1
輿服三○天子之服皇太子附後妃之服命婦附
Carriages and Clothes 3 — Imperial Robes, with an appendix on the crown prince; appendices on empresses and consorts, and on ennobled ladies.
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天子之服，一曰大裘冕，二曰袞冕，三曰通天冠，絳紗袍，四曰履袍，五曰衫袍，六曰窄袍，天子祀享、朝會、親耕及親事、燕居之服也，七曰禦閱服，天子之戎服也。 中興之後則有之。
The emperor had seven sets of regalia: the great fur robe and coronet; the embroidered sacrificial robe and coronet; the heaven-penetrating cap with deep-red gauze robe; the footed robe, open robe, and narrow robe for sacrifices, court, the sacred plowing, weddings, and everyday wear; and finally the review dress, his military attire. These categories were established only after the dynastic restoration.
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大裘之製。 神宗元豐四年，詳定郊廟奉祀禮文所言：“《周禮·司裘》‘掌為大裘，以供王祀天之服’； 《司服》‘王祀昊天上帝，則服大裘而冕，祀五帝亦如之。 享先王則袞冕’。 而《禮記》云：‘郊祭之日，王被袞以象天，戴冕璪十有二旒，則天數也。 ’王肅據《家語》，以為臨燔柴，脫袞冕，著大裘。 則是《禮記》被袞，與《周禮》大裘，郊祀並用二服，事不相戾，但服之有先後耳。 是以《開寶通禮》：皇帝服袞冕出赴行宮，祀日，服袞冕至大次； 質明，改服大裘而冕出次。 蓋袞冕盛服而文之備者，故於郊之前期被之，以至大次。 既臨燔柴，則脫袞冕服裘，以明天道至質，故被裘以體之。 今儀注，車駕赴青城，服通天冠、絳紗袍。 祀之日，乃服靴袍至大次，服袞冕臨祭，非尚質之義。 乞並依《開寶通禮》。 ”詔詳定所參議。
The great fur robe. In the fourth year of Yuanfeng (1081), the commission revising suburban and temple ritual texts cited the Rites of Zhou: the Director of Furs "prepares the great fur robe as the king's dress for Heaven worship." The Director of Robes adds that when the king worships the August Heaven, he wears the great fur robe and coronet, and does the same when sacrificing to the Five Emperors. For offerings to the royal ancestors, he wears the embroidered robe and coronet instead. The Book of Rites, however, says that on the day of the suburban rite the king puts on the embroidered robe to represent Heaven and wears a coronet with twelve jade pendants, matching the number of Heaven. Wang Su, citing the Family Sayings, argued that at the moment of kindling the sacrificial fire the king should remove the embroidered robe and coronet and don the great fur robe. So the embroidered robe in the Book of Rites and the great fur robe in the Rites of Zhou both belong to the same suburban rite; the texts do not conflict, but prescribe different garments at different stages. The Comprehensive Rites of Kaibao accordingly had the emperor wear the embroidered robe and coronet when leaving for the suburban lodge, and again on the sacrifice day until he reached the great side-tent; at dawn he would change into the great fur robe and coronet before leaving the tent. The embroidered robe and coronet were the full ceremonial regalia, worn in the preparatory phase of the suburban rite up to the side-tent. At the kindling of the fire he would remove the embroidered robe and coronet and wear the fur robe, showing that Heaven's way is utterly plain—and so he embodied that plainness in fur. Under current ritual instructions, the emperor travels to Qingcheng in the heaven-penetrating cap and deep-red gauze robe. On the sacrifice day he wears boots and robe to the side-tent and the embroidered robe and coronet at the altar—contrary to the principle of plainness. We ask that practice be brought fully into line with the Comprehensive Rites of Kaibao. The throne ordered the revision commission to deliberate further.
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又言：“臣等詳大裘之製，本以尚質，而後世反以尚文，故冕之飾大為不經。 而禮書所載，上有垂旒加飾，又異‘大裘不裼’之說。 今參考諸說，大裘冕無旒，廣八寸，長一尺六寸，前圜後方，前低寸二分，玄表朱裏，以繒為之。 玉笄以朱組為紘，玉瑱以玄紞垂之。 為裘以黑羔皮，領袖以黑繒，纁裳朱紘而無章飾。 佩白玉，玄組綬。 革帶，博二寸，玉鉤<角>，以佩紘屬之。 素帶，朱裏，絳純其外，上朱下綠。 白紗中單，皂領，青褾、襈、裾。 朱襪，赤舄，黑絇、繶、純。 乞下所屬製造。 其當暑奉祠之服，乞降梁陸瑋議以黑繒為裘，及《唐·輿服志》以黑羔皮為緣。 ”詔重詳定。
They added: "We find that the great fur robe was meant to honor plainness, but later ages prized ornament instead, so coronet decoration grew wildly improper. Ritual texts describe pendants and added ornament, which conflicts with the rule that the great fur robe is not worn open. We propose, after weighing the sources, a great fur coronet without pendants, eight inches wide and one foot six long, round in front and square behind, the front edge one and two-tenths inches lower, black outside and vermilion within, of silk. A jade pin with vermilion chin strap, and jade earplugs suspended on black cord. The robe itself is black lamb fur, with black silk collar and sleeves, a light-red skirt and vermilion sash, and no emblems. White jade is worn on a black cord sash. A two-inch leather belt with jade hook and plaque, from which the sash pendant hangs. A plain belt lined in vermilion, edged in deep red, vermilion above and green below. A white gauze under-robe with black collar and green trim, facing, and hem. Vermilion socks and red shoes with black laces, welts, and edging. We ask that the appropriate offices be ordered to make them. For summer sacrifices, we ask to follow Lu Wei of Liang in using black silk for the robe and the Tang treatise in edging it with black lamb fur. " The throne ordered another round of detailed revision.
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光祿寺丞、集賢校理陸佃言：“臣詳冕服有六。 《周官》弁師雲‘掌王之五冕’，則大裘與袞同冕。 故《禮記》雲‘郊之日，王被袞以象天’。 又曰‘服之襲也，充，美也’； ‘禮不盛，服不充，故大裘不裼’。 此明王服大裘，以袞衣襲之也。 先儒或謂周祀天地皆服大裘，而大裘之冕無旒，非是。 蓋古者裘不徒服，其上必皆有衣，故曰‘緇衣羔裘’，‘黃衣狐裘’，‘素衣麑裘’。 如郊祀徒服大裘，則是表裘以見天地。 表裘不入公門，而乃欲以見天地，可乎？ 且先王之服，冬裘夏葛以適寒暑，未有能易之者也。 郊祀天地，有裘無袞，則夏祀赤帝與至日祭地祇，亦將被裘乎？ 然則王者冬祀昊天上帝，中裘而表袞，明矣。 至於夏祀天神地祇，則去裘服袞，以順時序。 《周官》曰‘凡四時之祭祀，以宜服之’，明夏不必衣裘也。 或曰，祭天尚質，故徒服大裘，被袞則非尚質。 臣以為尚質者，明有所尚而已，不皆用質也。 今欲冬至禋祀昊天上帝，服裘被袞，其餘祀天及祀地祇，並請服袞去裘，各以其宜服之。”
Lu Dian of the Court of Imperial Entertainments and the Hall of Assembled Worthies reported: "I find six types of coronet-robes. The Cap-Master in the Offices of Zhou oversees the king's five coronets, which means the great fur robe shares its coronet with the embroidered robe. Hence the Book of Rites: on the suburban day the king dons the embroidered robe to symbolize Heaven. It also says that wearing a garment as an outer layer is to complete and adorn it; "when the rite is not grand the garment is not layered; therefore the great fur robe is not worn open." This shows the king wore the great fur robe with the embroidered garment as its outer layer. Some earlier scholars claimed Zhou sacrifices to Heaven and Earth always used the great fur robe and that its coronet had no pendants—but that is wrong. In antiquity fur was never worn alone; a garment always went over it—hence "black robe with lamb fur," "yellow robe with fox fur," and "white robe with fawn fur." If the suburban rite used only the great fur robe, one would be presenting the outer fur directly to Heaven and Earth. Outer fur was not admitted through the public gate—how then could it be shown to Heaven and Earth? The former kings wore fur in winter and ramie in summer to suit the seasons; no one could simply swap them at will. If suburban rites used fur without the embroidered robe, would summer sacrifices to the Red Emperor and the solstice rite to Earth also require fur? Clearly, in winter the king sacrificed to the August Heaven with fur within and the embroidered robe without. In summer sacrifices to Heaven and Earth he removed the fur and wore the embroidered robe, following the season. The Offices of Zhou says sacrifices in every season require appropriate dress—so summer did not require fur. Some argue that Heaven worship honors plainness, so only the great fur robe should be worn and the embroidered robe would violate that principle. I hold that honoring plainness means marking what is primary—not using plain materials in every detail. We propose that at the winter solstice suburban rite to the August Heaven the king wear fur under the embroidered robe, and that all other sacrifices to Heaven and Earth use the embroidered robe without fur, each as the season requires.
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於是詳定所言：“裘不可徒服。 《禮記》曰‘大裘不裼’，則襲可知，所謂大裘之襲者，袞也，與袞同冕。 伏請冬祀昊天與黑帝，皆服大裘，被以袞。 其餘非冬祀天及夏至祭地，則皆服袞。”
The revision commission then ruled: "Fur may not be worn alone. The Book of Rites says the great fur robe is not worn open, which implies an outer layer—the embroidered garment, sharing the same coronet. We ask that winter sacrifices to the August Heaven and the Black Emperor use the great fur robe under the embroidered garment. All other rites—except winter Heaven worship and the summer solstice Earth sacrifice—should use only the embroidered robe.
