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禮十一 〈（吉禮十一）〉 ○時享薦新加上祖宗諡號廟諱
Rites 11 (Auspicious Rites 11) Seasonal Offerings, Fresh Offerings, Posthumous Titles, and Temple Taboos
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時享。 太祖乾德六年十月，判太常寺和峴上言：“按《禮閣新儀》，唐天寶五年，詔享太廟宜祭料外，每室加常食一牙盤。 將來享廟，欲每室加牙盤食，禘祫、時享亦準此製。”
Seasonal Offerings In the tenth month of the sixth year of Qiande (968), during the reign of Emperor Taizu, He Xian, director of the Court of Imperial Sacrifices, submitted a memorial: "According to the New Ritual Compendium of the Ritual Pavilion, in the fifth year of Tianbao (746) the Tang court decreed that when sacrifices were offered at the Imperial Ancestral Temple, each ancestral chamber should receive, in addition to the standard sacrificial provisions, one extra regular meal served on a tooth-pattern platter. For future offerings at the temple, we propose adding tooth-platter meals to each chamber, and applying the same rule to the di and xia rites and to seasonal offerings.
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太宗太平興國六年十二月，太常禮院言：“今月二十三日，臘享太廟。 緣孟冬已行時享，冬至又嚐親祀。 按禮每歲五享，其禘祫之月即不行時享，慮成煩數，有爽恭虔。 今請罷臘日薦享之禮，其孝惠別廟即如式。 ”從之。
In the twelfth month of the sixth year of Taiping Xingguo (981), during the reign of Emperor Taizong, the Court of Imperial Sacrifices and Ritual Affairs reported: "On the twenty-third of this month the winter solstice offering is scheduled at the Imperial Ancestral Temple. The early-winter seasonal offering has already been held, and the emperor is also to perform the personal sacrifice at the winter solstice. Ritual prescribes five offerings per year, and seasonal offerings are omitted in the months of the di and xia rites so that the schedule does not become excessive and undermine solemn devotion. We therefore ask that the winter-solstice fresh-offering ceremony be discontinued, while the separate temple of Empress Xiaohui should follow the established procedure. The request was approved.
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淳化三年十月八日，太常禮院言：“今年冬至，親祀南郊，前期朝享太廟，及奏告宣祖、太祖室。 常例，每遇親祀，設朔、望兩祭，乃是十一月內三祭，太廟兩室又行奏告之禮，煩則不恭。 又十一月二十日，皇帝朝享，去臘享日月相隔，未為煩數。 欲望權停是月朔、望之祭，其臘享如常儀。 ”從之。
On the eighth day of the tenth month in the third year of Chunhua (992), the Court of Imperial Sacrifices and Ritual Affairs reported: "At this year's winter solstice the emperor will personally sacrifice at the Southern Suburb. In advance he will attend the morning offering at the Imperial Ancestral Temple and present reports at the chambers of Emperor Xuanzu and Emperor Taizu. By custom, whenever the emperor sacrifices in person, both the new-moon and full-moon offerings are observed, which would mean three ceremonies within November alone; the two ancestral chambers would also undergo the reporting rite. Such frequency would be excessive and lack due reverence. Moreover, the emperor's morning offering on the twentieth of the eleventh month falls several days before the winter-solstice offering and would not be unduly frequent. We propose provisionally suspending the new-moon and full-moon offerings for that month, while conducting the winter-solstice offering according to the usual rites. The request was approved.
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真宗景德三年正月，畫日乙卯孟享太廟。 其日以鄆王外欑，改用辛酉。 十月十日，孟冬薦享。 其月，明德皇后園陵，有司言：“故事，大祠與國忌日同日者，其樂備而不作，今請如例。 ”從之。 四年七月，以莊穆皇后祔享，權停孟享。
In the first month of the third year of Jingde (1006), during the reign of Emperor Zhenzong, the day yimao was set for the first-month seasonal offering at the Imperial Ancestral Temple. Because the Prince of Yun was in mourning outside the capital on that day, the ceremony was moved to xinyou. On the tenth day of the tenth month the early-winter fresh offering was held. That month marked the anniversary of Empress Mingde's burial. The responsible officials reported: "By precedent, when a major sacrifice coincides with a national mourning anniversary, the music is prepared but not played. We ask that this precedent be followed. The request was approved. In the seventh month of the fourth year (1007), the first-month seasonal offering was provisionally suspended while Empress Zhuangmu was enshrined for joint worship.
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大中祥符三年十二月，帝謂王旦等言：“來年正月十一日孟享太廟，而有司擇八日宴，已在享廟致齋中。 又七日上辛，祀昊天上帝。 ”王欽若言：“若移宴日避祀事，即自天慶節以來皆有所妨。 ”馮拯言：“上辛不可移，薦享宗廟是有司擇日，於禮無嫌。 ”帝曰：“當詢禮官。 ”終以契丹使發有常期，又將西巡，故不及改。
In the twelfth month of the third year of Dazhong Xiangfu (1010), the emperor told Wang Dan and the others: "Next year the first-month seasonal offering at the Imperial Ancestral Temple is scheduled for the eleventh day of the first month, yet the officials have chosen the eighth for a banquet, which falls within the fasting period before the temple offering. Moreover, the seventh is the upper xin day for sacrificing to the August Lord on High. Wang Qinruo said: "If the banquet is moved to avoid the sacrificial schedule, there would be conflicts from the Tianqing Festival onward. Feng Zheng said: "The upper xin day cannot be moved. The ancestral temple offering is a date set by the responsible officials, and there is no ritual impropriety in that. The emperor said: "The ritual officials should be consulted. In the end, because the Khitan envoys were scheduled to depart on a fixed date and the emperor was also preparing a western tour, no change was made in time.
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八年，兼宗正卿趙安仁言：“準詔以太廟朔望上食品味，令臣詳定。 望自今委禦廚取親享廟日所上牙盤例，參以四時珍膳，選上局食手十人，赴廟饌造，上副聖心，式表精愨。 ”詔：所上食味，委宮闈令監造訖，安仁省視之。
In the eighth year (1015), Zhao Anren, concurrently director of the Imperial Clan Court, reported: "By imperial decree I have been charged with determining the food items offered at the Imperial Ancestral Temple on new-moon and full-moon days. I propose that henceforth the imperial kitchen be instructed to follow the tooth-platter offerings used on days when the emperor sacrifices at the temple, supplemented with seasonal delicacies, and that ten master cooks from the upper bureau be selected to prepare offerings at the temple, thereby meeting the emperor's expectations and demonstrating meticulous devotion. An edict ordered that preparation of the offerings be supervised by the director of palace attendants, with Anren inspecting them upon completion.
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神宗元豐三年十月，詳定郊廟奉祀禮文所言：“祠禴嚐蒸之名，春夏則物未成而祭薄，秋冬則物成而禮備。 今太廟四時雖有薦新，而孟享禮料無祠禴蒸嚐之別。 伏請春加韭、卵，夏加麥、魚，秋加黍、豚，冬加稻、雁，當饋熟之節，薦於神主。 其籩豆於常數之外，別加時物之薦，豐約各因其時，以應古禮。 ”從之。
In the tenth month of the third year of Yuanfeng (1080), during the reign of Emperor Shenzong, the commission for determining suburban and temple sacrificial ritual texts reported: "The terms ci, yue, chang, and zheng reflect that in spring and summer produce is not yet ripe and offerings are modest, whereas in autumn and winter harvests are complete and the rites are fully provisioned. Although the Imperial Ancestral Temple already observes fresh offerings in all four seasons, the provisions for the first-month seasonal offering do not distinguish among the ci, yue, zheng, and chang categories. We respectfully propose adding leeks and eggs in spring, wheat and fish in summer, millet and pork in autumn, and rice and geese in winter, presenting each at the season of ripeness to the spirit tablets. Beyond the usual complement of baskets and stands, seasonal items should be added separately, with abundance or simplicity adjusted to each season in accordance with ancient ritual. The request was approved.
