1
由三代而上，治出於一，而禮樂達于天下； 由三代而下，治出於二，而禮樂為虛名。 古者，宮室車輿以為居，衣裳冕弁以為服，尊爵俎豆以為器，金石絲竹以為樂，以適郊廟，以臨朝廷，以事神而治民。 其歲時聚會以為朝覲、聘問，懽欣交接以為射鄉、食饗，合眾興事以為師田、學校，下至里閭田畝，吉凶哀樂，凡民之事，莫不一出於禮。 由之以教其民為孝慈、友悌、忠信、仁義者，常不出於居處、動作、衣服、飲食之間。 蓋其朝夕從事者，無非乎此也。 此所謂治出於一，而禮樂達天下，使天下安習而行之，不知所以遷善遠罪而成俗也。
Before the Three Dynasties ended, government and ritual issued from a single source, and rites and music permeated the realm; After the Three Dynasties, government split in two, and rites and music became mere names. In antiquity, palaces and carriages were one's home, garments and ceremonial caps one's dress, goblets and sacrificial stands one's vessels, and metal, stone, silk, and bamboo one's music—used at suburban altars and temples, at court, to serve the spirits and govern the people. Seasonal gatherings became court audiences and embassies; festive gatherings became archery meets and banquets; mass assemblies became military hunts and schools. Down to village lanes and fields, through joy and grief and music in ordinary life—nothing in the people's affairs fell outside ritual. Through these the people were taught filial piety, kindness, fraternity, loyalty, faith, benevolence, and righteousness—almost always within the bounds of daily dwelling, movement, dress, and food. Morning and evening they pursued nothing but this. This is governance from a single source, with rites and music reaching the world—so that all under Heaven practiced them securely, unaware how they turned toward goodness, shunned wrongdoing, and formed custom.
2
及三代已亡，遭秦變古，後之有天下者，自天子百官名號位序、國家制度、宮車服器一切用秦，其間雖有欲治之主，思所改作，不能超然遠復三代之上，而牽其時俗，稍即以損益，大抵安於苟簡而已。 其朝夕從事，則以簿書、獄訟、兵食為急，曰：「此為政也，所以治民。」 至於三代禮樂，具其名物而藏於有司，時出而用之郊廟、朝廷，曰：「此為禮也，所以教民。」 此所謂治出於二，而禮樂為虛名。 故自漢以來，史官所記事物名數、降登揖讓、拜俛伏興之節，皆有司之事爾，所謂禮之末節也。 然用之郊廟、朝廷，自搢紳、大夫從事其間者，皆莫能曉習，而天下之人至於老死未嘗見也，況欲識禮樂之盛，曉然諭其意而被其教化以成俗乎？ 嗚呼！ 習其器而不知其意，忘其本而存其末，又不能備具，所謂朝覲、聘問、射鄉、食饗、師田、學校、冠婚、喪葬之禮在者幾何？ 自梁以來，始以其當時所行傅於周官五禮之名，各立一家之學。
When the Three Dynasties had fallen and Qin overturned antiquity, every later holder of the realm—from the Son of Heaven through official titles, state institutions, palaces, carriages, dress, and vessels—followed Qin. Even rulers who wished to reform could not rise above their age to restore the Three Dynasties; tugged by contemporary custom, they made minor adjustments and mostly settled for what was crude and simple. Morning and evening they busied themselves with registers, lawsuits, armies, and provisions, saying: "This is government; by it the people are governed." The rites and music of the Three Dynasties were catalogued and kept by the relevant offices, brought out occasionally for suburban altars and court, with the saying: "This is ritual; by it the people are taught." This is governance from two sources, with rites and music mere empty names. From Han onward, what historiographers recorded—the names and numbers of things, ascending and descending, bowing and yielding, the protocols of bowing, prostrating, rising, and kneeling—were all the business of relevant offices, the so-called minor protocols of ritual. Yet when these were used at suburban altars and court, even gentry and grandees who took part could not master them; common people lived to old age without ever seeing them—how could they grasp the fullness of rites and music, understand their meaning, and receive their transforming instruction to form custom? Alas! They learned the vessels without knowing their meaning, kept the branches while forgetting the root, and could not supply them fully—of court audiences, embassies, archery fêtes, feasts, military hunts, schools, capping, marriage, and burial rites, how many remained? From Liang onward, contemporary practice was first mapped onto the Five Rites of the Offices of Zhou, each school establishing its own tradition.
3
唐初，即用隋禮，至太宗時，中書令房玄齡、祕書監魏徵，與禮官、學士等因隋之禮，增以天子上陵、朝廟、養老、大射、講武、讀時令、納皇后、皇太子入學、太常行陵、合朔、陳兵太社等，為吉禮六十一篇，賓禮四篇，軍禮二十篇，嘉禮四十二篇，凶禮十一篇，是為貞觀禮。
Early Tang adopted Sui ritual outright. Under Taizong, Chief Minister Fang Xuanling and Secretariat Director Wei Zheng, with ritual officials and academicians, built on Sui ritual and added the Son of Heaven's tomb visits, temple audiences, nurturing the aged, great archery, military review, reading the seasons, receiving the empress, the crown prince entering school, the Director of Court Music visiting tombs, new moon, and displaying troops at the Grand Earth altar—sixty-one sections of auspicious ritual, four of guest ritual, twenty of military ritual, forty-two of felicitous ritual, and eleven of inauspicious ritual: the Zhenguan Ritual.
4
高宗又詔太尉長孫无忌、中書令杜正倫李義府、中書侍郎李友益、黃門侍郎劉祥道許圉師、太子賓客許敬宗、太常卿韋琨等增之為一百三十卷，是為顯慶禮。 其文雜以式令，而義府、敬宗方得幸，多希旨傅會。 事既施行，議者皆以為非，上元三年，詔復用貞觀禮。 由是終高宗世，貞觀、顯慶二禮兼行。 而有司臨事，遠引古義，與二禮參考增損之，無復定制。 武氏、中宗繼以亂敗，無可言者，博士掌禮，備官而已。
Gaozong further ordered Grand Preceptor Zhangsun Wuji, Chief Ministers Du Zhenglun and Li Yifu, Vice Director of the Secretariat Li Youyi, Vice Directors of the Yellow Gate Liu Xiangdao and Xu Yushi, Guest of the Heir Apparent Xu Jingzong, Director of Court Music Wei Kun, and others to expand it to one hundred thirty scrolls: the Xianqing Ritual. Its text was mixed with statutes and orders. Yifu and Jingzong were then in favor and largely bent their work to please imperial intent. Once implemented, critics deemed it wrong; in the third year of Shangyuan, an edict restored the Zhenguan Ritual. Thus through the end of Gaozong's reign, the Zhenguan and Xianqing rituals were practiced together. Yet when offices faced affairs. they cited distant ancient principles and consulted both rituals for additions and subtractions, with no fixed standard thereafter. The Wu clan and Zhongzong followed with turmoil and ruin—nothing worth speaking of. doctors of ritual held ritual in name only, filling posts and nothing more.
