Volume 109 Treatises 62: Rites 12

禮十二〈（吉禮十二）〉 ○后廟景靈宮神御殿功臣配侑群臣家廟

Rites XII (Auspicious Rites XII) ○ Empress temples; Jingling Palace; the Hall of Imperial Spirit Tablets; associated offerings for meritorious ministers; and the family temples of officials

后廟之制。建隆三年，追冊會稽郡夫人賀氏曰孝惠皇后，止就陵所置祠殿奉安神主，薦常饌，不設牙盤祭器。乾德元年，孝明皇后王氏崩，始議置廟及二后先後之次。太常博士和峴請共殿別室，以孝明正位內朝，請居上室；孝惠緣改葬，不造虞主，與孝明同祔，宜居次室。禮院又言：「后廟祀事，一準太廟，亦當立戟。」及太祖祔廟，有司言：「合奉一后配食。按唐睿宗追諡肅明、昭成二后，至睿宗崩，獨昭成以帝母之重升配，肅明止享於儀坤廟。近周世宗正惠、宣懿二后併先崩，正惠無位號，宣懿居正位，遂以配食。今請以孝明皇后配，忌日行香廢務，其孝惠皇后享於別廟。」從之。

The regulations governing empress temples. In the third year of Jianlong, Lady He of Kuaiji Commandery was posthumously enfeoffed as Empress Xiaohui. A shrine hall alone was established at her tomb precinct to receive her spirit tablet, with regular offerings presented, but the tooth-disk altar vessels were not set out. In the first year of Qiande, after Empress Xiaoming, Lady Wang, died, the court began debating whether to establish a temple and how to order the two former empresses. Court Gentleman for Ceremonies He Yan proposed a single hall with separate chambers: because Empress Xiaoming held the principal place in the inner court, her tablet should occupy the upper chamber. Empress Xiaohui, because her burial had been moved and no mourning tablet had been made, was to be enshrined together with Empress Xiaoming and should occupy the lower chamber. The Board of Rites also reported: "Sacrifices at the empress temple should follow the Grand Temple in every respect, and halberds should likewise be set up there." When Taizu was enshrined in the ancestral temple, the responsible offices stated: "One empress should receive associated sacrifice. According to Tang precedent, when Emperor Ruizong posthumously enfeoffed Empresses Suiming and Zhaocheng, after Ruizong's death only Zhaocheng—by virtue of her standing as the emperor's mother—was elevated to associated sacrifice, while Suiming was worshipped only at the Yikun Temple. More recently, under the Later Zhou, Empresses Zhenghui and Xuanyi of Shizong had both died earlier; Zhenghui had held no title of rank, while Xuanyi had held the principal position, and so she received associated sacrifice. The proposal was that Empress Xiaoming should receive associated sacrifice, that on her death-day incense be offered and state business suspended, and that Empress Xiaohui be worshipped at a separate temple. The court approved.

太平興國元年，追冊越國夫人符氏為懿德皇后，尹氏為淑德皇后，併祔後廟。

In the first year of Taiping Xingguo, Lady Fu of Yue was posthumously enfeoffed as Empress Yide and Lady Yin as Empress Shude; both were enshrined in the empress temple.

至道三年，孝章皇后宋氏祔享，有司言：「孝章正位中壺，宜居上室，懿德追崇后號，宜居其次。」詔孝章殿室居懿德下。六月，禮官議：「按太平興國中追冊定諡，皆以懿德居上。淳化初，宗正少卿趙安易言，別廟祭享，懿德在淑德之上，未測升降之由。其時敕旨依舊懿德在上。按《江都集禮》，晉景帝即位，夏侯夫人應合追尊。散騎常侍任茂、傅玄等議云：『夏侯夫人初歸景帝，未有王基之道，不及景帝統百揆而亡，后妃之化未著遠邇，追尊無經義可據。』今之所議，正與此同。且淑德配合之初，潛躍之符未兆；懿德輔佐之始，藩邸之位已隆，然未嘗正位中宮，母臨天下。豈可生無尊極之位，沒升配享之崇？於人情不安，於典籍無據。唐順宗祔廟後十一年，始以莊憲皇后升配，憲宗祔廟後二十五年，始以懿安皇后升配。今請虛位，允協舊儀。」再詔尚書省集議及禮官同詳定。上議曰：「淑德皇后生無位號，沒始追崇，況在初潛，早已薨謝，懿德皇后享封大國，作配先朝，雖不及臨御之期，且夙彰賢懿之美，若以升祔，當歸懿德。又詳周世宗正惠、宣懿配食故事，當時議以正惠追尊位號，請以宣懿為配。是時以太后在位，疑宣懿祔廟之後，立忌非便。議者引晉哀帝時何太后在上，尊所生周氏為太妃，封其子為琅邪王。及太妃薨，帝奔喪琅邪第，七月而葬。此則奔喪行服，尚不厭降，即忌日廢務，於理無嫌。今禮官引唐順、憲二宗廟，享虛位之文，夫即追冊二後，即虛室亦為非便，請奉懿德神主升配。又按議者以周世宗神主祔廟，必若宣懿同祔，即正惠神主請加『太』字。今升祔懿德，請即加淑德『太』字，仍舊別廟。」詔：「以懿德配享，至於『太』者尊極之稱，加於母后，施之宗廟禮所未安。」乃不加「太」字，仍別廟配享。十二月，追尊賢妃李氏為元德皇太后。有司言：「按《周禮·春官》大司樂之職，『奏《夷則》，歌《仲呂》，以享先妣』，謂姜原也。是帝嚳之妃，后稷之母，特立廟曰宮。晉簡文宣後以不配食，築室於外，歲時享祭。唐先天元年，始祔昭成、肅明二后於儀坤廟。又玄宗元獻楊后立廟於太廟之西。稽於前文，咸有明據。望令宗正寺於后廟內修奉廟室，為殿三間，設神門、齋房、神廚，以備薦享。」

In the third year of Zhidao, when Empress Xiaozhang, Lady Song, received enshrinement sacrifice, the relevant offices stated: "Empress Xiaozhang, who had held the principal place in the inner palace, should occupy the upper chamber; Empress Yide, posthumously enfeoffed with an empress title, should rank next. An edict ordered Empress Xiaozhang's chamber placed below Empress Yide's. In the sixth month, ritual officials proposed: "During the Taiping Xingguo period, whenever posthumous enfeoffments and titles were granted, Empress Yide was always placed above. In the early Chunhua era, Vice Director of the Imperial Clan Zhao Anyi noted that at sacrifices in the separate temple Empress Yide stood above Empress Shude, and the grounds for raising or lowering rank were unclear. An imperial order then directed that Empress Yide remain above, as before. According to the 《Jiangdu Collected Rites》, when Emperor Jing of Jin acceded, Lady Xia of the Xia clan ought to have received posthumous enfeoffment. Regular Attendant Ren Mao, Fu Xuan, and others argued: "When Lady Xia first married Emperor Jing, the path to kingship had not yet emerged; she died before he assumed command over all affairs of state, and the transforming influence of an empress consort had not been shown far and near—posthumous enfeoffment lacks canonical warrant." The present discussion matches this case exactly. Moreover, at the beginning of Empress Shude's marriage, the omens of hidden ascent had not yet appeared; at the beginning of Empress Yide's assistance, her standing in the prince's household was already lofty, yet she had never held the principal place in the inner palace or presided over the realm as mother. How could one who in life held no position of supreme honor, after death ascend to the lofty status of associated sacrifice? In human sentiment this is unsettling; in canonical texts there is no warrant. Eleven years after Emperor Shunzong was enshrined, Empress Zhuangxian was elevated to associated sacrifice; twenty-five years after Emperor Xianzong was enshrined, Empress Yi'an was elevated to associated sacrifice. The proposal was to leave the place vacant, which would accord with former ritual." The emperor again ordered the Secretariat to convene for joint discussion with ritual officials for a detailed determination. The senior deliberation stated: "Empress Shude in life held no title of rank and received posthumous enfeoffment only after death; moreover, in the early hidden period she had long since died. Empress Yide enjoyed enfeoffment of a great state and was consort to the former dynasty; although she never reached the period of presiding over the court, she had long displayed worthy and virtuous excellence. If enshrinement is to proceed, precedence should return to Empress Yide. Further examining the precedent of associated sacrifice for Empresses Zhenghui and Xuanyi of Zhou Shizong, the discussion at that time, because Zhenghui had received posthumous enfeoffment with a title of rank, requested that Xuanyi serve as the associated offering. At that time, because the empress dowager was still in position, officials doubted that after Xuanyi was enshrined in the temple, establishing a death-day observance would be inconvenient. The debaters cited the time of Emperor Ai of Jin, when Empress Dowager He was still alive and he honored his birth mother, Lady Zhou, as Grand Consort, enfeoffing her son as Prince of Langye. When the Grand Consort died, the emperor went to mourn at the Langye residence, and burial took place after seven months. Even for rushing to mourning and wearing mourning garments, lowering of rank was still not considered excessive; therefore suspending business on the death-day is unobjectionable in principle. Now ritual officials cite the Tang temples of Shunzong and Xianzong and the passage on enjoying an empty place. Since the two empresses have already received posthumous enfeoffment, leaving the chamber vacant is also inconvenient; they requested that Empress Yide's spirit tablet be elevated to associated sacrifice. Further, according to the debaters, when Shizong's spirit tablet was enshrined in the temple, if Xuanyi were enshrined together, the character "Grand" should be added to Zhenghui's spirit tablet. With Empress Yide now elevated to enshrinement, they requested that the character "Grand" be added to Empress Shude while she continued to receive worship at the separate temple." An edict stated: "Let Empress Yide receive associated sacrifice. As for "Grand," a title of supreme honor—adding it to an empress mother and applying it in the ancestral temple is not secure in ritual." The character "Grand" was therefore not added, and she still received associated sacrifice at the separate temple. In the twelfth month, Worthy Consort Lady Li was posthumously honored as Grand Empress Dowager Yuande. The relevant offices stated: "According to the office of the Grand Music Master in the 《Rites of Zhou · Director of Spring》, 'Perform the 《Yize》 mode and sing the 《Zhonglü》, to worship the former mother,' referring to Jiang Yuan. She was consort of Emperor Ku and mother of Houji; a separate temple called Gong was established for her. Empress Xuan of Jin Wen, because she did not receive associated sacrifice, had a chamber built outside the main temple and received seasonal sacrifices there. In the first year of Xiantian of Tang, Empresses Zhaocheng and Suiming were first enshrined in the Yikun Temple. Further, Empress Yang Yuansian of Tang Xuanzong had a temple established west of the Grand Temple. Examination of former texts shows clear warrant in each case. They requested that the Imperial Clan Court establish within the empress temple a shrine chamber—a three-bay hall, with spirit gate, fasting chamber, and spirit kitchen—to prepare for offering sacrifice."