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六年，尚書禮部言：“經有大裘而無其製，近世所為，惟梁、隋、唐為可考。 請緣隋製，以黑羔皮為裘，黑繒為領袖及裏、緣，袂廣可運肘，長可蔽膝。 按皇侃說，祭服之下有袍繭，袍繭之下有中衣。 朝服，裼衣之下有裘，裘之下有中衣。 然則今之親郊，中單當在大裘之下，其袂之廣狹，衣之長短，皆當如裘。 伏乞改製。 ”於是神宗始服大裘，而加袞冕焉。
In the sixth year the Ministry of Rites reported: "The classics name the great fur robe but not its design; only Liang, Sui, and Tang practice can be consulted. We ask to follow Sui practice: black lamb fur for the robe, black silk for collar, sleeves, lining, and trim; sleeves wide enough for the elbows, length to the knee. Huang Kan held that beneath the sacrificial garment came a padded robe, and beneath that the inner garment. For court dress, fur lay beneath the open outer garment, with the inner garment beneath the fur. For the emperor's personal suburban rite, the inner robe should lie under the great fur robe, matching it in sleeve width and length. We humbly ask that the design be revised. Emperor Shenzong then first wore the great fur robe with the embroidered robe and coronet over it.
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哲宗元祐元年，禮部言：“元豐所造大裘，雖用黑羔皮，乃作短袍樣，襲於袞衣之下，仍與袞服同冕，未合典禮。 ”下禮部、太常寺共議。 上官均、吳安詩、常安民、劉唐老、襲原、姚勔請依元豐新禮，丁騭請循祖宗故事，王愈請仿唐製，朱光庭、周秩請以玄衣襲裘。 獨禮部員外郎何洵直在元豐中嚐預詳定，以陸佃所議有可疑者八：
In Yuanyou 1 (1086) the Ministry of Rites said the Yuanfeng great fur robe, though of black lamb fur, was cut like a short coat worn under the embroidered garment and shared its coronet—contrary to canonical ritual. The case was sent to the Ministry of Rites and the Court of Imperial Sacrifices for joint deliberation. Shangguan Jun, Wu Anshi, Chang Anmin, Liu Tanglao, Xi Yuan, and Yao Peng favored the Yuanfeng rites; Ding E the ancestral precedents; Wang Yu Tang practice; Zhu Guangting and Zhou Zhi a black outer garment over fur. He Xunzhi of the Ministry of Rites, who had served on the Yuanfeng revision, alone raised eight objections to Lu Dian's proposals:
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按《周禮·節服氏》“掌祭祀朝覲，袞冕六人，惟王之太常”； “郊祀，裘冕二人”。 既雲袞冕，又雲裘冕，是袞與裘各有冕。 乃雲裘與袞同冕，當以袞襲之。 裘既無冕，又襲於袞，中裘而表袞，何以示裘袞之別哉？ 古人雖質，不應以裘為夏服，蓋冬用大裘，當暑則以同色繒為之。 《記》曰：“郊祭之日，王被袞以象天。 ”若謂裘上被袞，以被為襲，則《家語》亦有“被裘象天”之文。 諸儒或言“臨燔柴，脫袞冕，著大裘”，或云“脫裘服袞”，蓋裘袞無同冕兼服之理。 今乃以二服合為一，可乎？
The Rites of Zhou, Master of Regalia, assigns six attendants in embroidered robe and coronet for the king's great banner at sacrifices and audiences; "and two in fur robe and coronet for suburban sacrifice." Because both embroidered and fur coronets are named, each garment had its own coronet. Yet Lu Dian claims they shared one coronet and that the embroidered robe should be the outer layer— if fur had no coronet and lay under the embroidered robe, how could fur and embroidered dress be distinguished? The ancients, though plain, would not wear fur in summer; in winter they used the great fur robe, and in heat substituted silk of the same color. The Record says: "On the suburban sacrifice day the king dons the embroidered robe to symbolize Heaven. If layering the embroidered robe over fur counts as 'donning,' the Family Sayings also speaks of 'donning fur to symbolize Heaven.' Scholars say either remove the embroidered robe and coronet for the great fur robe at the kindling, or remove fur for the embroidered robe—fur and embroidered dress cannot share one coronet and be worn together. Can the two garments rightly be merged into one?
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且大裘，天子吉服之最上，若大圭、大路之比，是裘之在表者。 《記》曰：“大裘不裼。 ”說者曰，無別衣以裼之，蓋他服之裘褻，故表裘不入公門。 事天以報本復始，故露質見素，不為表襮，而冕亦無旒，何必假他衣以藩飾之乎？ 凡裘上有衣謂之裼，裼上有衣謂之襲，襲者，裘上重二衣也。 大裘本不裼，《鄭志》乃云：“裘上有玄衣，與裘同色。 ”蓋趙商之徒，附會為說，不與經合。 襲之為義，本出於重遝，非一衣也。
The great fur robe was the highest of the emperor's auspicious garments, like the great scepter and great chariot—fur worn outward. The Record says: "The great fur robe is not worn open. Commentators explain that no other garment was worn open over it; ordinary fur was inner dress, so outer fur did not pass the public gate. Serving Heaven to repay the origin and renew the year required plain substance—no outer display, no coronet pendants—so why borrow another garment to adorn it? A garment over fur is 'open' dress; a garment over that is an 'outer layer'—two garments above the fur. The great fur robe was not worn open, yet the Zheng Records claim a black garment of the same color lay over the fur. That was likely a forced reading by Zhao Shang and others, not supported by the classics. An 'outer layer' originally meant true layering, not a single over-garment.
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古者齋祭異冠，齋服降祭服一等。 祀昊天上帝、五帝，以裘冕祭，則袞冕齋。 故鄭氏云：“王齋服袞冕。 ”是袞冕者，祀天之齋服也。 唐《開元》及《開寶禮》始以袞冕為齋服，裘冕為祭服，兼與張融“臨燔柴脫袞服裘”之義合。 請從唐製，兼改製大裘，以黑繒為之。
In antiquity fasting and sacrifice used different headgear; fasting dress ranked one degree below sacrificial dress. Sacrifice to the August Heaven and the Five Emperors used the fur coronet; fasting used the embroidered coronet. Master Zheng therefore says: "The king fasts in embroidered robe and coronet. The embroidered robe and coronet were therefore the fasting dress for Heaven worship. Only under the Tang Kaiyuan and Song Kaibao rites did the embroidered coronet become fasting dress and the fur coronet sacrificial dress—matching Zhang Rong's rule to remove the embroidered robe for fur at the kindling. We ask to follow Tang practice and remake the great fur robe in black silk.
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佃復破其說曰：
Lu Dian rebutted him as follows:
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夫大裘而冕，謂之裘冕，非大裘而冕，謂之袞冕。 則裘冕必服袞，袞冕不必服裘。 今特言裘冕者，主冬至言之。 《周禮·司裘》：“掌為大裘，以供王祀天之服。 ”則祀地不服大裘，以夏日至，不可服裘故也。 今謂大裘當暑，以同色繒為之，尤不經見。
The great fur robe with coronet is the fur coronet; any other coronet dress is the embroidered coronet. The fur coronet therefore requires the embroidered garment underneath; the embroidered coronet does not require fur. Fur coronet is singled out here chiefly with the winter solstice in mind. The Director of Furs prepares the great fur robe as the king's dress for Heaven worship. Earth sacrifice therefore omits the great fur robe, since fur cannot be worn at the summer solstice. The notion of substituting same-colored silk for fur in summer heat is especially absurd.
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兼裼襲，一衣而已，初無重遝之義。 被裘而覆之則曰襲，袒而露裘之美則曰裼。 所謂“大裘不裼”，則非袞而何？ 《玉藻》曰：“禮不盛，服不充，故大裘不裼。 ”則明不裼而襲也，充，美也。 鄭氏謂大裘之上有玄衣，雖不知覆裘以袞，然尚知大裘不可徒服，必有玄衣以覆之。 《玉藻》有屍襲之義。 《周禮》裘冕注云：“裘冕者，從屍服也。 ”夫屍服大裘而襲，則王服大裘而襲可知。 且裘不可以徒服，故被以袞，豈借袞以為飾哉？
As for open dress and outer layer, these concern a single garment, not true layering. Covering the fur is an outer layer; baring the fur's beauty is open dress. If the great fur robe is 'not worn open,' what can that mean except the embroidered robe as cover? The Jade Recordings says that when the rite is not grand the garment is not completed, so the great fur robe is not worn open. This shows one does not wear it open but as an outer layer; "filled out" means adorned. Zheng Xuan held that a dark garment went over the great fur robe; though he did not identify the cover as the embroidered robe, he still knew the great fur robe could not be worn alone and required a covering garment. The Jade Recordings describes the outer layer worn on the corpse. The Rites of Zhou gloss on the fur coronet says the fur coronet follows the corpse's dress. If the corpse wore the great fur robe with an outer layer, the king must have done the same. Fur cannot be worn alone, so it is covered with the embroidered robe—not as mere ornament.
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今謂祭天用袞冕為齋服，裘冕為祭服，此乃襲先儒之謬誤。 後漢顯宗初服日、月、星辰十二章，以祀天地。 自魏以來，皆用袞服。 則漢、魏祭天，嚐服袞矣，雖無大裘，未能盡合於禮，固未嚐有表裘而祭者也。 且裘，內服也，與袍同。 袍褻矣，而欲襌以祭天，以明示質，是欲衤義衣以見上帝也。 洵直復欲為大裘之裳，纁色而無章飾。 夫裘安得有裳哉？ 請從先帝所誌。
Calling the embroidered robe and coronet fasting dress and the fur coronet sacrificial dress for Heaven worship merely repeats earlier scholars' mistakes. At the beginning of Emperor Ming's reign in Later Han, he wore the twelve emblem pattern of sun, moon, and stars when sacrificing to Heaven and Earth. From the Wei dynasty onward, the embroidered robe was always used. Han and Wei Heaven sacrifices always used the embroidered robe; lacking the great fur robe they did not fully match the rites, yet they never sacrificed in outer fur alone. Fur is an inner garment, like an ordinary robe. A robe is already intimate dress; to sacrifice to Heaven in only a thin unlined robe, openly displaying plain substance, would be like appearing before the Supreme God in one's undergarments. Xun Zhi also proposed a vermilion, unpatterned skirt for the great fur robe. How could a fur robe have a skirt? We ask to follow the former emperor's record.
