1
志五十七
Treatise 57
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禮一( 吉禮一)
Rites 1 ( Auspicious Rites 1)
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自虞廷修五禮,兵休刑措。 天秩雖簡,鴻儀實容。 沿及漢、唐,訖乎有明,救敝興雅,咸依為的。 煌煌乎,上下隆殺以節之,吉凶哀樂以文之,庄恭誠敬以贊之。 縱其間淳澆世殊,要莫不弘亮天功,雕刻人理,隨時以樹之范。 故群甿蒸蒸,必以得此而後足於憑依,洵品彙之璣衡也。 斟之酌之,損之益之,修明而講貫之,安見不可與三代同風!
Ever since the court of Yu codified the Five Rites, warfare ceased and punishments fell into disuse. Heaven's ordering may have been spare, yet majestic ritual truly embraced everything. From Han and Tang through the Ming, every effort to cure decline and restore refinement took this as its touchstone. How resplendent it was—rank and station measured by ritual gradation, fortune and grief, joy and mourning given their proper forms, and dignity, reverence, sincerity, and devotion lending the whole their force. Even when ages differed in innocence or decadence, each in its way exalted heaven's work, shaped human order, and set up models fit for its own time. Hence the people, flourishing as one, found security only when they could rely on this—it was truly the standard by which all things were weighed. Refine it, adjust it, pare away and add to it, clarify and teach it through—and who is to say it cannot stand shoulder to shoulder with the Three Dynasties!
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世祖入關,順命創製,規模閎遠。 順治三年,詔禮臣參酌往制,勒成禮書,為民軌則。 聖祖歲御經筵,纂成日講禮記解義,敷陳雖出群工,闡繹悉遵聖訓。 高宗御定三禮義疏,網羅議禮家言,折衷至當,雅號鉅制。 若皇朝三通、大清會典,其經緯禮律,尤見本原。
When the Shizu Emperor crossed into China proper, he obeyed Heaven's mandate to create institutions on a grand and far-sighted scale. In Shunzhi 3, he commanded rites officials to weigh past regulations, fix them in a ritual code, and make that code the people's guide. The Sage Emperor held the classics lecture every year and oversaw the Daily Lectures on the Meaning of the Book of Rites; though the lecturing fell to his ministers, every interpretation followed his teaching. The Gaozong Emperor personally approved the Subcommentaries on the Three Rites, gathering every school of ritual debate and reconciling them to the right mean—a work rightly praised as a monumental achievement. The dynasty's Three Comprehensive Statutes and the Great Qing Collected Statutes, in the way they interweave ritual and law, show the foundations especially clearly.
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至於專書之最著者:一曰大清通禮,乾隆中撰成,道光年增修; 一曰皇朝禮器圖式,曰祭器、曰儀器、曰冠服、曰樂器、曰鹵簿、曰武備; 一曰滿洲祭神祭天典禮,其始關外啟蓽,崇祭天神暨群祀祖禰,意示從儉。 凡所紀錄,悉用國語、國書。 入關後,有舉莫廢。 逮高宗時,依據清文,譯成四卷。 祭期、祭品、儀注、祝辭。 與夫口耳相傳,或小有異同者,並加釐訂,此國俗特殊之祀典也。 德宗季葉,設禮學館,博選耆儒,將有所綴述。 大例主用通禮,仿江永禮書例,增曲禮一目。 又仿宋太常因革禮例,增廢禮、新禮二目,附後簡。 未及編訂,而政變作矣。
Among the most important specialized works, the first is the Comprehensive Rites of the Great Qing, drafted under Qianlong and revised in the Daoguang reign; second, the Illustrated Forms of Ritual Implements of the Dynasty, with sections on sacrificial vessels, ceremonial implements, caps and robes, musical instruments, imperial processional regalia, and military equipment; third, the Manchu Rites for Sacrificing to Spirits and Heaven; in the earliest days beyond the Pass, when the enterprise was launched, they revered sacrifice to Heaven and collective worship of the ancestors, deliberately keeping the rites spare. Everything recorded was set down entirely in the national language and script. After the conquest, none of these observances was allowed to lapse. Under Gaozong, it was translated into four fascicles on the basis of the Manchu text. It covers sacrificial seasons, offerings, ritual protocols, and prayer texts. Where oral tradition yielded slight variations, those too were corrected—making this a cult peculiar to the dynasty's own customs. In the closing years of the Dezong reign, a Hall of Ritual Learning was founded and eminent scholars chosen widely, with plans to compile new ritual texts. The main framework was to follow the Comprehensive Rites, take Jiang Yong's Book of Rites as a model, and add a section on the Record of Rites. Following the Song Court of Imperial Sacrifices' Rites of Reform and Abolition, they also added sections on abolished rites and new rites, appended briefly at the end. Before the work could be finished, political upheaval intervened.
6
其祀典之可稽者,初循明舊,稍稍褒益之。 堂子之祭,雖於古無徵,然昭假天神,實近類祀。 康熙間,以禁中祭上帝、大享殿合祀天地日月及群神、太廟階下合祭五祀非古制,詔除之。 又罷禘祭,專行祫祭。 高宗修雩祀,廢八蜡,建兩郊壇宇,定壇廟祭器,舉廢一惟其宜。 宣宗遺命罷郊配祔廟,文宗限以五祖三宗,慮至深遠。 穆宗登遐,禮臣援奉先殿增龕座例,主升祔。 議者病簡略,然亦迫於勢之不容已耳。 光緒間,依高宗濮說辨,稱醇親王為本生考,立廟別邸,祀以天子禮。 恩義兼盡,度越唐、明遠矣。
Where the state cult can be traced, the dynasty at first followed Ming precedent and then gradually enlarged and enriched it. The Tangzi sacrifice, though without ancient warrant, in its manifest appeal to Heaven is in substance very like a proper cult. Under Kangxi, sacrifice to the Supreme Lord inside the Forbidden City, the Great Offering Hall's joint worship of Heaven, Earth, sun, moon, and all spirits, and the joint Five Sacrifices below the Imperial Ancestral Temple steps were judged uncanonical and abolished by edict. The di sacrifice was dropped as well, leaving only the xia seasonal offering. Gaozong restored the rain-prayer rite, abolished the Eight La sacrifices, built the suburban altars, standardized altar and temple vessels, and in every change did only what was appropriate. Xuanzong's deathbed command ended suburban accompaniment and temple enshrinement together; Wenzong limited the line to five ancestors and three imperial forebears—foresight of rare depth. When Muzong died, rites officials cited the precedent of adding a niche in the Hall of Ancestral Veneration, and his spirit tablet was raised and enshrined. Critics complained of oversimplification, yet they were driven by circumstances that left no alternative. Under Guangxu, following Gaozong's Discourse on the Pu Temple, Prince Chun was recognized as the emperor's biological father, given a separate temple and residence, and honored with imperial rites. Grace and duty were both fulfilled to the full, far exceeding what Tang or Ming had done.
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若夫郊廟大祀,無故不攝,誠敬仁孝,永垂家法,尤舉世所推。 今為考諸成憲,循五禮序,條附支引,凡因襲變創,所以因時而制宜者,悉臚其要於編。
In the great suburban and temple sacrifices, no substitute was appointed without grave cause; sincerity, reverence, benevolence, and filial piety were enshrined as permanent household law—above all what the world most admires. Here we examine the established statutes, follow the order of the Five Rites, arrange topics with cross-references, and set forth every essential point of what was inherited or newly devised to suit the times.
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壇壝之制神位祭器祭品玉帛牲牢之數祀期齋戒祝版祭服祭告習儀陪祀
Altars and enclosures; spirit tablets; sacrificial vessels and offerings; jade, silk, and victims; the schedule of sacrifices; fasting; prayer texts; vestments; proclamations; rehearsal; and attendant worship.
9
五禮,一曰吉禮。 凡國家諸祀,皆屬於太常、光祿、鴻臚三寺,而綜於禮部。 惟堂子元日謁拜,立桿致祭,與內廷諸祀,並內務府司之。
Of the Five Rites, the first is auspicious rites. All state sacrifices fall under the Court of Imperial Sacrifices, Court of Imperial Entertainments, and Court of State Ceremonial, with overall supervision by the Ministry of Rites. Only the Tangzi New Year's audience, the raising of the sacrificial pole, and the various inner-court sacrifices are handled by the Imperial Household Department.
10
清初定制,凡祭三等:圜丘、方澤、祈穀、太廟、社稷為大祀。 天神、地祇、太歲、朝日、夕月、歷代帝王、先師、先農為中祀。 先醫等廟,賢良、昭忠等祠為群祀。 乾隆時,改常雩為大祀,先蠶為中祀。 咸豐時,改關聖、文昌為中祀。 光緒末,改先師孔子為大祀,殊典也。 天子祭天地、宗廟、社稷。 有故,遣官告祭。 中祀,或親祭、或遣官。 群祀,則皆遣官。
Under early Qing regulations, sacrifices fell into three grades: the Circular Mound, Square Mound, Prayer for Grain, Imperial Ancestral Temple, and Altars of Soil and Grain ranked as great sacrifices. Heavenly and earthly spirits, the Grand Year Star, Morning Sun and Evening Moon, successive dynastic emperors, the Former Teacher, and the Former Farmer ranked as medium sacrifices. Temples such as the Former Physician and shrines such as Worthy and Loyal and Manifest Loyalty ranked as group sacrifices. Under Qianlong, the regular rain-prayer rite was raised to a great sacrifice and the Former Silkworm to a medium sacrifice. Under Xianfeng, Guan the Sage and Wenchang were raised to medium sacrifices. Late in Guangxu, Confucius as Former Teacher was raised to a great sacrifice—an exceptional honor. The Son of Heaven himself sacrifices to Heaven and Earth, the ancestral temple, and the altars of soil and grain. When prevented, he sends an official to announce the sacrifice in his stead. For medium sacrifices, he may attend in person or send an official. For group sacrifices, officials are always sent.