咸平元年，判太常禮院李宗訥等言：「元德皇太后別建廟室，淑德皇后亦在別廟，同是帝母而無『太』字。按唐穆宗三后，除宣懿升祔，正獻、恭僖二后並立別廟，各有『太』字。又開元初，太常議昭成皇太后，請不除『太』字，云『入廟稱後，義係於夫，在朝稱太后，義係於子。如諡冊入陵，神主入廟，則當去太字』。按神主入廟之說，蓋為祔享太廟，以厭降故，不加『太』字，則本朝文懿諸後是也。如別建廟室，不可但稱皇后，則唐正獻、恭僖二太后是也。淑德皇后亦請加『太』字，既加之後，望遷就元德新廟，居第一室，以元德次之，仍遷莊懷又次之。」詔下中書集議。兵部尚書張齊賢等奏：「宗廟神靈，務乎安靜。況懿德作合之始，逮事舅姑，躬執婦道，祔享之禮，宜從後先，伏請仍舊。又漢因秦製，帝母稱皇太后。檢詳去歲議狀，請加淑德『太』字，而詔不加之者，緣當時元德皇太后未行追冊。今冊命已畢，望依禮官所言。」三年四月乙卯，祔葬元德皇太后於永熙陵。有司言：「元德神主祔廟，準禮當行祔謁，載稽前典，有未合者。伏以追薦尊稱，奉加『太』字，崇建別廟，以備蒸嘗。況當禘祫之時，不預合食之列，廟享之制與諸後不同。俟神主還京，即祔廟室，薦獻安神，更不行祔謁之禮，每歲五享、禘祫如太廟儀。」

In the first year of Xianping, Li Zongxun and others of the Court of Imperial Sacrifices stated: "Grand Empress Dowager Yuande has a separately built shrine chamber; Empress Shude is also in a separate temple—both are imperial mothers, yet neither bears the character "Grand. According to the three empresses of Tang Muzong, except for Xuanyi, who was elevated to enshrinement, Empresses Zhengxian and Gongxi both had separate temples established, each bearing the character "Grand." Further, in the early Kaiyuan period the Court of Imperial Sacrifices debated Empress Dowager Zhaocheng and requested not removing the character "Grand," stating: "Entering the temple one is called empress, the relationship being to the husband; at court one is called empress dowager, the relationship being to the son. If the posthumous patent enters the tomb and the spirit tablet enters the temple, then the character "Grand" should be removed." According to the theory of the spirit tablet entering the temple, this applies when enshrining in the Grand Temple; because of lowering of rank, the character "Grand" is not added—such are Empresses Wanyi and others of this dynasty. If a separate shrine chamber is built, one cannot simply be called empress—such are Grand Empresses Dowager Zhengxian and Gongxi of Tang. They also requested that the character "Grand" be added to Empress Shude; after it was added, she should be moved to the new temple of Yuande, occupying the first chamber, with Yuande second and Zhuanghuai moved to third." An edict ordered the Secretariat to convene for discussion. Minister of War Zhang Qixian and others memorialized: "The spirits of the ancestral temple require tranquility. Moreover, from the beginning of Empress Yide's union she waited on her parents-in-law and personally performed the wife's way; the rite of enshrinement should follow precedence—we respectfully request that things remain as before. Further, following Han practice on Qin institutions, an emperor's mother is called empress dowager. Examining last year's discussion record, the request to add the character "Grand" to Empress Shude was not approved in the edict because at that time Grand Empress Dowager Yuande had not yet received posthumous enfeoffment. Now that the patent of enfeoffment is complete, they hoped the ritual officials' statement might be followed." In the third year, on the day yimao of the fourth month, Grand Empress Dowager Yuande was buried with enshrinement at Yongxi Mausoleum. The relevant offices stated: "When the spirit tablet of Yuande is enshrined in the temple, according to ritual the enshrinement audience should be performed; examining former canons, there are points that do not accord. Posthumous recommendation and an honorific title, with the character "Grand" added, and a separate temple magnificently built to prepare for seasonal steaming and tasting sacrifices. Moreover, at the time of di and cha sacrifices she is not in the roster of combined sacrifice; the temple worship regulations differ from those for other empresses. When the spirit tablet returns to the capital it will be enshrined in the temple chamber, offerings presented and the spirit settled, and the enshrinement audience will not again be performed; each year the five seasonal sacrifices and di and cha will follow Grand Temple ritual."

景德四年，奉莊穆皇后郭氏神主謁太廟，祔享於昭憲皇后。享畢，祔別廟，殿室在莊懷之上。帝祀汾陰，謁廟畢，親詣元德皇太后廟躬謝，自門降輦步入，酌獻如太廟，設登歌，兩省、御史、宗室防禦使以上班廟內，餘班廟外，遣官分告孝惠諸後廟。詔：「太廟、元德皇后廟享用犢，諸後廟親享用犢，攝事用羊、豕。」

In the fourth year of Jingde, the spirit tablet of Empress Zhuangmu, Lady Guo, was presented at the Grand Temple and received enshrinement sacrifice with Empress Zhaoxian. When the sacrifice was complete, she was enshrined in the separate temple, her hall chamber placed above Zhuanghuai. When the emperor performed the Feng and Shan sacrifices at Fen, after completing the temple audience he personally went to the temple of Grand Empress Dowager Yuande to offer thanks in person; he descended from the carriage at the gate and entered on foot, performed libation and offering as at the Grand Temple, set ascending song, and officials of the two departments, the censorate, and imperial clansmen of Defender-in-Chief rank and above were arrayed inside the temple, the remainder outside; officials were dispatched to announce separately at the temples of Empress Xiaohui and the other empresses. An edict stated: "The Grand Temple and the temple of Grand Empress Dowager Yuande use yearling oxen for sacrifice; the temples of the other empresses use yearling oxen when the emperor sacrifices in person, and sheep and pig when another officiates."

五年，龍圖閣直學士陳彭年言：「禘祫日，孝惠、淑德二後神主自別廟赴太廟，祔簡穆皇后神主之下、太祖神主之上，此蓋用《曲台禮》別廟皇后禘祫祔享太廟之說。竊慮明靈合享，神禮未安，望詔禮官再加詳定。」有司言：「按《曲台禮》載禘祫之儀，則如皇后先祔別廟，遇禘祫祔享於太廟，如是昭後，即坐於祖姑之下，南向；如是穆後，即坐於祖姑之下，北向。又按博士殷盈孫議云：『別廟皇后禘袷於太廟，祔於祖姑之下者，此乃皇后先沒，已造神主。如昭成、肅明之沒也，睿宗在位；元獻之沒也，玄宗在位；昭德之沒也，德宗在位。四後於太廟未有本室，故創別廟，當為太廟合食之主，故禘袷乃奉以入享，此明其後太廟有本室，即當遷祔。帝方在位，故皇后暫立別廟，禮本合食，故禘祫乃升太廟，以未有位，故祔祖姑之下。據《開寶通禮》與《曲台禮》同。今有司不達禮意，遇禘祫歲，尚以孝惠、孝章、淑德三後神主祔享祖姑之下，乃在太祖、太宗之上。按《禮》稱『婦祔祖姑』，謂既卒哭之明日，此正禮也；稱『祖姑有三人，則祔於親者』，注，玄謂『舅之母死，而又有繼室二人，親者謂舅所生』。然則祖姑有三人同在祖室，明婦有數人亦當同在夫之本室，不可久祔於祖姑也。故《開元禮》但載肅明皇后別廟時享之儀，而無禘袷之禮，即知別廟時享及禘祫皆於本廟也。孝惠、孝章、淑德禘祫既祔太廟，則自今禘祫祔享本室，次於正主，庶協典禮。」六年，升祔元德皇后太宗廟室，詔以祔廟歲時為合享次序，而位明德皇后之次。

In the fifth year, Academician Expositor Chen Pengnian stated: "On the day of di and cha, the spirit tablets of Empresses Xiaohui and Shude proceed from the separate temple to the Grand Temple and are enshrined below the spirit tablet of Empress Jianmu and above the spirit tablet of Taizu—this apparently follows the 《Quetai Rites》 account of empresses of separate temples receiving di and cha enshrinement sacrifice at the Grand Temple. I fear that for the bright spirits to receive combined sacrifice the spirit ritual is not secure; it is hoped that ritual officials may deliberate again in detail." The relevant offices stated: "According to the 《Quetai Rites》 account of di and cha ritual, if an empress is first enshrined in a separate temple, when di and cha occur she receives enshrinement sacrifice at the Grand Temple; if she is a zhao empress, she is seated below the paternal grandmother-in-law, facing south; if she is a mu empress, she is seated below the paternal grandmother-in-law, facing north. Further, according to the discussion of Academician Yin Yingsun: "Empresses of separate temples at di and cha in the Grand Temple, enshrined below the paternal grandmother-in-law—this is when the empress died first and the spirit tablet was already made. When Zhaocheng and Suiming died, Ruizong was on the throne; when Yuansian died, Xuanzong was on the throne; when Zhaode died, Dezong was on the throne. The four empresses had no original chamber in the Grand Temple, so separate temples were created; they should serve as principals for combined sacrifice in the Grand Temple, and therefore at di and cha they are brought in for sacrifice—this shows that afterward, when the Grand Temple has an original chamber, they should be moved to enshrinement. The emperor was still on the throne, so the empress was temporarily established in a separate temple; the ritual fundamentally calls for combined sacrifice, so at di and cha she ascends to the Grand Temple; because she had no position yet, she is enshrined below the paternal grandmother-in-law. According to the 《Kaibao Comprehensive Rites》, it is the same as the 《Quetai Rites》. Now the relevant offices do not comprehend the ritual intent; in years of di and cha they still have the spirit tablets of Empresses Xiaohui, Xiaozhang, and Shude receive enshrinement sacrifice below the paternal grandmother-in-law—yet placed above Taizu and Taizong. According to the 《Rites》, it says "the wife is enshrined with the paternal grandmother-in-law," meaning on the day after the end of wailing—this is the correct ritual; it says "if there are three paternal grandmothers-in-law, enshrine with the intimate one"—Zheng Xuan's commentary states "when the uncle's mother dies and there are two successive chambers, the intimate one means the one born to the uncle." Thus, if three paternal grandmothers-in-law are together in the ancestral chamber, clearly when there are several wives they should also be together in the husband's original chamber—they cannot long remain enshrined with the paternal grandmother-in-law. Therefore the 《Kaiyuan Rites》 records only the seasonal sacrifice ritual when Empress Suiming had a separate temple, and has no di and cha ritual—thus one knows that seasonal sacrifice at the separate temple and di and cha are both conducted at the original temple. For Empresses Xiaohui, Xiaozhang, and Shude, since di and cha have already been enshrined in the Grand Temple, from now on at di and cha let enshrinement sacrifice be in the original chamber, next after the principal tablet, which will accord with canonical ritual." In the sixth year, Empress Yuande was elevated to enshrinement in Taizong's temple chamber; an edict made the year of enshrinement the order for combined sacrifice, with her place next after Empress Mingde.

明道二年，判河南府錢惟演請以章獻、章懿二後並祔真宗之室。太常禮院議：「夏、商以來，父昭子穆，皆有配坐，每室一帝一後，禮之正儀。唐開元中，昭成、肅明二後始並祔於睿宗。今惟演引唐武宗母韋太后升祔穆宗，本朝孝明、孝章禘太祖故事。按穆宗惟韋后祔，太祖未嘗以孝章配。伏尋先帝以懿德配享太宗，及明德園陵禮畢，遂得升祔。元德太后自追尊後，凡十七年始克升祔。今章穆皇后著位長秋，祔食真宗，斯為正禮。章獻太后母儀天下，與明德例同，若從古禮，止應祀後廟，若便升祔，似非先帝慎重之意，又況前代無同日並祔之比，惟上裁之。」乃詔有司更議，皆謂：「章穆位崇中壺，與懿德有異，已祔廟室，自協一帝一後之文。章獻輔政十年，章懿誕育帝躬，功德莫與為比，退就後廟，未厭眾心。按《周官》大司樂職，『奏《夷則》，歌《小呂》，以享先妣』者，薑原也，帝嚳之妃，後稷之母，特立廟曰宮。宜別立新廟，奉安二太后神主，同殿異室，歲時薦享用太廟儀。別立廟名，自為樂曲，以崇世享。忌前一日，不禦正殿，百官奉慰，著之令甲。」乃作新廟兩廟間，名曰奉慈。

In the second year of Mingdao, Qian Weiyan, acting as Director-General of Henan, requested that Empresses Zhangxian and Zhangyi both be enshrined in Zhenzong's chamber. The Court of Imperial Sacrifices deliberated: "From Xia and Shang onward, father zhao and son mu all have associated seating; each chamber has one emperor and one empress—this is the correct ritual. In the Kaiyuan period of Tang, Empresses Zhaocheng and Suiming were first enshrined together in Ruizong's temple. Now Weiyan cites the Tang elevation of Empress Dowager Wei, mother of Wuzong, to enshrinement with Muzong, and the stories of this dynasty's Empresses Xiaoming and Xiaozhang at di with Taizu. According to Muzong, only Empress Wei was enshrined; Taizu never had Empress Xiaozhang as associated offering. Examining the former emperor, Empress Yide received associated sacrifice with Taizong; after the park tomb rites for Empress Mingde were complete, she was then able to ascend to enshrinement. Grand Empress Dowager Yuande, after posthumous honor, required seventeen years before she could ascend to enshrinement. Now Empress Zhangmu had held position in Changqiu; associated sacrifice with Zhenzong is the correct ritual. Empress Dowager Zhangxian was mother to the realm, the same as Empress Mingde in precedent; if following ancient ritual, she should be worshipped only at the empress temple; if enshrinement is carried out at once, it seems not to reflect the former emperor's intent of caution. Moreover, in former ages there is no precedent for enshrinement on the same day; let the emperor decide." An edict then ordered the relevant offices to deliberate again; all stated: "Empress Zhangmu's position was exalted in the inner palace and differs from Empress Yide; having been enshrined in the temple chamber, she naturally accords with the rule of one emperor and one empress. Empress Zhangxian had assisted in government for ten years, and Empress Zhangyi had borne the emperor himself—their merit and virtue were unequaled. To have her withdraw to the empress temple alone would not satisfy public sentiment. According to the office of the Grand Music Master in the 《Offices of Zhou》, "Perform the 《Yize》 mode and sing the 《Xiaolü》, to worship the former mother"—this refers to Jiang Yuan, consort of Emperor Ku and mother of Houji, for whom a separate temple called Gong was established. They proposed establishing a new separate temple to enshrine the spirit tablets of the two empresses dowager in a shared hall with separate chambers, with seasonal offerings presented according to Grand Temple ritual. A separate temple name should be established and a dedicated hymn composed, to exalt worship for generations. On the day before each death-day observance, the principal palace hall should not be used for court; all officials would offer condolences, and this was to be entered in the ordinances. A new temple was then built between the two temples, named Fengci.