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其後詔如洵直議，去黑羔皮而以黑繒製焉。
An edict then adopted Xun Zhi's plan, replacing black lamb fur with black silk.
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政和議禮局上：大裘，青表纁裏，黑羔皮為領、褾、襈，朱裳，被以袞服。 冬至祀昊天上帝服之，立冬祀黑帝、立冬後祭神州地祇亦如之。 中興之後，無有存者。
The Zhenghe ritual commission specified the great fur robe: green outside, vermilion lining, black lamb at collar, cuffs, and border, a vermilion skirt, and the embroidered robe as outer layer. It was worn at the winter solstice rite to August Heaven, at the Start of Winter rite to the Black Emperor, and at the land-spirit rite afterward. After the Southern Song restoration, none remained.
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紹興十三年，禮部侍郎王賞等言：“郊祀大禮，合依《禮經》，皇帝服大裘被袞行禮。 據元豐詳定郊廟禮文，何洵直議以黑繒創作大裘如袞，惟領袖用黑羔。 乞如洵直議。 ”詔有司如祖宗舊制，以羔製之。 禮部又言：“關西羊羔，係天生黑色。 今有司涅白羔為之，不中禮製，不如權以繒代。 又元祐中，有司欲為大裘，度用百羔。 哲宗以為害物，遂用黑繒。 請依太常所言。 ”從之。 遂以袞襲裘，冕亦十二旒焉。
In Shaoxing 13 (1143), Vice Minister Wang Shang and others argued that the suburban sacrifice should follow the classics: the emperor should wear the great fur robe with the embroidered robe as cover. The Yuanfeng suburban ritual code records He Xunzhi's proposal to shape the great fur robe like the embroidered robe in black silk, with black lamb only at collar and sleeves. We ask to adopt Xun Zhi's plan. The emperor ordered officials to follow ancestral precedent and use lamb fur. The Ministry of Rites added that Guanxi lambs are naturally black. Officials now dyed white lambs black, which did not match the rite; they recommended temporarily using silk instead. In Yuanyou (1086–1094), officials planning the great fur robe estimated a hundred lambs would be needed. Emperor Zhezong objected on grounds of harm to animals, and black silk was used instead. We ask to follow the Court of Imperial Sacrifices' recommendation. The court agreed. The embroidered robe covered the fur, and the coronet bore twelve pendants.
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袞冕之製。 宋初因五代之舊，天子之服有袞冕，廣一尺二寸，長二尺四寸，前後十二旒，二纊，並貫真珠。 又有翠旒十二，碧鳳禦之，在珠旒外。 冕版以龍鱗錦表，上綴玉為七星，旁施琥珀瓶、犀瓶各二十四，周綴金絲網，鈿以真珠、雜寶玉，加紫雲白鶴錦裏。 四柱飾以七寶，紅綾裏。 金飾玉簪導，紅絲絛組帶。 亦謂之平天冠。 袞服青色，日、月、星、山、龍、雉、虎蜼七章。 紅裙，藻、火、粉米、黼、黻五章。 紅蔽膝，升龍二並織成，間以雲朵，飾以金鈒花鈿窠，裝以真珠、琥珀、雜寶玉。 紅羅襦裙，繡五章，青褾、襈、裾。 六采綬一，小綬三，結玉環三。 素大帶朱裏，青羅四神帶二，繡四神盤結。 〈（綬帶飾並同袞服。）〉 白羅中單，青羅抹帶，紅羅勒帛。 鹿盧玉具劍，玉鏢首，鏤白玉雙佩，金飾貫真珠。 金龍鳳革帶，紅襪赤舄，金鈒花，四神玉鼻。 祭天地宗廟，朝太清宮、饗玉清昭應宮景靈宮、受冊尊號、元日受朝、冊皇太子則服之。
The embroidered robe and coronet. Early Song followed Five Dynasties usage: the emperor's embroidered robe and coronet was one foot two inches wide and two feet four long, with twelve pendants front and back, two tassels, all strung with pearls. Twelve green jade pendants hung outside the pearl strands, borne on green phoenix mounts. The coronet board was faced with dragon-scale brocade, inlaid with jade in the pattern of the Seven Stars, flanked by twenty-four amber and twenty-four rhinoceros-horn bottle ornaments, ringed with a gold-wire net and studded with pearls and gems, lined with purple-cloud and white-crane brocade. Four pillars were set with the seven treasures and lined in red gauze. It had gold fittings, a jade hairpin and chin strap, and a red silk cord belt. It was also called the level-heaven cap. The embroidered robe was green with seven emblems: sun, moon, stars, mountains, dragon, pheasant, and tiger-mountain motif. The red skirt bore five emblems: algae, fire, grain, axe-head, and opposing chevrons. The red knee cover had two woven ascending dragons among cloud motifs, with gold floral studs set with pearls, amber, and assorted gems. The red gauze jacket-skirt bore five embroidered emblems, with green collar, cuffs, and hem trim. It included one six-colored sash, three smaller sashes, and three jade ring knots. The plain great belt had a vermilion lining; two green Four-Spirit belts were embroidered with coiled spirit motifs. Sash and belt ornaments match those of the embroidered robe.] Underneath were a white gauze inner robe, green waist wrap tie, and red sash. Accessories included a deer-pattern sword with jade fittings, jade pommel, carved white jade double pendants on pearl-strung gold mounts. The set also had a gold dragon-phoenix leather belt, red socks and red shoes with gold floral chasing, and Four-Spirit jade shoe ornaments. It was worn for sacrifices to Heaven, Earth, and the ancestors; audiences at Taiqing Palace; banquets at Yuching, Zhaoying, and Jingling Palaces; investiture with honorific titles; New Year's court; and crowning the heir apparent.
20
太祖建隆元年，太常禮院言：“準少府監牒，請具袞龍衣、絳紗袍、通天冠制度令式。 袞冕，垂白珠十有二旒，以組為纓，色如其綬，黈纊充耳，玉簪導。 玄衣纁裳，十二章：八章在衣，日、月、星辰、山、龍、華蟲、火、宗彝； 四章在裳，藻、粉米、黼、黻。 衣褾領如上，為升龍，皆織就為之。 山、龍以下，每章一行，重以為等，每行十二。 白紗中單，黼領，青褾、襈、裾。 蔽膝加龍、山、火三章。 革帶，玉鉤<角>。 大帶，素帶朱裏，紕其外，上朱下綠，紐約用組。 鹿盧玉具劍，大珠鏢首，白玉雙佩，玄組。 雙大綬六采，玄、黃、赤、白、縹、綠，純玄質，長二丈四尺五寸，首廣一尺。 小雙綬長二尺六寸，色同大綬，而首半之，間施三玉環。 朱襪赤舄，加金飾。 ”詔可。
In Jianlong 1 (960), the ritual board reported a petition from the Palace Manufactories requesting formal specs for the embroidered dragon robe, deep-red gauze robe, and heaven-penetrating cap. The embroidered robe and coronet had twelve white pearl pendants, a cord chin strap matching the sash color, yellow-black ear tassels, and a jade hairpin with chin strap. The dark upper robe and vermilion skirt bore twelve emblems—eight on the robe: sun, moon, stars, mountains, dragon, patterned creature, fire, and ancestral vessel; Four on the skirt: algae, grain, axe-head, and opposing chevrons. Collar and borders followed the same pattern of woven ascending dragons. From the mountain and dragon motifs downward, each emblem occupied one row, repeated in ranks of twelve per row. The white gauze inner robe had an axe-head collar and green borders, cuffs, and hem. The knee cover added dragon, mountain, and fire emblems. Leather belt with jade hook and pendant. The great belt was plain with vermilion lining, red edging outside, vermilion above and green below, with cord buttons and ties. There was also a deer-pattern sword with jade fittings, large pearl pommel, white jade double pendants, and dark cord. Paired great six-colored sashes in dark, yellow, red, white, light blue, and green, with dark borders, measured two zhang four chi five cun long and one chi wide at the head. Smaller paired sashes were two chi six cun long, matching the great sash colors at half the head width, with three jade rings between. Vermilion socks and red shoes with gold ornamentation. The emperor approved.
21
二年，太子詹事尹拙、工部尚書竇儀議：“謹按《周禮》：‘弁師掌王之五冕，朱裏延紐，五采繅，十有二就，皆五采玉十有二，玉笄朱紘。 諸侯之繅旒九就，瑉玉三采，其餘如王之事，繅斿皆就，玉瑱、玉笄。 ’疏云：‘王不言玉瑱，於此言之者，王與諸侯互相見為義。 是以王言玄冕、朱裏延紐及朱紘，明諸侯亦有之。 諸公言玉瑱，明王亦有之。 ’詳此經、疏之文，則是本有充耳。 今請令君臣袞冕以下並畫充耳，以合正文。 ”從之。
In the second year, Yin Zhuo and Dou Yi argued from the Rites of Zhou: the Cap Master oversees the king's five coronets with vermilion lining, extended front cord, five-colored strings, twelve tassel rows of five-colored jade, jade pin, and vermilion chin cord. Feudal lords had nine tassel rows with three-colored min jade; otherwise as for the king—all pendants as tassels, with jade ear stoppers and jade pin. The commentary explains that the king's text omits jade ear stoppers but names them here so king and lords define each other by contrast. When the king's text lists the dark coronet, vermilion lining, extended front cord, and vermilion chin cord, it implies lords have them too. When the lords' text names jade ear stoppers, it shows the king has them as well. Read together, classic and commentary show ear covers were originally prescribed. We ask that embroidered coronets for emperor and officials all depict ear covers, matching the canonical text. The court agreed.