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六年十一月，帝親祠南郊。 前期三日，奉仁宗、英宗徽號冊寶於太廟。 是日，齋於大慶殿。 翌日，薦享於景靈宮。 禮畢，帝服通天冠、絳紗袍，乘玉輅至太廟，宰臣、百官班迎於廟門。 侍中跪請降輅，帝卻乘輿，步入廟，趍至齋宮。 翌日，帝服靴袍至大次。 有司奏中嚴、外辦，禮儀使跪奏請行事。 帝服袞冕以出，至東門外，殿中監進大圭，帝執以入，宮架樂作，升東階，樂止。 登歌樂作，至位，樂止。 太祝、宮闈令奉諸室神主於坐，禮儀使讚曰：“有司謹具，請行事。 ”帝再拜，詣罍洗，登歌樂作，降階，樂止。 宮架樂作，至洗南，北向，樂止。 帝搢圭，盥帨，洗瓚、拭瓚訖，執圭。 宮架樂作，升堂，樂止。 登歌樂作，殿中監進鎮圭。 帝搢大圭，執鎮圭，詣僖祖室，樂止。 登歌奏《瑞安之曲》。 至神坐前，北向跪，奠鎮圭於繅藉，執大圭跪，三上香，執瓚裸地，奠瓚，奉幣。 奠訖，執圭，俯伏，興，出戶外，北向再拜。 內侍舉鎮圭以授殿中監。 至次室行事，皆如前儀。 帝還位，登歌樂作，至位，樂止。 宮架《興安之樂》作，文舞九成，止。 禮部、戶部尚書以次官奉逐室俎豆，宮架《豐安》樂作，奠訖，樂止。 帝再詣罍洗，登歌樂作，降階，樂止。 宮架樂作，至洗南，北向立，樂止。 帝搢圭，盥帨，洗爵、拭爵訖，執圭。 宮架樂作，帝升東階，樂止。 登歌樂作，至僖祖室，樂止。 宮架樂作，帝搢圭跪，受爵，祭酒，三奠爵，執圭，俯伏，興，出戶外，北向立，樂止。 太祝讀冊文，帝再拜。 詣次室，皆如前儀。 帝還位，登歌樂作，至位，樂止。 文舞退，武舞進，宮架《正安之樂》作，亞獻以次行事如前儀，樂止。 帝詣飲福位，登歌樂作，至位，樂止。 宮架《僖安》樂作，帝再拜，搢圭跪，受爵，祭酒，三啐酒，奠爵，受俎，奠俎，受摶黍，奠黍豆，再受爵，飲福酒訖，奠爵，執圭，俯伏，興，再拜，樂止。 帝還位，登歌樂作，至位，樂止。 太常博士遍祭七祀、配享功臣。 戶部、禮部尚書徹俎豆，登歌《豐安》樂作，徹訖，樂止。 禮直官曰“賜胙”，行事、陪祠官皆再拜，宮架《興安》樂作，一成，止。 太祝、宮闈令奉神主入諸祏室。 禮儀使跪奏禮畢，登歌樂作，帝降階，樂止。 宮架樂作，出東門，殿中監受大圭，歸大次，樂止。 有司奏解嚴，轉仗赴南郊。
In the eleventh month of the sixth year (1083) the emperor personally sacrificed at the Southern Suburb. Three days in advance, the honorific title registers and seals of Emperors Renzong and Yingzong were conveyed to the Imperial Ancestral Temple. On that day the emperor fasted in the Hall of Great Celebration. The following day a fresh offering was made at the Jingling Palace. When the rites were complete, the emperor donned the tongtian crown and crimson gauze robe, rode the jade chariot to the Imperial Ancestral Temple, and the chief ministers and officials formed ranks to welcome him at the temple gate. The palace attendant knelt and asked him to descend from the chariot; the emperor instead entered a palanquin, walked into the temple, and proceeded to the fasting palace. The next day the emperor, wearing boots and robe, proceeded to the great side pavilion. The responsible officials announced the mid-watch strictness and outer preparations, and the master of ceremonies knelt and requested that the rites begin. The emperor emerged wearing the ceremonial robe and crown. At the outer east gate the director of palace attendants presented the great scepter, which the emperor took and entered. Palace ensemble music began as he ascended the east steps, then ceased. Ascent music began; when he reached his place, the music stopped. The grand invoker and the director of palace attendants placed the spirit tablets of all chambers on their seats. The master of ceremonies announced: "All preparations are complete; we request that the rites proceed. The emperor bowed twice and proceeded to the wine vessel and wash basin. Ascent music began as he descended the steps, then ceased. Palace ensemble music began. He reached the south side of the wash basin, faced north, and the music stopped. The emperor tucked the scepter in place, washed and dried his hands, washed and wiped the libation cup, then took up the scepter again. Palace ensemble music began as he ascended the hall, then ceased. Ascent music began, and the director of palace attendants presented the stabilizing scepter. The emperor tucked the great scepter in place, took the stabilizing scepter, and proceeded to the chamber of Emperor Xizu; the music stopped. Ascent music performed "The Song of Auspicious Peace." Before the spirit seat he knelt facing north, placed the stabilizing scepter on the silk mat, knelt holding the great scepter, offered incense three times, poured a libation from the cup onto the ground, set down the cup, and presented the silks. When the offerings were complete, he took the scepter, prostrated himself, rose, went outside the door, and bowed twice facing north. A palace attendant lifted the stabilizing scepter and handed it to the director of palace attendants. At each subsequent chamber the rites were performed according to the same procedure. The emperor returned to his place. Ascent music began, and when he reached his place the music stopped. The palace ensemble performed "The Music of Rising Peace," the civil dance was performed nine times, and then the music stopped. The ministers of rites and revenue, together with subordinate officials, presented the stands and dishes for each chamber in turn. The palace ensemble performed "Abundant Peace," and when the offerings were complete the music stopped. The emperor again proceeded to the wine vessel and wash basin. Ascent music began as he descended the steps, then ceased. Palace ensemble music began. He reached the south side of the wash basin, stood facing north, and the music stopped. The emperor tucked the scepter in place, washed and dried his hands, washed and wiped the wine cup, then took up the scepter again. Palace ensemble music began as the emperor ascended the east steps, then ceased. Ascent music began. He reached the chamber of Emperor Xizu and the music stopped. Palace ensemble music began. The emperor tucked the scepter and knelt, received the cup, poured a libation, set down the cup three times, took the scepter, prostrated himself, rose, went outside the door, stood facing north, and the music stopped. The grand invoker read the register text, and the emperor bowed twice. At each subsequent chamber the rites followed the same procedure. The emperor returned to his place. Ascent music began, and when he reached his place the music stopped. The civil dance withdrew and the military dance advanced. The palace ensemble performed "The Music of Correct Peace," the secondary presenter performed the rites in turn as before, and the music stopped. The emperor proceeded to the place for drinking the blessing. Ascent music began, and when he reached his place the music stopped. The palace ensemble performed "The Music of Xizu Peace." The emperor bowed twice, tucked the scepter and knelt, received the cup, poured a libation, sipped the wine three times, set down the cup, received the stand and set it down, received the lump of millet and set down the millet and beans, received the cup again and finished drinking the blessing wine, set down the cup, took the scepter, prostrated himself, rose, bowed twice, and the music stopped. The emperor returned to his place. Ascent music began, and when he reached his place the music stopped. The doctor of the Court of Imperial Sacrifices made offerings throughout to the seven sacrifices and the meritorious officials in joint worship. The ministers of revenue and rites removed the stands and dishes. Ascent music performed "Abundant Peace," and when removal was complete the music stopped. The ritual supervisor called out "Bestow the sacrificial meat." The officiants and attendant worshippers all bowed twice. The palace ensemble performed "Rising Peace" for one movement, then stopped. The grand invoker and the director of palace attendants carried the spirit tablets into the spirit-tablet chambers. The master of ceremonies knelt and reported that the rites were complete. Ascent music began as the emperor descended the steps, then ceased. Palace ensemble music began as he exited the east gate. The director of palace attendants received the great scepter, and he returned to the great side pavilion as the music stopped. The responsible officials reported the lifting of strictness, and the guard detachment turned and proceeded to the Southern Suburb.
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初，國朝親享太廟，儀物有制。 熙寧以來，率循舊典，元豐命官詳定，始多損益。 元年，詳定郊廟禮文所言：“古者納牲之時，王親執鸞刀，啟其毛，而祝以血毛詔於室。 今請改正儀注，諸太祝以毛血薦於神坐訖，徹之而退。 唐崔沔議曰：‘毛血盛於盤。 ’《開元》、《開寶通禮》及今儀注皆盛以豆。 禮以豆盛菹醢，其薦毛血當盛以盤。 ”又言：“三牲骨體俎外，當加牛羊腸胃、豕膚俎各一。 又古者祭祀無迎神、送神之禮，其初祭及末，皆不當拜。 又宜令戶部陳歲貢以充庭實，如古禮，仍以龜為前，金次之，玉帛又次之，餘居後。 又《周禮》大宗伯之職，凡享，蒞玉鬯。 今以門下侍郎取瓚進皇帝，侍中酌鬯進瓚，皆未合禮。 請命禮部尚書奉瓚臨鬯，禮部侍郎奉槃，以次進，皇帝酌鬯祼地訖，侍郎受瓚並槃而退。 ”又言：“皇帝至阼階，乃令太祝、宮闈令始奉神主置於坐，行禮畢，皇帝俟納神主，然後降階。 ”並從之。
Initially, when the dynasty personally offered at the Imperial Ancestral Temple, ritual objects followed fixed regulations. From the Xining era onward old precedents were generally followed, but in Yuanfeng officials were ordered to determine the rites in detail, and many revisions were introduced. In the first year (1078), the commission for determining suburban and temple ritual texts reported: "In antiquity, when the sacrificial animal was presented, the king personally held the bell-handled knife and opened the hide, while the invoker presented the blood and hair with an announcement in the chamber. We now request a correction to the ritual regulations: all grand invokers should present the hair and blood at the spirit seat, then remove them and withdraw when finished. Cui Mian of Tang argued: "The hair and blood should be placed in a platter. The Comprehensive Rites of Kaiyuan, the Comprehensive Rites of Kaibao, and the present ritual regulations all place them in stands. Ritual uses stands for pickled vegetables and sauces; hair and blood should be presented in a platter. They also stated: "Beyond the stands bearing the bones and flesh of the three sacrificial animals, one stand each of ox and sheep intestines and stomach, and of pig skin, should be added. Furthermore, ancient sacrifices had no rites of welcoming or escorting the spirits; bows should not be performed at the initial and final offerings. The Ministry of Revenue should also be ordered to display the annual tribute as court offerings, as in ancient ritual: tortoise shells first, then gold, then jade and silks, with the remainder last. Furthermore, in the "Offices of Zhou" the duty of the grandee of ceremonies is that for all offerings he personally handles the jade libation of aromatic wine. At present the vice director of the Secretariat fetches the libation cup and presents it to the emperor, and the palace attendant pours the aromatic wine and presents the cup — none of this conforms to ritual. We request that the minister of rites hold the libation cup beside the aromatic wine and the vice minister of rites hold the tray; they should advance in turn. When the emperor has poured the aromatic wine as a libation on the ground, the vice minister should receive the cup and tray together and withdraw. They also stated: "When the emperor reaches the eastern steps, only then should the grand invoker and the director of palace attendants begin carrying the spirit tablets and placing them on their seats. When the rites are finished, the emperor should wait until the spirit tablets are stored away before descending the steps. All were approved.
