Volume 8 Treatises 3: Rites 3

禮儀三

Rites 3

陳永定三年七月，武帝崩。新除尚書左丞庾持稱：「晉、宋以來，皇帝大行儀注，未祖一日，告南郊太廟，奏策奉諡。梓宮將登轀輬，侍中版奏，已稱某諡皇帝。遣奠，出於陛階下，方以此時，乃讀哀策。而前代策文，猶雲大行皇帝，請明加詳正。」國子博士、領步兵校尉、知儀禮沈文阿等謂：「應劭《風俗通》，前帝諡未定，臣子稱大行，以別嗣主。近檢梁儀，自梓宮將登轀輬，版奏皆稱某諡皇帝登轀輬。伏尋今祖祭已奉策諡，哀策既在庭，遣祭不應猶稱大行。且哀策篆書，藏于玄宮。」謂「依梁儀稱諡，以傳無窮」。詔可之。

In the seventh month of Chen Yongding 3 (559), Emperor Wu passed away. The newly appointed Left Assistant Director of the Secretariat, Yu Chi, said: "Since the Jin and Song dynasties, in the prescribed rites for a deceased emperor's passage, announcement was made at the Southern Suburban Altar and the Grand Temple before the first day of ancestral sacrifice, with memorials submitted to confer the posthumous title. When the imperial coffin was about to be mounted on the funeral carriage, the Attendant-in-Ordinary announced by plaque that he was already styled the Emperor with the posthumous title. At the farewell offering below the court steps, the mourning scroll was read at that very moment. Yet the memorial texts of earlier dynasties still used the phrase "the late emperor," and he asked that this be clearly corrected in detail. The Director of the Imperial Academy, Concurrent Colonel of the Foot Soldiers, and Supervisor of Ritual and Etiquette Shen Wen'a and others replied: "In Ying Shao's Customary Usage, before the deceased emperor's posthumous title was settled, ministers and subjects addressed him as "the late emperor" to distinguish him from the new sovereign. On recently examining Liang ritual regulations, from the moment the imperial coffin was to be mounted on the funeral carriage, plaque announcements consistently used the posthumous imperial title in stating that the Emperor mounted the carriage. On reverent inquiry, since the ancestral sacrifice has already been conducted with the posthumous title conferred by memorial, and the mourning scroll is already in the courtyard, the send-off offering should no longer use the term "late emperor." Moreover, the mourning scroll was written in seal script and placed in storage within the imperial tomb. They concluded, "The Liang ritual should be followed and the posthumous title used, so that it may be handed down without end." The emperor approved this by edict.

天嘉元年八月癸亥，尚書儀曹請今月晦皇太后服安吉君禫除儀注。沈洙議：「謂至親期斷，加降故再期，而再周之喪，斷二十五月。但重服不可頓除，故變之以纖縞，創巨不可便愈，故稱之以祥禫。禫者，淡也，所以漸祛其情。至如父在為母出適後之子，則屈降之以期。期而除服，無複衰麻。緣情有本同之義，許以心制。心制既無杖絰可除，不容複改玄'，既是心憂，則無所更淡其心也。且禫杖期者，十五月已有禫制。今申其免懷之感，故斷以再周，止二十五月而已。所以宋元嘉立義，心喪以二十五月為限。大明中，王皇后父喪，又申明其制。齊建元中，太子穆妃喪，亦同用此禮。唯王儉《古今集記》雲心制終二十七月，又為王逡所難。何佟之儀注用二十五月而除。案古循今，宜以再週二十五月為斷。今皇太后于安吉君心喪之期，宜除于再周，無複心禫之禮。」詔可之。

On guihai day in the eighth month of Tianjia 1 (560), the Ritual Section of the Secretariat requested the prescribed rites for the empress dowager's end of mourning for Lady Anji, to be observed on the last day of that month. Shen Zhu argued: "For the closest kin, the mourning period is terminated at one full cycle, but with the added reduction it becomes two cycles again; mourning of two cycles ends at twenty-five months. Heavy mourning cannot be cast off all at once, so it is gradually changed through fine hempen cloth; a great wound cannot heal immediately, so the stages of xiang and chan are used to mark the transition. "Chan" means to fade—the term denotes the gradual easing of grief. For a son born after his mother had remarried while his father was still alive, mourning is reduced to one full cycle. At the end of one cycle the mourning garments are removed, with no further sackcloth or hemp. Because grief arises from a shared bond of kinship, heart-mourning is permitted as an inward regulation of feeling. Since heart-mourning involves no staff or hempen headband to remove, one cannot again change out of dark mourning dress; as it is grief held in the heart, there is no further stage by which to lighten that grief. Moreover, for chan mourning with staff in one-period cases, the chan stage already applies at fifteen months. Now, extending the longing felt from the womb, the period is terminated at two full cycles, ending at twenty-five months only. Therefore in Song Yuanjia, the principle was established that heart-mourning is limited to twenty-five months. In the Daming era, when Empress Wang's father died, this regulation was reaffirmed. In Qi Jianyuan, when the crown prince's consort Mu died, this same rite was also applied. Only Wang Jian's Comprehensive Record of Ancient and Modern Matters states that heart-mourning ends at twenty-seven months, and this was challenged again by Wang Jun. He Tongzhi's ritual regulations prescribe removal of mourning at twenty-five months. Examining antiquity and following present practice, the termination should be set at two cycles, twenty-five months. For the empress dowager's heart-mourning period for Lady Anji, mourning should end at two cycles, with no further heart-chan ceremony. The emperor approved this by edict.

隋制，諸嶽崩瀆竭，天子素服，避正寢，撤膳三日。遣使祭崩竭之山川，牲用太牢。

Under Sui regulations, when mountains collapsed or rivers ran dry, the emperor wore plain white robes, avoided the main palace hall, and abstained from the regular table for three days. Envoys were dispatched to offer sacrifice at the mountains and rivers that had collapsed or dried up, using the full complement of sacrificial victims.

皇帝本服大功已上親及外祖父母、皇后父母、諸官正一品喪，皇帝不視事三日。皇帝本服五服內親及嬪、百官正二品已上喪，並一舉哀。太陽虧、國忌日，皇帝本服小功緦麻親、百官三品已上喪，皇帝皆不視事一日。

When the emperor himself was in mourning for kin within great mourning and above, or for maternal grandparents, the empress's parents, or officials of the first rank, he did not conduct state business for three days. When the emperor himself was in mourning for kin within the five degrees of mourning, for consorts, or for officials of the second rank and above, he performed one session of lamentation. On a solar eclipse or a national mourning anniversary, when the emperor was in lesser mourning or hempen mourning for close kin, or when officials of the third rank and above were in mourning, the emperor did not conduct state business for one day.

皇太后、皇后為本服五服內諸親及嬪，一舉哀。皇太子為本服五服之內親及東宮三師、三少、宮臣三品已上，一舉哀。

The empress dowager and empress, for kin within the five degrees of mourning in their own obligations and for consorts, performed one session of lamentation. The crown prince, for kin within the five degrees of mourning in his own obligations and for the Eastern Palace's three preceptors, three junior tutors, and palace officials of the third rank and above, performed one session of lamentation.

又二年，始興王嗣子喪。博士管晅議，使國長從服緦麻。

Also in the second year, the heir of the Prince of Shixing died. Doctor Guan Hui argued that the chief of the principality should follow in mourning with hempen mourning garments.

四年，掌凶禮嚴植之定《儀注》，以亡月遇閏，後年中祥，疑所附月。帝曰：「閏蓋餘分，月節則各有所隸。若節屬前月，則宜以前月為忌，節屬後月，則宜以後月為忌。祥逢閏則宜取遠日。」

In the fourth year, Yan Zhizhi, superintendent of inauspicious rites, finalized the Ritual Regulations; when death occurred in an intercalary month, the xiang mourning in the second year raised the question of which month it should attach to. The emperor said: "The intercalary month is a surplus fraction; each month's seasonal node belongs to its own month. If the seasonal node belongs to the preceding month, the anniversary should be observed in the preceding month; if it belongs to the following month, the anniversary should be observed in the following month. When xiang mourning coincides with an intercalary month, the more distant date should be chosen."

又四年，安成國刺稱：「廟新建，欲克今日遷立所生吳太妃神主。國王既有妃喪，欲使臣下代祭。」明山賓議，以為：「不可。宜待王妃服竟，親奉盛禮。」

Also in the fourth year, the governor of Ancheng Principality reported: "The temple is newly built, and we wish to set today for moving and installing the spirit tablet of the prince's birth mother, Grand Consort Wu. Since the prince is in mourning for his consort, he wishes to have his subordinates perform the sacrifice on his behalf. Ming Shanbin argued that this could not be done. He held that one should wait until the princess consort's mourning was complete and then personally perform the full ceremony."

五年，貴嬪母車喪，議者疑其儀。明山賓以為：「貴嬪既居母憂，皇太子出貴嬪別第，一舉哀，以申聖情，庶不乖禮。」帝從之。

In the fifth year, the honored consort's mother died in a carriage accident, and those debating the rite were uncertain of the proper procedure. Ming Shanbin held that since the honored consort was in mourning for her mother, the crown prince should go to the honored consort's separate residence and perform one session of lamentation to express imperial sympathy, which would presumably not violate ritual propriety. The emperor approved this.

又五年，祠部郎司馬褧牒：「貴嬪母車亡，應有服制」，謂「宜准公子為母麻衣之制，既葬而除」。帝從之。

Also in the fifth year, Sima Jiong, Director of the Sacrificial Affairs Section, submitted: "The honored consort's mother died in a carriage accident and mourning garments are required," proposing that "It should follow the regulation for a prince mourning his mother in hempen garments, to be removed after burial." The emperor approved this.

六年，申明葬制，凡墓不得造石人獸碑，唯聽作石柱，記名位而已。

In the sixth year, burial regulations were clarified: tombs must not have stone human figures, animal sculptures, or steles; only stone pillars recording name and rank were permitted.

