1
志五十九
Treatise 59
2
禮三（ 吉禮三）
Rites 3 ( Auspicious Rites 3)
3
歷代帝王陵廟傳心殿先師孔子元聖周公關聖帝君
Temples and tombs of emperors of successive dynasties; the Hall for Transmitting the Heart-Mind; the First Teacher Confucius; the Original Sage Duke of Zhou; Lord Guan the Sage
4
文昌帝君祭纛祀砲京師群祀附五祀八蜡直省祭厲
Lord Wenchang; sacrifice to the battle standard; cannon sacrifice; collective sacrifices in the capital; appended: the Five Sacrifices and the Eight La; provincial sacrifices to wandering spirits
5
歷代帝王廟順治初，建都城西阜成門內，南鄉，正中景德崇聖殿，九楹，東西二廡各七楹，燎爐各一。 後為祭器庫，前景德門。 門外神庫、神廚、宰牲亭、井亭、鐘樓、齋所咸備。 初，明祀歷代帝王，元世祖入廟，遼、金諸帝不與焉。 至是用禮臣言，以遼、金分統宋時天下，其太祖應廟祀。 元啟疆宇，功始太祖，禮合追崇。 從祀諸臣，若遼耶律赫嚕，金尼瑪哈、斡里雅布，元穆呼哩、巴延，明徐達、劉基併入之。
In the early Shunzhi period a Temple of Emperors of Successive Dynasties was erected inside Fucheng Gate on the west side of the capital, facing south. Its main hall, the Jingde Chongsheng Hall, had nine bays; flanking covered corridors on the east and west each had seven bays, with one offering furnace on each side. Behind stood a storehouse for ritual vessels, and in front the Jingde Gate. Outside the gate were a full complement of ancillary buildings: spirit storehouse, spirit kitchen, slaughter pavilion, well pavilion, bell tower, and fasting lodge. Under the Ming, worship in the temple had included Kublai Khan but excluded the rulers of Liao and Jin. Now, on the recommendation of the Board of Rites, the founding ancestors of Liao and Jin were admitted, on the ground that each dynasty had held sway over the realm during Song times. The Yuan had opened new territory, and their achievement began with the founding ancestor; by ritual propriety he deserved posthumous honor. Among the attendant ministers newly admitted were Yelü Helu of Liao; Nimaha and Waliyabu of Jin; Muhuli and Bayan of the Yuan; and Xu Da and Liu Ji of the Ming.
6
屆日，大臣一人祭正殿，殿祀伏羲，神農，黃帝，少昊，顓頊，帝嚳，唐堯，虞舜，夏禹，商湯，周武王，漢高祖、光武，唐太宗，宋、遼、金太祖、世宗，元太祖、世祖，明太祖，凡廿一帝，祀以太牢。 分獻官四人祭兩廡，廡祀風后、力牧、皋陶、夔、龍、伯益、伯夷、伊尹、傅說、周公旦、召公奭、太公望、召虎、方叔、張良、蕭何、曹參、陳平、周勃、鄧禹、馮異、諸葛亮、房玄齡、杜如晦、李靖、郭子儀、李晟、張巡、許遠、耶律赫嚕、曹彬、潘美、張浚、韓世忠、岳飛、尼瑪哈、斡里雅布、穆呼哩、巴延、徐達、劉基，凡功臣四十一，祀以少牢。
On the appointed day a senior minister sacrificed in the main hall to twenty-one sovereigns: Fuxi, Shennong, the Yellow Emperor, Shaohao, Zhuanxu, Diku, Tang Yao, Yu Shun, Yu of Xia, Tang of Shang, King Wu of Zhou, Han Gaozu and Guangwu, Tang Taizong, the founding ancestors and Shizong of Song, Liao, and Jin, the Yuan founders and Shizu, and Ming Taizu—with the grand tai lao offering. Four distributing officers sacrificed in the east and west side halls to forty-one meritorious ministers, from Fenghou and Limu through Bo Yi, Yi Yin, the Duke of Zhou, Taigong Wang, Zhang Liang, Zhuge Liang, Fang Xuanling, Guo Ziyi, Yue Fei, and down to Xu Da and Liu Ji—with the lesser xiao lao offering.
7
十四年，聖祖躬祭，屆時致齋畢，翼日昧爽，駕出西華門，至廟降，入幄次盥訖，入直殿就位上香。 三皇位前，二跪六拜，奠帛、爵，讀祝，俱初獻時行。 凡三獻，分獻官祀兩廡如儀。 遣官則衣朝服。 王、公承祭，入景德左門，升左階，位階上，餘入右門，位階下，俱三跪九拜，不飲酒、受胙，不陪祀。
In the fourteenth year Kangxi performed the sacrifice in person. After completing the fast, at dawn the next day he left by Xihua Gate, entered the temple, washed in the curtained enclosure, and took his place in the main hall to offer incense. Before the tablets of the three earliest sovereigns he knelt twice and bowed six times, presented silk and libation cups, and read the prayer, all during the initial offering. Three offerings were made in all, while distributing officers sacrificed in the side halls according to ritual. When the sacrifice was performed by a dispatched official, he wore court dress. Princes and dukes conducting the sacrifice entered by the left Jingde Gate, mounted the left steps, and stood on the upper landing; others entered by the right gate and stood below. All performed three kneelings and nine prostrations but neither drank the ritual wine nor received sacrificial meat, and did not attend as accompanying sacrificers.
8
十七年，禮臣議言廟祀帝王，止及開創，應增守成令辟，並罷宋臣潘美、張浚祀，從之。 於是增祀商中宗、高宗，周成王、康王，漢文帝，宋仁宗，明孝宗。 而遼、金、元太祖皆罷祀。 聖祖嗣服，以開創功復之。
In the seventeenth year the Board of Rites argued that the temple had honored only founding rulers and should also include accomplished sovereigns who had preserved their dynasties, while the Song ministers Pan Mei and Zhang Jun should be removed from worship. The court agreed. The court accordingly added Zhongzong and Gaozong of Shang, Cheng and Kang of Zhou, Emperor Wen of Han, Emperor Renzong of Song, and the Ming Xiaozong. At the same time the founding ancestors of Liao, Jin, and Yuan were all removed from the temple. When Kangxi came to the throne, he restored them in recognition of their founding achievements.
9
六十一年，諭：「帝王崇祀，代止一二君，或廟饗其臣子而不及其君父，是偏也。 凡為天下主，除亡國暨無道被弒，悉當廟祀。 有明國事，壞自萬曆、泰昌、天啟三朝，神宗、光宗、憙宗不應崇祀，咎不在愍帝也。」 於是廷臣議正殿增祀夏啟、仲康、少康、杼、槐、芒、泄、不降、扃、廑、孔甲、皋、發，商太甲、沃丁、太庚、小甲、雍己、太戊、仲丁、外壬、河亶甲、祖乙、祖辛、沃甲、祖丁、南庚、陽甲、盤庚、小辛、小乙、武丁、祖庚、祖甲、廩辛、庚丁、太丁、帝乙，周成王、康王、昭王、穆王、共王、懿王、孝王、夷王、宣王、平王、桓王、庄王、僖王、惠王、襄王、頃王、匡王、定王、簡王、靈王、景王、悼王、敬王、元王、貞定王、考王、威烈王、安王、烈王、顯王、慎靚王，漢惠帝、文帝、景帝、武帝、昭帝、宣帝、元帝、成帝、哀帝、明帝、章帝、和帝、殤帝、安帝、順帝、沖帝、桓帝、靈帝、昭烈帝，唐高祖、高宗、睿宗、玄宗、肅宗、代宗、德宗、順宗、穆宗、文宗、武宗、宣宗、懿宗、僖宗，遼太宗、景宗、聖宗、興宗、道宗，宋太宗、真宗、仁宗、英宗、神宗、哲宗、高宗、孝宗、光宗、寧宗、理宗、度宗、端宗，金太宗、章宗、宣宗，元太宗、定宗、憲宗、成宗、武宗、仁宗、泰定帝、文宗、寧宗，明成祖、仁宗、宣宗、英宗、景帝、憲宗、孝宗、武宗、世宗、穆宗、愍帝，凡百四十三位。 其從祀功臣，增黃帝臣倉頡，商仲虺，周畢公高、呂侯、仲山甫、尹吉甫，漢劉章、魏相、丙吉、耿弇、馬援、趙雲，唐狄仁傑、宋璟、姚崇、李泌、陸贄、裴度，宋呂蒙正、李沆、寇準、王曾、范仲淹、富弼、韓琦、文彥博、司馬光、李綱、趙鼎、文天祥，金呼嚕，元博果密、托克托，明常遇春、李文忠、楊士奇、楊榮、于謙、李賢、劉大夏，凡四十人。 是歲，世宗御極，依議行，增置神主，為文鑱之石。
In his sixty-first year Kangxi decreed: "In honoring emperors in the temple, each dynasty has been limited to one or two rulers, or ministers and sons have been worshipped while their sovereign fathers were not—this is partial. Every ruler of the realm, except those of fallen states and the wicked who were murdered, deserves a place in the temple. As for the Ming, the state declined under Wanli, Taichang, and Tianqi; Shenzong, Guangzong, and Xizong should not be honored in the temple—the fault does not lie with the Chongzhen Emperor." The court then proposed adding to the main hall one hundred forty-three sovereigns: thirteen Xia rulers from Qi through Fa; twenty-eight Shang rulers from Tai Jia through Di Yi; thirty-five Zhou rulers from Cheng through Shen Jing; nineteen Han emperors from Huidi through Zhaolie; fourteen Tang emperors from Gaozu through Xizong; five Liao emperors; thirteen Song emperors; three Jin emperors; nine Yuan emperors; and eleven Ming emperors from Chengzu through the Min Emperor. Forty meritorious ministers were also added to the side halls: Cangjie of the Yellow Emperor's court; Zhong Hui of Shang; the Duke of Bi, the Marquis of Lü, Zhong Shanfu, and Yin Jifu of Zhou; Liu Zhang, Wei Xiang, Bing Ji, Geng Yan, Ma Yuan, and Zhao Yun of Han; Di Renjie, Song Jing, Yao Chong, Li Mi, Lu Zhi, and Pei Du of Tang; Lü Mengzheng, Li Hang, Kou Zhun, Wang Zeng, Fan Zhongyan, Fu Bi, Han Qi, Wen Yanbo, Sima Guang, Li Gang, Zhao Ding, and Wen Tianxiang of Song; Hulu of Jin; Boguomi and Tokto of Yuan; and Chang Yuchun, Li Wenzhong, Yang Shiqi, Yang Rong, Yu Qian, Li Xian, and Liu Daxia of Ming. That year, when Yongzheng came to the throne, the court implemented the proposal, adding spirit tablets and carving their inscriptions on stone.
10
乾隆元年，諡明建文帝曰恭閔惠皇帝，廟祀之，位次太祖。 復定帝王廟鹿脯、鹿醢，增鹿一，兩廡易醓醢，增豕一。 十四年，以唐、虞五臣唯契未祀，乃建殿成湯廟後，有司致饗，如孔廟崇聖祠制。 初，帝王廟正殿用青綠琉璃瓦，至十八年重修，改覆黃瓦。
In Qianlong's first year the Ming Jianwen Emperor received the posthumous title Emperor Gongminhui and was admitted to the temple, ranking next to Taizu. The temple's offerings were adjusted: an additional deer for venison and minced venison in the main hall, and in the side halls pickled meat was replaced with minced meat with an additional pig. In the fourteenth year, since Qi alone among the five ministers of the Tang and Yu era had not been worshipped, a hall was built behind Cheng Tang's shrine where officials made offerings, following the Chongsheng Shrine model in the Confucian temple. Originally the main hall had green glazed tiles; when it was rebuilt in the eighteenth year, it was roofed in yellow tiles instead.
11
四十九年，諭廷臣：「曩時皇祖敕議增祀，聖訓至公，而陳議者未能曲體，乃列遼、金二朝，而遺東西晉、元魏、前後五代。 謂南北朝偏安，則遼、金亦未奄有中夏。 即兩晉諸代，因篡而斥，不知三國正統，本在昭烈。 至司馬氏以還，南朝神器數易，宋武帝手移晉祚，篡奪無所逃罪，其他祖宗得國不正，子孫但能守成，即為中主。 且蜀漢至初唐不乏賢君，安可闕略！ 洎硃溫以下，或起寇竊，或為叛臣，五十餘年，國統不絕如線。 周世宗藉餘業，擴疆宇，卓然可稱，而斥擯弗列，此數百年間，祀典闃如，又豈千秋公論？ 他若元魏雄據河北，太武、道武，胥勤治理，並宜表章。 昔楊維楨著正統辨，謂正統在宋不在遼、金、元，其說甚當。 今通禮祀遼、金，黜兩晉諸代，使後世疑本朝區分南北，非禮意也。 明神、憙二宗，法紀墜失，愍帝嗣統，事無可為，雖國覆身殉，未可以荒淫例。 皇祖徹神、憙，祀愍帝，具見大公。 乃議者因復推祀桓、靈，亦思漢之所由亡乎？ 其再詳議。」 尋議增祀兩晉、元魏、前後五代各帝王，並以唐憲宗平亂，金哀宗殉國，亦宜列祀。 允行。
In his forty-ninth year Qianlong told the court: "When my grandfather ordered deliberation on expanding the temple, his instruction was perfectly fair, yet the proposals did not fully carry it out: they included Liao and Jin but left out Eastern and Western Jin, Northern Wei, and the Five Dynasties. If the Northern and Southern Dynasties are dismissed as merely holding partial sway, then Liao and Jin did not fully rule the Central Realm either. As for the Two Jin, they were excluded for usurpation, yet the legitimate line of the Three Kingdoms lay with Liu Bei, the Zhaolie Emperor. From the Sima clan onward the southern throne changed hands repeatedly; Emperor Wu of Song seized the Jin mandate by force, a crime that cannot be denied—yet other founders who gained power improperly may still have descendants who preserved the realm, and such rulers deserve recognition as moderate sovereigns. Moreover, from Shu-Han through early Tang there were many worthy rulers—how can they be left out! From Zhu Wen onward some founders were bandits and others rebel ministers; for more than fifty years the imperial line hung by a thread. Emperor Shizong of Later Zhou built on what he inherited and expanded the realm—clearly worthy of honor—yet he was excluded; for centuries the sacrificial canon has been empty of them—is that the judgment history will accept? Northern Wei, which dominated Hebei—both Daowu and Taiwu governed diligently—should also be honored. Yang Weizhen once argued in his Discourse on Legitimate Succession that legitimacy belonged to Song, not to Liao, Jin, or Yuan—and he was right. To worship Liao and Jin in the comprehensive rites while excluding the Two Jin would make posterity suspect our dynasty of favoring north over south—which is not what ritual intends. Ming Shenzong and Xizong let law and discipline collapse; the Chongzhen Emperor inherited a hopeless situation—though the state fell and he died with it, he cannot be lumped with the dissolute. Kangxi removed Shenzong and Xizong and worshipped the Chongzhen Emperor—a mark of true impartiality. Yet the deliberators now propose restoring Huan and Ling—have they considered how Han fell? Let them deliberate again in detail." The court then proposed adding the emperors of the Two Jin, Northern Wei, and the Five Dynasties, and because Tang Xianzong quelled rebellion and Jin Aizong died for his state, they too should be admitted. The proposal was approved.
