Volume 89 Treatises 64: Rites 8, Jia Li Er

志六十四

Treatise 64

禮八（嘉禮二）

Rites 8 ( Auspicious Rites, Part 2)

大婚儀皇子婚儀王公婚禮附公主下嫁儀郡主以下於歸禮附

Grand Imperial Wedding Ceremony; Prince's Wedding Ceremony; Princes' and Dukes' Wedding Rites, with appended Princess's Marriage Ceremony and Marriage Rites for Commandery Princesses and Below, appended

品官士庶婚禮視學儀臨雍附經筵儀日講附策士儀

Wedding Rites for Ranked Officials, Gentry, and Commoners; School-Inspection Ceremony; Imperial Lecture at the Confucian Temple, with appended Imperial Lecture Rites and Daily Lecture, appended; Examination of Presented Scholars Ceremony

頒詔儀迎接詔書附進書儀進表箋儀巡狩儀鄉飲酒禮

Proclamation Ceremony; Receiving the Imperial Edict, with appended Book-Presentation Ceremony; Memorial and Petition Presentation Ceremony; Imperial Tour Ceremony; Village Drinking Ceremony

大婚儀清初太祖戊子年，葉赫國貝勒納林布祿送妹來歸，帝率貝勒等迎之，大宴，禮成，時猶未定儀注也。太宗即位後，行冊立禮。至順治八年，世祖大婚，始定納後儀。先期諏吉行納采禮，前一日，遣官祭告郊、社、太廟。屆日質明，設節案太和殿，禮物具丹陛上，陳文馬其下。正、副使俟丹墀東。鳴贊官口贊，使臣三跪九拜訖，升東階，立陛上。宣制官傳制，使臣跪。制曰：「茲納某氏某女為後，命卿等持節行納采禮。」大學士入，奉節出，授正使，正使受，偕副使興，前行降中階左。執事官納儀物采亭中。儀仗前導，衛士牽馬從，出太和中門，詣後邸。後父朝服跪迎門外道右。既入，使臣陳節中案，執事陳儀物左右案，陳馬於庭。使臣傳制納采，以次奉儀物授後父，後父跪受，興，率子弟望闕行禮。使臣出，跪送如初。前期一日，行納徵禮。所司具大徵儀物，遣使傳制，如納采儀。大婚前一日，復遣官祭告，屆期鹵簿、樂懸具。帝御太和殿閱冊、寶，制辭曰：「皇帝欽奉皇太后懿旨，納某氏為皇后。茲當吉月令辰，備物典冊，命卿等以禮奉迎。」遣使如冊後儀，使臣隨冊、寶亭出自協和門，駕還宮。

Grand Imperial Wedding Ceremony: Early in the Qing, in the wuzi year of Taizu, the Yehe beile Nalinbulu sent his younger sister to marry the sovereign. The Emperor led the beiles and others to welcome her, held a great feast, and completed the ceremony, but ritual regulations had not yet been established. After Taizong came to the throne, he performed the investiture ceremony. In the eighth year of Shunzhi, when the Shizu Emperor's grand wedding took place, the rites for receiving an empress were first codified. An auspicious day was chosen in advance for the betrothal-gift ceremony; on the eve, officials were sent to report sacrifices at the suburban altars, the altars of soil and grain, and the Imperial Ancestral Temple. On the appointed day at dawn, a staff table was set in the Hall of Supreme Harmony; gifts were laid out on the red steps, with ceremonial horses arrayed below. The chief and deputy envoys waited on the east side of the red courtyard. The herald called the prompts; the envoys completed three kneelings and nine prostrations, ascended the eastern steps, and stood on the terrace. The edict-proclaiming officer read the decree; the envoys knelt. The decree read: "We now take the daughter of the Such-and-such clan as empress and command you to bear the staff and conduct the betrothal-gift ceremony." The Grand Secretary entered, brought out the staff, and handed it to the chief envoy. The chief envoy received it, rose with the deputy, advanced, and descended the central steps to the left. Attending officers placed the ritual objects in the ceremonial pavilion. The ceremonial guard led the way, guardsmen leading the horses behind, and they went out through the central gate of the Hall of Central Harmony to the empress's residence. The empress's father, in court dress, knelt to welcome them outside the gate on the right side of the road. Once inside, the envoys placed the staff on the central table; attendants set out the ritual objects on the left and right tables and displayed the horses in the courtyard. The envoys read the betrothal decree and, in order, presented the ritual objects to the empress's father. He knelt to receive them, rose, and led his sons and younger kin in rites facing the palace. When the envoys departed, they knelt to send them off as they had to welcome them. One day before, the presentation-of-betrothal-gifts ceremony was performed. The responsible offices prepared the great betrothal gifts; envoys were dispatched to read the decree, following the same procedure as the betrothal-gift ceremony. On the eve of the grand wedding, officials were again sent to report sacrifices; when the day came, the imperial guard of honor and suspended music were fully arrayed. The Emperor took his seat in the Hall of Supreme Harmony to review the patent and seal. The decree read: "The Emperor reverently receives the Empress Dowager's gracious command to take the Such-and-such clan as empress. On this auspicious day and hour, with ritual objects and patent prepared, we command you to welcome her according to ceremony." Envoys were dispatched as in the empress-investiture rite; they followed the patent and seal pavilion out through the Gate of Harmonious Unity while the imperial carriage returned to the palace.

時皇后儀仗陳邸第，封使至，後父率親屬朝服迎門外，後禮服迎庭中，後母率諸婦咸朝服跪。使臣奉冊、寶入陳案上，後就案南北面跪，內院官西鄉立，讀冊、寶文，次第授左女官，女官跪接獻皇后，後祗受，轉授右女官，亦跪接，陳案上盝內。後興，六肅三跪三叩，禮畢，升輦。女官奉盝置采亭，鼓樂導前，次儀仗，次鳳輦。後父母跪送如跪迎儀。輦至協和門，儀駕止。女官奉盝前行置中宮，輦入自中門，至太和殿階下降輦入宮。

The empress's ceremonial guard was already arrayed at her residence. When the patent envoys arrived, her father led his kin in court dress to welcome them outside the gate; the empress in ceremonial dress received them in the courtyard; her mother led all the women in court dress to kneel. The envoys brought in the patent and seal and set them on the table. The empress approached, knelt facing south, while an inner-court officer stood facing west. The patent and seal texts were read and handed in turn to the female officer on the left, who knelt, received them, and presented them to the empress. She reverently accepted them and passed them to the female officer on the right, who also knelt, received them, and placed them in the case on the table. The empress rose, performed six courtesies and three kneelings with three kowtows, and when the rites were finished, mounted the palanquin. Female officers bore the case to the ceremonial pavilion; drums and music led, followed by the ceremonial guard and then the phoenix palanquin. The empress's parents knelt to send her off as they had knelt to welcome her. When the palanquin reached the Gate of Harmonious Unity, the ceremonial escort halted. Female officers bore the case forward and placed it in the central palace. The palanquin entered through the central gate; at the steps of the Hall of Supreme Harmony she descended and entered the palace.

帝御中和殿，率諸王詣皇太后前行禮。畢，諸王退。帝御太和殿，賜後父及親屬宴，王公百官咸與。皇太后御位育宮，即保和殿，賜後母及親屬宴，公主、福晉、命婦咸與。越三日，帝復御太和殿，王公百官上表慶賀，頒詔如制。賜後父母兄弟服物有差。十一年大婚，越三日，後謁皇太后禮畢，始宴。康熙四年大婚，就後邸設納采宴，公主、輔臣命婦各三人，內大臣、侍衛及公以下、群臣二品以上咸與。

The Emperor took his seat in the Hall of Central Harmony and led the princes to perform rites before the Empress Dowager. When the rites were finished, the princes withdrew. The Emperor took his seat in the Hall of Supreme Harmony and gave a feast for the empress's father and kin; princes, dukes, and all officials attended. The Empress Dowager took the Palace of Nurturing Rank—the Hall of Preserving Harmony—and gave a feast for the empress's mother and kin; princesses, princes' primary consorts, and titled ladies all attended. Three days later the Emperor again took the Hall of Supreme Harmony; princes, dukes, and officials submitted congratulatory memorials, and a proclamation was issued as prescribed. Garments and gifts were bestowed on the empress's parents and brothers in graded amounts. At the grand wedding in the eleventh year, the feast did not begin until three days later, after the empress had paid her respects to the Empress Dowager. At Kangxi's fourth-year grand wedding, a betrothal feast was held at the empress's residence. Three princesses and three titled ladies of assisting ministers attended, along with inner grandees, guards, and officials from dukes down through all ministers of second rank and above.

大徵亦如之。賜後祖父母、父母衣服，謝恩如儀。至日，使臣奉冊、寶至，後祗受畢，欽天監報時，後升輦。命婦四人導前，七人隨後，皆騎。內大臣、侍衛從，至太和殿階下退。後降輦，內監奉冊、寶導至中和殿，命婦退。執事命婦迎侍入宮，奉冊、寶內監授守寶內監，退。帝詣太皇太后、皇太后前行禮，御殿、賜宴如初。皇太后率輔臣命婦入宮，賜後母及親屬宴，公主、福晉不與。時加酉，宮中設宴，行合巹禮。翼日，後詣兩宮朝見，三日受賀，頒詔如常儀。

The great betrothal ceremony followed the same pattern. Garments were bestowed on the empress's grandparents and parents, and thanks were offered according to ceremony. On the appointed day the envoys brought the patent and seal; after the empress reverently received them, the Directorate of Astronomy announced the hour and she mounted the palanquin. Four titled ladies rode ahead as guides and seven followed behind, all on horseback. Inner grandees and guards accompanied her and withdrew at the steps of the Hall of Supreme Harmony. The empress descended from the palanquin; eunuchs bore the patent and seal and guided her to the Hall of Central Harmony, and the titled ladies withdrew. Attending titled ladies welcomed her into the palace. The eunuchs bearing the patent and seal handed them to the seal-keeper eunuch and withdrew. The Emperor performed rites before the Grand Empress Dowager and the Empress Dowager, then took the hall and gave feasts as before. The Empress Dowager led titled ladies of assisting ministers into the palace and gave a feast for the empress's mother and kin; princesses and princes' primary consorts did not attend. At the you hour a feast was held in the palace and the nuptial cup-union rite was performed. The next day the empress paid court to the two palaces; on the third day congratulations were received and a proclamation was issued as usual.

