Volume 14 Treatises 4: Rites and Music 4

__FORCETOC__其非常祀，天子有時而行之者，曰封禪、巡守、視學、耕藉、拜陵。

__FORCETOC__Among extraordinary sacrifices that the Son of Heaven performs only on occasion are the feng and shan rites, imperial tours of inspection, school visits, plowing the sacred field, and worship at imperial tombs.

文中子曰：「封禪，非古也，其秦、漢之侈心乎？」蓋其曠世不常行，而於禮無所本，故自漢以來，儒生學官論議不同，而至於不能決，則出於時君率意而行之爾。隋文帝嘗令牛弘、辛彥之等撰定儀注，為壇泰山下，設祭如南郊而已，未嘗升山也。

Wang Tong said: "The feng and shan rites are not ancient custom; are they not the extravagant impulse of Qin and Han?" They are performed only once in many generations and rest on no canonical ritual foundation; since the Han, Confucian scholars and court academicians have argued without agreement, and in the end each age's ruler has simply carried them out as he pleased. Emperor Wen of Sui once ordered Niu Hong, Xin Yanzhi, and others to draft ritual protocols: an altar was built below Mount Tai and sacrifice performed like the southern suburban rite, but the emperor never climbed the mountain.

唐太宗已平突厥，而年穀屢豐，羣臣請封泰山。太宗初頗非之，已而遣中書侍郎杜正倫行太山上七十二君壇迹，以是歲兩河大水而止。其後羣臣言封禪者多，乃命祕書少監顏師古、諫議大夫朱子奢等集當時名儒博士雜議，不能決。於是左僕射房玄齡、特進魏徵、中書令楊師道博採眾議奏上之，其議曰：「為壇於泰山下，祀昊天上帝。壇之廣十二丈，高丈二尺。玉牒長一尺三寸，廣、厚五寸。玉檢如之，厚減三寸。其印齒如璽，纏以金繩五周。玉策四，皆長一尺三寸，廣寸五分，厚五分，每策皆五簡，聯以金。昊天上帝配以太祖，皇地祇配以高祖。已祀而歸格于廟，盛以金匱。匱高六寸，廣足容之，制如表函，纏以金繩，封以金泥，印以受命之璽。而玉牒藏于山上，以方石三枚為再累，纏以金繩，封以石泥，印以受命之璽。其山上之圓壇，土以五色，高九尺，廣五丈，四面為一階。天子升自南階，而封玉牒。已封，而加以土，築為封，高一丈二尺，廣二丈。其禪社首亦如之。其石檢封以受命璽，而玉檢別製璽，方一寸二分，文如受命璽。以石距非經，不用。又為告至壇，方八十一尺，高三尺，四出陛，以燔柴告至，望秩羣神。」遂著于禮，其他降禪、朝覲皆不著。至十五年，將東幸，行至洛陽，而彗星見，乃止。

After Emperor Taizong of Tang had pacified the Turks and harvests were repeatedly abundant, his ministers petitioned for a feng rite on Mount Tai. Taizong at first strongly opposed the idea; later he sent Vice Director of the Secretariat Du Zhenglun to survey on the mountain the traces of the seventy-two lords' altars, but the plan was dropped when both Yellow River regions suffered major floods that year. Afterward, as more ministers urged feng and shan, he ordered Vice Director of the Secretariat Yan Shigu, Remonstrance Grandee Zhu Zishe, and others to convene leading Confucians and court erudites for joint debate, yet still no conclusion could be reached. Thereupon Left Vice Director Fang Xuanling, Special Advance Wei Zheng, and Secretariat Director Yang Shidao gathered the various opinions and submitted a memorial; their proposal read: "Establish an altar below Mount Tai and sacrifice to August Heaven the Supreme Lord. The altar should be twelve zhang wide and one zhang two chi high. The jade tablet one chi three cun long, five cun in width and thickness. The jade cover the same dimensions, three cun less in thickness. Its seal teeth like an imperial seal, wrapped with gold cord in five rounds. Four jade slips, each one chi three cun long, one cun five fen wide, and five fen thick; each slip comprised five tablets joined with gold. August Heaven the Supreme Lord was paired with the Grand Ancestor; August Earth the Earthly Lord with the High Ancestor. After the sacrifice they returned and lodged the offerings in the ancestral temple, stored in a gold casket. The casket was six cun high and wide enough to contain them, shaped like a memorial case, bound with gold cord, sealed with gold mud, and stamped with the Seal of Receiving the Mandate. The jade tablet was stored on the mountain within a double pile of three square stones, bound with gold cord, sealed with stone mud, and stamped with the Seal of Receiving the Mandate. The round altar on the mountain was built of earth in the five colors, nine chi high and five zhang wide, with one flight of steps on each side. The Son of Heaven ascended from the southern steps and performed the sealing of the jade tablet. After the sealing, earth was piled to form a mound one zhang two chi high and two zhang wide. The shan rite at Sheshou followed the same procedure. The stone cover was sealed with the Seal of Receiving the Mandate; the jade cover had a separate seal made, one cun two fen square, inscribed like the Seal of Receiving the Mandate. Stone distance-blocks were deemed uncanonical and were not used. They also built an Arrival Announcement altar eighty-one chi square and three chi high, with steps on four sides, burning firewood to announce arrival and invoking the host of spirits by gaze." This was then entered in the ritual code; the descent-shan and court-audience portions were not recorded. By the fifteenth year, as he prepared to travel east, he reached Luoyang; a comet appeared, and the plan was abandoned.

高宗乾封元年，封泰山，為圓壇山南四里，如圓丘，三壝，壇上飾以青，四方如其色，號封祀壇。玉策三，以玉為簡，長一尺二寸，廣一寸二分，厚三分，刻而金文。玉匱一，長一尺三寸，以藏上帝之冊；金匱二，以藏配帝之冊。纏以金繩五周，金泥、玉璽，璽方一寸二分，文如受命璽。石䃭以方石再累，皆方五尺，厚一尺，刻方其中以容玉匱。䃭旁施檢，刻深三寸三分，闊一尺，當繩刻深三分，闊一寸五分。石檢十枚，以檢石䃭，皆長三尺，闊一尺，厚七分；印齒三道，皆深四寸，當璽方五寸，當繩闊一寸五分。檢立於䃭旁，南方、北方皆三，東方、西方皆二，去䃭隅皆一尺。䃭纏以金繩五周，封以石泥。距石十二，分距䃭隅，皆再累，皆闊二尺，長一丈，斜刻其首，令與䃭隅相應。又為壇於山上，廣五丈，高九尺，四出陛，一壝，號登封壇。玉牒、玉檢、石䃭、石距、玉匱、石檢皆如之。為降禪壇於社首山上，八隅、一成、八陛如方丘，三壝。上飾以黃，四方如其色，其餘皆如登封。其議略定，而天子詔曰：「古今之制，文質不同。今封禪以玉牒、金繩，而瓦尊、匏爵、秸席，宜改從文。」於是昊天上帝褥以蒼，地祇褥以黃，配褥皆以紫，而尊爵亦更焉。

In Gaozong's first year of Qianfeng he performed the feng rite on Mount Tai, erecting a round altar four li south of the peak on the Round Mound model with three enclosures; the altar top was adorned in blue and the four sides in their respective colors, and it was named the Feng Sacrifice Altar. Three jade slips fashioned as jade tablets one chi two cun long, one cun two fen wide, and three fen thick, carved with gold script. One jade casket, one chi three cun long, to hold the Supreme Lord's register; two gold caskets to hold the associate lords' registers. All were bound with gold cord in five rounds, sealed with gold mud and a jade seal one cun two fen square, inscribed like the Seal of Receiving the Mandate. Stone chests were built of square stones in double piles, each pile five chi square and one chi thick, hollowed square within to receive the jade casket. Covers were set beside each chest, carved three cun three fen deep and one chi wide; grooves for the cord were three fen deep and one cun five fen wide. Ten stone covers to cap the stone chests, each three chi long, one chi wide, and seven fen thick; each with three seal teeth four cun deep; the seal seat five chi square; the cord groove one cun five fen wide. The covers stood beside the chests—three on the south and north, two on the east and west—each one chi from a chest corner. Each chest was bound with gold cord in five rounds and sealed with stone mud. Twelve distance-stones placed at the chest corners, all in double piles two chi wide and one zhang long, their heads cut slanting to align with the chest corners. They also built an altar on the mountain five zhang wide and nine chi high, with steps on four sides and one enclosure, named the Ascension Feng Altar. Jade tablet, jade cover, stone chest, stone distance-blocks, jade casket, and stone covers all followed the same specifications. A descent-shan altar was built on Mount Sheshou with eight corners, one tier, and eight flights like the Square Mound, with three enclosures. Its top was adorned in yellow and the four sides in their respective colors; everything else followed the Ascension Feng rite. When the proposals were largely settled, the Son of Heaven issued an edict: "Ancient and modern ritual forms differ in ornament and substance. For feng and shan we now use jade tablets and gold cord, yet earthenware vessels, gourd cups, and straw mats should be upgraded to match the ceremony's dignity." Thereupon cushions for August Heaven the Supreme Lord were made blue-green, for the Earthly Lord yellow, for the associates purple, and the ritual vessels were changed as well.

