Volume 51 Treatises 27: Rites 5

志第二十七禮五〈（吉禮五）〉

Treatises 27: Rites 5 (Auspicious Rites, Part Five)〉

廟制禘佩時享薦新加上諡號廟諱

Temple Regulations; Di and Pei Sacrifices; Seasonal Offerings; New Harvest Offerings; Conferral of Posthumous Titles; Temple Taboo Names

○宗廟之制

Regulations for the Ancestral Temple

明初作四親廟於宮城東南，各爲一廟。皇高祖居中，皇曾祖東第一，皇祖西第一，皇考東第二，皆南向。每廟中室奉神主。東西兩夾室，旁兩廡。三門，門設二十四戟。外爲都宮。正門之南齋次，其西饌次，俱五間，北向。門之東，神廚五間，西向。其南宰牲池一，南向。

Early in the dynasty, four ancestral temples were erected southeast of the palace city, one temple for each forebear. The great-great-grandfather's tablet stood in the center, the great-grandfather's in the first eastern shrine, the grandfather's in the first western shrine, and the father's in the second eastern shrine, each facing south. Each temple's central hall housed the spirit tablets. There were side chambers to east and west and corridor halls on both flanks. The complex had three gates, each adorned with twenty-four halberds. An outer palace enclosure surrounded the temples. South of the main gate stood a five-bay fasting lodge; west of it a five-bay meal-preparation lodge, both facing north. East of the gate stood a five-bay spirit kitchen facing west. To its south lay a slaughter pool, also facing south.

洪武元年，命中書省集儒臣議祀典，李善長等言：

In the first year of Hongwu, the emperor charged the Secretariat with assembling scholar-officials to deliberate on ritual worship; Li Shanchang and others submitted that:

周制，天子七廟。而《商書》曰：「七世之廟，可以觀德」，則知天子七廟，自古有之。太祖百世不遷。三昭三穆以世次比，至親盡而遷。此有天下之常禮。若周文王、武王雖親盡宜祧，以其有功當宗，故皆別立一廟，謂之文世室、武世室，亦百世不遷。

Under Zhou practice the Son of Heaven maintained seven ancestral temples. The Book of Shang already states that "temples spanning seven generations reveal a man's virtue," which shows that the seven-temple institution for the Son of Heaven is truly ancient. The founding ancestor's tablet was never to be displaced through the ages. The three zhao and three mu shrines were ranked by generation, and tablets were shifted when the line of nearest descent was exhausted. Such was the enduring rite for the ruler of the realm. King Wen and King Wu of Zhou, though their line of nearest descent was exhausted and removal was due, were deemed worthy of ancestral honor for their achievements; each therefore received a separate temple—the Wen World Chamber and the Wu World Chamber—which, like the founding shrine, was never displaced.

漢每帝輒立一廟，不序昭穆，又有郡國廟及寢園廟。光武中興，於洛陽立高廟，祀高祖及文、武、宣、元五帝。又於長安故高廟中，祀成、哀、平三帝。別立四親廟於南陽舂陵，祀父南頓君以上四世。至明帝，遺詔藏主於光烈皇后更衣別室。后帝相承，皆藏於世祖之廟。由是同堂異室之制，至於元莫之改。

Under the Han each emperor promptly founded a temple of his own without arranging zhao and mu, and there were also provincial temples and garden-tomb shrines. When Guangwu restored the Han, he built the Supreme Temple at Luoyang to honor Gaozu and Emperors Wen, Wu, Xuan, and Yuan. In Chang'an's old Supreme Temple he likewise enshrined Emperors Cheng, Ai, and Ping. He also built four temples for his direct forebears at Chunling in Nanyang, reaching back four generations from his father, Lord of Nandun. By the time of Emperor Ming, an edict instructed that spirit tablets be kept in the dressing chamber beside Empress Guanglie's quarters. Succeeding emperors thereafter housed their tablets in Shizu's temple. The practice of one hall with separate chambers persisted, unchanged, down to the Yuan.

唐高祖尊高曾祖考，立四廟於長安。太宗議立七廟，虛太祖之室。玄宗創制，立九室，祀八世。文宗時，禮官以景帝受封於唐，高祖、太宗創業受命，百代不遷。親盡之主，禮合祧遷，至禘佩則合食如常。其後以敬、文、武三宗爲一代，故終唐之世，常爲九世十一室。

Tang Gaozu enshrined four generations of forebears and built four temples at Chang'an. Taizong debated instituting seven temples, leaving Taizu's chamber empty. Xuanzong inaugurated a new arrangement of nine chambers for eight generations. Under Wenzong the ritualists ruled that Jingdi, having received his enfeoffment under Tang, and Gaozu and Taizong, who had founded the dynasty and received the Mandate, were to remain enshrined for all generations. Ancestors whose line of descent was exhausted were to be removed in due ritual order, yet at the di and pei they still received joint offerings as before. Later the three sovereigns Jing, Wen, and Wu were counted as a single generation, so the Tang usually maintained eleven chambers for nine generations.

宋自太祖追尊僖、順、翼、宣四祖，每遇禘，則以昭穆相對，而虛東向之位，神宗奉僖祖爲太廟始祖，至徽宗時增太廟爲十室，而不祧者五宗。崇寧中，取王肅說，謂二祧在七世之外，乃建九廟。高宗南渡，祀九世。至於寧宗，始別建四祖殿，而正太祖東向之位。

From Taizu the Song honored four remote forebears—Xi, Shun, Yi, and Xuan; at each di sacrifice the zhao and mu tablets were set in opposition while the east-facing seat was left empty; Shenzong made Xizu the founding ancestor of the Grand Temple, and by Huizong's reign the temple held ten chambers with five lines never displaced. In the Chongning period, adopting Wang Su's view that the two displaced shrines stood beyond the seventh generation, the court built nine temples. After Gaozong's flight south the court continued to worship nine generations. Not until Ningzong were separate halls built for the four remote ancestors and Taizu's proper east-facing seat restored.

元世祖建宗廟於燕京，以太祖居中，爲不遷之祖。至泰定中，爲七世十室。

Kublai built the dynastic temple at Yanjing with Taizu in the center as the immovable founding ancestor. By the Taiding reign the arrangement comprised ten chambers for seven generations.

今請追尊高曾祖考四代，各爲一廟。

We propose to ennoble four generations of forebears, each with a separate temple.

於是上皇高祖考諡曰玄皇帝，廟號德祖，皇高祖妣曰裕玄皇后。皇曾祖考諡曰恆皇帝，廟號懿祖，皇曾祖妣曰恆皇后。皇祖考諡曰裕皇帝，廟號熙祖，皇祖妣曰裕皇后。皇考諡曰淳皇帝，廟號仁祖，皇妣陳氏曰淳皇后。

The great-great-grandfather was then given the posthumous title Emperor Xuan and temple name Dezu, and his consort the title Empress Yu Xuan. The great-grandfather received the title Emperor Heng and temple name Yizu, and his consort the title Empress Heng. The grandfather was titled Emperor Yu with temple name Xizu, and his consort Empress Yu. The father received the title Emperor Chun and temple name Renzu, and the emperor's mother, Lady Chen, the title Empress Chun.

詔制太廟祭器。太祖曰：「禮順人情，可以義起。所貴斟酌得宜，隨時損益。近世泥古，好用古籩豆之屬，以祭其先。生既不用，死而用之，甚無謂也。孔子曰：『事死如事生，事亡如事存。』其制宗廟器用服御，皆如事生之儀。」於是造銀器，以金塗之。酒壺盂盞皆八，硃漆盤碗二百四十，及楎椸枕簟篋笥幃幔浴室皆具。後又詔器皿以金塗銀者，俱易以金。

The throne ordered ritual vessels fashioned for the Grand Temple. Taizu declared: "Ritual follows human sentiment and may be established where principle demands it. What matters is striking the right balance and adjusting practice to suit the age. Lately men have clung blindly to antiquity, preferring ancient baskets and stands to honor their ancestors. To employ in death what was never used in life is utterly pointless. Confucius said: 'Honor the dead as you would the living; treat the departed as though they were still present. Therefore the vessels, implements, and furnishings of the ancestral temple should all follow the rites of daily life." Silver vessels were then made and coated with gold. The order included eight wine jars, ewers, and cups each; two hundred forty vermilion-lacquered plates and bowls; and full furnishings—clothes racks, bedding, cases, chests, hangings, and even bath equipment. A later edict replaced all gilded silver ware with solid gold.