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大祀十有三:正月上辛祈穀,孟夏常雩,冬至圜丘,皆祭昊天上帝; 夏至方澤祭皇地祇; 四孟享太廟,歲暮祫祭; 春、秋二仲,上戊,祭社稷; 上丁祭先師。 中祀十有二:春分朝日,秋分夕月,孟春、歲除前一日祭太歲、月將,春仲祭先農,季祭先蠶,春、秋仲月祭歷代帝王、關聖、文昌。 群祀五十有三:季夏祭火神,秋仲祭都城隍,季祭砲神。 春冬仲月祭先醫,春、秋仲月祭黑龍、白龍二潭暨各龍神,玉泉山、昆明湖河神廟、惠濟祠,暨賢良、昭忠、雙忠、獎忠、褒忠、顯忠、表忠、旌勇、睿忠親王、定南武壯王、二恪僖、弘毅文襄勤襄諸公等祠。 其北極佑聖真君、東嶽都城隍,萬壽節祭之。 亦有因時特舉者,視學釋奠先師,獻功釋奠太學,御經筵祗告傳心殿。 其岳、鎮、海、瀆,帝王陵廟,先師闕里,元聖周公廟,巡幸所蒞,或親祭,或否。 遇大慶典,遣官致祭而已。 各省所祀,如社稷,先農,風雷,境內山川,城隍,厲壇,帝王陵寢,先師,關帝,文昌,名宦、賢良等祠,名臣、忠節專祠,以及為民御災捍患者,悉頒於有司,春秋歲薦。 至親王以下家廟,祭始封祖並高、曾、祖、禰五世。 品官逮士庶人祭高、曾、祖、禰四世。 其餘或因事,或從俗,第無悖於祀典,亦在所不禁。 此其概也。
There are thirteen great sacrifices: Prayer for Grain on the first xin day of the first month, the regular rain prayer in early summer, and the Circular Mound at the winter solstice—all to the August Heaven, Supreme Lord. At the summer solstice, the Square Mound sacrifices to the August Earth, Imperial Earth Spirit; offerings at the Imperial Ancestral Temple in each season's first month, and the year-end xia sacrifice; in spring and autumn, on the shangwu day of the second month, sacrifice at the altars of soil and grain; and on the shangding day, sacrifice to the Former Teacher. Medium sacrifices number twelve: the sun at the spring equinox and the moon at the autumn equinox; the Grand Year Star and lunar generals in early spring and on New Year's Eve; the Former Farmer in mid-spring and the Former Silkworm at season's end; and successive emperors, Guan the Sage, and Wenchang in the second month of spring and autumn. Group sacrifices number fifty-three: the Fire Spirit in late summer, the metropolitan city god in mid-autumn, and the Cannon Spirit at season's end. In the second months of spring and winter, the Former Physician; in the second months of spring and autumn, the Black Dragon and White Dragon pools and all dragon spirits, the Yuquan Mountain, Kunming Lake River Spirit Temple, and Huiji Shrine, and shrines to Worthy and Loyal, Manifest Loyalty, Paired Loyalty, and the many other loyalty shrines, Prince Rui the Loyal, the Dingnan Martial and Stalwart King, the two Ke and Xi, and lords Hongyi, Wenxiang, and Qinxiang. The North Pole Savior Sage and the Eastern Peak metropolitan city god are worshipped on the Longevity Festival. Special observances also arise as occasion demands: inspecting studies and offering the libation to the Former Teacher, presenting military achievements at the Imperial Academy, and reverently announcing at the Hall of Transmitting the Heart during the classics lecture. At the sacred peaks, garrisons, seas, and waterways, imperial tombs and temples, Confucius's temple at Qufu, and the Duke of Zhou's temple, the emperor may sacrifice in person when his tour reaches them, or he may not. On great celebratory occasions, an official is simply sent to perform the sacrifice. Provincial sacrifices—to soil and grain, the Former Farmer, wind and thunder, local mountains and rivers, city gods, plague altars, imperial tombs, the Former Teacher, Lord Guan, Wenchang, shrines to eminent officials and worthy men, martyrs' shrines, and protectors of the people—are all assigned to local officials for spring and autumn offerings. In family temples from princes downward, worship extends to the founding ancestor of the enfeoffment plus four generations—five generations in all. Ranked officials down to commoners worship four generations of ancestors. Other observances, whether occasioned by events or local custom, are permitted so long as they do not violate the cult statutes. Such is the general outline.
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若夫壇壝神位,祭獻品物,齋戒告虔,及一切度數節文,詳其異同,識其顛末,無遺無複,庶覽者可考而知已。
As for altars, spirit tablets, offerings, fasting, and every measure and ritual detail, we set forth differences and similarities, trace each matter from beginning to end, omit nothing and repeat nothing, so that readers may consult and understand.
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壇壝之制天聰十年,度地盛京,建圜丘、方澤壇,祭告天地,改元崇德。 天壇制圓,三成,上成九重,周一丈八尺; 二成七重,周三丈六尺; 三成五重,周五丈四尺:俱高三尺。 垣周百十有三丈。 地壇制方,二成,上成方六丈,高二尺; 下成方八丈,高二尺四寸。 垣周百三十有三丈。 制甚簡也。 世祖奠鼎燕京,建圜丘正陽門外南郊,方澤安定門外北郊,規制始拓。 圜丘南鄉,三成,上成廣五丈九尺,高九尺; 二成廣九丈,高八尺一寸; 三成廣十有二丈,高如二成。 甃磚合一九七五陽數。 陛四齣,各九級。 欄楯柱覆青琉璃。 內壝圓,周九十七丈七尺五寸,高八尺一寸。 四面門各三,門柱各二。 燔柴爐、瘞坎各一。 外壝方,周二百四丈八尺五寸,高九尺一寸。 四門如內壝。 北門後為皇穹宇,南鄉,制圓。 八柱環轉,重檐金頂。 基周十三丈七寸,高九尺。 陛三出,級十有四。 左右廡各五楹,陛一出,七級。 殿廡覆瓦俱青琉璃。 圍垣周五十六丈六尺八寸,高丈有八寸。 南設三門。 外壝門外北神庫、神廚各五楹,南鄉。 井亭一。 其東為祭器、樂器、椶薦諸庫。 又東為井亭、宰牲亭。 壇內垣北圓,餘皆方。 門四:東泰元,南昭亨,西廣利,北成貞。 成貞北為大享殿。 壇圓,南鄉。 內外柱各十有二,中龍井柱四。 金頂,檐三重,覆青、黃、綠三色琉璃。 基三成,南北陛三出,東西陛一出,上二成各九級,三成十級。 東西廡二重,前各九楹,後各七楹。 前為大享門,上覆綠琉璃,前後三出陛,各十有一級。 東南燔柴爐、瘞坎,制如圜丘。 內壝周百九十丈七尺二寸。 門四,北門後為皇乾殿,南鄉,五楹,覆青琉璃。 陛五齣,各九級。 東磚門外長廊七十二,聯檐通脊,北至神庫、井亭。 又東北宰牲亭,薦俎時避雨雪處也。 壝外圍垣東、西、北各有門,南接成貞。 又西北曰齋宮,東鄉,正殿五楹,陛三出,中級十有三,左右各十五。 左設齋戒銅人,右設時辰牌。 後殿五楹,左右配殿各三楹。 內宮牆方百三十三丈九尺四寸。 中三門,左右各一。 環以池,跨石樑三。 東北鐘樓一,外宮牆方百九十八丈二尺二寸,池梁如內製。 廣利門外西北為神樂觀,東鄉。 中凝禧殿,五楹。 後顯佑殿,七楹。 西為犧牲所,南鄉。 又西為鐘樓,其大享殿圍垣南接圜丘,東、西轉北為圓形。 內垣高一丈一尺,址厚九尺,頂厚七尺,周千二百八十六丈一尺五寸。 外垣高一丈一尺五寸,址厚八尺,頂厚六尺,周千九百八十七丈五尺。 西鄉門二,南北並列焉。 乾隆八年,修齋宮,改神樂觀為所。 十二年,修內外垣,改築圜丘,規制益拓。 上成徑九丈,二成十五丈,三成二十一丈,一九三五三七,皆天數也。 通三成丈四十有五,符九五義。 量度准古尺,當營造尺八寸一分,又與九九數合。 壇面甃磚九重,上成中心圓面,外環九重,磚數一九累至九九。 二三成以次遞加。 上成每面各十有八,二成各二十七,三成各四十五,並積九為數,四乘之,綜三百有六十,以應周天之度。 其高上成五尺七寸,二成五尺二寸,三成五尺。 欄、柱、階級並准今尺。 古今尺度嬴縮稍差,用九則一。 復改壇面為艾葉青石,皇穹宇檯面墁青白石,大享殿外壇面墁金磚。 壇內殿宇門垣俱青琉璃。 十六年,更名大享殿曰祈年。 覆檐門廡壇內外壝垣並改青琉璃,距壇遠者如故。 尋增天壇外垣南門一,內垣鐘鼓樓一,嗣是祭天壇自新南門入,祭祈年殿仍自北門入。 二十年,改神樂所為署。 五十年,重建祈穀壇配殿。 光緒十五年,祈年殿災,營度仍循往制雲。
Altars and enclosures: In Tiancong 10, land was surveyed at Shengjing, the Circular Mound and Square Mound altars were built, Heaven and Earth were worshipped and announced, and the reign title was changed to Chongde. The Heaven Altar was circular, in three tiers; the upper tier had nine layers and a circumference of one zhang eight chi; the second tier seven layers, circumference three zhang six chi; the third tier five layers, circumference five zhang four chi—each tier three chi high. The enclosing wall measured one hundred thirteen zhang in circumference. The Earth Altar was square, in two tiers; the upper tier was six zhang square and two chi high; the lower tier eight zhang square and two chi four cun high. Its enclosing wall measured one hundred thirty-three zhang in circumference. The design was very spare. When the Shizu Emperor fixed the capital at Yanjing, he built the Circular Mound outside the Zhengyang Gate in the southern suburb and the Square Mound outside the Anding Gate in the northern suburb—the scale was first enlarged. The Circular Mound faced south, in three tiers; the upper tier was five zhang nine chi across and nine chi high; the second tier nine zhang across and eight chi one cun high; the third tier twelve zhang across, the same height as the second. The paving bricks totaled 1,975—the yang numbers. Four flights of steps rose from it, each of nine steps. Balustrades, rails, and pillars were faced with blue glazed tile. The inner enclosure was circular, ninety-seven zhang seven chi five cun in circumference and eight chi one cun high. Each of the four sides had three gates, each with two gate pillars. There was one brazier for burning firewood and one pit for burying offerings. The outer enclosure was square, two hundred four zhang eight chi five cun in circumference and nine chi one cun high. Its four gates matched those of the inner enclosure. Behind the north gate stood the Imperial Vault of Heaven, facing south in circular form. Eight pillars ringed the hall, with double eaves and a gilded roof. Its platform measured thirteen zhang seven cun around and nine chi high. Three flights of steps rose from it, each of fourteen steps. Side halls of five bays stood to left and right, each with a single flight of seven steps. Hall and side halls alike were roofed with blue glazed tile. The surrounding wall measured fifty-six zhang six chi eight cun around and one zhang eight cun high. Three gates opened on the south. North of the outer enclosure gate stood the Spirit Storehouse and Spirit Kitchen, five bays each, facing south. There was one well pavilion. To the east lay storehouses for sacrificial vessels, musical instruments, and palm mats. Farther east stood the well pavilion and the slaughter pavilion. Within the altar precinct, the northern wall was circular and the rest square. Four gates: east Taiyuan, south Zhaohang, west Guangli, north Chengzhen. North of the Chengzhen gate stood the Great Offering Hall. The altar was circular and faced south. Inner and outer rings each had twelve pillars, with four dragon-well pillars at the center. It had a gilded roof and triple eaves roofed in blue, yellow, and green glazed tile. The platform had three tiers; north and south had three flights of steps, east and west one each; the upper two tiers had nine steps each and the third ten. East and west side halls stood in two tiers, nine bays in front and seven behind on each side. Before it stood the Great Offering Gate, roofed in green glazed tile, with three flights of eleven steps front and back. To the southeast stood the firewood brazier and burial pit, matching the Circular Mound in design. The inner enclosure measured one hundred ninety zhang seven chi two cun around. There were four gates; behind the north gate stood the Imperial Qian Hall, five bays facing south and roofed in blue glazed tile. Five flights of steps rose from it, each of nine steps. Outside the east brick gate ran seventy-two long corridors with joined eaves and continuous ridge, reaching north to the spirit storehouse and well pavilion. Farther northeast stood the slaughter pavilion, where attendants could shelter from rain and snow while preparing the offering trays. Outside the enclosure, the surrounding wall had gates on the east, west, and north, and on the south joined the Chengzhen gate. Farther northwest stood the Fasting Palace, facing east; its main hall had five bays and three flights of steps—the center thirteen steps, the side flights fifteen each. On the left stood the bronze fasting figure; on the right, the time tablet. The rear hall had five bays, with side halls of three bays to left and right. The inner palace wall formed a square one hundred thirty-three zhang nine chi four cun on a side. There were three central gates and one each on the left and right. A moat encircled it, crossed by three stone bridges. A bell tower stood to the northeast; the outer palace wall formed a square one hundred ninety-eight zhang two chi two cun on a side, with moat and bridges matching the inner design. Northwest outside the Guangli Gate stood the Temple of Divine Music, facing east. At its center stood the Ningxi Hall of five bays. Behind it stood the Xianyou Hall of seven bays. To the west stood the Victim Office, facing south. Farther west stood the bell tower; the Great Offering Hall's enclosing wall joined the Circular Mound on the south and curved north on the east and west. The inner wall stood one zhang one chi high, nine chi thick at the base and seven at the top, with a circumference of one thousand two hundred eighty-six zhang one chi five cun. The outer wall stood one zhang one chi five cun high, eight chi thick at the base and six at the top, with a circumference of one thousand nine hundred eighty-seven zhang five chi. Two gates faced west, aligned north and south. In Qianlong 8, the Fasting Palace was repaired and the Temple of Divine Music was redesignated an office. In the twelfth year, the inner and outer walls were repaired and the Circular Mound rebuilt on an even larger scale. The upper tier was nine zhang in diameter, the second fifteen, the third twenty-one—1, 9, 3, 5, 3, 7—all heavenly numbers. The three tiers together stood forty-five zhang high, in keeping with the symbolism of nine and five. Measurements followed the ancient foot, equivalent to eight cun one fen of the construction foot, again matching nine times nine. The altar surface was paved in nine layers of bricks; the upper tier had a circular center surrounded by nine rings, with brick counts rising from nineteen to eighty-one. The second and third tiers increased in the same manner by degrees. The upper tier had eighteen on each face, the second twenty-seven, the third forty-five—all built on nines, multiplied by four to total three hundred sixty, matching the degrees of the celestial circuit. Their heights were five chi seven cun for the upper tier, five chi two cun for the second, and five chi for the third. Balustrades, pillars, and steps all followed the current foot measure. Ancient and modern measures differed slightly in scale; the design used nine, then one. The altar surface was repaved in mugwort-leaf green stone; the Imperial Vault of Heaven terrace in blue-white stone; and the Great Offering Hall's outer altar in golden bricks. Within the altar precinct, halls, gates, and walls were all faced in blue glazed tile. In the sixteenth year, the Great Offering Hall was renamed the Hall of Prayer for the Year. Eaves, gates, side halls, and inner and outer walls within the altar precinct were all changed to blue glazed tile; structures farther from the altar remained unchanged. Soon a south gate was added to the Heaven Altar's outer wall and a bell-and-drum tower to the inner wall; thereafter Heaven Altar sacrifices entered by the new south gate, while Prayer for the Year Hall sacrifices still entered by the north gate. In the twentieth year, the Divine Music Office was redesignated a directorate. In the fiftieth year, the side halls of the Prayer for Grain Altar were rebuilt. In Guangxu 15, the Hall of Prayer for the Year burned; reconstruction still followed the former design.
