1
志六十一
Treatise 61.
2
禮五（ 吉禮五）
Rites 5 ( Auspicious Rites 5).
3
宗廟之制時饗祫祭加上諡號東西廡配饗醇賢親王廟
Imperial ancestral temple regulations; seasonal sacrifices; joint ancestral rites; bestowal of posthumous titles; collateral worship in the east and west cloisters; temples for worthy and virtuous princes.
4
謁陵
Imperial tomb visits.
5
宗廟之制清初尊祀列祖神御，崇德建元，立太廟盛京撫近門東。 前殿五室，奉太祖武皇帝、孝慈武皇后。 後殿三室，奉始祖澤王、高祖慶王、曾祖昌王、祖福王，考、妣俱南鄉。 並設床榻、衾枕、楎椸、帷幔，如生事儀。 太宗受尊號，躬率群臣祭告，其太牢、少牢色尚黑。 復嗣考祭儀，定祭品，牛一，羊一，豕一，簠、簋各二，籩、豆各十有二，爐一，鐙二，各帛一，登、鉶、尊各一，玉爵三，金匕一，金箸二。 帛共篚，牲共俎。 尊實酒，疏布冪勺具。 階前設樂部，分左、右懸。 祀日陳法駕鹵簿。
On the regulations governing the imperial ancestral temple: in the early Qing, spirit portraits of successive forebears were venerated; when the Chongde reign was proclaimed, the Imperial Ancestral Temple was built east of the Fujin Gate in Mukden. The front hall contained five chambers, dedicated to the Martial Emperor Taizu and the Martial Empress Xiaoci. The rear hall had three chambers for the Founding Ancestor Prince Ze, the High Ancestor Prince Qing, the Great-Grandfather Prince Chang, and the Grandfather Prince Fu; both father and mother faced south. Beds, bedding, pillows, garment racks, and curtains were also provided, following the ceremonial provisions for attending to the living. When Taizong received his honorific title, he personally led the ministers in sacrificial announcement; for the major and minor offerings, black was the prescribed color. The rites for sacrificing to the deceased father were restored, and the offerings were fixed: one ox, one sheep, one pig; two fu and two gui vessels; twelve baskets and twelve dou vessels; one censer and two lamps, each with one bolt of silk; one deng, one xing, and one zun; three jade goblets; one gold spoon; and two gold chopsticks. Silks were placed together in one basket; sacrificial animals on one tray. The wine vessel was filled; coarse-cloth covers and ladles were set out. A musical ensemble was stationed before the steps, with left and right suspended orchestras. On the day of sacrifice, the imperial procession and guard of honor were arrayed.
6
世祖定燕京，建太廟端門左，南鄉。 硃門丹壁，上覆黃琉璃，衛以崇垣，周二百九十一丈。 凡殿三，前殿十一楹，階三成，陛皆五齣。 一成四級，二成五級，三成中十一，左、右各九。 中奉太祖、太后神龕。 中殿九楹，同堂異室，奉列聖、列後神龕。 後界硃垣，中三門，左、右各一。 為後殿，亦九楹，奉祧廟神龕，俱南鄉。 前殿兩廡各十五楹，東諸王配饗，西功臣配饗。 東廡前、西廡南燎爐各一。 中後殿兩廡庋祭器。 東廡南燎爐一。 戟門五，中三門內外列戟百二十，左、右門各三。 其外石樑五。 橋北井亭三，南神庫、神廚。 西南奉祀署，東南宰牲亭。 其盛京太廟尊為四祖廟雲。
After Shizu established the capital at Beijing, he built the Imperial Ancestral Temple to the left of the Duan Gate, facing south. It had vermilion gates and cinnabar walls, a roof of yellow glazed tiles, and a high enclosing wall measuring two hundred ninety-one zhang in circumference. There were three halls in all: the front hall had eleven bays, three tiers of steps, and five treads on each flight. The first tier had four steps, the second five, and the third tier eleven steps in the center and nine on each side. The center enshrined the spirit shrines of Taizu and the Empress Dowager. The middle hall had nine bays under one roof but with separate chambers, housing the spirit shrines of successive emperors and empresses. To the rear stood a vermilion enclosure with three central gates and one each on the left and right. This was the rear hall, likewise of nine bays, enshrining the distant-ancestor spirit shrines, all facing south. Each side cloister of the front hall had fifteen bays: princes were worshipped collaterally on the east, meritorious ministers on the west. There was one brazier at the front of the east cloister and one at the south end of the west cloister. The side cloisters of the middle and rear halls stored the ritual vessels. There was one brazier at the south end of the east cloister. There were five halberd gates; one hundred twenty halberds were displayed inside and outside the three central gates, and three at each of the side gates. Outside stood five stone bridges. North of the bridges were three well pavilions; to the south were the spirit storehouse and spirit kitchen. The Sacrificial Service Office stood to the southwest, and the slaughter pavilion to the southeast. The Imperial Ancestral Temple at Mukden was revered as the Temple of the Four Ancestors.
7
順治四年，定盛京守廟首領馬法秩視拖沙喇哈番，餘馬法視護軍校。
In Shunzhi 4, the chief mafa in charge of the Mukden temple was given rank equivalent to a tosahala hafan, and the other mafa to a garrison banner officer.
8
五年冬，追尊澤王為肇祖，慶王為興祖，昌王為景祖，福王為顯祖，與四後並奉後殿，致祭如時饗儀。
In the winter of the fifth year, Prince Ze was posthumously elevated as the Founding Ancestor, Prince Qing as the Rising Ancestor, Prince Chang as the Illustrious Ancestor, and Prince Fu as the Manifest Ancestor; with their four consorts they were all installed in the rear hall and worshipped according to the seasonal offering rites.
9
八年，孝端文皇后祔廟，奉神主祗見太祖、太后暨太宗，代行三跪九拜禮，位次太宗，復一跪三拜。 畢，遂行大饗。 祀後殿則遣官。 凡升祔，先一日遣告，至日祗見、奉安、大饗，著為例。 十八年，世祖祔廟，位次太祖西旁，東鄉。 康熙九年，孝康章皇后祔廟，位次世祖。 二十七年，孝庄文皇后祔廟，屆期世祖及章後神主避立於旁，始行祗見禮，位次文後。 凡祔廟主，以卑避尊，後仿此。 五十七年，孝惠章皇后升祔，議者以孝康祔廟久，欲位其次。 大學士王掞議曰：「陛下聖孝格天，曩時太皇太后祔廟，不以躋孝端上，今肯以孝康躋孝惠上乎？」 議者不從，帝果以為非是，令改正焉。
In the eighth year, Empress Xiaoduanwen was installed in the ancestral temple; her spirit tablet was presented before Taizu, the Empress Dowager, and Taizong, with the three kneelings and nine prostrations performed on her behalf; her position was next after Taizong, followed by one kneeling and three prostrations. When this was done, the great communal feast followed. Worship at the rear hall was carried out by dispatched officials. For every elevation and enshrinement, announcement was sent one day in advance; on the appointed day came presentation, installation, and the great feast—this became the established precedent. In the eighteenth year, Shizu was installed in the temple, placed to the west of Taizu and facing east. In Kangxi 9, Empress Xiaokangzhang was installed in the temple, placed next after Shizu. In the twenty-seventh year, Empress Xiaozhuangwen was installed in the temple; on the appointed day the spirit tablets of Shizu and Empress Zhang were set aside before the presentation rite was performed; her position was next after Empress Wen. Whenever tablets were installed in the temple, the junior yielded place to the senior; later cases followed this precedent. In the fifty-seventh year, Empress Xiaohuizhang was elevated for enshrinement; some argued that because Empress Xiaokang had been installed long before, Xiaohui should be placed immediately after her. Grand Secretary Wang Yan argued: "Your Majesty's filial devotion moves Heaven; when the Grand Empress Dowager was installed, she was not ranked above Xiaoduan—would Your Majesty now rank Xiaokang above Xiaohui?" The deliberators did not accept this, but the Emperor indeed judged it wrong and ordered the placement corrected.
10
雍正元年，禮臣言：「古帝王升祔太廟，必以皇后配饗。 周祀閟宮，漢於別寢，唐、宋有坤儀、奉慈殿以展孝思。 自是配廟者，皇后字上一字與廟諡同，祀別廟者，但有諡無廟號。 其配位或一帝一後，或一帝二後。 宋太宗、徽宗則四後先後升祔，禮制不同。 本朝太祖三後，唯孝慈祔廟稱高後，太宗二後，孝端、孝庄並稱文後，世祖三後，孝惠、孝康並稱章後，孝獻但祀孝陵饗殿，定制然也。 今聖祖祔廟，仁孝作配，允宜同饗。 第廟諡曰仁，與尊諡複，改題孝誠，與孝恭體備母儀，並宜同祔。 其孝昭、孝懿，應集廷臣詳議。」 尋議定：「夏、商逮六朝，皆一帝一後，唐睿宗二後，宋太祖三後，太宗四後。 祔廟之制，硃子諸儒咸無異說。 謹按前典，孝昭、孝懿應與孝誠、孝恭並稱仁皇后，同祔太廟。」 從之。
In Yongzheng 1, the ritual officials stated: "When ancient emperors were installed in the Imperial Ancestral Temple, an empress was always joined in collateral worship. The Zhou worshipped at the Bicong Palace, the Han in separate chambers, and the Tang and Song had the Kunyi and Fengci halls to express filial devotion. Henceforth, for empresses joined in the main temple, the first character of their title matched the temple posthumous name; for those worshipped in separate temples, there was only a posthumous title and no temple name. Collateral placement might be one emperor with one empress, or one emperor with two empresses. Under Song Taizong and Huizong, four empresses were installed in succession—the ritual systems differed. In our dynasty Taizu had three empresses, but only Xiaoci, installed in the temple, was styled the High Empress; Taizong had two empresses, Xiaoduan and Xiaozhuang, both styled the Wen Empress; Shizu had three empresses, Xiaohui and Xiaokang both styled the Zhang Empress, while Xiaoxian was worshipped only at the Xiaoling feast hall—such was the established regulation. Now that the Sage Ancestor is installed in the temple, Renxiao should serve as his collateral partner, and it is altogether fitting that they share the feast. Only the temple posthumous name Ren duplicated the honorific title, so it was changed to Xiaocheng; together with Xiaogong, who fully embodied the model of motherhood, both should likewise be installed. As for Xiaozhao and Xiaoyi, court ministers should be assembled for detailed deliberation." Soon it was decided: "From Xia and Shang through the Six Dynasties, all had one emperor and one empress; Tang Ruizong had two empresses, Song Taizu three, and Song Taizong four. On the regulations for temple enshrinement, the Zhu Xi school of scholars were unanimous. Respectfully examining former statutes, Xiaozhao and Xiaoyi should, together with Xiaocheng and Xiaogong, all be styled Ren Empress and jointly installed in the Imperial Ancestral Temple." The proposal was approved.
11
案儀，一元後，一繼立，一本生，並列如序。 首孝誠，次孝昭，次孝懿，次孝恭。 於此奉帝、後神主，以次安東旁，西鄉，位次太宗。
According to the rites, one primary empress, one successor empress, and one birth mother were all arranged in proper order. First came Xiaocheng, then Xiaozhao, then Xiaoyi, then Xiaogong. There the spirit tablets of the emperor and empresses were borne and installed in order on the east side, facing west, next after Taizong.
12
乾隆二年，世宗暨孝敬後祔廟，位西旁，東鄉，居世祖次。 四十二年，孝聖后升祔，次孝敬。
In Qianlong 2, Shizong and Empress Xiaojing were installed in the temple on the west side facing east, ranking next after Shizu. In the forty-second year, Empress Xiaosheng was elevated for enshrinement, placed next after Xiaojing.
