Volume 85 Treatises 60: Rites 4, Ji Lisi

志六十

Treatise 60

禮四（吉禮四）

Rites 4 ( Auspicious Rites 4)

堂子祭天坤寧宮祀神令節設供求福祀神奉先殿壽皇殿

Worship of Heaven at the Tangzi; spirit worship at the Palace of Earthly Tranquility; festival offerings; prayers for blessings; offerings to the spirits; the Hall of Ancestors; the Hall of Imperial Longevity

安佑宮綏成殿附滿洲跳神儀古

The Palace of Tranquil Succor and the Hall of Lasting Completion; with an appendix on the ancient Manchu spirit-dance ritual

堂子祭天清初起自遼瀋，有設桿祭天禮。又於靜室總祀社稷諸神祇，名曰堂子。建築城東內治門外，即古明堂會祀群神之義。世祖既定鼎燕京，沿國俗，度地長安左門外，仍建堂子。正中為饗殿，五楹，南鄉，匯祀群神，上覆黃琉璃。前為拜天圜殿，北鄉。中設神桿石座，稍後，兩翼分設各六行，行各六重，皇子列第一重，次親王、郡王、貝勒、貝子、公，各按行序，均北鄉。東南為上神殿，三楹，南鄉。祭禮不一，而以元旦拜天、出征凱旋為重，皆帝所躬祭。其餘月祭、桿祭、浴佛祭、馬祭，則率遣所司。崇德建元，定制，歲元旦，帝率親王、籓王迄副都統行禮。尋限貝勒止，已復限郡王止，並遣護衛往掛紙帛。

Worship of Heaven at the Tangzi: in the early Qing the practice came from Liaodong and Shenyang, where poles were erected for the worship of Heaven. They also worshipped the gods of soil and grain and other deities together in a quiet chamber, which they called the Tangzi. The hall was built outside the Inner Governance Gate on the east side of the city, in keeping with the ancient idea of the Bright Hall as a place where all the gods were worshipped together. Once the Shizu Emperor had made Yanjing the capital, he followed national custom, chose a site outside the Left Gate of Eternal Peace, and built a new Tangzi there. At the center stood the offering hall, five bays wide and facing south, where all the spirits were worshipped together; its roof was covered with yellow glazed tiles. In front stood the circular hall for worshipping Heaven, facing north. A stone pedestal for the spirit pole stood in the center; slightly behind it, on both wings, six rows were laid out, each row with six tiers. Imperial sons occupied the first tier, followed in order by princes of the first rank, princes of the second rank, beile, beizi, and dukes, each in his proper row, all facing north. To the southeast stood the Upper Spirit Hall, three bays wide and facing south. The sacrificial rites varied, but worship of Heaven on New Year's Day and upon a victorious return from campaign were the most important, and the emperor performed all of these in person. The monthly sacrifices, pole sacrifices, Buddha-bathing sacrifices, and horse sacrifices were generally delegated to the appropriate offices. When the Chongde reign was inaugurated, regulations were fixed so that on New Year's Day each year the emperor would lead princes of the first rank, feudatory princes, and officials down to deputy lieutenant-generals in performing the rite. Soon participation was limited to ranks no lower than beile; later it was limited to princes of the second rank and above, and bodyguards were sent to hang the paper and silk offerings.

凡親祭，前期十二月二十六日，內府官赴坤寧宮請朝祭、夕祭神位，安奉神輿，內監舁行。前引御仗八、鐙四，司俎官六人，掌儀司一人，侍衛十人，導至饗殿供奉。朝夕獻香如儀。故事，神位所懸紙帛，月終積貯盛以囊，除夕送堂子，與淨紙、神桿等同焚。時內府大臣率長史、護衛掛新紙帛各二十有七。昧爽，帝乘輿出宮，陪祀王公等隨行。至堂子內門降，入中門，詣圜殿就拜位，南鄉，率群臣行三跪九叩禮。畢，迴鑾。翼日，奉神位還宮。康熙十一年，詔元旦拜堂子禮宜明備，用鳴贊官。明年，罷漢官與祭。二十九年，諭令皇子隨行禮，內府大臣圜殿進楮帛畢，次進皇太子楮帛。

Whenever the emperor sacrificed in person, on the twenty-sixth day of the twelfth month beforehand officials of the Imperial Household went to the Palace of Earthly Tranquility to fetch the morning- and evening-sacrifice spirit tablets, placed them on the spirit palanquin, and eunuchs bore them in procession. Eight imperial insignia and four stirrups went ahead; six meat-offering officials, one master of ceremonies from the Directorate of Ceremonial, and ten bodyguards escorted the tablets to the offering hall and installed them there. Incense was offered morning and evening according to the prescribed rite. By custom, the paper and silk hung on the spirit tablets were gathered at the end of each month, stored in bags, and on New Year's Eve sent to the Tangzi to be burned together with pure paper and the spirit poles. At that time a minister of the Imperial Household led the chief steward and bodyguards in hanging twenty-seven new sheets of paper and silk. At daybreak the emperor left the palace in his palanquin, accompanied by the princes and dukes who shared in the sacrifice. At the Tangzi he alighted at the inner gate, entered through the central gate, went to the circular hall and took his place for obeisance facing south, then led the ministers in three kneelings and nine prostrations. When the rite was finished, he returned to the palace. The next day the spirit tablets were escorted back to the palace. In the eleventh year of the Kangxi reign, an edict ordered that the New Year's Day worship at the Tangzi be conducted with full clarity and that chanting masters be employed. The following year Han officials were excluded from the sacrifice. In the twenty-ninth year an edict required imperial sons to take part in the rite; after the minister of the Imperial Household had presented paper and silk in the circular hall, the crown prince presented his.

月祭，歲正月初旬諏吉，餘月朔日。司俎二人，就杉柱上掛紙帛數等。元旦，案陳時食盤一、醴酒盞。司香上香，內監執三弦、琵琶，坐甬道西，守堂子人持拍板坐其東。司祝進跪，司香授盞，司祝受之，獻酒。奏神弦，鳴拍板，拊掌應節。凡六獻，皆讚歌「鄂囉羅」，守堂子人亦歌。獻畢，一叩，興，合掌致敬。弦、板止，司祝執神刀進，奏弦、拍板如初。司祝一叩，興，司俎讚歌「鄂囉羅」，眾和歌。司祝舉神刀誦神歌曰：「上天之子，紐歡台吉，武篤本貝子，某年生小子，某年生小子，今敬祝者，豐於首而仔於肩，衛於後而護於前。畀以嘉祥兮，齒其兒而發其黃兮，偕老而成雙兮，年其增而歲其長兮，根其固而神其康兮。神兮貺我，神兮佑我，永我年而壽我兮。」凡三禱，如前儀，誦贊者九。司祝跪，一叩，興，誦贊三。弦、板止，復跪，一叩，興，合掌退。

The monthly sacrifice was held on an auspicious day in the first ten-day period of the first month, and on the first day of each month thereafter. Two meat-offering officials hung the prescribed number of paper and silk offerings on the fir posts. On New Year's Day one plate of seasonal food and one cup of sweet wine were set on the table. The incense officer offered incense; eunuchs with the three-stringed lute and pipa sat west of the corridor, while the Tangzi custodians with clappers sat to the east. The prayer officer advanced and knelt; the incense officer handed him the cup, which he received and used to present the wine. The spirit strings were played, clappers sounded, and palms were clapped in time with the music. For all six presentations they chanted the song "Eluola," and the Tangzi custodians sang as well. When the presentations were finished, they kowtowed once, rose, and joined their palms in salutation. The strings and clappers fell silent; the prayer officer advanced with the spirit knife, and the strings and clappers resumed as before. The prayer officer kowtowed once and rose; the meat-offering official led the chant of "Eluola," and all joined in. The prayer officer raised the spirit knife and recited the spirit song: "Son of Heaven above, Niuhuan Taigi, Wuduben Beizi—a lad born in such-and-such a year, a lad born in such-and-such a year—now in reverent prayer: may he be full at the head and sturdy at the shoulder, guarded from behind and protected before. Grant him auspicious blessings; let his children teethe and his hair turn gold; let husband and wife grow old together; let his years and days increase; let his roots be firm and his spirit sound. O spirit, bestow upon me; O spirit, protect me; prolong my years and grant me long life." There were three prayers in all, following the preceding rite, with nine recitations of praise. The prayer officer knelt, kowtowed once, rose, and recited praise three times. The strings and clappers fell silent; he knelt again, kowtowed once, rose, joined his palms, and withdrew.

立桿大祭，歲春、秋二季月朔，或二、四、八、十月上旬諏吉行，桿木以松，長三丈，圍徑五寸。先一月，所司往延慶州屬采斫，樹梢留枝葉九層，架為桿，齎至堂子。前期一日，樹之石座。崇德初，定親王、郡王、貝勒祭三桿，貝子、鎮國、輔國公二，鎮國、輔國將軍一。月朔大內致祭，初二日後依次祭，凡祭三桿者，定期內祭其一，過旬祭其二。祀日有數家同者，仍按位為等差，違例多祭與爭先越祭並處罰。後改定大內至入八分公俱祭一桿，將軍不祭。

The great pole-raising sacrifice was held on the first day of the month in spring and autumn, or on an auspicious day in the first ten-day period of the second, fourth, eighth, or tenth month. The pole was of pine, three zhang long and five cun in girth. One month beforehand the responsible office went to the jurisdiction of Yanqing Prefecture to select and fell a tree, leaving nine layers of branches and leaves at the top, fashioned it into a pole, and brought it to the Tangzi. The day before the sacrifice it was set up on the stone pedestal. Early in the Chongde reign it was fixed that princes of the first and second ranks and beile might sacrifice at three poles, beizi and state-supporting and state-assisting dukes at two, and state-supporting and state-assisting generals at one. On the first of the month the inner court performed the sacrifice; from the second day onward others sacrificed in turn. Those entitled to three poles sacrificed at one within the allotted period and at the second after ten days. When several families shared the same sacrifice day, rank still determined precedence; extra sacrifices, or competing to sacrifice out of turn, were all punished. Later the rule was changed so that from the inner court down to dukes of the eighth rank all sacrificed at a single pole; generals did not sacrifice.