同治十一年，納采、大徵、發冊、奉迎，悉准成式。惟屆時後升輦，使臣乘馬先，內監扶，左右內大臣等騎從。至午門外，九鳳曲蓋前導，行及乾清門，龍亭止，使臣等退，禮部官奉冊、寶陳交泰殿左右案，退。輦入乾清宮，執事者俱退，侍衛合隔扇。福晉、命婦侍輦入宮，宮中開合巹宴，禮成。光緒十五年大婚，越六日，後始朝見皇太后，又越二日，帝受賀，餘儀同。

In Tongzhi 11, betrothal gifts, great betrothal, patent issuance, and the welcoming all followed established precedent. When the day came, as the empress mounted the palanquin the envoys rode ahead; eunuchs supported her while inner grandees and others rode in attendance on either side. Outside the Meridian Gate the nine-phoenix curved canopy led the way. At the Gate of Heavenly Purity the dragon pavilion halted; the envoys withdrew while Board of Rites officials placed the patent and seal on the left and right tables in the Hall of Union and withdrew. The palanquin entered the Palace of Heavenly Purity; all attendants withdrew and guards closed the partition doors. Princes' primary consorts and titled ladies attended the palanquin into the palace, where the nuptial cup-union feast was held and the rites completed. At Guangxu's fifteenth-year grand wedding, the empress did not pay court to the Empress Dowager until six days later; two days after that the Emperor received congratulations. The remaining rites were unchanged.

皇子婚儀先指婚，簡大臣命婦偕老者襄事。福晉父蟒服詣乾清門，北面跪，大臣西面傳旨：「今以某氏女作配皇子某為福晉。」福晉父三跪九拜，退。擇吉，簡內大臣、侍衛隨皇子詣福晉家行文定禮。福晉父采服迎門外，皇子升堂拜，福晉父答拜，三拜，興。見福晉母亦如之。辭出，福晉父送大門外。行納采禮，所司具儀幣，並備賜福晉父母服飾、鞍馬。以內府大臣、宮殿監督領侍充使。及門，福晉父迎入中堂，謝恩畢，與宴，大臣陪福晉父宴中堂，命婦、女官陪女眷宴內室，畢，使者還朝覆命。婚前一日，福晉家齎妝具陳皇子宮，至日，皇子詣帝後前行禮，若為妃嬪出，則並詣焉。

Prince's Wedding Ceremony: A match was first designated; ministers, titled ladies, and elders were selected to assist. The primary consort's father, in python-pattern robes, went to the Gate of Heavenly Purity and knelt facing north. A minister standing west transmitted the decree: "We now take the daughter of the Such-and-such clan as primary consort for Prince Such-and-such." The primary consort's father performed three kneelings and nine prostrations and withdrew. An auspicious day was chosen; inner grandees and guards accompanied the prince to the primary consort's home for the betrothal-confirmation rite. The primary consort's father, in ceremonial dress, welcomed them outside the gate. The prince ascended the hall and bowed; her father returned the bow. They exchanged three bows and rose. Meeting the primary consort's mother followed the same procedure. They took their leave; the primary consort's father saw them off outside the great gate. The betrothal-gift ceremony was performed. The responsible offices prepared ritual gifts and garments, adornments, and saddled horses for the primary consort's parents. Grandees of the Inner Household and the palace superintendent leading attendants served as envoys. At the gate her father welcomed them into the central hall. After thanks were offered they feasted: ministers dined with her father in the central hall while titled ladies and female officers dined with the women in the inner rooms. When finished the envoys returned to court to report. On the eve of the wedding her family brought the trousseau to the prince's palace. On the wedding day the prince performed rites before the Emperor and Empress, and if he was born of a consort, before her as well.

吉時屆，鑾儀衛備采輿，內府大臣率屬二十、護軍四十詣福晉第奉迎。采輿陳堂中，女官告「升輿」，福晉陞，父母家人咸送。內校舁行。女官從，出大門乘馬。至禁城門外，眾步行隨輿入，至皇子宮門降，女官導入宮。屆合巹時，皇子西鄉，福晉東鄉，行兩拜禮。各就坐，女官酌酒合和以進，皆飲，酒饌三行，起，仍行兩拜禮。於時宮所張幕、結采，設宴，福晉父母、親族暨大臣、命婦咸與，禮成。翌日皇子、福晉夙興，朝見帝、後，女官引皇子居左稍前，三跪九拜，福晉居右稍後，六肅三跪三拜。見所出妃嬪，皇子二跪六拜，福晉四肅二跪二拜。越九日，歸寧。巳宴，偕還，不逾午。

When the auspicious hour came, the Imperial Procession Guard prepared the ceremonial carriage. A grandee of the Inner Household led twenty subordinates and forty guards to her residence to welcome her. The ceremonial carriage stood in the hall. A female officer announced "Mount the carriage," and the primary consort ascended while parents and family saw her off. Inner bearers carried it forward. Female officers followed; outside the great gate they mounted horses. Outside the Forbidden City gate everyone walked on foot following the carriage in. At the prince's palace gate she descended and female officers guided her inside. At the cup-union hour the prince faced west and the primary consort east; they exchanged two bows. Each took a seat. A female officer poured and mixed the wine and presented it; all drank through three rounds of food and wine, then rose and exchanged two bows again. The palace quarters were draped with curtains and festive decorations for a feast. Her parents and kin, ministers, and titled ladies all attended, and the rites were completed. The next day prince and primary consort rose early to pay court to the Emperor and Empress. A female officer placed the prince slightly forward on the left for three kneelings and nine prostrations; the primary consort stood slightly back on the right for six courtesies, three kneelings, and three bows. When meeting the consort who bore him, the prince performed two kneelings and six bows; the primary consort performed four courtesies, two kneelings, and two bows. Nine days later they paid the return visit to her parents' home. They feasted at the si hour and returned together before noon.

王公婚禮，崇德間定制，凡親王聘朝臣女為婚，納采日，府屬官充使，是日設宴，牲酒盛陳。婚日宴亦如之。給女父母服物鞍馬符例。若外籓親、郡王，貝勒，台吉女，儀物視爵次為差。婚日宴，牲多少異宜。世子，郡王，貝勒，貝子，鎮、輔國公聘娶，儀物暨宴日牲酒，其數遞降，皆有差等。順治間，更婚制，限貝勒以下罷用珠緞。賜婚，王公詣中和殿或位育宮謝恩，其子未受封者，婚禮視其父，已受封則從其爵。康熙初，始令王公納采易布為緞，餘如故。

Princes' and Dukes' Wedding Rites: Regulations were established in the Chongde period. When a prince of the first rank betrothed a court minister's daughter, household officials served as envoys on betrothal day and a feast was held with abundant sacrificial animals and wine. The wedding-day feast followed the same pattern. Garments, gifts, saddled horses, and tally tokens were given to the bride's parents according to precedent. If the bride was the daughter of an outer-banner kinsman, commandery prince, beile, or taiji, ritual objects varied by rank. At the wedding-day feast the number of sacrificial animals varied accordingly. For heirs apparent, commandery princes, beile, beizi, and barons and assistant state dukes taking wives, ritual objects and feast-day sacrificial animals and wine decreased step by step in graded distinctions. In the Shunzhi period marriage regulations were revised to forbid those of beile rank and below from using pearls and satin. When marriage was bestowed by the throne, princes and dukes offered thanks at the Hall of Central Harmony or the Palace of Nurturing Rank. Sons without titles followed their father's wedding rites; ennobled sons followed their own rank. Early in Kangxi princes and dukes were first ordered to use satin instead of cloth for betrothal gifts; everything else remained unchanged.

公主下嫁儀指婚日，額駙蟒服詣乾清門東階下，北面跪，襄事大臣西面立。宣制：「以某公主擇配某額駙。」祗受命，謝恩退。初定，諏日詣午門，進一九禮，即納采也。駝馬、筵席、羊酒如數。得旨分納所司。次日燕饗，額駙率族中人朝服謁皇太后宮，禮訖，集保和殿。帝升座，額駙等三跪九拜。御筵既陳，進爵大臣跪進酒，帝受飲，還賜大臣酒，跪飲之。時額駙等行禮惟一拜。徹宴謝恩，一跪三拜。出至內右門外，三跪九拜，退。凡帝前謝恩皆贊，後宮前不贊。是日額駙眷屬詣皇太后、皇后宮筵宴如儀。釐降前一日，額駙詣宮門謝恩，內府官率鑾儀校送妝奩詣額駙第，內管領命婦偕女侍鋪陳。

Princess's Marriage Ceremony: On match-designation day the imperial son-in-law in python-pattern robes went to the east steps below the Gate of Heavenly Purity and knelt facing north while the assisting minister stood facing west. The decree proclaimed: "Princess Such-and-such is chosen as spouse for Imperial Son-in-law Such-and-such." He reverently received the command, offered thanks, and withdrew. Once the match was fixed, an auspicious day was chosen to go to the Meridian Gate and present the one-nine gifts—the betrothal ceremony. Camels, horses, banquet provisions, sheep, and wine were provided in the prescribed amounts. Upon receiving the decree they were distributed to the responsible offices. The next day at the banquet the imperial son-in-law led his clansmen in court dress to the Empress Dowager's palace. When the rites were finished they assembled at the Hall of Preserving Harmony. The Emperor took the throne; the imperial son-in-law and others performed three kneelings and nine prostrations. Once the imperial banquet was laid out, the minister bearing wine knelt and presented it; the Emperor drank, then returned wine to the minister, who knelt and drank. At that time the imperial son-in-law and others performed only one bow. When the banquet ended they offered thanks with one kneeling and three bows. They went out to the area outside the Inner Right Gate, performed three kneelings and nine prostrations, and withdrew. In general, expressions of thanks before the Emperor were always prompted; before the inner palace they were not. That day the imperial son-in-law's kin attended banquet feasts at the Empress Dowager's and Empress's palaces according to ritual. One day before the princess's departure, the imperial son-in-law went to the palace gate to offer thanks. Inner-court officers led imperial guard escorts to deliver the bridal trousseau to his residence, where supervising titled ladies and female attendants arranged everything.