是歲正月，天子祀昊天上帝于山下之封祀壇，以高祖、太宗配，如圓丘之禮。親封玉冊，置石䃭，聚五色土封之，徑一丈二尺，高尺。已事，升山。明日，又封玉冊于登封壇。又明日，祀皇地祇于社首山之降禪壇，如方丘之禮，以太穆皇后、文德皇后配，而以皇后武氏為亞獻，越國太妃燕氏為終獻，率六宮以登，其帷帟皆錦繡。羣臣瞻望，多竊笑之，又明日，御朝覲壇以朝羣臣，如元日之禮。乃詔立登封、降禪、朝覲之碑，名封祀壇曰舞鶴臺，登封壇曰萬歲臺，降禪壇曰景雲臺，以紀瑞焉。其後將封嵩嶽，以吐蕃、突厥寇邊而止。永淳元年，又作奉天宮於嵩山南，遂幸焉。將以明年十一月封禪，詔諸儒國子司業李行偉、考功員外郎賈大隱等草具其儀，已而遇疾，不克封，至武后遂登封焉。

In the first month of that year the Son of Heaven sacrificed to August Heaven the Supreme Lord at the Feng Sacrifice Altar below the mountain, with Gaozu and Taizong as associates, following Round Mound protocol. He personally sealed the jade register, placed it in the stone chest, and sealed it with piled five-colored earth one zhang two chi in diameter and one chi high. When that was done, he ascended the mountain. The next day he sealed another jade register at the Ascension Feng Altar. On the following day he sacrificed to August Earth the Earthly Lord at the descent-shan altar on Mount Sheshou following Square Mound protocol, with the Grand Empress Dowager and Empress Wende as associates; Empress Wu served as secondary offerer and Princess of Yue Yan as final offerer, leading the six palaces to ascend while all curtains were brocade and embroidery. Ministers looked on and many secretly laughed; the next day he held court at the Audience Altar to receive the ministers, as on New Year's Day. He then ordered steles erected for the Ascension Feng, descent-shan, and audience rites, naming the Feng Sacrifice Altar Dancing Crane Terrace, the Ascension Feng Altar Long Live Terrace, and the descent-shan altar Jingyun Terrace to commemorate the auspicious event. Later, when he planned a feng rite on Mount Song, Tibetan and Turkic raids on the frontier forced cancellation. In the first year of Yongchun he built Fengtian Palace south of Mount Song and visited it. He planned feng and shan for the eleventh month of the following year and ordered Confucian officials including Guozi Supervisor Li Xingwei and Investigation Bureau Outer Gentleman Jia Dayin to draft the protocols; illness prevented the rite, and it was Empress Wu who later completed the ascent-feng.

玄宗開元十二年，四方治定，歲屢豐稔，羣臣多言封禪，中書令張說又固請，乃下制以十三年有事泰山。於是說與右散騎常侍徐堅、太常少卿韋縚、秘書少監康子元、國子博士侯行果刊定儀注。立圓臺於山上，廣五丈，高九尺，土色各依其方。又於圓臺上起方壇，廣一丈二尺，高九尺，其壇臺四面為一階。又積柴為燎壇於圓臺之東南，量地之宜，柴高一丈二尺，方一丈，開上，南出戶六尺。又為圓壇於山下，三成、十二階，如圓丘之制。又積柴於壇南為燎壇，如山上。又為玉冊、玉匱、石䃭，皆如高宗之制。玄宗初以謂升中於崇山，精享也，不可諠譁。欲使亞獻已下皆行禮山下壇，召禮官講議。學士賀知章等言：「昊天上帝，君也。五方精帝，臣也。陛下享君於上，羣臣祀臣於下，可謂變禮之中。然禮成於三，亞、終之獻，不可異也。」於是三獻皆升山，而五方帝及諸神皆祭山下壇。玄宗問：「前世何為祕玉牒？」知章曰：「玉牒以通意於天，前代或祈長年，希神仙，旨尚微密，故外莫知。」帝曰：「朕今為民祈福，無一祕請，即出玉牒以示百寮。」乃祀昊天上帝於山上壇，以高祖配。祀五帝以下諸神於山下，其祀禮皆如圓丘。而卜日、告天及廟、社、大駕所經及告至、問百年、朝覲，皆如巡狩之禮。

In Xuanzong's twelfth year of Kaiyuan the realm was settled and harvests repeatedly abundant; many ministers urged feng and shan, and Secretariat Director Zhang Yue pressed the matter again; an edict fixed the thirteenth year for the Mount Tai rites. Zhang Yue then joined Right Regular Attendant of the Scattered Cavalry Xu Jian, Vice Director of the Court of Imperial Sacrifices Wei Chao, Vice Director of the Secretariat Kang Ziyuan, and Guozi Erudite Hou Xingguo to revise and fix the ritual protocols. They erected a round terrace on the mountain five zhang wide and nine chi high, with earth colors according to each direction. On the round terrace they raised a square altar one zhang two chi wide and nine chi high, with one flight of steps on each side. They also piled firewood for a burning altar southeast of the round terrace, sized to the terrain: the pyre one zhang two chi high and one zhang square, open on top with a six-chi opening facing south. Below the mountain they built a round altar of three tiers and twelve flights, following Round Mound design. South of that altar they likewise piled firewood for a burning altar, matching the mountaintop arrangement. They also fashioned jade registers, jade caskets, and stone chests, all following Gaozong's specifications. Xuanzong initially held that ascending the central peak for the refined offering must not be disturbed by clamor. He wished the secondary and final offerers and all ranks below to perform rites at the mountain-foot altar and summoned ritual officers to debate the point. Academician He Zhizhang and others said: "August Heaven the Supreme Lord is the sovereign. The Five Directional Essence Emperors are ministers. Your Majesty receives the sovereign above while ministers sacrifice to ministers below—this may be called a measured change within ritual. Yet ritual is completed in three stages; the secondary and final offerings cannot be separated." Thereupon all three offerings were performed on the mountain, while the Five Emperors and other spirits were sacrificed at the altar below. Xuanzong asked: "Why did former ages keep the jade tablet secret? Zhizhang replied: "The jade tablet conveys one's intent to Heaven; former ages sometimes prayed for long life or sought immortality; the purpose was kept secret, so outsiders did not know." The emperor said: "I now pray blessings for the people with no secret request; display the jade tablet to the hundred officials." He then sacrificed to August Heaven the Supreme Lord at the mountain altar, with Gaozu as associate. The Five Emperors and lesser spirits were sacrificed below, all following Round Mound protocol. Choosing the day, announcing to Heaven and the temples, the imperial progress, arrival announcement, inquiry among centenarians, and court audience all followed tour-of-inspection ritual.