12
同治四年，以散宜生配饗，位次畢公高。 高允配饗，位次趙雲。
In Tongzhi's fourth year San Yisheng was added to the attendant sacrifice, ranking after the Duke of Bi. Gao Yun was added to the attendant sacrifice, ranking after Zhao Yun.
13
陵寢之祭，太宗征明，至燕京，即遣貝勒阿巴泰等赴金太祖、世宗陵致祭。 順治建元，禮葬明崇禎帝、後，復詔明十二陵絜禋祀，禁樵牧，給地畝，置司香官及陵戶。 歲時祭品，戶部設之。 明年，定春、秋仲日致祭，遣官行。 六年，定明陵仍設太監，並置房山、金陵陵戶。
Sacrifice at imperial tombs: When Hong Taiji campaigned against the Ming and reached Yanjing, he sent the beile Abatai and others to sacrifice at the tombs of the Jin founders. At the founding of the Shunzhi reign the Chongzhen Emperor and his empress were buried with full honors; an edict also ordered proper seasonal sacrifice at the twelve Ming tombs, forbade woodcutting and grazing, allotted land, and appointed incense officers and tomb households. The Ministry of Revenue supplied the seasonal offerings. The next year the court fixed sacrifice on the mid-days of spring and autumn, performed by dispatched officials. In the sixth year eunuch superintendents were retained at the Ming tombs, and tomb households were established at Fangshan and Jinling.
14
八年，定帝王陵寢祀典，淮寧伏羲，滑縣顓頊、帝嚳，內黃商中宗，西華商高宗，孟津漢光武，鄭周世宗，鞏宋太祖、太宗、真宗、仁宗，趙城女媧，榮河商湯，曲阜少昊，東平唐堯，中都軒轅，咸陽周文、武、成、康，涇陽漢高祖、唐宣宗，咸寧漢文帝，長安宣帝，富平後魏孝文帝，三原唐高祖，醴泉太宗，蒲城憲宗，酃神農，寧遠虞舜，會稽夏禹，江寧明太祖，廣寧遼太祖，房山金太祖、世宗，宛平元太祖、世祖，昌平明宣宗、孝宗、世宗，各就地饗殿行之，或因陵寢築壇，惟元陵望祭。 十六年，幸畿輔，親酹崇禎帝陵，諡曰庄烈愍皇帝。
In the eighth year the court fixed tomb sacrifices at sites across the realm—from Fuxi at Huaining and the Song founders at Gong to Yu at Kuaiji and the Ming founders at Jiangning and Changping—each performed in a local offering hall or at an altar by the tomb; only the Yuan tombs received distant sacrifice. In the sixteenth year, touring the capital region, he personally poured libation at the Chongzhen Emperor's tomb and granted the posthumous title Emperor Zhuangliemin.
15
凡巡幸所蒞，皆祭陵、廟，有大慶典，祭告亦如之。 康熙二十一年，滇亂平，遣官致祭，頒冊文、香、帛，給黃傘一，御仗、龍纛各二，凡成武功，皆祭如典。 二十三年，南巡，道江寧，詣明太祖陵，拜奠。 諭有司巡察，守陵人防護。 越五年，巡會稽，祭禹陵，祝文書御名，行三跪九拜禮。 蹕江寧，祭明太祖陵，如祀禹儀。 凡時巡祭帝王陵寢，儀同祭廟，率二跪六拜，茲蓋殊典雲。 三十八年，復南巡，見明太祖陵圮剝，詔依周封杞、宋例，授明裔一官，俾世守弗替。 四十二年，西巡，遣祭女媧氏陵，幸陝，遣祭所經諸陵，惟祀周文、武祝文書御名，尊聖也。
Wherever the emperor traveled he sacrificed at tombs and temples; on great celebrations he made sacrificial announcements as well. In Kangxi's twenty-first year, after the Yunnan rebellion was pacified, officials were sent to sacrifice with patent texts, incense, and silk, a yellow parasol, and imperial staffs and dragon banners—whenever military success was achieved, sacrifice followed ritual. In the twenty-third year, on a southern tour through Jiangning, he visited the tomb of Ming Taizu and bowed in offering. He ordered officials to inspect the site and tomb guardians to protect it. Five years later, touring Kuaiji, he sacrificed at Yu's tomb; the prayer bore the imperial name, and he performed three kneelings and nine prostrations. At Jiangning he sacrificed at Ming Taizu's tomb with the same rite used for Yu. On imperial tours, sacrifice at emperors' tombs followed temple ritual, generally two kneelings and six prostrations—a special practice. In the thirty-eighth year, on another southern tour, seeing Ming Taizu's tomb in ruins, he decreed that following the Zhou precedent of enfeoffing Qi and Song, a Ming descendant should receive an office to guard the tomb in perpetuity. In the forty-second year, on a western tour, he sent offerings at Nüwa's tomb; visiting Shaanxi, he sent offerings at every tomb along the route—only for King Wen and King Wu of Zhou did the prayer bear the imperial name, in honor of the sages.
16
六十一年，遺諭，言：「明太祖起布衣，統方夏，駕軼漢、唐、宋諸君。 末葉災荒，臣工內訌，寇盜外起，以致社稷顛覆。 考其嗣主，未有荒墜顯跡，蓋亦曆數使然。 且其制度規模，我朝多所依據。 允宜甄訪支派，量授爵秩，俾奉春秋饗祀。」 世宗纘緒，遂授硃之璉一等侯世襲，往江寧、昌平致祭，自是歲舉以為常。
In his sixty-first year Kangxi left instructions: "Ming Taizu rose from common origins and unified the realm, surpassing the rulers of Han, Tang, and Song. In its last years famine struck, ministers quarreled within, and bandits rose without, until the state fell. Examining his successors, none show clear signs of dissolute ruin—this too was destiny. Moreover, our dynasty has drawn heavily on Ming institutions and administrative models. It is fitting to seek out their descendants, grant titles as appropriate, and have them perform spring and autumn offerings." When Yongzheng succeeded him, he granted Zhu Zhilian a hereditary first-class marquisate and sent him to sacrifice at Jiangning and Changping; thereafter this was performed annually.
17
帝堯陵向有二：一在平陽，一在濮州。 濮州東南穀林，古雷澤也。 乾隆元年，修葺釐正，定穀林為舊址，平陽時奠如故。 並修神農、虞舜陵廟，置陵戶典守。 十一年，以陝西古建都地，帝王陵墓多，命疆吏考其不載會典者，所在令有司防護。 十三年，車駕幸曲阜，奠少昊陵，嗣是東巡皆躬祭。 十六年，選姒氏子姓一人，授世襲八品官，奉祀禹陵。 趙城女媧陵，廟中故有塑像，帝斥其黷慢，徹之，改立神位，禁私禱。
Emperor Yao's tomb had long been identified in two places: at Pingyang and at Puzhou. Gulin southeast of Puzhou was the ancient Lei Marsh. In Qianlong's first year repairs were made, Gulin was confirmed as the original site, and seasonal offerings at Pingyang continued as before. The tombs and temples of Shennong and Shun were also repaired, and tomb households were appointed to guard them. In the eleventh year, because Shaanxi was an ancient capital region with many imperial tombs, frontier officials were ordered to investigate tombs not listed in the Collected Statutes and have local authorities protect them. In the thirteenth year Qianlong visited Qufu and offered at Shaohao's tomb; thereafter on every eastern tour he sacrificed in person. In the sixteenth year a descendant of the Si clan was granted a hereditary eighth-rank office to maintain sacrifice at Yu's tomb. At Nüwa's tomb in Zhaocheng the temple had held a sculpted image; Qianlong condemned this as irreverent, removed it, installed a spirit tablet, and forbade private prayer.
18
十八年，謁泰陵，禮畢，詣房山祭金太祖陵，賚其裔完顏氏官爵、幣帛。
In the eighteenth year, after visiting the Tailing tomb, he went to Fangshan to sacrifice at the Jin founder's tomb and bestowed office, rank, and silks on a Wanyan descendant.
19
二十六年，定帝王陵寢與岳鎮海瀆、先師闕里皆遣官行。 四十一年，禮臣言：「堯陵見正史者，兩漢地理志云：『濟陰郡成陽有堯冢靈台。』 劉向傳稱『葬濟陰』。 晉地理志：『成陽舜所漁，堯冢在西。』 宋史禮志：『在濮州雷澤東穀林山。』 呂氏春秋，帝王世紀，水經注所引述征記，括地誌，太平寰宇記，路史，集古錄諸說，皆與正史符。 後漢元和以來，祀典並於其地行。 明洪武雖改祀東平，而隸魯境則一。 乾隆初，定穀林為堯陵，稽古正訛，萬世可守。 嗣後祭告，率由舊章。 其平陽一陵，有司祀之，如東平例。」
In the twenty-sixth year the court fixed that sacrifice at imperial tombs, sacred mountains and rivers, and Confucius's temple at Qufu should all be performed by dispatched officials. In the forty-first year the Board of Rites reported: "Standard histories place Yao's tomb as the Geography Monographs of the Two Han record: 'Chengyang in Jiyin commandery has Yao's mound and the Spirit Terrace. Liu Xiang's biography states he was 'buried in Jiyin.' The Jin Geography Monograph says: "Chengyang is where Shun fished; Yao's mound lies to the west." The Rites Monograph of the Song History places it at Gulin Mountain east of Lei Marsh in Puzhou.' Accounts in the Lüshi Chunqiu, Diwang Shiji, the Shuzheng Ji cited in the Water Classic Commentary, Kuodi Zhi, Taiping Huanyu Ji, Lu Shi, and Jigu Lu all agree with the standard histories. From the Yuanhe era of Later Han onward, sacrifice was performed at that site. Although Ming Hongwu shifted worship to Dongping, it remained within the territory of Lu. At the beginning of Qianlong, Gulin was confirmed as Yao's tomb—correcting error by examining antiquity, a rule to be observed forever. Thereafter sacrificial announcements followed the established regulations. The tomb at Pingyang is maintained by local officials, following the Dongping precedent."
20
已，大理寺卿尹嘉銓請罷明宣宗、世宗二陵祭告，廷議以為：「宣宗有善政，不應以一二事生訾議，唯世宗戮忠親佞，實與史合，應停饗祀。」 從之。
Later Yin Jiaquan of the Court of Judicial Review asked to discontinue sacrificial announcements at the tombs of Ming Xuanzong and Shizong. The court held: "Xuanzong had good policies and should not be faulted for isolated acts; only Shizong executed the loyal and favored sycophants, which history confirms—his offerings should be suspended." The court agreed.
21
四十九年，南巡至江寧，祭明太祖陵，禮臣具儀上，三奠酒，每奠一拜。 帝命用祀少昊陵例，二跪六拜，不必奠酒，著為令。
In the forty-ninth year, on a southern tour to Jiangning, he sacrificed at Ming Taizu's tomb; the Board of Rites proposed three libations with one bow at each. Qianlong ordered the rite used for Shaohao's tomb: two kneelings and six prostrations, without libations, and this was established as regulation.
22
五十年，幸湯山，道昌平，親酹明成祖陵，繕葺之，仍建定陵饗殿，並復世宗祀事。
In the fiftieth year, visiting Tangshan and passing through Changping, he personally poured libation at Ming Chengzu's tomb, repaired it, rebuilt the offering hall at Dingling, and restored Shizong's sacrificial rites.
23
嘉慶元年，罷遣官，敕各省副都統、總兵官舉行。 九年，謁東陵，道盤山，閱明陵。 故事，往長陵奠醊，遣王大臣致奠餘陵。 是日仁宗躬詣，三奠畢，乃三拜。
In Jiaqing's first year dispatched officials were discontinued; vice commanders-in-chief and regional commanders in each province were ordered to perform the rites. In the ninth year he visited the Eastern Tomb, passed through Pan Mountain, and inspected the Ming tombs. By precedent libation was poured at Changling while princes and senior ministers were sent to the other tombs. That day Renzong went in person; after three libations he bowed three times.
24
望祭元太祖、世祖陵，向在德勝門外，位暢春園、圓明園南，帝以為乖制。 命嗣後行慶典，改於清河以北、昌平以南擇地行禮。
Distant sacrifice at the Yuan founders' tombs had been performed outside Desheng Gate, south of the Changchun and Yuanming gardens; the emperor held this improper. He ordered that thereafter, on great celebrations, the rite should be performed at a site chosen north of the Qing River and south of Changping.
25
道光十六年，定明陵春秋致祭，由襲侯往行，餘以其族官品峻者攝之，或遣散秩大臣，為永制。
In Daoguang's sixteenth year spring and autumn sacrifice at the Ming tombs was fixed: the hereditary marquis performed at the main tombs, others by the highest-ranking clan member or a dispatched minister without portfolio—as permanent regulation.
26
光緒七年，諭禁開墾明陵旁近地畝。
In Guangxu's seventh year an edict forbade cultivating land near the Ming tombs.
