1
志六十七
Treatise 67
2
禮十一（ 凶禮一）
Rites 11 ( Mourning Rites I)
3
皇帝喪儀皇后喪儀貴妃等喪儀
Imperial funeral rites; empress funeral rites; funeral rites for imperial consorts and the like
4
五曰凶禮。 三年之喪，自天子以至於庶人，無貴賤一也。 有清孝治光昭，上自帝後喪儀，下逮士庶喪制，稱情立文，詳載會典與通禮。 茲依次類編，累朝損益，皎然若鑒焉。
The fifth category is mourning rites. The three-year mourning applies alike from the Son of Heaven to the common people, without distinction of rank. Under the Qing, filial governance shone bright: from imperial and empress funeral rites at the top to scholar and commoner mourning below, regulations were framed to suit human feeling and set down in writing, and are recorded in full in the Collected Statutes and the Comprehensive Rites. They are here arranged by category in order, with additions and reductions through successive reigns plain as in a mirror.
5
皇帝喪儀天命十年，太祖崩。 遠近臣民，號慟如喪考妣。 越五日，奉龍轝出宮，安梓宮瀋陽城中西北隅。 國制，除夕、元旦備陳樂舞，至是悉罷。 時東邦甫建，制闕未詳。
Imperial funeral rites. In the tenth year of Tianming, Taizu died. Subjects near and far wailed in grief as though they had lost their own parents. Five days later the imperial hearse was borne from the palace, and the coffin was installed in the northwest corner of Shenyang. By national custom, music and dance were provided in full on New Year's Eve and New Year's Day; now all were suspended. The eastern realm had only just been founded, and its regulations were still incomplete.
6
崇德八年，太宗崩。 男自親王訖牛錄章京、朝鮮世子，女自公主訖奉國將軍妻，集清寧宮前，詣几筵焚香，跪奠酒三，起立，舉哀。 固山額真、昂邦章京、承政以下官及命婦集大清門外，序立舉哀。 次日，奉梓宮崇政殿，王公百官朝夕哭臨三日。 其齋所，王、貝勒、貝子、公歸第，部、院官宿署，閒散諸臣赴篤恭殿，固山額真等官及命婦，翌日暮還家。
In the eighth year of Chongde, Taizong died. Men from princes of the blood down to niru secretaries and the Korean crown prince, and women from princesses down to wives of defenders of the state, gathered before the Palace of Pure Tranquility, approached the mourning altar to burn incense, knelt and offered wine three times, then rose and wailed. Banner commanders, senior secretaries, grand secretaries, and officials of lower rank, together with titled ladies, assembled outside the Great Qing Gate, stood in order, and wailed. The next day the coffin was brought to the Hall of Chongde, and princes, dukes, and all officials attended mourning morning and evening for three days. For places of abstention: kings, beile, beizi, and dukes returned home; ministry and court officials stayed at their offices; unattached officials went to the Hall of Sincere Respect; banner commanders, other officials, and titled ladies went home at dusk the following day.
7
世祖登極，年甫六齡，會天大寒，侍臣進貂裘，卻弗御，帝曰：「若黃里，朕自衣之。 唯紅，故不服耳。」 是日不設鹵簿，不作樂。 王大臣等謂已即位，冠宜綴纓，於是軍民皆綴纓。 服官者暫停婚嫁宴會，民間不禁。 乃頒哀詔朝鮮、蒙古，制曰：「我皇考盛德弘業，侯服愛戴。 本年某月日，龍馭上賓，中外臣民，罔弗哀悼。 屬在籓服，咸使聞知。 祭葬禮儀，悉從儉樸。 仍遵古制，以日易月，二十七日釋服。」 詔到，國王以下舉行喪禮如故，時猶在關外也。
When Shizu ascended the throne he was only six. The weather was bitterly cold, and attendants offered him a sable coat, but he refused it, saying, "If it is lined with yellow, I will wear it myself. This one is only red, so I will not wear it." That day no imperial guard of honor was deployed and no music was played. Princes and senior ministers held that, having already acceded, caps should bear mourning tassels; soldiers and civilians thereupon all attached mourning tassels. Officeholders temporarily suspended weddings and banquets; the common people were not restricted. A mourning edict was then issued to Korea and Mongolia, stating: "Our late father possessed great virtue and vast achievement, and the feudal lords loved and revered him. On such-and-such a day of this year the late emperor passed away; subjects at home and abroad all mourned. All in the feudatory domains are to be informed. Sacrificial and burial rites shall all be kept simple and plain. Following the ancient rule of substituting days for months, mourning dress is laid aside after twenty-seven days. When the edict arrived, the king and his subjects conducted funeral rites as before; the court was still beyond the Pass at that time.
8
順治十八年，世祖崩，聖祖截髮辮成服，王、公、百官、公主、福晉以下，宗女、佐領、三等侍衛、命婦以上，男摘冠纓截髮，女去妝飾翦發。 既大斂，奉梓宮乾清宮，設几筵，朝、晡、日中三設奠，帝親詣尚食祭酒，三拜，立，舉哀。 王、公、大臣、公主、福晉、縣君、宗室公夫人詣几筵前，副都統以上序立乾清門外，漢文官赴景運門外，武職赴隆宗門外，咸縞素，朝夕哭臨，凡三日。 外籓陪臣給白布制服。 至四日，王公百官齋宿凡二十七日。 過此則日哭臨一次，軍民服除。 音樂、嫁娶，官停百日，軍民一月。 百日內票本用藍筆，文移藍印。 禁屠宰四十九日。 京城自大喪日始，寺、觀各聲鍾三萬杵。 越日頒遺詔天安門，羣臣素服，三跪九拜。 宣畢，舉哀。 禮部謄黃，頒行各省。 聽選官、監生、吏典、僧道，咸素服赴順天府署，朝夕哭臨三日。 詔至各省，長官帥屬素服出郊跪迎，入公廨行禮，聽宣舉哀，同服二十七日除，命婦亦如之。 軍民男女十三日除。 餘俱如京師。
In the eighteenth year of Shunzhi, Shizu died. Shengzu cut his queue and hair and put on full mourning. From kings, dukes, and all officials, princesses, and primary consorts down to clanswomen, adjutants, third-rank guards, and titled ladies up, men removed cap tassels and cut their hair, and women removed adornments and cut their hair. After the great encoffinment the coffin was brought to the Palace of Heavenly Purity, a mourning altar was established, and offerings were set out three times daily—morning, afternoon, and midday. The emperor personally went to the imperial kitchen to offer wine, bowed three times, stood, and wailed. Kings, dukes, great ministers, princesses, primary consorts, county ladies, and wives of imperial clansmen with ducal rank approached the mourning altar; lieutenant-generals and above stood in order outside the Gate of Heavenly Purity; Han civil officials gathered outside the Gate of Propitious Transport; military officials outside the Gate of Lofty Piety; all wore white hemp and attended mourning morning and evening for three days. Attendant ministers from outer feudatories were supplied with white-cloth mourning dress. From the fourth day, princes, dukes, and all officials observed abstention and lodged on the palace grounds for twenty-seven days. Thereafter they attended mourning once a day, and soldiers and civilians laid aside mourning dress. Music and marriage were suspended for one hundred days among officials and one month among soldiers and civilians. Within one hundred days, memorial drafts were written in blue ink and official documents bore blue seals. Slaughter was forbidden for forty-nine days. In the capital, from the day of the great mourning, each temple and monastery tolled its bell thirty thousand times. The next day the testamentary edict was promulgated at Tian'an Gate; the assembled ministers wore white hemp and performed three kneelings and nine prostrations. When the reading was finished, they wailed. The Ministry of Rites copied the edict in yellow and issued it to all provinces. Expectant officials, Imperial Academy students, clerks and registrars, and monks and Daoist priests all wore white hemp and went to the Shuntian prefectural office, attending mourning morning and evening for three days. When the edict reached each province, the chief official led his subordinates in white hemp to meet it beyond the suburbs and kneel in welcome; they entered government offices to perform the rites, listened to the proclamation and wailed, and likewise laid aside mourning after twenty-seven days; titled ladies did the same. Soldiers and civilians, men and women, laid aside mourning after thirteen days. All other observances were as in the capital.
9
殷奠，列饌筵二十一，酒尊十一，羊九，楮幣九萬。 讀文。 帝詣几筵哭，內外傳哭，奠酒，率眾三拜，舉哀，焚燎。 設啟奠如殷奠儀。 屆日奉梓宮登大升轝，三祭酒，並祭所過門、橋。 帝號泣從，群臣依次隨行。 將至景山，內外集序，俟靈駕至，跪舉哀。 奉安壽皇殿訖，設几筵，帝三祭酒，每祭一拜，哀慟無已。 皇太后再三撫慰，始還宮。 明日行初祭，帝釋服。 又明日行繹祭，周月行月奠，自是百日內月奠，期年內月奠，儀並視殷奠，唯所陳品幣有差。 期年滿月致祭，不讀文。
At the abundant offering, twenty-one feast tables were set out, with eleven wine vessels, nine sheep, and ninety thousand sheets of spirit money. The eulogy was read. The emperor went to the mourning altar and wept; the wailing was passed inward and outward; wine was offered; he led the assembly in three bows, wailed, and burned the offerings. The opening offering was conducted with the same rites as the abundant offering. On the appointed day the coffin was placed on the great state hearse; wine was offered three times, and offerings were also made at every gate and bridge along the route. The emperor followed, weeping aloud; the assembled ministers followed in order. As they neared Jingshan, those inside and outside assembled in order, waited for the spirit carriage to arrive, knelt, and wailed. When the coffin had been installed in the Hall of Imperial Longevity, a mourning altar was set up; the emperor offered wine three times, bowing once at each offering, his grief unceasing. The empress dowager comforted him again and again before he at last returned to the palace. The next day the initial sacrifice was performed, and the emperor laid aside mourning dress. The day after that the yi sacrifice was performed; at the end of a month the monthly offering was performed; thereafter monthly offerings were made within the hundred days and within the mourning year—all following the abundant offering rites, with only the items and spirit money differing in scale. At the full month after the mourning year was complete an offering was made, but the eulogy was not read.
10
上尊諡廟號，祗告郊廟社稷。 屆日殯宮外陳鹵簿，作樂，大學士奉冊寶陳案上，三叩，退。 帝素服御太和門，閱訖，一跪三拜，退立東旁。 大學士詣案前，復三叩，奉冊、寶列采亭內，如初禮。 校尉舁行，御仗前導，車駕從。 王公百官先集協和門外，跪迎，隨行壽皇殿大門外，冊寶亭入，至檐前，帝入自左門，禮部長官先奉絹冊寶陳中案，退。 大學士詣亭前三叩，奉香冊寶陳左案。 帝就位，率眾三跪九拜，大學士從左案奉冊跪進，帝獻冊，授右旁大學士，跪受，陳中案上。 進寶亦如之。 乃宣冊，宣冊官奉絹冊宣訖，三叩，退。 宣寶儀同。 帝率眾行禮如初。 復詣几筵前致祭，奠帛，讀文，三獻爵，如儀。 焚絹冊寶，禮成。 翌日頒詔如制。 百日內外集序，讀文、哭奠如初祭。
A posthumous title and temple name were bestowed, and reverent announcement was made to the suburban altars, ancestral temples, and altars of soil and grain. On the appointed day outside the mourning palace the guard of honor was arrayed and music played; a grand secretary bore the patent and seal, placed them on the table, performed three prostrations, and withdrew. The emperor in white hemp attended at the Gate of Supreme Harmony; when the inspection was finished, he knelt once and bowed three times, then withdrew and stood to the east. The grand secretary went before the table, again performed three prostrations, bore the patent and seal and arranged them inside the ceremonial pavilion, as in the initial rite. Guardsmen bore them in procession; the imperial guard led the way, and the imperial carriage followed. Princes, dukes, and all officials first assembled outside the Gate of Harmonious Unity, knelt in welcome, and followed to outside the great gate of the Hall of Imperial Longevity; the patent-and-seal pavilion entered to the eaves; the emperor entered by the left gate; the chief of the Ministry of Rites first bore the silk-wrapped patent and seal and placed them on the central table, then withdrew. The grand secretary went before the pavilion and performed three prostrations, bore the incense patent and seal, and placed them on the left table. The emperor took his place and led the assembly in three kneelings and nine prostrations; a grand secretary took the patent from the left table, knelt, and advanced it; the emperor presented the patent and handed it to the grand secretary on his right, who knelt to receive it and placed it on the central table. Presentation of the seal followed the same procedure. Then the patent was proclaimed; the proclaimer bore the silk-wrapped patent, finished the proclamation, performed three prostrations, and withdrew. Proclamation of the seal followed the same rites. The emperor led the assembly in performing the rites as before. He again went before the mourning altar to sacrifice, offered silk, read the eulogy, and presented wine three times, all according to the rites. The silk-wrapped patent and seal were burned, and the rites were complete. The next day an edict was issued according to regulation. Within the hundred days those inside and outside assembled in order; reading the eulogy and weeping offerings followed the initial sacrifice rites.