13
明年，高宗詣盛京，徙建四祖廟大清門東，南北袤十一丈一尺五寸，東西廣十丈三尺五寸。 正殿五楹，東、西配廡各三楹。 正門三，東、西門各一。 敕大臣監視落成。
The following year, Gaozong went to Mukden and rebuilt the Temple of the Four Ancestors east of the Daqing Gate, measuring eleven zhang one chi five cun from north to south and ten zhang three chi five cun from east to west. The main hall had five bays, with three-bay side halls on the east and west. There were three main gates and one each on the east and west. An edict ordered senior ministers to supervise the completion of construction.
14
嘉慶四年，高宗暨孝賢、孝儀二後祔廟，位東旁，西鄉，次聖祖。 道光元年，仁宗暨孝淑後祔廟，位西序，東鄉，次世宗。
In Jiaqing 4, Gaozong together with Empresses Xiaoxian and Xiaoyi were installed in the temple on the east side facing west, next after the Sage Ancestor. In Daoguang 1, Renzong together with Empress Xiaoshu were installed in the temple in the western row facing east, next after Shizong.
15
三十年，宣宗遺諭及祔廟事，略謂：「禮經天子七廟，周禮小宗伯辨廟祧昭穆，漢七廟六室，唐九代十一室，宋九世十二室，議禮紛紛，不一而足。 我朝首太祖訖仁宗，巍然七室，不參酌今古，必至貽笑後嗣。 朕薄德承基，何敢上擬祖考，祔廟斷不可行。 其奉先殿、壽皇殿、安佑宮為古原廟，制可仍舊。」 乃下廷臣議，於是禮親王全齡等主遵成憲。 侍郎曾國籓亦言：「萬難遵從。 古者祧廟，為七廟親盡言，有親盡不祧者，則必世德作求，不在七廟數。 若殷三宗，周文、武是也。 大行皇帝於皇上為禰廟，非七廟親盡比，而功德彌綸，又當與列祖、列宗同為百世不祧之室。 且諸侯大夫尚有廟祭，況尊如天子，敢廢祔典？」 帝俞其請。 詔曰：「天子七廟，特禮之常制，非合不祧之室言也。 皇考祔廟稱宗，於制為允。」 遂於咸豐二年，奉宣宗暨孝穆、孝慎、孝全三後祔廟，位東序，西鄉，次高宗。 明年，奉孝和睿皇后升祔，次孝淑。
In the thirtieth year, in his testamentary instruction on temple enshrinement, Xuanzong stated in summary: "The Rites Classic speaks of seven temples for the Son of Heaven; the Zhou Rites' Lesser Minister of Ancestral Affairs distinguished temple lines, distant ancestors, and zhao and mu positions; the Han had seven temples and six chambers, the Tang nine generations and eleven chambers, the Song nine generations and twelve chambers—ritual deliberations were numerous and inconsistent. Our dynasty from Taizu down to Renzong already has seven chambers standing in majesty; if we do not weigh past and present practice, we will surely invite ridicule from later generations. I, of slight virtue inheriting the foundation, how dare I rank myself with my ancestors—installation in the temple must absolutely not proceed. The Fengxian Hall, Shouhuang Hall, and Anyou Palace serve as the ancient separate temples, and their regulations may remain unchanged." An edict was then issued for court ministers to deliberate; thereupon Prince Li Quanling and others upheld adherence to established statutes. Vice Minister Zeng Guofan also argued: "It would be exceedingly difficult to follow this instruction. In antiquity, the distant-ancestor temple concerned the seven temples when kinship was exhausted; where kinship was exhausted yet removal did not occur, there must have been generations of accumulated virtue—they were not counted within the seven temples. Such were the Three Ancestors of Yin and King Wen and King Wu of Zhou. The late emperor, for Your Majesty, is the temple of the father—this is not comparable to the exhaustion of kinship in the seven temples, yet his merit and virtue fill the realm; he should likewise share with successive ancestors and forebears a chamber never removed for a hundred generations. Moreover, even feudal lords and grand masters still had temple sacrifice—how much more one honored as the Son of Heaven: dare we abolish the rite of enshrinement?" The Emperor approved his request. An edict stated: "The Son of Heaven's seven temples are merely the ordinary regulation of ritual—they do not speak of chambers joined and never removed. Installing the Imperial Father in the temple and styling him Zong is permissible within the regulations." Thereupon in Xianfeng 2, Xuanzong together with Empresses Xiaomu, Xiaoshen, and Xiaquan were installed in the temple in the eastern row facing west, next after Gaozong. The following year, Empress Xiahe Rui was elevated for enshrinement, placed next after Xiaoshu.
16
文宗少時為康慈太后撫育，十一年帝崩，穆宗體大行遺志，上尊諡曰孝靜。 同治建元，祔廟次孝全。 四年，文宗暨孝德後祔廟，位西序，東鄉，次仁宗。 於時太廟中殿，九楹咸序。
In his youth Wenzong was reared by Empress Dowager Kangci; in the eleventh year the Emperor died, and Muzong, following the late emperor's testamentary wish, bestowed the honorific posthumous title Xiaojing. When the Tongzhi reign was inaugurated, she was installed in the temple next after Xiaquan. In the fourth year, Wenzong together with Empress Xiaode were installed in the temple in the western row facing east, next after Renzong. At that time all nine bays of the middle hall of the Imperial Ancestral Temple were fully occupied.
17
洎穆宗崩御，而祔次尚虛。 光緒三年，惇親王奕脤等躬往相度，集議所宜。 侍講張佩綸請仿殷、周制，立太宗世室，百世不祧。 展後殿旁垣左右各建世室。 侍郎袁保恆謂周制世室在太祖廟旁，居昭穆上，後世同堂異室，以近祖為尊。 請以中殿太祖左右為世室九楹，東西各展兩楹，別建昭穆六代親廟。 太祖居中，兩旁各六楹，為左右世室。 太祖至穆宗同為百世不祧，不必俟親盡遞升。 其左右隙地，更建兩廟，各三楹，為三昭三穆，循次繼入，藉省遷移。 鴻臚寺卿徐樹銘言：「古者廟前寢後，廟以祭饗，今前殿是； 寢以藏衣冠，今中殿、後殿是。 茲所當議者，藏衣冠寢殿耳。 應就中殿左建寢殿，祭饗仍在前殿。 列祖、列宗，百世不祧，若建世室後殿旁，反嫌居太祖上。 唯增寢室，則昭穆序矣。」 其他條議，大率主世室者多。 有謂後殿宜增殿宇，移四祖神主其中。 改為世室，移太宗居中一室。 穆宗祔廟，奉安中殿西第四室者，通政使錫珍說也。 有謂中殿兩旁建世室，東二西一，中奉太祖主，七廟東一廟奉太宗，二廟奉聖祖； 西一廟奉世祖。 前殿兩旁建六親廟，世宗以下奉之，斯昭穆不紊。 少詹事文治說也。 有謂中殿兩旁建昭穆二世室，但建方殿，縱橫各五楹，移太宗居昭世室，世祖居穆世室，皆北面中一楹。 聖祖居昭世室，東面第一楹。 中殿仍奉太祖。 昭穆各四楹，列聖神位依序上移。 穆宗升祔，居昭第三楹。 司業寶廷說也。 已，閣議以紛更廟制，未可從。
When Muzong died, the place for enshrinement remained vacant. In Guangxu 3, Prince Dun Yizun and others personally surveyed the site and assembled deliberations on what was fitting. Hanlin Lecturer Zhang Peilun proposed that, following the institutions of Yin and Zhou, a Taizong lineage chamber be established, never removed for a hundred generations. Extend the side walls beside the rear hall and build lineage chambers on the left and right. Vice Minister Yuan Baoheng argued that in the Zhou system the lineage chamber stood beside the temple of the Great Ancestor, ranking above zhao and mu; in later ages one hall with separate chambers honored the nearer ancestor. He proposed that to the left and right of Taizu in the middle hall there be nine-bay lineage chambers, extending two bays each to east and west, and separately building zhao and mu temples for six generations of close kin. Taizu would be centered, with six bays on each side serving as the left and right lineage chambers. From Taizu down to Muzong would alike be never removed for a hundred generations, without waiting for kinship exhaustion and successive elevation. On the vacant ground to left and right, two more temples would be built, each of three bays, for three zhao and three mu, entering in succession by order, thereby avoiding repeated removals. Director of the Court of Imperial Entertainments Xu Shuming argued: "In antiquity the temple was in front and the sleeping chamber behind; the temple was for sacrificial feasting—the present front hall serves this purpose; the sleeping chamber was for storing robes and caps—the present middle and rear halls serve this purpose. What should now be deliberated is only the sleeping chamber for storing robes and caps. A sleeping hall should be built to the left of the middle hall, while sacrificial feasts would continue in the front hall. Successive ancestors and forebears were never to be removed for a hundred generations; building lineage chambers beside the rear hall would seem to rank them above Taizu. Only by adding sleeping chambers would the zhao and mu order be preserved." Other proposals mostly favored establishing lineage chambers. Some argued that the rear hall should be enlarged and the spirit tablets of the Four Ancestors moved there. It should be converted into a lineage chamber, with Taizong moved to the central chamber. The proposal that Muzong be installed in the fourth western chamber of the middle hall came from Censor-in-Chief Xi Zhen. Some proposed lineage chambers on both sides of the middle hall, two on the east and one on the west; Taizu would be worshipped in the center; of the seven temples, one eastern temple would house Taizong and two the Sage Ancestor; and one western temple would house Shizu. Six temples for close kin would be built on both sides of the front hall for Shizong and his successors—thus preserving proper zhao and mu order. This was the proposal of Junior Guardian Wen Zhi. Some proposed zhao and mu lineage chambers on both sides of the middle hall, square halls of five bays in each dimension; Taizong would move to the zhao lineage chamber and Shizu to the mu, each facing north from the central bay. The Sage Ancestor would occupy the zhao lineage chamber in the first eastern bay. The middle hall would continue to enshrine Taizu. Zhao and mu would each have four bays, with successive emperors' spirit places shifted upward in order. When Muzong was elevated for enshrinement, he would occupy the third zhao bay. This was the proposal of Director of Studies Bao Ting. In the end, the Grand Council held that repeatedly altering the temple system made these proposals unacceptable.