27
傳心殿順治十四年，沿明制舉經筵，祭先師孔子弘德殿。 康熙十年續舉，遣官告祭。 二十四年，規建傳心殿，位文華殿東。 正中祀皇師伏羲、神農、軒轅，帝師堯、舜，王師禹、湯、文、武，南鄉。 東周公，西孔子。 祭器視帝王廟。 歲御經筵，前期遣大學士祗告。 祭傳心殿自此始。
Hall for Transmitting the Heart-Mind: In Shunzhi's fourteenth year, following Ming practice, the Classics Lectern was held and Confucius was worshipped in the Hongde Hall. In Kangxi's tenth year it was resumed, with officials dispatched to announce the sacrifice. In the twenty-fourth year the Hall for Transmitting the Heart-Mind was built east of the Wenhua Hall. At the center, facing south, were worshipped the imperial teachers Fuxi, Shennong, and Xuanyuan; the royal teachers Yao and Shun; and the kingly teachers Yu, Tang, Wen, and Wu. The Duke of Zhou stood to the east; Confucius to the west. Ritual vessels followed those of the Temple of Emperors. Each year before the Classics Lectern, a grand secretary was dispatched to announce the sacrifice. Sacrifice at the Hall for Transmitting the Heart-Mind began from this time.
28
明年，帝將御經筵，詔言：「先聖、先師，傳道垂統，炳若日星。 朕遠承心學，效法不已，漸近自然。 施之政教，庶不與聖賢相悖，其躬詣行禮。」 祀日具香燭，鉶一，籩、豆各二，奠帛、爵，讀祝，以祭。 帝御袞服，行二跪六拜禮。 太子春秋會講，亦先祭告焉。 月朔望遣太常卿供酒果上香。 雍正四年，定本日行祗告禮，自是以為常。
The following year, before presiding at the Classics Lectern, Kangxi decreed: "The former sages and teachers transmitted the Way and handed down the succession, bright as sun and stars. I inherit their heart-mind learning and emulate them without ceasing, gradually approaching what is natural. In applying this to government and instruction, I hope not to contradict the sages—let me perform the rite in person." On the day of sacrifice incense and candles were prepared, with one meat vessel and two platters and cups each; silk and libation cups were presented, the prayer read, and sacrifice performed. The emperor wore ceremonial robes and performed two kneelings and six prostrations. When the crown prince held spring and autumn lectures, he likewise announced sacrifice there first. On the first and fifteenth of each month the minister of rites supplied wine and fruit and offered incense. In Yongzheng's fourth year the reverent announcement was fixed for the same day, and this became regular practice.
29
乾隆六年，親祭傳心殿，六十年歸政，再行之。 歷仁宗、宣宗、文宗，並親詣祗告，後不復行。 經筵儀制，別詳嘉禮。
In Qianlong's sixth year he sacrificed in person at the hall; when he abdicated in his sixtieth year, he did so again. Renzong, Xuanzong, and Wenzong each went in person; afterward the practice lapsed. The ritual regulations for the Classics Lectern are detailed separately under Auspicious Rites.
30
至聖先師孔子崇德元年，建廟盛京，遣大學士范文程致祭。 奉顏子、曾子、子思、孟子配。 定春秋二仲上丁行釋奠禮。 世祖定大原，以京師國子監為大學，立文廟。 制方，南鄉。 西持敬門，西鄉。 前大成門，內列戟二十四，石鼓十，東西舍各十一楹，北鄉。 大成殿七楹，陛三出，兩廡各十九楹，東西列舍如門內，南鄉。 啟聖祠正殿五楹，兩廡各三楹，燎爐、瘞坎、神庫、神廚、宰牲亭、井亭皆如制。
The Most Sage First Teacher Confucius: In Chongde's first year a temple was built in Mukden, and Grand Secretary Fan Wencheng was sent to sacrifice. Yan Hui, Zeng Shen, Zisi, and Mencius were installed as associates. The libation and offering rite was fixed for the first ding day of the second month of spring and autumn. When Shizu secured Taiyuan, he made the capital Directorate of Education the Grand Academy and established a Confucian temple. It was built square, facing south. To the west was the Gate of Reverent Attention, facing west. In front was the Dacheng Gate; within were twenty-four halberds and ten stone drums; east and west lodges each had eleven bays, facing north. The Dacheng Hall had seven bays with three flights of steps; the two side halls each had nineteen bays; east and west rows of lodges like those within the gate, all facing south. The Qisheng Shrine main hall had five bays and the side halls three each; offering furnaces, burial pits, spirit storehouse, spirit kitchen, slaughter pavilion, and well pavilion were all as prescribed.
31
順治二年，定稱大成至聖文宣先師孔子，春秋上丁，遣大學士一人行祭，翰林官二人分獻，祭酒祭啟聖祠，以先賢、先儒配饗從祀。 有故，改用次丁或下丁。 月朔，祭酒釋菜，設酒、芹、棗、栗。 先師四配三獻，十哲兩廡，監丞等分獻。 望日，司業上香。
In Shunzhi's second year he was titled the Most Sage First Teacher Confucius, Great Completion, Literary Propagation. On the upper ding days of spring and autumn one grand secretary sacrificed, two Hanlin officials distributed offerings, and the chancellor sacrificed at the Qisheng Shrine, with former worthies and scholars as associates and attendants. If necessary, the second or third ding day was used instead. On the first of the month the chancellor performed the vegetable libation with wine, celery, dates, and chestnuts. The First Teacher and four associates received three offerings; the Ten Wise Ones and side halls were served by the director, vice-director, and others. On the full moon the vice-chancellor offered incense.
32
正中祀先師孔子，南鄉。 四配：復聖顏子，宗聖曾子，述聖子思子，亞聖孟子。 十哲：閔子損、冉子雍、端木子賜、仲子由、卜子商、冉子耕、宰子予、冉子求、言子偃、顓孫子師，俱東西鄉。 西廡從祀：先賢澹臺滅明、宓不齊、原憲、公冶長、南宮适、公晳哀、商瞿、高柴、漆雕開、樊須、司馬耕、商澤、有若、梁鱣、巫馬施、冉孺、顏辛、伯虔、曹䘏、冉季、公孫龍、漆雕徒文、秦商、漆雕哆、顏高、公西赤、壤駟赤、任不齊、石作蜀、公良孺、公夏首、公肩定、後處、鄡單、奚容蒧、罕父黑、顏祖、榮旗、句井疆、左人郢、秦祖、鄭國、縣成、原亢、公祖句茲、廉潔、燕伋、叔仲會、樂欬、公西輿如、狄黑、邽巽、孔忠、陳亢、公西蒧、琴張、顏之仆、步叔乘、施之常、秦非、申棖、顏噲、左丘明、周敦頤、張載、程顥、程頤、邵雍、硃熹，凡六十九人； 先儒公羊高、穀梁赤、伏勝、孔安國、毛萇、後蒼、高堂生、董仲舒、王通、杜子春、韓愈、司馬光、歐陽修、胡安國、楊時、呂祖謙、羅從彥、蔡沈、李侗、陸九淵、張栻、許衡、真德秀、王守仁、陳獻章、薛瑄、胡居仁，凡二十八人。
At the center the First Teacher Confucius was worshipped, facing south. The four associates: Yan Hui, Sage of Restoration; Zeng Shen, Sage of Transmission; Zisi, Sage of Exposition; and Mencius, Sage Second to Confucius. The Ten Wise Ones: Min Sun, Ran Yong, Duanmu Ci, Zhong You, Bu Shang, Ran Geng, Zai Yu, Ran Qiu, Yan Yan, and Zhuansun Shi—all facing east and west. The west side hall enshrined sixty-nine former worthies, from Tantai Mieming and Mi Buqi through Confucius's disciples to Zuoqiu Ming, Zhou Dunyi, the Cheng brothers, Shao Yong, and Zhu Xi; and twenty-eight former scholars including Gongyang Gao, Guliang Chi, Fu Sheng, Dong Zhongshu, Han Yu, Sima Guang, Ouyang Xiu, Zhu Xi's teachers and peers, Wang Yangming, and Hu Juren.
33
啟聖祠，啟聖公位正中，南鄉。 配位：先賢顏無繇、曾點、孔鯉、孟孫氏，東西鄉。 兩廡從祀：先儒周輔成、程、蔡元定、硃松。
In the Qisheng Shrine, Lord Qisheng stood at the center, facing south. Associates: Yan Wuyao, Zeng Dian, Kong Li, and Mengsun Shi, facing east and west. The side halls enshrined Zhou Fucheng, the Cheng family, Cai Yuanding, and Zhu Song.
34
九年，世祖視學，釋奠先師，王、公、百官，齋戒陪祀。 前期，衍聖公率孔、顏、曾、孟、仲五氏世襲五經博士，孔氏族五人，顏、曾、孟、仲族各二人，赴都。 暨五氏子孫居京秩者咸與祭。 是歲授孔氏南宗博士一人，奉西安祀。
In the ninth year Shizu inspected the academy and performed the libation to the First Teacher; princes, dukes, and officials fasted and attended. Beforehand the Duke of Yansheng led the hereditary Five Classics doctors of the Kong, Yan, Zeng, Meng, and Zhong clans—five Kongs, two each from the other four—to the capital. Descendants of the five clans holding office in the capital also participated. That year a doctor of the Southern Branch of the Kong clan was appointed to maintain sacrifice at Xi'an.
35
十四年，給事中張文光言：「追王固誣聖，而『大成文宣』四字，亦不足以盡聖，宜改題『至聖先師』。」 從之。 康熙六年，頒太學中和韶樂。 二十二年，御書「萬世師表」額懸大成殿，並頒直省學宮。 二十六年，御制孔子贊序、顏曾思孟四贊鑱之石。 揭其文頒直省。
In the fourteenth year Supervising Secretary Zhang Wenguang argued: "Posthumous kingship slanders the sage, and 'Great Completion, Literary Propagation' cannot exhaust his sanctity—the title should be 'Most Sage First Teacher.' The court agreed. In Kangxi's sixth year the Zhonghe Shaoyue music was issued to the Grand Academy. In the twenty-second year the imperial inscription "Model Teacher for Ten Thousand Generations" was hung in the Dacheng Hall and issued to provincial academies. In the twenty-sixth year the imperially composed Preface to the Eulogy of Confucius and four eulogies for Yan, Zeng, Si, and Meng were carved on stone. The texts were posted and issued to the provinces.
36
五十一年，以硃子昌明聖學，升躋十哲，位次卜子。 尋命宋儒范仲淹從祀。
In the fifty-first year Zhu Xi was elevated to the Ten Wise Ones, ranking after Bu Shang, for clarifying sagely learning. Shortly thereafter Fan Zhongyan was added to attendant worship.
37
雍正元年，詔追封孔子五代王爵，於是錫木金父公曰肇聖，祈父公曰裕聖，防叔公曰詒聖，伯夏公曰昌聖，叔梁公曰啟聖，更啟聖祠曰崇聖。 肇聖位中，裕聖左，詒聖右，昌聖次左，啟聖次右，俱南鄉。 配饗從祀如故。
In Yongzheng's first year an edict posthumously ennobled five generations of Confucius's ancestors, renamed the Qisheng Shrine Chongsheng, and titled Shuliang Lord Qisheng. Lord Zhaosheng stood at the center; Lord Yusheng to the left, Lord Yisheng to the right; Lord Changsheng next left, Lord Qisheng next right—all facing south. Associates and attendant worship remained as before.
38
二年，視學釋奠，世宗以祔饗廟庭諸賢，有先罷宜復，或舊闕宜增，與孰應祔祀崇聖祠者，命廷臣考議。 議上，帝曰：「戴聖、何休非純儒，鄭眾、盧植、服虔、范甯守一家言，視鄭康成淳質深通者有間，其他諸儒是否允協，應再確議。」 復議上。 於是復祀者六人：曰林放、蘧瑗、秦冉、顏何、鄭康成、范甯。 增祀者二十人：曰孔子弟子縣亶、牧皮，孟子弟子樂正子、公都子、萬章、公孫丑，漢諸葛亮，宋尹焞、魏了翁、黃幹、陳淳、何基、王柏、趙復，元金履祥、許謙、陳澔，明羅欽順、蔡清，國朝陸隴其。 入崇聖祠者一人，宋橫渠張子迪。
In the second year, inspecting the academy, Yongzheng ordered the court to deliberate which worthies removed from the temple should be restored, which omitted names should be added, and who should enter the Chongsheng Shrine. When the deliberation was submitted, the emperor said: "Dai Sheng and He Xiu were not pure Confucians; Zheng Zhong, Lu Zhi, Fu Qian, and Fan Ning held to one school and fall short of Zheng Xuan—whether the others are fitting must be deliberated again." A revised deliberation was submitted. Six were restored: Lin Fang, Qu Yuan, Qin Ran, Yan He, Zheng Xuan, and Fan Ning. Twenty were added: Confucius's disciples Xian Xi and Mu Pi; Mencius's disciples Yuezheng, Gongdu, Wan Zhang, and Gongsun Chou; Zhuge Liang; Song scholars Yin Tun through Zhao Fu; Yuan Jin Lüxiang, Xu Qian, and Chen Hao; Ming Luo Qinshun and Cai Qing; and Lu Longqi of our dynasty. One entered the Chongsheng Shrine: Zhang Zai of Hengqu.
39
尋命避先師諱，加「邑」為「邱」，地名讀如期音，惟「圜丘」字不改。
Shortly thereafter taboo avoidance was ordered: add "yi" to make "Qiu," read place names like "period," except the character for "round mound."
40
四年八月仲丁，世宗親詣釋奠。 初，春秋二祀無親祭制，至是始定。 犧牲、籩豆視丁祭，行禮二跪六拜，奠帛獻爵，改立為跪，仍讀祝，不飲福、受胙。 尚書分獻四配，侍郎分獻十一哲兩廡。 明年，定八月二十七日先師誕辰，官民軍士，致齋一日，以為常。 又明年，御書「生民未有」額，頒懸如故事。 十一年，定親祭儀，香案前三上香。
In the fourth year, on the mid-ding day of the eighth month, Yongzheng performed the libation in person. Previously there was no personal sacrifice at the spring and autumn observances; from this time it was established. Victims and platters followed the ding-day sacrifice; the rite was two kneelings and six prostrations with silk and libation cups—kneeling replaced standing, the prayer was read, but blessing wine and sacrificial meat were not taken. Ministers distributed offerings to the four associates; vice-ministers to the eleven wise ones and side halls. The next year the twenty-seventh of the eighth month was fixed as the First Teacher's birthday; officials, commoners, and soldiers fasted one day—as regular practice. The year after, the imperial inscription "Never Before Among the People" was issued and hung as before. In the eleventh year the personal sacrifice rite was fixed: three offerings of incense before the incense table.