其登山也，為大次於中道，止休三刻而後升。其已祭燔燎，侍中前跪稱：「具官臣某言，請封玉冊。」皇帝升自南陛，北向立。太尉進昊天上帝神座前，跪取玉冊，置於桉以進。皇帝受玉冊，跪內之玉匱，纏以金繩，封以金泥。侍中取受命寶跪以進。皇帝取寶以印玉匱，侍中受寶，以授符寶郎。太尉進，皇帝跪捧玉匱授太尉，太尉退，復位。太常卿前奏：「請再拜。」皇帝再拜，退入于次。太尉奉玉匱之桉於石䃭南，北向立。執事者發石蓋，太尉奉玉匱，跪藏於石䃭內。執事者覆石蓋，檢以石檢，䃭以金繩，封以石泥，以玉寶遍印，引降復位。帥執事者以石距封固，又以五色土圜封。其配座玉牒封於金匱，皆如封玉匱。太尉奉金匱從降，俱復位。以金匱內太廟，藏於高祖神堯皇帝之石室。其禪于社首，皆如方丘之禮。

For the ascent, a great pavilion was erected on the middle path; the emperor rested three quarters of an hour before continuing up. After sacrifice and burning, the attendant director knelt forward and said: "Your subject, officer so-and-so, reports: we request permission to seal the jade register. The emperor ascended from the southern flight and stood facing north. The Grand Marshal advanced before August Heaven the Supreme Lord's spirit seat, knelt, took the jade register, set it on the table, and presented it. The emperor received the jade register, knelt, placed it in the jade casket, bound it with gold cord, and sealed it with gold mud. The attendant director took the Seal of Receiving the Mandate, knelt, and presented it. The emperor took the seal and stamped the jade casket; the attendant director received the seal and passed it to the Keeper of Seals. The Grand Marshal advanced; the emperor knelt, held out the jade casket and entrusted it to the Grand Marshal, who withdrew and returned to position. The Director of the Court of Imperial Sacrifices stepped forward and announced: "Please bow again. The emperor bowed again and withdrew into the pavilion. The Grand Marshal bore the table with the jade casket to the south of the stone chest and stood facing north. Attendants opened the stone lid; the Grand Marshal bore the jade casket, knelt, and stored it inside the stone chest. Attendants closed the lid, set the stone covers, bound the chest with gold cord, sealed it with stone mud, stamped it throughout with the jade seal, and led the party down to resume position. The commander had attendants secure it with stone distance-blocks and seal it round with five-colored earth. Jade tablets for associate seats, sealed in gold caskets, followed the same procedure as the main jade casket. The Grand Marshal bore the gold caskets down the mountain and all returned to position. The gold caskets were brought into the Grand Temple and stored in the stone chamber of the High Ancestor Emperor Shenyao. The shan rite at Sheshou followed Square Mound protocol throughout.

天子將巡狩，告於其方之州曰：「皇帝以某月于某巡狩，各脩乃守，考乃職事。敢不敬戒，國有常刑。」將發，告于圓丘。前一日，皇帝齋，如郊祀，告昊天上帝，又告于太廟、社稷。具大駕鹵簿。所過州、縣，刺史、令候於境，通事舍人承制問高年，祭古帝王、名臣、烈士。既至，刺史、令皆先奉見。將作築告至圓壇於嶽下，四出陛，設昊天上帝、配帝位。

When the Son of Heaven prepared a tour of inspection, he announced to the provinces in that direction: "The emperor in such-and-such month will conduct a tour of inspection in such-and-such place; each of you shall repair your defenses and review your official duties. Let none fail in reverent preparation—the state has fixed punishments for neglect. Before departure he announced the tour at the Round Mound. One day beforehand the emperor fasted as for a suburban sacrifice, announcing to August Heaven the Supreme Lord and also to the Grand Temple and the Altars of Soil and Grain. The full imperial guard of honor was made ready. At each province and county along the route, the prefect and magistrate waited at the border; the Master of Ceremonies, by imperial order, inquired after the aged and sacrificed to ancient emperors, famous ministers, and martyrs. On arrival, the prefect and magistrate all presented themselves first. The Director of Palace Construction built an Arrival Announcement round altar below the peak with steps on four sides, setting seats for August Heaven the Supreme Lord and the associate lords.

天子至，執事皆齋一日。明日，望於嶽、鎮、海、瀆、山、川、林、澤、丘、陵、墳、衍、原、隰，所司為壇。設祭官次於東壝門外道南，北向；設饌幔內壝東門外道北，南向；設宮縣、登歌；為瘞埳。祭官、執事皆齋一日。嶽、鎮、海、瀆、山、川、林、澤、丘、陵、墳、衍、原、隰之尊，在壇上南陛之東，北向。設玉篚及洗，設神坐壇上北方。獻官奠玉幣及爵於嶽神，祝史助奠鎮、海以下。

When the Son of Heaven arrived, all officiants fasted for one day. The next day he performed the gaze-sacrifice to peaks, commanderies, seas, rivers, mountains, streams, forests, marshes, mounds, hills, tombs, plains, highlands, and low wetlands; the responsible offices prepared altars. Sacrifice officers' stations were placed south of the eastern enclosure gate road, facing north; food curtains north of the inner enclosure's eastern gate road, facing south; palace music and ascending song were arranged; a burial pit was prepared. Sacrifice officers and attendants again fasted one day. Spirit seats for peaks, commanderies, seas, rivers, mountains, streams, forests, marshes, mounds, hills, tombs, plains, highlands, and low wetlands stood east of the altar's southern flight, facing north. Jade baskets and lavation vessels were set out; spirit seats were placed on the northern part of the altar. Offering officers laid jade silks and cups before the peak spirit; invokers and recorders assisted in offerings to commandery and sea spirits and those below.

明日，乃肆覲，將作於行宮南為壝。三分壝間之二在南，為壇於北，廣九丈六尺，高九尺，四出陛。設宮縣壇南，御坐壇上之北，解劍席南陛之西。文、武官次門外東、西，刺史、令次文官南，蕃客次武官南，列輦路壇南。文官九品位壇東南，武官西南，相向。刺史、令位壇南三分庭一，蕃客位於西。又設門外位，建牙旗於壝外，黃麾大仗屯門，鈒戟陳壝中。吏部主客戶部贊羣官、客使就門外位。刺史、令贄其土之實，錦、綺、繒、布、葛、越皆五兩為束，錦以黃帊，常貢之物皆篚，其屬執列令後。文武九品先入就位。皇帝乘輿入北壝門，繇北陛升壇，即坐，南向。刺史、蕃客皆入壝門，至位，再拜，奠贄，興，執贄。侍中降于刺史東北，皆拜。宣已，又拜。蕃客以舍人稱制如之。戶部導貢物入刺史前，龜首之，金次之，丹、漆、絲、纊四海九州之美物，重行陳。執者退，就東西文武前，側立。通事舍人導刺史一人，解劍脫舄，執贄升前，北向跪奏：「官封臣姓名等敢獻壤奠。」遂奠贄。舍人跪舉以東授所司，刺史劍、舄復位。初，刺史升奠贄，在庭者以次奠於位前，皆再拜。戶部尚書壇間北向跪，請以貢物付所司，侍中承制曰：「可。」所司受贄出東門。中書侍郎以州鎮表方一桉俟于西門外，給事中以瑞桉俟于東門外，乃就侍臣位。初，刺史將入，乃各引桉分進東、西陛下。刺史將升，中書令、黃門侍郎降立，既升，乃取表升。尚書既請受贄，中書令乃前跪讀，黃門侍郎、給事中進跪奏瑞，侍郎、給事中導桉退，文武、刺史、國客皆再拜。北向位者出就門外位。皇帝降北陛以入，東、西位者出。設會如正、至，刺史、蕃客入門，皆奏樂如上公。

