Volume 83 Treatises 58: Rites 2, Ji Lier

志五十八

Treatise 58

禮二（吉禮二）

Rites Two ( Auspicious Rites Two)

郊社儀制郊社配饗祈穀雩祀天神太歲朝日夕月

Suburban altar rites; collateral offerings at the suburban altars; prayers for grain; rain sacrifices; worship of Heaven; the Grand Year; the Morning Sun; the Evening Moon

社稷先農先蠶地祇岳鎮海瀆山川直省神祇

The State Altars; the Spirit of the Soil and Grain; the Spirit of the First Farmer; the Spirit of the First Silkworm; earth spirits; the Five Sacred Peaks, guardian mountains, seas, and great rivers; and the mountain, river, and local deities of each province

郊祀之制太祖御極，焚香告天，建元天命。天聰十年，設圜丘德盛門外，方澤內治門外，壇壝始備。會征服察哈爾，獲元玉璽，躬親告祭，遂祀天南郊。舊制，祭饗用生牢，頒百官胙肉。帝曰：「以天胙而享於家，是褻也。」諭改神前分享用熟薦。尋征朝鮮，祭告天地，並祀北郊。世祖入關宅帝位，於是冬至祀圜丘，奉日、月、星辰、雲、雨、風、雷配。夏至祀方澤，奉岳、鎮、海、瀆配。南北分饗。著為例。四年，定郊祀薦生牢如初，惟躬祀南郊進胙牛一。十四年，詔言：「人君事天如父，歲止一郊，心有未盡。惟營殿禁中，歲時致祀，配以太祖、太宗，庶昭誠敬。」禮臣乃援唐天寶四時孟月擇吉祭上帝故事，謂構上帝殿奉先殿東，元旦，萬壽，三節，夏冬二至，親詣致虔，儀物如郊祀。惟內祭初安神位時讀祝辭，不用胙，不進酒，不燎牛。從之。至是始有禁中祀天禮。十七年，敕廷臣議合祭儀，奏言仿明會典，前期一日，祭告各壇廟，定從祀十二壇。是歲四月，禁中大饗殿遂合祀天、地、日、月暨諸神。聖祖嗣位，詔罷之。

On suburban sacrifice: When the Taizu Emperor took the throne, he burned incense to report to Heaven and proclaimed the reign era Mandate of Heaven. In the tenth year of Tiancong, the Round Mound was established outside the Desheng Gate and the Square Pond outside the Neizhi Gate, and the altar precincts were first put in order. When the conquest of Chahar was completed and the Yuan jade seal was taken, he personally offered the announcement sacrifice and then performed the southern suburban sacrifice to Heaven. Under the former practice, offerings at sacrifices used live animals, and sacrificial meat was issued to the entire bureaucracy. The Emperor said, "To take what Heaven has granted and feast on it at home is to profane the rite." He ordered that the portion shared before the spirits be changed to cooked offerings. Soon after, when setting out against Korea, he reported to Heaven and Earth and also sacrificed at the northern suburb. When the Shizu Emperor entered the Pass and assumed the throne, at the winter solstice he sacrificed at the Round Mound, with the sun, moon, stars, clouds, rain, wind, and thunder as accompanying spirits. At the summer solstice he sacrificed at the Square Pond, with the Five Peaks, guardian mountains, seas, and great rivers as accompanying spirits. Sacrifices at the southern and northern suburbs were kept distinct. This was fixed as precedent. In the fourth year, suburban offerings were again set to use live victims as before, but when the emperor personally sacrificed at the southern suburb only one presentation ox was advanced. In the fourteenth year, an edict said, "The ruler serves Heaven as a father; to offer suburban sacrifice only once a year does not fully satisfy devotion. Let a hall be built within the Forbidden City where seasonal offerings are made, with Taizu and Taizong as accompanying spirits, so that sincerity and reverence may be displayed." The ritual officials then cited the Tang Tianbao precedent of choosing an auspicious day in the first month of each season to sacrifice to the Supreme Lord, and proposed erecting a Hall of the Supreme Lord east of the Hall for Honoring Ancestors; on New Year's Day, the imperial birthday, the three great festivals, and the summer and winter solstices the emperor would attend in person, with ritual objects like those of suburban sacrifice. For the inner sacrifice, only when the spirit tablet was first installed was the prayer read aloud; no sacrificial meat, no wine, and no ox were burned. This was approved. From this point there was the palace rite of sacrificing to Heaven. In the seventeenth year, the emperor ordered the court to discuss the combined sacrifice; they reported, following the Ming Collected Statutes, that on the day before, announcement sacrifices should be made at each altar and temple, and twelve altars were designated for collateral worship. That year in the fourth month, the Grand Offeringing Hall within the palace performed a combined sacrifice to Heaven, Earth, the sun, the moon, and the various spirits. When the Sage Ancestor succeeded to the throne, he ordered this practice discontinued.

康熙二年，定郊祀躬親行禮，無故不攝。四十六年，冬至大祀，會天寒，群臣以代請，勿許。四十八年，帝違和，始令李光地攝行郊壇大禮。越二年，祀圜丘如初。嗣是帝年逾六十，兼病足，復令大臣攝之。明年冬至，齋戒，猶力疾升壇省俎豆，量力拜跽，退處幄次，俟攝事者禮訖始還宮。臣工固請停躬詣，猶勿許。六十一年，祀南郊，始遣世宗恭代，距賓天止五日也。雍正八年冬至，遇聖祖忌日，禮臣援舊例請代，下大學士九卿議。奏言周禮春官稱大祭祀王不親則攝行。唐、宋制，大祀與國忌同日，樂備不作。議者謂饗神不可無樂，未若攝祀之當乎禮也，遣代便。可其奏。乾隆七年，定議周禮祀天用玉輅，唐、宋參用大輦，今親祀南郊，前期詣齋宮，宜御玉輦。是日，帝乘禮輿，易鑾輅，自降輦至禮成，如儀。十四年，展拓兩郊壇宇，更新幄次。越四載蕆事，規制始大備。仁宗中葉，自製南北郊說，祀典如故。咸豐八年、九年，帝疾不能親，猶宮內致齋，屆日詣大高殿皇穹宇行禮。穆宗、德宗，沖齡踐阼，皆遣代。定親政日躬行。宣統纘緒，監國攝政王行之。

In the second year of Kangxi, it was ordained that suburban sacrifice should be performed by the emperor in person and should not be delegated without good reason. In the forty-sixth year, at the great winter solstice sacrifice the weather was severely cold; the officials asked that a substitute perform, but permission was refused. In the forty-eighth year, when the emperor was unwell, he first ordered Li Guangdi to perform the great suburban rites by proxy. Two years later, sacrifice at the Round Mound was again conducted as before. After this, when the emperor passed sixty and also suffered from foot trouble, he again had great ministers act as proxy. The following winter solstice, though keeping abstention, he still forced himself to ascend the altar to inspect the offerings, bowing and kneeling as his strength allowed; he withdrew to the tent and returned to the palace only after the proxy had completed the rite. The officials repeatedly begged him to stop attending in person, but this too was refused. In the sixty-first year, at the southern suburban sacrifice, he first sent the Shizong Emperor to substitute in all reverence—only five days before his death. At the winter solstice of the eighth year of Yongzheng, which coincided with the Sage Ancestor's death anniversary, the ritual officials cited precedent and asked for a substitute; the matter was sent to the grand secretaries and the Nine Ministers for discussion. They reported that the Zhou Rites, Office of Spring, says that at great sacrifices, if the king does not attend in person, another performs by proxy. Under Tang and Song practice, when a great sacrifice fell on the same day as a state mourning anniversary, music was prepared but not played. Discussants held that to feast the spirits without music was not right, whereas proxy sacrifice accorded better with ritual; delegation was approved. Their report was approved. In the seventh year of Qianlong, deliberation established that the Zhou Rites prescribe the jade chariot for sacrifice to Heaven, while Tang and Song also used the great carriage; for the present, when the emperor personally sacrifices at the southern suburb and beforehand goes to the abstention palace, he should ride the jade chariot. On that day the emperor rode the ritual carriage, then changed to the imperial carriage; from dismounting until the rite was finished, all proceeded according to regulation. In the fourteenth year, the precincts of the two suburban altars were enlarged and the ritual tents renewed. Four years later the work was completed, and the system was then fully established. In the middle years of Renzong, he himself wrote treatises on the southern and northern suburbs, but the sacrificial canon remained unchanged. In the eighth and ninth years of Xianfeng, the emperor was too ill to attend in person, yet still kept abstention within the palace and on the appointed day went to the Dagao Hall and the Imperial Vault of Heaven to perform the rite. Muzong and Dezong, who took the throne as children, all sent substitutes. It was ordained that on the day they assumed personal rule they should perform the rite in person. When Xuantong continued the line, the regent performed the rite.

郊社之儀，天聰十年，禮部進儀注，迄順治間，始定郊祀前期齋戒閱祝版玉帛香，省牲，祀日遲明，禮部太常官詣皇穹宇行禮。奉神牌置壇所，司祝奉祝版，帝出宮乘輦，陪祀王公集午門金水橋從行，餘序立橋南迎送。駕至昭亨門降輦，前引大臣十人，次贊引官、對引官導入更衣幄次，更祭服出，訖盥，詣二成拜位前，分獻官各就位。典儀贊「迎神燔柴」，司樂官贊「舉迎神樂」，贊引奏「升壇」，帝升一成。上詣香案前，跪上炷香，又三上香，復位，行三跪九叩禮。典儀贊「奠玉帛」，司樂贊「舉樂」，帝詣神位前，跪搢玉帛奠案，復位。典儀贊「進俎」，司樂贊「舉樂」，詣神位前，跪受俎拱舉，復位。典儀贊「行初獻禮」，司樂贊「舉初獻樂」，樂作，舞干戚舞，帝詣神位前，跪奠爵，俯伏。讀祝官捧祝跪讀訖，行三叩禮。自上香至獻爵，配位前儀同。復位，易文舞。亞獻、終獻舞羽籥，儀如初獻，不用祝，分獻官、陪祀官隨行禮。三獻畢，飲福受胙，帝升壇至飲福位，跪，奉爵官酌福酒，奉胙官奉胙，跪進，受爵、胙，三叩，興，復位。率群臣行三跪九叩禮，徹饌送神，司樂、典儀贊訖，率群臣行禮如初。有司奉祝，次帛，次饌，次香，各詣燎所，唱「望燎」。帝詣望燎位，半燎，禮成，還大次，解嚴。太常官安設神牌，如請神儀。若遣代，則行禮三成階下，升降自西階，讀祝跪二成階下。罷飲福、受胙禮。送燎，退立西偏。餘如制。雍正元年，令陪祀官先蒞壇祗候。

Regarding suburban altar rites: in the tenth year of Tiancong the Board of Rites submitted ritual protocols; only in the Shunzhi reign were fixed the preliminaries for suburban sacrifice—abstention, inspection of prayer boards, jade, silk, and incense, and inspection of victims—and on the sacrifice day, at dawn, Board of Rites and Court of Imperial Sacrifices officials proceeded to the Imperial Vault of Heaven. Spirit tablets were set on the altar; the prayer reader bore the prayer board; the emperor left the palace by carriage; princes and dukes joining the collateral sacrifice assembled at the Jinshui Bridge of the Meridian Gate and followed; the others stood south of the bridge to welcome and escort. When the procession reached Zhaohang Gate the emperor dismounted; ten leading great ministers went before, then usher and counterpart officials guided him into the tent to change ritual dress; after ablutions he went to the bowing place on the second terrace, and collateral-offering officials each took their stations. The master of ceremonies intoned, "Welcome the spirits and burn the firewood"; the music master intoned, "Play the music welcoming the spirits"; the usher struck up "Ascend the altar," and the emperor ascended the first terrace. He went to the incense table, knelt and set incense, then set incense three more times, returned to position, and performed three kneelings and nine prostrations. The master of ceremonies intoned, "Present jade and silk"; the music master intoned, "Play the music"; the emperor went to the spirit seat, knelt and set jade and silk on the table, then returned. The master of ceremonies intoned, "Present the offering tray"; the music master intoned, "Play the music"; he went to the spirit seat, knelt, received the tray, raised it in offering, and returned. The master of ceremonies intoned, "Perform the first offering"; the music master intoned, "Play the first-offering music"; music sounded and the shield-and-axe dance was performed; the emperor went to the spirit seat, knelt and set the libation cup, and bowed low. The prayer reader held the prayer, knelt and read it through, then performed three prostrations. From setting incense through presenting the libation cup, the rite at collateral seats was the same. He returned to position and changed to the civil dance. At the second and final offerings the feather-and-flute dance was performed; the rite matched the first offering but without the prayer; collateral-offering and attendant officials followed in the rite. When the three offerings were finished, he drank the blessing wine and received sacrificial meat; the emperor ascended to the place of drinking the blessing, knelt; the cup-bearer poured the blessing wine and the meat-bearer presented the meat, kneeling to advance them; he received cup and meat, performed three prostrations, rose, and returned. He led the officials in three kneelings and nine prostrations, withdrew the offerings and sent off the spirits; when the music master and master of ceremonies had finished intoning, he led the officials in the rite as before. Attendants bore the prayer, then silk, then food, then incense, each going to the burning place while intoning, "Gaze upon the burning." The emperor went to the place of gazing upon the burning; when half was burned the rite was complete; he returned to the great tent and the guard was dismissed. Court of Imperial Sacrifices officials reinstalled the spirit tablets as when inviting the spirits. If a substitute performed, the rite was conducted on the third terrace below; ascent and descent were by the western steps; the prayer was read kneeling on the second terrace below. The rites of drinking the blessing and receiving sacrificial meat were omitted. At sending off the burning he withdrew and stood to the west. The rest followed regulation. In the first year of Yongzheng, collateral-attending officials were ordered to arrive at the altar first and wait in reverence.