14
方澤北鄉,周四十九丈四尺四寸,深八尺六寸,寬六尺,祭日中貯水。 二成,上成方六丈,二成方十丈六尺,合六八陰數。 壇面甃黃琉璃,每成陛四齣,俱八級。 二成南列岳鎮五陵山石座,鏤山形; 北列海瀆石座,鏤水形:俱東西鄉。 內壝方二十七丈二尺,高六尺,厚二尺。 正北門三,石柱六。 東、西、南門各一,石柱二。 北門外西北瘞坎一。 外壝方四十二丈,高八尺,厚二尺四寸。 門制視內壝。 南門後皇祇室,五楹,北鄉。 垣周四十四丈八尺,高一丈一尺。 正門一,外壝西門外,神庫,神廚,祭器、樂器諸庫,井亭,宰牲亭在焉。 西北曰齋宮,東鄉。 正殿七楹,陛五齣,中九級,左右俱七級; 南北陛一出,各七級。 左右配殿各七楹。 宮牆周百有十丈二尺。 門三,東鄉。 東北鐘樓一,壇內垣周五百四十九丈四尺,北、西門各三,東、南門各一。 外垣周七百六十五丈。 西鄉門三。 雍正八年,重建齋宮,制如舊。 乾隆十四年,以皇祇室用綠瓦乖黃中制,諭北郊壇磚壝瓦改用黃。 明年,改築方澤墁石,壇面制視圜丘。 上成石循前用六六陰數,縱橫各六,為三十六。 其外四正四隅,均以八八積成,縱橫各二十四。 二成倍上成,八方八八之數,半徑各八,為六八陰數,與地耦義符。 尋建東、西、南壝門外南、北瘞坎各二。 又天、地二壇,立陪祀官拜石如其等。
The Square Mound faced north; its moat measured forty-nine zhang four chi four cun around, eight chi six cun deep and six chi wide, and was filled with water on the day of sacrifice. It had two tiers: the upper six zhang square and the second ten zhang six chi square—together the six-eight yin numbers. The altar surface was paved in yellow glazed tile; each tier had four flights of eight steps. On the south of the second tier stood stone seats for the sacred peaks, garrisons, and five imperial tombs, carved in mountain form; On the north stood stone seats for the seas and waterways, carved in water form—all facing east and west. The inner enclosure was twenty-seven zhang two chi square, six chi high and two chi thick. The main north had three gates and six stone pillars. East, west, and south each had one gate and two stone pillars. Northwest outside the north gate stood one burial pit. The outer enclosure was forty-two zhang square, eight chi high and two chi four cun thick. The gates matched those of the inner enclosure. Behind the south gate stood the Imperial Earth Chamber, five bays facing north. Its wall measured forty-four zhang eight chi around and one zhang one chi high. There was one main gate; outside the outer enclosure's west gate stood the spirit storehouse, spirit kitchen, storehouses for vessels and instruments, well pavilion, and slaughter pavilion. To the northwest stood the Fasting Palace, facing east. The main hall had seven bays and five flights of steps—the center nine steps, the side flights seven each; North and south each had one flight of seven steps. Side halls of seven bays stood to left and right. The palace wall measured one hundred ten zhang two chi around. Three gates faced east. A bell tower stood to the northeast; the inner altar wall measured five hundred forty-nine zhang four chi around, with three gates on the north and west and one each on the east and south. The outer wall measured seven hundred sixty-five zhang around. Three gates faced west. In Yongzheng 8, the Fasting Palace was rebuilt to the former design. In Qianlong 14, because the Imperial Earth Chamber used green tile contrary to the yellow-centered regulation, an edict ordered the northern suburban altar's brick walls and tiles changed to yellow. The following year, the Square Mound was repaved, its altar surface following the Circular Mound in design. The upper tier stones followed the six-six yin numbers, six in each direction for thirty-six in all. Beyond them, the four cardinals and four corners were built up by eights, twenty-four in each direction. The second tier doubled the upper; in the eight directions the eight-eight numbers, half-diameter eight each—the six-eight yin numbers, matching earth's paired symbolism. Soon two burial pits each were built south and north outside the east, west, and south enclosure gates. At the Heaven and Earth altars, bowing stones for attendant officials were also erected according to rank.
15
闕右社稷壇,制方,北鄉。 二成,高四尺。 上成方五丈,二成方五丈三尺。 陛四齣,各四級。 上成土五色,隨其方覆之。 內壝方七十六丈四尺,高四尺,厚二尺,飾色如其方。 門四,柱各二。 壝西北瘞坎二。 北拜殿,又北戟門,楹各五,陛三出。 外列戟七十二,其西南神庫、神廚在焉。 壇垣周百五十三丈四尺,覆黃琉璃。 北三門,東、西、南各一門。 西門外宰牲亭一、井一。 西南為奉祀署。 壇東北正門一,左右門各一,俱東鄉,直闕右門,乘輿躬祭所出入也。 東南為社稷街。 乾隆二十一年,徙瘞坎壇外西北隅。 舊制壝垣用五色土,至是改四色琉璃磚瓦。 及省社稷壇高二尺一寸,方廣二丈五尺,制殺京師十之五雲。
To the right of the palace gate stood the altars of soil and grain, square in form and facing north. It had two tiers, four chi high. The upper tier was five zhang square and the second five zhang three chi square. Four flights of steps rose from it, each of four steps. The upper tier was covered with soil of five colors according to the directions. The inner enclosure was seventy-six zhang four chi square, four chi high and two chi thick, colored according to the directions. There were four gates, each with two pillars. Northwest of the enclosure stood two burial pits. To the north stood the bowing hall; farther north, the halberd gate of five bays, with three flights of steps. Seventy-two halberds stood outside; to the southwest were the spirit storehouse and spirit kitchen. The altar wall measured one hundred fifty-three zhang four chi around and was roofed in yellow glazed tile. The north had three gates; east, west, and south one each. Outside the west gate stood one slaughter pavilion and one well. To the southwest stood the Sacrificial Service Office. Northeast of the altar stood one main gate and one each to left and right, all facing east and aligned with the right palace gate—the route by which the imperial carriage entered and left when the emperor sacrificed in person. To the southeast lay the Street of Soil and Grain. In Qianlong 21, the burial pits were relocated to the northwest corner outside the altar enclosure. Under the former regulations the enclosure walls used five-colored earth; at this point they were changed to four-colored glazed brick and tile. Provincial altars of soil and grain were two chi one cun high and two zhang five chi square—scaled to half the capital dimensions.
16
朝日壇在朝陽門外東郊,夕月壇在阜成門外西郊,俱順治八年建。 制方,一成,陛四齣。 日壇各九級,方五丈,高五尺九寸。 圓壝,周七十六丈五尺,高八尺一寸,厚二尺三寸。 壇垣前方後圓,周二百九十丈五尺。 月壇各六級,方四丈,高四尺六寸。 方壝,周九十四丈七尺,高八尺,厚二尺二寸。 壇垣周二百三十五丈九尺五寸。 兩壇具服殿制同。 燎爐,瘞坎,井亭,宰牲亭,神庫,神廚,祭器、樂器諸庫咸備。 其牌坊曰禮神街。 雍正初,更名日壇街曰景升,月壇街曰光恆。 乾隆二十年,修建壇工,依天壇式。 改內垣土牆甃以磚,其外垣增舊制三尺。 光緒中,改日壇面紅琉璃,月壇面白琉璃,並覆金磚。
The Sun Altar stood in the eastern suburb outside Chaoyang Gate and the Moon Altar in the western suburb outside Fucheng Gate; both were built in Shunzhi 8. They were square in form, of one tier, with four flights of steps. The sun altar had nine steps on each flight, was five zhang square, and five chi nine cun high. The round inner enclosure measured seventy-six zhang five chi around, eight chi one cun high, and two chi three cun thick. The altar wall was square in front and round behind, two hundred ninety zhang five chi in circumference. The moon altar had six steps on each flight, was four zhang square, and four chi six cun high. The square inner enclosure measured ninety-four zhang seven chi around, eight chi high, and two chi two cun thick. The altar wall measured two hundred thirty-five zhang nine chi five cun around. The robing halls of both altars followed the same design. Fire braziers, burial pits, well pavilions, slaughter pavilions, spirit storehouses and kitchens, and all repositories for sacrificial and musical implements were fully provided. Its memorial archway was called Spirit-Rite Street. Early in Yongzheng, Sun Altar Street was renamed Jingsheng and Moon Altar Street Guangheng. In Qianlong 20, the altars were rebuilt on the model of the Temple of Heaven. The inner earthen walls were faced with brick, and the outer walls were raised three chi above the former height. In the Guangxu period, the sun altar surface was set in red glazed tile and the moon altar in white glazed tile, both paved with gold bricks.