七年，安成王慈太妃喪，周舍牒：「使安成、始興諸王以成服日一日為位受吊。」帝曰：「喪無二主。二王既在遠，嗣子宜祭攝事。」周舍牒：「嗣子著細布衣、絹領帶。單衣用十五升葛。凡有事及歲時節朔望，並於靈所朝夕哭。三年不聽樂。」

In the seventh year, when Grand Consort Ci of the Prince of Ancheng died, Zhou She submitted: "Have the princes of Ancheng and Shixing set aside one day on the day of assuming formal mourning garments to receive condolences in their positions. The emperor said: "In mourning there cannot be two masters of the rites. Since the two princes are far away, the heir should perform the sacrifice and manage affairs on their behalf. Zhou She submitted: "The heir should wear fine cloth garments with silk collar and belt. The unlined garment should use fifteen-sheng hemp cloth. For all occasions and at the new and full moon of each month and seasonal festivals, morning and evening lamentation should be performed at the spirit seat. For three years music should not be heard."

十四年，舍人硃異議：「《禮》，年雖未及成人，已有爵命者，則不為殤。封陽侯年雖中殤，已有拜封，不應殤服。」帝可之。於是諸王服封陽侯依成人之服。

In the fourteenth year, Attendant Zhu Yi argued: "The Rites state that although one has not yet reached adulthood, if one already holds a noble rank and appointment, one is not treated as a shang death. Although the Marquis of Fengyang was within middle shang age, he had already received enfeoffment and should not wear shang mourning garments. The emperor approved this. Thereupon the princes wore mourning for the Marquis of Fengyang according to adult mourning regulations.

大同六年，皇太子啟：「謹案下殤之小功，不行婚冠嫁三嘉之禮，則降服之大功，理不得有三嘉。今行三嘉之禮，竊有小疑。」帝曰：「《禮》雲：'大功之末，可以冠子。父小功之末，可以冠子、嫁子、娶婦。己雖小功，既卒哭，可以冠、娶妻。下殤之小功則不可。 '晉代蔡謨、謝沈、丁纂、馮懷等遂雲：'降服大功，可以嫁女。 '宋代裴松之、何承天又雲：'女有大功之服，亦得出嫁。 '范堅、荀伯子等，雖複率意致難，亦未能折。太始六年，虞和立議：'大功之末，乃可娶婦。 '于時博詢，鹹同和議。齊永明十一年，有大司馬長子之喪，武帝子女同服大功。左丞顧杲之議雲：'大功之末，非直皇女嬪降無疑，皇子娉納，亦在非硋。 '凡此諸議，皆是公背正文，務為通耳。徐爰、王文憲並雲：'期服降為大功，皆不可以婚嫁。 '於義乃為不乖，而又不釋其意。天監十年，信安公主當出適，而有臨川長子大功之慘，具論此義，粗已詳悉。太子今又啟審大功之末乃下殤之小功行婚冠嫁三吉之事。案《禮》所言下殤小功，本是期服，故不得有三吉之禮。況本服是期，降為大功，理當不可。人間行者，是用鄭玄逆降之義。《雜記》雲：'大功之末，可以冠子嫁子。 '此謂本服大功，子則小功，逾月以後，於情差輕，所以許有冠嫁。此則小功之末，通得取婦。前所雲'大功之末，可以冠子嫁子'，此是簡出大功之身，不得取婦。後言'小功之末，可以冠子嫁子'，非直子得冠嫁，亦得取婦。故有出沒。婚禮國之大典，宜有畫一。今宗室及外戚，不得複輒有幹啟，禮官不得輒為曲議。可依此以為法。」

In Datong 6 (540), the crown prince submitted: "On careful examination, for lower shang lesser mourning the three auspicious rites of marriage, capping, and betrothal are not performed; therefore for mourning reduced from one period to great mourning, the three auspicious rites should by principle not be permitted. Now that the three auspicious rites are being performed, I have some doubt. The emperor said: "The Rites state: 'At the end of great mourning, one may cap one's son. At the end of one's father's lesser mourning, one may cap one's son, marry off one's daughter, and take a wife. Although one oneself is in lesser mourning, after the end of wailing one may cap oneself and take a wife. For lower shang lesser mourning this is not permitted. In the Jin era, Cai Mo, Xie Shen, Ding Zuan, Feng Huai, and others then said: 'Reduced mourning of great mourning permits marrying off a daughter. In the Song era, Pei Songzhi and He Chengtian again said: 'A daughter in great mourning may also be married off. Fan Jian, Xun Bozi, and others, although again raising objections according to their own inclinations, were also unable to refute this. In Taishi 6 (270), Yu He established the argument: 'At the end of great mourning, one may take a wife. At that time, on broad consultation, all agreed with He's argument. In Qi Yongming 11 (493), when the Grand Marshal's eldest son died, Emperor Wu's sons and daughters wore the same great mourning. Left Assistant Director Gu Guozhi argued: 'At the end of great mourning, it is not only that imperial daughters and consorts reduced in rank are without doubt permitted to marry; princes taking brides is also not prohibited. All these arguments depart from the main text of the Rites for the sake of convenience. Xu Ai and Wang Wenhuan both said: 'One-period mourning reduced to great mourning may not permit marriage or betrothal. In principle this does not violate ritual, yet they also fail to explain their reasoning. In Tianjian 10 (511), when Princess Xin'an was to be married off, there was the grief of great mourning for the eldest son of Linchuan; this principle was fully discussed and already set forth in detail. The crown prince now again submits to examine performing the three auspicious rites of marriage, capping, and betrothal at the end of great mourning—which is lower shang lesser mourning. Examining what the Rites say about lower shang lesser mourning, it was originally one-period mourning, so the three auspicious rites are not permitted. Moreover, since the original mourning is one period reduced to great mourning, by principle it should not be permitted. What people in the world practice follows Zheng Xuan's doctrine of inverse reduction. The Miscellaneous Record says: 'At the end of great mourning, one may cap one's son and marry off one's daughter. This refers to when one's own mourning is great mourning and one's son is in lesser mourning; after the month has passed, the emotional weight is somewhat lighter, so capping and marriage are permitted. This is the end of lesser mourning, when taking a wife is generally permitted. The earlier statement 'at the end of great mourning, one may cap one's son and marry off one's daughter' selectively addresses the person in great mourning, who may not take a wife. The later statement 'at the end of lesser mourning, one may cap one's son and marry off one's daughter' means not only that the son may be capped and married off, but also that one may take a wife oneself. Therefore there is variation in what is included and excluded. Marriage rites are a great state ceremony and should have uniform standards. Henceforth members of the imperial clan and maternal kin must not again presumptuously submit petitions, and ritual officials must not again make distorted arguments. This may be followed as the law."

後齊定令，親王、公主、太妃、妃及從三品已上喪者，借白鼓一面，喪畢進輸。王、郡公主、太妃、儀同三司已上及令僕，皆聽立凶門柏曆。三品已上及五等開國，通用方相。四品已下，達于庶人，以魌頭。旌則一品九旒，二品、三品七旒，四品、五品五旒，六品、七品三旒，八品已下，達于庶人，唯旐而已。其建旐，三品已上及開國子、男，其長至軫，四品、五品至輪，六品至於九品至較。勳品達于庶人，不過七尺。

Later Qi fixed the statute: for mourning of princes, princesses, grand consorts, consorts, and kin of the third rank and above, one white drum was lent; after mourning it was returned. Princes, commandery princesses, grand consorts, and those of third-rank-equivalent and above, as well as ministers and vice-ministers, were all permitted to erect mourning gates and cypress barriers. Those of the third rank and above and fifth-rank enfeoffed lords generally used the fangxiang exorcist. From the fourth rank down to commoners, the qi tou mask was used. For funeral banners, the first rank had nine tassels, second and third ranks seven tassels, fourth and fifth ranks five tassels, sixth and seventh ranks three tassels, and from the eighth rank down to commoners, only the pennant. For erecting the pennant, for those of the third rank and above and enfeoffed viscounts and barons, its length reached the end of the shaft; for fourth and fifth ranks it reached the wheel; for sixth through ninth ranks it reached the yoke. For merit ranks down to commoners, the height did not exceed seven chi.

王元軌子欲改葬祖及祖母，列上未知所服。邢子才議曰：「《禮》'改葬緦麻'。鄭玄注：'臣為君，子為父，妻為夫。 '唯三人而已。然嫡曾孫、孫承重者，曾祖父母、祖父母改葬，既並三年之服，皆應服緦。而止言三人，若非遺漏，便是舉其略耳。」

When Wang Yuangui's son wished to reinter his grandfather and grandmother, the officials listed above did not know what mourning garments to wear. Xing Zicai argued: "The Rites state, 'For reinterment—hempen mourning. Zheng Xuan annotated: "A minister for his lord, a son for his father, a wife for her husband." Only these three relationships. Yet for a legitimate great-grandson or grandson who bears the primary mourning obligation, when great-grandparents or grandparents are reinterred, since they already wear three-year mourning, all should wear hempen mourning garments. Yet the text mentions only three relationships—if this is not an omission, it is merely stating the summary."

開皇初，高祖思定典禮。太常卿牛弘奏曰：「聖教陵替，國章殘缺，漢、晉為法，隨俗因時，未足經國庇人，弘風施化。且制禮作樂，事歸元首，江南王儉，偏隅一臣，私撰儀注，多違古法。就廬非東階之位，凶門豈設重之禮？兩蕭累代，舉國遵行。後魏及齊，風牛本隔，殊不尋究，遙相師祖，故山東之人，浸以成俗。西魏已降，師旅弗遑，賓嘉之禮，盡未詳定。今休明啟運，憲章伊始，請據前經，革茲俗弊。」詔曰：「可。」弘因奏征學者，撰儀禮百卷。悉用東齊《儀注》以為准，亦微采王儉禮。修畢，上之，詔遂班天下，鹹使遵用焉。

At the beginning of Kaihuang, Emperor Gaozu wished to establish the canonical rites. Minister of Ceremonies Niu Hong submitted: "Sacred teaching has declined and state regulations are incomplete; taking Han and Jin as models and adapting to custom and the times is insufficient to govern the state, protect the people, and spread civilizing influence. Moreover, establishing rites and composing music is the sovereign's prerogative; Wang Jian of Jiangnan, a minister in a remote corner, privately compiled ritual regulations that often violated ancient law. The mourning hut is not the position of the eastern steps; how can the mourning gate establish the rite of double mourning? The two Xiao dynasties for successive generations had the whole state follow these practices. Later Wei and Qi were fundamentally separate in origin and did not investigate closely, yet transmitted them from afar as models; therefore the people of Shandong gradually made them custom. From Western Wei onward, with military campaigns unceasing, the rites of guest reception and celebration were entirely undetermined in detail. Now with enlightened rule beginning and statutes newly established, I request basing on former classics to reform these customary abuses. An edict said: "Approved. Hong then submitted requesting scholars be summoned to compile one hundred volumes of Ritual Regulations. All used Eastern Qi Ritual Regulations as the standard, also slightly adopting Wang Jian's rites. When compilation was complete, it was submitted; an edict then promulgated it throughout the realm, and all were made to follow it.

