Volume 122 Treatises 75: Rites 25

山陵、諡祔、服紀、葬儀與士庶之喪制為凶禮。其上陵忌日，漢儀如吉祭。宋制，是日禁屠殺，設素饌，輟樂舉哭，素服行事，因以類附焉。

Imperial mausoleums, posthumous titles and enshrinement, regulations for mourning dress, burial ceremonies, and the mourning codes for officials and commoners all belong to the category of funeral rites. Visits to the imperial tombs on death anniversaries were handled under Han practice much like regular auspicious sacrifices. Under the Song system, on those days slaughter was banned, plain vegetarian fare was served, music ceased and mourning cries were observed, and participants wore unadorned dress; these observances were accordingly classified with related funeral practices.

太祖建國，號僖祖曰欽陵，順祖曰康陵，翼祖曰定陵，宣祖曰安陵。

When Taizu established the dynasty, he named the tombs of the Exalted, Shun, Yi, and Xuan Ancestors respectively Qin, Kang, Ding, and An Mausoleums.

安陵在京城東南隅，乾德初，改卜河南府鞏縣西南四十里訾鄉鄧封村。以司徒范質為改卜安陵使，學士竇儀禮儀使，中丞劉溫叟儀仗使，樞密直學士薛居正鹵簿使，太宗時尹開封，為橋道頓遞使。質尋免相，乙太宗兼轄五使事，修奉新陵。皇堂下深五十七尺，高三十九尺，陵台三層，正方，下層每面長九十尺。南神門至乳台、乳台至鵲台皆九十五步。乳台高二十五尺，鵲台增四尺。神牆高九尺五寸，環四百六十步，各置神門、角闕。

The An Mausoleum originally stood in the southeast corner of the capital; in early Qiande it was moved to Dengfeng Village in Zi Township, forty li southwest of Gong County in Henan Prefecture. Fan Zhi, Minister over the Masses, was appointed commissioner to relocate the An Mausoleum; Dou Yi served as ritual commissioner, Liu Wensou as guard-of-honor commissioner, Xue Juzheng as insignia commissioner, and the future Taizong, then prefect of Kaifeng, as commissioner for bridges, roads, and relay supplies. Fan Zhi was soon dismissed as chief minister, and on the following day Taizong was put in charge of all five commissioner posts to oversee construction of the new tomb. The underground imperial chamber was fifty-seven feet deep and thirty-nine feet high; the tomb platform rose in three square tiers, each face of the lowest tier measuring ninety feet. It was ninety-five paces from the southern spirit gate to the breast terrace, and another ninety-five paces from the breast terrace to the magpie terrace. The breast terrace stood twenty-five feet high; the magpie terrace was four feet taller still. The spirit wall stood nine feet five inches high and ran four hundred sixty paces around the compound, with spirit gates and corner towers placed at the appropriate points.

有司言：「改卜陵寢，宣祖合用哀冊及文班官各撰歌辭二首。吉仗用大駕鹵簿。凶仗用大升輿、龍輴、鵝茸纛、魂車、香輿、銘旌、哀諡冊寶車、方相、買道車、白幰弩、素信幡、錢山輿、黃白紙帳、暖帳、夏帳、千味台盤、衣輿、拂纛、明器輿、漆梓宮、夷衾、儀槨、素翣、包牲、倉瓶、五穀輿、瓷甒、辟惡車。進玄宮有鐵帳覆梓宮，藉以棕櫚褥，鐵盆、鐵山用然漆燈。宣祖袞冕，昭憲皇后花釵、翬衣，贈玉。十二神、當壙、當野、祖明、祖思、地軸及留陵刻漏等，並制如儀。」

The responsible offices reported: "For relocating the mausoleum, the Xuan Ancestor should receive the mourning register, and each civil official in the procession should compose two dirges. The auspicious funeral procession should employ the full grand imperial guard of honor. The mourning train was to include the great carrying litter, dragon hearse, goose-down standard, soul carriage, incense carriage, inscribed mourning banner, carriage for the mourning register and posthumous seal, exorcist figure, road-purchasing carriage, white-canopied crossbows, plain trust pennants, money-mountain litter, yellow and white paper canopies, warm and summer canopies, trays of a thousand delicacies, garment litter, whisk standard, spirit-goods litter, lacquered catalpa inner coffin, barbarian coverlet, ceremonial outer coffin, plain feather fans, wrapped sacrificial offerings, storehouse vessels, five-grain litter, porcelain jars, and evil-averting carriage. Inside the burial chamber an iron canopy covered the catalpa coffin, which rested on palm-fiber bedding; iron basins and iron mountains held burning lacquer lamps. The Xuan Ancestor was arrayed in full imperial robes and crown; the Zhaoxian Empress in flowered hairpins and pheasant-embroidered robes, with jade gifts added. The twelve spirit figures, tomb and field guardians, Ancestor Bright, Ancestor Thought, Earth Axis, and the water clock left at the tomb, among other items, were all arranged according to prescribed ritual."

有司又言：「按《儀禮》'改葬緦'注云：'臣為君，子為父，妻為夫也，必服緦者，親見屍柩，不可以無服，緦三月而除之。 '又《五禮精義》云：'改葬無祖奠，蓋祖奠設于柩車之前以為行始，至於改葬，告遷而已。 '今請皇帝服緦，皇親及文武官護送靈駕者亦服緦，既葬而除。不設祖奠，止於陵所行一虞之祭。宣祖諡冊、諡寶舊藏廟室，合遷置陵內。改葬之禮，與始葬同，几筵宜新，明器壞者改作。凡斂衣、斂物並易之。其皇堂贈玉、鎮圭、劍佩、旒冕、玉寶，並以瑉玉、藥玉，綬以青錦。安陵中玉圭、劍佩、玉寶等皆用於闐玉。孝明、孝惠陵內用瑉玉、藥玉。啟故安陵，奉安宣祖、昭憲孝惠二後梓官於幄殿。靈駕發引，所過州府縣鎮，長吏令佐素服出城奉迎並辭，皆哭。自發引至揜皇堂，皆廢朝，禁京城音樂。」

The offices added: "The Ceremonies and Rites commentary on 'reburial in finest mourning' explains that when a subject serves a lord, a son a father, or a wife a husband, they must wear finest mourning because they have seen the remains in the coffin and cannot go unclad; finest mourning is worn for three months and then removed. The Essentials of the Five Rites also notes that reburial omits the ancestor-offering, since that rite is performed before the bier carriage at the start of a funeral procession, whereas a reburial requires only an announcement of relocation. We therefore ask that the emperor wear finest mourning, and that imperial relatives and civil and military officials escorting the spirit carriage do the same, removing it once the burial is finished. No ancestor-offering should be held; only a single yu sacrifice should be performed at the tomb. The Xuan Ancestor's posthumous register and seal, previously kept in the ancestral temple, should be moved into the mausoleum. Reburial rites follow the same procedures as an initial burial; offering tables and mats should be new, and any damaged burial goods should be replaced. All garments and objects placed in the coffin should be renewed. The jade gifts, stabilizing scepter, sword and pendant set, tasseled crown, and jade seals for the burial chamber should all be made of min and medicinal jade, with blue brocade cords. At the An Mausoleum the jade scepter, sword and pendant, and jade seals had all been of Khotan jade. The Xiaoming and Xiaohui tombs had used min and medicinal jade instead. Workers opened the old An Mausoleum and installed the catalpa coffins of the Xuan Ancestor and the Zhaoxian and Xiaohui empresses in the draped mourning hall. When the spirit carriage departed, magistrates and their deputies at every prefecture, county, and market town along the route came out in plain dress to receive and bid farewell to the procession, all in tears. From the departure until the imperial chamber was sealed, court sessions were suspended and music was banned throughout the capital."

順祖、翼祖皆葬幽州，至真宗始命營奉二陵，遂以一品禮葬河南縣。制度比安陵減五分之一，石作減三分之一，尋改上定陵名曰靖陵。

The Shun and Yi Ancestors had originally been buried in Youzhou; Zhenzong was the first to order construction of their two tombs, and they were interred in Henan County with first-rank funeral honors. The scale was reduced by one-fifth compared with the An Mausoleum and stone work by one-third; shortly afterward the upper Ding Mausoleum was renamed the Jing Mausoleum.

開寶九年十月二十日，太祖崩，遺詔：「以日易月，皇帝三日而聽政，十三日小祥，二十七日大祥。諸道節度防禦團練使、刺史、知州等不得輒離任赴闕。諸州軍府臨三日釋服。」群臣敘班殿庭，宰臣宣制發哀畢，太宗即位，號哭見群臣。群臣稱賀，復奉慰盡哀而退。

On the twentieth day of the tenth month in the ninth year of Kaibao, Taizu died. His final edict read: "Count days as months: the emperor shall resume governance after three days, observe lesser mourning on the thirteenth day, and greater mourning on the twenty-seventh. Circuit commissioners, defense commissioners, training commissioners, prefects, and acting prefects must not leave their posts without authorization to come to court. All prefectures, garrisons, and local offices shall observe three days of mourning before laying aside mourning dress." The ministers formed ranks in the palace courtyard. After the chief ministers proclaimed the edict and concluded the mourning announcement, Taizong took the throne and, wailing, received the assembled officials. The ministers offered congratulations, then returned to pay condolences, wept their fill, and withdrew.