17
天神、地祇、先農三壇制方,一成,陛皆四齣,在正陽門外。 先農壇位西南,周四丈七尺,高四尺五寸。 東南為觀耕台,耕耤時設之。 前耤田,後具服殿。 東北神倉,中廩制圓。 前收穀亭,後祭器庫。 內垣南門外,神祇壇在焉。 神壇位東,方五丈,高四尺五寸五分。 北石龕四,鏤雲形,分祀雲、雨、風、雷。 祇壇位西,廣十丈,縱六丈,高四尺。 南石龕五,鏤山水形。 分祀岳、鎮、海、瀆。 二壇方壝,俱周二十四丈,高五尺五寸。 正門分南、北,餘如日、月壇。 又內垣東門外北齋宮,五楹,後殿,配殿,茶、膳房具焉。 乾隆時,更命齋宮曰慶成宮。 壇外垣周千三百六十八丈。 南、北門二,東鄉,南入先農壇,北入太歲殿。 殿七楹,東、西廡各十有一。 其前曰拜殿,燎爐一。
The altars to Celestial Spirits, Terrestrial Spirits, and the Former Farmer were square, of one tier, with four flights of steps each, and stood outside Zhengyang Gate. The Former Farmer altar stood in the southwest, four zhang seven chi around and four chi five cun high. To the southeast stood the terrace for observing the plowing, erected for the plowing season. Plowing fields lay in front and the robing hall behind. To the northeast stood the spirit granary, with a round central storehouse. A grain-receiving pavilion stood in front and a sacrificial vessels storehouse behind. Outside the inner wall's south gate stood the altar of spirits and terrestrial forces. The spirit altar stood to the east, five zhang square and four chi five cun five fen high. On the north were four stone niches carved with cloud patterns, for separate worship of cloud, rain, wind, and thunder. The terrestrial forces altar stood to the west, ten zhang wide, six zhang long, and four chi high. On the south were five stone niches carved with landscapes. Peaks, garrisons, seas, and rivers were worshipped separately. Both altars had square inner enclosures, each twenty-four zhang around and five chi five cun high. The main gates were divided north and south; the rest followed the sun and moon altars. North of the east gate outside the inner wall stood the fasting palace of five bays, with rear hall, side halls, and tea and kitchen rooms. Under Qianlong, the fasting palace was renamed the Palace of Completed Felicity. The outer wall measured one thousand three hundred sixty-eight zhang around. There were two gates north and south, both facing east: the south led into the Former Farmer altar and the north into the Grand Year Hall. The hall had seven bays, with eleven bays each in the east and west corridors. Before it stood the bowing hall, with one fire brazier.
18
先蠶壇,乾隆九年,建西苑東北隅,制視先農。 徑四丈,高四尺,陛四齣。 殿三楹,西鄉。 東採桑台,廣三丈二尺,高四尺,陛三出。 前為桑園台,中為具服殿、為繭館,後為織室。 有配殿,環以宮牆。 牆東浴蠶河,跨橋二。 橋東蠶署三,蠶室二十七,俱西鄉。 外垣周百六十丈,各省先農壇高廣視社稷,餘如制。
The Former Silkworm altar was built in Qianlong 9 in the northeast corner of the Western Park, on the model of the Former Farmer altar. It was four zhang in diameter, four chi high, with four flights of steps. The hall had three bays and faced west. To the east stood the mulberry-picking terrace, three zhang two chi wide and four chi high, with three flights of steps. In front lay the mulberry-garden terrace; in the middle were the robing hall and cocoon hall; behind stood the weaving room. Side halls were provided, enclosed within palace walls. East of the wall ran the Silk-Bathing River, crossed by two bridges. East of the bridges stood three silkworm offices and twenty-seven silkworm chambers, all facing west. The outer wall measured one hundred sixty zhang around; provincial Former Farmer altars matched the soil and grain altars in height and breadth, with the rest as prescribed.
19
神位、祭器、祭品、玉、帛、牲牢之數神位,圜丘第一成,正位昊天上帝,南鄉。 配位八,首太祖訖宣宗,東西鄉。 凡位皆施幄。 第二成從位,東大明,次星辰。 西夜明,次雲、雨、風、雷。 常雩如冬至、大祀、大雩,有從無配。 祈穀位次視圜丘第一成,無幄。 方澤第一成,正位皇地祇,北鄉,配列祖、列宗,東西鄉。 第二成從位,東五嶽,啟運、隆業、永寧三山,次四海。 西五鎮,天柱、昌瑞二山,次四瀆。 因事祗告天地,不設配從位。 順治十七年,合祀大享殿,其正位左天帝,右地祇,南鄉。 東太祖,西太宗,配之。 從祀十二壇,大明位東,星辰、五嶽、啟運、四海、太歲、名山大川次之。 夜明位西,雲、雨、風、雷、五鎮、天柱、隆業、四瀆、帝王、天下神祇次之。 社稷壇中植石主,別設神牌,正位。 東大社,西大稷。 北鄉。 東配后土句龍氏,西后稷氏。 無幄。 壇下龕用木。 日壇東大明,無幄。 月壇正位夜明,配北斗二十八宿、周天星辰,共一幄。 天神壇正中,左雲師,次風伯,右雨師,次雷師,南鄉。 地祇壇正中五嶽,右五鎮,次四海,左五陵,次四瀆,北鄉。 右旁京師山川,左旁天下山川。 無幄。 各省府、州、縣神祇位次,正中雲、雨、風、雷,左山川,右城隍。 其郊壇神位,皇穹宇、皇乾殿、皇祇室奉之。 神祇、社稷、日月神位,神庫奉之,祭時並移壇所。 太廟、奉先殿神牌置寢室龕位,祭時移前殿寶座。 至傳心殿、歷代帝王、先師各廟龕位,或分或合,無恆制。
Counts of spirit positions, sacrificial vessels, offerings, jade, silks, and sacrificial animals. Spirit positions: at the Circular Mound's first tier, the principal August Heaven, Supreme Lord faced south. Eight matching positions ran from the Taizu Emperor through the Xuanzong Emperor, facing east and west. Every position was furnished with canopy curtains. On the second tier, attendant positions to the east were Great Brightness, then the stars. To the west were Night Brightness, then cloud, rain, wind, and thunder. For the regular rain prayer, as for the winter solstice, great sacrifice, and great rain prayer, there were attendant positions but no matching positions. Prayer for Grain positions followed the Circular Mound's first tier in rank, without canopies. At the Square Mound's first tier, the principal August Earth, Imperial Earth Spirit faced north, with successive ancestors and emperors matched to east and west. On the second tier, attendants to the east were the Five Peaks, the three mountains Qiyun, Longye, and Yongning, then the four seas. To the west were the Five Garrisons, the two mountains Tianzhu and Changrui, then the four rivers. When Heaven and Earth were notified on special occasions, no matching or attendant positions were established. In Shunzhi 17, worship was combined in the Hall of Grand Felicity, with Heaven Lord on the left and Earth Spirit on the right at the principal positions, facing south. Taizu was matched to the east and Taizong to the west. Twelve attendant altars of worship placed Great Brightness to the east, followed by the stars, Five Peaks, Qiyun, four seas, Grand Year, and famous mountains and great rivers. Night Brightness stood to the west, followed by cloud, rain, wind, thunder, the Five Garrisons, Tianzhu, Longye, the four rivers, emperors, and spirits throughout the realm. At the altars of soil and grain a stone lord was set in the center, with separate spirit tablets at the principal position. Great Soil stood to the east and Great Grain to the west. Both faced north. Hou Tu Julong was matched to the east and Hou Ji to the west. There were no canopies. The niches below the altar were made of wood. At the sun altar, Great Brightness stood to the east without a canopy. At the moon altar Night Brightness held the principal position, with the Big Dipper, twenty-eight mansions, and all stars under heaven matched together under one canopy. At the Celestial Spirits altar the center faced south, with Cloud Master to the left, then Wind Lord, and Rain Master to the right, then Thunder Master. At the Terrestrial Spirits altar the Five Peaks held the center, facing north; to the right were the Five Garrisons, then the four seas; to the left five mausoleum hills, then the four rivers. To the right stood mountains and rivers of the capital; to the left, mountains and rivers throughout the realm. There were no canopies. In each province, prefecture, and county the spirit positions were ordered with cloud, rain, wind, and thunder at the center, mountains and rivers to the left, and the city god to the right. Spirit tablets for the suburban altars were kept in the Imperial Vault of Heaven, Hall of Imperial Heaven, and Chamber of Imperial Earth. Tablets for spirits, soil and grain, and sun and moon were kept in the spirit storehouse and moved to the altars when sacrifices were performed. Spirit tablets of the Imperial Ancestral Temple and Hall of Ancestors rested in sleeping-chamber niches and were moved to the front-hall throne when sacrifices were performed. For the Heart-Transmission Hall, successive emperors, and Former Teacher temples, niches were divided or combined with no fixed rule.
20
祭器,圜丘正位,爵三,登一,簠、簋二、籩、豆十,篚、俎、尊各一,配從同。 惟大明、夜明■D9三十,夜明鉶皆二,雲、雨、風、雷視夜明。 常雩如冬至、大祀、大雩,正、從位俱籩六、豆二,告祭正位同。 方澤祈穀壇正、配位,暨方澤從位,並視圜丘。 ■D9、鉶視夜明。 太廟時享,帝、後同案,俱爵三,簠、簋二,籩、豆十有二,登、鉶、篚、俎各一。 尊前後殿同。 祫祭如時享,東廡每案爵三,簠、簋二,籩、豆十,鉶、篚、俎各一,尊共八案,分二座,爵、鉶倍之。 西廡同,惟簠、簋一,籩、豆四。 告祭,中、後殿俱籩六,豆二。 社稷壇大社、大稷,俱玉爵一,陶爵二,登、篚、俎、尊各一,鉶、簠、簋各二。 配位同,惟爵皆用陶。 祈告,籩六,豆二。 直省祭社稷,爵六,鉶一,籩、豆四,簠、簋、篚、俎、尊各一,如大社稷。 日壇、月壇、先農、先蠶壇,俱爵三,■D9三十,籩、豆十,鉶、簠、簋各二,登、篚、俎、尊各一。 直省祭先農如祭社稷。 天神壇四案,凡祈祀爵共十二,各用籩六、豆二、尊一、篚一。 地祇壇如之,惟案七共爵二十七耳。 報祀神祇,每案與日壇同,惟無■D9。 直省祭神祇,爵三,籩、豆四,鉶、簠、簋各二,篚、俎、尊各一。 時巡祭岳鎮、海瀆同。 報祀增鉶一,因事遣祭仍用二。 餘同。 有司致祭無登、■D9。 太歲殿准先農,報祀亦如之。 祈祀,籩六、豆二,不羞俎。 先師正位視圜丘,惟用鉶二。 四配視正位,惟用籩、豆八,無登。 十二哲位,各爵三,鉶一,簠、簋一,籩、豆四,篚、俎、尊共用二。 兩廡二位同案,位一爵,凡獻爵六,共篚二,尊、俎俱各六,簠、簋各一,籩、豆各四。 視學、釋奠同。
Sacrificial vessels: at the Circular Mound's principal position were three cups, one platter, two fu and gui, ten biān and dou, and one each standing basket, chopping block, and wine vessel; matching and attendant positions were the same. Only Great Brightness and Night Brightness had thirty standing baskets; Night Brightness had two meat dishes each; cloud, rain, wind, and thunder followed Night Brightness. For the regular rain prayer, as for the winter solstice, great sacrifice, and great rain prayer, principal and attendant positions each had six biān and two dou; notification sacrifices at the principal position followed the same rule. Principal and matching positions at the Square Mound and Prayer for Grain altar, and attendant positions at the Square Mound, all followed the Circular Mound. Standing baskets and meat dishes followed Night Brightness. At the Imperial Ancestral Temple's seasonal offering, emperor and empress shared one table with three cups each, two fu and gui, twelve biān and dou, and one each platter, meat dish, standing basket, and chopping block. Wine vessels in the front and rear halls were the same. The joint offering followed the seasonal offering: each table in the east corridor had three cups, two fu and gui, ten biān and dou, and one each meat dish, standing basket, and chopping block; wine vessels totaled eight tables in two seats, with cups and meat dishes doubled. The west corridor was the same, except for one fu and gui and four biān and dou. For notification sacrifices, the central and rear halls each had six biān and two dou. At the altars of soil and grain, Great Soil and Great Grain each had one jade cup and two pottery cups, one each platter, standing basket, chopping block, and wine vessel, and two each meat dish, fu, and gui. Matching positions were the same, except that all cups were pottery. For prayer notifications there were six biān and two dou. When direct provinces sacrificed at soil and grain, they used six cups, one meat dish, four biān and dou, and one each fu, gui, standing basket, chopping block, and wine vessel, as at the great altars. The sun, moon, Former Farmer, and Former Silkworm altars each had three cups, thirty standing baskets, ten biān and dou, two each meat dish, fu, and gui, and one each platter, standing basket, chopping block, and wine vessel. When direct provinces sacrificed to the Former Farmer, they followed the rites for soil and grain. The Celestial Spirits altar had four tables; for prayer sacrifices there were twelve cups in all, each table with six biān, two dou, one wine vessel, and one standing basket. The Terrestrial Spirits altar was the same, except for seven tables totaling twenty-seven cups. For responsive sacrifices to spirits, each table matched the sun altar except that there were no standing baskets. When direct provinces sacrificed to spirits, they used three cups, four biān and dou, two each meat dish, fu, and gui, and one each standing basket, chopping block, and wine vessel. Tour sacrifices to the peaks, garrisons, seas, and rivers followed the same rule. For responsive sacrifices one meat dish was added; sacrifices dispatched on special occasions still used two. Everything else was the same. When officials performed the sacrifice, there were no platters or bian. The Grand Year Hall followed the Former Farmer altar, and responsive sacrifices did likewise. For prayer sacrifices there were six biān and two dou, and no chopping block was set out. The Former Teacher's principal position followed the Circular Mound, using only two meat dishes. The four correlates followed the principal position, with only eight biān and dou and no platter. At the twelve philosophers' positions each had three cups, one meat dish, one fu and gui, four biān and dou, and two each shared bian, chopping blocks, and wine vessels. In the east and west corridors two positions shared one table with one cup each; six cups were offered in all, with two shared bian, six wine vessels and chopping blocks each, one fu and gui each, and four biān and dou each. Imperial school inspections and libation ceremonies followed the same rule.
