1
南郊壇制。 梁及後唐郊壇皆在洛陽。 宋初始作壇于東都南薰門外，四成、十二陛、三壝。 設燎壇於內壇之外丙地，高一丈二尺。 設皇帝更衣大次於東壝東門之內道北，南向。 仁宗天聖六年，始築外壝，周以短垣，置靈星門。 親郊則立表於青城，表三壝。 神宗熙寧七年，詔中書、門下參定青城殿宇門名。 先是，每郊撰進，至是始定名，前門曰泰禋，東偏門曰迎禧，正東門曰祥曦，正西門曰景曜，後三門曰拱極，內東側門曰夤明，西側門曰肅成，殿曰端誠，殿前東、西門曰左右嘉德，便殿曰熙成，後園門曰寶華，著為定式。 元豐元年二月，詔內壝之外，眾星位周環，每二步植一杙，繚以青繩，以為限域。 既而詳定奉祀禮文所言：「《周官》外祀皆有兆域，後世因之，稍增其制。 國朝郊壇率循唐舊，雖儀注具載圜丘三壝，每壝二十五步，而有司乃以青繩代內壝，誠不足以等神位、序祀事、嚴內外之限也。 伏請除去青繩，為三壝之制。」 從之。
Regulations for the Southern Suburban Altar. Under the Liang and Later Tang dynasties, the suburban altars were all located at Luoyang. When the Song dynasty was first established, an altar was built outside the Southern Xun Gate of the Eastern Capital, with four tiers, twelve stairways, and three concentric enclosures. A fire altar for burning offerings was placed in the bing (south) sector outside the inner altar, twelve chi high. The emperor's great pavilion for changing robes was erected on the north side of the inner road inside the east gate of the eastern enclosure, facing south. In the sixth year of the Tiansheng era under Emperor Renzong, the outer enclosure was first constructed, ringed with a low wall, and a Lingxing Gate was added. When the emperor performed the suburban sacrifice in person, boundary markers were erected at the Azure City to delineate the three enclosures. In the seventh year of the Xining era under Emperor Shenzong, an edict directed the Secretariat and Chancellery to determine the official names of the halls and gates of the Azure City. Previously, new names had been drafted and submitted at each suburban sacrifice; only now were they fixed for good. The front gate was named Taichin (“Supreme Offering”), the east side gate Yingxi (“Welcoming Blessings”), the main east gate Xiangxi (“Auspicious Dawn”), the main west gate Jingyao (“Radiant Splendor”), the three rear gates Gongji (“Arched Pole”), the inner east side gate Yinming (“Dawn Brightness”), the west side gate Sucheng (“Solemn Completion”), the main hall Duancheng (“Upright Sincerity”), the east and west gates before the hall Left and Right Jiade (“Fine Virtue”), the side hall Xicheng (“Radiant Completion”), and the rear garden gate Baohua (“Treasured Splendor”) — all established as the permanent standard. In the second month of the first year of Yuanfeng, an edict directed that outside the inner enclosure, around the circuit of star positions, a stake be planted every two paces and strung with blue cord to mark the boundary zone. Thereupon the office that had detailed the ritual texts for suburban sacrifice reported: "According to the Offices of Zhou, all outer sacrifices had demarcated precincts; later ages followed this practice and gradually expanded the regulations. Our dynasty's suburban altars generally followed Tang precedent. Although the ritual manuals fully specify three enclosures for the Circular Mound, each twenty-five paces wide, the responsible officials had used blue cord in place of a proper inner enclosure — which was truly inadequate to rank the spirit positions, order the sequence of sacrifice, and enforce the distinction between inner and outer precincts. We respectfully request that the blue cord be removed and the three-enclosure system be instituted in its place." The court approved the request.
2
徽宗政和三年，詔有司討論壇壝之制。 十月，禮制局言：「壇舊制四成，一成二十丈，再成十五丈，三成十丈，四成五丈，成高八尺一寸； 十有二陛，陛十有二級； 三壝，二十五步。 古所謂地上圜丘、澤中方丘，皆因地形之自然。 王者建國，或無自然之丘，則于郊澤吉土以兆壇位。 為壇之制，當用陽數，今定為壇三成，一成用九九之數，廣八十一丈，再成用六九之數，廣五十四丈，三成用三九之數，廣二十七丈。 每成高二十七尺，三成總二百七十有六，《乾》之策也。 為三壝，壝三十六步，亦《乾》之策也。 成與壝地之數也。」 詔行之。
In the third year of the Zhenghe era under Emperor Huizong, an edict directed the responsible offices to deliberate on the regulations governing altar mounds and their enclosures. In the tenth month the Ritual Regulations Bureau reported: "Under the old altar regulations there were four tiers: the first tier twenty zhang wide, the second fifteen zhang, the third ten zhang, the fourth five zhang, each tier eight chi and one cun high; there were twelve stairways, each with twelve steps; and three enclosures, each twenty-five paces wide. What antiquity called the round mound on elevated ground and the square mound in a marshy flat all followed the natural lay of the land. When a ruler founded his state, if no natural mound was available, he selected auspicious soil in the suburban marshlands to mark out the altar precinct. The regulations for constructing an altar should employ yang numbers. It is now fixed at three tiers: the first tier uses nine times nine, eighty-one zhang in breadth; the second uses six times nine, fifty-four zhang; the third uses three times nine, twenty-seven zhang. Each tier is twenty-seven chi high; the three tiers together total two hundred seventy-six chi — the number of tally sticks in the Qian hexagram. There are three enclosures, each thirty-six paces wide — likewise derived from the tally of the Qian hexagram. These are the numbers governing the tiers and the enclosures on the ground." An edict ordered these regulations implemented.
3
建炎二年，高宗至揚州，庶事草創，築壇于州南門內江都縣之東南，詔東京所屬官吏奉祭器、大樂、儀仗、法物赴行在所。 紹興十三年，太常寺言：「國朝圓壇在國之東南，壇側建青城齋宮，以備郊宿。 今宜於臨安府行宮東南修建。」 於是，遂詔臨安府及殿前司修建圓壇，第一成縱廣七丈，第二成縱廣一十二丈，第三成縱廣一十七丈，第四成縱廣二十二丈。 一十二陛，每陛七十二級，每成一十二綴。 三壝，第一壝去壇二十五步，中壝去內壝、外壝去中壝各半之。 燎壇方一丈，高一丈二尺，開上南出戶，方六尺，三出陛，在壇南二十步丙地。 其青城及望祭殿與行事陪祠官宿齋幕次，並令絞縛，更不修蓋。 先是，張杓為京尹，議築齋宮，可一勞永逸，宇文價曰：「陛下方經略河南，今築青城，是無中原也。」 遂罷役。
In the second year of Jianyan, when Emperor Gaozong reached Yangzhou, affairs were still being improvised from scratch. An altar was built southeast of Jiangdu County inside the prefecture's south gate, and an edict ordered officials of the former Eastern Capital to bring sacrificial vessels, court music, ceremonial regalia, and ritual implements to the mobile court. In the thirteenth year of Shaoxing, the Court of Imperial Sacrifices reported: "Our dynasty's Circular Mound lies in the southeast of the capital, and beside it an Azure City fasting palace was built to lodge the emperor during the suburban vigil. It is now appropriate to construct one southeast of the temporary palace at Lin'an Prefecture." Thereupon an edict ordered Lin'an Prefecture and the Palace Front Command to construct the Circular Mound: the first tier seven zhang square, the second twelve zhang, the third seventeen zhang, and the fourth twenty-two zhang. There were twelve stairways, each with seventy-two steps, twelve steps per tier. There were three enclosures: the inner enclosure stood twenty-five paces from the mound; the middle enclosure was half that distance from the inner, and the outer half that distance from the middle. The fire altar was one zhang square and one zhang two chi high, with an opening on top and a south-facing door six chi square, three stairways on each side, placed twenty paces south of the mound in the bing (south) sector. The Azure City, the Hall of Gazing Sacrifice, and the fasting tents where officiating and attendant officials lodged were all to be lashed together with rope frames and were not to receive permanent roofing. Earlier, when Zhang Biao served as metropolitan magistrate, he proposed building a permanent fasting palace as a one-time effort for lasting benefit. Yuwen Jia objected: "Your Majesty is still planning to recover the Central Plains; to build a permanent Azure City now would be to concede that the heartland is lost forever." The construction was then halted.