方澤，前期但閱祝版。上香畢，奠玉帛，用瘞貍。餘與郊天同。

For the Square Pond, in the preliminary period only the prayer board was inspected. After setting incense, jade and silk were presented, using the buried badger. The rest matched sacrifice to Heaven.

南郊，詣壇齋宿，自順治十一年著例，無常儀。乾隆七年定制，前一日，鑾儀衛嚴駕陳午門外太和門階下。巳刻，太常卿詣乾清門奏請詣齋宮，帝御禮輿出太和門，降輿乘輦，警蹕鳴鐘鼓，至昭亨門外降。寺卿導入門左，詣圜丘視壇位。分獻官分詣神庫、神廚視籩豆牲牢。帝出內外壝南左門，至神路西升輦，如齋宮。從祀官俟帝入，退歸齋所。翼日屆時，寺卿導入大次，更禮服出，復導駕詣壇行禮，畢，還宮。

For the southern suburb, lodging at the altar for abstention was established as precedent from the eleventh year of Shunzhi, without a fixed routine. In the seventh year of Qianlong custom was fixed: on the day before, the Imperial Procession Guard arrayed the escort outside the Meridian Gate and below the steps of the Gate of Supreme Harmony. At the si hour the director of the Court of Imperial Sacrifices went to the Gate of Heavenly Purity to report that the emperor should proceed to the abstention palace; the emperor rode the ritual carriage out through the Gate of Supreme Harmony, dismounted and took the imperial carriage; with imperial guard and bells and drums, he reached outside Zhaohang Gate and dismounted. The director guided him through the left gate to the Round Mound to inspect the altar places. Collateral-offering officials each went to the spirit storehouse and spirit kitchen to inspect baskets, beans, and victims. The emperor went out through the inner and outer south left gates of the precinct, reached the spirit road, and ascended the carriage as at the abstention palace. Collateral-attending officials waited until the emperor had entered, then withdrew to the abstention lodge. On the morrow when the hour came, the director guided him into the great tent; he changed ritual dress and went out; the director again guided the procession to the altar; when the rite was finished he returned to the palace.

三十五年，高宗六旬，命禮臣酌減升級次數及降輦步行遠近。議言郊前一日乘步輦如齋宮，自此易禮輿，至神路西降，步詣皇穹宇上香，遣親王視壇。祀日自齋宮至神路西階下降輦步入，禮成，即於降輦處乘輿還宮。行禮時，初升至二成拜位，即升壇上香，復位迎神，升階行奠玉帛禮，以次進俎，三獻暨飲福、受胙，並於此行之。還拜位，謝福胙，送神，乃卒事。方澤亦如之。允行。猶慮子孫玩視大典，復於三十九年諭誡，年未六旬，毋減小節，著為令。次年，祀南郊，命諸皇子旁侍觀禮。越四年，於是帝年七十矣，諭迎神獻爵暨祖宗配位前上香悉如舊，其獻帛爵諸禮，自本年南郊始，令諸皇子代陳。五十一年，帝以春秋高，步履或遜，敕壇上讀祝拜位增設小幄次，然備而未用也。五十九年，祀方澤，配位前獻帛爵，仍皇子代行。歷仁宗朝，郊祀各儀節，悉遵高宗舊制雲。

In the thirty-fifth year, when the Gaozong Emperor reached sixty, he ordered ritual officials to reduce the number of terrace ascents and the distance walked after dismounting the carriage. Deliberation reported: on the day before the suburb, ride a palanquin to the abstention palace as before; from there change to the ritual carriage; descend at the west of the spirit road and walk to the Imperial Vault of Heaven to set incense; send a prince of the blood to inspect the altar. On the sacrifice day, from the abstention palace to the spirit road dismount the carriage and walk in; when the rite was complete, return to the palace by carriage immediately from the place of dismounting. During the rite, on first ascending to the bowing place on the second terrace he at once ascended the altar to set incense; returning to position to welcome the spirits, he ascended the steps to present jade and silk; presenting the offering tray, the three offerings, and drinking the blessing and receiving meat were all performed there. Returning to the bowing place, he thanked for the blessing meat and sent off the spirits, and only then concluded the rite. The Square Pond was treated the same way. This was approved. Still fearing posterity might treat the great canon lightly, in the thirty-ninth year he again issued an admonition: those not yet sixty must not reduce small details, and this was made a command. The next year, at the southern suburban sacrifice, he ordered the imperial sons to stand beside him and observe the rite. Four years later the emperor was seventy; he ordered that welcoming the spirits, presenting the libation cup, and setting incense before the ancestral collateral seats remain as before, but that from this year's southern suburb onward presentation of silk, libation cups, and the like be performed by the imperial sons as proxy. In the fifty-first year, as the emperor was advanced in years and his steps sometimes faltered, he ordered small tents added at the prayer-reading and bowing places on the altar, though they were prepared but never used. In the fifty-ninth year, at sacrifice at the Square Pond, presentation of silk and libation cups before collateral seats was still performed by imperial sons as proxy. Through the Renzong reign, each ritual detail of suburban sacrifice followed the Gaozong Emperor's former regulations.

嘉慶十八年，林清變起，計日敉平，會長至祀圜丘，諭先一日赴壇不升輦，自宮至皇穹宇入齋宮，並御肩輿，用答嘉貺。宣統嗣位，監國攝行郊祀，祀日詣壇，不齋宿，百官不迎送。出入升降，仍由右門，在右階行禮。拜位設第二成，視帝位少後。去黃幄。即於行禮處受胙，畢，進福酒、胙肉。餘同親祀儀。

In the eighteenth year of Jiaqing, when the Lin Qing disturbance arose, it was pacified within the expected days; at the winter solstice sacrifice at the Round Mound, an edict ordered that on the day before he go to the altar without riding the carriage, from the palace to the Imperial Vault of Heaven and into the abstention palace—all by shoulder sedan—in thanks for the gracious blessing. When Xuantong succeeded, the regent performed suburban sacrifice by proxy; on the sacrifice day he went to the altar without lodging for abstention, and officials did not welcome or escort. Entering and leaving, ascending and descending, still used the right gate and performed the rite on the right steps. The bowing place was set on the second terrace, slightly behind the emperor's place. The yellow tent was removed. He received sacrificial meat at once at the place of performing the rite; when finished, blessing wine and sacrificial meat were advanced. The rest follows the rites for sacrifice performed in person.

郊祀配饗順治五年冬至，祀圜丘，奉太祖配。十四年諭曰：「太祖肇興帝業，太宗繼述皇猷，功德並隆，咸宜崇祀。」以後大祀天地，益奉太宗配饗。於是上辛祈穀，上帝位東奉太祖神位，卜吉奉太宗位於其西。夏至配方澤如初禮。十七年，行大饗殿合祀禮，尋罷。康熙六年冬至，祀南郊，用禮臣言，奉世祖配饗上帝，越九日，配饗皇地祇，詣方澤行禮。九年，祈穀亦如之。雍正二年，奉聖祖配大饗殿，次太宗。十三年冬，高宗嗣服，諭言：「皇考世宗，德侔造化，宜祀郊壇。」命議禮以聞。議者謂宜乾隆二年冬至配圜丘，三年孟春上辛配大饗殿，夏至配方澤。帝意以為祔廟後配饗，去夏至近、冬至遠。先配方澤，前後已歧。若俟南郊，時日又曠。考之舊典，世祖、太宗配饗天地，莫不先圜丘後方澤，時或翼日、或旬日，禮儀粲然。稽之經傳，成周郊祀后稷以配天，宗祀文王於明堂，即月令所謂「季秋，大饗帝」也。召誥「三日丁巳用牲於郊」。釋者謂非常祀而祭天，以告即位也。宋皇祐三年，以大慶殿為明堂，合祭天地，三聖並侑，古者因事而郊，不必定在二至。因諭來年世宗配天大禮，准此行事。逾歲，遂諏吉夏至前奉世宗配圜丘。餘如議。

Collateral offerings at suburban sacrifice: In the fifth year of Shunzhi, at the winter solstice sacrifice at the Round Mound, Taizu was offered as collateral spirit. In the fourteenth year an edict stated, "Taizu founded the imperial enterprise and Taizong continued the royal design; their merit and virtue were equally great, and both should be honored in sacrifice." Henceforth at great sacrifices to Heaven and Earth, Taizong was also added as collateral offering. Thereupon at the first shang day of the prayer for grain, the Supreme Lord's seat was in the east with the spirit tablet of Taizu; on an auspicious day the tablet of Taizong was placed to its west. At the summer solstice, collateral offering at the Square Pond followed the original rite. In the seventeenth year the rite of combined sacrifice at the Grand Offeringing Hall was performed, but was soon abolished. At the winter solstice of the sixth year of Kangxi, at sacrifice at the southern suburb, following the ritual officials' proposal, Shizu was offered as collateral to the Supreme Lord; nine days later he was offered as collateral to Imperial Earth at the Square Pond, where the emperor went to perform the rite. In the ninth year, the prayer for grain was treated the same way. In the second year of Yongzheng, the Sage Ancestor was offered at the Grand Offeringing Hall, below Taizong. In the winter of the thirteenth year, when the Gaozong Emperor succeeded to mourning dress, he stated, "My imperial father the Shizong Emperor, whose virtue matches creation and transformation, should be sacrificed at the suburban altars." He ordered ritual deliberation to be reported. Deliberators held that he should be offered at the Round Mound at the winter solstice of the second year of Qianlong, at the Grand Offeringing Hall on the first shang day of the first month of the third year, and at the Square Pond at the summer solstice. The emperor thought that after enshrinement in the ancestral temple, collateral offering should follow; the summer solstice was near and the winter solstice far. To offer at the Square Pond first would already create a discrepancy in sequence. If one waited for the southern suburb, the time would again be too long delayed. Examining the former canon, when Shizu and Taizong were offered as collateral to Heaven and Earth, it was always first the Round Mound and then the Square Pond, sometimes on the morrow, sometimes within ten days—the ritual was clearly ordered. Examining the classics and commentaries, in the Zhou suburban sacrifice Hou Ji was offered to match Heaven, and King Wen was honored in the Bright Hall—that is what the Monthly Ordinances calls "in the last month of autumn, the great feast to the Lord." The Announcement of Duke Shao says, "On the third day, the day dingsi, victims were used at the suburb." Commentators hold this was not the regular sacrifice but sacrifice to Heaven to announce assumption of the throne. In the third year of Huangyou of Song, the Great Celebration Hall was made the Bright Hall for combined sacrifice to Heaven and Earth, with the three sage emperors all as collateral—ancients sacrificed at the suburb according to the occasion, not necessarily fixed at the two solstices. Therefore he ordered that next year's great rite of the Shizong Emperor as collateral to Heaven should proceed accordingly. The following year, an auspicious day was chosen before the summer solstice to offer the Shizong Emperor at the Round Mound. The rest followed deliberation.

先是部臣進升配儀，未議及祗見上帝。帝曰：「皇考祔廟，先見祖宗，然後升座，今行配饗，先見上帝，於義始允。」已，所司具儀上。於是祀南郊奉世宗神位祗見上帝，夏至祀方澤，祗見皇地祇，位並次世祖。嗣是升配皆先祗見，以為常。嘉慶四年，奉高宗配饗，道光元年，奉仁宗配饗，並如儀。

Earlier the ministry had submitted the rites for elevation to collateral offering but had not deliberated paying respects to the Supreme Lord. The emperor said, "When my imperial father was enshrined in the temple, he first paid respects to the ancestors and only then took his seat; now in performing collateral offering, he should first pay respects to the Supreme Lord—only then is the meaning proper." When finished, the responsible office submitted the rites. Thereupon at sacrifice at the southern suburb the Shizong Emperor's spirit tablet paid respects to the Supreme Lord; at the summer solstice sacrifice at the Square Pond he paid respects to Imperial Earth, his place both below Shizu. Thereafter every elevation to collateral offering first paid respects, and this became constant practice. In the fourth year of Jiaqing the Gaozong Emperor was offered as collateral; in the first year of Daoguang the Renzong Emperor was offered—all according to rite.

