mencius. All disciples below the Ten Wise Ones were to be called Former Worthy Master So-and-so. From Zuo Qiuming downward all were to be called Former Confucian Master So-and-so, with ducal, marquis, and earl titles dropped. Following the Sagely Ancestor's original Nanjing Directorate regulations, wooden spirit tablets were to be made. Standard dimensions were to be drafted and fixed as permanent forms. Sculpted images were to be removed at once. Spring and autumn sacrifices were to follow the founding standard of ten platters and ten cups. At every academy throughout the realm there were to be eight platters and eight cups. Music and dance were limited to six rows. Each academy was to have a separate shrine with Shuliang He at the center, titled spirit seat of the Kong clan who initiated sageliness, and Yan Wuyao, Zeng Dian, Kong Li, and the Meng clan as associates, all styled Former Worthy Master of their clan. Figures in accompanying sacrifice had to be weighed on their merits and faults. Shen Dang and Shen Cheng were the same person; one entry should be removed. Gongbo Liao, Qin Ran, Yan He, Xun Kuang, Dai Sheng, Liu Xiang, Jia Kui, Ma Rong, He Xiu, Wang Su, Wang Bi, Du Yu, and Wu Cheng were removed from sacrifice. Lin Fang, Qu Yuan, Lu Zhi, Zheng Zhong, Zheng Xuan, Fu Qian, and Fan Ning were to be honored only in their home districts. Hou Cang, Wang Tong, Ouyang Xiu, and Hu Yuan were to be added. The emperor ordered that everything be implemented as proposed. On the proposal of Envoy Xue Kan, Lu Jiuyuan was also added to accompanying sacrifice.

初，洪武時，司業宋濂請去像設主，禮儀樂章多所更定，太祖不允。成、弘間，少詹程敏政嘗謂馬融等八人當斥。給事中張九功推言之，並請罷荀況、公伯寮、蘧瑗等，而進後蒼、王通、胡瑗。為禮官周洪謨所卻而止。至是以璁力主，眾不敢違。毀像蓋用濂說，先賢去留，略如九功言。其進歐陽修，則以濮議故也。

Under Hongwu, Vice Director Song Lian had asked to remove images in favor of tablets and revise much of the ritual music, but Taizu refused. Between Chenghua and Hongzhi, Junior Mentor Cheng Minzheng had argued that Ma Rong and seven others should be expelled. Supervising Secretary Zhang Jiugong elaborated the argument, asking to remove Xun Kuang, Gongbo Liao, Qu Yuan, and others while adding Hou Cang, Wang Tong, and Hu Yuan. Ritual official Zhou Hongmo blocked the proposal and nothing came of it. Now Cong pressed the matter forcefully, and no one dared object. Destroying the images followed Song Lian's proposal in essence, and the roster of former worthies largely followed Zhang Jiugong's recommendations. Ouyang Xiu was included because of the Pu succession controversy.

明年，國子監建啟聖公祠成。從尚書李時言，春秋祭祀，與文廟同日。籩豆牲帛視四配，東西配位視十哲，從祀先儒程晌、硃鬆、蔡元定視兩廡。輔臣代祭文廟，則祭酒祭啟聖祠。南京祭酒於文廟，司業於啟聖祠。遂定制，殿中先師南向，四配東西向。稍後十哲：閔子損、冉子雍、端木子賜、仲子由、卜子商、冉子耕、宰子予、冉子求、言子偃、顓孫子師皆東西向。兩廡從祀：先賢澹臺滅明、宓不齊、原憲、公冶長、南宮適、高柴、漆雕開、樊須、司馬耕、公西赤、有若、琴張、申棖、陳亢、巫馬施、樑鱣、公曨哀、商瞿、冉孺、顏辛、伯虔、曹恤、冉季、公孫龍、漆雕哆、秦商、漆雕徒父、顏高、商澤、壤駟赤、任不齊、石作蜀、公良孺、公夏首、公肩定、後處、鄡單、奚容ＡＭ、罕父黑、顏祖、榮旂、秦祖、左人郢、句井疆、鄭國、公祖句茲、原亢、縣成、廉潔、燕伋、叔仲會、顏之僕、邽巽、樂欬、公西輿如、狄黑、孔忠、公西ＡＭ、步叔乘、施之常、秦非、顏噲，先儒左丘明、公羊高、穀梁赤、伏勝、高堂生、孔安國、毛萇、董仲舒、後蒼、杜子春、王通、韓愈、胡瑗、周敦頤、程顥、歐陽修、邵雍、張載、司馬光、程頤、楊時、胡安國、硃熹、張栻、陸九淵、呂祖謙、蔡沈、真德秀、許衡凡九十一人。

The following year the Directorate of Education finished the Shrine of the Duke Who Initiates Sageliness. Following Minister Li Shi's recommendation, spring and autumn sacrifices were held on the same day as at the Temple of Culture. Platters, cups, victims, and silk matched the four associates; eastern and western associate positions matched the Ten Wise Ones; and accompanying Former Confucians Cheng Xiang, Zhu Song, and Cai Yuanding matched the side halls. When supporting ministers performed the substitute sacrifice at the Temple of Culture, the director of education sacrificed at the Shrine of the Duke Who Initiates Sageliness. At Nanjing the director of education sacrificed at the Temple of Culture and the vice director at the Shrine of the Duke Who Initiates Sageliness. Regulations were then fixed: in the main hall the Former Teacher faced south and the four associates faced east and west. Behind them stood the Ten Wise Ones—Minzi, Ran Yong, Duanmu Ci, Zhong You, Bu Shang, Ran Geng, Zai Yu, Ran Qiu, Yan Yan, and Zhuansun Shi—all facing east and west. In the two side halls ninety-one figures received accompanying sacrifice: the Former Worthies Dantai Mieming, Mi Buqi, Yuan Xian, Gongye Chang, Nangong Kuo, Gao Chai, Qidiao Kai, Fan Xu, Sima Geng, Gongxi Chi, You Ruo, Qin Zhang, Shen Cheng, Chen Kang, Wuma Shi, Liang Yu, Gongxi Ai, Shang Qu, Ran Ru, Yan Xin, Bo Qian, Cao Xu, Ran Ji, Gongsun Long, Qidiao Duo, Qin Shang, Qidiao Tufu, Yan Gao, Shang Ze, Rangsi Chi, Ren Buqi, Shizuo Shu, Gongliang Ru, Gongxia Shou, Gongjian Ding, Hou Chu, Zou Dan, Xi Rongdian, Hanfu Hei, Yanzu, Rong Qi, Qin Zu, Zuoren Ying, Goujing Jiang, Zheng Guo, Gongzu Gouzi, Yuan Kang, Xian Cheng, Lian Jie, Yan Ji, Shuzhong Hui, Yan Zhipu, Gui Sun, Yue Kuo, Gongxi Yuru, Di Hei, Kong Zhong, Gongxi Dian, Bushu Cheng, Shi Zhichang, Qin Fei, and Yan Kuai, together with the Former Confucians Zuo Qiuming, Gongsun Gao, Guliang Chi, Fu Sheng, Gaotang Sheng, Kong Anguo, Mao Chang, Dong Zhongshu, Hou Cang, Du Zichun, Wang Tong, Han Yu, Hu Yuan, Zhou Dunyi, Cheng Hao, Ouyang Xiu, Shao Yong, Zhang Zai, Sima Guang, Cheng Yi, Yang Shi, Hu Anguo, Zhu Xi, Zhang Shi, Lu Jiuyuan, Lu Zuqian, Cai Shen, Zhen Dexiu, and Xu Heng.

