Volume 103 Treatises 56: Rites 6

朝日夕月九宮貴神高禖大火壽星靈星風伯雨師司寒蠟七祀馬祖酺神

Morning Sun and Evening Moon; the Nine Palaces Honored Spirits; the High Matchmaker, Great Fire, Longevity Star, Spirit Star, Wind Lord, Rain Master, Cold Official, Wax Sacrifice, Seven Sacrifices, Horse Ancestor, and Feast Spirit

朝日，夕月。慶曆，用羊、豕各二，籩豆十二，簠、簋、俎二。天禧初，太常禮院以監察御史王博文言，詳定：「准禮，春分朝日于東郊，秋分夕月於西郊。《國語》：'太采朝日，少采夕月。 '又曰：'春朝朝日，秋夕夕月。 '唐柳宗元論云：'夕之名者，朝拜之偶也。古者旦見曰朝，暮見曰夕。 '按禮，秋分夕月。蓋其時晝夜平分，太陽當午而陰魄已生，遂行夕拜之祭以祀月。未前十刻，太官令率宰人割牲，未後三刻行禮，蓋是古禮以夕行朝祭之儀。又按禮云：從子至巳為陽，從午至亥為陰。參詳典禮，合於未後三刻行禮。」皇祐五年，定朝日壇，舊高七尺，東西六步一尺五寸；增為八尺，廣四丈，如唐《郊祀錄》。夕月壇與隋、唐制度不合，從舊則壇小，如唐則坎深。今定坎深三尺，廣四丈。壇高一尺，廣二丈。四方為陛，降入坎深，然後升壇。壇皆兩壝，壝皆二十五步。增大明、夜明壇山罍二，籩豆十二。禮生引司天監官分獻，上香，奠幣、爵，再拜。嘉祐加羊、豕各五。《五禮新儀》定二壇高廣、坎深如皇祐，無所改。中興同。

Morning Sun and Evening Moon. Under the Qingli regulations, each rite employed two sheep and two pigs, twelve baskets and stands, and two each of grain vessels and sacrificial tables. Early in the Tianxi era, the Court of Imperial Sacrifices in the Ministry of Rites, acting on a memorial from Supervising Censor Wang Bowen, examined the matter and ruled: "By canonical rite, the sun is worshipped at the eastern suburbs at the spring equinox, and the moon at the western suburbs at the autumn equinox. The Discourses of the States reads: "At great brightness one worships the sun; at lesser brightness one worships the moon." It also says: "In spring worship the sun at dawn; in autumn worship the moon at dusk." Tang writer Liu Zongyuan argued in an essay: "The term 'evening' (xi) is the counterpart of 'morning' (zhao)." In antiquity, what appeared at dawn was called morning, and what appeared at dusk was called evening. According to the rites, the moon is worshipped at evening during the autumn equinox. Presumably this is because at that season day and night are equally divided: the sun stands at noon while the yin principle has already begun to arise, and so the ceremony of evening veneration is carried out to worship the moon. Before the tenth quarter-hour of the wei period, the Director of the Imperial Kitchen leads the butchers in slaughtering the victims; the rite is performed after the third quarter-hour of wei — presumably because the ancient ceremony used the evening hours to perform what was essentially a morning-worship rite. The rites further state that the hours from zi to si belong to yang, and those from wu to hai to yin. On comparison with the canonical rites, it is proper to perform the ceremony after the third quarter-hour of wei. In the fifth year of Huangyou, the Morning Sun altar was standardized. Formerly it had been seven chi high and six bu one chi five cun from east to west; it was now raised to eight chi in height and four zhang in width, following the Tang Record of Suburban Sacrifices. The Evening Moon altar did not conform to Sui and Tang practice: under the old standard the altar was too small, while under the Tang standard the pit was too deep. It was now fixed at a pit three chi deep and four zhang wide. The altar itself was one chi high and two zhang wide. Steps were placed on all four sides; worshippers descended into the deep pit and then ascended the altar. Both altars were given double enclosures, each twenty-five bu in extent. To the Great Brightness and Night Brightness altars were added two mountain wine vessels and twelve baskets and stands. Ritual acolytes lead officials of the Directorate of Astronomy in making separate offerings: they burn incense, present silks and libation cups, and bow twice. During the Jiayou era, five sheep and five pigs were added to each rite. The New Rites of the Five Sacrifices confirmed the height, width, and pit depth of both altars as established in Huangyou, without further alteration. After the dynastic restoration, the same arrangements held.

太一九宮神位，在國門之東郊。壇之制，四陛外，西南又為一陛，曰坤道，俾行事者升降由之。其九宮神壇再成，第一成東西南北各百二十尺，再成東西南北各一百尺，俱高三尺。壇上置小壇九，每壇高一尺五寸，縱廣八尺，各相去一丈六尺。初用中祀，咸平中改為大祀，壇增兩壝，玉用兩圭有邸，藉用稿秸加褥如幣色，其禦書祝禮如社稷。尋以封禪，別建九宮壇泰山下行宮之東，壇二成，成一尺，面各長五丈二尺，四陛及坤道各廣五丈。上九小壇，相去各八尺，四隅各留五尺。壇下兩壝，依大祠禮。及祀汾陰，亦遣使祀焉。自後親郊恭謝，皆遣官於本壇別祭。

The spirit seats of Taiyi and the Nine Palaces stood in the eastern suburbs outside the capital gate. The altar was laid out with four stepped ramps on the cardinal sides; on the southwest a fifth ramp, called the Kun Way, was added so that those conducting the rite could ascend and descend by it. The Nine Palaces spirit altar rose in two tiers: the lower tier measured one hundred twenty chi on each side, the upper one hundred chi, and both tiers stood three chi high. Nine small altars were set upon the main altar, each one chi five cun high and eight chi square, spaced one zhang six chi apart. At first a medium sacrifice was performed; in the Xianping era it was raised to a great sacrifice. Two enclosures were added to the altar; jade offerings took the form of paired gui with base; straw matting with colored cushions matching the silks was used; and the imperial prayer text followed the precedent of the Soil and Grain rites. When the feng and shan sacrifices were undertaken, a separate Nine Palaces altar was erected east of the imperial traveling palace at the foot of Mount Tai. It rose in two tiers of one chi each, with each face five zhang two chi long; the four stepped ramps and the Kun Way were each five zhang wide. Nine small altars stood on top, eight chi apart, with five chi left open at each corner. Below the altar were double enclosures, laid out according to the rites of great sacrifice. When sacrifices were offered at Fen-yin, envoys were likewise dispatched to worship at this altar. Thereafter, whenever the emperor performed the suburban sacrifice and the thanksgiving rite in person, officials were sent to offer separate sacrifices at this altar.

景祐二年，學士章得象等定司天監生於淵、役人單訓所請祀九宮太一依逐年飛移位次之法：「案郤良遇《九宮法》，有《飛棋立成圖》，每歲一移，推九州所主災福事。又唐術士蘇嘉慶始置九宮神壇，一成，高三尺，四陛。上依位次置九小壇：東南曰招搖，正東曰軒轅，東北曰太陰，正南曰天一，中央曰天符，北曰太一，西南曰攝提，正西曰咸池，西北曰青龍。五數為中，戴九履一，左三右七，二四為上，六八為下，符於遁甲，此則九宮定位。歲祭以四孟，隨歲改位行棋，謂之飛位。自乾元以後，止依本位祭之，遂不飛易，仍減冬、夏二祭。國朝因之。今於淵等所請，合天寶初祭之理，又合良遇《飛棋之圖》。然其法本術家，時祭之文經禮不載。議者或謂不必飛宮，若日月星辰躔次周流而祭有常所，此則定位之祀所當從也。若其推數於回復，候神於恍忽，因方弭沴，隨氣考祥，則飛位之文固可遵用。請依唐禮，遇祭九宮之時，遣司天監一員詣祠所，隨每年貴神飛棋之方，旋定祭位。仍自天聖己巳入曆，太一在一宮，歲進一位，飛棋巡行，周而復始。」詔可。慶曆儀，每坐籩、豆十二，簠、簋、俎二。皇祐增壇三成。又禮官言：「歲雩祀外，水旱稍久，皆遣官告天地、宗廟、社稷及諸寺觀、宮廟，九宮貴神今列大祀，亦宜准此。」

In the second year of Jingyou, Academician Zhang Dexiang and his colleagues, responding to a petition from Directorate of Astronomy student Yu Yuan and laborer Shan Xun, ruled that worship of the Nine Palaces Taiyi should follow the method of yearly flying-position relocation: "According to Xi Liangyu's Nine Palaces Method, there is a Flying Chess Instant Determination Chart that shifts once each year to determine which of the nine regions governs fortune and calamity. The Tang technomancer Su Jiaqing had first established the Nine Palaces spirit altar as a single tier three chi high, with four stepped ramps. Nine small altars were arranged upon it according to fixed positions: southeast, Zhaoyao; due east, Xuan Yuan; northeast, Great Yin; due south, Heaven One; center, Heaven Talisman; north, Great Unity; southwest, Sheti; due west, Salt Pool; northwest, Azure Dragon. With five at the center — nine worn on the head, one trodden underfoot, three to the left and seven to the right, two and four above, six and eight below — the arrangement conforms to the Hidden Stems method; this is the fixed positioning of the Nine Palaces. Sacrifice was offered in the first month of each season; with each year the positions on the chess board shifted — a practice called flying positions. After the Qianyuan era worship was confined to fixed positions, the flying shifts were abandoned, and the winter and summer sacrifices were dropped. The Song followed this practice. The petition of Yu and his colleagues aligns both with the reasoning behind the initial Tianbao sacrifices and with Liangyu's Flying Chess Chart. Yet the method itself originates among technomancers, and the rites for seasonal sacrifice are not recorded in the canonical ritual texts. Some argued that the flying palace need not be employed: just as the sun, moon, stars, and constellations wheel through their courses while sacrifice has a fixed abode, fixed-position worship is what ought to be observed. But if one calculates at the turning points of cosmic cycles, awaits the spirits in the realm between presence and absence, quiets calamity according to directional correspondence, and reads omens through the movements of qi, then the flying-position rites may properly be followed. It was proposed that Tang practice be followed: whenever the Nine Palaces were worshipped, one official of the Directorate of Astronomy should be sent to the sacrificial site to fix the altar position according to the direction indicated by that year's honored spirit on the flying-chess chart. Beginning from the jisi year of Tiansheng as the entry point in the calendar, Great Unity would occupy one palace and advance one position each year; the flying chess would make its rounds, and when the circuit was complete would begin again. The emperor assented. Under the Qingli regulations, each seat received twelve baskets and stands and two each of grain vessels and sacrificial tables. In Huangyou the altar was raised to three tiers. Ritual officials further observed: "Apart from the annual rain-prayer sacrifice, whenever drought or flood endures for any length of time, officials are dispatched to announce the calamity to Heaven and Earth, the ancestral temples, the Soil and Grain, and the various temples and shrines. The Nine Palaces Honored Spirits are now classed as a great sacrifice and ought to be included in this practice."