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又言：“神坐當陳於室之奧東面。 當行事時，皇帝立於戶內西向，即拜於戶內。 有司攝事，晨祼饋食，亦立於戶內西向，更不出戶而拜。 其堂上薦腥，則設神坐於扆前南向，皇帝立於中堂北向。 有司攝事同此。 ”詔俟廟製成取旨。
They also stated: "The spirit seat should be displayed in the inner recess of the chamber, facing east. When performing the rites, the emperor should stand inside the door facing west and bow from within the door. When officials perform the rites by proxy, for the morning libation and food offering they also stand inside the door facing west and do not go outside to bow. When raw meat is presented in the hall, the spirit seat should be placed before the screen facing south, with the emperor standing in the central hall facing north. The same rule applies when officials perform the rites by proxy. An edict ordered that this await completion of the temple construction before receiving an imperial decision.
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又請：“諸廟各設莞筵紛純，加繅席畫純，於戶內之東西面，皇帝行三獻禮畢，於此受嘏。 ”又言：“每室所用幾席，當如《周禮》，改用莞筵紛純，加繅席畫純，加次席黼純，左右玉幾。 凡祭祀，皆繅次各加一重，並莞筵一重為五重。 ”又言：“古者宗廟九獻，皇及後各四，諸臣一。 自漢以來為三獻，後無入廟之事，沿襲至今。 若時享則有事於室，而無事於堂； 禘祫則有事於堂，而無事於室。 室中神位不在奧，堂上神位不當扆，有饋食而無朝踐。 度今之宜，以備古九獻之意，請室中設神位於奧東面，堂上設神位於戶外之西南面，皇帝立於戶內西南，祼鬯為一獻； 出戶立於扆前，北向，行朝踐薦腥之禮為再獻； 皇帝立於戶內西面，行饋食薦熟之禮為三獻。 ”詔並候廟製成取旨。
They also requested that each temple set out rush mats with embroidered borders, topped with painted silk mats with embroidered borders, on the east and west sides inside the door, and that after the emperor completes the three offerings he receive the blessing there. They also stated that the mats and seats used in each chamber should follow the "Offices of Zhou": rush mats with embroidered borders, topped with painted silk mats with embroidered borders, then secondary mats with ax-pattern borders, with jade armrests on left and right. For all sacrifices, each painted and secondary layer adds one tier, together with one rush-mat tier for five tiers in all. They also stated that in antiquity the ancestral temple had nine offerings: the emperor and empress four each, and the ministers one. Since Han there have been three offerings; the empress no longer enters the temple, and this practice has continued to the present. For seasonal offerings there are rites in the chamber but none in the hall; for the di and xia rites there are rites in the hall but none in the chamber. The spirit seat in the chamber is not placed in the inner recess; the spirit seat in the hall is not placed before the screen; there is a food offering but no morning presentation of raw meat. Considering what is suitable today and to preserve the meaning of the ancient nine offerings, we request that in the chamber the spirit seat be placed in the inner recess facing east, in the hall the spirit seat be placed outside the door on the southwest side, the emperor stand inside the door on the southwest, and pouring the aromatic wine libation count as the first offering; going outside the door to stand before the screen facing north and performing the morning presentation of raw meat counts as the second offering; the emperor standing inside the door facing west and performing the food offering of cooked meat counts as the third offering. An edict ordered that all of these await completion of the temple construction before receiving an imperial decision.
13
又請：“三年親祠，並祫享及有司攝事，每室並用太牢及製幣。 宗廟堂上蕭以求陽，而有司行事茅香，宜易用蕭。 灌鬯於地以求陰，宜束茅沃酒以象神之飲。 凡幣皆埋於西階東，冊則藏有司之匱。 ”又請：“除去殿下板位及小次，而設皇帝板位於東階之上，西向。 ”又請：“凡奏告、祈禱、報謝，用牲牢祭饌，並出帝後神主，以明天地一體之義。 又古者祭祀，兼薦上古、中古及當世之食，唐天寶中，始詔薦享每室加常食一牙盤，議者以為宴私之饌可薦寢宮，而不可瀆於太廟，宜罷之。 古者吉祭必以其妃配，不特拜，請奠副爵無特拜。 《儀禮》曰：‘嗣舉奠。 ’請皇帝祭太廟，既稞之後，太祝以斝酌奠於鉶之南，俟正祭嘏訖，命皇子舉奠而飲。”
They also requested that for the triennial personal sacrifice, the xia offering, and rites performed by officials by proxy, each chamber use the grand sacrificial victim and prepared silks. In the ancestral temple hall mugwort is taken to seek yang, but the officials conducting the rite use fragrant grass; mugwort should be used instead. Pouring aromatic wine on the ground seeks yin; bundled rush should be moistened with wine to represent the spirit's drinking. All silks should be buried east of the west steps, and registers stored in the officials' chest. They also requested removal of the mat seats below the hall and the small side pavilion, and that the emperor's mat seat be set on top of the east steps, facing west. They also requested that for all reports, prayers, and thanksgiving offerings, sacrificial victims and offerings be used and the spirit tablets of the emperor and empress brought out, to clarify the principle that Heaven and Earth form one body. Furthermore, in antiquity sacrifices presented food from high antiquity, middle antiquity, and the present age. In the Tianbao era of Tang an edict first ordered that each chamber in fresh offerings receive one tooth-platter of regular food. Critics held that private banquet fare might be offered in the sleeping palace but should not profane the Imperial Ancestral Temple, and that it should be abolished. In antiquity auspicious sacrifices always paired the consort without a separate bow. We request that setting down the secondary cup require no separate bow. The "Ceremonial Rituals" states: "The heir raises the offering. We request that when the emperor sacrifices at the Imperial Ancestral Temple, after the libation the grand invoker pour from the jia cup and set the offering south of the meat stand; when the main sacrifice and blessing are finished, the imperial prince should be ordered to raise the offering and drink.
14
又請：“命刑部尚書一員以奉大牲，兵部尚書一員奉魚十有五。 仍令腥熟之薦，朝享、及四孟、臘享，皆設神位於戶內南向。 其祼將於室，朝踐於堂，饋熟於室，則於奧設莞筵紛純，加繅席畫純，加次席黼純，左右玉幾。 當筵前，設饋食之豆八，加豆八，以南為上。 鉶三，設於豆之南。 南陳牛鉶居北，羊鉶在牛鉶之南，豕鉶在羊鉶之南。 羞豆二，曰酏食、糝食，設於薦豆之北。 大羹湆盛以登，設於羞豆之北。 九俎設於豆之東，三三為列，以南為上。 肵俎一，當臘俎之北，縱設之。 牲首俎在北牖下，簠簋設於俎南，西上。 籩十有八，設於簠簋之南，北上。 戶外之東設尊彝，西上，南肆。 胙階之東設六罍，其三在西，以盛玄酒，其三在東，以盛三酒。 堂下陳鼎之位，在東序之南，居洗之西，皆西面北上。 匕皆加於鼎之東，俎皆設於鼎之西，西肆。 肵俎在北，亦西肆。 若廟門外，則陳鼎於東方，各當其鑊，而在其鑊之西，皆北面北上。”
They also requested that one minister of punishments be ordered to present the grand sacrificial victim and one minister of war to present fifteen fish. Furthermore, for presentations of raw and cooked meat, morning offerings, the four first-month offerings, and winter-solstice offerings, spirit seats should all be set inside the door facing south. When the libation is poured in the chamber, raw meat presented in the hall, and cooked food offered in the chamber, rush mats with embroidered borders should be set in the inner recess, topped with painted silk mats with embroidered borders, then secondary mats with ax-pattern borders, with jade armrests on left and right. Before the mat, set eight stands for food offerings and eight additional stands, with the south as the place of honor. Three meat stands should be set south of the stands. Arranged from the south: the ox stand is northernmost, the sheep stand south of the ox stand, and the pig stand south of the sheep stand. Two delicacy stands, called fermented-milk food and powdered food, should be set north of the presentation stands. Great broth and meat broth should be placed in elevated vessels and set north of the delicacy stands. Nine meat stands should be set east of the stands, arranged in rows of three, with the south as the place of honor. One viscera stand should be placed north of the cured-meat stand, set lengthwise. The sacrificial-head stand is below the north window; grain vessels should be set south of the stands, with the west uppermost. Eighteen baskets should be set south of the grain vessels, with the north uppermost. East of the outside of the door ritual wine vessels should be set, west uppermost, displayed toward the south. East of the sacrificial-meat steps six wine jars should be set: three on the west to hold clear water and three on the east to hold the three wines. Positions for cauldrons below the hall should be south of the east corridor and west of the wash basin, all facing west with the north uppermost. Spoons should all be placed east of the cauldrons and stands set west of the cauldrons, displayed toward the west. The viscera stand is on the north, also displayed toward the west. If outside the temple gate, cauldrons should be set in the east, each aligned with its cooking pot and west of its pot, all facing north with the north uppermost.