其喪紀，上自王公，下逮庶人，著令皆為定制，無相差越。正一品薨，則鴻臚卿監護喪事，司儀令示禮制。二品已上，則鴻臚丞監護，司儀丞示禮制。五品已上薨、卒，及三品已上有期親已上喪，並掌儀一人示禮制。官人在職喪，聽斂以朝服，有封者，斂以冕服，未有官者，白帢單衣。婦人有官品者，亦以其服斂。棺內不得置金銀珠寶。諸重，一品懸鬲六，五品已上四，六品已下二。轜車，三品已上油幰，硃絲絡網，施襈，兩箱畫龍，幰竿諸末垂六旒蘇。七品已上油幰，施襈，兩箱畫雲氣，垂四旒蘇。八品已下，達于庶人，鱉甲車，無幰襈旒蘇畫飾。執紼，一品五十人，三品已上四十人，四品三十人，並布幘深衣。三品已上四引、四披、六鐸、六翣。五品已上二引、二披、四鐸、四翣。九品已上二鐸、二翣。四品已上用方相，七品已上用魌頭。在京師葬者，去城七裏外。三品已上立碑，螭首龜趺。趺上高不得過九尺。七品已上立碣，高四尺。圭首方趺。若隱淪道素，孝義著聞者，雖無爵，奏，聽立碣。

For mourning regulations, from princes and dukes down to commoners, fixed statutes were all made uniform custom, with no differences or excesses. When a first-rank official died, the Director of the Court of Diplomatic Reception supervised the funeral, and the Director of Ritual Regulation displayed the ritual system. For second rank and above, the Assistant Director of the Court of Diplomatic Reception supervised, and the Assistant Director of Ritual Regulation displayed the ritual system. For fifth rank and above who died, and for third rank and above with mourning for kin within one period and above, one ritual officer was assigned to display the ritual system. For officials who died while in office, they were permitted to be enshrouded in court dress; those with enfeoffment were enshrouded in coronation robes; those without office wore white headcloth and unlined garment. Women with official rank were also enshrouded in their rank garments. Gold, silver, and jewels must not be placed inside the coffin. For all bell sets, first rank suspended six tripods, fifth rank and above four, sixth rank and below two. For the hearse, third rank and above had oiled canopy, vermilion silk net, applied streamers, both compartments painted with dragons, canopy pole and ornaments hanging six tassel clusters. Seventh rank and above had oiled canopy, applied streamers, both compartments painted with cloud patterns, hanging four tassel clusters. Eighth rank and below down to commoners used tortoise-shell-pattern carts, without canopy, streamers, tassels, or painted decoration. For holding the coffin cord, first rank fifty persons, third rank and above forty persons, fourth rank thirty persons, all wearing cloth headcloths and deep garments. Third rank and above had four guides, four canopies, six bells, six feather fans. Fifth rank and above had two guides, two canopies, four bells, four feather fans. Ninth rank and above had two bells, two feather fans. Fourth rank and above used the fangxiang exorcist; seventh rank and above used the qi tou mask. Those buried in the capital were buried seven li outside the city. Third rank and above erected steles with dragon-head cap and tortoise base. The height on the base must not exceed nine chi. Seventh rank and above erected stone tablets, four chi high. With gui-shaped top and square base. If one lived in seclusion with plain virtue and filial piety and righteousness were renowned, although without rank, on memorial submission permission was granted to erect a tablet.

三年及期喪，不數閏。大功已下數之。以閏月亡者，祥及忌日，皆以閏所附之月為正。

For three-year and one-period mourning, intercalary months were not counted. For great mourning and below they were counted. When death occurred in an intercalary month, for xiang mourning and anniversary days, the month to which the intercalary month was attached was taken as correct.

凶服不入公門。期喪已下不解官者，在外曹礻聶緣紗帽。若重喪被起者，皁絹下裙帽。若入宮殿及須朝見者，冠服依百官例。

Mourning garments did not enter the public gate. For one-period mourning and below without leaving office, in the outer office they wore gauze caps with twisted borders. If recalled from double mourning, they wore black silk lower skirt and cap. If entering the palace hall or needing to attend court audience, cap and garments followed the example of the hundred officials.

齊衰心喪已上，雖有奪情，並終喪不吊不賀不預宴。期喪未練，大功未葬，不吊不賀，並終喪不預宴。小功已下，假滿依例。居五服之喪，受冊及之職，儀衛依常式，唯鼓樂從而不作。若以戎事，不用此制。

For qi mourning and heart-mourning and above, although there was dispensation from mourning, throughout the mourning period they did not offer condolences, did not offer congratulations, and did not attend banquets. One-period mourning before lian, great mourning before burial—no condolences or congratulations, and throughout mourning no banquets. Lesser mourning and below, when leave was complete followed the regulation. While in mourning within the five degrees, upon receiving appointment and taking office, ceremonial guards followed the usual form, only drums and music followed but were not played. If for military affairs, this regulation was not used.

自秦兼天下，朝覲之禮遂廢。及周封蕭詧為梁王，訖于隋，恆稱籓國，始有朝見之儀。梁王之朝周，入畿，大塚宰命有司致積。其餼五牢，米九十筥，皞醢各三十五甕，酒十八壺，米禾各五十車，薪芻各百車。既至，大司空設九儐以致館。梁王束帛乘馬，設九介以待之。禮成而出。明日，王朝，受享於廟。既致享，大塚宰又命公一人，玄冕乘車，陳九儐，以束帛乘馬，致食於賓及賓之從各有差。致食訖，又命公一人，弁服乘車，執贄，設九儐以勞賓。王設九介，迎於門外。明日，朝服乘車，還贄於公。公皮弁迎於大門，授贄受贄，並於堂之中楹。又明日，王朝服，設九介，乘車，備儀衛，以見於公。事畢，公致享。明日，三孤一人，又執贄勞于梁王。明日，王還贄。又明日，王見三孤，如見三公。明日，卿一人，又執贄勞王。王見卿，又如三孤。於是三公、三孤、六卿，又各餼賓，並屬官之長為使。牢米束帛同三公。

From when Qin united the realm, the rite of court audience was abandoned. When Zhou enfeoffed Xiao Cha as Prince of Liang, until Sui they constantly called themselves vassal states, and only then were there rites of court audience. When the Prince of Liang attended court at Zhou, upon entering the capital district, the Grand Minister of Works ordered the officials to present provisions. The provisions were five sets of sacrificial animals, ninety bins of rice, thirty-five jars each of white and red pickled meat, eighteen pots of wine, fifty carts each of grain and millet, one hundred carts each of firewood and fodder. Upon arrival, the Minister of Works set up nine attendants to escort to the guest house. The Prince of Liang brought silk and horses, set up nine attendants to await them. When the rite was complete they departed. The next day, the prince attended court and received offerings at the temple. After offerings were presented, the Grand Minister of Works again ordered one duke, wearing dark robes and riding in a carriage, to set up nine attendants with silk and horses to present food to the guest and the guest's followers according to rank. When food presentation was complete, another duke was ordered, wearing cap and riding in a carriage, holding tribute gifts, to set up nine attendants to welcome the guest. The prince set up nine attendants to welcome outside the gate. The next day, in court dress riding in a carriage, he returned the tribute gifts to the duke. The duke in leather cap welcomed at the great gate; presenting and receiving tribute gifts both took place at the central pillar of the hall. Again the next day, the prince in court dress, setting up nine attendants, riding in a carriage with full ceremonial guard, went to visit the duke. When affairs were complete, the duke presented offerings. The next day, one of the three solitaries again held tribute gifts to welcome the Prince of Liang. The next day, the prince returned the tribute gifts. Again the next day, the prince visited the three solitaries, as when visiting the three dukes. The next day, one minister again held tribute gifts to welcome the prince. The prince visited the minister, again as with the three solitaries. Thereupon the three dukes, three solitaries, and six ministers each again presented provisions to the guest, with the heads of subordinate offices as envoys. Sacrificial animals, rice, and silk were the same as for the three dukes.

開皇四年正月，梁主蕭巋朝于京師，次於郊外。詔廣平王楊雄、吏部尚書韋世康持節以迎。衛尉設次於驛館。雄等降就便幕。巋服通天冠、絳紗袍、端珽，立於東階下，西面。文武陪侍，如其國。雄等立於門右，東面。巋攝內史令柳顧言出門請事。世康曰：「奉詔勞于梁帝。」顧言入告。巋出，迎於館門之外，西面再拜。持節者導雄與巋俱入，至於庭下。巋北面再拜受詔訖。雄等乃出，立於館門外道右東向。巋送於門外，西面再拜。及奉見，高祖冠通天冠，服絳紗袍，禦大興殿，如朝儀。巋服遠遊冠，朝服以入，君臣並拜，禮畢而出。

In the first month of Kaihuang 4 (584), the Liang ruler Xiao Cong attended court at the capital, stopping at the outskirts. An edict ordered Prince of Guangping Yang Xiong and Minister of Personnel Wei Shikang to hold credentials and welcome him. The Minister of the Guard set up a pavilion at the post station. Xiong and the others descended to the temporary tent. Cong wore the tongtian cap, crimson gauze robe, and duan yi, standing below the eastern steps, facing west. Civil and military officials attended, as in his state. Xiong and the others stood to the right of the gate, facing east. Cong, acting as Director of the Secretariat, Liu Guyuan went out the gate to inquire of the business. Shikang said: "By edict I welcome the Liang Emperor. Guyuan entered to report. Cong went out and welcomed outside the station gate, facing west and bowing twice. The credential holders guided Xiong and Cong together inside, reaching below the courtyard. Cong faced north and bowed twice to receive the edict. Xiong and the others then went out and stood to the right outside the station gate, facing east. Cong escorted them to outside the gate, facing west and bowing twice. When he had audience, Emperor Gaozu wore the tongtian cap and crimson gauze robe, presiding at Daxing Hall, as in court ritual. Cong wore the yuanyou cap and court dress to enter; lord and ministers all bowed, and when the rite was complete they departed.