禮官言：「群臣當服布斜巾、四腳，直領布衤蘭，腰絰。命婦布帕首、裙、帔。皇弟、皇子、文武二品以上，加布冠、斜巾、帽，首絰，大袖、裙、褲，竹杖。士民縞素，婦人素縵。諸軍就屯營三日哭。」群臣屢請聽政，始禦長春殿。群臣喪服就列，帝去杖、絰，服斜巾、垂帽，捲簾視事。小祥，改服布四腳、直領布衤蘭，腰絰，布褲，二品以上官亦如之。大祥，帝服素紗軟腳折上巾、淺黃衫、緅皮鞓黑銀帶。群臣及軍校以上，皆本色慘服、鐵帶，靴、笏。諸王入內服衰，出則服慘。又成服後，群臣朝晡臨三日。大小祥、禫除、朔望，皆入臨奉慰。內出遺留物頒賜諸臣親王，遣使賚賜方鎮。二十七日，命宰臣撰陵名、哀冊文。

The ritual officers reported: "Ministers should wear hemp mourning headcloths with slanting bands and four corners, straight-collared hemp mourning shirts, and waist mourning cords. Commissioned women should wear hemp mourning kerchiefs, skirts, and shawls. Imperial brothers, imperial sons, and civil and military officials of the second rank and above should additionally wear hemp mourning caps, slanting bands, hats, head cords, wide sleeves, skirts, trousers, and carry bamboo staffs. Scholars and commoners wore white hemp; women wore plain unpatterned mourning dress. All armies at their encampments observed three days of mourning cries." After repeated requests from the ministers that he resume governance, he first held court at the Changchun Hall. The ministers took their places in mourning dress. The emperor set aside his staff and mourning cords, wore a slanting headband and hanging cap, rolled up the curtain, and began to conduct state business. At lesser mourning he changed to a four-cornered hemp cap, straight-collared hemp shirt, waist cord, and hemp trousers; officials of the second rank and above followed suit. At greater mourning the emperor wore a plain gauze soft-foot folded cap, pale yellow robe, and dark purple leather belt with black silver fittings. Ministers and military officers of company-commander rank and above all wore their regular colors in subdued dress, with iron belts, boots, and court tablets. Imperial princes wore full mourning dress inside the palace and subdued dress when they went out. After assuming full mourning dress, the ministers attended morning and evening audiences for three days. At lesser and greater mourning, removal of mourning, and on new- and full-moon days, they all came in to attend and offer condolences. Personal effects left behind were distributed among ministers and imperial princes, and envoys were sent to present gifts to the frontier commands. On the twenty-seventh day the chief ministers were ordered to compose the mausoleum name and the mourning register text.

明年三月十七日，群臣奉諡號冊寶告於南郊，明日，讀於靈坐前。四月十日，啟欑宮，帝與群臣皆服如初喪。群臣朝晡臨殿中，退，易常服出宮城。十三日，發引，帝衰服，啟奠哭，群臣入臨，升梓宮于龍輴。祖奠徹，設次明德門外，行遣奠禮，讀哀冊，帝哭盡哀，再拜辭，釋衰還宮，百官辭於都城外。二十五日，掩皇堂。二十九日，虞主至，奉安於大明殿。五月十九日，祔廟之第五室，以孝明皇后王氏升配。禮畢，群臣奉慰。其吉凶仗如安陵，惟增轀輬車、神帛肩輿，鹵簿三千五百三十九人。陵在鞏縣，祔宣祖，曰永昌。

On the seventeenth day of the third month the following year, the ministers presented the posthumous title register and seal for announcement at the southern suburb; the next day it was read before the spirit seat. On the tenth day of the fourth month the encoffining hall was opened; the emperor and ministers all wore dress as at the initial mourning. The ministers attended morning and evening in the central hall, then changed to regular dress and left the palace precinct when they withdrew. On the thirteenth day the funeral procession set out. The emperor, in full mourning, performed the opening offering and wept; the ministers came in to attend; and the catalpa coffin was lifted onto the dragon hearse. After the ancestor-offering was concluded, a halt was set outside the Gate of Bright Virtue for the farewell offering. The mourning register was read; the emperor wept his fill, bowed twice in farewell, removed full mourning and returned to the palace, while officials took their leave outside the capital. On the twenty-fifth day the imperial burial chamber was sealed. On the twenty-ninth day the yu spirit tablet arrived and was installed in the Great Bright Hall. On the nineteenth day of the fifth month he was enshrined in the fifth chamber of the ancestral temple, with Empress Xiaoming née Wang elevated as his consort. When the rites were finished, the ministers offered condolences. The auspicious and mourning processions followed the An Mausoleum precedent, with only the addition of an enclosed hearse and a spirit-silk shoulder litter; the guard of honor numbered three thousand five hundred thirty-nine men. The tomb lay in Gong County, paired with the Xuan Ancestor, and was named Yongchang.

至道三年三月二十九日，太宗崩於萬歲殿。真宗散發號擗，奉遺詔即位於殿之東楹。制永熙陵，皇堂深百尺，方廣八十尺，陵台方二百五十尺。大駕鹵簿，用玉輅一、革車五外，凡用九千四百六十八人。有司定散發之禮，皇帝、皇后、諸王、公主、縣主、諸王夫人、六宮內人並左被發，皇太后全被發。帝服布斜巾、四腳、大袖、裙、褲、帽，竹杖，腰絰、首絰，直領布衤蘭衫、白綾襯服。諸王皇親以下如之，加布頭冠、絹礻親服。皇太后、皇后、內外命婦布裙、衫、帔、帕頭，首絰，絹礻親服。宮人無帔。文武二品以上布斜巾、四腳、頭冠、大袖、衤蘭衫、裙、褲，腰絰，竹杖，絹襯服。自餘百官並布襆頭、衤蘭衫，腰絰。兩省五品、御史台尚書省四品、諸司三品以上，見任前任防禦、團練、刺史，內客省、閣門、入內都知、押班等，布頭冠、襆頭、大袖、衤蘭，衫、裙、褲，腰絰。諸軍、庶民白衫紙帽，婦人素縵不花釵，三日哭而止。山陵前，朔望不視事。

On the twenty-ninth day of the third month in the third year of Zhidao, Taizong died in the Hall of Myriad Years. Zhenzong let down his hair and wailed, then took the throne at the eastern pillar of the hall according to the final edict. The Yongxi Mausoleum was planned with an imperial chamber one hundred feet deep and eighty feet square, and a tomb platform two hundred fifty feet on each side. The grand imperial guard of honor employed one jade carriage and five leather carriages among others, with nine thousand four hundred sixty-eight men in all. The responsible offices prescribed the rite of loosened hair: the emperor, empress, imperial princes, princesses, commandery princesses, wives of imperial princes, and inner-palace women all loosened the hair on the left side; the empress dowager loosened all her hair. The emperor wore a hemp slanting band, four-cornered cap, wide sleeves, skirt, trousers, and hat, carried a bamboo staff, wore waist and head mourning cords, a straight-collared hemp mourning shirt, and a white silk under-robe. Imperial princes, imperial kinsmen, and those below followed suit, adding hemp head caps and silk under-garments. The empress dowager, empress, and commissioned women inside and outside the palace wore hemp skirts, shirts, shawls, and kerchiefs, head mourning cords, and silk under-garments. Palace women went without shawls. Civil and military officials of the second rank and above wore hemp slanting bands, four-cornered caps, head caps, wide sleeves, mourning shirts, skirts, trousers, waist cords, bamboo staffs, and silk under-robes. All other officials wore hemp wrapped headcloths, mourning shirts, and waist cords. Fifth-rank officials of the two central departments, fourth-rank officials of the Censorate and Secretariat, third-rank officials of the various bureaus and above, current and former defense and training commissioners and prefects, Inner Service Bureau staff, gatekeepers, inner-palace directors, duty officers, and the like wore hemp head caps, wrapped headcloths, wide sleeves, mourning shirts, skirts, trousers, and waist cords. Soldiers and commoners wore white shirts and paper hats; women wore plain unpatterned dress without flowered hairpins; mourning cries ceased after three days. Until the tomb was finished, he did not conduct state business on new- and full-moon days.

六月，詔翰林寫先帝常服及絳紗袍、通天冠御容二，奉帳坐，列於大升輿之前，仍乙太宗玩好、弓劍、筆硯、琴棋之屬，蒙組繡置輿中，陳於仗內。十月三日，靈駕發引，其凶仗法物擎舁牽駕兵士力士，凡用萬二千一百九十三人。挽郎服白練寬衫、練裙，勒帛絹幘。餘並如昌陵制。十一月二日，有司奉神主至太廟，近臣題諡號，祔於第六室，以懿德皇后符氏升配。置衛十五百人於陵所，作殿以安御容，朝暮上食，四時致祭焉。

In the sixth month an edict ordered the Hanlin Academy to paint two portraits of the late emperor in everyday dress and in crimson gauze robe with imperial cap, to be set before the seat in the mourning canopy and placed before the great carrying litter. On the following day Taizong's favorite objects—bows, swords, brush and inkstone, zither and chess set, and the like—wrapped in brocade, were placed in the litter and displayed within the funeral train. On the third day of the tenth month the spirit carriage departed. Bearers, lifters, drivers, soldiers, and strongmen for the mourning train's ritual objects numbered twelve thousand one hundred ninety-three men in all. Pallbearers wore wide white silk shirts, white silk skirts, and silk headcloths with belt bands. Everything else followed the Chang Mausoleum precedent. On the second day of the eleventh month the responsible offices brought the spirit tablet to the Imperial Ancestral Temple; close ministers inscribed the posthumous title; he was enshrined in the sixth chamber, with Empress Yide née Fu elevated as his consort. Fifteen hundred guards were posted at the tomb; a hall was built to house the imperial portrait, with food offerings morning and evening and seasonal sacrifices throughout the year.