15
又請：“既晨祼，諸太祝入，以血毛奠神坐。 太官令取肝，以鸞刀製之，洗於鬱鬯，貫以膋，燎於爐炭。 祝以肝膋入，詔神於室，又出以隋祭於戶外之左，三祭於茅菹。 當饋熟之時，祝取菹擩於醢，祭於神坐前，豆間三。 又取黍稷肺祭，祭如初，藉以白茅。 既祭，宮闈令束而瘞之於西階東。 若郊祀天地，則當進熟之時，祝取菹及黍稷肺，祭於正配神坐前，各三祭，畢，郊社令束茅菹而燔瘞之。 祀天燔，祭地瘞，縮酒之茅，或燔或瘞，當與隋祭之菹同。 ”又言：“古者吉祭有配，皆一屍。 其始祝洗酌奠，奠於鉶南，止有一爵。 及主人獻屍，主婦亞獻，賓長三獻，亦止一爵。 請罷諸室奠副爵。 其祫享別廟，皇后自如常禮。 應祠告天地、宗廟、社稷，並用牲幣。 如唐置太廟局令，以宗正丞充，罷攝知廟少卿，而宮闈令不預祠事。 ”又言：“晨祼之時，皇帝先搢大圭，上香、祼鬯、復位，候作樂饋食畢，再搢大圭，執鎮圭，奠於繅藉。 次奠幣、執爵，庶禮神並在降神之後。 ”從之。
They also requested that after the morning libation all grand invokers enter and present blood and hair at the spirit seat. The director of the imperial kitchen takes the liver, prepares it with the bell-handled knife, washes it in aromatic wine, threads it with fat, and burns it on charcoal. The invoker enters with the liver and fat and announces to the spirit in the chamber, then goes out and performs the sui offering to the left outside the door, making three offerings on the rush and pickled vegetables. When cooked food is offered, the invoker takes pickled vegetables dipped in sauce and offers them before the spirit seat, three times between the stands. He also takes millet, glutinous millet, and lung for offering, offering as before on white rush. After the offering, the director of palace attendants bundles them and buries them east of the west steps. If sacrificing to Heaven and Earth at the suburb, then when the cooked offering is presented the invoker takes pickled vegetables and millet, glutinous millet, and lung and offers them before the principal and associated spirit seats, three offerings each; when finished the director of suburban and altar rites bundles the rush and pickled vegetables and burns or buries them. For Heaven sacrifice, burn; for Earth sacrifice, bury. The rush for filtering wine may be burned or buried and should be treated the same as the pickled vegetables for the sui offering. They also stated that in antiquity auspicious sacrifices with a consort all had one impersonator. At the beginning the invoker washed, poured, and set the offering south of the meat stand — there was only one cup. When the host presented to the impersonator, the hostess made the secondary presentation, and the chief guest the third presentation, there was also only one cup. We request abolishing the secondary cups set down in all chambers. For the xia offering at separate temples, the empress follows the usual rites. Sacrifices reporting to Heaven and Earth, the ancestral temple, and the altars of soil and grain should all use sacrificial victims and silks. As Tang established a director of the Imperial Ancestral Temple bureau, filled by the vice director of the Imperial Clan Court, the acting vice director of the temple should be abolished, and the director of palace attendants should not participate in sacrificial affairs. They also stated that at the morning libation the emperor first tucks the great scepter, offers incense, pours the aromatic wine libation, and returns to his place; when the music and food offering are finished he again tucks the great scepter, takes the stabilizing scepter, and sets it on the silk mat. Next setting down silks and taking the cup — all rites honoring the spirit should come after the descent of the spirit. The request was approved.
16
八年，太常寺言：“故事，山陵前，宗廟輟祭享，朔望以內臣行薦食之禮，俟祔廟畢仍舊。 今景靈宮神禦殿已行上食，太廟朔望薦食自當請罷。 ”從之。
In the eighth year the Court of Imperial Sacrifices reported: "By precedent, before the imperial tomb is completed the ancestral temple suspends sacrificial offerings; on new-moon and full-moon days inner officials perform the fresh-food offering rite; when enshrinement in the temple is complete the old practice resumes. Now that the Spirit Imperial Hall of the Jingling Palace already performs food offerings, the Imperial Ancestral Temple's new-moon and full-moon fresh offerings should be discontinued. The request was approved.
17
元祐七年，詔復用牙盤食。 舊制，並於禮饌外設，元豐中罷之，禮官呂希純建議曰：“先王之祭，皆備上古、中古及今世之食。 所設禮饌，即上古、中古之食，牙盤常食，即今世之食。 議者乃以為宗廟牙盤原於秦、漢陵寢上食，殊不知三代以來，自備古今之食。 請依祖宗舊制，薦一牙盤。 ”從之，乃更其名曰薦羞。 希純又請：“帝後各奠一爵，後爵謂之副爵。 今帝後惟奠一爵共享，瀆禮莫甚。 請設副爵，亦如其儀。”
In the seventh year of Yuanyou (1092) an edict restored the use of tooth-platter food. By old regulation it was set out beyond the ritual provisions; in Yuanfeng it was abolished. The ritual official Lü Xichun proposed: "The sacrifices of the former kings all provided food from high antiquity, middle antiquity, and the present age. The ritual provisions set out are food from high and middle antiquity; tooth-platter regular food is food of the present age. Critics held that the ancestral temple tooth-platter originated from Qin and Han tomb food offerings, not knowing that since the Three Dynasties food from past and present has always been provided. We request following the old regulation of the ancestors and presenting one tooth-platter. The request was approved, and the name was changed to "fresh delicacies." Xichun also requested that the emperor and empress each set down one cup, the empress's cup being called the secondary cup. Now the emperor and empress set down only one cup to share — nothing profanes ritual more. We request setting out a secondary cup according to the same procedure.
18
大觀四年，議禮局言：“太廟每享，各設太尊二，則是以追享、朝享之尊，施之於禴祠蒸嚐，失禮尤甚。 請今四時之享，不設太尊。 ”又言：“圭瓚之製，親祀以塗金銀瓚，有司行事以銅瓚，其大小長短之製皆不如禮，請改以應古製。 ”又言：“太廟圭瓚、別廟璋瓚，舊用瑉石，請改用玉。 ”又言：“新定太廟陳設之儀，盡依周製，籩豆各用二十有六，簠簋各八。 以籩二十有六為四行，以右為上，羞籩二為第一行，朝事籩八次之，饋食籩八又次之，加籩八又次之。 豆二十有六為四行，以左為上，羞豆二為第一行，朝事豆八次之，饋食豆八又次之，加豆八又次之。 簠八為二行，在籩之外，簋八為二行，在豆之外。 籩豆所實之物，悉如《周禮》籩人、醢人之製，惟簠以稻粱，簋以黍稷，而茅菹以蓴，蚳醢以蜂子代之。 ”又言：“宗廟之祭用太牢而三鉶，實牛、羊、豕之羹，固無可論者。 至於太羹止設一登，以《少牢饋食禮》考之，則少牢者羊、豕之牲也。 佐食羞兩鉶，司士進湆二豆。 三牲之祭，鉶既設三，則登亦如其數。 請太廟設三登，實牛、羊、豕之湆以為太羹，明堂亦如之。”
In the fourth year of Daguan (1110) the Ritual Deliberation Bureau reported: "At each offering in the Imperial Ancestral Temple two grand wine vessels are set — applying the vessels of posthumous and morning offerings to the yue, ci, zheng, and chang sacrifices is a grave breach of ritual. We request that grand wine vessels not be set for the four-season offerings. They also stated that for the scepter and libation cup, personal sacrifice uses gold- and silver-plated cups and rites performed by officials use bronze cups, but their sizes and dimensions all fall short of ritual. We request changing them to conform to ancient regulations. They also stated that the Imperial Ancestral Temple scepter and libation cup and the separate temple scepter and libation cup formerly used min stone and should be changed to jade. They also stated that the newly fixed arrangement for the Imperial Ancestral Temple follows Zhou regulations entirely: baskets and stands each use twenty-six, grain vessels each eight. The twenty-six baskets form four rows, with the right as the place of honor: two delicacy baskets in the first row, eight morning-affairs baskets next, eight food-offering baskets next, and eight additional baskets last. The twenty-six stands form four rows, with the left as the place of honor: two delicacy stands in the first row, eight morning-affairs stands next, eight food-offering stands next, and eight additional stands last. Eight grain vessels form two rows outside the baskets, and eight grain vessels form two rows outside the stands. The items placed in baskets and stands all follow the regulations of the basket-keeper and sauce-keeper in the "Offices of Zhou"; grain vessels hold rice and millet, grain bowls hold millet and glutinous millet, rush pickles use water shield, and larva sauce uses bee larvae as substitute. They also stated that the ancestral temple sacrifice uses the grand victim with three meat stands filled with ox, sheep, and pig broth — this is beyond dispute. As for the great broth, only one elevated vessel is set; examining the "Lesser Victim Food-Offering Rite," the lesser victim is sheep and pig. The assistant presenter offers two meat stands as delicacies, and the steward presents two stands of meat broth. For the three-victim sacrifice, since three meat stands are set, the elevated vessels should likewise be three. We request that the Imperial Ancestral Temple set three elevated vessels filled with ox, sheep, and pig broth as great broth, and that the Bright Hall do likewise.