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乾隆三十三年,頒內府周鼎、尊、卣、罍、壺、簠、簋、觚、爵各一,陳列大成殿,用備禮器。 崇聖祠正位五案,案設爵三,籩、豆八,鉶、簠、簋各二,篚、俎、尊各一。 配位五案,設爵三,籩、豆四,鉶、篚、簠、簋各一,共俎二,尊二。 兩廡三案,案各與配位同,惟共篚為二。
In Qianlong 33 the inner palace issued one each of Zhou tripods, wine vessels, you, lei, hu, fu, gui, gu, and jue for display in the Hall of Great Accomplishment as ritual vessels. At the Sage-Veneration Shrine's principal position were five tables, each with three cups, eight biān and dou, two each meat dish, fu, and gui, and one each bian, chopping block, and wine vessel. At five matching tables were three cups, four biān and dou, one each meat dish, bian, fu, and gui, and two shared chopping blocks and wine vessels. The east and west corridors had three tables each matching the correlates' layout, except that shared bian totaled two.
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光緒三十二年,增先師正位籩、豆為十二,崇聖祠籩、豆為十,闕里、直省文廟暨崇聖祠祭器視太學。 歷代帝王正位十六案,案設爵三,登一,鉶、簠、簋各二,籩、豆十,篚一,共俎七,尊七。 兩廡配位二十案,案設爵十二,鉶二,籩、豆四,簠、簋、篚各一,共俎四,尊四。 傳心殿正位九案,案設爵、尊各三,鉶、篚各一,籩、豆二。 配位二案,案設爵三,籩、豆二,鉶、篚、尊各一。 關帝、文昌帝君俱爵三,籩、豆十,鉶、簠、簋各二,登、篚、俎、尊各一,惟後殿籩、豆八。 各省准京式。 先醫三皇位,位設爵三,籩、豆十,簠、簋、篚、俎、尊各一。 兩廡六案,案設簋、簠一,篚、尊各二,籩、豆四,共爵六。 都城隍爵三,籩、豆十,鉶、簠、簋各二,篚、俎、尊各一。 火神、東嶽廟,俱果盤五,篚、俎、尊各一。 黑龍潭、玉泉山、昆明湖各龍神祠、惠濟祠、河神廟俱三案,案設爵三,簠、簋二,籩、豆十,篚、俎、尊各一。
In Guangxu 32 the Former Teacher's principal position was raised to twelve biān and dou and the Sage-Veneration Shrine to ten; temples at Qufu, in the direct provinces, and at the Sage-Veneration Shrine followed the Imperial Academy for sacrificial vessels. At the successive emperors' principal position were sixteen tables, each with three cups, one platter, two each meat dish, fu, and gui, ten biān and dou, one bian, and seven shared chopping blocks and wine vessels. Twenty matching tables in the east and west corridors each had twelve cups, two meat dishes, four biān and dou, one each fu, gui, and bian, and four shared chopping blocks and wine vessels. At the Heart-Transmission Hall's principal position were nine tables, each with three cups and wine vessels, one each meat dish and bian, and two biān and dou. Two matching tables each had three cups, two biān and dou, and one each meat dish, bian, and wine vessel. Lord Guan and the Lord of Literary Glory each had three cups, ten biān and dou, two each meat dish, fu, and gui, and one each platter, bian, chopping block, and wine vessel; only the rear halls had eight biān and dou. Every province followed the capital pattern. At the Former Physician's three emperor positions each had three cups, ten biān and dou, and one each fu, gui, bian, chopping block, and wine vessel. The east and west corridors had six tables, each with one gui and fu, two each bian and wine vessel, four biān and dou, and six cups shared. The capital city god had three cups, ten biān and dou, two each meat dish, fu, and gui, and one each bian, chopping block, and wine vessel. The Fire Spirit and Eastern Peak temples each had five fruit trays and one each bian, chopping block, and wine vessel. The dragon spirit shrines at Black Dragon Pool, Jade Spring Mountain, and Kunming Lake, the Beneficent Aid Shrine, and the River God Temple each had three tables with three cups, two fu and gui, ten biān and dou, and one each bian, chopping block, and wine vessel.
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初沿明舊,壇廟祭品遵古制,惟器用瓷。 雍正時,改范銅。 乾隆十三年,詔祭品宜法古,命廷臣集議,始定制籩編竹,絲絹里,魨漆。 郊壇純漆,太廟采畫。 其豆、登、簠、簋,郊壇用陶,太廟惟登用之,其他用木,魨漆,飾金玉。 鉶范銅飾金。 尊則郊壇用陶。 太廟春犧尊、夏象尊、秋著尊、冬壺尊、祫祭山尊,均范銅。 祀天地爵用匏,太廟玉,兩廡陶。 社稷正位,玉一陶二。 配位純陶。 又豆、登、簠、簋、鉶、尊皆陶。 日、月、先農、先蠶亦如之。 帝王、先師、關帝、文昌及諸祠,則皆用銅。 凡陶必辨色,圜丘、祈穀、常雩青,方澤、社稷、先農黃,日壇赤,月壇白。 太廟陶登,黃質采飾,餘俱白。 盛帛用竹篚,魨色如其器。 載牲用木俎,魨以丹漆。 毛血盤用陶,色亦如其器。 嘉慶十九年,定太廟簠、簋、豆與凡祭祀竹籩,三歲一修。 光緒三十二年,先師爵改用玉。
At first the dynasty followed Ming practice: altar and temple offerings observed ancient regulations, but vessels were porcelain. Under Yongzheng they were changed to cast copper. In Qianlong 13 an edict held that sacrificial offerings should follow antiquity; the emperor ordered court ministers to deliberate, and regulations were first fixed: biān woven of bamboo, lined with silk, and coated with t'o lacquer. Suburban altars used plain lacquer; the Imperial Ancestral Temple used painted decoration. For dou, platters, fu, and gui, suburban altars used pottery; at the Imperial Ancestral Temple only the platter was pottery, while the rest were wood with t'o lacquer and adorned with gold and jade. Meat dishes were cast in copper and adorned with gold. Wine vessels at suburban altars were pottery. At the Imperial Ancestral Temple the spring sacrificial vessel, summer elephant vessel, autumn zhu vessel, winter pot vessel, and joint-offering mountain vessel were all cast in copper. Cups for sacrificing Heaven and Earth were gourd; at the Imperial Ancestral Temple, jade; in the east and west corridors, pottery. At the soil and grain principal position were one jade cup and two pottery cups. Matching positions used pottery only. Again, dou, platters, fu, gui, meat dishes, and wine vessels were all pottery. The sun, moon, Former Farmer, and Former Silkworm altars were the same. For successive emperors, the Former Teacher, Lord Guan, the Lord of Literary Glory, and various shrines, all used copper. All pottery had to be color-coded: the Circular Mound, Prayer for Grain, and regular rain prayer used green; the Square Mound, soil and grain, and Former Farmer yellow; the sun altar red; the moon altar white. The Imperial Ancestral Temple's pottery platter had a yellow body with painted decoration; all others were white. Silk was held in bamboo bian, with t'o lacquer colored to match the vessel. Victims were borne on wooden chopping blocks coated with red t'o lacquer. Fur-and-blood trays were pottery, their color also matching the vessel. In Jiaqing 19 it was fixed that Imperial Ancestral Temple fu, gui, dou, and bamboo biān for all sacrifices were to be repaired every three years. In Guangxu 32 the Former Teacher's cups were changed to jade.
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祭品,凡籩、豆之實各十二,籩用形鹽、薨魚、棗、栗、榛、菱、芡、鹿脯、白餅、黑餅、糗餌、粉餈,豆用韭菹、醓醢、菁菹、鹿醢、芹菹、兔醢、筍菹、魚醢、脾析、豚拍、酏食、糝食。 用十者,籩減糗餌、粉餈,豆減酏食、糝食。 用八者,籩減白、黑餅,豆減脾析、豚拍。 用四者,籩止實形鹽、棗、栗、鹿脯,豆止實菁菹、鹿醢、芹菹、兔醢。 籩六者,用鹿脯、棗、榛、葡萄、桃仁、蓮實。 豆二者,止用鹿醢、兔醢。 登一,太羹。 鉶二,和羹。 簠二,稻、粱。 簋二,黍、稷。
For sacrificial offerings, biān and dou each held twelve items: biān held molded salt, dried fish, dates, chestnuts, hazelnuts, water caltrop, gorgon fruit, dried venison, white cake, black cake, parched-grain cakes, and powdered cakes; dou held leek pickle, fermented sauce and minced meat, smartweed pickle, venison paste, celery pickle, hare paste, bamboo-shoot pickle, fish paste, spleen and tripe, pork shoulder, fermented drink, and grain garnish. Where ten were used, biān omitted parched-grain and powdered cakes and dou omitted fermented drink and grain garnish. Where eight were used, biān omitted white and black cakes and dou omitted spleen and tripe and pork shoulder. Where four were used, biān held only molded salt, dates, chestnuts, and dried venison, and dou only smartweed pickle, venison paste, celery pickle, and hare paste. Six biān used dried venison, dates, hazelnuts, grapes, peach kernels, and lotus seeds. Two dou used only venison paste and hare paste. One platter held supreme broth. Two meat dishes held harmonized broth. Two fu held rice and millet. Two gui held panicled millet and glutinous millet.