5
玄宗開元十年，以國子司業韋縚為禮儀使，以掌五禮。 十四年，通事舍人王喦上疏，請刪去禮記舊文而益以今事，詔付集賢院議。 學士張說以為禮記不刊之書，去聖久遠，不可改易，而唐貞觀顯慶禮，儀注前後不同，宜加折衷，以為唐禮。 乃詔集賢院學士右散騎常侍徐堅、左拾遺李銳及太常博士施敬本撰述，歷年未就而銳卒，蕭嵩代銳為學士，奏起居舍人王仲丘撰定，為一百五十卷，是為大唐開元禮。 由是，唐之五禮之文始備，而後世用之，雖時小有損益，不能過也。
In the tenth year of Xuanzong's Kaiyuan reign, Wei Zong of the Directorate of Education was made Commissioner of Ritual Protocol to oversee the Five Rites. In the fourteenth year, Remonstrance Clerk Wang Yan memorialized, asking to delete old text from the Book of Rites and add present affairs. an edict referred it to the Academy of Scholarly Worthies for deliberation. Academician Zhang Yue held that the Book of Rites was an unalterable book. far from the sages and not to be changed, while Tang's Zhenguan and Xianqing rituals had ritual directions that differed before and after and should be harmonized into Tang ritual. An edict then ordered Academy academicians Right Regular Attendant of the Cavalry Xu Jian, Left Reminder Li Rui, and Court Music Doctor Shi Jingben to compile; years passed without completion and Rui died; Xiao Song replaced Rui as academician and memorialized that Diarist Wang Zhongqiu complete the work—in one hundred fifty scrolls: the Great Tang Kaiyuan Ritual. Henceforth Tang's texts for the Five Rites were first complete. later ages used them, and though at times there were slight additions and subtractions, they could not surpass them.
6
貞元中，太常禮院脩撰王涇考次歷代郊廟沿革之制及其工歌祝號，而圖其壇屋陟降之序，為郊祀錄十卷。 元和十一年，祕書郎、脩撰韋公肅又錄開元已後禮文，損益為禮閣新儀三十卷。 十三年，太常博士王彥威為曲臺新禮三十卷，又採元和以來王公士民昏祭喪葬之禮為續曲臺禮三十卷。 嗚呼，考其文記，可謂備矣，以之施于貞觀、開元之間，亦可謂盛矣，而不能至三代之隆者，具其文而意不在焉，此所謂「禮樂為虛名」也哉！
In the Zhenyuan era. Wang Jing, compiler of the Court Music Ritual Office, arranged the evolution of suburban and temple systems through the ages and their craft-songs and invocations, diagramming the order of ascending and descending at altars and halls, producing ten scrolls of Suburban Sacrifice Records. In the eleventh year of Yuanhe. Secretary Gentleman and Compiler Wei Gongsu further recorded ritual texts after Kaiyuan, adding and subtracting to make thirty scrolls of New Ritual Protocol for the Ritual Pavilion. In the thirteenth year. Court Music Doctor Wang Yanwei made thirty scrolls of New Ritual for the Qu Terrace, and also gathered from Yuanhe onward the marriage, sacrifice, and burial rites of princes, officials, and commoners into thirty scrolls of Continued Qu Terrace Ritual. Alas—examining their written records, one may say they were complete. applied between the Zhenguan and Kaiyuan eras, one may say they were grand. yet unable to reach the splendor of the Three Dynasties—having the text while the intent was not in it: this is what is called "rites and music as empty names," is it not!
7
一曰吉禮。
First, auspicious ritual.
8
大祀：天、地、宗廟、五帝及追尊之帝、后。 中祀：社、稷、日、月、星、辰、岳、鎮、海、瀆、帝社、先蠶、七祀、文宣、武成王及古帝王、贈太子。 小祀：司中、司命、司人、司祿、風伯、雨師、靈星、山林、川澤、司寒、馬祖、先牧、馬社、馬步，州縣之社稷、釋奠。 而天子親祠者二十有四。 三歲一祫，五歲一禘，當其歲則舉。 其餘二十有二，一歲之間不能徧舉，則有司攝事。 其非常祀者，有時而行之。 而皇后、皇太子歲行事者各一，其餘皆有司行事。
Great sacrifices: Heaven. Earth, the ancestral temple, the Five Emperors, and emperors and empresses posthumously honored. Middle sacrifices: the altars of soil and grain, sun, moon, stars, constellations, mountains, garrisons, seas, rivers, the Emperor's soil altar, the First Silkworm, the Seven Sacrifices, Kings Wen and Wu, ancient emperors, and posthumously honored crown princes. Minor sacrifices: the Director of Fate. Director of Life, Director of Humanity, Director of Blessings, the Wind Lord, Rain Master, the Spirit Star, mountains, forests, rivers, marshes, the Director of Cold, Horse Ancestor, Former Herds, Horse Soil Altar, Horse Pace—also the soil and grain altars of prefectures and counties, and libation sacrifices. The Son of Heaven personally sacrifices at twenty-four rites. Every three years a collective offering. every five years a great offering—when the year comes, they are performed. Of the remaining twenty-two. within one year they cannot all be performed, so the relevant offices act as deputies. Irregular sacrifices are performed when the time requires. The empress and crown prince each perform one rite per year. the rest are performed by the relevant offices.
9
凡歲之常祀二十有二：冬至、正月上辛，祈穀； 孟夏，雩祀昊天上帝于圓丘； 季秋，大享于明堂； 臘，蜡百神于南郊； 春分，朝日于東郊； 秋分，夕月于西郊； 夏至，祭地祇于方丘； 孟冬，祭神州、地祇于北郊； 仲春、仲秋上戊，祭于太社； 立春、立夏、季夏之土王、立秋、立冬，祀五帝于四郊； 孟春、孟夏、孟秋、孟冬、臘，享于太廟； 孟春吉亥，享先農，遂以耕籍。
The regular sacrifices of the year number twenty-two: at the winter solstice and on the first xin day of the first month, prayer for grain;. At the first month of summer, rain sacrifice to the August Supreme Lord of Heaven at the Round Mound; In the last month of autumn, the great offering in the Bright Hall;. At the year-end wax offering, wax to the hundred spirits at the southern suburb;. At the spring equinox, audience with the sun at the eastern suburb;. At the autumn equinox, evening audience with the moon at the western suburb;. At the summer solstice, sacrifice to the Earth Spirit at the Square Mound;. At the first month of winter, sacrifice to the Spirit of the Land and Earth Spirit at the northern suburb; On the first wu days of the second and eighth months, sacrifice at the Grand Soil Altar;. In early spring, beginning of summer, the earth's king in the last month of summer, beginning of autumn, and beginning of winter, sacrifice to the Five Emperors at the four suburbs; At the first months of spring, summer, autumn, and winter, and at the wax offering, offerings in the Grand Temple; On the auspicious hai day of the first month of spring. offering to the First Farmer, followed by the plowing ceremony.