二十一日，群臣入臨，見帝於東序。閣門使宣口敕曰：「先皇帝奄棄萬國，凡在臣僚，畢同號慕，及中外將校，並加存撫。」群臣拜舞稱萬歲，復哭盡哀，退。是日上表請聽政，凡三上，始允。二十三日，陳先帝服玩及珠襦、玉匣、含、襚應入梓宮之物于延慶殿，召輔臣通觀。明日，大斂成服。二十五日，有司設御坐，垂簾崇政殿之西廡，簾幕皆縞素，群臣敘班殿門外。帝衰服，去杖、絰，侍臣扶升坐。通事舍人引群臣入殿庭，西向合班。俟簾卷，群臣再拜，班首奏聖躬萬福，隨班三呼萬歲，退。宰臣升殿奏事如儀。三月一日，小祥，帝行奠，釋衰服，群臣入臨，退，赴內東門，進名奉慰。自是每七日皆臨，至四十九日止。十三日，大祥，帝釋服，服慘。

On the twenty-first day the ministers came to attend; they found the emperor in the eastern wing. The Gatekeeper Commissioner proclaimed an oral edict: "The late emperor has suddenly left the realm; every subject must join in mourning, and military officers at court and in the provinces alike should be shown care and reassurance." The ministers bowed, performed the ritual dance, and hailed long life; then wept their fill again and withdrew. That day memorials requesting that he resume governance were submitted three times before permission was granted. On the twenty-third day the late emperor's garments and personal objects, pearl shroud, jade casket, mouth-pearl, grave-gifts, and other items for the catalpa coffin were displayed in the Yanqing Hall, and chief ministers were summoned to inspect them together. The next day the great encoffining was performed and full mourning dress assumed. On the twenty-fifth day the responsible offices set the imperial seat and hung curtains in the western gallery of the Chongzheng Hall, all in white hemp; the ministers formed ranks outside the hall gate. The emperor, in full mourning, set aside staff and cords; attendants helped him to the seat. The Communications Attendant led the ministers into the hall courtyard, where they formed ranks facing west. When the curtain was raised, the ministers bowed twice; the lead official reported that the sacred person was in good health; the assembly thrice hailed long life and withdrew. The chief ministers ascended the hall and reported affairs according to established ritual. On the first day of the third month, at lesser mourning, the emperor performed the offering and removed full mourning dress; the ministers came to attend, then went to the inner eastern gate to submit their names and offer condolences. Thereafter they attended every seven days until the forty-ninth day, when the practice ended. On the thirteenth day, at greater mourning, the emperor laid aside mourning dress and wore subdued dress.

十四日，司天監言：「山陵斬草，用四月一日丙時吉。」十六日，山陵按行使藍繼宗言：「據司天監定永安縣東北六里曰臥龍岡，堪充山陵。」詔雷允恭覆按以聞。皇堂之制，深八十一尺，方百四十尺。制陵名曰永定。九月十一日，召輔臣赴會慶殿，觀入皇堂物，皆生平服禦玩好之具。帝與輔臣議及天書，皆先帝尊道膺受靈貺，殊尤之瑞屬於元聖，不可留於人間，宜於永定陵奉安。二十三日，奉導天書至長春殿，帝上香再拜奉辭。二十四日，天書先發，帝啟奠梓宮，讀哀冊，禮畢，具吉凶儀仗。百官素服赴順天門外，至板橋立班奉辭。還，詣西上閣門，進名奉慰。十月十三日，掩皇堂。十八日，虞主至京。十九日，群臣詣會慶殿行九虞祭。二十三日，祔太廟第七室。

On the fourteenth day the Directorate of Astronomy reported: "For cutting the grass at the mausoleum site, the third hour of the day on the first day of the fourth month is auspicious." On the sixteenth day Lan Jizong, commissioner for inspecting the mausoleum site, reported: "According to the Directorate of Astronomy, a site called Crouching Dragon Mound six li northeast of Yong'an County is suitable for the imperial tomb." An edict ordered Lei Yungong to reinspect the site and report back. The imperial burial chamber was designed to be eighty-one feet deep and one hundred forty feet square. The tomb was named Yongding. On the eleventh day of the ninth month chief ministers were summoned to the Huiqing Hall to inspect the items for the burial chamber—everyday dress, personal objects, and favorite possessions from his lifetime. The emperor and chief ministers discussed the Heavenly Writings, which the late emperor had received in reverence for the Way as divine gifts—extraordinary auspicious signs belonging to the Primordial Sage that could not remain in the human realm and should be installed at the Yongding Mausoleum. On the twenty-third day the Heavenly Writings were escorted to the Changchun Hall; the emperor offered incense, bowed twice, and bade them farewell. On the twenty-fourth day the Heavenly Writings set out first; the emperor performed the opening offering at the catalpa coffin and read the mourning register; when the rites were finished, the auspicious and mourning processions were assembled. Officials in plain dress went outside the Shuntian Gate, formed ranks at Banqiao, and bid the procession farewell. On returning they went to the western upper Gatehouse to submit their names and offer condolences. On the thirteenth day of the tenth month the imperial burial chamber was sealed. On the eighteenth day the yu spirit tablet reached the capital. On the nineteenth day the ministers went to the Huiqing Hall to perform the nine yu sacrifices. On the twenty-third day he was enshrined in the seventh chamber of the Imperial Ancestral Temple.

嘉祐八年三月晦日，仁宗崩，英宗立。喪服制度及修奉永昭陵，並用定陵故事，發諸路卒四萬六千七百人治之。宣慶使石全彬提舉制梓宮，畫樣以進，命務堅完，毋過華飾。三司請內藏錢百五十萬貫、槹絹二百五十萬匹、銀五十萬兩，助山陵及賞賚。遣使告哀遼、夏及賜遺留物，又遣使告諭諸路。又以聽政奠告大行，近臣告升遐於天地、社稷、宗廟、宮觀，又告嗣位。賜兩府、宗室、近臣遺留物。

On the last day of the third month in the eighth year of Jiayou, Renzong died and Yingzong took the throne. Mourning dress and construction of the Yongzhao Mausoleum followed the Ding Mausoleum precedent; forty-six thousand seven hundred soldiers from all circuits were mobilized for the work. Shi Quanbin of the Xuanging Bureau supervised construction of the catalpa coffin, submitted designs for approval, and was instructed to make it solid and complete without excessive ornament. The Three Departments requested one million five hundred thousand strings from the inner treasury, two million five hundred thousand bolts of silk and hemp, and five hundred thousand taels of silver for the tomb and rewards. Envoys were sent to announce the mourning to Liao and Xia and to present leftover personal effects; other envoys were dispatched to notify all circuits. Offerings were made when governance resumed to announce the emperor's passing; close ministers announced his ascension at the altars of Heaven and Earth, soil and grain, ancestral temples, and palace shrines; the succession was announced as well. Personal effects were distributed among the two central departments, the imperial clan, and close ministers.

五月，翰林學士王珪言：「天子之諡，當集中書門下御史台五品以上、尚書省四品以上、諸司三品以上，於南郊告天，議定，然後連奏。近制唯詞臣撰議，即降詔命，庶僚不得參聞，頗違稱天之義。臣擬上先帝尊諡，望詔有司稽詳舊典，先之郊，而後下臣之議。」七月，宰臣以下宿尚書省，宗室團練使以上宿都亭驛，請諡於南郊。八月，告于福寧殿、天地、宗社、宮觀。

In the fifth month Hanlin Academician Wang Gui argued: "The emperor's posthumous title should be determined by officials of the fifth rank and above from the Secretariat-Chancellery and Censorate, fourth rank and above from the Secretariat, and third rank and above from the various bureaus, who announce to Heaven at the southern suburb, deliberate, and then submit a joint memorial. Under recent practice only literary officials draft the proposal and an edict follows immediately, excluding ordinary officials from participation—this considerably violates the principle of addressing Heaven. I propose to present the late emperor's posthumous title and ask that responsible offices be ordered to examine the old regulations, perform the suburban announcement first, and only then submit ministers' recommendations." In the seventh month chief ministers and below lodged at the Secretariat, while imperial clansmen of training commissioner rank and above stayed at the Duting Post Station to request the posthumous title at the southern suburb. In the eighth month announcements were made at the Funing Hall, the altars of Heaven and Earth, the ancestral temples, and palace shrines.

