Volume 52 Treatises 28: Rites 6

志第二十八禮六〈（吉禮六）〉

Treatise 28: Rites 6 (Auspicious Rites 6)〉

奉先殿奉慈殿獻皇帝廟新王從饗功臣配饗王國宗廟羣臣家廟

The Hall of Ancestors; the Hall of Maternal Kindness; the Temple of the Offering Emperor; joint offerings for newly enfeoffed princes; matching offerings for meritorious ministers; ancestral temples of princely domains; and family temples of the official class

○奉先殿

○ The Hall of Ancestors

洪武三年，太祖以太廟時享，未足以展孝思，復建奉先殿於宮門內之東。以太廟象外朝，以奉先殿象內朝。正殿五間，南向，深二丈五尺。前軒五間，深半之。制四代帝后神位、衣冠，定儀物、祝文。每日朝晡，帝及皇太子諸王二次朝享。皇后率嬪妃日進膳羞，諸節致祭，月朔薦新，其品物視元年所定。惟三月不用鮆魚，四月減鰣魚，益以王瓜彘，五月益以茄，九月減柿蟹，十月減木瓜蘆菔，益以山藥，十一月減天鵝鶿老，益以麞。皆太常奏聞，送光祿寺供薦。凡遇時新品物，太常供獻。又錄皇考妣忌日，歲時享祀以爲常。成祖遷都北京，建如制。宣德元年，奉太宗祔廟畢，復遣鄭王瞻颭詣奉先殿，設酒果祭告，奉安神位。天順七年，奉孝恭皇后祔廟畢，帝還行奉安神位禮，略如祔廟儀。弘治十七年，吏部尚書馬文升言：「南京進鮮船，本爲奉先殿設。輓夫至千人，沿途悉索。今揚、徐荒旱，願仿古凶年殺禮之意，減省以蘇民困。」命所司議行之。武宗即位，祧熙祖。奉先殿神位亦遷德祖之西，其衣冠、牀幔、儀物貯於神庫。

In the third year of the Hongwu reign, the Taizu found that the periodic offerings at the Grand Ancestral Temple did not fully satisfy his filial devotion, and therefore built the Hall of Ancestors anew on the east side within the palace gates. The Grand Ancestral Temple stood for the outer court, and the Hall of Ancestors for the inner court. The main hall had five bays facing south, twenty-five chi in depth. The front veranda had five bays, half the depth of the main hall. Spirit tablets and vestments for four generations of emperors and empresses were fashioned, and ritual implements and prayer texts were prescribed. Morning and evening each day, the emperor, the crown prince, and the princes attended twice to pay homage and offer sacrifice. The empress led the consorts in presenting daily meals; sacrifices were offered at the seasonal festivals, and fresh produce was presented at each new moon, all according to the list fixed in the founding year. In the third month shad was omitted; in the fourth the shad offering was reduced and wax gourd and pork were added; in the fifth eggplant was added; in the ninth persimmon and crab were reduced; in the tenth papaya and radish were reduced and Chinese yam was added; in the eleventh swan, cormorant, and dried fish were reduced and roe deer was added. In every case the Court of Imperial Sacrifices reported to the throne, and the Court of Imperial Entertainments supplied the offerings. Whenever new seasonal products appeared, the Court of Imperial Sacrifices furnished them for presentation. The death anniversaries of the imperial father and mother were also recorded, and yearly sacrifices were established as a standing observance. When the Chengzu transferred the capital to Beijing, a hall was built to the same design. In the first year of Xuande, after Taizong had been enshrined in the ancestral temple, the Prince of Zheng Zhu Zhan’en was again sent to the Hall of Ancestors to set out wine and fruit, announce the sacrifice, and install the spirit seat. In the seventh year of Tianshun, after Empress Xiaogong had been enshrined in the temple, the emperor again performed the rite of installing the spirit seat, largely following the enshrinement ceremony. In the seventeenth year of Hongzhi, Minister of Personnel Ma Wensheng said: “The fresh-tribute boats from Nanjing were originally set up for the Hall of Ancestors. The bier-bearers numbered as many as a thousand, and all along the route they demanded whatever they wished. Yang and Xu are now afflicted by drought and famine; we ask to follow the ancient practice of curtailing rites in calamitous years and reduce these outlays to ease the people’s hardship. The emperor ordered the relevant offices to deliberate and implement the proposal. When the Wuzong acceded, Xizu was displaced from the ancestral line. The spirit tablets in the Hall of Ancestors were also moved to the west of Dezu, and their vestments, bed hangings, and ritual objects were placed in the spirit treasury.

嘉靖十四年，定內殿之祭並禮儀。清明、中元、聖誕、冬至、正旦，有祝文，樂如宴樂。兩宮壽旦，皇后並妃嬪生日，皆有祭，無祝文、樂。立春、元宵、四月八日、端陽、中秋、重陽、十二月八日，皆有祭，用時食。舊無祝文，今增告詞。舊儀，但一室一拜，至中室跪祝畢，又四拜，焚祝帛。今就位四拜，獻帛爵，祝畢，后妃助亞獻，執事終獻，撤饌又四拜。忌祭，舊具服作樂，今更淺色衣，去樂。凡祭方澤、朝日夕月，出告、回參，及冊封告祭，朔望行禮，皆在焉。十五年，禮部尚書夏言等奏：「悼靈皇后神主，先因祔於所親，暫祔奉慈殿孝惠太后之側。茲三後神主既擬遷於陵殿，則悼靈亦宜暫遷奉先殿旁室，享祀祭告，則一體設饌。」從之。隆慶元年，禮部言：「舊制，太廟一歲五享，而節序忌辰等祭，則行於奉先殿。今孝潔皇后既祔太廟，則奉先殿亦宜奉安神位。」乃設神座、儀物於第九室，遣官祭告如儀。萬曆三年，帝欲以孝烈、孝恪二後神位奉安於奉先殿。禮官謂世宗時，議祔陵祭，不議祔內殿。帝曰：「奉先殿見有孝肅、孝穆、孝惠三後神位，俱皇祖所定，宜遵行祔安。」蓋當時三後既各祔陵廟，仍並祭於奉先殿，而外廷莫知也。命輔臣張居正等入視。居正等言：「奉先殿奉安列聖祖妣，凡推尊爲後者，俱得祔享內殿，比之太廟一帝一後者不同，今亦宜奉安祔享。」從之。