41
乾隆二年，諭易大成殿及門黃瓦，崇聖祠綠瓦。 復元儒吳澄祀。 三年，升有子若為十二哲，位次卜子商。 移硃子次顓孫子師。
In Qianlong's second year yellow tiles were ordered for the Dacheng Hall and gate, green for the Chongsheng Shrine. Worship of the Yuan scholar Wu Cheng was restored. In the third year You Ruo was elevated to the Twelve Wise Ones, ranking after Bu Shang. Zhu Xi was moved to rank after Zhuansun Shi.
42
是歲上丁，帝親視學釋奠，嚴駕出，至廟門外降輿。 入中門，俟大次，出盥訖，入大成中門，升階，三上香，行二跪六拜禮。 有司以次奠獻。 正殿，分獻官升東、西階，入左、右門，詣四配、十二哲位前，兩廡分獻官分詣先賢、先儒位前，上香奠獻畢，帝三拜，亞獻、終獻如初。 釋奠用三獻始此。 其祭崇聖祠，拜位在階下，承祭官升東階，入左門，詣肇聖王位前上香畢，分獻官升東、西階，入左、右門，分詣配位及兩廡從位前上香，三跪九拜。 奠帛、讀祝，初獻時行。 凡三獻，禮畢。 自是為恆式。
That upper ding day Qianlong inspected the academy and performed the libation in person, alighting outside the temple gate with full escort. He entered the middle gate, waited in the great enclosure, washed, entered the middle Dacheng gate, ascended the steps, offered incense three times, and performed two kneelings and six prostrations. Officials presented offerings in sequence. In the main hall distributing officers ascended the east and west steps to the four associates and twelve wise ones; side-hall officers to the former worthies and scholars; when offerings were complete the emperor bowed three times; secondary and final offerings followed. Three offerings at the libation rite began here. At the Chongsheng Shrine the emperor bowed below the steps; the presiding officer offered incense before Lord Zhaosheng; distributing officers before associates and attendants in the side halls—all with three kneelings and nine prostrations. Silk and the prayer were presented at the initial offering. Three offerings in all; the rite was complete. This became the standard form.
43
十八年，改正太學丁祭牲品，依闕里例用少牢，十二哲東西各一案，兩廡各三案。 崇聖祠四配，兩廡東西各一案，十二哲位各一帛，東西共二篚。 其分獻，正殿東西，翰林官各奠三爵； 西廡國子監四人，共奠三爵； 十二哲兩廡奉爵用肄業諸生。 定兩廡位序，按史傳年代先後之。
In the eighteenth year the Grand Academy ding-day victims were corrected to the xiao lao offering per Qufu: one table each for the twelve wise ones east and west, three tables each for the side halls. In the Chongsheng Shrine the four associates and side halls each had one table; each wise one one piece of silk, two baskets east and west. For distribution: in the main hall Hanlin officials each presented three libations; in the west side hall four from the Directorate, three libations together; for the twelve wise ones and side halls, students in training presented the cups. Side-hall seating was ordered by chronological sequence in historical records.
44
三十三年，葺文廟成，增大門「先師廟」額，正殿及門曰「大成」，帝親書榜，制碑記。 選內府尊彝中十器，凡犧尊、雷文壺、子爵、內言卣、康侯爵、鼎盟簋、雷紋觚、召仲簋、素洗、犧首罍各一，頒之成均。
In the thirty-third year, when temple repairs were complete, the main gate was titled "Temple of the First Teacher" and the hall "Great Completion"; Qianlong wrote the boards and composed a stele inscription. Ten ritual bronzes were selected from the imperial collection—sacrificial zun, thunder-pattern hu, zi jue, and seven others—and issued to the Imperial Academy.
45
五十年，新建辟雍成，親臨講學，釋奠如故。 嘉慶中，兩舉臨雍儀。
In the fiftieth year, when the new Biyong was complete, he lectured in person and performed the libation as before. During Jiaqing the Biyong ceremony was performed twice.
46
道光二年詔劉宗周，三年湯斌，五年黃道周，六年陸贄、呂坤，八年孫奇逢，從祀先儒。 八年，湖北學政王贈芳請祀陳良，帝以言行無可考，寢其議。 未幾，御史牛鑒以李顒請，部議謂然，帝斥之。 十六年，詔祀孔子不得與佛、老同廟。 是後復以宋臣文天祥、宋儒謝良佐侑饗雲。 咸豐初，增先賢公明儀，宋臣李綱、韓琦侑饗。
In Daoguang's second year Liu Zongzhou, in the third Tang Bin, in the fifth Huang Daozhou, in the sixth Lu Zhi and Lü Kun, and in the eighth Sun Qifeng were all admitted to secondary worship among earlier Confucian scholars. In the eighth year Hubei educational commissioner Wang Zengfang requested worship of Chen Liang; the emperor held his words and conduct unverifiable and shelved the proposal. Soon after, censor Niu Jian petitioned for Li Yong; the board agreed, but the emperor rejected the request. In the sixteenth year an edict forbade worshipping Confucius in the same temple as Buddhism and Daoism. Thereafter Song minister Wen Tianxiang and Song Confucian Xie Liangzuo were again added as secondary offerings. At the start of Xianfeng the earlier sage Gongming Yi was added, along with Song ministers Li Gang and Han Qi as secondary offerings.
47
三年二月上丁，行釋菜禮，越六日，臨雍講學，自聖賢后裔，以至太學諸生，圜橋而聽者雲集。
In the third year, on the upper ding day of the second month the cai libation was performed; six days later he lectured at the Biyong, and listeners from sage descendants to Grand Academy students crowded around the circular bridge.
48
七年，增聖兄孟皮從祀崇聖祠，先賢公孫僑從祀聖廟，宋臣陸秀夫、明儒曹端併入之。
In the seventh year Meng Pi, the Sage's elder brother, was admitted to the Chongsheng Shrine; Gongsun Qiao was admitted to the Sage Temple; Song minister Lu Xiufu and Ming Confucian Cao Duan were included as well.
49
十年，用禮臣言，從祀盛典，以闡聖學、傳道統為斷。 餘各視其所行，分入忠義、名宦、鄉賢。 至名臣碩輔，已配饗帝王廟者，毋再滋議。 同治二年，御史劉毓楠以祔祀新章過嚴，如宋儒黃震輩均不得預，恐釀人心風俗之憂，帝責其迂謬。
In the tenth year, on the rites officials' advice, the standard for secondary worship was fixed as expounding the Sage's learning and transmitting the Way's lineage. Others were judged by their conduct and assigned to the halls of loyalty and righteousness, distinguished officials, or local worthies. Eminent ministers and great counsellors already receiving secondary worship in the Temple of Emperors were not to be proposed again. In Tongzhi's second year censor Liu Yunan argued that new accompanying-worship rules were too strict, excluding figures like Song Confucian Huang Zhen and risking harm to public sentiment and custom; the emperor rebuked him as pedantic.
50
是歲魯人毛亨，明呂棻、方孝孺並侑饗。 於是更訂增祀位次，各按時代為序。 乃定公羊高、伏勝、毛亨、孔安國、後蒼、鄭康成、范甯、陸贄、范仲淹、歐陽脩、司馬光、謝良佐、羅從彥、李綱、張栻、陸九淵、陳淳、真德秀、何基、文天祥、趙復、金履祥、陳澔、方孝孺、薛瑄、胡居仁、羅欽順、呂棻、劉宗周、孫奇逢、陸隴其列東廡，穀梁赤、高堂生、董仲舒、毛萇、杜子春、諸葛亮、王通、韓愈、胡瑗、韓琦、楊時、尹焞、胡安國、李侗、呂祖謙、黃幹、蔡沈、魏了翁、王柏、陸秀夫、許衡、吳澄、許謙、曹端、陳獻章、蔡清、王守仁、呂坤、黃道周、湯斌列西廡，並繪圖頒各省。 七年，以宋臣袁燮、先儒張履祥從祀。 光緒初元，增入先儒陸世儀。 自是漢儒許慎、河間獻王劉德，先儒張伯行，宋儒輔廣、游酢、呂大臨並祀焉。
That year Mao Heng of Lu and Ming figures Lü Fen and Fang Xiaoru were all added as secondary offerings. The order of newly added worship positions was then revised, arranged chronologically by era. The east gallery was set for Gongyang Gao, Fu Sheng, Mao Heng, Kong Anguo, Hou Cang, Zheng Xuan, Fan Ning, Lu Zhi, Fan Zhongyan, Ouyang Xiu, Sima Guang, Xie Liangzuo, Luo Congyan, Li Gang, Zhang Shi, Lu Jiuyuan, Chen Chun, Zhen Dexiu, He Ji, Wen Tianxiang, Zhao Fu, Jin Lüxiang, Chen Hao, Fang Xiaoru, Xue Xuan, Hu Juren, Luo Qinshun, Lü Fen, Liu Zongzhou, Sun Qifeng, and Lu Longqi; the west for Guliang Chi, Gaotang Sheng, Dong Zhongshu, Mao Chang, Du Zichun, Zhuge Liang, Wang Tong, Han Yu, Hu Yuan, Han Qi, Yang Shi, Yin Chuo, Hu Anguo, Li Tong, Lü Zuqian, Huang Gan, Cai Shen, Wei Liaweng, Wang Bai, Lu Xiufu, Xu Heng, Wu Cheng, Xu Qian, Cao Duan, Chen Xianzhang, Cai Qing, Wang Shouren, Lü Kun, Huang Daozhou, and Tang Bin—and portraits were sent to every province. In the seventh year Song minister Yuan Xie and earlier Confucian Zhang Lüxiang were admitted to secondary worship. At the start of Guangxu earlier Confucian Lu Shiyi was added. Thereafter Han Confucian Xu Shen, Hejian Prince Xian Liu De, earlier Confucian Zhang Boxing, and Song Confucians Fu Guang, You Zuo, and Lü Dalin were all admitted to worship.
51
二十年仲秋上丁，親詣釋奠，仍用飲福、受胙儀。
In the twentieth year, on the upper ding day of mid-autumn, he performed libation in person, still observing the drinking of blessed wine and receiving of sacrificial meat.
52
三十二年冬十二月，升為大祀。 先師祀典，自明成化、弘治間，已定八佾，十二籩、豆。 嘉靖九年，用張璁議，始釐為中祀。 康熙時，祭酒王士禛嘗請酌采成、弘制，議久未行。 至是命禮臣具儀上，奏言：「孔子德參兩大，道冠百王。 自漢至明，典多缺略。 我聖祖釋奠闕里，三跪九拜，曲柄黃蓋，留供廟庭。 世宗臨雍，止稱詣學。 案前上香、奠帛、獻爵，跪而不立。 黃瓦飾廟，五代封王。 聖誕致齋，聖諱敬避。 高宗釋奠，均法聖祖，躬行三獻，垂為常儀。 崇德報功，遠軼前代。 已隱寓升大祀至意。 世宗諭言：『堯舜禹湯文武之道，賴孔子以不墜。 魯論一書，尤切日用，能使萬世倫紀明，名分辨，人心正，風俗端，此所以為生民未有也。』 聖訓煌煌，後先一揆。 近雖學派紛歧，而顯示欽崇，自足收經正民興巨效。」 疏上，於是文廟改覆黃瓦，樂用八佾，增武舞，釋奠躬詣，有事遣親王代，分獻四配用大學士，十二哲兩廡用尚書。 祀日入大成左門，升階入殿左門，行三跪九拜禮。 上香，奠帛、爵俱跪。 三獻俱親行。 出亦如之。 遣代則四配用尚書，餘用侍郎，出入自右門，不飲福、受胙。 崇聖祠本改親王承祭，若代釋奠，則以大學士為之。 分獻配位用侍郎，西廡用內閣學士。 餘如故。 三十四年，定文廟九楹三階五陛制。
In the twelfth month of the thirty-second year it was promoted to great sacrifice. The First Teacher's sacrificial canon had already fixed eight rows of dancers and twelve baskets and dishes from Ming Chenghua and Hongzhi. In Jiajing's ninth year, on Zhang Cong's proposal, it was first reduced to medium sacrifice. During Kangxi, libation officer Wang Shizhen once asked to adopt Chenghua and Hongzhi elements; the proposal was long debated but never enacted. The rites officials were then ordered to submit ritual specifications, stating: "Confucius's virtue matched Heaven and Earth; his Way surpassed all kings. From Han through Ming the canon had been largely incomplete. Our sage ancestor sacrificed at Qufu with three kneelings and nine prostrations and left the curved-handle yellow canopy in the temple courtyard. When Shizong attended the Biyong, the rite was simply called going to the academy. At the altar he offered incense, silk, and cups—all while kneeling, never standing. Yellow tiles adorned the temple, and in the Five Dynasties he was enfeoffed as king. On the Sage's birthday fasting was observed and his taboo name reverently avoided. Gaozong's libation followed the sage ancestor in all respects, with three offerings performed in person—established as standard ritual. In honoring virtue and rewarding merit, it far surpassed earlier dynasties. This already implicitly expressed the intent to promote it to great sacrifice. Shizong instructed: 'The Way of Yao, Shun, Yu, Tang, and Wen and Wu depended on Confucius to endure. The Analects is especially practical for daily life; it clarifies moral order for all ages, distinguishes names and roles, rectifies hearts, and sets customs upright—this is why he was unmatched among the people.' The sage instruction shone brilliantly; earlier and later rulers were of one mind. Though scholarly schools have diverged in recent times, clearly displaying reverence is enough to achieve the great effect of rectifying the classics and rousing the people. After the memorial was submitted, the Confucian temple was re-roofed with yellow tiles; music used eight rows and martial dance was added; the emperor went in person for libation or sent a prince when occupied; grand secretaries distributed to the four associates and board presidents to the twelve wise ones and two galleries. On the sacrifice day he entered by the left Gate of Great Completion, ascended the steps through the left hall gate, and performed three kneelings and nine prostrations. Incense, silk, and libation cups were all offered kneeling. He personally performed all three offerings. Departure followed the same form. When a substitute was sent, board presidents handled the four associates and vice presidents the rest; he entered and exited by the right gate and did not drink blessed wine or receive sacrificial meat. The Chongsheng Shrine was changed so a prince would preside; if substituting for libation, a grand secretary would perform it. Vice presidents distributed to associate positions; grand secretaries of the Secretariat distributed to the west gallery. Everything else remained as before. In the thirty-fourth year the Confucian temple was fixed at nine bays, three steps, and five terraces.