隆慶五年，以薛瑄從祀。萬曆中，以羅從彥、李侗從祀。十二年，又以陳獻章、胡居仁、王守仁從祀。二十三年，以宋周敦頤父輔成從祀啟聖祠。又定每歲仲春、秋上丁日禦殿傳制，遣大臣祭先師及配位。其十哲以翰林官、兩廡以國子監官各二員分獻。每月朔，及每科進士行釋菜禮。司府州縣衛學各提調官行禮。牲用少牢，樂如太學。京府及附府縣學，止行釋菜禮。崇禎十五年，以左丘明親授經於聖人，改稱先賢。並改宋儒周、二程、張、硃、邵六子亦稱先賢，位七十子下，漢唐諸儒之上。然僅國學更置之，闕裡廟廷及天下學宮未遑頒行也。

In the fifth year of Longqing Xue Xuan was added to accompanying sacrifice. During Wanli, Luo Congyan and Li Tong were added to accompanying sacrifice. In the twelfth year Chen Xianzhang, Hu Juren, and Wang Shouren were also added. In the twenty-third year Zhou Dunyi's father Fucheng was added to the Shrine of the Duke Who Initiates Sageliness. It was also ruled that on the first ding day of the second month of spring and of autumn each year, an edict would be issued from the imperial hall and senior ministers sent to sacrifice to the Former Teacher and his associates. Two Hanlin officials made the divided offerings to the Ten Wise Ones, and two Directorate officials to each side hall. On the first day of each month, and whenever a new cohort of jinshi graduated, the vegetable libation rite was performed. At prefectural, county, and guard academies the supervising official performed the rite. The lesser offering was used and the music followed the Imperial Academy standard. Capital prefectures and their attached county academies performed only the vegetable libation. In the fifteenth year of Chongzhen, because Zuo Qiuming had received the classics directly from the Sage, he was restyled Former Worthy. The six Song masters Zhou Dunyi, the two Chengs, Zhang Zai, Zhu Xi, and Shao Yong were also restyled Former Worthies, ranked below the seventy disciples and above the Han and Tang scholars. Only the National Academy had rearranged the tablets; the temple at Que Li and academies throughout the realm had not yet implemented the change.

○旗纛

Banners and Pennants

旗纛之祭有四。其一，洪武元年，禮官奏：「軍行旗纛所當祭者，旗謂牙旗。黃帝出軍訣曰：『牙旗者，將軍之精，一軍之形侯。凡始豎牙，必祭以剛日。』纛，謂旗頭也。《太白陰經》曰：『大將中營建纛。天子六軍，故用六纛。犛牛尾為之，在左騑馬首。』唐、宋及元皆有旗纛之祭。今宜立廟京師，春用驚蟄，秋用霜降日，遣官致祭。」乃命建廟於都督府治之後，以都督為獻官，題主曰軍牙之神、六纛之神。七年二月，詔皇太子率諸王詣閱武場祭旗纛，為壇七，行三獻禮。後停春祭，止霜降日祭於教場。其二，歲暮享太廟日，祭旗纛於承天門外。其三，旗纛廟在山川壇左。初，旗纛與太歲諸神合祭於城南。九年，別建廟。每歲仲秋，天子躬祀山川之日，遣旗手衛官行禮。其正祭，旗頭大將、六纛大將、五方旗神、主宰戰船正神、金鼓角銃砲之神、弓弩飛槍飛石之神、陣前陣後神祇五昌等眾，凡七位，共一壇，南向。皇帝服皮弁，禦奉天殿降香。獻官奉以從事。祭物視先農，帛七，黑二白五。瘞毛血、望燎，與風雲雷雨諸神同。祭畢，設酒器六於地。刺雄雞六，瀝血以釁之。其四，永樂後，有神旗之祭，專祭火雷之神。每月朔望，神機營提督官祭於教場。牲用少牢。凡旗纛皆藏內府，祭則設之。

There were four forms of sacrifice to banners and pennants. First: in the first year of Hongwu the ritual officials reported, "On campaign the banners and pennants to be honored include the tusk-flag. The Yellow Emperor's Military Deployment Formula says, "The tusk-flag is the general's essence and the army's visible sign. Whenever the tusks are first raised, sacrifice must be performed on a gang day. The pennant is the banner head. The Classic of the Great White Yin says, "The great general erects the pennant in the central camp. The Son of Heaven has six armies, so six pennants are used. They are made of yak tails and placed at the head of the left outrider horse. Tang, Song, and Yuan all maintained sacrifice to banners and pennants. A temple should now be built in the capital, with sacrifice in spring on the Awakening of Insects and in autumn on Frost Descent, performed by dispatched officials. A temple was ordered behind the regional military commissioner's headquarters, with the commissioner as offering official and tablets inscribed Spirit of the Army Tusk and Spirit of the Six Pennants. In the second month of the seventh year the crown prince was ordered to lead the princes to the review ground to sacrifice to banners and pennants on seven altars with the threefold offering. Later the spring sacrifice was discontinued, leaving only the Frost Descent rite at the drill ground. Second: on the day of the year-end offering at the Grand Temple, banners and pennants were sacrificed to outside the Gate of Accepting Heaven. Third: the Temple of Banners and Pennants stood to the left of the Altars of Mountains and Rivers. At first banners and pennants were sacrificed together with the Year Star and other spirits south of the city. In the ninth year a separate temple was built. Each year in the second month of autumn, on the day the emperor sacrificed in person to mountains and rivers, officials of the Banner Bearer Guard performed the rite. The main sacrifice honored seven spirits on one south-facing altar: the generals of the banner head and six pennants, the five-direction banner spirit, the spirit presiding over war vessels, the spirits of bells, drums, horns, guns, and cannon, the spirits of bows, crossbows, flying spears, and stones, and the spirits before and behind the battle line including Wuchang. The emperor wore the deerskin cap and proceeded to the Hall of Supreme Harmony to send down incense. The offering official received the incense and conducted the rite. Offerings followed the Former Farmer standard: seven bolts of silk, two black and five white. Burying fur and blood and watching the flame offering followed the same procedure as for the spirits of wind, cloud, thunder, and rain. After the sacrifice six wine vessels were set on the ground. Six roosters were killed and their blood drained to smear the vessels as libation. Fourth: after Yongle there was sacrifice to the spirit banner, devoted solely to the spirits of fire and thunder. On the first and fifteenth of each month the supervising officer of the Divine Engine Camp sacrificed at the drill ground. The lesser offering was used. All banners and pennants were kept in the inner palace storehouse and brought out for sacrifice.