In the fourteenth year of Jiajing, the sacrifices of the inner halls and their ceremonial order were prescribed. At Qingming, Zhongyuan, the imperial birthday, the winter solstice, and New Year’s Day there were prayer texts, with music like that used at banquets. On the birthdays of the two palaces, the empress, and all the consorts, sacrifices were held but without prayer texts or music. At the Beginning of Spring, the Lantern Festival, the eighth day of the fourth month, the Dragon Boat Festival, Mid-Autumn, Double Yang, and the eighth day of the twelfth month, sacrifices were offered with seasonal foods. Previously there had been no prayer texts; announcement formulas were now added. Under the old rite one bowed once in each chamber; upon reaching the central chamber one knelt, completed the prayer, bowed four times again, and burned the prayer silks. Now one bowed four times upon taking position, presented silks and libation cups, and when the prayer was finished the empress and consorts assisted in the secondary offering, the attendants performed the final offering, and after the viands were cleared away one bowed four times again. For death-anniversary sacrifices, formerly full mourning dress and music had been used; now lighter-colored garments were worn and music was omitted. All sacrifices at the Square Mound, to the morning sun and evening moon, departure announcements, return presentations, enfeoffment announcements, and new- and full-moon rites were performed there. In the fifteenth year, Minister of Rites Xia Yan and others memorialized: “The spirit tablet of Empress Daoling had first, because she was enshrined with her own kin, been placed temporarily beside Empress Xiaohui in the Hall of Maternal Kindness. Now that the spirit tablets of the three empresses are to be moved to the mausoleum hall, Daoling should likewise be moved temporarily to a side chamber of the Hall of Ancestors; for offerings, announcements, and sacrifices, one and the same set of viands should be prepared. The proposal was approved. In the first year of Longqing, the Ministry of Rites said: “Under the former system the Grand Ancestral Temple received five offerings a year, whereas seasonal and death-anniversary sacrifices were performed at the Hall of Ancestors. Now that Empress Xiaojie has been enshrined in the Grand Temple, the Hall of Ancestors should likewise receive her spirit seat. A spirit throne and ritual objects were set up in the ninth chamber, and an official was dispatched to announce the sacrifice according to the rite. In the third year of Wanli, the emperor wished to install the spirit tablets of Empresses Xiaolie and Xiaoke in the Hall of Ancestors. The ritual officials said that in the Shizong reign only enshrinement at the mausoleum temple had been discussed, not enshrinement in the inner hall. The emperor said: “The Hall of Ancestors already holds the spirit tablets of Empresses Xiaosu, Xiaomu, and Xiaohui, all as fixed by our imperial grandfather; the enshrinement and installation should follow that precedent. In fact, although the three empresses had each been enshrined at the mausoleum temple, they continued to receive joint sacrifice at the Hall of Ancestors—a practice unknown outside the inner court. He ordered the chief ministers Zhang Juzheng and others to enter and inspect. Zhang Juzheng and others said: “The Hall of Ancestors enshrines the ancestral emperors and empresses of successive reigns; all who were elevated to empress may be enshrined and receive sacrifice in the inner hall—unlike the Grand Temple, where one emperor is paired with one empress—and these two should likewise be installed and enshrined. The proposal was approved.

先是，冊封告祭，以太常寺官執事，仍題請遣官。到萬曆元年，帝親行禮，而遣官之請廢。二年，太常寺以內殿在禁地，用內官供事便。帝俞其請。凡聖節、中元、冬至、歲暮，嘉靖初俱告祭於奉先殿。十五年，罷中元祭。四十五年，罷歲暮祭。隆慶元年，罷聖節、冬至祭。其方澤、朝日、夕月，出告、回參，嘉靖中行於景神殿。隆慶元年，仍行於奉先殿。諸帝后忌辰，嘉靖以前行於奉先殿。十八年，改高皇帝、後忌辰於景神殿，文皇帝、後以下於永孝殿。二十四年，仍行於奉先殿。凡內殿祭告，自萬曆二年後，親祭則祭品告文執事，皆出內監。遣官代祭，則皆出太常。惟品用脯醢者，即親祭亦皆出太常。萬曆十四年，禮臣言：「近年皇貴妃冊封，祭告奉先殿，祝文執事出內庭，而祭品取之太常，事體不一。夫太常專主祀享，而光祿則主膳羞。內庭祭告，蓋取象於食時上食之義也。宜遵舊制，凡祭告內殿，無論親行、遣官，其祭品光祿寺供；惟告文執事人，親行則辦之內庭，遣官則暫用太常寺。」從之。

Previously, for enfeoffment announcements and sacrifices, officials of the Court of Imperial Sacrifices had conducted the service, yet a memorial still requested that an official be dispatched. By the first year of Wanli the emperor performed the rite in person, and the request to dispatch an official was dropped. In the second year, the Court of Imperial Sacrifices argued that because the inner hall stood within the forbidden precinct, it was more convenient for inner eunuchs to perform the service. The emperor approved the request. For the imperial birthday, Zhongyuan, the winter solstice, and year’s end, at the beginning of the Jiajing reign all announcement sacrifices were performed at the Hall of Ancestors. In the fifteenth year the Zhongyuan sacrifice was abolished. In the forty-fifth year the year-end sacrifice was abolished. In the first year of Longqing the imperial-birthday and winter-solstice sacrifices were abolished. Sacrifices at the Square Mound, to the morning sun and evening moon, and departure announcements and return presentations were performed at the Jingshen Hall during the Jiajing reign. In the first year of Longqing they were again performed at the Hall of Ancestors. Death anniversaries of emperors and empresses before Jiajing were observed at the Hall of Ancestors. In the eighteenth year the death anniversaries of Gaozu and his empress were transferred to the Jingshen Hall, and those of Wenzong and his empress and the rest to the Yongxiao Hall. In the twenty-fourth year they were again performed at the Hall of Ancestors. For all inner-hall announcement sacrifices after the second year of Wanli, when the emperor sacrificed in person the offerings, prayer texts, and attendants all came from the inner eunuch establishment. When an official was dispatched to sacrifice in his stead, everything came from the Court of Imperial Sacrifices. Only when dried meat and pickled offerings were used—even for personal sacrifice—did everything still come from the Court of Imperial Sacrifices. In the fourteenth year of Wanli, ritual officials said: “In recent years, when an imperial noble consort was enfeoffed, the announcement sacrifice at the Hall of Ancestors had prayer texts and attendants from the inner court but offerings from the Court of Imperial Sacrifices—the arrangements were inconsistent. The Court of Imperial Sacrifices has charge of sacrificial offerings, while the Court of Imperial Entertainments has charge of food offerings. Inner-court announcement sacrifices are modeled on the idea of presenting food at mealtimes. The old system should be followed: for all announcement sacrifices in the inner hall, whether the emperor goes in person or an official is dispatched, the offerings should be supplied by the Court of Imperial Entertainments; only for the prayer text and attendants—when the emperor goes in person the inner court should arrange them; when an official is dispatched the Court of Imperial Sacrifices should be used for the time being. The proposal was approved.