熙甯四年，司天中官正周琮言：「《太一經》推算，七年甲寅歲，太一陽九、百六之數，復元之初。故《經》言：'太歲有陽九之災，太一有百六之厄，皆在入元之初終。 '今陽九、百六當癸丑、甲寅歲，為災厄之會。然五福太一移入中都，可以消異為祥。竊詳五福太一，自國朝雍熙元年甲申歲，入東南巽宮時，修東太一宮。天聖七年己巳歲，五福太一入西南坤位，修西太一宮。請稽詳故事，崇建祠宇，迎之京師。」詔建中太一宮於集禧觀。十太一神，並用通天冠、絳紗袍。元豐中，太常博士何洵直言：「熙寧祀儀，九宮貴神祝文稱'嗣天子臣某'，以禮秩論之，當與社稷為比，請依祀儀為大祀。其祝版即依會昌故事及《開寶通禮》，書禦名不稱臣。又近制，諸祠祭牲數，正配以全體解割，各用一牢，貴神九位悉是正坐，異壇別祝，尊為大祝，而共用二少牢，於腥熟之俎，骨體不備。謂宜每位一牢，凡九少牢。」詔下太常，修入祀儀。

In the fourth year of Xining, Zhou Cong, a middle-ranking official of the Directorate of Astronomy, reported: "According to calculations in the Classic of Great Unity, in the seventh year of the sexagenary cycle — the year jiayin — the yang-nine and hundred-six numbers of Great Unity arrive at the threshold of cosmic renewal. The Classic therefore states: "When the Grand Year bears the disaster of yang-nine and Great Unity the calamity of hundred-six, both fall at the opening and closing of a cosmic cycle." The yang-nine and hundred-six periods now coincide with the guichou and jiayin years — a confluence of disaster and calamity. Yet the Five Blessings Great Unity is moving into the central capital, and may turn misfortune into blessing. Precedent confirms this for the Five Blessings Great Unity: when in the first year of Yongxi, the jiashen year, it entered the southeast Xun palace, the Eastern Taiyi Palace was built. In the seventh year of Tiansheng, the jisi year, when the Five Blessings Great Unity entered the southwest Kun position, the Western Taiyi Palace was built. We ask that precedents be carefully reviewed, a shrine hall be fittingly erected, and the deity be welcomed to the capital. An edict ordered the Central Taiyi Palace built within Jixi Guan. Images of the ten Taiyi spirits were all vested with the Tongtian crown and crimson gauze robe. During the Yuanfeng era, He Xunzhi, a doctor of the Court of Imperial Sacrifices, argued: "Under the Xining sacrificial code, the prayer text for the Nine Palaces Honored Spirits reads 'successor Son of Heaven, subject So-and-so.' By ritual rank this worship should be equated with the Soil and Grain rites; I ask that it be confirmed as a great sacrifice. The prayer tablet should follow Huichang precedent and the Comprehensive Rites of Kaibao, bearing the imperial name alone and omitting the self-designation as subject. Under recent regulations governing sacrificial livestock, principal and associate pairs each receive a whole victim carved in the standard manner, one full sacrifice per pair. All nine Honored Spirit seats are principal seats, each with its own altar and prayer and ranked as a great prayer — yet together they share only two lesser sacrifices, so that the raw and cooked offerings on the sacrificial stands lack complete bones and flesh. Each seat ought to receive one sacrifice of its own — nine lesser sacrifices in all. An edict was sent to the Court of Imperial Sacrifices directing that the code be revised accordingly.

元祐七年，監察御史安鼎言：「按漢武帝始祠太一一位，唐天寶初兼祀八宮，謂之九宮貴神。漢祀太一，日用一犢，凡七日而止。唐祀類於天地。今春秋祀九宮太一，用羊、豕，其四立祭太一宮十神，皆無牲，以素饌加酒焉。再詳《星經》：太一一星在紫宮門右，天一之南，號曰天之貴神。其佐曰五帝，飛行諸方，躡三能以上下，以天極星其一明者為常居。主使十六神，知風雨、水旱、兵革、饑饉、疫疾、災害之事。《唐書》曰：'九宮貴神，實司水旱。太一掌十六神之法度，以輔人極。 '《國朝會要》亦云：'天之尊神及十精、十六度，並主風雨。 '由是觀之，十神太一、九宮太一與漢所祀太一共是一神。今十神皆用素饌，而九宮並薦羊豕，似非禮意。」詔禮官詳定：十神、九宮太一各有所主，即非一神，故自唐迄今皆用牲牢，別無祠壇用素食禮。遂依舊制。

In the seventh year of Yuanyou, Supervising Censor An Ding argued: "Emperor Wu of Han first worshipped Great Unity in a single position; early in the Tang Tianbao era the eight palaces were added, and the whole was called the Nine Palaces Honored Spirits. In Han times worship of Great Unity required one calf each day, for seven days in all. Tang worship resembled that offered to Heaven and Earth. Today the Nine Palaces Great Unity receives sheep and pigs in spring and autumn, yet the four seasonal sacrifices at the Taiyi Palace to the ten spirits employ no livestock — only plain food with wine. The Classic of Stars further records that Great Unity is a single star to the right of the Purple Palace gate, south of Heaven One, styled Heaven's Honored Spirit. Its assistants are the Five Emperors, who traverse the directions and move above and below the Three Powers; of the stars at the Celestial Pole, the brightest is their permanent seat. It commands sixteen attendant spirits and governs wind and rain, drought and flood, war, famine, pestilence, and every form of calamity. The History of Tang states: "The Nine Palaces Honored Spirits truly preside over drought and flood." Great Unity holds authority over the sixteen spirits and supports the human pole of existence. The Song Statecraft Essentials likewise records: "Heaven's supreme spirit, the ten essences, and the sixteen degrees all govern wind and rain." From this it would seem that the ten-spirit Great Unity, the Nine Palaces Great Unity, and the Great Unity worshipped in Han are one and the same deity. Yet the ten spirits now receive only plain offerings while the Nine Palaces receive sheep and pigs — an arrangement that seems inconsistent with ritual intent. An edict directed the ritual officials to examine the matter. They ruled that the ten-spirit and Nine Palaces forms of Great Unity have distinct dominions and are not a single deity; from Tang times to the present livestock sacrifices have been standard, and no separate altar employs a vegetarian rite. The old practice was therefore maintained.

崇寧三年，太常博士羅畸言：「九宮諸神位，無禮神玉，惟有燔玉。竊謂宜用禮神玉，少仿其幣之色薦於神坐。」議禮局言：「先王制禮，用圭璧以祀日月星辰，所謂圭璧者，圭，其邸為璧，以取殺於上帝也。今九宮神皆星名，而其玉用兩圭有邸。夫兩圭有邸，祀地之玉，以祀星辰，非周禮也。乞改用圭璧以應古制。」

In the third year of Chongning, Luo Ji, a doctor of the Court of Imperial Sacrifices, observed: "The Nine Palaces spirit seats possess no ritual-spirit jade — only jade burned in the fire. I respectfully propose that ritual-spirit jade be used, its hue roughly matching the color of the silks laid before each seat. The Ritual Deliberation Bureau replied: "The former kings ordained that gui and bi were the jades for worshipping the sun, moon, stars, and constellations. The so-called gui-bi is a gui tablet whose base is formed as a bi disc, signifying diminution before the Supreme God. The Nine Palaces spirits are all named for stars, yet the jade now employed is the paired gui with base. The paired gui with base is jade for worshipping earth; to offer it to stars is not Zhou ritual. We ask that gui-bi be adopted to restore the ancient standard."

《政和新儀》：「立春日祀東太一宮；立夏、季夏土王日祀中太一宮；立秋日祀西太一宮；立冬日祀中太一宮，宮之真室殿，五福太一在中，君基太一在東，太遊太一在西，俱南向。延休殿，四神太一。承厘殿，臣基太一在東，西向，北上。凝祐殿，直符太一。臻福殿，民基太一在西，東向，北上。膺慶殿，小遊太一在中，天一太一在東，地一太一在西。靈貺殿，太歲在中，太陰在西，俱南向。三皇、五方帝、日月、五星、二十八宿、十日、十二辰、天地水三官、五行、九宮、八卦、五嶽、四海、四瀆、十二山神等，並為從祀。東、西太一宮准此。東太一宮大殿，五福太一在東，君基太一在西，俱南向。太遊太一殿在大殿之北，南向。臣基太一殿在南，北向。小游太一、直符太一、四神太一殿在大殿之東，西向，北上。天一太一、民基太一、地一太一在大殿之西，東向，北上。西太一宮黃庭殿，五福在中，君基在東，太遊在西；均福殿，小遊在中，俱南向。延貺殿，天一在中，四神在南，臣基在北，俱西向。資祐殿，地一在中，四神在南，臣基在北，俱西向。資祐殿，地一在中，民基在南，直符在東北，俱東向。」九宮貴神壇三成，一成縱廣十四丈，再成縱廣十二丈，三成縱廣十丈，各高三尺。上依方位置小壇九，各高一尺五寸，縱廣八尺。四陛、坤道，兩壝，每壝二十五步，如舊制。