九月二十八日，啟菆宮，以初喪服日一臨，易常服出。十月六日，靈駕發引，天子啟奠，梓宮升龍輴。祖奠徹，與皇太后步出宣德門，群臣辭於板橋。十五日，奉安梓宮陵側。十七日，開皇堂。十一月二日，虞主至，皇太后奠于瓊林苑，天子步出集英殿門奉迎，奠於幄。七日，祭虞主。二十九日，祔太廟。主如漢制，不題諡號，及終虞，而行卒哭之祭。

On the twenty-eighth day of the ninth month the encoffining hall was opened; the emperor attended once daily in initial mourning dress, then changed to regular dress before leaving. On the sixth day of the tenth month the funeral procession departed; the emperor performed the opening offering and the catalpa coffin was lifted onto the dragon hearse. After the ancestor-offering was concluded, he walked out the Xuande Gate with the empress dowager while ministers bid farewell at Banqiao. On the fifteenth day the catalpa coffin was installed beside the tomb. On the seventeenth day the imperial burial chamber was opened. On the second day of the eleventh month the yu spirit tablet arrived; the empress dowager made offerings at the Qionglin Garden; the emperor walked out the Gate of the Hall of Assembled Excellence to welcome it and made offerings in the mourning canopy. On the seventh day sacrifices were offered to the yu spirit tablet. On the twenty-ninth day he was enshrined in the Imperial Ancestral Temple. The spirit tablet followed Han practice without inscribing the posthumous title; after the final yu rite the final weeping sacrifice was performed.

禮院言：「故事，大祥變除服制，以三月二十九日大祥，至五月二十九日礻覃，六月二十九日禫除，至七月一日從吉，已蒙降敕。謹按禮學，王肅以二十五月為畢喪，而鄭康成以二十七月，《通典》用其說，又加至二十七月終，則是二十八月畢喪，而二十九月始吉，蓋失之也。天聖中，《更定五服年月敕》斷以二十七月，今士庶所同遵用。夫三年之喪，自天子達，不宜有異。請以三月二十九日為大祥，五月擇日而為禫，六月一日而從吉。」於是大祥日不御前後殿，開封府停決大辟及禁屠至四月五日，待制、觀察使以上及宗室管軍官日一奠，二十八日而群臣俱入奠，二十九日禫除，群臣皆奉慰焉。

The Ritual Academy reported: "According to precedent, dress changes at greater mourning set greater mourning on the twenty-ninth day of the third month, dan removal on the twenty-ninth day of the fifth month, mourning removal on the twenty-ninth day of the sixth month, and return to auspicious dress on the first day of the seventh month; an edict has already been issued. Examining ritual scholarship, Wang Su held that mourning ended in the twenty-fifth month, while Zheng Xuan held the twenty-seventh; the Comprehensive Institutions followed Zheng's view, but if one extends to the end of the twenty-seventh month, mourning would end in the twenty-eighth and auspicious dress begin in the twenty-ninth—clearly an error. In the Tiansheng era the Edict Revising the Years and Months of the Five Mourning Grades fixed mourning at twenty-seven months, which scholars and commoners alike now follow. Three-year mourning extends from the Son of Heaven to the common people and should not differ. We ask that the twenty-ninth day of the third month be set as greater mourning, a day in the fifth month chosen for the chan rite, and the first day of the sixth month for return to auspicious dress." Accordingly, on greater mourning day he did not attend the front and rear halls; Kaifeng Prefecture suspended capital sentences and banned slaughter until the fifth day of the fourth month; academicians, observation commissioners, and above, and imperial clansmen commanding armies made daily offerings; on the twenty-eighth day all ministers came to offer sacrifices; on the twenty-ninth day mourning was removed and all ministers offered condolences.

治平四年正月八日，英宗崩，神宗即位。十一日，大斂。二月三日，殯。四月三日，請諡。十八日，奏告及讀諡冊于福寧殿。七月二十五日，啟菆。八月八日，靈駕發引。二十七日，葬永厚陵。

On the eighth day of the first month in the fourth year of Zhiping, Yingzong died and Shenzong took the throne. On the eleventh day the great encoffining was performed. On the third day of the second month the body was placed in the mourning hall. On the third day of the fourth month the posthumous title was requested. On the eighteenth day the posthumous title was announced and the register read at the Funing Hall. On the twenty-fifth day of the seventh month the encoffining hall was opened. On the eighth day of the eighth month the funeral procession departed. On the twenty-seventh day he was buried at the Yonghou Mausoleum.

禮院准禮：群臣成服後，乘布裹鞍韉。小祥臨訖，除頭冠、方裙、大袖。大祥臨訖，裹素紗軟腳襆頭，慘公服，乘皂鞍韉。禫除訖，素紗襆頭、常服、黑帶。二日，改吉服，去佩魚。虞主至自掩壙，五虞皆在途，四虞于集英殿。曲赦兩京、畿內、鄭、孟等州如故事。

The Ritual Academy approved the ritual rule that after assuming mourning dress ministers rode horses with hemp-wrapped saddles and saddlecloths. When lesser mourning attendance ended, they removed head caps, square skirts, and wide sleeves. When greater mourning attendance ended, they wore plain gauze soft-foot wrapped headcloths and subdued official dress, and rode horses with black saddles and saddlecloths. When mourning was removed they wore plain gauze wrapped headcloths, regular dress, and black belts. Two days later they changed to auspicious dress and removed fish pendants. The yu spirit tablet arrived after the tomb was sealed; five yu rites were performed on the journey and four at the Hall of Assembled Excellence. A partial amnesty was granted for the two capitals, the capital districts, and prefectures such as Zheng and Meng, following precedent.

元豐八年三月五日，神宗崩。十三日，大斂，帝成服。十七日，小祥。四月一日，禫除。七月五日，請諡於南郊。九月八日，讀諡寶冊于福寧殿。二十三日，啟菆。十月一日，靈駕發引。二十一日，葬永裕陵。二十九日，虞主至。十一月一日，虞祭于集英殿。自復土，六虞在途，太常卿攝事，三虞行禮於殿。四日，卒哭。五日，祔廟。

On the fifth day of the third month in the eighth year of Yuanfeng, Shenzong died. On the thirteenth day the great encoffining was performed and the emperor assumed mourning dress. On the seventeenth day lesser mourning was observed. On the first day of the fourth month mourning was removed. On the fifth day of the seventh month the posthumous title was requested at the southern suburb. On the eighth day of the ninth month the posthumous register and seal were read at the Funing Hall. On the twenty-third day the encoffining hall was opened. On the first day of the tenth month the funeral procession departed. On the twenty-first day he was buried at the Yongyu Mausoleum. On the twenty-ninth day the yu spirit tablet arrived. On the first day of the eleventh month the yu sacrifice was performed at the Hall of Assembled Excellence. From the time earth was returned to the tomb, six yu rites were performed on the journey with the Director of Imperial Sacrifices acting in proxy; three yu rites were performed in the hall. On the fourth day the final weeping sacrifice was performed. On the fifth day he was enshrined in the ancestral temple.

秘書正字范祖禹言：「先王制禮，以君服同于父，皆斬衰三年，蓋恐為人臣者不以父事其君，此所以管乎人情也。自漢以來，不惟人臣無服，而人君遂亦不為三年之喪。唯國朝自祖宗以來，外廷雖用易月之制，而宮中實行三年之喪。且易月之制，前世所以難改者，以人君自不為服也。今群臣易月，而人主實行三年之喪，故十二日而小祥，期而又小祥，二十四日大祥，再期而又大祥。夫練、祥不可以有二也，既以日為之，又以月為之，此禮之無據者。再期而大祥，中月而禫，禫者祭之名，非服之色也。今乃為之慘服三日然後禫，此禮之不經者也。既除服，至葬而又服之，蓋不可以無服也。祔廟而後即吉，財八月矣，而遽純吉，無所不佩，此又禮之無漸也。易月之制，因襲已久，既不可追，宜令群臣朝服，止如今日而未除衰，至期而服之，漸除其重者，再期而又服之，乃釋衰，其餘則君服斯服可也。至於禫，不必為之服，惟未純吉以至於祥，然後無所不佩，則三年之制略如古矣。」詔禮官詳議。

Fan Zuyu, Corrector of Texts in the Secretariat, argued: "The former kings established ritual so that mourning for a lord matched mourning for a father—three years in the severest grade—because they feared subjects would not serve their lord as they serve a father; this is how human sentiment is governed. Since Han times not only have subjects worn no mourning for their lord, but rulers themselves have not observed three-year mourning. Only in our dynasty, since the founding ancestors, has the outer court used the system of substituting months while the inner palace has actually practiced three-year mourning. Moreover, the reason previous dynasties found the month-substitution system hard to change was that the ruler himself did not wear mourning. Today ministers substitute months while the ruler actually practices three-year mourning; hence lesser mourning on the twelfth day, lesser mourning again at one year, greater mourning on the twenty-fourth day, and greater mourning again at two years. The lian and xiang rites cannot occur twice; to observe them by days and also by months is ritual without textual basis. Greater mourning at two years, chan in the middle month—chan is the name of a sacrifice, not a mourning color. Now subdued dress is worn for three days before chan is performed—this is ritual without classical warrant. Having removed mourning dress, mourning is worn again at burial—presumably because one cannot go without mourning. After enshrinement in the temple one immediately returns to full auspicious dress—only eight months have passed, yet suddenly every ornament is worn again—this is ritual without gradual transition. The month-substitution system has been inherited too long to reverse; ministers should wear court dress but, as today, not yet remove full mourning—wearing it at one year, gradually removing heavier items, wearing it again at two years, and only then releasing full mourning; for the rest, the ruler may wear whatever dress is appropriate. For chan it is unnecessary to wear special dress; only when not yet fully auspicious until the xiang rite, and then wearing every ornament, would the three-year system approximate antiquity." An edict ordered the ritual officials to deliberate in detail.