屆日，司香豫懸神幔，炕上置漆案，陳碟三。前置棻案，黃磁碗二。圜殿置二棻案，高者陳爐，卑者陳碗，前設采氈。司俎二人赴坤寧宮請佛亭及菩薩、關帝像，舁至堂子。安佛亭於座，像懸幔以三繩，系兩殿神桿間。懸黃幡，掛紙帛，圜殿掛帛亦如之。饗殿北炕案上陳打糕、搓條餑餑盤九，酒盞三，圜殿高案則盤三盞一。每獻，司祝挹碗酒注盞，兩殿祭獻歌禱如前儀。祝辭曰：「上天之子，佛及菩薩，大君先師、三軍之師、關聖帝君，某年生小子，某年生小子，今敬祝者，貫九以盈，具八以呈，九期屆滿，立桿禮行。爰系索繩，爰備粢盛，以祭於神靈。」餘辭同月祭。卒事，司香卷幔、徹像奉入宮。

On the appointed day the incense officer hung the spirit curtain in advance; on the kang stood a lacquered table with three dishes. In front stood a sandalwood table bearing two yellow porcelain bowls. In the circular hall two sandalwood tables were set up: an incense burner on the higher one, bowls on the lower, with colored felt spread in front. Two meat-offering officials went to the Palace of Earthly Tranquility to fetch the Buddha pavilion and the images of the Bodhisattva and Lord Guan, and carried them to the Tangzi. The Buddha pavilion was set on its seat; the images were hung behind curtains from three ropes tied between the spirit poles of the two halls. Yellow banners were hung and paper and silk offerings suspended; the circular hall was draped with silk in the same manner. On the table on the north kang of the offering hall stood nine plates of beaten cake and rolled-strip bread and three wine cups; on the high table in the circular hall, three plates and one cup. At each presentation the prayer officer ladled wine from the bowl into the cup; in both halls the offerings, chants, and prayers followed the same rite as before. The prayer ran: "Son of Heaven above, Buddha and Bodhisattva, the great lord's former teacher, master of the three armies, Lord Guan the Sacred Emperor—a lad born in such-and-such a year, a lad born in such-and-such a year—now in reverent prayer: strung nine to fullness, prepared eight to present; the nine periods fulfilled, the pole-raising rite is performed. Now the ropes are tied, now the grain offerings are prepared, to sacrifice to the spirits." The remainder followed the monthly sacrifice. When the rite was finished, the incense officer rolled up the curtain, removed the images, and escorted them back to the palace.

若帝親祭，殿內敷采席，覆紅氈，甬道布椶薦。屆時乘輿出宮，滿大臣隨扈至堂子街，王公跽俟，興，從之。帝降輿入中門，詣饗殿前東鄉坐，司祝獻酒，舉神刀，禱祝，奏弦、拍板，拊掌，歌「鄂囉羅。」帝入，一跪三叩。圜殿同。畢，升座，賜王公等炕前坐。尚膳正、司俎官進胙糕，尚茶正獻福酒，帝受胙，分賜各王公。禮成，還宮。遇壇、廟齋期或清明節，再涓吉以祀。

When the emperor sacrificed in person, colored mats covered with red felt were spread in the hall, and palm-fiber mats were laid along the corridor. At the appointed time he left the palace in his palanquin; Manchu ministers accompanied him to Tangzi Street; princes and dukes knelt to await him, then rose and followed. The emperor alighted and entered the central gate, went to the offering hall and sat facing east before it; the prayer officer presented wine, raised the spirit knife, and prayed while strings and clappers sounded, palms clapped, and they sang "Eluola." The emperor entered and performed one kneeling and three kowtows. The same was done in the circular hall. When this was finished, he took his seat and granted the princes and dukes places before the kang. The chief steward of the imperial kitchen and the meat-offering officials presented sacrificial meat and cake; the chief steward of tea presented blessed wine; the emperor received the portion and distributed it among the princes and dukes. When the rite was complete, he returned to the palace. If the day fell during the fasting period for altars or temples, or on Qingming, another auspicious day was chosen for the sacrifice.

月朔祀東南隅尚錫神亭，即堂子上神殿也。神曰田苗，神案上盤一、盞一，分陳時食醴酒，司香上香，司俎掛淨紙杉柱上，諸王護衛依次掛之。內管領一人入，除冠服，解帶，跪叩，祝辭曰：「上天之子，尚錫之神，月巳更矣，建始維新，某年生小子，敬備粢盛兮，潔楮並陳。惠我某年生小子，貺以嘉祥兮，畀以康寧。」畢，退。或謂祀明副總兵鄧子龍也，以與太祖有舊誼，故附祀之。

On the first of each month they sacrificed at the Shangxi Spirit Pavilion in the southeast corner—the Upper Spirit Hall of the Tangzi. The spirit was called Tianmiao. On the spirit table stood one plate and one cup, with seasonal food and sweet wine set out separately. The incense officer offered incense; the meat-offering official hung pure paper on the fir post, and princes and bodyguards hung theirs in turn. One inner steward entered, removed his cap and robe, untied his belt, knelt and kowtowed, and prayed: "Son of Heaven above, spirit of Shangxi—the month has turned, the year begun anew—a lad born in such-and-such a year reverently prepares grain offerings and sets forth pure paper. Show favor to this lad born in such-and-such a year; bestow auspicious blessings and grant him peace and health." When he had finished, he withdrew. Some hold that the spirit worshipped was the Ming deputy regional commander Deng Zilong, who was given this appended sacrifice because of his old ties with the Taizu.

四月八日佛誕，祭祀前期，饗殿懸神幔，選覺羅妻正、副贊祀二人為司祝。祭日，不祈報，不宰牲，不理刑名。屆時赴坤寧宮請佛亭及菩薩、關聖像，司俎內監置椴葉餑餑、釀酒、紅蜜於盒以從，至則陳香鐙，獻糕酒，取紅蜜暨諸王供蜜各少許，注黃磁浴池。司祝請佛，浴畢，以新棉承座，還奉佛亭，陳椴葉餑餑九盤，酒盞、香碟各三，並諸王所供餑餑、酒。圜殿亦如之。司香上香，司祝獻酒九巡，餘略如月祭、桿祭。崇德元年，定八旗王、貝勒各一人，依次供獻。厥後唯親王、郡王行之。

On the eighth day of the fourth month, the Buddha's birthday sacrifice: beforehand the spirit curtain was hung in the offering hall, and two Aisin Gioro wives, principal and assistant ritual sponsors, were chosen as prayer officers. On the sacrifice day no prayers for blessing or retribution were offered, no animals were slaughtered, and no criminal cases were heard. At the appointed time they went to the Palace of Earthly Tranquility to fetch the Buddha pavilion and the images of the Bodhisattva and Lord Guan; meat-offering eunuchs carried boxes of linden-leaf bread, fermented wine, and red honey. On arrival incense lamps were set out and cake and wine presented; a little red honey together with a little of each prince's offering was poured into the yellow porcelain bathing basin. The prayer officer invited the Buddha; when the bathing was finished, new cotton was placed to support the seat and the image was returned to the pavilion. Nine plates of linden-leaf bread were set out, with three wine cups and three incense dishes, together with the bread and wine offered by the princes. The same was done in the circular hall. The incense officer offered incense; the prayer officer presented wine in nine rounds; the remainder followed the monthly and pole sacrifices in general. In the first year of the Chongde reign it was fixed that each banner should have one prince or beile offer sacrifice in turn. Thereafter only princes of the first and second ranks performed this duty.

馬祭，歲春、秋季月，為所乘馬祀圜殿。正日，司俎掛紙帛如常數，陳打糕一盤、醴酒一琖，縛馬鬃、尾綠二十對。司香上香，牧牽十馬，色皆白，立甬道下。司祝六獻酒，奏樂如儀。所禱之神同月祭，唯祝辭則易為所乘馬。「敬祝者，撫脊以起兮，引鬣以興兮，嘶風以奮兮，噓霧以行兮，食草以壯兮，齧艾以騰兮。溝穴其弗逾兮，盜賊其無擾兮。神其貺我，神其佑我。」禱訖，取條就香爐薰禱，司俎以授牧長，系之馬尾。是日，馬神室並奉朝祭、夕祭神位，遣內府大臣行禮。朝祭豫懸幔，舁供佛小亭奉炕上，案陳香、酒、食品。司俎進二豕，熟而薦之。司香上香，舉琖授司祝，司祝進跪三獻，歌奏如前。訖，授盞司香，一叩，興，合掌致敬。復跪，祝，一叩，興。取縛馬鬃、尾紅條七十對，就香碟薰禱，授司俎官，轉授上駟院侍衛，分給各廠、院。卿、侍衛、廄長入，隨食肉。

The horse sacrifice was held in spring and autumn to worship the horses one rode, in the circular hall. On the proper day the meat-offering official hung the usual number of paper and silk offerings, set out one plate of beaten cake and one cup of sweet wine, and bound twenty pairs of green strips to the horses' manes and tails. The incense officer offered incense; herdsmen led ten white horses to stand below the corridor. The prayer officer presented wine six times while music was played according to the rite. The spirits addressed were the same as for the monthly sacrifice; only the prayer text was changed to concern the horses one rode. "In reverent prayer: may they rise when their backs are stroked, stir when their manes are drawn, neigh against the wind and gallop through the mist, grow strong on grass and leap when they bite mugwort. May they not fall into ditches or holes; may thieves and robbers not trouble them. O spirit, bestow upon me; O spirit, protect me." When the prayer was finished, strips were taken and fumigated with prayer over the incense burner; the meat-offering official handed them to the chief herdsman, who tied them to the horses' tails. On that day the morning- and evening-sacrifice spirit tablets were also enshrined in the Horse Spirit Chamber, and a minister of the Imperial Household was dispatched to perform the rite. For the morning sacrifice the curtain was hung in advance; the small Buddha-offering pavilion was carried to the kang; incense, wine, and food were set on the table. The meat-offering official presented two pigs, cooked them, and offered them up. The incense officer offered incense, raised the cup and handed it to the prayer officer, who advanced, knelt, and presented three times while song and music were performed as before. When the presentations were finished, the cup was handed to the incense officer, who kowtowed once, rose, and joined his palms in salutation. He knelt again, offered prayer, kowtowed once, and rose. Seventy pairs of red strips bound to the horses' manes and tails were taken, fumigated with prayer over the incense tray, handed to the meat-offering official, passed to bodyguards of the Upper Stud Farm, and distributed to each stable and yard. Ministers, bodyguards, and stable chiefs entered and shared the sacrificial meat.

其夕祭儀略如朝祭，候肉熟分陳案上，進跪叩祝同。司祝坐杌置夕祭定處，設小案、小腰鈴，別置神鈴。案東展背鐙布幕，振鈴桿，搖腰鈴，誦神歌，前後所禱所祝之神詳下。

The evening sacrifice largely followed the morning rite: when the meat was cooked it was portioned onto tables, and the advancing, kneeling, kowtowing, and prayers were the same. The prayer officer sat on a stool at the evening sacrifice's fixed station, set out a small table and small waist bells, and placed the spirit bells separately. East of the table the back-stirrup curtain was spread; he shook the bell pole and waist bells and recited the spirit song—the spirits addressed in prayer and blessing, before and after, are detailed below.