4
神位。 元豐元年十一月，詳定郊廟奉祀禮文所言：「按東漢壇位，天神從祀者至千五百一十四，故外設重營，以為等限。 日月在中營內南道，而北斗在北道之西，至於五星中宮宿之屬，則其位皆中營，二十八宿外宮星之屬，則其位皆外營。 然則為重營者，所以等神位也。 唐因隋制，設為三壝，天神列位不出內壝，而御位特設於壇下之東南。 若夫公卿分獻、文武從祀，與夫樂架饌幔，則皆在中壝之內，而大次之設乃在外壝。 然則為三壝者，所以序祀事也。」
Spirit Positions. In the eleventh month of the first year of Yuanfeng, the office that had detailed the ritual texts for suburban and temple sacrifice reported: "According to the Eastern Han altar layout, spirits of heaven receiving attendant sacrifice numbered as many as one thousand five hundred and fourteen; therefore outer encampments were established as graded boundaries. The sun and moon stood on the southern path within the middle encampment, while the Northern Dipper lay west of the northern path. The Five Stars and stars of the inner palaces were all placed in the middle encampment, whereas the Twenty-eight Lunar Mansions and stars of the outer palaces were all placed in the outer encampment. Multiple encampments, then, served to rank the spirit positions. The Tang followed Sui practice and established three enclosures: the ranked positions of heavenly spirits did not extend beyond the inner enclosure, while the imperial position was specially placed southeast below the mound. The separate offerings of dukes and ministers, the attendant worship of civil and military officials, and the music stands and food curtains were all placed within the middle enclosure, while the great pavilions were set up in the outer enclosure. Three enclosures, then, served to order the sequence of sacrificial proceedings."
5
景德三年，鹵簿使王欽若言：「漢以五帝為天神之佐，今在第一龕； 天皇大帝在第二龕，與六甲、嶽瀆之類接席； 帝座，天市之尊，今與二十八宿、積薪、騰蛇、杵臼之類同在第三龕。 卑主尊臣，甚未便也。 若以北極、帝坐本非天帝，蓋是天帝所居，則北極在第二，帝坐在第三，亦高下未等。 又太微之次少左右執法，子星之次少孫星，望令司天監參驗。」 乃詔禮儀使、太常禮院、司天監檢定之。
In the third year of Jingde, Wang Qinruo, commissioner of the imperial guard of honor, reported: "The Han regarded the Five Emperors as assistants to the Spirit of Heaven, yet they are now placed in the first niche; the Great Heavenly Emperor is in the second niche, seated alongside the Six Jia spirits, mountains and rivers, and the like; the Imperial Seat, sovereign of the Heavenly Market Enclosure, is now grouped in the third niche with the Twenty-eight Mansions, Piled Firewood, Soaring Serpent, Pestle and Mortar, and the like. To place the exalted below and the humble above is most improper. If the Northern Pole and Imperial Seat are not the Heavenly Thearch himself but merely the places where he dwells, then placing the Northern Pole in the second niche and the Imperial Seat in the third is likewise a mismatch in rank. Moreover, the Taiwei sequence lacks the Left and Right Law-Enforcers, and the Zi Star sequence lacks the Grandson Star. We request that the Directorate of Astronomy investigate and verify." An edict then ordered the commissioner of ritual, the ritual office of the Court of Imperial Sacrifices, and the Directorate of Astronomy to examine the matter and determine the correct arrangement.
6
禮儀使趙安仁言：「按《開寶通禮》，元氣廣大則稱昊天，據遠視之蒼然，則稱蒼天。 人之所尊，莫過於帝，托之於天，故稱上帝。 天皇大帝即北辰耀魄寶也，自是星中之尊。 《易》曰：'日月麗乎天，百穀草木麗乎土。 '又曰：'在天成象，在地成形。 '蓋明辰象非天，草木非地，是則天以蒼昊為體，不入星辰之列。 又《郊祀錄》：'壇第二等祀天皇大帝、北斗、天一、太一、紫微、五帝坐，差在行位前，餘內官諸位及五星、十二辰、河漢，都四十九坐齊列，俱在十二陛之間。 '唐建中間，司天冬官正郭獻之奏：'天皇、北極、天一、太一，准《天寶敕》併合升第一等。 '貞元二年親郊，乙太常議，詔復從《開元禮》，仍為定制。 《郊祀錄》又云：'壇第三等有中宮、天市垣、帝坐等十七坐，並在前。 '《開元禮義羅》云：'帝有五坐，一在紫微宮，一在大角，一在太微宮，一在心，一在天市垣。 '即帝坐者非直指天帝也。 又得判司天監史序狀：'天皇大帝一星在紫微勾陳中，其神曰耀魄寶，即天皇是星，五帝乃天帝也。 北極五星在紫微垣內，居中一星曰北辰，第一主月為太子，第二主日為帝王，第三為庶子，第四為嫡子，第五為天子之樞，蓋北辰所主非一，又非帝坐之比。 太微垣十星有左右執法、上將、次將之名，不可備陳，故總名太微垣。 《星經》舊載孫星，而《壇圖》止有子星，辨其尊卑，不可同位。 '竊惟《壇圖》舊制，悉有明據，天神定位，難以躋升，望依《星經》，悉以舊禮為定。」
The ritual commissioner Zhao Anren reported: "According to the Comprehensive Rites of Kaibao, when primordial qi is vast and all-encompassing it is called Haotian (Vast Heaven); viewed from afar in its azure expanse, it is called Cangtian (Azure Heaven). What humans revere above all is the Thearch; entrusting this supreme dignity to Heaven, it is therefore called Shangdi (Supreme Thearch). The Great Heavenly Thearch is the North Star Yaopobao — by nature the most exalted among the stars. The Book of Changes says: 'The sun and moon cling to heaven; the hundred grains and plants cling to earth. It also says: in heaven images take form; on earth bodies take shape. This makes clear that stellar images are not heaven itself and plants are not earth itself; heaven takes azure vastness as its substance and does not belong among the stars. The Record of Suburban Sacrifice also states: 'The second rank on the altar worships the Great Heavenly Thearch, the Northern Dipper, Tianyi, Taiyi, Ziwei, and the Seats of the Five Emperors, placed slightly ahead of the procession positions; the remaining inner-palace positions together with the Five Stars, Twelve Branches, and River of Han — forty-nine seats in all, aligned in a row between the twelve stairways. During the Jianzhong period of Tang, Guo Xianzhi, director of the winter office of the Directorate of Astronomy, memorialized that the Great Heavenly Thearch, Northern Pole, Tianyi, and Taiyi should all be promoted together to the first rank, pursuant to the Tianbao edict. In the second year of Zhenyuan, when the emperor performed the suburban sacrifice in person, following the Court of Imperial Sacrifices' deliberation, an edict restored compliance with the Kaiyuan Rites, and this remained the fixed regulation. The Record of Suburban Sacrifice also states: 'The third rank on the altar includes the Central Palace, Heavenly Market Enclosure, Imperial Seat, and seventeen seats in all, all placed in the forward positions. The Exegesis of the Kaiyuan Rites states that there are five Imperial Seats: one in the Purple Forbidden Palace, one at Great Horn, one in the Supreme Palace Enclosure, one at Heart, and one in the Heavenly Market Enclosure. Thus the Imperial Seat does not refer directly to the Heavenly Thearch himself. We also obtained the affidavit of Shi Xu, acting director of the Directorate of Astronomy: 'The star of the Great Heavenly Thearch lies within the Purple Forbidden Gouchen; its spirit is called Yaopobao — the Great Heavenly Thearch is a star, whereas the Five Emperors represent the Heavenly Thearch. The five stars of the Northern Pole lie within the Purple Forbidden Enclosure; the central star is called the North Star — the first governs the moon as crown prince, the second governs the sun as emperor, the third represents the secondary son, the fourth the legitimate son, and the fifth the pivot of the Son of Heaven. What the North Star governs is manifold, and it is not comparable to the Imperial Seat. The ten stars of the Supreme Palace Enclosure bear names such as Left and Right Law-Enforcer, Senior General, and Junior General — they cannot all be enumerated individually, and are therefore collectively called the Supreme Palace Enclosure. The Classic of Stars formerly records the Grandson Star, while the Altar Diagram lists only the Son Star; given their difference in rank, they cannot share the same position. We venture to consider that the old regulations of the Altar Diagram all rest on clear authority; the positioning of heavenly spirits is difficult to alter by promotion. We hope that in accordance with the Classic of Stars, the established rites may be upheld as fixed."