25
玉、帛、牲牢:玉六等,上帝蒼璧,皇地祇黃琮,大社黃珪,大稷青珪,朝日赤璧,夕月白璧。 舊制,社稷壇春秋常祀用玉,禱祀則否。 乾隆三十四年,會天旱禱雨,諭曰:「玉以芘廕嘉穀,俾免水旱偏災,特敕所司用玉將事。」 自此為恆式。 帛七等:曰郊祀制帛,南北郊用之。 上帝青十二,地祇黃一。 曰禮神制帛,社稷以下用之。 社稷黑四,大明赤一,夜明白一,日月同。 星辰斗宿白七,青、赤、黃、黑各一。 天神、雲、雨、風、雷,青、白、黃、黑各一,方澤從位,岳鎮各五,五色。 五陵山白五。 四海隨方為色。 四瀆黑四。 地祇黃二,青、赤各三,黑七、白十二。 先農、先蠶俱青一,先師正、配位,十二哲,兩廡,崇聖祠正位,東、西廡,俱各一用白。 帝王各位、關帝、文昌正位、後殿,太歲正位,北極佑聖真君、東嶽都城隍亦如之。 惟先醫正位三,崇聖配位四,太歲兩廡十二,火神赤一。 曰告祀制幣,祈報祭告用之。 祈穀、雩祀、告祀圜丘俱青一,祭告方澤黃一。 曰奉先制幣,郊祀配位、太廟用之,圜丘、方澤配位各一,太廟帝後每位一。 曰展親制幣,親王配饗用之,太廟東廡位各一。 曰報功制幣,功臣配饗用之,太廟西廡位各一。 三者俱白,昭忠等祠同,並織滿、漢文字。 曰素帛,帝王廟兩廡位各一,先醫廟兩廡共四,餘祀亦尚素。 牲牢四等:曰犢,曰特,曰太牢,曰少牢。 色尚騂或黝。 圜丘、方澤用犢,大明、夜明用特,天神、地祇、太歲、日、月、星辰、雲、雨、風、雷、社稷、岳鎮、海瀆、太廟、先農、先蠶、先師、帝王、關帝、文昌用太牢。 太廟西廡,文廟配哲、崇聖祠、帝王廟兩廡,關帝、文昌後殿,用少牢。 光緒三十二年,崇聖正位改太牢。 直省神祇、社稷、先農、關帝、先醫配位暨群祀用少牢。 火神、東嶽、先醫正位,都城隍,皆太牢。 太牢:羊一、牛一、豕一,少牢:羊、豕各一。
Jade, silk, and victim herds: jade had six grades—the Supreme God a green disc, Imperial Earth a yellow tube, Great Soil a yellow tablet, Great Grain a green tablet, Morning Sun a red disc, and Evening Moon a white disc. Under former regulations the soil-and-grain altar used jade for spring and autumn regular sacrifices but not for prayer sacrifices. In Qianlong 34, when drought occasioned rain prayer, the emperor's edict read: "Jade is to shelter and bless the fine grain, that partial disasters of flood and drought may be avoided; I specially order the responsible offices to use jade in performing the rite. From this it became the constant practice. Silk had seven grades: suburban-sacrifice regulated silk, used at the southern and northern suburbs. For the Supreme God, twelve green; for Imperial Earth, one yellow. Spirit-rite regulated silk was used from soil and grain downward. Soil and grain had four black; Great Brightness one red; Night Brightness one white; sun and moon the same. Stars and Dipper mansions had seven white, and one each green, red, yellow, and black. Celestial spirits, cloud, rain, wind, and thunder had one each green, white, yellow, and black; Square Mound attendant positions had five each for peaks and garrisons in five colors. Five mausoleum hills had five white. The four seas followed their direction for color. Four rivers had four black. Imperial Earth had two yellow, three each green and red, seven black, and twelve white. Former Farmer and Former Silkworm each had one green; Former Teacher principal and correlates, twelve philosophers, east and west corridors, and Sage-Veneration Shrine principal and east and west corridors each had one white. Successive emperors at each position, Lord Guan, the Lord of Literary Glory at principal and rear halls, Grand Year principal position, North Pole Protecting Sage True Lord, and Eastern Peak capital city god were the same. Only the Former Physician principal had three, Sage-Veneration correlates four, Grand Year east and west corridors twelve, and Fire Spirit one red. Prayer-and-response regulated silk was used for prayer and responsive notification sacrifices. Prayer for Grain, rain prayer, and notification sacrifice at the Circular Mound each had one green; notification sacrifice at the Square Mound one yellow. Honoring-ancestors regulated silk was used for suburban correlate positions and the Imperial Ancestral Temple: Circular Mound and Square Mound correlates one each, and at the Imperial Ancestral Temple one for each emperor and empress. Extending-kinship regulated silk was used when princes were matched in feasting: one each at Imperial Ancestral Temple east corridor positions. Reporting-merit regulated silk was used when meritorious ministers were matched in feasting: one each at Imperial Ancestral Temple west corridor positions. All three were white; Loyalty and Fidelity shrines were the same, all woven with Manchu and Chinese characters. Plain silk: successive emperors' temple east and west corridors one each, Former Physician temple east and west corridors four shared; remaining sacrifices also favored plain. Victim herds had four grades: calf, special victim, great herd, and lesser herd. Color favored sorrel or dark-coated animals. The Circular Mound and Square Mound used a calf; Great Brightness and Night Brightness a special victim; celestial spirits, terrestrial spirits, Grand Year, sun, moon, stars, cloud, rain, wind, thunder, soil and grain, peaks and garrisons, seas and rivers, Imperial Ancestral Temple, Former Farmer, Former Silkworm, Former Teacher, successive emperors, Lord Guan, and the Lord of Literary Glory used the great herd. The Imperial Ancestral Temple west corridor, Confucian temple correlate philosophers, Sage-Veneration Shrine, successive emperors' temple east and west corridors, and Lord Guan and Lord of Literary Glory rear halls used the lesser herd. In Guangxu 32 the Sage-Veneration principal position was changed to the great herd. Direct-province spirits, soil and grain, Former Farmer, Lord Guan, Former Physician correlates, and mass sacrifices used the lesser herd. Fire Spirit, Eastern Peak, Former Physician principal, and capital city god all used the great herd. The great herd comprised one sheep, one ox, and one pig; the lesser herd one sheep and one pig each.
26
大祀入滌九旬,中祀六旬,群祀三旬。 大祀天地,前期五日親王視牲,二日禮部尚書省牲,一日子時宰牲。 帝祭天壇,前二日酉時宰之,太廟、社稷、先師前三日,中祀前二日。 禮部尚書率太常司省牲,前一日黎明宰牲。 惟夕月屆日黎明宰之。 令甲,察院、禮部、太常、光祿官監宰,群祀止太常司行。 乾隆十七年,定大祀、中祀用光祿卿監宰。 初,郊壇大祀,帝前期宿齋宮,視壇位、籩豆、牲牢。 乾隆七年,更定前一日帝詣圜丘視壇位,分獻官詣神庫視籩豆,神廚視牲牢。 尋定視壇位日,親詣皇穹宇、皇乾殿上香。 故事,省視籩豆牲牢,或臨視,或否。 三十五年,定遣官將事,自後以為常。
Great sacrifices required ninety days of purging, middle sacrifices sixty, and mass sacrifices thirty. For the great sacrifice to Heaven and Earth, five days beforehand princes inspected the victims, two days before the Minister of Rites inspected them, and at the zi hour on the final day the victims were slaughtered. When the emperor sacrificed at the Heaven Altar, slaughter came at you hour two days before; for the Imperial Ancestral Temple, soil and grain, and Former Teacher, three days before; for middle sacrifices, two days before. The Minister of Rites led Court of Imperial Sacrifices officials to inspect victims; on the preceding day at dawn the victims were slaughtered. Only Evening Moon was slaughtered at dawn on the day itself. By regulation the Censorate, Ministry of Rites, Court of Imperial Sacrifices, and Court of Imperial Entertainments supervised slaughter; for mass sacrifices only the Court of Imperial Sacrifices performed the rite. In Qianlong 17 it was fixed that great and middle sacrifices used the Court of Imperial Entertainments director to supervise slaughter. Initially, for suburban altar great sacrifices the emperor beforehand lodged in the fasting palace and inspected altar positions, biān, dou, and victim herds. In Qianlong 7 this was revised: on the preceding day the emperor went to the Circular Mound to inspect altar positions; presentation officials went to the spirit storehouse to inspect biān and dou and the spirit kitchen to inspect victim herds. Soon it was fixed that on the day of inspecting altar positions the emperor in person went to the Imperial Vault of Heaven and Hall of Imperial Heaven to offer incense. By precedent, officials inspected biān, dou, and victim herds in advance; the emperor sometimes inspected in person and sometimes did not. In the thirty-fifth year it was fixed to dispatch officials to preside over the rites; thereafter this became regular practice.
27
祀期郊廟祭祀,祭前二歲十月,欽天監豫卜吉期。 前一歲正月,疏卜吉者及諸祀定有日者以聞。 頒示中外。 太常寺按祀期先期題請,實禮部主之。 世祖纘業,詔祭祀各分等次,以時致祭。 自是大祀、中祀、群祀先後規定祀期,著為例。 嘉慶七年,復定大、中祀遇忌辰不改祀期。 咸豐中,更定關帝、文昌春秋祀期不用忌辰。 其祭祀時刻,順治十三年,詔祭天、地五鼓出宮,社稷、太廟並黎明。 康熙十二年,依太宗舊制,壇廟用黎明,夕月用酉時。 嘉慶八年,諭祭祀行禮,當在寅卯間,合禮經質明將事古義。 凡親行大祀,所司定時刻,承祭官暨執事陪祭者祗候,率意遲早者,御史糾之。
For scheduled suburban altar and temple sacrifices, in the tenth month two years before the rite the Directorate of Astronomy pre-selected auspicious dates. In the first month of the year before, a memorial listed those with auspicious dates chosen and every sacrifice with a fixed day, and reported to the throne. This was promulgated throughout the court and the realm. The Court of Imperial Sacrifices submitted requests ahead of time according to the sacrifice calendar; in practice the Ministry of Rites oversaw the matter. When the Founding Emperor succeeded to the enterprise, he decreed that sacrifices be graded and offered at the proper seasons. Thereafter great, middle, and mass sacrifices had their dates regulated in sequence and established as precedent. In Jiaqing 7 it was reaffirmed that great and middle sacrifices did not change their dates when they fell on a taboo anniversary. During the Xianfeng reign it was revised that the spring and autumn sacrifice dates for Guandi and Wenchang did not follow taboo anniversaries. As for the hour of sacrifice: in Shunzhi 13 an edict fixed sacrifices to Heaven and Earth so that the procession left the palace at the fifth drum; the soil-and-grain and Imperial Ancestral Temple rites both came at dawn. In Kangxi 12, following Taizong's former system, altar and temple rites used dawn and Evening Moon used the you hour. In Jiaqing 8 the throne instructed that sacrificial rites be performed between the yin and mao hours, in keeping with the ancient meaning of the Rites' 'at clear dawn commence the affair.' Whenever the emperor personally performed a great sacrifice, the responsible office fixed the hour and the presiding sacrificer together with ritual and attendant sacrificers waited in reverence; censors impeached anyone who came early or late at whim.
28
齋戒順治三年,定郊祀齋戒儀。 八年,定大祀三日、中祀二日公廨置齋戒木牌。 祀前十日,錄齋戒人名冊致太常,屆日不讞刑獄,不宴會,不聽樂,不宿內,不飲酒、茹葷,不問疾、弔喪,不祭神、掃墓。 有疾與服勿與。 大祀、中祀,太常司進齋戒牌、銅人置乾清門黃案。 大祀前三日,帝致齋大內,頒誓戒。 辭曰:「惟爾群臣,其蠲乃心、齊乃志,各揚其職。 敢或不共,國有常刑。 欽哉勿怠!」 前祀一日,徹牌及銅人送齋宮,帝詣壇齋宿。 十四年祀圜丘,致齋大內二日,壇內齋宮一日。 陪祭官齋於公署,圜丘齋於壇。
Fasting and purification: in Shunzhi 3 the suburban sacrifice fasting rites were fixed. In year 8 it was fixed that great sacrifices required three days and middle sacrifices two days, with fasting wooden tablets displayed in official quarters. Ten days before the sacrifice a register of those fasting was sent to the Court of Imperial Sacrifices; on the appointed days they passed no criminal judgments, held no banquets, heard no music, lodged nowhere inside the palace, drank no wine and ate no meat, paid no sick-visits or mourning calls, and sacrificed to no spirits or swept no tombs. Those who were ill or in mourning did not take part. For great and middle sacrifices the Court of Imperial Sacrifices presented fasting tablets and a bronze figure placed on the yellow desk at the Gate of Heavenly Purity. Three days before a great sacrifice the emperor fasted within the inner palace and issued the oath of admonition. The text read: "O you ministers, purify your hearts and align your wills; each perform your charge. If any dare be remiss, the state has standing punishments. Reverently—do not be remiss!" One day before the sacrifice the tablets and bronze figure were removed and sent to the fasting palace, and the emperor went to the altar to fast overnight. In year 14, when sacrificing at the Circular Mound, he fasted in the inner palace for two days and in the altar fasting palace for one. Attendant sacrificers fasted at their official quarters; for the Circular Mound they fasted at the altar.