22
乾德元年閏十二月，少府監楊格、少監王處訥等上新造皇帝冠冕。 先是，郊祀冠冕，多飾以珠玉，帝以華而且重，故命改製之。
In intercalary twelfth month, Qiande 1 (964), Director Yang Ge, Vice Director Wang Chune, and others presented newly made imperial coronets. Suburban coronets had been heavily jeweled; finding them ornate and heavy, the emperor ordered a redesign.
23
仁宗景祐二年，又以帝後及群臣冠服，多沿唐舊而循用之，久則有司浸為繁文，以失法度。 詔入內內侍省、禦藥院與太常禮院詳典故，造冠冕，蠲減珍華，務從簡約，俾圖以進。 續詔通天冠、絳紗袍更不修製。 由是改製袞冕。 天版元闊一尺二寸，長二尺四寸，今製廣八寸，長一尺六寸。 減翠旒並鳳子，前後二十四珠旒並合典制。 天板頂上，元織成龍鱗錦為表，紫雲白鶴錦為裏，今製青羅為表，采畫出龍鱗，紅羅為裏，采畫出紫雲白鶴。 所有犀瓶、琥珀瓶各二十四，今減不用。 金絲結網子上，舊有金絲結龍八，今減四，亦減絲令細。 天板四面花墜子、素墜子依舊，減輕造。 冠身並天柱，元織成龍鱗錦，今用青羅，采畫出龍鱗； 金輪等七寶，元真玉碾成，今更不用，如補空卻，以雲龍細窠。 分旒玉鉤二，今減去之。 天河帶、組帶、款慢帶依舊，減輕造。 納言，元用玉製，今用青羅，采畫出龍鱗錦。 金棱上棱道，依舊用金，即減輕製。 黈纊，玉簪。 袞服八章，日、月、星辰、山、龍、華蟲、火、宗彝，青羅身，紅羅襈，繡造。 所有雲子，相度稀稠補空，更不用細窠，亦不使真珠裝綴。 中單，依舊皂白製造。 裙用紅羅，繡出藻、粉米、黼、黻，周回花樣仍舊，減稀製之。 蔽膝用紅羅，繡升龍二，雲子補空，減稀製之，周回依舊，細窠不用。 六采綬依舊，減絲織造。 所有玉環亦減輕。 帶頭金葉減去，用銷金。 四神帶不用。 劍、佩、梁、帶、襪、舄並依舊。
In Jingyou 2 (1035), imperial consorts and officials still followed Tang cap-and-robe styles; over time officials had added ornate details and drifted from proper form. An edict charged the inner domestic service, imperial pharmacy, and ritual board to research precedents, simplify coronets by stripping excess ornament, and submit designs. A later edict exempted the heaven-penetrating cap and deep-red gauze robe from revision. Only the embroidered robe and coronet were redesigned. The crown board, formerly one foot two inches by two feet four, was reduced to eight by sixteen inches. Green jade pendants and phoenix mounts were dropped; twenty-four pearl pendants front and back now matched canonical rules. The crown top, once dragon-scale brocade outside and purple-cloud white-crane brocade within, became green gauze painted with dragon scales outside and red gauze painted with clouds and cranes within. Twenty-four rhinoceros and amber bottle ornaments on each side were eliminated. The gold-wire net cap lost four of its eight wire dragons, and the wire was made finer. Floral and plain side pendants on the crown board remained but were lightened. The crown body and pillars, once dragon-scale brocade, became green gauze painted with dragon scales; The gold wheel and other seven-jewel ornaments, once carved jade, were replaced with fine cloud-dragon filler patterns. Two pendant-dividing jade hooks were removed. The Milky Way belt, cord belt, and formal sash were kept but lightened. The front ornament, once jade, became green gauze painted like dragon-scale brocade. Gold ridges and channels were retained but reduced in weight. Yellow-black ear tassels and a jade hairpin. The embroidered robe bore eight emblems—sun, moon, stars, mountains, dragon, patterned creature, fire, and ancestral vessel—on green gauze with red borders, all embroidered. Cloud roundels were spaced to fill gaps; fine patterns and pearl mounts were dropped. The inner robe remained standard black-and-white. The red gauze skirt was embroidered with algae, grain, axe-head, and chevrons; border patterns were kept but thinned. The red knee cover had two ascending dragons and spaced cloud roundels; border design was kept but simplified, without fine patterns. The six-colored sash was kept but woven with less silk. The jade rings were lightened as well. Gold leaf on the belt buckle was replaced with gilt work. The four-spirit belt was discontinued. Sword, pendant, cap beams, belt, socks, and shoes were all left unchanged.
24
嘉祐元年，王洙奏：“天子法服，冕旒形度重大，華飾稍繁，願集禮官參定。 ”詔禮院詳典禮上聞，而禮院繪圖以進。 因敕禦藥院更造，其後，冕服稍增侈如故。
In Jiayou 1, Wang Zhu submitted that the emperor's court robes had coronet pendants too large and heavy and ornament too elaborate, and asked ritual officials to meet and settle the design. The emperor ordered the Board of Ritual to review canonical practice and report up; the board sent in drawings. The Imperial Pharmacy was then ordered to remake them, but afterward coronet dress again became somewhat more extravagant, as before.
25
英宗治平二年，知太常禮院李育奏曰：
In Yingzong's Zhiping 2, Li Yu of the Court of Imperial Sacrifices' Board of Ritual submitted:
26
郊廟之祭，本尚純質，袞冕之飾，皆存法象，非事繁侈、重奇玩也。 冕則以《周官》為本，凡十二旒，間以采玉，加以紘、綖、笄、瑱之飾。 袞則以《虞書》為始，凡十二章，首以辰象，別以衣裳繪繡之采。 東漢至唐，史官名儒，記述前製，皆無珠翠、犀寶之飾，何則？ 鷸羽蜯胎，非法服所用； 琥珀犀瓶，非至尊所冠； 龍錦七星，已列采章之內； 紫雲白鶴，近出道家之語，豈被袞戴璪、象天則數之義哉！ 自大裘之廢，顓用袞冕，古樸稍去，而法度尚存。 夫明水大羹，不可以眾味和； 《雲門》《鹹池》，不可以新聲間； 袞冕之服，不宜以珍怪累也。 若魏明之用珊瑚，江左之用翡翠，侈靡衰播之餘，豈足為聖朝道哉！
Suburban and temple rites were meant to honor plain sincerity; embroidered robe and coronet ornaments embody ritual symbols, not extravagance or taste for rare objects. The coronet followed the Rites of Zhou: twelve pendants set with colored jade, with headband, forehead strap, hairpin, and ear-plug ornaments. The embroidered robe began with the Canon of Yu: twelve emblems, led by sun, moon, and stars, then distinguished by the colors of painted and embroidered upper and lower dress. From Eastern Han through Tang, historians and leading scholars describing earlier dress record no pearl, kingfisher, or rhinoceros-horn ornament—why? Kingfisher feathers and mother-of-pearl do not belong on ritual dress; amber and rhinoceros-horn flasks are not fit for the Son of Heaven's crown; dragon brocade and the Seven Stars already appear among the prescribed emblems; purple clouds and white cranes come from recent Daoist usage—how can they suit wearing the embroidered robe and beaded coronet that image heaven and its numbered order! Once the great fur robe was abandoned and only the embroidered robe and coronet were worn, some ancient plainness was lost, though ritual standards still survived. Clear water and plain soup cannot be mixed with many flavors; "Cloud Gate" and "Salty Pond" cannot be interrupted by new tunes; Embroidered robe and coronet should not be weighed down with exotic curios. When Wei Mingdi used coral and the Jiangzuo court used kingfisher feathers—survivals of decadent excess—what lesson could they offer our enlightened dynasty!
27
且太祖建隆元年少府監所造冕服，及二年博士聶崇義所進《三禮圖》，嚐詔尹拙、竇儀參校之，皆仿虞、周、漢、唐之舊。 至四年冬服之，合祭天地於圜丘，用此製也。 太宗亦嚐命少府製於禁中，不聞改作。 及真宗封泰山，禮官請服袞冕。 帝曰：“前王服羔裘，尚質也。 今則無羔裘而有袞冕，可從近製。 ”是豈有意於繁飾哉。 蓋後之有司，率意妄增，未嚐確議，遂相循而用。 故仁宗嚐詔禮官章得象等詳議之，其所減過半，然不經之飾，重者多去，輕者尚存，不能盡如詔書之意。 故至和三年，王洙復議去繁飾，禮官畫圖以獻，漸還古禮，而有司所造，復如景祐之前。
Taizu's first-year coronet robes from the Palace Revenues and Nie Chongyi's second-year Illustrations of the Three Rites had been sent to Yin Zhuo and Dou Yi for review—all patterned on Yu, Zhou, Han, and Tang precedent. By the fourth winter they were worn for the joint sacrifice to heaven and earth at the Round Mound—that was the form used. Taizong too had the Palace Revenues make them inside the palace, and no changes were recorded. When Zhenzong performed the Mount Tai feng sacrifice, ritual officers asked him to wear the embroidered robe and coronet. The emperor replied: "Earlier kings wore lamb-fur robes and valued simplicity. Today we have no lamb-fur robe but we do have the embroidered robe and coronet, so the recent design may be followed." That was scarcely a wish for lavish ornament. Later offices simply added at whim without ever settling the matter, and the custom was passed on. Renzong had Zhang Dexiang and other ritual officers review the dress in detail and cut more than half of the excess; the weightiest uncanonical ornaments were mostly removed, lighter ones remained, and the result still fell short of the edict. In Zhihe 3 Wang Zhu again urged stripping ornament; officers drew plans and moved back toward ancient rite, but what workshops produced again matched the pre-Jingyou style.