○奉慈殿

○ The Hall of Maternal Kindness

孝宗即位，追上母妃孝穆太后紀氏諡，祔葬茂陵。以不得祔廟，遂於奉先殿右別建奉慈殿以祀。一歲五享，薦新忌祭，俱如太廟奉先殿儀。弘治十七年，孝肅周太后崩。先是成化時，預定周太后祔葬、祔祭之議，至是召輔臣議祔廟禮。劉健等言：「議誠有之，顧當年所引唐、宋故事，非漢以前制也。」帝以事當師古，乃援孝穆太后別祭奉慈殿爲言，而命廷臣議。健退，復疏論其事，以堅帝心。於是英國公張懋、吏部尚書馬文升等言：「宗廟之禮，乃天下公議，非子孫得以私之。殷、周七廟，父昭子穆，各有配座，一帝一後，禮之正儀。《春秋》書『考仲子之宮』，胡安國《傳》云：『孟子入惠公之廟，仲子無祭享之所。』以此見魯秉周禮，先王之制猶存，祖廟無二配故也。伏睹憲宗敕諭，有曰『朕心終不自安』。竊窺先帝至情，以重違慈意，因勉從並配之議。羣臣欲權以濟事，亦不得已而爲此也。據禮區處，上副先帝在天遺志，端有待於今日。稽之《周禮》，有祀先妣之文，《疏》雲『姜嫄也』，《詩》所謂『閟宮』是已。唐、宋推尊太后，不配食祖廟者，則別立殿以享之，亦得閟宮之義。我朝祖宗迄今已溢九廟，配皆無二。今宜於奉先殿外建一新廟，如《詩》之閟宮，宋之別殿，歲時薦享，仍稱太皇太后，則情義兩盡。」議上，復召健等至素幄，袖出《奉先殿圖》，指西一區曰：「此奉慈殿也。」又指東一區曰：「此神廚也。」欲於此地別建廟，奉遷孝穆神主，並祭於此。健等皆對曰：「最當。」已而欽天監奏，年方有礙，廷議暫奉於奉慈殿正中，徙孝穆居左。

When Xiaozong took the throne, he posthumously honored his mother, Consort Ji, as Empress Xiaomu and had her buried at Maoling. Because she could not be enshrined in the ancestral temple, a separate Hall of Maternal Kindness was built to the right of the Hall of Ancestors for her worship. Five offerings a year, fresh seasonal offerings, and death-anniversary sacrifices all followed the rites of the Grand Temple and the Hall of Ancestors. In the seventeenth year of Hongzhi, Empress Dowager Xiaosu of the Zhou clan died. Earlier, during the Chenghua reign, joint burial and enshrinement for Empress Dowager Zhou had been decided in advance; the chief ministers were now summoned to deliberate the enshrinement rite. Liu Jian and others said: “Such a deliberation did exist, but the Tang and Song precedents cited at the time were not the institutions of Han and earlier. The emperor, holding that the matter should follow antiquity, cited the separate sacrifice to Empress Xiaomu at the Hall of Maternal Kindness and ordered the court ministers to deliberate. Jian withdrew and memorialized again on the matter to strengthen the emperor’s resolve. Thereupon the Duke of Ying Zhang Mao, Minister of Personnel Ma Wensheng, and others said: “The rites of the ancestral temple are a matter of public deliberation for the realm, not something descendants may treat as a private affair. The seven temples of Yin and Zhou had father-zhao and son-mu pairing, each with its matching seat—one emperor, one empress: the correct ritual form. The Spring and Autumn Annals records “the palace of Zhongzi, the younger wife”; Hu Anguo’s commentary says: “When Mencius entered Duke Hui’s temple, Zhongzi had no place for sacrifice.” From this it may be seen that Lu upheld the Zhou rites and the institutions of the former kings still survived; the ancestral temple had no double matching. We have seen in Emperor Xianzong’s edict the words “my heart could never be at ease.” We perceive in the late emperor’s deepest feeling that, out of reluctance to oppose his mother’s wish, he reluctantly assented to joint matching. The ministers wished to use expedients to complete the affair; they too had no choice but to do this. To settle the matter according to ritual would fulfill the late emperor’s will in Heaven; the proper moment awaits today. Examining the Zhou li, there is text on sacrificing to the primal mother; the commentary says “Jiang Yuan,” and this is what the Odes call the “closed palace.” When Tang and Song raised empress dowagers in honor but did not match them in the ancestral temple, they built separate halls for their worship—this too fulfills the meaning of the closed palace. Our dynastic ancestors down to today have already overflowed the nine temples, and in every matching there has been no second consort. Now a new temple should be built outside the Hall of Ancestors, like the closed palace in the Odes and the separate halls of Song; seasonal offerings should be presented, and she should still be styled Grand Empress Dowager—then affection and ritual propriety would both be fulfilled. When the deliberation was submitted, Jian and others were again summoned to the plain canopy; the emperor drew out the diagram of the Hall of Ancestors and pointed to the western section, saying: “This is the Hall of Maternal Kindness.” He pointed again to the eastern section, saying: “This is the spirit kitchen.” He wished to build a separate temple on this site, move the spirit tablet of Xiaomu, and sacrifice to both there. Jian and others all replied: “Most fitting. Soon the Directorate of Astronomy reported that the year was inauspicious; after court deliberation Xiaosu was temporarily installed in the center of the Hall of Maternal Kindness, and Xiaomu was moved to the left.

及孝宗崩，武宗即位，禮部始進奉安孝肅神主儀。前期致齋三日，告奉先殿及孝宗几筵。是日早，帝具黑翼善冠、淺淡色服、黑犀帶，告孝穆神座。禮畢，帝詣神座前，請神主降座。帝捧主立，內執事移神座於殿左間。帝奉安訖，行叩頭禮，至午，帝詣清寧宮孝肅几筵，行禮畢，內侍進神主輿於殿前，衣冠輿于丹陛上。帝詣拜位，親王吉服後隨，四拜，興。帝捧神主由殿中門出，奉安輿內。執事捧衣冠置輿後隨。帝率親王步從。至寶善門外，太皇太后、皇太后率宮妃迎於門內。先詣奉慈殿，序立於殿西。神主輿至奉先殿門外，少駐。帝詣輿前跪，請神主詣奉先殿，俯伏，興，捧神主由殿左門入，至殿內褥位，跪，置神主。帝行五拜三叩頭禮畢，捧神主，仍由左門出，安輿內。至奉慈殿門外，帝捧神主由中門入，奉安於神座訖，行安神禮，三獻如常儀。太皇太后以下四拜。禮畢，內侍官設褥位於殿正中之南。帝詣孝穆皇太后神座前，跪請神主謁孝肅太皇太后，跪置於褥位上，俯伏，興，行五拜三叩頭禮。畢，帝捧主興，仍安於神座訖，行安神禮如前，皇太后以下四拜。