至日，額駙家備九九禮物，如鞍馬、甲胄，詣午門恭納，燕饗如初定禮。吉時屆，公主吉服詣皇太后、帝、後暨所生妃、嬪前行禮。命婦翊升輿，下簾，內校舁出宮，儀仗具列，燈炬前引。福晉、夫人、命婦乘輿陪從，詣額駙第行合巹禮。其日設宴九十席，如下嫁外籓，但用牲酒。成婚後九日，歸宮謝恩。公主入宮行禮，額駙詣慈寧門外、乾清門外、內右門外行禮。

On the appointed day the imperial son-in-law's household prepared nine-nine gifts—including saddled horses and armor—and reverently presented them at the Meridian Gate. The banquet followed the ritual established when the match was first fixed. When the auspicious hour arrived, the princess in ceremonial dress performed rites before the Empress Dowager, the Emperor, the Empress, and the consort or concubine who was her birth mother. Titled ladies assisted her into the palanquin and the curtains were lowered. Inner guards carried her out of the palace while the full ceremonial guard was arrayed and lamps and torches led the procession. Princes' primary consorts, ladies, and titled ladies followed in palanquins to the imperial son-in-law's residence for the nuptial cup-union ceremony. That day ninety banquet seats were laid, as when a princess married into an outer vassal domain, but only sacrificial meat and wine were served. Nine days after the wedding they returned to the palace to offer thanks. The princess entered the palace to perform rites. The imperial son-in-law performed rites outside the Gate of Compassion and Tranquility, the Gate of Heavenly Purity, and the Inner Right Gate.

天命八年，太祖御八角殿，訓公主以婦道，毋陵侮其夫，恣意驕縱，違者罪之。時議謂王化所由始。厥後定制，額駙及其父母見公主俱屈膝叩安，有賚賜必叩首，尋遠古轍已。逮道光二十一年，宣宗以為非禮所宜，稍更儀注，額駙見公主植立申敬，公主立答之，舅、姑見公主正立致敬，公主亦如之。如餽物，俱植立，免屈膝，以重倫紀，著為令。

In the eighth year of Tianming the Taizu Emperor addressed princesses in the Octagonal Hall on wifely conduct, forbidding them to domineer over their husbands or indulge wilful pride; violators would be punished. Commentators at the time said this marked the beginning of royal civilizing influence. Later regulations required the imperial son-in-law and his parents to bend the knee and offer felicitations whenever they saw the princess, and to kowtow whenever gifts were bestowed—a practice soon restored from ancient precedent. By Daoguang 21 the Xuanzong Emperor judged this improper and slightly revised the ceremonial regulations: the imperial son-in-law stood erect to show respect when meeting the princess, and she stood to respond; his parents stood properly erect when receiving her, and she did the same. When presenting gifts, all stood erect without kneeling, to strengthen proper ethical order; this was established as an edict.

又定下嫁時停進九九禮，並罷筵宴，自後罷宴以為常。明年，改初定進羊九，繼此踵行。同治時，定公主歸寧，免額駙內右門行禮，餘如前儀。

It was further decreed that when a princess departed, the nine-nine gifts and the banquet feast were discontinued; thereafter omitting the feast became standard practice. The next year the initial regulation of nine sheep was reinstated, and this practice continued thereafter. During Tongzhi it was decreed that when a princess paid a family visit, the imperial son-in-law was exempt from rites at the Inner Right Gate; everything else followed the previous ritual.

郡主于歸禮，崇德間，定親王嫁女聘儀，鞍馬、甲胄十有五。如嫁外籓，親王以下納採用駝、馬、羊，准七九數。媵婢八，男、婦五戶。順治時，朝臣聘儀，鞍馬、甲胄各七。乾隆時，定郡王媵婢六，男、婦四戶。嫁朝臣聘用鞍馬七，外籓納采視崇德時為減。郡主以下，縣主、郡君、縣君、鄉君于歸禮，以次遞殺。康熙八年，定郡主、縣主歸寧，禁母家給滿洲人口，限用蒙、漢人八名，郡君至鄉君，蒙、漢人六名，將軍至宗室女，四名。

Marriage Rites for a Commandery Princess: During Chongde the betrothal ceremony for a prince's daughter was fixed at fifteen saddled horses and suits of armor. When marrying into an outer vassal domain, princes and those of lower rank presented camels, horses, and sheep as betrothal gifts, in the seven-nine count. Eight attendant maidservants and five households of male and female attendants. During Shunzhi, court ministers' betrothal rites required seven saddled horses and seven suits of armor each. During Qianlong it was fixed that commandery princes received six attendant maidservants and four households of male and female attendants. Marriage to a court minister required seven saddled horses; betrothal gifts for outer vassals were reduced from the Chongde standard. Below the commandery princess—the district princess, commandery lady, district lady, and township lady—marriage rites were reduced step by step according to rank. In Kangxi 8 it was decreed that when a commandery or district princess visited her family, her mother's household could not supply Manchu attendants and was limited to eight Mongol and Han servants; commandery lady through township lady were limited to six; daughters of generals through clanswomen to four.

乾隆三十五年，罷朝臣進納采禮，外籓如故。不設宴。

In Qianlong 35 betrothal-gift presentations by court ministers were abolished; outer vassals retained the previous practice. No banquet was held.

品官士庶婚禮凡品官論婚，先使媒妁通書，乃諏吉納采。自公、侯、伯訖九品官，儀物以官品為降殺。主婚者吉服，命子弟為使，從者齎儀物至女氏第，主婚者吉服迎。從者陳儀物於庭，奉書致命，主婚者受書，告廟醴賓，賓退，送之門，使者還覆命。是日設宴具牲酒，公、侯以下，數各有差。婚前一日，女氏使人奉箕帚往婿家，陳衾帷、茵褥、器用具。

Wedding Rites for Ranked Officials, Gentry, and Commoners: When ranked officials arranged a marriage, a matchmaker first exchanged letters, then an auspicious day was chosen for betrothal gifts. From dukes, marquises, and earls down to ninth-rank officials, ceremonial objects were reduced according to rank. The presiding marriage officer wore ceremonial dress and sent sons or younger brothers as envoys. Attendants carried the ceremonial objects to the bride's family home, where the presiding officer in ceremonial dress received them. Attendants displayed the ceremonial objects in the courtyard and delivered the letter and charge. The presiding officer received the letter, reported to the ancestral temple, and entertained the envoys with ceremonial wine. When they withdrew he escorted them to the gate, and the envoys returned to report completion. That day a banquet with sacrificial meat and wine was prepared; amounts varied by rank from dukes and marquises downward. One day before the wedding the bride's family sent attendants with broom and dustpan to the groom's home, bringing bedding, curtains, mats, and household items.

屆日，婿家豫設合巹宴。婿吉服俟，備儀從。婿承父命親迎，以采輿如女氏第。女氏主婚者告廟，辭曰：「某第幾女某，將以今日歸某氏。」乃笄而命之。還醮女內室，父東母西。女盛服出，北面再拜，侍者斟酒醴女，父訓以宜家之道，母施衿結帨，申父命，女識之不唯。婿既至，入門再拜。奠雁，出。姆為女加景蓋首，出。婿揖降。女從姆導升輿，儀衛前導，送者隨輿後。婿先還。輿至門，婿導升西階，入室逾閾，媵布婿席東旁，御布婦席西旁，交拜訖，對筵坐。饌入，卒食，媵御取盞實酒，分酳婿、婦，三酌用巹，卒酳，婿出。媵御施衾枕，婿入，燭出。是日具宴與納采同。

On the wedding day the groom's family prepared the nuptial cup-union banquet in advance. The groom in ceremonial dress waited with his attendants ready. Under his father's command the groom went in person to welcome the bride, traveling in a ceremonial palanquin to her family's home. The bride's family's presiding officer reported to the ancestral temple: "The such-and-such daughter of the Such-and-such family will today be given in marriage to the Such-and-such clan." He then pinned her hair and charged her. Returning to the inner chamber he performed the parting toast; the father sat on the east, the mother on the west. The daughter in full dress emerged and bowed twice facing north. Attendants poured wine and offered ceremonial wine. The father instructed her in managing the household; the mother fastened her collar and tied her scarf and repeated the father's charge. The daughter acknowledged it without demur. When the groom arrived he entered the gate and bowed twice. He presented the wild geese as gifts and withdrew. The matron veiled the bride and withdrew. The groom bowed with joined hands and descended. Guided by the matron the bride mounted the palanquin while ceremonial guards led the way and those seeing her off followed behind. The groom returned home first. When the palanquin reached the gate the groom guided her up the western steps into the room. An attendant placed his mat on the east, another placed the bride's mat on the west. After exchanging bows they sat facing each other at the banquet. When the meal was served and finished, attendants filled cups and passed wine for the groom and bride to rinse their mouths. Three pourings used the paired nuptial cups. When this was done the groom withdrew. Attendants spread the bedding; the groom entered the chamber and the candles were removed. That day's banquet matched the betrothal-gift feast in scale.

品官子未任職，禮視其父，受職者各從其品。士婚禮視九品官。庶民納采，首飾數以四為限，輿不飾采，餘與士同。婚三日，主人、主婦率新婦廟見，無廟，見祖、禰於寢，如常告儀。

An official's son who had not yet taken office followed his father's rank in ceremony; once appointed he followed his own. Gentry weddings followed ninth-rank official ceremony. Commoners' betrothal gifts were limited to four hair ornaments; the wedding palanquin was undecorated; everything else matched gentry practice. Three days after the wedding the master and mistress led the new bride to the ancestral temple; if there was no temple they received her before the grandfather and father in the sleeping chamber, following the usual report ceremony.

雍正初，定制，漢人納采成婚，四品以上，綢緞、首飾限八數，食物限十品。五品以下減二，八品以下又減二，軍、民絹、果盒亦以四為限。品官婚嫁日，用本官執事，燈六、鼓樂十二人，不及品者，燈四、鼓樂八人。禁糜費，凡官民皆不得用財禮雲。

Early in Yongzheng regulations fixed Han betrothal and wedding gifts: fourth rank and above were limited to eight items of silk and hair ornaments and ten kinds of food. Fifth rank and below subtracted two from each limit; eighth rank and below subtracted two more. Soldiers and commoners were limited to four items of silk cloth and fruit boxes. On a ranked official's wedding day his rank's attendants were employed—six lamps and twelve musicians; those without rank used four lamps and eight musicians. Extravagance was forbidden; officials and commoners alike were barred from monetary gift practices.