王國祭旗纛，則遣武官戎服行禮。天下衛所於公署後立廟，以指揮使為初獻官。僚屬為亞獻、終獻。儀物殺京都。

In princely domains military officials in battle dress performed the banner and pennant sacrifices. Guard posts throughout the realm built temples behind their offices, with the commander making the primary offering. Subordinates made the secondary and final offerings. Ritual goods were scaled down from the capital standard.

○五祀

The Five Sacrifices

洪武二年定制，歲終臘享，通祭於廟門外。八年，禮部奏：「五祀之禮，周、漢、唐、宋不一。今擬孟春祀戶，設壇皇宮門左，司門主之。孟夏祀竈，設壇禦廚，光祿寺官主之。季夏祀中霤，設壇乾清宮丹墀，內官主之。孟秋祀門，設壇午門左，司門主之。孟冬祀井，設壇宮內大庖井前，光祿寺官主之。四孟於有事太廟之日，季夏於土旺之日，牲用少牢。」制可。從定中霤於奉天殿外文樓前。又歲暮合祭五祀於太廟西廡下，太常寺官行禮。

In the second year of Hongwu regulations fixed a year-end la offering with universal sacrifice outside the temple gate. In the eighth year the Ministry of Rites reported, "The rites of the Five Sacrifices differed among Zhou, Han, Tang, and Song. It was proposed to sacrifice to the Door in the first month of spring at an altar left of the imperial palace gate, presided over by the gate office. In the first month of summer sacrifice to the Stove at an altar in the imperial kitchen, presided over by the Court of Imperial Entertainments. In the last month of summer sacrifice to the Central Drain on the cinnabar terrace of the Palace of Heavenly Purity, presided over by inner palace officials. In the first month of autumn sacrifice to the Gate at an altar left of the Meridian Gate, presided over by the gate office. In the first month of winter sacrifice to the Well before the great kitchen well inside the palace, presided over by the Court of Imperial Entertainments. The four first months on days when the Grand Temple had business, the last month of summer on the day of earth's dominance, with the lesser offering used. The regulation was approved. The Central Drain altar was fixed before the outer tower west of the Hall of Supreme Harmony. At year-end the Five Sacrifices were also offered jointly under the western side hall of the Grand Temple, performed by officials of the Court of Imperial Sacrifices.

○馬神

The Horse Spirit

洪武二年命祭馬祖、先牧、馬社、馬步之神，築壇後湖。禮官言：「《周官》春祭馬祖，天駟星也；夏祭先牧，始養馬者；秋祭馬社，始乘馬者；冬祭馬步，乃神之災害馬者。隋用周制，祭以四仲之月。唐、宋因之。今定春、秋二仲月，甲、戊、庚日，遣官致祀。為壇四，樂用時樂，行三獻禮。」四年，蜀明升獻良馬十，其一白者，長丈餘，不可加韉勒。太祖曰：「天生英物，必有神司之。」命太常以少牢祀馬祖，囊沙四百斤壓之，令人騎而遊苑中，久之漸馴。帝乘之以夕月於清涼山。比還，大悅，賜名飛越峯。覆命太常祀馬祖。五年，並諸神為一壇，歲止春祭。永樂十二年，立北京馬神祠於蓮花池。其南京馬神，則南太僕主之。

In the second year of Hongwu the court ordered sacrifice to the Horse Ancestor, the First Herdsman, the Horse Community, and the Horse Pace spirits, with an altar built at Rear Lake. The ritual officials said, "The Offices of Zhou says that in spring one sacrifices to the Horse Ancestor, the Heavenly Team star; in summer to the First Herdsman, he who first raised horses; and in autumn to the Horse Community, he who first rode horses; and in winter to the Horse Pace, the spirit that brings calamity upon horses. The Sui followed the Zhou system, sacrificing in the four mid-season months. Tang and Song followed the same practice. It was now fixed for spring and autumn mid-season months on jia, wu, and geng days, with officials dispatched to perform sacrifice. Four altars were built, seasonal music was used, and the threefold offering was performed. In the fourth year Ming Sheng of Shu presented ten fine horses; one was white, more than ten feet tall, and would not accept saddle or bridle. The Founder said, "Heaven produces extraordinary creatures; there must be a spirit that oversees them. He ordered the Court of Imperial Sacrifices to sacrifice to the Horse Ancestor with the lesser offering, packed four hundred jin of sand in sacks to weight the horse, had men ride it about the park, and after some time it gradually grew tame. The emperor rode it to perform the evening moon sacrifice on Cool Breeze Mountain. On his return he was greatly pleased and named it Soaring Peak. He again ordered the Court of Imperial Sacrifices to sacrifice to the Horse Ancestor. In the fifth year all the spirits were combined on one altar, with only the spring sacrifice each year. In the twelfth year of Yongle the Beijing Horse Spirit Shrine was built at Lotus Pond. The Nanjing Horse Spirit was presided over by the southern Director of Studs.

○南京神廟

Nanjing Spirit Temples

初稱十廟。北極真武以三月三日、九月九日，道林真覺普濟禪師寶志以三月十八日，都城隍以八月祭帝王後一日，祠山廣惠張王渤以二月十八日，五顯靈順以四月八日、九月二十八日，皆南京太常寺官祭。漢秣陵尉蔣忠烈公子文、晉成陽卞忠貞公壼、宋濟陽曹武惠王彬、南唐劉忠肅王仁瞻、元衛國忠肅公福壽俱以四孟朔，歲除，應天府官祭。惟蔣廟又有四月二十六日之祭。並功臣廟為十一。後復增四：關公廟，洪武二十七年建於雞籠山之陽，稱漢前將軍壽亭侯。嘉靖十年訂其誤，改稱漢前將軍漢壽亭侯。以四孟歲暮，應天府官祭，五月十三日，南京太常寺官祭。天妃，永樂七年封為護國庇民妙靈昭應弘仁普濟天妃，以正月十五日、三月二十三日，南京太常寺官祭。太倉神廟，以仲春、秋望日，南京戶部官祭。司馬、馬祖、先牧神廟，以春、秋仲月中旬，擇日南京太僕寺官祭。諸廟皆少牢，真武與真覺禪師素羞。