10
凡祭祀之節有六：一曰卜日，二曰齋戒，三曰陳設，四曰省牲器，五曰奠玉帛、宗廟之晨祼，六曰進熟、饋食。
The stages of sacrifice number six: first, selecting the day. second, purification. third, arranging installations. fourth, inspecting victims and vessels. fifth, presenting jade and silks—or in the ancestral temple, the morning libation. sixth, presenting the cooked offering and presenting food.
11
一曰卜日。 凡大祀、中祀無常日者卜，小祀則筮，皆于太廟。
First, selecting the day. For great and middle sacrifices without fixed days, tortoise-shell divination is used. for minor sacrifices, yarrow-stalk divination—all at the Grand Temple.
12
卜日，前祀四十有五日，卜于廟南門之外，布卜席闑西閾外。 太常卿立門東，太卜正占者立門西，卜正奠龜於席西首，灼龜之具在龜北，乃執龜立席東，北向。 太卜令進受龜，詣卿示高，卿受視已，令受龜，少退俟命。 卿曰：「皇帝以某日祗祀於某。」 令日：「諾。」 遂還席，西向坐。 命龜曰：「假爾太龜，有常。」 興，授卜正龜。 卜正負東扉坐，作龜，興。 令進，受龜，示卿。 卿受，反之。 令復位，東向，占之，不釋龜，進告於卿曰：「某日從。」 乃以龜還卜正。 凡卜日必舉初旬； 不吉，即繇中及下，如初儀。
For selecting the day, forty-five days before the sacrifice, divination is performed outside the southern gate of the temple. the divination mat is spread outside the western threshold of the side gate. The Director of Court Music stands east of the gate; the Chief Diviner, who performs the divination, stands west of the gate. The diviner places the tortoise at the west head of the mat. implements for burning the tortoise are north of the tortoise. then holding the tortoise he stands east of the mat, facing north. The Diviner-in-Chief advances to receive the tortoise, goes to the Director to show the height. the Director receives and inspects it. the Diviner-in-Chief receives the tortoise, steps back slightly, and awaits orders. The Director says: "The emperor will on a certain day reverently sacrifice to a certain [deity]." The Diviner-in-Chief says: "Yes." Then he returns to the mat and sits facing west. He addresses the tortoise: "I borrow you. great tortoise, according to constant rule." He rises and hands the tortoise to the Chief Diviner. The Chief Diviner. bearing the eastern door panel, sits, cracks the tortoise, and rises. The Diviner-in-Chief advances. receives the tortoise, and shows the Director. The Director receives it and returns it. The Diviner-in-Chief returns to his place. faces east, divines, without releasing the tortoise, advances and reports to the Director: "A certain day is favorable." Then he returns the tortoise to the Chief Diviner. Whenever selecting a day, the first ten-day period must be tried;. If the day is inauspicious, proceed through the middle and lower periods as in the first protocol.
13
若筮日，則卜正啟韇出策，兼執之，受命還席，以韇擊策，述命曰：「假爾太筮，有常。」 乃釋韇坐策，執卦以示，如卜儀。 小祀筮日，則太卜令莅之，日吉乃用，遇廢務皆勿避。
If divining by yarrow stalks for the day; the Chief Diviner opens the case, takes out the stalks, holds them together, receives orders and returns to the mat, strikes the stalks with the case, and states the charge: "I borrow you, great yarrow, according to constant rule." Then he sets down the case. sits on the stalks, holds up the hexagram to show—as in the tortoise protocol. For minor sacrifices' stalk divination, the Diviner-in-Chief presides. when the day is auspicious it is used. even if it falls on a day when regular duties are suspended, none are avoided.
14
二曰齋戒。 其別有三：曰散齋，曰致齋，曰清齋。 大祀，散齋四日，致齋三日； 中祀，散齋三日，致齋二日； 小祀，散齋二日，致齋一日。
Second, purification. The distinctions are three: scattered purification, concentrated purification, and pure purification. For great sacrifices. scattered purification four days, concentrated purification three days; for middle sacrifices. scattered purification three days, concentrated purification two days; for minor sacrifices. scattered purification two days, concentrated purification one day.
15
大祀，前期七日，太尉誓百官於尚書省曰：「某日祀某神祇于某所，各揚其職。 不供其事，國有常刑。」 於是乃齋。 皇帝散齋于別殿； 致齋，其二日于太極殿，一日于行宮。 前致齋一日，尚舍奉御設御幄於太極殿西序及室內，皆東向。 尚舍直長張帷於前楹下。 致齋之日，質明，諸衞勒所部屯門列仗。 晝漏上水一刻，侍中版奏「請中嚴」。 諸衞之屬各督其隊入陳於殿庭，通事舍人引文武五品已上袴褶陪位，諸侍衞之官服其器服，諸侍臣齋者結佩，詣閤奉迎。 二刻，侍中版奏「外辦」。 三刻，皇帝服衮冕，結佩，乘輿出自西房，曲直華蓋，警蹕侍衞，即御座，東向，侍臣夾侍。 一刻頃，侍中前跪奏稱：「侍中臣某言，請就齋室。」 皇帝降座入室，文武侍臣還本司，陪位者以次出。
For great sacrifices, seven days before, the Grand Marshal swears in the hundred officials at the Ministry of Personnel, saying: "On a certain day we sacrifice to a certain spirit at a certain place; each display your duty. Those who do not supply their tasks—the state has its constant punishments. Then purification begins." The emperor's scattered purification is in a separate hall; for concentrated purification. two days in the Hall of Supreme Ultimate, one day at the traveling palace. One day before concentrated purification, the Imperial Household Attendant sets the imperial canopy in the western wing of the Hall of Supreme Ultimate and in the inner chambers—facing east. One day before concentrated purification, the Imperial Household Attendant sets the imperial canopy in the western wing of the Hall of Supreme Ultimate and in the inner chambers—facing east. The Chief of the Imperial Household stretches curtains beneath the front pillars. On the day of concentrated purification. at dawn, the guards of the various commands array troops at the gates. At the first quarter after the day clepsydra begins, the attendant-in-chief reports by tablet: "Request mid-strictness.". Subordinates of the various guards lead their companies into formation in the palace courtyard. remonstrance clerks lead civil and military officials of the fifth rank and above in military dress to attendance positions. attendant guards wear their equipment. attending ministers in purification fasten their sashes and go to the gate to welcome. At the second quarter, the attendant-in-chief reports by tablet: "Outer preparations complete.". At the third quarter, the Emperor dons the dragon robe and coronet, fastens his sash, rides the palanquin out from the western chamber, with curved canopy and imperial escort, and takes the throne facing east, with attending ministers on either side. After about one quarter; the attendant-in-chief kneels forward and reports: "The attendant-in-chief, your servant, requests that Your Majesty proceed to the purification chamber." The emperor descends from the throne and enters the chamber. civil and military attendants return to their offices. those in attendance positions leave in order.