11
是日題神主，大學士一人進觀德殿，詣祔廟神主前上香，奉主至壽皇殿外陳案上，並三叩。 滿、漢大學士各一人，詣香案前復三叩。 填青訖，行禮如初。 奉主登黃轝，至觀德殿前止。 大學士進殿，詣祔奉先殿神主前三叩，奉主登安轝，隨黃轝後，出景山東門，入東華門，帝素服跪迎景運門內，從至乾清門，轝止。 帝詣兩神主前各三叩，先後陳案上，三獻，九拜，禮成。 諏吉升祔，祥吉禮。
On that day the spirit tablet was inscribed; one grand secretary entered the Hall for Viewing Virtue, offered incense before the spirit tablet of the temple to which the deceased was to be attached, bore the tablet to a table set outside the Hall of Imperial Longevity, and together they performed three prostrations. One Manchu and one Han grand secretary each went before the incense table and again performed three prostrations. When the green inscription was filled in, the rites were performed as before. The tablet was borne onto the yellow hearse and halted before the Hall for Viewing Virtue. The grand secretary entered the hall, performed three prostrations before the spirit tablet of the Hall of Ancestral Devotion to which the deceased was to be attached, bore the tablet onto the installation hearse, followed behind the yellow hearse, went out the east gate of Jingshan and entered the East Flowery Gate; the emperor in white hemp knelt in welcome inside the Gate of Propitious Transport, followed to the Gate of Heavenly Purity, and the hearse halted. The emperor went before the two spirit tablets and performed three prostrations at each; they were placed on tables in succession; three offerings and nine bows were made, and the rites were complete. An auspicious day was chosen for elevation and attachment, and the auspicious-day rites were performed.
12
大祭如初祭儀。 畢，帝升殿，延見群臣。 清明、中元、冬至、歲除，並以時致奠。
The great sacrifice followed the rites of the initial sacrifice. When it was finished, the emperor ascended the hall and received the assembled ministers. At Qingming, the Ghost Festival, the winter solstice, and New Year's Eve, offerings were made at the proper seasons.
13
既卜葬吉，將奉移山陵，前三日，遣告天地、宗社。 前一日，設祖奠，儀如啟奠。 先是王大臣援引古禮，止駕遠送，不許。 至是奉太后懿旨，不獲已，勉遵慈命。 屆日內外齊集，帝詣梓宮奠酒，盡禮盡哀。 輔臣率執事官奉梓宮登轝啟行，鹵簿前導，冊寶後隨，帝攀號。 俟過，步至東安門外泣奠，群臣從之。 所過門、橋皆致祭。 途中宿次，朝夕奠獻，親王行禮，群臣舉哀。 百里內守土官素服跪迎道右。 至陵，奠獻如在途。
After an auspicious burial day had been chosen and the coffin was to be moved to the imperial mausoleum, messengers were sent three days beforehand to announce to Heaven and Earth and to the ancestral temples and altars of soil and grain. On the day before, the farewell offering was set out with the same rites as the opening offering. Earlier, princes and great ministers had cited ancient rites and asked that the emperor halt his carriage and not escort the coffin far; this was not allowed. At this point, following the empress dowager's command, unable to refuse, he reluctantly complied with her wishes. On the appointed day those inside and outside assembled; the emperor went to the coffin and offered wine, performing every rite and grieving to the full. Supporting ministers led the officiating officials in placing the coffin on the hearse and setting out; the guard of honor went before, the patent and seal followed, and the emperor clung to the carriage wailing. When it had passed, he walked to outside the East Peace Gate and wept while offering; the assembled ministers followed. Offerings were made at every gate and bridge along the route. At stops along the route, offerings were presented morning and evening; princes of the blood performed the rites, and the assembled ministers wailed. Within a hundred li, local officials in white hemp knelt in welcome on the right side of the road. On reaching the mausoleum, offerings were presented as along the route.
14
大葬前期，遣輔臣及三品以上官詣陵陳祭。 先三日，祗告如常告儀。 屆日輔臣詣梓宮告遷，三奠酒，奉梓宮登轝，群臣序立，跪舉哀。 俟轝過，哭從。 至地宮，王大臣奉梓宮入，冊寶陳左右，掩石門。 輔臣率眾三奠酒，舉哀，鹵簿儀仗焚。 饗殿成，奉安世祖神位，致祭如時饗。 屆二十七月，詣太廟祫祭，如歲暮祫祭禮。
Before the great burial, supporting ministers and officials of the third rank and above were sent to the mausoleum to present offerings. Three days beforehand, reverent announcement was made according to the usual announcement rites. On the appointed day supporting ministers went to the coffin to announce the move, offered wine three times, and bore the coffin onto the hearse; the assembled ministers stood in order, knelt, and wailed. When the hearse had passed, they followed weeping. On reaching the underground palace, princes and great ministers bore the coffin in; the patent and seal were placed to left and right, and the stone gate was sealed. Supporting ministers led the assembly in offering wine three times and wailing; the guard of honor and ceremonial regalia were then burned. When the Hall of Offerings was completed, Shizu's spirit tablet was reverently installed, and offerings were presented as at seasonal feasts. When twenty-seven months had elapsed, he went to the Imperial Ancestral Temple for the joint sacrifice, following the year-end joint sacrifice rites.
15
康熙六十一年，聖祖崩，大斂，命王公大臣入乾清門瞻仰梓宮，並命皇子、皇孫行禮丹墀上，公主、福晉等咸集几筵殿前，帝及諸皇子成服。 以東廡為倚廬，頒遺詔，諭禮臣增訂儀節。 屆時帝立乾清宮外，西鄉，大學士奉遺詔自中道出，帝跪，俟過，還苫次。 大學士出乾清門，禮部尚書三拜跪受，餘如故時遺詔。
In the sixty-first year of Kangxi, Shengzu died. At the great enshrouding he ordered princes and great ministers to enter the Gate of Heavenly Purity to view the coffin, and had princes and imperial grandsons perform rites on the red steps; princesses, fujin, and the like all gathered before the Hall of the Spirit Seat, and the emperor and all princes donned mourning dress. The eastern wing served as the mourning hut. The testamentary edict was promulgated, and ritual officials were instructed to revise the ceremonial procedures. At the appointed time the emperor stood outside the Palace of Heavenly Purity facing west. The grand secretary bore the testamentary edict out through the central passage; the emperor knelt, waited until it had passed, and returned to the mourning hut. The grand secretary went out through the Gate of Heavenly Purity, and the Minister of Rites received it with three kneelings and prostrations; the rest followed the former practice for testamentary edicts.
16
二十七日釋服，帝曰：「持服乃人子之道，二十七日服制，斷難遵從。」 群臣以萬幾至重，請遵遺詔除服。 不允。 復疏云：「從來天子之孝，與士庶不同。 孝經曰，天子以德教加於百姓、施於四海為孝。 書稱高宗諒陰，晉杜預謂釋服後心喪之文。 蓋人君主宗廟社稷，祭為吉禮，必除服後舉行。 若二十七日不除，祀典未免有闕。」 復叩首固請，始俞允。 既釋服，仍移御養心殿，齋居素服三年。 靈駕奉安壽皇殿，日三尚食。 退觀德殿席地坐，有事此進奏。 晡奠畢，始還倚廬。
On the twenty-seventh day mourning dress was to be laid aside. The emperor said, "Wearing mourning is a son's duty, but the twenty-seven-day regulation I absolutely cannot follow." The assembled ministers, citing the supreme weight of state affairs, asked that the testamentary edict be followed and mourning be laid aside. He refused. They memorialized again: "From antiquity the Son of Heaven's filial duty has differed from that of scholars and commoners. The Classic of Filial Piety says that for the Son of Heaven, filial piety means extending the teaching of virtue to the people and to all within the four seas. The Documents speak of High Ancestor's mourning seclusion; Du Yu of Jin held this to refer to inner mourning after laying aside mourning dress. For the ruler presides over the ancestral temple and the altars of soil and grain; sacrifice is an auspicious rite and must be conducted only after mourning dress is laid aside. If mourning dress is not laid aside on the twenty-seventh day, the sacrificial calendar would inevitably suffer gaps." They again prostrated themselves and firmly petitioned, and only then did he consent. After laying aside mourning dress, he still moved to the Hall of Mental Cultivation and lived in abstinence in plain dress for three years. The imperial bier was reverently installed in the Hall of Imperial Longevity, with three meals served daily. He withdrew to the Hall for Observing Virtue and sat on the ground; when there was business, memorials were submitted there. When the afternoon offering was completed, he then returned to the mourning hut.
17
群臣議進尊諡，帝親刺指血圈用「聖祖」字。 禮臣進儀注未愜意，更定。 前期並祗告奉先殿，至日閱冊、寶訖，帝行一跪三拜禮，東次西鄉立，俟冊寶亭行始還宮，豫至殯殿倚廬恭俟。 會朝鮮貢祭品，設几筵前。 群臣咸集，鴻臚寺官引來使入，立儀仗南，北鄉，三跪九拜。 遣官讀文，三祭酒，每祭一拜，眾及來使咸舉哀行禮。 來使復行二跪六拜禮，焚燎，退。 外籓敖漢王請謁梓宮，報可。 自是蒙籓使者皆得入謁以為常。
The assembled ministers deliberated on advancing the posthumous honorific title; the emperor personally pricked his finger and circled the characters "Shengzu" in blood. The ritual officials submitted the ceremonial protocol, which did not satisfy him, and it was revised. On the preceding days reverent announcement was made at the Hall of Ancestor Worship. On the day itself, after the patent and seal had been reviewed, the emperor performed one kneeling and three prostrations, stood at the eastern side facing west, and waited until the patent-and-seal pavilion had set out before returning to the palace; he had already gone ahead to the mourning hut at the mourning hall to await reverently. At the same time Korea presented sacrificial offerings, which were placed before the spirit seat. The assembled ministers all gathered. An official of the Court of State Ceremonial led the envoys in; they stood south of the ceremonial regalia facing north and performed three kneelings and nine prostrations. An official was dispatched to read the text. Wine was offered three times, with one prostration at each offering; the assembly and the envoys all wailed and performed the rites. The envoys again performed two kneelings and six prostrations; offerings were burned, and they withdrew. Ao Han Wang, a prince of the outer frontier, requested to pay respects at the coffin; approval was granted. From this time envoys from the Mongolian frontier were all permitted to enter and pay respects as a regular practice.
18
雍正初元，將奉移景陵饗殿，廷臣援宋、明二代禮，謂嗣皇帝不親送梓宮，帝不允。 禮臣議奉安地宮後，題太廟神主，令親王敬奉還京。 帝曰：「明季帝王不親送梓宮，故令王大臣代行。 朕既親往，自宜親奉以還焉。」 先奉移二日，並遣告后土、昌瑞山神。
In the first year of Yongzheng, when the coffin was to be reverently moved to the Hall of Offerings at Jing Mausoleum, court ministers cited Song and Ming precedent, arguing that the succeeding emperor should not personally escort the coffin; the emperor refused. Ritual officials proposed that after reverent installation in the underground palace, the spirit tablet for the Imperial Ancestral Temple should be inscribed and a prince of the blood should respectfully bear it back to the capital. The emperor said, "In the late Ming, emperors did not personally escort the coffin, and so princes and great ministers were ordered to act in their stead. Since I am going in person, I should naturally bear it back myself." Two days before the reverent move, announcement was also dispatched to the Earth Spirit and the Spirit of Mount Changrui.