慶曆四年，從呂公綽言：「先帝特諡二後莊懷、莊穆，及上真宗文明武定章聖元孝之諡，郭后升祔，當正徽號，宜於郊禮前遣官先上寶冊，改『莊』為『章』，止告太廟，更不改題。」遂如故事。將郊，所司導五後寶冊赴三廟，各於神門外幄次以待。奏告畢，皆納於室。俄又詔中書門下令禮官考故事，升祔章懿神主。禮院言：「章獻、章懿宜序章穆之次，章惠先朝遺製嘗踐太妃，至明道中始加懿號，與章懷頗同，請序章懷之次。太者生事之禮，不當施於宗廟。章獻以顧托之重，臨御之勞，欲稱別廟，義無所嫌，屬之配室，禮或未順。」學士王堯臣等言：「章獻明肅盛烈丕功，非一惠可舉，諡告於廟，冊藏於陵，無容追減。章惠擁祐帝躬，並均顧復，故景祐中膺保慶之冊，義專係子，禮須別祠。章穆升附，歲月已深。奉慈三室，先後已定，若再議升降，則情有重輕，請如舊制。」中書門下覆議：「成憲在前，文考之意；配食一體，二慈之宜；奉承無私，陛下之孝。請如禮官及學士議。案祥符詔係章聖特旨，位敘先後，乞聖製定數，昭示無窮。」詔依所議。十月，文德殿奉安寶冊，帝服通天冠、絳紗袍，執圭。太常奏樂，百官宿廟堂。次日，有司薦享諸廟。寅時，復詣正衙，宰臣、行事官讚導冊寶至大慶殿庭發冊，出宣德門，攝太尉賈昌朝、陳執中受以赴奉慈廟上寶冊，告遷二主，皆塗「太」字，祔於太廟。

In the fourth year of Qingli, following Lü Gongchuo's proposal: "The former emperor had specially bestowed posthumous titles on the two empresses Zhuanghuai and Zhuangmu, and when the present emperor bestowed on Zhenzong the posthumous title of Civil, Brilliant, Martial, and Settled, Sagely, Primordial, and Filial, with Empress Guo elevated to enshrinement, the honorific title should be corrected. Before the suburban sacrifice, officials should be dispatched to present the precious patent first, changing 'Zhuang' to 'Zhang,' with notification only to the Grand Temple and without changing the inscription. The court then followed precedent. When the suburban sacrifice was imminent, the relevant offices escorted the precious patents of the five empresses to the three temples, each waiting outside the spirit gate in a canopy shelter. When the memorial announcement was complete, all were stored in their chambers. Shortly afterward another edict ordered the Secretariat to command ritual officials to examine precedent and elevate Empress Zhangyi's spirit tablet to enshrinement. The Board of Rites stated: "Empresses Zhangxian and Zhangyi should be ordered after Empress Zhangmu; Empress Zhanghui, by the former dynasty's established practice, had once served as Grand Consort, and only in the Mingdao era received a posthumous title of honor—this closely resembles Empress Zhanghuai; she should be ordered after Empress Zhanghuai. The character "Grand" is a title for one's living parent and should not be applied in the ancestral temple. Empress Zhangxian, because of the weight of entrustment and the labor of presiding over the court, wished to be distinguished by a separate temple name—nothing objectionable in principle—but assigning her to an associated chamber might not accord with ritual. Academician Wang Yaochen and others stated: "Empress Zhangxian's illustrious purity, majestic merit, and great achievements cannot be summed up in a single 'Hui.' Her posthumous title had been announced at the temple and the patent stored at the mausoleum—there was no room for reduction. Empress Zhanghui had supported and nurtured the emperor, equally sharing in his care; therefore in the Jingyou era she received the patent of Baoqing—her relationship was specifically to the son, and ritual required separate worship. Empress Zhangmu's elevation to enshrinement was already long established. The three chambers of Fengci had had their precedence fixed; if precedence were debated again, sentiment would be weighted unevenly—they requested that the former regulations be followed. The Secretariat deliberated again: "The completed constitution comes first—this reflects the deceased father's intent; associated sacrifice forms a single body—the appropriateness of the two Ci; receiving and serving without partiality—this is Your Majesty's filial piety. They requested that the deliberations of ritual officials and academicians be followed. Examining the Xiangfu edict, it was tied to a special directive of Emperor Zhangsheng; as to ordering precedence, they hoped the imperial decision would fix the sequence and proclaim it for endless generations. An edict approved the deliberation. In the tenth month, the precious patent was installed with reverence in the Wende Hall; the emperor wore the Tongtian cap and crimson gauze robe and held the gui. The Court of Imperial Sacrifices performed music; all officials lodged overnight in the temple hall. On the following day, the relevant offices presented offerings at the various temples. At the hour yin, the emperor again proceeded to the principal court; the chief ministers and officiating officials praised and escorted the patent and treasure to the Daqing Hall courtyard to issue the patent, exited Xuande Gate, and Acting Grand Commandant Jia Changchao and Chen Zhizhong received them and proceeded to Fengci Temple to present the precious patent, announcing the transfer of the two principals; both had the character "Grand" added and were enshrined in the Grand Temple.

至和元年七月，有司奉詔立溫成皇后廟，享祭器數視皇后廟。後以諫官言，改為祠殿，歲時令宮臣薦以常饌。

In the seventh month of the first year of Zhihe, the relevant offices received an edict to establish a temple for Empress Wencheng, with sacrificial vessels numbering as for an empress temple. Later, because remonstrance officials spoke out, it was changed to a shrine hall; each season palace officials were commanded to present regular offerings.

治平元年，同判太常寺呂公著言：「按《喪服小記》『慈母不世祭』。章惠太后，仁宗嘗以母稱，故加保慶之號。蓋生有慈保之勤，故沒有廟享之報。今於陛下恩有所止，禮難承祀，其奉慈廟，乞依禮廢罷。」

In the first year of Zhiping, Lü Gongzhu, Associate Director of the Court of Imperial Sacrifices, stated: "According to the 《Record of Mourning Garments · Summary Account》, 'A nurturing mother is not sacrificed to in perpetuity. Empress Dowager Zhanghui—Renzong had once addressed her as mother—therefore the title of Baoqing was added. Because in life there had been the diligence of nurturing and protecting, after death there was the reward of temple worship. Now with regard to Your Majesty's affection there is a limit, and ritual makes it difficult to continue sacrifice—Fengci Temple should be abolished according to ritual."

熙寧二年，命攝太常卿張掞奉章惠太后神主瘞陵園。

In the second year of Xining, Zhang Yan, Acting Director of the Court of Imperial Sacrifices, was ordered to bury Empress Dowager Zhanghui's spirit tablet at the mausoleum park.

元豐六年，詳定所言：「按《禮》，夫婦一體，故昏則同牢、合巹，終則同穴，祭則同幾、同祝饌，未嘗有異廟者也。惟周人以薑原為媒神，而帝嚳無廟，又不可下入子孫之廟，乃以別廟而祭，故《魯頌》謂之宮，《周禮》謂之先妣，可也。自漢以來，不祔不配者，皆援薑原為比，或以其微，或以其繼而已。蓋其間有天下者，起於側微，而其後不及正位中宮，或以嘗正位矣，有所不幸，則當立繼以奉宗廟，故有『祖姑三人則祔於親者』之說。立繼之禮，其來尚矣。始微終顯，皆嫡也，前娶後繼，皆嫡也。後世乃以始微後繼置之別廟，不得伸同幾之義，則非禮意。恭惟太祖孝惠皇后、太宗淑德皇后、真宗章懷皇后實皆元妃，而孝章則太祖繼後，乃皆祭以別廟，在禮未安，請升祔太廟，增四室，以時配享。」七月，遂自別廟升祔焉。

In the sixth year of Yuanfeng, the Detailed Determination Office stated: "According to the 《Rites》, husband and wife are a single body; therefore at marriage they share the same mat and joined goblet, at death the same grave, and at sacrifice the same spirit table and sacrificial offering—there has never been a separate temple. Only the Zhou took Jiang Yuan as a matchmaking spirit, while Emperor Ku had no temple and could not be placed in descendants' temples; therefore a separate temple was used for sacrifice—thus the 《Odes of Lu》 calls it Gong, and the 《Rites of Zhou》 calls it the former mother, which is acceptable. Since Han times, those neither enshrined nor given associated sacrifice have all cited Jiang Yuan as precedent, either because of their humble origin or because they were successors. Among them, those who gained the realm often began from humble side positions and afterward did not reach the principal place in the inner palace; or if they had once held the principal position but met misfortune, a successor should be established to serve the ancestral temple—hence the saying 'if there are three paternal grandmothers-in-law, enshrine with the intimate one.' The rite of establishing a successor dates to high antiquity. Beginning humble and ending illustrious—both count as principal wives; marrying first and succeeding afterward—both count as principal wives. Later ages placed those who began humble and succeeded afterward in separate temples, unable to extend the meaning of sharing the same spirit table—this is not the intent of ritual. Respectfully, Empresses Xiaohui of Taizu, Shude of Taizong, and Zhanghuai of Zhenzong were in fact all original consorts, while Empress Xiaozhang was Taizu's successor empress—yet all were sacrificed to in separate temples, which in ritual was not secure. They requested that they be elevated to enshrinement in the Grand Temple, with four chambers added for seasonal associated sacrifice. In the seventh month, they were elevated to enshrinement from the separate temples.

政和四年，有司言：「政和元年孟冬祫享，奉惠恭神主入太廟，祔於祖姑之下。今歲當祫，而明達皇后神主奉安陵祠，緣在城外。三代之制，未有即陵以為廟者。今明達皇后追正典冊，歲時薦享，並同諸後，宜就惠恭別廟增建殿室，迎奉神主以祔。」又言：「明達神主祔謁日，於英宗室增設宣仁聖烈皇后、明達皇后二位，及遍祭七祀、配享功臣，並別廟祔享惠恭、明達二位。」

In the fourth year of Zhenghe, the relevant offices stated: "At the cha sacrifice in the first month of winter of the first year of Zhenghe, the spirit tablet of Empress Huigong was brought into the Grand Temple and enshrined below the paternal grandmother-in-law. This year should be cha, but the spirit tablet of Empress Mingda is installed at the mausoleum shrine, because it lies outside the city. The institutions of the Three Dynasties had none that made the tomb immediately into a temple. Now Empress Mingda has been corrected in canonical patent; seasonal offerings and sacrifices are the same as for other empresses—it is fitting to add a hall chamber at the separate temple of Huigong and welcome the spirit tablet for enshrinement. They also stated: "On the day of the enshrinement audience for Empress Mingda's spirit tablet, two places for Empresses Xuanren, Shenglie, and Mingda were added in Emperor Yingzong's chamber, and at the universal sacrifice to the seven shrines and associated offerings for meritorious ministers, Huigong and Mingda were also enshrined for sacrifice at the separate temple."