禮部尚書韓忠彥等議：「朝廷典禮，時世異宜，不必循古。若先王之制，不可盡用，則當以祖宗故事為法。今言者欲令群臣服喪三年，民間禁樂如之，雖過山陵，不去衰服，庶協古制。緣先王恤典節文甚多，必欲循古，又非特如所言而已。今既不能盡用，則當循祖宗故事及先帝遺制。」詔從其議。

Minister of Rites Han Zhongyan and others argued: "Court ceremonial differs in suitability from age to age and need not follow antiquity. If the former kings' regulations cannot all be applied, then ancestral precedents should serve as the standard. The proposal would have ministers observe three-year mourning and the populace ban music likewise, and even after passing the mausoleum not remove full mourning dress, hoping to accord with ancient practice. Because the former kings' condolence ceremonies have many detailed provisions, following antiquity would require far more than the proposal states. Since they cannot all be applied now, one should follow ancestral precedents and the late emperor's established regulations." An edict approved their recommendation.

神主祔廟，是月冬至，百官表賀。崇政殿說書程頤言：「神宗喪未除，節序變遷，時思方切，恐失居喪之禮，無以風化天下。乞改賀為慰。」不從。

When the spirit tablet was enshrined in the temple, that month's winter solstice brought congratulatory memorials from all officials. Cheng Yi, Lecturer at the Chongzheng Hall, argued: "Shenzong's mourning has not yet ended; the seasons are changing and grief is still keen; I fear we will lose the ritual of dwelling in mourning and fail to set an example for the realm. I ask that congratulations be changed to condolences." The request was denied.

紹聖四年，太史請遷去永裕陵禁山民塚一千三百餘，以便國音。帝曰：「遷墓得無擾乎？若無所害，則令勿遷，果不便國音，當給官錢，以資葬費。」

In the fourth year of Shaosheng the Grand Astrologer requested relocation of more than thirteen hundred commoners' tombs within the Yongyu Mausoleum restricted zone to improve the site's geomantic resonance. The emperor said: "Will relocating tombs not cause disturbance? If there is no harm, order that they not be moved; if relocation truly is needed for geomantic reasons, provide official funds to cover burial expenses."

元符三年正月十二日，哲宗崩，徽宗即位。詔山陵制度並如元豐。七月十一日，啟菆。二十日，靈駕發引。八月八日，葬永泰陵。九月九日，以升祔畢，群臣吉服如故事。

On the twelfth day of the first month in the third year of Yuanfu, Zhezong died and Huizong took the throne. An edict ordered that mausoleum regulations follow the Yuanfeng precedent. On the eleventh day of the seventh month the encoffining hall was opened. On the twentieth day the funeral procession departed. On the eighth day of the eighth month he was buried at the Yongtai Mausoleum. On the ninth day of the ninth month, with the elevation and enshrinement completed, ministers wore auspicious dress according to precedent.

太常寺言：「太宗皇帝上繼太祖，兄弟相及，雖行易月之制，實斬衰三年，以重君臣之義。公除已後，庶事相稱，具載國史。今皇帝嗣位哲宗，實承神考之世，已用開寶故事，為哲宗服衰重。今神主已祔，百官之服並用純吉，皇帝服禦宜如太平興國二年故事。」

The Court of Imperial Sacrifices reported: "Emperor Taizong succeeded Taizu; though brothers succeeded one another and the month-substitution system was used in public, he actually wore the severest mourning grade for three years to honor the bond between ruler and subject. After public removal of mourning all state affairs were conducted appropriately, as fully recorded in the national history. The present emperor succeeded Zhezong, inheriting the era of his divine father Shenzong, and has already followed the Kaibao precedent in wearing heavy full mourning for Zhezong. Now that the spirit tablet has been enshrined, all officials should wear fully auspicious dress, and the emperor's attire should follow the precedent of the second year of Taiping Xingguo."

禮部言：「太平興國中，宰臣薛居正表稱：'公除以來，庶事相稱，獨命徹樂，誠未得宜。 '即是公除後，除不舉樂外，釋衰從吉，事理甚明。今皇帝當禦常服、素紗展腳襆頭、淡黃衫、黑犀帶，請下有司裁制。」宰臣請從禮官議，乃詔候週期服吉。

The Ministry of Rites reported: "During Taiping Xingguo, Chief Minister Xue Juzheng memorialized that since public removal of mourning all affairs had been proportionate, and that ordering music to cease was alone truly inappropriate. That is, after public removal of mourning, apart from not performing music, releasing full mourning and adopting auspicious dress—the principle is quite clear. The emperor should now attend in regular dress, plain gauze extended-foot wrapped headcloth, pale yellow robe, and black rhinoceros-horn belt; we ask that responsible offices be ordered to prepare them. The chief ministers asked to follow the ritual officers' recommendation, and an edict was issued to await the completion of the mourning period before adopting auspicious dress.

時詔不由門下，徑付有司。給事中龔原言：「喪制乃朝廷大事，今行不由門下，是廢法也。臣為君服斬衰三年，古未嘗改。且陛下前此議服，禮官持兩可之論，陛下既察見其奸，其服遂正。今乃不得已從之，臣竊為陛下惜。開寶時，並、汾未下，兵革未弭，祖宗櫛風沐雨之不暇，其服制權宜一時，非故事也。」原坐黜知南康軍。於是詔依元降服喪三年之制，其元符三年九月「自小祥從吉」指揮，改正。

At the time the edict bypassed the Secretariat and went directly to the responsible offices. Supervising Secretary Gong Yuan argued: "Mourning regulations are a great matter of state; carrying them out without the Secretariat is to abolish the law. Subjects wearing the severest mourning grade for their lord for three years has never been changed since antiquity. Moreover, when Your Majesty previously deliberated on mourning dress, ritual officials offered equivocal views; once Your Majesty perceived their deceit, mourning dress was corrected. Now you are compelled to follow them, and I privately grieve for Your Majesty. In Kaibao times Bing and Fen had not been pacified and warfare had not ceased; the ancestors had no leisure amid hardship, and those mourning regulations were expedients for the moment, not established precedents. Yuan was demoted to prefect of Nankang Army for this offense. An edict then ordered adherence to the originally issued three-year mourning regulation, correcting the Yuanfu third-year ninth-month directive to adopt auspicious dress from lesser mourning.

紹興五年四月甲子，徽宗崩于五國城。七年正月，問安使何蘚等還以聞，宰執入見，帝號慟擗踴，終日不食。宰臣張浚等力請，始進麋粥。成服于几筵殿，文武百僚朝晡臨於行宮。自聞喪至小祥，百官朝晡臨；自小祥至禫祭，朝一臨。太常等言：「舊制，沿邊州軍，不許舉哀。緣諸大帥皆國家腹心爪牙之臣，休戚一體，至於將佐，皆懷忠憤，宜就所屯，自副將而上成服，日朝晡臨，故校哭于本營。」命徽猷閣待制王倫等為奉迎梓宮使。

On the jiazi day of the fourth month in the fifth year of Shaoxing, Huizong died in the Five States City. In the first month of the seventh year the inquiry envoys He Xian and others returned with the news; chief ministers came to audience; the emperor wailed and beat his breast and ate nothing all day. Chief Minister Zhang Jun and others urgently pleaded before he would take millet porridge. He assumed mourning dress at the Spirit Table Hall; civil and military officials attended morning and evening at the traveling palace. From hearing of the mourning until lesser mourning, officials attended morning and evening; from lesser mourning until the chan sacrifice, they attended once each morning. The Court of Imperial Sacrifices and others reported: "Under old regulations frontier prefectures and armies were not permitted to observe mourning. Because the great commanders are the state's trusted military pillars who share its fortunes, and their generals and aides all harbor loyal indignation, they should at their encampments, from deputy commanders upward, assume mourning dress, attend morning and evening daily, and company officers weep in their own camps. Wang Lun, Attendant Drafting Master at the Huixian Pavilion, and others were appointed commissioners to welcome the catalpa coffin.