28
又按《開寶通禮》及《衣服令》，冕服皆有定法，悉無寶錦之飾。 夫太祖、太宗富有四海，豈乏寶玩，顧不可施之郊廟也。 臣竊謂，陛下肇祀天地，躬饗祖禰，服周之冕，觀古之象，願復先王之製，祖宗之法。 其袞冕之服，及韠、綬、佩、舄之類，與《通禮》、《衣服令》、《三禮圖》制度不同者，宜悉改正。
The Comprehensive Rites of Kaibao and the Ordinance on Garments both fix coronet dress by rule and allow no precious-brocade ornament. Taizu and Taizong ruled all under heaven and lacked no treasure, yet such things could not be worn at suburban altars and temples. I submit that when Your Majesty first sacrifices to heaven and earth and personally honors the ancestors in Zhou coronet, looking to ancient symbols, you should restore the former kings' dress and ancestral precedent. Embroidered robe and coronet, knee aprons, sashes, pendants, shoes, and the rest should all be brought into line wherever they diverge from the Comprehensive Rites, Ordinance on Garments, and Illustrations of the Three Rites.
29
詔太常禮院、少府參定，遂合奏曰：
The Court of Imperial Sacrifices' Board of Ritual and the Palace Revenues were ordered to decide together and jointly submitted:
30
古者冕服之用，郊廟殊製。 唐興，天子之服有二等，而大裘尚存。 顯慶初，長孫無忌等采《郊特牲》之說，獻議廢大裘。 自是郊廟之祭，一用袞冕，然旒章之數，止以十二為節，亦未聞有餘飾也。 國朝冕服，雖仿古製，然增以珍異巧縟，前世所未嚐有。 夫國之大事，莫大於祀，而祭服違經，非以肅祀容、尊神明也。 臣等以謂宜如育言，參酌《通禮》、《衣服令》、《三禮圖》及景祐三年減定之製，一切改造之。
In ancient times coronet dress differed for suburban altars and ancestral temples. When the Tang began, the emperor had two grades of dress, and the great fur robe still survived. At the start of Xianqing, Zhangsun Wuji and others, following the "Special Regulations for Suburban Sacrifice," urged abolishing the great fur robe. Thereafter suburban and temple rites used only the embroidered robe and coronet; pendant emblems were limited to twelve, and no extra ornament was recorded. Our court's coronet dress, though based on antiquity, added rare and intricate ornament unknown to earlier ages. No state matter surpasses sacrifice; sacrificial dress that departs from the classics neither dignifies the rite nor honors the spirits. We hold, with Li Yu, that everything should be remade by the Comprehensive Rites, Ordinance on Garments, Illustrations of the Three Rites, and the Jingyou 3 reductions.
31
孔子曰：“麻冕，禮也，今也純儉，吾從眾。 ”純者，絲也，變麻用絲，蓋已久矣。 則冕服之製，宜依舊以羅為之。 冕廣一尺二寸，長二尺二寸，約以景表尺，前圓後方，黝上朱下，以金飾版側，以白玉珠為旒，貫之以五采絲繩。 前後各十二旒，旒各十二珠，相去一寸，長二尺。 朱絲組為纓，黈纊充耳，金飾玉簪導。 青衣纁裳，十二章：八章繪之於衣，日、月、星辰、山、龍、華蟲、火、宗彝也； 四章繡之於裳，藻、粉米、黼、黻也。 錦龍褾、領，織為升龍。 山、龍而下，一章為一行，重以為等，行十二。 別製大帶，素表朱裏，朱綠終辟。 韠、紱、舄，大小綬，亦去珠玉、鈿窠、琥珀、玻璃之飾。 其中單、革帶、玉具劍、玉佩、朱襪之製，已中禮令，無復改為，則法服有稽，祭禮增重。
Confucius said: "Hemp coronets are canonical, but now plain silk is simpler—I follow the common practice." "Pure" means silk; the shift from hemp to silk had long since taken place. Coronet dress should therefore continue to be made of gauze, as before. The coronet was one foot two inches wide and two feet two inches long by the gnomon measure, round in front and square behind, black above and vermilion below, with gilt board edges and white jade pendants on five-colored silk. Front and rear each had twelve pendants of twelve beads, one inch apart and two feet long. The chin strap was vermilion silk cord, the ear fillers yellow-black floss, and the guide a gold-mounted jade hairpin. The azure robe and vermilion skirt bore twelve emblems: eight painted on the upper garment—sun, moon, stars, mountains, dragon, patterned creature, fire, and ancestral vessel; four embroidered on the skirt—algae, grain, axe-head, and chevrons. Cuffs and collar were brocade dragons woven as ascending dragons. From mountains and dragon downward, one emblem per row, tiered by repetition—twelve rows. A separate great belt had a plain face, vermilion lining, and vermilion-green end borders. Knee aprons, ribbons, shoes, and large and small sashes likewise shed pearl, jade, filigree roundels, amber, and glass ornament. The inner robe, leather belt, jade-mounted sword, jade pendant, and vermilion socks already matched ritual ordinance and needed no change; with that, court dress had a standard and sacrifice gained dignity.
32
復詔禮院再詳以聞。 而內侍省奏謂：“景祐中已裁定，可因而用也。 ”從之。 神宗元豐元年，詳定郊廟禮文所言：
The Board of Ritual was again ordered to review the matter and report. The Directorate of Palace Attendants replied: "This was already settled in Jingyou and may be used unchanged." Approval was granted. In Shenzong's the first year of Yuanfeng, the Detailed Regulations for Suburban and Temple Rites reported:
33
凡冕版廣八寸，長尺六寸，與古製相合，更不復議。 今取少府監進樣，如以青羅為表，紅羅為裏，則非《弁師》所謂“玄冕朱裏’者也。 上用金棱天板，四周金絲結網，兩旁用真珠、花素墜之類，皆不應禮。 伏請改用朱組為紘，玉笄、玉瑱，以玄紞垂瑱，以五采玉貫於五色藻為旒，以青、赤、黃、白、黑五色備為一玉，每一玉長一寸，前後二十四旒，垂而齊肩，以合孔子所謂純儉之義。
The coronet board, eight inches wide and one foot six inches long, matched antiquity and needed no further discussion. The Palace Revenues' sample used green gauze outside and red gauze inside, unlike the Master of Caps' "dark coronet with vermilion lining." Its gilt heaven board, gold-wire mesh around the sides, and pearl and floral pendants on both flanks all violated ritual. We ask that vermilion cord serve as headband, with jade hairpin and ear-plug, dark cord suspending the plug, and pendants of five-colored jade on five-colored tassels—each bead combining green, red, yellow, white, and black, one inch long; twenty-four pendants front and rear, hanging to the shoulders, in the plain economy Confucius praised.
34
又古者祭服、朝服之裳，皆前三幅，後四幅，前為陽以象奇，後為陰以象偶。 惟深衣、中襌之屬連衣裳，而裳復不殊前後，然以六幅交解為十二幅，象十二月。 其製作莫不有法，故謂之法服。 今少府監袞服，其裳乃以八幅為之，不殊前後，有違古義。 伏請改正祭服之裳，以七幅為之，殊其前後。 以今太常周尺度之，幅廣二尺二寸，每幅兩旁各縫殺一寸，謂之削幅，腰間辟積無數。 裳側有純，謂之綼； 裳下有純，謂之钅易。 綼、緆之廣各寸半，表裏合為三寸。 群臣祭服之裳，仿此。
Ancient sacrificial and court skirts had three panels in front and four behind—front as yang for odd numbers, rear as yin for even. Only deep robes and inner dress joined upper and lower without distinguishing front and rear skirts, yet six crossed panels made twelve, for the twelve months. Every part of their making followed rule—hence the name ritual dress. The Palace Revenues' embroidered robe used an eight-panel skirt without front-rear distinction, contrary to ancient usage. We ask that sacrificial skirts be corrected to seven panels with front and rear distinguished. By the Court of Imperial Sacrifices' Zhou measure, each panel was two feet two inches wide, with one inch trimmed from each side—"shaved panels"—and unfixed waist pleats. A border at the skirt's sides was called the side hem; a border at the skirt's bottom was called the lower hem. Side and lower borders were each one and a half inches wide, three inches together inside and out. Ministers' sacrificial skirts were to follow this pattern.
35
從之。
Approval was granted.
36
政和議禮局更上皇帝冕服之製：冕版廣八寸，長一尺六寸，前高八寸五分，後高九寸五分。 青表朱裏，前後各十有二旒，五采藻十有二就，就間相去一寸。 青碧錦織成天河帶，長一丈二尺，廣二寸。 朱絲組帶為纓，黈纊充耳，金飾玉簪導，長一尺二寸。 袞服，青衣八章，繪日、月、星辰、山、龍、華蟲、火、宗彝； 纁裳四章，繡藻、粉米、黼、黻。 蔽膝隨裳色，繡升龍二。 白羅中單，皂褾、襈，紅羅勒帛，青羅襪帶。 緋白羅大帶，革帶，白玉雙佩。 大綬六采，赤、黃、黑、白、縹、綠，小綬三色，如大綬，間施玉環三。 朱襪，赤舄，緣以黃羅。
In Zhenghe the Ritual Deliberation Bureau submitted the emperor's coronet: an eight-by-one-foot-six board, front height eight inches five fen, rear nine inches five fen. Green outside and vermilion inside; twelve pendants front and rear; twelve five-colored tassel clusters, one inch apart. A Milky Way band of green-blue brocade, twelve feet long and two inches wide. The chin strap was vermilion silk cord, ear fillers yellow-black floss, and the gold-mounted jade hairpin guide one foot two inches long. The embroidered robe had an azure upper garment with eight painted emblems—sun, moon, stars, mountains, dragon, patterned creature, fire, and ancestral vessel; and a vermilion skirt with four embroidered emblems—algae, grain, axe-head, and chevrons. The knee cover matched the skirt and bore two embroidered ascending dragons. There was a white gauze inner robe, black cuffs and border, red gauze girdle, and green gauze sock ties. A crimson-white gauze great belt, leather belt, and paired white jade pendants completed the set. The great sash used six colors—red, yellow, black, white, light blue, and green; the small sash matched it in three colors with three jade rings set between. Vermilion socks and red shoes were edged with yellow gauze.