16
凡豫祀之官，散齋理事如舊，唯不弔喪問疾，不作樂，不判署刑殺文書，不行刑罰，不預穢惡。 致齋，唯行祀事，其祀官已齋而闕者攝。 其餘清齋一日。
For all officials participating in the sacrifice. during scattered purification they handle affairs as usual, only not condoling the bereaved or inquiring after the ill, not making music, not signing documents on punishments and executions, not carrying out punishments, not attending what is defiling. During concentrated purification, only sacrificial affairs are performed. if a sacrificial officer is in purification but absent, another acts as deputy. The rest observe pure purification for one day.
17
三曰陳設。 其別有五：有待事之次，有即事之位，有門外之位，有牲器之位，有席神之位。
Third, arranging installations. The distinctions are five: places for awaiting affairs. positions for immediate affairs, positions outside the gate, positions for victims and vessels, positions for seating the spirits.
18
前祀三日，尚舍直長施大次於外壝東門之內道北，南向。 衞尉設文武侍臣之次於其前，左右相向。 設祀官次於東壝之外道南，從祀文官九品於其東，東方、南方朝集使又於其東，蕃客又於其東，重行異位，北向西上。 介公、酅公於西壝之外道南，武官九品於其西，西方、北方朝集使又於其西，蕃客又於其西，東上。 其褒聖侯若在朝，位於文官三品下。 設陳饌幔於內壝東西門之外道北，南向； 北門之外道東，西向。
Three days before the sacrifice; the Chief of the Imperial Household erects the great canopy inside the eastern gate of the outer enclosure on the north side of the road, facing south. The Commandant of the Guard arrays canopies for civil and military attendant ministers before it, left and right facing each other. Sacrificial officers' canopies stand south of the road outside the eastern enclosure. civil officials of the ninth rank who accompany the sacrifice are east of them. envoys from the eastern and southern regions further east. foreign guests further east—double rows in separate positions, north-facing, west ascending. The Duke of Jie and Duke of Xi south of the road outside the western enclosure. military officials of the ninth rank west of them. envoys from the western and northern regions further west. foreign guests further west—east ascending. If the Marquis Who Honors the Sage is at court, his position is below civil officials of the third rank. Food-offering curtains stand north of the road outside the inner enclosure's east and west gates, facing south; east of the road outside the north gate, facing west.
19
明日，奉禮郎設御位於壇之東南，西向； 望燎位當柴壇之北，南向； 祀官公卿位於內壝東門之內道南，分獻之官於公卿之南，執事者又於其後，異位重行，西向北上。 御史位於壇下，一在東南，西向； 一在西南，東向。 奉禮郎位於樂縣東北，贊者在南，差退，皆西向。 又設奉禮郎、贊者位於燎壇東北，西向。 皆北上。 協律郎位於壇上南陛之西，東向。 太樂令位於北縣之間，當壇北向。 從祀文官九品位於執事之南，東方、南方朝集使又於其南，蕃客又於其南，西向北上。 介公、酅公位於中壝西門之內道南，武官九品又於其南，西方、北方朝集使又於其南，蕃客又於其南，東向北上。 所以即而行事也。
The next day, the Master of Ceremonies set the imperial position southeast of the altar, facing west; The position for gazing at the fire-offering lay north of the firewood altar, facing south; One southwest, facing east. One southwest, facing east. One southwest, facing east. The Master of Ceremonies northeast of the music stand. presenters south, slightly back—facing west. Again the Master of Ceremonies and presenters stand northeast of the fire altar, facing west. All north ascending. The Pitch-Pipe Master west of the southern steps on the altar, facing east. The Director of Court Music between the northern stands, facing the altar north. Civil officials of the ninth rank who accompany the sacrifice south of the attendants. envoys from the eastern and southern regions further south. foreign guests further south—west-facing, north ascending. These positions are where officers perform the rite on the spot. These positions are where officers perform the rite on the spot.
20
又設祀官及從祀羣官位於東西壝門之外，如設次，所以省牲及祀之日將入而序立也。
Again sacrificial officers and accompanying officials stand outside the east and west gates of the enclosure, as when setting canopies—so that when inspecting victims and on the sacrifice day they enter and stand in order.
21
設牲牓於東壝之外，當門西向。 蒼牲一居前，又蒼牲一、又青牲一在北，少退南上。 次赤牲一、次黃牲一、白牲一、玄牲一、又赤牲一、白牲一在南，少退北上。 廩犧令位於牲西南，祝史陪其後，皆北向。 諸太祝位於牲東，各當牲後，祝史陪其後，西向。 太常卿位於牲前少北，御史位於其西，皆南向。
The victim placard stands outside the eastern enclosure, west of the gate, facing west. One azure victim in front. again one azure victim and one green victim to the north, slightly back, south ascending. Next one red victim. one yellow victim, one white victim, one black victim, again one red victim and one white victim to the south, slightly back, north ascending. The Director of Imperial Victims southwest of the victims. invokers behind him—facing north. All Chief Invokers east of the victims, each behind his victim. invokers behind them, facing west. The Director of Court Music slightly north before the victims. censors west of him—facing south.
22
又設酒尊之位。 上帝，太尊、著尊、犧尊、山罍各二，在壇上東南隅，北向； 象尊、壺尊、山罍各二，在壇下南陛之東，北向，俱西上。 配帝，著尊、犧尊、象尊、山罍各二，在壇上，於上帝酒尊之東，北向西上。 五帝、日、月各太尊二，在第一等。 內官每陛間各象尊二，在第二等。 中官每陛間各壺尊二，在第三等。 外官每道間各概尊二，於下壇下。 眾星每道間各散尊二，於內壝之外。 凡尊，設於神座之左而右向。 尊皆加勺冪，五帝、日、月以上，皆有坫，以置爵也。 設御洗於午陛東南，亞獻、終獻同洗於卯陛之南，皆北向。 罍水在洗東，篚在洗西，南肆。 篚，實以巾爵也。 分獻，罍、洗、篚、冪各於其方陛道之左，內向。 執尊、罍、篚、冪者，各立於其後。 玉幣之篚於壇上下尊坫之所。
Again wine-vessel positions stand. For the August Lord. two Grand Vessels, two Display Vessels, two Sacrificial Vessels, and two Mountain Urns on the southeast corner of the altar, facing north; two Elephant Vessels. two Pot Vessels, and two Mountain Urns east of the southern steps below the altar, facing north—all west ascending. For the accompanying emperor. two Display Vessels, two Sacrificial Vessels, two Elephant Vessels, and two Mountain Urns on the altar east of the August Lord's wine vessels—north-facing, west ascending. For the Five Emperors, sun, and moon, each two Grand Vessels At the first tier. For inner officials, two Elephant Vessels between every flight of steps in the second tier. For middle officials, two Pot Vessels between every flight of steps in the third tier. For outer officials, two Pouring Vessels between every path below the lower altar. For the multitude of stars, two Scattered Vessels between every path outside the inner enclosure. For all vessels, they stand to the left of the spirit seat and face right. All vessels have ladles and covers added. for the Five Emperors, sun, moon, and above, all have stands for placing cups. The imperial washing place southeast of the wu steps. secondary and final offerings share a wash south of the mao steps—facing north. Water urns east of the wash. baskets west of the wash, displayed to the south. The baskets hold cloth-wrapped cups. For separate offerings. urns, wash, baskets, and covers each on the left of their side's steps and path, facing inward. Those holding vessels. urns, baskets, and covers each stand behind them. Baskets for jade and silks at the stands of vessels on and below the altar.