53
御史趙啟霖請以王夫之、黃宗羲、顧炎武從祀。 下部議。 先是署禮部侍郎郭嵩燾、湖北學政孔祥霖請夫之從祀，江西學政陳寶琛請宗羲、炎武從祀，並被駁。 至是部議謂：「三人生當明季，毅然以窮經為天下倡，德性問學，尊道並行，第夫之黃書，原極諸篇，託旨春秋； 宗羲明夷待訪錄，原君、原臣諸篇，取義孟子，似近偏激。 惟炎武醇乎其醇，應允炎武從祀，夫之、宗羲候裁定。」 帝命並祀之。
Censor Zhao Qilin requested secondary worship for Wang Fuzhi, Huang Zongxi, and Gu Yanwu. The matter was sent to the boards for deliberation. Previously acting Rites vice president Guo Songtao and Hubei commissioner Kong Xianglin had requested Fuzhi; Jiangxi commissioner Chen Baochen had requested Zongxi and Yanwu—all had been rejected. Now the board stated: "All three lived in late Ming and resolutely championed exhaustive study of the classics; moral nature, inquiry, and reverence for the Way went together. Yet in Fuzhi's Yellow Book and 'Tracing the Origins' essays the intent is carried in the Spring and Autumn; Zongxi's Waiting for Visitors in the Mingyi and essays like 'On the Ruler' and 'On the Minister' draw on Mencius and seem somewhat radical. Only Yanwu is purest of the pure; Yanwu's secondary worship should be approved, while Fuzhi and Zongxi await final decision. The emperor ordered all three admitted to worship.
54
闕里文廟，有事祭告，具前祭告篇。 春、秋致祭同太學。 康熙中，聖祖東巡親祭，禮部具儀。 駐蹕次日，帝服龍袞，行在儀仗具陳，行禮二跪六拜，配位、十哲、兩廡、啟聖祠，皆遣官分獻。 扈從諸臣，文官知府、武官副將以上，衍聖公暨各氏子孫在職者，咸陪祀。 聖心猶未安，命更議。 尋定迎神、送神俱三跪九拜，惟樂章與國學小異，可令太常司樂及樂舞生先往肄習。 帝親制祝文。 祀日詣廟，至奎文閣前降輦，如齋所小憩，自大次出，入大成門，登殿釋奠畢，御詩禮堂講書。 禮成，周視廟庭車服、禮器。 更常服，駕如孔林，跪奠酒，三爵，三拜，賜衍聖公以下銀幣有差。 留曲柄黃蓋陳廟庭。 擴孔林地畝，蠲其稅。 建廟碑，御書文鑱石。 又建子思子廟，仿顏、曾、孟三廟制。
At the Qufu Confucian temple, sacrificial announcements used the established announcement text. Spring and autumn sacrifices followed the Grand Academy form. During Kangxi the sage ancestor sacrificed in person on his eastern tour; the Board of Rites supplied the ritual. The day after the imperial halt the emperor wore dragon robes with full travel regalia and performed two kneelings and six bows; officials were dispatched to distribute offerings at the associate positions, ten wise ones, two galleries, and Qisheng Shrine. Accompanying officials—prefects and above, vice commanders and above, the Duke for the Propagation of Sagehood, and employed clan descendants—all attended the sacrifice. Still unsatisfied, the emperor ordered further deliberation. Soon receiving and sending the spirit were both fixed at three kneelings and nine prostrations; only the music differed slightly from the National Academy, and Court of Imperial Sacrifices musicians and dance students could be sent ahead to practice. The emperor himself composed the prayer text. On the sacrifice day he went to the temple, descended before Kuiwen Pavilion, rested briefly as at the fasting lodge, emerged from the great tent, entered the Gate of Great Completion, ascended for libation, then lectured in the Hall of Ritual and composed an imperial poem. When the rite was complete he toured the temple courtyard's chariots, robes, and ritual vessels. Changing to ordinary dress, he drove to the Kong forest, knelt to pour three cups of wine and bow three times, and granted silver coins in graded amounts to the Duke for Propagation of Sagehood and those below. The curved-handle yellow canopy was left on display in the temple courtyard. The Kong forest's acreage was expanded and its tax remitted. A temple stele was erected with the imperial text carved in stone. A temple to Zisi was also built, modeled on the three temples of Yan, Zeng, and Meng.
55
三十二年，修文廟成，皇子往祭，行禮杏壇。 ，曲阜廟災，遣官詣闕里祭慰，敕大臣重建，並令闕里司樂遣人赴太常習樂舞，冠服悉准太學式為之。 八年，廟成，黃瓦畫棟，悉仿宮殿制。 凡登、簋、簠、鉶、籩、豆、尊、爵，頒自上方。 勒碑如故事。 特詔皇五子往祭。
In the thirty-second year, when the Confucian temple renovation was complete, a prince was sent to sacrifice at the Apricot Altar. When the Qufu temple burned, officials were sent for sacrificial condolence, ministers were ordered to rebuild, Qufu musicians were sent to the Court of Imperial Sacrifices to learn music and dance, and caps and robes were made to Grand Academy standards. When the temple was completed in the eighth year, yellow tiles and painted rafters all matched palace standards. All ding, gui, fu, meat stands, baskets, dishes, wine jars, and libation cups were issued from the court. A stele was inscribed as usual. A special edict ordered the fifth imperial son to perform the sacrifice.
56
至各省府、州、縣釋奠，以所在印官承祭，禮如太學，順治初行之。 雍正五年，定制各省督、撫、學政上丁率屬致祭。 學政蒞試時，先至文廟行禮，府、州、縣官率屬於治所文廟行。 乾隆六年，敕直省學宮設先賢、先儒神位。 同治初，頒從祀先儒位次圖。 光緒末，升大祀，各省文廟規制、禮器、樂舞暨崇聖祠祭品，並視太學，禮節悉從舊。
Provincial, prefectural, district, and county libation was presided over by the local seal-holding official, following the Grand Academy form from early Shunzhi. In Yongzheng's fifth year it was fixed that on upper ding day each province's governor-general, governor, and educational commissioner would lead subordinates in sacrifice. When educational commissioners arrived for examinations they first sacrificed at the Confucian temple; prefectural, district, and county officials led subordinates at their local temples. In Qianlong's sixth year an edict ordered provincial academies to install spirit tablets for earlier sages and Confucians. At the start of Tongzhi charts showing the order of earlier Confucians in secondary worship were issued. At the end of Guangxu, after promotion to great sacrifice, provincial Confucian temples' standards, vessels, music, and dance and the Chongsheng Shrine offerings all matched the Grand Academy; ceremonial details followed precedent.
57
元聖周公，給事中黏本盛奏請文廟後別立傳聖祠。 下部議，禮臣言：「祭祀周公，向在太學。 至唐顯慶間，以公制禮作樂，功侔帝王，就饗儒宮，欲尊反貶。 始定配饗帝王廟，既不與孔子並祭太學，乃反立傳聖祠於其後，殊失尊崇本意也。」 事遂寢。 康熙二十三年，聖祖祀闕里，詔言：「周公古大聖人，制禮作樂，垂法萬世，廟在曲阜，應行致祭。」 乃遣親王及禮部尚書往焉。 親制祝文。 祭禮，三獻。 祭品：羊一、豕一、果五盤、尊一、爵三，敕有司治辦。 明年，授東野氏一人博士，奉祀祠廟。 二十六年，御書周公廟碑文，依文廟式，勒之貞珉。 乾隆十二年，東巡，增登一，鉶二，簋、簠各二，籩、豆各八，遣親王一人行禮。 其祀配饗魯公，遣禮部尚書行。 明年，幸曲阜，親詣上香，一跪三拜。 自是東巡親詣以為常。 四十三年，依孔氏南宗例，置當陽博士，奉祀陵墓。
Regarding the Original Sage Duke of Zhou, Supervising Secretary Nian Bensheng memorialized to establish a separate Chuan Sheng Shrine behind the Confucian temple. The matter was sent to the boards; rites officials stated: "Sacrifice to the Duke of Zhou had formerly been at the Grand Academy. By Tang Xianqing, because the Duke established rites and made music and his achievement matched emperors, he was feasted at the Confucian academy—intending honor but actually demeaning him. He was then given secondary worship in the Temple of Emperors; no longer sacrificed with Confucius at the Grand Academy, yet a Chuan Sheng Shrine was placed behind it—greatly contrary to the intent of reverence. The proposal was shelved. In Kangxi's twenty-third year, when the sage ancestor sacrificed at Qufu, an edict stated: "The Duke of Zhou was an ancient great sage who established rites and made music, leaving standards for all ages; his temple at Qufu should receive sacrifice. A prince and the Board of Rites president were dispatched. He himself composed the prayer text. The sacrifice used three offerings. Offerings were one sheep, one pig, five plates of fruit, one wine jar, and three libation cups—local officials were ordered to prepare them. The next year one member of the Dongye clan was appointed erudite to tend the shrine and temple. In the twenty-sixth year the imperial Duke of Zhou temple stele text, following Confucian temple precedent, was carved in stone. In Qianlong's twelfth year, on the eastern tour, offerings were increased by one ding, two meat stands, two gui and two fu, and eight baskets and eight dishes each; one prince was dispatched to perform the rite. At that sacrifice the Duke of Lu received secondary worship, performed by the dispatched Board of Rites president. The next year, visiting Qufu, he offered incense in person with one kneeling and three bows. Thereafter personal attendance on eastern tours became customary. In the forty-third year, following the southern Kong clan precedent, a Dangyang erudite was appointed to tend the tomb and shrine.
58
關聖帝君清初都盛京，建廟地載門外，賜額「義高千古」。 世祖入關，復建廟地安門外，歲以五月十三日致祭。 順治九年，敕封忠義神武關聖大帝。 雍正三年，追封三代公爵，曾祖曰光昭，祖曰裕昌，父曰成忠，供後殿。 增春、秋二祭。 洛陽、解州後裔並授五經博士，世襲承祀。 尋定春、秋祀儀，前殿大臣承祭，後殿以太常長官。 屆日質明，大臣朝服入廟左門，升階就拜位，上香，行三跪九拜禮。 三獻，不飲福、受胙。 祭後殿二跪六拜。 十一年，增當陽博士一人奉冢祀。
Lord Guan the Sage Emperor—in early Qing at the Shenjing capital a temple was built outside Dizai Gate and granted the plaque "Righteousness High Through the Ages." When Shizu entered the pass a temple was rebuilt outside Di'an Gate, with annual sacrifice on the thirteenth day of the fifth month. In the ninth year of Shunzhi, by imperial edict he was enfeoffed as the Loyal and Righteous, Divine and Martial Lord Guan the Great Emperor. In Yongzheng 3, three ancestors were posthumously raised to ducal rank—Great-grandfather Guangzhao, Grandfather Yuchang, Father Chengzhong—and installed in the rear hall. Spring and autumn sacrifices were added. Descendants from both Luoyang and Jiezhou were appointed Erudites of the Five Classics, inheriting the duty of sacrifice. The spring and autumn rites were soon fixed: a minister sacrificed in the front hall, the Court of Imperial Sacrifices' chief officer in the rear. At dawn on the appointed day the minister entered in court dress by the temple's left gate, ascended to his place, offered incense, and performed three kneelings and nine prostrations. Three offerings were made; the blessed wine was not drunk and the sacrificial meat not received. The rear hall received two kneelings and six prostrations. In the eleventh year an Erudite from Dangyang was added to maintain the tomb sacrifices.
59
直省關帝廟亦一歲三祭，用太牢。 先期承祭官致齋，不理刑名，前殿印官，後殿丞、史，陳設禮儀，略如京師。
Provincial Guandi temples likewise held three sacrifices yearly, with the grand tai lao offering. The officiating officer fasted beforehand and set aside criminal business; the principal officer served the front hall, the assistant and recorder the rear—arrangements broadly matching the capital.
60
文昌帝君明成化間，因元祠重建。 在京師地安門外，久圮。 嘉慶五年，潼江寇平，初寇闚梓潼，望見祠山旗幟，卻退。 至是御書「化成耆定」額，用彰異績。 發中帑重新祠宇，明年夏告成，仁宗躬謁九拜，詔稱：「帝君主持文運，崇聖辟邪，海內尊奉，與關聖同，允宜列入祀典。」 於是大學士硃珪撰碑記，略言：「文昌星載天官書，所謂『斗魁六星，戴匡曰文昌宮』是也。 尚書『禋六宗』，孔疏引鄭玄云：『皆天神，司中、司命，文昌第五、第四星也。』 周禮大宗伯：『以燎祀司中、司命。』 鄭注謂文昌星。 然則文昌之祀，始有虞，著周禮，漢、晉且配郊祀。 元命苞云：『上將建威武，次將正左右，貴相理文緒，司祿賞功進士。』 是爵祿、科舉職司久矣。 又言帝君周初為張仲，孝友顯化，隋、唐為王通，徵李商隱張亞子廟詩，讀孫樵祭梓潼神君文，化書：唐開元命為左丞，通考：僖宗封為濟順王，宋真宗改號英顯，哲宗加封輔元開化文昌司祿帝君，元加號宏仁，蓋可考見雲。」 禮官遂定議。
The Lord Wenchang temple was rebuilt in the Ming Chenghua reign on the site of the old Yuan shrine. Outside Di'an Gate in the capital, it had long lain in ruins. In Jiaqing 5, after the Tongjiang rebels were suppressed: they had earlier approached Zitong, seen the temple banners on the mountain, and retreated. The emperor then wrote in his own hand the plaque "Transformation Complete, Long Peace Established" to honor the extraordinary feat. Central funds rebuilt the shrine; it was finished the following summer. Renzong paid a personal visit and prostrated nine times. The edict read: "The Lord presides over literary fortune, exalts the sages and repels evil; the realm honors him as it does Lord Guan—he should enter the state sacrificial canon." Grand Secretary Zhu Gui then wrote the stele, noting in brief: "The Wenchang star appears in the Book of the Celestial Offices—the 'six stars of the Dipper's head, the girdle called the Wenchang Palace. The Documents' 'sacrifice to the Six Honored Ones'—Kong Yingda, citing Zheng Xuan: 'They are celestial powers; Sizhong and Siming are Wenchang's fifth and fourth stars.' The Zhou Grand Minister of Rites: 'By burnt offering sacrifice to Sizhong and Siming.' Zheng Xuan identifies these as the Wenchang star. Wenchang worship thus began under Emperor Yu, was codified in the Rites of Zhou, and in Han and Jin shared in suburban sacrifice. The Yuanming bao states: 'The Senior General establishes martial prowess, the Junior General sets left and right aright, the Noble Minister orders the threads of culture, Silu bestows rank and advances successful candidates.' So jurisdiction over rank, salary, and the examination halls is ancient. The inscription also traced the Lord through history—as Zhang Zhong in early Zhou, famed for filial piety; as Wang Tong in Sui and Tang; citing Li Shangyin's hymn to the Zhang Yazi shrine and Sun Qiao's prayer to the Zitong spirit; Huashu records Tang Xuanzong's appointment as Left Vice Director; the Comprehensive Exam notes Xizong's enfeoffment as Prince Jishun; Zhenzong's title Yingxian; Zhezong's elevation to Assistant Originator, Opener of Culture, Wenchang Silu Lord; and the Yuan addition of Hongren—each attested in the sources." The Board of Rites then settled the matter.