The New Rites of Zhenghe specify: "On the day marking the Establishment of Spring, worship at the Eastern Taiyi Palace; on Start of Summer and on the Earth Sovereign day of the last summer month, worship at the Central Taiyi Palace; on the day marking Start of Autumn, worship at the Western Taiyi Palace; on the day marking Start of Winter, worship at the Central Taiyi Palace. In the palace's True Chamber Hall, Five Blessings Great Unity stands in the center, Lord Foundation Great Unity in the east, and Great Traveling Great Unity in the west — all facing south. In Yanxiu Hall: the four-spirit Great Unity. In Chengli Hall: Subject Foundation Great Unity in the east, facing west with the north side elevated. In Ningyou Hall: Direct Talisman Great Unity. In Zhenfu Hall: People Foundation Great Unity in the west, facing east with the north side elevated. In Yingqing Hall: Small Traveling Great Unity in the center, Heaven-One Great Unity in the east, Earth-One Great Unity in the west. In Lingkuang Hall: the Grand Year in the center and Grand Yin in the west, both facing south. The Three Sovereigns, Five Directional Emperors, sun and moon, five planets, twenty-eight lodges, ten days, twelve double-hours, the Three Officials of Heaven, Earth, and Water, the Five Phases, Nine Palaces, Eight Trigrams, Five Sacred Mountains, Four Seas, Four Watercourses, twelve mountain spirits, and others all attend as secondary sacrifices. The Eastern and Western Taiyi Palaces follow the same arrangement. In the main hall of the Eastern Taiyi Palace, Five Blessings Great Unity stands in the east and Lord Foundation Great Unity in the west, both facing south. The Hall of Great Traveling Great Unity stands north of the main hall, facing south. The Hall of Subject Foundation Great Unity stood to the south, facing north. The halls of Small Traveling Great Unity, Direct Talisman Great Unity, and Four Spirits Great Unity stood east of the main hall, facing west with the north side elevated. Heaven-One Great Unity, People Foundation Great Unity, and Earth-One Great Unity stood west of the main hall, facing east with the north side elevated. In Huangting Hall of the Western Great Unity Palace, Five Blessings stood in the center, Lord Foundation in the east, and Great Traveling in the west; In Junfu Hall, Small Traveling stood at the center; all faced south. In Yanbiang Hall, Heaven One stood at the center, Four Spirits to the south, and Subject Foundation to the north; all faced west. In Ziyou Hall, Earth One stood at the center, Four Spirits to the south, and Subject Foundation to the north; all faced west. In Ziyou Hall, Earth One stood at the center, People Foundation to the south, and Direct Talisman to the northeast; all faced east." The altar of the Nine Palaces Honored Spirits rose in three tiers: the lowest measured fourteen zhang on each side, the middle twelve zhang, the uppermost ten zhang; each tier stood three chi high. Upon it, nine small altars were arranged according to their directional positions, each one chi five cun high and eight chi square. It had four stepped ramps and the Kun Way, with double enclosures of twenty-five bu each, following the old institution.

紹興十一年，太常丞朱輅言：「九宮貴神所主風、雨、霜、雪、雹、疫，所系甚重，請舉行祀典。」太常寺主簿林大鼐亦言：「十神太一，九宮太一，皆天之貴神，國朝分為二，並為大祀。比一新太一宮，而九宮貴神尚寓屋而不壇。」乃詔臨安府于國城之東，建築九宮壇壝，其儀如祀上帝。其太一宮，初議者請即行宮之北隅建祠，後命禮官考典故，擇地建宮。十八年，宮成，禦書其榜。十太一位於殿上，南面，西上。從祀，東廡九十有八，西廡九十有七，皆北上。孝宗受禪，又建本命殿，名曰崇禧。光宗又遷介福殿像於挾室，而名新殿曰崇福。

In the eleventh year of Shaoxing, Vice Director of the Court of Imperial Sacrifices Zhu Lu submitted a memorial: "The Nine Palaces Honored Spirits govern wind, rain, frost, snow, hail, and pestilence — matters of grave import. I request that the full sacrificial rites be restored." Chief Clerk of the Court of Imperial Sacrifices Lin Dainai added: "The Ten Spirits Great Unity and the Nine Palaces Great Unity are both exalted spirits of Heaven. Our dynasty has divided them into two separate rites, each ranked as a great sacrifice. A new Great Unity Palace has just been completed, yet the Nine Palaces Honored Spirits are still lodged in buildings rather than provided with a proper altar." An edict ordered Lin'an Prefecture to build the Nine Palaces altar and its enclosures east of the capital, with rites modeled on the worship of the Supreme Lord. Concerning the Great Unity Palace, early proposals called for erecting a shrine at the north corner of the traveling palace; the court later ordered ritual officials to consult historical precedents and choose a proper site for the palace. In the eighteenth year, the palace was completed, and the emperor inscribed its name plaque in his own hand. The ten Great Unity seats were arranged on the hall platform, facing south with the west side elevated. For accompanying sacrifices, the eastern wing held ninety-eight seats and the western wing ninety-seven; all were arranged with the north side elevated. When Emperor Xiaozong ascended the throne, he also built a natal-year hall named Chongxi, "Reverent Blessings." Emperor Guangzong later moved the image from the Hall of Intermediate Blessings to a side chamber and named the new hall Chongfu, "Reverent Fortune."

高禖。初，仁宗未有嗣，景祐四年二月，以殿中侍御史張奎言，詔有司詳定。禮官以為：「《月令》雖可據，然《周官》闕其文，《漢志》郊祀不及禖祠，獨《枚皋傳》言'皇子禖祝'而已。後漢至江左概見其事，而儀典委曲，不可周知。惟高齊禖祀最顯，妃嬪參享，黷而不蠲，恐不足為後世法。唐明皇因舊《月令》，特存其事。開元定禮，已復不著。朝廷必欲行之，當築壇于南郊，春分之日以祀青帝，本《詩》'克禋以祓'之義也。配以伏羲、帝嚳，伏羲本始，嚳著祥也。以禖從祀，報古為禖之先也。以石為主，牲用太牢，樂以升歌，儀視先蠶，有司攝事，祝版所載，具言天子求嗣之意。乃以弓矢、弓韣致神前，祀已，與胙酒進內，以禮所禦，使齋戒受之。仍歲令有司申請俟旨，命曰特祀。」即用其年春分，遣官致祭。為圜壇高九尺，廣二丈六尺，四陛，三壝，陛廣五尺，壝各二十五步。主用青石，長三尺八寸，用木生成之數，形准廟社主，植壇上稍北，露其首三寸。青玉、青幣，牲用牛一、羊一、豕一，如盧植之說。樂章、祀儀並准青帝，尊器、神坐如勾芒，唯受福不飲，回授中人為異。祀前一日，內侍請皇后宿齋于別寢，內臣引近侍宮嬪從。是日，量地設香案、褥位各二，重行，南向，於所齋之庭以望禖壇。又設褥位於香案北，重行。皇后服禕衣，褥位以緋。宮嬪服朝賀衣服，褥位以紫。祀日，有司行禮，以福酒、胙肉、弓矢、弓韣授內臣，奉至齋所，置弓矢等於箱，在香案東；福酒於坫，胙肉於俎，在香案西。內臣引宮嬪詣褥位，東上南向。乃請皇后行禮，導至褥位，皆再拜。導皇后詣香案位，上香三，請帶弓韣，受弓矢，轉授內臣置於箱，又再拜。內臣進胙，皇后受訖，轉授內臣。次進福酒，內臣曰：「請飲福。」飲訖，請再拜。乃解弓韣，內臣跪受，置於箱。導皇后歸東向褥位。又引宮嬪最高一人詣香案，上香二，帶弓韣，受弓矢，轉授左右，及飲福，解弓韣，如皇后儀，唯不進胙。又引以次宮嬪行禮，亦然。俟俱復位，內侍請皇后詣南向褥位，皆再拜退。是歲，宮中又置赤帝像以祈皇嗣。

The High Matchmaker. At first Emperor Renzong had no heir. In the second month of the fourth year of Jingyou, responding to a memorial from Supervising Censor Zhang Kui, the emperor ordered the appropriate offices to examine the matter in detail. The ritual officials held: "Although the Monthly Ordinances may be cited, the Rites of Zhou omits the relevant passage; the Han Treatise on Suburban Sacrifice does not mention matchmaker worship; only the biography of Mei Gao records the phrase 'princely child, matchmaker prayer' — and nothing more. From Later Han through the Jiang-zuo era one finds scattered references to the practice, but the full ritual details cannot be comprehensively recovered. Only the Northern Qi matchmaker rite is well documented, but with consorts joining in the offering — an impure excess that can scarcely serve as a model for later ages. Emperor Xuanzong of Tang, following the old Monthly Ordinances, specially preserved the rite. By the time the Kaiyuan Ritual Code was codified, the rite had already dropped out once more. If the court insists on restoring the rite, an altar should be erected in the southern suburbs and the Green Lord worshiped on the spring equinox — in the spirit of the Odes' injunction to 'perform the pure offering for lustration.' Fuxi and Emperor Ku should serve as associates: Fuxi as the primal origin, Ku as the one through whom auspicious signs were manifest. The Matchmaker spirit should accompany the sacrifice, returning thanks to the ancient progenitor of matchmaker worship. A stone tablet should serve as the spirit focus; a great offering of ox, sheep, and pig should be used; ascending hymn should be sung; the ceremony should follow the Silkworm Ancestress precedent; officials should perform the rite by proxy; and the prayer tablet should fully express the Son of Heaven's desire for an heir. Bows, arrows, and bow cases should be presented before the spirit; after the sacrifice, sacrificial meat and wine should be brought into the palace for the woman designated by the rite to receive in a state of ritual abstinence. Each year the relevant offices should petition and await the imperial order; the rite was to be designated a special sacrifice." The court promptly dispatched officials to perform the sacrifice at the spring equinox of that year. A round altar was constructed nine chi high and two zhang six chi wide, with four stepped ramps and triple enclosures; the ramps were five chi wide and each enclosure measured twenty-five bu. The spirit tablet was of green stone, three chi eight cun long — the measurement corresponding to the generative number of wood — shaped like the ancestral temple and altar-of-the-soil tablets; it was set on the altar slightly north of center, with three cun of its top exposed. Green jade and green silks were offered; the victims were one ox, one sheep, and one pig, following Lu Zhi's exposition. Hymns and ceremonial procedure all followed the Green Lord precedent; vessels and spirit seats were arranged as for Goumang; the only variation was that the recipient of blessings did not drink the wine but passed it back to the palace attendants. On the eve of the sacrifice, palace attendants asked the empress to observe ritual abstinence in a separate chamber, and inner officials escorted attendant palace ladies to join her. That day, in the abstinence courtyard facing the matchmaker altar, ground was measured and two incense tables and two rows of cushioned seats were arranged, all facing south. Additional rows of cushioned seats were placed north of the incense tables. The empress wore her ceremonial robes; her cushioned seat was crimson. Palace ladies wore their court congratulatory attire; their cushioned seats were purple. On the day of sacrifice, after officials completed the rite, they entrusted the sacrificial wine, meat, bows, arrows, and bow cases to inner officials, who conveyed them to the abstinence chamber; the bows and arrows were placed in a chest east of the incense table; the sacrificial wine on a stand and the sacrificial meat on a tray, west of the incense table. Inner officials led the palace ladies to their cushioned seats, arranged with the east side elevated and facing south. The empress was then invited to perform the rite; she was conducted to her cushioned seat, and all bowed twice. The empress was conducted to the incense table, where she offered incense three times, was asked to take up the bow case, received the bows and arrows, and passed them to inner officials to place in the chest; she then bowed twice again. Inner officials presented the sacrificial meat; the empress received it and passed it back to them. Sacrificial wine was then presented, and an inner official announced: "Please drink the blessing wine." When she had finished drinking, she was asked to bow twice. She then removed the bow case; inner officials knelt to receive it and returned it to the chest. The empress was conducted back to her east-facing cushioned seat. The highest-ranking palace lady was likewise conducted to the incense table, where she offered incense twice, took up the bow case, received the bows and arrows, passed them to attendants, drank the blessing wine, and removed the bow case — following the empress's procedure except that no sacrificial meat was presented to her. The remaining palace ladies were led forward in rank order to perform the same rite. When all had returned to their places, palace attendants invited the empress to her south-facing cushioned seat; all bowed twice and withdrew. That same year, the palace also installed an image of the Red Lord to pray for an imperial heir.