紹興七年，惠恭改諡為顯恭，以上徽宗聖文仁德顯孝之諡故也。十二年五月，禮部侍郎施言：「懿節皇后神主，候至卒哭擇日祔廟，合依顯恭皇后禮，於太廟內修建殿室，以為別廟安奉。」又言：「將來祔廟，其虞主合於本室後瘞埋。緣別係行在祔廟，欲於本室冊寶殿收奉，候回京日依別廟故事。」從之。七月，有司行九虞之祭奉安。三十二年，禮部、太常言：「故妃郭氏追冊為皇后，合依懿節皇后祭於別廟。所有廟殿，見安懿節皇后神主，行禮狹隘。乞分為二室，以西為上，各置戶牖，及擗截本廟齋宮，權安懿節神主，工畢還殿。」王普又請各置祏室。並從之。

In the seventh year of Shaoxing, Huigong's posthumous title was changed to Xiangong, because of the posthumous title of Sagely, Civil, Benevolent, and Manifestly Filial bestowed on Huizong. In the fifth month of the twelfth year, Vice Minister of Rites Shi stated: "The spirit tablet of Empress Yijie—when the day is chosen after the end of wailing for enshrinement in the temple—should follow the ritual of Empress Xiangong, constructing a hall chamber within the Grand Temple as a separate temple for installation. They also stated: "When enshrined in the temple in the future, the mourning tablet should be buried behind the original chamber. Because the separate enshrinement was at the traveling capital, it was desired to store it in the patent and treasure hall of the original chamber; when the capital was returned to, they would follow the precedent of separate temples. This was approved. In the seventh month, the relevant offices performed the nine yu sacrifices for installation with reverence. In the thirty-second year, the Ministry of Rites and the Court of Imperial Sacrifices stated: "The former consort Lady Guo, posthumously enfeoffed as empress, should be sacrificed to at a separate temple following Empress Yijie. The existing temple hall now has Empress Yijie's spirit tablet installed; the performance of ritual is cramped. It is requested that it be divided into two chambers, with the west as superior, each provided with doors and windows, and the fasting palace of the original temple cut apart to temporarily install Empress Yijie's spirit tablet; when the work is complete, return to the hall. Wang Pu also requested that each have a spirit chamber established. All were approved.

乾道三年閏七月，安恭皇后神主祔於別廟，為三室。

In the intercalary seventh month of the third year of Qiandao, the spirit tablet of Empress Angong was enshrined in the separate temple, making three chambers.

景靈宮。創於大中祥符五年，聖祖臨降，為宮以奉之。天聖元年，詔修宮之萬壽殿以奉真宗，署曰奉真。明道二年，又建廣孝殿，奉安章懿皇后。治平元年，又詔就宮之西園建殿，以奉仁宗，署曰孝嚴，奉安御容，親行酌獻，命大臣分詣諸神御代行禮。翼日，太后酌獻，皇后、大長公主以下內外命婦陪位於廷。詔每歲下元朝謁，如奉真殿儀，有期以上喪或災異，則命輔臣攝事。名齋殿曰迎厘，宮西門曰廣祐。四年，建英德殿，奉英宗神御。凡七十年間，神御在宮者四，寓寺觀者十有一。

Jingling Palace. It was founded in the fifth year of Dazhong Xiangfu, when the Sagely Ancestor descended and a palace was built to receive him. In the first year of Tiansheng, an edict ordered the Wanshou Hall of the palace repaired to receive Zhenzong, titled Fengzhen. In the second year of Mingdao, the Guangxiao Hall was also built to install Empress Zhangyi with reverence. In the first year of Zhiping, another edict ordered a hall built in the palace's western garden to receive Renzong, titled Xiaoyan, installing the imperial likeness; the emperor personally performed libation and offering, commanding great ministers to proceed to the various spirit likenesses to perform ritual in his stead. On the following day, the empress dowager performed libation and offering; the empress, grand princesses, and inner and outer titled ladies attended in the courtyard. An edict directed that each year on the Lower Primordial festival the palace be visited, following the ritual of the Fengzhen Hall; if there was mourning above the stipulated period or natural disaster, assisting ministers were commanded to officiate. The fasting hall was named Yingli; the palace's western gate was named Guangyou. In the fourth year, the Yingde Hall was built to receive Yingzong's spirit likeness. Over seventy years, spirit likenesses in the palace numbered four; those lodged at temples and monasteries numbered eleven.

元豐五年，始就宮作十一殿，悉迎在京寺觀神御入內，盡合帝後，奉以時王之禮。十一月，百官班於集英殿廷，帝詣蕊珠、凝華等殿，行告遷廟禮，禮儀使奉神御升彩輿出殿。明日，復行薦享如禮，禮儀使奉神輿行，帝出幄，導至宣德門外，親王、使相、宗室正任以上前引，望參官及諸軍都虞候、宗室副率以上陪位，內侍省押班整儀衛以從，奉安神御於十一殿。明日，帝詣宮朝獻，先謁天興殿，以次行禮，並如四孟儀。詔自今朝獻孟春用十一日，孟夏擇日，孟秋用中元日，孟冬用下元日，天子常服行事。薦聖祖殿以素饌，神御殿以膳羞，器服儀物，悉從今制。天興殿門以奉天神不立戟，諸神御門置親事官五百人，立戟二十四。累朝文武執政官、武臣節度使以上並圖形於兩廡。凡執政官除拜，赴官恭謝。其後南郊先詣宮行薦享禮，並如太廟儀。

In the fifth year of Yuanfeng, eleven halls were first built at the palace; all spirit likenesses at capital temples and monasteries were welcomed inside, fully combining emperors and empresses, received with the ritual of the reigning king. In the eleventh month, all officials were arrayed in the courtyard of the Hall of Assembled Elegance; the emperor proceeded to the Ruizhu, Ninghua, and other halls to perform the ritual of announcing transfer from the temple; the Commissioner of Ritual Protocol bore the spirit likeness up in the colored carriage and exited the hall. On the following day, offering sacrifice was again performed according to ritual; the Commissioner of Ritual Protocol bore the spirit carriage in procession; the emperor exited the canopy, escorted to outside Xuande Gate; princes, commissioners with seals, imperial clansmen of regular appointment and above led in front; officials awaiting audience and all army commanders-in-chief, imperial clansmen of deputy command rank and above attended; the Inner Service Directorate arranged the guard of honor to follow, and the spirit likeness was installed with reverence in the eleven halls. On the following day, the emperor proceeded to the palace for morning offering; first visiting the Tianxing Hall, then performing ritual in order, all following the ritual of the four meng months. An edict directed that from this morning offering, the first meng month of spring use the eleventh day; the first meng month of summer choose a day; the first meng month of autumn use the Zhongyuan day; the first meng month of winter use the Lower Primordial day—the Son of Heaven wearing regular dress to officiate. The Sagely Ancestor's hall was offered plain fare; the spirit likeness halls were offered delicacies; vessels, dress, and ritual objects all followed the present regulations. The Tianxing Hall gate, because it worships the Heavenly Spirit, does not set halberds; the spirit likeness hall gates set five hundred personal attendant officials and twenty-four halberds. Civil and military officials who had held governing office through successive reigns, and military officials of frontier commissioner rank and above, all had their likenesses painted in the two side corridors. Whenever a governing official received appointment, he proceeded to his post and offered respectful thanks. Afterward, before the southern suburban sacrifice, the palace was first visited to perform the offering sacrifice ritual, all following Grand Temple ritual.

元祐元年，太常寺言：「季秋有事於明堂，其朝享景靈宮、親享太廟，當用三年不祭之禮，遣大臣攝事。」禮部言：「景靈宮天興殿，用天地之禮，即非廟享，於典禮無違。」詔明堂前二日朝享景靈宮天興殿。明年，奉安神宗神御於景靈宮，如十一殿奉安之禮。舊制，車駕上元節以十一日詣興國寺、啟聖院，朝謁太祖、太宗、神宗神御，下元節詣景靈宮朝拜天興殿，朝謁真宗、仁宗、英宗神御。至是詔分每歲四孟月拜謁之所，自孟秋始，其不當親獻，則遣官分詣。初詣天興殿、保寧閣、天元殿、太始殿，次詣皇武殿、儷極殿、大定殿、輝德殿，次詣熙文殿、衍慶殿、美成殿，次詣治隆殿、宣光殿，〈（宣光後改曰顯承，徽宗又改大明殿。）〉仍自來年孟春為始。皇太后崩，三省請奉安神御於治隆殿，以遵元祐初詔。復以御史劉極之言，特建原廟，廟成，名神御殿曰徽音，山殿曰寧真。

In the first year of Yuanyou, the Court of Imperial Sacrifices stated: "In the third meng month of autumn there will be affairs at the Bright Hall; the morning offering at Jingling Palace and personal enjoyment of the Grand Temple should use the ritual of not sacrificing for three years—great ministers should be dispatched to officiate. The Ministry of Rites stated: "The Tianxing Hall of Jingling Palace uses the ritual of Heaven and Earth—it is not temple worship and does not violate canonical ritual. An edict directed that two days before the Bright Hall, the Tianxing Hall of Jingling Palace be visited for morning offering. In the following year, Emperor Shenzong's spirit likeness was installed with reverence at Jingling Palace, following the ritual of installation in the eleven halls. Under the former regulations, on the Upper Primordial festival the imperial carriage proceeded on the eleventh day to Xingguo Temple and Qisheng Cloister to pay court to the spirit likenesses of Taizu, Taizong, and Shenzong; on the Lower Primordial festival it proceeded to Jingling Palace to pay court at the Tianxing Hall and pay court to the spirit likenesses of Zhenzong, Renzong, and Yingzong. At this time an edict divided the places of court visit for each year's four meng months, beginning from the first meng month of autumn; when personal offering was not appropriate, officials were dispatched to proceed separately. First visiting the Tianxing Hall, Baoning Pavilion, Tianyuan Hall, and Taishi Hall; next the Huangwu, Liji, Dading, and Huide halls; next the Xiwen, Yanqing, and Meicheng halls; next the Zhilong and Xuangguang halls, (After Xuangguang it was changed to Xiancheng; Huizong again changed it to the Daming Hall.) Still beginning from the first meng month of spring of the coming year. When the empress dowager died, the Three Departments requested installing the spirit likeness with reverence at the Zhilong Hall, following the initial Yuanyou edict. Again because of Censor Liu Ji's statement, a separate Original Temple was specially built; when the temple was completed, the spirit likeness hall was named Huiyin and the mountain hall Ningzhen.

紹聖二年，奉安神宗神御於顯承殿。元豐中，每歲四孟月，天子遍詣諸殿朝獻。元祐初，議者請以四孟分獻，一歲而遍，至是復用舊儀。詔自今四孟朝獻分二日，先日詣天興殿、保寧閣、天元、太始、皇武、儷極、大定、德輝諸殿，次日詣熙文、衍慶、美成、繼仁、治隆、徽音、顯承七殿。三年十月，帝詣天興諸殿朝獻。翼日，大雨，詔差已致齋官分獻熙文七殿，自是雨雪用為例雲。

In the second year of Shaosheng, Emperor Shenzong's spirit likeness was installed with reverence at the Xiancheng Hall. In the Yuanfeng era, each year's four meng months the Son of Heaven visited all halls for morning offering. In the early Yuanyou era, debaters requested dividing the four meng offerings so that one year would complete the circuit; at this time the former ritual was restored. An edict directed that from now on the four meng morning offerings be divided over two days: on the first day visiting the Tianxing Hall, Baoning Pavilion, Tianyuan, Taishi, Huangwu, Liji, Dading, and Dehui halls; on the second day visiting the Xiwen, Yanqing, Meicheng, Jiren, Zhilong, Huiyin, and Xiancheng halls. In the tenth month of the third year, the emperor proceeded to the Tianxing and other halls for morning offering. On the following day, heavy rain fell; an edict directed officials who had already fasted to divide offerings at the seven Xiwen halls—henceforth rain and snow were made precedent.