三十年，帝弗豫，遺命罷郊配，略謂：「禘郊祖宗，伊古所重，我朝首太祖訖仁宗。厚澤深仁，允宜配饗郊壇，禮隆報本。若世世率行無已，益滋後人疵議，此不能不示限制也。」文宗踐阼，遂敕王大臣集議，禮親王全齡等僉云：「大行皇帝功德懿爍，郊配斷不可易，請仍遵成憲。」禮部侍郎曾國籓疏言：「郊配之罷，不敢從者二，不敢違者三。大行皇帝仁愛之德，同符大造，粒我烝民，后稷所以配天也。御宇卅載，無一日暇逸，無斯須不敬，純亦不已，文王所以配上帝也。具合撰之實，辭升配之文，臣心何能自安？不敢從者一。大行皇帝德盛化神，即無例可援，猶應奏請，矧有成憲，曷敢稍逾！傳曰：『君行意，臣行制。』在上自懷謙德，為下宜守成規。不敢從者二。壇壝規模，尺寸有定，一磚一石，皆按九五陽數，不能增改。幄內止容豆籩，幄外幾無餘地。大行皇帝慮億萬年後，或議廣壇壝，或議狹幄制，故定為限制，以身作則。嚴諭集議，尚未裁決遵行，則後人孰肯冒大不韙？將來必至修改基址，輕變舊章。不敢違者一。唐垂拱間，郊祀奉高祖、太宗、高宗並配，開元十一年，從張說議，而罷太宗、高宗。宋景祐間，郊祀奉藝祖、太宗、真宗並配，嘉祐七年，從楊畋議，而罷太宗、真宗。我朝順治間，大饗殿合祀，後亦罷其禮。大行皇帝慮億萬年後，或援唐、宋舊例，妄行罷祀，因諭以非天子不議禮，增配尚所不許，罷祀何自而興？不敢違者二。我朝孝治天下，遺命尤重，聖祖不敢違孝庄文皇后遺命，未敢竟安地宮。仁宗不敢違高宗遺命，故雖豐功偉烈，廟號未獲祖稱。此而可違，家法何在！且反覆申明，處己卑屈，處祖崇高，大孝大讓，亙古盛德。不敢違者三。默計皇上仁孝深心，不升配歉在闕禮，遽升配歉在違命，且多將來之慮。他日郊祀時，上顧遺訓，下顧萬世，或悚然而難安，禮臣益無所辭咎。」帝頗韙其言。已復博諮廷議，手$降敕諭，謂：「周人郊祀后稷，唐、宋及明，或三祖並侑，或數帝分配。我朝歷聖相承，靡不奉配。第配位遞增，壇制有定。皇考德澤，列祖同符，應如所請。俟祔禮成，仍奉升配，並體遺訓，昭示限制。自後郊祀配位，定為三祖五宗，永為恆式。」於是咸豐二年夏大祀圜丘、方澤，三年春上辛祈穀，並奉宣宗配，位次高宗。

In the thirtieth year the emperor fell ill and left a testament ordering the abolition of suburban collateral offering, stating in brief, "Suburban and ancestral sacrifices for ancestors are what antiquity held most weighty; in our dynasty from Taizu through Renzong with deep bounty and profound benevolence, all properly deserved collateral offering at the suburban altars, the rite exalted in repaying the root. If generation after generation this were followed without end, it would only give posterity more cause for censure; this limitation could not but be shown." When the Wenzong Emperor ascended the throne, he ordered princes and great ministers to assemble for deliberation; the Ritual Prince Quanling and others unanimously said, "The late emperor's merit and virtue shine brilliantly; suburban collateral offering absolutely cannot be changed—please still follow the established constitution." Vice Minister of Rites Zeng Guofan memorialized, "On abolishing suburban collateral offering, there are two reasons not to follow and three not to disobey. The late emperor's benevolent virtue matched great creation; he nourished the multitudes—this is why Hou Ji was offered to match Heaven. He ruled for thirty years without a day's idleness, without a moment's disrespect—pure and unceasing; this is why King Wen was offered to match the Supreme Lord. The facts fully warrant elevation, yet to decline the text of elevation—how could this minister's heart be at ease? This is the first reason not to follow. The late emperor's virtue perfected and transformed spirits; even if there were no precedent one should still memorialize—how much more when there is an established constitution, how dare one exceed it slightly! The tradition says, "The ruler carries out his intent; the minister carries out the regulations." Above he himself cherishes modest virtue; below one should keep the established rules. This is the second reason not to follow. The scale of altar enclosures and dimensions are fixed; every brick and stone follows the nine-five yang number and cannot be increased or altered. Within the tents there is room only for baskets and stands; outside the tents there is virtually no remaining space. The late emperor feared that after ten thousand years some might discuss enlarging the altar enclosures or narrowing the tent regulations, and therefore fixed limitations, taking his own person as the model. He sternly ordered assembly for deliberation; if this has not yet been decided and carried out, who in posterity would dare commit great impropriety? In the future one would inevitably alter the foundation and lightly change the old regulations. This is the first reason not to disobey. In the Tang, during the Chuigong period, suburban sacrifice offered Gaozu, Taizong, and Gaozong together; in the eleventh year of Kaiyuan, following Zhang Yue's proposal, Taizong and Gaozong were removed. In the Song, during the Jingyou period, suburban sacrifice offered the Founding Ancestor, Taizong, and Zhenzong together; in the seventh year of Jiayou, following Yang Tian's proposal, Taizong and Zhenzong were removed. In our dynasty in the Shunzhi period, the Grand Offeringing Hall combined sacrifice, and that rite was also later abolished. The late emperor feared that after ten thousand years some might cite Tang and Song precedents and rashly abolish sacrifice, and therefore admonished that only the Son of Heaven deliberates on ritual—even adding collateral is not permitted, so how could abolishing sacrifice arise? This is the second reason not to disobey. Our dynasty governs the world through filial piety, and testamentary commands are especially weighty; the Sage Ancestor did not dare disobey Empress Dowager Xiaozhuang's testament and did not dare finally install the underground palace. Renzong did not dare disobey the Gaozong Emperor's testament; therefore, though his achievements were magnificent, he did not receive the ancestral temple title. If this may be disobeyed, where is the family law! Moreover he repeatedly explained, humble toward himself and exalted toward ancestors—great filial piety and great yielding, virtue unmatched since antiquity. This is the third reason not to disobey. Silently calculating the emperor's benevolent and filial heart, not elevating to collateral leaves a fault in missing ritual; hastily elevating leaves a fault in disobeying the command—and moreover multiplies concerns for the future. In future years at suburban sacrifice, looking up at the testament and down at ten thousand generations, one might be startled and ill at ease; ritual officials would have even less excuse. The emperor greatly approved his words. Then he again broadly consulted court deliberation and personally issued an edict stating, "The Zhou people sacrificed at the suburb with Hou Ji as collateral; in Tang, Song, and Ming, sometimes three ancestors were all offered together, sometimes several emperors were distributed. Our dynasty through successive sage emperors has never failed to offer collateral. Only as collateral places increased, the altar design was fixed. The late emperor's bountiful virtue matches the ancestral emperors; the request should be granted. When enshrinement rites are complete, elevation to collateral offering should still be performed, embodying both the testament and proclaiming the limitation. Henceforth suburban collateral places are fixed as three ancestors and five emperors, forever the constant form. Thereupon in the summer of the second year of Xianfeng, at great sacrifice at the Round Mound and Square Pond, and in the spring of the third year at the first shang day prayer for grain, the Xuanzong Emperor was all offered as collateral, his place below the Gaozong Emperor.

十一年，帝崩，穆宗以郊配大典，遺命定三祖五宗，聖心不自安。乃集群臣議，並奉兩宮皇太后稽眾詢謀，禮親王世鐸等先後疏言：「禮貴制宜，孝當承志，兩朝遺訓，宜謹遵循。」帝勉從之。遂停文宗郊配。同治建元，雲南學政張錫嶸援孝經明堂嚴父配天義，謂宜以季秋祀上帝大饗殿，奉顯皇帝配。世鐸等益以欽定孝經衍義釋之，謂迭饗並侑，非禮所宜。議遂寢。

In the eleventh year the emperor died; Muzong, regarding the great canon of suburban collateral offering, felt uneasy in his sage heart because the testament fixed three ancestors and five emperors. He assembled the officials for deliberation and, with the two empress dowagers, consulted the multitude; the Ritual Prince Shiduo and others successively memorialized, "Ritual values adapting measures to circumstances; filial piety should carry out the departed's intent; the testamentary commands of the two reigns should be carefully followed." The emperor reluctantly followed. Thereupon the Wenzong Emperor's suburban collateral offering was discontinued. In the first year of Tongzhi, Zhang Xizhen, educational commissioner of Yunnan, citing the Classic of Filial Piety's meaning of the Bright Hall and honoring the father to match Heaven, proposed that in the last month of autumn the Supreme Lord be sacrificed at the Grand Offeringing Hall with the Manifest Emperor as collateral. Shiduo and others further explained with the imperially approved Exegesis of the Classic of Filial Piety, holding that successive feasting with all offered together was not what ritual permitted. Deliberation then ceased.

祈穀順治間，定歲正月上辛祭上帝大饗殿，為民祈穀。帝親詣行禮，與冬至同。惟不設從壇，不燔柴。十七年，詔饗帝大典，不宜有異，自後祈穀、燔柴以為常，並改大饗殿合祀上帝百神在圜丘舉行。康熙二十九年，聖祖親制祝文。四十八年，帝疾，不能親，遣官代。會江、浙、魯、豫水旱洊臻，仍自製祝文祈之。故事，上辛在正月五日前，改用次辛。雍正八年，上辛為正月二日，部臣因元旦宴，請展十日，不許。先期齋戒如故。十三年正月十日上辛，未立春，帝曰：「此非乘陽義也。」命禮臣集議。奏言：「禮月令，立春日，天子迎春東郊，乃祈穀上帝。此禮本在立春後，請循例用次辛，或立春後上辛。」從之。乾隆十六年，和親王等以大饗為季秋報祀，義殊祈穀，請更錫名。群臣亦言非明堂本制，襲稱大饗，名實未協。得旨，改曰「祈年」。

Prayer for grain: In the Shunzhi period it was fixed that on the first shang day of the first month the Supreme Lord was sacrificed at the Grand Offeringing Hall to pray for grain for the people. The emperor went in person to perform the rite, the same as at the winter solstice. Only collateral altars were not set up and firewood was not burned. In the seventeenth year an edict stated that the great canon of feasting the Lord should not differ; henceforth prayer for grain and burning firewood became constant, and the Grand Offeringing Hall's combined sacrifice to the Supreme Lord and the hundred spirits was changed to be performed at the Round Mound. In the twenty-ninth year of Kangxi the Sage Ancestor personally composed the prayer text. In the forty-eighth year the emperor was ill and could not attend in person; officials were sent as substitute. Floods and droughts came repeatedly in Jiangsu, Zhejiang, Shandong, and Henan; he still personally composed prayer texts to pray. By precedent, if the first shang day fell before the fifth day of the first month, the next shang day was used. In the eighth year of Yongzheng the first shang day was the second day of the first month; because of the New Year banquet the ministry asked to postpone ten days—this was not permitted. Preliminary abstention proceeded as before. On the tenth day of the first month of the thirteenth year, the first shang day had not yet reached the Establishment of Spring; the emperor said, "This is not in accord with the meaning of riding the yang." He ordered ritual officials to assemble for deliberation. They reported, "The ritual Monthly Ordinances: on the day spring is established, the Son of Heaven welcomes spring at the eastern suburb—this is praying to the Supreme Lord for grain. This rite originally came after the Establishment of Spring; please follow precedent and use the next shang day, or the first shang day after the Establishment of Spring. This was approved. In the sixteenth year of Qianlong, Prince He and others held that the Grand Offeringing was the autumn reporting sacrifice, its meaning differing from prayer for grain, and asked that the name be changed. The officials also said it was not the original Bright Hall system and that continuing to call it Grand Offeringing did not match name and reality. An edict was received changing the name to "Prayer for the Year."