二年，詔太廟祝文止稱孝子皇帝，不稱臣。凡遣皇太子行禮，止稱命長子某，勿稱皇太子。後稱孝玄孫皇帝，又改稱孝曾孫嗣皇帝。初，太廟每室用幣一。二年，從禮部議，用二白繒。又從尚書崔亮奏，作圭瓚。

In the second year an edict required Grand Temple prayers to address the emperor only as "filial son" and never as "subject." Whenever the crown prince was dispatched to perform the rites, the text was to read only "commanding the eldest son, [name]," never "crown prince." The form was later changed to "filial great-great-grandson emperor," and then again to "filial great-grandson and successor emperor." Initially each chamber of the Grand Temple used a single offering of silk. In the second year, following the Ministry of Rites, two bolts of white silk were adopted. On Minister Cui Liang's recommendation, gui and guan vessels were also fashioned.

八年，改建太廟。前正殿，後寢殿。殿翼皆有兩廡。寢殿九間，間一室，奉藏神主，爲同堂異室之制。九年十月，新太廟成。中室奉德祖，東一室奉懿祖，西一室奉熙祖，東二室奉仁祖，皆南向。十五年，以孝慈皇后神主祔享太廟，其後皇后祔廟仿此。建文即位，奉太祖主祔廟。正殿神座次熙祖。東向。寢殿神主居西二室，南向。成祖遷都，建廟如南京制。

In the eighth year the Grand Temple was reconstructed. The main hall stood in front and the inner hall behind. Each hall had corridor wings on both sides. The inner hall comprised nine bays, each a separate chamber housing spirit tablets—the one-hall, separate-chamber arrangement. In the tenth month of the ninth year the new Grand Temple was completed. Dezu was enshrined in the central chamber, Yizu in the first eastern chamber, Xizu in the first western chamber, and Renzu in the second eastern chamber, each facing south. In the fifteenth year Empress Xiaoci's tablet was joined to the Grand Temple sacrifices, and subsequent empresses were enshrined by the same procedure. When Jianwen ascended the throne, Taizu's tablet was installed in the ancestral temple. In the main hall the spirit seat was placed immediately after Xizu. It faced east. In the inner hall the tablet was placed in the second western chamber, facing south. When Chengzu moved the capital, he built a temple following the Nanjing model.

宣德元年七月，禮部進太宗神主祔廟儀：先期一日，遣官詣太廟行祭告禮。午後，於几筵殿行大祥祭。翼日昧爽，設酒果於几筵殿，設御輦二、冊寶亭四於殿前丹陛上。皇帝服淺淡服，行祭告禮畢，司禮監官跪請神主升輦，詣太廟奉安。內使二員捧神主，內使四員捧冊寶，由殿中門出，安奉於御輦、冊寶亭。皇帝隨行至思善門，易祭服，升輅。至午門外，儀衛傘扇前導，至廟街門內，皇帝降輅。監官導詣御輦前奏，跪請神主奉安太廟，俯伏，興。內使捧神主冊寶，皇帝從，由中門入，至寢廟東第三室，南向奉安。皇帝叩頭，畢，祭祀如時祭儀。文武官具祭服行禮。其正殿神座，居仁祖之次，西向。二年五月，仁宗神主祔廟，如前儀。寢殿，西第三室，南向。正殿，居高祖之次，東向。其後大行祔廟仿此。正統七年十二月，奉昭皇后神主祔廟，神主詣列祖神位前謁廟。禮畢，太常寺官唱賜座，內侍捧衣冠，與仁宗同神位。唱請宣宗皇帝朝見，內侍捧宣宗衣冠置褥位上，行四拜禮訖，安奉於座上。

In the seventh month of the first year of Xuande the Ministry of Rites submitted the rites for installing Taizong's tablet: one day in advance, officials were sent to the Grand Temple to perform the announcement sacrifice. That afternoon the great auspicious sacrifice was performed in the Spirit Couch Hall. At dawn the following day wine and fruit were set out in the Spirit Couch Hall, and two imperial palanquins and four regalia pavilions were placed on the red steps before the hall. The emperor wore light mourning dress; when the announcement rite was complete, a Directorate of Ceremonial official knelt and asked that the spirit tablet be placed on the palanquin and conveyed to the Grand Temple for installation. Two palace attendants carried the spirit tablet and four carried the registers and seals; they passed through the hall's central door and placed them on the imperial palanquin and in the regalia pavilions. The emperor followed to Sishan Gate, changed into sacrificial dress, and mounted the imperial carriage. Outside the Meridian Gate ceremonial guards with umbrellas and fans led the procession; within the temple street gate the emperor dismounted. The supervising official led him before the palanquin and reported; he knelt to request installation of the tablet in the Grand Temple, prostrated himself, and rose. Palace attendants carried the tablet, registers, and seals; the emperor followed through the central gate to the third eastern chamber of the inner temple, where they were installed facing south. The emperor kowtowed, and when this was done the sacrifice proceeded according to the seasonal offering rites. Civil and military officials in full sacrificial dress performed the rites. In the main hall the spirit seat was placed immediately after Renzu, facing west. In the fifth month of the second year Renzong's tablet was installed in the temple by the same rites. In the inner hall: the third western chamber, facing south. In the main hall: placed immediately after Gaozu, facing east. Subsequent imperial enshrinements followed this precedent. In the twelfth month of the seventh year of Zhengtong, Empress Zhao's tablet was installed in the temple; the tablet was presented before the seats of the successive ancestors to pay homage at the shrine. When the rites were complete, a Court of Imperial Sacrifices official intoned the grant of a seat; palace attendants brought robes and caps to share Renzong's spirit seat. They intoned a request for Emperor Xuanzong to attend audience; attendants placed Xuanzong's robes and caps on the couch seat; after four bows they were installed on the seat.

孝宗即位，憲宗將升祔。時九廟已備，議者咸謂德、懿、熙、仁四廟，宜以次奉祧。禮臣謂：「國家自德祖以上，莫推世次，則德祖視周后稷，不可祧。憲宗升祔，當祧懿祖。宜於太廟寢殿後，別建祧殿，如古夾室之制。歲暮則奉祧主合享，如古祫祭之禮。」吏部侍郎楊守陳言：「《禮》，天子七廟，祖功而宗德。德祖可比商報乙、周亞圉，非契、稷比。議者習見宋儒嘗取王安石說，遂使七廟既有始祖，又有太祖。太祖既配天，又不得正位南向，非禮之正。今請並祧德、懿、熙三祖，自仁祖下爲七廟，異時祧盡，則太祖擬契、稷，而祧主藏於後寢，祫禮行於前殿。時享尊太祖，祫祭尊德祖，則功德並崇，恩義亦備。」帝從禮官議，建祧廟於寢殿後，遣官祭告宗廟。帝具素服告憲宗几筵，祭畢，奉遷懿祖神主衣冠於後殿，牀幔、御座、儀物則貯於神庫。其後奉祧仿此。

When Xiaozong ascended the throne, Xianzong was to be installed in the ancestral temple. The nine temples were already full, and many argued that the shrines of De, Yi, Xi, and Ren should be removed in succession. Ritual officials argued: "From Dezu upward no further generation can be traced; Dezu should therefore be regarded like Hou Ji of Zhou and cannot be displaced. When Xianzong is installed, Yizu should be removed. A separate removal hall should be built behind the Grand Temple's inner hall, following the ancient side-chamber model. At year's end the removed tablets would be brought forth for joint sacrifice, as in the ancient he rite." Vice Minister Yang Shouchen of the Ministry of Personnel submitted: "The Rites teach that the Son of Heaven maintains seven temples—honoring ancestors for achievement and founders for virtue. Dezu may be compared to Bao Yi of Shang and Ya Yu of Zhou, not to Qi and Ji. Debaters, long accustomed to Song scholars' adoption of Wang Anshi's doctrine, had come to accept both a founding ancestor and a Taizu within the seven temples. Taizu, though paired with Heaven, could not occupy the proper south-facing seat—an improper arrangement by ritual standards. We propose removing De, Yi, and Xi together, counting from Renzu downward as seven temples; when removal was eventually complete, Taizu would stand like Qi and Ji, removed tablets would be stored in the rear hall, and the he sacrifice would be performed in the front hall. Seasonal offerings would honor Taizu and the he sacrifice Dezu, exalting both achievement and virtue and fulfilling both favor and obligation." The emperor adopted the ritual officials' proposal, built a removal hall behind the inner hall, and sent officials to announce the change at the ancestral temples. The emperor wore plain dress to announce at Xianzong's spirit couch; when the rite was complete, Yizu's tablet, robes, and caps were moved to the rear hall, while bed hangings, imperial seats, and ritual objects were stored in the spirit treasury. Subsequent removals followed this precedent.