19
高宗建炎三年，奉安神主於溫州，權用酒脯。 紹興五年，臨安府建太廟，始用特羊，十年改用少牢。 其廟享之禮，七年祀明堂於建康，以徽宗之喪，太常少卿吳表臣援熙寧故事，謂當英宗喪未除，不廢景靈宮、太廟之禮。 翰林學士朱震以為不然，謂：“《王製》：‘喪三年不祭，惟天地、社稷越紼行事。 ’孰謂三年之喪，而可以見宗廟行吉禮乎？ ”吏部尚書孫近等言：“按《春秋》：‘君薨，卒哭而祔，祔而作主，特祀於寢，蒸嚐禘於廟。 ’杜預謂：“新主既特祀於寢，則宗廟常祀，自當如舊。 ’又熙寧元年，神宗諒暗，用景德故事，躬行郊廟之禮。 今明堂大禮，已在以日易月服除之後，皇帝合享太廟，所有鹵簿、鼓吹及樓前宮架、諸軍音樂皆備而不作。”
In the third year of Jianyan (1129), during the reign of Emperor Gaozong, the spirit tablets were enshrined at Wenzhou, and wine and dried meat were used provisionally. In the fifth year of Shaoxing (1135), when Lin'an Prefecture built the Imperial Ancestral Temple, a single sheep was first used; in the tenth year (1140) the lesser victim was adopted. Regarding the temple offering rites: in the seventh year (1137) the Bright Hall was sacrificed to at Jiankang. Because of Emperor Huizong's mourning, Vice Director of the Court of Imperial Sacrifices Wu Biaochen cited the Xining precedent, noting that when Emperor Yingzong's mourning had not yet ended, the rites of the Jingling Palace and Imperial Ancestral Temple were not suspended. Hanlin Academician Zhu Zhen disagreed, citing the "Royal Regulations": "During three years of mourning one does not sacrifice; only to Heaven and Earth and the altars of soil and grain does one proceed wearing the mourning sash. Who would say that during three years of mourning one may attend the ancestral temple and perform auspicious rites? Minister of Personnel Sun Jin and others stated, citing the "Spring and Autumn Annals": "When the ruler dies, after the end-of-mourning wailing he is enshrined; upon enshrinement a tablet is made; he receives special sacrifice in the sleeping palace, while zheng, chang, and di are in the temple. Du Yu said: "Since the new tablet already receives special sacrifice in the sleeping palace, regular ancestral temple sacrifices should naturally continue as before. Furthermore, in the first year of Xining (1068), during Emperor Shenzong's mourning seclusion, the Jingde precedent was used and he personally performed the suburban and temple rites. Now the Bright Hall grand rite falls after the end of mourning when days replace months. The emperor should jointly offer at the Imperial Ancestral Temple, and all guard of honor, drums and pipes, palace ensemble before the tower, and military band music should be prepared but not performed.
20
薦新。 太宗雍熙二年十一月，宗正寺言：“準詔，送兔十頭充享太廟。 按《開寶通禮》，薦新之儀，詣僖祖室戶前，盥洗酌獻訖，再拜，次獻諸室如上禮。 ”遂詔曰：“夫順時蒐狩，禮有舊章，非樂畋遊，將薦宗廟，久隳前製，闕孰甚焉。 爰遵時令，暫狩近郊，既躬獲禽，用以薦俎。 其今月十一日畋獵，親射所獲田禽，並付所司，以備太廟四時薦享，著為令。”
Fresh Offerings In the eleventh month of the second year of Yongxi (985), during the reign of Emperor Taizong, the Imperial Clan Court reported: "By imperial decree, ten rabbits are sent to serve for offerings at the Imperial Ancestral Temple. According to the "Comprehensive Rites of Kaibao," the fresh-offering rite proceeds to the door of Emperor Xizu's chamber; after washing hands, pouring, and presenting the offering, one bows twice, then presents to the other chambers following the same rite. An edict then stated: "Seasonal hunting follows established ritual regulations; this is not pleasure in the chase but offering to the ancestral temple. Long neglected, what omission could be greater? Following the season's command, we hunt briefly in the near suburbs; having personally taken game, it will be used for sacrificial stands. On the eleventh day of this month we hunt; the field birds personally shot are entrusted to the responsible officials to supply the Imperial Ancestral Temple's four-season fresh offerings, established as a regulation.
21
景祐二年，宗正丞趙良規言：“《通禮》著薦新凡五十餘物，今太廟祭享之外唯薦冰，其餘薦新之禮，皆寢不行。 宜以品物時新，所司送宗正，令尚食簡擇滋味與新物相宜者，配以薦之。 ”於是禮官、宗正條定：“逐室時薦，以京都新物，略依時訓，協用典章。 請每歲春孟月薦蔬，以韭以菘，配以卵。 仲月薦冰，季月薦蔬以筍，果以含桃。 夏孟月嚐麥，配以彘，仲月薦果，以瓜以來禽，季月薦果，以芡以菱。 秋孟月嚐粟嚐穄，配以雞，果以棗以梨，仲月嚐酒嚐稻，蔬以筊筍，季月嚐豆嚐蕎麥。 冬孟月羞以兔，果以栗，蔬以藇，仲月羞以雁以獐，季月羞以魚。 凡二十八種，所司烹治。 自彘以下，令禦廚於四時牙盤食烹饌，卜日薦獻，一如《開寶通禮》。 ”又太常禮院言：“自來薦冰，惟薦太廟逐室帝主，後主皆闕。 謹按朔望每室牙盤食，帝後同薦。 又按《禮》：‘有薦新如朔奠。 ’詳此獻祀，帝後主別無異等之義。 今後前廟逐室後主，欲乞四時薦新，並如朔望牙盤例，後廟、奉慈廟如太廟之禮。”
In the second year of Jingyou (1035), Vice Director of the Imperial Clan Court Zhao Lianggui reported: "The 'Comprehensive Rites' records more than fifty items for fresh offerings, yet beyond the Imperial Ancestral Temple's sacrificial offerings only ice is presented, and the rest of the fresh-offering rites have fallen into disuse. Seasonal fresh items should be sent by the responsible officials to the Imperial Clan Court, and the imperial kitchen should select flavors matching the fresh items and pair them for presentation. Thereupon ritual officials and the Imperial Clan Court specified that for each chamber's seasonal presentation fresh items from the capital should be used, roughly following seasonal instruction and conforming to canonical regulations. We request that each year in the first month of spring vegetables — leeks and cabbage — be presented, paired with eggs. In the second month ice should be presented; in the third month bamboo shoots as vegetables and cherries as fruit. In the first month of summer wheat should be tasted, paired with pork; in the second month melons and field birds should be presented as fruit; in the third month gorgon fruit and water caltrop. In the first month of autumn millet and panicled millet should be tasted, paired with chicken, with jujubes and pears as fruit; in the second month wine and rice, with water chestnuts and bamboo shoots as vegetables; in the third month beans and buckwheat. In the first month of winter rabbit should be presented as delicacy, chestnuts as fruit, and calamus as vegetable; in the second month geese and roe deer; in the third month fish. Twenty-eight kinds in all, to be prepared by the responsible officials. From pork onward, the imperial kitchen should prepare four-season tooth-platter meals; an auspicious day should be chosen for presentation, following the "Comprehensive Rites of Kaibao." The Court of Imperial Sacrifices and Ritual Affairs also reported that hitherto ice offerings had been presented only to the imperial spirit tablets in each chamber of the Imperial Ancestral Temple, with empress spirit tablets omitted. We respectfully note that on new-moon and full-moon days each chamber receives tooth-platter food, with emperor and empress presented together. We also note the "Rites": "Fresh offerings are like new-moon offerings. Examining these presentations, there is no principle of different rank between emperor and empress spirit tablets. Henceforth for empress spirit tablets in each chamber of the front temple, we request that four-season fresh offerings follow the new-moon and full-moon tooth-platter precedent, and that the rear temple and Fengci Temple follow the Imperial Ancestral Temple rites.
22
皇祐三年，太常寺王洙言：“每內降新物，有司皆擇吉日，至涉三四日，而物已損敗。 自今令禮部預為關報，於次日薦之，更不擇日。”
In the third year of Huangyou (1051), Wang Zhu of the Court of Imperial Sacrifices reported: "Whenever fresh items arrive from the palace, the responsible officials choose an auspicious day, taking three or four days, by which time the items have spoiled. Henceforth the Ministry of Rites should give advance notice and present on the following day without choosing a date.