凡祈穀，駕如南郊，至西天門內神路西降輦，入祈年左門，詣皇乾宮上香。禮成，詣祈年壇視位，畢，仍出左門升輦至齋宮。三十七年，更定前一日輦入西天門，自齋宮東乘禮輿，訖西磚城左門止。步詣皇乾殿上香，畢，還齋宮，親王視壇位。祀日出齋宮，乘輦，至甬道正中，易禮輿，至神路西降。自磚城步就幄次，入左門，禮同圜丘。四十七年正月四日上辛，禮臣先期請改次辛便，帝曰：「上辛在正月三日前，為須隔年齋戒也；在四日前，為因聖母祝釐也。茲非昔比，奚改為？其仍用上辛，著為例。」又諭：「孟春祈穀，所以迓陽氣，兆農祥。考諸經傳，是立春後上辛，非元旦後上辛也。惟在月初，舊臘，即當齋戒。然太廟祫祭，大禮攸關，宮中拜神，國俗所在。若以齋期行此，似非專一致敬之道。」因下廷臣議。尋奏：「上辛以立春後所得為準，與其用十二月上辛，不如用正月上辛，以重歲首。如值三日前，則改次辛。或四日前，則應一日齋戒，是日未入齋宮，宮殿拜祭，各不相妨。毋庸改期。」允行。咸豐四年，祈穀，帝患宿疾，敕禮臣酌損儀文。侍郎宋晉請仍舊貫遣代行。帝曰：「是非輕改舊章也，應天以實不以文，此意宜共喻之。」

For prayer for grain, the imperial procession was as at the southern suburb; reaching inside the western heavenly gate on the spirit road he dismounted, entered the left gate of the Prayer for the Year, and went to the Palace of Imperial Heaven to set incense. When the rite was complete he went to the Prayer for the Year altar to inspect the places, then still went out the left gate and ascended the carriage to the abstention palace. In the thirty-seventh year it was revised: on the day before, the carriage entered the western heavenly gate; from the abstention palace east he rode the ritual carriage, stopping at the west brick-city left gate. He walked to the Hall of Imperial Heaven to set incense; when finished he returned to the abstention palace, and a prince of the blood inspected the altar places. On the sacrifice day he left the abstention palace by carriage; reaching the middle of the spirit terrace he changed to the ritual carriage; at the spirit road west he dismounted. From the brick city he walked to the tent, entered the left gate; the rite was the same as at the Round Mound. In the forty-seventh year the first shang day fell on the fourth day of the first month. Ritual officials had asked in advance to switch to the next shang day for convenience. The Emperor replied, "When the first shang day comes before the third day of the first month, that is because abstention must span the old and new year; when it falls before the fourth day, that is on account of the Empress Dowager's birthday congratulations. Times are not what they were—why alter it? Continue to use the first shang day, and make this the standing rule." He also declared: "The early-spring prayer for grain welcomes the yang qi and foretells a good harvest. A review of the classics shows that the proper date is the first shang day after the Establishment of Spring—not the first shang day after New Year's Day. It falls only at the month's opening, during the old twelfth month, and so abstention must begin then. Yet the Grand Ancestral Temple's autumnal joint sacrifice is a major state ceremony, and worship within the palace is a fixed national custom. To carry out these observances during the abstention period would hardly be the path of wholehearted devotion." He then submitted the question to the court for discussion. They soon memorialized: "The first shang day should be reckoned from what comes after the Establishment of Spring. Better to use the first shang day of the first month than the first shang day of the twelfth, so as to give weight to the year's beginning. If it falls before the third day, switch to the next shang day. If it falls before the fourth day, observe a single day of abstention; on that day one has not yet entered the Abstention Palace, so palace worship and sacrifice may proceed without conflict. The date need not be changed." The proposal was approved. In the fourth year of Xianfeng, during the prayer for grain, the Emperor was troubled by a long-standing illness and directed ritual officials to trim the ceremonial protocol as needed. Vice Minister Song Jin requested that old practice be kept and a proxy be sent in his stead. The Emperor said: "This is no casual change to established rites. One answers Heaven with sincerity, not with mere ceremony—and everyone should grasp that intent."

雩祀關外未嘗行。順治十四年夏旱，世祖始禱雨圜丘，前期齋三日，冠服淺色，禁屠宰，罷刑名。屆期，帝素服步入壇，不除道，不陳鹵簿，壇上設酒果、香鐙、祝帛暨熟牛脯醢，祭時不奏樂，不設配位，不奠玉，不飲福、受胙。餘如冬至祀儀。其方澤、社稷、神祇諸壇，則遣官蒞祭。既得雨，越三日，遣官報祀。定躬禱郊壇儀自此始。越三年又旱，卜吉致齋，步至南郊，躬親告祭。於時天無片雲，頃之乃大雨。報祀如初。康熙九年夏旱，詔百官修省，禮部祈雨。明年，帝親禱。自後躬祀以為常。二十六年，親制祝文祈告，雨立降。又嘗設壇宮禁，跽禱三晝夜，日惟淡食，越四日，步禱天壇，雨驟澍，步還宮，衣履霑濕雲。

Rain sacrifices had never been conducted beyond the Pass. In the fourteenth year of Shunzhi, during a summer drought, the Shizu Emperor first prayed for rain at the Round Mound. For three days beforehand he abstained, wore light-colored dress, forbade slaughter, and suspended criminal proceedings. On the appointed day the Emperor entered the altar in plain robes on foot, without clearing the road or parading the guard of honor. The altar held wine and fruit, incense lamps, prayer silks, and cooked beef with sauces. During the rite there was no music, no collateral seats, no jade offering, and no blessing wine or sacrificial meat. Everything else followed winter solstice sacrifice protocol. At the Square Pond, the altars of soil and grain, and the altars of the spirits, officials were sent to conduct the sacrifices. After rain came, officials were sent three days later to perform the thank-offering report sacrifice. The established protocol for the Emperor's personal prayer at the suburban altars dates from this time. Three years later drought returned. An auspicious day was chosen, abstention was observed, and he walked to the southern suburb to offer the announcement sacrifice in person. The sky was utterly cloudless; moments later a heavy rain poured down. The thank-offering was conducted as before. In the ninth year of Kangxi a summer drought struck. An edict called on all officials to practice self-examination, and the Board of Rites performed rain prayers. The following year the Emperor prayed in person. Thereafter personal sacrifice became standard practice. In the twenty-sixth year he wrote the prayer text himself and offered his petition; rain fell immediately. On another occasion he erected an altar inside the Forbidden City and knelt in prayer for three days and nights, taking only plain food each day. Four days later he walked to the Heaven Altar to pray; rain burst forth at once. He walked back to the palace with his clothes and shoes drenched.

乾隆七年，御史徐以升奏言：「春秋傳：『龍見而雩，為百穀祈膏雨也。』祭法：『雩宗，祭水旱也。』禮月令：『雩，帝用盛樂，命百縣雩祀，祀百辟卿士有益於民者，以祈穀實，是為常雩。』周禮：『稻人，旱又共雩斂。』春秋書雩二十有一，有一月再雩者，旱甚也。是又因旱而雩。考雩義為吁嗟求雨，其制，為壇南郊旁，故魯南門為雩門，西漢始廢，旱輒禱郊廟。晉永和立壇南郊，梁武帝始徙東，改燔燎從坎瘞。唐太宗復舊制。宋時孟夏雩祀上帝。明建壇泰元門東，制一成，旱則禱。我朝雩祭無壇，典制似闕，應度地建立，以符古義。」下禮臣議。議言：「孟夏龍見，擇日行常雩，祀圜丘，奉列祖配。四從壇，皆如禮。孟夏後旱，則仿唐制，祭神祇、社稷、宗廟。七日一祈，不足，仍分禱。旱甚，大雩。令甲，祈雨必望祭四海，至是罷之。又行大雩，用舞童十六人，衣玄衣，分八列，執羽翳，三獻，樂止，乃按舞。歌御制雲漢詩八章，畢，望燎。餘同常雩。至久雨祈晴，宜仿春秋傳鼓用牲，通考禜祭制，伐鼓祀少牢。禜祭國門，雨不止，則伐鼓用牲於社。罷分禱，停僧道官建壇諷經。其直省州、縣舊置耤田壇祀，仍依雍正四年例。孟夏行常雩，患旱，先祭境內山川，次社稷。患霪潦祈晴，如京師式。」十七年，增祈雨報祭樂章。

In the seventh year of Qianlong, Censor Xu Yisheng submitted a memorial citing the Spring and Autumn commentary: "When the dragon appears, perform the rain sacrifice, to seek nourishing rain for the hundred grains. The Record of Sacrificial Rites states: "The Rain-Altar Lord is worshipped against flood and drought." The ritual Monthly Ordinances says: "For the rain sacrifice the Emperor employs grand music and commands the hundred districts to perform rain rites, offering to the hundred lords and officers who serve the people, praying for a full harvest—this is the regular rain sacrifice." The Rites of Zhou records: "The rice officer, in time of drought, again supplies materials jointly for rain sacrifice and collection." The Spring and Autumn Annals records twenty-one rain sacrifices, including instances of two in a single month—signs of severe drought. Thus rain sacrifice was also performed when drought struck. The rain sacrifice means to cry out and beg for rain. By ancient institution an altar stood beside the southern suburb—hence Lu's southern gate was named the Rain Gate. The Western Han first abolished the practice; thereafter drought prompted prayer at suburban altars and temples. Under Jin's Yonghe reign an altar was erected at the southern suburb. Emperor Wu of Liang first relocated it eastward and replaced burnt offerings with burial in a pit. Tang Taizong restored the former practice. During the Song, the early-summer rain sacrifice was offered to the Supreme Lord. The Ming built an altar east of the Gate of Grand Primality, with a single terrace; in drought one prayed there. Our dynasty's rain rites have no dedicated altar—a gap in canonical practice. Ground should be chosen and an altar built to restore ancient meaning." The memorial was sent down to ritual officials for deliberation. Their recommendation read: "When the dragon appears in early summer, select a day for the regular rain sacrifice at the Round Mound, with the successive ancestors as collateral spirits. The four secondary altars should all follow established ritual. If drought persists after early summer, follow the Tang precedent: sacrifice at the altars of the spirits, soil and grain, and the ancestral temple. Pray once every seven days; if that proves inadequate, continue divided prayer at separate altars. In extreme drought, perform the Great Rain Sacrifice. Under prior regulation, rain prayer had required full-moon worship of the Four Seas; this requirement was now abolished. For the Great Rain Sacrifice, sixteen dancing youths in dark robes stand in eight ranks, holding feather fans. After three presentations the music ceases and the dance begins. They sing the Emperor's eight stanzas of the Broad Clouds ode; when done, they perform the gazing-at-burning rite. All else follows the regular rain sacrifice. When long rain calls for prayer for clear skies, follow the Spring and Autumn commentary on drum-beating with victims and the Comprehensive Examination's rain-clearing rite: beat drums and offer a minor victim. Conduct the rain-clearing sacrifice at the state gate; if rain still will not cease, beat drums and offer victims at the soil altar. Divided prayer was abolished, and Buddhist and Daoist officials were forbidden to erect altars and chant scriptures. Provinces, prefectures, and counties that maintained plow-field altars for sacrifice should continue under the fourth-year Yongzheng precedent. In early summer perform the regular rain sacrifice. When drought strikes, sacrifice first to local mountains and rivers, then to soil and grain. When excessive rain demands prayer for clear skies, follow the capital's procedure." In the seventeenth year, musical hymn texts were added for rain-prayer thank-offering sacrifices.

二十四年，常雩不雨，帝步禱社稷壇，仍用玉。六月大雩，親制祝文，定儀節。前一日，帝常服視祝版，詣壇齋宿，去鹵簿，停樂。出宮用騎，扈駕大臣常服導從。至南郊，步入壇，視位上香。祀日，帝雨冠素服步禱，從臣亦如之。不燔柴，不晉俎，不飲福、受胙。三獻畢，舞童舞羽、歌詩，退，皆如儀。帝率★臣三拜，徹饌，望燎。禮成，還宮。

In the twenty-fourth year the regular rain sacrifice failed to bring rain. The Emperor walked to the soil and grain altar to pray, still presenting jade. In the sixth month he performed the Great Rain Sacrifice, composing the prayer text himself and setting the ceremonial order. On the eve of the rite the Emperor, in regular dress, inspected the prayer board, lodged overnight at the altar in abstention, set aside the guard of honor, and halted music. He left the palace on horseback, with accompanying ministers in regular dress leading and following the procession. At the southern suburb he entered the altar on foot, inspected the ritual seats, and offered incense. On the day of sacrifice the Emperor wore a rain cap and plain robes and walked in prayer, and the attending ministers did the same. There was no firewood burning, no advancing of sacrificial trays, and no blessing wine or sacrificial meat. When the three presentations were finished, the dancing youths performed the feather dance and sang the hymns; the withdrawal followed standard protocol. The Emperor led the ministers in three bows, cleared the offerings, and performed the gazing-at-burning rite. The ceremony concluded and he returned to the palace.

三十七年，帝以年老，命酌損儀節視圜丘。

In the thirty-seventh year, citing his advanced age, the Emperor ordered that ceremonial steps be trimmed as appropriate, using the Round Mound sacrifice as the model.

嘉慶十八年，以欽天監雩祀擇日，頻年恆在立夏節，殊乖古義，敕立夏後數日蠲吉行。著為例。

In the eighteenth year of Jiaqing, because the Qintianjian had repeatedly scheduled rain sacrifices on the Beginning of Summer—a clear departure from ancient practice—an edict required that an auspicious day be chosen several days after Beginning of Summer. This became the standing rule.