29
雍正五年,遣御史等赴壇檢視。 九年,詔科道遇祀期齋戒。 明年,仿明祀牌制制齋牌,敕陪祭官懸佩,防褻慢。 乾隆四年,禮臣奏,郊壇大祀,太常卿先期四日具齋戒期,進牌及銅人置乾清門二日、齋宮一日。 太廟、社稷,置乾清門三日。 中祀,前三日奏進,置乾清門二日。 並祭日徹還。 後饗先蠶,奏進亦如之。 惟由內侍置交泰殿三日。
In Yongzheng 5 censors and others were dispatched to the altar to inspect preparations. In year 9 an edict required censorial and supervising officials to keep fasting when sacrifice dates arrived. The next year, imitating the Ming sacrifice-tablet system, fasting tablets were made and attendant sacrificers were commanded to wear them suspended from the belt to guard against irreverence. In Qianlong 4 the ministers of rites memorialized that for suburban altar great sacrifices the Court of Imperial Sacrifices director, four days in advance, should prepare the fasting schedule and present the tablets and bronze figure to be placed at the Gate of Heavenly Purity for two days and at the fasting palace for one. For the Imperial Ancestral Temple and the altars of soil and grain they were placed at the Gate of Heavenly Purity for three days. For middle sacrifices they were memorialized and presented three days beforehand and placed at the Gate of Heavenly Purity for two days. On the day of sacrifice they were all removed and returned. When the empress sacrificed to the Silkworm Goddess, the presentation followed the same rule. Only in her case were they placed in the Hall of Union and Peace for three days by inner attendants.
30
七年,定郊祀致齋,帝宿大內二日,壇內齋宮一日。 王公居府第,餘在公署,俱二日。 赴壇外齋宿一日。 若遣官代祭,王公不與。 祭太廟、社稷,王公百官齋所如前儀,俱三日。 祭日、月、帝王、先師、先農,王公齋二日,遣代則否。 後饗先蠶,齋二日,公主、福晉、命婦陪祀者,前二日致齋。 十二年,詔郊祀、祈穀、大雩,祭日宣誓戒,陪祀者集午門行禮,符古者百官受戒遺意。 既有司具儀上,行之。 尋罷。 惟嚴敕大臣齋宿公所,領侍衛內大臣等齋宿紫禁城,違則治罪。
In year 7 suburban sacrifice fasting was fixed: the emperor lodged in the inner palace two days and in the altar fasting palace one day. Princes and dukes kept fasting at their mansions and the rest at official quarters, all for two days. They then spent one night fasting outside the altar precinct. If officials were dispatched to substitute for the sacrifice, princes and dukes did not take part. For sacrifices at the Imperial Ancestral Temple and the altars of soil and grain, princes, dukes, and all officials kept fasting as in the former rite, all for three days. For sacrifices to the sun, moon, ancient emperors, the Former Teacher, and the Former Agriculture, princes and dukes fasted two days; if an envoy substituted, they did not. When the empress sacrificed to the Silkworm Goddess she fasted two days; princesses, imperial consorts, and titled ladies who attended the sacrifice began fasting two days beforehand. In year 12 an edict required that for suburban sacrifice, Prayer for Grain, and Great Rain Prayer, on the day of sacrifice the oath of admonition be proclaimed and attendant sacrificers gather at the Meridian Gate to perform the rite, echoing the ancient intent of all officials receiving admonition. Once the responsible offices had prepared the rites and submitted them, the practice was carried out. Soon it was abolished. Only a strict command remained that great ministers fast overnight at the public quarters and that the leading inner grand ministers of the guard and others fast overnight within the Forbidden City, with punishment for violations.
31
初,齋宮致齋鳴鼓角,十四年諭云:「齋者耳不聽樂,孔子曰:『三日齋,一日用之,猶恐不敬,二日伐鼓何居?』 言不敢散其志也。 吹角鼓鼙,以壯軍容,於義未協,不當用也。」 遂寢。
At first the fasting palace sounded drums and horns during the fast; in year 14 the throne said: "In fasting the ear must not hear music. Confucius said, 'Three days of fasting, one day to use it—still fearing it is not reverent; two days of drum-beating—what is that for? —meaning that one must not scatter one's resolve. Blowing horns and beating war drums to stiffen military bearing was not in harmony with the meaning of fasting and should not be used." The practice was then discontinued.
32
十九年,敕群臣書制辭於版,前期三日,陳設公堂,俾有所警。 嘉慶十三年,諭誡齋戒執事暨查齋監禮者,循舊章,肅祀典。 宣統初,監國攝政王代行,帝宮內致齋,停進齋戒牌及銅人。
In year 19 ministers were commanded to write the regulated text on boards; three days beforehand these were displayed in the public hall so that all would be admonished. In Jiaqing 13 the throne admonished fasting ritual officers together with inspectors of fasting and supervisors of the rites to follow the old regulations and keep the sacrificial canon solemn. At the beginning of the Xuantong reign, when the regent prince acted for the state, the emperor fasted within the palace and the presentation of fasting tablets and the bronze figure was suspended.
33
祝版以木為之,圜丘、方澤方一尺五寸,徑八寸四分,厚三分。 祈穀壇方一尺一寸,徑一尺,厚如之。 太廟後殿方一尺二寸,徑八寸四分。 前殿方二尺,徑一尺一寸,厚並同徑。 常雩,日、月壇,社稷壇與太廟後殿同。 中祀、群祀方徑各有差。 天壇青紙青緣硃書,地壇黃紙黃緣墨書,月壇、太廟、社稷白紙黃緣墨書,日壇硃紙硃書,群祀白紙墨書不加緣。 太常司令祝版官先期褾飾,祀前二日昧爽送內閣,授中書書祝辭,大學士書御名,餘祀太常司自繕。
Prayer boards were made of wood; for the Circular Mound and Square Mound they were square, one foot five inches on a side, eight inches four tenths in diameter, and three tenths of an inch thick. For the Prayer for Grain Altar they were square, one foot one inch on a side, one foot in diameter, with the same thickness. For the rear hall of the Imperial Ancestral Temple they were square, one foot two inches on a side and eight inches four tenths in diameter. For the front hall they were square, two feet on a side and one foot one inch in diameter, with thickness equal to the diameter throughout. For the Regular Rain Prayer and the sun and moon altars, and the soil-and-grain altar, the dimensions matched those of the Imperial Ancestral Temple rear hall. For middle and mass sacrifices the length and diameter of the boards each differed. Heaven Altar boards used green paper with green borders and vermilion script; Earth Altar boards used yellow paper with yellow borders and ink script; the moon altar, Imperial Ancestral Temple, and soil-and-grain altars used white paper with yellow borders and ink script; the sun altar used vermilion paper and vermilion script; mass sacrifices used white paper and ink script without borders. The Court of Imperial Sacrifices ordered prayer-board officers to mount and decorate the boards beforehand; two days before the sacrifice, before dawn, they were sent to the Grand Secretariat, where Secretariat drafters wrote the prayer text and grand secretaries wrote the imperial name; for other sacrifices the Court of Imperial Sacrifices copied them itself.
34
凡親祭,先二日太常卿奏請,前一日閱祝版。 圜丘、祈穀、常雩御太和殿,方澤、太廟、社稷御中和殿。 祝案居正中少西,案設羊角鐙二,視版日,案左楹東置香亭,右楹西置奉版亭、奉玉帛香亭。 屆時太常卿詣乾清門啟奏,帝出宮詣案前。 閱畢,行一跪三拜禮。 贊禮郎徹褥,寺卿韜版,導帝至香亭前,拜跪如初禮。 司祝奉版薦黃亭送祭所,庋神庫。 大祀遣代,停止祝版具奏。 中祀、群祀,寺官赴內閣徑請送祭所,不具奏。 其視玉、帛、香如閱祝版儀。
Whenever the emperor sacrificed in person, two days beforehand the Court of Imperial Sacrifices director memorialized a request, and one day before he reviewed the prayer board. For the Circular Mound, Prayer for Grain, and Regular Rain Prayer he used the Hall of Supreme Harmony; for the Square Mound, Imperial Ancestral Temple, and soil-and-grain altars he used the Hall of Central Harmony. The prayer desk stood at the center, slightly to the west, with two ram's-horn stirrups set on the desk; on the day of reviewing the prayer board, east of the left pillar an incense pavilion was placed and west of the right pillar pavilions for presenting the board and for presenting jade, silk, and incense. At the appointed hour the Court of Imperial Sacrifices director went to the Gate of Heavenly Purity to announce, and the emperor left the palace and came before the desk. When the review was finished he performed the rite of one kneel and three prostrations. The eulogizing ritual officer removed the mat, the temple director wrapped the board, and guided the emperor before the incense pavilion to kneel and prostrate as in the first rite. The prayer officer presented the board to the yellow pavilion, which conveyed it to the sacrifice site and then stored it in the spirit repository. When a great sacrifice was performed by a dispatched substitute, the prayer-board memorial and presentation were stopped. For middle and mass sacrifices temple officers went to the Grand Secretariat to request the boards directly and sent them to the sacrifice site without a memorial submission. The inspection of jade, silk, and incense followed the same rite as reviewing the prayer board.
35
祭服圜丘、祈穀、雩祀,先一日,帝御齋宮,龍袍袞服。 屆期天青禮服。 方澤禮服明黃色,餘祀亦如之。 惟朝日大紅,夕月玉色。 王公以下陪祀執事官咸朝服。 嘉慶九年,定祀前閱祝版執事官服色制,南郊祈穀、常雩、歲暮祫祭、元旦、萬壽、告祭太廟,蟒袍補褂,罷朝服。 社稷、時享太廟,服補服。 十一年,諭郊壇大祀若遇國忌,仍御禮服,禮成還宮更素服。 十九年,諭郊祀遇國忌,前一日閱祝版,帝服龍袍龍褂,執事官蟒袍補服。 大祀、中祀,帝龍褂,執事官補服。 著為令。 二十三年,定制大祀齋期遇國忌,悉改常服。 中祀則限於承祭官及陪祀、執事官,餘素服如故。 二十五年,諭大祀親祭或遣官致祭遇國忌,齋期一依向例,中祀親祭同。 其遣官致祭,與執事、陪祀官常服掛珠,否則仍素服。
Sacrificial vestments: for the Circular Mound, Prayer for Grain, and rain sacrifices, on the day before, the emperor at the fasting palace wore dragon robe and coronation dress. On the day of the rite he wore sky-blue ritual robes. For the Square Mound the ritual robes were bright yellow, and other sacrifices followed the same rule. Only Morning Sun used great red and Evening Moon jade white. Princes and dukes down through attendant sacrificers and ritual officers all wore court dress. In Jiaqing 9 the colors and styles for ritual officers who reviewed the prayer board before sacrifice were fixed: for southern-suburb Prayer for Grain, Regular Rain Prayer, year-end joint sacrifice, New Year's Day, Longevity celebrations, and announcement sacrifices at the Imperial Ancestral Temple they wore python robes with rank-badge jackets instead of court dress. For the soil-and-grain altars and seasonal offerings at the Imperial Ancestral Temple they wore rank-badge robes. In year 11 the throne instructed that if a suburban altar great sacrifice fell on a day of state mourning the emperor still wore ritual robes and changed to plain robes only after the rite when he returned to the palace. In year 19 it was instructed that when a suburban sacrifice fell on state mourning, on the day before reviewing the prayer board the emperor wore dragon robe and dragon jacket and ritual officers wore python robes with rank-badge jackets. For great and middle sacrifices the emperor wore a dragon jacket and ritual officers rank-badge robes. This was established as a standing regulation. In year 23 a regulation was fixed that during the fasting period for a great sacrifice that fell on state mourning all changed to regular robes. For middle sacrifices the rule applied only to the presiding sacrificer, attendant sacrificers, and ritual officers; everyone else remained in plain robes as before. In year 25 it was instructed that when a great sacrifice performed in person or by a dispatched official fell on state mourning, the fasting-period dress followed the former precedent, and the same held for a middle sacrifice performed in person. When sacrifice was performed by a dispatched official, he together with ritual and attendant sacrificers wore regular robes with prayer beads; otherwise they still wore plain robes.