嘉靖九年春，世宗行特享禮。令於殿內設帷幄如九廟，列聖皆南向，各奠獻，讀祝三，餘如舊。十年正月，帝以廟祀更定，告於太廟、世廟並祧廟三主。遷德祖神主於祧廟，奉安太祖神主於寢殿正中，遂以序進遷七宗神位。丁酉，帝詣太廟行特享禮。九月，諭大學士李時等，以「宗廟之制，父子兄弟同處一堂，於禮非宜。太宗以下宜皆立專廟，南向。」尚書夏言奏：「太廟兩傍，隙地無幾，宗廟重事，始謀宜慎。」未報。中允廖道南言：「太宗以下宜各建特廟於兩廡之地。有都宮以統廟，不必各爲門垣。有夾室以藏主，不必更爲寢廟。第使列聖各得全其尊，皇上躬行禮於太祖之廟，餘遣親臣代獻，如古諸侯助祭之禮。」帝悅，命會議。言等言：「太廟地勢有限，恐不能容，若小其規模，又不合古禮。且使各廟既成，陛下遍歷羣廟，非獨筋力不逮，而日力亦有不給，古者宗伯代後獻之文，謂在一廟中，而代後之亞獻。未聞以人臣而代主一廟之祭者也。且古諸侯多同姓之臣，今陪祀執事者，可擬古諸侯之助祭者乎？先臣丘浚謂宜間日祭一廟，歷十四日而遍。此蓋無所處，而強爲之說耳。若以九廟一堂，嫌於混同。請以木爲黃屋，如廟廷之制，依廟數設之，又設帷幄於其中，庶得以展專奠之敬矣。」議上，不報。

In the spring of the ninth year of Jiajing, Shizong performed the special offering rite. He ordered curtains erected within the hall as in the nine temples; the successive sages all faced south and received individual offerings; prayers were read three times; the remainder followed established practice. In the first month of the tenth year, because temple sacrifices had been revised, the emperor announced the change at the Grand Temple, the Dynastic Temple, and the three removed ancestors in the removal hall. Dezu's tablet was moved to the removal hall and Taizu's installed in the center of the inner hall; the seven lineage spirit seats were then advanced in order. On the day dingyou the emperor went to the Grand Temple to perform the special offering rite. In the ninth month he instructed Grand Secretary Li Shi and others that "housing father, son, and brothers together in one ancestral hall is ritually improper. From Taizong downward each should have a separate temple facing south." Minister Xia Yan memorialized: "There is little vacant ground on either side of the Grand Temple; the ancestral temple is a weighty matter and initial planning should proceed with caution." No reply was given. Supervising Secretary Liao Daonan proposed: "From Taizong downward each should have a separate temple built in the corridor areas on both flanks. An enclosing compound would unite the temples without each needing its own gate and wall. Side chambers would store the tablets without requiring separate inner halls. Thus each sage would receive his full honor; the emperor would personally perform rites at Taizu's temple while close ministers would offer at the others on his behalf, as in the ancient rite of feudal lords assisting at sacrifice." The emperor was pleased and ordered a joint conference. Yan and others argued: "The Grand Temple site is limited and may not accommodate them; reducing the scale would violate ancient ritual. Moreover, once each temple was completed, for Your Majesty to visit every shrine would strain not only your strength but your time; the ancient text on the Director of Ancestral Affairs substituting for the heir refers to substituting for the secondary offering within a single temple. Never has a subject been heard to substitute for the lord of an entire temple's sacrifice. Moreover, ancient feudal lords mostly had ministers of the same surname; can today's collateral-sacrifice attendants be compared to those ancient assistants? Former minister Qiu Jun proposed sacrificing at one temple on alternate days, completing the round in fourteen days. This was surely a forced doctrine born of having no better solution. If housing the nine temples in one hall is considered objectionable for mixing them together, we propose erecting wooden yellow canopies after the temple-court model, one for each shrine, with curtains within, so that exclusive offering reverence may be displayed." The proposal was submitted; no reply was given.

十三年，南京太廟災。禮部尚書湛若水請權將南京太廟香火併於南京奉先殿，重建太廟，補造列聖神主。帝召尚書言與羣臣集議。言會大學士張孚敬等言：「國有二廟，自漢惠始。神有二主，自齊桓始。周之三都廟，乃遷國立廟，去國載主，非二廟二主也。子孫之身乃祖宗所依，聖子神孫既親奉祀事於此，則祖宗神靈自當陟降於此。今日正當專定廟議，一以此地爲根本。南京原有奉先殿，其朝夕香火，當合並供奉如常。太廟遺址當仿古壇墠遺意，高築牆垣，謹司啓閉，以致尊嚴之意。」從之。

In the thirteenth year the Nanjing Grand Temple burned. Minister of Rites Zhan Ruoshui proposed temporarily merging the Nanjing Grand Temple's incense fire into the Nanjing Hall of Forefathers, rebuilding the Grand Temple, and fashioning new tablets for the successive sages. The emperor summoned Minister Yan and the officials for joint deliberation. Yan, meeting with Grand Secretary Zhang Fujing and others, submitted: "A state maintaining two temples began with Han Huidi. A spirit having two lords began with Duke Huan of Qi. The Zhou's three capital temples were established when the state moved, carrying tablets when the capital shifted—not two temples and two lords. Descendants' bodies are what ancestors rely upon; when sage sons and divine grandsons personally perform sacrifice here, ancestral spirits naturally ascend and descend here. Today temple policy should be fixed with this place as the foundation. Nanjing already had a Hall of Forefathers; its morning and evening incense should be merged and offered as usual. The Grand Temple site should follow the ancient practice of preserving altar traces, with high walls and careful control of access to convey solemn dignity." This was adopted.

時帝欲改建九廟。夏言因言：「京師宗廟，將復古制，而南京太廟遽災，殆皇天列祖佑啓默相，不可不靈承者。」帝悅，詔春和興工。諸臣議於太廟南，左爲三昭廟，與文祖世室而四，右爲三穆廟。羣廟各深十六丈有奇，而世室殿寢稍崇，縱橫深廣，與羣廟等。列廟總門與太廟戟門相併，列廟後垣與太廟祧廟後牆相併。具圖進。帝以世室尚當隆異，令再議。言等請增拓世室前殿，視羣廟崇四尺有奇，深廣半之；寢殿視羣廟崇二尺有奇，深廣如之。報可。十四年正月，諭閣臣：「今擬建文祖廟爲世室，則皇考世廟字當避。」張孚敬言：「世廟著《明倫大典》，頒詔四方，不可改。文世室宜稱太宗廟。其餘羣廟不用宗字，用本廟號，他日遞遷，更牌額可也。」從之。二月，盡撤故廟改建之。諸廟各爲都宮，廟各有殿有寢。太祖廟寢後有祧廟，奉祧主藏焉。太廟門殿皆南向，羣廟門東西向，內門殿寢皆南向。十五年十二月，新廟成，更創皇考廟曰睿宗獻皇帝廟。帝乃奉安德、懿、熙、仁四祖神主於祧廟，太祖神主於太廟，百官陪祭如儀。翌日，奉安太宗以下神主，列於羣廟，命九卿正官及武爵重臣，俱詣太宗廟陪祭。文三品以上，武四品以上，分詣羣廟行禮。又擇日親捧太祖神主，文武大臣捧七宗神主，奉安於景神殿。