背鐙祭，其辭禱同朝祭，祈請者四，禱後跪祝辭、供肉祝辭亦如之。畢，取縛馬鬃、尾青條三十對，仍就香碟薰禱授如初。翼日，為牧群滋息，復行朝、夕祭如初禮。唯祝辭易「今為牧群繁息」六字，「溝穴」二句易為「如萌芽之發育兮，如根本之滋榮兮」，餘辭並同。又司香取縛馬鬃、尾條二百八十對，皆青色。崇德初制，為馬群致祭，唯親王至輔國公得行。乾隆三十六年，定春、秋騸馬致祭，薩滿叩頭。薩滿者，贊祀也。訖，取所送青色十馬系綠條如數。又定朝祭御馬拴紅條，大凌河騾馬拴青條，為恆制。

In the back-stirrup sacrifice the prayers matched the morning rite: there were four petitions, and the kneeling blessing and the meat-offering blessing afterward were the same as well. When this was finished, thirty pairs of blue-green strips bound to manes and tails were taken and, as before, fumigated with prayer over the incense tray and passed on. On the following day, to bless the herds with increase, morning and evening sacrifices were again performed according to the original rite. Only the blessing text was altered: the six characters became "now for the herds' increase," and the two lines on ditches and holes became "like shoots sprouting in growth; like roots flourishing in vigor"; all other words remained the same. The incense officer also took two hundred eighty pairs of strips bound to manes and tails, all blue-green. Under the initial Chongde regulations, sacrifice was offered for the horse herds; only princes of the first rank down to subsidiary state dukes were permitted to perform it. In the thirty-sixth year of the Qianlong reign, spring and autumn sacrifices for gelded horses were established, with the shaman performing the kowtow. The shaman is the one who assists at the sacrifice. When the rite was finished, the ten blue-green horses presented were taken and green strips tied on in the same number. It was also decreed that imperial horses at the morning sacrifice should wear red strips, and mules and horses at Daling River blue-green strips, as a standing rule.

凡出師凱旋，皆有事堂子。崇德元年，太宗征明及朝鮮，明年班師，並告祭。世祖定中原，建堂子。嗣是聖祖平吳三桂、察哈爾，迄歷朝靖亂，皆以禮祗告。

Whenever the army marched out or returned in victory, rites were performed at the Tangzi. In the first year of Chongde the Taizong campaigned against the Ming and Korea; the next year, when the armies returned, announcement sacrifices were performed for both campaigns. When the Shizu emperor secured the Central Plain, he built the Tangzi. Thereafter, when the Sage Ancestor put down Wu Sangui and the Chahar, and through successive reigns rebellions were quelled, all were respectfully announced in ritual.

凡親征告祭命下，涓吉，屆期兵部建大纛，具祀纛篇。帝御戎服，出宮乘騎，前後翊衛，午門鳴鐘鼓，法駕鹵簿為導，饒歌大樂，備而不作。至玉河橋，軍士鳴角螺，帝入堂子街門降騎，角螺止。入中門，詣圜殿就拜位，南鄉立，率群臣行三跪九叩禮。角螺齊鳴。出內門，致禮纛神。禮成，樂作，車駕啟行。凱旋日，率大將軍及從征將士詣堂子告成。若命重臣經略軍務以討不庭，禮亦如之。

Whenever an edict ordered the announcement sacrifice for an imperial campaign, an auspicious day was chosen; when the day came the Board of War raised the great banner and prepared the liturgy for the banner sacrifice. The emperor wore military dress, left the palace on horseback, with bodyguards before and behind; at the Meridian Gate bells and drums sounded; the imperial guard of honor went ahead as escort; triumphal songs and great music were ready but not performed. At Jade River Bridge the soldiers sounded conch horns; the emperor entered the Tangzi street gate and dismounted, and the horns fell silent. He entered the central gate, went to the circular hall and took his place for obeisance facing south, then led the ministers in three kneelings and nine prostrations. The conch horns sounded in unison. Leaving the inner gate, he performed rites to the banner spirit. When the rite was complete, music sounded and the imperial procession departed. On the day of victorious return he led the grand general and the officers and soldiers who had campaigned to the Tangzi to announce the completed campaign. If a senior minister was commissioned to direct military affairs and punish those who would not attend court, the rite was observed in the same way.

乾隆十四年，詔言：「堂子致祭，所祭即天神也。列祖御宇，稽古郊禋，燔柴鉅典，舉必以時。堂子則舊俗相承，凡遇大事，及春、秋季月上旬，必祭天祈報，歲首尤先展禮。定鼎以來，恪遵舊制。考經訓祭天，有郊、有類，有祈穀、祈年，禮本不一。兵戎國之大事，命將先禮堂子，正類祭遺意，禮纛即禡也。或在行營別有征討，不及祭告堂子，則行望祭，其誠敬如此。夫出師告遣，凱旋即當告至。乃天地、宗社皆已祝冊致虔，且受成太學，而堂子則弗及，禮官疏略，如神貺何？其詳議以聞。」尋奏凱旋、告祭之禮。報可。

In the fourteenth year of Qianlong an edict declared: "Sacrifice at the Tangzi is worship of Heaven itself. Our successive emperors, ruling the realm, looked to antiquity for suburban and border sacrifices; the great rite of burning firewood was always performed at its proper season. The Tangzi preserved custom handed down from old times: whenever great affairs arose, and in the first ten-day period of spring and autumn, Heaven was worshipped in prayer and thanksgiving; at the year's beginning the rite was especially performed first. Since the capital was established, the old system has been scrupulously observed. The classics and teachings on worship of Heaven show suburban rites, border rites, prayers for grain and prayers for harvest—the rites are not one and the same. War is a great matter of state; when generals are appointed the Tangzi is worshipped first—this preserves the intent of the border sacrifice; worship of the banner is worship of the war god. If in camp there were separate campaigns and announcement at the Tangzi was impossible, a sacrifice toward Heaven was performed instead—such was the reverence shown. When troops set out, departure should be announced; on victorious return, arrival should be announced at once. Yet Heaven and Earth and the ancestral temple had all received earnest prayer by written invocation, and victory was reported at the Imperial Academy—while the Tangzi was left out; the ritual officers were remiss—how could the spirits grant their blessings? Let the matter be fully deliberated and reported to Us." Soon thereafter memorials on the rites of victorious return and announcement sacrifice were submitted. Imperial approval was granted.

坤寧宮祀神昉自盛京。既建堂子祀天，復設神位清寧宮正寢。世祖定燕京，率循舊制，定坤寧宮祀神禮。宮廣九楹，東暖閣懸高宗御制銘，略言：「首在盛京，清寧正寢，建極熙鴻，貞符義審。思媚嗣徽，松茂竹苞，神罔時恫，執豕酌匏。」其眷眷祀神如此。

Spirit worship at the Palace of Earthly Tranquility began at Mukden. After the Tangzi was built for worship of Heaven, spirit tablets were also installed in the main chamber of the Palace of Serene Tranquility. When the Shizu emperor established Yanjing, he broadly followed the old system and fixed the rites of spirit worship at the Palace of Earthly Tranquility. The palace was nine bays wide; in the east warmed chamber hung an inscription by the Gaozong emperor, which in brief read: "First at Mukden, the main chamber of serene tranquility, establishing the utmost and proclaiming great splendor, the omen of constancy and righteousness examined. Mindful of pleasing the succession, pine lush and bamboo thick, the spirit never at timid ease, holding the pig and pouring from the gourd." Such was the devotion shown in spirit worship.

宮西供朝祭神位，北夕祭神位，廷樹桿以祀天。朝祭神為佛、為關聖，夕祭神為穆哩罕諸神，祝辭所稱納丹岱琿為七星之祀，喀屯諾延為蒙古神，並以先世有功而祀者。餘如年錫、安春阿雅喇諸號，「納爾琿、安哲、鄂囉羅」諸字，雖訓義未詳，而流傳有自。

West of the palace stood the morning-sacrifice spirit tablets; to the north the evening-sacrifice spirit tablets; in the courtyard a pole was erected for worship of Heaven. The morning-sacrifice spirits were the Buddha and Lord Guan; the evening-sacrifice spirits were the Mulihan spirits; in the blessing text Nadan Daihui named the worship of the Seven Stars and Kartu Noyan the Mongol spirits—all honored because forebears of former generations had rendered merit. Other titles such as Nianxi and Anchun Ayala, and words such as "Naerhui, Anzhe, Eluola," though their meanings remain unclear in commentary, have been handed down from of old.

綜其所祀，曰元旦行禮，曰日祭，曰月祭及翼日祭，曰報祭，曰大祭，曰背鐙祭及翼日祭，曰四季獻神。其儀節大率類堂子。茲略舉其小異者。

In sum, what was worshipped included: New Year's Day rites, daily sacrifice, monthly sacrifice and sacrifice on the following day, thanksgiving sacrifice, great sacrifice, back-stirrup sacrifice and sacrifice on the following day, and seasonal presentation of spirits in the four quarters. The ritual procedures were in general like those at the Tangzi. Here only the minor differences are briefly set forth.

元旦子刻，司香上香，帝、後行禮。日祭，順治初，定大內日祭，朝以丑、寅，夕以未、申。

At the midnight hour of New Year's Day the incense officer offered incense, and the emperor and empress performed the rite. Daily sacrifice: early in the Shunzhi reign, daily sacrifice within the Inner Court was fixed—the morning rite in the chou and yin hours, the evening rite in the wei and shen hours.