視學儀順治建元，帝幸太學釋奠。先期衍聖公、五經博士至，聖裔五人，元聖及配、哲諸裔各二人，乘傳赴京。各氏子孫現列朝官者，各官學師生暨進士、舉、貢，咸與觀禮。內閣擬經、書，祭酒、司業撰講章進御。屆日，大成門東張大次，彝倫堂設黃幄御座，幄前置御案，左右講案二，祭酒等奉講章及進講副本，書左經右，陳於案。帝禮服乘輿詣學，祭酒、司業率官屬諸生跪迎成賢街右。駕入幄，詣大成殿釋奠。禮畢，出易袞服，幸彝倫堂，御講幄。升座，王公立階上，百官立階下，衍聖公率博士、各氏裔，祭酒等率官生就拜位，行三跪九叩禮。畢，自王公訖九卿以次賜坐，尋詣堂內跪，一叩。鴻臚官贊「進講」，祭酒、司業入，北鄉立，所司舉經案進御前。賜講官座，祭酒等一叩，坐。依次宣講。翰詹四品以下官，監官、師儒、博士、聖賢后裔、肄業諸生圜聽。講畢，退，聽講者咸退。復位序立，跪聆傳制。辭曰：「聖人之道，如日中天，講貫服膺，用資治理，爾師生勉之。」祭酒等三跪九叩，退。賜茶，群臣受飲。一叩，禮成。駕出，咸跪送。翼日，監官、博士暨諸生表謝，帝御太和殿，禮賜如常儀，並賜衍聖公、各官宴禮部。越三日，頒敕太學，詔諸生策勵，賚衍聖公冠服，監官、博士等衣一襲，助教、諸生白金有差。

School-Inspection Ceremony: In Shunzhi's founding year the Emperor visited the Imperial Academy for the libation ceremony. In advance the Duke of Yansheng and the Five Classics Doctors arrived, along with five sage descendants—two each from the lines of the original sage and his consort and from the various wise sage descendants—traveling by relay post to the capital. Descendants of the various sage clans serving as court officials, teachers and students of the official schools, and holders of jinshi, juren, and tribute-student degrees all attended to observe the ceremony. The Grand Secretariat selected the Classic and Documents passages; the Academy Chancellor and Vice-Chancellor drafted lecture texts and submitted them to the Emperor. On the appointed day a great tent was erected east of the Dacheng Gate. In the Hall of Harmonizing Ethics a yellow canopy and imperial seat were installed, with an imperial desk before the canopy and two lecture desks to either side. The Chancellor and others submitted the lecture chapters and copies, placing the Classic on the left and Documents on the right. The Emperor in ceremonial dress rode to the Imperial Academy; the Chancellor and Vice-Chancellor led officials and students to kneel and welcome him on the right side of Chengxian Street. The imperial procession entered the tent and proceeded to Dacheng Hall for the libation ceremony. When the rites were finished he changed into sacrificial dress, went to the Hall of Harmonizing Ethics, and took his seat in the lecture canopy. He ascended the throne; princes and dukes stood on the upper steps and all officials on the lower. The Duke of Yansheng led the Doctors and clan descendants; the Chancellor and others led students to their positions for three kneelings and nine kowtows. When this was done, princes and dukes through the Nine Ministers were seated in order. They then entered the hall, knelt, and performed one kowtow. The Herald Officer announced "Proceed with the lecture." The Chancellor and Vice-Chancellor entered and stood facing north while the responsible officer brought the Classic desk before the Emperor. Lecturing officers were granted seats; the Chancellor and others kowtowed once and sat. They lectured in turn. Hanlin and Palace Secretariat officials below fourth rank, supervising officers, teachers, Doctors, sage descendants, and enrolled students all listened in a circle around the hall. When the lecture ended they withdrew, and all listeners departed. They returned to their places, stood in order, knelt, and listened to the transmitted decree. The decree read: "The way of the sages is like the sun at midday; study it thoroughly and apply it in governance. Teachers and students, exert yourselves in this." The Chancellor and others performed three kneelings and nine kowtows and withdrew. Tea was bestowed and the ministers drank it. One kowtow, and the ceremony was complete. The imperial procession departed and all knelt to see it off. The next day supervising officers, Doctors, and students submitted memorials of thanks. The Emperor took his seat in the Hall of Supreme Harmony and bestowed rewards as usual, and also hosted a feast for the Duke of Yansheng and the officials at the Ministry of Rites. Three days later an edict was issued to the Imperial Academy encouraging the students. The Duke of Yansheng received cap and robes; supervising officers and Doctors each received a set of garments; teaching assistants and students received silver in varying amounts.

康熙八年，聖祖釋奠太學，講經、悉准成式。

In Kangxi 8 the Kangxi Emperor performed the libation ceremony at the Imperial Academy; the lecture followed the established form exactly.

雍正二年，諭：「視學大典，稱幸非宜，嗣後更『幸』為『詣』。」

In Yongzheng 2 an edict stated: "For the great school-inspection ceremony, the term 'visiting favorably' is inappropriate; hereafter 'visit' shall be replaced with 'proceed to.'

乾隆二年，命閔、冉、言、卜、顓孫、端木六氏博士陪祀觀禮，准五氏例行。明年，帝親視學，聖、賢各裔暨東野氏來觀禮者三十二人，送監求學，即召衍聖公等面諭之。謂：「既為聖賢后，當心聖賢心，非徒讀其書而已。必躬行實踐，事求無愧，方為不負所學。其務勤思勉勵，克紹心傳。」

In Qianlong 2 Doctors of the six clans Min, Ran, Yan, Bu, Zhuansun, and Duanmu were ordered to accompany the sacrifice and observe the ceremony, following the five-clan precedent. The next year the Emperor personally inspected the Academy. Thirty-two sage and worthy descendants plus members of the Dongye clan came to observe the ceremony, were enrolled in the Directorate of Education, and were summoned before the Duke of Yansheng and others for a personal audience. He said: "As descendants of sages and worthies, you should take their hearts as your own—not merely read their books. You must practice in earnest and in all things seek to be without shame—only then will you honor what you have studied. Strive diligently and encourage one another to inherit the sage heart-transmission."

三年三月上丁，帝親詣太學行釋菜禮。越六日，臨雍講學，王公大臣，聖賢后裔，以至太學諸生，環集橋門璧水間者以萬數。臨雍命下，既諏吉，所司設御幄大成門外，其辟雍殿階陳中和韶樂，太學門內陳丹陛大樂、清樂。殿內經書案、講案備具如前。帝釋奠畢、御彝倫堂，易袞服，臨辟雍。太學鳴鐘鼓，升座，樂奏，止有節。贊「齊班」，講官、侍班、糾儀各官就拜位，贊「跪，叩，興」，行二跪六叩禮，興。若衍聖公入覲，先進講，大學士以至諸生分班立，行禮訖，滿、滿講官入，一叩，就坐，講四書，帝闡發書義，宣示臣工，圜橋各官生跪聆畢，興。祭酒講經，帝闡經義如初禮。餘同視學儀。

In the third year, on the upper ding day of the third month, the Emperor personally proceeded to the Imperial Academy for the libation-with-vegetables ceremony. Six days later he lectured at the Confucian temple pavilion. Princes, ministers, sage descendants, and Imperial Academy students gathered around the Bridge Gate and jade moat in numbers reaching ten thousand. Once the imperial lecture command was issued and an auspicious day chosen, the responsible offices erected the imperial canopy outside the Dacheng Gate. Central Harmony ceremonial music was arranged on the steps of the Piyong Hall; great music and clear music were arranged inside the Imperial Academy gate. Inside the hall the scripture and lecture desks were prepared as before. After completing the libation ceremony the Emperor went to the Hall of Harmonizing Ethics, changed into sacrificial dress, and proceeded to the Piyong for the imperial lecture. Bells and drums sounded at the Imperial Academy. The Emperor ascended the throne; music was played, stopping at the prescribed beats. The announcer called "Fall in ranks." Lecturers, attendance officers, and ceremony regulators took their bowing positions. At the calls "Kneel, kowtow, rise" they performed two kneelings and six prostrations, then stood. If the Duke of Yansheng was in attendance he lectured first. Grand secretaries down to students stood in ranked formation. After the rites Han and Manchu lecturers entered, performed one prostration, and seated themselves to lecture on the Four Books. The Emperor expounded the texts and addressed the ministers. Officials and students at the circular bridge knelt to listen; when he finished they rose. The Chancellor lectured on the Classics; the Emperor expounded their meaning as in the first part of the ceremony. The remainder followed the school-inspection ceremony.

先是御史曹學閔上言：「宜考古制，建辟雍於國子監。」格部議。至四十九年，新建國學成，明年將臨雍，命大臣規濬圜水，禮樂備舉。特旨獎學閔，並令朝鮮使臣隨班觀禮。禮成，賞賚有差。翼日加賚聖、賢各氏裔及諸生綢帛。

Earlier Censor Cao Xuemin memorialized: "We should investigate ancient institutions and build a Piyong at the Directorate of Education." The proposal was referred to the Board for deliberation. By the forty-ninth year the new Imperial Academy was complete. The next year, as the Emperor was to lecture at the pavilion, he ordered grand ministers to plan and dredge the circular moat; rites and music were fully prepared. By special edict Cao Xuemin was rewarded, and Korean envoys were permitted to observe the ceremony in attendance. When the ceremony ended, rewards were granted in varying degrees. The next day additional gifts of silk were bestowed on sage and worthy descendants and on students.

道光三年臨雍，命廕生豫聽宣講，諭監官曰：「化民成俗，基於學校，興賢育德，責在師儒。士先器識，漸摩濡染，厥有由來。爾監臣式茲多士，尚其端教術，正典型，毋即於華，毋鄰於固。入孝出弟，擇友親師。庶幾成風，紹休聖緒。」

In Daoguang 3, at the imperial pavilion lecture, hereditary students were ordered to listen in advance to the proclamation. The Emperor instructed the directorate officials: "Transforming the people and shaping custom rests on schools; promoting worthies and cultivating virtue is the responsibility of teachers and scholars. Scholars must first cultivate character and discernment; such gradual cultivation has always had its reasons. You directorate ministers who govern these many scholars must uphold sound teaching, set correct examples, neither indulge in mere display nor fall into stubborn rigidity. Practice filial piety at home and brotherly respect abroad; choose friends wisely and honor teachers. Thus may a transforming custom arise and the sage tradition be carried on."