19
屆日，帝詣梓宮祭酒，率眾三拜，舉哀畢，趨立大門東旁。 梓宮出，跪，舉哀。 登大升轝，帝跪左。 禮臣祭轝，三叩。 靈駕發，帝步隨。 至景山東門，俟宿次。 至景陵，帝跪迎紅門外，舉哀。 徒步從，抵三洞橋，跪俟。 降大升轝登小轝，安奉饗殿，設几筵，列冊、寶。 三祭酒，三拜，禮成。 帝不忍別，群臣以皇太后為言。 無已，翌日還蹕。 王大臣請御門聽政，帝以梓宮未永安，命暫緩。 固請之，始行。
On the appointed day the emperor went to the coffin to offer wine, led the assembly in three prostrations, and when wailing was finished hastened to stand beside the east side of the great gate. When the coffin emerged, he knelt and wailed. It was placed on the great ascending hearse; the emperor knelt to the left. Ritual officials offered to the hearse and prostrated themselves three times. The imperial bier set out, and the emperor followed on foot. On reaching the east gate of Jingshan, he waited at the lodging place. On reaching Jing Mausoleum, the emperor knelt in welcome outside the Red Gate and wailed. He followed on foot; on reaching the Three-Arch Bridge he knelt and waited. It was lowered from the great ascending hearse onto the small hearse and reverently installed in the Hall of Offerings; the spirit seat was set up, and the patent and seal were arranged. Wine was offered three times and three prostrations were performed; the rites were completed. The emperor could not bear to part; the assembled ministers spoke on behalf of the empress dowager. With no alternative, the next day he returned in imperial progress. Princes and great ministers asked that he hold court at the gate to hear affairs of state; the emperor, citing that the coffin had not yet been permanently installed, ordered a temporary postponement. They firmly petitioned again, and only then did he proceed.
20
既卜葬，屆日晨帝詣景陵奠獻，躃踴哀慟，祭酒三拜，趨陵寢門外跪哭以俟。 龍輴入地宮，復祭酒三拜，出俟幄次。 題主、虞祭如常儀，歸奉主升祔太廟。 二十七月將屆滿，允吏部尚書硃軾請，祫祭太廟，頒示臣民。
After the burial date had been divined, on the appointed morning the emperor went to Jing Mausoleum to present offerings, stamping and leaping in grief and anguish. He offered wine and performed three prostrations, then hastened outside the gate of the mausoleum chamber to kneel and weep while waiting. The dragon bier entered the underground palace. He again offered wine and performed three prostrations, then went out to wait at the tent lodging. Inscribing the tablet and the solace sacrifice followed the usual rites; on returning the spirit tablet was reverently borne and enshrined in the Imperial Ancestral Temple. When twenty-seven months were nearly fulfilled, the request of Zhu Zhi, Minister of Personnel, was granted: joint sacrifice at the Imperial Ancestral Temple was performed and promulgated to officials and people.
21
世宗崩，喪禮悉依景陵故事。 越日朝奠，特簡王、貝子、公數人入內瞻仰，餘集乾清宮廊下行禮。 嗣後王公大臣、額駙暨台吉初至者，均得請旨瞻仰。 又命宗室三十人、覺羅二十人番上奠獻申哀慕。
When Shizong died, the funeral rites all followed the precedents of Jing Mausoleum. The next day at the morning offering, a special selection of several princes, beile, and dukes was admitted within to view the coffin; the rest gathered to perform rites along the corridor of the Palace of Heavenly Purity. Thereafter princes, great ministers, imperial sons-in-law, and taiji arriving for the first time were all permitted to request imperial instruction to view the coffin. Thirty members of the imperial clan and twenty juelo were also ordered to take turns presenting offerings and expressing grief and longing.
22
頒遺詔，大學士奉至乾清宮檐下，帝親受之，陳案上，三拜。 大學士詣黃案前亦三拜。 詔出中門，帝跪迎，俟過，始還苫次。 詔至直省，軍民男女改素服二十七日。 梓宮奉移雍和宮，帝徒步隨行，群臣諫阻不獲，遂留居是宮。 至二十七日後始還。 月內日叩謁，月外間日一次，二月外三日一次。
The testamentary edict was promulgated. The grand secretary bore it to beneath the eaves of the Palace of Heavenly Purity; the emperor received it in person, placed it on the table, and performed three prostrations. The grand secretary also went before the yellow table and performed three prostrations. The edict went out through the central gate; the emperor knelt in welcome, waited until it had passed, and only then returned to the mourning hut. When the edict reached the directly governed provinces, soldiers and civilians, men and women, changed to plain dress for twenty-seven days. The coffin was reverently moved to Yonghe Palace; the emperor followed on foot. The assembled ministers remonstrated but could not dissuade him, and so he remained dwelling in that palace. Only after the twenty-seventh day did he return. Within the first month he paid respects daily; after the first month once every other day; after the second month once every three days.
23
時帝欲行三年之喪，廷臣請以日易月，不許。 命詳稽典禮。 尋議上：「一，祭祀，按禮記王制『喪三年不祭，唯祭天地社稷，越紼行事』。 註謂『不敢以卑廢尊』。 是知三年內本應親行。 明呂坤謂祖宗不輕於父母，奉祭不緩於居喪，何可久廢？ 誠以天親一理，宗廟之祭，亦當並舉。 謹議：凡遇郊廟、社稷、奉先殿大祀，皇帝躬詣行禮，或遣官恭代，皆作樂。 先期齋戒，素服，冠綴纓緯，視祝版，御禮服。 朝日，夕月，饗帝王、先師、先農，遣官行禮，咸禮服作樂。 屆日冠服如齋期。 宮內祭神，百日後舉行。 經筵、耕耤，釋服後舉行。 一，朝會，典禮攸關，元旦朝正，萬國瞻仰，朝儀最重。 謹議：二十七月內，遇元旦朝賀，吉服升太和殿，不宣表，不作樂，常朝亦然。 一，御門聽政，典制至鉅。 昔宋仁宗行三年喪，臨朝改服。 孝宗時，二十七日後，百官請聽政，援書被冕服出應門語固請，乃許。 稽之史冊，自古為然。 謹議：常事及引見俱在便殿，百日後乃御門。 一，冠服，按諒陰之制，先儒謂古無可考。 史載魏孝文帝、唐德宗釋服後仍素服練巾聽政，宋仁宗雖用以日易月制，改服臨朝，宮中實行三年之喪。 蓋縞素不可以臨朝。 前代行三年喪者，亦唯宮中素服而已。 謹議：百日內服縞素，百日外易素服，詣几筵仍服縞素，御門蒞官聽政或詣皇太后宮俱素服，冠綴纓緯。 升殿受朝則易吉。 祭祀及一切典禮俱禮服。 二十七月服滿，如百日禮，致祭釋服。 一，宮中服制，帝後齊體，服制不容有異。 二十七日後後素服，遇典禮易禮服，詣几筵仍縞素。 妃嬪亦如之。 皇子與諸王同。 一，在京王公百官，二十七日除服。 遇典禮及朝會、坐班吉服，在署治事、入朝奏事俱素服，冠綴纓緯。 詣几筵去冠纓。 各署進本章用硃印。」 制可。
At this time the emperor wished to observe three-year mourning; court ministers asked to substitute days for months, but he refused. He ordered a detailed examination of canonical rites. Soon a deliberation was submitted: "First, sacrifice: according to the Royal Regulations in the Book of Rites, 'During three-year mourning one does not sacrifice; only Heaven and Earth and the altars of soil and grain are sacrificed to, crossing the mourning cord to conduct the rites. The commentary says, 'One dare not let the low abolish the high.' From this one knows that within the three years the emperor should personally perform them in the first place. Lü Kun of Ming said that ancestors are not lighter than parents, and that presenting sacrifice should not be deferred below dwelling in mourning—how could they be long suspended? Truly because Heaven and kin share one principle, sacrifice at the ancestral temple should also be conducted together. It is respectfully proposed: whenever suburban, temple, altar-of-soil-and-grain, or Hall of Ancestor Worship great sacrifices occur, the emperor shall personally go to perform the rites, or dispatch officials respectfully to act in his stead—all with music. Beforehand he shall observe abstinence in plain dress, with the cap adorned with tassels and cords; when viewing the prayer text he shall wear ceremonial dress. For the morning sun and evening moon, and feasts to emperors, the former teacher, and the former farmer, officials shall be dispatched to perform the rites—all in ceremonial dress with music. On the appointed day cap and dress shall be as during the abstinence period. Palace sacrifices to the spirits shall be conducted after the hundredth day. The classics lecture and the plowing ceremony shall be conducted after laying aside mourning dress. Second, court assemblies: canonical rites are involved. New Year's Day court audience, when all states look on—the court ceremony is weightiest. It is respectfully proposed: within twenty-seven months, when New Year's Day court congratulations occur, he shall ascend the Hall of Supreme Harmony in auspicious dress, without proclaiming the memorial or music; regular court audiences shall be the same. Third, holding court at the gate to hear affairs of state: the canonical system is of the greatest weight. Formerly Emperor Renzong of Song observed three-year mourning and changed dress when holding court. Under Emperor Xiaozong, after the twenty-seventh day officials asked that he hear affairs of state; citing the Documents' words on donning the cap and robes and going out through the Ying Gate, they firmly petitioned, and only then was it granted. Examining the historical records, it has been so from antiquity. It is respectfully proposed: routine business and audiences shall all be held in the side hall; only after the hundredth day shall he hold court at the gate. Fourth, cap and dress: according to the regulations for mourning seclusion, earlier scholars held that antiquity cannot be verified. Histories record that Emperor Xiaowen of Wei and Emperor Dezong of Tang, after laying aside mourning dress, still heard affairs of state in plain dress with hemp headcloth; Emperor Renzong of Song, though using the system of substituting days for months and changing dress when holding court, in the palace actually observed three-year mourning. For white hemp cannot be worn when holding court. Those of former ages who observed three-year mourning also wore plain dress only within the palace. It is respectfully proposed: within the hundred days wear white hemp; after the hundred days change to plain dress; when going to the spirit seat still wear white hemp; when holding court at the gate to hear officials' reports or going to the empress dowager's palace, wear plain dress with the cap adorned with tassels and cords. When ascending the hall to receive court audience he shall change to auspicious dress. For sacrifice and all canonical ceremonies he shall wear ceremonial dress throughout. When twenty-seven months of mourning are fulfilled, as at the hundred-day rite, sacrifice shall be performed and mourning dress laid aside. Fifth, palace mourning dress: emperor and empress are of one body; mourning dress cannot differ. After the twenty-seventh day the empress shall wear plain dress; when canonical ceremonies occur she shall change to ceremonial dress; when going to the spirit seat she shall still wear white hemp. Imperial consorts shall follow the same rule. Imperial princes and other princes of the blood shall follow the same rule. Sixth, princes and officials in the capital shall lay aside mourning dress on the twenty-seventh day. For canonical ceremonies, court assemblies, and seated attendance, auspicious dress; when conducting business in office or entering court to memorialize, plain dress with the cap adorned with tassels and cords. When going to the spirit seat the cap tassels shall be removed. Each office shall submit memorials using the vermilion seal." The regulation was approved.
24
乾隆元年正旦，以御極初元，御太和殿常朝，次年仍罷，著為例。 將移泰陵，帝詣梓宮行禮畢，皇太后亦三祭酒，餘如故。 向例清明、中元、歲暮、國忌皆朝服行禮畢，素服舉哀，唯冬至不更素服。 帝以梓宮未葬，且在服內，允禮臣請。 承祭執事各官不綴冠纓，仍用素服。
On New Year's Day of Qianlong 1, the inaugural year of his reign, the emperor held regular court at the Hall of Supreme Harmony; the practice was discontinued the following year and established as precedent. When the coffin was about to be moved to Tailing, the emperor performed rites at the coffin; the empress dowager likewise offered wine three times, and all other procedures remained unchanged. Under former precedent, at Qingming, Zhongyuan, year's end, and the national mourning day, rites were performed in court dress, then plain mourning dress was worn for lamentation—only at the winter solstice was plain dress not resumed. Because the coffin had not yet been interred and the emperor was still in mourning, he granted the ritual officials' request. Officials conducting the sacrifice and managing the rites were not to attach cap tassels and were to wear plain mourning dress throughout.