The next day came the general audience; the Director of Palace Construction erected an enclosure south of the traveling palace. Two-thirds of the space between the three enclosures lay to the south; an altar was built in the north, nine zhang six chi wide and nine chi high, with steps on four sides. Palace music was set south of the altar; the imperial seat north atop the altar; the sword-removal mat west of the southern flight. Civil and military officials waited outside the east and west gates; prefects and magistrates south of the civil officials; foreign guests south of the military officials, lined along the imperial road south of the altar. Civil officials of nine ranks stood southeast of the altar and military officials southwest, facing each other. Prefects and magistrates stood one-third into the courtyard south of the altar; foreign guests to the west. Outside positions were also set; battle flags were raised outside the enclosure; yellow banners and great guards held the gate; halberds arrayed within the enclosure. Directors of the Ministries of Personnel, Host Affairs, and Revenue guided officials and envoys to their outside positions. Prefects and magistrates presented the fruits of their soil; brocade, damask, silk, cloth, ramie, and fine linen were bundled in pairs of five; brocade was wrapped in yellow cloth; regular tribute goods went in baskets, carried in column behind each magistrate. Civil and military officials of nine ranks entered first and took position. The emperor entered the northern enclosure gate in his carriage, ascended the altar by the northern flight, took his seat facing south. Prefects and foreign guests all entered the enclosure, reached position, bowed twice, presented tribute, rose, and held their offerings. The attendant director descended to the prefect's northeast; all bowed. When the announcement ended, they bowed again. For foreign guests the Master of Ceremonies proclaimed the edict in the same manner. The Ministry of Revenue guided tribute goods before the prefect: tortoise first, gold next, then cinnabar, lacquer, silk, and floss—the fine products of the four seas and nine provinces—arrayed in rows. Bearers withdrew and stood beside the civil and military officials to east and west. The Master of Ceremonies guided one prefect, who removed sword and shoes, bore tribute forward, knelt facing north, and reported: "Your subject, officer of such-and-such seal and name, dares present soil tribute. He then presented the tribute. The Master of Ceremonies knelt, raised the offering eastward, and handed it to the responsible office; the prefect resumed sword and shoes and returned to position. When the prefect ascended to present tribute, those in the courtyard presented in turn before their positions, each bowing twice. The Minister of Revenue knelt between the altars facing north and requested that tribute goods be handed to the responsible office; the attendant director, by edict, said: "Approved. The responsible office received the tribute and went out the eastern gate. The Vice Director of the Secretariat waited with provincial tables and maps on one table outside the western gate; the Supervising Censor waited with the auspicious table outside the eastern gate; then both took positions among the attendant ministers. When the prefect was about to enter, each drew his table and advanced separately on the eastern and western flights. When the prefect was about to ascend, the Secretariat Director and Vice Director of the Yellow Gate descended and stood; after he ascended, they took the table and ascended. After the Minister requested to receive tribute, the Secretariat Director knelt forward and read; the Vice Director of the Yellow Gate and Supervising Censor advanced, knelt, and reported the auspicious message; the Vice Director and Supervising Censor guided the tables down; civil and military officials, prefects, and foreign guests all bowed twice. Those in northern positions went out to their outside positions. The emperor descended the northern flight to enter; those in east and west positions departed. A banquet was arranged like the solstice feasts; prefects and foreign guests entered the gate, all with music as for a chief duke.

會之明日，考制度。太常卿採詩陳之，以觀風俗。命市納賈，以觀民之好惡。典禮者考時定日，同律，禮、樂、制度、衣服正之。山川神祇有不舉為不恭，宗廟有不慎為不孝，皆黜爵。革制度、衣服者為叛，有討。有功德於百姓者，爵賞之。

The day after the banquet, local institutions were examined. The Director of the Court of Imperial Sacrifices collected songs and presented them to observe local customs. The market was ordered to receive merchants so the people's likes and dislikes could be observed. Ritual officers examined the seasons and fixed days, harmonized laws, and corrected ritual, music, institutions, and clothing. Failure to sacrifice to mountains, rivers, and spirits was deemed disrespect; careless tending of ancestral temples was deemed unfilial—both were punished by removal of rank. Those who altered institutions and clothing were deemed rebels and were subject to punitive action. Those with merit on behalf of the common people were ennobled and rewarded.

皇帝視學，設大次于學堂後，皇太子次于大次東。設御座堂上，講榻北向。皇太子座御座東南，西向。文臣三品以上座太子南，少退；武臣三品以上於講榻西南；執讀座於前楹，北向。侍講座執讀者西北、武官之前；論義座於講榻前，北向。執如意立於侍講之東，北向。三館學官座武官後。設堂下版位，脫履席西階下。皇太子位於東階東南，執經於西階西南，文、武三品以上分位於南，執如意者一人在執經者後，學生位于文、武後。

When the emperor inspected the schools, a great pavilion was set behind the academy hall and the crown prince's pavilion east of it. The imperial seat was placed in the hall; the lecture couch faced north. The crown prince's seat lay southeast of the imperial seat, facing west. Civil officials of third rank and above sat south of the crown prince, slightly withdrawn; military officials of third rank and above southwest of the lecture couch; the reader's seat at the front pillar, facing north. The lecture attendant's seat lay northwest of the reader, before the military officials; the discourse seat before the lecture couch, facing north. One holding the ruyi scepter stood east of the lecture attendant, facing north. Academy officials of the Three Halls sat behind the military officials. Courtyard positions were set; shoe-removal mats below the western flight. The crown prince stood southeast of the eastern flight; the scripture-holder southwest of the western flight; civil and military officials of third rank and above took divided positions to the south; one ruyi-holder behind the scripture-holder; students behind the civil and military officials.

其日，皇帝乘馬，祭酒帥監官、學生迎于道左。皇帝入次，執經、侍講、執如意者與文武、學生皆就位堂下。皇太子立于學堂門外，西向。侍中奏「外辦」。皇帝升北階，即坐。皇太子乃入就位，在位皆再拜。侍中敕皇太子、王公升，皆再拜，乃坐。執讀、執經釋義。執如意者以授侍講，秉詣論義坐，問所疑，退，以如意授執者，還坐，乃皆降。若賜會，則侍中宣制，皇帝返次。羣官既會，皇帝還，監官、學生辭於道左。

On that day the emperor rode; the libationer led supervising officers and students to welcome him on the left of the road. The emperor entered the pavilion; the scripture-holder, lecture attendant, and ruyi-holder, with civil and military officials and students, all took courtyard positions. The crown prince stood outside the academy gate, facing west. The attendant director reported, "Outer preparations are complete." The emperor ascended the northern flight and took his seat. The crown prince then entered and took position; all present bowed twice. The attendant director ordered the crown prince and princes to ascend; all bowed twice, then sat. The reader and scripture-holder expounded the text. The ruyi-holder passed it to the lecture attendant, who bore it to the discourse seat, raised questions, withdrew, returned the ruyi to the holder, resumed his seat, and all descended. If a banquet was granted, the attendant director proclaimed the edict and the emperor returned to the pavilion. After the officials had assembled, the emperor returned; supervising officers and students took leave on the left of the road.

皇帝孟春吉亥享先農，遂以耕藉。前享一日，奉禮設御坐於壇東，西向；望瘞位於壇西南，北向；從官位於內壝東門之內道南，執事者居後；奉禮位於樂縣東北，贊者在南。又設御耕藉位於外壝南門之外十步所，南向；從耕三公、諸王、尚書、卿位於御坐東南，重行西向，以其推數為列。其三公、諸王、尚書、卿等非耕者位於耕者之東，重行，西向北上；介公、酅公於御位西南，東向北上。尚舍設御耒席於三公之北少西，南向。奉禮又設司農卿之位於南，少退；諸執耒耜者位於公卿耕者之後、非耕者之前，西向。御耒耜一具，三公耒耜三具，諸王、尚書、卿各三人合耒耜九具。以下耒耜，太常各令藉田農人執之。

On the auspicious hai day of the first month the emperor sacrificed to the First Farmer, then performed plowing of the sacred field. One day before the sacrifice, the Director of Ritual set the imperial seat east of the altar, facing west; the gaze-burial position southwest of the altar, facing north; attendant officials inside the eastern enclosure gate on the road south, with attendants behind; the Director of Ritual northeast of the music stand; presenters to the south. They also set the imperial plowing position ten paces outside the southern outer enclosure gate, facing south; the Three Dukes, princes, ministers, and directors who joined the plowing southeast of the imperial seat, in double rows facing west, ranked by number of furrows pushed. The Three Dukes, princes, ministers, and directors who did not plow stood east of the plowers in double rows, facing west as they advanced north; the Duke of Zhou and Duke of Xi southwest of the imperial position, facing east and advancing north. The Palace Provisioner set the imperial plow mat north and slightly west of the Three Dukes, facing south. The Director of Ritual also set the Director of Agriculture's position to the south, slightly withdrawn; those holding plow and hoe behind the dukes' and directors' plowers and before the non-plowers, facing west. One imperial plow; three plow sets for the Three Dukes; nine combined plow sets for princes, ministers, and directors, three persons each. Lower ranks used plows and hoes—the Court of Imperial Sacrifices had sacred-field farmers hold them.