18
禮親王世鐸等謂：「與其附會古典，不如恪守成規。 太廟中殿九楹，中楹仍舊，東西各四楹，請如道光初故事，增修改飾。 東次楹又次楹為昭位，太宗暨二後、聖祖暨四後、高宗暨二後、宣宗暨四後神主序焉。 西次楹又次楹為穆位，世祖暨二後、世宗暨二後、仁宗暨二後、文宗、孝德後神主序焉。 將來穆宗、孝哲後升祔，位居宣宗次。」 議上，醇親王奕枻韙之，奏言：「寓尊崇於變通，較諸說為當。 第廟楹有限，國統無窮，增修尚非至計。 祧廟為歷朝經制，無可避忌。 請敕自今以往，毋援百世不祧之文，當循親盡則祧之禮，庶鉅典與天地常存。」 於時徐樹銘力主宣宗遺諭，以漢、唐增室為非，今用奉先殿增龕成案，億萬年後，勢難再加。 宜遵祖訓，豫定昭穆。 內閣學士鍾佩賢亦以為言，鴻臚寺少卿文碩且請建穆宗寢廟，而文治、寶廷尤力爭並龕簡陋，非永制。 兩宮太后不獲已，再下王大臣議，兼詢直隸總督李鴻章。 鴻章言：「周官，匠人營國，世室、明堂，皆止五室。 鄭注，五室並在一堂。 據此，則硃子所圖世室、親廟以次而南，未盡合制。 至建寢殿、增方殿，古制所無，禮親王等所言，未為無見。 我朝廟制，祖宗神靈，協會一室，一旦遷改，神明奚安？ 太廟重垣，庭墀殿陛，各有恆式。 准古酌今，改廟非便。 因時立制，自以援奉先殿增龕例為宜。 議者或嫌簡略，准古禮祔廟迭遷，亦止改塗易檐，並不大更舊廟。 今之龕座，猶晉、宋時坎室，晉華垣建議廟堂以容主為限，無拘常數。 王導、溫嶠往復商榷，始增坎室。 宋增八室，蔡襄為圖。 今之增龕，何以異是？」 又謂：「奉先殿即古原廟，與太廟殊。 然雍正時奏定奉先殿神牌與太廟■A2若畫一。 成憲可循，不得謂增龕之制獨不可仿行太廟也。 至祧遷雖常典，而藏主之室，禮無明文。 鄭康成言周祧主藏於太廟及文武世室，是已祧之主與不遷之祖同處一廟，故廟亦名祧。 晉藏西儲夾室，當時疑其非禮，後世緣為故事。 儒家謂古祧夾室，殆為肊辭。 廟既與古不同，祧亦未容輕議。 唯醇親王所陳，為能導皇上以大讓，酌廟制以從宜。」 自此議遂定。
Prince Li Shiduo and others argued: "Rather than forcing conformity with ancient models, it is better to adhere to established regulations. The middle hall of the Imperial Ancestral Temple has nine bays, with the central bay unchanged and four on each side; we request following the early Daoguang precedent to enlarge and refurbish it. The second and third eastern bays would be zhao positions, ordering the spirit tablets of Taizong with two empresses, the Sage Ancestor with four, Gaozong with two, and Xuanzong with four. The second and third western bays would be mu positions, ordering the spirit tablets of Shizu with two empresses, Shizong with two, Renzong with two, Wenzong, and Empress Xiaode. When Muzong and Empress Xiaozhe are later elevated for enshrinement, their places will rank next after Xuanzong." When the memorial was submitted, Prince Chun Yixuan endorsed it, arguing that embodying reverence within adaptation was more fitting than the other proposals. Yet temple bays are limited while the imperial line is endless—enlargement and repair are still not the ultimate solution. The distant-ancestor temple is the enduring institution of successive dynasties and cannot be avoided. We request an edict that from now on one should not invoke the language of never removing for a hundred generations, but should follow the rite of removal when kinship is exhausted, so that the great ritual may endure with Heaven and Earth. At that time Xu Shuming strongly upheld Xuanzong's testamentary instruction, holding that Han and Tang enlargement of chambers was mistaken; using the established precedent of adding niches at the Fengxian Hall, after ten thousand years it would be difficult to add again. One should follow ancestral instruction and fix zhao and mu in advance. Grand Secretariat Academician Zhong Peixian agreed; Vice Director Wen Shuo even requested building Muzong's sleeping temple, while Wen Zhi and Bao Ting especially argued that combining niches was crude and not a permanent institution. The two Empresses Dowager, unable to resolve the matter, again ordered princes and senior ministers to deliberate and also consulted Zhili Governor-General Li Hongzhang. Hongzhang argued: "In the Offices of Zhou, the Master Builder plans the capital; lineage chambers and the Bright Hall each have only five chambers. Zheng Xuan's commentary states that the five chambers are all within one hall. On this basis, the Zhu Xi school's diagram of lineage chambers and temples for close kin extending southward in sequence does not fully conform to the regulations. As for building sleeping halls and enlarging square halls, these are not in ancient regulations; Prince Li and others were not without insight. Our dynasty's temple system gathers the spirits of ancestors and forebears in one chamber; if it were suddenly altered, how would the spirits rest in peace? The Imperial Ancestral Temple's layered walls, courtyard pavements, and hall steps each have fixed forms. Weighing antiquity against the present, altering the temple is not expedient. Establishing institutions according to the times, it is fitting to invoke the precedent of adding niches at the Fengxian Hall. Some found this too simple; yet in ancient ritual, enshrinement and shifting involved only repainting and replacing eaves, without greatly altering the old temple. Present niche seats resemble the pit chambers of Jin and Song; Hua Yuan of Jin proposed that temple halls be limited only by capacity for tablets, without a fixed number. Wang Dao and Wen Jiao debated back and forth before pit chambers were first increased. The Song added eight chambers; Cai Xiang drew the diagram. How does adding niches today differ from this?" He also noted: "The Fengxian Hall is the ancient separate temple and differs from the Imperial Ancestral Temple. Yet in the Yongzheng period it was decreed that Fengxian Hall spirit tablets and those of the Imperial Ancestral Temple were wholly uniform, as if drawn to one standard. Established statutes may be followed; one cannot say that the institution of adding niches cannot be applied to the Imperial Ancestral Temple as well. As for distant removal, though it is the regular statute, the chamber for storing tablets has no explicit text in the ritual classics. Zheng Kangcheng said that removed Zhou tablets were stored in the Imperial Ancestral Temple and the Wen and Wu lineage chambers—thus removed tablets and ancestors never removed shared one temple; hence the temple was also called the distant-ancestor temple. The Jin stored them in the western reserve side chambers; at the time this was doubted as unritual, but later ages took it as precedent. Confucian scholars say the ancient distant-ancestor side chambers were perhaps speculative language. Since the temple already differs from antiquity, distant removal also cannot be lightly debated. Only Prince Chun's proposal could guide the Emperor in great yielding and adapt the temple system to expediency." From this the deliberation was settled.
19
五年，穆宗暨孝哲後祔廟，位東序，西鄉，次宣宗。 七年，孝貞後升祔，次孝德。 宣統元年，孝欽後升祔，次孝貞。 是歲考議德宗祔廟事，禮臣言：「兄弟同昭穆，但主穆位空一室。」 其餘議禮諸臣，重宗統者，以為異昭穆不便； 重皇統者，復以為同昭穆不合。 而大學士張之洞獨主：「古有祧遷之禮，則兄弟昭穆宜同。 今無祧遷之禮，則兄弟昭穆可異。」 議乃定。 其秋，詔曰：「我朝廟制，前殿自太祖以下七世皆南鄉，宣宗以下三世分東西鄉，與古所謂穆北鄉、昭南鄉不同。 穆、德二廟，同為百世不祧，宜守硃子之說，以昭穆分左右，不以昭穆為尊卑。 禮緣義起，毋因經說異同，過事拘執。 德宗祔廟，中殿奉西又次楹又五室穆位，前殿位次西旁文宗坐西鄉東穆位。 體先朝兼祧之旨，慰列聖在天之靈，垂為定制。 奉先殿位序亦如之。」
In the fifth year, Muzong together with Empress Xiaozhe were installed in the temple in the eastern row facing west, next after Xuanzong. In the seventh year, Empress Xiaozhen was elevated for enshrinement, placed next after Xiaode. In Xuantong 1, Empress Xiaoqin was elevated for enshrinement, placed next after Xiaozhen. That year, when deliberating Dezong's temple installation, the ritual officials stated: "Brothers share the same zhao and mu, but the mu side lacks one chamber." Other ministers deliberating on ritual, who emphasized the patriline, held that differing zhao and mu would be inconvenient; those who emphasized the imperial line again held that sharing zhao and mu was not fitting. Grand Secretary Zhang Zhidong alone argued: "When antiquity had the rite of distant removal, brothers' zhao and mu should be the same. Now that there is no rite of distant removal, brothers' zhao and mu may differ." The deliberation was then settled. That autumn, an edict stated: "Our dynasty's temple system: in the front hall, from Taizu through seven generations all face south; from Xuanzong onward, three generations are divided east and west—this differs from antiquity's rule that mu faces north and zhao faces south. The Mu and De temples alike are never removed for a hundred generations; one should uphold the Zhu Xi school's teaching to place left and right by zhao and mu, not to treat zhao and mu as marks of rank. Ritual arises from meaning; do not, because classical interpretations differ, be overly rigid in practice. For Dezong's temple installation: in the middle hall, the western third bay and fifth mu chamber; in the front hall, his place on the west side—Wenzong sits facing west in the eastern mu position. Embodying the former court's intent of dual succession, comforting the spirits of successive sages in Heaven, this is established as permanent regulation. The order of places at the Fengxian Hall follows the same arrangement."
20
時饗太宗建國初，遇清明、除夕，躬謁太祖陵，即時饗所由始。 崇德元年，建太廟成，凡四孟時饗，每月薦新，聖誕、忌辰、清明、中元、歲暮俱致祭。 五月獻櫻桃，命薦太廟。 凡新進果穀，皆先薦乃進御，著為令。 順治元年，定時饗制，孟春擇上旬日，三孟用朔日，樂章六奏。 二年，命祭太廟如奉先殿儀，讀祝、致祭。 遣官祭福陵、昭陵、四祖廟，止上香燭、供酒果，不讀祝。 七月朔，秋祭太廟、四祖廟，中元祭陵，並用牛、羊。 尋定四祖廟祭例視京師，牲用生。 又饗太廟用熟牛，罷晉胙。 八年，定親饗制，飲福、受胙如圜丘。 奏樂備文、武佾舞。 康熙十二年，從禮臣言，祭太廟，質明將事。 二十四年春，親饗畢，諭曰：「往見贊禮郎宣祝，至朕名，聲不揚。 禮稱父前子名，子孫通名祖父，豈可慢易？ 嗣後垂為戒。」
Seasonal offerings: at the beginning of Taizong's founding of the state, on Qingming and New Year's Eve he personally visited Taizu's tomb—seasonal offerings originated from this practice. In Chongde 1, when the Imperial Ancestral Temple was completed, seasonal offerings were held in all four seasons, with monthly offerings of new produce; imperial birthdays, death anniversaries, Qingming, Zhongyuan, and year-end all received sacrifice. In the fifth month cherries were presented and ordered offered at the Imperial Ancestral Temple. Whenever new fruits and grains arrived, they were first offered before being presented to the Emperor—this was established as regulation. In Shunzhi 1, the seasonal offering system was fixed: in early spring a day in the first ten-day period was chosen; the three seasonal offerings used the first day of the month; six musical movements were performed. In the second year, it was ordered that sacrifice at the Imperial Ancestral Temple follow the Fengxian Hall rites, with prayer reading and full sacrifice. Officials were dispatched to sacrifice at Fuling, Zhaoling, and the Temple of the Four Ancestors, offering only incense, candles, wine, and fruit, without reading prayers. On the first day of the seventh month, autumn sacrifice at the Imperial Ancestral Temple and Temple of the Four Ancestors, and Zhongyuan sacrifice at the tombs, all used oxen and sheep. Soon the sacrifice regulations for the Temple of the Four Ancestors were fixed to match the capital, with live victims. At the Imperial Ancestral Temple feast, cooked beef was used and the Jin-style presentation of flesh was abolished. In the eighth year, the personal feast system was fixed; drinking blessing wine and receiving sacrificial flesh followed the Circular Mound rites. Music was performed with civil and military line dances. In Kangxi 12, following the ritual officials' memorial, sacrifice at the Imperial Ancestral Temple began at dawn. In the spring of the twenty-fourth year, when the personal feast was completed, he instructed: "Formerly I observed the ritual officer proclaim the prayer; when it reached my name, his voice was not raised. Ritual says that before the father the son's name is spoken; descendants may use the grandfather's name freely—how can one be disrespectful? Hereafter let this stand as a warning."
21
雍正十一年，世宗以廟饗無上香，奠帛、爵無跪獻，命大學士禮臣議增。 尋議言：「大祀莫重郊壇，孝享莫大配天。 宗廟典禮，宜視社稷。 祭社稷日，皇帝親詣上香，太廟自宜一例。 至帛、爵俱不親獻，皇帝立拜位前，所以亞郊壇也。 仍舊儀便。」 報可。
In Yongzheng 11, Shizong, because temple feasts had no incense offering and no kneeling presentation of silks and goblets, ordered grand secretaries and ritual officials to deliberate on additions. Soon they argued: "Among great sacrifices none outweighs the suburban altar; among filial feasts none is greater than matching Heaven. The ancestral temple's canonical rites should be regarded like those of the altars of soil and grain. On the day of sacrificing to the altars of soil and grain, the Emperor personally offers incense; the Imperial Ancestral Temple should naturally follow the same rule. As for silks and goblets, neither is personally presented; the Emperor stands before the kneeling position—this ranks the rite below the suburban altar. The former rites may remain unchanged." Approval was granted.