道光十二年六月大雩，親制祝文，省躬思過。是夕雨。報謝如常儀。御史陳焯請再申虔禱。帝曰：「祭法有祈有報。以報為祈，非禮也。其勿逾舊制。」

In the twelfth year of Daoguang, during the sixth-month Great Rain Sacrifice, he wrote the prayer text himself and searched his own conduct for failings. Rain came that same evening. The thank-offering followed the usual protocol. Censor Chen Chao requested another round of earnest prayer. The Emperor replied: "The Record of Sacrificial Rites draws a line between prayer and thank-offering. To treat a thank-offering as prayer is improper. Do not go beyond the old institution."

天神順治初，定雲、雨、風、雷。既配饗圜丘，並建天神壇位先農壇南，專祀之。雍正六年，諭建風神廟。禮臣言：「周禮燎祀飌師，鄭康成注風師為箕星，即虞書六宗之一。馬端臨謂，周制立春丑日，祭風師國城東北，蓋東北箕星之次，丑亦應箕位。漢劉歆等議立風伯廟於東郊。東漢縣邑，常以丙戌日祀之戌地。唐制就箕星位為壇，宋仍之。今卜地景山東，適當箕位，建廟為宜。歲以立春後丑日祭。」允行。規制仿時應宮，錫號「應時顯佑」，廟曰宣仁。前殿祀風伯，後殿祀八風神。明年，復以雲師、雷師尚闕專祀，諭言：「虞書六宗，漢儒釋為乾坤六子，震雷、巽風，並列禋祀。易言雷動風散，功實相等。記曰：『天降時雨，山川出雲。』周禮以雲物辨年歲，是雲與雷皆運行造化者也。並官建廟奉祀。」於是下所司議，尋奏：「唐天寶五載，增祀雷師，位雨師次，歲以立夏後申日致祭，宋、元因之。明集禮，次風師以雲師，郡、縣建雷雨、風雲二壇，秋分後三日合祭。今擬西方建雷師廟，祭以立夏後申日。東方建雲師廟，祭以秋分後三日。」從之。乃錫號雲師曰「順時普應」，廟曰凝和；雷師曰「資生髮育」，廟曰昭顯；並以時應宮龍神為雨師，合祀之。

Celestial Spirits: at the start of the Shunzhi reign, cloud, rain, wind, and thunder were established. Already serving as collateral spirits at the Round Mound feast, they were also given a dedicated Heaven Spirits altar south of the First Farmer Altar for exclusive worship. In the sixth year of Yongzheng an edict directed the construction of a Wind Spirit Temple. Ritual officials reported: "The Rites of Zhou prescribes burnt offerings to the Wind Master. Zheng Xuan identified the Wind Master with the Sieve Star—one of the Six Honored Ones in the Book of Yu. Ma Duanlin notes that under Zhou practice the Wind Master was sacrificed on the ox day after the Establishment of Spring at the northeast corner of the capital—the quarter of the northeast Sieve Star, with the ox day matching the Sieve's astrological position. During the Han, Liu Xin and others proposed building a Wind Lord Temple at the eastern suburb. In Eastern Han, counties and districts commonly worshipped on the bing-xu day in the xu quarter. The Tang placed an altar at the Sieve Star's position, and the Song kept the practice. Ground east of Jingshan has now been chosen by divination, falling precisely in the Sieve Star's quarter; a temple should be built there. Sacrifice each year on the ox day after the Establishment of Spring." The proposal was approved. Its layout followed the Seasonal Responsiveness Palace. The conferred title was "Manifest Aid in Season," and the temple was named Broad Benevolence. The front hall enshrines the Wind Lord; the rear hall enshrines the Eight Wind Spirits. The following year, noting that the Cloud Master and Thunder Master still lacked dedicated worship, an edict declared: "The Six Honored Ones in the Book of Yu—Han scholars read them as the six offspring of Heaven and Earth. Thunder of the Zhen trigram and Wind of the Xun trigram stand equally among the highest sacrifices. The Book of Changes says thunder moves and wind scatters—their powers are truly equal. The Record states: "Heaven sends timely rain; mountains and rivers give forth clouds. The Rites of Zhou read the seasons in clouds and sky-signs; cloud and thunder alike are the workings of creation itself. Temples were built for both at court, and worship was established." The matter was referred to the appropriate offices; they soon reported: "In Tang Tianbao 5, worship of the Thunder Master was added, ranked below the Rain Master, with annual sacrifice on the shen day after Start of Summer; Song and Yuan retained this practice. Under the Ming Collected Ritual, the Cloud Master followed the Wind Master; commanderies and counties built twin altars for thunder-and-rain and for wind-and-cloud, offering combined sacrifice three days after the autumn equinox. The plan is to erect a Thunder Master temple in the west, with sacrifice on the shen day after Start of Summer. In the east a Cloud Master temple is to be built, with sacrifice three days after the autumn equinox." The proposal was approved. Titles were then granted: the Cloud Master was styled "Compliant with the Seasons and Universally Responsive," his temple called Ninghe; the Thunder Master "Nourishing Life and Fostering Growth," his temple Zhaoxian; together with the Dragon Spirit of the Shiying Palace serving as Rain Master, all were worshipped as one rite.

嘉慶二年旱，禱雨既應，仁宗蒞壇報祀，入壇中門降輿，至壝南門外，盥畢入，升壇。以次詣雲、雨、風、雷神位上香，二跪六拜。初獻即奠爵、帛，讀祝，不晉俎，不飲福胙。餘如故。

In Jiaqing 2, during drought, rain answered prayer; the Renzong Emperor came to the altar to offer thanks. He entered through the central gate and alighted, proceeded to outside the southern circumvallation gate, performed ablutions, entered, and ascended the altar. In turn he burned incense at the seats of the Cloud, Rain, Wind, and Thunder spirits, kneeling twice and bowing six times. At the first offering he presented cups and silk and read the invocation, but omitted advancing the meat trays and partaking of the blessed sacrifice. Everything else followed the usual rite.

太歲殿位先農壇東北，正殿祀太歲，兩廡祀十二月將。順治初，遣官祭太歲，定孟春為迎，歲暮為祖。歲正月，書神牌曰「某干支太歲神」，如其年建。歲除祭畢，合祝版燎之。凡祭，樂六奏，承祭官立中階下，分獻官立甬道左右，行三跪九拜禮。初獻即奠帛，讀祝，錫福胙，用樂舞生承事，時猶無上香儀也。

The Grand Year Hall stood northeast of the Altar of the Spirit of Agriculture; the Grand Year was worshipped in the main hall, the Twelve Monthly Commanders in the side galleries. Early in Shunzhi, officials were sent to sacrifice to the Grand Year; the first month of spring was fixed for welcoming him, year's end for sending him off. Each first month the spirit tablet was inscribed with the Grand Year Spirit of the year's stem-and-branch designation, matching the year's cyclical sign. After the year's-end sacrifice, the prayer boards were collected and burned. At each sacrifice six musical performances were given; the principal officiant stood below the middle terrace, collateral presenters flanked the central path, and all performed three kneelings and nine bows. At the first offering silk was presented and the invocation read; blessed sacrificial meat was distributed and musicians and dancers performed—incense had not yet been added to the rite.

乾隆十六年，禮臣言同屬天神，不宜有異，自是二祭及分獻皆上香。太歲、月將神牌，舊儲農壇神庫，至是亦以殿廡具備，移奉正屋。臨祭，龕前安神座。畢，復龕。舊制，祭太歲遣太常卿行禮，兩廡用廳員分獻。二十年，改遣親王、郡王承祭。次年，定太常卿為分獻官。

In Qianlong 16, ritual officials argued that since these rites belonged to the same order of celestial spirits, they should not differ; from then on incense was burned at both the main and collateral offerings. Spirit tablets for the Grand Year and Monthly Commanders had previously been kept in the agriculture altar's spirit vault; now, with hall and galleries complete, they were moved to the main building. Before sacrifice, spirit thrones were placed before the niches. When the rite was done, they were returned to the niches. Under the earlier rule, the Grand Year sacrifice was conducted by the Director of the Court of Imperial Sacrifices, with office clerks presenting at the two side galleries. In the twentieth year, princes and commandery princes were assigned to officiate. The next year the ritual director was designated collateral presenter.

雍、乾以來，凡祈禱，天神、太歲暨地祇三壇並舉，遣官將事，陪祀者咸與焉。前期邸齋一日，承祭官拜位。天神壇在南階下，太歲與常祀同，俱三跪九拜。天神用燎，太歲兩廡不分獻，不飲福、受胙。

From Yongzheng and Qianlong onward, prayer rites were held jointly at the altars of the Celestial Spirits, Grand Year, and Earth Spirits; dispatched officials conducted the rites and all attendant worshippers participated. One day prior, abstinence was observed at the lodge and the principal officiant took his place for obeisance. The Celestial Spirits altar stood below the southern terrace; the Grand Year rite matched the regular sacrifice—three kneelings and nine bows throughout. The Celestial Spirits rite employed burnt offerings; at the Grand Year altar the side galleries received no separate presentations, and the blessing meat was neither consumed nor received.

朝日、夕月，初以大明、夜明從祀圜丘，罷春秋分祀。順治八年，建朝日壇東郊，夕月壇西郊。

Morning Sun and Evening Moon worship began with Great Brightness and Night Brightness offered collaterally at the Round Mound; the separate spring and autumn sacrifices were later discontinued. In Shunzhi 8, the Morning Sun altar was erected in the eastern suburbs and the Evening Moon altar in the western suburbs.

朝日用春分日卯刻，值甲、丙、戊、庚、壬年，帝親祭，餘遣官。樂六奏，舞八佾。凡親祭，入自壇北門，至甬道更衣大次，盥畢，升西階就位，行三跪九拜禮。奠獻遣有司行。遣代則行禮階下，惟讀祝時跽壇上。初日壇用露祭。雍正四年，始援社稷例，立龕壇下芘風雨。乾隆十一年，具服殿成，罷更衣大次。是歲春分翼日日食，高宗蒞祭，不乘輦，不奏樂，不陳鹵簿。三十九年躬祭，入霝星左門，如幄次行禮，以年高酌減禮文，非恆式也。

Morning Sun sacrifice fell at the mao hour on the spring equinox; in jia, bing, wu, geng, and ren years the emperor officiated in person, in other years officials were sent. Six musical pieces were performed and an eight-row dance was offered. When the emperor officiated in person, he entered through the northern gate, proceeded along the central path to the great robing pavilion, performed ablutions, ascended the western steps to his place, and offered three kneelings and nine bows. Offerings were presented by dispatched officials. When an envoy substituted, the rite was performed at the foot of the steps; only when reading the invocation did he kneel on the altar. Initially the Sun altar employed open-air sacrifice. In Yongzheng 4, following the Soil and Grain precedent, a sheltered niche was installed beneath the altar against wind and rain. In Qianlong 11, with completion of the Vestment Hall, the great robing pavilion was discontinued. That year a solar eclipse fell on the spring equinox; the Gaozong Emperor attended sacrifice without carriage, music, or imperial guard. In the thirty-ninth year he officiated in person, entering through the Lingxing Left Gate and performing the abbreviated pavilion rite; the ceremony was modestly reduced on account of his age and was not the standing precedent.

夕月用秋分日酉刻，奉星辰配，凡丑、辰、未、戌年，帝親祭，餘遣官。樂六奏，儀視日壇稍殺，親臨較少。升壇行禮，二跪六拜，初獻奠玉帛，讀祝，餘如朝日儀。遣官則拜壇下。乾隆三年戊午，例遣官，帝因初舉祀典，仍親祭如禮。五十五年，酌損節文，如日壇例。嘉慶五年庚申，效高宗故事，仍親祭，不遣官。十九年，定親祭儀，祀配位用親王、郡王上香。二十三年，世宗忌日值月壇齋期，諭陪祀執事官改常服，餘如故。

Evening Moon sacrifice was held at the you hour on the autumn equinox, with the stars offered collaterally; in chou, chen, wei, and xu years the emperor officiated in person, otherwise officials were sent. Six musical pieces were performed; the ceremony was slightly simpler than at the Sun altar, and the emperor attended less often. On ascending the altar: two kneelings and six bows; at the first offering jade and silk were presented and the invocation read; the remainder followed the Morning Sun rite. Dispatched officials bowed at the foot of the altar. In Qianlong 3 (wuwu), officials were dispatched by precedent, yet because this was the inaugural observance of the canon the emperor still officiated in person. In the fifty-fifth year the ceremony was modestly simplified, following the Sun altar precedent. In Jiaqing 5 (gengshen), emulating the Gaozong Emperor's example, he again officiated in person without sending officials. In the nineteenth year the personal-officiant rite was fixed: princes and commandery princes burned incense at the collateral seats. In the twenty-third year the Shizong Emperor's death anniversary coincided with Moon-altar abstinence; attendant and officiating officials were ordered to wear ordinary dress; all else remained unchanged.