古者天子征伐，則宜於社，造于祖，類於上帝。還亦以牲遍告。梁天監初，陸璉議定軍禮，遵其制。帝曰：「宜者請征討之宜，造者稟謀於廟，類者奉天時以明伐，並明不敢自專。陳幣承命可也。」璉不能對。嚴植之又爭之，於是告用牲幣，反亦如之。

In antiquity when the Son of Heaven went on campaign, he performed the yi rite at the altar of soil, the zao rite at the ancestral temple, and the lei rite to the Supreme Lord. On return also sacrificial victims were used to announce everywhere. At the beginning of Liang Tianjian, Lu Lian discussed and fixed military rites, following this system. The emperor said: "Yi means seeking the propriety of campaign and attack; zao means receiving counsel at the temple; lei means following heaven's seasons to clarify the campaign—all show that one dare not act on one's own. Presenting silks to receive the mandate is sufficient. Lian could not reply. Yan Zhizhi again disputed it; thereupon announcement used sacrificial victims and silks, and return was also the same.

後齊天子親征纂嚴，則服通天冠，文物充庭。有司奏更衣，乃入，冠武弁，弁左貂附蟬以出。誓訖，擇日備法駕，乘木輅，以選於廟。載遷廟主于齋車，以俟行。次宜於社，有司以毛血釁軍鼓，載帝社石主于車，以俟行。次擇日陳六軍，備大駕，類於上帝。次擇日祈後土、神州、嶽鎮、海瀆、源川等。乃為坎盟，督將列牲于坎南，北首。有司坎前讀盟文，割牲耳，承血。皇帝受牲耳，遍授大將，乃置於坎。又歃血，歃遍，又以置坎。禮畢，埋牲及盟書。又卜日，建牙旗于鹆單，祭乙太牢，及所過名山大川，使有司致祭。將屆戰所，卜剛日，備玄牲，列軍容，設柴於辰地，為墠而祃祭。大司馬奠矢，有司奠毛血，樂奏《大護》之音。禮畢，徹牲，柴燎。戰前一日，皇帝禱祖，司空禱社。戰勝則各報乙太牢。又乙太牢賞用命戰士于祖，引功臣入旌門，即神庭而授版焉。又罰不用命於社，即神庭行戮訖，振旅而還。格廟詣社訖，擇日行飲至禮，文物充庭。有司執簡，紀年號月朔，陳六師凱入格廟之事，飲至策勳之美，因述其功，不替賞典焉。

Later Qi when the Son of Heaven personally went on campaign to assemble the army, he wore the tongtian cap and ceremonial objects filled the court. When the relevant office reported changing garments, he entered, put on the military cap with sable on the left and cicada ornament attached, and went out. When the oath was complete, an auspicious day was chosen to prepare the imperial carriage, ride the wooden chariot, and proceed to the temple. The spirit tablets of the moved temple were loaded on the fasting carriage to await departure. Next the yi rite was performed at the altar of soil; the relevant office used fur and blood to anoint the military drums, and the spirit stone of the imperial altar of soil was loaded on a carriage to await departure. Next an auspicious day was chosen to array the six armies, prepare the grand carriage, and perform the lei rite to the Supreme Lord. Next an auspicious day was chosen to pray to the Queen of Earth, the Spirit of the Land, mountains, commanderies, seas, rivers, and source streams. Then a pit covenant was made; supervising generals arranged victims south of the pit, heads facing north. The relevant office read the covenant text before the pit and cut off the victims' ears, receiving the blood. The emperor received the victims' ears and passed them in turn to the grand generals, then placed them in the pit. Blood was also tasted; after all had tasted, it was again placed in the pit. When the rite was complete, the victims and covenant text were buried. Again on a chosen day, the military banner was erected at Yuodan; a full complement of sacrificial animals was offered to Yi, and at famous mountains and great rivers passed along the route, the relevant office performed sacrifices. When approaching the battlefield, on a yang day a black victim was prepared, the army array was set, firewood was arranged at the chen position, an altar was made and the ma sacrifice performed. The Grand Marshal presented arrows; the relevant office presented fur and blood; music played the melody "Great Protection." When the rite was complete, the victims were removed and the firewood burned. One day before battle, the emperor prayed to the ancestors; the Minister of Works prayed at the altar of soil. If victorious, each reported with a full complement of sacrificial animals to Yi. Again with a full complement of sacrificial animals the meritorious warriors who obeyed orders in battle were rewarded at the ancestral temple; meritorious ministers were led through the banner gate and received their tablets at the spirit hall. Again those who disobeyed orders were punished at the altar of soil; execution was carried out at the spirit hall, and when complete the army was rallied and returned. After arriving at the temple and completing the rite at the altar of soil, an auspicious day was chosen for the drink-on-return rite, with ceremonial objects filling the court. The relevant office held bamboo slips recording the year, month, and new moon, stating the six armies' triumphant entry at the temple, the beauty of the drink-on-return and recording of merit, thereby recounting their achievements without omitting the reward canon.

隋制，行幸所過名山大川，則有司致祭。嶽瀆乙太牢，山川以少牢。親征及巡狩，則類上帝、宜社、造廟，還禮亦如之，將發軔，則「Ｑ祭。其禮，有司於國門外委土為山象，設埋坎。有司刳羊，陳俎豆。駕將至，委奠幣，薦脯醢，加羊於「Ｑ，西首。又奠酒解羊，並饌埋於坎。駕至，太僕祭兩軹及軌前，乃飲，授爵，遂轢「Ｑ上而行。

Under Sui regulations, at famous mountains and great rivers passed during imperial progress, the relevant office performed sacrifices. For mountains and rivers a full complement of sacrificial animals; for mountains and streams a lesser complement. On personal campaign and imperial tour, the lei rite to the Supreme Lord, yi at the altar of soil, and zao at the temple were performed; return rites were also the same; before setting out, the she sacrifice was performed. For this rite, the relevant office piled earth outside the state gate into a mountain image and set up a burial pit. The relevant office slaughtered a sheep and set out trays and vessels. When the carriage was about to arrive, silks were placed as offerings, dried meat and pickled meat presented, and the sheep added to the she altar, head facing west. Wine was again offered and the sheep dismembered, and all provisions were buried in the pit. When the carriage arrived, the Grand Master of the Household sacrificed at both wheel hubs and before the track, then drank, received the cup, and rolled over the she altar before proceeding.

大業七年，征遼東，煬帝遣諸將于薊城南桑乾河上築社稷二壇，設方壝，行宜社禮。帝齋于臨朔宮懷荒殿，預告官及侍從各齋于其所。十二衛士並齋。帝袞冕玉輅，備法駕。禮畢，禦金輅，服通天冠，還宮。又于宮南類上帝，積柴於燎壇，設高祖位於東方。帝服大裘以冕，乘玉輅，祭奠玉帛，並如宜社。諸軍受胙畢，帝就位，觀燎，乃出。又於薊城北設壇，祭馬祖於其上，亦有燎。又於其日，使有司並祭先牧及馬步，無鐘鼓之樂。眾軍將發，帝禦臨朔宮，親授節度。每軍大將、亞將各一人。騎兵四十隊。隊百人置一纛。十隊為團，團有偏將一人。第一團，皆青絲連明光甲、鐵具裝、青纓拂，建狻猊旗。第二團，絳絲連硃犀甲、獸文具裝、赤纓拂，建貔貅旗。第三團，白絲連明光甲、鐵具裝、素纓拂，建辟邪旗。第四團，烏絲連玄犀甲、獸文具裝、建纓拂，建六駁旗。前部鼓吹一部，大鼓、小鼓及鼙、長鳴、中鳴等各十八具，穥鼓、金鉦各二具。後部鐃吹一部，鐃二面，歌簫及笳各四具，節鼓一面，吳吹篳篥、橫笛各四具，大角十八具。又步卒八十隊，分為四團。團有偏將一人。第一團，每隊給青隼蕩幡一。第二團，每隊黃隼蕩幡一。第三團，每隊白隼蕩幡一。第四團，每隊蒼隼蕩幡一。長槊楯弩及甲毦等，各稱兵數。受降使者一人，給二馬軺車一乘，白獸幡及節各一，騎吏三人，車輻白從十二人。承詔慰撫，不受大將制。戰陣則為監軍。軍將發，候大角一通，步卒第一團出營東門，東向陣。第二團出營南門，南向陣。第三團出營西門，西向陣。第四團出營北門，北向陣。陣四麵團營，然後諸團嚴駕立。大角三通，則鐃鼓俱振，騎第一團引行。隊間相去各十五步。次第二團，次前部鼓吹，次弓矢一隊，合二百騎。建蹲獸旗，瓟槊二張，大將在其下。次誕馬二十匹，次大角，次後部鐃，次第三團，次第四團，次受降使者。次及輜重戎車散兵等，亦有四團。第一輜重出，收東面陣，分為兩道，夾以行。第二輜重出，收南面陣，夾以行。第三輜重出，收西面陣，夾以行。第四輜重出，收北面陣，夾以行。亞將領五百騎，建騰豹旗，殿軍後。至營，則第一團騎陣於東面，第二團騎陣於南面，鼓吹翊大將居中，駐馬南向。第三團騎陣於西面，第四團騎陣於北面，合為方陣。四團外向，步卒翊輜重入於陣內，以次安營。營定，四面陣者，引騎入營。亞將率驍騎游弈督察。其安營之制，以車外布，間設馬槍，次施兵幕，內安雜畜。事畢，大將、亞將等，各就牙帳。其馬步隊與軍中散兵，交為兩番，五日而代。於是每日遣一軍發，相去四十裏，連營漸進。二十四日續發而盡。首尾相繼，鼓角相聞，旌旗亙九百六十裏。天子六軍次發，兩部前後先置，又亙八十裏。通諸道合三十軍，亙一千四十裏。諸軍各以帛為帶，長尺五寸，闊二寸，題其軍號為記。禦營內者，合十二衛、三台、五省、九寺，並分隸內外前後左右六軍，亦各題其軍號，不得自言台省。王公已下，至於兵丁廝隸，悉以帛為帶，綴於衣領，名「軍記帶」。諸軍並給幡數百，有事，使人交相去來者，執以行。不執幡而離本軍者，他軍驗軍記帶，知非部兵，則所在斬之。是歲也，行幸望海鎮，于禿黎山為壇，祀黃帝，行祃祭。詔太常少卿韋霽、博士褚亮奏定其禮。皇帝及諸預祭臣近侍官諸軍將，皆齋一宿。有司供帳設位，為埋坎神坐西北，內壝之外。建二旗于南門外。以熊席設帝軒轅神坐於壝內，置甲胄弓矢於坐側，建槊於坐後。皇帝出次入門，群官定位，皆再拜奠。禮畢，還宮。