At that time the emperor wished to rebuild the nine temples. Xia Yan therefore submitted: "The capital's ancestral temples are about to restore the ancient system, yet the Nanjing Grand Temple suddenly burned—perhaps Heaven and the successive ancestors are silently guiding us; this sign cannot be ignored." The emperor was pleased and ordered construction to begin in spring. The officials planned south of the Grand Temple: on the left three zhao temples plus the Wen Ancestor World Chamber making four; on the right three mu temples. Each group temple was over sixteen zhang deep; the World Chamber's main and inner halls were somewhat loftier but equal in length, width, and depth to the group temples. The group temples' main gate merged with the Grand Temple's halberd gate, and their rear wall with the removal hall's rear wall. A complete diagram was submitted. The emperor held that the World Chamber should still be elevated in distinction and ordered further deliberation. Yan and others proposed enlarging the World Chamber's front hall, four odd chi loftier than the group temples and half again as deep and wide; the inner hall two odd chi loftier than the group temples, with depth and width proportionally increased. Approval was granted. In the first month of the fourteenth year he instructed the Grand Secretariat: "Now that we plan to build the Wen Ancestor temple as the World Chamber, the term for the imperial father's Dynastic Temple should be avoided." Zhang Fujing submitted: "Dynastic Temple is recorded in the Canon of Ming Relations and promulgated by edict throughout the realm—it cannot be changed. The Wen World Chamber should be styled the Taizong Temple. The remaining group temples should use their own temple names rather than the character for "ancestor"; when they are shifted in future, the placards may be changed." This was adopted. In the second month the old temples were entirely demolished and rebuilt. Each temple had its own enclosing compound with separate main and inner halls. Behind the inner hall of Taizu's temple stood a removal hall where displaced tablets were stored. The Grand Temple's gates and halls all faced south; the group temples' gates faced east and west, their inner gates, halls, and chambers all facing south. In the twelfth month of the fifteenth year the new temples were completed and the imperial father's temple was newly created as the Temple of Emperor Ruizong the Offerer. The emperor then installed the tablets of the four ancestors De, Yi, Xi, and Ren in the removal hall and Taizu's tablet in the Grand Temple, with officials attending sacrifice according to ritual. The next day tablets from Taizong downward were installed in the group temples; the nine chief ministers and senior military nobles were all ordered to the Taizong Temple for collateral sacrifice. Civil officials of third rank and above and military officials of fourth rank and above were dispatched to the group temples to perform rites. On another chosen day the emperor personally bore Taizu's tablet while civil and military grandees bore the seven lineage tablets, all installed in the Hall of Splendid Deities.

二十年四月，太廟災，成祖、仁宗主毀，奉安列聖主於景神殿。遣大臣詣長陵、獻陵告題帝后主，亦奉安景神殿。二十二年十月，以舊廟基隘，命相度規制。議三上，不報。久之，乃命復同堂異室之舊，廟制始定。二十四年六月，禮部尚書費寀等以太廟安神，請定位次。帝曰：「既無昭穆，亦無世次，只序倫理。太祖居中，左四序成、宣、憲、睿，右四序仁、英、孝、武。皆南向。』七月，以廟建禮成，百官表賀，詔天下。新廟仍在闕左，正殿九間，前兩廡，南戟門。門左神庫，右神廚。又南爲廟門，門外東南宰牲亭，南神宮監，西廟街門。正殿後爲寢殿，奉安列聖神主，又後爲祧廟，藏祧主，皆南向。

In the fourth month of the twentieth year the Grand Temple burned; the tablets of Chengzu and Renzong were destroyed, and the tablets of the successive sages were installed in the Hall of Splendid Deities. Grand ministers were dispatched to Changling and Xianling to announce the loss of the imperial tablets, which were also installed in the Hall of Splendid Deities. In the tenth month of the twenty-second year, because the old temple site was cramped, orders were given to survey and plan the layout. Proposals were submitted three times; no reply was given. After a long delay orders were finally given to restore the old one-hall, separate-chamber system, and the temple arrangement was settled. In the sixth month of the twenty-fourth year Minister of Rites Fei Cai and others, because the Grand Temple was installing spirit tablets, requested fixing their positions. The emperor said: "There is neither zhao and mu nor generational order—only ethical sequence. Taizu in the center; on the left in sequence Cheng, Xuan, Xian, and Rui; on the right in sequence Ren, Ying, Xiao, and Wu. All faced south. In the seventh month, because the temple construction rites were completed, officials submitted congratulatory memorials and an edict was issued throughout the realm. The new temple still stood to the left of the palace, with a nine-bay main hall, two front corridors, and a southern halberd gate. To the left of the gate stood the spirit treasury; to the right, the spirit kitchen. Farther south stood the temple gate; outside to the southeast was the slaughter pavilion; south stood the Spirit Palace Directorate; west stood the temple street gate. Behind the main hall stood the inner hall housing the successive sages' tablets; behind that stood the removal hall storing displaced tablets; all faced south.

二十七年，帝欲祔孝烈皇后方氏於太廟，而祧仁宗。大學士嚴嵩、禮部尚書徐階等初皆持不可，既而不能堅其議。二十九年十一月，祧仁宗，遂祔孝烈於西第四室。隆慶六年八月，穆宗將祔廟，敕禮臣議當祧廟室。禮科陸樹德言：「宣宗於穆宗僅五世，請仍祔睿宗於世廟，而宣宗勿祧。」疏下禮部，部議宣宗世次尚近，祧之未安。因言：「古者以一世爲一廟，非以一君爲一世，故晉之廟十一室而六世，唐之廟十一室而九世。宋自太祖上追四祖至徽宗，始定爲九世十一室之制，以太祖、太宗同爲一世故也。其後徽宗祔以與哲宗同一世，高宗祔以與欽宗同一世，皆無所祧，及光宗升祔，增爲九世十二室。今自宣宗至穆宗凡六世，上合二祖僅八世，准以宋制，可以無祧，但於寢殿左右各增一室，則尊祖敬宗，並行不悖矣。」帝命如舊敕行，遂祧宣宗。天啓元年七月，光宗將祔廟。太常卿洪文衡請無祧憲宗，而祧睿宗。不聽。

In the twenty-seventh year the emperor wished to install Empress Xiaolie, née Fang, in the Grand Temple and remove Renzong. Grand Secretaries Yan Song and Xu Jie and others at first all opposed it; afterward they could not maintain their opposition. In the eleventh month of the twenty-ninth year Renzong was removed and Xiaolie installed in the fourth western chamber. In the eighth month of the sixth year of Longqing, as Muzong was about to be installed, ritual officials were commanded to deliberate which chamber should be removed. Ritual Section official Lu Shude submitted: "Xuanzong is only five generations from Muzong; we request that Ruizong remain joined at the Dynastic Temple and that Xuanzong not be removed." The memorial was referred to the Ministry of Rites, which held that Xuanzong's generation was still near and removing him would be premature. They further argued: "In antiquity one generation made one temple, not one ruler one generation; thus Jin's temple had eleven chambers for six generations, and Tang's eleven chambers for nine generations. From Taizu the Song traced four ancestors upward to Huizong and finally fixed the arrangement as nine generations in eleven chambers, because Taizu and Taizong were counted as one generation. Thereafter Huizong was installed because he shared a generation with Zhezong, and Gaozong because he shared a generation with Qinzong, with no removals; when Guangzong was installed the arrangement increased to nine generations in twelve chambers. Now from Xuanzong to Muzong there are six generations; adding the two ancestors above makes only eight; following the Song system, none need be removed—only add one chamber on each side of the inner hall, and honoring ancestors and revering founders may both proceed without conflict." The emperor ordered execution as in the previous edict, and Xuanzong was removed. In the seventh month of the first year of Tianqi, Guangzong was about to be installed in the temple. Court of Imperial Sacrifices Director Hong Wenheng requested not removing Xianzong but removing Ruizong. This was not accepted.

○禘佩

Di and Pei Sacrifices

嘉靖十年，世宗以禘祫義詢大學士張璁，令與夏言議。言撰《禘義》一篇獻之，大意謂：「自漢以下，譜牒難考，欲如虞夏之禘黃帝，商周之禘帝嚳，不能盡合。謹推明古典，採酌先儒精微之論，宜爲虛位以祀。」帝深然之。會中允廖道南謂硃氏爲顓頊裔，請以《太祖實錄》爲據，禘顓頊。遂詔禮部以言、道南二疏，會官詳議。諸臣咸謂：「稱虛位者茫昧無據，尊顓頊者世遠難稽。廟制既定高皇帝始祖之位，當禘德祖爲正。」帝意主虛位，令再議。而言復疏論禘德祖有四可疑，且言今所定太祖爲太廟中之始祖，非王者立始祖廟之始祖。帝並下其章。諸臣乃請設虛位，以禘皇初祖，南向，奉太祖配，西向。禮臣因言，大祫既歲舉，大禘請三歲一行，庶疏數適宜。帝自爲文告皇祖，定丙、辛歲一行，敕禮部具儀擇日。四月，禮部上大禘儀注。前期告廟，致齋三日，備香帛牲醴如時享儀。錦衣衛設儀衛，太常卿奉皇初祖神牌、太祖神位於太廟正殿，安設如圖儀。至日行禮，如大祀圜丘儀。及議祧德祖，罷歲除祭，以冬季中旬行大祫禮。太常寺設德祖神位於太廟正中，南向。懿祖而下，以次東西向。