社稷之祀自京師以至直省府、州、縣皆有之，其在京師者，建壇端門右。世祖宅帝位，祭告如儀。定制，歲春、秋仲月上戊日，祭大社、大稷，奉后土句龍氏、后稷氏配。祭日，帝親蒞，壇上敷五色土，各如其方。樂七奏，舞八佾。帝出闕右門降輦，道北門出入，祭時出拜殿，至壝北門外就位，自北階升壇上香，詣正位奠獻。有司分祭配位。升北階，降西階，不晉俎，三跪九拜。餘儀如北郊舊例。

Soil and Grain sacrifice extended from the capital to every province, prefecture, and county; in Beijing the altar stood to the right of the Duan Gate. When the Shizu Emperor assumed the throne, he performed the sacrificial announcement as prescribed. By fixed rule, on the wu days of the second months of spring and autumn, Great Soil and Great Grain were worshipped, with Hou Tu Goulong and Hou Ji offered collaterally. On sacrifice day the emperor attended in person; five-colored earth was spread on the altar, each hue matching its direction. Seven musical pieces were performed with an eight-row dance. The emperor left through the Que Right Gate and alighted, entering and exiting by the northern route; at the hour of sacrifice he emerged from the bowing hall, took his place outside the northern circumvallation gate, ascended the northern steps to burn incense, and presented offerings at the principal seat. Officials conducted the collateral offerings. He ascended the northern steps and descended the western steps, omitting advancement of the meat trays, and performed three kneelings and nine bows. The remainder followed the former northern-suburb precedent.

祭日逢國忌，不改期，易素服。康熙三年，遇太宗忌日，始改中戊。

When sacrifice day fell on a dynastic mourning anniversary, the date was unchanged but plain dress was worn. In Kangxi 3, when the rite coincided with Taizong's death anniversary, the sacrifice was shifted for the first time to the middle wu day.

雍正二年，平青海，告祭行獻俘禮。自是平定籓部，獻俘以為常。

In Yongzheng 2, upon pacifying Qinghai, a victory announcement was made with the presentation-of-captives rite. Thereafter, whenever border territories were pacified, presentation of captives became standard.

乾隆十七年，改送燎為望瘞。明年，增望瘞樂章。

In Qianlong 17, the sending-off of burnt offerings was changed to distant interment. The next year musical pieces were added for the distant-interment rite.

三十七年，以年老更儀節。幄次先設拜殿，帝御輦至壇外門，易禮輿，入右門，至拜殿東階下，乃降。升階行禮，禮成，升輿如初。故事，祭日遇風雨，拜位香案徙殿中，神位祭品露設如故。帝曰：「社稷之制，不立棟宇，以承天陽。今神牌藏神庫，是在棟宇內也。移奉殿中，復何嫌忌？」四十一年，定祭日遇風雨，神牌安奉殿內，祭器、樂虡移設拜殿，猝遇則用木龕覆神牌，其拜殿別設香案。嘉慶五年，仁宗詣壇祈雨，視春秋致祭儀，惟祭品用脯醢、果實，不飲福。前三日及祭日，王、公、百官皆齋戒，禁屠宰，不理刑名。餘悉如故。並諭親詣祈禱、報祀均步行，以隆典禮。

In the thirty-seventh year the ceremony was modified on account of the emperor's advanced age. A bowing hall was prepared at the pavilion first; the emperor rode to the altar's outer gate, switched to the ritual sedan, entered the right gate, and alighted at the eastern steps of the bowing hall. He ascended to perform the rite, and when it was complete remounted the sedan as before. By custom, when wind or rain fell on sacrifice day, the bowing place and incense table were moved into the hall while spirit seats and offerings remained exposed outdoors. The emperor said: "The Soil and Grain institution erects no buildings, so as to receive heaven's yang. Yet now the spirit tablets are kept in the spirit vault—that is already within a building. Moving them into the hall—what objection remains?" In the forty-first year the rule was fixed: on rainy sacrifice days spirit tablets were housed in the hall, vessels and music stands were relocated to the bowing hall; if rain came suddenly wooden niches covered the tablets, and a separate incense table was set in the bowing hall. In Jiaqing 5 the Renzong Emperor prayed for rain at the altar, following the spring and autumn sacrifice rite but offering only dried and pickled meats and fruits, without partaking of the blessed sacrifice. Three days before and on sacrifice day, princes, nobles, and officials observed abstinence; slaughter was forbidden and legal matters suspended. All else remained unchanged. An edict also required that personal attendance for prayer and thanksgiving be on foot, to honor the solemnity of the rite.

其在府、州、縣者，順治元年建，歲祭亦用上戊，府稱府社、府稷，州、縣則雲某州、縣社、稷。

Local altars at prefecture, commandery, and county level were built in Shunzhi 1; annual sacrifice likewise used the first wu day; prefectures called theirs Prefecture Soil and Grain, while commanderies and counties named them accordingly.

世宗纘業，制定祭品，羊一，豕一，帛一、籩、豆四，鉶、簠、簋各二。有司齋二日，屆期朝服祭於壇。乾隆八年，始頒祝文，各直省定例，為民祈報，會城布政使主之，督若撫陪祀。道官駐地，府、州、縣主之，道陪祀。十六年，以尊卑未協，詔互易之。督、撫、道官或出巡，仍令布政使暨府、州、縣官攝祭。武官自將軍以下，皆陪祀。社、稷以次諸祭，悉准此行。

Under the Shizong Emperor the offerings were standardized: one sheep, one pig, one bolt of silk, four baskets and four cups, and two each of ting, fu, and gui vessels. Officials observed two days of abstinence and, on the appointed day, sacrificed at the altar in court dress. In Qianlong 8 invocation texts were first promulgated; each province received fixed rules. For prayers and thanksgiving on the people's behalf the provincial treasurer at the capital presided, with the governor or governor-general in attendance. Where circuit intendant offices were stationed, local prefectures and counties presided with the circuit intendant in attendance. In the sixteenth year, because rank order was incongruous, an edict swapped their roles. If governors or circuit officials were on tour, the provincial treasurer and local officials still officiated in their stead. Military officers from the rank of general down all attended the sacrifice. Soil and Grain and all related local sacrifices followed this arrangement.

先農天聰九年，禁濫役妨農。崇德元年，禁屯積米穀，令及時耕種，重農貴粟自此始。順治十一年，定歲仲春亥日行耕耤禮。先期，戶、禮二部尚書偕順天府尹進耒耜暨穜棱種。屆期，帝親饗祭獻如朝日儀。畢，詣耕耤所，南鄉立。從耤者就位。戶部尚書執耒耜，府尹執鞭，北面跪以進。帝秉耒三推，府丞奉青箱，戶部侍郎播種，耆老隨覆。畢，尚書受耒耜，府尹受鞭。帝御觀耕台，南鄉坐，王以下序立。三王五推，九卿九推，府尹官屬執青箱播種，耆老隨覆。畢，帝如齋宮。府尹官屬、眾耆老行禮。農夫三十人執農器隨行。禮畢，從府、縣官出至耕耤所，帝賜王公坐，俟農夫終畝，鴻臚卿奏禮成，百官行慶賀禮。賜王公耆老宴，賞農夫布各一匹，作樂還宮。其秋，年穀登，所司上聞，擇日貯神倉，備供粢盛。尋定先農歲祭遣府尹行，大興、宛平縣官陪祀。

Spirit of Agriculture: In Tiancong 9, abusive corvée that impeded farming was forbidden. In Chongde 1 hoarding grain was forbidden and timely planting enforced—emphasis on agriculture and grain began here. In Shunzhi 11 the sacred plowing rite was fixed for the hai day of mid-spring each year. Beforehand, the ministers of Revenue and Rites together with the Shuntian prefect presented the plow, hoe, and assorted seed grains. On the appointed day the emperor personally conducted the sacrificial feast and offerings as at the Morning Sun rite. When the sacrifice was complete, he proceeded to the plowing ground and stood facing south. Those joining the plowing took their positions. The minister of Revenue bore the plow and hoe, the prefect the whip; kneeling to the north, they presented them. The emperor took the plow and pushed three furrows; the vice-prefect held the green seed box, the vice-minister of Revenue scattered seed, and elders followed to cover it. When done, the minister received back the plow and hoe and the prefect the whip. The emperor took his seat on the Viewing-Plow terrace facing south; princes and those below stood in ranked order. Three princes pushed five furrows each, the Nine Ministers nine each; prefectural staff scattered seed from the green boxes while elders followed to cover. When this was done, the emperor went to the abstention palace. The intendant's staff and the assembled elders performed the rite. Thirty farmers carrying farming tools followed in procession. When the rite was finished, he followed the prefectural and county officials out to the sacred plowing field, granted seats to the princes and nobles, and waited while the farmers completed the furrow; the director of the Court of State Ceremonial announced that the rite was complete, and the officials performed the congratulatory ceremony. He gave a feast to the princes, nobles, and elders, rewarded each farmer with a bolt of cloth, and returned to the palace to music. That autumn, when the year's harvest came in, the responsible offices reported to the throne, chose a day to store grain in the spirit granary, and set it aside for sacrificial offerings. It was soon ordained that the annual sacrifice to the Spirit of the First Farmer would be conducted by the prefectural intendant, with officials of Daxing and Wanping counties attending as collateral worshippers.

唐熙時，聖祖嘗臨豐澤園勸相。雍正二年，祭先農，行耕耤。三推畢，加一推。頒新制三十六禾詞。賞農夫布各四匹，罷筵宴。頒賜各省嘉禾圖。

During the Tangxi reign, the Sage Ancestor had on occasion visited Fengze Garden to encourage plowing. In the second year of Yongzheng, he sacrificed to the Spirit of the First Farmer and performed the sacred plowing rite. After the three ritual plowings, he added a fourth. He promulgated the newly composed thirty-six verses on the grains. He rewarded each farmer with four bolts of cloth and dispensed with the feast. He issued and bestowed illustrated charts of auspicious grain to every province.

乾隆三年，帝初行耕耤禮，先期六日，幸豐澤園演耕，屆日饗先農，行四推。二十三年諭曰：「吉亥耤畝，所重劭農。黛耜青箱，畚鎛蓑笠，咸寓知民疾苦至意。吾民雨犁日耘，襏襫維艱，炎濕遑避。設棚懸彩，義無所取。且片時所用，費中人數十戶產也，其除之。」三十七年，群臣慮帝春秋高，籥罷親耕，不許。命仍依古制三推。嘉慶以降，仍加一推如初。

In the third year of Qianlong, when the emperor first performed the sacred plowing rite, he visited Fengze Garden six days beforehand to rehearse the plowing; on the appointed day he offered to the Spirit of the First Farmer and performed four ritual plowings. In the twenty-third year an edict said: "The sacred plowing on the auspicious hai day is meant above all to encourage farming. The dark plow, green seed box, basket, hoe, rain cape, and bamboo hat all embody the utmost concern to understand the people's hardships. Our people plow in rain and weed by day; in their coarse garments they know only hardship, and in heat or damp they have no respite. Erecting canopies and hanging colored silks serves no legitimate purpose. Moreover, what is used for a few hours costs as much as the estates of dozens of ordinary households—abolish it. In the thirty-seventh year the ministers, fearing that the emperor had grown old, proposed ending his personal plowing, but the request was denied. He ordered that the ancient practice of three ritual plowings be retained. From the Jiaqing reign onward, one additional plowing was again added, as before.

直省祭先農，清初未舉行。雍正二年，耤田產嘉禾，一莖三四穗。越二年，乃至九穗。諭言：「國以民為本，民以食為天。禮，天子耤千畝，諸侯百畝。是耕耤可通臣下，守土者允宜遵行。俾知稼牆艱難，察地力肥磽，量天時晴雨。養民務本，道實由之。」於是定議：順天府尹，直省督撫及所屬府、州、縣、衛，各立農壇耤田。自五年始，歲仲春亥日，率屬祭先農行九推。十月朔，頒時憲書，豫定次年耕耤吉期，下所司循用。祭品禮數，如社稷儀。

Provincial sacrifices to the Spirit of the First Farmer were not performed in the early Qing. In the second year of Yongzheng, the sacred field produced auspicious grain bearing three or four ears on a single stalk. Two years later it bore as many as nine ears. An edict declared: "The state rests on its people, and the people rest on food. By ritual, the Son of Heaven plows a thousand mu; feudal lords plow a hundred mu. Sacred plowing, then, ought to extend to officials below the throne, and local administrators should follow it. So that they may understand the hardship of sowing and reaping, assess whether the land is rich or poor, and heed the season's weather. Nourishing the people and honoring the root of rule—this is truly the path. Thereupon it was ordained that the Shuntian intendant, provincial governors-general and governors, and their subordinate prefectures, departments, counties, and garrisons should each establish an agriculture altar and sacred plowing field. From the fifth year onward, on the hai day of mid-spring each year, they would lead their subordinates in sacrificing to the Spirit of the First Farmer and performing nine ritual plowings. On the first day of the tenth month they issued the official calendar, predetermined the auspicious date for the next year's sacred plowing, and sent it to the responsible offices for compliance. Sacrificial offerings and ritual procedure followed the State Altars precedent.