令甲，車駕幸魯，展禮先師，講學闕里，豫選聖、賢裔二人直講，翰林官撰講章。前一日，張大次奎文閣，設御座詩禮堂。前置案，講案列西檐下。屆日，陳講章及副本於案，帝出行宮，衍聖公采服率五經博士暨各氏跪迎廟門右。帝入，詣大成殿祭孔子，如上丁儀。駕出，御詩禮堂，升座。衍聖公以下官隨至，序立庭中，行三跪九叩禮。訖，進講，直講者一跪三叩，興。講經書訖，俱退。駕謁孔林。翼日，賜衍聖公等帛、金、書籍有差。簡各氏弟子有文行者貢太學，凡登仕版，並進一階。

By ordinance, when the imperial carriage visited Lu, rites were performed before Confucius and lectures were held at QueLi. Two sage or worthy descendants were selected in advance as lecturers, and Hanlin officials drafted the lecture texts. On the previous day a great canopy was erected at Kuiwen Pavilion and the imperial seat was set up in the Hall of Poetry and Rites. Desks were placed in front; lecture desks were arranged beneath the western eaves. On the appointed day lecture texts and copies were laid on the desks. The Emperor left the traveling palace. The Duke of Yansheng in dark dress led the Five Classics Doctors and clan representatives to kneel and welcome him at the right of the temple gate. The Emperor entered and proceeded to the Dacheng Hall to sacrifice to Confucius, following the upper ding day rite. He left the hall, proceeded to the Hall of Poetry and Rites, and ascended the throne. The Duke of Yansheng and the officials followed. They stood in order in the courtyard and performed three kneelings and nine prostrations. When this was done the lecture began. The direct lecturers performed one kneeling and three prostrations, then rose. When the lecture on the Classics was finished, all withdrew. The Emperor visited the Kong Forest. The next day silk, gold, and books were bestowed on the Duke of Yansheng and others in varying degrees. Disciples of each clan distinguished in letters and conduct were selected for the Imperial Academy. All who entered official service were advanced one rank.

經筵儀初沿明制，閣臣例不兼經筵。順治九年，春、秋仲月一舉，始令大學士知經筵事。尚書、左都御史、通政使、大理卿、學士侍班，翰林二人進講。豫設御案、講官案，列講章及進講副本，左書右經，屆時，帝常服御文華殿，記注官立柱西，東面。講官等二跪六叩，興，序立左右，侍班官分立其後。糾儀官立東西隅。鳴贊官贊「進講」，直講官詣案前跪，三叩，興，分就左右案。先後講四書與經，復位。帝宣示清、漢文御論，各官跪聆畢，大學士奏辭感悅。興，降階行二跪六叩禮。畢，帝臨文淵閣，賜坐、賜茶。禮成，還宮。賜宴本仁殿。宴畢，謝恩。

The Classics Lecture ceremony initially followed Ming practice; grand secretaries customarily did not also serve on the Classics Lecture. In Shunzhi 9 it was held once each in the middle months of spring and autumn; grand secretaries were first ordered to direct Classics Lecture affairs. Ministers, the Left Censor-in-Chief, the Commissioner of the Transmission Office, the Chief Judge of the Court of Judicial Review, and academicians attended; two Hanlin officials lectured. The imperial desk and lecturers' desks were prepared in advance with lecture texts and copies—the Four Books on the left, Classics on the right. At the appointed time the Emperor in ordinary dress proceeded to the Hall of Literary Glory; the recording secretary stood at a western pillar, facing east. The lecturers performed two kneelings and six prostrations, rose, and stood in order to left and right; attendance officers stood behind them. Ceremony regulators stood at the eastern and western corners. The herald called "Proceed to lecture." The direct lecturers approached the desks, knelt, performed three prostrations, rose, and took their places at the left and right desks. They lectured in succession on the Four Books and the Classics, then returned to their positions. The Emperor proclaimed his imperial commentaries in Manchu and Chinese. When the officials had knelt and listened, the grand secretary offered words of gratitude and delight. They rose, descended the steps, and performed two kneelings and six prostrations. When this was done the Emperor proceeded to the Hall of Literary Source, where seats and tea were granted. When the ceremony was completed, he returned to the palace. A banquet was granted in the Hall of Fundamental Benevolence. When the banquet ended, thanks were offered for the imperial grace.

康熙十年舉經筵，命大學士熊賜履為講官，知經筵事。頃之，聖祖以春、秋兩講為期闊疏，遂諭日進講弘德殿。二十四年，定制，以大學士、左都御史、侍郎、詹事充經筵講官。二月，文華殿成，舉行典禮。世宗踐阼，居亮陰，未舉。

In Kangxi 10 the Classics Lecture was held; Grand Secretary Xiong Cilü was appointed lecturer and director of Classics Lecture affairs. Before long Kangxi, finding the spring and autumn lectures too far apart, ordered daily lecturing at the Hall of Extending Virtue. In the twenty-fourth year regulations were fixed: grand secretaries, the Left Censor-in-Chief, vice ministers, and the Chief of the Household of the Heir Apparent served as Classics Lecture lecturers. In the second month the Hall of Literary Glory was completed and the ceremony was performed. When Yongzheng ascended the throne he was in mourning and did not hold the ceremony.

雍正三年八月吉日，詔言：「帝王御宇，咸資典學。朕承庭訓，時習簡編。味道研經，實敷政寧人之本。茲當釋服，亟宜舉行。」於是進講如儀。

On an auspicious day in the eighth month of Yongzheng 3 an edict said: "Emperors who rule the realm all rely on canonical learning. We have received court instruction and constantly study the classics. Savoring the Way and studying the Classics is truly the foundation of governing well and bringing peace to the people. Now that mourning is to end, the ceremony should be held at once." Lecturing then proceeded according to ceremony.

乾隆五年，諭曰：「經筵之設，藉獻箴規。近進講章，辭多頌美，殊失咨儆古意。人君敷政，正賴以古證今，獻可替否。其務剴切敷陳，期裨政學，庶有當稽古典學實義。」

In Qianlong 5 an instruction said: "The Classics Lecture was established to offer admonition and counsel. Recently submitted lecture texts have been mostly eulogistic, greatly losing the ancient intent of consultation and warning. A ruler's governance depends precisely on using the past to verify the present—offering what is acceptable and replacing what is not. Lecturers must earnestly set forth their counsel in hopes of benefiting governance and learning, properly appealing to classical learning and its real meaning."

七年，經筵日雨，禮臣依例請改期。諭曰：「魏文侯出獵遇雨，尚不失信虞人。矧茲大典，復經祭告，詎宜改期？執事諸臣，可衣雨服列班，暫罷階下行禮、殿內賜茶諸儀。嗣後遇雨仿此。」

In the seventh year it rained on Classics Lecture day; ritual officials requested a postponement according to precedent. An instruction said: "When Duke Wen of Wei went hunting and encountered rain, he still kept faith with the gamekeeper. How much more this great ceremony, which had already been announced by sacrifice—how could the date be changed? Officiating ministers might wear rain garments and stand in ranks; rites of bowing below the steps and granting tea in the hall were temporarily suspended. Henceforth rain days were handled the same way."

翰林院專司日講，冬、夏至前一日乃輟。十四年，以進呈經史，漸等具文，諭令停止。

The Hanlin Academy managed the daily lecture, which ceased only on the day before the winter and summer solstices. In the fourteenth year, because submitted Classics and histories had gradually become mere formal documents, an instruction ordered the practice stopped.

五十一年，御經筵，賜宴禮臣隨侍者，分東西班，特命歌抑戒詩。

In the fifty-first year, at the Classics Lecture banquet for ritual officials in attendance, they were divided into eastern and western ranks and specially ordered to sing the Restraining-and-Admonishing poem.

嘉慶中，張鵬展疏請翰林科道日進經義、奏議。詔責其迂。

During Jiaqing Zhang Pengzhan memorialized requesting that Hanlin and censorate officials daily submit Classic interpretations and memorial opinions. An edict rebuked him as pedantic.

文宗登極，曾國籓請復日講舊典，格部議。次年咸豐紀元，正月，遂奉特旨令翰詹諸臣番直，並躬制題目，俾撰講義，分日呈覽。迄光、宣之際，猶依此例雲。

When Xianfeng ascended the throne Zeng Guofan requested restoration of the old daily-lecture institution; the proposal was referred to the Board for deliberation. The next year, in the first month of Xianfeng, by special edict Hanlin and Household officials were ordered to serve in rotation. The Emperor personally set topics and had them compose lecture expositions for submission on successive days. Down to the Guangxu and Xuantong periods, this precedent was still followed.

策士儀天聰間，始開科取士。順治初，會試中式舉人集天安門考試。十五年，改試太和殿丹墀，定臨軒策士制。先期一日，丹陛上正中，太和殿內東偏，分設黃案，東西閣檐下備試桌。屆日質明，內閣官朝服捧策題置殿內案上，帝御太和殿，王公百官侍立，鴻臚寺官引貢士詣丹陛下立。大學士取題授禮部官，跪受，置丹陛案上，三叩。舉案降左階，陳御道正中。讀卷官執事官各三跪九叩，諸貢士亦如之。畢，駕還宮。徙試桌丹墀左右，北鄉。禮部官散題，貢士跪受，三叩，就桌。對策訖，受卷、彌封諸官俟左廡檐下，收封盛入卷箱，收掌官送讀卷官校閱，不御殿，王以下官不會集，不陳鹵簿。閱卷三日畢，翼辰，前列十卷簽擬名次，緘封呈御覽。帝御養心殿西暖閣，閣畢，召讀卷官入，親定甲乙授之。出拆彌封，依次繕寫綠頭簽，引十人進乾清門，祗俟西階下。帝御宮，讀卷官捧簽入，跪呈。引班官引十人跪丹陛中，依次奏名籍，興，退。帝親定一甲三人，二甲七人，授簽讀卷官，跪受，興，退，率十人侍立西階下。駕還便殿。十人先出。讀卷官捧卷詣紅本房，填寫名次畢，交內閣題金榜。

Presented-Scholars Examination ceremony: civil examinations for selecting scholars began in the Tiancong reign. In early Shunzhi metropolitan graduates gathered at Tianan Gate for examination. In the fifteenth year the examination was moved to the red courtyard of the Hall of Supreme Harmony, establishing the system of the imperial presiding examination. One day in advance yellow desks were set at the center of the red steps and in the eastern section of the Hall of Supreme Harmony; examination tables were prepared beneath the eastern and western pavilion eaves. On the appointed day at dawn cabinet officials in court dress placed the examination topic on the desk inside the hall. The Emperor proceeded to the Hall of Supreme Harmony. Princes and officials stood in attendance as Honglu Temple officials led the presented scholars to stand below the red steps. The grand secretary handed the topic to a Ministry of Rites official, who knelt to receive it, placed it on the red-steps desk, and performed three prostrations. The desk was carried down the left steps and placed at the center of the imperial path. Examination readers and officiating officials each performed three kneelings and nine prostrations; the presented scholars did likewise. When this was done the Emperor returned to the palace. The examination tables were moved to the left and right of the red courtyard, facing north. Ministry of Rites officials distributed the topics. Presented scholars knelt to receive them, performed three prostrations, and took their places at the tables. When the answers were finished, officials receiving and sealing papers waited beneath the left corridor eaves. Papers were collected, sealed, and placed in examination boxes and sent to the readers for review. The Emperor did not preside; officials below princes did not assemble; no imperial guard of honor was displayed. Review was completed in three days. The next morning the top ten papers were ranked, sealed, and presented for imperial review. The Emperor proceeded to the western warm chamber of the Hall of Mental Cultivation. When review was finished he summoned the readers, personally fixed the ranks, and entrusted the lists to them. They broke the seals and copied the green-header tallies in order. The ten candidates were led through the Gate of Heavenly Purity and waited below the western steps. The Emperor proceeded to the palace. The readers bore the tallies in, knelt, and presented them. The usher led the ten men to kneel at the center of the red steps. Their names were announced in order; they rose and withdrew. The Emperor personally fixed three first rank and seven second rank and entrusted the tallies to the readers, who knelt to receive them, rose, withdrew, and led the ten men to stand below the western steps. The Emperor returned to the side hall. The ten men departed first. The readers bore the papers to the Red Register Office. When ranks were entered they submitted them to the Grand Secretariat to title the golden roster.