寶元二年，皇子生，遣參知政事王鬷乙太牢報祠，准春分儀，惟不設弓矢、弓韣，著為常祀，遣兩制官攝事。慶曆三年，太常博士余靖言：「皇帝嗣續未廣，不設弓矢、弓韣，非是。」詔仍如景祐之制。

In the second year of Baoyuan, when a prince was born, Vice Grand Councillor Wang Yan was dispatched to offer a great sacrifice in thanksgiving, following the spring equinox ceremony except without bows, arrows, or bow cases; this was established as a regular sacrifice, performed by proxy by Hanlin academicians. In the third year of Qingli, Doctor of the Court of Imperial Sacrifices Yu Jing submitted a memorial: "The imperial succession is not yet secure; omitting the bows, arrows, and bow cases is mistaken." An edict restored the institution of the Jingyou era.

熙甯二年，皇子生，乙太牢報祀高禖，惟不設弓矢，弓韣。既又從禮官言：「按祀儀，青帝壇廣四丈，高八尺。今祠高禖既以青帝為主，其壇高廣，請如青帝之制。又祀天以高禖配，今郊禖壇祀青帝於南郊，以伏羲、高辛配，復于壇下設高禖位，殊為爽誤。請准古郊禖，改祀上帝，以高禖配，改伏羲、高辛位為高禖，而徹壇下位。」詔：「高禖典禮仍舊，壇制如所議，改犢為角握牛，高禖祝版與配位並進書焉。」又言：「伏羲、高辛配，祝文並雲'作主配神'。神無二主，伏羲既為主，其高辛祝文，請改雲'配食於神'。」

In the second year of Xining, when a prince was born, a great offering was dispatched in thanksgiving at the High Matchmaker altar — but again without bows, arrows, or bow cases. The court then adopted a proposal from the ritual officials: "According to the sacrificial regulations, the Green Lord altar is four zhang wide and eight chi high. Since the High Matchmaker rite now takes the Green Lord as its chief spirit, the altar's dimensions should follow the Green Lord standard. Moreover, in ancient suburban matchmaker worship, the Matchmaker spirit served as associate to Heaven; yet the present altar worships the Green Lord at the southern suburbs with Fuxi and Gaoxin as associates while also placing a separate Matchmaker seat below the altar — a grave inconsistency. I request that the ancient suburban matchmaker model be followed: worship the Supreme Lord with the Matchmaker as associate, convert the Fuxi and Gaoxin seats into Matchmaker seats, and remove the lower altar placement." The edict replied: "The High Matchmaker ceremonial canon remains unchanged; adopt the proposed altar dimensions; substitute a horn-gripped ox for the calf victim; and inscribe both the Matchmaker prayer tablet and the associate seats in full." A further proposal noted: "For Fuxi and Gaoxin as associates, the prayer texts both read 'serving as chief associate spirit. A spirit cannot have two chiefs; since Fuxi already serves as chief associate, Gaoxin's prayer text should be revised to read 'partaking as associate at the spirit's feast.'"

元祐三年，太常寺言：「祀儀，高禖壇上正位設青帝席，配位設伏羲、高辛氏席，壇下東南設高禖，從祀席正配位各六俎，實以羊、豕腥熟，高禖位四俎，實以牛腥熟。祀日，兵部、工部郎中奉羊、豕俎升壇，詣正配位。高禖位俎，則執事人奉焉。竊以青帝為所祀之主，而牲用羊豕；禖神因其嘉祥從祀，而牲反用牛，又牛俎執事者陳之，而羊、豕俎皆奉以郎官，輕重失當。請以三牲通行解割，正、配、眾祀位並用，皆以六曹郎官奉俎。今羊俎以兵部，豕俎以工部，牛俎請以戶部郎官。」

In the third year of Yuanyou, the Court of Imperial Sacrifices reported: "According to the sacrificial regulations, the Green Lord mat occupies the chief seat on the High Matchmaker altar, with mats for Fuxi and Gaoxin at the associate seats; the Matchmaker spirit is placed southeast below the altar. Main and associate seats each receive six offering trays of raw and cooked mutton and pork; the Matchmaker seat receives four trays of raw and cooked beef. On the day of sacrifice, directors from the Ministries of War and Works carried the mutton and pork trays up the altar to the chief and associate seats. The Matchmaker offering trays were carried by attendants. It seems to us that although the Green Lord is the chief spirit worshiped, the victims offered are mutton and pork; yet the Matchmaker, though merely an auspicious accompanying spirit, receives beef; moreover, attendants present the beef trays while directors carry the mutton and pork — a misalignment of ritual precedence. I request that the three victims be uniformly dismembered and offered at the chief, associate, and all accompanying seats alike, with directors from all Six Ministries bearing the trays. Let the Ministry of War bear the mutton trays, the Ministry of Works the pork trays, and the Ministry of Revenue the beef trays."

《政和新儀》：春分祀高禖，以簡狄、薑嫄從祀，皇帝親祠，並如祈穀祀上帝儀。惟配位作《承安》之樂，而增簡狄、姜嫄位牛、羊、豕各一。紹興元年，太常少卿趙子畫言：「自車駕南巡，雖多故之余，禮文難備，至於祓無子，祝多男，所以系萬方之心，蓋不可闕。乞自來歲之春，復行高禖之祀。」十七年，車駕親祀高禖，如政和之儀。

New Rites of the Zhenghe Era: At the spring equinox the High Matchmaker is worshiped, with Jiandi and Jiang Yuan as accompanying spirits; the emperor performs the rite in person, following the ceremony for praying for grain and worshiping the Supreme Lord. At the associate seats alone the hymn Chengan was performed; offerings of one ox, one sheep, and one pig were added at the seats of Jiandi and Jiang Yuan. In the first year of Shaoxing, Vice Director of the Court of Imperial Sacrifices Zhao Zihua submitted a memorial: "Since the court moved south, ritual texts have been difficult to maintain amid pressing affairs; yet the lustration for the childless and prayer for many sons — by which the hearts of the realm are bound — surely cannot be abandoned. I ask that the High Matchmaker sacrifice be restored beginning next spring." In the seventeenth year, the emperor worshiped the High Matchmaker in person, following the Zhenghe ceremony.

大火之祀。康定初，南京鴻慶宮災，集賢校理胡宿請修其祀，而以閼伯配焉。禮官議：「閼伯為高辛火正，實居商丘，主祀大火。後世因之，祀為貴神，配火侑食，如周棄配稷、後士配社之比，下曆千載，遂為重祀。祖宗以來，郊祀上帝，而大辰已在從祀，閼伯之廟，每因赦文及春秋，委京司長吏致奠，鹹秩之典，未始雲闕。然國家有天下之號實本于宋，五運之次，又感火德，宜因興王之地，商丘之舊，為壇兆祀大火，以閼伯配。建辰、建戌出內之月，內降祝版，留司長吏奉祭行事。」乃上壇制：高五尺，廣二丈，四陛，陛廣五尺，一壝，四面距壇各二十五步。位牌以黑漆朱書曰大火位，配位曰閼伯位。牲用羊、豕一，器准中祠。歲以三月、九月擇日，令南京長吏以下分三獻，州、縣官攝太祝、奉禮。慶曆，獻官有祭服。

Worship of the Great Fire Star. Early in the Kangding era, Hongqing Palace at Nanjing was destroyed by fire; Academician Editor Hu Su petitioned for restoration of the Great Fire worship, with Yanbo as associate spirit. The ritual officials argued: "Yanbo served as Director of Fire under Emperor Ku and dwelt at Shangqiu, where he chiefly maintained worship of the Great Fire Star. Later ages followed this precedent, enshrining him as an honored spirit who accompanies the Fire Star at the feast — as Hou Ji accompanies the Grain Spirit and Hou Tu the Soil Spirit — and over a millennium this became a ceremony of the first rank. Since the founding of the dynasty, the Great Fire Star has been included among the accompanying spirits at suburban worship of the Supreme Lord; Yanbo's temple receives offerings from the capital's chief officials at each amnesty and at spring and autumn — the full ceremonial canon has never truly lapsed. Yet the dynastic name by which the empire holds sway originally derives from Song; the dynasty moreover belongs to the phase of Fire — it is fitting to establish an altar at Shangqiu, the ancient seat where the dynasty rose, to worship the Great Fire Star with Yanbo as associate. In the jian-chen and jian-xu months when the court is absent from the capital, prayer tablets should be issued from the palace and the resident chief officials should perform the sacrifices." The proposed altar specifications followed: five chi high and two zhang wide, with four stepped ramps five chi wide, a single enclosure, and twenty-five bu on every side from the altar platform. Spirit tablets of black lacquer inscribed in vermilion read "Seat of the Great Fire" and "Seat of Yanbo" for the associate placement. The victims were one sheep and one pig; vessels followed the medium-sacrifice standard. On chosen days in the third and ninth months each year, Nanjing's chief officials and their subordinates were to perform the threefold presentation, with prefectural and county officials serving as proxy Grand Invocators and Ritual Attendants. During the Qingli era, presenting officials were provided with sacrificial robes.

建中靖國元年又建陽德觀以祀熒惑。因翰林學士張康國言，天下崇寧觀並建火德真君殿，仍詔正殿以離明為名。太常博士羅畸請宜仿太一宮，遣官薦獻，或立壇於南郊，如祀靈星、壽星之儀。有司請以閼伯從祀離明殿，又請增閼伯位。按《春秋傳》曰：五行之官封為上公，祀為貴神。祝融，高辛氏之火正也；閼伯，陶唐氏之火正也。祝融既為上公，則閼伯亦當服上公袞冕九章之服。既又建熒惑壇於南郊赤帝壇壝外，令有司以時致祭，增用圭璧，火德、熒惑以閼伯配，俱南向。五方火精、神等為從祀。壇廣四丈，高七尺，四陛，兩壝，壝二十五步，從《新儀》所定。

In the first year of Jianzhong Jingguo, Yangde Abbey was built to worship the Sparkling Deluder. Following a memorial from Hanlin Academician Zhang Kangguo, every Chongning Abbey in the empire was ordered to build a Hall of the True Lord of Fire Virtue, and the main hall was named Luminous Li. Doctor of the Court of Imperial Sacrifices Luo Qi proposed that worship follow the Great Unity Palace model, with officials dispatched to present offerings, or that an altar be erected in the southern suburbs following the ceremonies for the Spirit Star and Longevity Star. The relevant offices proposed that Yanbo accompany worship at the Luminous Li Hall and also requested an additional seat for Yanbo. According to the Commentary on the Spring and Autumn Annals: "The officials of the Five Phases were enfeoffed as highest lords and worshiped as honored spirits." Zhurong served as Director of Fire under Emperor Ku; Yanbo served as Director of Fire under the House of Taotang. If Zhurong had been ennobled as an upper duke, then Yanbo too ought to wear the upper duke's full ceremonial dress with its nine emblems. They also built an altar to Mars outside the Red Emperor's enclosure at the southern suburb, ordered the proper officials to sacrifice at the appointed seasons, added gui and bi jades to the rite, and paired Yanbo with both the Fire Virtue and Mars, all facing south. The fire essences and spirits of the five directions were included as attendant sacrifices. The altar measured four zhang across and seven chi high, with four stairways and two enclosures of twenty-five paces each, all as prescribed in the New Ritual Manual.