In Daye 7 (611), campaigning against Liaodong, Emperor Yang dispatched the generals south of Ji city on the Sanggan River to build two altars of soil and grain, set up a square enclosure, and perform the yi rite at the altar of soil. The emperor fasted at Huaihuang Hall in Linshuo Palace; officials and attendants each fasted at their posts. The twelve guards all fasted. The emperor wore coronation robes and jade chariot, with full imperial carriage. When the rite was complete, he rode the gold chariot, wore the tongtian cap, and returned to the palace. Again south of the palace the lei rite to the Supreme Lord was performed; firewood was piled on the burning altar, and the Founding Ancestor's seat was set in the east. The emperor wore great fur robe and coronation cap, rode the jade chariot, and offered jade and silks, all as at the yi rite at the altar of soil. When all armies had received sacrificial meat, the emperor took his seat, observed the burning, and then departed. Again north of Ji city an altar was set up and the Horse Ancestor sacrificed upon it, also with burning. Again on that day the relevant office also sacrificed to the Former Herdsman and Horse Steps, without bells and drums. When the armies were about to depart, the emperor presided at Linshuo Palace and personally conferred command authority. Each army had one grand general and one vice general. Cavalry forty companies. Each company of one hundred men had one banner. Ten companies formed a regiment; each regiment had one deputy general. The first regiment all wore green silk linked bright armor, iron full armor, green tassel whisks, and bore suanni banners. The second regiment wore crimson silk linked vermilion rhinoceros armor, beast-pattern full armor, red tassel whisks, and bore pixiu banners. The third regiment wore white silk linked bright armor, iron full armor, plain tassel whisks, and bore bixie banners. The fourth regiment wore black silk linked dark rhinoceros armor, beast-pattern full armor, black tassel whisks, and bore liubo banners. The vanguard had one section of wind and percussion music: large drums, small drums, pi drums, long horns, and middle horns eighteen each; hu drums and golden chimes two each. The rear had one section of nao wind music: two nao faces, four each of song pipes and horns, one rhythm drum, four each of Wu-style bili and transverse flutes, eighteen great horns. Also eighty companies of foot soldiers, divided into four regiments. Each regiment had one deputy general. The first regiment, each company given one green falcon swaying banner. The second regiment, each company one yellow falcon swaying banner. The third regiment, each company one white falcon swaying banner. The fourth regiment, each company one dark falcon swaying banner. Long spears, shields, crossbows, armor, and feather ornaments each matched the number of troops. One envoy to receive surrender was given one two-horse light carriage, one white beast banner and staff each, three mounted clerks, twelve white-followers on the carriage shaft. By edict he comforted and pacified; he was not subject to the grand general's command. In battle he served as supervising army. When the army was about to depart, at one blast of the great horn the first regiment of foot soldiers left the camp east gate and formed facing east. The second regiment left the south gate, facing south. The third regiment left the west gate, facing west. The fourth regiment left the north gate, facing north. The formation on four sides in regimental camp complete, then all regiments stood in full array. At three blasts of the great horn, nao drums all sounded and the first cavalry regiment led the march. Between companies the distance was fifteen paces each. Next the second regiment, next the vanguard wind music, next one company of bowmen totaling two hundred cavalry. Bearing the crouching beast banner, two bo spears; the grand general was below them. Next twenty ceremonial horses, next the great horn, next the rear nao, next the third regiment, next the fourth regiment, next the envoy to receive surrender. Next supply wagons, war chariots, and scattered troops also had four regiments. The first supply train departed, gathering the east-facing formation, split into two columns flanking the march. The second supply train departed, gathering the south-facing formation, flanking the march. The third supply train departed, gathering the west-facing formation, flanking the march. The fourth supply train departed, gathering the north-facing formation, flanking the march. The vice general led five hundred cavalry, bore the soaring leopard banner, and brought up the rear. Upon reaching camp, the first cavalry regiment formed on the east, the second on the south, wind music flanking the grand general in the center, horses halted facing south. The third cavalry regiment formed on the west, the fourth on the north, together forming a square formation. The four regiments faced outward; foot soldiers flanking supply wagons entered within the formation, and camps were set in order. When camp was set, those in the four-sided formation led cavalry into camp. The vice general led elite cavalry on patrol and inspection. The camp arrangement system: outside the carts was the outer perimeter, horse lances set at intervals, then military tents, inside which miscellaneous livestock were kept. When affairs were complete, the grand general, vice general, and others each went to their command tents. Cavalry and foot companies and scattered troops in the army alternated in two shifts, replacing every five days. Thereupon each day one army was dispatched, forty li apart, camps advancing in succession. In twenty-four days dispatch was complete. Head and tail linked in succession; drums and horns heard one another; banners and flags stretched nine hundred sixty li. The Son of Heaven's six armies departed next, both sections placed front and rear, again stretching eighty li. All routes together thirty armies, stretching one thousand forty li. Each army used silk as a band, one chi five cun long and two cun wide, inscribed with its army designation as mark. Those within the imperial camp included the twelve guards, three platforms, five ministries, and nine courts, all assigned to the inner, outer, front, rear, left, and right six armies, also inscribed with army designations, not permitted to name their platform or ministry. From princes and dukes down to soldiers and servants, all used silk as a band attached to the collar, called "army record band." All armies were also given several hundred banners; when business required messengers going back and forth, they carried banners when traveling. Those who left their own army without carrying a banner—other armies checking the army record band and finding they were not unit troops were executed on the spot. That year, progressing to Wanghai garrison, on Tuli Mountain an altar was built to sacrifice to the Yellow Emperor and perform the ma rite. An edict ordered Vice Minister of Ceremonies Wei Ji and Doctor Chu Liang to submit and fix the rite. The emperor and all officials participating in the sacrifice, close attendants, and army generals all fasted one night. The relevant office supplied tents and set seats; the spirit seat for burial pit was northwest, outside the inner enclosure. Two banners were erected outside the south gate. On bear skin the emperor's Xuanyuan spirit seat was set within the enclosure; armor, bow, and arrows were placed beside the seat; a spear was erected behind the seat. The emperor left the pavilion, entered the gate; all officials took positions and all bowed twice in offering. When the rite was complete, he returned to the palace.

隋制，常以仲春，用少牢祭馬祖於大澤，諸預祭官，皆於祭所致齋一日，積柴於燎壇，禮畢，就燎。仲夏祭先牧，仲秋祭馬社，仲冬祭馬步，並於大澤，皆以剛日。牲用少牢，如祭馬祖，埋而不燎。

Under Sui regulations, regularly in mid-spring a lesser complement of sacrificial animals was used to sacrifice to the Horse Ancestor at the Great Marsh; all officials participating in the sacrifice fasted one day at the sacrifice site; firewood was piled on the burning altar; when the rite was complete, they proceeded to the burning. In mid-summer the Former Herdsman was sacrificed to; in mid-autumn the Horse Altar; in mid-winter the Horse Steps—all at the Great Marsh, all on yang days. Victims used the lesser complement, as when sacrificing to the Horse Ancestor; buried without burning.

開皇二十年，太慰晉王廣北伐突厥，四月己未，次於河上，祃祭軒轅黃帝，乙太牢制幣，陳甲兵，行三獻之禮。

In Kaihuang 20 (600), Grand Minister Prince Jin Guang marched north against the Turks; on jiwei day of the fourth month he stopped on the river, performed the ma sacrifice to Xuanyuan the Yellow Emperor, used a full complement of sacrificial animals and silks, displayed armor and weapons, and performed the three offerings rite.

後齊命將出征，則太卜詣太廟，灼靈龜，授鼓旗於廟。皇帝陳法駕，服袞冕，至廟，拜于太祖。遍告訖，降就中階，引上將，操鉞授柯，曰：「從此上至天，將軍制之。」又操斧授柯，曰：「從此下至泉，將軍制之。」將軍既受斧鉞，對曰：「國不可從外理，軍不可從中制。臣既受命，有鼓旗斧鉞之威，願假一言之命於臣。」帝曰：「苟利社稷，將軍裁之。」將軍就車，載斧鉞而出。皇帝推轂度閫，曰：「從此以外，將軍制之。」

Later Qi when appointing a general for expedition, the Grand Diviner went to the Grand Temple, scorched the spirit turtle, and conferred drum and banner at the temple. The emperor arranged the imperial carriage, wore coronation robes, came to the temple, and bowed to the Founding Ancestor. When announcement everywhere was complete, he descended to the middle steps, led up the grand general, handed the axe handle, and said: "From here up to heaven, the general commands. Again handing the axe handle, he said: "From here down to the springs, the general commands. The general having received axe and halberd, replied: "The state cannot be governed from outside; the army cannot be commanded from within. Your subject having received the mandate, with authority of drum, banner, axe, and halberd, requests borrowing one word of command from your subject. The emperor said: "If it benefits the altars of soil and grain, the general decides. The general mounted the carriage, loaded axe and halberd, and departed. The emperor pushed the wheel hub and measured the barrier, saying: "From here outward, the general commands."

周大將出征，遣太祝，以羊一，祭所過名山大川。明帝武成元年，吐谷渾寇邊。帝常服乘馬，遣大司馬賀蘭祥于太祖之廟，司憲奉鉞，進授大將。大將拜受，以授從者。禮畢，出受甲兵。

Zhou when a grand general went on expedition dispatched the Grand Invocator with one sheep to sacrifice at famous mountains and great rivers passed along the route. In Wucheng 1 (572), Tuyuhun raided the border. The emperor in regular dress rode a horse and dispatched Grand Marshal Helan Xiang to the Founding Ancestor's temple; the Director of Punishments presented the halberd and advanced to confer it on the grand general. The grand general bowed to receive it and passed it to his attendants. When the rite was complete, he went out to receive armor and weapons.