They were at first called the Ten Temples. The True Martial of the Northern Pole was sacrificed to on the third day of the third month and the ninth day of the ninth month; the Chan Master Baozhi of Daolin, True Awakening and Universal Salvation, on the eighteenth of the third month; the Metropolitan City God on the day after the eighth-month imperial sacrifice; Zhang Wang Bo of Citong Mountain, Broad Beneficence, on the eighteenth of the second month; and the Five Manifestations, Spiritual Compliance, on the eighth of the fourth month and the twenty-eighth of the ninth month—all by officials of the Nanjing Court of Imperial Sacrifices. Jiang Ziwen, son of the Han Moling Commandant and Earl of Loyal Splendor; Bian Kuai, Duke of Loyal Integrity of Jincheng Yang; Cao Bin, King of Martial Grace of Jiyang; Liu Renzhan, King of Loyal Solemnity of Southern Tang; and Fushou, Duke of Loyal Solemnity of the Wei State—all were sacrificed to on the first days of the four first months and at year-end by Shuntian Prefecture officials. Only the Jiang Temple also held a sacrifice on the twenty-sixth of the fourth month. Together with the Temple of Meritorious Ministers there were eleven. Four more were later added: the Guan Gong Temple, built in the twenty-seventh year of Hongwu on the southern slope of Cock Cage Mountain and styled Former General of Han, Marquis of Shouting. In the tenth year of Jiajing the error was corrected to Former General of Han, Marquis of Han Shouting. Shuntian Prefecture officials sacrificed on the four first months and at year-end; on the thirteenth of the fifth month Nanjing Court of Imperial Sacrifices officials sacrificed. The Heavenly Consort, enfeoffed in the seventh year of Yongle as Protector of the State and Succorer of the People, Wondrous Spirit of Manifest Response, Broad Benevolence and Universal Salvation, was sacrificed to on the fifteenth of the first month and the twenty-third of the third month by Nanjing Court of Imperial Sacrifices officials. The Great Granary Spirit Temple was sacrificed to on the mid-spring and mid-autumn full moons by Nanjing Ministry of Revenue officials. The Horse Marshal, Horse Ancestor, and First Herdsman temples were sacrificed to on a chosen day within the middle ten days of spring and autumn mid-season months by Nanjing Director of Studs officials. All temples used the lesser offering; the True Martial and True Awakening Chan Master received plain vegetarian offerings.

○功臣廟

Temple of Meritorious Ministers

太祖既以功臣配享太廟，又命別立廟於雞籠山。論次功臣二十有一人，死者塑像，生者虛其位。正殿：中山武甯王徐達、開平忠武王常遇春、岐陽武靖王李文忠、甯河武順王鄧愈、東甌襄武王湯和、黔甯昭靖王沐英。羊二，豕二。西序：越國武莊公胡大海、樑國公趙德勝、巢國武壯公華高、虢國忠烈公俞通海、江國襄烈公吳良、安國忠烈公曹良臣、黔國威毅公吳復、燕山忠湣侯孫興祖。東序：郢國公馮國用、西海武壯公耿再成、濟國公丁德興、蔡國忠毅公張德勝、海國襄毅公吳楨、蘄國武義公康茂才、東海郡公茅成。羊二，豕二。兩廡各設牌一，總書「故指揮千百戶衛所鎮撫之靈」。羊十，豕十。以四孟歲暮，遣駙馬都尉祭。

The Founder, having already granted meritorious ministers attendant sacrifice in the Grand Temple, also ordered a separate temple built on Cock Cage Mountain. Twenty-one meritorious ministers were ranked in order; statues were made for the dead, while the living had their places left vacant. Main hall: Xu Da, Prince Martial Tranquility of Zhongshan; Chang Yuchun, Prince Loyal Martial of Kaiping; Li Wenzhong, Prince Martial Pacification of Qiyang; Deng Yu, Prince Martial Compliance of Ninghe; Tang He, Prince Martial Felicity of Dong'ou; and Mu Ying, Prince Brilliant Pacification of Qianning. Two sheep and two pigs. Western row: Hu Dahai, Duke Martial Solemnity of Yue; Zhao Desheng, Duke of Liang; Hua Gao, Duke Martial Strong of Chao; Yu Tonghai, Duke Loyal Splendor of Guo; Wu Liang, Duke Martial Felicity of Jiang; Cao Liangchen, Duke Loyal Splendor of An; Wu Fu, Duke Martial Firmness of Qian; and Sun Xingzu, Marquis Loyal Lamentation of Yanshan. Eastern row: Feng Guoyong, Duke of Ying; Geng Zaicheng, Duke Martial Strong of Xihai; Ding Dexing, Duke of Ji; Zhang Desheng, Duke Loyal Firmness of Cai; Wu Zhen, Duke Martial Felicity of Hai; Kang Maocai, Duke Martial Righteousness of Qi; and Mao Cheng, Duke of Donghai. Two sheep and two pigs. Each side hall held one tablet inscribed collectively, "Spirits of deceased commanders, company commanders, guard officers, and garrison commissioners." Ten sheep and ten pigs. On the four first months and at year-end an imperial son-in-law was dispatched to perform sacrifice.

初，胡大海等歿，命肖像於卞壼、蔣子文之廟。及功臣廟成，移祀焉。永樂三年，以中山王勳德第一，又命正旦、清明、中元、孟冬、冬至遣太常寺官祭於大功坊之家廟，牲用少牢。

At first, when Hu Dahai and others died, their portraits were ordered placed in the temples of Bian Kuai and Jiang Ziwen. When the Temple of Meritorious Ministers was completed, their worship was moved there. In the third year of Yongle, because the Prince of Zhongshan ranked first in merit, Court of Imperial Sacrifices officials were also ordered to sacrifice at his family temple in Dagong Lane on New Year's Day, Clear and Bright, Mid-Year Ghost Festival, the first month of winter, and Winter Solstice, using the lesser offering.

○京師九廟

The Nine Capital Temples

京師所祭者九廟。真武廟，永樂十三年建，以祀北極佑聖真君。正德二年改為靈明顯佑宮，在海子橋之東，祭日同南京。

Nine temples were sacrificed to in the capital. The True Martial Temple, built in the thirteenth year of Yongle, sacrificed to the Northern Pole Spirit-Aiding Sage True Lord. In the second year of Zhengde it was renamed the Palace of Spiritual Clarity and Manifest Aid, east of Haizi Bridge, with the same sacrifice days as Nanjing.

東嶽泰山廟，在朝陽門外，祭以三月二十八日。

The Eastern Peak Mount Tai Temple stood outside Chaoyang Gate and was sacrificed to on the twenty-eighth of the third month.