時知邵州胡寅上疏，略曰：「三年之喪，自天子至於庶人，一也。及漢孝文自執謙德，用日易月，至今行之。子以便身忘其親，臣以便身忘其君，心知其非而不肯改，自常禮言之，猶且不可，況變故特異如今日者，又當如何？恭惟大行太上皇帝、大行甯德皇后，蒙塵北狩，永訣不復，實由粘罕，是有不共戴天之仇。考之于禮，仇不復則服不除，寢苫枕戈，無時而終。所以然者，天下雖大，萬事雖眾，皆無以加于父子之恩，君臣之義也。伏睹某月某日聖旨，緣國朝故典，以日易月，臣切以為非矣。自常禮言之，猶須大行有遺詔，然後遵承。今也大行詔旨不聞，而陛下降旨行之，是以日易月，出陛下意也。大行幽厄之中，服禦飲食，人所不堪，疾病粥藥，必無供億，崩殂之後，衣衾斂藏，豈得周備？正棺卜兆，知在何所？茫茫沙漠，瞻守為誰？伏惟陛下一念及此，荼毒摧割，備難堪忍，縱未能遵《春秋》復仇之義，俟仇殄而後除服，猶當革漢景之薄，喪紀以三年為斷。不然，以終身不可除之服，二十七日而除之，是薄之中又加薄焉，必非聖人之所安也。」

At the time Hu Yin, prefect of Shaozhou, submitted a memorial stating in summary: "Three-year mourning is the same for the Son of Heaven and the common people alike. When Emperor Xiaowen of Han practiced modest virtue he substituted days for months, and this has been practiced ever since. Sons forget their parents and subjects forget their lords for personal convenience, knowing it is wrong yet refusing to change—even by ordinary ritual this is unacceptable; how much more when the calamity is as extraordinary as today's? Respectfully considering the late Supreme Emperor and late Mingde Empress, who suffered disgrace and were driven north, never to return—this was truly caused by Nianhan; we bear a feud that cannot share heaven under one canopy. According to ritual, if the feud is not avenged mourning is not removed; one should sleep on straw and use a spear as pillow without end. The reason is that though the realm is vast and affairs innumerable, nothing surpasses the bond between father and son or the duty between lord and subject. I have seen the imperial directive of such-and-such date citing the dynasty's old regulations to substitute days for months, and I firmly believe this is wrong. Even by ordinary ritual there must be a testamentary edict from the late emperor before such a practice may be followed. Now no edict from the late emperor has been heard, yet Your Majesty has issued a directive to carry it out—substituting days for months thus comes from Your Majesty's own intent. The late emperor in dire confinement endured dress, food, and drink beyond human endurance; in illness there was surely no provision of gruel and medicine; after death, were shrouds and encoffining complete? Proper coffining and choice of burial site—who knows where they are? In the vast desert, for whom shall we gaze and keep watch? If Your Majesty reflects on this once, the anguish is crushing beyond endurance; even if unable to follow the Spring and Autumn Annals and remove mourning only after the enemy is destroyed, one should still reform Emperor Jing of Han's thin practice and fix mourning at three years. Otherwise, to remove in twenty-seven days mourning that should never be removed in a lifetime is to add thinness upon thinness; this surely cannot be what a sage would find acceptable."

又曰：「雖宅憂三祀，而軍旅之事，皆當決於聖裁，則諒沍之典，有不可舉。蓋非枕塊無聞之日，是乃枕戈有事之辰，故魯侯有周公之喪，而徐夷並興，東郊不開，則是墨衰即戎，孔子取其誓命。今六師戒嚴，方將北討，萬幾之眾，孰非軍務。陛下聽斷平決，得禮之變，卒哭之後，以墨衰臨朝，合於孔子所取，其可行無疑也。如合聖意，便乞直降詔旨雲'恭惟太上皇帝、甯德皇后，誕育眇躬，大恩難報，欲酬罔極，百未一伸。鑾輿遠征，遂至大故，訃音所至，痛貫五情。想慕慈顏，杳不復見，怨仇有在，朕敢忘之。雖軍國多虞，難以諒闇，然衰麻枕戈，非異人任。以日易月，情所不安，興自朕躬，致喪三年。即戎衣墨，況有權制，佈告中外，昭示至懷。其合行典禮，令有司集議來上。如敢沮格，是使朕為人子而忘孝之道，當以大不恭論其罪。 '陛下親禦翰墨，自中降出，一新四方耳目，以化天下，天地神明，亦必有以佑助。臣不勝大願。」

He further said: "Although dwelling in mourning for three years, military affairs must still be decided by imperial judgment, so the full rites of sincere mourning cannot all be performed. For this is not a time to rest on clods in silence but a time to rest on spears with affairs pending; when the Lord of Lu mourned the Duke of Zhou and the Xu and Yi both rose, the eastern suburb did not open—he wore ink mourning and took up arms, which Confucius approved in his sworn command. Now the six armies are on alert and a northern campaign is imminent; of the myriad state affairs, which is not military business? Your Majesty's hearing and deciding cases embodies the ritual variation; after the final weeping sacrifice, attending court in ink mourning accords with what Confucius approved and may be carried out without doubt. If this accords with Your Majesty's intent, I beg that an edict be directly issued, saying: 'Respectfully considering the Supreme Emperor and Mingde Empress, who gave birth to my humble person—great grace hard to repay, wishing to repay without limit, not one part in a hundred fulfilled. The imperial carriage went on distant campaign and met great calamity; where the news of death arrived, pain pierced my whole being. Longing for that kindly face, lost never to be seen again; the feud enemy still lives—how dare I forget? Although army and state have many concerns and sincere mourning is hard to practice, wearing hemp mourning while resting on spears is no task for another to perform. Substituting days for months is what my feelings cannot accept; arising from my own person, I institute three-year mourning. Taking up arms in ink mourning dress, with expedient regulations besides, proclaim this within and without to display my utmost feeling. As for the ceremonial codes to be carried out, order responsible offices to assemble deliberations and submit them. If anyone dares obstruct it, this would make me as a son forget filial duty; obstruction should be judged as great irreverence. Let Your Majesty personally wield the brush and issue it from within, renewing the ears and eyes of the realm to transform the world—Heaven, Earth, and the spirits will surely lend aid. Your subject cannot express his great hope sufficiently."

徽宗與顯肅初葬五國城，十二年，金人以梓宮來還。將至，帝服黃袍乘輦，詣臨平奉迎，登舟易緦服，百官皆如之。既至行在，安奉于龍德別宮，帝后異殿。禮官請用安陵故事，梓宮入境，即承之以槨；有司預備袞冕、翬衣以往，至則納之槨中，不復改斂。秦檜白令侍從、台諫、禮官集議，靈駕既還，當崇奉陵寢，或稱欑宮。禮部員外郎程敦厚希檜意，獨上奏言：「仍欑宮之舊稱，則莫能示通和之大信，而用因山之正典，則若亡存本之後圖。臣以為宜勿褟虛名，當示大信。」於是議者工部尚書莫將等乃言：「太史稱歲中不利大葬，請用明德皇后故事，權欑。」從之。以八月奉迎，九月發引，十月掩欑，在昭慈欑宮西北五十步，用地二百五十畝。十三年，改陵名曰永祐。

Huizong and Empress Xiansu were first buried in the Five States City; in the twelfth year the Jin returned the catalpa coffin. As it was about to arrive, the emperor in yellow robe rode the palanquin to Linping to welcome it, then boarded the boat and changed to finest mourning, as did all officials. Once it reached the traveling capital, it was installed in the Longde Separate Palace, with separate halls for emperor and empress. Ritual officials requested the An Mausoleum precedent: when the catalpa coffin entered the border it was immediately placed in an outer coffin; responsible offices prepared imperial robes and pheasant-embroidered dress to take there; upon arrival they were placed in the outer coffin without re-encoffining. Qin Hui ordered attendant officials, remonstrance officials, and ritual officials to deliberate: since the spirit carriage had returned, the tomb should be honored and tended, or called the encoffining palace. Cheng Dunhou, Vice Director of the Ministry of Rites, hoping to please Qin Hui, alone memorialized: "Retaining the old title of encoffining palace cannot display the great trust of reconciliation, yet using the proper canon of mountain burial seems like abandoning survival for later plans. I believe one should not dress up empty names but should display great trust. Thereupon Mo Jiang, Minister of Works, and other deliberators stated: "The Grand Astrologer said the year was unfavorable for great burial; we request using Empress Mingde's precedent and provisionally encoffining. This was accepted. It was welcomed in the eighth month, the procession set out in the ninth, and encoffining was sealed in the tenth, fifty paces northwest of the Zhaoci Encoffining Palace on two hundred fifty mu of land. In the thirteenth year the tomb was renamed Yongyou.

紹興三十一年五月，金國使至，以欽宗訃聞。詔：「朕當持斬衰三年之服，以申哀慕。」是日，文武百僚並常服、黑帶，去魚，詣天章閣南空地立班，聽詔旨，舉哭畢，次赴後殿門外進名奉慰，次詣几筵殿焚香舉哭。六月，權禮部侍郎金安節等請依典故，以日易月，自五月二十二日立重，安奉几筵，至六月十七日大祥，所有衰服，權留以待梓宮之還。從之。七月，宰臣陳康伯等率百官詣南郊請諡，廟號欽宗，遙上陵名曰永獻。其餘並如徽宗典禮。

In the fifth month of the thirty-first year of Shaoxing a Jin envoy arrived announcing Qinzong's death. An edict stated: "I shall wear the severest mourning grade for three years to express grief and longing. That day civil and military officials in regular dress and black belts, fish pendants removed, formed ranks on the open ground south of the Tianzhang Pavilion, heard the edict and concluded mourning cries, then went outside the rear hall gate to submit names and offer condolences, then to the Spirit Table Hall to burn incense and mourn. In the sixth month Acting Vice Minister of Rites Jin Anjie and others requested following precedent to substitute days for months; from the twenty-second day of the fifth month the spirit seat was established until the seventeenth day of the sixth month for greater mourning—all full mourning dress was provisionally retained awaiting return of the catalpa coffin. This was accepted. In the seventh month Chief Minister Chen Kangbo and others led officials to the southern suburb to request the posthumous title; temple name Qinzong; the distant tomb was named Yongxian. Everything else followed Huizong's ceremonial regulations.