建中靖國元年，詔建欽聖憲肅皇后、欽慈皇后神御殿於大明殿北，名曰柔明。〈（尋改欽儀，又改坤元。）〉又名哲宗神御殿曰觀成。〈（尋改重光。）〉詔自今景靈宮並分三日朝獻。

In the first year of Jianzhong Jingguo, an edict ordered halls for the spirit likenesses of Empresses Qinsheng, Xiansu, and Qinci built north of the Daming Hall, named Rouming. (Soon changed to Qinyi, then again to Kunyuan.) The spirit likeness hall of Zhezong was also named Guancheng. (Soon changed to Chongguang.) An edict directed that from now on Jingling Palace morning offerings be divided over three days.

崇寧三年，奉安欽成皇后神御坤元殿欽聖憲肅皇后之次，欽慈皇后又次之。

In the third year of Chongning, the spirit likeness of Empress Qincheng was installed with reverence in the Kunyuan Hall, next after Empress Qinsheng Xiansu, with Empress Qinci again next.

政和三年，奉安哲宗神御於重光殿。昭懷皇后神御殿成，詔名正殿曰柔儀，山殿曰靈矣。於是兩宮合為前殿九，後殿八，山殿十六，閣一，鍾樓一，碑樓四，經閣一，齋殿三，神廚二，道院一，及齋宮廊廡，共為二千三百二十區。

In the third year of Zhenghe, Zhezong's spirit likeness was installed with reverence at the Chongguang Hall. When the spirit likeness hall of Empress Zhaohuai was completed, an edict named the principal hall Rouyi and the mountain hall Lingyi. At this time the two palaces combined into nine front halls, eight rear halls, sixteen mountain halls, one pavilion, one bell tower, four stele towers, one sutra pavilion, three fasting halls, two spirit kitchens, one Daoist abbey, and fasting palace corridors and side chambers—altogether two thousand three hundred twenty units.

初，東京以來奉先之制，太廟以奉神主，歲五享，宗室諸王行事；朔祭而月薦新，則太常卿行事。景靈宮以奉塑像，歲四孟皇帝親享，帝後大忌，則宰相率百官行香，后妃繼之。遇郊祀、明堂大禮，則先期二日，親詣景靈宮行朝享禮。

Initially, since the establishment of the Eastern Capital, the regulations for honoring ancestors were as follows: the Grand Temple received spirit tablets, with five seasonal sacrifices officiated by imperial clansmen and princes; the first-day sacrifice and monthly presentation of new offerings were performed by the Director of the Court of Imperial Sacrifices. Jingling Palace received sculpted likenesses; in each year's four meng months the emperor enjoyed sacrifice in person; on the great death-days of emperors and empresses, the chief minister led all officials to offer incense, followed by consorts. When suburban sacrifice or Bright Hall great ritual occurred, two days beforehand the emperor personally proceeded to Jingling Palace to perform the morning offering ritual.

紹興十三年二月，臣僚言：「竊見元豐五年，神宗始廣景靈宮以奉祖宗衣冠之遊，即漢之原廟也。自艱難以來，庶事草創，始建宗廟，而原廟神遊猶寄永嘉。乃者權時之宜，四孟薦獻，旋即便朝設位以享，未副廣孝之意，乞命有司擇爽塏之地，仿景靈宮舊規，隨宜建置。俟告成有日，迎還晬容，奉安新廟，庶幾四孟躬行獻禮，用副罔極之恩。」從之。初築三殿，聖祖居前，宣祖至祖宗諸帝居中殿，元天大聖後與祖宗諸後居後。掌宮內侍七人，道士十人，吏卒二百七十六人。上元結燈樓，寒食設秋千，七夕設摩睺羅。簾幕歲時一易，歲用酌獻二百四十羊。凡帝後忌辰，用道、釋作法事。十八年，增建道院，初本劉光世賜第，後以韓世忠第增築之。天興殿九楹，中殿七楹，後殿十有七楹，齋殿、進食殿皆備焉。

In the second month of the thirteenth year of Shaoxing, officials stated: "We have observed that in the fifth year of Yuanfeng, Shenzong first expanded Jingling Palace to receive the traveling likenesses of ancestors' robes and caps—this is the Han Original Temple. Since the hardships, all affairs have been hastily established; the ancestral temple was first built, yet the Original Temple spirit journey still lodges at Yongjia. For the present, as a temporary measure, the four meng offerings are performed with seats set up at once in the court for worship, which does not fulfill the intent of broad filial piety. It is requested that the relevant offices choose open high ground, following the old regulations of Jingling Palace, and build as circumstances permit. When completion is announced, welcome back the bright likeness and install it with reverence in the new temple—then the four meng may be performed in person with offering ritual, fulfilling boundless grace. This was approved. When first building the three halls, the Sagely Ancestor was placed in front; from the Exalted Ancestor through the various emperors in the central hall; the Great Sage of Primordial Heaven and the various empresses of ancestors in the rear. Seven inner attendants managed the palace, ten Daoist priests, and two hundred seventy-six clerks and soldiers. On the Upper Primordial festival, lantern towers were set up; on Cold Food, swings; on the Seventh Night, Matuoluo figures. Curtains and screens were changed once a year; each year two hundred forty sheep were used for libation offerings. On the death-days of all emperors and empresses, Daoist and Buddhist ritual performances were used. In the eighteenth year, a Daoist abbey was added; originally it had been Liu Guangshi's granted residence, later expanded with Han Shizhong's residence. The Tianxing Hall had nine bays, the central hall seven bays, the rear hall seventeen bays; fasting halls and food-presenting halls were all provided.

神御殿，古原廟也，以奉安先朝之御容。宣祖、昭憲皇后於資福寺慶基殿。太祖神禦之殿七：太平興國寺開元殿、景靈宮、應天禪院西院、南京鴻慶宮、永安縣會聖宮、揚州建隆寺章武殿、滁州大慶寺端命殿。太宗神御之殿七：啟聖禪院、壽寧堂、景福殿、鳳翔上清太平宮、并州崇聖寺統平殿及西院、鴻慶宮、會聖宮。真宗神御之殿十有四：景靈宮奉真殿、玉清昭應宮安聖殿、洪福院、壽寧堂、福聖殿、崇先觀永崇殿、萬壽觀延聖殿、澶州信武殿、西京崇福宮保祥殿、華州雲台觀集真殿及西院、鴻慶宮、會聖宮、鳳翔太平宮。仁宗、英宗、神宗、哲宗四朝神御於景靈宮、應天院，章獻明肅皇后於慈孝寺彰德殿，章懿皇后於景靈宮廣孝殿，明德、章穆二後於普安院重徽殿，章惠太后於萬壽觀廣慶殿。

The Hall of Spirit Likenesses—the ancient Original Temple—receives installation of former dynasties' imperial likenesses. The Exalted Ancestor and Empress Zhaoxian at Zifu Temple's Qingji Hall. The seven halls for Taizu's spirit likeness: Taiping Xingguo Temple's Kaiyuan Hall, Jingling Palace, Yingtian Chan Cloister's western courtyard, Nanjing Hongqing Palace, Yongan County Huisheng Palace, Yangzhou Jianlong Temple's Zhangwu Hall, Chuzhou Daqing Temple's Duanming Hall. The seven halls for Taizong's spirit likeness: Qisheng Chan Cloister, Shouning Hall, Jingfu Hall, Fengxiang Shangqing Taiping Palace, Bingzhou Chongsheng Temple's Tongping Hall and western courtyard, Hongqing Palace, Huisheng Palace. The fourteen halls for Zhenzong's spirit likeness: Jingling Palace's Fengzhen Hall, Yujing Zhaoying Palace's Ansheng Hall, Hongfu Cloister, Shouning Hall, Fusheng Hall, Chongxian Abbey's Yongchong Hall, Wanshou Abbey's Yansheng Hall, Danzhou Xinwu Hall, Xijing Chongfu Palace's Baoxiang Hall, Huazhou Yuntai Abbey's Jizhen Hall and western courtyard, Hongqing Palace, Huisheng Palace, Fengxiang Taiping Palace. The four reigns of Renzong, Yingzong, Shenzong, and Zhezong at Jingling Palace and Yingtian Cloister; Empress Zhangxian Mingsu at Cixiao Temple's Zhangde Hall; Empress Zhangyi at Jingling Palace's Guangxiao Hall; Empresses Mingde and Zhangmu at Pu'an Cloister's Chonghui Hall; Empress Dowager Zhanghui at Wanshou Abbey's Guangqing Hall.

景德四年，奉安太祖御容應天禪院，以宰臣向敏中為奉安聖容禮儀使，權安於文德殿。百官班列，帝行酌獻禮，鹵簿導引，升彩輿進發，帝辭於正陽門外，百官辭於瓊林苑門外。遣官奏告昌陵畢，群臣稱賀。

In the fourth year of Jingde, Taizu's imperial likeness was installed with reverence at Yingtian Chan Cloister; Chief Minister Xiang Minzhong served as Commissioner for Installing the Sagely Likeness Ritual Protocol, temporarily installed at the Wende Hall. All officials were arrayed; the emperor performed the libation and offering ritual; the guard of honor escorted; the colored carriage advanced in procession; the emperor took leave outside Zhengyang Gate; all officials took leave outside Qionglin Garden Gate. Officials were dispatched to memorialize at Chang Mausoleum; when complete, all ministers offered congratulations.

皇祐中，以滁州通判王靖請，滁、並、澶三州建殿奉神御，乃宣諭曰：「太祖擒皇甫暉於滁州，是受命之端也，大慶寺殿名曰端命，以奉太祖。太宗取劉繼元於并州，是太平之統也，即崇聖寺殿名曰統平，以奉太宗。真宗歸契丹於澶州，是偃武之信也，即舊寺殿名曰信武，以奉真宗。」既而統平殿災，諫官範鎮言：「并州素無火災，自建神御殿未幾而輒焚，天意若曰祖宗御容非郡國所宜奉安者。近聞下并州復加崇建，是徒事土木，重困民力，非所以答天意也。自并州平七十七年，故城父老不入新城，宜寬其賦輸，緩其徭役，以除其患，使河東之民不忘太宗之德，則陛下孝思，豈特建一神御殿比哉？」先是，睦親、廣親二宅並建神御殿，翰林學士歐陽修言神御非人臣私家之禮。下兩製、台諫、禮官議，以為「漢用《春秋》之義，罷郡國廟。今睦親宅、廣親宅所建神御殿，不合典禮，宜悉罷。」詔以廣親宅置已久，唯罷修睦親宅。

In the Huangyou era, because Chuzhou Vice Commissioner Wang Jing requested it, halls were built at Chu, Bing, and Dan to receive spirit likenesses. An imperial announcement stated: "Taizu captured Huangfu Hui at Chuzhou—this was the beginning of receiving the Mandate; the Daqing Temple hall is named Duanming, to receive Taizu. Taizong took Liu Jiyuan at Bingzhou—this was the succession of Great Peace; therefore the Chongsheng Temple hall is named Tongping, to receive Taizong. Zhenzong returned the Khitan at Danzhou—this was the trust of laying down arms; therefore the old temple hall is named Xinwu, to receive Zhenzong. Shortly afterward the Tongping Hall burned; Remonstrance Official Fan Zhen stated: "Bingzhou has never had fire disasters; scarcely had the spirit likeness hall been built when it burned—the intent of Heaven seems to say that ancestors' imperial likenesses are not what commanderies and states should receive and install. We have heard that Bingzhou is again to be magnificently rebuilt—this is merely piling up earth and timber, again burdening the people's strength, and is not how to answer Heaven's intent. Seventy-seven years have passed since Bingzhou was pacified; the old city's elders still do not enter the new city. It is fitting to lighten their tax deliveries and ease their corvée labor, to remove their afflictions, so that the people of Hedong do not forget Taizong's virtue—then Your Majesty's filial thought, how can it be compared merely to building one spirit likeness hall? Earlier, the two residences of Muxin and Guangqin both built spirit likeness halls; Academician Ouyang Xiu stated that spirit likenesses are not the ritual of a subject's private household. The Two Academies, remonstrance officials, and ritual officials were ordered to deliberate, holding that "Han used the meaning of the 《Spring and Autumn Annals》 and abolished commandery and state temples. Now the spirit likeness halls built at the Muxin and Guangqin residences do not accord with canonical ritual and should all be abolished. An edict stated that because the Guangqin residence had been established long, only construction at the Muxin residence was halted.