都城隍廟，祭以五月十一日。

The Metropolitan City God Temple was sacrificed to on the eleventh of the fifth month.

漢壽亭侯關公廟，永樂間建。成化十三年，又奉敕建廟宛平縣之東，祭以五月十三日。皆太常寺官祭。

The Guan Gong Temple of the Han Marquis of Han Shouting was built in the Yongle period. In the thirteenth year of Chenghua another temple was built by imperial command east of Wanping County, with sacrifice on the thirteenth of the fifth month. All were sacrificed to by Court of Imperial Sacrifices officials.

京都太倉神廟，建於太倉，戶部官祭。

The capital Great Granary Spirit Temple was built at the great granary and sacrificed to by Ministry of Revenue officials.

司馬、馬祖、先牧神廟，太僕寺官祭。

The Horse Marshal, Horse Ancestor, and First Herdsman temples were sacrificed to by Director of Studs officials.

宋文丞相祠，永樂六年從太常博士劉履節請，建於順天府學之西。元世祖廟，嘉靖中罷。皆以二月，八月中旬順天府官祭。

The Shrine of Chancellor Wen of Song was built west of the Shuntian Prefecture school in the sixth year of Yongle at the request of Court of Imperial Sacrifices erudite Liu Lüjie. The temple of the Yuan Founder was discontinued in the Jiajing period. Both were sacrificed to in the second month and the middle ten days of the eighth month by Shuntian Prefecture officials.

洪恩靈濟宮，祀徐知證、知諤。永樂十五年，立廟皇城之西，正旦、冬至聖節，內閣禮部及內官各一員祭。生辰，禮部官祭。弘治中，大學士劉健等請毋遣閣臣。嘉靖中，改遣太常寺官。

The Palace of Vast Grace and Spiritual Succor sacrificed to Xu Zhizheng and Xu Zhi'e. In the fifteenth year of Yongle a temple was built west of the imperial city; on New Year's Day and the Winter Solstice imperial festival, one official each from the Grand Secretariat, Ministry of Rites, and inner service performed sacrifice. On the birthday Ministry of Rites officials performed sacrifice. In the Hongzhi period Grand Secretary Liu Jian and others asked that grand secretaries no longer be dispatched. In the Jiajing period Court of Imperial Sacrifices officials were dispatched instead.

其榮國公姚廣孝，洪熙元年從祀太廟。嘉靖九年撤廟祀，移祀大興隆寺，在皇城西北隅。後寺毀，復移崇國寺。

Duke of Glory State Yao Guangxiao received attendant sacrifice in the Grand Temple in the first year of Hongxi. In the ninth year of Jiajing his temple sacrifice was withdrawn and worship moved to the Great Prosperity Monastery in the northwest corner of the imperial city. When the monastery was later destroyed, worship was moved again to the Chongguo Monastery.

東嶽、都城隍用太牢，五廟用少牢，真武、靈濟宮素羞。

The Eastern Peak and Metropolitan City God received the greater offering; five temples the lesser offering; and the True Martial and Palace of Spiritual Succor plain vegetarian offerings.

○諸神祠

Shrines to Various Spirits

洪武元年，命中書省下郡縣，訪求應祀神祇。名山大川、聖帝明王、忠臣烈士，凡有功於國家及惠愛在民者，著於祀典，令有司歲時致祭。二年，又詔天下神祇，常有功德於民，事蹟昭著者，雖不致祭，禁人毀撤祠宇。三年，定諸神封號，凡後世溢美之稱皆革去。天下神祠不應祀典者，即淫祠也，有司毋得致祭。弘治元年，禮科張九功言：「祀典正則人心正。今朝廷常祭之外，又有釋迦牟尼文佛、三清三境九天應元雷聲普化天尊、金玉闕真君元君、神父神母，諸宮觀中又有水官星君、諸天諸帝之祭，非所以法天下。」帝下其章禮部，尚書周洪謨等言：

In the first year of Hongwu the Secretariat was ordered to have prefectures and counties seek out spirits worthy of sacrifice. Famous mountains and great rivers, sage emperors and enlightened kings, loyal ministers and martyrs—all who had served the state or shown kindness to the people—were entered in the sacrificial canon, and responsible officials were ordered to sacrifice at the proper seasons. In the second year another edict declared that spirits throughout the realm who had long shown merit to the people and whose deeds were illustrious, even if not formally sacrificed to, might not have their shrines destroyed or removed. In the third year the enfeoffment titles of various spirits were fixed, and all later extravagant honorifics were abolished. Spirit shrines throughout the realm that did not accord with the sacrificial canon were licentious shrines, and officials might not sacrifice to them. In the first year of Hongzhi Zhang Jiugong of the Rites Section said, "When the sacrificial canon is correct, the people's hearts are correct. Yet beyond the court's regular sacrifices there are also sacrifices to Shakyamuni the Cultured Buddha, the Three Pure Ones and the Nine Heavens Thunderclap Universal Transformation Heavenly Lord, the True Lords of the Golden Jade Portal, the Spirit Father and Spirit Mother, and in various palaces and abbeys to the Water Star Lord and the lords of heaven—this is not how to set an example for the realm. The emperor referred the memorial to the Ministry of Rites, and Minister Zhou Hongmo and others replied:

釋迦牟尼文佛生西方中天竺國。宗其教者，以本性為法身，德業為報身，並真身為三，其實一人耳。道家以老子為師。硃熹有曰：「玉清元始天尊既非老子法身，上清太上道君又非老子報身，設有二像，又非與老子為一。而老子又自為上清太上老君，蓋仿釋氏而又失之者也。」自今凡遇萬壽等節，不令修建吉祥齋醮，或遇喪禮，不令修建薦揚齋醮。其大興隆寺、朝天宮俱停遣官祭告。

Shakyamuni the Cultured Buddha was born in Central India in the Western Regions. His followers take intrinsic nature as the dharma body and merit and achievement as the reward body, making three bodies together with the true body—but in reality they are one person. The Daoist school takes Laozi as its teacher. Zhu Xi wrote, "The Jade Pure Primordial Heavenly Lord is not Laozi's dharma body, and the Upper Pure Supreme Dao Lord is not his reward body; even if there are two images, they are not one with Laozi. Yet Laozi was also made the Upper Pure Supreme Laojun—an imitation of Buddhism that went astray. Henceforth on Longevity and other festivals auspicious fasting rites are not to be held, and on occasions of mourning memorial elevation rites are not to be held. Dispatch of officials for sacrificial announcement at the Great Prosperity Monastery and the Palace Facing Heaven was altogether stopped.