紹興三年，詔祀大火。太常寺言：「應天府祀大火，今道路未通，宜於行在春秋設位。」乾道五年，太常少卿林栗等言：「本寺已擇九月十四日，依旨設位，望祭應天府大火，以商丘宣明王配。二十一日內火，祀大辰，以閼伯配。大辰即大火，閼伯即商丘宣明王也。緣國朝以宋建號，以火紀德，推原發祥之所自，崇建商丘之祠，府曰應天，廟曰光德，加封王爵，錫諡宣明，所以追嚴者備矣。今有司旬日之間舉行二祭，一稱其號，一斥其名，義所未安。乞自今祀熒惑、大辰，其配位稱閼伯，祝文、位板並依應天府大火禮例，改稱宣明王，以稱國家崇奉火正之意。」

In the third year of Shaoxing, an imperial edict ordered sacrifice to the Great Fire star. The Court of Imperial Sacrifices reported: "Yingtian Prefecture performs sacrifice to the Great Fire, but the roads are not yet passable; altars should therefore be set up at the southern capital in spring and autumn." In the fifth year of Qiandao, Vice Director Lin Li of the Court of Imperial Sacrifices and others submitted: "This office has chosen the fourteenth day of the ninth month to set up the altar as ordered and perform a distancing sacrifice to the Great Fire of Yingtian Prefecture, with the Xuanming King of Shangqiu as the paired deity. On the twenty-first day, when the inner fire star appeared, sacrifice was offered to the Great Star, with Yanbo as the paired deity. The Great Star is the Great Fire, and Yanbo is the Xuanming King of Shangqiu. Since the dynasty had taken Song as its name and counted fire as its virtue, tracing its auspicious origins, it had exalted the shrine at Shangqiu — naming the prefecture Yingtian and the temple Guangde, granting a royal title and the posthumous epithet Xuanming — and had already done everything possible to honor it. Yet now the officials hold two sacrifices within a ten-day span, using his title in one and his personal name in the other — a practice we find troubling. We ask that henceforth, when sacrificing to Mars and the Great Star, the paired seat be called Yanbo, while the invocation text and name tablets follow the Great Fire rite of Yingtian Prefecture and use the title Xuanming King, in accord with the state's reverence for the Director of Fire."

諸星祠，有壽星、周伯、靈星之祭。大中祥符二年，翰林天文邢中和言：「景德中，周伯星出亢宿下。按《天文志》，角、亢為太山之根，果符上封之應。望於親郊日特置周伯星位於亢、宿間。」詔禮官與司天監定議，且言：「周伯星出氐三度，然亢、氐相去不遠，並鄭分。兗州，壽星之次，宜如中和奏，設位氐宿之間，以為永式。」景德三年，詔定壽星之祀。太常禮院言：「按《月令》：'八月，命有司享壽星于南郊。 '《注》云：'秋分日，祭壽星于南郊。壽星，南極老人星也。 '《爾雅》云：'壽星，角、亢也。 '《注》云：'數起角、亢，列宿之長，故云壽星。 '唐開元中，特置壽星壇，常以千秋節日祭老人星及角、亢七宿。請用祀靈星小祠禮，其壇亦如靈星壇制，築於南郊，以秋分日祭之。」

Among the stellar shrines were sacrifices to the Star of Longevity, the Zhoubo star, and the Spirit Star. In the second year of Dazhong Xiangfu, the Hanlin astronomer Xing Zhonghe reported: "During the Jingde era, the Zhoubo star appeared beneath the mansion Kang. According to the Astronomical Treatise, Jiao and Kang are the root of Mount Tai — a sign that truly matched the portent of the feng sacrifice. It was proposed that on the day of the emperor's personal suburban sacrifice a special seat for the Zhoubo star be set between the mansions Kang and Xiu." An edict ordered the ritual officials and the Directorate of Astronomy to decide the matter, stating: "The Zhoubo star appeared at three degrees of Di; yet Kang and Di are not far apart, both within the asterism of Zheng. Yanzhou is the seat of the Star of Longevity; the arrangement should follow Zhonghe's proposal, with the seat set between the mansion Di, to serve as a permanent precedent." In the third year of Jingde, an edict established the sacrifice to the Star of Longevity. The Ritual Office of the Court of Imperial Sacrifices reported: "According to the Monthly Ordinances: 'In the eighth month, order the officials to sacrifice to the Star of Longevity at the southern suburb. The commentary says: 'On the autumn equinox, sacrifice to the Star of Longevity at the southern suburb.' The Star of Longevity is the Old Man star at the South Pole. The Erya says: 'The Star of Longevity is Jiao and Kang.' The commentary says: 'The count begins with Jiao and Kang, the chiefs among the lodges — hence they are called the Star of Longevity.' In Tang's Kaiyuan era, a special Star of Longevity altar was established, and on the Thousand Autumns Festival the Old Man star and the seven lodges from Jiao through Kang were regularly sacrificed to. We ask that the minor rite for the Spirit Star be used, with an altar built at the southern suburb on the Spirit Star model and sacrificed to on the autumn equinox."

元豐中，禮文所言：「時令秋分，享壽星于南郊。熙寧祀儀：于壇上設壽星一位，南向。又於壇下卯陛之南設角、亢、氐、房、心、尾、箕七位，東向。按《爾雅》所謂'壽星角、亢'，非此所謂秋分所享壽星也。今於壇下設角、亢位，以氐、房、心、尾、箕同祀，尤為無名。又按晉《天文志》：'老人一星在弧南，一日南極，常以秋分之旦見於丙，春分之夕沒于丁，見則治平，主壽昌，常以秋分候之南郊。」後漢于國都南郊立老人星廟，常以仲秋祀之，則壽星謂老人矣。請依後漢，於壇上設壽星一位，南向，祀老人星。其壇下七宿位不宜復設。」

During the Yuanfeng era, the Ritual Office reported: "By seasonal ordinance, at the autumn equinox sacrifice to the Star of Longevity at the southern suburb. The Xining sacrificial regulations set a single seat for the Star of Longevity on the altar, facing south. Below the altar, south of the mao stairway, seven seats were set for Jiao, Kang, Di, Fang, Xin, Wei, and Ji, all facing east. The Erya's phrase 'the Star of Longevity is Jiao and Kang' refers to something other than the Star of Longevity sacrificed to at the autumn equinox. Setting seats for Jiao and Kang below the altar and sacrificing to Di, Fang, Xin, Wei, and Ji together with them is especially without precedent. Further, according to the Jin Astronomical Treatise: 'The Old Man star lies south of Hu — also called the South Pole — regularly appearing at dawn on the autumn equinox in the bing direction and setting at dusk on the spring equinox in the ding direction; when it appears, the realm is at peace and longevity flourishes; it is regularly observed at the southern suburb on the autumn equinox.' Later Han established a shrine to the Old Man star at the southern suburb of the capital and regularly sacrificed to it in mid-autumn — showing that the Star of Longevity means the Old Man star. We ask that, following Later Han, a single seat for the Star of Longevity be set on the altar, facing south, to sacrifice to the Old Man star. The seven lodge seats below the altar should not be restored."

慶曆以立秋後辰日祀靈星，其壇東西丈三尺，南北丈二尺，壽星壇方丈八尺。皇祐定如唐制，二壇皆周八步四尺。其享禮，籩八，豆八，在神位前左右，重三行。俎二，在籩、豆外，簠、簋一，在二俎間。象尊二，在壇上東南隅，北向西上。七宿位各設籩一，豆一，在神位前左右。俎一，在籩、豆外，中設簠一、簋一，在俎左右。爵一，在神位正前。壺尊二，在神位右。光祿實以法酒。

Under Qingli, the Spirit Star was sacrificed to on a chen day after the Start of Autumn; its altar measured one zhang three chi east to west and one zhang two chi north to south, and the Star of Longevity altar one zhang eight chi square. In Huangyou both altars were fixed at eight paces four chi in circumference, following Tang practice. For the offering rite, eight bian and eight dou were placed before and to either side of the spirit seat, arranged in three rows. Two zu stood outside the bian and dou; one fu and one gui were placed between the two zu. Two elephant goblets stood in the southeast corner of the altar, facing northwest with the higher side to the north. At each of the seven lodge seats one bian and one dou were set before and to either side of the spirit seat. One zu stood outside the bian and dou; in the center one fu and one gui were set to either side of the zu. One jue cup stood directly before the spirit seat. Two hu goblets stood to the right of the spirit seat. The Director of Imperial Entertainment filled them with ritual wine.

《政和新儀》改定：壇高三尺，東西袤丈三尺，南北袤丈二尺，四出陛，一壝，二十五步。初，乾興祀靈星，值屠牲有禁，乃屠於城外。至是，敕有司：「凡祭祀牲牢，無避禁日，著為令。」南渡後，靈星、壽星、風師、雨師、雷師及七祀、司寒、馬祖，並仍舊制。

The New Rituals of the Zhenghe Era revised the design: the altar was three chi high, one zhang three chi east to west and one zhang two chi north to south, with four outward stairways, one enclosure of twenty-five paces. At first, when sacrificing to the Spirit Star in Qianxing, slaughter fell on a forbidden day, so the animals were butchered outside the city walls. At this point an edict ordered the officials: "For all sacrificial livestock, forbidden days shall not be observed — establish this as a regulation." After the move south, sacrifice to the Spirit Star, Star of Longevity, Wind Master, Rain Master, Thunder Master, the seven household sacrifices, the Director of Cold, and the Horse Ancestor all continued under the old regulations.