When Xiaozong died and the Wuzong took the throne, the Ministry of Rites first presented the rite for installing the spirit tablet of Xiaosu in peace. Three days beforehand one observed abstinence; announcement was made to the Hall of Ancestors and to Xiaozong’s spirit couch. On that day early, the emperor wore the black yishan crown, light-colored garments, and a black rhinoceros belt, and announced to the spirit seat of Xiaomu. When the rite was finished, the emperor went before the spirit seat and requested that the spirit tablet descend from its seat. The emperor held the tablet standing; inner attendants moved the spirit seat to the left bay of the hall. When the emperor had finished installing the tablet, he performed the prostration rite; at noon he went to Grand Empress Dowager Xiaosu’s spirit couch in the Qingning Palace, and when the rite was finished inner attendants brought the spirit-tablet palanquin before the hall and the vestment palanquin to the red steps. The emperor took his place at the bowing position, with princes in ceremonial dress following behind; he bowed four times and rose. The emperor bore the spirit tablet out through the central gate of the hall and placed it in the palanquin. Attendants bore the vestments and placed them in the palanquin behind. The emperor led the princes on foot in attendance. Outside the Baoshan Gate, the Grand Empress Dowager and Empress Dowager led the palace consorts to welcome them inside the gate. They first went to the Hall of Maternal Kindness and took their places in order on the west side of the hall. When the spirit-tablet palanquin reached the gate of the Hall of Ancestors, it halted briefly. The emperor went before the palanquin and knelt, asking the spirit tablet to proceed to the Hall of Ancestors; he prostrated himself, rose, bore the spirit tablet in through the left gate to the cushioned place within the hall, knelt, and set down the tablet. After five bows and three prostrations, he bore the spirit tablet out again through the left gate and placed it in the palanquin. At the gate of the Hall of Maternal Kindness, the emperor bore the spirit tablet in through the central gate, installed it on the spirit throne, performed the rite of pacifying the spirit, and made three offerings according to the usual rite. The Grand Empress Dowager and those of lower rank bowed four times. When the rite was finished, inner attendant officials set a cushioned place south of the center of the hall. The emperor went before Grand Empress Dowager Xiaomu’s spirit throne, knelt and asked the spirit tablet to visit Grand Empress Dowager Xiaosu, knelt and placed it on the cushioned place, prostrated himself, rose, and performed five bows and three prostrations. When this was finished, the emperor bore the tablet and rose, again installed it on the spirit throne, performed the rite of pacifying the spirit as before, and the Empress Dowager and those below bowed four times.

十五年，帝以三太后別祀奉慈殿，不若奉於陵殿爲宜，廷臣議：「古天子宗廟，惟一帝一後，所生母，薦於寢，身歿而已。孝宗奉慈殿之祭，蓋子祀生母，以盡終身之孝焉耳。然《禮》『妾母不世祭』，《疏》曰：『不世祭者，謂子祭之，於孫則止。』明繼祖重，故不復顧其私祖母也。今陛下於孝肅，曾孫也；孝穆，孫屬也；孝惠，孫也。禮不世祭，議當祧。考宋熙寧罷奉慈廟故事，與今同。宜遷主陵廟，歲時祔享如故。」報可。奉慈殿遂罷。世宗孝烈後，隆慶時祀弘孝殿，萬曆三年遷祔奉先殿。穆宗母孝恪皇太后，隆慶初祀神霄殿，又祔孝懿後於其側。六年，孝懿祔太廟，萬曆三年，孝恪遷祔奉先殿，二殿俱罷。

In the fifteenth year, the emperor held that having the three empress dowagers worshipped separately at the Hall of Maternal Kindness was inferior to enshrining them at the mausoleum hall; the court ministers deliberated: “In antiquity the Son of Heaven’s ancestral temple had only one emperor and one empress; a birth mother received offerings in the private apartments, and that ended with her death. Xiaozong’s sacrifice at the Hall of Maternal Kindness was simply a son sacrificing to his birth mother, to fulfill a lifetime of filial devotion. Yet the Rites say, “A mother who was a concubine is not sacrificed to in perpetuity”; the commentary says, “Not sacrificed to in perpetuity means the son sacrifices; with the grandson it stops.” Ming stresses succession to the ancestral line, and therefore does not again attend to one’s private grandmother. Your Majesty’s relation to Xiaosu is that of great-grandson; to Xiaomu, grandson by line; to Xiaohui, grandson. The rites do not provide for perpetual sacrifice; they should be removed from the line. Examining the Song precedent of abolishing the Hall of Maternal Kindness in the Xining reign, the case is the same as today. The tablets should be moved to the mausoleum temple, and seasonal joint offerings should continue as before. Approval was given. The Hall of Maternal Kindness was then abolished. Shizong’s Empress Xiaolie was sacrificed to at the Hall of Extended Filial Piety during Longqing; in the third year of Wanli she was moved and enshrined at the Hall of Ancestors. Muzong’s mother, Grand Empress Dowager Xiaoke, was at first sacrificed to at the Hall of Divine Empyrean in Longqing, and Empress Xiaoyi was also enshrined at her side. In the sixth year Xiaoyi was enshrined in the Grand Temple; in the third year of Wanli Xiaoke was moved and enshrined at the Hall of Ancestors, and both halls were abolished.

○獻皇帝廟

○ The Temple of the Offering Emperor

嘉靖二年四月，始命興獻帝家廟亭祀，樂用八佾。初，禮官議廟制未決，監生何淵上書，請立世室於太廟東。禮部尚書汪俊等皆謂不可。帝諭奉先殿側別立一室，以盡孝思。禮官集議言：「奉慈之建，禮臣據姜嫄特廟而言。至爲本生父立廟大內，古所未有，惟漢哀爲定陶共王建廟京師，不可爲法。」詹事石珤等亦言不可。不聽。葺奉慈殿後爲觀德殿以奉之。四年四月，淵已授光祿寺署丞，覆上書請立世室，崇祀皇考於太廟，禮部尚書席書等議：「天子七廟，周文、武並有功德，故立文、武世室於三昭穆之上。獻皇帝追稱帝號，未爲天子。淵妄爲諛詞，乞寢其奏。」帝令再議，書等言：「將置主於武宗上。則武宗君也，分不可僭。置武宗下，則獻皇叔也，神終未安。」時廷臣於稱考稱伯，異同相半，至議祔廟，無一人以爲可者。學士張璁、桂萼亦皆以爲不可，書復密疏爭之。帝不聽，復令會議。乃準漢宣故事，於皇城內立一禰廟，如文華殿制。籩豆樂舞，一用天子禮。帝親定其名曰世廟。五年七月，諭工部以觀德殿窄隘，欲別建於奉天殿左。尚書趙璜謂不可，不聽。乃建於奉先之東，曰崇先殿。十三年，命易承天家廟曰隆慶殿。十五年，以避渠道，遷世廟，更號曰獻皇帝廟，遂改舊世廟曰景神殿，寢殿曰永孝殿。