皇帝已享，乃以耕根車載耒耜於御者間，皇帝乘車自行宮降大次。乘黃令以耒耜授廩犧令，橫執之，左耜寘於席，遂守之。皇帝將望瘞，謁者引三公及從耕侍耕者、司農卿與執耒耜者皆就位。皇帝出就耕位，南向立。廩犧令進耒席南，北向，解韜出耒，執以興，少退，北向立。司農卿進受之，以授侍中，奉以進。皇帝受之，耕三推。侍中前受耒耜，反之司農卿，卿反之廩犧令，令復耒於韜，執以興，復位。皇帝初耕，執耒者皆以耒耜授侍耕者。皇帝耕止，三公、諸王耕五推，尚書、卿九推。執耒者前受之。皇帝還，入自南門，出內壝東門，入大次。享官、從享者出，太常卿帥其屬耕于千畝。

After the sacrifice, the Root-Plowing carriage loaded plow and hoe between the drivers; the emperor rode from the traveling palace down to the great pavilion. The Yellow Carriage Office handed plow and hoe to the Director of Granaries and Sacrificial Animals, who bore them crosswise, set the left share on the mat, and guarded them. When the emperor was about to perform the gaze-burial, ushers led the Three Dukes, attendant plowers, the Director of Agriculture, and plow-holders all to position. The emperor went out to the plowing position and stood facing south. The Director of Granaries advanced south of the plow mat, facing north, removed the cover, brought out the plow, bore it raised, withdrew slightly, and stood facing north. The Director of Agriculture advanced, received it, and gave it to the attendant director, who bore it forward. The emperor received it and plowed three furrows. The attendant director advanced, received plow and hoe, returned them to the Director of Agriculture, who returned them to the Director of Granaries; he replaced the plow in the cover, bore it raised, and returned to position. When the emperor first plowed, all plow-holders handed plow and hoe to the attendant plowers. When the emperor stopped, the Three Dukes and princes plowed five furrows and ministers and directors nine. The plow-holders stepped forward to receive them. The emperor returned, entered by the southern gate, went out the inner eastern enclosure gate, and entered the great pavilion. Sacrifice officers and participants departed; the Director of the Court of Imperial Sacrifices led his subordinates to plow the thousand mu.

皇帝還宮，明日，班勞酒於太極殿，如元會，不賀，不為壽。藉田之穀，斂而鍾之神倉，以擬粢盛及五齊、三酒，穰槀以食牲。

The emperor returned to the palace; the next day reward wine was distributed at the Hall of Supreme Ultimate, as at the New Year assembly but without congratulations or longevity wishes. Grain from the sacred field was gathered into the Spirit Granary to supply sacrificial grain, the five clears and three wines, and straw fodder for sacrificial animals.

藉田祭先農，唐初為帝社，亦曰藉田壇。貞觀三年，太宗將親耕，給事中孔穎達議曰：「禮，天子藉田南郊，諸侯東郊。晉武帝猶東南，今帝社乃東壇，未合於古。」太宗曰：「書稱『平秩東作』，而青輅、黛耜，順春氣也。吾方位少陽，田宜于東郊。」乃耕于東郊。

Sacrifice to the First Farmer at the sacred field—in early Tang this was the Emperor's Altar of Soil, also called the Sacred Field Altar. In the third year of Zhenguan, as Taizong prepared to plow in person, Remonstrance Grandee Kong Yingda argued: "The Rites say the Son of Heaven plows the sacred field at the southern suburb and feudal lords at the eastern suburb. Emperor Wu of Jin still used the southeast; now the Emperor's Altar is an eastern altar, which does not match antiquity. Taizong replied: "The Documents speak of 'ranking the eastern work,' and the green carriage and dark plow follow spring's vital force. My position is lesser yang; the field belongs in the eastern suburb. He then plowed in the eastern suburb.

垂拱中，武后藉田壇曰先農壇。神龍元年，禮部尚書祝欽明議曰：「周頌載芟：『春藉田而祈社稷。』禮：『天子為藉千畝，諸侯百畝。』則緣田為社，曰王社、侯社。今曰先農，失王社之義，宜正名為帝社。」太常少卿韋叔夏、博士張齊賢等議曰：「祭法，王者立太社，然後立王社，所置之地，則無傳也。漢興已有官社，未立官稷，乃立于官社之後，以夏禹配官社，以后稷配官稷。臣瓚曰：『高紀，立漢社稷，所謂太社也。官社配以禹，所謂王社也。至光武乃不立官稷，相承至今。』魏以官社為帝社，故摯虞謂魏氏故事立太社是也。晉或廢或置，皆無處所。或曰二社並處，而王社居西。崔氏、皇甫氏皆曰王社在藉田。桉衞宏漢儀『春始東耕於藉田，引詩先農，則神農也。』又五經要義曰：『壇於田，以祀先農如社。』魏秦靜議風伯、雨師、靈星、先農、社、稷為國六神。晉太始四年，耕於東郊，以太牢祀先農。周、隋舊儀及國朝先農皆祭神農于帝社，配以后稷。則王社、先農不可一也。今宜於藉田立帝社、帝稷，配以禹、棄，則先農、帝社並祠，叶於周之載芟之義。」欽明又議曰：「藉田之祭本王社。古之祀先農，句龍、后稷也。烈山之子亦謂之農，而周棄繼之，皆祀為稷。共工之子曰后土，湯勝夏，欲遷而不可。故二神，社、稷主也。黃帝以降，不以羲、農列常祀，豈社、稷而祭神農乎？社、稷之祭，不取神農耒耜大功，而專於共工、烈山，蓋以三皇洪荒之迹，無取為教。彼秦靜何人，而知社稷、先農為二，而藉田有二壇乎？先農、王社，一也，皆后稷、句龍異名而分祭，牲以四牢。」欽明又言：「漢祀禹，謬也。今欲正王社、先農之號而未決，乃更加二祀，不可。」叔夏、齊賢等乃奏言：「經無先農，禮曰『王自為立社，曰王社。』先儒以為在藉田也。永徽中猶曰藉田，垂拱後乃為先農。然則先農與社一神，今先農壇請改曰帝社壇，以合古王社之義。其祭，準令以孟春吉亥祠后土，以句龍氏配。」於是為帝社壇，又立帝稷壇於西，如太社、太稷，而壇不設方色，以異於太社。

In the Zhongguan era, Empress Wu renamed the sacred-field altar the First Farmer Altar. In the first year of Shenlong, Minister of Rites Zhu Qinming argued: "The Zhou Odes' Praise of the Harvests reads: 'In spring plow the sacred field and pray to the Altars of Soil and Grain. The Rites state: 'The Son of Heaven makes a thousand mu for the sacred field; feudal lords a hundred mu.' Hence along the field one establishes altars called the King's Altar and the Marquis's Altar. Calling it First Farmer loses the meaning of the King's Altar; the name should be corrected to Emperor's Altar. Vice Director of the Court of Imperial Sacrifices Wei Shuxia and Erudite Zhang Qixian argued: "The Sacrificial Canon says the king first establishes the Grand Altar of Soil, then the King's Altar; where they were placed has no transmitted record. When Han arose there was already an official altar of soil but no official altar of grain; one was then set behind the official altar of soil, with Yu of Xia as associate for the official altar of soil and Hou Ji for the official altar of grain. Chen Zan says: 'In the Annals of Gaozu, the Han altars of soil and grain were established—this is the Grand Altar of Soil. The official altar of soil with Yu as associate is the so-called King's Altar. By Emperor Guangwu the official altar of grain was no longer established, and that practice continued thereafter. Wei took the official altar of soil as the Emperor's Altar; hence Zhi Yu said Wei's precedent of establishing the Grand Altar of Soil was correct. Under Jin it was sometimes abolished and sometimes established, always without a fixed location. Some say the two altars stood together, with the King's Altar to the west. Master Cui and Master Huangfu both say the King's Altar was at the sacred field. Examining Wei Hong's Han Rites: 'At spring's start plow east at the sacred field; citing the Odes' First Farmer—that is Shennong.' The Essentials of the Five Classics also says: 'An altar in the field to sacrifice to the First Farmer like an altar of soil.' Wei Qin Jing argued that Wind Lord, Rain Master, Spirit Star, First Farmer, and the altars of soil and grain were the six spirits of the state. In Jin's fourth year of Taishi, plowing at the eastern suburb sacrificed to the First Farmer with the great offering. Zhou and Sui old rites and the present dynasty's First Farmer all sacrificed to Shennong at the Emperor's Altar of Soil, with Hou Ji as associate. Thus the King's Altar and First Farmer could not be one and the same. They proposed establishing Emperor's Altar of Soil and Emperor's Altar of Grain at the sacred field, with Yu and Qi as associates, so First Farmer and Emperor's Altar could be sacrificed together, matching the Zhou meaning of Praise of the Harvests. Qinming argued again: "Sacrifice at the sacred field is originally the King's Altar. In antiquity sacrifice to the First Farmer honored Goulong and Hou Ji. The son of Lieshan was also called Farmer; Zhou Qi succeeded him; both were worshipped as lords of grain. The son of Gonggong was called Lord of Soil; when Tang overcame Xia, he wished to move him but could not. Hence the two spirits are lords of the altars of soil and grain. From the Yellow Emperor down, Xi and Nong were not listed in regular sacrifice—how could one sacrifice to the altars of soil and grain and yet sacrifice to Shennong? Sacrifice to the altars of soil and grain does not take Shennong's great merit with plow and hoe but singles out Gonggong and Lieshan—because the Three Sovereigns' primordial traces are not taken as teaching. What sort of man was Qin Jing, to claim that altars of soil and grain and First Farmer are two, and that the sacred field requires two altars? First Farmer and King's Altar are one; both are Hou Ji and Goulong under different names but separately sacrificed, with victims in four pens. Qinming also said: "Han sacrifice to Yu was an error. Now they wished to correct the names of King's Altar and First Farmer but remained undecided, yet proposed adding two more sacrifices—that cannot stand. Shuxia and Qixian then memorialized: "The classics have no First Farmer; the Rites say 'The king establishes his own altar of soil, called the King's Altar. Former scholars held it was at the sacred field. In the Yonghui era it was still called sacred field; after Zhongguan it became First Farmer. Thus First Farmer and the altar of soil are one spirit; the First Farmer Altar should be renamed Emperor's Altar of Soil to match the ancient King's Altar. Its sacrifice, per regulations, on the auspicious hai of the first month honors Lord of Soil, with the Goulong clan as associate.' Thereupon the Emperor's Altar of Soil was built, and an Emperor's Altar of Grain west of it on the model of the Grand Altars of Soil and Grain, but without directional coloring, differing from the Grand Altar of Soil.