朝祭，司香豫懸黃幔，奉菩薩、關帝像，東鄉。左、右炕上置低桌二，陳爐、盞各三，時果九，糕十。炕前置獻案，黃磁碗二，虛其一，以一實酒。案下列樽酒，前設采氈。昧爽，司俎等進二豕，司香獻香，執弦板內監暨司俎官帥屬進，奏神弦，拍板，拊掌應節。司祝跪六獻，酒灌虛碗中，一叩，興，合掌致敬。餘如堂子朝祭儀。司祝復跪，一叩，興。又誦贊三，弦板止，侍側。帝親詣，入門，立神位前。司祝先跪，帝跪。司祝致辭，帝行禮，興，司祝叩，興，合掌致敬。後隨行禮。將事者俱退，留司俎、司祝、司香婦人侍行禮。時帝南後北，帝不與祭。司祝叩興後，徹琖，奉神像納黃筒，位西楹大亭中。

For the morning sacrifice the incense officer hung a yellow curtain in advance and enshrined images of the Bodhisattva and Lord Guan, facing east. On the kang to left and right stood two low tables bearing three incense burners and three cups each, nine seasonal fruits, and ten cakes. Before the kang an offering table was set with two yellow porcelain bowls, one left empty and one filled with wine. Below the table stood jars of ritual wine, with colored felt spread in front. At daybreak the meat-offering officials presented two pigs; the incense officer offered incense; eunuchs with string boards and the meat-offering official led their attendants forward, playing spirit strings and clappers and clapping hands in time. The prayer officer knelt and presented six times, pouring wine into the empty bowl; he kowtowed once, rose, and joined his palms in salutation. The remainder followed the morning-sacrifice rite at the Tangzi. The prayer officer knelt again, kowtowed once, and rose. He recited praise three times again; the strings and clappers fell silent, and he waited at the side. The emperor came in person, entered the gate, and stood before the spirit tablet. The prayer officer knelt first; then the emperor knelt. The prayer officer delivered the invocation; the emperor performed the rite and rose; the prayer officer kowtowed, rose, and joined his palms in salutation. The empress followed in performing the rite. All who had taken part in the service withdrew, leaving the meat-offering official, prayer officer, and women incense officers to continue the rite. At that time the emperor stood to the south and the empress to the north; the emperor did not take part in the offering. After the prayer officer kowtowed and rose, the cups were removed and the spirit image was placed in the yellow tube and set in the great pavilion at the west bay.

徙幔稍南，安關帝像正中，執弦板者進，跪坐，司香斂氈三折之，奏弦拍板如初。司祝跽氈上，致辭，獻香酒，司祝酌酒，執豕耳灌之，一叩，弦板止。司祝舉豕於俎、復奏、拍，灌如初，一叩，興，退。司俎如法刲牲，熟而薦之。司香獻香，司俎進跪，凡三獻，俱奏弦、拍板、拊掌。畢，徹饌，列胙長案上，或帝率後受胙，或率王、公等食肉，否則大臣侍衛進食之。

The curtain was shifted slightly south; the image of Lord Guan was set in the center; those with string boards advanced and knelt to sit; the incense officer folded the felt three times and played strings and clappers as before. The prayer officer knelt on the felt, delivered the invocation, and presented incense and wine; he poured wine, lifted the pig's ear to pour libation, and kowtowed once; the strings and clappers fell silent. The prayer officer raised the pig onto the offering table, played and clapped again, poured libation as before, kowtowed once, rose, and withdrew. The meat-offering official slaughtered the victim according to the rite, cooked it, and presented it. The incense officer offered incense; the meat-offering official advanced kneeling; for all three presentations strings, clappers, and hand-clapping accompanied the rite. When finished, the feast was cleared and sacrificial meat set on a long table; either the emperor led the empress to receive the meat, or led princes and dukes to eat it, or ministers and bodyguards served the food.

夕祭，司香豫懸青幔，西樹桿，懸大小神鈴七。幔內奉穆哩罕神、畫像神、蒙古神，南鄉。前低桌二，陳爐、琖各五。別懸菩薩像西楹大亭，鋪油紙，設案如朝祭。既上香，司祝系裙、束腰鈴、擊手鼓，坐杌上誦神歌祈請曰：「自天而降，阿琿年錫之神，與日分精，年錫之神，年錫唯靈。安春阿雅喇、穆哩穆哩哈、納丹岱琿、納爾琿軒初、恩都哩僧固、拜滿章京、納丹威瑚哩、恩都蒙鄂樂、喀屯諾延，某年生小子，今為所乘馬敬祝者」云云。辭同馬祭，擊鼓拍板和之。初禱曰納丹岱琿、納爾琿軒初，二禱曰恩都哩僧固，三禱曰拜滿章京、納丹威瑚哩、恩都蒙鄂樂、喀屯諾延，三禱並為馬祝云云。皆擊鼓為節，內監亦擊拍板以和，止，退，釋手鼓腰鈴，司香設采氈，帝親行禮如朝祭儀。後隨行，則帝東後西。刲牲、薦俎暨叩跪、致辭如初。畢。遇齋期、國忌，不宰牲。並十二月二十六日請神送堂子後，宮內均停祭。

For the evening sacrifice the incense officer hung a blue-green curtain in advance; to the west a pole was erected and seven large and small spirit bells were hung. Within the curtain were enshrined Mulihan spirits, painted spirit images, and Mongol spirits, all facing south. In front stood two low tables with five incense burners and five cups each. Separately an image of the Bodhisattva was hung in the great pavilion at the west bay; oiled paper was spread and a table set out as for the morning sacrifice. After incense was offered, the prayer officer tied on a skirt, bound waist bells, and struck the hand drum; seated on a stool he recited the spirit song of petition: "Descended from Heaven, spirit of Ahui Nianxi, sharing essence with the sun, spirit of Nianxi—Nianxi alone is numinous. Anchun Ayala, Mulimuliha, Nadan Daihui, Naerhui Xuan'chu, Enduri Senggu, Baiman Zhangjing, Nadan Weihuli, Endu Meng'e'le, Kartu Noyan—a lad born in such-and-such a year, now in reverent prayer for the horse I ride," and so forth. The words matched those of the horse sacrifice, with drum and clapper keeping time. The first prayer named Nadan Daihui and Naerhui Xuan'chu; the second named Enduri Senggu; the third named Baiman Zhangjing, Nadan Weihuli, Endu Meng'e'le, and Kartu Noyan—the third prayer was likewise a horse blessing, and so on. All kept time by striking the drum; eunuchs also struck clappers in harmony; when they stopped they withdrew, set aside hand drum and waist bells; the incense officer spread colored felt; and the emperor performed the rite in person as in the morning sacrifice. The empress followed; then the emperor stood east and the empress west. Slaughtering the victim, presenting on the offering table, kneeling and kowtowing, and delivering the invocation were as before. The rite was finished. On fast days and during national mourning, victims were not slaughtered. Also after the twenty-sixth day of the twelfth month, once the spirits had been fetched and escorted to the Tangzi, all sacrifices within the palace ceased.

乾隆十二年，制定坤寧宮祭神背鐙供獻，其儀，夕祭薦肉後，司香斂氈，展青綢幕，掩鐙火，眾出闔戶，留司祝及執板鼓內監侍。司祝坐杌上振桿鈴，初向神鈴致祈請，辭曰：「哲，伊埒呼，哲，納爾琿。掩戶牖以迓神兮，納爾琿。息甑灶以迓神兮，納爾琿。來將迎兮，侑坐以俟，納爾琿。秘以俟兮，几筵具陳，納爾琿。納丹岱琿藹然降兮，納爾琿。卓爾歡鍾依惠然臨兮，納爾琿。感於神靈兮來格，蒞於神鈴兮來歇，納爾琿。」二次搖神鈴致禱，辭曰：「納丹岱琿、納爾琿軒初、卓爾歡鍾依、珠嚕珠克特亨，某年生小子，今為所乘馬祝者」云云。餘辭同馬祭。三次向腰鈴致祈請，辭曰：「哲，伊埒呼，哲，古伊雙寬。列几筵以敬迓，古伊雙寬。潔粢盛兮以恭延，古伊雙寬。來將迎兮盡敬，古伊雙寬。秘以俟兮申虔，古伊雙寬。乘羽葆兮陟於位，古伊雙寬。應鈴響兮降於壇，古伊雙寬。」四次搖腰鈴，復致禱，辭曰：「籥者唯神，迓者斐孫，犧牲既陳，奔走臣鄰。仍為所乘馬敬祝者」云云。每次並擊鼓拍板以和。畢，啟扉明鐙，司俎徹俎，司香卷幔，奉神像納硃匱。

In the twelfth year of Qianlong, back-stirrup offerings for spirit worship at the Palace of Earthly Tranquility were established; after meat was presented at the evening sacrifice, the incense officer folded the felt, spread a blue silk curtain, covered the stirrup lights, all withdrew and closed the doors, leaving the prayer officer and eunuchs with boards and drums in attendance. The prayer officer sat on a stool and shook the pole bell; first he addressed the spirit bell in petition, saying: "Zhe, Yiliehu, zhe, Naerhui. Closing doors and windows to welcome the spirit—Naerhui. Stilling kettle and hearth to welcome the spirit—Naerhui. Coming to welcome you—seated in attendance to wait, Naerhui. Waiting in secret—tables and mats fully set out, Naerhui. Nadan Daihui descends in kindly majesty—Naerhui. Zhuo'er Huanzhongyi graciously draws near—Naerhui. Stirred by the numinous spirits, come to take your seat; draw near the spirit bell and come to rest—Naerhui." A second time he shook the spirit bell and offered prayer, saying: "Nadan Daihui, Naerhui Xuan'chu, Zhuo'er Huanzhongyi, Zhulu Zhuketeheng—a lad born in such-and-such a year, now in reverent prayer for the horse I ride," and so forth. The remaining words matched those of the horse sacrifice. A third time he addressed the waist bell in petition, saying: "Zhe, Yiliehu, zhe, Guyishuangkuan. Tables and mats set out to welcome you in reverence—Guyishuangkuan. Pure grain offerings offered to welcome you in respect—Guyishuangkuan. Coming to welcome you with utmost reverence—Guyishuangkuan. Waiting in secret to declare our devotion—Guyishuangkuan. Borne on the feather canopy, ascending to your seat—Guyishuangkuan. At the bell's answer, descending to the altar—Guyishuangkuan." A fourth time he shook the waist bell and prayed again, saying: "The pipes belong to the spirits alone; Feisun is the welcomer; victims stand ready; ministers and neighbors hasten to attend. Still in reverent prayer for the horse I ride," and so on. Each time drum and clappers were struck together to keep the measure. When the rite was finished, they opened the doors and lit the stirrup lamps; the meat-offering officer cleared the offering table; the incense officer rolled up the curtain; and the spirit image was enshrined in the cinnabar case.

月祭略同日祭，唯食品因月而殊，灌豕耳以酒不以水。如為皇子祭祀，則司祝禱祝，皇子叩拜。

The monthly sacrifice largely followed the daily rite, save that foods varied with the month and the pig's ear was libated with wine rather than water. When the sacrifice was performed for an imperial son, the prayer officer offered prayer and the imperial son kowtowed.