23
前祀一日，晡後，太史令、郊社令各常服，帥其屬升，設昊天上帝神座於壇上北方，南向，席以槀秸。 高祖神堯皇帝神座於東方，西向，席以莞。 五方帝、日、月於壇第一等，青帝於東陛之北，赤帝於南陛之東，黃帝於南陛之西，白帝於西陛之南，黑帝於北陛之西，大明於東陛之南，夜明於西陛之北，席皆以槀秸。 五星、十二辰、河漢及內官五十有五於第二等十有二陛之間，各依其方，席皆內向。 其內官有北辰座於東陛之北，曜魄寶於北陛之西，北斗於南陛之東，天一、太一皆在北斗之東，五帝內座於曜魄寶之東，皆差在前。 二十八宿及中官一百五十有九於第三等，其二十八宿及帝座、七公、日星、帝席、大角、攝提、太微、太子、明堂、軒轅、三台、五車、諸王、月星、織女、建星、天紀等一十有七皆差在前。 外官一百有五於內壝之內，眾星三百六十於內壝之外，各依方次十有二道之間，席皆以莞。
One day before the sacrifice, after the afternoon, the Astronomical Director and Suburban Altar Director each in regular dress lead their subordinates up and set the spirit seat of the August Supreme Lord of Heaven on the altar in the north, facing south, with straw mat seating. The spirit seat of the High Ancestor Emperor Shenyao in the east, facing west, with rush mat seating. The Five Directional Emperors. sun, and moon on the altar's first tier—the Green Emperor north of the eastern steps, Red Emperor east of the southern steps, Yellow Emperor west of the southern steps, White Emperor south of the western steps, Black Emperor west of the northern steps, Great Brightness south of the eastern steps, Night Brightness north of the western steps—all with straw mat seating. The Five Stars, twelve chronograms, the River Han, and fifty-five inner officials on the second tier among the twelve flights of steps, each according to its direction, seats facing inward. Among inner officials there is the North Star seat north of the eastern steps. Shining Soul Treasure west of the northern steps, Northern Dipper east of the southern steps, Celestial One and Supreme One both east of the Northern Dipper, the Five Emperors' inner seats east of Shining Soul Treasure—all slightly forward. The twenty-eight lunar mansions and one hundred fifty-nine middle officials on the third tier. of the twenty-eight mansions and Imperial Seat, Seven Elders, Sun Star, Emperor's Seat, Great Horn, Triumphant Arch, Supreme Palace, Heir Apparent, Bright Hall, Chariot Axis, Three Terraces, Five Chariots, Various Kings, Moon Star, Weaver Girl, Establishment Star, Celestial Record, and seventeen others—all slightly forward. One hundred five outer officials inside the inner enclosure. three hundred sixty multitude stars outside the inner enclosure, each according to directional order among the twelve paths—seating all rush mats.
24
若在宗廟，則前享三日，尚舍直長施大次於廟東門之外道北，南向。 守宮設文武侍臣次於其後，文左武右，俱南向。 設諸享官、九廟子孫於齋坊內道東近南，西向北上。 文官九品又於其南，東方、南方蕃客又於其南，西向北上。 介公、酅公於廟西門之外，近南。 武官九品於其南，西方、北方蕃客又於其南，東向北上。 前享一日，奉禮郎設御位於廟東南，西向。 設享官公卿位於東門之內道南，執事者位於其後，西向北上。 御史位於廟堂之下，一在東南，西向； 一在西南，東向。 令史各陪其後。 奉禮郎位於樂縣東北，贊者二人，在南差退，俱西向。 協律郎位於廟堂上前楹之間，近西，東向。 太樂令位於北縣之間，北向。 設從享之官位，九廟子孫於享官公卿之南，昭、穆異位。 文官九品以上，又於其南，東方、南方蕃客又於其南，西向北上。 介公、酅公位於西門之內道南，武官九品於其南，少西，西方、北方蕃客又於其南，東向北上。 設牲牓於東門之外，如郊之位。 設尊彝之位於廟堂之上下，每座斝彝一，黃彝一，犧尊、象尊、著尊、山罍各二，在堂上，皆於神座之左。 獻祖、太祖、高祖、高宗尊彝在前楹間，北向； 懿祖、代祖、太宗、中宗、睿宗尊彝在戶外，南向。 各有坫焉。 其壺尊二、太尊二、山罍四，皆在堂下階間，北向西上； 簋、鈃、籩、豆在堂上，俱東側階之北。 每座四簋居前，四簠次之，六豋次之，六鈃次之，籩、豆為後，皆以南為上，屈陳而下。 御洗在東階東南，亞獻又於東南，俱北向。 罍水在洗東，篚在洗西，南肆。 享日，未明五刻，太廟令服其服，布昭、穆之座於戶外，自西序以東：獻祖、太祖、高祖、高宗皆北廂南向，懿祖、代祖、太宗、中宗、睿宗南廂北向。 每座黼扆，莞席紛純，藻席畫純，次席黼純，左右几。
If at the ancestral temple. then three days before the offering, the Chief of the Imperial Household erects the great canopy north of the road outside the temple's east gate, facing south. The Palace Keeper sets civil and military attendant ministers' canopies behind it—civil left, military right, facing south. All offering officers and descendants of the nine temples east inside the purification quarters near the south—west-facing, north ascending. Civil officials of the ninth rank further south. eastern and southern foreign guests further south—west-facing, north ascending. The Duke of Jie and Duke of Xi outside the temple's west gate, near the south. Military officials of the ninth rank south of them. western and northern foreign guests further south—east-facing, north ascending. One day before the offering; the Master of Ceremonies sets the imperial position southeast of the temple, facing west. One southwest, facing east. One southwest, facing east. One southwest, facing east. Clerks every attend behind them. The Master of Ceremonies northeast of the music stand. two presenters south, slightly back—facing west. The Pitch-Pipe Master between the front pillars of the temple hall. near the west, facing east. The Director of Court Music between the northern stands, facing north. Positions for accompanying officers: descendants