61
歲春祭以二月初三誕日，秋祭，仲秋諏吉將事，遣大臣往。 前殿供正神，後殿則祀其先世，祀典如關帝。 咸豐六年，躋中祀，禮臣請崇殿階，拓規制，遣王承祭，後殿以太常長官親詣，二跪六拜，樂六奏，文舞八佾，允行。 直省文昌廟有司以時饗祀，無祠廟者，設位公所祭之。 畢，徹位隨祝帛送燎。
Spring sacrifice each year on the second month's third day, his birth date; autumn sacrifice at mid-autumn on a chosen auspicious day, with a minister dispatched. The front hall held the principal deity, the rear his forebears—the canon matching Lord Guan's. In Xianfeng 6 worship was raised to mid-tier rite. Ritual officers asked for loftier steps and enlarged precincts; a prince was to sacrifice, the rear hall to receive the Court of Imperial Sacrifices chief in person—two kneelings, six prostrations, six stanzas of music, eight rows of civil dancers. All was approved. Provincial Wenchang shrines received timely offerings from local officers; where no temple stood, a seat was set in the yamen hall. When finished, the tablets were removed and the prayer silks committed to the flame.
62
旗纛之祭天命十年，定瀋陽，還軍扈渾河，刲牛祭纛。 天聰元年征朝鮮，明年凱旋，並立纛拜天。 自是出征班師祭纛以為常，時旗纛附祀關帝廟也。 世祖入關後，始行望祭。
Sacrifice to the battle standard began in Tianming 10: after settling Shenyang the army returned along the Hun River and sacrificed an ox before the standard. In Tiancong 1, on the Korea campaign, they returned victorious the next year, erecting the standard and bowing to Heaven. Thereafter offering to the standard at departure and return became fixed practice; for a time the standard shared Lord Guan's temple. Only after Shizu entered the pass did the court perform the distant standard rite.
63
凡親征諏吉啟行，先於堂子內門外建御營黃龍大纛，按翼分設八旗大纛、火器營大纛各八，列其後，並北鄉。 帝御戎服佩刀，出宮乘騎，入堂子街門降。 圜殿禮畢，出內門致禮纛神，率從征將士三跪九拜，不贊。 禮成樂作，鑾駕啟行，領侍衛內大臣、司纛侍衛率親軍舉纛從。
On a personally led campaign, after the auspicious day was chosen, outside the Tangzi inner gate they raised the imperial yellow dragon standard, with eight banner standards and eight firearms-camp standards on each flank, all facing north behind it. The emperor left the palace in martial dress, sword at side, mounted; at the Tangzi street gate he dismounted. After rites in the round hall, he passed the inner gate to honor the standard spirit, leading the host in three kneelings and nine prostrations—without a liturgist. Music sounded; the imperial train moved out—the chief Bodyguard minister and standard-bearers leading the household troops with the raised standard.
64
凱旋致祭，屆日陳法駕鹵簿，自郊外五里訖堂子門外。 駕至郊，降輿拜纛如儀。 命將出師亦如之。 聖祖征噶爾丹凱旋，翼日為壇安定門外，致祭隨營旗纛，用太牢，始遣大臣行禮。 雍正初，定三年一祭。
On victorious return, the statutory guard of honor was drawn up from five li beyond the walls to the Tangzi gate. At the suburbs he left the carriage and bowed to the standard as prescribed. The same rite attended a general's departure. After Kangxi's victory over Galdan, an altar was raised outside Anding Gate the next day; the campaign standards received tai lao sacrifice, and for the first time a minister performed the rite. Early in Yongzheng the interval was set at once every three years.
65
凡旗纛皆庋內府，祭則設之。 各省祭旗纛，則遣武官戎服行禮焉。
All standards were kept in the imperial storehouse and brought out only for sacrifice. Provincially, armored military officers performed the standard rite.
66
砲位之祭，，造紅衣砲，鐫曰天佑助威大將軍，遂攜以毀於子章台，克大凌河，行軍攜紅衣砲始此。
Cannon sacrifice originated when red-coated guns were cast inscribed "Heaven's Aid, Aiding Might, Great General," borne to batter Zizhang Platform; from the taking of Dalin River, field armies began carrying red-coated cannon.
67
厥後敕漢軍齎砲進關。 世祖奠鼎燕京，定制以歲季秋朔，陳砲位盧溝橋沙鍋村，席地為壇，西鄉，以八旗漢軍都統將事。 分旗翼列，用果品、少牢。 屆時先鑲黃旗砲位，都統御補服，上香，三跪九拜，三獻，讀祝。 餘七砲位亦如之。 副都統以次陪祀。 聖祖凱旋，設壇德勝門外，祭品如祭纛。 世宗亦定三年一祭。
Han Banner troops were then ordered to bring cannon through the pass. Once Shizu fixed the capital at Yanjing, each late-autumn new moon cannon were arrayed at Shaguo Village by the Lugou Bridge—an earthen altar facing west, presided over by the Han Banner commanders. Banner wings were deployed; offerings were fruit and xiao lao. On the day, the Bordered Yellow Banner cannon came first; its commander in formal surcoat offered incense, three kneelings and nine prostrations, three offerings, and read the prayer. The other seven positions followed the same order. Lieutenant commanders attended in succession. On Kangxi's victorious return an altar was raised outside Desheng Gate, with offerings matching the standard rite. Yongzheng fixed the same three-year interval.
68
乾隆十四年，滿洲火器營始祭八旗子母砲神，總統承祭，如漢軍祀砲儀。 其後定滿洲祀砲依漢軍例，季秋赴盧溝橋演砲，即以其日祭焉。 三十年，祀砲始用祝版，並專設祭器。
In Qianlong 14 the Manchu Firearms Camp began sacrificing to the mother-and-child cannon of the Eight Banners—the superintendent officiating, mirroring the Han ritual. Later Manchu cannon worship was aligned with the Han precedent: late-autumn drill at the Lugou Bridge doubled as the sacrificial day. In year 30 prayer tablets were introduced and dedicated vessels provided.
69
群祀先醫，初沿明舊，致祭太醫院景惠殿，歲仲春上甲，遣官行禮。 祀三皇，中伏羲，左神農，右黃帝。 四配：句芒、風后、祝融、力牧。 東廡僦貸季、岐伯、伯高、少師、雷公、伊尹、淳于意、華陀、皇甫謐、巢元方、韋慈藏、錢乙、劉完素、李果十四人，西則鬼臾區、俞跗、少俞、桐君、馬師皇、扁鵲、張機、王叔和、葛洪、孫思邈、王冰、硃肱、張元素、硃彥修十四人。 禮部尚書承祭。 兩廡分獻，以太醫院官。 禮用三跪九拜。 三獻。 雍正中，命太醫院官咸致齋陪祀。
Among collective sacrifices, the Progenitor of Medicine—following Ming custom—was honored at the Imperial Medical Academy's Jinghui Hall on the first jia day of mid-spring by a dispatched officer. Three Sovereigns were enshrined: Fuxi at center, Shennong to the left, the Yellow Emperor to the right. Four flank figures: Goumang, Fenghou, Zhurong, and Limu. East corridor: Jiedaiji, Qibo, Bogao, Shaoshi, Leigong, Yi Yin, Chunyu Yi, Hua Tuo, Huangfu Mi, Chao Yuanfang, Wei Cizang, Qian Yi, Liu Wansu, and Li Gao—fourteen in all. West: Guiyuqu, Yu Fu, Shaoyu, Tongjun, Ma Shihuang, Bian Que, Zhang Ji, Wang Shuhe, Ge Hong, Sun Simiao, Wang Bing, Zhu Gong, Zhang Yuansu, and Zhu Yanxiu—fourteen. The Minister of Rites officiated. Officers of the Imperial Medical Academy distributed offerings in the two side halls. The rite called for three kneelings and nine prostrations. Three offerings. Under Yongzheng all academy officers were required to fast and attend.
70
都城隍廟有二，舊瀋陽城隍廟，自元訖明，祀典勿替。 清初建都後，升為都城隍廟，有司以時致祭。 其在燕京者，建廟宣武門內。 順治八年仲秋，遣太常卿致祭，歲以為常。 用太牢，禮獻如祀先醫。 萬壽節遣祭，加果品。 雍正中，改遣大臣，嗣覆命親王行禮。 禁城城隍廟建城西北隅。 皇城城隍廟建西安門內，曰永佑宮，萬壽節或季秋，遣內府大臣承祭，用少牢。
There were two capital city-god temples; the old Shenyang shrine had maintained its rites unbroken from Yuan through Ming. Once the early Qing court moved in, it became the Capital City-God Temple, with timely offerings from local officers. In Yanjing a temple was built inside Xuanwu Gate. From mid-autumn of Shunzhi 8 the Court of Imperial Sacrifices vice-president was sent annually. Offerings were tai lao, the rite matching that for the Progenitor of Medicine. On the emperor's birthday an envoy was sent, with additional fruit. Under Yongzheng a minister was sent instead; later a prince was again ordered to officiate. A Forbidden City city-god shrine stood at the city's northwest corner. Inside Xi'an Gate stood the Imperial City shrine, Yongyou Palace; on the birthday or in late autumn an Inner Palace minister sacrificed with xiao lao.
71
北極佑聖真君廟，建地安門外日中坊橋東，曰靈明顯佑宮。 順治中，定制萬壽節遣官祭，後改遣大臣。 設果盤五、餅餌盤十五、茶餞三、行禮三跪九拜。
The Northern Pole Protecting Sage stood east of Rizhongfang Bridge outside Di'an Gate—the Lingming Xianyou Palace. Under Shunzhi an officer was sent on the birthday; later a minister. Five fruit trays, fifteen pastry trays, and three tea sweets were laid out; the rite was three kneelings and nine prostrations.
72
火神廟，建日中坊橋西。 康熙初，定歲六月二十三日遣太常卿祭，後改遣大臣。 用少牢。 雍正中，改太牢。 帛初用白，乾隆中改用赤。 餘如祀北極儀。
The Fire God Temple stood west of Rizhongfang Bridge. Early Kangxi fixed sacrifice on the sixth month's twenty-third day by the Court of Imperial Sacrifices vice-president; later by a minister. Offerings were xiao lao. Under Yongzheng this became tai lao. Silks were white at first; in Qianlong they turned red. All else followed the Northern Pole rite.
73
東嶽廟，在朝陽門外，歲祭以萬壽節。
The Eastern Peak Temple outside Chaoyang Gate was sacrificed to each year on the emperor's birthday.
74
龍神之祭，黑龍潭廟建西北金山巔，聖祖、世宗親制碑記。 乾隆五年，錫號「昭靈沛澤」。 玉泉山廟，九年錫號「惠濟慈佑」。 昆明湖祠，舊曰廣潤靈雨祠，錫號「安佑普濟」，嘉慶中，加「沛澤廣生」。 京畿旱，帝親禱黑龍潭廟。 乾隆四十六年，錫號「昭靈廣濟」。 嘉慶間，始列祀典，遣散秩大臣往祭惠濟祠。 河神廟建綺春園內，祀天后、龍神、河神，並春、秋致祭，遣圓明園大臣將事。 儀品俱視都城隍廟。
Dragon worship centered on the Black Dragon Pool Temple atop Northwest Gold Mountain—Kangxi and Yongzheng each wrote its stele. In Qianlong 5 it received the title "Manifest Spirit, Abundant Blessing." The Jade Spring Mountain shrine received "Blessing Relief, Merciful Protection" in year 9. The Kunming Lake shrine—once the Broad Moisture Spirit Rain Temple—was titled "Peaceful Blessing, Universal Relief," and in Jiaqing gained "Abundant Blessing, Broad Generation." During drought in the capital region the emperor prayed in person at the Black Dragon Pool. In Qianlong 46 it was titled "Manifest Spirit, Broad Relief." Under Jiaqing it entered the state canon; a minister without portfolio was sent to the Huiji Shrine. Inside Qichun Garden a River God Temple honored Tianhou, the Dragon Spirit, and the River God—spring and autumn—with a Yuanmingyuan minister presiding. Rite and offerings matched the Capital City-God Temple.