翼日祭天，安佛、菩薩像西楹大亭，神桿東北置案一，西鄉。奉桿倚柱座前，桿首鄉東仰。案陳銀盤三，一實米居中。西北置幔架，覆紅罽。東北置牲案。昧爽，司俎進一豕。司香設采氈閾內，帝行禮，鄉神桿南面跪。司俎進，舉盤中米灑之。祝禱畢，興。不親祭，則司祝奉御衣叩拜。後隨行，帝居中，後傍西。刲牲熟薦，陳頸、膽左右銀盤，縷肉為膾，列碗二，佐以箸；炊稗為飯，列碗二，佐以匙；相間以獻。帝復行禮，灑米如初。禮成，司俎奉頸骨桿端，膽、膾及米置桿碗，桿遂立。以所獻肉飯進，帝後受胙，退。如為皇子祭天，則皇子叩拜。不親祭，則司祝奉皇子衣服叩拜。

On the following day they sacrificed to Heaven; images of the Buddha and the Bodhisattva were installed in the great pavilion at the west bay; one table was set northeast of the spirit pole, facing west. The pole was set before the pillar seat and leaned there; its head faced east and tilted skyward. Three silver dishes were set on the table, with one filled with rice placed at the center. To the northwest stood a curtain frame draped with red felt. To the northeast a victim table was set. At daybreak the meat-offering official presented a pig. The incense officer spread colored felt inside the threshold; the emperor performed the rite, kneeling south toward the spirit pole. The meat-offering official advanced, lifted the rice from the dish, and sprinkled it. When the blessing prayer was finished, he rose. If he did not sacrifice in person, the prayer officer held the imperial robe and performed the kowtow on his behalf. The empress followed in the rite; the emperor stood at the center and the empress to the west beside him. The victim was slaughtered, cooked, and presented; neck and gall were set on silver dishes to left and right; meat was shredded for kuai and set in two bowls with chopsticks beside them; broomcorn millet was steamed into rice and set in two bowls with spoons beside them; and the offerings were presented in alternation. The emperor again performed the rite, sprinkling rice as before. When the rite was complete, the meat-offering official set the neck bone at the pole's end; gall, kuai, and rice were placed in the pole bowl, and the pole was raised upright. The presented meat and rice were brought forward; the emperor and empress received the sacrificial portion and withdrew. When Heaven was sacrificed to on behalf of an imperial son, the imperial son kowtowed. If he did not sacrifice in person, the prayer officer held the imperial son's garments and performed the kowtow on his behalf.

報祭，歲春、秋二季，立桿大祭。前期四旬，釀酒西炕上，祭前一日漉之。司香染布為神冠，制楮帛。

The thanksgiving sacrifice fell in spring and autumn each year—a great rite with the spirit pole raised. Forty days beforehand wine was brewed on the west kang; on the eve of the sacrifice it was strained. The incense officer dyed cloth into spirit caps and prepared paper and silk offerings.

大祭日，司俎婦人打糕作穆丹條子，餘如前儀。其翼日祭天，與月祭翼日同。

On the day of the great sacrifice, women of the meat-offering office pounded cakes into Mudan strips; the rest followed the earlier rite. The sacrifice to Heaven on the following day was the same as that on the day after the monthly sacrifice.

四孟月大祭，亦曰四季獻神，懸朝祭、夕祭神幔，並同日祭儀。涓吉，具馬二，牛一，金、銀錠各二，蟒緞、龍緞、片金倭緞、閃緞、各色緞十，毛青布十，置案。掌儀官等前引，內府大臣、上駟院卿同行。自乾清右門舁入，逕交泰殿，至坤寧宮門外。陳馬於西，列牛於東。司俎等奉金銀緞布入，司香陳案上，奉朝祭神位前，加金銀其上。司祝跪致辭，一叩，興。復舉案夕祭神位前，如上儀。帝親祭，禮同月朔。陳獻畢，司香舉金銀緞布貯案下，侍衛等牽牛馬出。越三日，宮殿監諸神位前，以金銀緞布及牛馬授會計司發售，計直購豕以祭。故事，帝獵南苑或他所，射得狍、鹿，如尾氾腑臟無傷者，雖小創必整潔之，備供獻，傷多體缺者舍之。至四時進獻，按時以奉，春雛雞二，夏子鵝一，秋魚一，冬雉二，選肥且澤者以將誠焉。

The great sacrifice in the four seasonal first months, also called presentation of spirits in the four quarters, hung curtains for the morning and evening spirits and followed the daily sacrifice rite throughout. An auspicious day was chosen; two horses, one ox, two gold and two silver ingots, python satin, dragon satin, gold-flaked Japanese brocade, shimmering satin, ten bolts of assorted-colored satin, and ten bolts of gray-blue cloth were prepared and laid on the table. Masters of ceremony led the way, and the minister of the Imperial Household and the Director of the Imperial Stud walked together. They were borne in through the right gate of the Palace of Heavenly Purity, passed straight through the Hall of Union, and halted outside the gate of the Palace of Earthly Tranquility. Horses were arrayed to the west and oxen to the east. Meat-offering officials brought in the gold, silver, satin, and cloth; the incense officer set them on the table and presented them before the morning-sacrifice spirit seat, with gold and silver placed on top. The prayer officer knelt, delivered the invocation, kowtowed once, and rose. He again raised the table before the evening-sacrifice spirit seat, following the rite above. The emperor sacrificed in person, and the rite matched that of the first day of the month. When the presentation was finished, the incense officer took the gold, silver, satin, and cloth and stored them under the table; bodyguards led the oxen and horses away. Three days later, before the spirit seats, the Palace Directorate handed the gold, silver, satin, cloth, oxen, and horses to the accounting office to be sold; the proceeds were reckoned and pigs purchased for sacrifice. By custom, when the emperor hunted the Southern Park or elsewhere and took roe deer or stag, if tail, bladder, and viscera were whole, even small wounds were cleaned and the carcass prepared for offering; beasts badly wounded or maimed were set aside. At the four seasonal presentations, offerings followed the season: spring two pullets, summer one gosling, autumn one fish, winter two pheasants—the fattest and sleekest chosen to bear sincerity.

令節設供萬壽節、元旦節，宮殿監率各首領設供案天香亭內，北鄉。奉安神牌、香屬、鐙爐、斗香、拜褥各具，陳祭品七十有五。屆時帝拈香行禮，畢，送燎還宮。

For festival observances on Longevity Day and New Year's Day, the Palace Directorate led the chiefs in setting offering tables within the Heavenly Fragrance Pavilion, facing north. Spirit tablets, censers, stirrup braziers, bowl incense, and kneeling cushions were each set in place, and seventy-five offering items were displayed. At the appointed hour the emperor took incense and performed the rite; when it was finished, he escorted the offerings to the fire and returned to the palace.

冬至、夏至或未親行郊禮，則設供宮中。宮殿監設供案，冬至北鄉，夏至南鄉。奉安神牌、祭品同，拈香送燎亦如之。

On the winter or summer solstice, or when he had not performed the suburban rites in person, offerings were set within the palace. The Palace Directorate set offering tables—facing north at the winter solstice and south at the summer solstice. Spirit tablets were enshrined and the offerings were the same; taking incense and escorting the offerings to the fire followed the same form.

立春、立夏、立秋、立冬設案如前儀。春東鄉，夏南鄉，秋西鄉，冬北鄉。陳祭品三十有六，羊、豕各一，儀如初。

At the beginnings of spring, summer, autumn, and winter, tables were set as in the rite above. In spring they faced east, in summer south, in autumn west, and in winter north. Thirty-six offering items were set out, with one sheep and one pig; the rite was as before.

仲春朔祭日，仲秋望祭月，七月七夕祭牛、女，陳祭品四十有九。帝行禮畢，宮殿監奏請皇后、皇貴妃、貴妃、妃、嬪行禮，畢，帝送燎還宮。

On the first day of mid-spring they sacrificed to the sun; on the full moon of mid-autumn to the moon; on the seventh day of the seventh month to the Cowherd and Weaver Maid; forty-nine offering items were set out. When the emperor had finished the rite, the Palace Directorate memorialized asking that the empress, imperial noble consort, noble consort, consort, and concubine perform the rite; when they had finished, the emperor escorted the offerings to the fire and returned to the palace.

求福祀神所稱佛立佛多鄂謨錫瑪瑪者，知為保嬰而祀也，亦名換索。其儀，諏吉有期，豫釀醴酒。前期數日，選無事故滿洲九家，攢取棉線綢片，捻線索二紐，小方戒綢三。先一日，司俎官偕奉宸苑官赴西苑斫取柳條全株，高九尺，圍徑三寸。屆期赴坤寧宮廊下，樹柳枝於石，懸淨紙、戒綢。幔懸神像。炕上設低案一，陳香碟、醴酒各三，豆糕、煤糕、打糕各九。西炕設求福高案，陳鯉魚、稗米飯、水訄子各二，醴酒、豆糕等皆九數。稍北植神箭，懸線索其上，用三色綢片夾系之，令穿出戶，系之柳枝。司香展采氈，帝、後親詣行禮，如朝祭儀。

The spirit of the prayer-for-blessings rite, called Folifudo Emuximama, was understood to be worshipped for the protection of infants; it was also known as Exchanging Cords. In this rite an auspicious day was chosen by divination, and sacral wine was brewed beforehand. Several days beforehand nine Manchu households free of misfortune were chosen; they gathered cotton thread and silk scraps, twisted two cords, and prepared three small square ritual silks. On the eve, the meat-offering officer and an officer of the Imperial Parks went to the Western Park to cut a whole willow branch nine feet high and three inches around. At the appointed time they went to the corridor of the Palace of Earthly Tranquility, planted the willow branch in stone, and hung pure paper and ritual silk. A curtain was hung and the spirit image enshrined. On the kang stood one low table bearing three incense dishes and three of sacral wine, with nine bean cakes, nine coal cakes, and nine pounded cakes each. On the west kang a tall table for prayer-for-blessings was set with two each of carp, broomcorn millet rice, and water qiuzi; sacral wine, bean cakes, and the rest were all in counts of nine. Slightly to the north a spirit arrow was planted; cords were hung from it, bound with three-colored silk scraps, passed out through the door, and tied to the willow branch. The incense officer spread colored felt; the emperor and empress came in person to perform the rite, as at the morning sacrifice.