22
又定太廟神牌如奉先殿制，供奉居中。 請牌用太常官，獻帛、爵用侍衛，尋改用宗室官。
It was further fixed that Imperial Ancestral Temple spirit tablets follow the Fengxian Hall model, enshrined in the center. Requesting tablets used Court of Imperial Sacrifices officials; presenting silks and goblets used guards—soon changed to imperial clansmen officials.
23
高宗嗣位，定三年持服內，饗廟御禮服作樂如故，唯齋戒用素服，冠綴纓。 乾隆二年，用禮臣言，祝版書列聖尊諡。 香帛送燎時行中路，帝轉立東旁，俟奉祝帛官出，復位，如祀郊壇式。 尋定每日上香，守廟官行禮。 朔望用太常官。 嗣改宗室王公番行。 十二年，諭太廟獻帛、爵用宗室官，俾習禮儀、鎔氣質。 敕宗人府王公監視，後復定後殿獻帛、爵用覺羅官。
When Gaozong succeeded to the throne, it was fixed that within the three-year mourning period, temple feasts used imperial ceremonial dress and music as before; only for abstention plain dress was used, with cap tassels and ribbons. In Qianlong 2, following the ritual officials' memorial, the prayer board recorded successive emperors' honorific posthumous titles. When incense and silks were sent to the brazier along the central path, the Emperor turned to stand on the east side, waiting until the officer bearing prayer silks emerged, then returned to position—as at suburban altar sacrifice. Soon it was fixed that incense was offered daily, performed by temple-guarding officials. On new-moon and full-moon days, Court of Imperial Sacrifices officials performed the rite. Subsequently imperial clansmen princes were assigned to serve in rotation. In the twelfth year, an edict ordered that at the Imperial Ancestral Temple, presenting silks and goblets be entrusted to imperial clansmen officials, so they might practice ritual propriety and refine their character. Princes of the Imperial Clan Court were ordered to supervise; later it was again fixed that in the rear hall, presenting silks and goblets be entrusted to Aisin Gioro officials.
24
向例，饗廟，帝乘輿出宮，至太和門外改乘輦。 入街門，至神路右，步入南門，詣戟門幄次。 入升東階，進前殿門，就拜位。 禮成，出如初。 凡入門皆左。 三十七年，帝年漸高，略減儀節。 入廟時，改自闕左門輦入西北門，至廟北門外，輿入。 至戟門外東階下。 步入門，升階進殿。 行禮畢，出亦如之。
By former practice, at temple feasts the Emperor rode in the imperial carriage out of the palace and, outside the Gate of Supreme Harmony, changed to the palanquin. He entered the street gate, reached the right side of the spirit path, walked in through the south gate, and proceeded to the curtained pavilion at the Halberd Gate. He entered, ascended the east steps, passed through the front hall gate, and took up the kneeling position. When the rite was complete, he exited by the same route. In every case of entering a gate, one kept to the left. In the thirty-seventh year, as the Emperor's age advanced, ceremonial details were somewhat reduced. When entering the temple, the route was changed: from the Left Gate of the Gate Tower he entered by palanquin through the northwest gate, reached the outside of the temple's north gate, and then entered by carriage. He reached the foot of the east steps outside the Halberd Gate. He walked in through the gate, ascended the steps, and entered the hall. When the rite was complete, he exited in the same manner.
25
嘉慶四年，定時饗前殿座次。 太祖、太宗、世祖皇考、妣皆南鄉，聖祖皇考、妣東位西鄉，世宗皇考、妣西位東鄉，高宗皇考、妣東次西鄉。 以後帝、後位次仿此。 八年孟春時饗，禮臣卜吉初六日，仁宗以前三日致齋。 會逢高宗忌辰，服色未協，命改初八日。 嗣是春饗皆擇正月初八、九、十等日行之。
In Jiaqing 4, seating order for seasonal offerings in the front hall was fixed. Taizu, Taizong, and Shizu's imperial father and mother all faced south; Shengzu's imperial father and mother sat in the eastern seat facing west; Shizong's imperial father and mother sat in the western seat facing east; Gaozong's imperial father and mother sat in the eastern secondary seat facing west. For later emperors and empresses, seating order followed this pattern. In the eighth year, for the first-month seasonal offering, ritual officials chose the sixth as the auspicious day; Renzong observed abstention three days beforehand. It happened to coincide with Gaozong's death anniversary, and mourning attire was incompatible, so the rite was moved to the eighth. Thereafter spring seasonal offerings were held on the eighth, ninth, tenth, or similar days of the first month.
26
道光四年，諭廟饗謝福胙如祀社稷儀，王公百官隨行三跪九拜禮。 穆宗、德宗初立，時饗、祫祭遣親王代，逮親政始躬蒞。 宣統朝攝政王攝行。
In Daoguang 4, an edict ordered that at temple feasts, thanksgiving for blessings and distribution of sacrificial meat follow the rites for sacrificing to the altars of soil and grain, with princes and officials performing the three kneelings and nine prostrations. When Muzong and Dezong first ascended, seasonal offerings and collective ancestral sacrifice were delegated to princes; only after they personally assumed government did they attend in person. In the Xuantong reign, the regent performed the rites in the Emperor's stead.
27
祫祭歷代禘、祫分祭，禮說繽紛，罔衷古訓。 清制有祫無禘。 除夕饗廟，實始太宗，世祖本之，著為祭典。 順治十六年，左副都御史袁懋功請舉祫祭，以彰孝治。 乃定歲除前一日大祫，移後殿、中殿神主奉前殿。 四祖、太祖南鄉，太宗東位西鄉。 先一日遣官告後殿、中殿，致齋視牲。 屆日世祖親詣，禮如時饗，自是歲以為常。 尋定祫祭樂舞陳殿外。
Through the ages, collective ancestral sacrifice involved di and xia as separate rites; ritual interpretations were numerous and conflicting, with no agreement on ancient teachings. The Qing system observed collective ancestral sacrifice (xiá) but not di. Year-end-eve temple feasts actually began with Taizong; Shizu followed his example, and the practice was established as sacrificial canon. In Shunzhi 16, Left Vice Censor-in-Chief Yuan Maogong requested collective ancestral sacrifice to manifest filial governance. Thereupon it was fixed that on the day before New Year's Eve the great collective ancestral sacrifice would be held, with spirit tablets moved from the rear and middle halls to the front hall. The Four Ancestors and Taizu faced south; Taizong sat in the eastern seat facing west. On the day before, officials were dispatched to announce at the rear and middle halls; abstention was observed and the sacrificial animals inspected. On the appointed day Shizu attended in person; the rite followed seasonal offerings; thereafter it became annual practice. Soon it was fixed that music and dance for collective ancestral sacrifice be stationed outside the hall.
28
康熙時，御史李時謙請行禘祭。 禮臣張玉書上言：「考禮制言禘不一，有謂虞、夏禘黃帝，殷、周禘嚳，皆配祭圜丘者； 有謂祖所自出為感生帝，而祭之南郊者； 有謂圜丘、方澤、宗廟為三禘者：先儒皆辯其非。 而宗廟之禘，說尤不一。 或謂禘止及毀廟，或謂長發詩為殷禘，雍詩為周禘，而親廟、毀廟兼祭者。 唯唐趙匡、陸淳以為禘異於祫，不兼群廟。 王者立始祖廟，推祖所自出之帝，以始祖配之，故名禘。 至三年一祫，五年一禘，說始漢儒，後人宗之。 漢、唐、宋禘禮，並未考始祖所自出，止五歲中合群廟之祖，行祫禘於宗廟而已。 大抵夏、商以前有禘祭，而厥制莫詳。 漢、唐以後有禘名，而與祫無別。 周以后稷為始祖，以帝嚳為所自出，而太廟中無嚳位，故祫祭不及。 至禘祭乃設嚳位，以稷配焉。 行於後代，不能盡合。 故宋神宗罷禘禮。 明洪武初或請舉行，眾議不果。 嘉靖中，乃立虛位，祀皇初祖帝，以太祖配，事涉不經，禮亦旋罷。 國家初定鼎，追上四祖尊稱，立廟崇祀，自肇祖始。 太祖功德隆盛，當為萬世廟祖，而推所自出，則締造大業，肇祖最著。 今太廟祭禮，四孟分祭前、後殿，以各伸其尊。 歲暮祫饗前殿，以同將其敬。 一歲屢申祼獻，仁孝誠敬，已無不極。 五年一禘，可不必行。」 遂寢其議。
In the Kangxi period, Censor Li Shiqian requested that di sacrifice be performed. Ritual Minister Zhang Yushu argued: "Examining ritual systems, accounts of di differ: some say that in Yu and Xia, Huangdi was honored in di, and in Yin and Zhou, Ku—all as mates at the Circular Mound; some say the emperor from whom the ancestor descended was the birth-responding emperor, sacrificed at the southern suburb; some say the Circular Mound, Square Pond, and Ancestral Temple are the three di—the former Confucians all rejected this. Yet regarding di in the ancestral temple, interpretations are especially varied. Some say di reaches only destroyed temples; some say the Changfa ode describes Yin's di and the Yong ode Zhou's di, sacrificing both close temples and destroyed temples together. Only Zhao Kuang and Lu Chun of Tang held that di differs from xia and does not join all temples. When a king establishes the temple of the founding ancestor, he extends honor to the emperor from whom the ancestor descended, with the founding ancestor as mate—hence the name di. As for xia every three years and di every five years, this teaching began with Han Confucians, and later generations followed it. Han, Tang, and Song di rites never investigated the founding ancestor's descent; they only united ancestors of all temples within five years, performing xia and di in the ancestral temple—that was all. Generally speaking, before Xia and Shang there was di sacrifice, but its institution is not known in detail. After Han and Tang there was the name di, but it differed not from xia. Zhou took Houji as founding ancestor and Di Ku as the descent line; yet in the Great Temple there was no place for Ku, so collective ancestral sacrifice did not reach him. Only at di sacrifice was Ku's place set, with Houji as mate. Applied in later ages, it could not fully accord with the ancient model. Hence Emperor Shenzong of Song abolished di rites. In early Hongwu of Ming, some requested its performance, but deliberation did not succeed. In the Jiajing era, they established an empty seat, sacrificing the Primal Ancestor Emperor with Taizu as mate—the matter was irregular, and the rite was soon abolished. When our state first established rule, it conferred honorific titles on the Four Ancestors, built temples for exalted worship, beginning from the Founding Ancestor. Taizu's merit was grand and abundant; he should be the temple ancestor for ten thousand generations; yet tracing descent, the Founding Ancestor who established the great enterprise was most prominent. Present Imperial Ancestral Temple sacrifices: in the four first months, separate offerings in the front and rear halls, each extending its due honor. At year's end, collective ancestral sacrifice in the front hall unites their reverence. Within one year, libation and presentation are repeatedly performed; benevolence, filial piety, sincerity, and reverence have already reached the utmost. Di every five years need not be performed." The proposal was thereupon set aside.