7
欽若復言：「舊史《天文志》並云：北極，北辰最尊者。 又勾陳口中一星曰天皇大帝，鄭玄注《周禮》謂：'禮天者，冬至祭天皇於北極也。 '後魏孝文禋六宗，亦升天皇五帝上。 按晉《天文志》：'帝坐光而潤，則天子吉，威令行。 '既名帝坐，則為天子所占，列於下位，未見其可。 又安仁議，以子、孫二星不可同位。 陛下方洽高禖之慶，以廣維城之基，苟因前代闕文，便為得禮，實恐聖朝茂典，尤未適中。」 詔天皇、北極特升第一龕，又設孫星于子星位次，帝坐如故。
Qinruo spoke again: "The astronomical treatises of the old histories all state that the Northern Pole — the North Star — is the most exalted. Moreover, within the mouth of Gouchen there is a star called the Great Heavenly Thearch. Zheng Xuan's commentary on the Rites of Zhou states: 'Those who worship Heaven sacrifice to the Great Heavenly Thearch at the Northern Pole at the winter solstice. Emperor Xiaowen of Northern Wei performed the yin sacrifice to the Six Ancestors and likewise elevated the Great Heavenly Thearch above the Five Emperors. According to the Jin Astronomical Treatise: 'When the Imperial Seat is bright and lustrous, the Son of Heaven is fortunate and his commands prevail. Since it is called the Imperial Seat, it is what the Son of Heaven occupies astrologically; to place it in a lower rank seems inadmissible. Moreover, Anren argued that the Son and Grandson Stars cannot share the same position. Your Majesty is just now enjoying the blessings of the High Mound sacrifice to broaden the foundations of the imperial house. If we treat lacunae in former ages' ritual texts as sufficient warrant for correct practice, we truly fear that our sage dynasty's splendid regulations will fall wide of the proper standard." An edict specially promoted the Great Heavenly Thearch and Northern Pole to the first niche, established the Grandson Star in sequence after the Son Star, and left the Imperial Seat as before.
8
欽若又言：「帝坐止三，紫微、太微者已列第二等，唯天市一坐在第三等。 按《晉志》，大角及心中星但雲天王坐，實與帝坐不類。」 詔特升第二龕。
Qinruo spoke again: "There are only three Imperial Seats; those of Ziwei and Taiwei are already in the second rank — only the Heavenly Market Seat remains in the third rank. According to the Jin Treatise, Great Horn and the star at Heart are only called the Seat of the Heavenly King — they are in fact not of the same category as the Imperial Seat." An edict specially promoted it to the second niche.
9
舊郊丘，神位板皆有司題署，命欽若改造之。 至是，欽若奉板便殿，壇上四位，塗以朱漆金字，余皆黑漆，第一等金字，第二等黃字，第三等以降朱字，悉貯漆匣，覆以黃縑帊。 帝降階觀之，即付有司。 又以新定《壇圖》，五帝、五嶽、中鎮、河漢合在第三等。
At the old suburban mound and hill, spirit-position tablets had all been inscribed by the responsible offices; Qinruo was ordered to remake them. At this time Qinruo presented the tablets in the side hall. The four positions on the mound were coated with vermilion lacquer and inscribed in gold, the rest in black lacquer — first rank in gold characters, second rank in yellow, third rank and below in vermilion — all stored in lacquer cases covered with yellow silk cloth. The emperor descended the steps to inspect them and immediately handed them over to the responsible offices. According to the newly fixed Altar Diagram, the Five Emperors, Five Sacred Mountains, Central Peak, and River of Han were all grouped in the third rank.
10
四年，判太常禮院孫奭言：「准禮，冬至祀圜丘，有司攝事，以天神六百九十位從祀。 今惟有五方上帝及五人神十七位，天皇大帝以下並不設位。 且太昊、勾芒，惟孟夏雩祀、季秋大享及之，今乃祀於冬至，恐未協宜。」 翰林學士晁迥等言：「按《開寶通禮》：圜丘，有司攝事，祀昊天、配帝、五方帝、日月、五星、中官、外官、眾星總六百八十七位； 雩祀、大享，昊天、配帝、五天帝、五人帝、五官總十七位； 方丘，祭皇地祇、配帝、神州、嶽鎮、海瀆七十一位。 今司天監所設圜丘、雩祀、明堂、方丘並七十位，即是方丘有嶽、瀆從祀，圜丘無星辰，而反以人帝從祀。 望如奭請，以《通禮》及神位為定，其有增益者如後敕。」 從之。
In the fourth year, Sun Shi, acting head of the Court of Imperial Sacrifices ritual office, reported: "According to the rites, at the winter solstice sacrifice to the Circular Mound, when officials perform the ceremony by proxy, six hundred ninety heavenly spirits receive attendant worship. At present there are only the Five Directional Thearchs and seventeen human spirits — from the Great Heavenly Thearch downward, no positions are established at all. Moreover, Taihao and Goumang are worshipped only at the midsummer rain sacrifice and the great autumn offering — to include them in the winter solstice sacrifice is perhaps inappropriate." The Hanlin academician Chao Jiong and others reported: "According to the Comprehensive Rites of Kaibao: at the Circular Mound, when officials perform the ceremony by proxy, they worship Haotian, the associated Thearch, the Five Directional Thearchs, sun and moon, Five Stars, inner-palace stars, outer-palace stars, and the host of stars — six hundred eighty-seven positions in all; at the rain sacrifice and great offering, Haotian, the associated Thearch, Five Heavenly Thearchs, Five Human Thearchs, and Five Officials — seventeen positions in all; at the Square Mound, they sacrifice to the Imperial Earth Spirit, the associated Thearch, the Divine Land, mountains and marshes, and seas and rivers — seventy-one positions. The Directorate of Astronomy now sets up only seventy positions for the Circular Mound, rain sacrifice, Bright Hall, and Square Mound alike — meaning the Square Mound includes mountains and rivers in attendant worship while the Circular Mound has no stars, yet human thearchs receive attendant worship instead. We hope that, as Sun Shi requested, the Comprehensive Rites and the established spirit positions may be taken as the standard; any additions may follow subsequent edicts." The court approved the request.