25
嘉慶四年，居高宗喪，如泰陵故事，唯遺詔到直省，文武官率紳耆摘纓素服出郊跪迎，入公署行禮。 聽宣畢，舉哀，始成服，哭臨三日。 官吏軍民自大事日始，百日不薙髮。 大葬，帝躬引梓宮御龍輴入地宮。 復以朝正大禮元年已行，二十七月內不再舉。
In Jiaqing 4, mourning for the Gaozong Emperor followed the Tailing precedent, except that when the testamentary edict reached each province, civil and military officials led local gentry elders in removing cap tassels and donning plain dress to kneel and receive it outside the city, then entering the yamen to perform the rites. After the edict had been read aloud, lamentation was raised, mourning dress was donned, and wailing attendance lasted three days. From the day of the emperor's death, officials, soldiers, and common people alike were forbidden to cut their hair for a hundred days. At the state burial, the emperor personally led the coffin aboard the dragon bier into the underground palace. Furthermore, because the grand New Year's audience had already been held in the inaugural year, it was not repeated during the twenty-seven months of mourning.
26
仁宗崩熱河，越六日，梓宮至京，始大斂，奉安淡泊敬誠殿。 又四日，頒遺詔，禮官奉安龍亭，驛送入都。 舊制，自太后以下二十七日後俱素服，孝和睿皇后改服縞素，百日後始易。 喪將至，群臣出郊哭迎，帝先返，至安定門、東華門，並祗俟哭迎。 步隨入大內，奉安乾清宮。 允禮臣議，喪服已屆二十七日，改大祭後除服。 又几筵前奠獻，陳法駕鹵簿，百官會集暨各署用藍印，俱大祭後停罷。
When Emperor Renzong died at Rehe, the coffin reached the capital six days later; the grand encoffining was then performed, and the coffin was installed in the Hall of Plain Virtue and Sincere Reverence. Four days later the testamentary edict was promulgated; ritual officials placed it in the dragon pavilion and dispatched it to the capital by courier. Under the old regulations, from the empress dowager down, plain mourning dress was worn after the twenty-seventh day; Empress Xiaohé Ruì changed to white hemp, which she did not lay aside until after the hundred days. As the funeral procession neared, ministers went outside the city to weep and receive the coffin; the emperor returned ahead and waited reverently at Anding Gate and Donghua Gate to receive it with lamentation. He walked in procession into the inner palace, where the coffin was installed in the Palace of Heavenly Purity. The emperor approved the ritual officials' proposal: although twenty-seven days of mourning had passed, dismissal of mourning dress was deferred until after the great sacrifice. Offerings before the spirit seat, deployment of the imperial guard of honor, assembly of officials, and use of blue seals at each yamen were all discontinued after the great sacrifice.
27
宣宗崩，梓宮奉移圓明園，安正大光明殿。 會衍聖公至京，遇二周月致祭，命赴園隨行禮。
When Emperor Xuanzong died, the coffin was moved to the Old Summer Palace and installed in the Hall of Just and Glorious Light. When the Duke Who Continues the Sage arrived in the capital during the two-month memorial sacrifice, he was ordered to the garden to participate in the rites.
28
文宗崩熱河，依宣宗故事，梓宮移東陵。 穆宗年尚幼，群臣援康熙二年例，止帝遠送。 同治二年釋服，奉兩宮皇太后懿旨，諸慶典及筵宴，俟山陵事畢再行。 穆宗、德宗崩，並循斯例。
When Emperor Wenzong died at Rehe, the coffin was moved to the Eastern Mausoleum, following Emperor Xuanzong's precedent. Emperor Muzong was still a child; citing the Kangxi 2 precedent, ministers restricted the emperor to escorting the coffin only partway. When mourning was ended in Tongzhi 2, by decree of the two empresses dowager all celebratory ceremonies and banquets were deferred until the imperial burial was complete. When Emperors Muzong and Dezong died, both followed this same precedent.
29
自世宗親營泰陵吉壤，工需動用內帑，並諭毋建石像，惜人力。 宣宗葬慕陵，規制簡約。 至同治時，侍郎宋晉言定陵工程宜法慕陵，雖廷臣囿於成憲，而制度毋稍逾侈，時稱其儉。 宣統初，為德宗營崇陵，頒帑數百萬，親貴主其事，移以營私第，致逾三年未成。 遜國後，當道撥款營治，及葬，工甫半，故較舊制為略雲。
From the time Emperor Shizong personally selected the auspicious site for Tailing, construction costs were drawn from the inner treasury, and he ordered that no stone statues be erected, sparing human labor. Emperor Xuanzong was buried at Muling under a simple, economical design. By the Tongzhi period, Vice Minister Song Jin argued that construction at Dingling should follow Muling's model; though court ministers were bound by established statutes, the design never exceeded modest bounds, and his frugality was praised at the time. Early in the Xuantong reign, Chongling was built for Emperor Dezong; several million taels were appropriated, but imperial kinsmen in charge diverted the funds to private residences, and after more than three years the mausoleum was still unfinished. After the abdication, the authorities appropriated funds for the work; by burial only half the construction was complete, so the mausoleum was somewhat simpler than the old standard.
30
皇后喪儀太祖癸卯年九月，皇后葉赫納喇氏崩。 越三載，葬尼雅滿山。 天聰三年，與太祖合葬福陵，制甚簡也。 入關後，凡遇列後大事，特簡大臣典喪儀，會禮臣詳議。
Empress funeral rites: In the ninth month of the guimao year of Taizu, Empress Yehenara died. Three years later she was buried on Mount Niyaman. In Tiancong 3 she was interred with Taizu at Fuling; the rites were exceedingly plain. After entering China proper, whenever an empress died, specially appointed ministers oversaw the funeral rites while ritual officials deliberated the details.
31
順治六年四月，太宗皇后博爾濟吉特氏崩，梓宮奉安宮中，正殿設几筵，建丹旐門外右旁。 首親王訖騎都尉，公主、福晉、命婦咸集。 世祖率眾成服，初祭、大祭、繹祭、月祭、百日等祭，與大喪禮同。 七年，上尊諡曰孝端文皇后，葬昭陵。
In the fourth month of Shunzhi 6, Empress Borjigit of Emperor Taizong died; the coffin was installed in the palace, a spirit seat was set in the main hall, and a red mourning banner was erected outside the gate to the right. From princes of the first rank down to commandants of cavalry, princesses, imperial consorts, and titled ladies all assembled. The Shunzhi Emperor led the court in donning mourning; the initial sacrifice, great sacrifice, supplementary sacrifice, monthly rites, hundred-day rite, and other ceremonies followed the same protocol as a state funeral. In the seventh year she was posthumously honored as Empress Xiaoduanwen and buried at Zhaoling.
32
聖祖母慈和皇太后佟佳氏，康熙二年二月崩。 初違豫，帝時年十一，朝夕侍。 及大漸，廢餐輟寐。 至是截髮成服，躃踴哀號，水漿不入，近侍感泣。 日尚三食，王公大臣二次番哭。 停嫁娶，輟音樂，軍民摘冠纓，命婦去裝飾，二十七日。 餘凡七日。 四日後，入直官摘冠纓，服縞素。 五日頒詔，文武官素服泣迎，入公署三跪九拜，聽宣舉哀，行禮如初。 朝夕哭臨三日，服白布，軍民男女素服如京師。 上尊諡曰孝康章皇后。 梓宮移壩上，帝祭酒行禮攀號，太皇太后、皇太后念帝沖齡，止親送。 與世祖合葬孝陵，升祔太廟。
The emperor's grandmother, Empress Dowager Cihe of the Tong clan, died in the second month of Kangxi 2. When she first fell ill, the eleven-year-old emperor attended her morning and evening. When her condition turned critical, he stopped eating and sleeping. He then cut his hair and donned mourning, wailing and stamping in grief; he took neither water nor food, and those who attended him wept at the sight. Three meals were still offered each day, and princes and great ministers took turns wailing twice daily. Marriages were suspended and music halted; soldiers and common people removed cap tassels and titled ladies laid aside adornments for twenty-seven days. The remaining observances lasted seven days in all. After four days, officials on palace duty removed their cap tassels and wore white hemp mourning dress. On the fifth day the edict was promulgated; civil and military officials in plain mourning dress went forth weeping to receive it, entered the yamen to perform three kneelings and nine prostrations, and after hearing the proclamation raised lamentation and performed the rites as at the outset. For three days morning and evening wailing attendance was held; white cloth was worn, and soldiers and common people, men and women alike, wore plain mourning dress as in the capital. She was posthumously honored as Empress Xiaokangzhang. When the coffin was moved to the river embankment, the emperor offered wine, performed the rites, and clung to the coffin wailing; the grand empress dowager and empress dowager, mindful of his youth, forbade him from escorting it in person. She was interred with the Shunzhi Emperor at Xiaoling and enshrined in the Imperial Ancestral Temple.
33
十二年五月，皇后赫舍里氏崩，輟朝五日，服縞素，日三奠，內外會集服布素，朝夕哭臨三日。 移北沙河鞏奉城殯宮，帝親送。 自初喪至百日，亦躬親致祭。 時用兵三籓，慮直省舉哀制服易惑觀聽，免治喪，餘如故。 冊諡仁孝。 三周後，致祭如陵寢。 後葬昌瑞山。 世宗登極，諡曰孝誠仁皇后。
In the fifth month of Kangxi 12, Empress Heseri died; court was suspended for five days; white hemp was worn, three offerings were made daily, the entire court wore plain white cloth, and morning and evening wailing attendance lasted three days. The coffin was moved to the temporary palace at Gongfengcheng on the North Sha River, and the emperor escorted it in person. From the first days of mourning through the hundred-day mark, he personally conducted the sacrifices. With the Three Feudatories rebellion underway, officials feared that provincial mourning rites might unsettle public sentiment, so provincial observances were waived; all else proceeded as usual. She was enregistered and given the posthumous epithet Renxiao. After three weeks, sacrifices were performed as at the mausoleum shrine. She was later buried on Mount Changrui. When Emperor Shizong ascended the throne, she was posthumously titled Empress Xiaochengren.
34
十七年二月，皇后鈕祜祿氏崩，喪葬視仁孝後，冊諡孝昭。 世宗加諡曰仁。
In the second month of Kangxi 17, Empress Niohuru died; the funeral followed Empress Renxiao's precedent, and she received the posthumous epithet Xiaozhao. Emperor Shizong added the character Ren to her posthumous title.