23
詳定所言：“古者薦新於廟之寢，無屍，不卜日，不出神主，奠而不祭。 近時擇日而薦，非也。 天子諸侯，物熟則薦，不以孟仲季為限。 《呂氏•月令》，一歲之間八薦新物，《開元禮》加以五十餘品。 景祐中，禮官議以《呂紀》簡而近薄，唐令雜而不經，於是更定四時所薦凡二十八物，除依《詩》、《禮》、《月令》外，又增多十有七品。 雖出一時之議，然歲時登薦，行之已久。 依於古則太略，違於經則無法。 今欲稍加刊定，取其間先王所嚐享用膳羞之物，見於經者存之，不經者去之。 請自今孟春薦韭以卵，羞以葑，仲春薦冰，季春薦筍，羞以含桃； 孟夏嚐麥以彘，仲夏嚐雛以黍，羞以瓜，季夏羞以芡以菱； 孟秋嚐粟與稷，羞以棗以梨，仲秋嚐麻嚐稻，羞以蒲，季秋嚐菽，羞以兔以栗； 孟冬羞以雁，仲冬羞以麕，季冬羞以魚。 今春不薦鮪，誠為闕典。 請季春薦鮪，無則闕之。 舊有林檎、蕎麥、藇之類，及季秋嚐酒，並合刪去。 凡新物及時出者，即日登獻，既非正祭，則不當卜日。 《漢儀》嚐韭之屬，皆於廟而不在寢，故《韋玄成傳》以為廟歲二十五祠，而薦新在焉。 自漢至於隋、唐，因仍其失，薦新雖在廟，然皆不出神主。 今出神主，失禮尤甚。 請依《五禮精義》，但設神座，仍候廟成，薦新於寢。 ”詔依所定，如鮪闕，即以魴鯉代之。 既而知宗正丞趙彥若言：“禮院以仲秋茭萌不經，易以蒲白。 今仲秋蒲無白，改從春獻。”
The commission for determining rites stated: "In antiquity fresh offerings were made in the temple's sleeping chamber, with no impersonator, no date selection, and no bringing out spirit tablets — presentation without sacrifice. Recently choosing a date for presentation is incorrect. For the Son of Heaven and feudal lords, when items ripen they are presented, not limited to first, second, or third months of the season. Master Lü's "Monthly Ordinances" lists eight fresh items within a year; the "Kaiyuan Rites" adds more than fifty kinds. In Jingyou ritual officials judged Master Lü's ordinances too simple and nearly inadequate, and Tang regulations too miscellaneous and uncanonical. They then fixed twenty-eight items for the four seasons; beyond those in the "Classic of Poetry," "Rites," and "Monthly Ordinances" they added seventeen more kinds. Although this arose from deliberation of one time, seasonal presentation has long been practiced. Following antiquity would be too sparse; departing from the classics would leave no standard. We now wish to revise slightly, keeping among them foods the former kings tasted and used as delicacies that appear in the classics and removing those that do not. We request that from now on in early spring leeks with eggs be presented and turnips as delicacy; in mid-spring ice; in late spring bamboo shoots and cherries as delicacy; in early summer wheat with pork; in mid-summer chicks with millet and melons as delicacy; in late summer gorgon fruit and water caltrop; in early autumn millet and glutinous millet, with jujubes and pears as delicacy; in mid-autumn hemp and rice, with calamus as delicacy; in late autumn beans, with rabbit and chestnuts as delicacy; in early winter geese; in mid-winter roe deer; in late winter fish. That spring does not present sturgeon is truly a lacuna in ritual. We request presenting sturgeon in late spring; if unavailable, it may be omitted. Former items such as crabapple, buckwheat, and calamus, and tasting wine in late autumn, should all be deleted. All fresh items appearing in season should be presented the same day; since this is not a formal sacrifice, an auspicious day should not be chosen. The "Han Ritual Compendium" states that tasting leeks and the like are all in the temple hall, not the sleeping chamber; thus Wei Xuancheng's biography holds that the temple has twenty-five sacrifices per year, with fresh offerings among them. From Han through Sui and Tang this error continued; fresh offerings, though in the temple hall, still did not bring out spirit tablets. Now bringing out spirit tablets is an even graver breach of ritual. We request following the "Essential Meaning of the Five Rites," setting only spirit seats, and when the temple is complete, making fresh offerings in the sleeping chamber. An edict approved the determination; if sturgeon is unavailable, bream and carp may substitute. Subsequently Vice Director of the Imperial Clan Court Zhao Yanruo reported: "The ritual commission replaced mid-autumn water-chestnut shoots, not found in the classics, with calamus root. Now in mid-autumn calamus has no white root; presentation should be moved to spring.
24
大觀，禮局亦言：“薦新雖係以月，如櫻、筍三月當進，或萌實未成，轉至孟夏之類，自當隨時之宜，取新以薦。 ”政和四年，比部員外郎何天衢言：“祭不欲數，數則煩，祭不欲疏，疏則怠。 先王建祭祀之禮，必得疏數之中，未聞一日之間，遂行兩祭者也。 今太廟薦新，有與朔祭同日者。 夫朔祭行於一月之首，不可易也。 若夫薦新，則未嚐卜日，一月之內，皆可薦也。 新物未備，猶許次月薦之，亦何必同朔日哉？ ”自是薦新偶與朔祭同日，詔用次日焉。 中興仍舊制。
In Daguan the Ritual Bureau also stated: "Fresh offerings though tied to months — if cherries and bamboo shoots due in the third month have buds or fruit not yet ripe, extending to early summer and the like — should naturally follow seasonal suitability and present what is fresh. In the fourth year of Zhenghe (1114), Supernumerary Vice Director of the Ministry of Revenue He Tianqu reported: "Sacrifice should not be too frequent — frequent becomes burdensome; sacrifice should not be too sparse — sparse becomes negligent. The former kings established sacrificial ritual to achieve the mean between sparse and frequent; never has one heard of performing two sacrifices in a single day. Now Imperial Ancestral Temple fresh offerings sometimes fall on the same day as new-moon sacrifice. The new-moon sacrifice is performed at the month's beginning and cannot be changed. As for fresh offerings, no auspicious day has been chosen; within the month any day may serve for presentation. If fresh items are not ready, presentation the next month is permitted — why must it coincide with the new-moon day? Henceforth when fresh offerings happened to coincide with new-moon sacrifice, an edict ordered using the following day. After the restoration the old regulation continued.
25
加上祖宗諡號。 太祖建隆元年九月，太常禮院言：“謹按唐大中初，追尊順宗、憲宗諡號，皇帝於宣政殿授玉冊，遣宰臣以下持節奉冊赴太廟。 授冊日，帝既禦殿，百僚拜訖，降階跪授冊於太尉，候太尉奉冊出宣政門，然後升殿。 凡皇帝行禮，皆太常卿讚導奉引。 ”奏可。 是月二十七日，帝御崇元殿，備禮遣使奉冊上四廟諡號。 皇帝高祖府君冊曰：“孝曾孫嗣皇帝臣某，再拜稽首上言，伏以昊天有命，皇宋勃興，括厚載以開階，宅中區而撫運，夷夏蠻貊，罔不獻誠，山川鬼神，罔不受職。 非臣否德，肇此丕圖，實賴先正儲休，上玄降鑒，既虔膺於大寶，乃眇覿於遐源，敢遵曆代之規，式薦配天之號。 謹遣使司空兼門下侍郎同中書門下平章事王溥、副使兵部尚書李濤奉寶冊，上尊諡曰文獻皇帝，廟號僖祖，皇帝高祖母崔氏曰文懿皇后。 ”皇曾祖府君冊曰：“伏以天命匪忱，惟歸於有德，人文設教，必始於貽謀。 乘時既肇於興王，報本敢稽於尊祖。 非隆徽稱，則大享何以配神，非鏤良瑉，則洪烈何由垂世？ 方作《猗那》之頌，永嚴昭穆之容。 謹遣使王溥、副使李濤奉冊寶，上尊諡曰惠元皇帝，廟號順祖，皇曾祖母桑氏曰惠明皇后。 ”皇祖驍衛府君冊曰：“伏以人瞻烏止，運葉龍飛。 非發源之長，析派不能通上漢； 非積基之厚，嗣孫不能有中區。 今人紀肇修，孝思罔極，酌百王之損益，薦四廟之蒸嚐。 謹遣使王溥、副使李濤奉寶冊，上尊諡曰簡恭皇帝，廟號翼祖，皇祖母京兆郡太夫人劉氏曰簡穆皇后。 ”聖考太尉府君冊曰：“昔者流火開祥，周發薦文王之號，黃星應運，曹丕揚魏祖之功。 鹹因致孝之誠，式展尊親之義，爰遵大典，亟上尊稱。 謹遣使王溥、副使李濤奉冊寶，上尊諡曰昭武皇帝，廟號宣祖。 ”禮畢，群臣進表奉慰。
Adding Posthumous Titles of Ancestors In the ninth month of the first year of Jianlong (960), during the reign of Emperor Taizu, the Court of Imperial Sacrifices and Ritual Affairs reported: "We respectfully note that in early Dazhong of Tang posthumous titles were conferred on Emperor Shunzong and Emperor Xianzong; the emperor at the Xuanzheng Hall conferred jade registers and dispatched chief ministers and below bearing credentials to convey the registers to the Imperial Ancestral Temple. On the day of conferring the register, after the emperor had taken the hall and all officials bowed, he descended the steps, knelt, and handed the register to the grand marshal; when the grand marshal had conveyed the register out the Xuanzheng gate, he then ascended the hall. Whenever the emperor performed rites, the director of the Court of Imperial Sacrifices announced and guided him. The memorial was approved. On the twenty-seventh day of that month the emperor took the Chongyuan Hall, prepared the rites, and dispatched envoys to convey registers conferring posthumous titles on the four ancestral temples. The register for the emperor's great-great-grandfather states: "The filial great-great-grandson, succeeding emperor, your subject, bowing twice and prostrating, submits: Humbly considering that August Heaven had a mandate, the Great Song rose vigorously, embracing the thick earth to open its foundation, dwelling in the central realm to govern fortune, barbarians of east and west and all Man tribes none failing to offer sincerity, mountains, rivers, and spirits none failing to accept their duties. It is not this subject's virtue that began this great design; truly it relies on forebears storing up blessing and the Supreme Mystery descending to observe. Having reverently received the great treasure, I now gaze upon distant origins and dare follow the regulations of successive ages to present a title matching Heaven. Respectfully dispatching envoy Grand Marshal and concurrently Vice Director of the Secretariat and Co-Administrator of the Secretariat-Chancellery Wang Pu, and deputy envoy Minister of War Li Tao, to convey the treasure register, conferring the honorific posthumous title Emperor Wenxian, temple name Emperor Xizu, and the emperor's great-great-grandmother Lady Cui as Empress Wanyi. The register for the imperial great-grandfather states: "Humbly considering that Heaven's mandate is not constant but returns to the virtuous, and human culture establishes teaching, it must begin with bequeathed counsel. Seizing the time that began with the rise of kings, repaying the root I dare delay in honoring the revered ancestor. Without elevating the honorific title, how can the great offering match the spirits? Without inscribing on fine jade, how can the grand achievement be handed down through the ages? About to compose the hymn "How Grand," forever to solemnize the appearance of the ancestral line. Respectfully dispatching envoy Wang Pu and deputy envoy Li Tao to convey the register and treasure, conferring the honorific posthumous title Emperor Huiyuan, temple name Emperor Shunzu, and the imperial great-grandmother Lady Sang as Empress Huiming. The register for the imperial grandfather, Commandant of the Brave Guards, states: "Humbly considering that men gaze where the crow rests and fortune's leaf flies like a dragon. Without a long source, branching streams cannot reach the upper Han; without a thick foundation, succeeding descendants cannot possess the central realm. Now human records begin their compilation; filial thought knows no limit; weighing the additions and reductions of a hundred kings, presenting zheng and chang to the four temples. Respectfully dispatching envoy Wang Pu and deputy envoy Li Tao to convey the treasure register, conferring the honorific posthumous title Emperor Jiangong, temple name Emperor Yizu, and the imperial grandmother Lady Liu, Grand Mistress of Jingzhao Commandery, as Empress Jianmu. The register for the sacred father, Grand Marshal, states: "Formerly when the Fire Star opened auspicious signs, King Fa of Zhou presented King Wen's title; when the Yellow Star responded to fortune, Cao Pi proclaimed the Wei ancestor's achievement. All because of the sincerity of utmost filial piety, to display the principle of honoring parents, following the great rite, urgently presenting the honorific title. Respectfully dispatching envoy Wang Pu and deputy envoy Li Tao to convey the register and treasure, conferring the honorific posthumous title Emperor Zhaowu, temple name Emperor Xuanzu. When the rites were finished, all officials submitted memorials of condolence.