37
中興仍舊制，延，以羅衣木，玄表朱裏，長尺有六寸，前低一寸二分，四旁緣以金，覆於卷武之上，繅以五色絲貫五色玉，前後各十二，凡用二百八十有八。 玉笄，充耳用黃綿，紘以朱組，以其一屬於左笄上垂下，又屈而屬於右笄，係之而垂其餘。 玄衣，八章，升龍於山，繪。 裳纁，四章，繡。 幅前三後四，斷而不屬，兩旁殺縫，腰辟積，綼緆之廣皆如舊。 大帶以緋白羅合而紩之，以朱綠飾其側，上朱下綠，其束處以組為紐約，下垂三尺。 通天冠、絳紗袍亦如之。 白羅中單，領、褾、襈以黻，服裘則以皂。 絳紗袍則衣用白紗，領、褾、襈以朱。 綬大小各一，大綬織以六采，青、黃、黑、白、縹、綠，下垂青絲網，上有結，垂玉環三； 小綬製如大綬，惟三色。 大裘、絳紗袍皆用之。 革帶，博二寸，革為裏，緋羅為表，飾以玉銙，鈕以下鉤<角>。 通天冠、絳紗袍亦用之。 韍從裳色，上有紕，下有純，去上五寸，繪以山、龍、火，上接革帶係之。 佩有衡，有琚瑀，有衝牙，係於革帶，左右各一。 上設衡，衡下垂三帶，貫以蠙珠。 次則中有金獸麵，兩旁夾以雙璜，又次設琚瑀。 下則衝牙居中央，兩旁有玉滴子，行則擊牙而有聲。 舄有絇，有純，有繶，有綦，以緋羅為之，首加金飾。 服通天冠、絳紗袍則用黑舄，以烏皮為之。 常服則用白舄，以絲為之。 襪，羅表繒裏，施靿著綦以係之，赤舄以朱，黑舄以白，白舄同。
After the dynastic restoration the old form was kept: a gauze brim, black outside and vermilion inside, one foot six inches long and one inch two fen lower in front, gold-edged on four sides over the rolled crown base, with five-colored silk threading five-colored jade—twelve front and rear, two hundred eighty-eight in all. A jade hairpin; yellow floss filled the ears; vermilion cord as headband ran from the left hairpin down, bent to the right hairpin, tied, and hung free. The black upper garment bore eight emblems, with ascending dragon on mountains painted. The vermilion skirt had four embroidered emblems. Three front panels and four rear, cut apart rather than joined, with trimmed side seams and waist pleats; side and lower border widths remained as before. The great belt joined crimson and white gauze; vermilion and green edged the sides, vermilion above and green below, with a cord knot at the bind and a three-foot drop. The heaven-penetrating cap and deep-red gauze robe followed the same pattern. The white gauze inner robe had collar, cuffs, and border in chevrons; when wearing fur dress, black. With the deep-red gauze robe the body was white gauze and collar, cuffs, and border vermilion. There was one great and one small sash; the great sash was woven in six colors—green, yellow, black, white, light blue, and green—with a green silk net below, a knot above, and three jade rings hanging; the small sash matched the great sash in make but used only three colors. Both the great fur robe and deep-red gauze robe used these sashes. The leather belt was two inches wide, leather-lined and crimson-gauze-faced, set with jade plaques and hooks and corner pieces below the buttons. The heaven-penetrating cap and deep-red gauze robe used it as well. The knee apron matched the skirt, with upper and lower borders five inches from the top painted with mountains, dragon, and fire, and tied to the leather belt above. The pendant set had a crossbar, square and semicircular jades, and an angled tooth, fastened to the leather belt on left and right. At the top was a crossbar from which three strands hung, threaded with pearl beads. Below that, a gold beast-face sat at center, flanked by paired semicircular jades, with square and semicircular jades set beneath. At the bottom the angled tooth sat in the center, with jade drops on either side; in motion the tooth struck and rang. The court shoes had laces, borders, embroidery, and ties of crimson gauze, with gold ornament at the toe. With the heaven-penetrating cap and deep-red gauze robe one wore black court shoes of black leather. Everyday dress used white court shoes of silk. Socks were gauze outside and silk inside, with a fitted top and ties to hold them; red shoes paired with vermilion, black with white, and white shoes likewise.
38
通天冠。 二十四梁，加金博山，附蟬十二，高廣各一尺。 青表朱裏，首施珠翠，黑介幘，組纓翠緌，玉犀簪導。 絳紗袍，以織成雲龍紅金條紗為之，紅裏，皂褾、襈、裾，絳紗裙，蔽膝如袍飾，並皂褾、襈。 白紗中單，朱領、褾、襈、裾。 白羅方心曲領。 白襪，黑舄，佩綬如袞。 大祭祀致齋、正旦冬至五月朔大朝會、大冊命、親耕籍田皆服之。
The heaven-penetrating cap. It had twenty-four ridges, a gilded sacred-mountain finial, twelve cicada ornaments, and was one foot high and wide. Green outside and vermilion within, with pearls and kingfisher feathers at the front, a black inner cap, green tassel on the cord, and a jade rhinoceros horn hairpin as guide. The deep-red gauze robe was woven cloud-and-dragon gauze with red-gold stripes, red-lined with black cuffs, border, and hem; its deep-red gauze skirt and knee cover matched the robe, likewise with black cuffs and border. A white gauze inner robe with vermilion collar, cuffs, border, and hem. A white gauze square-heart curved collar. White socks and black shoes, with sash and pendant as for the embroidered robe. It was worn for great sacrifices after fasting, New Year's Day and winter solstice, the first-of-May grand court, grand investiture, and the emperor's plowing of the sacred field.
39
仁宗天聖二年，南郊，禮儀使李維言：“通天冠上一字，準敕回避。 ”詔改承天冠。 中興之製，冠高九寸，服用並同。
In Tiansheng 2 (1024), at the southern suburb rite, Ritual Commissioner Li Wei said: "The taboo character in the name heaven-penetrating cap must be avoided, as the edict requires." An edict renamed it the heaven-receiving cap. After the dynastic restoration the cap was nine inches high; the rest of the regalia was unchanged.
40
乾道九年，又用履袍。 袍以絳羅為之，折上巾，通犀金玉帶。 係履，則曰履袍； 服靴，則曰靴袍。 履、靴皆用黑革。 四孟朝獻景靈宮、郊祀、明堂，詣宮、宿廟、進胙，上壽兩宮及端門肆赦，並服之。 大禮畢還宮，乘平輦，服亦如之。 若大輦，則服通天、絳紗如常儀。
In Qiandao 9 (1173) the footed robe was adopted again. The robe was deep-red gauze, worn with a folded-up cap and a belt of rhinoceros horn, jade, and gold. With slippers it was called the footed robe; With boots it was called the booted robe. Slippers and boots were both black leather. It was worn for the four first-month offerings at Jingling Palace, suburban and Bright Hall rites, palace visits, overnight temple stays, presenting sacrificial meat, birthday felicitations to both palaces, and amnesty proclamations at Duan Gate. After a great rite, returning to the palace in the level palanquin, the same dress applied. In the great palanquin one wore the heaven-penetrating cap and deep-red gauze robe per usual protocol.
41
禦閱服。 以金裝甲，乘馬大閱則服之。
Review attire. Gold-plated armor worn for the great mounted review.
42
圭。 宋初，凡大祭祀、大朝會，天子皆執圭。 元豐二年，詳定儀注所言：“《周禮》：‘王執鎮圭。 ’釋者曰：‘祭天地宗廟及朝日、夕月，則執之。 若朝覲，諸侯授玉於王，王受玉，撫玉而已。 ’《考工記》：‘天子執冒四寸，以朝諸侯。 ’蓋天子以冒圭邪刻之處，冒諸侯之圭，以齊瑞信也。 未有臨臣子而執鎮圭者。 《唐六典》殿中監掌服禦之事，凡大祭祀，則搢大圭，執鎮圭； 若大朝會，止進爵。 《開寶通禮》始著元會執圭，出自西房。 淳化中，上壽進酒，又令內侍奉圭，於周製、唐禮皆不合。 其元會受朝賀，請不執鎮圭上壽。 ”詔可。
The jade tablet. Early in the dynasty the emperor held a jade tablet at every great sacrifice and grand court assembly. In the second year of Yuanfeng (1079) the ritual commission reported: "The Rites of Zhou says, 'The king holds the tablet of dominion.'" The commentator explains that it is held for sacrifices to Heaven and Earth and the ancestral temple, and at the sunrise and moonset rites. At an audience the feudal lords present jade to the king, who receives it and only strokes the jade." The Records of Craftsmen says the Son of Heaven holds a four-inch cover-tablet when receiving the feudal lords. The king uses the beveled notch of the cover-tablet to fit over the lords' tablets and align their credentials of good faith. No precedent exists for holding the tablet of dominion when facing ministers and subjects. The Tang Six Canons assigns the palace director imperial dress; at great sacrifices he inserted the great tablet and held the tablet of dominion; at grand court assemblies he merely presented the wine cup. The Kaibao Comprehensive Ritual first prescribed holding the tablet at the New Year assembly, with the emperor emerging from the west chamber. During Chunhua, birthday wine rites again had inner attendants hold the tablet—contrary to both Zhou practice and Tang protocol. For the New Year audience, we ask that the tablet of dominion not be held during birthday felicitations. The edict approved.