35
二十六年，世祖母博爾濟吉特氏崩。 先是太皇太后違豫，帝躬侍，步禱南郊，原減算益慈壽。 親制祝文，詞義墾篤。 太常宣讀，涕泗交頤。 既遭大喪，悲號無間。 居廬席地，毀瘠過甚，至昏暈嘔血。 自是日始，內外咸集，日三哭臨，四日後日二哭臨。 官民齋宿凡二十七日。 寺、觀各聲鍾三萬杵。 文移藍印，題本硃印，詔旨藍批答。 值除夕、元旦，群臣請帝暫還宮，不許。 唯令元旦輟哭一日。 禮臣議上尊諡曰孝庄文皇后。 帝以升遐未久，遽易徽號為尊諡，心實不忍。 諭俟奉安寢園，稱諡以祭。 及梓宮啟攢夕，攀慕不勝，左右固請升輦，堅不就駕，斷去車靷，慟哭步送。 遇舁校番上，輒長跽伏泣，直至殯宮，顏悴足疲，凄感衢陌。 又傳旨還宮日仍居乾清門外幕次。 並定志服三年喪，不忍以日易月。 群臣交章數請除服，國子生五百餘人咸以節哀順禮為請，帝骨立長號，勉釋衰絰，而有觸輒痛，閱三年不改。
In Kangxi 26 the emperor's grandmother, Borjigit, died. When the grand empress dowager first fell ill, the emperor attended her personally, walked to the Southern Altar to pray, and vowed to shorten his own years to prolong hers. He personally composed the prayer text in earnest, heartfelt language. The Director of Imperial Sacrifices read it aloud, tears streaming down his cheeks. Stricken by bereavement, his wailing knew no respite. He lived in a mourning hut on bare matting; grief emaciated him so severely that he fainted and vomited blood. From that day the entire court assembled for wailing attendance three times daily; after four days this was reduced to twice daily. Officials and common people observed ritual fasting and lodging for twenty-seven days. Temples and monasteries each rang their bells thirty thousand strokes. Official documents were stamped with blue seals, memorial cover titles with vermilion seals, and edict endorsements in blue ink. When New Year's Eve and New Year's Day arrived, ministers begged the emperor temporarily to return to the palace; he refused. He permitted only a single day's pause from wailing on New Year's Day. Ritual officials proposed posthumously honoring her as Empress Xiaozhuangwen. The emperor felt he could not bear, so soon after her death, to replace her honorific title with a posthumous epithet. He ordered that the posthumous title be used only when she was installed at her tomb park and sacrifices were offered. On the evening the coffin was removed from storage, overcome by grief, he refused despite attendants' pleas to mount the carriage; he cut the carriage harness, and weeping bitterly walked alongside the coffin. Whenever the bearers changed shifts, he knelt and prostrated himself weeping, all the way to the temporary palace; haggard and footsore, his grief moved everyone along the streets. He further ordered that even after returning to the palace he would continue to dwell in the mourning tent outside Qianqing Gate. He resolved to observe full three-year mourning, refusing to accept the customary substitution of days for months. Ministers submitted memorial after memorial urging him to lay aside mourning; more than five hundred Imperial Academy students petitioned him to moderate his grief and observe proper ritual; wasted to skin and bone, he wailed and with difficulty removed his hempen sash—yet whatever reminded him of her reopened his wound, and for three years he did not change.
36
初太皇太后病篤時，諭帝曰：「太宗梓宮奉安已久，卑不動尊，未便合葬。 若別營塋域，不免勞費。 我心戀汝父子，不忍遠去，必安厝遵化為宜。」 帝遂相孝陵南建饗殿，奉安梓宮，稱暫安奉殿，設官奉祀如孝陵制。 至世宗改建地宮，號昭西陵，始大葬。
When the grand empress dowager's illness was grave, she told the emperor: "Emperor Taizong's coffin has long rested in its place; the lesser must not disturb the greater—it would not be proper to bury us together. To open a separate tomb would only waste labor and expense. My heart clings to you and your father; I cannot bear to go far—bury me at Zunhua." The emperor chose a site south of Xiaoling, built an offerings hall, installed the coffin in what was called the Hall of Temporary Installation, and appointed sacrificial officers following Xiaoling's precedent. When Emperor Shizong rebuilt the underground palace as Zhaoxiling, the state burial was at last conducted.
37
聖祖仁皇后佟佳氏，二十八年七月崩，時由妃立後第二日也。 帝輟朝親臨，制四詩悼之，諡曰孝懿，喪儀如孝昭。
Empress Ren of the Tong clan died in the seventh month of Kangxi 28—the second day after her elevation from consort to empress. The emperor suspended court and attended in person, composed four elegiac poems, gave her the posthumous title Xiaoyi, and observed funeral rites following Empress Xiaozhao's precedent.
38
世祖皇后博爾濟吉特氏，五十六年十二月崩。 先是疾大漸，禮臣請如孝康後喪禮。 帝言：「孝康升遐，朕甫十歲，輔臣治喪，禮恐未備。 後見仁孝後喪儀，條理頗晰，如遇大事，其悉議以行。」 及崩，會帝病足，舁近几筵，就榻成服。 哭而暈，有間蘇。 群臣環跽叩勸，乃勉舁側殿。 將移殯宮，設啟奠，禮臣請遣皇子代。 帝曰：「此初祭，朕必親奠，寧壽宮中豈能復行此禮耶？」 至日遣代奠爵，仍舁几筵旁榻上行禮。 梓宮啟行，舁榻哭送，出寧壽宮西門，仰望不見靈駕，乃止哀，還苫次。 大祭，足疾少愈，即親詣殯宮行禮。 諡曰孝惠章皇后，葬孝東陵。
Empress Borjigit died in the twelfth month of Kangxi 56. When her illness turned critical, ritual officials proposed following Empress Xiaokang's funeral precedent. The emperor said: "When Empress Xiaokang died, I was only ten; regents managed the funeral, and the rites may not have been complete. Having since reviewed Empress Renxiao's funeral rites, which were far clearer, I wish that if such an occasion arises, you will deliberate fully and follow them." When she died, the emperor's foot was afflicted; he was carried near the spirit seat and donned mourning from his couch. He wept until he fainted, then after a time revived. Ministers knelt around him urging restraint, and he was with difficulty carried to a side hall. When the coffin was to be moved to the temporary palace and the opening offering was arranged, ritual officials proposed that a prince perform the rite in his stead. The emperor said: "This is the initial sacrifice—I must offer it myself. Once I am in the Palace of Tranquil Longevity, how could I perform this rite again?" On the appointed day a substitute was sent to offer the libation, but the emperor was still carried to perform rites from the couch beside the spirit seat. When the coffin departed, he was carried on his couch weeping to escort it; at the west gate of the Palace of Tranquil Longevity he gazed until the spirit procession vanished from sight, then stilled his grief and returned to the mourning hut. At the great sacrifice, once his foot had improved slightly, he went in person to the temporary palace to perform the rites. She was posthumously titled Empress Xiaohuizhang and buried at Xiaodongling.
39
雍正元年，世宗母仁壽皇太后烏雅氏崩，喪禮如孝惠，諡曰孝恭仁皇后，與聖祖合葬景陵。 時帝遭聖祖喪，齋居養心殿。 服竟，仍終太后喪。 輔臣援聖祖喪禮請服闋行祫祭，帝曰：「父母之喪，人子之心則一，帝後之禮，國家之制迥殊。 今屆皇妣釋服期，諏日祭告奉先殿，無頒諭中外為也。」
In Yongzheng 1, Emperor Shizong's mother, Empress Dowager Renshou of the Uya clan, died; the funeral followed Empress Xiaohui's precedent; she received the posthumous title Empress Xiaogongren and was interred with the Kangxi Emperor at Jingling. At that time the emperor was mourning the Sage Ancestor, fasting and living in seclusion in the Hall of Mental Cultivation. When that mourning period ended, he still saw through the empress dowager's mourning to its conclusion. Assisting ministers cited the Sage Ancestor's mourning rites and asked that mourning be completed and the xia sacrifice performed. The emperor said: "In mourning for one's parents, the heart of a son is the same; but the rites for emperor and empress, and the regulations of the state, are wholly different. When the day comes for the empress dowager to end mourning, a day should be chosen for offerings at the Hall of Imperial Ancestors; there is no need to issue a proclamation throughout the realm."
40
九年九月，世宗皇后那拉氏崩，帝服縞素十三日除，奉移田村，三周年後，殯宮時奠與沙河殯宮禮同，唯承祭各官改補服。 高宗立，上尊諡曰孝敬憲皇后。 乾隆二年，與世宗合葬泰陵。
In the ninth month of the ninth year, Empress Nara of Emperor Shizong died. The emperor wore plain white hemp for thirteen days before removing mourning dress; the coffin was moved to Tiancun. After three years, seasonal offerings at the bier hall followed Shahe's precedent, except that each officiating official wore the bu robe instead. When Emperor Gaozong came to the throne, she was given the posthumous title Empress Xiaojingxian. In Qianlong 2 she was buried with Emperor Shizong at Tailing.
41
十三年三月，帝奉皇太后東巡，皇后富察氏從，還至德州崩，親制悼亡篇。 喪將至，王公大臣詣通州蘆殿會集，皇子祭酒，舉哀行禮。 既至，群臣素服跪迎朝陽門，公主近支王福晉集儲秀宮，諸王福晉及命婦集東華門外，咸喪服跪迎梓宮，奉安長壽宮。 帝親臨成服，輟朝六日。
In the third month of the thirteenth year, the emperor accompanied the empress dowager on an eastern tour, with Empress Fuca in attendance. She died at Dezhou on the return journey, and the emperor personally composed an elegy mourning her death. As the mourning approached, princes and ministers assembled at the reed hall in Tongzhou; imperial sons poured libations, raised lamentation, and performed the rites. When the coffin arrived, officials in plain white robes knelt to welcome it at Chaoyang Gate; princesses and collateral princes' wives gathered at the Palace of Gathered Elegance, while all princes' wives and titled ladies assembled outside the East Flowery Gate. All wore mourning dress and knelt to receive the coffin, which was installed in the Palace of Longevity. The emperor attended in person to don mourning garments, and court was suspended for six days.
42
中宮之喪，自孝誠仁皇后後，直省治喪儀制久未舉行。 至是王大臣言：「周禮為王后服衰，註謂諸臣皆齊衰，是內外臣工無異也。 明會典載後喪儀，十三布政使司暨直隸、禮部請敕差官訃告。 外省官吏軍民，服制與京師同。 今大行皇后崩逝，正四海同哀之日，應令外省文武官持服如制。」 從之。 冊諡孝賢。
Since Empress Xiaochengren's death, mourning rites for an empress in the provinces had long gone unperformed. At this time princes and ministers said: "The Rites of Zhou prescribes cui mourning for the queen consort, and the commentary holds that all ministers wear qi mourning—officials within and without the court are treated the same. The Ming Huidian records empress mourning rites: the thirteen provincial administrations, together with Zhili and the Ministry of Rites, were to request an imperial order dispatching officials to announce the death. Officials, soldiers, and civilians in the provinces were to observe the same mourning dress as in the capital. Now that the late empress has died, when all under heaven should mourn as one, civil and military officials in the provinces ought to observe mourning dress as prescribed." The emperor approved. She was given the posthumous title Xiaoxian.
43
五月，廷臣奏言：「後雖儷體，禮統所尊，升殿視朝，事關典制。 孝賢皇后喪儀，應遵祖制，百日後皇帝升殿，文武百官及外籓使臣朝服行禮如常儀。 帝兩月除沐禮，御門聽政，群臣朝服不掛珠，禮畢仍素服。 百日後如御門，群臣常服掛珠，庶協禮制分義。」 帝曰：「孝賢皇后喪儀，朕皆斟酌古今，不參私意。 考明嘉靖七年孝潔陳皇后之喪，張璁援引古禮，謂『喪服自期以下諸侯絕，特為旁期言。 若妻喪本三年報服，殺為期年，固未嘗絕。 上宜為後服期喪』云云。 今據議奏，如升殿作樂，凡大朝祀典，自當如例。 唯常日視朝，但鳴鐘鼓，樂懸而不作。 至明年正月，將屆期年，一切典禮如常儀。」
In the fifth month, court ministers memorialized: "Although the empress stands as the emperor's equal in rank, ritual hierarchy must be respected; ascending the hall to hold court touches the foundations of state ceremony. Empress Xiaoxian's mourning rites should follow ancestral precedent: after one hundred days the emperor should ascend the hall, and civil and military officials and foreign envoys should perform ceremony in court dress as usual. At two months the emperor ends the prohibition on washing, opens the gate to hear affairs of state, and ministers wear court dress without pearl strands; after the ceremony they return to plain white mourning. After one hundred days, when opening the gate as above, ministers should wear regular dress with pearl strands, so that the distinctions of ritual may be properly observed." The emperor said: "In Empress Xiaoxian's mourning rites I have weighed ancient and modern precedents throughout, without letting private feeling enter in. Examining the mourning for Empress Chen Xiaojie in Jiajing 7 of the Ming, Zhang Cong cited ancient rites, saying, 'Mourning garments from the qi period onward are cut off for feudal lords—this refers specifically to collateral qi mourning. If mourning for one's wife is originally three years of response-garment, reduced to one qi year, it was never wholly set aside. The sovereign ought to wear qi mourning for his empress,' and the like. Now, according to the memorial under discussion, matters such as ascending the hall with music and all great court sacrifices should naturally follow precedent. Only on regular days of holding court should bells and drums alone be struck; the musical instruments are hung but not played. Until the first month of the coming year, when the qi year will be complete, all ceremonies will follow normal rites."