11
政和三年，議禮局上《五禮新儀》：皇帝祀昊天上帝，太史設神位版，昊天上帝位於壇上北方南向，席以稿秸； 太祖位於壇上東方西向，席以蒲越； 天皇大帝、五帝、大明、夜明、北極九位於第一龕； 北斗、太一、帝坐、五帝內坐、五星、十二辰、河漢等內官神位五十有四於第二龕； 二十八宿等中官神位百五十有九於第三龕； 外官神位一百有六於內壝之內； 眾星三百有六十於內壝之外。 第一龕席以稿秸，余以莞席，皆內向配位。
In the third year of Zhenghe, the Deliberations on Rites Bureau submitted the New Rituals of the Five Sacrifices: when the emperor worships Haotian Shangdi, the grand astrologer sets up spirit-position tablets. Haotian Shangdi's position is in the north of the mound facing south, with a mat of straw; Taizu is placed in the east of the mound facing west, with a mat of bulrush; the Great Heavenly Thearch, Five Emperors, Great Brightness, Night Brightness, and Northern Pole — nine positions in the first niche; the Northern Dipper, Taiyi, Imperial Seat, inner seats of the Five Emperors, Five Stars, Twelve Branches, River of Han, and other inner-palace spirit positions — fifty-four in the second niche; the Twenty-eight Mansions and other central-palace spirit positions — one hundred fifty-nine in the third niche; outer-palace spirit positions — one hundred six within the inner enclosure; the host of stars — three hundred sixty outside the inner enclosure. The first niche uses straw mats; the rest use rush mats. All associated positions face inward.
12
九年正月，詔以四月幸西京，有事於南郊。 自國初以來，南郊四祭及感生帝、皇地祇、神州凡七祭，並以四祖迭配。 太祖親郊者四，並以宣祖配。 太宗即位，其七祭但以宣祖、太祖更配。 是歲親享天地，始奉太祖升侑。 雍熙元年冬至親郊，從禮儀使扈蒙之議，復以宣祖配。 四年正月，禮儀使蘇易簡言：「親祀圜丘，以宣祖配，此則符聖人大孝之道，成嚴父配天之儀。 太祖皇帝光啟丕圖，恭臨大寶，以聖授聖，傳於無窮。 按唐永徽中，以高祖、太宗同配上帝。 欲望將來親祀郊丘，奉宣祖、太祖同配； 其常祀祈穀、神州、明堂，以宣祖崇配； 圜丘、北郊、雩祀，以太祖崇配。」 奏可。
In the first month of the ninth year, an edict ordered that in the fourth month the emperor would visit the Western Capital and perform the suburban sacrifice at the Southern Suburb. From the founding of the dynasty, the four sacrifices at the Southern Suburb together with the Spirit of Life-Generation, Imperial Earth Spirit, and Divine Land — seven sacrifices in all — had all used the four ancestors in rotation as associated spirits. Taizu personally performed suburban sacrifice on four occasions, each time with Xuanzu as the associated spirit. When Taizong came to the throne, the seven sacrifices used only Xuanzu and Taizu in rotation as associated spirits. That year, when he personally offered to Heaven and Earth, Taizu was for the first time installed to assist at the sacrifice. At the winter solstice suburban sacrifice in the first year of Yongxi, following the proposal of the Commissioner of Ritual Hu Meng, Xuanzu was again made the associated spirit. In the first month of the fourth year, the Commissioner of Ritual Su Yijian reported: "When personally sacrificing at the Circular Mound with Xuanzu as associate, this accords with the sages' way of supreme filial piety and completes the rite of the revered father associated with Heaven. The Taizu Emperor opened the great enterprise, reverently received the imperial mandate, and passed the sage's mandate from sage to sage for endless generations. According to Tang practice, in the Yonghui era Gaozu and Taizong were both made associates to Shangdi. We ask that in future personal sacrifices at the suburban mounds, Xuanzu and Taizu be installed together as associated spirits; for the regular sacrifices of Grain Prayer, Divine Land, and Bright Hall, use Xuanzu as the elevated associate; for the Circular Mound, Northern Suburb, and rain sacrifice, use Taizu as the elevated associate." The memorial was approved.
13
真宗至道三年十一月，有司言：「冬至圜丘、孟夏雩祀、夏至方丘，請奉太宗配； 上辛祈谷、季秋明堂，奉太祖配； 上辛祀感生帝、孟冬祭神州地祇，奉宣祖配； 其親郊，奉太祖、太宗並配。」 詔可。 乾興元年，真宗崩，詔禮官定遷郊祀配帝，乃請：「祈穀及祭神州地祇，以太祖配； 雩祀及昊天上帝及皇地祇，乙太宗配； 感生帝，以宣祖配； 明堂，以真宗配； 親祀郊丘，以太祖、太宗配。」 奏可。
In the eleventh month of the third year of Zhidao under Zhenzong, the responsible offices reported: "For the Circular Mound at the winter solstice, the rain sacrifice in the first month of summer, and the Square Mound at the summer solstice, we request that Taizong be installed as the associated spirit; for the Grain Prayer on the first xin day and the Bright Hall in the last month of autumn, install Taizu as the associated spirit; for worship of the Spirit of Life-Generation on the first xin day and sacrifice to the Imperial Earth Spirit of the Divine Land in the first month of winter, install Xuanzu as the associated spirit; for personal suburban sacrifice, install both Taizu and Taizong as associated spirits." The edict approved. In the first year of Qianxing, when Zhenzong died, an edict ordered ritual officials to determine the associated thearchs for transferred suburban sacrifice. They requested: "For Grain Prayer and sacrifice to the Imperial Earth Spirit of the Divine Land, use Taizu as the associated spirit; for the rain sacrifice and for Haotian Shangdi and the Imperial Earth Spirit, use Taizong as the associated spirit; for the Spirit of Life-Generation, use Xuanzu as the associated spirit; for the Bright Hall, use Zhenzong as the associated spirit; for personal sacrifice at the suburban mounds, use Taizu and Taizong as associated spirits." The memorial was approved.