北極中天星主紫微大帝者，北極五星在紫微垣中，正統初，建紫微殿，設像祭告。夫幽禜祭星，古禮也。今乃像之如人，稱之為帝，稽之祀典，誠無所據。

The Northern Pole Central Heaven Star Lord, the Purple Subtlety Great Emperor—the five stars of the Northern Pole lie within the Purple Subtlety Enclosure; at the beginning of Zhengtong the Purple Subtlety Hall was built with images set up for sacrificial announcement. Yin sacrifice to the stars is ancient rite. To image them like humans and call them emperors has no basis in the sacrificial canon.

雷聲普化天尊者，道家以為總司五雷，又以六月二十四日為天尊示現之日，故歲以是日遣官詣顯靈宮致祭。夫風雲雷雨，南郊合祀，而山川壇復有秋報，則此祭亦當罷免。

The Thunderclap Universal Transformation Heavenly Lord—the Daoists consider him overseer of the Five Thunders, and take the twenty-fourth of the sixth month as the day of his manifestation, so each year officials are dispatched to the Palace of Manifest Spirit to sacrifice. Wind, cloud, thunder, and rain are already sacrificed to jointly at the southern suburb, and the Altars of Mountains and Rivers also have autumn thanksgiving, so this sacrifice should be abolished as well.

祖師三天扶教輔玄大法師真君者，傳記云：「漢張道陵，善以符治病。唐天寶，宋熙甯、大觀間，累號正一靖應真君，子孫亦有封號。國朝仍襲正一嗣教真人之封。」然宋邵伯溫云：「張魯祖陵、父衡，以符法相授受，自號師君。」今歲以正月十五日為陵生日，遣官詣顯靈宮祭告，亦非祀典。

The Patriarchal Master of the Three Heavens, Supporting the Teaching and Assisting the Mysterious Great Dharma Master True Lord—biographies say, "Zhang Daoling of Han was skilled at using talismans to treat illness. In Tang Tianbao and in Song Xining and Daguan he was repeatedly titled True Lord of Orthodox Unity and Tranquil Response, and his descendants also received enfeoffment titles. Our dynasty still inherits the enfeoffment of True Man of Orthodox Unity and Succession to the Teaching. Yet Song Shao Bowen wrote, "Zhang Lu's ancestor Ling and father Heng transmitted talisman methods to one another and styled themselves Master Lords. Each year the fifteenth of the first month is now taken as Ling's birthday and officials are dispatched to the Palace of Manifest Spirit to announce sacrifice—this too is not in the sacrificial canon.

大小青龍神者，記云：「有僧名盧，寓西山。有二童子來侍。時久旱，童子入潭化二青龍，遂得雨。後賜盧號曰感應禪師，建寺設像，別設龍祠於潭上。宣德中，建大圓通寺，加二龍封號，春秋祭之。」邇者連旱，祈禱無應，不足崇奉明矣。

The Greater and Lesser Azure Dragon Spirits—records say, "A monk named Lu lodged on Western Mountain. Two youths came to attend him. During a long drought the youths entered a pool and transformed into two azure dragons, and rain followed. Lu was later granted the title Responsive Chan Master; a monastery was built with images set up, and a separate dragon shrine was established above the pool. In the Xuande period the Great Perfect Penetration Monastery was built, the two dragons were given enfeoffment titles, and sacrifice was performed in spring and autumn. Recently there has been continuous drought and prayer has gone unanswered—the futility of honoring them is clear.

梓潼帝君者，記云：「神姓張，名亞子，居蜀七曲山。仕晉戰沒，人為立廟。唐、宋屢封至英顯王。道家謂帝命梓潼掌文昌府事及人間祿籍，故元加號為帝君，而天下學校亦有祠祀者。景泰中，因京師舊廟闢而新之，歲以二月三日生辰，遣祭。」夫梓潼顯靈於蜀，廟食其地為宜。文昌六星與之無涉，宜敕罷免。其祠在天下學校者，俱令拆毀。

The Zitong Imperial Lord—records say, "The spirit's surname was Zhang, his name Yazi, and he dwelt on Seven Bend Mountain in Shu. He served Jin and died in battle, and people built a temple for him. Tang and Song repeatedly enfeoffed him, ultimately as King of Heroic Manifestation. The Daoists say the Emperor ordered Zitong to oversee the Palace of Literary Glory and the registers of human emolument, so Yuan added the title Imperial Lord, and schools throughout the realm also maintain shrines to him. In the Jingtai period the old capital temple was expanded and rebuilt; each year on the third day of the second month, his birthday, envoys were sent to sacrifice. Zitong manifests his power in Shu; it is fitting that his temple receive offerings there alone. The six stars of Wenchang have no connection with him; he should be abolished by imperial order. Shrines to him in schools throughout the realm should all be torn down.

北極佑聖真君者，乃玄武七宿，後人以為真君，作龜蛇於其下。宋真宗避諱，改為真武。靖康初，加號佑聖助順靈應真君。圖志云：「真武為淨樂王太子，修煉武當山，功成飛升。奉上帝命鎮北方。被髮跣足，建皁纛玄旗。」此道家附會之說。國朝御製碑謂，太祖平定天下，陰佑為多，當建廟南京崇祀。及太宗靖難，以神有顯相功，又於京城艮隅並武當山重建廟宇。兩京歲時朔望各遣官致祭，而武當山又專官督祀事。憲宗嘗範金為像。今請止遵洪武間例，每年三月三日、九月九日用素羞，遣太常官致祭，餘皆停免。

The Northern Pole Spirit-Aiding Sage True Lord is in origin the seven mansions of the Black Tortoise; later ages made him a True Lord and set turtle and serpent figures beneath him. Song Zhenzong avoided the taboo character and renamed him True Martial. At the beginning of the Jingkang era he was given the added title Spirit-Aiding, Assisting-Compliance, Spirit-Responding True Lord. Illustrated gazetteers say, "True Martial was crown prince of the King of Pure Joy; he cultivated on Mount Wudang and, his work complete, ascended. By the Supreme Emperor's command he guards the north. With hair unbound and feet bare, he raised black banners and dark pennants. These are Daoist fabrications grafted onto the stars. An imperial stele of our dynasty says that when the Taizu pacified the realm, covert aid was abundant and a temple should be raised at Nanjing for exalted sacrifice. When the Taizong quelled the succession struggle, because the spirit had shown manifest merit, temples were rebuilt at the capital's northeast corner and on Mount Wudang. Both capitals dispatched officials at each new and full moon throughout the year, while Mount Wudang had a dedicated officer overseeing sacrifice. Xianzong once had a gilt image cast. It is now proposed to follow only the Hongwu precedent: on the third day of the third month and the ninth day of the ninth month each year, plain vegetarian offerings should be sent with Court of Imperial Sacrifices officers to sacrifice, and all other rites suspended.