風伯、雨師，諸州亦致祭。大中祥符初，詔惟邊地要劇者，令通判致祭，餘皆長吏親享。未幾，澤州請立風伯、雨師廟，乃令禮官考儀式頒之。有司言：「唐制，諸郡置風伯壇社壇之東，雨師壇於西，各稍北數十步，卑下於社壇。祠用羊一，籩、豆各八，簠、簋各二。」元豐詳定局言：「《周禮》：'小宗伯之職，兆五帝於四郊，四類亦如之。」鄭氏曰：'兆為壇之營域。四類，日、月、星、辰，運行無常，以氣類為之位，兆日於東郊，兆月與風師於西郊，兆司中、司命於南郊，兆雨師於北郊。 '各以氣類祭之，謂之四類。漢儀，縣邑常以丙戌日祠風伯于戌地，以己丑日祀雨師於醜地，亦從其類故也。熙寧祀儀：兆日東郊，兆月西郊，是以氣類為之位。至於兆風師于國城東北，兆雨師于國城西北，司中、司命于國城西北亥地，則是各從其星位，而不以氣類也。請稽舊禮，兆風師於西郊，祠以立春後醜日；兆雨師於北郊，祠以立夏後申日；兆司中、司命、司祿於南郊，祠以立冬後亥日。其壇兆則從其氣類，其祭辰則從其星位，仍依熙寧儀，以雷師從雨師之位，以司民從司中、司命、司祿之位。」

The Wind Earl and Rain Master were also sacrificed to in the various prefectures. At the start of Dazhong Xiangfu, an edict ordered that only in critical border regions should the vice prefect perform the sacrifice; elsewhere the chief local official should preside in person. Before long, Ze Prefecture requested temples to the Wind Earl and Rain Master, and the ritual officials were ordered to examine the rites and promulgate them. The officials reported: "Under Tang regulations, each commandery set a Wind Earl altar east of the soil altar and a Rain Master altar to the west, each slightly north by several tens of paces and lower than the soil altar. The sacrifice used one sheep, eight bian and eight dou, and two fu and two gui." The Yuanfeng Detailed Regulations Office reported: "The Rites of Zhou: 'The Lesser Director of Sacrifices marks out the Five Thearchs at the four suburbs; the four categories are likewise marked out.'" Master Zheng says: 'To mark out means to lay out the precinct of the altar.' The four categories are sun, moon, stars, and constellations — their courses are not fixed, and seats are assigned by qi category: the sun is marked out at the eastern suburb, the moon and Wind Master at the western suburb, the Director of the Center and Director of Fate at the southern suburb, and the Rain Master at the northern suburb. Each is sacrificed to according to its qi category — this is called the four categories.' Han practice regularly sacrificed to the Wind Earl at the xu position on a bingxu day and to the Rain Master at the chou position on a jichou day — likewise following their categories. The Xining sacrificial regulations marked out the sun at the eastern suburb and the moon at the western suburb — assigning seats by qi category. But marking out the Wind Master northeast of the capital, the Rain Master northwest of the capital, and the Director of the Center and Director of Fate at the hai position northwest of the capital follows each star's position rather than qi category. We ask that the old rites be consulted: mark out the Wind Master at the western suburb and sacrifice on a chou day after the Start of Spring; mark out the Rain Master at the northern suburb and sacrifice on a shen day after the Start of Summer; mark out the Director of the Center, Director of Fate, and Director of Prosperity at the southern suburb and sacrifice on a hai day after the Start of Winter. The altar sites should follow qi category, while the days of sacrifice should follow star positions; still following the Xining regulations, let the Thunder Master share the Rain Master's seat and the Director of the People share the seats of the Director of the Center, Director of Fate, and Director of Prosperity."

舊制，風師壇高四尺，東西四步三尺，南北減一尺。皇祐定高三尺，週三十三步；雨師壇、雷師壇高三尺，方一丈九尺。皇祐定週六步。政和之制，風壇廣二十三步，雨、雷壇廣十五步，皆高三尺，四陛，並一壝，二十五步。其雨師、雷師二壇同壝。司中、司命、司民、司祿為四壇，各廣二十五步，同壝。

Under the old regulations, the Wind Master altar was four chi high, four paces three chi east to west, and one chi less north to south. In Huangyou it was fixed at three chi high with a circumference of thirty-three paces; the Rain Master and Thunder Master altars were three chi high and one zhang nine chi square. In Huangyou the circumference was fixed at six paces. Under the Zhenghe regulations, the Wind altar was twenty-three paces across, the Rain and Thunder altars fifteen paces across, all three chi high with four stairways, each with one enclosure of twenty-five paces. The Rain Master and Thunder Master altars shared one enclosure. The Director of the Center, Director of Fate, Director of the People, and Director of Prosperity formed four altars, each twenty-five paces across, sharing one enclosure.

又言：「《周禮》：'大宗伯以郐鍮燎祀司中、司命、風師、雨師。 '所謂周人尚臭，升煙以報陽也。今天神之祀皆燔牲首，風師、雨師請用柏柴升煙，以為歆神之始。」又言：「《周禮》樂師之職曰：'凡國之小事用樂者，令奏鐘鼓。 '說者曰：'小祀也。 '小師職《注》：'小祭祀謂司中、司命、風師。 '是也。既已有鐘鼓，則是有樂明矣。請有司祀司中、司命、風師、雨師用樂，仍制樂章以為降神之節。」又言：「《周禮》小司徒之職：'凡小祭祀奉牛牲羞其肆。 '又《肆師》云：'小祭祀用牲。 '所謂小祭祀，即司中、司命、司民、司祿、宮中七祀之類是也。後世以有司攝事，難於純用太牢，猶宜下同大夫禮，用羊、豕可也。今祀儀，馬祖、先牧、司中、司命、司民、司祿、司寒，歲用羊、豕一。《祠令》：小祠，牲入滌一月，所以備潔養之法。今每位肉以豕，又取諸市，與令文相戾。請諸小祠祭以少牢，仍用體解。」又言：「社稷五祀，先薦爓，次薦熟；至於群小祀，薦熟而已。請四方百物、宮中七祠、司中、司命、風師、雨師止薦熟。」並從之。

They further reported: "The Rites of Zhou: 'The Grand Director of Sacrifices uses a brazier of oak and catalpa to burn offerings in sacrifice to the Director of the Center, Director of Fate, Wind Master, and Rain Master. This is what is meant by the Zhou people's esteem for fragrance — raising smoke to report to the yang. Today sacrifices to celestial deities all burn the heads of victims; for the Wind Master and Rain Master we request the use of cypress and firewood to raise smoke, as the opening act of pleasing the spirits." They further reported: "The Rites of Zhou, in the duties of the Master of Music, says: 'For all minor state affairs requiring music, order the bells and drums to be played. Commentators say: 'Minor sacrifices.' The commentary on the duties of the Lesser Master of Music: 'Minor sacrifices mean the Director of the Center, Director of Fate, and Wind Master.' This is correct. Since bells and drums are already prescribed, music is clearly required. We ask that the officials use music when sacrificing to the Director of the Center, Director of Fate, Wind Master, and Rain Master, and compose hymn texts to serve as the cadence for the descent of the spirits." They further reported: "The Rites of Zhou, in the duties of the Lesser Director of the People: 'For all minor sacrifices present bovine victims and offer their dismembered portions. The Director of Arrangements also says: 'Minor sacrifices use victims.' What are called minor sacrifices are the Director of the Center, Director of Fate, Director of the People, Director of Prosperity, the seven palace sacrifices, and the like. In later ages, because officials performed the rites by proxy, it was difficult to use the full great victim exclusively; still, following the rites of a lower grandee, sheep and swine would suffice. Under the present sacrificial regulations, the Horse Ancestor, Former Shepherd, Director of the Center, Director of Fate, Director of the People, Director of Prosperity, and Director of Cold each year use one sheep and one swine. The Sacrifice Regulations: for minor sacrifices, victims enter the cleansing pen one month beforehand, to fulfill the rules of purification and tending. Now each seat uses swine flesh purchased from the market — this conflicts with the text of the regulations. We ask that all minor sacrifices use the lesser victim and still employ whole dismemberment." They further reported: "For the soil and grain and the five sacrifices, raw offerings are presented first, then cooked offerings; as for the various minor sacrifices, only cooked offerings are presented. We ask that the hundred things of the four directions, the seven palace shrines, the Director of the Center, Director of Fate, Wind Master, and Rain Master present only cooked offerings. All were approved.

司寒之祭，常以四月，命官率太祝，用牲、幣及黑牡、秬黍祭玄冥之神，乃開冰以薦太廟。建隆二年，置藏冰署而修其祀焉。秘書監李至言：「案《詩·豳·七月》曰：'四之日獻羔祭韭。 '蓋謂周以十一月為正，其四月即今之二月也。《春秋傳》曰：'日在北陸而藏冰。 '謂夏十二月，日在危也。 '獻羔而啟之'，謂二月春分，獻羔祭韭，始開冰室也。 '火出而畢賦'，火星昏見，謂四月中也。又案《月令》：'天子獻羔開冰，先薦寢廟。 '詳其開冰之祭，當在春分，乃有司之失也。」帝覽奏，曰：「今四月，韭可苫屋矣，何謂薦新？」遂正其禮。天聖新令：「春分陰冰，祭司寒于冰井務，卜日薦冰於太廟。季冬藏冰，設祭亦如之。」

Sacrifice to the Director of Cold was regularly held in the fourth month; an official was ordered to lead the Grand Invoker, using victims, silks, a black bull, and black millet to sacrifice to the Dark Mystery spirit, then open the ice store to present ice to the Grand Ancestral Temple. In the second year of Jianlong, an Ice Store Office was established and its sacrifice restored. Director of the Secretariat Li Zhi reported: "According to the Odes of Bin, 'Seventh Month': 'On the fourth month-day present a lamb and sacrifice leeks. This means that Zhou took the eleventh month as the first month, so its fourth month is our second month. The Spring and Autumn Commentary says: 'When the sun is in Northern Ascent, ice is stored.' This means the twelfth month of Xia, when the sun is in Wei. 'Present the lamb and open it' means at the spring equinox of the second month, presenting a lamb and sacrificing leeks — the time when the ice chamber is first opened. When the Fire star appears and the levy is complete' — Mars appearing at dusk means the fourth month. Further examining the Monthly Ordinances: "'The Son of Heaven presents a lamb and opens the ice store, first presenting it to the resting temple." Examining the opening-ice sacrifice in detail, it ought to fall at the spring equinox — the error lies with the officials.'" The Emperor read the memorial and said: "'It is now the fourth month — leeks can already thatch a roof. What is meant by presenting the new?" The rite was then corrected. The new regulations of Tiansheng: "'At the spring equinox, yin ice is stored; sacrifice to the Director of Cold is made at the Ice Well Office; an auspicious day is chosen to present ice to the Grand Ancestral Temple. In the last month of winter ice is stored, and sacrifices are set up likewise.'"