29
乾隆三十七年大祫，帝親詣肇祖位前上香，餘遣皇子親王分詣，復位行禮如常儀。 詣廟節文減之如時饗。 六十年將屆歸政，九廟俱親上香。 嘉慶四年，定歲暮祫祭，前殿座位視時饗。 咸豐八年，文宗疾甫平，親王代行祫祭，然先祭時猶親詣拜跪焉。 其因時祫祭者，古禮天子三年喪畢，合先祖神饗之，謂之吉祭。 雍正二年，吏部尚書硃軾言：「皇上至仁大孝，喪三年如一日，今服制竟，請祫祭太廟，即吉釋哀。」 制可。 明年二月，帝詣廟行祫祭，如歲暮大祫儀。 自後服竟行祫祭仿此。
In Qianlong 37, at the great collective ancestral sacrifice, the Emperor personally offered incense before the Founding Ancestor's seat; for the remainder he dispatched princes and imperial sons to attend separately, then returned to position and performed the rite as usual. Ceremonial details for approaching the temple were reduced, as for seasonal offerings. In the sixtieth year, as abdication neared, he personally offered incense at all nine temples. In Jiaqing 4, year-end collective ancestral sacrifice was fixed; front hall seating followed seasonal offerings. In Xianfeng 8, Wenzong's illness had just abated; a prince performed collective ancestral sacrifice on his behalf, yet for the prior seasonal offering he still personally went to kneel and prostrate. Occasional collective ancestral sacrifice followed ancient rite: when the Son of Heaven's three-year mourning was complete, the spirits of forebears were feasted together—this was called auspicious sacrifice. In Yongzheng 2, Minister of Personnel Zhu Shi argued: "Your Majesty's utmost benevolence and great filial piety have observed mourning for three years as one day; now the mourning period is complete—I request collective ancestral sacrifice at the Imperial Ancestral Temple, auspiciously releasing grief." Imperial approval was granted. In the second month of the following year, the Emperor went to the temple to perform collective ancestral sacrifice, following the rites of the year-end great xia. Thereafter, when mourning was complete, collective ancestral sacrifice followed this model.
30
加上諡號崇德元年，太宗受尊號，追封始祖為澤王、高祖慶王、曾祖昌王、祖福王，上太祖武皇帝、孝慈皇后尊諡。 即日躬祀太廟。 翼日，百官表賀。 順治元年，進太祖、孝慈後、太宗玉冊、玉寶，奉安太廟。 冊長八寸八分，廣三寸九分，厚四分。 冊數十，面底二頁鐫升降龍。 寶方四寸二分，厚一寸五分，紐高二寸七分，長四寸二分，廣三寸五分，寶盝金質。 凡太廟冊、寶皆用玉，色青白，冊文用驪體，寶文如諡號，曰「某祖某宗某皇帝之寶」，後曰「某皇后之寶」。
In the first year of adding honorific titles, the Chongde era, Taizong received an honorific title; the Founding Ancestor was retroactively enfeoffed as Prince Ze, the High Ancestor as Prince Qing, the Great-Grandfather as Prince Chang, and the Grandfather as Prince Fu; honorific posthumous titles were conferred on the Martial Emperor Taizu and Empress Xiaoci. That same day he personally sacrificed at the Imperial Ancestral Temple. The next day, officials presented congratulatory memorials. In Shunzhi 1, jade books and jade seals for Taizu, Empress Xiaoci, and Taizong were presented and enshrined in the Imperial Ancestral Temple. The book measured eight cun and eight fen long, three cun and nine fen wide, and four fen thick. The book had several dozen pages; the front and back covers were carved with ascending and descending dragons. The seal was square, four cun and two fen on a side, one cun and five fen thick; the knob was two cun and seven fen high, four cun and two fen long, and three cun and five fen wide; the seal case was of gold. All Imperial Ancestral Temple books and seals were of bluish-white jade; book inscriptions used li script; seal inscriptions followed the posthumous title, reading "Seal of Such-and-Such Ancestor, Such-and-Such Emperor," and for empresses, "Seal of Such-and-Such Empress."
31
五年，追尊澤王肇祖原皇帝，妣原皇后； 慶王興祖直皇帝，妣直皇后； 昌王景祖翼皇帝，妣翼皇后； 福王顯祖宣皇帝，妣宣皇后。 奉安訖，致禮如時饗。 越三日，慶賀如儀。 七年，上孝端文皇后尊諡。 九年，進四祖帝後冊寶。 十八年，上世祖尊諡，前期齋戒，遣官祭告天地、宗廟、社稷。
In the fifth year, posthumous elevation was conferred on Prince Ze, the Founding Ancestor, as Emperor Yuan, and his consort as Empress Yuan; Prince Qing, the High Ancestor, as Emperor Zhi, and his consort as Empress Zhi; Prince Chang, the Great-Grandfather Ancestor, as Emperor Yi, and his consort as Empress Yi; Prince Fu, the Grandfather Ancestor, as Emperor Xuan, and his consort as Empress Xuan. When enshrinement was complete, sacrifice was performed as for seasonal offerings. Three days later, congratulatory rites were performed according to regulation. In the seventh year, an honorific posthumous title was conferred on Empress Xiaoduanwen. In the ninth year, books and seals for the Four Ancestors, emperors and empresses, were presented. In the eighteenth year, Shizu's honorific posthumous title was conferred; beforehand abstention was observed, and officials were dispatched to announce and sacrifice to Heaven and Earth, the ancestral temple, and the altars of soil and grain.
32
屆日，帝素服御太和門，閱冊、寶訖，大學士奉安采亭，校尉舁行，導以御杖，駕從之。 王公百官各於所立位跪俟，隨行。 至壽皇殿大門外降輦，入左門，采亭入右門。 大學士二人跪奉冊寶陳案上，帝就位，率群臣行三跪九叩禮。 贊引奏「跪」，奏「進冊」，奉冊大學士跪左，進帝跪獻。 畢，授右跪大學士陳中案。 奏「進寶」，如初。 奏「宣冊」，宣冊官跪宣：「上尊諡曰體天隆運英睿欽文大德弘功至仁純孝章皇帝，廟號世祖。」 宣冊訖，奏「宣寶」，儀亦如之。 行禮三跪九叩，致祭同時饗。 畢，奉絹冊、寶、祝帛如燎所焚之。 大學士二人，奉香冊、寶導梓宮奉安，一跪三叩，翼日頒詔天下。 凡上大行帝後尊諡，香冊、香寶獻几筵後，奉安山陵，絹冊、寶送燎，玉冊、玉寶卜吉藏之太廟，後仿此。
On the appointed day, the Emperor in plain dress presided at the Gate of Supreme Harmony; when the books and seals had been reviewed, grand secretaries placed them in the ceremonial pavilion; guards carried them in procession, led by imperial staves, with the imperial retinue following. Princes and officials each knelt waiting at their assigned positions and followed in procession. Reaching outside the great gate of the Hall of Imperial Longevity, he descended from the palanquin; entering the left gate, the ceremonial pavilion entered the right gate. Two grand secretaries knelt and presented the books and seals, placing them on the table; the Emperor took his position and led the ministers in the three kneelings and nine kowtows. The usher announced "Kneel," then announced "Present the book"; the grand secretary bearing the book knelt on the left, advanced, and the Emperor knelt to present it. When complete, he handed it to the grand secretary kneeling on the right, who placed it on the central table. The announcement "Present the seal" was made, as before. The announcement "Proclaim the book" was made; the proclamation officer knelt and proclaimed: "The honorific posthumous title reads: Emperor Zhang, embodying Heaven, elevating fortune, perspicacious and reverent in culture, great in virtue and expansive in merit, utmost in benevolence and pure in filial piety; temple name Shizu." When the proclamation of the book was complete, the announcement "Proclaim the seal" was made; the rite proceeded likewise. The three kneelings and nine kowtows were performed; sacrifice was conducted as for seasonal offerings. When complete, silk books, seals, and prayer silks were taken to the brazier site and burned. Two grand secretaries, bearing incense books and seals, led the imperial coffin to enshrinement; one kneeling and three kowtows were performed; the next day an edict was promulgated throughout the realm. Whenever honorific posthumous titles were conferred on a deceased emperor or empress, after incense books and incense seals were presented at the spirit couch, they were enshrined at the imperial tomb; silk books and seals were sent to the brazier; jade books and jade seals, on an auspicious day chosen by divination, were stored in the Imperial Ancestral Temple—later cases followed this model.
33
初太祖尊諡曰承天廣運聖德神功肇紀立極仁孝武皇帝，太宗曰應天興國弘德彰武寬溫仁聖睿孝文皇帝。 聖祖纘業，加太祖「睿武弘文定業」六字，更廟號高皇帝； 太宗「隆道顯功」四字，廟號如故。 用禮臣言，俟世祖祔饗後行禮。 明年，上慈和皇太后尊諡。 二十七年，上孝庄太皇太后尊諡。 五十七年，上孝惠皇太后尊諡，後，聖祖嫡母也。 祔廟日，命安神位慈和上。
Initially Taizu's honorific posthumous title read: Martial Emperor Wu, receiving Heaven, broadly extending fortune, sacred in virtue and miraculous in merit, founding the chronicle and establishing the pole, benevolent and filial; Taizong's read: Literary Emperor Wen, responding to Heaven, raising the state, expanding virtue and displaying martial prowess, broad, mild, benevolent, sage, perspicacious, and filial. Shengzu continued the enterprise, adding six characters to Taizu—"Perspicacious in Martial Prowess, Expansive in Culture, Stabilizing the Enterprise"—and changing the temple name to High Emperor; To Taizong he added four characters—"Elevating the Way, Displaying Merit"—while the temple name remained unchanged. Following the ritual officials' advice, the rites were deferred until after Shizu was installed in the ancestral temple with collateral worship. The following year, an honorific posthumous title was conferred on Empress Dowager Cihe. In the twenty-seventh year, an honorific posthumous title was conferred on Grand Empress Dowager Xiaozhuang. In the fifty-seventh year, an honorific posthumous title was conferred on Empress Dowager Xiaohui, Shengzu's lawful mother. On the day of installation in the ancestral temple, an order was issued to place her spirit seat above Cihe.
34
六十一年冬，世宗諭廷臣：「皇考繼統，本應稱宗，但經云：祖有功，宗有德。 皇考手定太平，論繼統為守成，論勛業為開創，宜崇祖號，以副豐功。 其確議之。」 議言：「按禮經：有虞氏禘黃帝而郊嚳，祖顓頊而宗堯。 而舜典云：舜格文祖。 注曰堯廟。 歸格藝祖，復釋為堯之祖。 合之祖顓頊，則有三祖矣。 宋陳祥道云：凡配天者皆得稱祖。 國語展禽謂有虞氏祖高陽而郊堯，堯所以稱文祖也。 顓頊至堯，並黃帝子孫，故皆稱祖。 又周禮大宗伯：祫、禘、追享、朝享。 解云：古者朝廟合群祖而祭焉，故祫曰朝饗，以合群祖為不足，復禘其所自出，故禘曰追饗。 夫祖所自出，始祖也，其下曰群祖，則自始祖以下皆可稱祖矣。」 又諡議：「帝王功業隆盛，得援祖有功古義稱為祖。 竊謂唯聖可揚峻德，唯祖可顯隆功。」 議上，稱旨。 雍正初元，遂上尊諡，廟號聖祖。 復諭：「太祖、太宗、世祖三聖相承，功高德盛； 孝庄、孝康、孝惠翼運啟期，懿徽流慶； 宜並加諡，俾展孝思。」 於是加諡太祖曰端毅，太宗曰敬敏，世祖曰定統建極，而孝慈、孝端及三後並尊諡焉。
In the sixty-first year, winter, Shizong instructed the court ministers: "My imperial father succeeded to the throne and ought by rights to be styled a Manifest Ancestor; yet the classic says: 'An ancestor has merit; a manifestation has virtue. My imperial father personally established peace; judged by succession he preserved what was achieved, yet judged by achievement he founded anew—he should be honored with the title of Ancestor, to match his abundant merit. Deliberate this thoroughly." The deliberation stated: "According to the Book of Rites: the Youyu clan performed di to the Yellow Emperor and suburban sacrifice to Ku, honored Zhuanxu as ancestor and Yao as manifestation. Yet the Canon of Shun says: Shun arrived at the Literary Ancestor. The commentary says this means Yao's temple. Returning to honor the Founding Ancestor is again explained as Yao's ancestor. Combined with honoring Zhuanxu as ancestor, there would then be three ancestors. Song Chen Xiangdao said: whoever mates with Heaven may be called ancestor. In the Discourses, Zhan Qin said the Youyu clan honored Gaoyang as ancestor and sacrificed to Yao at the suburb; hence Yao was called the Literary Ancestor. From Zhuanxu to Yao, all were descendants of the Yellow Emperor; hence all were called ancestors. Furthermore, in the Grand Minister of the Zhou Rites: xia, di, retrospective feast, and court feast. The commentary says: in antiquity the court temple assembled all ancestors in sacrifice, hence xia is called court feast; deeming assembly of all ancestors insufficient, they additionally performed di to the one from whom descent came, hence di is called retrospective feast. The ancestor from whom one descends is the founding ancestor; those below are called the collective ancestors; thus from the founding ancestor downward all may be called ancestors." The posthumous-title deliberation also stated: "When emperors' achievements are grand and flourishing, they may invoke the ancient meaning 'the ancestor has merit' and be styled ancestor. I venture to say only a sage can exalt towering virtue; only an ancestor can display meritorious achievement." When the deliberation was submitted, it met with imperial approval. In Yongzheng 1, honorific posthumous titles were accordingly conferred, with the temple name Shengzu. He further instructed: "Taizu, Taizong, and Shizu—the three sages succeeded one another, their merit high and virtue abundant; Xiaozhuang, Xiaokang, and Xiaohui aided Heaven's mandate and opened the age, their virtue flowing in blessing; They should all receive additional posthumous titles, that filial devotion may be expressed." Thereupon Taizu was given the additional title Duanyi, Taizong Jingmin, Shizu Dingtong Jianji, and Xiaoci, Xiaoduan, and the three empresses all received honorific posthumous titles.