14
景祐二年郊，詔以太祖、太宗、真宗三廟萬世不遷。 南郊以太祖定配，二宗迭配，親祀皆侑。 常祀圜丘、皇地祇配以太祖，祈谷、雩祀、神州配乙太宗，感生帝、明堂以宣祖、真宗配如舊。 慶曆元年，判太常寺呂公綽言：「歷代郊祀，配位無側向，真宗示輔臣《封禪圖》曰：'嘗見郊祀昊天上帝，不以正坐，蓋皇地祇次之。 今修登封，上帝宜當子位，太祖、太宗配位，宜比郊祀而斜置之。 '其後，有司不諭先帝以告成報功、酌宜從變之意，每郊儀範，既引祥符側置之文，又載西向北上之禮，臨時擇一，未嘗考定。」 乃詔南郊祖宗之配，並以東方西向為定。 皇祐五年郊，詔自今圜丘，三聖並侑。 嘉祐六年，諫官楊畋論水災繇郊廟未順。 禮院亦言：「對越天地，神無二主。 唐始用三祖同配，後遂罷之。 皇祐初，詔三聖並侑，後復迭配，未幾復並侑，以為定制。 雖出孝思，然頗違經典，當時有司失於講求。」 下兩制議，翰林學士王珪等曰：「推尊以享帝，義之至也。 然尊尊不可以瀆，故郊無二主。 今三後並侑，欲以致孝也，而適所以瀆乎享帝，非無以寧神也，請如禮官議。」 七年正月，詔南郊以太祖定配。
At the suburban sacrifice in the second year of Jingyou, an edict declared that the temples of Taizu, Taizong, and Zhenzong would remain unmoved for ten thousand generations. At the Southern Suburb, Taizu was the fixed associate; Taizong and Zhenzong rotated as associates; at personal sacrifice all served as assistants at the rite. For regular sacrifices, the Circular Mound and Imperial Earth Spirit used Taizu as associate; Grain Prayer, rain sacrifice, and Divine Land used Taizong as associate; the Spirit of Life-Generation and Bright Hall used Xuanzu and Zhenzong as associates, as before. In the first year of Qingli, Lü Gongchuo, acting director of the Court of Imperial Sacrifices, reported: "Through the ages at suburban sacrifice, associated positions had no fixed lateral orientation. Zhenzong once showed his chief ministers the Fengshan Diagram, saying: 'I once observed that at suburban sacrifice to Haotian Shangdi, he does not sit facing due south, because the Imperial Earth Spirit is ranked second. Now, as we prepare the Mount Tai ascent, Shangdi should occupy the zi position; the associated positions of Taizu and Taizong should be placed obliquely, as at suburban sacrifice. Thereafter, the responsible offices failed to grasp the late emperor's intent to report completion, reward merit, and adjust suitably to changing circumstances. In every suburban ritual protocol they both cited the Xiangfu text on oblique placement and recorded the rite of facing west and ascending from the north; at the time of sacrifice they chose one or the other, never having examined and fixed the matter." An edict was then issued that for ancestral associates at the Southern Suburb, all positions should be fixed on the east side, facing west. At the suburban sacrifice in the fifth year of Huangyou, an edict declared that from this day forward at the Circular Mound, all three sages would assist at sacrifice together. In the sixth year of Jiayou, the remonstrance official Yang Tian argued that flood disasters arose from disharmony at the suburban temples. The Board of Ritual also reported: "In facing Heaven and Earth, the spirits have no duplicate lord. The Tang first used three ancestors as joint associates, then abolished the practice. At the start of Huangyou, an edict had all three sages assist at sacrifice together; later rotating associates were restored; before long joint assistants were restored again, and this was taken as the fixed regulation. Though it arose from filial intent, it departed considerably from the classics; the responsible offices of that time failed to investigate the matter thoroughly." The matter was referred to the two academies for deliberation. Hanlin academician Wang Gui and others reported: "Honoring the ancestors in worship of the Thearch is the highest of propriety. Yet the honored must not be profaned; therefore at the suburb there is no duplicate lord. Now all three late emperors assist at sacrifice together — intending to extend filial piety, yet this profanes worship of the Thearch and does not quiet the spirits. We ask that the matter follow the ritual officials' proposal." In the first month of the seventh year, an edict declared that at the Southern Suburb, Taizu would be the fixed associate.
15
高宗建炎二年，車駕至揚州，築壇于江都縣之東南。 是歲冬至，祀昊天上帝，以太祖配。 度宗鹹淳二年，將舉郊祀，時復議以高宗參配。 吏部侍郎兼中書門下省檢正洪燾等議，以為：「物無二本，事無二初，舜之郊嚳，商之郊契，周郊後稷，皆所以推原其始也。 禮者，所以別等差，視儀則，遠而尊者配於郊，近而親者配於明堂，明有等也。 臣等謂宜如紹興故事，奉太宗配，將來明堂遵用先皇帝彝典，以高宗參侑，庶於報本之禮、奉先之孝，為兩盡其至。」 詔恭依。
In the second year of Jianyan under Gaozong, the imperial carriage reached Yangzhou, and an altar was built in the southeast of Jiangdu County. That year at the winter solstice, they sacrificed to Haotian Shangdi, with Taizu as the associated spirit. In the second year of Xianchun under Duzong, as a suburban sacrifice was about to be performed, debate resumed over having Gaozong participate as an associated spirit. Vice Minister of Personnel and Secretariat Reviewer Hong Tao and others deliberated, holding: "Things have no duplicate root; affairs have no duplicate beginning. Shun's suburban sacrifice to Ku, the Shang's suburban sacrifice to Qi, and Zhou's suburban sacrifice to Houji all trace back to the origin. Ritual distinguishes ranks and sets standards of ceremony: those far and honored are associated at the suburb; those near and intimate are associated at the Bright Hall — the distinction of rank is clear. We hold that it should follow the Shaoxing precedent: install Taizong as the associated spirit; for future Bright Hall ceremonies follow the late emperor's canonical rite, with Gaozong participating as assistant — thus both the rite of repaying the root and filial service to the ancestors may be fully fulfilled." An edict respectfully approved.
16
儀注。 乾德元年八月，禮儀使陶穀言：「饗廟、郊天，兩日行禮，從祀官前七日皆合於尚書省受誓戒，自來一日之內受兩處誓戒，有虧虔潔。 今擬十一月十六日行郊禮，望依禮文於八日先受從享太廟誓戒，九日別受郊天誓戒，其日請放朝參。」 從之。 自後百官受誓戒於朝堂，宗室受於太廟。
Ritual Protocols. In the eighth month of the first year of Qiande, the Commissioner of Ritual Tao Gu reported: "Feasting the temple and sacrificing to Heaven are ceremonies on two separate days. Attendant officials should all receive the oath of purification seven days beforehand at the Ministry of Rites; receiving two oaths in a single day has been insufficiently pure and reverent. We now plan the suburban ceremony for the sixteenth day of the eleventh month. We ask that, according to ritual texts, on the eighth day attendants first receive the oath for sharing at the Imperial Ancestral Temple, on the ninth day separately receive the oath for sacrificing to Heaven, and that court attendance be suspended on those days." The request was granted. Thereafter all officials received the oath at the court hall, while members of the imperial clan received theirs at the Imperial Ancestral Temple.
17
祭之日均用丑時，秋夏以一刻，春冬以七刻，前二日遣官奏告。 配帝之室，儀鸞司設大次、小次及文武侍臣、蕃客之次，太常設樂位、神位、版位等事。 前一日司尊彝帥其屬以法陳祭器於堂東，僕射、禮部尚書視滌濯告潔，禮部尚書、侍郎省牲，光祿卿奉牲，告充、告備，禮部尚書視鼎鑊，禮部侍郎視腥熟之節。 祭之旦，光祿卿率其屬取籩、豆、簠、簋實之。 及薦腥，禮部尚書帥其屬薦籩、豆、簠、簋，戶部、兵部、工部尚書薦三牲之腥熟俎。 禮畢，各徹，而有司受之以出。 晡後，郊社令帥其屬掃除，御史按視之。 奏中嚴外辦以禮部侍郎，請解嚴以禮部郎中。 贊者設亞、終獻位於小次之南，宗室位於其後； 設公卿位於亞、終獻之南，分獻官位於公卿之後，執事者又在其後，俱重行，西向北上。 其致福也，太牢以牛左肩、臂、臑折九個，少牢以羊左肩七個、犆豕以左肩五個。 有司攝事、進胙皆如禮。 太尉展視以授使者，再拜稽首。 既享，大宴，號曰飲福，自宰臣而下至應執事及樂工、馭車馬人等，並均給有差，以為定式。 是歲十一月日至，皇帝服袞冕，執圭，合祭天地於圜丘，還禦明德門樓，肆赦。
On the day of sacrifice all ceremonies used the chou hour — one quarter before in autumn and summer, seven quarters before in spring and winter — and two days prior officials were dispatched to report the sacrifice. For the chamber of the associated Thearch, the Office of Imperial Insignia set up the great pavilion, small pavilion, and places for civil and military attendant ministers and foreign guests; the Court of Imperial Sacrifices set up music positions, spirit positions, tablet positions, and the like. One day prior, the Director of Sacrificial Vessels led his subordinates to arrange sacrificial vessels in the east hall by regulation; the Vice Director and Minister of Rites inspected the washing and announced purity; the Minister and Vice Minister of Rites inspected the sacrificial animals; the Director of Imperial Kitchens presented the animals and announced sufficiency and readiness; the Minister of Rites inspected the cauldrons; and the Vice Minister of Rites monitored the timing of raw and cooked offerings. At dawn on the day of sacrifice, the Director of Imperial Kitchens led his subordinates to fill the baskets, dou vessels, grain vessels, and meat vessels. When presenting raw offerings, the Minister of Rites led his subordinates to present baskets, dou vessels, grain vessels, and meat vessels; the Ministers of Revenue, War, and Works presented the raw and cooked trays of the three sacrificial animals. When the rites were finished, each withdrew, and the responsible offices received the vessels and removed them. After mid-afternoon, the Director of Suburban Sacrifices led his subordinates in sweeping and cleaning, and the censor inspected. The Vice Minister of Rites reported strict inner preparation; the Director of Ritual Affairs of the Ministry of Rites requested release from strict preparation. The master of ceremonies set the positions for secondary and final offerings south of the small pavilion, with positions for imperial clansmen behind them; Positions for dukes and ministers were set south of the secondary and final offerings; separate-offering officials behind the dukes and ministers; attendants behind them again — all in double rows, facing west and ascending from the north. For conferring blessing, the grand offering used nine pieces from the ox's left shoulder, arm, and shank; the lesser offering seven pieces from the sheep's left shoulder; the single pig five pieces from the left shoulder. When officials performed the ceremony by proxy and presented sacrificial meat, all followed the rites. The Grand Marshal inspected and presented the offering to the envoy, who bowed twice and prostrated. After the offering, a great feast was held, called the Blessing Feast; from the chief minister down through all who should attend, musicians, and carriage handlers alike, all received portions in graded amounts, established as the fixed form. That year at the winter solstice in the eleventh month, the emperor wore the dark robe and cap of state, held the jade tablet, jointly sacrificed to Heaven and Earth at the Circular Mound, returned to Mingde Gate tower, and proclaimed a general amnesty.