In the fourth month of the second year of Jiajing, orders were first given for pavilion sacrifice at the family temple of the Offering Emperor Xing, with music using eight rows of dancers. At first, while ritual officials had not settled the temple system, the student He Yuan memorialized requesting establishment of an Eternal Chamber east of the Grand Temple. Minister of Rites Wang Jun and others all said it could not be done. The emperor instructed that a separate chamber be built beside the Hall of Ancestors to fulfill filial devotion. The ritual officials assembled and deliberated, saying: “The building of the Hall of Maternal Kindness—ritual ministers spoke on the basis of Jiang Yuan’s special temple. As for building a temple within the inner palace for one’s birth father, there has never been such a thing in antiquity; only Han Aidi built a temple in the capital for Prince Gong of Dingtao—this cannot serve as a model.” The Grand Mentor Shi Bao and others also said it could not be done. He did not listen. The rear of the Hall of Maternal Kindness was repaired as the Hall of Observing Virtue to receive his worship. In the fourth month of the fourth year, Yuan had already been appointed acting vice director of the Court of Imperial Entertainments and again memorialized requesting establishment of an Eternal Chamber and exalted sacrifice to the imperial father in the Grand Temple; Minister of Rites Xi Shu and others deliberated: “The Son of Heaven has seven temples; Zhou Wen and Wu both had merit and virtue, and therefore established the Wen and Wu Eternal Chambers above the three zhao and three mu. The Offering Emperor was posthumously given an imperial title but was never Son of Heaven. Yuan presumptuously made flattering words; we beg that his memorial be laid aside.” The emperor ordered further deliberation; Shu and others said: “If the tablet is placed above Wuzong. Then Wuzong was sovereign, and the rank could not be usurped. If placed below Wuzong, then the Offering Emperor was his uncle, and the spirit would never be at peace.” At that time among court ministers on calling him Father or calling him Uncle, opinions were evenly divided; but when it came to enshrinement in the temple, not one person thought it permissible. Academicians Zhang Cong and Gui E also all thought it could not be done; Shu again sent a secret memorial arguing against it. The emperor did not listen and again ordered joint deliberation. They then followed the story of Han Xuan, establishing a temple to the father within the imperial city, on the model of the Wenhua Hall. Sacrificial vessels, music, and dance all used Son of Heaven rites. The emperor personally fixed its name as the Eternal Temple. In the seventh month of the fifth year he instructed the Ministry of Works that the Hall of Observing Virtue was cramped and he wished to build separately to the left of the Hall of Supreme Heaven. Minister Zhao Huang said it could not be done; he did not listen. It was then built to the east of the Hall of Ancestors and called the Hall of Honoring the Ancestor. In the thirteenth year orders were given to change the Chengtian family temple to the Longqing Hall. In the fifteenth year, to avoid a canal, the Eternal Temple was moved and renamed the Temple of the Offering Emperor; the old Eternal Temple was then changed to the Jingshen Hall, and the sleeping hall to the Yongxiao Hall.

十七年，以豐坊請，稱宗以配明堂。禮官不敢違，集議者久之，言：「古者父子異昭穆，兄弟同世數。故殷有四君一世而同廟，宋太祖、太宗同居昭位。今皇考與孝宗當同一廟。」遂奉獻皇帝祔太廟。二十二年，更新太廟，廷議睿宗、孝宗並居一廟，同爲昭。帝責諸臣不竭忠任事，寢其議。已而左庶子江汝璧請遷皇考廟於穆廟首，以當將來世室，與成祖廟並峙。右贊善郭希顏又欲於太祖廟文世室外，止立四親廟，而祧孝宗、武宗。以禮臣斥其妄而止。二十四年六月，新太廟成，遂奉睿宗於太廟之左第四，序躋武宗上，而罷特廟之祀。四十四年，以舊廟柱產芝，更號曰玉芝宮，定日供時享儀。穆宗初，因禮臣請，乃罷時享及節序、忌辰、有事奉告之祭，但進日供而已。隆慶元年，禮科王治請罷獻皇祔廟，而專祀之世廟，章下所司。萬曆九年，禮科丁汝謙請仍專祭玉芝宮，復奉宣宗帝后冠服於太廟。帝責汝謙妄議，謫外任。天啓元年，太常少卿李宗延奏祧廟宜議，言：「睿宗入廟，世宗無窮之孝思也，然以皇上視之，則遠矣。俟光宗升祔時，或從舊祧，或從新議。蓋在孝子固以恩事親，而在仁人當以義率祖。」章下禮部，卒不能從。

In the seventeenth year, at Feng Fang’s request, he was styled Ancestor to match at the Bright Hall. The ritual officials dared not disobey; after long joint deliberation they said: “In antiquity father and son had different zhao and mu, while brothers shared the same generation count. Therefore Yin had four rulers of one generation sharing one temple; Song Taizu and Taizong dwelt together in the zhao position. Now the imperial father and Xiaozong should share one temple.” The Offering Emperor was then enshrined in the Grand Temple. In the twenty-second year the Grand Temple was renewed; court deliberation held that Ruizong and Xiaozong should both dwell in one temple, together as zhao. The emperor reproached the ministers for not serving loyally to the utmost and shelved the deliberation. Soon thereafter Left Sublector Jiang Rubi requested moving the imperial father’s temple to the head of the mu temples, to serve as the future Eternal Chamber, standing alongside Chengzu’s temple. Right Supporter Guo Xiyan also wished, outside Taizu’s temple and Wen’s Eternal Chamber, to establish only four parental temples and remove Xiaozong and Wuzong from the line. The ritual ministers denounced his presumption and it was stopped. In the sixth month of the twenty-fourth year the new Grand Temple was completed; Ruizong was then received in the fourth place to the left of the Grand Temple, advanced in order above Wuzong, and special-temple sacrifice was abolished. In the forty-fourth year, because spirit mushrooms grew on the old temple pillars, it was renamed the Palace of Jade Fungus, and the rite of daily offerings at set times was fixed. At the beginning of Muzong’s reign, at the ritual ministers’ request, timed offerings and sacrifices at seasonal festivals, death anniversaries, and announcement sacrifices on special occasions were abolished; only daily offerings were presented. In the first year of Longqing, Wang Zhi of the Ritual Section requested abolishing the Offering Emperor’s enshrinement in the temple and sacrificing to him exclusively in the Eternal Temple; the memorial was sent down to the responsible offices. In the ninth year of Wanli, Ding Ruqian of the Ritual Section requested continuing exclusive sacrifice at the Palace of Jade Fungus and restoring Xuanzong’s imperial crown and vestments in the Grand Temple. The emperor reproached Ruqian for presumptuous deliberation and demoted him to an outside post. In the first year of Tianqi, Vice Minister of the Court of Imperial Sacrifices Li Zongyan memorialized that removal from the temple line should be deliberated, saying: “Ruizong’s entry into the temple was Shizong’s boundless filial thought, yet viewed by the present emperor it is already distant. When Guangzong is advanced and enshrined, either follow the old removal or follow a new deliberation. For while the filial son certainly serves his parent with affection, the humane man should lead his ancestors with righteousness.” The memorial was sent down to the Ministry of Rites; in the end it could not be followed.