35
於時工部奉神主廟室，魨漆飾金，中書、翰林官各一人書新諡。 奏遣大學士二人行填青禮，先期祗告天地、社稷。 至日，世宗禮服詣太廟行上尊諡禮。 畢，還宮，易袞服，詣奉先殿致祭，後仿此。 六年，鐫造列聖、列後玉寶、玉冊暨聖祖皇考、妣冊、寶成，奉之太廟。 其儀，太廟潔室設黃案，張采幔兩旁，中陳冊、寶，王大臣朝服將事，帝御禮服恭閱，一跪三拜，安奉采亭，輿導如前儀。 供案訖，帝入行禮如初。 冊、寶集中殿，分藏金匱。 帝以次上香，一跪三拜，禮成。
At that time the Ministry of Works prepared spirit tablets for the temple chambers, lacquered with fish-bladder varnish and gilded; one official each from the Secretariat and Hanlin Academy inscribed the new posthumous titles. It was memorialized that two grand secretaries be dispatched to perform the blue-inlay rite, with announcement beforehand to Heaven and Earth and the altars of soil and grain. On the day, Shizong in sacrificial robes proceeded to the Imperial Ancestral Temple to perform the rite of conferring honorific posthumous titles. When complete, he returned to the palace, changed into sacrificial robes, and proceeded to Fengxian Hall to offer sacrifice—later cases followed this model. In the sixth year, jade seals and jade books for successive emperors and empresses, and books and seals for Shengzu's imperial father and mother, were carved and completed, and presented to the Imperial Ancestral Temple. The rite: in the purification chamber of the Imperial Ancestral Temple a yellow table was set, colored curtains hung on both sides, books and seals placed in the center; princes and ministers in court dress conducted the affair; the Emperor in sacrificial robes reverently reviewed them, one kneeling and three kowtows, then they were placed in the ceremonial pavilion and borne in procession as in the previous rite. When the offering tables were ready, the Emperor entered and performed the rites as at first. The books and seals were gathered in the central hall and separately stored in gold caskets. The Emperor offered incense in sequence, one kneeling and three kowtows; the rite was complete.
36
高宗踐阼，加列聖、列後尊諡，諭言：「宗廟徽稱有制，報本忱悃靡窮。 藉抒至情，不為恆式。」
When Gaozong ascended the throne, he added honorific posthumous titles for successive emperors and empresses, instructing: "The ancestral temple's honorific designations are regulated; gratitude to origins and sincere devotion are boundless. This is to express utmost feeling, not to serve as a fixed precedent."
37
乾隆四十五年，以列朝冊、寶玉色參差，命選工琢和闐精璆。 越二年工竣，祗閱訖，奉太廟如禮。 其舊藏十六分，命賚送盛京太廟，尊藏玉檢金繩。 自是帝、後祔廟，皆別備冊、寶送盛京，永為制。
In Qianlong 45, because the jade color of successive dynasties' books and seals was uneven, skilled artisans were ordered to carve fine Khotan jade. Two years later the work was completed; after reverent review, they were presented to the Imperial Ancestral Temple according to rite. The former sixteen sets in storage were ordered sent as gifts to the Imperial Ancestral Temple at Mukden, reverently stored in jade caskets bound with gold cord. Henceforth when emperors and empresses were installed in the ancestral temple, separate books and seals were prepared and sent to Mukden—a permanent regulation.
38
嘉慶四年，仁宗守遺訓，著制，凡列聖尊諡已加至二十四字、列後尊諡已加至十六字不復議加。
In Jiaqing 4, Renzong observing his predecessor's instruction established a regulation: for successive emperors, when honorific posthumous titles had already reached twenty-four characters, and for successive empresses sixteen characters, no further additions would be deliberated.
39
功臣配饗，所以顯功，宗親郡王配東廡，文武大臣配西廡。 崇德元年，追封皇伯祖禮敦巴圖魯為武功郡王，巴圖魯其名也，配東廡，福晉與焉。 並以直義公費英東、弘毅公額亦都配西廡。 順治元年，西廡增祀武勛王揚古利，位直義上。 九年，復增祀忠義公圖爾格、昭勛公圖賴，昭勛為直義子，忠義為弘毅子，父子配侑，世尤榮之。 十一年，東廡增祀通達郡王雅爾哈齊、慧哲郡王額爾袞、宣獻郡王界堪，通達位武功上，而慧哲、宣獻兩福晉亦並侑雲。
Collateral worship for meritorious ministers was to display merit: clansmen and commandery princes were worshipped collaterally in the east cloister, civil and military ministers in the west cloister. In Chongde 1, the imperial grand-uncle Lidun Batulu was posthumously ennobled Prince of Wugong; Batulu was his name; he was given collateral worship in the east cloister, and his consort was included. Duke of Zhiyi Feiyingdong and Duke of Hongyi Eidu were also given collateral worship in the west cloister. In Shunzhi 1, Prince of Wuxun Yangguli was added to worship in the west cloister, his place above Zhiyi. In the ninth year, Duke of Zhongyi Turgene and Duke of Zhaoxun Tulai were again added; Zhaoxun was Zhiyi's son, Zhongyi was Eidu's son—father and son worshipped collaterally, an honor especially glorious in the age. In the eleventh year, Prince of Tongda Yarhaqi, Prince of Huizhe Ejeren, and Prince of Xuanxian Jeken were added to the east cloister; Tongda's place was above Wugong, and the consorts of Huizhe and Xuanxian were also joined in collateral worship.
40
康熙九年，定祀東廡用太牢，歲以為常。
In Kangxi 9, it was fixed that worship in the east cloister use the great offering, annually as a permanent rule.
41
雍正二年，西廡增祀文襄公圖海。 定功臣配饗儀，前期告太廟。 屆日陳采亭，列引仗，奉主至廟西階。 拜位在階下，三跪九拜。 奉主大臣攝行，還納龕位，一跪三拜。
In Yongzheng 2, Duke of Wenxiang Tu Hai was added to worship in the west cloister. The rite for meritorious ministers' collateral worship was fixed: the Imperial Ancestral Temple was notified beforehand. On the appointed day the ceremonial pavilion was set out, honor guard arrayed, and the tablet borne to the west steps of the temple. The place of obeisance was below the steps: three kneelings and nine kowtows. The minister bearing the tablet performed the rite by proxy; returning, the tablet was placed in the niche, with one kneeling and three kowtows.
42
八年，怡親王允祥配東廡。 定王配饗儀，奉主以郡王，迎主用采亭吾仗，至廟東階，拜位在階上。 代行禮畢，降自東階，餘如西廡。
In the eighth year, Prince Yi Yinxiang was given collateral worship in the east cloister. The rite for princes' collateral worship was fixed: the tablet was borne by a commandery prince; to receive the tablet a ceremonial pavilion and guard of honor were used; reaching the east steps of the temple, the place of obeisance was on the steps. When the proxy rites were complete, he descended the east steps; the remainder followed the west cloister.
43
九年，進加費英東信勇公，圖爾格果毅公，圖賴雄勇公，圖海忠達公。 乾隆中，西廡增祀襄勤伯鄂爾泰，超勇親王策凌，大學士張廷玉，蒙古王、漢大臣侑食自此始。
In the ninth year, Feiyingdong was promoted to Duke of Xinyong, Turgene to Duke of Guoyi, Tulai to Duke of Xiongyong, and Tu Hai to Duke of Zhongda. In the Qianlong reign, the west cloister added Duke of Xiangqin Ortai, Prince of Chaoyong Čering, and Grand Secretary Zhang Tingyu—Mongol princes and Han ministers in collateral feasting began from this.
44
四十三年，詔：「祖宗創業艱難，懿親藎臣，佐命殊功，從古未有。 當時崇封錫爵，酬答從優。 以後有及身緣事降削者，有子孫承襲易封者，不為追復舊恩，心實未愜。」 於是睿親王多爾袞以元勛懿戚，橫被流言，特旨昭雪。 禮烈親王代善，後人改封為巽，已復改為康，鄭獻親王濟爾哈朗改為簡，豫通親王多鐸改為信，肅裕親王豪格改為顯，克勤郡王岳託改為衍禧，又改為平，均非初號。 悉命復舊，並配祀東廡。 禮王位宣獻下，睿王等以次列序，位怡王上，而徙策凌列怡王次。
In the forty-third year, an edict stated: "Our forebears' founding of the enterprise was arduous; worthy kinsmen and devoted ministers aided the mandate with extraordinary merit such as antiquity never knew. At the time they were richly ennobled and granted titles, rewarded with exceptional favor. Later some suffered reduction or deprivation in their lifetimes for cause; some whose descendants inherited had their titles changed—without restoring the old grace, the heart was truly unsatisfied." Thereupon Prince Rui Dorgon, as founding minister and imperial kinsman, had been wronged by slander; a special edict cleared his name. Prince Li Daišan, whose descendants later changed his title to Xun, then again to Kang; Prince of Zhengxian Jirhalang changed to Jian; Prince of Yutong Dodo changed to Xin; Prince of Suyu Hooge changed to Xian; Prince of Keqin Yoto changed to Yanxi, then again to Ping—all differed from the original designations. All were ordered restored to the old titles and given collateral sacrifice in the east cloister. Prince Li's place was below Xuanxian; Prince Rui and the others were arranged in order below him, above Prince Yi; and Čering was moved to follow Prince Yi.
45
嘉慶元年，西廡增大學士傅恆、福康安、協辦大學士兆惠。 福康安即傅忄互子，並封郡王，異姓世臣，被恩最渥。
In Jiaqing 1, the west cloister added Grand Secretaries Fu Heng and Fukang'an, and Associate Grand Secretary Zhaohui. Fukang'an was Fu Heng's son; both were ennobled as commandery princes—non-imperial clansmen who served for generations, receiving grace beyond measure.
46
道光三年，復增大學士阿桂，功臣凡十有二人。
In Daoguang 3, Grand Secretary Agui was again added; meritorious ministers totaled twelve persons.
47
同治四年，東廡增科爾沁親王僧格林沁，功王凡十有三人。
In Tongzhi 4, Prince of Horqin Sengge Rinchen was added to the east cloister; meritorious princes totaled thirteen persons.
48
凡時饗，帝上香時，分獻官上香配位前，各分獻不拜。 三獻畢，退。 祫祭同。
At seasonal offerings, when the Emperor offered incense, collateral presentation officers offered incense before the collateral places; each presented separately without obeisance. When the three presentations were complete, they withdrew. The same applied to collective ancestral sacrifice.