18
仁宗天聖二年，詔加真宗諡，上謂輔臣曰：「郊祀重事，朕欲就禁中習儀，其令禮官草具以聞。」 先郊三日，奉諡冊寶於太廟。 次日，薦享玉清昭應、景靈宮，宿太廟。 既享，赴青城，至大次，就更衣壇改服袞冕行事。 五年，郊後擇日恭謝，大禮使王曾請節廟樂，帝曰：「三年一享，不敢憚勞也。」 三獻終，增禮生七人，各引本室太祝升殿，徹豆。 三日，又齋長春殿，謝玉清昭應宮。 禮畢，賀皇太后，比籍田，勞酒儀，略如元會。 其恭謝云：「臣某虔遵舊典，郊祀禮成，中外協心，不勝歡抃。」 宣答曰：「皇帝德備孝恭，禮成嚴配，萬國稱頌，歡豫增深。」 帝再拜還內。 樞密使以下稱賀，閣門使宣答，樞密副使升殿侍立，百官稱賀。 酒三行，還內殿，受命婦賀，司賓自殿側幕次引內命婦於殿庭，北向立，尚儀奏：「請皇太后即御坐。」 司賓贊：「再拜。」 引班首升自西階，稱封號妾某氏等言：「郊祀再舉，福祚鹹均，凡在照臨，不勝忻抃。」 降，再拜。 尚宮承旨，降自東階，稱「皇太后聖旨」，又再拜。 司賓宣答曰「已成钜禮，歡豫良深。」 皆再拜。 次外命婦賀，如內命婦儀，退，皆赴別殿賀皇帝，惟不致詞，不宣答。
In the second year of Tiansheng under Renzong, an edict added posthumous honorifics for Zhenzong. The emperor said to his chief ministers: "Suburban sacrifice is a weighty affair. I wish to practice the rites within the forbidden palace; let the ritual officials draft a plan and report." Three days before the suburban sacrifice, posthumous title tablets were presented at the Imperial Ancestral Temple. The next day, offerings were presented at the Jade Purity Hall for Wondrous Response and the Hall of Illustrious Spirits, and the emperor lodged at the Imperial Ancestral Temple. After the offering, he proceeded to the Azure City; upon reaching the great pavilion, he changed at the robe-changing altar into the dark robe and cap of state to perform the rites. In the fifth year, after the suburban sacrifice a day was chosen for respectful thanksgiving. Grandee of Ceremonies Wang Zeng requested abbreviated temple music. The emperor said: "Once every three years I offer — I dare not shrink from the labor." When the three offerings were finished, seven additional ritual attendants were added; each led his chamber's chief libationer up the hall to remove the dou vessels. On the third day, he fasted again at the Changchun Hall and offered thanks at the Jade Purity Hall for Wondrous Response. When the rites were finished, he congratulated the Empress Dowager; the labor-reward feast resembled that of the plowing ceremony and was much like the New Year's audience. The respectful thanksgiving ran: "I, your subject, reverently follow the old canonical rites. The suburban sacrifice is accomplished, and within and without are of one heart — I cannot contain my joy." The announcement replied: "The emperor's virtue is complete in filial reverence; the rites are accomplished in solemn association. The ten thousand states offer praise; joy deepens." The emperor bowed twice and returned within. From the Commissioner of Military Affairs downward came congratulations; the gate commissioner announced the reply; the Vice Commissioner of Military Affairs ascended the hall to attend standing; and the hundred officials offered congratulations. After three rounds of wine, he returned to the inner hall for the consorts' congratulations. The usher from the side pavilion behind the hall led the inner consorts into the hall courtyard; facing north they stood. The chief of ceremony reported: "We request that the Empress Dowager take her imperial seat." The usher intoned: "Bow twice." He led the head of the rank up the west stairs. She spoke using her title and name: "The suburban sacrifice has been performed again; blessing is equally shared. All under divine illumination cannot contain their delight." She descended and bowed twice. The chief palace attendant, descending the east stairs, announced "By the Empress Dowager's sacred decree"; they bowed twice again. The usher announced the reply: "The great rite is accomplished; joy is indeed deep." All bowed twice. Next came the congratulations of the outer consorts, following the inner consorts' rite. They withdrew and all proceeded to separate halls to congratulate the emperor — only without spoken phrases and without announced replies.