元豐，詳定所言：「熙甯祀儀，孟冬選吉日祀司寒。按古享司寒，惟以藏冰啟冰之日，孟冬非有事於冰，則不應祭享。今請惟季冬藏冰則享司寒，牲用黑牡羊，谷用黑秬黍。仲春開冰，則但用羔。孔穎達注《月令》曰：'藏冰則用牡黍，啟唯告而已。 '祭禮大、告禮小故也。且開冰將以禦至尊，當有桃弧、棘矢以禳除凶邪。設於神坐，則非禮也。當從孔氏說，出冰之時，置弓矢于淩室之戶。」

In the Yuanfeng era, the Directorate of Detailed Review reported: "'Under the sacrificial regulations of Xining, an auspicious day in early winter was chosen to sacrifice to the Director of Cold. According to antiquity, sacrifice to the Director of Cold was made only on the days of storing and opening ice; early winter has no business with ice, and therefore ought not to receive sacrifice. We now ask that only when ice is stored in the last month of winter should the Director of Cold be honored, using a black ram as victim and black millet as grain. When ice is opened in mid-spring, only a lamb is used. Kong Yingda's commentary on the Monthly Ordinances says: "'When ice is stored, a bull and millet are used; when it is opened, only a proclamation is made." The sacrificial rite is great, the proclamation rite is small — hence this difference. Moreover, opening ice is to serve the Son of Heaven; there ought to be peach bow and thorn arrows to exorcise evil influences. To set them on the spirit seat would not be ritually correct. One should follow Kong's interpretation: when ice is taken out, place the bow and arrows at the door of the ice chamber.'"

大觀，禮局言：「《春秋左氏傳》，以少昊有四叔，其二為玄冥。杜預、鄭玄皆以玄冥為水官，故歷代祀為司寒，則玄冥非天神矣。今儀注，禮畢有司取祝幣瘞坎，贊者贊幣燔燎，是以祀天神之禮享人鬼也。請罷燔燎而埋祝幣。」詔從其請。

In the Daguan era, the Ritual Bureau reported: "'In the Zuo Commentary to the Spring and Autumn Annals, it is said that Shaohao had four uncles, two of whom were Xuanming. Du Yu and Zheng Xuan both took Xuanming as the water official; therefore the generations sacrificed to him as Director of Cold — Xuanming is not a celestial deity. Under the present ritual manual, after the rite is complete the officials take the invocation silks and bury them in the pit, while the assistant burns the silks — this applies the rite for celestial deities to human spirits. We ask that the burning be abolished and the invocation silks buried." An edict approved the request.

大蠟之禮，自魏以來始定議。王者各隨其行，社以其盛，臘以其終。建隆初，以有司言：「周木德，木生火，宜以火德王，色尚赤。」遂以戌日為臘。三年，戊戌臘，有司畫日，以七日辛卯。和峴奏議曰：「按蠟始于伊耆，後曆三代及漢，其名雖改，而其實一也。漢火行，用戌臘，臘者接也，新故相接，畋獵禽獸以享百神，報終成之功也。王者因之，上享宗廟，旁及五祀，展其孝心，盡物示恭也。魏、晉以降，悉沿其制。唐乘土德，貞觀之際，以前寅日蠟百神，卯日祭社宮，辰日享宗廟。開元定禮，三祭皆於臘辰，以應土德。今以戌日為臘，而以前七日辛卯行蠟禮，恐未為宜。況宗廟、社稷並遵臘享，獨蠟不以臘，請下禮官議。」議如峴言，今後蠟百神、祀社稷、享宗廟皆用戌臘一日。天聖三年，同知禮院陳詁言：「蠟祭一百九十二位，祝文內載一百八十二位，唯五方田畯、五方郵表曻叕一十位不載祝文。又《郊祀錄》、《正辭錄》、《司天監神位圖》皆以虎為於菟，乃避唐諱，請仍為虎。五方祝文，眾族之下增入田畯、郵表畷雲。」

The great la sacrifice was first given settled discussion from Wei onward. Each ruler followed his own element: the soil altars at the height of the season, la at its end. At the beginning of Jianlong, on the officials' report: "'Zhou possessed the Wood Virtue; wood generates fire — one ought to rule by the Fire Virtue and favor the color red.'" The day xu was therefore made la day. In the third year, on the wuxu la day, the officials fixed the calendar and set the seventh day, xinmao. He Xian's memorial argued: "'La originated with Yixi; thereafter through the Three Dynasties and Han its name changed but its substance was one. Han followed the Fire Virtue and used xu for la; la means 'joining' — old and new joining — hunting beasts and birds to feast the hundred spirits, reporting the completion of the year's work. Rulers followed this, first feasting the ancestral temple, then extending to the five sacrifices, displaying filial heart and showing reverence through full offerings. From Wei and Jin downward, all followed this system. Tang possessed the Earth Virtue; at the Zhenguan era, on the day before yin la spirits were sacrificed, on mao the soil altars were sacrificed, on chen the ancestral temple was feasted. The Kaiyuan ritual code fixed all three sacrifices on the chen day of la, matching the Earth Virtue. Now xu is taken as la day, yet the la rite is performed seven days earlier on xinmao — this is probably not appropriate. Moreover, the ancestral temple and soil altars both follow la for feasting, yet la alone does not use la day — we ask that ritual officials be instructed to deliberate." The deliberation followed He Xian's proposal: henceforth la spirits, soil altars, and ancestral temple feasting all use the single wuxu la day. In the third year of Tiansheng, Vice Director Chen Gu of the Ritual Academy reported: "'The la sacrifice has one hundred ninety-two seats; the invocation text records one hundred eighty-two — only the field overseers of the five directions and the ten directional postal boundary spirits are not recorded in the invocation text. Further, the Suburban Sacrifice Records, Correct Invocation Records, and Directorate of Astronomy spirit-seat charts all use yutu for tiger — this avoids Tang taboo; we ask that it remain 'tiger.' In the invocation texts of the five directions, under the various clans add the field overseer and postal boundary spirits.'"

元豐，詳定所言：「《記》曰：'八蠟以祀四方，年不順成，八蠟不通。 '歷代蠟祭，獨在南郊為一壇，惟周、隋四郊之兆，乃合禮意。又《禮記·月令》以蠟與息民為二祭，故隋、唐息民祭在蠟之後日。請蠟祭，四郊各為一壇，以祀其方之神，有不順成之方則不修報。其息民祭仍在蠟祭之後。」先是，太常寺言：「四郊蠟祭，宜依百神制度築壇，其東西有不順成之方，即祭日月。其神農以下，更不設祭。又舊儀，神農、後稷並設位壇下，當移壇上。按《禮記正義》：伊耆氏，神農也。今壇下更設伊耆氏位，合除去之。」

In the Yuanfeng era, the Directorate of Detailed Review reported: "'The Record says: "'The eight la to sacrifice to the four directions — if the year is not fully successful, the eight la are not performed. Through the generations the la sacrifice alone was held at one altar in the southern suburb; only Zhou and Sui had precincts at the four suburbs — this accords with ritual meaning. Further, the Monthly Ordinances in the Book of Rites treat la and the Rest-the-People sacrifice as two separate rites; therefore in Sui and Tang the Rest-the-People sacrifice fell on the day after la. We ask that the la sacrifice set up one altar at each of the four suburbs to sacrifice to the spirits of each direction; if a direction's year was not fully successful, no report-sacrifice is performed there. The Rest-the-People sacrifice should still follow the la sacrifice." Earlier, the Court of Imperial Sacrifices reported: "'The la sacrifice at the four suburbs should build altars according to the system for the hundred spirits; if east or west had a direction whose year was not fully successful, sacrifice to the sun and moon. For Shennong and those below, no further altars should be set up. Further, under the old regulations Shennong and Houji both had seats below the altar and ought to be moved above it. According to the Correct Meaning of the Book of Rites: Yixi is Shennong. Now a seat for Yixi is additionally set below the altar — it should be removed.'"

《政和新儀》：臘前一日蠟百神。四方蠟壇廣四丈，高八尺，四出陛，兩壝，每壝二十五步。東方設大明位，西方設夜明位，以神農氏、後稷氏配，配位以北為上。南北壇設神農位，以後稷配，五星、二十八宿、十二辰、五官、五嶽、五鎮、四海、四瀆及五方山林、川澤、丘陵、墳衍、原隰、井泉、田畯，倉龍、朱鳥、麒麟、白虎、玄武，五水庸、五坊、五虎、五鱗、五羽、五介、五毛、五郵表畷、五臝、五貓、五昆蟲從祀，各依其方設位。中方鎮星、後土、田畯設於南方蠟壇酉階之西，中方嶽鎮以下設於南方蠟壇午階之西。伊耆設於北方蠟壇卯階之南，其位次於辰星。

The Political Harmony New Ritual Manual: on the day before la, la spirits are sacrificed. The la altars of the four directions are four zhang across and eight chi high, with four outward stairways and two enclosures, each enclosure twenty-five paces. The east sets the Great Brightness seat, the west the Night Brightness seat, with Shennong and Houji as paired deities; for paired seats, north takes precedence. The southern and northern altars set a Shennong seat, with Houji paired; the five stars, twenty-eight lunar mansions, twelve chronograms, five officials, five sacred mountains, five guardian peaks, the four seas, four great rivers, and the five directions' mountains and forests, streams and marshes, hills and mounds, burial mounds and open flats, plains and lowlands, wells and springs, and field overseers; Azure Dragon, Vermilion Bird, Qilin, White Tiger, and Dark Warrior; the five water dikes, five pens, five tigers, five scaly creatures, five feathered creatures, five shelled creatures, five furred creatures, five postal boundary spirits, five naked creatures, five cats, and five insects — all as associated sacrifices, each seat set according to its direction. The Central Region's Chronogram Star, Queen Earth, and Field Overseer are set west of the you stair of the southern la altar; Central Region mountain-lords and below are set west of the wu stair of the southern la altar. Yixi is set south of the mao stair of the northern la altar, his seat ranking after the Chronogram of Chen star.

紹興十九年，有司檢會《五禮新儀》，臘前一日蠟東方、西方為大祀，蠟南方、北方為中祀，並用牲牢。乾道四年，太常少卿王瀹又請於四郊各為一壇，以祀其方之神，東西以日月為主，各以神農、後稷配；南北皆以神農為主，以後稷配。自五帝、星辰、嶽鎮、海瀆以至貓虎、昆蟲，各隨其方，分為從祀。其後南蠟仍於圓壇望祭殿，北蠟于余杭門外精進寺行禮。

In the nineteenth year of Shaoxing, the officials collated the New Ritual Manual of the Five Rites: on the day before la, la of east and west were great sacrifices, la of south and north were medium sacrifices, all using full victims. In the fourth year of Qiandao, Vice Director Wang Yue of the Court of Imperial Sacrifices again requested one altar at each of the four suburbs to sacrifice to the spirits of each direction; east and west take sun and moon as principal deities, each paired with Shennong and Houji; north and south both take Shennong as principal deity, with Houji paired. From the Five Emperors, stars, mountain-lords, seas and rivers down to cats, tigers, and insects — each follows its direction as associated sacrifice. Thereafter southern la was still performed at the Round Altar Distancing-Sacrifice Hall; northern la was performed at Jingjin Temple outside Yuhang Gate.