內監司俎官率屬進，奏神弦，鳴拍板，司祝執神刀進，誦神歌禱辭曰：「聚九家之采線，樹柳枝以牽繩。舉揚神箭，以祈福佑，以致敬誠。某年生小子，綏以多福，承之於首，介以繁祉，服之於膺。千祥薈集，九敘阜盈。亦既孔皆，福祿來成。神兮貺我，神兮佑我。豐於首而仔於肩，衛於後而護於前。畀以嘉祥兮，偕老而成雙兮。富厚而成雙兮，富厚而豐穰兮。如葉之茂兮，如木之榮兮。食則體腴兮，飲則滋營兮。甘旨其獻兮，硃顏其鮮兮。歲其增而根其固兮，年其永而壽其延兮。」如是者三，眾歌「鄂囉羅」和之。

Eunuchs and the meat-offering official led their attendants forward, playing spirit strings and clappers; the prayer officer advanced with the spirit knife and recited the spirit song of petition: "Gathering the colored threads of nine households, planting the willow branch to draw the cord. Raising the spirit arrow to seek blessing and protection, and thereby show reverent sincerity. A lad born in such-and-such a year—may he be soothed with many blessings; worn upon the head, may abundant fortune attend him; worn upon the breast. May a thousand auspices gather; may the nine orders overflow. May all be brought to fullness; may fortune and emolument be made complete. O spirit, grant me; O spirit, protect me. Abundant upon the head and firm upon the shoulder; guarding behind and shielding before. Bestow auspicious blessing; may we grow old together and become a pair. Rich and paired in abundance; rich, abundant, and overflowing. Like leaves in luxuriant growth; like trees in flourishing glory. In eating may the body grow plump; in drinking may nourishment be renewed. Sweet offerings are presented; the cinnabar countenance fresh and bright. May the years increase and the roots grow firm; may the years endure and life be prolonged. Thus three times, while the assembly sang "Eluola" in answer.

禱畢，司香舉線索、神箭授司祝，司香舁高案出戶外，列柳枝前。司祝左執神刀，右執神箭，立案前。帝立正中，後立檻內東次。皆跪，司祝對柳枝舉揚神箭，以練麻拭其枝。初次誦禱畢，舉箭奉練麻進，帝三埒而懷之，歌如前。帝、後一叩，興，柳枝上灑以酒，夾以糕，司祝揚箭歌禱如式。凡三。帝詣神位前跪，司祝以箭上線索二分奉帝、後，致辭，叩，興，合掌致敬。帝、後同一叩，興。司祝進神胙，帝、後受之，還宮。祀肉與糕不出門，則分給諸人，令戶內盡食之。

When the prayer was finished, the incense officer raised the cords and spirit arrow and handed them to the prayer officer; the incense officer carried the tall table outdoors and set it before the willow branch. The prayer officer held the spirit knife in his left hand and the spirit arrow in his right, and stood before the table. The emperor stood at the center; the empress stood within the threshold to the east. All knelt; the prayer officer faced the willow branch, raised the spirit arrow, and wiped the branch with bleached hemp. When the first prayer was finished, he raised the arrow and advanced with the bleached hemp; the emperor drew three strokes and clasped it to his breast, while the song was sung as before. The emperor and empress kowtowed once and rose; wine was sprinkled on the willow branch and cakes set between; the prayer officer raised the arrow and sang the prayer in the prescribed form. This was done three times in all. The emperor went to kneel before the spirit seat; the prayer officer divided the cords on the arrow in two and presented them to the emperor and empress, delivered the invocation, kowtowed, rose, and joined his palms in salutation. The emperor and empress kowtowed once together and rose. The prayer officer advanced the spirit portion; the emperor and empress received it and returned to the palace. If the sacrificial meat and cakes did not leave the door, they were divided among the attendants, with orders that all within the household consume them entirely.

其夕祭求福，帝、後行禮如夕祭儀。柳枝所系線索貯於囊，懸西壁上。其枝司俎官齎送堂子。至除夕，與神桿紙帛爇化之。

For the evening prayer-for-blessings sacrifice, the emperor and empress performed the rite as at the evening sacrifice. The cords tied to the willow branch were kept in a bag and hung on the west wall. The meat-offering official charged with the branch carried it to the Tangzi. On New Year's Eve they were burned together with the spirit pole, paper, and silk.

奉先殿順治十三年，詔建景運門東北，前後各九楹，如太廟寢制。中為堂，左神庫，右神廚。明年殿成，世祖躬妥神位，讀祝大饗。定制，元旦、冬至、歲除、萬壽、冊封、月朔、望，奉神位前殿，帝親行禮，供獻如太廟大饗儀。唯立春、上元、四月八日、端陽、重陽皆尋常節，國忌、清明、霜降、十月朔屬哀慕期，親祭，不贊禮、作樂。七夕如常供。四月八日、七月望日陳素果。月薦新，帝親獻。

In Shunzhi 13 the Hall of Ancestors was ordered built northeast of Jingyun Gate—nine bays front and rear—on the model of the Imperial Ancestral Temple sleeping hall. The center served as the hall, with the spirit storehouse on the left and the spirit kitchen on the right. When the hall was finished the next year, the Founding Emperor personally installed the spirit seats and read the invocation at the great offering. By regulation, on New Year's Day, the winter solstice, year's end, Longevity Day, investiture, and the first and fifteenth of each month, the spirit seats were placed in the front hall and the emperor personally performed the rite, with offerings matching the Imperial Ancestral Temple great offering. Only Beginning of Spring, Lantern Festival, the eighth day of the fourth month, Dragon Boat Festival, and Double Ninth were treated as ordinary festivals; national mourning days, Pure Brightness, Frost's Descent, and the first of the tenth month were periods of filial observance—the emperor sacrificed in person but without ritual praise or music. On the Seventh Night offerings were made as usual. On the eighth day of the fourth month and the seventh-month full moon, plain fruit was presented. When new produce was presented each month, the emperor offered in person.

凡常例供獻，後殿行之。饗太廟畢，行躬告禮，上香燭。又定日供湯、飯、果、肉各五盤。元旦、萬壽，請太廟後殿四祖、四後神位至奉先殿，與列聖、列後合饗。其後罷奉請，就太廟後殿祀之。是歲冬，御經筵，上親祭焉。

All regular offerings were carried out in the rear hall. After the Imperial Ancestral Temple feast, the emperor performed the personal announcement rite and offered incense and candles. Daily offerings were also fixed at five platters each of soup, rice, fruit, and meat. On New Year's Day and Longevity Day, the spirit seats of the four founding ancestors and four founding consorts from the Imperial Ancestral Temple rear hall were brought to the Hall of Ancestors for a combined feast with all successive emperors and empresses. Later the invitation was discontinued and they were worshipped in the Imperial Ancestral Temple rear hall instead. That winter, while attending the classics lecture, the emperor personally sacrificed there.

十七年，以並夾室乖制，諭令夾室行廊外中通為敞殿九楹，迺改建如旨。

In year 17, combining side-chambers was held to violate regulation; an edict ordered a central open hall of nine bays beyond the side-chambers and connecting corridors, and the hall was rebuilt accordingly.

明年，聖祖嗣服，用禮臣言，依明洪武三年例，朝夕焚香，朔、望瞻拜，時節獻新，生、忌致祭，具常饌，行家人禮。其冬世祖升祔，奉神位至前殿行大饗。禮成，還奉後殿神龕。厥後祔饗仿此。康熙十三年，罷日供食，早、晚燃香燭。十五年，罷冊封大饗，遣官祗告後殿。凡上徽號、冊立、御經筵、耕耤、謁陵、巡狩、迴鑾亦如之。雍正十三年，准太廟時饗例，增上香儀。

The next year the Sacred Ancestor took the throne; following the ritual officials and the Ming Hongwu 3 precedent, he burned incense morning and evening, paid obeisance on new and full moon, presented seasonal produce, sacrificed on birth and death anniversaries, set out regular food, and observed household rites. That winter, when the Founding Emperor was enshrined, the spirit seats were carried to the front hall for the great offering. When the rite was complete, the seats were returned to the rear-hall spirit shrines. Later enshrinement feasts followed the same pattern. In Kangxi 13 daily food offerings were discontinued; only morning and evening incense and candles were burned. In year 15 the investiture great offering was discontinued; officials were sent to announce respectfully in the rear hall. The same applied to bestowing honorific titles, investiture of an empress, the classics lecture, plowing the sacred field, tomb visits, imperial tours, and the return of the imperial carriage. In Yongzheng 13, following the Imperial Ancestral Temple seasonal-offering precedent, an incense rite was added.

乾隆二年修殿，徙神位暫安太廟。其秋會值太祖、太宗忌辰，帝擬親饗，群臣言故事無素服入廟，乃止。道光元年，增修後殿龕座。中室列龕三，奉太祖、太宗、世祖。左一室龕二，奉聖祖、高宗。右一室龕二，奉世宗、仁宗。昭、穆仍舊制。餘四室分列八龕焉。

In Qianlong 2 the hall was repaired and the spirit seats were temporarily placed in the Imperial Ancestral Temple. That autumn coincided with Taizu and Taizong's death anniversaries; the emperor intended to sacrifice in person, but ministers noted that precedent allowed no plain mourning in the temple, and he desisted. In Daoguang 1 the rear-hall shrines and seats were enlarged and repaired. The central chamber held three shrines for Taizu, Taizong, and Shizu. The left chamber had two shrines for the Sacred Ancestor and Gaozong. The right chamber had two shrines for Shizong and Renzong. The zhao and mu arrangement still followed the old regulation. The other four chambers were divided into eight shrines.

凡親饗，先三日致齋。先一日，掌儀司進祝版，割牲瘞毛血，潔治祭品。屆日昧爽，內監啟寢室神龕，執事官各事咸備。內府官省畢，分詣寢室前，跪上香，三叩，興。奉列聖、列後神位以次行。皇后祔饗，同至前殿，安於座位，南鄉，祔後西鄉。詣各香案前跪，三叩，興。屆時帝袞服出宮，至誠肅門降輿，入左門，盥訖，就拜位，北面立，迓神，奏貽平章。導詣太祖香案前，跪上炷香一，瓣香三。旋位，行三跪九叩禮。導詣皇后香案前，立上香，旋位。行初獻禮，奏敉平章，舞干戚，有司揭尊冪，勺挹實爵，司帛、司爵以次至各案前。獻訖，司祝詣祝案前跪，三叩，興。跪案左，奉祝版。帝跪，司祝讀祝，興，安於篚，叩如初。帝三叩，興。行亞獻禮，奏敷平章，舞羽籥，獻爵，儀如初。行終獻禮，奏紹平章，餘並同初獻。徹饌，奏光平章。畢，請神還寢室，三叩，退。贊「舉還宮樂」，奏乂平章，帝復行三跪九叩。司祝、司帛以次送燎所，帝轉立東旁。禮成，仍出左門。餘如來儀。