○親王從饗

○ Princes’ joint offerings

洪武三年，定以皇伯考壽春王、王夫人劉氏爲一罈；皇兄南昌王、霍丘王、下蔡王、安豐王、霍丘王夫人翟氏、安豐王夫人趙氏爲一罈；皇兄蒙城王、盱眙王、臨淮王、臨淮王夫人劉氏爲一罈，後定夫人皆改稱妃；皇侄寶應王、六安王、來安王、都樑王、英山王、山陽王、昭信王爲一罈，凡一十九位。春夏於仁祖廟東廡，秋冬及歲除於德祖廟東廡，皇帝行初獻禮，時獻官詣神位分獻。四年，進親王於殿內東壁。九年，新太廟成，增祀蒙城王妃田氏、盱眙王妃唐氏。正德中，御史徐文華言：「族有成人而無後者，祭終兄弟之孫之身。諸王至今五六世矣，宜祧。」禮官議不可。嘉靖間，仍序列東廡。二十四年，新建太廟成，復進列東壁，罷分獻。萬曆十四年，太常卿裴應章言：「諸王本從祖祔食。今四祖之廟已祧，而諸王無所於祔，宜罷享，而祔之祧廟。」禮部言：「祧以藏毀廟之主，爲祖非爲孫。禮有祧，不聞有配祧者。請仍遵初制，序列東廡爲近禮。」報可。

In the third year of Hongwu, it was fixed that the emperor’s paternal uncle Prince Shouchun and his consort Lady Liu should form one altar; the emperor’s elder brothers the Princes of Nanchang, Huoqiu, Xiaocai, Anfeng, and Huoqiu, and the consorts of Huoqiu and Anfeng, Ladies Zhai and Zhao, should form one altar; the emperor’s elder brothers the Princes of Mengcheng, Xuyi, and Linhuai, and Lady Liu consort of Linhuai, should form one altar—later it was fixed that consorts should all be styled consort princess; the emperor’s nephews the Princes of Baoying, Lu’an, Lai’an, Duliang, Yingshan, Shanyang, and Zhaoxin should form one altar—in all nineteen persons. In spring and summer at the east wing of Renzu’s temple, in autumn and winter and at year’s end at the east wing of Dezu’s temple, the emperor performed the initial offering rite, and the seasonal offering officials went to the spirit seats for divided offerings. In the fourth year, the princes were advanced to the east wall within the hall. In the ninth year the new Grand Temple was completed; sacrifice was added for Consort Tian of Mengcheng and Consort Tang of Xuyi. In the Zhengde reign, Censor Xu Wenhua said: “In a clan, when an adult dies without posterity, sacrifice ends with the grandson of the deceased’s brother. The princes have now reached five or six generations; they should be removed from the line.” The ritual officials deliberated that it could not be done. During the Jiajing reign they were still arrayed in the east wing. In the twenty-fourth year, when the new Grand Temple was completed, they were again advanced and arrayed on the east wall, and divided offerings were abolished. In the fourteenth year of Wanli, Director of the Court of Imperial Sacrifices Pei Yingzhang said: “The princes were originally enshrined as joint offerings of the great-grandfather. Now the temples of the four ancestors have been removed from the line, while the princes have nowhere to be enshrined; offerings should be abolished and they should be enshrined in the removed-temple store.” The Ministry of Rites said: “The removed-temple store holds tablets of destroyed temples; it is for ancestors, not for grandsons. The rites provide for removal from the line; one does not hear of matching to the removed-temple store. We request continuing to follow the initial system and arraying them in the east wing as the recent rite. Approval was given.

○功臣配饗

○ Meritorious ministers’ matching offerings

洪武二年，享太廟，以廖永安、俞通海、張得勝、桑世傑、耿再成、胡大海、趙德勝配。設青布幃六於太廟庭中，遣官分獻。俟皇帝亞獻將畢，行禮。每歲春秋享廟，則配食於仁祖廟之東廡。三年，定配享功臣常遇春以下凡八位。春夏於仁祖廟西廡，秋冬於德祖廟西廡，設位東向，遂罷幃次之設。更定三獻禮，皇帝初獻，時獻官即分詣行禮，不拜。四年，太祖謂中書省臣：「太廟之祭，以功臣配列廡間。今既定太廟合祭禮，朕以祖宗具在，使功臣故舊歿者得少依神靈，以同享祀，不獨朝廷宗廟盛典，亦以寓朕不忘功臣之心。」於是禮官議：「凡合祭時，爲黃布幄殿，中祖考神位，旁設兩壁，以享親王及功臣，令大臣分獻。」制可。已而命去布幄。九年，新太廟成，以徐達、常遇春、李文忠、鄧愈、湯和、沐英、俞通海、張德勝、胡大海、趙得勝、耿再成、桑世傑十二位配於西廡，罷廖永安。建文時，禮部侍郎宋禮言：「功臣自有雞籠山廟，請罷太廟配享。」帝以先帝所定，不從。且令候太廟享畢，別遣官即其廟祭之。洪熙元年，以張玉、硃能、姚廣孝配享太廟。遣張輔、硃勇、王通及尚寶少卿姚繼各祭其父。嘉靖九年，以廖道南言，罷姚廣孝。十年，以刑部郎中李瑜議，進劉基，位次六王。十六年，以武定侯郭勳奏，進其祖英。初，二廟功臣，位各以爵，及進基位公侯上，至是復令禮官議合二廟功臣敘爵。於是列英於桑世傑上，張玉、硃能於沐英下，基於世傑下。二十四年，進諸配位於新太廟西壁，罷分獻。萬曆十四年，太常卿裴應章言：「廟中列後在上，異姓之臣禮當別嫌。且至尊拜俯於下，諸臣之靈亦必不安。」命復改西廡，遣官分獻。天啓元年，太常少卿李宗延言：「前代文臣皆有從祀。我朝不宜獨闕。」下禮部議，不行。