26
太宗太平興國二年正月甲戌，上太祖英武聖文神德皇帝。 真宗大中祥符元年十一月二十七日，帝於朝元殿備禮，奉祖宗尊諡冊寶，再拜授攝太尉王旦奉之以出，安太祖冊寶於玉輅，太宗冊寶於金輅，詣太廟，奉上太祖曰啟運立極英武聖文神德玄功大孝皇帝，太宗曰至仁應道神功聖德文武大明廣孝皇帝。 禮畢，親行朝享之禮。 天禧元年正月九日，加上六室尊諡二字：僖祖曰文獻睿和皇帝，順祖曰惠元睿明皇帝，翼祖曰簡恭睿德皇帝，宣祖曰昭武睿聖皇帝，太祖曰啟運立極英武睿文神德聖功至明大孝皇帝，太宗曰至仁應道神功聖德睿烈大明廣孝皇帝。 禮畢，群臣拜表稱賀。 十一日，帝行朝享之禮。
In the first month, day jiaxu, of the second year of Taiping Xingguo (977), during the reign of Emperor Taizong, Emperor Taizu was given the title Emperor Yingwu Shengwen Shende. On the twenty-seventh day of the eleventh month in the first year of Dazhong Xiangfu (1008), during the reign of Emperor Zhenzong, the emperor at the Chaoyuan Hall prepared the rites and presented the honorific posthumous registers and treasures of the ancestors. He bowed twice and handed them to Acting Grand Marshal Wang Dan to convey out. Emperor Taizu's register and treasure were placed on the jade chariot and Emperor Taizong's on the gold chariot. Proceeding to the Imperial Ancestral Temple, he presented to Emperor Taizu the title Emperor Qiyun Liji Yingwu Shengwen Shende Xuangong Daxiao and to Emperor Taizong Emperor Zhiren Yingdao Shengong Shengde Wenwu Daming Guangxiao. When the rites were finished, he personally performed the morning offering rite. On the ninth day of the first month in the first year of Tianxi (1017) two characters were added to the honorific posthumous titles of the six chambers: Emperor Xizu became Emperor Wenxian Ruihe, Emperor Shunzu Emperor Huiyuan Ruiming, Emperor Yizu Emperor Jiangong Ruide, Emperor Xuanzu Emperor Zhaowu Ruisheng, Emperor Taizu Emperor Qiyun Liji Yingwu Ruiwen Shende Shengong Zhiming Daxiao, and Emperor Taizong Emperor Zhiren Yingdao Shengong Shengde Ruilie Daming Guangxiao. When the rites were finished, all officials submitted memorials of congratulation. On the eleventh day the emperor performed the morning offering rite.
27
仁宗天聖二年十一月二十五日，加上真宗諡曰文明武定章聖元孝皇帝。 慶曆七年十一月二十五日，加上真宗諡曰膺符稽古成功讓德文明武定章聖元孝皇帝。
On the twenty-fifth day of the eleventh month in the second year of Tiansheng (1024), during the reign of Emperor Renzong, Emperor Zhenzong's posthumous title was augmented to Emperor Wenming Wuding Zhangsheng Yuanxiao. On the twenty-fifth day of the eleventh month in the seventh year of Qingli (1047) Emperor Zhenzong's posthumous title was augmented to Emperor Yingfu Jigu Chenggong Rangde Wenming Wuding Zhangsheng Yuanxiao.
28
神宗元豐六年五月，改加上尊諡作奉上徽號。 十一月二日，奉上仁宗徽號曰體天法道極功全德神文聖武睿哲明孝皇帝，又上英宗徽號曰體乾膺曆隆功盛德憲文肅武睿神宣孝皇帝。
In the fifth month of the sixth year of Yuanfeng (1083), during the reign of Emperor Shenzong, the term for adding honorific posthumous titles was changed to presenting honorific epithets. On the second day of the eleventh month the honorific epithet presented for Emperor Renzong was Emperor Titian Fadao Jigong Quande Shenwen Shengwu Ruizhe Mingxiao, and the honorific epithet for Emperor Yingzong was Emperor Tiqian Yingli Longgong Shengde Xianwen Suwu Ruishen Xuanxiao.
29
哲宗紹聖二年正月，帝謂輔臣曰：“祖宗諡號，各加至十六字。 神宗皇帝今止初諡，尚未增加，宜考求典故以聞。 ”宰臣章惇等對曰：“祖宗加諡，歲月不定。 真廟初加八字，是天聖二年。 今神宗祔廟已十年，故事加徽號必在南郊前，謹如聖旨討閱以聞。 ”四月二十七日，詔加上神宗皇帝徽號，於大禮前三日行禮。 九月十六日，奉上冊寶曰神宗紹天法古運德建功英文烈武欽仁聖孝皇帝。
In the first month of the second year of Shaosheng (1095), during the reign of Emperor Zhezong, the emperor told his chief ministers: "The posthumous titles of the ancestors have each been augmented to sixteen characters. Emperor Shenzong now has only his initial posthumous title and has not yet received augmentation; precedent should be investigated and reported. Chief Minister Zhang Dun and others replied: "Augmentation of ancestors' posthumous titles has no fixed interval. Emperor Zhenzong's first augmentation of eight characters was in the second year of Tiansheng. Now ten years have passed since Emperor Shenzong was enshrined in the temple; by precedent honorific epithets are added before the Southern Suburb sacrifice. We respectfully follow the imperial command to investigate and report. On the twenty-seventh day of the fourth month an edict ordered augmentation of Emperor Shenzong's honorific epithet, with the rite performed three days before the grand ceremony. On the sixteenth day of the ninth month the register and treasure were presented with the honorific epithet Emperor Shenzong Shaotian Fagu Yunde Jiangong Yingwen Liewu Qinren Shengxiao.
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紹興十二年十一月，詔議加上徽宗徽號曰體神合道駿烈遜功聖文仁德憲慈顯孝皇帝。 十三年正月九日，皇帝御文德殿，命宰臣秦檜奏請太廟。 十日，內殿宿齋，文武百僚集於發冊寶殿門幕次，次禮儀使、閣門官、太常博士、禮直官分立禦幄前，次分引百僚入就殿下，東西相向立定，禮直官引奉冊寶使、侍中、中書令、舉寶舉冊官詣殿下西階之西，東向立。 俟齋室簾降，皇帝服通天冠、絳紗袍，禮部侍郎奏中嚴外辦。 次禮直官、太常博士引禮儀使當幄前俯伏跪奏：“禮儀使臣某言，請皇帝行奉上徽宗皇帝發冊寶之禮。 ”奏訖，俯伏，興。 簾卷，前導官前導皇帝出幄，執大圭，詣冊寶幄東褥位，西向立，禮儀使奏請再拜，皇帝再拜，三上香，再拜，在位官皆再拜。 前導還褥位，西向立，侍中、中書令、舉冊舉寶官升殿，入冊寶幄。 舉冊寶官俱搢笏跪，舉冊寶與侍中、中書令奉冊寶進行，皇帝後從，降自西階，至殿下褥位，南向立。 禮儀使奏皇帝再拜，舉冊官奉冊，舉寶官奉寶，皇帝搢大圭，跪奉受冊寶使，皇帝執大圭再拜，在位官皆再拜。 持節者持節導冊寶進行，出殿正門。 禮儀使奏禮畢。 皇帝釋大圭，升自東階，入齋室。 禮部郎中奏解嚴。 次冊寶出北宮門，奉冊寶使以下騎從，至太廟靈星門外下馬，步從至太廟南神門外。 次日，文武百僚集於太廟幕次，分引詣殿下再拜，冊寶使詣各室行奠獻禮。 次讚者引舉冊官舉冊，舉寶官舉寶，禮直官引侍中、中書令前導冊寶入自南正門，至殿西階下權置定，各再拜。 次詣徽宗室，冊寶使俯伏跪奏稱：“嗣皇帝臣某，謹遣臣等奉徽號冊寶。 ”奉訖，俯伏，興。 舉冊官舉冊進，中書令跪讀冊文，舉寶官舉寶進，侍中跪讀寶文，冊寶使以下各再拜，至冊寶幄安奉。 禮畢，以次退。 次文武百僚奉表稱賀。
In the eleventh month of the twelfth year of Shaoxing (1142) an edict ordered deliberation on augmenting Emperor Huizong's honorific epithet to Emperor Tishen Hedao Junlie Xungong Shengwen Rendé Xianci Xianxiao. On the ninth day of the first month in the thirteenth year (1143) the emperor took the Wende Hall and ordered Chief Minister Qin Hui to report the request to the Imperial Ancestral Temple. On the tenth day, after fasting overnight in the inner hall, civil and military officials gathered at the side pavilion of the Register-and-Treasure Presentation Hall gate. The master of ceremonies, gate officials, doctors of the Court of Imperial Sacrifices, and ritual supervisors stood separately before the imperial canopy, then led officials in to take position below the hall facing each other east and west. The ritual supervisor led the register-and-treasure envoy, palace attendant, director of the Secretariat, and officials bearing register and treasure to the west of the west steps below the hall, standing facing east. When the fasting chamber curtain was lowered, the emperor wore the tongtian crown and crimson gauze robe, and the vice minister of rites reported mid-watch strictness and outer preparations. Next the ritual supervisor and doctor of the Court of Imperial Sacrifices led the master of ceremonies before the canopy to prostrate and kneel, reporting: "Your subject, master of ceremonies, requests that the emperor perform the rite of presenting the register and treasure for Emperor Huizong. When the report was finished, he prostrated himself and rose. The curtain rolled up. The lead guide led the emperor out of the canopy, holding the great scepter, to the east mat position of the register-and-treasure canopy, standing facing west. The master of ceremonies requested a double bow; the emperor bowed twice, offered incense three times, bowed twice again, and all officials in attendance bowed twice. The lead guide returned to the mat position, standing facing west. The palace attendant, director of the Secretariat, and officials bearing register and treasure ascended the hall and entered the register-and-treasure canopy. The officials bearing register and treasure all tucked their tablets and knelt and lifted the register and treasure. With the palace attendant and director of the Secretariat they conveyed the register and treasure forward; the emperor followed behind, descended the west steps, reached the mat position below the hall, and stood facing south. The master of ceremonies reported that the emperor should