傳臚日，設鹵簿，陳樂懸，王公百官列侍。貢士皆公服，冠三枝九葉頂冠，立班末。帝御太和殿，讀卷等官行禮如初，奉榜授受如奉策題儀。鴻臚寺官引貢士就位，跪聽傳。制曰：「某年月日，策試天下貢士，第一甲賜進士及第，第二甲賜進士出身，第三甲賜同進士出身。」贊「一甲一名某」，令出班前跪。贊二三名亦然。贊「二甲一名某等若干名，三甲某等若干名」，不出班，同行三跪九叩禮。退立。禮部官舉榜出中路，一甲進士從，諸進士出左右掖門，置榜龍亭，復行三叩禮。校尉舁亭，鼓樂前導，至東長安門外張之，三日後繳內閣。於是順天府備傘蓋、儀從送狀元歸第。越五日，狀元偕諸進士上表謝恩如常儀。

On roster-proclamation day the imperial guard of honor was arrayed and suspended music displayed. Princes and officials stood in ranked attendance. Presented scholars wore official dress and three-branch nine-leaf caps, standing at the rear of the ranks. The Emperor proceeded to the Hall of Supreme Harmony. Readers and other officials performed rites as before; presenting and receiving the roster followed the examination-topic ceremony. Honglu Temple officials led the presented scholars to their places to kneel and listen to the proclamation. The decree said: "On such-and-such year, month, and day the presented scholars of the realm were examined by policy essay. The first rank were granted jinshi with honors; the second rank jinshi status; the third rank associate jinshi status." The announcer called "First rank, first place: So-and-so" and ordered him to step forward and kneel. The second and third places were announced in the same manner. The announcer called the second- and third-rank names; none stepped forward, and all together performed three kneelings and nine prostrations. They withdrew and stood. Board of Rites officials bore the roster out the central path with first-rank jinshi following. The rest exited through the side gates; the roster was placed in the Dragon Pavilion and they again performed three prostrations. Guards bore the pavilion with drums and music leading the way. It was posted outside the East Chang'an Gate and after three days returned to the Grand Secretariat. Shuntian Prefecture then prepared umbrellas, parasols, and ceremonial attendants to escort the top graduate home. Five days later the top graduate and other jinshi submitted a memorial of thanks in the usual ceremony.

乾隆五十四年，殿試改保和殿舉行。自後為恆例。

In Qianlong 54 the palace examination was moved to the Hall of Preserving Harmony. This became the permanent precedent thereafter.

頒詔儀清初詔書用滿、蒙、漢三體文。順治間，定制用滿、漢二體。頒詔日，太和殿前具鹵簿，丹墀內植黃蓋、雲盤、殿東設詔案，丹陛中設黃案。午門外備龍亭、香亭。天安門樓雉口中豫置朵雲金鳳，其東築宣詔台。王公百官朝服集午門，內閣學士奉詔書至乾清門用寶訖，鋪黃案。帝御殿，王公以下行禮畢，大學士奉詔書詣殿檐下授禮部尚書，尚書跪受訖，陳丹陛案上。行禮畢，置詔書雲盤內，覆黃蓋。禮部官奉盤自中路出太和門，百官從至午門外，置龍亭。至天安門外橋南，奉詔書置高台黃案上。各官按序北鄉立，宣讀官台上西鄉立，眾跪聽宣。先宣滿文，次漢文，眾行三跪九叩禮。奉詔官取朵雲承詔書，系以采繩，自金鳳口中銜下。禮部官接受，仍置龍亭。出大清門，赴禮部，望闕列香案，尚書率屬行禮。詔書謄黃，刊頒各省。駕不御殿，百官祗俟天安門外橋南，餘儀同。

Proclamation Ceremony: early Qing edicts were written in Manchu, Mongolian, and Chinese. Under Shunzhi the regulation was fixed to Manchu and Chinese only. On proclamation day the imperial guard was arrayed before the Hall of Supreme Harmony. Yellow canopies and cloud trays were set in the red courtyard, an edict table east of the hall, and a yellow table at the center of the red steps. Outside the Meridian Gate a Dragon Pavilion and incense pavilion were prepared. A cloud-and-phoenix ornament was placed in advance at the Tianan Gate tower crenel; east of it the Proclamation Terrace was built. Princes and officials in court dress assembled at the Meridian Gate. A Grand Secretariat academician bore the edict to the Gate of Heavenly Purity, affixed the seal, and spread the yellow table. The Emperor took the hall. When princes and officials below had finished their rites, a Grand Secretary bore the edict beneath the eaves and handed it to the Minister of Rites, who knelt to receive it and placed it on the table on the red steps. When the rites were finished the edict was placed in the cloud tray and covered with a yellow canopy. Board of Rites officials bore the tray out the central path through the Gate of Supreme Harmony; all officials followed to outside the Meridian Gate and placed it in the Dragon Pavilion. At the south end of the bridge outside Tianan Gate the edict was placed on the yellow table on the high terrace. Officials stood facing north in order; the reading officer stood facing west on the terrace; the assembly knelt to hear the proclamation. Manchu was read first, then Chinese; the assembly performed three kneelings and nine prostrations. The edict-bearer took the cloud ornament holding the edict, tied it with colored cord, and lowered it from the golden phoenix's mouth. Board of Rites officials received it and placed it back in the Dragon Pavilion. They passed through the Great Qing Gate to the Board of Rites, set incense tables facing the palace, and the minister led his subordinates in the rites. The edict was copied on yellow paper and published to every province. When the Emperor did not take the hall, officials waited south of the bridge outside Tianan Gate; the rest of the ceremony was unchanged.

乾隆間，定制，凡詔書到日，有司備龍亭、旗仗郊迎。朝使降騎，奉詔書置龍亭，南鄉，守土官北鄉行禮。鼓樂前導，朝使騎以從。及公廨，眾官先入序立，龍亭至庭中，朝使東立。俟行禮訖，奉詔書授展讀官。跪受，眾官皆跪。宣讀畢，授詔朝使，復置龍亭，跪叩如初禮。退。長吏謄黃，分頒各屬。詔書所過，凡屬五里內府、州、縣、衛各官，咸出郭門迎送。

In the Qianlong reign it was regulated that when an edict arrived local authorities should prepare a Dragon Pavilion, flags, and ceremonial guards for a suburban welcome. The imperial envoy dismounted, placed the edict in the Dragon Pavilion, and faced south; local officials faced north and performed the rites. Drums and music led the way with the imperial envoy riding behind. At the yamen officials entered first and stood in order. When the Dragon Pavilion reached the courtyard the envoy stood facing east. When the rites were finished the edict was handed to the reading officer. He knelt to receive it and all officials knelt. When reading was finished it was returned to the envoy, placed back in the Dragon Pavilion, and kneeling and prostrations were performed as at first. They withdrew. The chief official copied it on yellow paper and distributed copies to all subordinates. Wherever the edict passed, officials of prefectures, departments, districts, and guards within five li went out beyond the city gate to welcome and escort it.

進書儀定制，纂修實錄、聖訓，擇吉進呈。帝御殿受書，王公百官表賀。玉牒、本紀次之。康熙十一年，世祖實錄成，前期一日，太和殿陛東設表案，階下列實錄案。至日具鹵簿，陳樂懸，監修官奉表陳表亭，纂修官奉實錄陳采亭，王公百官齊集行禮如儀。校尉分舁香亭、采亭出中道，表亭由左，監修各官從至太和殿丹墀，監修等奉實錄與表分陳案上。帝御殿，鴻臚官奏進實錄，樂作。禮部官舉實錄案自中道升，至殿門外，帝興座，樂止。舉案入，乃坐。設案保和殿正中，監修等立階下齊班，贊「跪」，則皆跪。贊「進表」，宣表官跪宣。畢，樂作，眾官三跪九叩，退立，樂止。眾復跪，宣表官代奏致詞云：「某親王臣某等暨文武群臣奏言，惟世祖皇帝神功聖德，纂述成書，光華萬世，群臣歡忭，禮當慶賀。」鴻臚卿宣制答云：「世祖皇帝功德配天，實錄纂成，朕心歡慶，與卿等同之。」宣訖，行禮如初。賜茶，俱一叩。駕還。監修等奉實錄至乾清門，交送大內，退。

Book-Presentation Ceremony: when the Veritable Records or Imperial Instructions were compiled, an auspicious day was chosen for presentation. The Emperor took the hall to receive the books; princes and officials submitted congratulatory memorials. Presentation of the Jade Genealogy and reign annals came next. In Kangxi 11, when the Shizu Emperor's Veritable Records were completed, the day before a memorial table was set east of the Hall of Supreme Harmony steps and a Veritable Records table below them. On the day the imperial guard was arrayed and music displayed. Supervising compilers placed the memorial in the memorial pavilion; compiling officials placed the Veritable Records in the ceremonial pavilion; princes and officials assembled and performed the rites. Guards bore the incense and ceremonial pavilions out the central path; the memorial pavilion went left. Supervisors followed to the red courtyard of the Hall of Supreme Harmony and placed the Veritable Records and memorial on separate tables. The Emperor took the hall. Honglu officials announced presentation of the Veritable Records and music began. Board of Rites officials bore the Veritable Records table up the central path to the hall door; the Emperor rose and the music stopped. The table was borne in and he took his seat. A table was set at the center of the Hall of Preserving Harmony; supervisors stood in ranks below the steps. At the call "Kneel" all knelt. At "Present the memorial" the reading officer knelt and read it aloud. When finished music began; officials performed three kneelings and nine prostrations, withdrew and stood; music stopped. All knelt again. The reading officer spoke for them: "We, Prince So-and-so and others with civil and military officials, report that the Shizu Emperor's divine achievement and sagely virtue, now compiled into a book, will shine for ten thousand generations. The officials rejoice and congratulation is fitting." The Honglu Minister proclaimed the imperial response: "The Shizu Emperor's merit matches Heaven; the Veritable Records are complete; We rejoice and share this with you." When the proclamation ended the rites were performed as before. Tea was granted and all performed one prostration. The Emperor departed. Supervisors bore the Veritable Records to the Gate of Heavenly Purity, delivered them to the Inner Court, and withdrew.