75
其祀之無定時、定所，及有司以時專祭者，后土司工之神，順治初制，凡大興作，因其方築左右壇，建采棚，遣官往祭，用少牢餅果。 若大工迎吻，祭琉璃窯神暨各門神，如祭司工禮。 咸豐間，錫號圓明園春雨軒司工神曰昭休敷禧真君，土母曰夫人。 命內府大臣春、秋奉祀。 司機神，順治季年設織造局，始行祭告，禮部長官主之。 司倉神，通州三倉，舊惟西倉有祠。 京內七倉，惟右翼興平倉有祠，雍正間重葺。 繇是左翼置廟海運倉。 京外五倉，置廟儲濟倉，並立神位。 倉場侍郎承祭，用少牢、果品，倉監督陪祀，二跪六拜。 諸祭將事以黎明，與祭者咸朝服，此其大凡也。 至特旨建祠京師者，具見後簡。
For rites without fixed season or shrine, and for local officers' scheduled offerings alone: Queen Earth and the Minister of Works—in early Shunzhi, major construction called for altars on either side of the site, colored booths, and an officer with xiao lao and pastry. When major works reached the ridge-ornament ceremony, the glazed-kiln and gate spirits were honored as for the Minister of Works. Under Xianfeng the Yuanmingyuan Chunyu Pavilion Works Spirit was titled Manifest Rest, Spreading Joy True Lord; the Earth Mother, Lady. Inner Palace ministers were charged with spring and autumn worship. The Loom Spirit—when the Weaving Bureau was founded late in Shunzhi—received inaugural sacrifice under the Board of Rites chief. The Granary Spirit: of Tongzhou's three granaries, only the West Granary once had a shrine. Of the seven granaries within the capital, only the Right Wing Xingping Granary possessed a shrine; it was rebuilt under Yongzheng. Thereafter the Left Wing erected a temple at the Sea Transport Granary. Among the five granaries outside the capital, a temple was set up at the Store-and-Relief Granary, with spirit tablets installed. The Vice-Minister of Granaries presided, offering xiao lao and fruit; the granary superintendent assisted—two kneelings and six prostrations. Sacrifices began at dawn; all participants wore court dress—such, in broad outline, was the practice. Shrines erected in the capital by special imperial order are catalogued in the appendix below.
76
若夫直省御災捍患有功德於民者，則錫封號，建專祠，所在有司秩祀如典。
Provincial figures who had shielded the people from disaster and rendered meritorious service received posthumous titles and dedicated shrines; local officials maintained scheduled worship as prescribed.
77
世祖朝，宿遷祀河神宋謝緒。
Under Shunzhi, Suqian honored the River God Song Xie Xu of the Song.
78
聖祖朝，成都祀諸葛亮； 福建暨各省祀天后宋林氏女。
Under Kangxi, Chengdu honored Zhuge Liang; Fujian and the other provinces honored Tianhou, the Lady Lin of Song.
79
世宗朝，各省祀猛將軍元劉承忠。 先是直隸總督李維鈞奏：「蝗災，土人禱猛將軍廟，患輒除。」 於是下各省立廟祀。 已，兩江總督查弼納亦言：「猛將軍廟祀所在無蝗害，無廟處皆為災。」 被訶責。 詔言：「水旱蝗災，疆吏當修省，勿專事祈禱。」 錢塘祀伍員，封英衛公； 臨安祀錢鏐，封誠應王； 蕭山祀宋張夏，封靜安公； 紹興祀明知府湯紹忠，封寧江伯，後司事莫龍附焉； 汶上祀明尚書宋禮，封寧漕公，老人白英封永濟神附焉； 灌縣祀秦蜀守李冰，封敷澤興濟通裕王，子二郎，為承績廣惠英顯王； 德清祀元戴繼元，封保濟顯佑侯； 徐聞祀故水師副將江啟龍，封英佑驍騎將軍，後附祀張瑜，錫號「襄靖普佑」； 江南山陽祀唐許遠，封威靈顯佑王； 浮梁祀張巡，錫號「顯佑安瀾」。
Under Yongzheng, the provinces honored the Fierce General Liu Chengzhong of Yuan. Earlier, Zhili Governor-General Li Weijun reported: "During a locust plague, local people prayed at the Fierce General Temple and the infestation vanished. An imperial order then went out directing every province to build temples and offer worship. Later Liangjiang Governor-General Zha Bingna argued: "Places that maintained the Fierce General Temple escaped locust damage; those without shrines suffered. He was sharply rebuked. An edict declared: "In flood, drought, and locust crises, border officials must examine their own conduct—not lean solely on prayer. Qiantang honored Wu Yuan, titled Heroic Guardian Duke; Lin'an honored Qian Liu, titled Sincere Response King; Xiaoshan honored the Song official Zhang Xia, titled Tranquil Peace Duke; Shaoxing honored the Ming prefect Tang Shaozhong, titled Tranquil River Earl; the steward Mo Long was later added; Wenshang honored the Ming minister Song Li, titled Tranquil Transport Duke; the elder Bai Ying, titled Eternal Relief Spirit, was adjoined; Guanxian honored Li Bing, Qin governor of Shu, titled Spread Moisture, Prosper Relief, Comprehensive Abundance King; his son Erlang was titled Successor Merit, Broad Grace, Heroic Manifestation King; Deqing honored the Yuan official Dai Jiyuan, titled Protect Relief, Manifest Aid Marquis; Xuwen honored the late naval vice-commander Jiang Qilong, titled Heroic Aid, Valiant Cavalry General; Zhang Yu was later added, titled Aid in Tranquility, Universal Protection; Shanyang in Jiangnan honored the Tang official Xu Yuan, titled Awesome Spirit, Manifest Aid King; Fuliang honored Zhang Xun, titled Manifest Aid, Calming the Waters.
80
高宗朝，陳留祀河神守才，後建廟江南，曰靈佑觀； 清河祀明張襄，封彰靈衛漕將軍； 廣西祀蜀將武當，封顯佑英濟廣福王； 濱河各縣祀故河督硃之錫，封助順永寧侯。
Under Qianlong, Chenliu honored the River God Shoucai; a temple was later built in Jiangnan as the Lingyou Abbey; Qinghe honored the Ming official Zhang Xiang, titled Manifest Spirit, Guard Transport General; Guangxi honored the Shu general Wudang, titled Manifest Aid, Heroic Relief, Broad Blessing King; River-bank counties honored the late Yellow River director Zhu Zhixi, titled Aid in Accord, Eternal Tranquility Marquis.
81
仁宗朝，追封天后父積慶公，母曰夫人； 永綏鎮筸祀宋楊灝，封宣威助順靖遠侯； 蕪湖祀蜀漢孫夫人； 曹縣祀張桓侯飛、趙將軍雲； 江南山陽祀湖神譚氏，封昭靈顯佑水府都君； 南昌祀旌陽令許遜，封靈感普濟神； 直省祀純陽演正警化孚佑帝君唐呂岩； 仁和祀孚順侯宋蔣崇仁，弟孚惠侯崇義、孚佑侯崇信； 會稽祀漢曹娥，封福應夫人； 慈谿祀天井潭神宋劉揚祖； 義烏祀明漕運總管陳道興； 都昌左蠡鎮祀元將軍長興； 湖州、蘇州祀太湖神明王天英； 高郵祀露筋祠神； 淮揚運河廳祀康澤靈應侯宋耿裕德； 漢城祀竇孝婦； 錢塘祀金華將軍五代曹杲。
Under Jiaqing, Tianhou's father was posthumously titled Duke of Accumulated Blessing and her mother Lady; Yongshui Zhengan honored the Song official Yang Hao, titled Proclaiming Authority, Aid in Accord, Pacifying the Frontier Marquis; Wuhu honored Lady Sun of Shu-Han; Caoxian honored Zhang Fei, Marquis Huan, and General Zhao Yun; Shanyang in Jiangnan honored the Lake Spirit Tan, titled Bright Spirit, Manifest Aid Water-Palace Lord; Nanchang honored Xu Xun, magistrate of Jingyang, titled Responsive Spirit, Universal Relief God; The provinces honored Emperor Lord Chunyang, True Practice, Warning Transformation, Fu-you—the Tang immortal Lu Yan; Renhe honored Fu-shun Marquis Jiang Chongren of Song; his brothers Fu-hui Marquis Chongyi and Fu-you Marquis Chongxin; Kuaiji honored Cao E of Han, titled Blessing Response Lady; Cixi honored the Tianjing Pool Spirit, Liu Yangzu of Song; Yiwu honored the Ming canal transport chief Chen Daoxing; Zuoli in Duchang honored the Yuan general Changxing; Huzhou and Suzhou honored the Lake God Bright King Tian Ying; Gaoyou honored the Spirit of the Lu-jin Shrine; The Huaiyang Canal Office honored Kang-ze, Responsive Spirit Marquis—Geng Yude of Song; Hancheng honored Dou the Filial Wife; Qiantang honored Cao Gao, Jinhua General of the Five Dynasties.
82
宣宗朝，翁源祀元詹姓三神，並封侯。 建德祀故知府王光鼎； 浙江新城祀宣靈王周雄； 黔陽祀殉難知縣周文煜； 鄞縣祀濱江靈廟神宋晁說之，封孚惠侯； 白鶴山廟神唐任侗； 茅山廟神張仁皓； 長沙祀元李育萬，封廣濟李真人； 莆田祀宋長樂錢氏室女； 蕭山祀江塘神元楊伯遠妻王氏； 又祀唐董戈管、張實、張耀、張聖，宋盧萬，故知縣賈國楨、姚文熊； 浙江祀太湖神晉張賁； 鄒溪廟神宋裴肅； 仁和祀宋施全為興福廟神； 奉化祀元馬稱德為進林廟神； 滕縣祀明馮克利為三界廟神； 慈谿祀漢張竟暨子齊芳； 杭州祀靈感廣大觀音大士，加封慈濟； 郫縣祀古蜀王杜宇，開明； 綿州祀漢蔣琬； 新寧祀宋陳仲真； 欽州祀故副將景懋； 永定河、張秋鎮並祀九龍陳將軍； 福建歸化祀福順夫人莘氏。
Under Daoguang, Wengyuan honored three spirits of the Zhan clan of Yuan—all ennobled as marquises. Jiande honored the late prefect Wang Guangding; Xincheng in Zhejiang honored Bright Spirit King Zhou Xiong; Qianyang honored the martyred magistrate Zhou Wenchen; Yin County honored the Riverside Spirit Temple deity Chao Shuozhi of Song, titled Fu-hui Marquis; the Baihe Mountain Temple Spirit, Ren Tong of Tang; the Maoshan Temple Spirit Zhang Renhao; Changsha honored Li Yuwan of Yuan, titled Broad Relief Li True Lord; Putian honored the maiden of the Qian clan of Changle in Song; Xiaoshan honored the River-Dike Spirit, Wang, wife of Yang Boyuan of Yuan; Also honored Dong Ge Guan, Zhang Shi, Zhang Yao, and Zhang Sheng of Tang; Lu Wan of Song; and the late magistrates Jia Guozhen and Yao Wenxiong; Zhejiang honored the Tai Lake Spirit Zhang Ben of Jin; the Zouxi Temple Spirit Pei Su of Song; Renhe honored Shi Quan of Song as the Xingfu Temple Spirit; Fenghua honored Ma Chengde of Yuan as the Jinlin Temple Spirit; Teng County honored Feng Keli of Ming as the Sanjie Temple Spirit; Cixi honored Zhang Jing of Han and his son Qi Fang; Hangzhou honored the Responsive, Vast Guanyin Bodhisattva, further titled Compassionate Relief; Pi County honored the ancient Shu kings Du Yu and Kaiming; Mianzhou honored Jiang Wan of Han; Xinning honored Chen Zhongzhen of Song; Qinzhou honored the late vice-general Jing Mao; The Yongding River and Zhangqiu Town both honored General Chen of the Nine Dragons; Guihua in Fujian honored Lady Fu-shun of the Shen clan.
83
文宗朝，臨清、東昌、河南正陽關並祀金龍四大王，靖遠、鎮遠、綏遠三侯，俱晉王爵； 永城祀觀音大士、孚佑帝君； 潮陽及江南高堰祀顯佑安南神； 潮陽祀威顯靈佑王； 廣東祀明石康令羅神； 長沙祀晉陶淡暨侄烜，並號陶真人； 桂平祀孚應惠濟王宋甘佃； 連江祀崇福昭惠慈濟夫人唐陳昌女，孚濟將軍黃助暨弟昭遠將軍； 會稽祀迴向廟神漢陳德道； 杭州、嘉興、湯陰、武昌並祀宋岳飛； 三水祀玄壇正一真神； 靈山祀明硃將軍統鑒； 潮州祀安濟王漢王伉； 奉化祀漢陳鴻； 歸善祀明王守仁、後唐何澤、元譚道； 歙縣祀唐汪華，陳程靈洗暨子文季； 嚴州祀孚惠王唐邵仁祥； 鎮洋祀元忠正王李祿、宋忠惠侯楊滋； 壽寧祀懿政天仙馬氏女； 全州祀無量壽佛唐周全真，威信侯柴崇泆； 攸縣祀唐杉仙真人陳皎； 淳安祀吳山陰侯賀齊； 宜章祀唐武陵侯黃師浩； 四會祀宋阮大師子郁、梁化師慈能； 南雄祀聖化夫人練氏； 淮安祀周王子晉； 封普惠祖師。
Under Xianfeng, Linqing, Dongchang, and Zhengyang Pass in Henan all honored the Four Great Kings of the Golden Dragon and the three marquises Jingyuan, Zhenyuan, and Suiyuan—all ennobled as kings of Jin; Yongcheng honored Guanyin Bodhisattva and Emperor Lord Fu-you; Chaoyang and Gaoyan in Jiangnan honored the Manifest Aid, Pacifying the South Spirit; Chaoyang honored the Awesome Manifestation, Spirit Aid King; Guangdong honored the Spirit of Magistrate Luo of Shikang in Ming; Changsha honored Tao Dan of Jin and his nephew Xuan, both known as Tao True Lord; Guiping honored Fu-ying, Graceful Relief King—Gan Tian of Song; Lianjiang honored Lady Chongfu, Bright Grace, Compassionate Relief—daughter of Chen Chang of Tang; General Fu-ji Huang Zhu and his brother General Zhaoyuan; Kuaiji honored the Huixiang Temple Spirit Chen Dedao of Han; Hangzhou, Jiaxing, Tangyin, and Wuchang all honored Yue Fei of Song; Sanshui honored Xuantan, True One True Spirit; Lingshan honored General Zhu Tongjian of Ming; Chaozhou honored Pacifying Relief King Wang Kang of Han; Fenghua honored Chen Hong of Han; Guishan honored Wang Shouren of Ming, He Ze of Later Tang, and Tan Dao of Yuan; She County honored Wang Hua of Tang; Cheng Lingxi of Chen and his son Wenji; Yanzhou honored Fu-hui King Shao Renxiang of Tang; Zhenyang honored Loyal Upright King Li Lu of Yuan and Loyal Grace Marquis Yang Zi of Song; Shouning honored the Virtuous Governance Heavenly Immortal, a maiden of the Ma clan; Quanzhou honored Amitabha Buddha—Zhou Quanzhen of Tang—and Prestige Faith Marquis Chai Chongyi; You County honored Cedar Immortal True Lord Chen Jiao of Tang; Chun'an honored He Qi, Marquis of Shanyin in Wu; Yizhang honored Huang Shihao, Marquis of Wuling in Tang; Sihui honored Yu, son of Master Ruan of Song, and Ci Neng, master of Cihua in Liang; Nanxiong honored Lady Shenghua of the Lian clan; Huai'an honored Prince Zi Jin of Zhou; He was titled Universal Benevolence Patriarch.