of the nine temples south of offering officers and grandees, zhao and mu in separate positions. Civil officials of the ninth rank and above further south. eastern and southern foreign guests further south—west-facing, north ascending. The Duke of Jie and Duke of Xi south of the road inside the west gate. military officials of the ninth rank south of them, slightly west. western and northern foreign guests further south—east-facing, north ascending. The victim placard outside the east gate, as at the suburban altar. Vessel positions above and below the temple hall: for each seat one Jia vessel. one Yellow vessel, two Sacrificial Vessels, two Elephant Vessels, two Display Vessels, two Mountain Urns on the hall—all to the left of the spirit seat. The ritual vessels of Xianzu, Taizu, Gaozu, and Gaozong stood in the front intercolumnar space, facing north; The ritual vessels of Yizu, Daizu, Taizong, Zhongzong, and Ruizong stood outside the hall doors, facing south. Each has a stand. Two Pot Vessels. two Grand Vessels, four Mountain Urns all between the steps below the hall, north-facing, west ascending; gui. xing, bian, and dou vessels on the hall, all north of the eastern side steps. For each seat four gui in front. four fu next, six deng next, six xing next, bian and dou last—all with south as upper, bending down in rows. The imperial wash southeast of the eastern steps. secondary offering again southeast—facing north. Water urns east of the wash. baskets west of the wash, displayed to the south. On the offering day, at the fifth quarter before dawn, the Temple Director dons his robes and arranges zhao and mu seats outside the doors, from the western wing eastward: Offering Ancestor, Great Ancestor, High Ancestor, and High Zong all in the north wing facing south. Esteemed Ancestor, Substitute Ancestor, Taizong, Zhongzong, and Ruizong in the south wing facing north. For each seat black-lacquered screen. rush mat with red border, painted rush mat with patterned border, secondary mat with patterned border, left and right tables.
25
四曰省牲器。 省牲之日，午後十刻，去壇二百步所，禁行人。 晡後二刻，郊社令、丞帥府史三人及齋郎，以尊、坫、罍、洗、篚、冪入設於位。 三刻，謁者、贊引各引祀官、公卿及牲皆就位。 謁者引司空，贊引引御史，入詣壇東陛，升，行掃除於上，降，行樂縣於下。 初，司空將升，謁者引太常卿，贊引引御史，入詣壇東陛，升，視滌濯，降，就省牲位，南向立。 廩犧令少前，曰：「請省牲。」 太常卿省牲。 廩犧令北面舉手曰：「腯。」 諸太祝各循牲一匝。 西向舉手曰：「充。」 諸太祝與廩犧令以次牽牲詣廚，授太官。 謁者引光祿卿詣廚，省鼎鑊，申視濯溉。 祀官御史省饌具，乃還齋所。 祀日，未明十五刻，太官令帥宰人以鸞刀割牲，祝史以豆取毛血，各置於饌所，遂烹牲。 其于廟亦如之。
Fourth, inspecting victims and vessels. On the day of inspecting victims. at the tenth quarter after noon, two hundred paces from the altar, travelers are forbidden. At the second quarter after the afternoon; the Suburban Altar Director and Assistant lead three clerks of the office and purification youths to bring vessels, stands, urns, wash, baskets, and covers in and set them at their positions. At the third quarter, ushers and presenters lead sacrificial officers, grandees, and victims into position. The usher leads the Minister of Works. the presenter leads the censor—they enter to the eastern steps of the altar, ascend, sweep above, descend, and sweep below at the music stands. At first. when the Minister of Works is about to ascend, the usher leads the Director of Court Music and the presenter leads the censor—they enter to the eastern steps, ascend, inspect washing, descend, and take position at the victim inspection place, standing facing south. " The Director of Imperial Victims steps forward slightly and says: "Please inspect the victims."." The Director of Court Music inspects the victims. " The Director of Imperial Victims, facing north, raises his hand and says: "Fat." All Chief Invokers each circle a victim once. " Facing west, they raise their hands and say: "Full." The Chief Invokers and Director of Imperial Victims in order lead the victims to the kitchen and hand them to the Imperial Kitchen Director. " The usher leads the Director of the Imperial Commissariat to the kitchen to inspect the cauldrons and report on washing. Sacrificial officers and censors inspect the food offerings, then return to the purification quarters. On the sacrifice day, at the fifteenth quarter before dawn, the Imperial Kitchen Director leads butchers to cut the victims with the imperial knife. invokers take blood and hair in dou vessels, each placed at the food station, and the victims are then cooked. The same applies at the ancestral temple.