開元十九年，停帝稷而祀神農氏於壇上，以后稷配。二十三年，親祀神農於東郊，配以句芒，遂躬耕盡壠止。

In the nineteenth year of Kaiyuan, the Emperor's Altar of Grain was discontinued and Shennong was sacrificed on the altar, with Hou Ji as associate. In the twenty-third year he personally sacrificed to Shennong at the eastern suburb, with Gou Mang as associate, then plowed in person to the end of the ridge.

肅宗乾元二年，詔去耒耜雕刻，命有司改造之。天子出通化門，釋軷而入壇，遂祭神農氏，以后稷配。冕而朱紘，躬九推焉。

In Suzong's second year of Qianyuan, an edict removed carved decoration from plow and hoe and ordered responsible offices to remake them. The Son of Heaven left Tonghua Gate, released the shaft-block and entered the altar, then sacrificed to Shennong, with Hou Ji as associate. He wore the ceremonial cap with vermilion tassels and personally pushed nine furrows.

憲宗元和五年，詔以來歲正月藉田。太常脩撰韋公肅言：「藉田禮廢久矣，有司無可考。」乃據禮經參采開元、乾元故事，為先農壇於藉田。皇帝夾侍二人、正衣二人，侍中一人奉耒耜，中書令一人、禮部尚書一人侍從，司農卿一人授耒耜於侍中，太僕卿一人執牛，左、右衞將軍各一人侍衞。三公以宰相攝，九卿以左右僕射、尚書、御史大夫攝，三諸侯以正員一品官及嗣王攝。推數一用古制。禮儀使一人、太常卿一人贊禮；三公、九卿、諸侯執牛三十人，用六品以下官，皆服袴褶。御耒耜二，幷韜皆以青。其制度取合農用，不雕飾，畢日收之。藉耒耜丈席二。先農壇高五尺，廣五丈，四出陛，其色青。三公、九卿、諸侯耒十有五。御耒之牛四，其二，副也。幷牛衣。每牛各一人，絳衣介幘，取閑農務者，禮司以人贊導之。執耒持耜，以高品中官二人，不袴褶。皇帝詣望耕位，通事舍人分導文、武就耕所。太常帥其屬用庶人二十八，以郊社令一人押之。太常少卿一人，率庶人趨耕所。博士六人，分贊耕禮。司農少卿一人，督視庶人終千畝。廩犧令二人，間一人奉耒耜授司農卿，以五品、六品清官攝；一人掌耒耜，太常寺用本官。三公、九卿、諸侯耕牛四十，其十，副也，牛各一人。庶人耕牛四十，各二牛一人。庶人耒耜二十具、鍤二具，木為刃。主藉田縣令一人，具朝服，當耕時立田側，畢乃退。畿甸諸縣令先期集，以常服陪耕所。耆艾二十人，陪於庶人耕位南。三公從者各三人，九卿、諸侯從者各一人，以助耕。皆絳服介幘，用其本司隸。是時雖草具其儀如此，以水旱用兵而止。

In Xianzong's fifth year of Yuanhe, an edict ordered plowing the sacred field in the first month of the coming year. Editor Wei Gongsu of the Court of Imperial Sacrifices said: "Sacred-field ritual had long been abandoned; responsible offices had nothing to consult. He then drew on the ritual classics and Kaiyuan and Qianyuan precedents and built a First Farmer Altar at the sacred field. The emperor was flanked by two attendants and two dress rectifiers; one attendant director bore plow and hoe; one Secretariat Director and one Minister of Rites attended; the Director of Agriculture handed plow and hoe to the attendant director; the Director of the Palace Studs held the ox; left and right guards generals each attended. The Three Dukes were represented by chancellors; nine directors by left and right vice directors, ministers, and censors; three feudal lords by regular first-rank officials and imperial clansmen. The number of furrows followed ancient regulation. One ritual commissioner and one Director of the Court of Imperial Sacrifices presented ritual; the Three Dukes, nine directors, and feudal lords had thirty ox-handlers drawn from officials of sixth rank and below, all in trousers and jackets. Two imperial plows and covers, all green. Their design suited farming use, without ornament; they were stored away when finished. Sacred plow, hoe, and one-zhang mats: two sets. The First Farmer Altar was five chi high and five zhang wide, with steps on four sides, colored green. Fifteen plows for the Three Dukes, nine directors, and feudal lords. Four oxen for the imperial plow, two of them spare. Ox garments as well. One man per ox, in crimson clothes and kerchief, chosen from those available for farm work; the ritual office guided them. Those holding plow and hoe were two middle-rank inner officials, not in trousers and jackets. When the emperor reached the gaze-plowing position, the Master of Ceremonies guided civil and military officials to the plowing places. The Director of the Court of Imperial Sacrifices led twenty-eight commoners, supervised by one suburban and altar commissioner. One Vice Director of the Court of Imperial Sacrifices led the commoners to the plowing place. Six erudites guided the plowing ritual in rotation. One Vice Director of Agriculture supervised the commoners to finish the thousand mu. Two Directors of Granaries and Sacrificial Animals, one at a time handing plow and hoe to the Director of Agriculture, represented by fifth- and sixth-rank pure officials; one managing plow and hoe from the Court of Imperial Sacrifices in regular office. Forty oxen for plowing by the Three Dukes, nine directors, and feudal lords, ten spare; one man per ox. Forty oxen for commoners' plowing, two oxen per man. Twenty sets of plow and hoe for commoners, two spades with wooden blades. The magistrate of the county holding the sacred field, in court dress, stood beside the field during plowing and withdrew when finished. Magistrates of metropolitan counties gathered beforehand and, in regular dress, attended the plowing place. Twenty elders accompanied south of the commoners' plowing position. Each of the Three Dukes had three attendants; each of the nine directors and feudal lords one, to assist plowing. All wore crimson clothes and kerchiefs, using retainers from their own offices. At that time, though the ritual was drafted thus, flood, drought, and military campaigns prevented its performance.

皇帝謁陵，行宮距陵十里，設坐於齋室，設小次於陵所道西南。大次於寢西南。侍臣次於大次西南，陪位者次又於西南，皆東向。文官於北，武官於南，朝集使又於其南，皆相地之宜。

When the emperor worshipped at tombs, the traveling palace stood ten li from the tomb; a seat was set in the fasting chamber and a small pavilion southwest of the tomb road. A great pavilion southwest of the sleeping chamber. Attendant ministers' pavilion southwest of the great pavilion; participants' pavilion further southwest—all facing east. Civil officials to the north, military to the south, assembly commissioners further south—all according to the terrain.