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穆宗朝，加金龍四大王封號至四十字，廟祀封丘、臨清、張秋鎮、六塘河； 封故河督栗毓美誠孚栗大王，附祀鄆城神廟； 廣東祀大鑒禪師盧惠能，靈通侍者陳道明； 寶山祀故知縣胡仁濟； 廣州祀唐陳四公、五公； 廣豐祀明太保胡德濟； 瀏陽祀宋指揮溫康孟； 襄垣祀昭澤王唐焦姓神； 山陰祀元楊興嗣； 福建永安祀唐田王李肅； 廣東祀石龍太夫人馮洗氏，錫號「慈佑夫人」； 上饒祀鷹武將軍唐李德勝； 善化祀朗公普濟真君唐邱姓神，明李真人潤濟； 羅定祀殉難州同金芳，封護國神； 貴州祀唐南霽雲； 會昌祀晉賴公神； 新會祀宋戴存仁； 上虞祀顯應侯宋陳賢，封護國潮神； 張秋鎮祀明楊四將軍，故河督黎世序，封孚惠河神； 長沙祀周真人福壽，瞿真人餐岑； 溫州祀唐楊精義； 陽曲祀晉大夫竇犨； 孟縣祀晉趙武； 上虞祀唐桑憲保，封桑王神； 濱河祀故祥河同知王仁福，封將軍； 南安祀宋廣澤尊王郭忠； 棲霞祀元邱真人處機； 麻城祀五腦山土主神張瑞； 高要祀太保神宋盧僧； 邵陽祀唐鄭洞天； 黔陽祀唐孝子劉三將軍； 江都祀漢杜女仙暨康女仙紫霞； 平江祀唐楊孝仙耀庭。
Under Tongzhi the Four Great Kings of the Golden Dragon received titles of forty characters; shrines were maintained at Fengqiu, Linqing, Zhangqiu Town, and Liutang River; The late Yellow River director Li Yumei was titled Sincere Fu Li Great King and added to worship at the Yuncheng Spirit Temple; Guangdong honored Great Mirror Chan Master Lu Huineng and his Lingtong attendant Chen Daoming; Baoshan honored the late magistrate Hu Renji; Guangzhou honored Chen the Fourth Duke and the Fifth Duke of Tang; Guangfeng honored Grand Guardian Hu Deji of Ming; Liuyang honored Commander Wen Kangmeng of Song; Xiangyuan honored Bright Marsh King—the Spirit of the Jiao clan in Tang; Shanyin honored Yang Xingsi of Yuan; Yong'an in Fujian honored Field King Li Su of Tang; Guangdong honored Grand Lady Feng Xishi of Shilong, titled Compassionate Aid Lady; Shangrao honored Eagle Martial General Li Desheng of Tang; Shanhua honored Bright Duke Universal Relief True Lord—the Spirit of the Qiu clan in Tang—and Li True Lord Runji of Ming; Luoding honored the martyred sub-prefect Jin Fang, titled Protect-the-State Spirit; Guizhou honored Nan Jiyun of Tang; Huichang honored Lord Lai Spirit of Jin; Xinhui honored Dai Cunren of Song; Shangyu honored Manifest Response Marquis Chen Xian of Song, titled Protect-the-State Tide Spirit; Zhangqiu Town honored the Fourth General Yang of Ming and the late Yellow River director Li Shixu, titled Fu-hui River Spirit; Changsha honored True Lord Fushou of Zhou and True Lord Canqun of Qu; Wenzhou honored Yang Jingyi of Tang; Yangqu honored Grandee Dou Chao of Jin; Meng County honored Zhao Wu of Jin; Shangyu honored Sang Xianbao of Tang, titled Mulberry King Spirit; Binhe honored the late Xiang River sub-prefect Wang Renfu, titled General; Nan'an honored Broad Marsh Honored King Guo Zhong of Song; Qixia honored Qiu True Lord Chuji of Yuan; Macheng honored Zhang Rui, Local Lord Spirit of Wunao Mountain; Gaoyao honored Grand Guardian Spirit Lu Seng of Song; Shaoyang honored Zheng Dongtian of Tang; Qianyang honored the Third General Liu, Filial Son of Tang; Jiangdu honored the Maiden Immortal Du of Han and the Maiden Immortal Zixia of Kang; Pingjiang honored Yang the Filial Immortal Yaoting of Tang.
85
德宗朝，甌寧祀三聖夫人； 福建祀白玉蟾真人葛長庚； 增城祀賓公佛； 上杭祀黃仙師、幸仙師； 介休祀空王古佛田志超； 雙流祀僧大朗； 廣德祀漢張渤； 項城祀傅宗龍； 寧武祀明周遇吉； 封丘祀漢百里嵩； 長樂祀唐郭子儀； 長沙祀雷萬春； 交城祀晉大夫狐突； 潞城祀唐李靖； 臨海祀唐林洪； 雲陽祀張飛； 廣西祀漢馬援，明王守仁。
Under Guangxu, Ouning honored the Three Sages Lady; Fujian honored White Jade Toad True Lord Ge Changgeng; Zengcheng honored Guest Duke Buddha; Shanghang honored Master Huang the Immortal and Master Xing the Immortal; Jiexiu honored Empty King Ancient Buddha Tian Zhichao; Shuangliu honored the monk Dalang; Guangde honored Zhang Bo of Han; Xiangcheng honored Fu Zonglong; Ningwu honored Zhou Yuji of Ming; Fengqiu honored Baili Song of Han; Changle honored Guo Ziyi of Tang; Changsha honored Lei Wanchun; Jiaocheng honored Grandee Hu Tu of Jin; Lucheng honored Li Jing of Tang; Linhai honored Lin Hong of Tang; Yunyang honored Zhang Fei; Guangxi honored Ma Yuan of Han and Wang Shouren of Ming.
86
光緒二十七年，兩宮西狩，迴鑾，御舟濟河，波濤不驚，特加大王、將軍諸封號。 凡予祀皆有封號，不悉紀，紀其著者。 或前朝已封，今復加號，或當代始封，後屢加號，則悉略之。 定例，封號至四十字不復加，間有之，非常制，止金龍四大王四十字外加號錫祜，天后加至六十字，復錫以嘉佑云。
In Guangxu 27, after the two empress dowagers' flight west and their return to the capital, the imperial boat crossed the river unperturbed by the waves; titles of Great Kings and Generals were specially extended. All figures admitted to official worship received posthumous titles; not every case is recorded here—only the notable ones. Cases where an earlier dynasty had already bestowed titles later augmented, or where titles granted in the present reign were repeatedly extended, are all passed over. By rule, titles stopped at forty characters; exceptions were rare. Only the Four Great Kings of the Golden Dragon received Bestow Blessings beyond forty characters, and Tianhou's title reached sixty, further augmented with Jia-you.
87
五祀，初循舊制，每歲暮合祭太廟西廡下。 順治八年定制，歲孟春宮門外祭司戶神，孟夏大庖前祭司灶神，季夏太和殿階祭中霤神，孟秋午門西祭司門神，孟冬大庖井前祭司井神，中霤門、午門二祀，太常寺掌之，戶、灶、井三祀，內務府掌之，於是始分祭，旋復故。 逮聖祖釐祀典，再罷之，並停專祀。 惟十二月二十三日，宮中祀灶以為常。
The Five Sacrifices: at first the old practice was kept—a joint offering each year-end beneath the west side hall of the Imperial Ancestral Temple. In Shunzhi 8 fixed regulations divided the rites: in early spring the Door Spirit outside the palace gate; in early summer the Kitchen Spirit before the great kitchen; in late summer the Central Eaves Spirit on the steps of the Hall of Supreme Harmony; in early autumn the Gate Spirit west of the Meridian Gate; in early winter the Well Spirit before the great kitchen well. The Court of Imperial Sacrifices managed the Central Eaves and Gate offerings; the Imperial Household Department managed the Door, Kitchen, and Well. Separate observances began—and were soon abandoned. When Kangxi reformed the ritual canon, he abolished them again and ended their separate observances altogether. Only the palace sacrifice to the Kitchen Spirit on the twenty-third of the twelfth month remained as custom.
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八蜡之祭，清初關外舉行，廟建南門內，春、秋設壇望祭。 世祖入關，猶踵行之。 乾隆十年，詔罷蜡祭。 時廷臣猶力請行古蜡祭，高宗諭曰：「大蜡之禮，昉自伊耆，三代因之，古制夐遠，傳注參錯。 八蜡配以昆蟲，後儒謂害稼不當祭。 月令：『祈年於天宗。』 蜡祭也。 注云『日、月、星、辰』，則所主又非八神。 至謂合聚萬物而索饗之，神多位益難定。 蠟與臘冠服各殊，或謂臘即蠟，或謂蠟而後臘。 自漢臘而不蠟，魏、晉以降，廢置無恆。 或溺五行家言，甚至天帝、人帝及龍、麟、硃鳥，為座百九十二，議者謂失禮。 蘇軾曰：『迎貓則為貓屍，迎虎則為虎屍，近俳優所為。』 是其跡久類於戲也，是以元、明廢止不行。 況蜡祭諸神，如先嗇、司嗇、日、月、星、辰、山、林、川、澤，祀之各壇廟，民間報賽，亦借蜡祭聯歡井閭。 但各隨其風尚，初不責以儀文，其悉罷之。」 自是無復蜡祭矣。
The Eight La rite was observed in the Qing beyond the pass; a shrine inside the South Gate served spring and autumn distant offerings at an outdoor altar. After Shunzhi entered China proper, the practice continued. In Qianlong 10 an edict abolished the La rite. Still petitioning for the ancient La rite, court ministers received Qianlong's reply: "The great La ceremony began with Yixu and was continued through the Three Dynasties; the old forms lie far off, and the transmitted glosses contradict one another. The Eight La included insects among the offerings—later scholars argued that pests deserving the harvest ought not be worshipped. The Monthly Ordinances: 'Pray for the year's harvest at the Heavenly Ancestor.' —this is the La sacrifice. The annotation reads 'sun, moon, stars, and constellations'—so the principal deities are not the Eight Spirits at all. To say that all things are gathered and a feast demanded of them is worse still—the spirits are many, and their ranks impossible to fix. The wax rite and the twelfth-month rite differ in caps and robes; some hold the twelfth month is the wax rite, others that wax precedes the twelfth month. From Han onward the twelfth-month rite survived without the wax rite; from Wei and Jin downward, abolition and restoration followed no steady course. Some drowned in Five Phases doctrine, seating as many as one hundred ninety-two figures—Heavenly Emperor, Human Emperor, dragon, qilin, and vermilion bird—critics called it a breach of rite. Su Shi said: 'If you welcome the cat you get a cat corpse; if you welcome the tiger you get a tiger corpse—it resembles what players do.' Such conduct had long resembled play, hence Yuan and Ming abolished it and did not perform it. Moreover the spirits of the La rite—First Reaper, Reaper Official, sun, moon, stars, constellations, mountains, forests, rivers, and marshes—each has its own altar or temple; popular thanksgiving also borrowed the La rite for communal festivity in the lanes. But each follows local custom and was never bound to formal ritual—abolish them all." From then on there was no La sacrifice again.
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祭厲明制，自京師訖郡、縣，皆祭厲壇。 清初建都盛京，厲壇建地載門外。 自世祖入關後，京師祭厲無聞焉。 唯直省城隍合祀神祇壇，月朔、望有司詣廟上香，二跪六拜，暘雨愆期則禱。 復以城隍主厲壇祀。
Sacrifice to wandering spirits was a Ming institution; from the capital down to prefectures and counties, all maintained Wandering Spirit altars. In early Qing the capital was established at Shengjing; the Wandering Spirit altar stood outside the Dizai Gate. After Shunzhi entered China proper, the capital's Wandering Spirit sacrifice was heard of no more. Only in the direct provinces, at the City God joint-worship Spirit Altar, officials offered incense on the first and fifteenth of each month with two kneelings and six prostrations; when drought or rain fell out of season they prayed. The City God was again made master of the Wandering Spirit altar.
90
順治初，直省府、州、縣設壇城北郊，歲以清明日、七月十五日、十月朔日，用羊三、豕三、米飯三石、香燭、酒醴、楮帛祭本境無祀鬼神。 府曰郡厲，縣曰邑厲。 先期備祭物，有司詣城隍廟以祭厲告。 屆日設燎爐壇南，奉城隍神位安壇正中。 詣神位前跪，三上香，行禮用三拜。 送燎，奠三爵，退，神位復初。
Early in Shunzhi, direct-province prefectures, departments, and counties set up altars in the northern suburbs; each year on Qingming, the fifteenth of the seventh month, and the first of the tenth month they sacrificed with three sheep, three pigs, three shi of rice, incense, candles, wine, and silks to spirits within the jurisdiction who lacked worship. In a prefecture it was called Commandery Wandering; in a county, District Wandering. Sacrificial items were prepared in advance; officials went to the City God temple to announce the Wandering Spirit rite. On the appointed day a brazier was set south of the altar and the City God spirit tablet placed at its center. Before the spirit tablet they knelt, offered incense three times, and performed three prostrations. The brazier was sent off, three libations poured, they withdrew, and the spirit tablet was restored to its place.