In the tenth year of Jiajing, Shizong inquired of Grand Secretary Zhang Cong about the meaning of di and he sacrifices and ordered him to deliberate with Xia Yan. Yan composed an essay "On the Di Sacrifice" and presented it, arguing that from Han times onward genealogies are hard to verify and that sacrifices to the Yellow Emperor as in Yu and Xia, or to Di Ku as in Shang and Zhou, cannot be fully replicated. Drawing on the ancient canon and the subtle doctrines of former Confucians, vacant positions should be established for sacrifice." The emperor deeply approved. At the same time Supervising Secretary Liao Daonan held that the Zhu clan were descendants of Zhuanxu and requested, citing the Veritable Records of Taizu, to perform the di sacrifice to Zhuanxu. An edict ordered the Ministry of Rites to take the memorials of Yan and Liao Daonan and convene officials for detailed deliberation. The officials argued: "Vacant positions are vague and without basis; honoring Zhuanxu is remote in time and hard to verify. Since the temple system has already fixed the High Emperor as founding ancestor, the di sacrifice should properly honor Dezu." The emperor favored vacant positions and ordered further deliberation. Yan again memorialized that sacrificing to Dezu at the di had four doubtful points, and also argued that the Taizu now fixed as founding ancestor within the Grand Temple is not the founding ancestor of the separate founding-ancestor temple the Son of Heaven establishes. The emperor referred both memorials to deliberation. The officials then requested establishing a vacant position to sacrifice to the Primordial Ancestor facing south, with Taizu as collateral facing west. Ritual officials further proposed that since the great he was held yearly, the great di should be held every three years for appropriate frequency. The emperor composed a text announcing to the imperial ancestor, fixing the rite in bing and xin years, and commanded the Ministry of Rites to prepare the rites and choose a date. In the fourth month the Ministry of Rites submitted the rites for the great di. Beforehand the temples were announced; three days of fasting were observed; incense, silks, victims, and libations were prepared as in the seasonal offering rites. The Embroidered-Uniform Guard set ceremonial guards; the Court of Imperial Sacrifices Director bore the Primordial Ancestor's spirit plaque and Taizu's spirit seat to the Grand Temple's main hall and installed them according to the diagram. On the day of the rite the ceremony proceeded as in the great sacrifice at the Circular Mound. When deliberating on removing Dezu, the New Year's Eve sacrifice was abolished and the great he sacrifice was performed in mid-winter. The Court of Imperial Sacrifices set Dezu's spirit seat in the center of the Grand Temple, facing south. From Yizu downward they were arranged in order facing east and west.

十五年，復定廟饗制。立春犆享，各出主於殿。立夏、立秋、立冬出太祖、成祖七宗主，饗太祖殿，爲時祫。季冬中旬，卜日出四祖及太祖、成祖七宗主，饗太祖殿，爲大祫。祭畢，各歸主於其寢。十七年定大祫祝文。九廟帝后諡號俱全書，時祫止書某祖、某宗某皇帝。更定季冬大祫日，奉德、懿、熙、仁及太祖異室皆南向，成祖西向北上，仁宗以下七宗東西相向。二十年十一月，禮官議，歲暮大祫，當陳祧主，而景神殿隘，請暫祭四祖於後寢，用連幾，陳籩豆，以便周旋。詔可。二十二年，定時享、大祫，罷出主、上香、奠獻等儀，臨期捧衣冠出納。太常及神宮監官奉行。二十四年，罷季冬中旬大祫，並罷告祭，仍以歲除日行大祫，禮同時享。二十八年，復告祭儀。穆宗即位，禮部以大行皇帝服制未除，請遵弘治十八年例，歲暮大祫、孟春時享兩祭，皆遣官攝事。樂設而不作，帝即喪次致齋，陪祀官亦在二十七日之內，宜令暫免。從之。

In the fifteenth year the temple feast system was again fixed. At the Beginning of Spring there was a special offering; each tablet was brought out to the hall. At the Beginning of Summer, Beginning of Autumn, and Beginning of Winter the tablets of Taizu, Chengzu, and the seven lineages were brought out to feast in Taizu's hall as the seasonal he. In mid-winter, on a divined day, the four ancestors and the tablets of Taizu, Chengzu, and the seven lineages were brought out to feast in Taizu's hall as the great he. When the sacrifice was finished each tablet was returned to its inner chamber. In the seventeenth year the prayer text for the great he was fixed. The posthumous titles of emperors and empresses of the nine temples were fully written; for the seasonal he only a certain ancestor or a certain sovereign emperor was written. The day of the great he in mid-winter was revised; De, Yi, Xi, Ren, and Taizu in separate chambers all faced south; Chengzu faced west on the north side; the seven lineages from Renzong downward faced each other east and west. In the eleventh month of the twentieth year ritual officials proposed that at the year-end great he removed tablets should be displayed, but the Hall of Splendid Deities was cramped; they requested temporarily sacrificing to the four ancestors in the rear hall using connected tables with baskets and stands for ease of movement. Approval was granted. In the twenty-second year seasonal offerings and the great he were fixed; bringing out tablets, offering incense, presenting offerings, and other rites were abolished; when the time came robes and caps were brought out and stored. Officials of the Court of Imperial Sacrifices and the Spirit Palace Directorate carried this out. In the twenty-fourth year the mid-winter great he was abolished along with the announcement sacrifice; the great he was again performed on New Year's Eve with rites the same as seasonal offerings. In the twenty-eighth year the announcement sacrifice rites were restored. When Muzong took the throne the Ministry of Rites, because the late emperor's mourning garments had not yet been removed, requested following the Hongzhi 18 precedent: the year-end great he and the first-month seasonal offering should both be performed by dispatched officials. Music was set up but not played; the emperor fasted at the mourning quarters; collateral-sacrifice officials were also within the twenty-seven days and should be temporarily exempted. This was adopted.

○時享

Seasonal Offerings

洪武元年，定宗廟之祭，每歲四孟及歲除，凡五享。學士陶安等言：「古者四時之祭，三祭皆合享於祖廟，惟春祭於各廟。自漢而下，廟皆同堂異室，則四時皆合祭。今宜仿近制，合祭於第一廟，庶適禮之中，無煩瀆也。」太祖命孟春特祭於各廟，三時及歲除則祫佩祭於德祖廟。二年，定時享之制，春以清明，夏以端午，秋以中元，冬以冬至。歲除如舊。三年，禮部尚書崔亮言：「孟月者，四時之首。因時變，致孝思，故備三牲黍稷品物以祭。至仲季之月，不過薦新而已。既行郊祀，則廟享難舉，宜改從舊制。其清明等節，各備時物以薦。」從之。九年，新建太廟。凡時享，正殿中設德祖帝后神座，南向。左懿祖，右熙祖，東西向。仁祖次懿祖。凡神座俱不奉神主，止設衣冠。禮畢，藏之。孟春擇上旬日，三孟用朔日，及歲除皆合享。自是五享皆罷特祭，而行合配之禮。二十一年，定時享儀。更前制，迎神四拜，飲福四拜，禮畢四拜。二十五年，定時享。若國有喪事，樂備而不作。

In the first year of Hongwu sacrifices at the ancestral temple were fixed at the four first months and New Year's Eve—five offerings in all. Academician Tao An and others submitted: "In antiquity the sacrifices of the four seasons: three were jointly offered at the ancestral temple, only the spring sacrifice at each separate temple. From Han times onward temples were all one hall with separate chambers, so all four seasons were jointly sacrificed. We should follow recent practice and jointly sacrifice at the first temple, fitting the mean of ritual without excessive trouble." Taizu ordered a special sacrifice in the first month of spring at each temple; the three other seasons and New Year's Eve would have he and pei sacrifices at Dezu's temple. In the second year the seasonal offering system was fixed: spring on Qingming, summer on the Dragon Boat Festival, autumn on the Ghost Festival, winter on the winter solstice. New Year's Eve followed the old practice. In the third year Minister of Rites Cui Liang submitted: "The first month of each season is the head of the season. Following the change of seasons, filial thoughts are expressed; therefore the three victims, millet, and sacrificial objects are prepared for sacrifice. In the second and third months of a season nothing more than new harvest offerings is needed. Once suburban sacrifice has been performed, temple offerings are hard to conduct; the old system should be restored. For Qingming and other festivals seasonal objects should be prepared as offerings." This was adopted. In the ninth year the new Grand Temple was built. For seasonal offerings the spirit seats of Dezu and his consort were set in the center of the main hall, facing south. Yizu on the left, Xizu on the right, facing east and west. Renzu next after Yizu. All spirit seats bore no spirit tablets; only robes and caps were set out. When the rites were finished they were stored away. On a day in the first ten days of the first month of spring, the three other first months used the first day of the month, and New Year's Eve—all were jointly offered. Thereafter the five offerings all abolished special sacrifice and performed joint collateral rites. In the twenty-first year the seasonal offering rites were fixed. The previous system was revised: welcoming the spirits, four bows; drinking the blessing, four bows; when rites were finished, four bows. In the twenty-fifth year seasonal offerings were fixed. If the state had mourning affairs music was prepared but not played.