熙寧二年，奉安英宗御容於景靈宮，帝親行酌獻，仍詔歲以十月望朝享，有期以上喪或災異，則命輔臣攝事。知大宗正丞事李德芻言：「禮法：諸侯不得祖天子，公廟不設於私家。今宗室邸第並有帝後神御，非所以明尊卑崇正統也，望一切廢罷。」下禮官詳定，請如所奏。詔諸宗室宮院祖宗神御迎藏天章閣。自是，臣庶之家凡有御容，悉取藏禁中。

In the second year of Xining, Yingzong's imperial likeness was installed with reverence at Jingling Palace; the emperor personally performed libation and offering; an edict also directed that each year on the fifteenth of the tenth month there be court worship; if mourning above the stipulated period or natural disaster occurred, assisting ministers were commanded to officiate. Li Decou, Associate Director of the Imperial Clan Court, stated: "Ritual law: feudal lords may not take the Son of Heaven as ancestor; a duke's temple is not set up in a private household. Now the mansions of the imperial clan all have spirit likenesses of emperors and empresses—this is not how to clarify superiority and inferiority and exalt orthodox succession; it is hoped that all be abolished. Ritual officials were ordered to deliberate in detail and requested to follow the memorial. An edict directed that spirit likenesses of ancestors in the various imperial clan palaces be welcomed and stored in the Tianzhang Pavilion. From this time, wherever subjects' households had imperial likenesses, all were taken and stored within the forbidden precinct.

元豐五年，作景靈宮十一殿，而在京宮觀寺院神御，皆迎入禁中，所存惟萬壽觀延聖、廣愛、寧華三殿而已。

In the fifth year of Yuanfeng, eleven halls of Jingling Palace were built; spirit likenesses at capital monasteries and temples were all welcomed into the forbidden precinct; those remaining were only the three halls of Wanshou Abbey's Yansheng, Guang'ai, and Ninghua.

宣和元年，禮部奏：「太常寺參酌立到諸州府有祖宗御容所在朔日諸節序降至禦封香表及下降香表行禮儀注：

In the first year of Xuanhe, the Ministry of Rites memorialized: "The Court of Imperial Sacrifices has deliberated and established ritual protocol notes for commanderies and prefectures where ancestors' imperial likenesses are located, for the first day of the month and festival days when imperial sealed incense memorials descend and when descending incense memorials are performed:

朔日諸節序奉香表行禮儀注。齋戒，朝拜前一日，朝拜官及讀表文官早赴齋所，俟禮備，禮生引讀表文官、齎香表官集朝拜官聽，執事者以香表呈視。禮生請讀表文官稍前習讀表，或密詞即讀封題，訖，禮生讚復位。次以禦封香、禮饌等呈視訖，各復齋所。朝拜官用長吏，闕，以次官充，讀表文亦以次官充，執事者以有服色者充。有司設香案、時果、牙盤食神御前，又設奠醪茗之器於香案前之左，置禦封香表案上；設朝拜官位於殿下，西向，讀表文官位於殿之南，北向，陪位官位於其後；設焚表文位於殿庭東，南向。朝拜日，質明前，香火官先詣殿下，北向拜訖，升殿，東向侍立。有司陳設訖，禮生先引陪位官入就位，北向，次引讀表文官入就位，次引朝拜官就位，西向立定。禮生讚有司謹具，請行事。禮生讚再拜，拜訖，引讀表文官先升殿，於香案之右東向立，次引朝拜官詣香案前，讚搢笏、上香、奠酒茗，拜、興，少立。禮生讚搢笏、跪、讀表文，或密詞即讀封題，執笏興，降復位。朝拜官再拜，降復位。禮生讚再拜訖，引朝拜官、讀表文官詣焚表文位南向立，焚訖，退。

Ritual protocol notes for presenting incense memorials on the first day of the month and festival days. Fasting: on the day before court worship, the worshiping official and the official reading the memorial early proceed to the fasting quarters; when ritual is ready, ritual attendants lead the official reading the memorial and the official bearing the incense memorial to assemble before the worshiping official to hear instructions; attendants present the incense memorial for inspection. Ritual attendants request the official reading the memorial to step forward slightly to practice reading the memorial; if the wording is secret, the sealed title is read; when finished, ritual attendants praise return to position. Next the imperial sealed incense, ritual provisions, and the like are presented for inspection; each returns to the fasting quarters. The worshiping official uses the chief administrator; if vacant, the next official in rank serves; reading the memorial likewise uses the next official in rank; attendants use those with colored service dress. The relevant offices set an incense table, seasonal fruit, and tooth-disk offerings before the spirit likeness; also set vessels for offering libation and tea to the left before the incense table, placing the imperial sealed incense memorial on the table; set the worshiping official's position below the hall, facing west; the official reading the memorial south of the hall, facing north; attending officials behind them; set the position for burning the memorial east of the hall courtyard, facing south. On the worship day, before dawn, the incense official first proceeds below the hall, bows facing north, ascends the hall, and stands attending facing east. When the relevant offices have finished setting out, ritual attendants first lead attending officials in to take position facing north; next lead the official reading the memorial in to take position; next lead the worshiping official in to take position, standing facing west. Ritual attendants praise: the relevant offices respectfully prepared—please perform the ritual. Ritual attendants praise bow twice; when bows are complete, lead the official reading the memorial to ascend the hall first and stand east of the incense table facing east; next lead the worshiping official to the incense table; praise insert tablet, offer incense, present libation and tea, bow, rise, and stand briefly. Ritual attendants praise insert tablet, kneel, read the memorial—or if secret, read the sealed title—hold tablet, rise, descend and return to position. The worshiping official bows again, descends and returns to position. When ritual attendants praise bow twice and it is complete, lead the worshiping official and official reading the memorial to the position for burning the memorial, standing facing south; when burning is complete, withdraw.

一遇旦、望諸節序下降香表薦獻行禮儀注。一如上儀。惟禮生引獻官上香訖，跪，執事者以所薦之物授薦獻官，受獻訖，復授執事者，置於神御前，興、拜、退一如上儀。」

When encountering the first day, full moon, and festival days, ritual protocol notes for descending incense memorials and presentation offerings. Exactly like the above ritual. Only ritual attendants lead the presenting official; after offering incense, kneel; attendants hand the presented objects to the presenting official; when received and presented, again hand to attendants, who place them before the spirit likeness; rise, bow, and withdraw exactly like the above ritual."

詔頒行之。

An edict ordered promulgation and implementation.

東京神御殿在宮中，舊號欽先孝思殿。建炎二年閏四月，詔迎溫州神御赴闕。先是，神御於溫州開元寺暫行奉安，章聖皇帝與後像皆以金鑄，置外方弗便，因愀然謂宰輔曰：「朕播遷至此，不能以時薦享，祖宗神御越在海隅，念之坐不安席。」故有是命。三年二月，上覽禁中神御薦享禮物，謂宰臣曰：「朕自省閱神御，每位各用羊胃一，須二十五羊。祖宗仁厚，豈欲多害物命？謹以別味代之，在天之靈亦必歆享。」呂頤浩曰：「陛下寅奉宗廟，罔不盡禮，而又仁愛及物，天下幸甚。」

The Hall of Spirit Likenesses in the Eastern Capital was within the palace, formerly titled Qinxian Xiaosi Hall. In the intercalary fourth month of the second year of Jianyan, an edict ordered welcoming the spirit likeness from Wenzhou to the court. Earlier, the spirit likeness had been temporarily installed at Wenzhou's Kaiyuan Temple; Emperor Zhangsheng and the empress likenesses were all cast in gold, placed in an outer case inconveniently—therefore with distress he told the chief ministers: "I have been driven in flight to this place and cannot offer sacrifice at the proper seasons; ancestors' spirit likenesses are beyond the sea—I think of them and cannot sit at ease. Therefore there was this command. In the second month of the third year, the emperor viewed the offering gifts for spirit likenesses within the forbidden precinct and told the chief ministers: "When I personally view the spirit likenesses, each place uses one sheep stomach—twenty-five sheep are required. The ancestors were benevolent and thick—how could they wish to harm many living creatures? Respectfully use other flavors in their place—the spirits in Heaven will surely enjoy the offering. Lü Yihao stated: "Your Majesty respectfully serves the ancestral temple and omits no ritual, yet is benevolent toward living creatures—the realm is greatly fortunate."

紹興十五年秋，復營建神御殿於崇政殿之東，朔望節序、帝後生辰，皇帝皆親酌獻行香，用家人禮。其殿名：徽宗曰承元，欽宗曰端慶，高宗曰皇德，孝宗曰係隆，光宗曰美明，寧宗曰垂光，理宗曰章熙，度宗曰昭光。

In the autumn of the fifteenth year of Shaoxing, the Hall of Spirit Likenesses was again built east of the Chongzheng Hall; on the first day, full moon, festival days, and the birth-days of emperors and empresses, the emperor personally performed libation, offering, and incense with family ritual. The hall names: Huizong was Chengyuan, Qinzong Duangqing, Gaozong Huangde, Xiaozong Xilong, Guangzong Meiming, Ningzong Chuiguang, Lizong Zhangxi, Duzong Zhaoguang.

功臣配享。真宗咸平二年，始詔以太師、贈尚書令、韓王趙普配享太祖廟庭。繼以翰林承旨宋白等議，又以故樞密使、贈中書令、濟陽郡王曹彬配享太祖，以司空贈太尉中書令薛居正、忠武軍節度使贈中書令潘美、尚書右僕射贈侍中石熙載配享太宗廟庭，仍奏告本室，禘祫皆配之。祀日，有司先事設幄次，布褥位於廟庭東門內道南，當所配室西向，設位板，方七寸，厚一寸半，籩、豆各一，簠、簋、俎各一。知廟卿奠爵，再拜。

Associated offerings for meritorious ministers. In the second year of Xianping of Zhenzong, an edict first directed that Grand Preceptor, posthumously enfeoffed as Director of the Secretariat, Prince of Han Zhao Pu receive associated offering in Taizu's temple courtyard. Following deliberation by Academician-in-Ordinary Song Bai and others, the former Commissioner of Military Affairs, posthumously enfeoffed as Director of the Secretariat, Prince of Jiyang Cao Bin was also given associated offering with Taizu; Director of Works, posthumously enfeoffed as Grand Commandant and Director of the Secretariat Xue Juzheng, Military Commissioner of Zhongwu Army, posthumously enfeoffed as Director of the Secretariat Pan Mei, and Vice Director of the Secretariat, posthumously enfeoffed as Palace Attendant Shi Xizai were given associated offering in Taizong's temple courtyard; memorial announcements were also made at the original chambers, and at di and cha all received associated offering. On the sacrifice day, the relevant offices first set canopy shelters, spread cushion positions south of the road inside the eastern gate of the temple courtyard, west of the chamber receiving associated offering, facing west; set position boards seven inches square, one and a half inches thick; one basket and one stand each, one grain vessel, one meat vessel, and one offering stand each. The Director of the Temple presented the libation cup and bowed twice.

乾興元年，詔從翰林、禮官參議，以右僕射贈太尉中書令李沆、贈太師尚書令王旦、忠武軍節度使贈中書令李繼隆配享真宗。

In the first year of Qianxing, an edict followed deliberation by the Hanlin Academy and ritual officials: Vice Director of the Secretariat, posthumously enfeoffed as Grand Commandant and Director of the Secretariat Li Hang, posthumously enfeoffed as Grand Preceptor and Director of the Secretariat Wang Dan, and Military Commissioner of Zhongwu Army, posthumously enfeoffed as Director of the Secretariat Li Jilong received associated offering with Zhenzong.

嘉祐八年，詔以尚書右僕射贈尚書令王曾、太尉贈尚書令呂夷簡、彰武軍節度使贈侍中曹瑋配享仁宗。

In the eighth year of Jiayou, an edict directed that Vice Director of the Secretariat, posthumously enfeoffed as Director of the Secretariat Wang Zeng, Grand Commandant, posthumously enfeoffed as Director of the Secretariat Lü Yijian, and Military Commissioner of Zhangwu Army, posthumously enfeoffed as Palace Attendant Cao Wei receive associated offering with Renzong.