43
三年，詔議大圭尺度，詳定所言：“《考工記》：‘鎮圭尺有二寸，天子守之。 ’‘大圭長三尺，杼上終葵首，天子服之’。 後魏以降，以白玉為之，長尺有二寸，西魏以來皆然。 方而不折，雖非古製，蓋後世以所得之玉，隨宜為之。 今請揆玉之有無製之。”
In the third year (1080) an edict called for debate on the great tablet's size. The commission cited the Records of Craftsmen: "The tablet of dominion is one foot two inches; the Son of Heaven keeps it." 'The great tablet is three feet long, tapering to a sunflower-shaped head; the Son of Heaven wears it.'" From Later Wei it was white jade one foot two inches long—a form unchanged since Western Wei. Square and unbent—not ancient form, but later ages shaped available jade as they could. We ask that it be made according to the jade available.
44
又言：“唐禮，親祀天地神祇，皆搢大圭，執鎮圭。 有事宗廟，則執鎮圭而已。 王涇《郊祀錄》曰：‘大圭，質也，事天地之禮質，故執而搢之。 鎮圭，文也，宗廟之禮亦文，故無兼執之義。 ’不知大圭，天子之笏也，通用於郊廟。 請自今皇帝親祠郊廟，搢大圭，執鎮圭。 奉祀之時，既接神再拜，則奠鎮圭為摯，大圭為笏。”
They added: "In Tang protocol, when the emperor personally sacrificed to Heaven, Earth, and the spirits, he inserted the great tablet and held the tablet of dominion." At the ancestral temple he held only the tablet of dominion. Wang Jing's Record of Suburban Sacrifice says the great tablet represents substance, and rites to Heaven and Earth are substantive, so it is both held and inserted in the girdle. The tablet of dominion represents pattern; ancestral rites are patterned too, so there is no reason to hold both." They failed to see that the great tablet is the emperor's court tablet, used alike at suburban and temple rites. We ask that hereafter, when the emperor sacrifices personally at suburban and temple rites, he insert the great tablet and hold the tablet of dominion. After receiving the spirit and bowing twice, the tablet of dominion should be set down as the offering token and the great tablet serve as the court tablet.
45
又言：“《開元》及《開寶通禮》，皇帝升輅，不言執圭。 祀日，質明，至中壝門外，殿中監進大圭，尚衣奉禦，又以鎮圭授殿中監以進。 於是始搢大圭，執鎮圭。 今皇帝乘玉輅，執鎮圭，赴景靈宮及太廟、青城，皆乘輅執圭，殊不應禮。 請自今乘輅不執圭，還內禦大輦亦如之。”
They added: "Neither the Kaiyuan Rites nor the Kaibao Comprehensive Ritual has the emperor hold a tablet when mounting the chariot." On sacrifice day at dawn, outside the middle enclosure gate, the palace director brought the great tablet, the Master of Wardrobe presented it, and the tablet of dominion was passed to the director to advance. Only then did he insert the great tablet and take up the tablet of dominion. Today the emperor rides the jade chariot holding the tablet of dominion to Jingling Palace, the Grand Temple, and Qingcheng—holding the tablet throughout—which hardly conforms to ritual. We ask that hereafter he not hold the tablet while riding the chariot, and the same when returning in the great palanquin.
46
詳定所又言大圭中必之製，請製薦玉繅藉，以木為幹，廣袤如玉，以韋衣之，韋上畫五采文，前後垂之。 又製約圭繅藉長尺，上玄下絳，為地五采五就，因以為飾。 每奠圭，則以薦玉之繅陳於地，執圭，則以約圭之繅備失墜，因垂之為飾。 況大圭搢之紳帶之間，不可無中必，明矣。 俟明堂服大圭，宜依鎮圭所約之組，令可係之。
The commission also addressed the great tablet's center plug, proposing a jade-presentation mat with a wooden core sized to the jade, leather-covered and painted in five colors, draped front and back. They also proposed a one-foot tether mat, black above and deep-red below, with five-color ground and five bands as ornament. When setting down the tablet the presentation mat was laid on the ground; when holding it the tether mat kept it from slipping and hung as ornament. Clearly the great tablet inserted in the sash cannot go without a center plug. For Bright Hall use the great tablet should have a tether like the tablet of dominion's, so it can be secured.
47
哲宗元祐元年，禮部言：“元豐新禮，皇帝祀天，搢大圭，其製圓首前詘，於禮未合。 今欲仿西魏、隋、唐玉笏之製，方而不折，上下皆博三寸，長尺二寸，其厚以鎮圭為約。 ”從之。
In Yuanyou 1 (1086) the Ministry of Rites reported that under the Yuanfeng rites the emperor's inserted great tablet was round-headed and front-curved, which did not match protocol. We propose to follow the Western Wei, Sui, and Tang court-tablet form—square and unbent, three inches wide at top and bottom, one foot two inches long, and as thick as the tablet of dominion. Approved.
48
政和二年，宦者譚稹獻玄圭。 其製，兩旁刻十二山，若古山尊，上銳下方。 上有雷雨之文，下無彖飾，外黑內赤，中一小好，可容指，其長尺有二寸。 詔付廷議。 議官以為周王執鎮圭，緣飾以四鎮之山，其中有好，為受組之地，其長尺有二寸，周人仿古為之，而王執以鎮四方也。 徽宗乃以是歲冬禦大慶殿受圭焉。
In Zhenghe 2 (1112) the eunuch Tan Zhen presented a dark jade tablet. It was carved with twelve mountains on both sides, like the ancient mountain vessel—pointed above and square below. It bore thunder-and-rain patterns above, no trigram ornament below, black outside and red within, with a finger-sized hole at center, one foot two inches long. An edict sent it to court for deliberation. Deliberators held that the Zhou king's tablet of dominion was edged with the mountains of the four quarters, with a hole for the cord, one foot two inches long—the Zhou replica by which the king symbolically stabilized the four quarters. That winter Emperor Huizong received the tablet in the Hall of Great Celebration.
49
三年，又詔曰：“先王以類而求祀，圜丘以象形，蒼玉以象色，冬日以至取其時，大裘而冕法其幽，而未有以體其道，天玄而地黃，今大圭內赤外黑，於以體之，冬祀可搢大圭，執玄圭，永為定制。 ”中興仍舊制，大祭祀則執大圭以為笏，上太上皇、皇太后冊寶亦如之。
A third-year edict declared: "Former kings matched rites by analogy—the round altar by shape, dark jade by color, the winter solstice for season, the great fur robe and coronet for Heaven's depth—yet nothing embodied the Way itself. Heaven is dark, Earth is yellow; the great tablet, red within and black without, now embodies this. Winter rites shall insert the great tablet and hold the dark tablet—a permanent rule." After the dynastic restoration the old rule held: at great sacrifices the great tablet served as court tablet, as when presenting scrolls and seals to the retired emperor and empress dowager.
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皇太子之服。 一曰袞冕，二曰遠遊冠、朱明衣，三曰常服。 袞冕：青羅表、緋羅紅綾裏、塗金銀鈒花飾，犀簪導，紅絲組，前後白珠九旒，二纊貫水晶珠。 青羅衣，繡山、龍、雉、火、虎蜼五章； 紅羅裳，繡藻、粉米、黼、黻四章。 紅羅蔽膝，繡山、火二章。 白紗中單，青褾、襈、裾。 革帶，塗金銀鉤<角>，瑜玉雙佩。 四采織成大綬，結二玉環，金塗銀鈒花飾。 青羅襪帶，紅羅勒帛。 玉具劍，金塗銀鈒花，玉鏢首。 白羅襪，朱履，金塗銀釦。 從祀則服之。 遠遊冠：十八梁，青羅表，金塗銀鈒花飾，犀簪導，紅絲組為纓，博山，政和加附蟬。 朱明服：紅花金條紗衣，紅紗裏，皂褾、襈。 紅紗裳，紅紗蔽膝，並紅紗裏。 白花羅中單，皂褾、襈，白羅方心曲領。 羅襪，黑舄，革帶，劍，佩，綬。 餘同袞服。 襪帶，勒帛。 執桓圭。 受冊、謁廟、朝會則服之。 常服：皂紗折上巾，紫公服，通犀金玉帶。
The crown prince's regalia. First the embroidered robe and coronet; second the distant-travel cap with vermilion-bright dress; third everyday dress. Embroidered robe and coronet: green gauze outside, crimson gauze and red damask within, gilded silver floral ornament, rhinoceros horn hairpin, red silk cord, nine white-pearl tassels front and rear, and crystal-bead ear fillers. A green gauze upper garment embroidered with five emblems—mountain, dragon, pheasant, fire, and tiger-moth; A red gauze skirt with four emblems—algae, grain, axe-fret, and opposed chevrons. A red gauze knee cover with mountain and fire emblems. White gauze inner robe with green cuffs, border, and hem. Leather belt with gilded silver hook and plaque and paired fine jade pendants. A four-color woven great sash with two jade rings and gilded silver floral ornament. Green gauze sock ties and a red gauze girdle. A jade-fitted sword with gilded silver floral mount and jade pommel. White gauze socks, vermilion shoes, and gilded silver clasps. Worn when accompanying sacrifices. Distant-travel cap: eighteen ridges, green gauze outside, gilded silver floral ornament, rhinoceros horn hairpin, red silk tassel, sacred-mountain finial—with cicada ornament added in Zhenghe. Vermilion-bright dress: red floral gold-stripe gauze robe, red gauze lined, black cuffs and border. Red gauze skirt and knee cover, both red gauze lined. White floral gauze inner robe with black cuffs and border and a white square-heart curved collar. Gauze socks, black court shoes, leather belt, sword, pendant, and sash. The rest matched the embroidered robe regalia. Sock ties and girdle. He held the tablet of rank. Worn when receiving investiture, visiting the temple, or attending court. Everyday dress consisted of a black gauze folded-up cap, purple official robe, and a belt of rhinoceros horn, jade, and gold.