太廟司命、戶、灶、中霤、門、厲、行七祀，熙寧八年，始置位版。太常禮院請禘享遍祭七祀。詳定所言：「《周禮》：天子六服，自拎冕而下，各隨所祭而服。今既不親祀，則諸臣攝事日，當從王所祭之服，其攝事之臣不系其官。」又言：「《禮·祭法》曰：'王自為立七祀：曰司命，曰中霤，曰國行，曰泰厲，曰門，曰戶，曰灶。 '孟春祀戶，祭先脾；孟夏祀灶。祭先肺；中央土祀中霤，祭先心；孟秋祀門，祭先肝；孟冬祀行，祭先腎。又《傳》曰：'春祀司命，秋祠厲。 '此所祀之位，所祀之時，所用之俎也。《周禮》：'司服掌王之吉服，祭群小祀則服玄冕。 '《注》謂宮中七祀之屬。《禮記》曰：'一獻熟。 '《注》謂宮中群小神七祀之等。《周禮·大宗伯》：'若王不與祭祀則攝位。 '此所祀之服，所獻之禮，所攝之官也。近世因禘袷則遍祭七祀，其四時則隨時享分祭，攝事以廟卿行禮而服七旒之冕，分太廟牲以為俎，一獻而不薦熟，皆非禮制。請以立春祭戶於廟室戶外之西，祭司命於廟門之西，制脾於俎；立夏祭灶於廟門之東，制肺於俎；季夏土王日祭中霤於廟庭之中，制心於俎；立秋祭門及厲於廟門外之西，制肝於俎；立冬祭司命及行於廟門外之西，制腎於俎，皆用特牲，更不隨時享分祭。有司攝事，以太廟令攝禮官，服必玄冕，獻必薦熟。親祀及臘享，即依舊禮遍祭之。」《政和新儀》定太廟七祀，四時分祭，如元豐儀，臘享袷享則遍祭，設位於殿下橫街之北、道西，東向，北上。

The seven sacrifices of the Grand Ancestral Temple — Director of Fate, Household Door, Stove, Inner Court, Gate, Plague, and Travel — in the eighth year of Xining, seat tablets were first set up. The Ritual Academy of the Court of Imperial Sacrifices requested that the di and xia feasts sacrifice to all seven throughout. The Rites of Zhou: the Son of Heaven has six kinds of dress, from the dark ceremonial crown downward, each worn according to what is sacrificed to. Now since the emperor does not sacrifice in person, on days when officials stand in, they should wear the dress corresponding to what the king sacrifices to; the standing-in official is not bound by his office. They further reported: "'The Book of Rites on Sacrifice says: "'The king establishes seven sacrifices for himself: Director of Fate, Inner Court, State Travel, Great Plague, Gate, Door, and Stove. In the first month of spring sacrifice to the Door, offering the spleen first; In the first month of summer sacrifice to the Stove. Offering the lungs first; At the central earth sacrifice to the Inner Court, offering the heart first; In the first month of autumn sacrifice to the Gate, offering the liver first; In the first month of winter sacrifice to Travel, offering the kidneys first. Further, the Commentary says: "'In spring sacrifice to the Director of Fate; in autumn sacrifice to Plague. These are the seats sacrificed to, the seasons of sacrifice, and the trays used. The Rites of Zhou: "'The Director of Robes manages the king's auspicious dress; for sacrifice to the minor spirits he wears the dark crown. The commentary refers to the seven palace sacrifices and the like. The Book of Rites says: "'One presentation of cooked offering. The commentary refers to the minor palace spirits and the seven sacrifices and the like. The Rites of Zhou, Grand Invocator: "'If the king does not attend the sacrifice, then another stands in his place. These are the dress for sacrifice, the offerings presented, and the office standing in. In recent times, because di and xia feasts sacrifice to all seven throughout, while in the four seasons separate seasonal feasts are held, the standing-in official is a temple minister who performs the rite wearing a seven-tassel crown, divides Grand Ancestral Temple victims for the tray, and presents one offering without cooked follow-up — none of this accords with ritual regulations. We ask that at the Establishment of Spring sacrifice to the Door outside the west of the temple chamber, sacrifice to the Director of Fate outside the west of the temple gate, and prepare the spleen on the tray; At the Establishment of Summer sacrifice to the Stove outside the east of the temple gate, and prepare the lungs on the tray; On the earth-sovereign day of late summer sacrifice to the Inner Court in the center of the temple courtyard, and prepare the heart on the tray; At the Establishment of Autumn sacrifice to the Gate and Plague outside the west of the temple gate, and prepare the liver on the tray; At the Establishment of Winter sacrifice to the Director of Fate and Travel outside the west of the temple gate, and prepare the kidneys on the tray — all using single victims, and no longer holding separate seasonal feasts. When officials stand in, the Grand Ancestral Temple Director stands in as ritual officer, must wear the dark crown, and must present cooked offerings. When the emperor sacrifices in person and at la feasts, sacrifice to all according to the old rites." The Political Harmony New Ritual Manual fixed the seven sacrifices of the Grand Ancestral Temple with seasonal division as in the Yuanfeng regulations; at la and xia feasts all were sacrificed to, seats set north of the cross-street below the hall platform, facing east, north taking precedence.

馬祖。《祀典》：仲春祀馬祖，仲夏享先牧，仲秋祭馬社，仲冬祭馬步，並擇日。壇壝之制，三壇各廣九步，高三尺，四陛，一壝。

Horse Ancestor. The Sacrificial Canon: in mid-spring sacrifice to the Horse Ancestor, in mid-summer feast the Former Shepherd, in mid-autumn sacrifice to the Horse Community, in mid-winter sacrifice to the Horse Step — all on chosen days. The altar and enclosure: each of the three altars is nine paces across and three chi high, with four stairways and one enclosure.

又有酺神之祀。慶曆中，上封事者言：「螟蝗為害，乞內外並修祭酺。」禮院言：「按《周禮》：'族師，春秋祭酺。 '酺為人物災害之神。鄭玄云：'校人職有冬祭馬步。則未知此酺者，蝝螟之酺歟，人鬼之步歟？蓋亦為壇位如雩禜雲。 '然則校人職有冬步，是與馬為害者，此酺蓋人物之害也。漢有蝝螟之酺神，又有人鬼之步神。歷代書史，悉無祭酺儀式。欲准祭馬步儀，壇在國城西北，差官就馬壇致祭，稱為酺神。

There was also sacrifice to the Pu Spirit. During Qingli, a memorialist submitted: "'Locusts and caterpillars cause harm — we beg that within and without the court sacrificial pu rites be restored." The Ritual Academy reported: "According to the Rites of Zhou, the clan master sacrifices to pu in spring and autumn. Pu is the spirit of harm to people and things. Zheng Xuan says: "'The Master of Horses' office includes winter sacrifice to the Horse Step.' Then it is unknown whether this pu is the pu of young locusts, or the step of human spirits? Probably an altar seat should also be set up as for the rain-prayer and exorcistic rites. Yet the Master of Horses' office has the winter step — this concerns harm from horses; this pu is probably harm to people and things. Han had a pu spirit of young locusts, and also a step spirit of human ghosts. Historical books through the generations entirely lack ritual forms for sacrificing to pu. It was proposed to follow the protocol for the Horse Pace sacrifice: an altar in the northwest of the capital, with officials dispatched to the horse altar to perform the rite under the name Feast God.

若外州者，即略依禜禮。其儀注，先擇便方除地，設營纘為位，營纘謂立表施繩以代壇。其致齋、行禮、器物，並如小祠。先祭一日致齋，祭日，設神坐內向，用尊及籩一、豆一，實以酒酺，設于神坐左。又設罍洗及篚於酒尊之左，俱內向。執事者位於其後，皆以近神為上。薦神用白幣一丈八尺在篚。將祭，贊祀官拜，就盥洗訖，進至神坐前，上香、奠幣。退詣罍盥洗，實以酒，再詣神坐前奠爵，讀祝，再拜，退而瘞幣。其酺神祝文曰：「維年歲次月朔某日，州縣具官某，敢昭告於酺神：蝗蝝薦生，害于嘉穀，惟神降祐，應時消殄。請以清酒、制幣嘉薦，昭告于神，尚享。」

In outer prefectures, the rite should broadly follow the yong sacrifice protocol. The ritual directions prescribe first selecting a suitable site and clearing the ground, then marking a cord enclosure as the ritual space—erecting a marker and stretching cords in lieu of a built altar. Fasting, performance of the rite, and ritual vessels should all follow small-sacrifice protocol. The officiant fasts one day before the sacrifice. On the day of the rite, the spirit seat faces inward; a wine vessel, one platter, and one bowl filled with libation wine are placed to the left of the seat. An urn for washing and a basket are also set to the left of the wine vessel, all facing inward. Ritual attendants stand behind these objects, with precedence given to those nearest the spirit. White silk one zhang and eight chi long is placed in a basket as the offering to the spirit. Before the sacrifice, the praising official bows, completes the ablution, advances to the spirit seat, and presents incense and silks. He withdraws to the washing urn, fills it with wine, returns to set forth the libation cup before the spirit seat, reads the prayer, performs the double obeisance, withdraws, and buries the silks. The prayer text for the Feast God reads: "On such-and-such year, month, and day of the new moon, the assembled officials of this prefecture and county venture to announce to the Feast God: locust larvae have arisen repeatedly, harming the fine grain. May the spirit descend its blessing and extinguish them in good time. We present clear wine and crafted silks as a fine offering and brightly announce this to the spirit. May it partake."

紹興祀令：蟲蝗為害，則祭酺神。嘉定八年六月，以飛蝗入臨安界，詔差官祭告。又詔兩浙、淮東西路州縣，遇有蝗入境，守臣祭告酺神。

The Shaoxing sacrificial regulations prescribe that when insects and locusts cause harm, the Feast God shall be sacrificed to. In the sixth month of the eighth year of Jiading, when flying locusts entered the borders of Lin'an, an edict dispatched officials to sacrifice and announce the calamity. A further edict directed the prefectures and counties of the two Zhe circuits and the Huaidong and Huaidong West circuits: whenever locusts cross the border, the local officials shall sacrifice and announce to the Feast God.

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