雍正中，聖祖實錄與聖訓同進，後以為常。乾隆間，定實錄、聖訓歸皇史宬，遣監修等奉藏金匱，副本存內閣。嘉慶十二年，更定舉案、奉書，選貝子以下宗室官將事。自仁宗以來，帝仍詣皇史宬拈香，如往制。進玉牒，不上表，不傳制。監修等隨采亭入中和殿，置案上，展正中四篋。帝立閱，俟進全書覽畢，送皇史宬。十年一纂，或不御殿，則於宮中覽之。凡實錄、聖訓、玉牒，並送盛京尊藏。自乾隆年始進本紀，第諏吉藏皇史宬，方略則進二部，一藏史宬，一交禮部刊發。時憲書成，欽天監官歲以十月朔日進，並頒賜王公百官。午門行頒朔禮，頒到直省，督、撫受朔如常儀。

Under Yongzheng the Holy Ancestor's Veritable Records and Imperial Instructions were presented together, and this became regular practice. In the Qianlong reign Veritable Records and Imperial Instructions were fixed for the Imperial Historical Archives; supervisors were sent to store them in golden cases while duplicate copies remained in the Grand Secretariat. In Jiaqing 12 regulations for bearing the table and presenting the books were revised; imperial-clan officials from beile down were chosen to manage the affair. From the Jiaqing Emperor onward the Emperor still went to the Imperial Historical Archives to offer incense, as before. Presentation of the Jade Genealogy involved no memorial and no proclaimed decree. Supervisors followed the ceremonial pavilion into the Hall of Central Harmony, placed it on the table, and opened the four central cases. The Emperor stood to review them; when the whole book had been presented and read it was sent to the Imperial Historical Archives. It was compiled every ten years; if the Emperor did not take the hall he read it within the palace. All Veritable Records, Imperial Instructions, and Jade Genealogies were also sent to Shenyang for honored storage. From the Qianlong reign reign annals were presented; an auspicious day was chosen for storage in the Imperial Historical Archives. Military chronicles were presented in two sets—one for the Historical Archives, one to the Board of Rites for publication. When the calendar was completed Directorate of Astronomy officials presented it each year on the first day of the tenth month and copies were bestowed on princes and officials. At the Meridian Gate the new-calendar ceremony was performed; when it reached each province governors-general and governors received it in the usual ceremony.

進表箋儀凡萬壽節及元日、長至，在京王公百官各進表文，在外將軍、都統、副都統、督、撫、提、鎮各進賀表、箋，匯齊驛遞送部。屆日設表案太和殿左楹。表文列采亭，舁至午門外，奉陳於案。帝御殿，宣錶行禮訖，並表、箋送內閣收儲。皇太后聖壽、皇后千秋，王公暨內外文武表、箋，俱陳午門外。禮訖，亦送內閣。表文初用三體字式，後專用漢文，惟滿洲駐防用清文。先期內閣撰擬定式頒發，臨期恭進。慶賀三大節表式，在京稱「某親王臣某等」，「諸王貝勒文武官等」；在外稱「某官臣某等，誠歡誠忭，稽首頓首上言」，末云：「臣等無任瞻天仰聖，歡忭之至，謹奉表稱賀以聞。」進太皇太后、皇太后同。皇太子箋式，首具官同，末云：「臣等無任歡忭踴躍之至，謹奉箋稱賀以聞。」

Memorial and Petition Presentation Ceremony: on the Emperor's birthday, New Year's Day, and the winter solstice princes and officials in the capital submitted memorials; outside the capital generals, commanders, governors, and regional commanders submitted congratulatory memorials and petitions, gathered and sent by courier to the ministry. On the appointed day a memorial table was set at the left pillar of the Hall of Supreme Harmony. Memorials were arrayed in the ceremonial pavilion, borne outside the Meridian Gate, and placed on the table. The Emperor took the hall; when proclamation and rites were finished all memorials and petitions were sent to the Grand Secretariat for storage. For the Empress Dowager's and Empress's birthdays, memorials and petitions from princes and civil and military officials were all displayed outside the Meridian Gate. When the rites were finished they were also sent to the Grand Secretariat. Memorials originally used the trilingual format; later Chinese alone was used, except Manchu garrisons used Manchu script. The Grand Secretariat drafted and issued fixed forms in advance; at the appointed time they were respectfully submitted. For the three great festivals, capital memorials read "We, Prince So-and-so and others," "princes, beile, civil and military officials, and others"; outside the capital they read "We, Official So-and-so and others, with sincere joy and delight, bow our heads and prostrate ourselves to report," ending: "We cannot contain our reverence for Heaven and admiration for the Sage; our joy is boundless; we respectfully submit this memorial of congratulation for Your information." Presentation to the Grand Empress Dowager and Empress Dowager followed the same form. The crown prince's petition used the same opening titles and ended: "We cannot contain our boundless joy and exultation; we respectfully submit this petition of congratulation for Your information."

初，元旦、冬至，直省文武五品以上各進賀表、箋，萬壽節祗進皇帝表文，並由長官匯進。督、撫不進表、箋，凡遇大典，具本慶賀。尋令各省表、箋通省用總火牌一，專遣齎奉。乾隆時，以布政使、副將不能專達章疏，停附進表、箋例。又定皇后千秋節暨元旦、冬至，永停箋賀。皇太子慶典，京朝官集賀，不具箋，外吏亦免箋賀。

At first on New Year's Day and the winter solstice civil and military officials of fifth rank and above in each province submitted congratulatory memorials and petitions; on the Emperor's birthday only memorials to the Emperor were submitted—all gathered by the chief official. Governors-general and governors did not submit memorials or petitions; on great ceremonies they submitted congratulatory reports instead. Soon each province was ordered to use one master courier dispatch for all memorials and petitions and send them by a special messenger. In the Qianlong reign, because fiscal commissioners and deputy generals could not submit memorials directly, the practice of attaching memorials and petitions was discontinued. It was further fixed that congratulatory petitions for the Empress's birthday, New Year's Day, and the winter solstice were permanently discontinued. For crown prince celebrations capital officials gathered to congratulate without petitions; outside officials were also exempt.

六十年，高宗內禪，稱太上皇帝，具賀表式云：「子臣某率王公大臣等謹奏，某歲元旦，太上皇帝親授大寶，子臣敬承慈命，謹率同王公文武大臣等奉表賀者。」末云：「子臣及諸臣等曷勝欽悅慶忭之至，謹奉表稱賀以聞。」賀皇帝登極表式，惟「頓首」下云：「恭逢皇上受寶禮成，登極紀元，謹奉表慶賀者。」餘如前式。

In the sixtieth year the Gaozong Emperor abdicated and took the title Retired Emperor; the congratulatory memorial read: "Your son and subject So-and-so, leading princes and grand ministers, respectfully reports: on New Year's Day of such-and-such year the Retired Emperor personally conferred the Great Seal; your son and subject respectfully received Your gracious command and leads princes and civil and military grand ministers in submitting this congratulatory memorial." It ended: "Your son and subject and the officials cannot contain their reverent joy; we respectfully submit this memorial of congratulation for Your information." For the accession congratulatory memorial, after "prostrate ourselves" it read: "Respectfully on the completion of Your receiving the seal, Your accession, and establishment of the reign era, we submit this memorial of congratulation." The rest followed the previous form.

巡狩儀皇帝省方觀民，特舉時巡盛典。既諏吉，帝御征衣，乘輿出宮，領侍衛內大臣等率禁旅翊衛扈蹕，諸臣征衣乘騎以次發。鑾輅所經，禁隨駕官弁擾吏民、踐禾稼。辦治糧芻，悉用公帑。將入境，督、撫、提、鎮率屬迎道右，紳耆量遠近忌迎。已駐蹕，疆吏等朝行營門外。翼日，望秩方岳，祭昔帝王、先師，咸親詣。至名賢祠墓則遣官。官吏入覲，詢風土人情。臨視河防，指授方略。召試獻詞賦者，拔尤授官。閱方鎮兵，藉辨材武。經過州縣，賜復蠲租，存問高年，差給恩賚。

Imperial Tour Ceremony: the Emperor inspected the regions and observed the people in the grand seasonal tour. Once an auspicious day was chosen the Emperor wore touring dress, mounted the palanquin, and left the palace. Leading Inner Court bodyguards led the forbidden troops to guard the procession; officials in touring dress mounted and set out in order. Where the imperial procession passed, accompanying officials were forbidden to disturb the people or trample crops. Grain and fodder were wholly paid from the public treasury. Before entering the territory governors-general, governors, and regional commanders led their subordinates to welcome on the right of the road; gentry elders welcomed or kept their distance as propriety required. After the imperial halt frontier officials paid court outside the travel-camp gate. The next day rank was paid to the directional mountains; sacrifices to ancient emperors and the Primordial Teacher were all attended in person. For shrines and tombs of renowned worthies officials were dispatched instead. Officials were received in audience and questioned about local customs and conditions. River defenses were inspected on site and strategy directed. Those summoned to present rhapsodies were selected for excellence and granted office. Regional garrison troops were reviewed to assess martial ability. Passing through prefectures and counties, the Emperor bestowed labor exemptions and rent remissions, inquired after the very aged, and dispatched imperial gifts.

順治八年，定制，駕出巡幸，別造香寶攜行，並鑄扈從各印，加「行在」字。部院章奏，內閣匯齊，三日一送行在，所過禁獻方物。又定乘輿所經，百里內守土官道右迎送。

In Shunzhi 8 regulations were fixed: when the Emperor set out on tour, separate imperial seals were made for the journey, and seals for all accompanying officials were cast bearing the suffix "Traveling Residence." Memorials from boards and yamen were gathered by the Grand Secretariat and sent every three days to the traveling residence; presenting local products along the route was forbidden. It was further fixed that local officials within a hundred li of the imperial route welcomed and escorted the procession on the right of the road.