44
時沂州營都司姜興漢、錦州知府金文醇國恤期內薙髮，所司以聞，下部逮治。 並申明祖制，禁百日內薙髮，違者處斬。 諭載入會典。
At that time Jiang Xinghan, garrison commander of Yizhou camp, and Jin Wenchun, prefect of Jinzhou, shaved their hair during the period of national mourning; the responsible office reported the matter, and the case was referred to the ministry for arrest and punishment. Ancestral regulations were also clarified: shaving the head within one hundred days was forbidden, and violators were to be punished by decapitation. An edict ordered that this be entered in the Huidian.
45
三十一年，皇后那拉氏薨，時帝幸熱河，留京王大臣以聞。 詔言：「後自冊立以來，尚無失德。 去年侍太后南巡，性忽改常，未盡孝道，理應廢黜。 今仍存其名號，喪儀依貴妃例，內務府大臣承辦。」
In the thirty-first year Empress Nara died. The emperor was then at Rehe, and the princes and ministers remaining in Beijing reported the death. An edict stated: "Since her installation as empress, she had committed no moral failings. Last year, while attending the empress dowager on the southern tour, her temperament suddenly changed; she failed in filial duty and ought to have been deposed. Now her title would still be retained; funeral rites would follow the precedent for an imperial consort and be handled by ministers of the Imperial Household Department."
46
仁宗母魏佳氏，四十年正月在貴妃位崩，詔稱令懿皇貴妃，命皇八子、十二子、十五子、皇孫綿德等穿孝，葬勝水峪。 嗣立仁宗為皇太子，遂贈諡孝儀皇后，升祔奉先殿，後復上廟諡為純皇后，乃升祔太廟。
Emperor Renzong's mother Wei Jia died in the first month of the fortieth year while holding the rank of imperial consort. An edict styled her Imperial Noble Consort Lingyi, ordered the Eighth Prince, Twelfth Prince, Fifteenth Prince, imperial grandson Miande, and others to wear mourning, and had her buried at Shengshuiyu. When Emperor Renzong was subsequently named crown prince, she was granted the posthumous title Empress Xiaoyi and her spirit tablet was placed in the Hall of Imperial Ancestors; later her temple posthumous title was raised to Empress Chun, and her tablet was elevated to the Grand Ancestral Temple.
47
高宗母崇慶皇太后鈕祜祿氏，四十二年正月崩，帝衰服百日，如世宗喪，餘仍素服。 親擬尊諡曰孝聖憲皇后。 禮臣上喪儀，援雍正九年例，二十七日內遇郊廟大事，素服致祭，樂設不作。 帝曰：「郊廟典重，不應因大喪而稍略。」 復下軍機大臣議。 旋議上：「遇郊廟大祀，遣官致祭，仍作樂，朝服行禮，常祀素服致祭，樂設不作。」 制可。 頒遺詔，自到省會日始，停嫁娶，王公百官百日，軍民一月。 輟音樂，王公百官一年，軍民百日。 餘如故。
Emperor Gaozong's mother, Empress Dowager Chongqing of the Niuhlu clan, died in the first month of the forty-second year. The emperor wore cui mourning for one hundred days, following Emperor Shizong's precedent; for the remainder he still wore plain white mourning. He personally drafted the posthumous title Empress Xiaoshengxian. Ritual officials submitted mourning rites, citing the Yongzheng 9 precedent: within twenty-seven days, when great suburban or temple sacrifices occurred, the emperor was to offer sacrifice in plain white mourning dress, with musical instruments set but not played. The emperor said: "Suburban and temple ceremonies are weighty; they should not be even slightly curtailed on account of great mourning." The matter was again referred to the Grand Council ministers for deliberation. Soon deliberation was submitted: "When great suburban or temple sacrifices occurred, officials were to be dispatched to offer sacrifice, music was still to be performed, and ceremony was to be conducted in court dress; for regular sacrifices, sacrifice was to be offered in plain white mourning dress, with musical instruments set but not played." The decision was approved. A testamentary edict was issued: from the day of arrival at the provincial capital, marriages were to cease—princes and officials for one hundred days, soldiers and civilians for one month. Music was suspended—princes and officials for one year, soldiers and civilians for one hundred days. Everything else followed previous practice.
48
先是歷代喪禮，百日後服色禮制，未載會典，至是命軍機大臣會典喪儀王大臣詳議。 議上御殿視朝儀注。 得旨：「元正朝會，二十七月內不必舉行。 其常日視朝，百日後行之。」
Previously, across dynasties, mourning rites regarding dress colors and ritual regulations after one hundred days had not been recorded in the Huidian; at this time the emperor ordered the Grand Council ministers and the princes and ministers responsible for Huidian mourning rites to deliberate in detail. Deliberation submitted the regulations for ascending the hall to hold court. An imperial decree was received: "The New Year's Day court assembly need not be held within twenty-seven months. Regular daily reception of court should proceed after one hundred days."
49
又議定御用服色：「一，百日內縞素。 百日釋服後，二十七月內素服。 詣几筵，冠摘纓。 一，百日內遇祭郊、社、日壇，遣官將事。 齋戒日，素服冠綴纓。 百日外，親詣行禮。 又齋期，常服不掛珠。 閱祝版，先期宿壇，常服掛珠。 祭日朝服作樂，還宮樂設不作。 一，百日外祭事御龍袍褂。 百日內祭奉先殿冠綴纓、青袍褂，百日外珠頂冠、藍袍、金龍褂。 一，二十七月內祭月壇、帝王、先師、先農，俱遣官行禮。 一，宮中祀大神，百日後親詣行禮，龍袍、藍褂、掛珠。 一，二十七日外，遇元旦，前後七日貂褂掛珠，百日外，御門聽政，常服不掛珠。 一，二十七日外百日內，召見及引見俱在便殿，服縞素。 遇萬壽節。 七日常服。 一，閱視大行皇太后冊、寶，素服冠綴纓，先期齋戒帶牌。 一，閱視玉牒，朝服。 一，十二月封寶，正月開寶，御龍褂。 一，文武傳臚不升殿。 一，經筵、耕耤，二十七月後舉行。 一，山陵禮制，二十七月內謁陵，青袍褂，冠摘纓，其往返在途，冠並綴纓。 一，內廷主位，二十七日釋縞素後，二十七月內常服。 遇元旦萬壽，俱七日吉服。 百日內遇親蠶，遣王福晉恭代。 朝服，百日外二十七月內，依舊行禮，吉服。 其文武百官，二十七日縞素，百日內素服，冠綴纓，夏用雨纓冠，詣几筵仍摘纓。 一，百日內祭郊廟、社稷、日壇，遣官恭代。 先期省牲、視牲咸素服。 祭日，承祭、執事各官咸朝服。 作樂。 百日外二十七月內，親詣行禮。 齋戒日常服掛珠，閱祝版、省視牲、宿壇並補褂。 冬貂褂掛珠。 祭日，朝服作樂。 一，百日外祭堂子，俱蟒袍、補褂、掛珠。 百日內祭奉先殿，青袍褂，冠綴纓。 百日外補褂、掛珠。 一，百日外祭月壇、帝王、先師、先農，遣官行禮，皆素服齋戒。 祭日，朝服，作樂。 百日內素服行禮，樂設不作。 一，二十七月內遇元旦謁堂子，百官皆蟒袍、補褂、掛珠。 其前後三日及萬壽前後七日皆常服掛珠。 一，二十七日外百日內引見官，青袍褂。 百日外青褂。 一，百日外二十七月內，遇升殿、常朝、坐班俱朝服。 遇朔、望常服掛珠。 一，奉移山陵，隨從官在途青袍褂、冠摘纓。 禮成後，神主還京，並百日後隨從謁陵，在途俱青袍褂，冠綴纓。 謁陵日如之。 還京時，仍短襟袍、馬褂。 一，百日內雨衣、雨冠均青色。 百日外雨冠按品級，雨衣仍青色。 皇子以下同。」 制可。
Deliberation also fixed the emperor's dress colors: "First, within one hundred days, plain white hemp. After ending mourning garments at one hundred days, plain white mourning dress within twenty-seven months. When approaching the mourning couch, the crown's tassel is removed. Second, within one hundred days when sacrifices occurred at the suburban altar, the altar of soil and grain, or the sun altar, officials were to be dispatched to conduct them. On days of fasting and purification, plain white mourning dress with crown and tassel attached. After one hundred days, the emperor goes in person to perform the rites. During the fasting period as well, regular dress without pearl strands. When reviewing the prayer text, the emperor lodges at the altar beforehand in regular dress with pearl strands. On the day of sacrifice, court dress with music performed; upon returning to the palace, musical instruments are set but not played. Third, for sacrifices after one hundred days, the dragon robe and jacket. Within one hundred days, when sacrificing at the Hall of Imperial Ancestors: crown with tassel attached, blue robe and jacket; after one hundred days: pearl-topped crown, blue robe, and golden dragon jacket. Fourth, within twenty-seven months for sacrifices at the moon altar, the emperors' altar, the altar of the ancient teacher, and the altar of the ancient farmer—all were to be performed by dispatched officials. Fifth, for great deities worshipped within the palace, after one hundred days the emperor goes in person to perform the rites in dragon robe, blue jacket, and pearl strands. Sixth, after twenty-seven days, when New Year's Day occurred: for seven days before and after, sable jacket with pearl strands; after one hundred days, when opening the gate to hear affairs of state, regular dress without pearl strands. Seventh, after twenty-seven days and within one hundred days, summons and presentations are all held in the side hall, wearing plain white hemp. When the Longevity Festival occurred. For seven days, regular dress. Eighth, when reviewing the late grand empress dowager's book of investiture and seal: plain white mourning dress with crown and tassel attached; beforehand, the emperor fasts and purifies while wearing the tablet of office. Ninth, when reviewing the jade genealogy: court dress. Tenth, in the twelfth month seal the imperial seal; in the first month open the seal: dragon jacket. Eleventh, civil and military officials announcing the names of successful candidates do not ascend the hall. Twelfth, the classics lecture and the plowing ceremony are held after twenty-seven months. Thirteenth, for mountain tomb rites: within twenty-seven months when visiting the tomb, blue robe and jacket with crown tassel removed; on the journey to and fro, crown with tassel attached. Fourteenth, for the principal lady of the inner court: after ending white hemp at twenty-seven days, regular dress within twenty-seven months. When New Year's Day or the Longevity Festival occurred, festive dress for seven days in each case. Within one hundred days when the empress's personal silkworm ceremony occurred, a prince's wife was dispatched to perform it respectfully in her stead. Court dress; after one hundred days and within twenty-seven months, the rites were performed as before in festive dress. As for civil and military officials: white hemp for twenty-seven days; within one hundred days, plain white mourning dress with crown and tassel attached—in summer the rain-tassel crown; when approaching the mourning couch, the tassel is still removed. First, within one hundred days for sacrifices at the suburban altars, ancestral temples, altars of soil and grain, and sun altar—officials were dispatched to perform them respectfully in the emperor's stead. Beforehand, when inspecting and viewing the sacrificial victims, all wore plain white mourning dress. On the day of sacrifice, each officiating and assisting official wore court dress. Music was performed. After one hundred days and within twenty-seven months, the emperor went in person to perform the rites. On days of fasting and purification, regular dress with pearl strands; when reviewing the prayer text, inspecting and viewing victims, and lodging at the altar—all wore the bu jacket. In winter, sable jacket with pearl strands. On the day of sacrifice, court dress with music performed. Second, for sacrifices at the Tangzi altar after one hundred days, all wore python-pattern robe, bu jacket, and pearl strands. Within one hundred days when sacrificing at the Hall of Imperial Ancestors: blue robe and jacket, crown with tassel attached. After one hundred days: bu jacket and pearl strands. Third, after one hundred days for sacrifices at the moon altar, the emperors' altar, the altar of the ancient teacher, and the altar of the ancient farmer—officials were dispatched to perform the rites, all in plain white mourning dress with fasting and purification. On the day of sacrifice: court dress, with music performed. Within one hundred days, the rites were performed in plain white mourning dress, with musical instruments set but not played. Fourth, within twenty-seven months when New Year's Day occurred and officials visited the Tangzi altar, all officials wore python-pattern robe, bu jacket, and pearl strands. For the three days before and after, and for the seven days before and after the Longevity Festival, all wore regular dress with pearl strands. First, after twenty-seven days and within one hundred days, officials summoned for imperial audience wore blue robe and jacket. After one hundred days, blue jacket only. First, after one hundred days and within twenty-seven months, when ascending the hall, at regular court audience, and when sitting duty—all wore court dress. On the first and fifteenth of the month, regular dress with pearl strands. First, when reverently moving the coffin to the mountain tomb, escorting officials on the journey wore blue robe and jacket with crown tassel removed. After the rites were completed, when the spirit tablet returned to the capital, and when escorting tomb visits after one hundred days, all on the journey wore blue robe and jacket, crown with tassel attached. On the day of the tomb visit, the same applied. When returning to the capital, the short-front robe and riding jacket were still worn. First, within one hundred days, rain cloak and rain crown were both blue. After one hundred days, rain crown according to rank; rain cloak still blue. Princes and below, the same. The regulation was approved.