熙寧八年，詔以司徒兼侍中贈尚書令韓琦配享英宗；元豐元年，又以贈太師中書令曾公亮配焉。熙寧末，嘗詔太常禮院講求親祠太廟不及功臣禮例。至是，禘祫外，親享太廟並以功臣與。又從太常禮院請，配享功臣以見贈官書板位。

In the eighth year of Xining, an edict directed that Director of Works and Palace Attendant, posthumously enfeoffed as Director of the Secretariat Han Qi receive associated offering with Yingzong; in the first year of Yuanfeng, posthumously enfeoffed as Grand Preceptor and Director of the Secretariat Zeng Gongliang was also added. At the end of Xining, an edict had once ordered the Court of Imperial Sacrifices to investigate the precedent when the emperor personally sacrifices at the Grand Temple and does not reach meritorious ministers. At this time, apart from di and cha, personal enjoyment of the Grand Temple all included meritorious ministers. Following a request from the Court of Imperial Sacrifices, meritorious ministers receiving associated offering had position boards inscribed with their posthumous enfeoffment titles.

《五禮新儀》，配享功臣之位，設於殿庭之次：趙普、曹彬位於橫街之南道西，東向，第一次，薛居正、石熙載、潘美位於第二次，李沆、王旦、李繼隆位於第三次，俱北上；王曾、呂夷簡、曹瑋位於橫街之南道東，西向，第一次，韓琦、曾公亮位於第二次，王安石位於第三次，蔡確位於第四次，俱北上。惟冬享、祫享遍設祭位。

The 《New Ritual of the Five Sacrifices》 places positions for meritorious ministers receiving associated offering at the side of the hall courtyard: Zhao Pu and Cao Bin on the south side of the cross street, west of the road, facing east, first row; Xue Juzheng, Shi Xizai, and Pan Mei in the second row; Li Hang, Wang Dan, and Li Jilong in the third row—all facing north; Wang Zeng, Lü Yijian, and Cao Wei on the south side of the cross street, east of the road, facing west, first row; Han Qi and Zeng Gongliang in the second row; Wang Anshi in the third row; Cai Que in the fourth row—all facing north. Only winter offering and cha offering universally set sacrifice positions.

迨建炎初，詔奪蔡確所贈太師、汝南郡王，追貶武泰軍節度副使，更以左僕射、贈太師司馬光配享哲宗。既又罷王安石，復以富弼配享神宗。

At the beginning of Jianyan, an edict stripped Cai Que of the posthumously granted Grand Preceptor and Prince of Runan, posthumously demoted to Vice Commissioner of the Wutai Army, and instead added Vice Director of the Secretariat, posthumously enfeoffed as Grand Preceptor Sima Guang to receive associated offering with Zhezong. Shortly afterward Wang Anshi was also removed, and Fu Bi was restored to receive associated offering with Shenzong.

紹興八年，以尚書左僕射、贈太師韓忠彥配享徽宗。十八年二月，監登聞鼓院徐璉言：「國家原廟佐命配享，當時輔弼勳勞之臣繪像廟庭，以示不忘，累朝不過一十餘人。今之臣僚與其家之子孫必有存其繪像者，望詔有司尋訪，復摹於景靈宮庭之壁，非獨假寵諸臣之子孫，所以增重祖宗之德業，以為臣子勸。」遂下諸路轉運司，委所管州軍尋訪各家，韓王趙普、周王曹彬、太師薛居正、石熙載、鄭王潘美、太師李沆、王旦、李繼隆、王曾、呂夷簡、侍中曹瑋、司徒韓琦、太師曾公亮、富弼、司馬光、韓忠彥，各令摹寫貌像投納，繪於景靈宮之壁。

In the eighth year of Shaoxing, Vice Director of the Secretariat, posthumously enfeoffed as Grand Preceptor Han Zhongyan received associated offering with Huizong. In the second month of the eighteenth year, Xu Lian of the Court for Petitioning at the Drum Pavilion stated: "At the state's Original Temple, ministers who had assisted in founding the dynasty had their likenesses painted in the temple courtyard to show they were not forgotten; across successive reigns the number has not exceeded a dozen or so. Among present officials and their families' sons and grandsons, some must still preserve these painted likenesses. He hoped the relevant offices would be commanded to seek them out and copy them again on the walls of Jingling Palace's courtyard—not only to confer favor on ministers' descendants, but to increase the weight of the ancestors' virtue and achievement as encouragement to subjects. Transport commissioners of the various circuits were ordered to commission prefectures and armies under their jurisdiction to seek out each household: Prince of Han Zhao Pu, Prince of Zhou Cao Bin, Grand Preceptor Xue Juzheng, Shi Xizai, Prince of Zheng Pan Mei, Grand Preceptor Li Hang, Wang Dan, Li Jilong, Wang Zeng, Lü Yijian, Palace Attendant Cao Wei, Director of Works Han Qi, Grand Preceptor Zeng Gongliang, Fu Bi, Sima Guang, and Han Zhongyan—each was commanded to copy and submit likenesses, which were painted on the walls of Jingling Palace.

乾道五年九月，太常少卿林栗等言：「欽宗皇帝廟庭尚虛配享，當時遭值艱難，淪胥莫救，罕可稱述，而以身徇國，名節暴著，不無其人。雖生前官品不應配享之科，事變非常，難拘定制，乞特詔集議。」吏部尚書汪應辰奏：「當時死事之臣，皆有次第褒贈。若今配享欽廟，典故所無，如創行之，又當訪究本末，差次輕重，有所取舍，尤不可輕易。竊謂配享功臣，若依唐制，各廟既無其人，則當缺之。」乃罷集議，欽宗一廟遂無配享。

In the ninth month of the fifth year of Qiandao, Vice Director of the Court of Imperial Sacrifices Lin Li and others stated: "Emperor Qinzong's temple courtyard still lacks associated sacrifice; at that time the realm encountered hardship and ruin could not be averted—little can be recounted—yet those who gave their lives for the state, with fame and integrity suddenly displayed, were not lacking. Although in life their official ranks did not qualify for associated sacrifice, the affair was extraordinary and fixed regulations were hard to bind—they requested a special edict to convene deliberation. Minister of Personnel Wang Yingchen memorialized: "At that time ministers who died for the state all received graded posthumous rewards in sequence. If associated sacrifice with Qinzong's temple were now carried out, there is no precedent in canonical texts; if newly instituted, the origin and end must also be investigated, precedence of light and heavy weighed, and choices made—this especially could not be done lightly. He respectfully held that for meritorious ministers receiving associated sacrifice, if following Tang institutions, when each temple has no such person, the place should be left vacant. Deliberation was then halted; Qinzong's temple thus had no associated sacrifice.

淳熙中，高宗祔廟，翰林學士洪邁言：「配食功臣，先期議定。臣兩蒙宣諭，欲用文武臣各兩人，文臣故宰相贈太師秦國公諡忠穆呂頤浩、特進觀文殿大學士諡忠簡趙鼎，武臣太師蘄王諡忠武韓世忠、太師魯王諡忠烈張俊。此四人皆一時名將相，合於天下公論。」議者皆以為宜，遂從之。秘書少監楊萬里獨謂丞相張浚不得配食為非，爭之不得，因去位焉。

In the Chunxi era, when Gaozong was enshrined in the temple, Academician Hong Mai stated: "Meritorious ministers for associated sacrifice should be determined in advance. He twice received imperial announcement, wishing to use two civil and two military officials: the civil officials, the former chief minister posthumously enfeoffed as Grand Preceptor, Prince of Qin, posthumous title Zhongmu Lü Yihao, and specially advanced Grandee of the Hall for Observing Literature, posthumous title Zhongjian Zhao Ding; the military officials, Grand Preceptor Prince of Qi, posthumous title Zhongwu Han Shizhong, and Grand Preceptor Prince of Lu, posthumous title Zhonglie Zhang Jun. These four persons were all famous generals and chief ministers of their time, accordant with public opinion throughout the realm. The debaters all held it fitting, and this was followed. Vice Director of the Secretariat Yang Wanli alone held that Chief Minister Zhang Jun not receiving associated sacrifice was wrong; unable to prevail in the dispute, he therefore left his post.

嘉定十四年八月，追封右丞相史浩為越王，改諡忠定，配享孝宗廟庭。端平二年八月，以太師趙汝愚配享寧宗廟庭。

In the eighth month of the fourteenth year of Jiading, Right Chief Minister Shi Hao was posthumously enfeoffed as Prince of Yue, his posthumous title changed to Zhongding, and he received associated sacrifice in Xiaozong's temple courtyard. In the eighth month of the second year of Duanping, Grand Preceptor Zhao Ruyu received associated sacrifice in Ningzong's temple courtyard.

初，仁宗天聖中郊祀，詔錄故相李昉、宋琪、呂端、張齊賢、畢士安、王旦，執政李至、王沔、溫仲舒及陳洪進等子孫以官。元豐中，詔：景靈宮繪像舊臣推恩本支下兩房以上，取不食祿者，均有無，取齒長者；若子孫亦繪像，本房不食祿，更不取別房。紹聖初，林希請稽考慶曆以後未經編次臣僚，其子孫應錄用者以次編定。尋詔：「趙普社稷殊勳，其諸孤有無食祿者，各官其一子，以長幼為序，毋過三人。」崇寧初，詔：「哲宗繪像文武臣僚，並與子若孫一人初品官，若子孫眾多，無過家一人。」又錄藝祖功臣呂餘慶族孫偉及司徒富弼孫直柔、直道以官，使奉其祀。靖康初，臣僚言：「司馬光之後再絕，復立族子稹，稹亦卒。今雖有子，而光遺表恩澤已五十年，不可復奏，請許移奏見存曾孫，使之世祿。」從之。

Initially, in Renzong's Tiansheng era at suburban sacrifice, an edict recorded the sons and grandsons of the former chief ministers Li Fang, Song Qi, Lü Duan, Zhang Qixian, Bi Shi'an, and Wang Dan, the governing officials Li Zhi, Wang Han, and Wen Zhongshu, and Chen Hongjin and others, granting them offices. In the Yuanfeng era, an edict stated: for old ministers whose likenesses were painted at Jingling Palace, extend grace to two branches and above of the original line, selecting those not receiving salary; if some have it and some do not, take the eldest by age; if sons and grandsons are also painted, and this branch does not receive salary, do not take from another branch. In the early Shaosheng era, Lin Xi requested examining officials after Qingli who had not yet been arranged in sequence, whose sons and grandsons should be recorded for employment, and arranging them in order. Shortly afterward an edict stated: "Zhao Pu's special merit to the altars of state—among his various orphans, whether or not they receive salary, each grant one son an office, in order of age, not exceeding three persons. In the early Chongning era, an edict stated: "For civil and military officials whose likenesses were painted under Zhezong, each grant one son or grandson an initial-rank office; if sons and grandsons are numerous, not exceeding one person per household. Also recorded Artemisia Ancestor's meritorious minister Lü Yuqing's clansman Wei and Director of Works Fu Bi's grandsons Zhirou and Zhidao for offices, commanding them to perform sacrifice. In the early Jingkang era, officials stated: "Sima Guang's line was twice extinguished; a clansman Zhen was again established, and Zhen also died. Now although there is a son, Guang's memorial requesting grace has already been fifty years and cannot be submitted again—it was requested that permission be granted to transfer the memorial to the surviving great-grandson, enabling hereditary salary. This was approved.