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太宗至道元年，太常禮院言：“南郊，皇太子充亞獻，合著祭祀服。 準制度，袞冕以組為纓，色如其綬，青纊充耳，玄衣纁裳，凡九章，每章一行，重以為等，皆織為之。 白紗中單，黻領，青褾、襈、裾。 革帶，金鉤<角>。 大帶，素帶不朱裏，亦紕以朱綠，紐約用組。 黻隨裳色，二章。 朱組，雙大綬四采，赤白縹紺，純朱質，長一丈八尺，三百二十首，廣九寸。 小雙綬，長二尺六寸，色同大綬，而首半之，間施二玉環。 朱襪赤舄，舄加金飾，餘同舊制。 侍從祭祀及竭廟、加元服、納妃則服之。 ”詔依上製造。 政和議禮局更上皇太子服製，袞冕惟青纊充耳，餘並同國初之製。 加元服、從祀、納妃、釋奠文宣王服之。 中興並同。
In Taizong's Zhidao 1 (995), the ritual board reported that at the southern suburban sacrifice the crown prince, serving as secondary offerer, should wear sacrificial regalia. Per regulation the embroidered robe and coronet had a cord tassel matching the sash color, green ear fillers, a dark upper robe and vermilion skirt, and nine woven emblems in single rows ranked by repetition. White gauze inner robe with chevron collar and green cuffs, border, and hem. Leather belt with gold hook and plaque. The great belt was plain without vermilion lining, edged in vermilion and green, with cord buttons and ties. Chevrons matched the skirt color in two emblems. Vermilion cord; paired great four-color sashes in red, white, light blue, and dark blue on pure vermilion, one zhang eight chi long, three hundred twenty tassel heads, nine inches wide. Smaller paired sashes were two chi six cun long, matching the great sash colors at half the head width, with two jade rings between. Vermilion socks and red shoes with gold shoe ornaments; the rest followed the old system. Worn when attending sacrifices, visiting the temple, at the capping ceremony, or when receiving a consort. An edict ordered regalia made to these specifications. In Zhenghe the ritual commission resubmitted crown prince regalia: only the embroidered robe and coronet used green ear fillers; everything else matched the founding dynasty's forms. Worn at the capping ceremony, when accompanying sacrifice, receiving a consort, or offering sacrifice to Confucius as Lord Wen, the Cultural King. After the dynastic restoration the same forms applied.
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其皇子之服，紹興三十二年十月，禮官言：“皇子鄧、慶、恭三王，遇行事服朝服，則七梁額花冠，貂蟬籠巾，金塗銀立筆，真玉佩，綬，金塗銀革帶，烏皮履。 若服祭服，則金塗銀八旒冕，真玉佩，綬，緋羅履襪。 ”詔文思院製造。
Imperial princes' regalia—in Shaoxing 32, tenth month, ritual officials reported that when Princes Deng, Qing, and Gong performed duties in court dress they wore a seven-ridge forehead flower coronet, sable-and-cicada frame cap, gilded silver standing brush, true jade pendant and sash, gilded silver leather belt, and black leather shoes. For sacrificial dress they wore a gilded silver eight-tassel coronet with true jade pendant and sash, and crimson gauze shoes and socks. An edict ordered the Wensi Manufactury to produce them.
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後妃之服。 一曰禕衣，二曰朱衣，三曰禮衣，四曰鞠衣。 妃之緣用翟為章，三等。 大帶隨衣色，朱裏，紕其外，上以朱錦，下以綠錦，紐約用青組，革帶以青衣之，白玉雙佩，黑組，雙大綬，小綬三，間施玉環三，青襪、舄，舄加金飾。 受冊、朝謁景靈宮服之。 鞠衣，黃羅為之，蔽膝、大帶、革舄隨衣色，餘同禕衣，唯無翟文，親蠶服之。 妃首飾花九株，小花同，並兩博鬢，冠飾以九翬、四鳳。 褕翟，青羅繡為搖翟之形，編次於衣，青質，五色九等。 素紗中單，黼領，羅縠褾襈，蔽膝隨裳色，以緅為領緣，以搖翟為章，二等。 大帶隨衣色，不朱裏，紕其外，餘仿皇后冠服之製，受冊服之。
The regalia of empresses and consorts. First the deep ceremonial robe; second the vermilion robe; third the ritual robe; fourth the mulberry robe. Consorts' robes bore pheasant emblems on the borders in three grades. The great belt matched the robe, vermilion lined with red outer edging, vermilion brocade above and green below, green cord fasteners; green-covered leather belt; paired white jade pendants on black cord; paired great sashes and three small sashes with three jade rings between; green socks and shoes with gold ornaments. Worn when receiving investiture or paying court at Jingling Palace. The mulberry robe was yellow gauze; knee cover, great belt, and leather shoes matched the robe; otherwise like the deep ceremonial robe but without pheasant motifs—worn for the empress's silkworm rite. Consorts wore nine flower sprays and matching smaller ones, with wide temple wings and coronet ornaments of nine pheasant plumes and four phoenixes. The pheasant robe used green gauze embroidered with swaying pheasants in rows on a green ground, in nine five-color grades. Plain gauze inner robe with axe-fret collar and gauze damask cuffs and border; knee cover matching the skirt, dark-red collar edging, swaying pheasant emblems in two grades. The great belt matched the robe without vermilion lining, red-edged outside; the rest followed the empress's coronet and dress; worn at investiture.
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皇太子妃首飾花九株，小花同，並兩博鬢。 褕翟，青織為搖翟之形，青質，五色九等。 素紗中單，黼領，羅縠褾礻巽，皆以朱色，蔽膝隨裳色，以緅為領緣，以搖翟為章，二等。 大帶隨衣色，不朱裹，紕其外，上以朱錦，下以綠錦，紐約用青組。 革帶以青衣之，白玉雙佩，純朱雙大綬，章采尺寸與皇太子同。 受冊、朝會服之。 鞠衣，黃羅為之，蔽膝、大帶、革帶隨衣色，餘與褕翟同，唯無翟，從蠶服之。
The crown prince's consort wore nine flower sprays and matching smaller ones, with wide temple wings. Her pheasant robe was green weave in swaying-pheasant form on a green ground, in nine five-color grades. Plain gauze inner robe with axe-fret collar and vermilion gauze damask cuffs and border; knee cover matching the skirt, dark-red collar edging, swaying pheasant emblems in two grades. The great belt matched the robe without vermilion lining, red-edged outside, vermilion brocade above and green below, with green cord fasteners. Green-covered leather belt, paired white jade pendants, pure vermilion paired great sashes—the emblem colors and dimensions matching the crown prince's. Worn when receiving investiture or attending court assembly. The mulberry robe was yellow gauze with knee cover, great belt, and leather belt matching the robe; otherwise like the pheasant robe but without pheasant motifs—worn for the silkworm ceremony.
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中興，仍舊制。 其龍鳳花釵冠，大小花二十四株，應乘輿冠梁之數，博鬢，冠飾同皇太后，皇后服之，紹興九年所定也。 花釵冠，小大花十八株，應皇太子冠梁之數，施兩博鬢，去龍鳳，皇太子妃服之，乾道七年所定也。 其服，後惟備禕衣、禮衣，妃備褕翟，凡三等。 其常服，後妃大袖，生色領，長裙，霞帔，玉墜子； 背子、生色領皆用絳羅，蓋與臣下不異。
After the dynastic restoration the old forms remained. The empress wore the dragon-phoenix flower-pin coronet—twenty-four large and small flower sprays matching the imperial carriage coronet's ridges, wide temple wings, and ornaments like the empress dowager's—as fixed in Shaoxing 9 (1139). The crown prince's consort wore a flower-pin coronet of eighteen flower sprays matching the crown prince's coronet ridges, with two wide temple wings and no dragon-phoenix motifs—as fixed in Qiandao 7 (1171). The empress kept only the deep ceremonial and ritual robes; consorts kept the pheasant robe—in three grades each. Everyday dress for empresses and consorts was wide sleeves, live-color collar, long skirt, cloud stole, and jade pendant drop; Outer vest and live-color collar were both deep-red gauze—hardly distinct from officials' dress.
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命婦服。 政和議禮局上：花釵冠，皆施兩博鬢，寶鈿飾。 翟衣，青羅繡為翟，編次於衣及裳。 第一品，花釵九株，寶鈿準花數，翟九等； 第二品，花釵八株，翟八等； 第三品，花釵七株，翟七等； 第四品，花釵六株，翟六等； 第五品，花釵五株，翟五等。 並素紗中單，黼領，朱褾、襈，通用羅縠，蔽膝隨裳色，以緅為領緣，加文繡重雉，為章二等。 〈（二品以下準此。）〉 大帶，革帶，青襪、舄，佩，綬。 受冊、從蠶服之。 七年，臣僚言：“今文臣九品，殊以三品之服，至於命婦，已厘八等之號，而服製未有名稱。 詔有司視其夫之品秩，而定其服飾。 ”詔送禮製局定之。 其儀闕焉。
The regalia of ennobled ladies. The Zhenghe ritual commission specified flower-pin coronets with two wide temple wings and precious filigree ornament. The pheasant robe used green gauze embroidered with pheasants in rows on robe and skirt. First rank: nine flower pins, filigree matching the flower count, pheasant in nine grades; Second rank: eight flower pins, pheasant in eight grades; Third rank: seven flower pins, pheasant in seven grades; Fourth rank: six flower pins, pheasant in six grades; Fifth rank: five flower pins, pheasant in five grades. All had plain gauze inner robes with axe-fret collar, vermilion cuffs and border, and gauze damask throughout; knee covers matching the skirt with dark-red collar edging and double-pheasant embroidered emblems in two grades. (Second rank and below follow this.) Great belt, leather belt, green socks and shoes, pendant, and sash. Worn when receiving investiture or accompanying the silkworm ceremony. In Zhenghe 7 (1117) officials reported: "Civil officials span nine ranks but only three dress grades; ennobled ladies already have eight rank titles, yet their regalia still lacks formal names. An edict ordered the responsible offices to set their dress according to their husbands' rank. An edict referred the matter to the Ritual Regulations Bureau for determination. The prescribed ceremonial remained incomplete.