50
四月，葬泰東陵，梓宮逕泰陵，命暫停道旁，帝代向陵寢行禮，著為令。
In the fourth month, burial took place at Tai Dong Ling while the coffin passed directly to Tai Ling; the emperor ordered a temporary halt beside the road and performed rites toward the tomb in his stead; this was established as a standing regulation.
51
至陵翼日行饗奠禮。 初，帝以會典舊稱「遣奠」，稱名未當，命儒臣稽所自昉。 大學士言：「遣奠之稱，禮經並無明文，唯見諸孔穎達士喪禮疏，唐以後相沿用之。 蓋穎達第用儀禮葬日將行苞牲體之車名為遣車，遂取遣字為奠名，牽合無當。 復考儀禮，將行之祭，『徹巾苞牲。』 鄭康成註：『象既饗而歸賓俎也。』 又禮記雜記：『大饗既饗，卷三牲之俎歸於賓館，所以為哀也。』 鄭註：『既饗歸賓俎，言孝子哀親之去也。』 是將行之祭，本用饗禮，舊稱遣奠，似不若作饗奠為長。」 敕下部更正從之。
On the day before arriving at the tomb, the farewell feast offering rite was performed. At first, because the Collected Statutes of old called it the "farewell offering," a title the emperor thought ill-fitting, he ordered the Confucian ministers to trace its origin. The grand secretary said: "The title farewell offering has no explicit warrant in the ritual classics; it appears only in Kong Yingda's commentary on the Rites for a Scholar's Mourning, and was inherited from the Tang dynasty onward. For Yingda took the word "farewell" from the farewell carriage—the carriage on burial day that would carry wrapped sacrificial meat—and used that character as the name of the offering, a forced conjunction without proper basis. Upon further examination of the Rites of Ceremonial, the offering on the day of departure reads: "Remove the cloth, wrap the sacrificial meat." Zheng Xuan's comment: "It represents the guests' meat trays being returned after the feast has already been held." Again, the Miscellaneous Records in the Book of Rites: "After the great feast has been held, roll up the three sacrificial meat trays and return them to the guest lodge—thereby expressing grief." Zheng's comment: "Returning the guests' meat trays after the feast has been held means the filial son grieves that his parent is departing." Thus the offering on the day of departure originally followed the feast rite; the old title farewell offering seems inferior to calling it farewell feast offering." An imperial order was issued to the ministry to correct it accordingly.
52
四十四年四月，帝詣陵釋服。 諭曰：「朕昔遭皇考大故，思持服三年，因遵聖母慈諭，斷以百日。 然縞素雖釋，其服仍存。 嗣值聖母大喪，百日後即不存，非厚前薄後也。 蓋彼時年力正壯，可終三年喪制。 今春秋望七，設存之而弗克盡禮，於心轉不安也。」
In the fourth month of the forty-fourth year, the emperor went to the tomb to end his mourning garments. An edict stated: "When I formerly suffered the great bereavement of my imperial father's death, I wished to observe mourning for three years; following my sacred mother's compassionate instruction, it was cut short at one hundred days. Yet though white hemp was released, the mourning garments still remained. Then came my sacred mother's great bereavement; after one hundred days they were no longer kept—not that I favored the former and slighted the latter. For at that time my years and strength were in their prime, and I could have completed the full three-year mourning period. Now my spring and autumn approach seventy; to keep them yet be unable to fulfill the rites fully would only turn uneasiness in my heart."
53
仁宗皇后喜塔臘氏，嘉慶二年二月崩，奉太上皇敕旨，喪儀如皇后。 改為輟朝五日，素服七日。 奠醊時，皇子等成服如制。 官民俱素服七日，不摘纓，不蓄髮。 尋諭輟朝期內，仍進章疏，毋廢引見諸事。 其奏事官暨引見官，俱常服不掛珠。 凡停嫁娶、輟音樂，官二十七日，軍民七日，餘如儀。 冊諡孝淑，嗣葬太平峪。
Empress of Emperor Renzong, of the Xitala clan, died in the second month of Jiaqing year 2; following the Retired Emperor's edict, funeral rites followed those for an empress. This was changed to suspension of court for five days and plain mourning dress for seven days. At the offering of libations, princes and the like donned mourning garments as prescribed. Officials and commoners all wore plain mourning dress for seven days, without removing crown tassel or letting hair grow. Shortly afterward an edict stated that during the period of suspended court, memorials were still to be submitted and imperial audience matters were not to be discontinued. Officials presenting business and officials summoned for audience all wore regular dress without pearl strands. Marriage and music were suspended—officials for twenty-seven days, military and commoners for seven days; the remainder followed prescribed rites. She was enregistered with the posthumous title Xiaoshu and subsequently buried at Taiping Valley.
54
十三年正月，宣宗皇后鈕祜祿氏崩，時在福晉位，暫安王佐村園寢，二十五年帝即位，追封孝穆皇后。 擬改園寢為陵寢，禮部言：「園寢規制未備，忌辰大祭，朔、望小祭，請如孝淑後殯宮例舉行。」 制可。 遂命大學士戴均元等勘定寶華峪，嗣以地宮滲水，道光十一年，改葬龍泉峪。
In the first month of the thirteenth year, Empress of Emperor Xuanzong of the Niohuru clan died while still holding the position of primary consort; her coffin was temporarily installed at the garden tomb at Wangzuocun; when the emperor ascended the throne in the twenty-fifth year, she was posthumously ennobled as Empress Xiaomu. It was planned to convert the garden tomb into a mausoleum tomb; the Ministry of Rites said: "The garden tomb's regulations are not yet complete; for anniversary great sacrifices and first- and fifteenth-day minor sacrifices, we request that rites follow the precedent of Empress Xiaoshu's temporary palace." The regulation was approved. The grand secretaries Dai Junyuan and others were then ordered to survey Baohuayu; when the underground palace later seeped water, she was reburied at Longquanyu in the eleventh year of Daoguang.
55
越二年，宣宗皇后佟佳氏崩，帝輟朝九日，素服十三日，冊諡孝慎。 又越二年，卜葬，與孝穆後同吉壤。
Two years later, Empress of Emperor Xuanzong of the Tonggiya clan died; the emperor suspended court for nine days and wore plain mourning dress for thirteen days; she was enregistered with the posthumous title Xiaoshen. Again two years later, a burial site was divined—the same auspicious ground as Empress Xiaomu.
56
二十年正月，皇后鈕祜祿氏崩，帝服青袍褂十三日除，臨奠仍素服。 諡孝全。 亦葬龍泉峪。
In the first month of the twentieth year, Empress Niohuru died; the emperor wore blue robe and jacket, removing it after thirteen days, but still wore plain mourning dress when attending offerings. She was given the posthumous title Xiaoquan. She was also buried at Longquanyu.
57
二十九年十二月，仁宗皇合鈕祜祿氏崩，諡曰孝和睿皇后。 時帝年七十，二十七日釋縞素，數日而崩。 咸豐三年，葬昌西陵。
In the twelfth month of the twenty-ninth year, Empress Niohuru of Emperor Renzong died and was given the posthumous title Empress Xiahe Rui. At the time the emperor was seventy years old; after twenty-seven days he released white hemp, and within several days he died. In the third year of Xianfeng, she was buried at Changxi Mausoleum.
58
方孝和後崩次日，文宗後薩克達氏崩福晉位，內府治喪，殯田村。 次年正月帝即位，追封孝德皇后，其喪儀先期豫改，如大喪禮。 同治四年，與文宗合葬定陵。
The day after Empress Xiahe died, the consort of Emperor Wenzong of the Sakda clan died while still holding the position of primary consort; the Imperial Household arranged the funeral, and her coffin was placed at Tiancun. In the first month of the following year, when the emperor ascended the throne, she was posthumously ennobled as Empress Xiaode; her funeral rites had been changed in advance to follow great bereavement rites. In the fourth year of Tongzhi, she was buried together with Emperor Wenzong at Ding Mausoleum.
59
康慈皇貴太妃，宣宗皇貴妃也。 咸豐五年七月，尊為皇太后。 俄崩，帝持服百日如制。 加諡孝靜，升祔奉先殿，改慕陵妃園為慕東陵。 同治初元，加廟諡曰成，升祔太廟。
Imperial Noble Consort Kangci had been an imperial noble consort of Emperor Xuanzong. In the seventh month of the fifth year of Xianfeng, she was honored as Empress Dowager. She soon died; the emperor observed mourning for one hundred days as prescribed. She was given the added posthumous title Xiaojing, elevated to the Hall of Imperial Ancestors, and Mu Mausoleum consort garden was changed to Mu East Mausoleum. At the beginning of Tongzhi, the temple posthumous title Cheng was added and she was elevated to the Imperial Ancestral Temple.
60
光緒元年二月，嘉順皇后蒙古阿魯特氏崩，去穆宗喪未百日，帝釋縞素後，率群臣服喪二十七日，儀如故事。 諡曰孝哲毅皇后。 五年，與穆宗合葬惠陵。
In the second month of the first year of Guangxu, Empress Jiashun of the Mongol Arute clan died, less than one hundred days after Emperor Muzong's bereavement; after the emperor released white hemp, he led the assembled ministers to observe mourning for twenty-seven days, following precedent. She was given the posthumous title Empress Xiaozhe Yi. In the fifth year, she was buried together with Emperor Muzong at Hui Mausoleum.
61
慈安皇太后，鈕祜祿氏，文宗後也。 七年二月崩，諡曰孝貞顯皇后，葬定東陵。
Empress Dowager Cian of the Niohuru clan had been consort of Emperor Wenzong. She died in the second month of the seventh year and was given the posthumous title Empress Xiaozhen Xian; she was buried at Ding East Mausoleum.
62
三十四年十月，慈禧太皇太后後德宗一日崩，詔禮部從優具議。 尋議百日內上諭用藍筆，章疏十五日後具奏。 王、公、百官、公主、福晉、命婦二十七日內日三哭臨。 官停嫁娶期年，輟音樂二十七月，京師軍民二十七日罷祭祀，餘如大喪禮。 諡曰孝欽顯皇后，葬定東陵。
In the tenth month of the thirty-fourth year, Grand Empress Dowager Cixi died one day after Emperor Dezong; an edict ordered the Ministry of Rites to deliberate with preferential treatment. Shortly afterward it was deliberated that within one hundred days imperial edicts would be written in blue ink and memorials submitted after fifteen days. Within twenty-seven days, princes, dukes, all officials, princesses, primary consorts, and titled ladies wailed and attended three times daily. Officials suspended marriage for one year and music for twenty-seven months; military and commoners in the capital suspended sacrifices for twenty-seven days; the remainder followed great bereavement rites. She was given the posthumous title Empress Xiaojin Xian and buried at Ding East Mausoleum.
63
貴妃等喪儀順治初，定制，妃、殯之喪，內務府掌行，臨時請旨。
Funeral rites for imperial consorts and the like: In the early Shunzhi reign regulations were established; for consorts' funerals and bier placement, the Imperial Household Department managed affairs and requested instructions as the occasion required.