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五曰奠玉帛。 祀日，未明三刻，郊社令、良醞令各帥其屬入實尊、罍，太祝以玉幣置於篚，太官令帥進饌者實諸籩、豆、簋、簠於饌幔。 未明二刻，奉禮郎帥贊者先入就位。 贊者引御史、博士、諸太祝及令史、祝史與執事者，入自東門壇南，北向西上。 奉禮郎曰：「再拜。」 贊者承傳，御史以下皆再拜。 執尊、罍、篚、冪者各就位。 贊者引御史、諸太祝升壇東陛，御史一人，太祝二人，行掃除於上，及第一等； 御史一人，太祝七人，行掃除於下。 未明一刻，謁者、贊引各引群臣就門外位，太樂令帥工人、二舞以次入，文舞陳於縣內，武舞立於縣南。 謁者引司空入，奉禮郎曰：「再拜。」 司空再拜，升自東陛，行掃除於上，降，行樂縣於下。 謁者、贊引各引羣臣入就位。 初，未明三刻，諸衞列大駕仗衞。 侍中版奏「請中嚴」。 乘黃令進玉輅於行宮南門外，南向。 未明一刻，侍中版奏「外辦」。 皇帝服衮冕，乘輿以出。 皇帝升輅，如初。 黃門侍郎奏「請進發」。 至大次門外，南向。 侍中請降輅。 皇帝降輅，乘輿之次。 半刻頃，太常博士引太常卿立於大次外，當門北向。 侍中版奏「外辦」。 質明，皇帝服大裘而冕，博士引太常卿，太常卿引皇帝至中壝門外。 殿中監進大珪，尚衣奉御又以鎮珪授殿中監以進。 皇帝搢大珪，執鎮珪。 禮部尚書與近侍者從，皇帝至版位，西向立。 太常卿前奏：「請再拜。」 皇帝再拜。 奉禮郎曰：「眾官再拜。」 在位者皆再拜。 太常卿前曰：「有司謹具，請行事。」 協律郎跪，俛伏，舉麾，樂舞六成。 偃麾，戞敔，樂止。 太常卿前奏：「請再拜。」 皇帝再拜。 奉禮郎曰：「眾官再拜。」 在位者皆再拜。 諸太祝跪取玉幣於篚，各立於尊所。 皇帝升壇自南陛，北向立。 太祝以玉幣授侍中，東向以進。 皇帝搢鎮珪受之，跪奠於昊天上帝，俛伏，興，少退，再拜，立於西方，東向。 太祝以幣授侍中以進，皇帝受幣，跪奠於高祖神堯皇帝，俛伏，興，拜，降自南陛，復于位。 皇帝將奠配帝之幣，謁者七人，分引獻官奉玉幣俱進，跪奠於諸神之位； 祝史、齋郎助奠。 初，眾官再拜，祝史各奉毛血之豆入，各由其陛升，諸太祝迎取於壇上奠之，退立於尊所。
Fifth, presenting jade and silks. On the sacrifice day, at the third quarter before dawn, the Suburban Altar Director and Director of Fine Wine lead their subordinates to fill vessels and urns. Chief Invokers place jade and silks in baskets; the Imperial Kitchen Director leads food-bearers to fill bian, dou, gui, and fu at the food curtain. At the second quarter before dawn, the Master of Ceremonies leads presenters to enter and take position first. Presenters lead censors. doctors, the various Chief Invokers, clerks, invokers, and attendants—they enter from the south of the eastern gate of the altar, north-facing, west ascending. " The Master of Ceremonies says: "Bow twice."." The presenter transmits. censors and below all bow twice. One censor and seven Chief Invokers sweep below. One censor and seven Chief Invokers sweep below. One censor and seven Chief Invokers sweep below. At the first quarter before dawn, ushers and presenters lead the multitude of officials to positions outside the gate; the Director of Court Music leads craftsmen and the two dances to enter in order—civil dance arrayed inside the stands, military dance standing south of the stands. " The usher leads the Minister of Works in. the Master of Ceremonies says: "Bow twice." The Minister of Works bows twice. ascends the eastern steps, sweeps above, descends, and sweeps below at the music stands. " Ushers and presenters lead the multitude of officials in to take position. At first. at the third quarter before dawn, the various guards array the great imperial escort. The attendant-in-chief reports by tablet: "Request mid-strictness.". The Director of the Imperial Stud advances the jade carriage south of the gate outside the traveling palace, facing south. At the first quarter before dawn, the attendant-in-chief reports by tablet: "Outer preparations complete.". The emperor dons the dragon robe and coronet and rides the palanquin out. The emperor mounts the carriage as at first. The Vice Director of the Yellow Gate reports: "Request to depart.". Arriving outside the great canopy gate, facing south. The attendant-in-chief requests descent from the carriage. The emperor descends from the carriage and rides the palanquin to the canopy. The attendant-in-chief reports by tablet: "Outer preparations complete." The attendant-in-chief reports by tablet: "Outer preparations complete." At dawn, the Emperor dons the great fur robe and coronet; the doctor leads the Director of Court Music, and the Director leads the Emperor to outside the middle enclosure gate. The Palace Director advances the great jade tablet. the Imperial Wardrobe Attendant again hands the securing tablet to the Palace Director to advance. The emperor inserts the great jade tablet and holds the securing tablet. The Minister of Rites and close attendants follow; the Emperor reaches the position tablet, standing facing west. " The Director of Court Music advances and reports: "Please bow twice."." The emperor bows twice. " The Master of Ceremonies says: "All officials bow twice." Those in position all bow twice. " The Director of Court Music advances and says: "The relevant offices are fully prepared. please perform the rite." The Pitch-Pipe Master kneels, prostrates, and raises the baton. music and dance complete six sections. " The baton is lowered, the wooden clapper sounded, music stops. " The Director of Court Music advances and reports: "Please bow twice."." The emperor bows twice. " The Master of Ceremonies says: "All officials bow twice." Those in position all bow twice. " All Chief Invokers kneel, take jade and silks from baskets, and each stand at the vessel positions. The emperor ascends the altar from the southern steps and stands facing north. The Chief Invoker hands jade and silks to the attendant-in-chief, who advances facing east. The emperor inserts the securing tablet and receives them. kneels and presents them to the August Supreme Lord of Heaven, prostrates, rises, steps back slightly, bows twice, and stands in the west facing east. The Chief Invoker hands silks to the attendant-in-chief to advance; the Emperor receives the silks, kneels and presents them to the High Ancestor Emperor Shenyao, prostrates, rises, bows, descends the southern steps, and returns to position. Invokers and purification youths assist in presenting. Invokers and purification youths assist in presenting. At the ancestral temple, this stage is called the morning libation.
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若宗廟，曰晨祼。 享日，未明四刻，太廟令、良醞令各帥其屬入實尊、罍，太官令帥進饌者實諸籩、豆、簋、簠。 未明三刻，奉禮郎帥贊者先入就位。 贊者引御史、博士、宮闈令、太祝及令史、祝史與執事者，入自東門，當階間，北向西上。 奉禮郎曰：「再拜。」 御史以下皆再拜。 執尊、罍、篚、冪者各就位。 贊者引御史、諸太祝升自東階，行掃除於堂上，令史、祝史行掃除於下。 太廟令帥其屬陳瑞物太階之西，上瑞為前列，次瑞次之，下瑞為後，又陳伐國寶器亦如之，皆北向西上，藉以席。 未明二刻，陳腰輿於東階之東，每室各二，皆西向北上。 贊者引太廟令、太祝，宮闈令帥內外執事者，以腰輿升自東階，入獻祖室，開埳室。 太祝、宮闈令奉神主各置於輿，出，置於座。 次出懿祖以下神主如獻祖。 鑾駕將至，謁者、贊者各引享官，通事舍人分引從享羣官、九廟子孫、諸方客使，皆就門外位。 鑾駕至大次門外，回輅南向。 將軍降，立於輅右。 侍中請降輅。 皇帝降輅，乘輿之大次。 通事舍人引文武五品以上從享之官皆就門外位。 太樂令帥工人、二舞入。 謁者引司空入，就位。 奉禮郎曰：「再拜。」 司空再拜，升自東階，行掃除於堂上，降，行樂縣於下。 初，司空行樂縣，謁者、贊引各引享官，通事舍人分引九廟子孫、從享羣官、諸方客使入就位。 皇帝停大次半刻頃，侍中版奏「外辦」。 皇帝出。 太常卿引皇帝至廟門外，殿中監進鎮珪，皇帝執鎮珪。 近侍者從入，皇帝至版位，西向立。 太常卿前曰：「再拜。」 皇帝再拜。 奉禮郎曰：「眾官再拜。」 在位者皆再拜。 太常卿前曰：「有司謹具，請行事。」 協律郎舉麾，鼓柷，樂舞九成； 偃麾，戞敔，樂止。 太常卿曰：「再拜。」 皇帝再拜。 奉禮郎曰：「眾官再拜。」 在位者皆再拜。 皇帝詣罍洗，侍中跪取匜，興，沃水； 又跪取盤，興，承水。 皇帝搢珪，盥手。 黃門侍郎跪取巾於篚； 興，以帨受巾，跪奠於篚。 又取瓚於篚，興，以進，皇帝受瓚。 侍中酌水奉盤，皇帝洗瓚，黃門侍郎授巾如初。 皇帝拭瓚，升自阼階，就獻祖尊彝所。 執尊者舉冪，侍中贊酌鬱酒，進獻祖神座前，北向跪，以鬯祼地奠之，俛伏，興，少退，北向再拜。 又就懿祖尊彝所，執尊者舉冪，侍中取瓚於坫以進，皇帝受瓚。 侍中贊酌鬱酒，進懿祖神座前，南向跪，以鬯祼地奠之。 次祼太祖以下，皆如懿祖。 皇帝降自阼階，復于版位。 初，羣官已再拜，祝史各奉毛、血及肝、膋之豆立於東門外，齋郎奉爐炭、蕭、稷、黍各立於其後，以次入自正門，升自太階。 諸太祝各迎取毛、血、肝、膋於階上，進奠於神座前。 祝史退立於尊所，齋郎奉爐炭置於神座之左，其蕭、稷、黍各置於其下，降自阼階以出。 諸太祝取肝、膋燔於爐，還尊所。