49
醇賢親王廟光緒十六年，醇賢親王奕枻薨，中旨引高宗濮議辨，應稱所生曰「本生父」，沒稱「本生考」，立廟不祧，祀以天子之禮，合乎「父為士，子為大夫，葬以士，祭以大夫」古義，斯尊親兩全矣。 乃定稱號曰「皇帝本生考」。 復定廟祀典，建廟新賜邸第，額曰醇賢親王廟。 正殿七楹，東、西廡殿，後寢室，各五楹。 中門三。 門內焚帛亭、祭器亭，其外宰牲亭、神庫、神廚。 大門三。 殿宇正門中覆黃琉璃，殿脊及門四周上覆綠琉璃。 其祀儀、樂舞、祭器、祭品視天子禮。 凡時饗以四仲月朔，襲王承祭。 帝親行，則襲王陪祀。 誕辰、忌日，帝親詣行禮。
Temple of the Worthy and Virtuous Prince Chun. In Guangxu 16, Prince Chun the Worthy and Virtuous Yixuan died; an imperial instruction cited Gaozong's analysis of the Tang succession controversy, holding that one's biological forebear should in life be styled "biological father" and after death "deceased biological father"; a temple was established without displacement from the line, worshipped with the rites of a Son of Heaven—consistent with the ancient meaning "the father was a shi, the son a grandee: bury as a shi, sacrifice as a grandee"—thus honoring kin while fulfilling both obligations. The style and title were then fixed as "Deceased Biological Father the Emperor." The temple sacrifice code was also fixed; a temple was built at the newly granted residence, its plaque reading Temple of the Worthy and Virtuous Prince Chun. The main hall had seven bays; east and west side halls and rear sleeping chambers each had five bays. The central gate had three openings. Within the gate were pavilions for burning silks and for sacrificial vessels; outside were the slaughter pavilion, spirit storehouse, and spirit kitchen. The great gate had three openings. On the main hall's central gate yellow glazed tile was used; on the hall ridge and all around the gates green glazed tile covered the upper portions. Sacrificial rites, music and dance, vessels, and offerings followed the Son of Heaven's rites. Seasonal offerings fell on the first day of each of the four mid-season months; the title heir prince presided over sacrifice. When the Emperor performed the rite in person, the title heir prince attended as collaterally worshipping aide. On birthdays and death anniversaries, the Emperor personally proceeded to perform the rites.
50
謁陵有清肇跡興京，四祖陵並在京西北，稱興京陵。 太祖定遼陽，景祖、顯祖二陵徙盛京東南，稱東京陵。 嗣是太祖陵當盛京東北，稱福陵； 太宗陵當盛京西北，稱昭陵。 崇德間，定歲暮、清明祭興京陵，用牛一，遣守陵官行禮。 東京陵用牛二，遣宗室、覺羅大臣行禮。 福陵用牛一、羊二，遣大臣行禮。 國忌、誕辰、孟秋望日，燃香燭，獻酒果，奠帛、讀祝、行禮。 朔、望用牛一，具香燭、酒果，遣守陵官致祭，不讀祝、奠帛。
Imperial tomb visits: the Qing founding traces lie at Xingjing; the tombs of the Four Ancestors together lie northwest of the capital, called the Xingjing tombs. After Taizu pacified Liaoyang, the tombs of Jingzu and Xianzu were moved southeast of Mukden, called the Eastern Capital tombs. Thereafter Taizu's tomb lay northeast of Mukden, called Fuling; Taizong's tomb lay northwest of Mukden, called Zhaoling. In the Chongde period it was fixed that at year's end and Qingming the Xingjing tombs be sacrificed to with one ox; tomb-keeping officials were dispatched to perform the rites. The Eastern Capital tombs used two oxen; Banner nobles and imperial clansmen ministers were dispatched to perform the rites. Fuling used one ox and two sheep; ministers were dispatched to perform the rites. On death anniversaries, birthdays, and the full moon of the seventh month, incense and candles were lit, wine and fruit presented, silks laid, prayers read, and rites performed. On new and full moon days one ox was used, with incense, candles, and wine and fruit; tomb-keeping officials were dispatched to sacrifice, without reading prayers or laying silks.
51
順治八年，封興京陵山曰啟運，東京陵山曰積慶，福陵山曰天柱，昭陵山曰隆業，並從祀方澤，置陵官、陵戶。 定祀儀，冬至用牛一、羊一、豕一，餘同前。 清明、歲暮、孟秋望日亦如之。 十三年，詔立界碑，禁樵採。 十五年，移東京陵改祔興京，罷積慶山祀。 明年，尊稱為永陵，饗殿、暖閣如制。
In Shunzhi 8, the Xingjing tomb mountain was titled Qiyun, the Eastern Capital tomb mountain Jiqing, the Fuling mountain Tianzhu, and the Zhaoling mountain Longye; all were given collateral worship at the Altar of Earth, and tomb officials and tomb households were established. Sacrificial rites were fixed: at the winter solstice one ox, one sheep, and one pig were used; the remainder followed the previous model. Qingming, year's end, and the full moon of the seventh month were the same. In the thirteenth year, an edict ordered boundary steles erected and woodcutting forbidden. In the fifteenth year, the Eastern Capital tombs were moved and retroactively enshrined at Xingjing, and sacrifice at Jiqing Mountain was discontinued. The following year, it was honored with the title Yongling; the sacrifice hall and warm chamber were built according to regulation.
52
康熙二年，相度遵化鳳台山建世祖陵，曰孝陵。 先是世祖校獵於此，停轡四顧曰：「此山王氣蔥鬱，可為朕壽宮。」 因自取佩鞢擲之，諭侍臣曰：「鞢落處定為穴。」 至是陵成，皆驚為吉壤。 歲以清明、中元、冬至、歲暮為四大祭。 並改建福陵、昭陵地宮。 工竣，以奉安祗告，致祭如大饗。 安神位隆恩殿，制龕座、寶床、帷幔、衾褥、楎椸如太廟式。
In Kangxi 2, a site was surveyed on Fengtai Mountain in Zunhua to build Shizu's tomb, called Xiaoling. Earlier, while hunting here, Shizu reined in his horse, looked about, and said: "This mountain's royal aura is dense and auspicious—it will serve as my tomb." He then took the worn chape from his own scabbard and threw it, telling his attendants: "Where the chape falls shall be the tomb site." When the tomb was completed, all marveled that it was an auspicious site. Each year Qingming, Zhongyuan, the winter solstice, and year's end were established as the four great sacrifices. The underground chambers of Fuling and Zhaoling were also rebuilt. When the work was finished, an announcement was made for the installation; sacrifice was performed as at a great feast. The spirit seat was installed in Long'en Hall; niche, precious couch, curtains, bedding, and clothing racks were made after the model of the Great Temple.
53
凡因公謁陵，三品以上官羅城門外行禮。 遇祭日，二品以上許入城隨守陵官陪祭。 歸，謁辭。
Whenever one visited the tombs on official business, officials of third rank and above performed rites outside the outer gate. On sacrifice days, officials of second rank and above were permitted to enter the enclosure and join tomb-keeping officials in collateral sacrifice. On departure, a farewell visit was made.
54
凡謁陵，東逕石門，王、貝勒在隆恩門外三跪九拜，當直官啟門，貝子以下、三品官以上則否，皆奉祀官為導，遇祭日免。 是時三陵建功德碑，嗣凡起陵，皆立碑，如故事。
When visiting the tombs, one went east through Shimen; princes and beile performed three kneelings and nine kowtows outside Long'en Gate, and the duty officer opened the gate. For imperial princes of lesser rank through officials of third rank and above, the gate was not opened; sacrifice officials served as guides—except on sacrifice days. At this time merit steles were erected at the three tombs; thereafter, whenever a tomb was established, a stele was erected, following precedent.
55
八年，定四時大祭，遣多羅貝勒以下，奉國將軍、覺羅男以上行禮。
In the eighth year, the four seasonal great sacrifices were fixed; those dispatched to perform the rites ranged from duo-luo beile downward and from fengguo jiangjun and jueluo nan upward.
56
明年秋，奉太皇太后、皇太后率皇后謁孝陵。 前一日，躬告太廟，越日啟鑾。 陳鹵簿，不作樂。 既達陵所，太皇太后坐方城東旁，奠酒舉哀。 皇太后率皇后等詣明樓前中立，六肅、三跪、三拜，隨舉哀、奠酒，復三拜。 還行宮。 凡皇太后謁陵仿此。 次日，帝復謁隆恩殿，行大饗禮。 又次日，殿前設黃幄，焚楮帛，讀文致祭，禮成。 還京，仍告太廟。 越二日，御太和殿，百官表賀。
The following autumn, led by the Grand Empress Dowager and Empress Dowager, the empress visited Xiaoling. The day before, the Emperor in person announced at the Great Temple; the next day the imperial procession set out. The imperial guard of honor was arrayed; no music was performed. Having reached the tomb precinct, the Grand Empress Dowager sat at the east side of the square enclosure, poured wine, and wailed. The Empress Dowager led the empress and others to stand before Minglou; six rounds of solemnity, three kneelings, and three bows; amid wailing they poured wine, then bowed three times again. They returned to the traveling palace. Whenever an empress dowager visited the tombs, the rites followed this model. The next day the Emperor again visited Long'en Hall and performed the great feast rites. On the day after that, a yellow canopy was set before the hall; paper silks were burned, a text was read, and sacrifice was performed—the rites were complete. On return to the capital, announcement was again made at the Great Temple. Two days later, he presided over the Hall of Supreme Harmony; the hundred officials presented congratulatory memorials.
57
明年秋，車駕至盛京，謁福陵、昭陵畢，召將軍等賜以酒，並諭守陵總管、副總管曰：「爾等職司典祀，凡祭品必親虔視，務盡誠敬，副朕孝思。」 還御大清門受賀，燕賚群臣，頒守陵官軍。 其永陵遣王大臣致祭，復遣官分詣穎親王、克勤郡王、直義公費英東諸勛貴墓酹酒。 還京日，仍告廟如儀。
The following autumn the imperial carriage reached Mukden; after visiting Fuling and Zhaoling, generals and others were summoned and given wine, and the chief and deputy tomb-keepers were instructed: "Your offices supervise the canonical sacrifices; you must personally and reverently inspect all sacrificial offerings, striving for utmost sincerity and respect, assisting my filial devotion." On return he presided at Daqing Gate to receive congratulations, feasted and rewarded the ministers, and distributed rewards to tomb-keeping officers and soldiers. At Yongling a prince or minister was dispatched to sacrifice; officials were also dispatched separately to pour libations at the tombs of Prince Ying, Prince Keqin, the Honorary Righteous Duke Fei Yingdong, and other meritorious nobles. On the day of return to the capital, announcement was still made at the temple according to ritual.
58
二十一年，滇平，詣兩京謁陵，如初禮。 還京，祗告奉先殿。 自是靖寇難，謁陵告祭以為常。
In the twenty-first year, after Yunnan was pacified, the tombs in both capitals were visited, as at the initial rites. On return to the capital, reverent announcement was made at the Hall of Ancestors. Thereafter, whenever bandit troubles were pacified, tomb visits and announcement sacrifices became the norm.
59
六十年，御極周甲，命世宗率皇子、皇孫詣盛京，皇子祭昭陵，皇孫祭永陵，帝親往福陵大祭。
In the sixtieth year, at the completion of a sexagenary cycle on the throne, Shizong was ordered to lead princes and imperial grandsons to Mukden; a prince sacrificed at Zhaoling, an imperial grandson at Yongling; the Emperor personally went to Fuling for a great sacrifice.