崇恩真君、隆恩真君者，道家以崇恩姓薩名堅，西蜀人，宋徽宗時嘗從王侍宸、林靈素輩學法有驗。隆恩，則玉樞火府天將王靈官也，又嘗從薩傳符法。永樂中，以道士周思得能傳靈官法，乃於禁城之西建天將廟及祖師殿。宣德中，改大德觀，封二真君。成化初改顯靈宮。每年換袍服，所費不訾。近今祈禱無應，亦當罷免。

The True Lords of Honored Grace and Profound Grace—the Daoists identify Honored Grace as Sa Jian of western Shu, who in Huizong's reign studied ritual methods with Wang Shichen, Lin Lingsu, and others with proven results. Profound Grace is Wang Lingguan, Heaven General of the Jade Pivot Fire Bureau, who also received talisman methods from Sa. In Yongle, because the Daoist Zhou Side could transmit Lingguan's methods, a Heaven General Temple and Patriarch Hall were built west of the Forbidden City. In Xuande it was renamed the Great Virtue Abbey and both were enfeoffed as True Lords. At the beginning of Chenghua it was renamed the Palace of Manifest Spirit. Robes were replaced every year at incalculable expense. Prayer of late has gone unanswered; this cult too should be abolished.

金闕上帝、玉闕上帝者，志云：「閩縣靈濟宮祀五代時徐溫子知證、知諤。國朝御製碑謂太宗嘗弗豫，禱神輒應，因大新閩地廟宇，春秋致祭。又立廟京師，加封金闕真君、玉闕真君。正統、成化中，累加號為上帝。朔望令節俱遣官祀，及時薦新，四時換袍服。」夫神世系事蹟，本非甚異，其僭號宜革正，妄費亦宜節省。神父聖帝、神母元君及金玉闕元君者，即二徐父母及其配也。宋封其父齊王為忠武真人，母田氏為仁壽仙妃，配皆為仙妃。永樂至成化間，屢加封今號，亦宜削號罷祀。

The Golden Portal Emperor and Jade Portal Emperor—records say, "The Palace of Spiritual Succor in Min County sacrifices to Xu Wen's sons Zhizheng and Zhie of the Five Dynasties. An imperial stele of our dynasty says the Taizong once fell ill, prayed to the spirit, and was answered at once; the Fujian temple was therefore greatly rebuilt and sacrifice offered in spring and autumn. A temple was also raised in the capital, and they were enfeoffed as Golden Portal True Lord and Jade Portal True Lord. In Zhengtong and Chenghua their titles were repeatedly augmented until they were called Emperors. At each new and full moon and festival day officials were dispatched to sacrifice; fresh offerings were presented in season and robes were changed four times a year. Their genealogy and deeds are hardly extraordinary; their presumptuous titles should be corrected and wasteful expenditure curtailed. The Spirit Father Holy Emperor, Spirit Mother Primal Lady, and Golden and Jade Portal Primal Ladies are none other than the two Xus' parents and their wives. Song enfeoffed their father, Prince of Qi, as True Man of Loyal Martial bearing, their mother Lady Tian as Immortal Consort of Benevolent Longevity, and all consorts as Immortal Consorts. From Yongle through Chenghua titles were repeatedly augmented to their present forms; these too should be stripped of rank and removed from sacrifice.

東嶽泰山之神者，泰山五嶽首，廟在泰安州山下。又每歲南郊及山川壇俱有合祭之禮。今朝陽門外有元東嶽舊廟，國朝因而不廢。夫既專祭封內，且合祭郊壇，則此廟之祭，實為煩瀆。

The spirit of Mount Tai, the Eastern Peak—Mount Tai stands first among the five peaks; its temple lies at the foot of the mountain in Taian Prefecture. Moreover, each year the southern suburban altar and the mountains-and-rivers altar already include joint sacrifices to it. Today outside Chaoyang Gate stands Yuan's old Eastern Peak temple, which our dynasty has left standing. Since there is already dedicated sacrifice within its domain and joint sacrifice at the suburban altars, sacrifice at this temple is truly redundant and profane.

京師都城隍之神者，舊在順天府西南，以五月十一日為神誕辰，故是日及節令皆遣官祀。夫城隍之神，非人鬼也，安有誕辰？況南郊秋祀俱已合祭，則誕辰及節令之祀非宜，凡此俱當罷免。

The capital's metropolitan city god—formerly housed in the southwest of Shuntian Prefecture, with the eleventh day of the fifth month observed as his birthday, so that on that day and at festival seasons officials were sent to sacrifice. The city god is no human ghost—how could he have a birthday? Moreover the southern suburban autumn rites already include him in joint sacrifice; birthday and festival observances are inappropriate, and all of these should be abolished.

議上，乃命修建齋醮，遣官祭告，並東嶽、真武、城隍廟、靈濟宮祭祀，俱仍舊。二徐真君及其父母妻革去帝號，仍舊封，冠袍等物換回焚毀，餘如所議行之。

When the deliberation was submitted, the emperor ordered fasting rites built and officials dispatched to announce sacrifice; sacrifice at the Eastern Peak, True Martial, City God Temple, and Palace of Spiritual Succor all remained unchanged. The two Xu True Lords and their parents and wives were stripped of the title Emperor but kept their former enfeoffments; caps, robes, and the like were recalled and burned; the rest was carried out as proposed.

按祀典，太祖時，應天祀陳喬、楊邦乂、姚興、王鉷，成都祀李冰、文翁、張詠，均州祀黃霸，密縣祀卓茂，松江祀陸遜、陸抗、陸凱，龍州祀李龍遷，建甯祀謝夷甫，彭澤祀狄仁傑，九江祀李黼，安慶祀餘闕、韓建之、李宗可。宣宗時，高郵祀耿遇德。英宗時，豫章祀韋丹、許遜，無錫祀張巡。憲宗時，崖山祀張世傑、陸秀夫。孝宗時，新會祀宋慈元楊後，延平祀羅從彥、李侗，建甯祀劉子翬，烏撒祀潭淵，廬陵祀文天祥，婺源祀硃熹，都昌祀陳澔，饒州祀江萬里，福州祀陳文龍，興化祀陳瓚，湖廣祀李芾，廣西祀馬慨。武宗時，真定祀顏杲卿、真卿，韶州附祀張九齡子拯，沂州祀諸葛亮，蕭山祀遊酢、羅從彥。皆歷代名臣，事蹟顯著。守臣題請，禮官議覆，事載實錄，年月可稽。至若有明一代之臣抗美前史者，或以功勳，或以學行，或以直節，或以死事，臚於志乘，刻於碑版，匪一而足。其大者，鄱陽湖忠臣祠祀丁普郎等三十五人，南昌忠臣祠祀趙德勝等十四人，太平忠臣廟祀花雲、王鼎、許瑗，金華忠臣祠祀胡大海，皆太祖自定其典。其後，通州祀常遇春，山海關祀徐達，蘇州祀夏原吉、周忱，淮安祀陳瑄，海州衛祀衛青、徐安生，甘州祀毛忠，榆林祀餘子俊，杭州祀于謙，蕭山祀魏驥，汀州祀王得仁，廣州祀楊信民、毛吉，雲南祀沐英、沐晟，貴州祀顧成，廬陵祀劉球、李時勉，廣信祀鄧顒，寶慶祀賀興隆，上杭祀伍驥、丁泉，慶遠祀葉禎，雲南祀王禕、吳雲，青田祀劉基，平陽祀薛瑄，杭州祀鄒濟、徐善述，金華祀章懋，皆眾著耳目，炳然可考。其他郡縣山川龍神忠烈之士，及祈禱有應而祀者，《會典》所載，尤詳悉云。