群臣家廟，本於周制，適士以上祭於廟，庶士以下祭於寢。唐原周制，崇尚私廟。五季之亂，禮文大壞，士大夫無襲爵，故不建廟，而四時寓祭室屋。慶曆元年，南郊赦書，應中外文武官並許依舊式立家廟。已而宋庠又以為言，乃下兩製、禮官詳定其制度：「官正一品平章事以上立四廟；樞密使、知樞密院事、參知政事、樞密副使、同知樞密院事、簽書院事，見任、前任同，宣徽使、尚書、節度使、東宮少保以上，皆立三廟；餘官祭於寢。凡得立廟者，許適子襲爵以主祭。其襲爵世降一等，死即不得作主祔廟，別祭於寢。自當立廟者，即祔其主，其子孫承代，不計廟祭、寢祭，並以世數疏數遷祧；始得立廟者不祧，以比始封。有不祧者，通祭四廟、五廟。廟因眾子立而適長子在，則祭以適長子主之；嫡長子死，即不傳其子，而傳立廟者之長。凡立廟，聽於京師或所居州縣。其在京師者，不得於裏城及南郊御路之側。」仍別議襲爵之制，既以有廟者之子孫或官微不可以承祭，而朝遷又難盡推襲爵之恩，事竟不行。

Family temples of officials originate in Zhou institutions: from Appropriate Scholar upward sacrifice at the temple; from Common Scholar downward sacrifice at the sleeping chamber. Tang followed Zhou institutions and exalted private temples. In the chaos of the Five Dynasties, ritual texts were greatly destroyed; scholar-officials had no inherited enfeoffments, therefore did not build temples, but at the four seasons lodged sacrifice in chamber rooms. In the first year of Qingli, the southern suburban amnesty edict permitted all civil and military officials within and without the court to establish family temples according to the old form. Shortly afterward Song Qi again spoke on this; the Two Academies and ritual officials were then ordered to deliberate in detail the institutions: "Officials of the first rank of regular title and chief ministers and above establish four temples; Commissioner of Military Affairs, Director of the Bureau of Military Affairs, Participating Administrator of Affairs, Vice Commissioner of Military Affairs, Associate Director of the Bureau of Military Affairs, and Signatory of the Bureau—whether in current or former office, the same; Commissioner of the Palace Domestic Service, Director of the Secretariat, Military Commissioner, Eastern Palace Junior Mentor and above—all establish three temples; remaining officials sacrifice at the sleeping chamber. All who may establish temples are permitted to have the legitimate son inherit enfeoffment to preside over sacrifice. The inherited enfeoffment descends one grade each generation; at death one may not preside as principal enshrinement in the temple, but sacrifices separately at the sleeping chamber. For those who should establish temples, enshrine their principals; descendants inherit in succession; regardless of temple sacrifice or chamber sacrifice, all remove distant ancestors by generational distance; those first permitted to establish temples are not removed, by comparison with first enfeoffment. Where there are those not removed, sacrifice universally through four or five temples. When the temple is established because of many sons but the legitimate eldest son is alive, sacrifice is presided over by the legitimate eldest son; when the legitimate eldest son dies, the succession is not passed to his son but to the eldest of the temple founder's line. Whenever establishing a temple, permission is granted in the capital or in one's prefecture or county of residence. Those in the capital may not be within the inner city or on either side of the southern suburban imperial road. Deliberation on the institution of inheriting enfeoffment was separate; since sons of those with temples might have minor offices and could not undertake sacrifice, and court promotions were hard to extend enfeoffment grace entirely—the matter in the end was not implemented.

大觀二年，議禮局言：「所有臣庶祭禮，請參酌古今，討論條上，斷自聖衷。」於是議禮局議：「執政以上祭四廟，餘通祭三廟。」「古無祭四世者，又侍從官以至士庶，通祭三世，無等差多寡之別，豈禮意乎？古者天子七世，今太廟已增為九室，則執政視古諸侯，以事五世，不為過矣。先王制禮，以齊有萬不同之情，賤者不得僭，貴者不得逾。故事二世者，雖有孝思追遠之心，無得而越，事五世者，亦當跂以及焉。今恐奪人之恩，而使通祭三世，徇流俗之情，非先王制禮等差之義。可文臣執政官、武臣節度使以上祭五世，文武升朝官祭三世，餘祭二世。」「應有私第者，立廟於門內之左，如狹隘，聽於私第之側。力所不及，仍許隨宜。」又詔：「古者寢不逾廟，禮之廢失久矣。士庶堂寢，逾度僭禮，有七楹、九楹者，若一旦使就五世、三世之數，則當徹毀居宇，以應禮制，豈得為易行？可自今立廟，其間數視所祭世數，寢間數不得逾廟。事二世者，寢聽用二間。」議禮局言：「《禮記·王制》：『諸侯五廟，二昭二穆，與太祖之廟而五。』所謂『太』者，蓋始封之祖，不必五世，又非臣下所可通稱。今高祖以上一祖未有名稱，欲乞稱五世祖。其家廟祭器：正一品，每室籩、豆各十有二，簠、簋各四，壺尊、罍、鉶鼎、俎、篚各二，尊、罍加勺、冪各一，爵各一，諸室共用胙俎、罍洗一。從一品籩、豆、簠、簋降殺以兩。正二品籩、豆各八，簠、簋各二。餘皆如正一品之數。」詔禮制局製造，仍取旨以給賜之。

In the second year of Daguan, the Ritual Deliberation Office stated: "For all subjects' sacrifice rituals, it is requested to consult past and present, discuss articles and present them upward, to be decided by the imperial mind. The Ritual Deliberation Office deliberated: "Governing officials and above sacrifice at four temples; the remainder universally sacrifice at three temples." In antiquity there was no sacrificing to four generations; moreover from attendant officials down to common scholars, all universally sacrificed to three generations, with no distinction of rank, more or less—is this the intent of ritual? In antiquity the Son of Heaven reached seven generations; now the Grand Temple has already been increased to nine chambers—then governing officials, compared to ancient feudal lords, sacrificing to five generations is not excessive. Former kings made ritual to align the feelings of the myriad different—the low may not usurp, the exalted may not exceed. Those with two generations, though they have the heart of filial reflection and reaching far, cannot overstep; those with five generations should also strive to reach that far. Now I fear seizing others' grace and making universal sacrifice to three generations, indulging popular sentiment—is not the meaning of former kings' ritual distinctions. It is fitting that civil governing officials and military officials of Military Commissioner rank and above sacrifice to five generations; civil and military officials promoted to court sacrifice to three generations; the remainder sacrifice to two generations." Those with private residences should establish temples to the left within the gate; if cramped, permission is granted beside the private residence. Where strength does not reach, permission is still granted according to circumstances. Another edict stated: "In antiquity the sleeping chamber did not exceed the temple—this ritual has long been lost. Common scholars' hall chambers and sleeping chambers exceed measure and usurp ritual, some with seven or nine bays—if suddenly made to conform to five or three generations, then dwellings must be demolished to answer ritual institutions; how can this be easy to implement? From now on when establishing temples, the number of bays should match the generations sacrificed to; the number of sleeping-chamber bays may not exceed the temple. Those sacrificing to two generations are permitted two bays for the sleeping chamber. The Ritual Deliberation Office stated: "The 《Record of Rites · Royal Regulations》: 'Feudal lords have five temples, two zhao and two mu, with the temple of the founding ancestor making five. What is called "Grand" is the ancestor of first enfeoffment—not necessarily five generations, and again not what subjects may universally address. Now one ancestor above Gaozu has no designation—it was requested that he be called the fifth-generation ancestor. Sacrificial vessels for family temples: for the first rank of regular title, each chamber has twelve baskets and stands each, four grain vessels and meat vessels each, two wine jars, libation vessels, offering cauldrons, offering stands, and baskets each, wine jars with ladles and covers one each, libation cups one each; all chambers share one meat stand and libation wash. From the first rank, baskets, stands, grain vessels, and meat vessels are reduced by two. For the second rank of regular title, eight baskets and stands each, two grain vessels and meat vessels each. The remainder are all as for the first rank of regular title.' An edict directed the Ritual Standards Office to manufacture them, still taking imperial decision for bestowal.

紹興十六年二月癸丑，詔太師、左僕射、魏國公秦檜合建家廟，命臨安守臣營之。太常請建於其私第中門之左，一常五室，五世祖居中，東二昭，西二穆。堂飾以黝堊。神板長一尺，博四寸五分，厚五寸八分，大書某官某大夫之神坐，貯以帛囊，藏以漆函。歲四享用孟月柔日行之，具三獻。有司言時享用常器常饌，帝仿政和故事，命製祭器賜之。其後，太傅昭慶節度平樂郡王韋淵、太尉保慶節度吳益、少傅寧遠節度楊存中並請建家廟，賜以祭器。

On the day guichou of the second month of the sixteenth year of Shaoxing, an edict directed that Grand Preceptor, Vice Director of the Left Secretariat, and Prince of Wei Qin Hui jointly establish a family temple, commanding the Lin'an defending official to build it. The Court of Imperial Sacrifices requested building to the left of the middle gate of his private residence—one regular hall and five chambers; the fifth-generation ancestor in the center, two zhao to the east, two mu to the west. The hall was decorated with dark plaster. Spirit boards were one foot long, four inches five fen wide, five inches eight fen thick, inscribed in large characters with a certain official, a certain grandee's spirit seat, stored in silk bags and kept in lacquered cases. Four seasonal offerings each year were performed on the soft day of the meng month, with three presentations. The relevant offices stated that seasonal offerings used ordinary vessels and ordinary provisions; the emperor, following the Zhenghe precedent, commanded sacrificial vessels to be made and bestowed. Afterward, Grand Tutor Prince of Pingle Commandery of Zhaoging Military Commission Wei Yuan, Grand Commandant Military Commission of Baoging Wu Yi, and Junior Tutor Military Commission of Ningyuan Yang Cunzhong all requested family temples established and were bestowed sacrificial vessels.

隆興二年四月庚辰，少師、四川宣撫使吳璘請用存中例，從之。

On the day gengchen of the fourth month of the second year of Longxing, Junior Mentor and Sichuan Pacification Commissioner Wu Lin requested using Cunzhong's precedent; this was followed.

乾道八年九月，詔有司賜少保、武安節度、四川宣撫使虞允文家廟祭器如故事。

In the ninth month of the eighth year of Qiandao, an edict directed the relevant offices to bestow family temple sacrificial vessels on Junior Mentor, Military Commission of Wu'an, and Sichuan Pacification Commissioner Yu Yunwen according to precedent.

淳熙五年七月，戶部尚書韓彥古請以賜第進父世忠家廟如存中。十二月，少傅、保寧節度衛國公史浩請建家廟，量賜祭器。

In the seventh month of the fifth year of Chunxi, Minister of Revenue Han Yangu requested presenting his father Shizhong's family temple using the granted residence, following Cunzhong. In the twelfth month, Junior Tutor, Military Commission of Baoning, and Prince of Wei Guo Shi Hao requested a family temple established and sacrificial vessels bestowed in measured amount.

嘉泰元年，太傅、永興節度、平原郡王韓侂胄奏：「曾祖琦效忠先朝，奕世侑食，家廟猶闕，請下禮官考其制建之。」二年，循忠烈王張俊，開禧三年，鄜武僖王劉光世子孫相繼有請，皆從之。

In the first year of Jiatai, Grand Tutor, Military Commission of Yongxing, and Prince of Pingyuan Commandery Han Tuozhou memorialized: "My great-grandfather Qi loyally served the former court; for generations our family has received associated sacrifice, yet the family temple is still lacking—it is requested that ritual officials examine the institutions and build it. In the second year, Loyal and Martyr Prince Zhang Jun; in the third year of Kaixi, Martial and Worthy Prince Liu Guangshi's sons and grandsons made requests in succession—all were followed.

嘉定十四年八月，詔右丞相史彌遠賜第，遵淳熙故事賜家廟，命臨安守臣營之。禮官討論祭器，並如侂胄之制。彌遠請並生母齊國夫人周氏及祔妻魯國夫人潘氏於生母別廟，皆下有司賜器。

In the eighth month of the fourteenth year of Jiading, an edict granted a residence to Right Chief Minister Shi Miyuan, following the Chunxi precedent bestowing a family temple, commanding the Lin'an defending official to build it. Ritual officials deliberated sacrificial vessels, all following Tuozhou's regulations. Miyuan requested enshrining together his birth mother Lady Zhou of Qi State and his enshrined wife Lady Pan of Lu State in the birth mother's separate temple—all were ordered to the relevant offices for bestowal of vessels.

景定三年，詔丞相賈似道賜家廟，命臨安守、漕營度，禮官討論賜祭器，並如儀。

In the third year of Jingding, an edict granted Chief Minister Jia Sidao a family temple, commanding the Lin'an defender and transport commissioner to plan and build; ritual officials deliberated bestowing sacrificial vessels, all according to ritual.

Cite this Chapter