At the ancestral temple, this stage is called the morning libation. On the offering day, at the fourth quarter before dawn, the Temple Director and Director of Fine Wine lead their subordinates to fill vessels and urns; the Imperial Kitchen Director leads food-bearers to fill bian, dou, gui, and fu. At the third quarter before dawn, the Master of Ceremonies leads presenters to enter and take position first. Presenters lead censors. doctors, the Director of the Palace Gates, Chief Invokers, clerks, invokers, and attendants—they enter from the east gate, between the steps, north-facing, west ascending. " The Master of Ceremonies says: "Bow twice."." Censors and below all bow twice. " Those holding vessels, urns, baskets, and covers each take position. Presenters lead censors and the various Chief Invokers up the eastern steps to sweep the hall above. clerks and invokers sweep below. The Temple Director leads his subordinates to display auspicious objects west of the great steps—upper auspicious objects in the front row, middle next, lower in the rear. also displayed captured-state treasures likewise—all north-facing, west ascending, spread on mats. At the second quarter before dawn. sedan chairs are arrayed east of the eastern steps—two for each chamber, all west-facing, north ascending. Presenters lead the Temple Director and Chief Invokers. the Director of the Palace Gates leads inner and outer attendants—they ascend the eastern steps with sedan chairs, enter the Offering Ancestor chamber, and open the burial chamber. They then brought out the spirit tablets from the Esteemed Ancestor downward, as for the Offering Ancestor. They then brought out the spirit tablets from the Esteemed Ancestor downward, as for the Offering Ancestor. As the imperial escort is about to arrive, ushers and presenters lead offering officers. remonstrance clerks separately lead accompanying officials, descendants of the nine temples, and envoys from various regions—all take positions outside the gate. When the escort reaches outside the great canopy gate, the carriage turns south. The general descends and stands right of the carriage. The attendant-in-chief requests descent from the carriage. The emperor descends from the carriage and rides the palanquin to the great canopy. Remonstrance clerks lead civil and military officials of the fifth rank and above who accompany the offering to positions outside the gate. The Director of Court Music leads craftsmen and the two dances in. The usher leads the Minister of Works in to take position. " The Master of Ceremonies says: "Bow twice."." The Minister of Works bows twice. ascends the eastern steps, sweeps the hall above, descends, and sweeps below at the music stands. " At first, when the Minister of Works swept the music stands, ushers and presenters lead offering officers. remonstrance clerks separately lead descendants of the nine temples, accompanying officials, and envoys from various regions in to take position. The emperor paused at the great tent for about half a quarter; the chamberlain reported on the board, "The outer rites are ready." The emperor emerged. The Director of Court Music leads the emperor to outside the temple gate. the Palace Director advances the securing tablet. the emperor holds the securing tablet. Close attendants follow in; the Emperor reaches the position tablet, standing facing west. " The Director of Court Music advances and says: "Bow twice."." The emperor bows twice. " The Master of Ceremonies says: "All officials bow twice." Those in position all bow twice. " The Director of Court Music advances and says: "The relevant offices are fully prepared. please perform the rite." The Pitch-Pipe Master raises the baton. strikes the wooden clapper, music and dance complete nine sections; " the baton is lowered, the wooden clapper sounded, music stops. " The Director of Court Music says: "Bow twice."." The emperor bows twice. " The emperor bows twice." The Master of Ceremonies says: "All officials bow twice.". " Those in position all bow twice. The emperor proceeds to the urn wash. the attendant-in-chief kneels, takes the pitcher, rises, and pours water; again kneels. takes the basin, rises, and receives the water. He rises, receives the cloth with the wrapper, kneels, and places it in the basket. He rises, receives the cloth with the wrapper, kneels, and places it in the basket. Again he took the libation cup from the basket, rose, and advanced; the emperor received the cup. The attendant-in-chief poured water and presented the basin; the emperor washed the cup, and the Vice Director of the Yellow Gate handed the cloth as before. The attendant-in-chief pours water and presents the basin; the Emperor washes the cup; the Vice Director of the Yellow Gate hands the cloth as at first. The emperor wipes the cup. ascends the eastern steps, and goes to the Offering Ancestor's vessel position. The vessel-holder raises the cover. the attendant-in-chief presents fragrant wine, advancing before the Offering Ancestor's spirit seat, kneeling north, pouring the libation on the ground to present it, prostrating, rising, stepping back slightly, and bowing twice facing north. Again at the Esteemed Ancestor's vessel position, the vessel-holder raises the cover; the attendant-in-chief takes the cup from the stand to advance; the Emperor receives the cup. The attendant-in-chief presents fragrant wine. advancing before the Esteemed Ancestor's spirit seat, kneeling south, pouring the libation on the ground to present it. Next libation for the Great Ancestor downward, all as for the Esteemed Ancestor. The Chief Invokers received the hair, blood, liver, and fat on the steps and presented them before the spirit seats. The Chief Invokers received the hair, blood, liver, and fat on the steps and presented them before the spirit seats. The invokers withdrew to the vessel positions; purification youths set furnace coals left of the spirit seats, with artemisia, millet, and glutinous millet below, then descended the eastern steps to exit. The Chief Invokers burned the liver and fat on the furnace, then returned to the vessel positions.
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