19
神宗元豐六年十一月二日，帝將親郊，奉仁宗、英宗徽號冊寶於太廟。 是日晚，齋於大慶殿。 三日，薦享于景靈宮，齋於太廟。 四日，朝享七室，齋於南郊之青城。 五日冬至，祀昊天上帝於圜丘，以太祖配。 是日，帝服靴袍，乘輦至大次。 有司請行禮。 服大裘，被袞冕以出，至壇中壝門外，殿中監進大圭，帝執以入，宮架樂作，至午階下版位，西向立，樂止。 禮儀使贊曰：「有司謹具，請行事。」 宮架奏《景安》之樂，文舞作六成，止，帝再拜，詣罍洗，宮架樂作，至洗南北向，樂止。 帝搢圭，盥帨訖，樂作，至壇下，樂止。 升午階，登歌樂作，至壇上，樂止。 殿中監進鎮圭，《嘉安》樂作，詣上帝神坐前，北向跪，奠鎮圭於繅藉，執大圭，俯伏，興，搢圭跪，三上香，奠玉幣，執圭，俯伏，興，再拜。 內侍舉鎮圭授殿中監，樂止。 《廣安》樂作，詣太祖神坐前，東向，奠圭幣如上帝儀。 登歌樂作，帝降壇，樂止。 宮架樂作，還位，西向立，樂止。 禮部尚書、戶部尚書以下奉饌俎，宮架《豐安》樂作，奉奠訖，樂止。 再詣罍洗，帝搢大圭，盥帨，洗爵拭爵訖，執大圭，宮架樂作，至壇下，樂止。 升自午階，登歌樂作，至壇上，樂止。 登歌《禧安》樂作，詣上帝神坐前，搢圭跪，執爵祭酒，三奠訖，執圭，俯伏，興，樂止。 太祝讀冊，帝再拜訖，樂作。 次詣太祖神坐前，如前儀。 登歌樂作，帝降自午階，樂止。 宮架樂作，還位，西向立，樂止。 文舞退，武舞進，宮架《正安》之樂作，樂止。 亞獻盥帨訖，《正安》樂作，禮畢，樂止。 終獻行禮並如上儀，獻畢，宮架樂作，帝升自午階，樂止。 登歌樂作，至飲福位，樂止。 《禧安》樂作，帝再拜，搢圭跪，受爵，祭酒三，啐酒，奠爵，受俎，奠俎，受摶黍豆，再受爵，飲福訖，奠爵，執圭，俯伏，興，再拜，樂作。 帝降，還位如前儀。 禮部、戶部尚書徹俎豆，禮直官曰：「賜胙行事。」 陪祀官再拜，宮架《宴安》樂作，一成止。 宮架樂作，帝詣望燎位，南向立，樂止。 禮直官曰：「可燎。」 俟火燎半柴，禮儀使跪奏：「禮畢。」 宮架樂作，帝出中壝門，殿中監受大圭，歸大次，樂止。 有司奏解嚴。
On the second day of the eleventh month in the sixth year of Yuanfeng under Shenzong, as the emperor was about to sacrifice in person at the suburb, he presented honorific title tablets for Renzong and Yingzong at the Imperial Ancestral Temple. That evening he fasted at the Hall of Great Celebration. On the third day he offered at the Hall of Illustrious Spirits and fasted at the Imperial Ancestral Temple. On the fourth day he held the morning audience at the seven chambers and fasted at the Azure City of the Southern Suburb. On the fifth day, the winter solstice, he sacrificed to Haotian Shangdi at the Circular Mound, with Taizu as the associated spirit. That day the emperor wore boots and robe and rode the carriage to the great pavilion. The responsible offices requested that the rites proceed. He put on the great fur robe, donned the dark robe and cap of state, and emerged. Reaching the gate outside the inner enclosure of the altar, the Director of the Palace brought forward the great jade tablet; the emperor took it and entered. Court ensemble music played until he reached the tablet position below the south stairway, where he stood facing west; the music stopped. The Commissioner of Ritual intoned: "The responsible offices have carefully prepared all. We request that the rites proceed." The court ensemble played the Jing'an music; the civil dancers performed six sequences and stopped. The emperor bowed twice and proceeded to the lustral basin; court music played until he reached the basin facing south; the music stopped. The emperor inserted the jade tablet and finished washing and drying his hands; music played until he reached the foot of the altar; the music stopped. He ascended the south stairway; ascent music played until he reached the top of the altar; the music stopped. The Director of the Palace brought forward the suppressing jade tablet; the Jia'an music played. He proceeded before the spirit seat of Shangdi, knelt facing north, placed the suppressing jade tablet on the silk mat, took up the great jade tablet, prostrated himself, rose, inserted the jade tablet and knelt, offered incense three times, presented jade and silk, took the jade tablet, prostrated himself, rose, and bowed twice. The inner attendant raised the suppressing jade tablet and handed it to the Director of the Palace; the music stopped. The Guang'an music played. He proceeded before Taizu's spirit seat, faced east, and presented jade and silk according to the same rite used for Shangdi. Ascent music played. The emperor descended the altar, and the music stopped. Court ensemble music played. He returned to his position and stood facing west, and the music stopped. The Ministers of Rites and Revenue and their subordinates presented the food stands; the court ensemble played the Feng'an music. When the presentation was complete, the music stopped. Again he proceeded to the lustral basin. The emperor inserted the great jade tablet, washed and dried his hands, and washed and wiped the goblet until finished. He then took up the great jade tablet; court ensemble music played until he reached the foot of the altar, and the music stopped. He ascended by the south stairway; ascent music played until he reached the top of the altar, and the music stopped. The Xian'an ascent music played. He proceeded before Shangdi's spirit seat, inserted the jade tablet and knelt, took the goblet and poured the libation wine, presenting it three times until finished. He then took the jade tablet, prostrated himself, rose, and the music stopped. The Grand Invoker read the text. When the emperor had finished bowing twice, music played. Next he proceeded before Taizu's spirit seat, following the same rite as before. Ascent music played. The emperor descended by the south stairway, and the music stopped. Court ensemble music played. He returned to his position and stood facing west, and the music stopped. The civil dancers withdrew and the military dancers advanced; the court ensemble played the Zheng'an music, and the music stopped. When the secondary offering officer had finished washing and drying his hands, the Zheng'an music played. When the rites were completed, the music stopped. The final offering was performed according to the same rite as above. When the offerings were complete, court ensemble music played as the emperor ascended by the south stairway, and the music stopped. Ascent music played until he reached the position for receiving blessing wine, and the music stopped. The Xian'an music played. The emperor bowed twice, inserted the jade tablet and knelt, received the goblet, poured libation wine three times, sipped and returned the wine, and placed the goblet. He received the sacrificial stand and placed it, received the millet and bean cakes, again received the goblet, and finished receiving the blessing wine. He placed the goblet, took the jade tablet, prostrated himself, rose, and bowed twice as music played. The emperor descended and returned to his position as before. The Ministers of Rites and Revenue removed the stands and vessels. The Ritual Officer announced: "Grant sacrificial meat to the officiants." The associate sacrificers bowed twice. The court ensemble played one sequence of the Yan'an music and stopped. Court ensemble music played as the emperor proceeded to the viewing-the-burning position and stood facing south; the music stopped. The Ritual Officer announced: "The burning may proceed." They waited until the fire had burned half the faggots. The Commissioner of Ritual knelt and reported: "The rites are complete." Court ensemble music played. The emperor exited the inner enclosure gate; the Director of the Palace received the great jade tablet, and he returned to the great pavilion as the music stopped. The responsible offices reported that restrictions were lifted.
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帝乘輿還青城，百官稱賀於端誠殿。 有司轉仗衛，奏中嚴外辦。 帝服通天冠、絳紗袍，乘輿以出。 至玉輅所，侍中跪請降輿升輅。 帝升輅，門下侍郎奏請進行，又奏請少駐，侍臣乘馬，將至宣德門，奏《采薺》一曲，入門，樂止。 侍中請降輅赴幄次，有司奏解嚴。 帝常服，乘輿禦宣德門，肆赦，群臣稱賀如常儀。
The emperor rode the imperial carriage back to the Azure City, and all officials offered congratulations at Duanzheng Hall. The responsible offices shifted the guard formations and reported that inner vigilance and outer readiness had been achieved. The emperor wore the Tongtian cap and crimson gauze robe and rode the imperial carriage out. Reaching the place of the jade carriage, the Palace Attendant knelt and requested that he descend from the imperial carriage and ascend the jade carriage. The emperor ascended the jade carriage. The Vice Director of the Chancellery requested permission to proceed and then requested a brief halt. Attending ministers rode on horseback. As they approached Xuande Gate, one piece of "Gathering Shepherd's Purse" was played. Upon entering the gate, the music stopped. The Palace Attendant requested that he descend from the carriage and proceed to the tent pavilion. The responsible offices reported that restrictions were lifted. The emperor changed into everyday dress, rode the imperial carriage to Xuande Gate, proclaimed a general amnesty, and the assembled ministers offered congratulations according to the usual rite.