正統三年正月，享太廟。禮部言，故事，先三日，太常寺奏祭祀，御正殿受奏。是日，宣宗皇帝忌辰，例不鳴鐘鼓，第視事西角門。帝以祭祀重事，仍宜升殿，餘悉遵永樂間例行之。天順六年，閣臣以皇太后喪，請改孟冬時享於除服後。從之。成化四年，禮部以慈懿太后喪，請改孟秋享廟於初七日。不從。

In the first month of the third year of Zhengtong the Grand Temple was offered to. The Ministry of Rites noted that by precedent, three days beforehand the Court of Imperial Sacrifices reported the sacrifice and the emperor received the report in the main hall. That day was Emperor Xuanzong's death anniversary; by precedent bells and drums were not sounded; he only conducted affairs at the West Corner Gate. The emperor held that sacrifice is a weighty matter and he should still ascend the hall; the rest should follow the Yongle precedent. In the sixth year of Tianshun Grand Secretariat members, because of the empress dowager's mourning, requested changing the mid-winter seasonal offering until after mourning garments were removed. This was adopted. In the fourth year of Chenghua the Ministry of Rites, because of Empress Dowager Ciyi's mourning, requested changing the mid-autumn temple offering to the seventh day of the first month. This was not accepted.

嘉靖十一年，大學士張孚敬等言：「太廟祭祀，但設衣冠。皇上改行出主，誠合古禮。但遍詣羣廟，躬自啓納，不免過勞。今請太祖神主，躬自安設。羣廟帝后神主，則以命內外捧主諸臣。」帝從其請。十七年，定享祫禮，凡立春特享，親祭太祖，遣大臣八人分獻諸帝，內臣八人分獻諸後。立夏時祫，各出主於太廟。太祖南向，成祖西向，序七宗之上，仁、宣、英、憲、孝、睿、武宗東西相向。秋冬時祫，如夏禮。二十四年，新廟成，復定享祫止設衣冠，不出主。隆慶元年，孟夏時享，以世宗几筵未撤，遵正德元年例，先一日，帝常服祭告几筵，祗請諸廟享祀。其後，時享、祫祭在大祥內者，皆如之。

In the eleventh year of Jiajing Grand Secretary Zhang Fujing and others submitted: "Grand Temple sacrifices only set out robes and caps. Your Majesty's change to bringing out tablets truly accords with ancient ritual. But visiting every temple and personally opening and storing them is unavoidably overly taxing. We now request that Your Majesty personally install Taizu's spirit tablet. For the spirit tablets of emperors and empresses in the group temples, officials who bear tablets should be commanded." The emperor adopted their request. In the seventeenth year offering and he rites were fixed: at the Beginning of Spring there was a special offering; the emperor personally sacrificed to Taizu; eight grand ministers were dispatched to offer to the various emperors; eight inner attendants to the various empresses. At the Beginning of Summer seasonal he each tablet was brought out to the Grand Temple. Taizu faced south; Chengzu faced west above the seven lineages in order; Ren, Xuan, Ying, Xian, Xiao, Rui, and Wuzong faced each other east and west. Autumn and winter seasonal he followed the summer rites. In the twenty-fourth year, when the new temple was completed, offering and he were again fixed to set out only robes and caps, without bringing out tablets. In the first year of Longqing, at the mid-summer seasonal offering, because Shizong's spirit couch had not yet been removed, following the Zhengde 1 precedent, one day beforehand the emperor in ordinary dress announced at the spirit couch and respectfully requested the temples to receive sacrifice. Thereafter seasonal offerings and he sacrifices within the great auspicious mourning period all followed this.

○薦新

New Harvest Offerings

洪武元年，定太廟月朔薦新儀物：正月，韭、薺、生菜、雞子、鴨子。二月，水芹、蔞蒿、臺菜、子鵝。三月，茶、筍、鯉魚、鮆魚。四月，櫻桃、梅、杏、鰣魚、雉。五月，新麥、王瓜、桃、李、來禽、嫩雞。六月，西瓜、甜瓜、蓮子、冬瓜。七月，菱、梨、紅棗、蒲萄。八月，芡、新米、藕、茭白、姜、鱖魚。九月，小紅豆、慄、柿、橙、蟹、鯿魚。十月，木瓜、柑、橘、蘆菔、兔、雁。十一月，蕎麥、甘蔗、天鵝、鶿老、鹿。十二月，芥菜、菠菜、白魚、鯽魚。其禮皆天子躬行。未幾，以屬太常。二年詔，凡時物，太常先薦宗廟，然後進御。三年，定朔日薦新，各廟共羊一、豕一、籩豆八、簠簋登鉶各二、酒尊三，及常饌鵝羹飯。太常卿及與祭官法服行禮。望祭，止常饌鵝羹飯，常服行禮。又有獻新之儀，凡四方別進新物，在月薦外者，太常卿與內使監官常服獻於太廟。不行禮。其後朔望祭祀，及薦新、獻新，俱於奉先殿。

In the first year of Hongwu the ritual objects for monthly new harvest offerings at the Grand Temple were fixed: first month—leeks, shepherd's purse, lettuce, eggs, duck eggs. Second month—water celery, artemisia, tai vegetable, goslings. Third month—tea, bamboo shoots, carp, hairtail. Fourth month—cherries, plums, apricots, shad, pheasant. Fifth month—new wheat, snake gourd, peaches, plums, quince, young chickens. Sixth month—watermelon, muskmelon, lotus seeds, winter melon. Seventh month—water caltrop, pears, red dates, grapes. Eighth month—gorgon fruit, new rice, lotus root, wild rice stem, ginger, mandarin fish. Ninth month—small red beans, chestnuts, persimmons, oranges, crabs, bream. Tenth month—papaya, tangerines, oranges, radishes, rabbit, wild goose. Eleventh month—buckwheat, sugar cane, swan, cormorant, deer. Twelfth month—mustard greens, spinach, white fish, crucian carp. For all these rites the Son of Heaven performed them in person. Before long this was assigned to the Court of Imperial Sacrifices. In the second year an edict ordered that for all seasonal objects the Court of Imperial Sacrifices should first offer them at the ancestral temple, then present them to the imperial table. In the third year new harvest offerings on the first of the month were fixed: each temple shared one sheep, one pig, eight baskets and stands, two each of grain vessels, gui, and meat stands, three wine vessels, and regular fare of goose broth and rice. The Court of Imperial Sacrifices Director and sacrificing officials in formal dress performed the rites. For the full-moon sacrifice only regular fare of goose broth and rice was offered, performed in ordinary dress. There was also the rite of presenting new objects: whenever specially presented new objects from the four quarters came outside the monthly offerings, the Court of Imperial Sacrifices Director and inner palace attendants in ordinary dress presented them at the Grand Temple. No rites were performed. Thereafter first- and full-moon sacrifices, new harvest offerings, and presentations of new objects were all performed at the Hall of Forefathers.

○加上諡號

Conferral of Posthumous Titles

洪武元年，追尊四廟諡號，冊寶皆用玉。冊簡長尺二寸，廣一寸二分，厚五分，簡數從文之多寡。聯以金繩，藉以錦褥，覆以紅羅泥金夾帕，冊匣硃漆鏤金，龍鳳文。其寶篆文，廣四寸九分，厚一寸二分，金盤龍紐，系以錦綬，裹以紅錦，加帕納於盝，盝裝以金。德祖冊文曰：「孝玄孫嗣皇帝臣某，再拜稽首上言：臣聞尊敬先世，人之至情，祖父有天下，傳之子孫，子孫有天下，追尊祖父，此古今通義也。臣遇天下兵起，躬披甲冑，調度師旅，戡定四方，以安人民，土地日廣。皆承祖宗之庇。臣庶推臣爲皇帝，而先世考妣未有稱號。謹上皇高祖考府君尊號曰玄皇帝，廟號德祖。伏惟英爽。鑑此孝思。」其寶文曰：「德祖玄皇帝之寶」。玄皇后、懿祖以下，帝后冊寶並同。建文時，追尊諡冊之典，以革除無考。

In the first year of Hongwu posthumous titles for the four temples were conferred; registers and seals all used jade. Register slips were one foot two inches long, one inch two fen wide, and five fen thick; the number of slips followed the length of the text. They were joined with gold cord, laid on brocade cushions, covered with red silk and gold-embossed layered cloth; register cases were vermilion lacquer with gold openwork dragon and phoenix designs. The seal characters were four inches nine fen wide and one inch two fen thick, with a gold coiled-dragon knob, attached with brocade cords, wrapped in red brocade, covered with cloth and placed in a case with gold mountings. Dezu's register text read: "Filial great-great-grandson and successor emperor, your subject, twice bowing and touching the forehead to the ground, submits: Honoring former generations is the utmost of human feeling; when a grandfather possesses the realm and transmits it to descendants, and descendants possess the realm and posthumously honor their grandfather—this is the universal principle of antiquity and the present. Your subject encountered warfare throughout the realm, personally donned armor, directed armies, pacified the four quarters, and settled the people; the land daily grew broader. All this was received through the shelter of ancestors. Your subject's subjects advanced your subject as emperor, yet forebears of former generations had received no titles. Respectfully the late great-great-grandfather is given the honored title Emperor Xuan and temple name Dezu. We humbly hope for your bright spirit. Look upon this filial thought." Its seal text read: "Seal of Dezu Emperor Xuan." For Empress Xuan and from Yizu downward, the registers and seals of emperors and empresses were all the same. In the Jianwen era the institution of conferring posthumous titles and registers was abolished as part of reform.