64
康熙四年，壽康太妃博爾濟吉特氏薨，帝輟朝三日，大內及宗室咸素服。 王、公、大臣、公主、福晉、命婦畢集。 初祭，陳楮幣十四萬，畫緞萬，饌筵三十有一，牛一，羊十八，酒九尊，讀文致祭。 次日繹，陳楮幣萬，饌筵五，羊三，酒三尊。 大祭同初祭。 奉移豫祭，陳楮幣二萬，饌筵十三，羊五，酒五尊。 歲時致祭如例。
In the fourth year of Kangxi, Imperial Consort Shoukang of the Borjigit clan died; the emperor suspended court for three days, and the inner palace and imperial clan all wore plain mourning dress. Princes, dukes, ministers, princesses, primary consorts, and titled ladies all assembled. At the initial offering were displayed one hundred forty thousand sheets of paper money, ten thousand lengths of painted satin, thirty-one food tables, one ox, eighteen sheep, and nine jars of wine; the text was read and the sacrifice performed. On the next day at the continued offering were displayed ten thousand sheets of paper money, five food tables, three sheep, and three jars of wine. The great sacrifice followed the initial offering. At the preliminary offering when reverently moving the coffin were displayed twenty thousand sheets of paper money, thirteen food tables, five sheep, and five jars of wine. Seasonal offerings followed precedent.
65
九年，慧妃博爾濟吉特氏薨，輟朝三日，大內、宗室咸素服。 三日不祀神。 妃宮中女子翦發，內監截髮辮，成服，二十七日除。 又定金棺至殯宮，初祭陳楮幣十四萬，畫緞千，帛九千，饌筵二十一，羊十九，酒十九尊，設采仗行禮。 奉移則陳楮幣三萬，饌筵十三，羊、酒各五。 不直班官員跪迎十里外，俟過隨行。 次日行奉安禮，如奉移儀。
In the ninth year, Imperial Consort Hui of the Borjigit clan died; court was suspended for three days, and the inner palace and imperial clan all wore plain mourning dress. For three days the gods were not sacrificed to. Women in the consort's palace cut their hair; inner eunuchs cut their queues; mourning garments were donned and removed at twenty-seven days. It was also established that when the golden coffin arrived at the temporary palace, the initial offering displayed one hundred forty thousand sheets of paper money, one thousand lengths of painted satin, nine thousand lengths of silk, twenty-one food tables, nineteen sheep, and nineteen jars of wine, with ceremonial guard arrayed and rites performed. When reverently moving the coffin were displayed thirty thousand sheets of paper money, thirteen food tables, and five sheep and five jars of wine each. Officials not on duty knelt to welcome the procession ten li outside, then followed after it passed. The next day the reverent installation rite was performed, following the rites of the reverent move.
66
十三年，太宗懿靜太貴妃博爾濟吉特氏薨，帝摘冠纓，躬詣致祭，餘同太妃儀。
In the thirteenth year, Imperial Noble Consort Yijing of Taizong of the Borjigit clan died; the emperor removed his crown tassel and went in person to sacrifice; the remainder followed imperial consort rites.
67
三十五年，溫僖貴妃鈕祜祿氏薨，輟朝五日。 命所生皇子成服，大祭日除，百日薙髮，餘如制。
In the thirty-fifth year, Imperial Consort Wenxi of the Niohuru clan died; court was suspended for five days. The prince she bore was ordered to don mourning garments, removing them on the great sacrifice day and shaving his head at one hundred days; the remainder followed prescribed rites.
68
雍正三年，敦肅皇貴妃年氏薨，輟朝五日。 特簡王公大臣典喪儀，遣近支王公七，內務府總管一，散秩大臣二，侍衛九十，內府三旗佐領，官民男女咸成服。 大祭日除，薙髮。 日三設奠，內外齊集，百日後至未葬前，日中一設奠，朔望仍三奠，命內管領妻祭酒三爵。 奉移日，禮部長官祭轝。 金棺啟行，王公百官從。 禮部長官祭所過門、橋。 初祭陳楮幣十八萬，帛九千，畫緞千，饌筵三十五，羊、酒各二十一。 大祭同。
In the third year of Yongzheng, Imperial Noble Consort Dun Su of the Nian clan died; court was suspended for five days. Princes, dukes, and ministers were specially selected to oversee funeral rites; seven close-branch princes, one Imperial Household superintendent, two ministers of rank without portfolio, ninety guards, and assistant commandants of the three inner banners of the Household Department were dispatched; men and women among officials and commoners all donned mourning garments. Mourning garments were removed on the great sacrifice day, and heads were shaved. Three offerings were set daily, with all assembled inside and outside; after one hundred days until before burial, one offering was set at midday, while on the first and fifteenth three offerings were still set; the inner steward's wife was ordered to libate three cups of wine. On the day of the reverent move, the head of the Ministry of Rites sacrificed to the coffin carriage. When the golden coffin set out, princes, dukes, and officials followed. The head of the Ministry of Rites sacrificed at each gate and bridge passed. At the initial offering were displayed one hundred eighty thousand sheets of paper money, nine thousand lengths of silk, one thousand lengths of painted satin, thirty-five food tables, and twenty-one sheep and twenty-one jars of wine each. The great sacrifice followed the same.
69
又定貴妃晉封皇貴妃，未受冊封前薨，罷制金冊寶，以絹冊寶書諡號。 遣正、副使讀文致祭，先期遣告太廟後殿、奉先殿。 屆日內外會集，正、副使赴內閣詣冊寶案前一跪三叩，奉冊寶出，至午門外陳采輿內，復三叩。 校尉舁至殯宮大門外，正、副使行禮如初。 奉冊寶入中門，陳案上。 正使詣香案前三上香，宣訖，讀文致祭如儀。 乾隆二年，奉移金棺從孝敬後葬泰陵。
It was also established that when an imperial consort was promoted to imperial noble consort but died before receiving patent and seal, the making of golden patent and seal was suspended and a silk patent and seal were used to inscribe the posthumous title. Principal and deputy envoys were dispatched to read the text and sacrifice; beforehand announcement was dispatched to the rear hall of the Imperial Ancestral Temple and the Hall of Imperial Ancestors. On the appointed day all assembled inside and outside; the principal and deputy envoys went to the Grand Secretariat before the patent and seal table, knelt once and prostrated three times, bore the patent and seal out, placed them in the ceremonial carriage outside the Meridian Gate, and again prostrated three times. Ceremonial guards bore them to outside the great gate of the temporary palace; the principal and deputy envoys performed rites as at the beginning. The patent and seal were borne into the middle gate and placed on the table. The chief envoy went before the incense table and offered incense three times; when the proclamation was finished, the eulogy was read and the sacrifice performed according to the rites. In Qianlong year 2, the golden coffin was moved and buried with Empress Xiaojing at Tailing.
70
八年，壽祺皇貴太妃佟佳氏薨，禮部以輟朝五日請，詔改十日。 摘冠纓，親詣行禮，諡愨惠，餘同貴妃儀。
In year 8, Imperial Noble Consort Dowager Shouqi, of the Tunggiya clan, died; the Ministry of Rites requested five days' suspension of court, and an edict extended it to ten days. He removed his cap tassel, went in person to perform the rites, and bestowed the posthumous title Minhui; the remainder followed consort funeral rites.
71
二十九年，忻妃戴佳氏薨，詔加恩如貴妃例治喪。 先是，晉封時金冊寶已鐫字，未授受，至是陳設金棺前，其絹冊寶增書貴妃字焚之。 又諭：「嗣後貴妃以上薨逝，王公大臣俱步送暫安處，妃、嬪豫往，滿大臣年老艱步履者如之。」 故事，皇貴妃金棺至園寢，始制神牌，甚稽時日，三十三年諭：「嗣後遇大祭，即往園寢製造，俟金棺至，刻字填青，大學士等監視。 奉安後，陵寢官朝服行禮，奉設饗殿。 著為令。」
In year 29, Consort Xin, of the Daigiya clan, died; an edict granted added favor and ordered mourning conducted according to the consort precedent. Earlier, at the time of her promotion the golden patent and seal had already been inscribed but not yet presented; now they were displayed before the golden coffin, and the silk patent and seal, with the character for consort added, were burned. He also instructed: "Hereafter when consorts and above die, princes, dukes, and great ministers shall all escort on foot to the temporary resting place; consorts and concubines shall go ahead; elderly Manchu great ministers who find walking difficult shall do likewise." By precedent, the spirit tablet for an imperial noble consort was not made until the golden coffin reached the garden mausoleum, which caused great delay; in year 33 he instructed: "Hereafter when a great sacrifice occurs, go at once to the garden mausoleum to make the tablet; when the golden coffin arrives, inscribe the characters and fill them in green, with grand secretaries supervising. After reverent installation, mausoleum officials performed the rites in court dress and established the Hall of Offerings. This was established as a standing regulation."
72
四十年，奏定皇貴妃以下五等喪。 凡請輟朝、素服日期，傳行內外齊集，請遣承祭大臣，奉安地宮前期祭告陵寢及金棺前，並所過門、橋奠酒諸事，均禮部掌行。 其追封贈諡制牌，會同二部奏辦，餘歸內府掌儀司牒禮、工二部襄治之。
In year 40, regulations were submitted fixing mourning for the five ranks from imperial noble consort downward. All matters of requesting suspension of court, dates for plain mourning dress, orders for assembly inside and outside, dispatch of a minister to preside at sacrifice, announcement before installation in the underground palace to the mausoleum and before the golden coffin, and offering wine at every gate and bridge passed—all were handled by the Ministry of Rites. Posthumous promotion, bestowal of titles, and manufacture of tablets were handled by joint memorial from the two ministries; the remainder was referred to the Directorate of Ceremonies of the Imperial Household Department, which instructed the Ministries of Rites and Works to assist.
73
四十九年，裕皇貴太妃耿氏薨，詔罷朝，仍親詣奠酒行禮，諡純懿，餘如故。
In year 49, Imperial Noble Consort Dowager Yu, of the Geng clan, died; an edict suspended court, yet he still went in person to offer wine and perform the rites, bestowing the posthumous title Chunyi; the remainder was as before.
74
嘉慶四年，慶貴妃陸氏薨，帝念其撫育如生母，特追封慶恭皇貴妃，下所司議贈諡典禮。 尋議上，豫期工部制絹冊寶，寢陵官制神牌，遣告太廟、奉先殿暨高宗几筵，俟高宗梓宮移山陵次日，遣正、副使詣園寢配殿致祭。 九年，議定皇貴妃喪，罷坤寧宮致祭酌減為五日，貴妃二日，妃、嬪不停止。
In Jiaqing year 4, Noble Consort Qing, of the Lu clan, died; the emperor, remembering that she had raised him as a birth mother would, posthumously promoted her to Imperial Noble Consort Qinggong and ordered the responsible offices to deliberate on posthumous title and ceremonial rites. Soon deliberation was submitted: the Ministry of Works was to prepare the silk patent and seal in advance, mausoleum officials were to make the spirit tablet, and messengers were to announce to the Imperial Ancestral Temple, the Hall of Ancestor Worship, and Gaozong's mourning altar; the day after Gaozong's coffin was moved to the mountain mausoleum, chief and deputy envoys were to be sent to the side hall of the garden mausoleum to perform the sacrifice. In year 9, mourning for imperial noble consorts was fixed: sacrifice at the Palace of Earthly Tranquility was discontinued, with a discretionary reduction to five days; for noble consorts, two days; for consorts and concubines, no suspension.
75
道光十三年，仁宗諴僖皇貴妃劉氏薨，不輟朝，不素服，命僧格林沁穿孝，諡和裕。
In Daoguang year 13, Imperial Noble Consort Xianxi of Emperor Renzong, of the Liu clan, died; court was not suspended and plain mourning dress was not worn; Senggelinqin was ordered to wear mourning; she was posthumously titled Heyu.
76
同治五年十一月初七日，琳皇貴太妃烏雅氏薨，會初十日慈禧太后萬壽，命大內、宗室王公百官展期十二日素服一日。
On the seventh day of the eleventh month of Tongzhi year 5, Imperial Noble Consort Dowager Lin, of the Uya clan, died; this coincided with Empress Dowager Cixi's longevity celebration on the tenth; it was ordered that within the Inner Court, imperial clansmen, princes, dukes, and all officials extend the mourning period by twelve days and wear plain mourning dress for one day.