前行二日，遣太尉告於廟。皇帝至行宮，即齋室。陵令以玉冊進署。設御位於陵東南隅，西向，有岡麓之閡，則隨地之宜。又設位於寢宮之殿東陛之東南，西向。尊坫陳于堂戶東南。百官、行從、宗室、客使位神道左右，寢宮則分方序立大次前。

Two days beforehand, the Grand Marshal was sent to announce at the temple. When the emperor reached the traveling palace, he entered the fasting chamber. The tomb commissioner presented the jade register for signing. The imperial position was set at the tomb's southeast corner, facing west; if hills or valleys intervened, placement followed the terrain. Another position was set southeast of the eastern flight of the sleeping hall, facing west. Libation stands were arrayed southeast of the hall doors. Officials, the procession, imperial clan, and envoys stood along the spirit road; at the sleeping palace they stood in directional order before the great pavilion.

其日，未明五刻，陳黃麾大仗於陵寢。三刻，行事官及宗室親五等、諸親三等以上幷客使之當陪者就位。皇帝素服乘馬，華蓋、繖、扇，侍臣騎從，詣小次。步出次，至位，再拜，又再拜。在位皆再拜，又再拜。少選，太常卿請辭，皇帝再拜，又再拜。奉禮曰：「奉辭。」在位者再拜。皇帝還小次，乘馬詣大次，仗衞列立以俟行。百官、宗室、諸親、客使序立次前。皇帝步至寢宮南門，仗衞止。乃入，繇東序進殿陛東南位，再拜；升自東階，北向，再拜，又再拜。入省服玩，抆拭帳簀，進太牢之饌，加珍羞。皇帝出尊所，酌酒，入，三奠爵，北向立。太祝二人持玉冊于戶外，東向跪讀。皇帝再拜，又再拜，乃出戶，當前北向立。太常卿請辭，皇帝再拜，出東門，還大次，宿行宮。

On that day, before the fifth watch of dawn, yellow banners and great guards were arrayed at the tomb sleeping chamber. At the third watch, officiating officers and imperial clan within the fifth degree of mourning, all kindred of the third degree and above who should attend, and envoys due to accompany—all took position. The emperor in plain dress rode, with canopy, parasol, and fans; attendant ministers rode in attendance to the small pavilion. He walked from the pavilion to the position, bowed twice, and bowed twice again. All present bowed twice and bowed twice again. After a moment, the Director of the Court of Imperial Sacrifices requested leave; the emperor bowed twice and bowed twice again. The Director of Ritual said: "Present leave. Those present bowed again. The emperor returned to the small pavilion, mounted, and went to the great pavilion; guards and escort stood in array awaiting departure. Officials, imperial clan, kindred, and envoys took position in order before the pavilion. The emperor walked to the southern gate of the sleeping palace; guards and escort halted. He entered, advanced along the eastern side to the southeastern position on the hall flight, and bowed twice; ascended by the eastern flight, faced north, bowed twice, and bowed twice again. He entered to inspect garments and furnishings, wiped curtains and mats, and advanced the great offering with delicacies. The emperor came out from the libation place, poured wine, entered, and thrice set out cups, standing facing north. Two Grand Invokers held the jade register outside the door, knelt facing east, and read. The emperor bowed twice and bowed twice again, then went out the door and stood before it facing north. The Director of the Court of Imperial Sacrifices requested leave; the emperor bowed twice, went out the eastern gate, returned to the great pavilion, and lodged at the traveling palace.

若太子、諸王、公主陪葬柏城者，皆祭寢殿東廡；功臣陪葬者，祭東序。為位奠饌，以有司行事。

If the crown prince, princes, or princesses were buried in Cypress City, sacrifice was performed in the eastern gallery of the sleeping hall; meritorious ministers buried there were sacrificed in the eastern sequence. Positions were set and offerings laid; responsible offices performed the rite.

或皇后從謁，則設大次寢宮東，先朝妃嬪次於大次南，大長公主、諸親命婦之次又於其南，皆東向。以行帷具障謁所，內謁者設皇后位於寢宮東，大次前，少東。先朝妃嬪位西南，各於次東，司贊位妃嬪東北，皆東向。皇帝既發行宮，皇后乘四望車之大次，改服假髻，白練單衣。內典引導妃嬪以下就位。皇后再拜，陪者皆拜。少選，遂辭，又拜，陪者皆拜。皇后還寢東大次，陪者退。皇后鈿釵禮衣，乘輿詣寢宮，先朝妃嬪、大長公主以下從。至北門，降輿，入大次，詣寢殿前西階之西，妃嬪、公主位於西，司贊位妃嬪東北，皆東向。皇后再拜，在位者皆拜。皇后繇西階入室，詣先帝前再拜，復詣先后前再拜，進省先后服玩，退西廂東向立，進食。皇帝出，乃降西階位。辭，再拜，妃嬪皆拜。詣大次更衣，皇帝過，乃出寢宮北門，乘車還。

If the empress accompanied the visit, a great pavilion was set east of the sleeping palace; former consorts south of it; great princesses and titled kindred further south—all facing east. Traveling screens enclosed the visit place; inner attendants set the empress's position east of the sleeping palace, before the great pavilion, slightly east. Former consorts southwest, each east of her pavilion; presenters northeast of the consorts—all facing east. After the emperor left the traveling palace, the empress rode to the great pavilion in the four-canopy carriage, changed to a false topknot and white plain single garment. Inner guides led consorts and those below to position. The empress bowed twice; those accompanying all bowed. After a moment she took leave, bowed again, and those accompanying all bowed. The empress returned to the great pavilion east of the sleeping chamber; those accompanying withdrew. The empress, in hairpin and ritual garment, rode to the sleeping palace; former consorts and great princesses and below followed. At the northern gate she descended, entered the great pavilion, and went to the west of the western flight; consorts and princesses to the west; presenters northeast of the consorts—all facing east. The empress bowed twice; all present bowed. The empress ascended by the western flight into the chamber, bowed twice before the late emperor and again before the late empress, inspected the late empress's garments and furnishings, withdrew to stand east in the west wing facing east, and advanced food. When the emperor came out, she descended to the western flight position. She took leave and bowed twice; consorts all bowed. She went to the great pavilion to change garments; when the emperor passed, she went out the northern gate of the sleeping palace and rode back.

天子不躬謁，則以太常卿行陵。所司撰日，車府令具軺車一馬清道，青衣、團扇、曲蓋繖，列俟于太常寺門。設次陵南百步道東，西向。右校令具薙器以備汛掃。太常卿公服乘車，奉禮郎以下從。至次，設卿位兆門外之左，陵官位卿東南，執事又於其南，皆西向。奉禮郎位陵官之西，贊引二人居南。太常卿以下再拜，在位皆拜。謁者導卿，贊引導眾官入，奉行、復位皆拜。出，乘車之它陵。有芟治，則命之。

If the Son of Heaven did not visit in person, the Director of the Court of Imperial Sacrifices performed tomb worship. The responsible office chose the day; the Carriage Office prepared one light carriage and one horse to clear the road, with green garments, round fans, and curved canopy parasol, lined up at the Court of Imperial Sacrifices gate. A pavilion was set east of the road a hundred paces south of the tomb, facing west. The Right Construction Office prepared sweeping tools for cleaning. The Director of the Court of Imperial Sacrifices in official dress rode the carriage; Directors of Ritual and below followed. At the pavilion the director's position lay left of the spirit gate outside; the tomb officer southeast of the director; attendants further south—all facing west. The Director of Ritual west of the tomb officer; two presenters to the south. The Director of the Court of Imperial Sacrifices and below bowed twice; all present bowed. The usher guided the director; presenters guided the host of officials in; all performed, returned to position, and bowed. They went out, mounted, and proceeded to other tombs. If clearing and repair were needed, orders were issued.

凡國陵之制，皇祖以上至太祖陵，皆朔、望上食，元日、冬至、寒食、伏、臘、社各一祭。皇考陵，朔、望及節祭，而日進食。又薦新於諸陵，其物五十有六品。始將進御，所司必先以送太常與尚食，滋味薦之，如宗廟。

Regulations for state tombs: from the imperial great-great-grandfather up to the Grand Ancestor's tomb—all received food offerings at new and full moon, and one sacrifice each on New Year, winter solstice, Cold Food, summer submission, winter submission, and the soil and grain festivals. The imperial father's tomb: new and full moon and seasonal sacrifices, with daily food offerings. Fresh offerings were also sent to the various tombs—fifty-six kinds of objects. Before entering the imperial pantry, the responsible office first sent samples to the Court of Imperial Sacrifices and Palace Provisioner to taste and recommend them, as at the ancestral temple.