永樂元年五月，進高皇帝、高皇后諡議。前一日，於奉天殿中設諡議案。是日早，帝袞冕升殿，如常儀。文武官朝服四拜。禮部官奏進尊諡議。序班二員引班首升丹陛，捧諡議官以諡議文授班首，由中門入，至殿中。贊進尊諡議。駕興，詣諡議文案。班首進置於案，跪，百官皆跪。帝覽畢，復坐。班首與百官俯伏興，復位，再行四拜。禮畢。帝親舉諡議，付翰林院臣撰冊文。

In the fifth month of the first year of Yongle the posthumous title deliberation for the High Emperor and High Empress was advanced. One day beforehand deliberation tables for posthumous titles were set in the Hall of Supreme Harmony. That morning the emperor in full regalia ascended the hall according to the usual rites. Civil and military officials in court dress performed four bows. Ministry of Rites officials reported the presentation of the posthumous title deliberation. Two ushers led the formation chief up the red steps; the official bearing the deliberation gave the text to the formation chief, who entered through the central gate to the middle of the hall. They intoned the presentation of the posthumous title deliberation. The imperial carriage rose; the emperor proceeded to the deliberation table. The formation chief advanced, placed it on the table, and knelt; all officials knelt. When the emperor had finished reading, he sat again. The formation chief and all officials prostrated themselves and rose, returned to position, and performed four bows again. The rites were finished. The emperor personally took up the deliberation and gave it to Hanlin Academy scholars to compose the register text.

六月，以上尊諡，先期齋戒，遣官祭告天地、宗廟、社稷。鴻臚寺設香案於奉天殿。是日早，內侍以冊寶置於案。太常寺於太廟門外丹陛上，皇考、皇妣神御前各設冊寶案。鴻臚寺設冊寶輿於奉天門外，鹵簿、樂懸如常儀。百官祭服詣太廟門外立俟，執事官並宣冊寶官，先從太廟右門入，序立殿右。帝袞冕御華蓋殿，捧冊寶官四員祭服，於奉天殿東西序立。鴻臚寺奏請行禮。帝出奉天殿冊寶案前，捧冊寶官各捧前行，置彩輿內，鹵簿大樂前導。帝乘輿，隨彩輿行。至午門外降輿，升輅，至太廟門。百官跪俟彩輿過，興。帝降輅，隨彩輿至太廟中門外。捧冊寶官各捧前行，帝隨行，至丹陛上。捧冊寶置於案，典儀傳唱如常，內贊奏就位，典儀奏迎神奏樂。樂止，內贊奏帝四拜，百官同。典儀奏進冊寶，捧冊寶官前行，駕由左門入，至廟中，詣皇考神御前。奏跪，搢圭。奏進冊，捧冊官跪進於帝左，帝受冊以授執事官，置於案左，奏出圭，贊宣冊，宣冊官跪宣於帝左。冊文曰：「惟永樂元年，歲次癸未，六月丁未朔，越十一日丁巳，孝子嗣皇帝臣某，謹拜手稽首言：臣聞俊德贊堯，重華美舜，禹、湯、文、武，列聖相承，功德並隆，鹹膺顯號。欽惟皇考皇帝，統天肇運，奮自布衣，戡定禍亂，用夏變夷，以孝治天下。四十餘年，民樂永熙，禮樂文章，垂憲萬世，德合乾坤，明同日月，功超千古，道冠百王。謹奉冊寶，上尊諡曰聖神文武欽明啓運俊德成功統天大孝高皇帝，廟號太祖。伏惟神靈陟降，陰騭下民，覆幬無極，與天常存。」宣冊訖，奏搢圭。奏進寶，捧寶官以寶跪進於帝左。帝受寶，以授執事官，置於案右。奏出圭。贊宣寶，宣寶官跪宣於帝右，寶文如諡號。宣寶訖，奏俯伏，興。帝詣皇妣神御前，進宣冊寶如前儀。冊文曰：「臣聞自古后妃，皆承世緒。嬀汭嬪虞，發祥帝室，周姜輔治，肇基邦君。欽惟皇妣孝慈皇后，以聖輔聖，同起側微，弘濟艱難，化家爲國。克勤克儉，克敬克誠，克孝克慈，以奉神靈之統，理萬物之宜。正位中宮十有五年，家邦承式，天下歸仁。謹奉冊寶，上尊諡曰孝慈昭憲至仁文德承天順聖高皇后。伏惟聖靈陟降，膺慈顯名，日月光華，照臨永世。」寶文如諡號。宣寶訖，帝復位。奏四拜，百官同。行祭禮如常儀。翌日，頒詔天下。以上諡禮成，賜陪祀執事官宴，餘官人賜鈔一錠。

In the sixth month, to confer the honored posthumous titles, fasting was observed beforehand and officials were dispatched to announce at Heaven and Earth, the ancestral temples, and the altars of soil and grain. The Court of State Ceremonial set incense tables in the Hall of Supreme Harmony. That morning inner attendants placed the registers and seals on the tables. The Court of Imperial Sacrifices set register and seal tables on the red steps outside the Grand Temple gate before the spirit images of the imperial father and mother. The Court of State Ceremonial set register and seal palanquins outside the Gate of Heavenly Favor; guard of honor and suspended music followed the usual rites. Officials in sacrificial dress proceeded to outside the Grand Temple gate and stood waiting; officiating officials and register-and-seal proclaiming officials first entered through the Grand Temple's right gate and took position on the hall's right. The emperor in full regalia proceeded to the Canopy Hall; four officials in sacrificial dress bearing registers and seals stood in order east and west of the Hall of Supreme Harmony. The Court of State Ceremonial reported requesting the performance of rites. The emperor came out before the register and seal table in the Hall of Supreme Harmony; officials bearing registers and seals placed them in the decorated palanquin; guard of honor and great music led the way. The emperor mounted the palanquin and followed the decorated palanquin. Reaching outside the Meridian Gate he descended and mounted the carriage; he reached the Grand Temple gate. Officials knelt waiting for the decorated palanquin to pass, then rose. The emperor descended from the carriage and followed the decorated palanquin to outside the Grand Temple's central gate. Officials bearing registers and seals bore them forward; the emperor followed to the red steps. Registers and seals were placed on the tables; the master of ceremonies intoned as usual; the inner intoner reported taking position; the master of ceremonies reported welcoming the spirits and playing music. When music stopped, the inner intoner reported the emperor's four bows; officials did the same. The master of ceremonies reported presenting registers and seals; officials bearing them advanced; the imperial carriage entered through the left gate to the middle of the temple and proceeded before the imperial father's spirit image. They reported kneeling; he inserted the scepter. They reported presenting the register; the register bearer knelt and presented on the emperor's left; the emperor received the register and gave it to the officiating official to place on the left of the table; they reported withdrawing the scepter; they intoned proclaiming the register; the proclaimer knelt and proclaimed on the emperor's left. The register text read: "In the first year of Yongle, year guiwei, sixth month, day dingwei, on the eleventh day dingsi, the filial son and successor emperor respectfully bowing with joined hands and touching the forehead to the ground submits: Outstanding virtue assisted Yao, Chonghua beautified Shun, and Yu, Tang, Wen, and Wu—the successive sages inherited one another; achievement and virtue were both exalted, and all received illustrious titles. Respectfully considering the late imperial father, he aligned with Heaven and inaugurated the enterprise, rising from common cloth, quelling calamity and disorder, transforming the barbarian with Xia culture, and governing the realm with filial piety. For more than forty years the people rejoiced in lasting peace; ritual, music, and literature were bequeathed as law for ten thousand generations; virtue matched Heaven and Earth, brightness matched sun and moon, achievement surpassed a thousand ages, and the Way crowned a hundred kings. Respectfully presenting register and seal, the honored posthumous title is conferred: Sagely, Divine, Civil, Martial, Reverent, Bright, Enlightened, Prospering, Outstanding, Virtuous, Successful, Aligning-with-Heaven, Greatly Filial High Emperor; temple name Taizu. We humbly hope the spirit ascends and descends, hidden blessing descends upon the people, shelter is boundless, and existence with Heaven is everlasting." When the register was proclaimed, they reported inserting the scepter. They reported presenting the seal; the seal bearer knelt and presented the seal on the emperor's left. The emperor received the seal and gave it to the officiating official to place on the right of the table. They reported withdrawing the scepter. They intoned proclaiming the seal; the seal proclaimer knelt and proclaimed on the emperor's right; the seal text matched the posthumous title. When the seal was proclaimed, they reported prostrating and rising. The emperor proceeded before the imperial mother's spirit image and presented and proclaimed register and seal as in the previous rites. The register text read: "Your subject has heard that empresses and consorts of antiquity all inherited the lineage of the age. Ji of Guirui became consort of Yu and sent forth fortune to the imperial house; Jiang of Zhou assisted in governance and founded the foundation of the state. Respectfully considering the late imperial mother Empress Xiaoci, with sage assisting sage, she rose together from humble station, broadly rescued hardship, and transformed the family into a state. She was capable in diligence and frugality, reverence and sincerity, filial piety and compassion, serving the spirits' succession and ordering the myriad things' fitness. In the correct position of the central palace for fifteen years, family and state received her model and the realm returned to benevolence. Respectfully presenting register and seal, the honored posthumous title is conferred: Xiaoci, Illustrious in Governance, Utmost Benevolence, Civil Virtue, Receiving Heaven, Following Sagacity High Empress. We humbly hope the sage spirit ascends and descends and receives a compassionate illustrious name; sun and moon's splendor shines upon everlasting generations." The seal text matched the posthumous title. When the seal was proclaimed, the emperor returned to position. They reported four bows; officials did the same. The sacrificial rites proceeded as in the usual rites. The next day an edict was issued throughout the realm. When the posthumous title rites were completed, a feast was granted to collateral-sacrifice officiating officials; other officials each received one ingot of paper money.