隋制，皇太子親戎，及大將出師，則以豭肫一釁鼓，皆告社廟。受斧鉞訖，不得反宿於家。開皇八年，晉王廣將伐陳，內史令李德林攝太尉，告于太祖廟。禮畢，又命有司宜於太社。

Under Sui regulations, when the crown prince personally took command of troops or a grand general departed on campaign, a pig's shank was used to anoint the drum; all were announced at the altars of soil and grain. When axe and halberd were received, one must not return to sleep at home. In Kaihuang 8 (588), when Prince Jin Guang was about to attack Chen, Director of the Secretariat Li Delin acting as Grand Minister announced at the Founding Ancestor's temple. When the rite was complete, the relevant office was again ordered to perform the yi rite at the Grand Altar of Soil.

古者三年練兵，入而振旅，至於春秋蒐浯，亦以講其事焉。梁、陳時，依宋元嘉二十五年蒐宣武場。其法，置行軍殿于幕府山南岡，並設王公百官幕。先獵一日，遣馬騎布圍。右領軍將軍督右，左領軍將軍督左，大司馬董正諸軍。獵日，侍中三奏，一奏搥一鼓為嚴，三嚴訖，引仗為小駕鹵簿。皇帝乘馬戎服，從者悉絳衫幘，黃麾警蹕，鼓吹如常儀。獵訖，宴會享勞，比校多少。戮一人以懲亂法。會畢，還宮。

In antiquity weapons were trained for three years; entering the state the army was rallied; reaching spring and autumn the sou and you hunts also served to drill these affairs. In Liang and Chen times, following Song Yuanjia 25 (448), the sou was held at Xuanwu Field. The method: set the campaign hall south of the marshal's tent on the southern hill, and also set pavilions for princes, dukes, and hundred officials. One day before the hunt, cavalry and horse riders were dispatched to spread the enclosure. The Right Commanding General supervised the right; the Left Commanding General supervised the left; the Grand Marshal supervised and corrected all armies. On the hunt day, the Attendant-in-Ordinary thrice announced; one announcement, one drumbeat for assembly; when three assemblies were complete, the guard was led as the small imperial procession. The emperor rode a horse in military dress; followers all wore crimson shirts and headcloths; yellow banners cleared the way; wind music as in regular ritual. When the hunt was complete, a banquet was held to feast and reward, comparing quantities taken. One person was executed to punish violation of law. When the assembly was complete, he returned to the palace.

後齊常以季秋，皇帝講武于都外。有司先萊野為場，為二軍進止之節。又別墠於北場，輿駕停觀。遂命將簡士，教眾為戰陣之法。凡為陣，少者在前，長者在後。其還，則長者在前，少者在後。長者持弓矢，短者持旌旗。勇者持鉦鼓刀楯，為前行，戰士次之，槊者次之，弓箭為後行。將帥先教士目，使習見旌旗指麾之蹤，發起之意，旗臥則跪。教士耳，使習金鼓動止之節，聲鼓則進，鳴金則止。教士心，使知刑罰之苦，賞賜之利。教士手，使習持五兵之便，戰鬥之備。教士足，使習跪及行列嶮泥之塗。前五日，皆請兵嚴於場所，依方色建旗為和門。都墠之中及四角，皆建五采牙旗。應講武者，各集於其軍。戒鼓一通，軍士皆嚴備。二通，將士貫甲。三通，步軍各為直陣以相俟。大將各處軍中，立旗鼓下。有司陳小駕鹵簿，皇帝武弁，乘革輅，大司馬介胄乘，奉引入行殿。百司陪列。位定，二軍迭為客主。先舉為客，後舉為主。從五行相勝法，為陣以應之。

Later Qi regularly in late autumn the emperor drilled troops outside the capital. The relevant office first cleared the wild as a field and set markers for the two armies' advance and halt. Again a separate altar was made at the north field; the imperial carriage stopped to observe. Then generals were ordered to select soldiers and teach the masses battle formation methods. Generally for formations, the shorter were in front, the longer in back. On return, the longer were in front, the shorter in back. The longer held bows and arrows; the shorter held banners and flags. The brave held gongs, drums, swords, and shields as vanguard; warriors next; spear men next; archers in the rear. Generals first taught the soldiers' eyes to accustom them to the tracks of banner and command gestures and the meaning of advance; when the banner lay down they knelt. They taught the soldiers' ears to accustom them to the rhythm of gold and drum advance and halt; at drum sound they advanced, at bell sound they halted. They taught the soldiers' hearts to know the bitterness of punishment and the benefit of reward. They taught the soldiers' hands to accustom them to holding the five weapons and preparing for battle. They taught the soldiers' feet to accustom them to kneeling and to ranks and dangerous muddy paths. Five days before, all requested military assembly at the site; according to directional color banners were erected as harmony gates. At the center of the capital field and at the four corners, five-colored tusk banners were all erected. Those who were to drill troops each assembled at their army. At one warning drum, soldiers were all fully prepared. At two, generals and soldiers donned armor. At three, foot soldiers each formed straight formations to await one another. Grand generals each stood in their army below banners and drums. The relevant office arranged the small imperial procession; the emperor in military cap rode the leather chariot; the Grand Marshal in armor rode, escorting him into the campaign hall. The hundred offices accompanied in array. When positions were set, the two armies alternated as guest and host. Whoever raised first was guest; whoever raised later was host. Following the mutual conquest of the five phases, formations were made to respond.

後齊春蒐禮，有司規大防，建獲旗，以表獲車。蒐前一日，命布圍。領軍將軍一人，督左甄，獲軍將軍一人，督右甄。大司馬一人，居中，節制諸軍。天子陳小駕，服通天冠，乘木輅，詣行宮。將親禽，服戎服，鈒戟者皆嚴。武衛張甄圍，旗鼓相望，銜枚而進。甄常開一方，以令三驅。圍合，吏奔騎令曰：「鳥獸之肉，不登於俎者不射。皮革齒牙，骨角毛羽，不登於器者不射。」甄合，大司馬鳴鼓促圍，眾軍鼓噪鳴角，至期處而止。大司馬屯北旌門，二甄帥屯左右旌門。天子乘馬，從南旌門入，親射禽。謁者以護車收禽，載還，陳於護旗之北。王公已下以次射禽，皆送旗下。事畢，大司馬鳴鼓解圍，複屯。殿中郎中率其屬收禽，以實護車。天子還行宮。命有司每禽擇取三十，一曰幹豆，二曰賓客，三曰充君之皰。其餘即於圍下量饣高將士。禮畢，改服，鈒者韜刃而還。夏苗、秋獮、冬狩，禮皆同。河清中定令，每歲十二月半後講武，至晦逐除。二軍兵馬，右入千秋門，左入萬歲門，並至永巷南下，至昭陽殿北，二軍交。一軍從西上閣，一軍從東上閣，並從端門南，出閶闔門前橋南，戲射並訖，送至城南郭外罷。

Later Qi spring sou rite: the relevant office marked the great barrier, erected the capture banner to mark the capture cart. One day before the sou, the enclosure was ordered spread. One Commanding General supervised the left wing; one Capturing Army General supervised the right wing. One Grand Marshal stood in the center, controlling all armies. The Son of Heaven arranged the small imperial procession, wore the tongtian cap, rode the wooden chariot, and proceeded to the campaign palace. About to hunt personally, he wore military dress; those with halberds were all in full array. Military guards spread the wing enclosures; banners and drums faced one another; they advanced with gag in mouth. The wing regularly opened one side to permit the three drives. When the enclosure closed, clerks on running horses proclaimed: "The flesh of birds and beasts not placed on the sacrificial tray is not to be shot. Hide, teeth, bone, horn, hair, and feathers not placed in vessels are not to be shot. When the wing closed, the Grand Marshal sounded the drum to urge the enclosure; all armies drummed, shouted, and sounded horns until the appointed place then halted. The Grand Marshal halted at the north banner gate; the two wing commanders halted at the left and right banner gates. The Son of Heaven rode a horse, entered from the south banner gate, and hunted personally. Attendants with the escort cart collected game; loaded and returned; displayed north of the escort banner. From princes and dukes down, each in order shot game, all sent to below the banner. When affairs were complete, the Grand Marshal sounded the drum to release the enclosure; they again encamped. The Director of the Palace led his subordinates to collect game and fill the escort cart. The Son of Heaven returned to the campaign palace. The relevant office was ordered for each type of game to select thirty: first for dried provisions, second for guests, third to fill the ruler's stores. The remainder was distributed below the enclosure to measure and reward officers and soldiers. When the rite was complete, garments were changed; those with halberds sheathed blades and returned. Summer miao, autumn xian, and winter shou rites were all the same. In Heqing the statute was fixed: every year from mid-twelfth month onward troops were drilled until the last day of the month for expulsion. The two armies' horses and troops: the right entered Qianqiu Gate, the left entered Wansui Gate, both reaching south below Yong Lane to north of Zhaoyang Hall; the two armies crossed. One army from the west upper pavilion, one from the east upper pavilion, both from Duan Gate south, exiting before Changhe Gate bridge south; mock shooting complete, escorted to outside the southern outer wall and dismissed.