康熙二十三年，聖祖南巡，定扈從王公大臣及部院員限駕發按次隨行。厥後南巡江浙者五，至泰安躬祀岱嶽，渡河祠河神，詣江寧謁明太祖陵，四幸五台，一幸西安，大率禁奢尚實，亟勤民事。乾隆間，數奉太后南巡，若河南，若五台，若山東、天津，翠華所蒞，百姓蒙庥。六巡江浙，揆示工要，大建堤堰，雖糜巨萬帑金不恤也。嘉慶時，幸五台清涼山，行慶施澤，如康熙故事。

In Kangxi 23 the Kangxi Emperor toured south; accompanying princes, dukes, ministers, and board officials were limited to following in order when the imperial procession set out. Thereafter he toured south to Jiangsu and Zhejiang five times; personally sacrificed to Mount Tai at Tai'an; crossed the river to sacrifice to the River God; proceeded to Jiangning to pay respects at the Ming Founder's tomb; visited Wutai four times and Xi'an once—generally forbidding extravagance, honoring simplicity, and urgently attending to the people's affairs. During the Qianlong reign the Empress Dowager was conducted on several southern tours—to Henan, Wutai, Shandong, and Tianjin—and wherever the imperial procession arrived the people received blessings. Six tours of Jiangsu and Zhejiang assessed engineering priorities and funded major dikes and sluices, spending millions from the treasury without hesitation. In the Jiaqing reign the Emperor visited the Clear and Cool Mountains of Wutai, performing celebratory rites and bestowing favors as in the Kangxi precedent.

鄉飲酒禮順治初元，沿明舊制，令京府暨直省府、州、縣，歲以孟春望日、孟冬朔日，舉行學宮。前一日，執事敷坐講堂習禮，以致仕官為大賓，位西北；齒德兼優為僎賓，位東北；次為介，位西南；賓之次為三賓；位賓、主、介、僎後；府、州、縣官為主人，位東南。若順天府則府尹為主人，司正一人主揚觶，教官任之。贊引、讀律各二人，生員任之。屆日執事牽牲具饌，主人率屬詣學，乃速賓。賓至，迓門外，主東賓西，三揖讓乃升，相鄉再拜。賓即席，延僎、介入，如賓禮。就位，贊「揚觶」，司正升自西階，北鄉立，賓主皆起立。贊「揖」，司正揖，賓、介以下答揖。執事舉冪酌酒於觶授司正，司正揚觶而語曰：「恭惟朝廷，率由舊章，敦崇禮教，舉行鄉飲。非為飲食，凡我長幼，各相勸勉。為臣盡忠，為子盡孝，長幼有序，兄友弟恭，內睦宗族，外和鄉黨。毋或廢墜，以忝所生。」讀畢，贊「飲酒」，司正立飲。贊「揖」，則皆揖。司正復位，賓、介皆坐。贊「讀律令」，生員就案北面立，咸起立旅揖。讀曰：「律令，凡鄉飲酒，序長幼，論賢良，別奸頑。年高德劭者上列，純謹者肩隨。差以齒，悖法偭規者毋俾參席，否以違制論。敢有譁譟失儀，揚觶者糾之。」讀畢復位。贊「供饌」，有司設饌。贊「獻賓」，則授主以爵，主受之，置賓席。少退，再拜，賓答拜。於僎亦如之。皆坐，有司遍酌，贊「飲酒」，酒三五行，湯三品，畢，徹饌。僎、主、僚屬居東，賓、介居西，皆再拜。贊「送賓」，各三揖，出，退。

Village Drinking Ceremony: In the first year of Shunzhi, following the Ming system, the capital prefecture and all prefectures, departments, and counties were ordered to perform the ceremony yearly at the Confucian school on the first-month full moon and the tenth-month new moon. On the previous day officers spread seats in the lecture hall to rehearse the rites; a retired official served as Chief Guest, seated in the northwest; one excelling in both age and virtue served as Assistant Guest, seated in the northeast; next was the Intermediary, seated in the southwest; next after the Chief Guest were the Three Guests; seated behind the guest, host, intermediary, and assistant guest; the prefectural, departmental, or county official served as host, seated in the southeast. In Shuntian Prefecture the Prefect served as host; one Master of Ceremony directed the raising of the goblet, a post filled by an education officer. Two presenters and two statute-readers were appointed from among the licentiates. On the appointed day officers led sacrificial animals and prepared the feast; the host led his subordinates to the school and then went to invite the guest. When the guest arrived he was welcomed outside the gate; host on the east and guest on the west, they exchanged three bows and demurs before ascending, then bowed twice facing each other. The guest took his seat; the assistant guest and intermediary were invited in with the same ceremony accorded the Chief Guest. Once all were seated the presenter intoned "Raise the goblet"; the Master of Ceremony ascended the western steps, stood facing north, and host and guest all rose. The presenter intoned "Bow"; the Master of Ceremony bowed, and the guest, intermediary, and those below returned the bow. Officers lifted the cover, poured wine into the goblet, and handed it to the Master of Ceremony; he raised the goblet and spoke: "Reverently considering the court, following established statutes, promoting ritual instruction, we perform the village drinking ceremony. This is not merely for eating and drinking; all of us, elder and younger, should encourage one another. Serve as ministers with full loyalty and as sons with full filiality; keep elder and younger in order; let elder brothers be friendly and younger brothers respectful; be harmonious within the clan and at peace with the village community. Do not neglect these duties, lest you disgrace those who gave you life." When the reading was finished the presenter intoned "Drink wine"; the Master of Ceremony stood and drank. The presenter intoned "Bow," and all bowed. The Master of Ceremony returned to his place; guest and intermediary all sat down. The presenter intoned "Read the statutes"; a licentiate approached the desk and stood facing north; all rose and bowed together. He read: "Statutes: in all village drinking ceremonies order elder and younger, assess worth and goodness, and distinguish the wicked and stubborn. Those advanced in years and eminent in virtue are placed in the upper ranks; the pure and careful follow in order. Seats differ by age; those who defy the law and flout regulations shall not join the assembly, on pain of punishment for violating regulations. Whoever makes noise and disturbs the ceremony shall be corrected by the one who raises the goblet." When the reading was finished he returned to his place. The presenter intoned "Serve the feast"; the responsible officers set out the feast. The presenter intoned "Present to the guest"; the cup was handed to the host, who received it and placed it at the guest's seat. He withdrew slightly and bowed twice; the guest returned the bow. The same was done for the assistant guest. All sat down; officers poured for all; the presenter intoned "Drink wine"; three to five rounds of wine and three courses of soup were served, then the feast was cleared. The assistant guest, host, and staff sat on the east; guest and intermediary on the west; all bowed twice. The presenter intoned "Escort the guest"; each exchanged three bows, then departed and withdrew.

雍正初元，諭：「鄉飲酒禮所以敬老尊賢，厥制甚古，順天府行禮日，禮部長官監視以為常。」乾隆八年，以各省鄉飲制不畫一，或頻年闕略不行。舊儀載圖有大賓、介賓、一賓、二賓、三賓，與一僎、二僎、三僎，名號紛歧。按古儀禮：「賓若有遵者，諸公大夫。」注云：「今文讀為僎，此鄉之人仕至大夫，來助主人樂賓，主人所榮而遵法者。」戴記：「坐僎於西北，以輔主人。」其言主人親速賓及介，拜至獻酬辭讓之節甚繁，無一言及僎，所謂「不幹主人正禮」者也。嗣後鄉飲賓、介，有司當料簡耆紳碩德者任之，或鄉居顯宦有來觀禮者，依古禮坐東北，無則寧闕，而不立僎名。五十年，命歲時舉鄉飲毋曠。每行禮，奏御制補笙詩六章。其制，獻賓，賓酢主人後，酒數行。工升，鼓瑟，歌鹿鳴。賓主以下酒三行，司饌供羹，笙磬作，奏南陔，閒歌魚麗，笙由庚。司爵以次酌酒。司饌供羹者三，乃合樂，歌關睢。工告「樂備」，徹饌。賓主咸起立再拜。賓、介出，主人送門外，如初迓儀。初，鄉飲諸費取給公家，自道光末葉，移充軍饟，始改歸地方指辦。餘准故事行。然行之亦僅矣。

In the first year of Yongzheng an edict stated: "The village drinking ceremony honors the aged and respects the worthy; its institution is very ancient; on the day Shuntian Prefecture performs the rite, the chief officer of the Ministry of Rites supervises as regular practice." In Qianlong 8, because village drinking regulations in the provinces were not uniform and the ceremony was often omitted. Old ritual texts and diagrams listed Chief Guest, Intermediary Guest, First through Third Guests, and First through Third Assistants—titles that were confused and divergent. According to the ancient Ceremonial: "If the guest has one who follows him, it is the grandees and grand masters." The commentary says: "In the current text this is read as 'assistant guest'; these are men of the village who have risen to grand master, coming to help the host receive the guest—those whom the host honors and follows as precedents." The Record of Ritual says: "Seat the assistant guest in the northwest to assist the host." Its account of the host personally inviting the guest and intermediary, with the many stages of bowing, presenting, reciprocating, and yielding, says not a word about the assistant guest—what is called "not interfering with the host's principal rite." Hereafter responsible officers should select venerable gentry of eminent virtue for village drinking guests and intermediaries; if a prominent local official comes to observe, he should be seated in the northeast according to ancient rite—otherwise the seat should remain vacant rather than invent an assistant guest title. In the fiftieth year it was ordered that the seasonal village drinking ceremony should not be neglected. Each performance included six chapters of imperially composed supplementary sheng poetry. According to the regulations, after presenting to the guest and the guest reciprocated to the host, several rounds of wine were served. Musicians ascended, played the zithers, and sang "Deer Call." Below host and guest three rounds of wine were served; feast officers served broth; sheng and stone chimes sounded; "Southern Hills" was performed, with "Fish Abundant" sung between and the sheng playing "You Geng." Cup officers poured wine in order. After feast officers had served broth three times, the ensemble combined and sang "Ospreys." Musicians announced "Music complete," and the feast was cleared. Host and guest all rose and bowed twice. Guest and intermediary departed; the host escorted them outside the gate as at the first welcome. Initially village drinking expenses were drawn from public funds; from the late Daoguang period they were diverted to military provisions and reassigned to local apportionment. Everything else followed precedent. Yet in practice it was performed only rarely.

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