淳熙十四年十月八日，高宗崩，孝宗號慟擗踴，逾二日不進膳。尋諭宰執王淮，欲不用易月之制，如晉武、魏孝文實行三年之喪，自不妨聽政。淮等奏：「《通鑒》載晉武帝雖有此意，後來只是宮中深衣、練冠。」帝曰：「當時群臣不能將順其美，司馬光所以譏之。後來武帝竟欲行之。」淮曰：「記得亦不能行。」帝曰：「自我作古何害？」淮曰：「禦殿之時，人主衰絰，群臣吉服，可乎？」帝曰：「自有等降。」乃出內批：「朕當衰絰三年，群臣自行易月之令。其合行儀制，令有司討論。」詔百官于以日易月之內，衰服治事。

On the eighth day of the tenth month in the fourteenth year of Chunxi, Gaozong died; Xiaozong wailed and beat his breast and for more than two days took no food. Soon he told Chief Minister Wang Huai that he wished not to use month substitution but, like Emperor Wu of Jin and Emperor Xiaowen of Wei, actually practice three-year mourning, which would not hinder governance. Huai and others memorialized: "The Comprehensive Mirror records that although Emperor Wu of Jin had this intent, afterward it was only deep robes and lian caps within the palace. The emperor said: "At the time the ministers could not follow and support his intent; that is why Sima Guang ridiculed them. Later Emperor Wu ultimately wished to carry it out. Huai said: "As I recall, he could not carry it out either. The emperor said: "What harm is there in my making the ancient anew? Huai said: "When attending the imperial hall, the ruler in full mourning cords and ministers in auspicious dress—is that acceptable? The emperor said: "There are naturally grades and distinctions. An inner endorsement was then issued: "I shall wear full mourning cords for three years; ministers shall themselves follow the order of substituting months. As for the ritual regulations to be carried out, order responsible offices to discuss them. An edict ordered that within the period of substituting days for months officials should conduct affairs in full mourning dress.

二十日丁亥，小祥，帝未改服，王淮等乞俯從禮制。上流涕曰：「大恩難報，情所未忍。」二十一日，車駕還內，帝衰絰禦輦，設素仗，軍民見者，往往感泣。詔自今五日一詣梓宮前焚香。帝欲衰服素幄，引輔臣及班次，而禮官奏謂：「苴麻三年，難行於外庭。」奏入，不出。十一月戊戍朔，禮官顏師魯、尤袤等奏：「乞禮畢改服小祥之服，去杖、絰。禫祭禮畢，改服素紗軟腳折上巾、淡黃袍、黑銀帶。神主祔廟畢，改服皂襆頭、黑鞓犀帶。遇過宮燒香，則于宮中衰絰行禮，二十五月而除。」帝批：「淡黃袍改服白袍。」二日己亥，大祥。四日辛丑，禫祭禮畢。五日壬寅，百官請聽政，不允。八日，百官三上表，引《康誥》「被冕服出應門」等語以證。九日，詔可。

On the dinghai day, the twentieth, at lesser mourning the emperor had not changed dress; Wang Huai and others begged him to comply with ritual regulations. The emperor, weeping, said: "Great grace is hard to repay; my feelings cannot bear it. On the twenty-first day the imperial carriage returned within; the emperor in full mourning cords rode the palanquin with plain insignia; soldiers and civilians who saw it often wept. An edict ordered that from now on every five days he should go before the catalpa coffin to burn incense. The emperor wished to wear full mourning in a plain canopy and summon chief ministers and ranks, but ritual officials memorialized: "Raw hemp mourning for three years is hard to practice in the outer court. The memorial was submitted; no response was issued. On the first day of the eleventh month ritual officials Yan Shilu, You Mao, and others memorialized: "We beg that when the rites are concluded dress be changed to lesser mourning dress, removing staff and cords. When the chan sacrifice rites were concluded, change to plain gauze soft-foot folded cap, pale yellow robe, and black silver belt. When enshrinement of the spirit tablet was concluded, change to black wrapped headcloth and black rhinoceros-horn belt with dark purple fittings. When passing the palace to burn incense, perform rites in full mourning cords within the palace; mourning removed in the twenty-fifth month. The emperor endorsed: "Change the pale yellow robe to a white robe. On the jihai day, the second, greater mourning. On the xinchou day, the fourth, the chan sacrifice rites were concluded. On the renyin day, the fifth, officials requested that he resume governance; permission was not granted. On the eighth day officials submitted memorials three times, citing the Announcement to Kang phrases such as "wearing cap and robe, going out the Ying Gate" as proof. On the ninth day an edict approved.

十五年正月十八日甲寅，百日，帝過宮行焚香禮。二十一日丁巳，諭輔臣曰：「昨內引洪邁，見朕已過百日，猶服衰粗因奏事應以漸，今宜服如古人墨衰之義，而巾則用繒或羅。朕以羅絹非是，若用細布則可。」王淮等言：「尋常士大夫丁憂過百日，巾衫皆用細布，出而見客，則以黲布。今陛下舉曠古不能行之禮，足為萬世法。」帝又曰：「晚間引宿直官之類如何？」淮曰：「布巾、布背子便是常服。」上不以為然。自是每禦延和殿，止服白布折上巾、布衫，過宮則衰絰而杖。

On the jiayin day, the eighteenth of the first month in the fifteenth year, the hundredth day, the emperor went to the palace to perform the incense-burning rite. On the dingsi day, the twenty-first, he told the chief ministers: "Yesterday I summoned Hong Mai within; he saw that I had passed the hundredth day yet still wore coarse full mourning when reporting affairs, which should gradually change; now I should dress according to the ancient meaning of ink mourning, but the headcloth should use silk gauze or gauze. I consider silk gauze and silk unsuitable; fine cloth would be acceptable. Wang Huai and others said: "Ordinarily when scholar-officials observe mourning for a parent past the hundredth day, headcloths and shirts use fine cloth; when going out to receive guests, they use gray cloth. Now Your Majesty is practicing ritual that antiquity could not carry out—sufficient to serve as a model for ten thousand generations. The emperor further said: "How about summoning night-duty officials and the like in the evening? Huai said: "Cloth headcloth and cloth jacket are regular dress. The emperor did not agree. From then on, whenever he attended the Yanhe Hall, he wore only a white cloth folded cap and cloth shirt; when going to the palace he wore full mourning cords and carried a staff.

三月壬子，啟欑，帝服初喪之服。甲寅，發引。丙寅，掩欑。甲戍，親行第七虞祭。大臣言：「虞祭乃吉禮，合用靴袍。」上曰：「只用布折上巾、黑帶、布袍可也。」

On the renzi day of the third month the encoffining hall was opened; the emperor wore initial mourning dress. On the jiayin day the funeral procession departed. On the bingyin day the encoffining was sealed. On the jiaxu day he personally performed the seventh yu sacrifice. The chief ministers stated: "The yu sacrifice is an auspicious rite and should use boots and formal robe. The emperor said: "A cloth folded cap, black belt, and cloth robe will suffice."

二十日丙戍，神主祔廟。是日詔曰：「朕昨降指揮，欲衰絰三年，緣群臣屢請禦殿易服，故以布素視事內殿。雖有俟過祔廟勉從所請之詔，稽諸典禮，心實未安，行之終制。乃為近古。宜體至意，勿復有請。」於是大臣乃不敢言。蓋三年之制，斷自帝心，執政近臣皆主易月之說。諫官謝鍔、禮官尤袤心知其不可，而不敢盡言。惟敕令所刪定官沈清臣再上書：「願堅'主聽大事於內殿'之旨，將來祔廟畢日，預降御筆，截然示以終喪之志，杜絕輔臣方來之章，勿令再有奏請，力全聖孝，以示百官，以刑四海。」帝納用焉。仍詔：「欑宮遵遺誥務從儉約，凡修營百費，並從內庫，毋侵有司經常之費。諸路監司、州軍府監止進慰表，其餘禮並免，不得以進奉欑宮為名，有所貢獻。」上陵名曰永思。

On the bingxu day, the twentieth, the spirit tablet was enshrined in the temple. That day an edict stated: "I yesterday issued a directive wishing to wear full mourning cords for three years; because ministers repeatedly requested that I change dress to attend the hall, I conducted affairs in the inner hall in plain cloth. Although there was an edict to wait until after enshrinement and reluctantly follow the request, examining the ceremonial codes, my heart was truly uneasy; I shall carry out the full mourning period. This approximates ancient practice. You should respect my intent and make no further requests. Thereupon the chief ministers did not dare speak further. The three-year regulation was decided by the emperor's own resolve, while the ruling chief ministers all upheld month substitution. Remonstrance official Xie E and ritual official You Mao knew in their hearts it was wrong but did not dare speak fully. Only Shen Qingchen, revising official of the Edict Office, again memorialized: "I wish to uphold the intent of 'mainly hearing great affairs in the inner hall'; when enshrinement is completed, let an imperial brush edict be issued in advance, clearly showing the resolve of full mourning, cutting off future memorials from chief ministers, permitting no further requests, striving to complete sacred filial piety, to display it to all officials and model it for the realm. The emperor accepted this advice. An edict was also issued: "The encoffining palace should follow the testamentary instructions and strive for thrift; all construction expenses shall come from the inner treasury and must not encroach on the regular budgets of responsible offices. Supervisory commissioners of all circuits and prefectural offices should submit only condolence memorials; all other rites are exempted; no contributions may be made in the name of presenting offerings to the encoffining palace. The tomb was named Yongsi.