先蠶清初未列祀典。康熙時，立蠶舍豐澤園，始興蠶績。雍正十三年，河東總督王士俊疏請祀先蠶，略言：「周禮鄭註上引房星，以馬神為蠶神。蠶、馬同出天駟，然天駟可雲馬祖，實非蠶神。淮南子引蠶經，黃帝元妃西陵氏始蠶，其制衣裳自此始。漢祀菀窳婦人、寓氏公主，事本無稽。先蠶之名，禮經不載。隋始有壇，建宮北三里，高四尺。唐會要，遣有司饗先蠶如先農。宋景德三年，命官攝祀。有明釐正祀典，百神各依本號，如農始炎帝，止稱先農神，則蠶始黃帝，亦宜止稱先蠶神。按周制，蠶於北郊。今京師建壇，亦北郊為宜。」部議然之。侍郎圖理琛奏立先蠶祠安定門外，歲季春吉巳，遣太常卿祀以少牢。未及行。

The Spirit of the First Silkworm was not included in the sacrificial canon in the early Qing. During the Kangxi reign, silkworm houses were established in Fengze Garden, and sericulture was first undertaken. In the thirteenth year of Yongzheng, Hedong governor-general Wang Shijun memorialized requesting sacrifice to the Spirit of the First Silkworm, noting in summary: "In Zheng Xuan's commentary on the Zhou Rites, the Room Star is cited above and the Horse Spirit is taken as the silkworm deity. Silkworm and horse both derive from the Celestial Quarters, yet the Celestial Quarters may be called the Horse Ancestor and are not truly the silkworm deity. The Huainanzi cites the Silkworm Classic: the Yellow Emperor's primary consort, Lady Xiling of Xiling, first raised silkworms, and from this the making of garments began. The Han sacrificed to Lady Wanyu and Princess Yushi—traditions without historical foundation. The title Spirit of the First Silkworm appears in no ritual classic. The Sui first established an altar, building a hall three li north of the palace, four chi high. The Tang Statistical Compendium records that officials were dispatched to offer to the Spirit of the First Silkworm according to the precedent for the Spirit of the First Farmer. In the third year of the Jingde era of Song, officials were ordered to perform the sacrifice by proxy. The Ming rectified the sacrificial canon so that each deity kept its proper title: as farming began with the Flame Emperor and is addressed only as the Spirit of the First Farmer, so since sericulture began with the Yellow Emperor it should be addressed only as the Spirit of the First Silkworm. According to Zhou institutions, silkworm worship belonged at the northern suburb. For the capital at present, establishing the altar in the northern suburb would be appropriate. The ministry deliberated and approved. Vice Minister Tulišen memorialized to establish a shrine to the Spirit of the First Silkworm outside Anding Gate, with sacrifice each year on an auspicious si day in late spring by the director of the Court of Imperial Sacrifices, using the lesser offering. This was never implemented.

乾隆七年，始敕議親蠶典禮，議者以郊外道遠，且水源不通，無浴蠶所。考唐、宋時后妃親蠶，多在宮苑中，明亦改建西苑。高宗鑒往制，允其議。命所司相度，遂建壇苑東北隅。三面樹桑柘。壇東為觀桑台，前桑園，後親蠶門。其內親蠶殿，後浴蠶池，池北為後殿。宮左為蠶婦浴蠶河。南北木橋二，南橋東即先蠶神殿也。左曰蠶署，北橋東曰蠶所，皆符古制雲。

In the seventh year of Qianlong, an edict first ordered deliberation on the ceremony of personally tending silkworms; deliberators argued that beyond the suburbs the distance was great, water sources did not reach there, and there was no place for washing the silkworms. Examination showed that in Tang and Song, when empresses and consorts personally tended silkworms, the rite was usually held within palace gardens; the Ming likewise moved it to the Western Garden. The Gaozong Emperor, guided by past precedent, approved their proposal. He ordered the responsible offices to survey the site, and an altar was built in the northeast corner of the garden. Mulberry and paper-mulberry were planted on three sides. East of the altar stood the Mulberry-Viewing Platform; before it lay the mulberry garden, and behind it the Gate of Personal Silkworm-Tending. Within stood the Hall of Personal Silkworm-Tending; behind it lay the silkworm-washing pool, and north of the pool was the rear hall. To the left of the palace ran the stream where silkworm maidens washed the cocoons. Two wooden bridges spanned north and south; east of the south bridge stood the hall of the Spirit of the First Silkworm. To the left stood the Silkworm Office; east of the north bridge stood the Silkworm Works—all in accord with ancient institutions.

是歲定皇后饗先蠶禮，立蠶室，豫奉先蠶西陵氏神位。屆日辰初刻，後禮服乘鳳輦出宮，至內壝左門降，入具服殿，妃、嬪從。盥訖，升中階，就南階上拜位，六肅，三跪，三拜。謝福胙禮三減一。不讀祝。爵三獻。凡拜跪，妃、嬪壇下皆行禮。餘如饗先農儀。禮成還宮。越日，行躬桑禮。先是築台桑田北，置蠶母二人，蠶婦二十七人，蠶宮令、丞各一人承其事。後散齋一日，從採桑妃、嬪以下畢齋。是日昧爽，從桑侍班公主等祗候南門內。巳初刻，後出宮，妃、嬪從，詣西苑，入具服殿。傳贊分引妃、嬪、公主等就採桑位，典儀奏請後行禮。出詣桑畦北正中，相儀二人，忌進筐、鉤，後右持鉤，左提筐，東行畦外。內監揚采旗，鳴金鼓，歌採桑辭，後東西三采畢，歌止。相儀忌受筐、鉤。後御觀桑台，以次妃、嬪、公主等五采，命婦九采。訖。蠶母北面跪，典儀舉筐授之，祗受退。切之，授蠶婦，灑於箔。後御繭館，傳贊引妃、嬪等行禮訖。還宮。蠶事畢，蠶母、蠶婦擇繭貯筐以獻。卜吉行治繭禮，後復詣壇臨織室，繅三盆，手遂佈於蠶婦以終事。尋侍郎三德疏言：「親蠶典禮，為曠世鉅儀，請將壇址宮殿規制，興工告成日期，宣付史館。」詔從之。九年三月，始親蠶如儀。

That year the empress's offering to the Spirit of the First Silkworm was fixed; a silkworm chamber was established, and the spirit seat of Lady Xiling, Spirit of the First Silkworm, was installed in advance. On the appointed day at the first quarter of the chen hour, the empress in ritual dress rode the phoenix carriage out of the palace, dismounted at the inner precinct's left gate, and entered the vestment hall, followed by imperial consorts and concubines. When ablutions were finished, she ascended the middle stair, took her obeisance place on the south stair, performed six reverences, three kneelings, and three bows. The thanksgiving for sacrificial meat was reduced by one step in the three-part form. The prayer was not read aloud. Three libation-cup presentations were made. For every bow and kneeling, consorts and concubines below the altar performed the rite. The remainder followed the offering to the Spirit of the First Farmer. When the rite was complete, she returned to the palace. The next day she performed the rite of personally gathering mulberry leaves. A platform had been built north of the mulberry field; two silkworm matrons, twenty-seven silkworm maidens, and one director and one assistant of the Silkworm Office were appointed to oversee the work. The empress kept one day of scattered abstention, and the consorts and concubines joining the mulberry gathering completed their abstention as well. That day at daybreak, princesses and others attending the mulberry rite waited within the south gate. At the first quarter of the si hour, the empress left the palace, followed by consorts and concubines, proceeded to the Western Garden, and entered the vestment hall. Heralds guided the consorts, concubines, princesses, and others in turn to their mulberry-gathering positions, and the master of ceremonies invited the empress to perform the rite. She went out to the center north of the mulberry plot, where two protocol officers presented a basket and a hook; the empress held the hook in her right hand and the basket in her left and walked east along the outside of the plot. Eunuchs raised mulberry-gathering banners, sounded gongs and drums, and sang mulberry-gathering verses; when the empress had gathered three times to east and west, the singing ceased. The protocol officers received the basket and hook. The empress went to the Mulberry-Viewing Platform; in turn consorts, concubines, and princesses gathered five times each, and titled ladies nine times. The gathering was finished. The silkworm matron knelt facing north; the master of ceremonies raised the basket and handed it to her; she received it reverently and withdrew. She cut the leaves and handed them to the silkworm maidens, who scattered them on the trays. The empress went to the Cocoon Hall; heralds guided the consorts and concubines through the rite until it was complete. She returned to the palace. When the silkworm work was finished, the silkworm matrons and maidens selected cocoons, stored them in baskets, and presented them as offerings. An auspicious day was chosen for the cocoon-processing rite; the empress again went to the altar and the weaving chamber, reeled three basins of silk, and with her own hands distributed thread to the silkworm maidens to complete the work. Soon Vice Minister Sande memorialized: "The ceremony of personally tending silkworms is a rite of epochal magnitude; please order the altar site, palace buildings, and their specifications, together with the dates when construction began and was completed, to be recorded and sent to the Historiography Institute. An edict approved the request. In the third month of the ninth year, the empress first personally tended silkworms according to the prescribed rite.

尋定後不親蒞，遣妃代行。行禮階下，升降自東階。不飲福、受胙，不陪祀。十四年，禮部請遣妃代祀。時皇貴妃未正位中宮，帝諭曰：「妃所代，代後也。位未正，何代為？」因命內府大臣行禮。洎皇后冊立，始親饗。嗣後或躬親，或官攝，或妃代，並取旨行。

It was soon ordained that thereafter the empress would not attend in person and an imperial consort would perform the rite by proxy. The rite was performed below the stairs, with ascent and descent by the east stair. There was no drinking of the blessing wine or receiving of sacrificial meat, and no collateral worshippers. In the fourteenth year, the Ministry of Rites requested that a consort perform the sacrifice by proxy. At that time the imperial noble consort had not yet been formally invested as empress; the emperor issued an edict: "What a consort stands in for is the empress herself. The position is not yet formal—what is there to stand in for? He therefore ordered a grand minister of the Inner Court to perform the rite. Once the empress was formally invested, she personally performed the offering. Thereafter, whether the empress attended in person, an official performed by proxy, or a consort stood in—each case followed imperial instruction.

其行省所祭，惟乾隆五十九年，定浙江軒轅黃帝廟蠶神暨杭、嘉、湖屬蠶神祠，歲祭列入祀典，祭器視先農。

As for provincial sacrifices, only in the fifty-ninth year of Qianlong was it ordained that the silkworm deity at the Zhejiang Temple of the Yellow Emperor and the silkworm-deity shrines of Hangzhou, Jiaxing, and Huzhou would receive annual sacrifices listed in the sacrificial canon, with sacrificial vessels following the precedent for the Spirit of the First Farmer.

地祇順治初，定岳、鎮、海、瀆既配饗方澤，復建地祇壇，位天壇西，兼祀天下名山、大川。三年，定北鎮、北海合遣一人，東嶽、東鎮、東海一人，西嶽、西鎮、江瀆一人，中嶽、淮瀆、濟瀆一人，北嶽、中鎮、西海、河瀆一人，南鎮、南海一人，南嶽專遣一人，將行，先遣官致齋一日，二跪六拜，行三獻禮。

Earth spirits: In the early Shunzhi reign, the Five Sacred Peaks, guardian mountains, seas, and great rivers, already collateral spirits at the Square Pond, were given a separate earth-spirits altar west of the Heaven Altar, where famous mountains and great rivers throughout the realm were also worshipped. In the third year, dispatch was fixed as follows: one officer for the Northern Guardian Mountain and North Sea together; one for the Eastern Peak, Eastern Guardian Mountain, and East Sea; one for the Western Peak, Western Guardian Mountain, and Yangtze Spirit; one for the Central Peak, Huai Spirit, and Ji Spirit; one for the Northern Peak, Central Guardian Mountain, West Sea, and Yellow River Spirit; one for the Southern Guardian Mountain and South Sea; and one officer devoted solely to the Southern Peak. Before each mission set out, a preliminary officer observed a day of abstention, performed two kowtows and six prostrations, and carried out the three-presentation rite.

八年，封興京永陵山曰啟運，東京陵山曰積慶，福陵山曰天柱，昭陵山曰隆業，並列祀地壇。十六年，徙東京陵祔興京，罷積慶山祀。明年，用禮臣言，改祀北嶽於渾源。康熙二年，賜號鳳台山曰昌瑞，並祀之。六年，遣祭如初制。惟南鎮、南海各分遣一人。十六年，詔封長白山神秩祀如五嶽。自是歲時望祭無闕。

In the eighth year, Yongling Mountain at Xingjing was titled Qiyun (Originating Fortune), Dongjingling Mountain Jiqing (Accumulated Blessing), Fuling Mountain Tianzhu (Heaven's Pillar), and Zhaoling Mountain Longye (Grand Achievement), and all were enrolled for collateral sacrifice at the Earth Spirits Altar. In the sixteenth year, the Dongjing tombs were moved to be enshrined at Xingjing, and sacrifice to Jiqing Mountain was abolished. The next year, on the advice of the ritual officials, sacrifice to the Northern Peak was relocated to Hunyuan. In Kangxi 2, Fengtai Mountain was granted the title Changrui (Prosperous Auspiciousness) and added to the sacrificial rolls. In the sixth year, sacrificial dispatch returned to the original regulations. Only the Southern Guardian Mountain and the South Sea each received a separate dispatched officer. In the sixteenth year, an edict enfeoffed the spirit of Mount Changbai with rank and sacrificial standing equal to the Five Sacred Peaks. Thereafter seasonal distant sacrifices were performed without fail.