In the second year of Hongwu, at the Grand Temple offering, Liao Yong’an, Yu Tonghai, Zhang Desheng, Sang Shijie, Geng Zaicheng, Hu Dahai, and Zhao Desheng were matched. Six green-cloth curtains were set up in the Grand Temple courtyard, and officials were dispatched for divided offerings. They waited until the emperor’s secondary offering was nearly finished, then performed the rite. Each year at the spring and autumn temple offerings, they received matching sacrifice at the east wing of Renzu’s temple. In the third year, eight meritorious ministers from Chang Yuchun downward were fixed for matching sacrifice. In spring and summer at the west wing of Renzu’s temple, in autumn and winter at the west wing of Dezu’s temple, seats were set facing east, and the curtain pavilions were abolished. The three-offering rite was revised: the emperor made the initial offering, and the seasonal offering officials at once went to perform the rite separately, without bowing. In the fourth year, the Taizu said to members of the Secretariat: “The Grand Temple sacrifice arrays meritorious ministers between the wings. Now that the Grand Temple joint-sacrifice rite has been fixed, I, with the ancestors all present, allow deceased meritorious ministers and old companions to rely a little on the spirits and share in the sacrifice—not only a grand ceremony of the court ancestral temple, but also to embody my resolve never to forget the meritorious ministers.” Thereupon the ritual officials deliberated: “Whenever joint sacrifice is performed, a yellow-cloth curtain hall is made, with the ancestral spirit seats in the center and two side walls set up to receive princes and meritorious ministers, ordering great ministers to make divided offerings. The regulation was approved. Soon orders were given to remove the cloth curtains. In the ninth year the new Grand Temple was completed; twelve persons—Xu Da, Chang Yuchun, Li Wenzhong, Deng Yu, Tang He, Mu Ying, Yu Tonghai, Zhang Desheng, Hu Dahai, Zhao Desheng, Geng Zaicheng, and Sang Shijie—were matched at the west wing, and Liao Yong’an was abolished. In the Jianwen reign, Vice Minister of Rites Song Li said: “The meritorious ministers already have the Jilongshan temple; we request abolishing matching sacrifice at the Grand Temple. The emperor, because it had been fixed by the late emperor, did not follow. Moreover he ordered that after the Grand Temple offering was finished, separate officials be dispatched to sacrifice at their temple. In the first year of Hongxi, Zhang Yu, Zhu Neng, and Yao Guangxiao were matched at the Grand Temple. Zhang Fu, Zhu Yong, Wang Tong, and Vice Director of the Imperial Treasures Yao Ji were dispatched each to sacrifice to his father. In the ninth year of Jiajing, at Liao Daonan’s word, Yao Guangxiao was abolished. In the tenth year, at Section Director Li Yu’s deliberation, Liu Ji was advanced, his place below the six princes. In the sixteenth year, at Marquis of Wuding Guo Xun’s memorial, his grandfather Ying was advanced. At first, meritorious ministers of the two temples were each placed by rank; when Ji was advanced above dukes and marquises, ritual officials were again ordered to deliberate ranking the meritorious ministers of the two temples by title. Thereupon Ying was placed above Sang Shijie, Zhang Yu and Zhu Neng below Mu Ying, and Ji below Shijie. In the twenty-fourth year all matching places were advanced to the west wall of the new Grand Temple, and divided offerings were abolished. In the fourteenth year of Wanli, Director Pei Yingzhang said: “In the temple the empresses are arrayed above; for ministers of another surname the rites should avoid suspicion. Moreover, when the supreme sovereign bows prostrate below, the spirits of the ministers too must be ill at ease. Orders were given to change back to the west wing and dispatch officials for divided offerings. In the first year of Tianqi, Vice Minister Li Zongyan said: “Former dynasties all had civil ministers in attendant sacrifice. Our dynasty should not alone be deficient. It was sent down to the Ministry of Rites for deliberation; it was not carried out.

○王國宗廟

○ Ancestral temples of princely states

洪武四年，禮部尚書陶凱等議定，王國宮垣內，左宗廟，右社稷。廟制，殿五間，寢殿如之，門三間。永樂八年，建秦愍王享堂，命視晉恭王制，加高一尺。因定享堂七間，廣十丈九尺五寸，高二丈九尺，深四丈三尺五寸。弘治十三年，寧王宸濠奏廟祀禮樂未有定式，乞頒賜遵守。禮部議：「洪武元年，學士宋濂等奏定諸王國祭祀禮樂，用清字，但有曲名，而無曲辭，請各王府稽考。於是靖江王長史具上樂章，且言四孟上旬及除夕五祭所用品物、俎豆、佾舞，禮節悉遵國初定制。」從之。嘉靖八年，秦王充燿言：「代懿王當祔廟，而自始封至今，已盈五廟之數，請定祧廟之制。」禮臣言：「親王祧廟，古制未聞，宜推太廟祧祔之禮而降殺之。始封居中，百世不遷，以下四世，親盡而祧。但諸侯無祧廟，祧主宜祔始祖之室，置櫝藏之，每歲暮則出祧主合祭。」詔如議。

In the fourth year of Hongwu, Minister of Rites Tao Kai and others deliberated and fixed that within the princely palace walls the ancestral temple should be on the left and the altar of soil and grain on the right. The temple system: a hall of five bays, a sleeping hall to match, and a gate of three bays. In the eighth year of Yongle, the offering hall of Prince Min of Qin was built, ordered to follow the system of Prince Gong of Jin, with height increased by one chi. The offering hall was then fixed at seven bays, ten zhang nine chi five cun in width, two zhang nine chi in height, and four zhang three chi five cun in depth. In the thirteenth year of Hongzhi, Prince of Ning Zhu Chenhao memorialized that temple sacrifice music and rites had no fixed form and requested promulgation for observance. The Ministry of Rites deliberated: “In the first year of Hongwu, Academician Song Lian and others memorialized fixing the sacrifice music and rites of princely states, using Qing-mode tunes; there were tune names but no lyrics—each princely mansion should investigate. Thereupon the Prince of Jingjiang’s chief steward fully submitted the music sections, and stated that the five sacrifices of the first ten days of the four meng months and New Year’s Eve—the items, stands, dancers, and rites—all followed the founding regulations. Approval was given. In the eighth year of Jiajing, Prince of Qin Zhu Chongyao said: “Prince Yi of Dai should be enshrined in the temple; from the first enfeoffment until now the five temples are already full—we request fixing the system for removed-temple storage.” The ritual ministers said: “Removed temples for imperial princes are not heard of in ancient institutions; one should extend the Grand Temple’s removal and enshrinement rites and reduce them in scale. The founding enfeoffment remains in the center and is never moved for a hundred generations; below that four generations, and when kinship is exhausted they are removed from the line. But feudal lords have no removed temple; removed tablets should be enshrined in the founding ancestor’s chamber, placed in a casket and stored; at each year’s end the removed tablets are taken out for joint sacrifice. An edict followed the deliberation.

○羣臣家廟

○ Family temples of officials

明初未有定制，權仿硃子祠堂之制，奉高曾祖禰四世神主，以四仲之月祭之，加臘月忌日之祭與歲時俗節之薦。其庶人得奉祖父母、父母之祀，已著爲令。至時享於寢之禮，略同品官祠堂之制。堂三間，兩階三級，中外爲兩門。堂設四龕，龕置一桌。高祖居西，以次而東，藏主櫝中。兩壁立櫃，西藏遺書衣物，東藏祭器。旁親無後者，以其班附。庶人無祠堂，以二代神主置居室中間，無櫝。

At the beginning of Ming there was no fixed regulation; provisionally imitating Zhu Xi’s ancestral-hall system, spirit tablets of four generations—great-great-grandfather through father—were received, sacrificed to in the four zhong months, with added sacrifice on the twelfth month death anniversary and seasonal folk festival offerings. That commoners might sacrifice to grandparents and parents was already established as law. As for the rite of seasonal offerings in the sleeping quarters, it broadly followed the ranked-official ancestral-hall system. The hall had three bays, two flights of three steps, and inner and outer double gates. The hall had four niches, each niche with one table. The great-great-grandfather was on the west, proceeding east in order; tablets were stored in caskets. Cabinets stood on both walls: on the west were stored books and clothing left behind; on the east sacrificial vessels. Collateral kin without posterity were attached according to their generation rank. Commoners had no ancestral hall; tablets of two generations were placed in the middle of the dwelling, without caskets.