bow twice. The register-bearer presented the register and the treasure-bearer presented the treasure. The emperor tucked the great scepter, knelt, and presented them to the register-and-treasure envoy, then took the great scepter and bowed twice; all officials in attendance bowed twice. Those bearing credentials held them and guided the register and treasure forward, exiting the main hall gate. The master of ceremonies reported that the rites were complete. The emperor released the great scepter, ascended the east steps, and entered the fasting chamber. The director of the Ministry of Rites reported the lifting of strictness. Next the register and treasure exited the North Palace gate. The register-and-treasure envoy and his party rode in attendance; at the outer Lingxing gate of the Imperial Ancestral Temple they dismounted and walked in attendance to the outer south spirit gate of the Imperial Ancestral Temple. The next day civil and military officials gathered at the Imperial Ancestral Temple side pavilion, were led in groups to bow twice below the hall, and the register-and-treasure envoy proceeded to each chamber to perform the presentation rite. Next the announcer led the register-bearer to lift the register and the treasure-bearer to lift the treasure. The ritual supervisor led the palace attendant and director of the Secretariat to guide the register and treasure in through the south main gate; they were provisionally set below the west steps of the hall, and all bowed twice. Next proceeding to Emperor Huizong's chamber, the register-and-treasure envoy prostrated and knelt, reporting: "The succeeding emperor, your subject, respectfully dispatches your subjects to present the honorific epithet register and treasure. When the presentation was finished, he prostrated himself and rose. The register-bearer lifted the register and advanced, and the director of the Secretariat knelt and read the register text. The treasure-bearer lifted the treasure and advanced, and the palace attendant knelt and read the treasure text. The register-and-treasure envoy and his party each bowed twice, then proceeded to the register-and-treasure canopy and installed them reverently. When the rites were finished, they withdrew in order. Next civil and military officials submitted memorials of congratulation.
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紹熙二年八月，詔上高宗徽號曰受命中興全功至德聖神武文昭仁憲孝皇帝。 慶元三年，上孝宗徽號曰紹統同道冠德昭功哲文神武明聖成孝皇帝。 嘉泰三年，上光宗徽號曰循道憲仁明功茂德溫文順武聖哲慈孝皇帝。 寶慶三年，上寧宗徽號曰法天備道純德茂功仁文哲武聖睿恭孝皇帝。 鹹淳二年，上理宗徽號曰建道備德大功復興烈文仁武聖明安孝皇帝。 並如紹興十三年儀注。
In the eighth month of the second year of Shaoxi (1191) an edict presented Emperor Gaozong's honorific epithet as Emperor Shouming Zhongxing Quangong Zhide Shenshen Wuwen Zhaoren Xianxiao. In the third year of Qingyuan (1197) Emperor Xiaozong's honorific epithet was presented as Emperor Shaotong Tongdao Guande Zhaogong Zhewen Shenwu Mingsheng Chengxiao. In the third year of Jiatai (1203) Emperor Guangzong's honorific epithet was presented as Emperor Xundao Xianren Minggong Maode Wenwen Shunwu Shengzhé Cixiao. In the third year of Baoqing (1227) Emperor Ningzong's honorific epithet was presented as Emperor Fatian Beidao Chunde Maogong Renwen Zhewu Shengrui Gongxiao. In the second year of Xianchun (1266) Emperor Lizong's honorific epithet was presented as Emperor Jiandao Beide Dagong Fuxing Liewen Renwu Shengming Anxiao. All followed the ritual regulations of the thirteenth year of Shaoxing.
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廟諱。 紹興二年十一月，禮部、太常寺言：“淵聖皇帝御名，見於經傳義訓者，或以威武為義，或以回旋為義，又為植立之象，又為亭郵表名，又為圭名，又為姓氏，又為木名，當各以其義類求之。 以威武為義者，今欲讀曰‘威’； 以回旋為義者，今欲讀曰‘旋’； 以植立為義者，今欲讀曰‘植’； 若姓氏之類，欲去‘木’為‘亙’。 又緣漢法，‘邦’之字曰‘國’，‘盈’之字曰‘滿’，止是讀曰‘國’、曰‘滿’，其本字見於經傳者未嚐改易。 司馬遷，漢人也，作《史記》，曰：‘先王之製，邦內畿服，邦外侯服。 ’又曰：‘盈而不持則傾。 ’於‘邦’字、‘盈’字亦不改易。 今來淵聖皇帝御名，欲定讀如前外，其經傳本字，即不當改易，庶幾萬世之下，有所考證，推求義類，別無未盡。 ”三十二年正月，禮部、太常寺言：“欽宗祔廟，翼祖當遷。 於正月九日，先遷翼祖皇帝、簡穆皇后神主奉藏於夾室。 所有以後翼祖皇帝諱，依禮不諱。 ”詔恭依。
Temple Taboos In the eleventh month of the second year of Shaoxing (1132) the Ministry of Rites and Court of Imperial Sacrifices reported: "The personal name of Emperor Yuansheng, where it appears in classics and commentaries with defined meanings, sometimes carries the meaning of majesty and martial prowess, sometimes the meaning of turning and revolving, also the image of standing upright, also the name of a postal pavilion, also the name of a jade tablet, also a surname, and also the name of a tree — each should be sought according to its semantic category. Where the meaning is majesty and martial prowess, we now wish to read it as "wei"; where the meaning is turning and revolving, we now wish to read it as "xuan"; where the meaning is standing upright, we now wish to read it as "zhi"; for categories such as surnames, we wish to remove "mu" and use "geng." Furthermore, by Han law the taboo form of "bang" was "guo" and of "ying" was "man" — one only read them as "guo" and "man"; the original characters appearing in classics were never altered. Sima Qian, a man of Han, wrote the "Records of the Grand Historian," saying: "The former kings' regulation: within the domain was the inner service, outside the domain the outer service. He also said: "Full but not sustained, then it topples. For the characters "bang" and "ying" he likewise did not alter them. Now regarding Emperor Yuansheng's personal name, beyond fixing the readings as above, the original characters in classics should not be altered, so that ten thousand generations hence there may be evidence for verification. Searching semantic categories, nothing else remains unaddressed. In the first month of the thirty-second year (1162) the Ministry of Rites and Court of Imperial Sacrifices reported: "With Emperor Qinzong enshrined in the temple, Emperor Yizu should be moved. On the ninth day of the first month the spirit tablets of Emperor Yizu and Empress Jianmu should first be moved and reverently stored in the side chamber. Henceforth Emperor Yizu's taboo name, according to ritual, need not be avoided. An edict respectfully approved.
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紹熙元年四月，詔：“今後臣庶命名，並不許犯祧廟正諱。 如名字見有犯祧廟正諱者，並合改易。”
In the fourth month of the first year of Shaoxi (1190) an edict stated: "Henceforth when officials and commoners choose names, they must not violate the primary taboos of the distant ancestral temple. If names are found to violate the primary taboos of the distant ancestral temple, all should be changed.
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嘉定十三年十月，司農寺丞岳珂言：“孝宗舊諱從‘伯’從‘玉’從‘宗’。 考國朝之製，祖宗舊諱二字者，皆著令不許並用。 ”又言“欽宗舊諱二字，其一從‘[B08A]’從‘旦’，其一從‘火’從‘亙’，皆合回避。 乞並下禮、寺討論，頒降施行。 ”既而禮、寺討論：“所有欽宗、孝宗舊諱，若二字連用，並合回避，宜從本官所請，刊入施行。 ”從之。
In the tenth month of the thirteenth year of Jiading (1220) Vice Director of the Directorate of Agriculture Yue Ke reported: "Emperor Xiaozong's old taboo character is composed of 'bo,' 'yu,' and 'zong.' Examining our dynasty's regulations, for ancestors' old two-character taboos all are entered in regulations forbidding joint use. He also stated that Emperor Qinzong's two old taboo characters — one composed of "sun" and "dan," one of "fire" and "geng" — all should be avoided. We request that both the Ministry of Rites and the Court of Imperial Sacrifices be ordered to deliberate and promulgate for enforcement. Subsequently the Ministry of Rites and Court of Imperial Sacrifices deliberated that for all old taboos of Emperors Qinzong and Xiaozong, if the two characters are used together all should be avoided; the request of the submitting official should be followed and entered into enforcement. The request was approved.