二十四年，東巡祀泰岳，祝版不書御名。先一日致齋。太常齎祝版、香、帛、爵，有司備祭品牲薦。屆日衣龍袞，出行宮。樂備不作。至廟內降輿。入中門，俟幄次，出盥畢，詣殿中拜位，二跪六拜。奠、獻如常儀。不飲福、受胙。明年，復改祀北嶽、混同江。逾二年，始望祭。

In the twenty-fourth year, on his eastern tour he sacrificed at Mount Tai; the prayer board omitted the emperor's personal name. He observed abstention on the day before. The Director of the Court of Imperial Sacrifices brought the prayer board, incense, silks, and libation cups, while the responsible officials prepared the offerings, victims, and presentations. On the appointed day he put on dragon robes and departed from the traveling palace. Musicians were in readiness but did not play. He descended from the palanquin inside the temple precinct. He entered the central gate, waited at the tent, came out after ablutions, went to the bowing place in the hall, and performed two kowtows and six prostrations. Presentation of offerings followed the usual rite. He did not drink the blessing wine or receive the sacrificial meat. The next year, sacrifice to the Northern Peak and the Hun River was again moved. After more than two years, distant sacrifice was first established.

三十五年正月，為元元祈福，始遣大臣分行祭告，凡岳五：曰東嶽泰山、南嶽衡山、中嶽嵩山、西嶽華山，北嶽恆山。鎮五：曰東鎮沂山、南鎮會稽山、中鎮霍山、西鎮吳山、北鎮醫巫閭山。海四：曰東海、南海、西海、北海。瀆四：曰江瀆、淮瀆、濟瀆、河瀆。又兀喇長白山。翕河喬嶽自此始。明年，朔漠平，遣祭岳、鎮、海、瀆如故。雍正二年，賜號江瀆曰涵和，河瀆曰潤毓，淮瀆曰通佑，濟瀆曰永惠。並賜東海為顯仁，南為昭明，西為正恆，北為崇禮。乾隆二年，封泰寧山曰永寧，附祀地壇如故事。

In the first month of the thirty-fifth year, to pray for the welfare of all under Heaven, great ministers were first sent out in separate missions to sacrifice and announce. The five peaks were the Eastern Peak Mount Tai, the Southern Peak Mount Heng, the Central Peak Mount Song, the Western Peak Mount Hua, and the Northern Peak Mount Heng. The five guardian mountains were the Eastern Guardian Mount Yi, the Southern Guardian Mount Kuaiji, the Central Guardian Mount Huo, the Western Guardian Mount Wu, and the Northern Guardian Mount Yiwulü. The four seas were the East Sea, South Sea, West Sea, and North Sea. The four great rivers were the Yangtze Spirit, Huai Spirit, Ji Spirit, and Yellow River Spirit. Mount Changbai in Wula was added as well. The unified dispatch of sacrifice to great rivers and lofty peaks began from this time. The next year, after the northern deserts were pacified, sacrifice to the peaks, guardian mountains, seas, and great rivers was dispatched as before. In Yongzheng 2, titles were granted: the Yangtze Spirit Hanhe (All-Embracing Harmony), the Yellow River Spirit Runyu (Moistening and Nurturing), the Huai Spirit Tongyou (Universal Aid), and the Ji Spirit Yonghui (Lasting Grace). The seas were also granted titles: the East Sea Xianren (Manifest Benevolence), the South Zhaoming (Bright Illumination), the West Zhengheng (Correct Constancy), and the North Chongli (Honored Rite). In Qianlong 2, Taining Mountain was enfeoffed as Yongning (Enduring Tranquility) and attached for collateral sacrifice at the Earth Spirits Altar according to precedent.

越十年，以來歲奉太后秩岱宗，敕群臣議禮。奏言：「古者因名山以升中，有燔柴禮。聖祖因儀文度數，書缺有閒，議封禪者多不經。定以祀五嶽禮致祭，允宜遵行。」明年蒞泰安，前一日，詣岳廟三上香，一跪三拜。翼日祭，如聖祖祀岳儀。又明年，巡省中州，祀中嶽，如初。十六年，巡江、浙，遣祭江、淮、河神。自是南巡凡六，皆躬祭。十九年，巡吉林，望祭北鎮，長白山亦如之。

Ten years later, with the Empress Dowager scheduled to be brought to Mount Tai the following year, the emperor ordered the ministers to deliberate on the rite. They reported: "In antiquity rulers ascended a famous mountain to reach the central peak, and there was the rite of burning firewood upon it. The Sage Ancestor, weighing the degrees and measures of ritual text against what the records preserved, found lacunae in the sources and judged most proposals for the Feng and Shan rites to be unsound. He fixed sacrifice according to the rite for the Five Sacred Peaks, and this was properly approved for observance." The next year he arrived at Tai'an; on the day before he went to the peak temple, offered incense three times, and performed one kowtow and three prostrations. On the following day he sacrificed according to the Sage Ancestor's rite for worship at the sacred peak. The year after that, touring the Central Provinces, he sacrificed to the Central Peak as before. In the sixteenth year, while touring Jiangsu and Zhejiang, he dispatched officers to sacrifice to the Yangtze, Huai, and Yellow River spirits. Thereafter, across six southern tours in all, he personally performed sacrifice each time. In the nineteenth year, touring Jilin, he offered distant sacrifice to the Northern Guardian Mountain; Mount Changbai was treated likewise.

二十六年，用禮臣議，改岳、鎮、海、瀆遣官六人，長白山、北海、北鎮一人，西嶽、西鎮、江瀆一人，東嶽、東鎮、東海、南鎮一人，中南二岳、濟淮二瀆一人，北嶽、中鎮、西海、河瀆一人，南海一人。當是時，海神廟饗，所在多有，惟北海尚闕。四十三年，始建山海關北海神廟。凡祈禱地壇行禮，位北階下，三跪九拜，用瘞。光緒初元，加太白山神曰保民，醫巫閭山神曰靈應。二十七年，兩宮幸西安，遣官祭所過山川，並告祭華、嵩二岳，如禮。

In the twenty-sixth year, on the ritual officials' recommendation, dispatch for the peaks, guardian mountains, seas, and great rivers was reorganized into six officers: one for Mount Changbai, the North Sea, and the Northern Guardian Mountain; one for the Western Peak, Western Guardian Mountain, and Yangtze Spirit; one for the Eastern Peak, Eastern Guardian Mountain, East Sea, and Southern Guardian Mountain; one for the Central and Southern peaks and the Ji and Huai spirits; one for the Northern Peak, Central Guardian Mountain, West Sea, and Yellow River Spirit; and one for the South Sea alone. At that time temples to sea spirits existed in many places, but the North Sea alone still had none. In the forty-third year, the North Sea Spirit Temple at Shanhaiguan was first erected. Whenever prayer sacrifice was performed at the Earth Spirits Altar, the officiant stood below the northern steps, performed three kowtows and nine prostrations, and used the interment rite. At the opening of the Guangxu reign, the spirit of Mount Taibai received the further title Baomin (Protecting the People), and the spirit of Mount Yiwulü Lingying (Responsive Spirit). In the twenty-seventh year, when both empresses dowager visited Xi'an, officers were dispatched to sacrifice to the mountains and rivers along the route and to offer announcement sacrifice at Mount Hua and Mount Song according to rite.

其他山川之祀，自聖祖北征朔漠，駐蹕噶爾圖，命大學士祭山川，出卡倫，命官祭域外山川。自是浙江、大沽、大通海神皆建廟修祀。雍正間，建湘江神、武昌江神廟，並賜號廣東海陽山神曰安流襄績。高宗纘業，定星宿海、西域山川、伊犁阿布拉山諸神祀。又以松花江導源長白，依望祭北海制行。大軍西征，祭阿勒台、珠爾庫、博克達、阿拉克四山。復賜太白山、洞庭山、庫倫汗山、金山諸神號。川、陝平，建終南山神廟。木蘭秋獮，議定興安大嶺山祀典，常祭用少牢，告祭太牢，歲仲春望祭行禮，如祀五鎮儀。帛、尊、羊、豕各一，簠、簋各二，爵三，籩、豆各十。秋獮，王大臣致祭，登一，鉶二，餘同春祭。別建廟以祀，錫號協義昭靈。又封江西廬岳神曰溥福廣濟。自仁宗迄德宗，封江南、湖北、山東、台灣、安東、江神、漢神、海神，黃陂木蘭山、西藏瓦合山、四川瓘眉山神，皆以時肇封或崇祀。綜稽一代祀典，河神別見河渠篇，其餘名山大川錫號尚多，不悉舉雲。

As for other mountain and river worship: from the time the Sage Ancestor marched north into the desert and halted at Ga'ertu, he ordered grand secretaries to sacrifice to mountains and rivers; beyond the frontier posts he ordered officers to sacrifice to mountains and rivers outside the realm. Thereafter temples were built and worship established for the sea spirits of Zhejiang, Dagu, and Datong. During the Yongzheng period, temples to the Xiang River spirit and the Wuchang River spirit were built, and the spirit of Haiyang Mountain in Guangdong was granted the title Anliu Xiangji (Pacifying the Currents and Aiding Achievement). When the Gaozong Emperor succeeded to the throne, he established worship for the spirits of the Star Lake, the mountains and rivers of the Western Regions, and Mount Abola in Ili. Because the Songhua River rises on Mount Changbai, distant sacrifice was conducted according to the North Sea precedent. During the great western campaign, sacrifice was offered to the four mountains Aletai, Zhuerku, Bokeda, and Alake. Titles were further granted to the spirits of Mount Taibai, Mount Dongting, Mount Kulunhan, and Mount Jin. After Sichuan and Shaanxi were pacified, a temple to the spirit of Mount Zhongnan was built. During the autumn hunt at Mulan, the sacrificial canon for Mount Xing'an Daling was fixed: regular sacrifice used the lesser complete victim, announcement sacrifice the grand complete victim, and each mid-spring distant sacrifice followed the rite for the five guardian mountains. Offerings consisted of one length of silk, one wine vessel, one sheep, and one pig; two grain vessels and two grain bowls; three libation cups; and ten dishes and ten stands. At the autumn hunt, princes and great ministers performed sacrifice with one presentation table and two meat stands; all else matched the spring sacrifice. A separate temple was built for worship, and the title Xiexi Zhaoling (Harmonious Righteousness and Manifest Spirit) was granted. Mount Luyue in Jiangxi was further enfeoffed as Pufu Guangji (Broad Blessing and Wide Relief). From Emperor Renzong through Emperor Dezong, spirits in Jiangnan, Hubei, Shandong, Taiwan, and Andong, along with river spirits, Han River spirits, and sea spirits, and the spirits of Mount Mulan in Huangpi, Mount Wahe in Tibet, and Mount Guanmei in Sichuan, were enfeoffed or elevated in worship as occasion demanded. Reviewing the dynasty's sacrificial canon as a whole, the River Spirit is treated separately in the Treatise on Rivers and Waterways; many other famous mountains and great rivers received granted titles as well, and not all are listed here.

直省神祇順治初，令各府、川、縣建壇，歲春秋仲月，有司致祭。雍正三年，定制，有司齋二日，朝服蒞事，儀視社稷壇。乾隆八年，頒各省祀神祇祝文。二十二年，定各府、州、縣祭境內山川，以春秋仲月戊日。其風、雷諸神，特錫封廟號以祀。自世宗至德宗末，代有增錫。凡列祀典者，有司隨時致虔，用羊一、豬一、果五盤、帛一、尊一、爵三，讀祝叩拜如故事。

For provincial terrestrial spirits: at the beginning of Shunzhi, each prefecture, department, and county was ordered to build altars, and in the middle months of spring and autumn each year responsible officials performed sacrifice. In Yongzheng 3, regulations were fixed: responsible officials observed two days of abstention, attended in court dress, and the rite followed that of the State Altars. In Qianlong 8, prayer texts for provincial worship of terrestrial spirits were promulgated to all provinces. In the twenty-second year, it was fixed that each prefecture, department, and county should sacrifice to mountains and rivers within its jurisdiction on the wu days of the middle months of spring and autumn. As for spirits of wind, thunder, and the like, special titles and temple names were granted for their worship. From Emperor Shizong to the end of Emperor Dezong's reign, each generation added further enfeoffments. For all spirits enrolled in the sacrificial canon, responsible officials worshipped at the appointed times with one sheep, one pig, five trays of fruit, one length of silk, one wine vessel, and three libation cups, reading the prayer and performing prostrations according to precedent.

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