洪武六年，定公侯以下家廟禮儀。凡公侯品官，別爲祠屋三間於所居之東，以祀高曾祖考，並祔位。祠堂未備，奉主於中堂享祭。二品以上，羊一豕一，五品以上，羊一，以下豕一，皆分四體熟薦。不能具牲者，設饌以享。所用器皿，隨官品第，稱家有無。前二日，主祭者聞於上，免朝參。凡祭，擇四仲吉日，或春、秋分，冬、夏至。前期一日，齋沐更衣，宿外舍。質明，主祭者及婦率預祭者詣祠堂。主祭者捧正祔神主櫝，置於盤，令子弟捧至祭所。主祭開櫝，捧各祖妣神主，以序奉安。子弟捧祔主，置東西壁。執事者進饌，讀祝者一人，就贊禮，以子弟親族爲之。陳設神位訖，各就位，主祭在東，伯叔諸兄立於其前稍東，諸親立於其後，主婦在西，母及諸母立於其前稍西，婦女立於後。贊拜，皆再拜。主祭者詣香案前跪，三上香，獻酒奠酒，執事酌酒於祔位前。讀祝者跪讀訖，贊拜，主祭者復位，與主婦皆再拜。再獻終獻並如之，惟不讀祝。每獻，執事者亦獻於祔位。禮畢，再拜，焚祝並紙錢於中庭，安神主於櫝。

In the sixth year of Hongwu, the family-temple rites for dukes, marquises, and below were fixed. All dukes, marquises, and ranked officials separately built a shrine of three bays to the east of their residence to sacrifice to great-great-grandfather, great-grandfather, grandfather, and father, together with enshrined collateral places. If the ancestral hall was not yet ready, tablets were received in the central hall for sacrifice. Second rank and above: one sheep and one pig; fifth rank and above: one sheep; below that one pig—all divided into four portions and presented cooked. Those unable to provide sacrificial animals set out viands for the offering. Vessels used followed official rank in descending order, according to what the household could afford. Two days beforehand, the chief sacrificer reported upward and was excused from court attendance. For all sacrifices, an auspicious day of the four zhong months was chosen, or spring or autumn equinox, winter or summer solstice. One day beforehand, one bathed, changed clothes, and lodged in an outer lodging. At dawn, the chief sacrificer and his wife led those participating in the sacrifice to the ancestral hall. The chief sacrificer bore the casket of the principal and enshrined collateral spirit tablets, placed it on a tray, and ordered younger kinsmen to bore it to the sacrifice place. The chief sacrificer opened the casket and bore each ancestral spirit tablet, installing them in order. Younger kinsmen bore the enshrined collateral tablets and placed them on the east and west walls. Attendants presented the viands; one person read the prayer, standing in for the ritual invoker, drawn from younger kinsmen and agnates. When the spirit seats were set out, each took position: the chief sacrificer on the east, paternal uncles and elder brothers standing before him slightly to the east, other kin behind; the chief wife on the west, mothers and aunts before her slightly to the west, women behind. The invoker praised bowing; all bowed twice. The chief sacrificer went before the incense table and knelt, offered incense three times, presented wine and poured libations; attendants poured wine before the enshrined collateral places. The prayer reader knelt and finished reading; the invoker praised bowing; the chief sacrificer returned to position and together with the chief wife all bowed twice. The second and final offerings were the same, only without reading the prayer. At each offering, attendants also offered at the enshrined collateral places. When the rite was finished, all bowed twice, burned the prayer and paper money in the central courtyard, and returned the spirit tablets to the caskets.

成化十一年，祭酒周洪謨言：「臣庶祠堂神主，俱自西而東。古無神道尚右之說，惟我太祖廟制，合先王左昭右穆之義。宜令一品至九品，皆立一廟，以高卑廣狹爲殺。神主則高祖居左，曾祖居右，祖居次左，考居次右。」帝下禮臣參酌更定。嘉靖十五年，禮部尚書夏言言：「按三代有五廟、三廟、二廟、一廟之制者，以其有諸侯、卿、大夫上中下之爵也。後世官職既殊，無世封采邑，豈宜過泥於古。至宋儒程頤乃始約之而歸於四世，自公卿以及士庶，莫不皆然。謂五服之制，皆至高祖，則祭亦當如之。今定官自三品以上立五廟，以下皆四廟。爲五廟者，亦如唐制。五間九架，廈旁隔板爲五室，中祔五世祖，旁四室，祔高曾祖禰。爲四廟者，三間五架，中一室祔高曾，左右二室祔祖禰。若當祀始祖，則如硃熹所云，臨祭時，作紙牌，祭訖焚之。其三品以上者，至世數窮盡，則以今之得立廟者爲世世奉祀之祖，而不遷焉。四品以下，四世遞遷而已。」從之。

In the eleventh year of Chenghua, Director of the Imperial Academy Zhou Hongmo said: “Official and commoner ancestral-hall spirit tablets are all from west to east. In antiquity there is no saying that the spirit way honors the right; only our Taizu’s temple system conforms to the former kings’ meaning of zhao on the left and mu on the right. First through ninth ranks should all establish one temple, with breadth and narrowness reduced according to high and low station. Spirit tablets should have the great-great-grandfather on the left, great-grandfather on the right, grandfather next left, and father next right. The emperor sent it down to ritual ministers for deliberation and revision. In the fifteenth year of Jiajing, Minister of Rites Xia Yan said: “Examining the three dynasties, there were systems of five temples, three temples, two temples, and one temple because there were ranks of feudal lord, minister, grandee, and upper, middle, and lower officials. Later generations’ offices differ; there are no hereditary fiefs and estates—how can one rigidly adhere to antiquity. Only the Song Confucian Cheng Yi began to reduce it and return it to four generations; from dukes and ministers down to scholars and commoners, none differed. He held that because the five-garment mourning system all reaches to the great-great-grandfather, sacrifice should likewise do so. Now it is fixed that officials of third rank and above establish five temples; all below establish four temples. Those with five temples likewise follow Tang regulations. Five bays and nine frames, with side partitions forming five chambers; the founding ancestor of five generations is enshrined in the center, and the four side chambers enshrine great-great-grandfather, great-grandfather, grandfather, and father. Those with four temples have three bays and five frames; the central chamber enshrines great-great-grandfather and great-grandfather, and the left and right chambers enshrine grandfather and father. If the founding ancestor is to be sacrificed to, then as Zhu Xi said, at the time of sacrifice a paper tablet is made and burned when the sacrifice is finished. For those of third rank and above, when generations are exhausted, the one who may now establish a temple becomes the founding ancestor sacrificed to in perpetuity and is not moved. Fourth rank and below simply rotate through four generations. Approval was given.

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