紹熙五年六月九日，孝宗崩。太皇太后有旨，皇帝以疾聽在內成服，太皇太后代皇帝行禮。

On the ninth day of the sixth month in the fifth year of Shaoxi, Xiaozong died. The grand empress dowager ordered that because the emperor was ill, he was permitted to assume mourning dress within while the grand empress dowager performed the rites on his behalf.

慶元二年六月九日，大祥。八月十六日，禫祭。時光宗不能執喪，甯宗嗣服，欲大祥畢更服兩月，曰：「但欲禮制全盡，不較此兩月。」於是監察御史胡紘言：「孫為祖服，已過期矣。議者欲更持禫兩月，不知用何典禮？若曰嫡孫承重，則太上聖躬亦已康復，于宮中自行二十七月之重服，而陛下又行之，是喪有二孤也。自古孫為祖服，何嘗有此禮？詔侍從、台諫、給舍集議。吏部尚書葉翥等言：「孝宗升遐之初，太上聖體違豫，就宮中行三年之喪。皇帝受禪，正宜仿古方喪之服以為服，昨來有司失於討論。今胡紘所奏，引古據經，別嫌明微，委為允當。欲從所請，參以典故：六月六日，大祥禮畢，皇帝及百官並純吉服；七月一日，皇帝御正殿，饗祖廟。將來禫祭，令禮官檢照累朝禮例施行。」四月庚戌，詔：「群臣所議雖合禮經，然於朕追慕之意，有所未安，早來奏知太皇太后，面奉聖旨，以太上皇帝雖未康愈，宮中亦行三年之制，宜從所議。朕躬奉慈訓，敢不遵依。」

On the ninth day of the sixth month in the second year of Qingyuan, greater mourning was observed. On the sixteenth day of the eighth month the chan sacrifice was performed. At the time Guangzong could not carry out mourning; Ningzong succeeded in mourning dress and wished after greater mourning to wear mourning two months longer, saying: "I only wish the ritual system to be fully complete; I do not quibble over these two months. Supervising Censor Hu Hong stated: "Mourning by a grandson for a grandfather has already passed its term. Those deliberating wish to observe chan two months longer—by what ceremonial code? If one says the eldest grandson bears the weight, then the Supreme Emperor has also recovered and is himself practicing twenty-seven months of heavy mourning within the palace, while Your Majesty practices it again—this makes two chief mourners in one funeral. Since antiquity, when has mourning by a grandson for a grandfather ever had such a ritual? An edict ordered attendant officials, remonstrance officials, and drafting masters to assemble deliberations. Minister of Personnel Ye Xu and others stated: "When Xiaozong first died, the Supreme Emperor was unwell and practiced three-year mourning within the palace. The emperor received the abdication and should properly follow ancient square-mourning dress; the responsible offices had failed in their deliberation. Hu Hong's present memorial cites antiquity and relies on the classics, distinguishes suspicion and clarifies subtle points—it is truly fitting. We wish to follow the request, consulting precedents: on the sixth day of the sixth month, when greater mourning rites are concluded, the emperor and all officials shall wear fully auspicious dress; on the first day of the seventh month, the emperor attends the main hall and feasts at the ancestral temple. For the future chan sacrifice, order ritual officials to examine and follow accumulated dynastic ritual precedents. On the gengxu day of the fourth month, an edict stated: "Although the ministers' deliberation accords with the ritual classics, I am somewhat uneasy regarding my longing in remembrance; I reported early to the grand empress dowager and received her directive face to face: although the Supreme Emperor has not fully recovered, the palace also practices the three-year regulation—the deliberation should be followed. I personally received her kindly instruction—how dare I not comply."

初，高宗之喪，孝宗為三年服。及孝宗之喪，有司請于易月之外，用漆紗淺黃之制，蓋循紹興以前之舊。朱熹初至，不以為然，奏言：「今已往之失，不及追改，惟有將來啟欑發引，禮當復用初喪之服，則其變除之節，尚有可議。望明詔禮官稽考禮律，豫行指定。其官吏軍民方喪之服，亦宜稍為之制，勿使肆為華靡。」其後，詔中外百官，皆以涼衫視事，蓋用此也。方朱熹上議時，門人有疑者，未有以折之。後讀《禮記正義·喪服小記》「為祖後者」條，因自識於本議之末，其略云：「准《五服年月格》，斬衰三年，嫡孫為祖謂承重者

Initially, at Gaozong's mourning, Xiaozong wore three-year mourning. At Xiaozong's mourning, responsible offices requested, beyond month substitution, lacquered gauze pale yellow dress—following practice before Shaoxing. When Zhu Xi first arrived, he disagreed and memorialized: "Past errors cannot now be corrected; only for the future opening of the encoffining hall and funeral procession should ritual return to initial mourning dress—then the stages of change and removal may still be deliberated. I hope a clear edict will order ritual officials to examine ritual regulations and specify them in advance. Regulations should also be made for the square-mourning dress of officials, soldiers, and commoners so they do not indulge in lavish ornament. Afterward an edict ordered all officials to conduct affairs in cool shirts—based on this recommendation. When Zhu Xi submitted this proposal, some disciples had doubts but had nothing with which to refute it. Later, reading the Correct Meaning of the Book of Rites entry "He Who Succeeds the Ancestor" in the Small Record on Mourning Dress, he appended a note at the end of his original proposal, stating in summary: "According to the Five Mourning Grades Years and Months Chart, severest grade three years—when the eldest grandson mourns for the grandfather, this is called bearing the weight

，法意甚明，而《禮經》無文，但《傳》云：'父沒而為祖後者服斬。 '然而不見本經，未詳何據。但《小記》云：'祖父沒而為祖母後者三年。 '可以傍照。至'為祖後者'條下疏中所引《鄭志》，乃有'諸侯父有廢疾不任國政，不任喪事'之問，而鄭答以'天子、諸侯之服皆斬'之文，方見父在而承國于祖服。向來上此奏時，無文字可檢，又無朋友可問，故大約且以禮律言之。亦有疑父在不當承重者，時無明白證驗，但以禮律人情大意答之，心常不安。歸來稽考，始見此說，方得無疑。乃知學之不講，其害如此。而《禮經》之文，誠有闕略，不無待于後人。向使無鄭康成，則此事終未有所斷決，不可直謂古經定制，一字不可增損也。」已而詔於永思陵下宮之西，修奉欑宮，上陵名曰永阜。

, the intent of the law is very clear, yet the Ritual Classic has no text; only the Commentary says: 'When the father has died and one succeeds the ancestor, wear the severest grade. Yet this is not seen in the original classic; the basis is unclear. But the Small Record says: 'When the grandfather has died and one succeeds the grandmother, three years. This may serve as collateral evidence. The Zheng Records cited in the commentary under 'He Who Succeeds the Ancestor' include the question 'When a feudal lord's father has crippling illness and cannot bear state or funeral affairs,' and Zheng answers with 'The Son of Heaven and feudal lords all wear the severest grade'—only then is it seen that while the father lives, one who inherits the state from the grandfather wears mourning. When I previously submitted this memorial, there was no text to examine and no friend to consult; therefore I spoke approximately from ritual regulations. I also doubted whether when the father lives one should not bear the weight; at the time there was no clear proof, and I answered only from the general intent of ritual regulations and human sentiment—my heart was often uneasy. Returning home and examining the texts, I first found this doctrine and then could be without doubt. Thus I knew that when learning is not expounded, the harm is so great. Yet the text of the Ritual Classic truly has omissions and gaps and must await later scholars. Had there been no Zheng Xuan, this matter would never have been decided; one cannot simply say the ancient classic fixed the system and not a single character may be added or removed. Soon an edict ordered construction west of the lower palace of the Yongsi Mausoleum of an encoffining palace; the tomb was named Yongfu.

慶元六年，光宗崩，上陵名曰永崇。

In the sixth year of Qingyuan, Guangzong died; the tomb was named Yongchong.

嘉定十七年，甯宗崩，上陵名曰永茂。

In the seventeenth year of Jiading, Ningzong died; the tomb was named Yongmao.

景定五年，理宗崩，上陵名曰永穆。

In the fifth year of Jingding, Lizong died; the tomb was named Yongmu.

鹹淳十年，度宗崩，上陵名曰永紹。

In the tenth year of Xianchun, Duzong died; the tomb was named Yongshao.

自孝宗以降，外庭雖用易月之制，而宮中實行三年之喪雲。

From Xiaozong onward, although the outer court used month substitution, the inner palace in fact practiced three-year mourning.

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