60
雍正元年，定聖祖陵曰景陵。 其明年，清明謁祭如典。 八年冬至，會聖祖忌辰，禮臣言准陵寢大祭，用太牢，獻帛、爵，讀祝文。 遣官承祭具朝服。 十三年清明、冬至大饗，改遣公爵番行。 七月望日，將軍、侍郎等承祭，其朔、望、忌辰，則定總管掌關防承祭，行三跪九叩禮。
In Yongzheng 1, Shengzu's tomb was officially named Jingling. The following year, the Qingming tomb visit and sacrifice followed the canon. On the winter solstice of the eighth year, coinciding with Shengzu's death anniversary, ritual officials recommended approving a great sacrifice at the tomb precinct, using the grand offering; silks and cups were presented and the prayer text was read. An official was dispatched to preside at the sacrifice, fully attired in court dress. In the thirteenth year, at the Qingming and winter solstice great feasts, dispatch was changed to dukes serving in rotation. On the full moon of the seventh month, generals, vice presidents, and others presided at the sacrifice; on new moon, full moon, and death anniversaries, the chief steward holding the seal presided, performing three kneelings and nine kowtows.
61
乾隆元年，命宗室輔國將軍等六人徙駐瀋陽，給田廬，歲時致祀。 二年，諭改朔、望承祭貝勒、公、大臣番行。 復慮儀節不齊，增贊禮郎二人導引退，仍不贊。 三年清明，謁世宗泰陵。
In Qianlong 1, six Banner nobles including fugu jiangjun were ordered to move and be stationed at Shenyang, given fields and dwellings, to perform seasonal sacrifice. In the second year, an edict ordered that presiding at new- and full-moon sacrifices be changed to beile, dukes, and ministers serving in rotation. Again fearing uneven ceremonial procedure, two ritual acolytes were added to guide entry and withdrawal, still without vocal prompting. In the third year at Qingming, Shizong's Tailing was visited.
62
六年，定三陵四時大饗。 忌辰祭饗，題派移駐將軍二人行禮。 七年，增置三陵爵墊，備禮儀。
In the sixth year, the four seasonal great feasts of the three tombs were fixed. For death-anniversary sacrifice feasts, two stationed generals were specially assigned to perform the rites. In the seventh year, wine-cup mats for the three tombs were added to complete the ritual accoutrements.
63
八年，定謁陵如太廟親祀儀，載入儀注。 已，奉皇太后謁祖陵，禮節准康熙時例。 自後三謁皆如之。
In the eighth year, tomb visitation rites modeled on personal sacrifice at the Great Temple were fixed and entered in the ritual regulations. Thereafter, when escorting the empress dowager to visit the ancestral tombs, the ceremonial details followed the Kangxi-period model. From then on, all three visits followed this model.
64
四十三年秋，先後謁永陵、福陵，因諭：「睠懷遼瀋舊疆，再三周曆，心儀舊緒，蘄永勿諼。 夫奕昇平景運，皆昔日艱難開創所貽。 後世子孫，當覽原巘而興思，拜松楸而感悟。 默念天眷何以久膺，先澤何以善繼。 知守成之難，兢業無墜。 庶熙洽之盛，億萬斯年。 不然，輕故都，憚遠涉。 或偶詣祖陵，漠不動心，視同覽古，是忘本也。 盛京根本重地，發祥所自，後世不可不躬親閱歷，其毋負朕言！」
In the autumn of the forty-third year, Yongling and Fuling were visited in succession; an edict was issued: "Cherishing the old lands of Liaoning and Shenyang, I have toured them again and again; my heart turns to the founding legacy—I pray it may never be forgotten. This flourishing age of peace and splendid fortune was all bequeathed by the arduous founding of former days. Later generations should, gazing upon the high hills, stir their thoughts; bowing before the pines and cypresses, be moved to reflection. Silently reflect on why Heaven's favor has been so long received, and how ancestral grace may be well continued. Knowing the difficulty of preserving what has been achieved, be diligent and let nothing fail. Then may this flourishing harmony endure for ten thousand myriad years. Otherwise, treating the old capital lightly and dreading the long journey. Or making only occasional visits to the ancestral tombs, unmoved at heart, treating it as mere antiquarian sightseeing—this is forgetting one's roots. Mukden is the fundamental heartland, the source of our rise; later generations must personally experience it—do not fail my words!"
65
嘉慶五年清明，詣昌瑞山謁高宗裕陵，先敷土，次大饗。 陵寢官豫取潔土儲筐，俟帝如更衣次易縞素，執事從官素服，冠去纓，隨至方城。 有司進黃布護履，帝納履，從臣亦如之，自東磴道升至寶城石欄東，陵寢大臣合土以筐，隨駕至敷土處跪進。 帝拱舉，敷畢，授筐，降，脫履。 於是更袍服，冠綴纓，執事官俱易。 禮臣請行大饗，帝詣隆恩殿行禮。 讀祝，三獻。
At Qingming in Jiaqing 5, Changrui Mountain was visited and Gaozong's Yuling; earth was spread first, then the great feast. Tomb officials beforehand gathered clean earth and stored it in baskets; when the Emperor arrived he changed to plain white at the dressing chamber; attending officials wore plain dress with crowns without tassels, and followed to the square enclosure. The relevant officials presented yellow cloth shoe covers; the Emperor put them on, and his followers did likewise; ascending from the east ramp to the east of the precious mound's stone balustrade, tomb ministers combined earth in baskets and, following the imperial carriage to the earth-spreading place, knelt and presented it. The Emperor received it with cupped hands, spread the earth, returned the basket, descended, and removed the shoe covers. Thereupon robes were changed, crowns were re-tasseled, and all attending officials changed likewise. Ritual officials requested the great feast; the Emperor proceeded to Long'en Hall to perform the rites. The prayer was read; three presentations were made.
66
凡清明日謁陵敷土，在喪服期，帝親行。 十年，帝初謁永陵，御素服，詣啟運殿後階，三跪九拜，有司進奠幾，三拜三奠爵。 訖，舉哀。 翼日朝服行大饗。 謁福陵、昭陵亦如之。 後復以祭器乖誤，革盛京禮部侍郎世臣職。 因諭「豐沛舊都，大臣不應忘卻」。 下其諭各公署，其重祀如此。
Whenever on Qingming the tomb was visited for earth-spreading, during the mourning-garment period the Emperor performed it in person. In the tenth year, the Emperor first visited Yongling, attired in plain white; proceeding to the rear steps of Qiyun Hall, he performed three kneelings and nine kowtows; the relevant officials presented the offering table; three bows and three wine presentations followed. When finished, wailing was raised. The next day, in court dress, the great feast was performed. Visits to Fuling and Zhaoling followed the same rites. Later, because sacrificial vessels were incorrect, the hereditary minister vice president of the Mukden Board of Rites was dismissed from office. An edict was issued: "Like Feng and Pei, the old capital—ministers should not forget it." The edict was sent down to each yamen; such was the weight placed on sacrifice.
67
道光八年，謁裕陵、昌陵，軍機大臣隨入門，命著為例。 九年，奉皇太后詣盛京謁三陵，如儀。
In Daoguang 8, Yuling and Changling were visited; Grand Council ministers followed inside the gate—this was ordered to be made precedent. In the ninth year, escorting the empress dowager to Mukden, the three tombs were visited according to ritual.
68
咸豐元年謁東陵，五年謁西陵，孝貞皇后謁泰陵，陵寢女官為導，入門皆由左，至明樓前行禮，六肅三跪三拜。 女官進奠幾，後三拜三奠爵，西饗舉哀。 次謁昌陵、慕陵如初禮。 同、光間悉依此行。
In Xianfeng 1 the Eastern Tombs were visited; in Xianfeng 5 the Western Tombs; Empress Xiaozhen visited Tailing; tomb female officials served as guides; all entered by the left; rites were performed before Minglou—six rounds of solemnity, three kneelings, and three bows. Female officials presented the offering table; the empress performed three bows and three wine presentations; wailing was raised at the western side table. Next Changling and Muling were visited as at the initial rites. In the Tongzhi and Guangxu periods all followed this model.
69
凡孝陵、景陵以下，世宗曰泰陵，高宗裕陵，仁宗昌陵，宣宗慕陵，文宗定陵，穆宗惠陵，並在直隸易、遵化二州，稱東西陵，東陵鳳台山，封昌山； 西陵太平峪，封永寧山； 並祀方澤。 設奉祀官，置莊園。
Below Xiaoling and Jingling—Shizong's Tailing, Gaozong's Yuling, Renzong's Changling, Xuanzong's Muling, Wenzong's Dingling, and Muzong's Huiling—all lay in Yi and Zunhua prefectures of Zhili, called the Eastern and Western Tombs; the Eastern Tombs at Fengtai Mountain were titled Chang Mountain; the Western Tombs at Taipingyu were titled Yongning Mountain; all were given collateral worship at the Altar of Earth. Sacrifice officials were established and estates were established.
70
隆恩殿大饗用祝幣，其日燃明鐙，用牛一、羊二、尊四，帝、後同案位，設奉先制幣一，羹飯脯醢器十八，餅果器六十五。 牲實俎，帛實筐。 酒實尊，承以舟。 疏布冪勺具。 皇貴妃祔祀，則西旁東鄉，素帛一，減餅果十一器。
Long'en Hall great feasts used prayer silks; that day bright lamps were lit; one ox, two sheep, and four wine vessels were used; the emperor and empress shared one table position; one ancestral-regulation silk was set out; eighteen vessels for broth, rice, dried meat, and pickled meats; and sixty-five vessels for cakes and fruit. Sacrificial animals filled the stands; silks filled the baskets. Wine filled the vessels, borne on trays. Coarse cloth covers and ladles were provided. When an imperial noble consort was given collateral worship, on the west side facing east—one plain silk; cake and fruit vessels were reduced by eleven.
71
凡冬至暨慶典不舉哀。 遣官祭饗用朝服。 升降自西階，出入皆門右。 皇子謁陵，至下馬碑降騎，至隆恩門外升左階。 三跪九拜，不贊，不奠酒。
At the winter solstice and on celebratory occasions, wailing was not raised. Officials dispatched for sacrifice feasts wore court dress. Ascent and descent were by the west steps; entry and exit were all by the right of the gate. When a prince visited the tombs, at the dismount stele he descended from his horse; outside Long'en Gate he ascended the left steps. Three kneelings and nine kowtows; no vocal prompting, no wine offering.
72
妃園寢設官如制，建饗殿，設神位。 四時遣官尊酒，二跪六拜，不贊。 出人殿左門。 朔、望則奉祀官行禮。 光緒間，帝謁西陵，詣庄順皇貴妃寢園，一跪三拜三奠酒。 並諭禮臣，祭品儀節從優。 是後清明、中元、冬至、忌辰遣王公致祭，餅果增至六十五器。
Consort garden tombs had officials established as prescribed; sacrifice halls were built and spirit seats installed. In the four seasons officials were dispatched with wine; two kneelings and six bows; no vocal prompting. Entry and exit were by the hall's left gate. On new and full moon days, sacrifice officials performed the rites. During the Guangxu period, the Emperor visited the Western Tombs and went to Imperial Noble Consort Zhuangshun's garden tomb, performing one kneeling, three prostrations, and three libations of wine. He also instructed the ritual officials that sacrificial offerings and ceremonial procedure should receive preferential treatment. Thereafter, on Qingming, Zhongyuan, the winter solstice, and death anniversaries, princes were dispatched to sacrifice; cakes and fruits were increased to sixty-five vessels.
73
宣統初，德宗葬興隆峪，號崇陵。
At the beginning of Xuantong, Dezong was buried at Xinglong Valley, and the tomb was named Chongling.
74
皇太子園寢與妃園寢同。 嘉慶間，帝親臨端慧皇太子園寢，三奠三爵，從臣隨行禮，每奠一拜。 載其儀入會典雲。
The crown prince's garden tomb followed the same regulations as consorts' garden tombs. During the Jiaqing period, the Emperor personally attended Crown Prince Duanhui's garden tomb, performing three libations and three goblets; attending ministers followed in the rites, one prostration at each libation. These rites were recorded in the Collected Statutes.