21
神宗之嗣位也，英宗之喪未除。 是歲當郊，帝以為疑，以問講讀官王珪、司馬光、王安石，皆對以不當廢。 珪又謂：「'喪三年不祭，惟祭天地、社稷，為越紼而行事。 '《傳》謂：'不敢以卑廢尊也。 '景德二年，真宗居明德太后之喪，即易月而服除。 明年遂享太廟，而合祀天地於圜丘。 請冬至行郊廟之禮，其服冕、車輅、儀物、音樂緣神事者皆不可廢。」 詔用景德故事，惟郊廟及景靈宮禮神用樂，鹵簿鼓吹及樓前宮架、諸軍音樂，皆備而不作，警場止鳴金鉦、鼓角，仍罷諸軍呈閱騎隊。 故事，齋宿必禦樓警嚴，幸後苑觀花，作水戲，至是悉罷之。 有司言：「故事，當謁謝於祖宗神禦殿，獻享月吉禮，以禮官攝。」 詔遣輔臣仍罷詣佛寺。 是後國有故，皆遣輔臣。
When Shenzong succeeded to the throne, the mourning period for Emperor Yingzong had not yet ended. That year the suburban sacrifice was due. Unsure what to do, the emperor asked the Lecture and Reading officials Wang Gui, Sima Guang, and Wang Anshi; all replied that the ceremony should not be abandoned. Wang Gui further argued: "'During the three-year mourning period one does not perform sacrifices, save only to Heaven and Earth and the Altars of Soil and Grain, acting in a manner that crosses the mourning cord. The Commentary explains: 'One must not let lesser obligations cancel out greater ones. In the second year of the Jingde era, while Zhenzong was in mourning for Empress Dowager Mingde, he shortened the mourning period and ended it after one month. The following year he proceeded to offer sacrifice at the Imperial Ancestral Temple and jointly sacrificed to Heaven and Earth at the Circular Mound. I therefore request that the suburban and temple rites be carried out at the winter solstice, and that the cap and robe of state, carriages, ritual objects, and music connected with divine matters must not be abandoned." An edict adopted the Jingde precedent: music was used only for the divine rites at the suburban sacrifice, the temple sacrifice, and Jingling Palace. The guard-of-honor drums and pipes, the court ensemble before the tower, and the music of the various armies were all prepared but not performed. At the alert grounds only bronze gongs and horn drums were sounded, and the various armies' cavalry review formations were cancelled as well. By long-standing custom, during the fasting period the emperor would mount the tower with solemn vigilance, visit the rear garden to view flowers, and enjoy water entertainments—but on this occasion all such diversions were discontinued. The responsible offices reported: "By precedent, the emperor should pay reverence and thanks at the Spirit Hall of the ancestral spirits, with the monthly auspicious-day offering performed by ritual officials as proxies." An edict directed that assisting ministers be dispatched in his stead and that visits to Buddhist temples be discontinued as well. Thereafter, whenever the state was in mourning, assisting ministers were dispatched in the emperor's place.
22
高宗紹興十二年，臣僚言：「自南巡以來，三歲之祀，獨於明堂，而郊天之禮未舉，來歲乞行大禮。」 詔建圜壇于臨安府行宮東城之外，自是凡六郊焉。
In the twelfth year of the Shaoxing era of Emperor Gaozong, officials submitted: "Since the court's relocation south, the triennial sacrifice has been held only at the Bright Hall, while the suburban sacrifice to Heaven has not yet been performed. We request that the great rite be carried out next year." An edict ordered that a Circular Mound altar be built outside the eastern wall of the temporary palace in Lin'an Prefecture. From that point on, six suburban sacrifices were performed in all.
23
孝宗隆興二年，詔曰：「聯恭覽國史，太祖乾德詔書有云：'務從省約，無至勞煩。 '仰見事天之誠，愛民之仁，所以垂萬世之統者在是。 今歲郊見，可令有司，除禮物、軍賞，其餘並從省約。。 初降詔以十一月行事，以冬至適在晦日，以至道典故，改用獻歲上辛，遂改來年元為乾道。 乃以正月一日有事南郊，禮成，進胙于德壽宮，以牛腥體肩三、臂上臑二。 導駕官自端誠殿簪花從駕至德壽宮上壽，飲福稱賀，陳設儀注，並同上壽禮。 皇帝致詞曰：「皇帝臣某言：享帝合宮，受天純嘏，臣某與百僚不勝大慶，謹上千萬歲壽。」 自後郊祀、明堂進胙飲福，並如上儀。
In the second year of the Longxing era of Emperor Xiaozong, an edict stated: "We have respectfully reviewed the national history. In Taizu's Qiande edict it is written: 'Strive for economy and simplicity; avoid imposing undue fatigue and hardship. In this one sees the sincerity with which he served Heaven and the benevolence with which he cared for the people—the very principles by which the imperial succession is handed down for ten thousand generations. For this year's suburban audience, the responsible offices are directed that, apart from ritual gifts and military rewards, everything else be kept economical and simple. When the edict was first issued scheduling the ceremony for the eleventh month, the winter solstice happened to fall on the last day of the month; following the Zhidao precedent, the date was changed to the first xin day of the offering year. The regnal year of the following year was therefore changed to Qiandao. Thereupon on the first day of the first month the southern suburban sacrifice was performed. When the rites were complete, sacrificial meat was presented to De Shou Palace: three shoulder portions of beef with skin and two upper-arm portions with skin. The escort officials, wearing flowers in their caps from Duanzheng Hall, followed the imperial procession to De Shou Palace to offer long-life congratulations. The arrangements for receiving blessing wine and offering congratulations followed the same protocol as the long-life rite. The emperor delivered an address, saying: "The emperor, your subject, declares: Having received Heaven's pure blessings at the Bright Hall union sacrifice, your subject together with the hundred officials, overcome with great rejoicing, respectfully offer ten thousand years of long life." Thereafter, presenting sacrificial meat and receiving blessing wine at suburban sacrifice and Bright Hall sacrifice all followed the same protocol.
24
光宗紹熙二年十一月郊，以值雨，行禮於望祭殿。 帝遂感疾。 理宗四十一年，一郊而已。 度宗鹹淳二年，權工部尚書趙汝暨等奏：「今歲大禮，正在先帝大祥之後，臣等竊惟帝王受命，郊見天地，不可緩也。 古者有改元即郊，不用前郊三年為計。 況今適在當郊之歲，既逾大祥之期，圜丘之祀，豈容不舉？」 於是降禮，以十一月十七日款謁南郊，適太史院言：「十六日太陰交蝕。」 遂改來年正月一日南郊行禮，太常寺言：「皇帝既已從吉，請依儀用樂。 其十二月二十九日朝獻景靈宮，三十日朝享太廟，尚在禫制之內，所有迎神、奠幣、酌獻、送神作樂外，其盥洗升降行步等樂，備而不作。」
During the November suburban sacrifice in the second year of the Shaoxi era of Emperor Guangzong, rain forced the ceremony to be held at the Remote Sacrifice Hall. The emperor subsequently fell ill. Over Lizong's forty-one-year reign, the suburban sacrifice was performed only once. In the second year of the Xianchun era of Emperor Duzong, the Acting Minister of Works Zhao Ruji and others memorialized: "This year's great ceremony falls just after the grand completion of mourning for the late emperor. We respectfully hold that when an emperor receives the Mandate, the suburban audience with Heaven and Earth cannot be postponed. In antiquity there were cases where a new era name was followed immediately by a suburban sacrifice, without waiting the three years since the previous one. Moreover, this is precisely the year when the suburban sacrifice is due, and the period of grand mourning has already passed. How can the Circular Mound sacrifice be left unperformed?" The rites were accordingly scheduled for a reverent visit to the Southern Suburb on the seventeenth day of the eleventh month. Just then the Directorate of Astronomy reported: "A lunar eclipse will occur on the sixteenth day." The ceremony was therefore rescheduled for the first day of the first month of the following year. The Court of Imperial Sacrifices reported: "Since the emperor has already completed mourning, we request that music be used according to the full protocol. The court presentation to Jingling Palace on the twenty-ninth day of the twelfth month and the court offering at the Imperial Ancestral Temple on the thirtieth still fall within the one-year mourning period. Apart from the music for welcoming the spirits, presenting silks, pouring libations, and sending off the spirits, the music for washing hands, ascending and descending, and processional steps should all be prepared but not performed."