後齊三月三日，皇帝常服乘輿，詣射所，升堂即坐，皇太子及群官坐定，登歌，進酒行爵。皇帝入便殿，更衣以出，驊騮令進禦馬，有司進弓矢。帝射訖，還禦坐，射懸侯，又畢，群官乃射五埒。一品二品三十發，一發調馬，十發射下，十發射上，三發射麞，三發射帖，三發射獸頭。三品二十五發，一發調馬，五發射下，十發射上，三發射麞，三發射帖，三發射獸頭。四品二十發一發調馬，五發射下，八發射上，二發射麞，二發射帖，二發射獸頭。五品十五發一發調馬，四發射下，五發射上，二發射麞，二發射帖，一發射獸頭。侍官禦仗已上十發一發調馬，四發射下，五發射上。季秋大射，皇帝備大駕，常服，禦七寶輦，射七埒。正三品已上，第一埒，一品五十發，一發調馬，十五發射下，二十五發射上，三發射麞，三發射帖，三發射獸頭。二品四十六發一發調馬，十五發射下，二十二發射上，二發射麞，三發射帖，三發射獸頭。從三品四品第二埒，三品四十二發一發調馬，十二發射下，二十二發射上，二發射麞，二發射帖，三發射獸頭。四品三十七發一發調馬，十一發射下，十九發射上，一發射麞，二發射帖，三發射獸頭。五品第三埒，三十二發一發調馬，九發射下，十七發射上，一發射麞，二發射帖，二發射獸頭。六品第四埒，二十七發。一發調馬，八發射下，十六發射上，一發射麞，一發射帖。七品第五埒，二十一發一發調馬，六發射下，十二發射上，一發射麞，一發射帖。八品第六埒，十六發一發調馬，四發射下，九發射上，一發射麞，一發射帖。九品第七埒，十發。一發調馬，三發射下，四發射上，一發射麞，一發射帖。大射置大將太尉公為之。射司馬各一人，錄事二人。七埒各置埒將、射正參軍各一人，埒士四人，威儀一人，乘白馬以導，的別參軍一人，懸侯下府參軍一人。又各置令史埒士等員，以司其事。

Later Qi on the third day of the third month, the emperor in regular dress rode the carriage to the archery ground, ascended the hall and took seat; the crown prince and all officials when seated, ascending song, wine was presented and ranks conferred. The emperor entered the side hall, changed garments and came out; the Hualiu Commandant presented the imperial horse; the relevant office presented bow and arrows. When the emperor finished shooting, he returned to the imperial seat; shot at the suspended target; when again complete, all officials then shot five ranges. First and second rank thirty shots: one to adjust the horse, ten shooting low, ten shooting high, three shooting deer, three shooting target, three shooting beast head. Third rank twenty-five shots: one to adjust the horse, five shooting low, ten shooting high, three shooting deer, three shooting target, three shooting beast head. Fourth rank twenty shots: one to adjust the horse, five shooting low, eight shooting high, two shooting deer, two shooting target, two shooting beast head. Fifth rank fifteen shots: one to adjust the horse, four shooting low, five shooting high, two shooting deer, two shooting target, one shooting beast head. Attendants and imperial guard and above ten shots: one to adjust the horse, four shooting low, five shooting high. In late autumn grand archery, the emperor prepared the grand carriage, regular dress, rode the seven-treasure palanquin, shot seven ranges. From regular third rank and above, the first range: first rank fifty shots, one to adjust the horse, fifteen shooting low, twenty-five shooting high, three shooting deer, three shooting target, three shooting beast head. Second rank forty-six shots: one to adjust the horse, fifteen shooting low, twenty-two shooting high, two shooting deer, three shooting target, three shooting beast head. From third rank and fourth rank the second range: third rank forty-two shots, one to adjust the horse, twelve shooting low, twenty-two shooting high, two shooting deer, two shooting target, three shooting beast head. Fourth rank thirty-seven shots: one to adjust the horse, eleven shooting low, nineteen shooting high, one shooting deer, two shooting target, three shooting beast head. Fifth rank the third range, thirty-two shots: one to adjust the horse, nine shooting low, seventeen shooting high, one shooting deer, two shooting target, two shooting beast head. Sixth rank the fourth range, twenty-seven shots. One to adjust the horse, eight shooting low, sixteen shooting high, one shooting deer, one shooting target. Seventh rank the fifth range, twenty-one shots: one to adjust the horse, six shooting low, twelve shooting high, one shooting deer, one shooting target. Eighth rank the sixth range, sixteen shots: one to adjust the horse, four shooting low, nine shooting high, one shooting deer, one shooting target. Ninth rank the seventh range, ten shots. One to adjust the horse, three shooting low, four shooting high, one shooting deer, one shooting target. Grand archery appointed the Grand General Grand Minister Duke to preside. One archery marshal each, two record clerks. Each of the seven ranges had one range general, one archery supervisor staff officer each, four range officers, one ceremonial officer riding a white horse to guide; one target-section staff officer each, one suspended-target lower-office staff officer each. Again clerks, range officers, and other posts were established to manage the affair.

後周仲春教振旅，大司馬建大麾于萊田之所。鄉稍之官，以旂物鼓鐸鉦鐃，各帥其人而致。誅其後至者。建麾於後表之中，以集眾庶。質明，偃麾，誅其不及者。乃陳徒騎，如戰之陣。大司馬北面誓之。軍中皆聽鼓角，以為進止之節。田之日，於所萊之北，建旗為和門。諸將帥徒騎序入其門。有司居門，以平其人。既入而分其地，險野則待前而騎後，易野則騎前而徒後。既陣，皆坐，乃設驅逆騎，有司表狢於陣前。乙太牢祭黃帝軒轅氏，於狩地為墠，建二旗，列五兵於坐側，行三獻禮。遂蒐田致禽以祭社。仲夏教茇舍，如振旅之陣，遂以苗田如蒐法，致禽以享礿。仲秋教練兵，如振旅之陣，遂以獮田如蒐法，致禽以祀方。仲冬教大閱，如振旅之陣，遂以狩田如蒐法，致禽以享烝。

Later Zhou in mid-spring taught rallying the army; the Grand Marshal erected the great banner at the cleared field site. District and village officials, with banner objects, drums, bells, gongs, and nao, each led their people to arrive. Those arriving late were executed. The banner was erected at the center behind the marker to gather the multitude. At dawn the banner was lowered; those not arriving were executed. Then foot and cavalry were arrayed as in battle formation. The Grand Marshal faced north and administered the oath. Throughout the army all obeyed drums and horns as the rhythm of advance and halt. On the hunt day, north of the cleared area a banner was erected as harmony gate. Generals and commanders of foot and cavalry entered the gate in order. Officials stood at the gate to assess the men. Having entered they divided the terrain: in rugged wilds cavalry waited in front and foot behind; in easy wilds cavalry in front and foot behind. When the formation was set all sat; then driving cavalry was set; the relevant office displayed the badger before the formation. A full complement of sacrificial animals sacrificed to Xuanyuan the Yellow Emperor; at the hunt ground an altar was made, two banners erected, five weapons arrayed beside the seat, and the three offerings rite performed. Then the sou hunt collected game to sacrifice at the altar of soil. In mid-summer they taught camping; like the rallying-the-army formation; then the miao hunt like the sou method collected game to offer at the yue sacrifice. In mid-autumn they taught drilling troops; like the rallying-the-army formation; then the xian hunt like the sou method collected game to sacrifice to the directional altar. In mid-winter they taught the great review; like the rallying-the-army formation; then the shou hunt like the sou method collected game to offer at the winter sacrifice.

孟秋迎太白，候太白夕見於西方。先見三日，大司馬戒期，遂建旗于陽武門外。司空除壇兆，有司薦毛血，登歌奏《昭夏》。在位者拜，事畢出。其日中後十刻，六軍士馬，俱介胄集旗下。左右武伯督十二帥嚴街，侍臣文武，俱介胄奉迎。樂師撞黃鐘，右五鐘皆應。皇帝介胄，警蹕以出，如常儀而無鼓角，出國門而「Ｑ祭。至則舍於次。太白未見五刻，中外皆嚴，皇帝就位，六軍鼓噪，行三獻之禮。每獻，鼓噪如初獻。事訖，燔燎賜胙，畢，鼓噪而還。

In the first month of autumn the Great White Star was welcomed; they awaited the evening appearance of the Great White Star in the west. Three days before appearance, the Grand Marshal set the date; then a banner was erected outside Yangwu Gate. The Minister of Works cleared the altar site; the relevant office presented fur and blood; ascending song played "Bright Summer." Those in attendance bowed; when affairs were complete they departed. At ten quarters after noon on that day, the six armies' soldiers and horses all in armor assembled below the banner. Left and right martial defenders supervised the twelve commanders to secure the streets; attending ministers civil and military all in armor came to welcome. The music master struck the yellow bell; the five bells on the right all responded. The emperor in armor, cleared by escort, came out as in regular ritual but without drums and horns; exiting the state gate the she sacrifice was performed. Upon arrival he lodged at the pavilion. Five quarters before the Great White Star appeared, inner and outer courts were all in full array; the emperor took his seat; the six armies drummed and shouted; the three offerings rite was performed. At each offering, drumming and shouting as at the first offering. When affairs were complete, burning and conferring sacrificial meat; when complete, drumming and shouting while returning.

隋制，大射祭射侯於射所，用少牢。軍人每年孟秋閱戎具，仲冬教戰法。及大業三年，煬帝在榆林，突厥啟民及西域、東胡君長，並來朝貢。帝欲誇以甲兵之盛，乃命有司陳冬狩之禮。詔虞部量拔延山南北週二百里，並立表記。前狩二日，兵部建旗於表所。五裏一旗，分為四十軍，軍萬人，騎五千匹。前一日，諸將各帥其軍，集於旗下。鳴鼓，後至者斬。詔四十道使，並揚旗建節，分申佃令，即留軍所監獵。

Under Sui regulations, grand archery sacrificed to the archery target at the archery ground, using the lesser complement. Soldiers every year in the first month of autumn inspected military equipment; in mid-winter battle methods were taught. In Daye 3 (607), Emperor Yang was at Yulin; Qimin of the Turks and chieftains of the Western Regions and Eastern Hu all came to pay tribute. The emperor wished to display the grandeur of armor and weapons; he ordered the relevant office to arrange the winter shou rite. An edict ordered the Ministry of Parks to measure two hundred li around Bayan Mountain north and south and erect markers. Two days before the hunt, the Ministry of War erected banners at the marker site. One banner every five li, divided into forty armies; each army ten thousand men, cavalry five thousand horses. One day before, each general led his army to assemble below the banner. Drums sounded; those arriving late were executed. An edict ordered forty envoys each to raise banners and hold credentials, separately conveying field orders; they remained at the army sites to supervise the hunt.