According to the sacrificial canon, under the Taizu: Yingtian sacrificed to Chen Qiao, Yang Bangyi, Yao Xing, and Wang Hong; Chengdu to Li Bing, Wen Weng, and Zhang Yong; Junzhou to Huang Ba; Mi County to Zhuo Mao; Songjiang to Lu Xun, Lu Kang, and Lu Kai; Longzhou to Li Longqian; Jianning to Xie Yifu; Pengze to Di Renjie; Jiujiang to Li Fu; and Anqing to Yu Que, Han Jianzhi, and Li Zongke. Under the Xuande Emperor, Gaoyou sacrificed to Geng Yude. Under the Yingzong Emperor, Yuzhang sacrificed to Wei Dan and Xu Xun, and Wuxi to Zhang Xun. Under the Xianzong Emperor, Yashan sacrificed to Zhang Shijie and Lu Xiufu. Under the Xiaozong Emperor, Xinhui sacrificed to Empress Yang of Song's Ciyuan reign, Yanping to Luo Congyan and Li Tong, Jianning to Liu Ziqian, Wusa to Tan Yuan, Luling to Wen Tianxiang, Wuyuan to Zhu Xi, Duchang to Chen Hao, Raozhou to Jiang Wanli, Fuzhou to Chen Wenlong, Xinghua to Chen Zan, Huguang to Li Fu, and Guangxi to Ma Kai. Under the Wuzong Emperor, Zhending sacrificed to Yan Gaoqing and Yan Zhenqing; Shaozhou added ancillary sacrifice to Zhang Jiuling's son Zheng; Yizhou to Zhuge Liang; and Xiaoshan to You Zuo and Luo Congyan. All were renowned ministers of successive dynasties whose deeds were illustrious. Local officials submitted petitions, ritual officers deliberated and reported, and the matters are recorded in the Veritable Records with dates that can be verified. As for ministers of the Ming who stand comparison with the great figures of earlier histories—some for merit, some for learning and conduct, some for upright integrity, some for dying in service—they are listed in local gazetteers and carved on stele tablets, and are far more than one or two. Among the greater cases: the Poyang Lake Loyal Ministers Shrine sacrifices to Ding Pulang and thirty-five others; the Nanchang Loyal Ministers Shrine to Zhao Desheng and fourteen others; the Taiping Loyal Ministers Temple to Hua Yun, Wang Ding, and Xu Yuan; and the Jinhua Loyal Ministers Shrine to Hu Dahai—all rites the Taizu established himself. Thereafter Tongzhou sacrificed to Chang Yuchun, Shanhai Pass to Xu Da, Suzhou to Xia Yuanji and Zhou Chen, Huai'an to Chen Xuan, Haizhou Guard to Wei Qing and Xu Ansheng, Ganzhou to Mao Zhong, Yulin to Yu Zijun, Hangzhou to Yu Qian, Xiaoshan to Wei Ji, Tingzhou to Wang Deren, Guangzhou to Yang Xinmin and Mao Ji, Yunnan to Mu Ying and Mu Sheng, Guizhou to Gu Cheng, Luling to Liu Qiu and Li Shimian, Guangxin to Deng Yong, Shaozhou to He Xinglong, Shanghang to Wu Ji and Ding Quan, Qingyuan to Ye Zhen, Yunnan again to Wang Yi and Wu Yun, Qingtian to Liu Ji, Pingyang to Xue Xuan, Hangzhou again to Zou Ji and Xu Shanshu, and Jinhua to Zhang Mao—all well known and plainly documented. Other sacrifices in commanderies and counties—to mountain and river spirits, dragon gods, loyal martyrs, and spirits answered by prayer—are recorded in especially full detail in the Collected Statutes.

○厲壇

○ Altar of Wandering Ghosts

泰厲壇祭無祀鬼神。《春秋傳》曰：「鬼有所歸，乃不為厲。」此其義也。《祭法》：王祭泰厲，諸侯祭公厲，大夫祭族厲。《士喪禮》：「疾病禱於厲』，《鄭注》謂「漢時民間皆秋祠厲」，則此祀達於上下矣，然後世皆不舉行。洪武三年定制，京都祭泰厲，設壇玄武湖中，歲以清明及十月朔日遣官致祭。前期七日，檄京都城隍。祭日，設京省城隍神位於壇上，無祀鬼神等位於壇下之東西，羊三，豕三，飯米三石。王國祭國厲，府州祭郡厲，縣祭邑厲，皆設壇城北，一年二祭如京師。裡社則祭鄉厲。後定郡邑厲、鄉厲，皆以清明日、七月十五日、十月朔日。

The Great Impurity Altar sacrifices to ghosts who lack descendants to tend their rites. The Zuo Commentary says, "When ghosts have a place to which they may return, they do not become wandering harm. This is the principle behind the rite. The Canon of Sacrifice states that the king sacrifices to the Great Impurity, feudal lords to the Regional Impurity, and great officers to the Clan Impurity. The Scholar's Mourning Rites reads, "In illness pray at the impurity altar"; Zheng Xuan's commentary says that in Han times the common people all sacrificed to impurity in autumn—so the rite once reached from court to commoners, yet later ages ceased to perform it. In the third year of Hongwu regulations were fixed: the capital sacrificed to the Great Impurity at an altar in Black Tortoise Lake, with officials dispatched each year on Clear and Bright and the first day of the tenth month. Seven days beforehand a proclamation was sent to the capital's metropolitan city god. On the day of sacrifice the metropolitan and provincial city-god tablets were placed atop the altar, while tablets to unclaimed ghosts and the like were set east and west below it, with three sheep, three pigs, and three piculs of rice. Princely domains sacrificed to the state impurity, prefectures and departments to the commandery impurity, and counties to the district impurity, each with an altar north of the city wall and two annual sacrifices as at the capital. Village communities sacrificed to the township impurity. Later the commandery, district, and township impurity rites were all fixed to Clear and Bright, the fifteenth of the seventh month, and the first day of the tenth month.

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