For every personal great offering, three days of fasting were observed beforehand. On the eve, the Directorate of Ceremonial presented the invocation board, slaughtered the victim and buried hair and blood, and prepared the offerings. At dawn on the day, eunuchs opened the sleeping-chamber shrines and all officiants stood ready. After inner-palace officers had inspected, they went before the sleeping chamber, knelt, offered incense, kowtowed three times, and rose. The spirit seats of successive emperors and empresses were carried forth in order. When an empress was enshrined for joint offering, they went together to the front hall; the enshrined consort faced south, the later-enshrined consort faced west. They knelt before each incense table, kowtowed three times, and rose. At the appointed hour the emperor in mourning dress left the palace, descended at the Gate of Sincere Reverence, entered the left gate, washed, took his obeisance place facing north, welcomed the spirits, and "Yi Ping Zhang" was played. He was led to Taizu's incense table, knelt, and offered one stick and three pinches of incense. He returned to his place and performed three kneelings and nine prostrations. He was led to the empress's incense table, stood to offer incense, and returned to his place. For the initial offering, "Shu Ping Zhang" was played and the shield-and-axe dance performed; covers were removed, goblets filled, and silk and goblet officers came before each table in turn. When the offering was finished, the prayer officer knelt before the invocation table, kowtowed three times, and rose. Kneeling left of the table, he held the invocation board. The emperor knelt; the prayer officer read the invocation, rose, placed the board in the basket, and kowtowed as before. The emperor kowtowed three times and rose. The secondary offering was performed to "Fu Ping Zhang" with feather-and-reed dance; goblets were offered as at the initial offering. The final offering was performed to "Shao Ping Zhang"; the rest matched the initial offering. The offerings were withdrawn to "Guang Ping Zhang." When finished, the spirits were escorted back to the sleeping chamber; after three kowtows all withdrew. The master of ceremonies called "Raise the return-to-palace music"; "Yi Ping Zhang" was played and the emperor again performed three kneelings and nine prostrations. The prayer and silk officers sent offerings to the burning place in turn; the emperor stood aside to the east. When the rite was complete, he still departed by the left gate. The remainder followed the established rite.

或遣皇子代祭，前諸儀同。殿門外正中設拜位，入右門，至西階下盥手，升階詣拜位行禮。祝、帛送燎，避立西旁，仍自西階退。

Sometimes a prince substituted; the preceding rites were the same. An obeisance place was set outside the central gate; entering the right gate, he washed below the west steps, ascended, and performed the rite at the obeisance place. Invocation and silk were sent to the fire; he stood aside to the west and withdrew by the west steps.

其月朔薦新，正月鯉魚、青韭、鴨卵，二月萵苣、菠菜、小蔥、芹菜、鱖魚，三月王瓜、蔞萵、芸薹、茼蒿、蘿卜，四月櫻桃、茄子、雛雞，五月桃、杏、李、桑葚、蕨香、瓜子、鵝，六月杜梨、西瓜、葡萄、蘋果，七月梨、蓮子、菱、藕、榛仁、野雞，八月山藥、栗實、野鴨，九月柿、雁，十月松仁、輭棗、蘑菇、木耳，十一月銀魚、鹿肉，十二月蓼芽、綠豆芽、兔、蟫蝗魚。其豌豆、大麥、文官果諸鮮品，或廷旨特薦者，隨時內監獻之。順治十四年，定月薦鮮獻粢盛牲品。康熙十三年，定薦新日，掌儀司詣後殿行禮。獻帛爵用侍衛。

Monthly new offerings on the first: first month—carp, green leeks, duck eggs; second—lettuce, spinach, scallions, celery, mandarin fish; third—cucumber, gourd, rape, crown daisy, radish; fourth—cherry, eggplant, young chicken; fifth—peach, apricot, plum, mulberry, bracken, melon seeds, goose; sixth—pear, watermelon, grape, apple; seventh—pear, lotus seed, water chestnut, lotus root, hazelnut, pheasant; eighth—yam, chestnut, wild duck; ninth—persimmon, wild goose; tenth—pine nut, soft jujube, mushroom, wood ear; eleventh—whitebait, venison; twelfth—polygonum shoots, mung-bean sprouts, rabbit, lamprey. Peas, barley, civil-official fruit, and other fresh items—or whatever the court specially ordered—were offered in season by inner eunuchs. In Shunzhi 14 monthly fresh offerings were fixed to include grain offerings and sacrificial victims. In Kangxi 13 the new-offering day was fixed and the Directorate of Ceremonial performed the rite in the rear hall. Bodyguards presented the silk and goblets.

壽皇殿舊制三室，在景山東北。太祖、太宗、世祖及列後聖容，向奉體仁閣。雍正元年，命御史莽鵠立繪聖祖御容，供奉壽皇殿中殿，遇聖誕、忌辰、元旦、令節，率皇子、近支王公展謁奠獻。凡奉安山陵、升祔太廟禮成，皆親詣致祭。蓋月必瞻禮，或至三詣焉。

The Hall of Imperial Longevity originally had three chambers northeast of Jingshan. Portraits of Taizu, Taizong, Shizu, and successive empresses had long been kept in the Hall of Cherishing Humanity. In Yongzheng 1 the censor Mang Hu was ordered to paint the Sacred Ancestor's portrait for the central chamber of the Hall of Imperial Longevity; on birthdays, death anniversaries, New Year's Day, and statutory festivals, princes and close kin were led to pay respects and offer sacrifice. Whenever burial at the imperial tomb or enshrinement in the Imperial Ancestral Temple was completed, the emperor went in person to sacrifice. He paid respects every month, sometimes as often as three times.

乾隆元年，奉世宗聖容東一室，嗣後列朝聖容，依次奉東西室，為恆例。三年，定謁陵、省方啟蹕、迴鑾均詣壽皇殿行禮。尋定萬壽節行禮如諸令節儀。十三年，徙建景山正中，如安佑宮制。大殿九室，左右殿各三楹，東西配殿各五楹，其冬成。高宗親制碑記，其頌曰：「唯堯巍巍，唯舜重華，祖考則之。不競不絿，仁漸義摩，祖考式之。弘仁皇仁，明憲帝憲，小子職之。是繼是繩，曰明曰旦，小子忽之。天游雲殂，春露秋霜，予心惻惻。考奉祖御，於是壽皇，予仍即之。制廣而正，爰經爰營，工勿亟之。陟降依憑，居歆攸室，羹牆得之。佑我後嗣，綿於萬，匪萬億之。觀德於茲，無然畔援，承欽識之。」

In Qianlong 1 the Sacred Ancestor's portrait was placed in the east chamber; thereafter each reign's portrait was installed in the east and west chambers in order as constant practice. In year 3 tomb visits, setting out on tour, and the return of the carriage were all fixed to include rites at the Hall of Imperial Longevity. Soon Longevity Day observances were fixed to follow other statutory festival rites. In year 13 it was rebuilt at the center of Jingshan, following the Palace of Tranquil Succor model. The main hall had nine chambers, flanking halls of three bays each, and east and west side halls of five bays each; it was completed that winter. Gaozong composed the stele inscription himself; the eulogy begins: "Only Yao was lofty, only Shun was glorious; ancestors and fathers took them as models. Without contention or excess, with benevolence spreading and righteousness polishing—ancestors and fathers patterned themselves on this. Expansive benevolence, august benevolence, enlightened statutes and imperial statutes—the young ruler performs his duty. Continuing and sustaining, bright dawn upon bright dawn—the young ruler must not neglect it. Heaven roams, clouds perish; spring dew and autumn frost—my heart is deeply moved. The father enshrines the grandfather's portrait—here at the Hall of Imperial Longevity I still draw near. The plan broad and correct, measuring and building—workers, do not hurry. Ascending and descending in reliance, where spirits dwell and enjoy—the vision on the wall is attained. Aid my later descendants, extending for ten thousand—not ten thousand hundred-millions. Observe virtue here; do not turn aside in rebellion—receive this with reverent knowledge."

十五年，諭：「前代安奉神御，率在寺中，別殿淨宇，本無定所。敬念列祖創垂，顯承斯在。永懷先澤，瞻仰長新。式衷廟祫之儀，斯協家庭之制。應迎列祖、列後聖容奉壽皇殿，歲朝合請懸供，肅將祼獻。」於是奉聖祖、世宗御容，並自體仁閣迎太祖、太宗、世祖御容，乃定除夕敬懸，供鮮果、肉醬。元旦大饗，獻磁器籩豆供品，並上香行禮。初二日如除夕供。禮畢尊藏。

In year 15 an edict said: "Former dynasties enshrined imperial portraits mostly in temples, in separate halls and pure dwellings, with no fixed place. Reverently considering how successive ancestors founded and handed down, their manifest presence lies here. Ever cherishing the former bounty, to gaze up is ever renewed. Thus temple-and-shrine rites harmonize with household regulation. Imperial portraits of successive ancestors and consorts should be welcomed to the Hall of Imperial Longevity; at the year's audience they should be hung for offering and the unvested offering reverently performed." The Sacred Ancestor's and Shizong's portraits were installed, and Taizu, Taizong, and Shizu's portraits were welcomed from the Hall of Cherishing Humanity; New Year's Eve hanging was fixed, with fresh fruit and meat sauce offered. On New Year's Day a great offering was performed; porcelain baskets and platters were presented, with incense and obeisance. The second day followed New Year's Eve offerings. When the rite was finished the portraits were reverently stored away.

又元旦帝有事堂子、奉先殿，訖，詣壽皇殿行禮。除夕、初二日，命皇子番行。上元節供餅餌，秋季展聖容，宮殿監敬謹將事。是歲繪列朝聖容成，親詣奉安，行大饗。嘉慶四年，詔壽皇殿供奉神御，始自聖祖，凡遇忌辰、誕辰，皆應躬親展敬，示子孫遵行，安佑宮亦如之。

On New Year's Day, after business at the Tangzi and Hall of Ancestors, the emperor went to the Hall of Imperial Longevity to perform the rite. On New Year's Eve and the second day, princes served in rotation. On the Lantern Festival cakes were offered; in autumn imperial portraits were displayed, and the palace director managed affairs with care. That year, when successive reigns' portraits were completed, the emperor installed them in person and performed the great offering. In Jiaqing 4 an edict held that portraits in the Hall of Imperial Longevity began with the Sacred Ancestor; on death and birth anniversaries the emperor should personally show respect for descendants to follow; the Palace of Tranquil Succor was the same.