布圍，圍闕南面，方行而前。帝服紫袴褶、黑介幘，乘闟豬車，其飾如木輅，重輞漫輪，虯龍繞轂，漢東京鹵簿所謂獵車者也。駕六黑鳷。太常陳鼓笳鐃簫角於帝左右，各百二十。百官戎服騎從，鼓行入圍。諸將並鼓行赴圍。乃設驅逆騎千有二百。闟豬停軔，有司斂大綏，王公已下，皆整弓矢，陳於駕前。有司又斂小綏，乃驅獸出，過於帝前。初驅過，有司整禦弓矢以前，待詔。再驅過，備身將軍奉進弓矢。三驅過，帝乃從禽，鼓吹皆振，坐而射之。每驅必三獸以上。帝發，抗大綏。次王公發，則抗小綏。次諸將發射之，無鼓，驅逆之騎乃止。然後三軍四夷百姓皆獵。凡射獸，自左膘而射之，達於右腢，為上等。達右耳本，為次等。自左髀達於右鋋為下等。群獸相從，不得盡殺。已傷之獸，不得重射。又逆向人者，不射其面。出表者不逐之。佃將止，虞部建旗於圍內。從駕之鼓及諸軍鼓俱振，卒徒皆噪。諸獲禽者，獻於旗所，致其左耳。大獸公之，以供宗廟，使歸，薦臘于京師。小獸私之。

The enclosure was spread; the enclosure left the south open; they advanced in square formation. The emperor wore purple trousers and jacket, black headcloth, rode the gate-pig cart—its decoration like the wooden chariot, heavy rim covered wheel, horned dragon coiling the hub—the hunt cart called by the Eastern Han capital guard procession. Six black zhi horses drew it. The Minister of Ceremonies arranged drums, horns, nao, pipes, and horns at the emperor's left and right, one hundred twenty each. The hundred officials in military dress rode in attendance; drumming they entered the enclosure. All generals also drummed marching to the enclosure. Then one thousand two hundred driving cavalry were set. The gate-pig halted the axle; the relevant office gathered the great rein; from princes and dukes down all adjusted bows and arrows and arrayed before the carriage. The relevant office again gathered the small rein; then game was driven out, passing before the emperor. At the first drive passing, the relevant office adjusted the imperial bow and arrows and advanced, awaiting command. At the second drive passing, the bodyguard general presented the bow and arrows. At the third drive passing, the emperor then hunted; wind music all sounded; seated he shot. Each drive had to have three beasts or more. When the emperor shot, he raised the great rein. Next when princes and dukes shot, they raised the small rein. Next when generals shot, there was no drum; the driving cavalry then halted. Then the three armies, four barbarian peoples, and common people all hunted. Generally when shooting game, from the left flank toward the right haunch was top grade. Reaching the base of the right ear was second grade. From the left thigh reaching the right shoulder blade was lowest grade. When beasts ran together, they must not all be killed. Already wounded beasts must not be shot again. Also those facing toward people must not be shot in the face. Those exiting the marker were not pursued. The field general halted; the Ministry of Parks erected banners within the enclosure. The escort drums and all army drums all sounded; foot soldiers all shouted. Those who obtained game presented at the banner site, presenting the left ear. Large game was public property, supplied to the ancestral temple; envoys returned, presenting winter sacrifice at the capital. Small game was private property.

齊制，季冬晦，選樂人子弟十歲以上十二以下為侲子，合二百四十人。一百二十人，赤幘、皁褠衣，執鞀。一百二十人赤布褲褶，執鞞角。方相氏黃金四目，熊皮蒙首，玄衣硃裳，執戈揚楯。又作窮奇、祖明之類，凡十二獸，皆有毛角。鼓吹令率之，中黃門行之，冗從僕射將之，以逐惡鬼于禁中。其日戊夜三唱，開諸裏門，儺者各集，被服器仗以待事。戊夜四唱，開諸城門，二衛皆嚴。上水一刻，皇帝常服，即御座。王公執事官第一品已下、從六品已上，陪列預觀。儺者鼓噪，入殿西門，遍於禁內。分出二上閣，作方相與十二獸儛戲，喧呼周遍，前後鼓噪。出殿南門，分為六道，出於郭外。

Qi regulations: on the last day of the twelfth month, musician youths ten years and above twelve and below were selected as nuo youths, two hundred forty total. One hundred twenty wore red headcloths and black jackets, holding hand drums. One hundred twenty wore red cloth trousers and jackets, holding leather horns. The fangxiang with four golden eyes, bear skin covering the head, dark robes and vermilion skirt, held spear and raised shield. Again qiongqi, zuming, and similar types were made—twelve beasts in all, all with hair and horns. The Director of Wind Music led them; palace attendants walked; the Supernumerary Master of the Household commanded them—to drive away evil spirits in the palace. On that day at the third watch of the wu night three announcements; all inner lanes opened; nuo performers each assembled, donned garments and took up implements awaiting the affair. At the fourth watch of the wu night all city gates opened; both guards were in full array. One quarter after the water clock at night, the emperor in regular dress took the imperial seat. From princes and dukes, executing officials of first rank and above, from sixth rank and above, accompanied in array to observe. The nuo performers drummed and shouted, entering the west gate of the hall, throughout the inner palace. Splitting to the two upper pavilions, the fangxiang and twelve beasts performed the nuo dance, shouting throughout, drumming and shouting front and back. Exiting the south gate of the hall, divided into six routes, exiting outside the outer wall.

隋制，季春晦，儺，磔牲于宮門及城四門，以禳陰氣。秋分前一日，禳陽氣。季冬傍磔、大儺亦如之。其牲，每門各用羝羊及雄雞一。選侲子如後齊。冬八隊，二時儺則四隊。問事十二人，赤幘褠衣，執皮鞭。工人二十二人。其一人方相氏，黃金四目，蒙熊皮，玄衣硃裳。其一人為唱師，著皮衣，執棒。鼓角各十。有司預備雄雞羝羊及酒，于宮門為坎。未明，鼓噪以入。方相氏執戈揚楯，周呼鼓噪而出，合趣顯陽門，分詣諸城門。將出，諸祝師執事，預副牲胸，磔之於門，酌酒禳祝。舉牲並酒埋之。

Under Sui regulations, on the last day of the third month, nuo; victims were dismembered at the palace gate and four city gates to dispel yin energy. One day before the autumn equinox, yang energy was dispelled. Late winter side dismemberment and great nuo were also the same. For victims, each gate used one ram and one rooster. Nuo youths were selected as in Later Qi. Winter eight companies; the two seasonal nuo had four companies. Twelve questioners wore red headcloths and jackets, holding leather whips. Twenty-two craftsmen. One was the fangxiang, four golden eyes, covered with bear skin, dark robes and vermilion skirt. One was the chant master, wearing leather garments, holding a staff. There were ten drums and ten horns apiece. Officials prepared roosters, rams, and wine beforehand in a pit at the palace gate. Before dawn they entered, drumming and shouting. The fangxiang exorcist held spear and raised shield, circling with shouts and drums as they went out; together they hurried to Xianyang Gate, then split up toward the various city gates. Just before exiting, invocators and executors cut open the victims' breast and dismembered them at the gate, then poured wine for exorcistic prayer. The victims and wine were buried together.

後齊制，日蝕，則太極殿西廂東向，東堂東廂西向，各設御座。群官公服。晝漏上水一刻，內外皆嚴。三門者閉中門，單門者掩之。蝕前三刻，皇帝服通天冠，即御座，直衛如常，不省事。有變，聞鼓音，則避正殿，就東堂，服白袷單衣。侍臣皆赤幘，帶劍，升殿侍。諸司各於其所，赤幘，持劍，出戶向日立。有司各率官屬，並行宮內諸門、掖門，屯衛太社。鄴令以官屬圍社，守四門，以硃絲繩繞系社壇三匝。太祝令陳辭責社。太史令二人，走馬露版上尚書，門司疾上之。又告清都尹鳴鼓，如嚴鼓法。日光復，乃止，奏解嚴。

Under Later Qi regulations, during a solar eclipse imperial seats were set in the west wing of Taiji Hall facing east and in the east hall's east wing facing west. All officials wore their public court garments. One quarter after the day water clock sounded, the inner and outer courts were fully assembled. Where there were three gates, the middle gate was closed; where there was only one gate, it was shut. Three quarters before the eclipse, the emperor put on the tongtian cap and took the imperial seat; the direct guard stood as usual, and he did not conduct state business. When the eclipse began, at the sound of the drum he left the main hall for the east hall and wore a white lined unlined garment. Attending ministers all wore red headcloths, girded swords, and ascended the hall to attend him. Each office at its post wore red headcloths, held swords, went out the door, and stood facing the sun. Each relevant office led its subordinates through the inner palace gates and side gates to encamp and guard the Grand Altar of Soil. The Ye Prefect and his subordinates encircled the altar, guarding the four gates, with vermilion silk cord wound three times around the altar mound. The Grand Invocator recited the invocation rebuking the altar. Two Directors of Astronomy rode at full speed to expose the report board to the Minister, and the gate office urgently forwarded it. They also informed the Director of the Capital to sound the drums according to the strict drum method. When sunlight returned, the drums ceased and a memorial was submitted to release the strict array.

後魏每攻戰克捷，欲天下知聞，乃書帛，建於竿上，名為露布。其後相因施行。開皇中，乃詔太常卿牛弘、太子庶子裴政撰宣露布禮。及九年平陳，元帥晉王以驛上露布。兵部奏，請依新禮宣行。承詔集百官、四方客使等，並赴廣陽門外，服朝衣，各依其列。內史令稱有詔，在位者皆拜。宣訖，拜，蹈舞者三，又拜。郡縣亦同。

In Later Wei, whenever an attack ended in victory and the court wished the realm to know, they wrote the news on silk and erected it on a pole—this was called a dew report. Afterward this practice was carried on in succession. During Kaihuang, an edict ordered Minister of Ceremonies Niu Hong and Crown Prince Attendant Pei Zheng to compile the rite for proclaiming dew reports. In the ninth year, when Chen was pacified, the commander Prince Jin submitted the dew report by post station. The Ministry of War memorialized, requesting that the new rite be followed to proclaim and execute the ceremony. By edict all officials, envoys from the four directions, and guests went to the area outside Guangyang Gate in court dress, each according to rank. The Director of the Secretariat announced that an edict was to be read, and those in attendance all bowed. When the proclamation was complete, they bowed; the tread-dancers performed three times, and they bowed again. Commanderies and counties followed the same procedure.

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