仁宗即位，九月，禮部同諸臣進大行皇帝仁孝皇后諡議。仁宗立受之，覽畢，流涕不已，以付翰林院撰諡冊。禮部奏上諡儀，前期齋戒遣祭如常，內侍置冊寶輿於奉天門。厥明，捧冊寶置輿中。帝衰服詣奉天門，內侍舉冊寶輿，帝隨輿後行，降階，升輅。百官立金水橋南，北向跪。俟輿過，興。隨至思善門外，序立，北向。帝降輅。冊寶輿由中門入，至几筵殿丹陛上。帝由左門入，就丹陛上拜位。捧冊寶官由殿左門入，至几筵前。導引官奏四拜，皇太孫、親王、皇孫陪拜丹陛上，百官陪拜思善門外。帝由殿左門入，詣大行皇帝位前，跪進冊、進寶。宣冊寶官跪宣畢，奏俯伏、興。帝詣仁孝皇后神位前，禮並同。奏復位四拜，皇太孫以下同。禮畢，行祭禮。是日，改題仁孝皇后神主，詔頒天下。是後，上皇帝及太皇太后、皇太后尊諡，皆仿此。

When Renzong took the throne, in the ninth month the Ministry of Rites together with officials advanced the posthumous title deliberation for the late emperor and Empress Renxiao. Renzong immediately received it; when he had finished reading, he wept without cease and gave it to the Hanlin Academy to compose the posthumous register. The Ministry of Rites reported the posthumous title rites; fasting was observed beforehand and sacrifices dispatched as usual; inner attendants placed the register and seal palanquin at the Gate of Heavenly Favor. At dawn registers and seals were placed in the palanquin. The emperor in mourning dress proceeded to the Gate of Heavenly Favor; inner attendants raised the register and seal palanquin; the emperor followed behind the palanquin, descended the steps, and mounted the carriage. Officials stood south of the Golden Water Bridge, facing north and kneeling. They waited for the palanquin to pass, then rose. They followed to outside Sishan Gate, took position in order, facing north. The emperor descended from the carriage. The register and seal palanquin entered through the central gate to the red steps of the Spirit Couch Hall. The emperor entered through the left gate and took the bowing position on the red steps. Officials bearing registers and seals entered through the hall's left gate to before the spirit couch. The guiding official reported four bows; the heir apparent, princes, and imperial grandsons collateral-bowed on the red steps; officials collateral-bowed outside Sishan Gate. The emperor entered through the hall's left gate, proceeded before the late emperor's seat, knelt, and presented register and seal. The register and seal proclaiming officials knelt and proclaimed; when finished, they reported prostrating and rising. The emperor proceeded before Empress Renxiao's spirit seat; the rites were all the same. They reported returning to position for four bows; the heir apparent and those below did the same. When rites were finished, sacrificial rites were performed. That day Empress Renxiao's spirit tablet inscription was revised; an edict was issued throughout the realm. Thereafter posthumous titles for emperors, grand empress dowagers, and empress dowagers all followed this.

嘉靖十七年，世宗用豐坊奏，加獻皇帝廟號，稱宗配帝，乃改奉太宗爲成祖。命制二聖神位於南宮，遂詣景神殿，奉冊寶。尊文皇帝曰成祖啓天弘道高明肇運聖武神功純仁至孝文皇帝，尊獻皇帝曰睿宗知天守道洪德淵仁寬穆純聖恭儉敬文獻皇帝。又上皇天上帝大號。十一月朔，帝詣南郊，恭進冊表。禮成，還詣太廟，奉冊寶，加上高皇帝尊號曰太祖開天行道肇紀立極大聖至神仁文義武俊德成功高皇帝，加上高皇后尊號曰孝慈貞化哲順仁徽成天育聖至德高皇后。是日，中宮捧高皇后主，助行亞獻禮，文武官命婦陪祀。復擇日詣太廟，行改題神主禮。

In the seventeenth year of Jiajing, Shizong, adopting Feng Fang's memorial, added a temple name for the Offerer Emperor and styled him a founder collateral to the emperor; Taizong was then changed to Chengzu. Orders were given to make spirit seats for the two sages in the Southern Palace; then he proceeded to the Hall of Splendid Deities and presented registers and seals. The Civil Emperor was honored as Chengzu, Enlightening Heaven, Expanding the Way, Lofty Brightness, Prospering the Enterprise, Sagely Martial, Divine Achievement, Pure Benevolence, Utmost Filiality Civil Emperor; the Offerer Emperor as Ruizong, Knowing Heaven, Keeping the Way, Vast Virtue, Deep Benevolence, Broad Serenity, Pure Sagacity, Reverent Frugality, Reverent Civility Offerer Emperor. The great title of the Supreme Heavenly Emperor was also elevated. On the first day of the eleventh month the emperor proceeded to the southern suburb and respectfully presented register and memorial. When rites were finished he returned and proceeded to the Grand Temple, presented registers and seals, and added to the High Emperor's honored title: Taizu, Opening Heaven, Practicing the Way, Establishing the Foundation, Setting the Pole, Greatly Sagely, Utmost Divine, Benevolent, Civil, Righteous, Martial, Outstanding, Virtuous, Successful High Emperor; and to the High Empress's honored title: Xiaoci, Chaste Transformation, Philosophic Compliance, Benevolent Elegance, Completing Heaven, Nurturing Sagacity, Utmost Virtue High Empress. That day the empress bore the High Empress's tablet and assisted in the secondary offering, while wives of civil and military officials accompanied the sacrifice. On another chosen day he proceeded to the Grand Temple to perform the rite of revising the spirit tablet inscription.

○廟諱

Temple Taboo Names

天啓元年正月，從禮部奏，凡從點水加各字者，俱改爲「雒」，從木加交字者，俱改爲「較」。惟督學稱較字未宜，應改爲學政。各王府及文武職官，有犯廟諱御名者，悉改之。

In the first month of the first year of Tianqi, following the Ministry of Rites memorial, all characters formed from the water radical plus ge were changed to the taboo form Luo, and all formed from the wood radical plus jiao were changed to the taboo form Jiao. Only the title education intendant, whose name used the taboo character Jiao, was held unsuitable and should be changed to education administrator. All princely establishments and civil and military officeholders who violated temple taboo names or imperial names were required to change them.

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