安佑宮在圓明園西北隅，建工始乾隆五年，迄八年蕆事。大殿九室，硃扉黃甍，如寢廟制。中龕懸聖祖御容，左世宗，右高宗。龕前陳彝器、書冊、佩用服物，合設中和韶樂一列。帝臨御園中，遇列聖誕辰，忌辰，令節，朔、望，並拈香行禮。謁陵、省方啟鑾、回蹕，皆躬詣祗告焉。高宗親制碑記，略言：「朔酌望獻，西漢原廟遺制。宋時神御殿亦本斯義，蓋奉安列朝御容所也。上元結鐙樓，寒食設鞦韆，視漢已備。而崇建遍郡國，奉祀在禪院，識者譏之。我皇祖聖祖，恩澤旁覃，僻邑窮谷，飲其德而不知，子孫臣庶，躬被教育者，宜其謳歌慨慕而未有已也。是以皇考世宗謹就壽皇殿奉安御容，朔望瞻禮，而於皇祖所幸暢春園，亦陳薦如儀。有漢、宋備物備禮之誠，無宋代祀繁致褻之弊。予小子心懍紹庭，念茲圓明園為我皇考囿沼地，築室九楹，敬奉皇祖其中，奉皇考配東一室。所謂禮緣義起，有其舉之，莫敢廢也。」

The Palace of Tranquil Succor stood in the Old Summer Palace's northwest corner; building began in Qianlong 5 and finished in year 8. The main hall had nine chambers with vermilion doors and yellow tiles, like a sleeping temple. The central shrine held the Sacred Ancestor's portrait, with Shizong on the left and Gaozong on the right. Before the shrines stood ritual vessels, books, and personal garments, with a full set of harmonious elegant music. While residing in the garden, on successive emperors' birthdays and death anniversaries, statutory festivals, and new and full moon, the emperor burned incense and performed the rite. Tomb visits, setting out on tour, and return of the carriage—all were occasions for personal respectful announcement. Gaozong composed the stele inscription, noting in brief: "Offering on new and full moon—this follows the Former Han original temple. The Song spirit-portrait hall arose from the same idea—it is where successive imperial portraits are installed. On First Full Moon a lantern tower was erected; on Cold Food a swing was set up—already complete compared with Han. Yet when construction spread through every commandery and worship was held in Chan monasteries, critics ridiculed it. Our Sacred Ancestor spread favor even to remote valleys where people drank his virtue unknowingly—descendants and subjects who received his teaching should sing and mourn him without end. Therefore my father Shizong reverently installed the portrait at the Hall of Imperial Longevity with new- and full-moon respects; at the Ever-Spring Garden beloved of the grandfather, offerings were set out as in the rite. There was Han and Song sincerity in complete objects and rites, without the Song fault of excessive worship leading to disrespect. I, the young ruler, fearful of continuing the court, mindful that the Old Summer Palace was my father's park, built a nine-bay hall and reverently installed the grandfather therein, with my father paired in the east chamber. This is what is called rites arising from righteousness—where there is occasion to raise them, none dare abolish them."

永佑寺在熱河避暑山莊萬樹園旁，乾隆十六年建。有樓五楹，奉聖祖、世宗、高宗御容，雲山勝地樓奉仁宗御容，陳設一如安佑宮。車駕蒞至輒懸奉，回蹕後庋藏。丹墀列高宗御制碑文，略言：「創立精藍，爰名永佑。固不特鍾魚梵唄，足令三十六景借證聲聞；而皇祖聖日所照，千秋萬歲後，子孫臣庶，莫不永如在之思。是即釋迦之耆闍崛山，金剛法座，天龍擁護；而所以繩武寧親，祝釐養志，亦於是託焉云爾。」仁宗御制永佑寺瞻禮敬紀，亦頗惓惓祖若父焉。

Yongyou Temple stood beside the Ten-Thousand-Trees Garden at the Rehe Mountain Resort; it was built in Qianlong 16. A five-bay tower held portraits of the Sacred Ancestor, Shizong, and Gaozong; Cloud-Mountain Scenic Place held Renzong's portrait; furnishings matched the Palace of Tranquil Succor. When the imperial carriage arrived the portraits were hung for worship; after the return they were stored away. On the red terrace stood Gaozong's inscribed stele, which says in brief: "Establishing this refined monastery, it is named Everlasting Succor. It is not only that bells, fish, and Buddhist chanting let the thirty-six scenes borrow proof of the teaching; but when the grandfather's holy sun shines, after a thousand autumns and ten thousand years descendants and subjects will think of him as ever present. This is like Sakyamuni's Vulture Peak, the diamond dharma seat, guarded by heavenly dragons; and thus continuing martial achievement, comforting kin, praying for blessing, and nourishing filial intent are also entrusted here." Renzong's commemoration of worship at Yongyou Temple also dwelt earnestly on grandfather and father.

道光時，移供聖御繼德堂，更題曰綏成殿。中室聖祖，左世宗，右高宗，左次室仁宗，以後列朝御容，仍依次懸左右室雲。

In the Daoguang period the sacred portraits were moved to the Hall of Continuing Virtue, retitled the Hall of Lasting Completion. The central chamber held the Sacred Ancestor, Shizong left and Gaozong right; the left secondary chamber held Renzong; later reigns' portraits were still hung in the side chambers in order.

滿洲俗尚跳神，其儀，內室供神牌，或用木龕，室正中、西北龕各一。凡室南鄉北鄉，以西方為上；東鄉西鄉，以南方為上：頗與禮經合。南龕下懸簾幕，黃雲緞為之。北龕上置杌，杌下陳香盤三，木為之。春、秋擇日致祭，謂為跳神。前一月，造酒神房。前三日，朝暮獻牲各二，名曰烏雲，即引祀也。前一日，神前供打糕各九盤，以為散獻。大祀日，五鼓獻糕，主人吉服鄉西跪，設神幄鄉東，中設如來、觀音神位。女巫舞刀祝曰：「敬獻糕餌，以祈康年。」主人跪擊神版，諸護衛亦擊，並彈弦、箏、月琴和之，其聲嗚嗚然。巫歌畢，主人一叩，興。司香婦請神出。戶牖西設龕，南鄉奉之。司俎者呼「進牲」，牲入，主人跪，家人皆跪。巫者前致辭，以酒灌牲耳，牲耳甡，司俎高聲曰：「神已領牲。」主人叩謝。庖人刲牲，熟而薦之。主人再拜謁，巫致辭。主人叩畢，巫以系馬吉帛進，祝如儀。主人跪領帛，以授司牧，一叩，興。乃集宗人食胙肉，令毋出戶庭。

Manchu custom favored the spirit dance; in the rite the inner chamber supplied spirit tablets or wooden shrines—one at the room's center and one in the northwest niche. In rooms facing south or north, the west was regarded as upper; in rooms facing east or west, the south was upper—quite in accord with the ritual classics. Below the southern shrine hung a curtain of yellow cloud brocade. Above the northern shrine stood a stool; below it were three wooden incense trays. In spring and autumn an auspicious day was chosen for sacrifice—called the spirit dance. One month beforehand a spirit-wine room was constructed. Three days beforehand, morning and evening, two victims each were offered—called "leading the sacrifice." On the eve, nine platters of pounded cake were offered before the spirit as scattered presentation. On the great-sacrifice day, at the fifth watch cakes were offered; the master in auspicious dress knelt facing west; a spirit canopy faced east with Tathagata and Guanyin seats in the center. The shamaness danced with a knife and prayed: "Reverently offering cakes and millet to pray for a peaceful year." The master knelt and struck the spirit board; bodyguards struck too, with zither, zheng, and moon lute—the sound was a low hum. When the shaman's song ended, the master kowtowed once and rose. The incense woman invited the spirit forth. A shrine was set west of the door and window, facing south to receive the spirit. The meat officer called "Advance the victim"; when it entered, the master knelt and the whole household knelt. The shaman delivered the invocation; wine was poured on the victim's ear; when the ear quivered, the meat officer cried: "The spirit has received the victim." The master kowtowed in thanks. The cook slaughtered the victim, cooked it, and presented it. The master bowed twice; the shaman delivered the invocation. When the master finished kowtowing, the shaman advanced auspicious silk tied to the horse and prayed as in the rite. The master knelt to receive the silk, gave it to the herd officer, kowtowed once, and rose. Then the clan assembled to eat the sacrificial flesh, forbidden to go beyond the courtyard gate.

其夕供七仙女、長白山神、遠祖、始祖，位西南鄉。以神幙蔽窗牖，舞刀進牲致祝如朝儀。唯伐銅鼓作淵淵聲，主家亦擊手鼓、架鼓，以銅鼓聲為應。誦益急，跳益甚。禮成，眾受福。次早設位庭院前，位北鄉，主人吉服如儀。用男巫致辭畢，灑以米，趨退。主人叩拜。牲肉皆刲為菹醢，和稻米以進。名曰祭天還原。

That evening the Seven Fairies, Changbai Mountain spirit, remote ancestors, and founding ancestor were offered, seats facing southwest. Spirit curtains screened the windows; knife dance and victim presentation followed the morning rite. Only copper drums were struck with a deep boom; the household also beat hand and frame drums in response. Chanting grew urgent and dancing more intense. When the rite was finished, all received blessing. Next morning a seat was set in the courtyard facing north; the master wore auspicious dress as in the rite. A male shaman finished the invocation, sprinkled rice, and withdrew hastily. The master kowtowed in obeisance. All victim flesh was cut into hash, mixed with rice, and presented. This was called "sacrifice to Heaven and return to origin."

又明日，神位前祈福，供餅餌，綴五色縷。祝辭畢，以縷系主人胸，謂之受福。三日祭乃畢。

The next day, before the spirit seat, prayer for blessing was offered with cakes strung on threads of five colors. When the invocation ended, the threads were tied on the master's chest—called receiving blessing. On the third day the sacrifice was complete.

長白滿洲舊族近興京城者，祀典禮儀皆同。唯舒穆祿氏供昊天上帝、如來、菩薩諸像，又供貂神其側。納蘭氏則供羊、雞、魚、鴨諸品，巫者身系銅鈴跳舞，以鈴墜為宜男兆。蒙古跳神用羊、酒，輝和跳神以一人介胄持弓矢坐牆堵，蓋先世有劫祀者，故豫使人防之，因沿為制。跳神之舉，清初盛行，其誦祝辭者曰薩嗎，迄嘉慶時，罕用薩嗎跳神者，然其祭固未嘗廢也。

Changbai Manchu clans near the capital followed the same sacrificial rites and ceremonies. Only the Sumuru clan offered images of the Supreme Heavenly Lord, Tathagata, Bodhisattva, and others, and also the sable spirit at the side. The Nara clan offered sheep, chicken, fish, duck, and other items; shamans danced with copper bells on the body—the bells falling was an omen of obtaining a son. Mongol spirit dance used sheep and wine; Huihe had a man in armor with bow and arrow seated on the wall—because raiders once attacked the sacrifice, a guard was posted and the practice became regulation. Spirit dance was prevalent in the early Qing; invocation chanters were called saman; by Jiaqing saman were rarely used, yet the sacrifice was never discontinued.

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