36
祭告凡登極授受大典,上尊號、徽號,祔廟,郊祀,萬壽節,皇太后萬壽節,冊立皇太子,先期遣官祗告天地、太廟、社稷。 致祭岳鎮、海瀆、帝王陵寢、先師闕里、先師。 改大祀亦如之。 大婚冊立皇后,祗告天地、太廟。 尊封太妃、冊封皇貴妃及貴妃,祗告太廟後殿奉先殿。 追上尊諡廟號、葬陵,祗告天地、社稷、太廟後殿、奉先殿,並致祭陵寢、后土、陵山。 親征命將,祗告天地,太廟,社稷,太歲,火砲、道路諸神。 凱旋奏功,祗告奉先殿,致祭陵寢,釋奠先師,致祭岳鎮、海瀆、帝王陵廟、先師闕里。 謁陵、巡狩,並祗告奉先殿,迴鑾亦如之。 巡幸所蒞,親祭方岳。 其所未蒞者,命疆臣選員遍祭岳、鎮、海、瀆、所過名山大川。 其祭文香帛,遣使自京齎送。 帝王陵寢、聖賢忠烈暨名臣祠墓,凡在三十里內,遣官祭之。 歲暮祫祭,功臣配饗,祗告太廟中殿、後殿。 監國攝政,並遣官祭告太廟。 耕耤田,祗告奉先殿。 御經筵,祗告奉先殿、傳心殿,修建郊壇、太廟、奉先殿,祗告天地、太廟、社稷。 興工、合龍,祭后土、司工諸神。 迎吻,祭琉璃窯神暨各門神。 歲旱祈雨,祗告天神、地祇、太歲。 越七日,祭告社稷。 三請不雨,始行大雩。 凡告祀,不及配位從壇。 至為元元祈福,則遣大臣分行祭告,頒冊文香帛,給御蓋一,龍纛御仗各二,蓋猶喬嶽翕河茂典雲。
Sacrificial announcements: whenever the emperor acceded to the throne, received the transmission-of-mandate ceremony, bestowed honorific titles or epithets, enshrined an ancestor, performed a suburban sacrifice, celebrated the Longevity Festival or the empress dowager's Longevity Festival, or invested the crown prince, officials were dispatched beforehand to reverently announce the rite to Heaven and Earth, the Imperial Ancestral Temple, and the altars of soil and grain. They also sacrificed at the Five Sacred Peaks, the four seas, imperial tombs, the Former Teacher at Queli, and the Former Teacher. When a rite was raised to great-sacrifice status the same rule applied. For a grand wedding and the investiture of an empress they reverently announced Heaven and Earth and the Imperial Ancestral Temple. When honoring a consort dowager or investing an imperial noble consort or noble consort they reverently announced the rear hall of the Imperial Ancestral Temple and the Hall of Ancestral Worship. When posthumously bestowing an honorific epithet and temple name or burying at a mausoleum they reverently announced Heaven and Earth, the altars of soil and grain, the rear hall of the Imperial Ancestral Temple, and the Hall of Ancestral Worship, and also sacrificed at the mausoleum, the Queen of Earth, and the mausoleum mountain. When the emperor personally took the field or commissioned generals they reverently announced Heaven and Earth, the Imperial Ancestral Temple, the altars of soil and grain, the Grand Year star, and the spirits of cannon and roads. On triumphant return when presenting merit they reverently announced the Hall of Ancestral Worship, sacrificed at the mausoleum, released a libation to the Former Teacher, and sacrificed at the Five Sacred Peaks, the four seas, imperial tombs and temples, and the Former Teacher at Queli. When visiting a mausoleum or making an imperial tour they all reverently announced the Hall of Ancestral Worship, and the same when the imperial carriage returned. At places the tour actually reached, the emperor personally sacrificed at the regional peaks. Where he had not yet arrived, border officials were commanded to select officers to sacrifice everywhere at the peaks, passes, seas, estuaries, and famous mountains and great rivers along the route. The sacrificial texts, incense, and silk were carried from the capital by dispatched envoys. For imperial tombs and the shrines and tombs of sages, the loyal and valiant, and famous ministers, whenever these lay within thirty li officials were dispatched to sacrifice. For the year-end joint sacrifice and the paired offerings to meritorious subjects, they reverently announced the central and rear halls of the Imperial Ancestral Temple. When supervising the state or serving as regent, officials were also dispatched to announce sacrifice at the Imperial Ancestral Temple. When plowing the Furrow Field they reverently announced the Hall of Ancestral Worship. When holding the classics lecture they reverently announced the Hall of Ancestral Worship and the Hall of Transmitting the Heart; when constructing the suburban altar, the Imperial Ancestral Temple, or the Hall of Ancestral Worship they reverently announced Heaven and Earth, the Imperial Ancestral Temple, and the altars of soil and grain. When work commenced or the embankments were joined they sacrificed to the Queen of Earth and the various spirits of the Superintendent of Works. When the roof-ridge finial was installed they sacrificed to the spirit of the glazed-tile kiln and to each gate spirit. In years of drought when praying for rain they reverently announced the heavenly spirits, earthly spirits, and the Grand Year star. After seven days they announced sacrifice at the altars of soil and grain. If three petitions brought no rain, the Great Rain Prayer ceremony was then performed. For all announcement sacrifices, ancillary paired positions and attendant altars were not included. When praying for the blessing of the myriad people, great ministers were dispatched in separate parties to announce sacrifice, patent texts and incense and silk were distributed, and one imperial canopy was granted together with two dragon banners and two imperial staffs apiece—still in the elevated ceremonial precedent of lofty peaks and converging rivers.
37
習儀凡大祀前四十日,中祀前三十日,每旬三、六、九日,太常卿帥讀祝官、贊禮郎暨執事、樂舞集神樂署,習儀凝禧殿。 故事,祭祀先期,太常寺演禮壇廟中。 雍正九年諭曰:「是雖義取嫻熟,實乖潔齊嚴肅本旨也。」 乃停前一日壇廟演禮。 其前二日凝禧殿如故。 饗太廟,以王公一人監視宗室、覺羅官。 祀先師,祭酒、司業監視國子師生,同日習樂殿庭,令樂部典樂監視亦如之。 謁陵寢,讀祝官等亦遇三、六、九日習儀皇陵。 又歲暮將祭享,選內大臣打莽式,例演習於禮曹。 時議謂發揚蹈厲,為公庭萬舞變態雲。
Rehearsal rites: for great sacrifices forty days beforehand and middle sacrifices thirty days beforehand, on the third, sixth, and ninth of each ten-day period the Director of Ceremonies led prayer-reading officers, praise officers, ritual officers, and musicians and dancers to gather at the Imperial Music Office and rehearse at the Hall of Condensed Blessings. By precedent, before sacrifices the Court of Imperial Sacrifices rehearsed the rites at the altar temples. In Yongzheng 9 an edict said: "Although this takes its meaning from practiced fluency, it truly violates the fundamental aim of purification, order, solemnity, and gravity." Therefore rehearsal at the altars and temples the day before was discontinued. The rehearsal two days beforehand at the Hall of Condensed Blessings remained as before. For feasting at the Imperial Ancestral Temple, one prince of the blood supervised the imperial clansmen and gioro officials. For sacrificing to the Former Teacher, the Chancellor and Vice-Chancellor supervised National University teachers and students; on the same day music was rehearsed in the hall courtyard, and the Director of Music of the Music Bureau was ordered to supervise in the same way. When visiting a mausoleum, prayer-reading officers and the like also rehearsed at the imperial tombs on the third, sixth, and ninth days. Also at year-end, before the sacrificial feasts, inner grand councillors were selected to perform the mang-style dance, which by precedent was rehearsed at the Ministry of Rites. Contemporary discussion held that its vigorous display and forceful treading were a transformation of the court's myriad dances.
38
陪祀順治時,詔陪祀官視加級四品以上。 康熙二十五年,以喧語失儀,諭誡陪祀官毋慢易。 尋議定論職不論級。 郊壇陪祀,首公,訖阿達哈哈番,佐領。 文官首尚書,訖員外郎,滿科道,漢掌印給事中。 武訖游擊。 祭太廟、社稷、日月、帝王廟,武至參領,文至郎中,餘如前例。 御史、禮曹並糾其失儀者。 既以浙江提督陳世凱請,文廟春秋致祭,允武官二品以上陪祀。 三十九年,申定陪祀不到者處分。 乾隆初元,定陪祀祗候例,祭太廟,俟午門鳴鼓; 祭社稷,俟午門鳴鐘; 祭各壇廟,俟齋宮鍾動:依次入,鵠立,禁先登階。 並按官品制木牌,肅班序。 七年,定郊廟、社稷赴壇陪祀制,遣官代行,王公內大臣等不陪祀,餘如故。 明年,定郊祭前一日申、酉時及祭日五鼓,禮部、察院官赴壇外受職名,餘祀止當日收受。 二十七年歲杪,諭通覈陪祀逾三次不到者,分別議懲。 咸豐十年,諭朝日陪祀無故不到或臨時稱疾,並處罰。 光緒九年,申定祗候例,大祀夜分、中祀雞初鳴,朝服蒞祭所。
For attendant sacrifice in the Shunzhi era, an edict treated attendant sacrificers as officials of added-grade fourth rank and above. In Kangxi 25, because clamorous speech caused a breach of decorum, attendant sacrificers were instructed and admonished not to be negligent. Soon afterward it was deliberated and fixed that office, not rank, should govern. For suburban altar attendant sacrifice the order ran from duke down to ada hahafan and assistant commandant. Among civil officials the order ran from minister down to vice director, Manchu censorate circuit intendant, and Han sealed-memorial presenting censor. Among military officials it ended at battalion commander. For sacrifices at the Imperial Ancestral Temple, the altars of soil and grain, the sun and moon, and the Temple of Emperors, military officials went down to deputy commandant and civil officials to director; the rest followed the former precedent. Censors and the Ministry of Rites together corrected those who lost decorum. After Zhejiang provincial commander Chen Shikai memorialized, for spring and autumn sacrifices at the Confucian temple military officials of second rank and above were permitted to attend as sacrificers. In year 39 penalties were reaffirmed for attendant sacrificers who failed to arrive. In the first year of Qianlong the precedent for reverent waiting by attendant sacrificers was fixed: for sacrifice at the Imperial Ancestral Temple they waited until the Meridian Gate drum sounded; for sacrifice at the altars of soil and grain they waited until the Meridian Gate bell sounded; for sacrifice at each altar and temple they waited until the fasting-palace bell sounded: they entered in order, stood erect like swans, and were forbidden to ascend the steps first. Wooden placards were also made according to official rank to arrange the ranks in proper order. In year 7 the system for attendant sacrificers going to the altar at suburban altars and the altars of soil and grain was fixed so that dispatched officials acted in their place and princes, inner grand councillors, and the like no longer attended as sacrificers; the rest remained as before. The next year it was fixed that for suburban sacrifice, on the day before at the shen and you hours and on the sacrifice day at the fifth drum, Ministry of Rites and Censorate officials went outside the altar to receive duty names; for other sacrifices names were received only on the day itself. At the end of year 27 an edict ordered a comprehensive review of attendant sacrificers who had failed to arrive more than three times, with differentiated penalties to be deliberated. In Xianfeng 10 an edict required that attendant sacrificers at the morning audience who failed to arrive without cause or who claimed illness at the last moment should all be punished. In Guangxu 9 the precedent for reverent waiting was reaffirmed: for great sacrifices at midnight, for middle sacrifices at the cock's first crow, attendant sacrificers arrived at the sacrifice ground in court robes.