貞觀十三年，太宗謁獻陵，帝至小次，降輿，納履，入闕門，西向再拜，慟哭俯伏殆不能興。禮畢，改服入寢宮，執饌以薦。閱高祖及太穆后服御，悲感左右。步出司馬北門，泥行二百步。

In the thirteenth year of Zhenguan, Taizong visited Xianling; when he reached the small pavilion he descended, put on shoes, entered the gate tower, bowed west twice, wailed and prostrated himself until he could scarcely rise. When the rite was finished he changed garments and entered the sleeping hall, bearing offerings to present. He inspected Gaozu's and the Grand Empress Dowager's garments and furnishings and moved those around him to grief. He walked out the Sima north gate and went two hundred paces through mud.

永徽二年，有司言：「先帝時，獻陵既三年，惟朔、望、冬至、夏伏、臘、清明、社上食，今昭陵喪期畢，請上食如獻陵。」從之。六年正月朔，高宗謁昭陵，行哭就位，再拜擗踊畢，易服謁寢宮。入寢哭踴，進東階，西向拜號，久，乃薦太牢之饌，加珍羞，拜哭奠饌。閱服御而後辭，行哭出寢北門，御小輦還。

In the second year of Yonghui, the responsible office said: "In the late emperor's time, after Xianling's three-year mourning only new and full moon, winter solstice, summer submission, winter submission, Pure Brightness, and soil and grain festivals had food offerings; now that Zhaoling's mourning period is complete, please offer food as at Xianling. The request was approved. On the first day of the first month in the sixth year, Gaozong visited Zhaoling, performed the arrival wailing at position, finished bowing and beating his breast, changed garments, and visited the sleeping hall. Entering the hall he wailed and beat his breast, advanced the eastern flight, faced west and cried out at length, then presented the great offering with delicacies, bowing, wailing, and setting out the offering. He inspected garments and furnishings, then took leave, performed departure wailing, went out the northern gate of the sleeping chamber, and rode the small carriage back.

顯慶五年，詔歲春、秋季一巡，宜以三公行陵，太常少卿貳之，太常給鹵簿，仍著於令。始，貞觀禮歲以春、秋仲月巡陵，至武后時，乃以四季月、生日、忌日遣使詣陵起居。景龍二年，右臺侍御史唐紹上書曰：「禮不祭墓，唐家之制，春、秋仲月以使具鹵簿衣冠巡陵。天授之後，乃有起居，遂為故事。夫起居者，參候動止，事生之道，非陵寢法。請停四季及生日、忌日、節日起居，準式二時巡陵。」手敕曰：「乾陵歲冬至、寒食以外使，二忌以內使朝奉。它陵如紹奏。」至是又獻、昭、乾陵皆日祭。太常博士彭景直上疏曰：「禮無日祭陵，惟宗廟月有祭。故王設廟、祧、壇、墠為親疎多少之數，立七廟、一壇、一墠。曰考廟、曰王考廟、曰皇考廟、曰顯考廟，皆月祭之。遠廟為祧，享嘗乃止。去祧為壇，去壇為墠，有禱焉祭之，無禱乃止。又譙周祭志：『天子始祖、高祖、曾祖、祖、考之廟，皆月朔加薦，以象平生朔食，謂之月祭，二祧之廟無月祭。』則古皆無日祭者。今諸陵朔、望食，則近於古之殷事；諸節日食，近於古之薦新。鄭注禮記：『殷事，月朔、半薦新之奠也。』又：『既大祥即四時焉。』此其祭皆在廟，近代始以朔、望諸節祭陵寢，唯四時及臘五享廟。考經據禮，固無日祭於陵。唯漢七廟議，京師自高祖下至宣帝，與太上皇、悼皇考陵旁立廟，園各有寢、便殿，故日祭於寢，月祭於便殿。元帝時，貢禹以禮節煩數，願罷郡國廟。丞相韋玄成等又議七廟外，寢園皆無復。議者亦以祭不欲數，宜復古四時祭於廟。後劉歆引春秋傳『日祭，月祀，時享，歲貢。祖禰則日祭，曾高則月祀，二祧則時享，壇、墠則歲貢』。後漢陵寢之祭無傳焉，魏、晉以降，皆不祭墓。國家諸陵日祭請停如禮。」疏奏，天子以語侍臣曰：「禮官言諸陵不當日進食。夫禮以人情沿革，何專古為？乾陵宜朝晡進奠如故。昭、獻二陵日一進，或所司苦於費，可減朕常膳為之。」

In the fifth year of Xianqing, an edict ordered one tour each spring and autumn, with the Three Dukes performing tomb worship and the Vice Director of the Court of Imperial Sacrifices assisting; the Court of Imperial Sacrifices supplied guard of honor—written into regulations. At first, Zhenguan ritual prescribed spring and autumn mid-month tomb tours; by Empress Wu's time, envoys were sent in all four seasons, on birthdays and death anniversaries, to attend at the tombs. In the second year of Jinglong, Right Censor Tang Shao memorialized: "The Rites do not sacrifice at tombs; Tang regulation has spring and autumn mid-month envoys with full guard of honor and dress to tour tombs. After the Tianshou era came attendance visits, which became precedent. Attendance means joining to observe movement and rest—the way of the living, not tomb law. Please stop four-season, birthday, death-day, and festival attendance and follow regulation for the two seasonal tomb tours. An imperial note said: "Qianling beyond winter solstice and Cold Food uses outer envoys; the two death anniversaries use inner attendants. Other tombs as Shao memorialized. By then Xian, Zhao, and Qian tombs all had daily sacrifice. Court of Imperial Sacrifices Erudite Peng Jingzhi memorialized: "The Rites prescribe no daily tomb sacrifice; only the ancestral temple has monthly sacrifice. Hence the king sets temples, distant shrines, altars, and open offerings according to degrees of kinship; he establishes seven temples, one altar, and one open offering. Father's temple, grandfather's temple, great-grandfather's temple, and remote ancestor's temple—all receive monthly sacrifice. Distant temples become shrines; offering stops at the seasonal tasting. Leaving the shrine becomes an altar; leaving the altar becomes an open offering; sacrifice when there is prayer, stop when there is none. Qiao Zhou's Sacrificial Record also says: 'The Son of Heaven's Ancestor, High Ancestor, Great Ancestor, Grandfather, and Father temples all receive monthly offering at new moon, like the living's monthly morning meal—called monthly sacrifice; the two distant temples have no monthly sacrifice.' Thus antiquity had no daily sacrifice. Present tomb offerings at new and full moon resemble ancient Yin rites; festival-day offerings resemble ancient fresh offerings. Zheng's commentary on the Record of Rites: 'Yin rite: new moon and half-month fresh-offering libation.' Also: 'After great auspiciousness, then the four seasons.' These sacrifices belong in the temple; only in recent times have new and full moon and festival sacrifices at tomb sleeping chambers begun, while only the four seasons and winter submission are offered five times in the temple. Examining the classics against the Rites, there is fundamentally no daily sacrifice at tombs. Only Han's discussion of seven temples: from Gaozu down to Emperor Xuan, with Supreme Grandfather and Mourning Grandfather tombs, temples were set beside them; each park had sleeping chambers and side halls, hence daily sacrifice in the chamber and monthly in the side hall. In Emperor Yuan's time, Gong Yu, because ritual was tediously numerous, wished to abolish commandery and state temples. Chancellor Wei Xuancheng and others also argued that beyond the seven temples, park sleeping chambers should all be discontinued. Debaters also held that sacrifice should not be frequent and the ancient four-season temple sacrifice should be restored. Later Liu Xin cited the Spring and Autumn Annals: 'Daily sacrifice, monthly worship, seasonal enjoyment, yearly tribute. Father and grandfather daily sacrifice; great-grandfather and remote ancestor monthly worship; two distant shrines seasonal enjoyment; altar and open offering yearly tribute.' Later Han tomb sleeping-chamber sacrifice has no transmission; from Wei and Jin down, tombs are not sacrificed. Daily sacrifice at the state's various tombs should stop according to ritual. The memorial was submitted; the Son of Heaven told attendant ministers: "Ritual officers say the various tombs should not receive daily food. Ritual follows human feeling and evolves—why insist only on antiquity? Qianling should continue morning and evening offerings as before. Zhao and Xian tombs one offering daily; if the responsible office is burdened by expense, my regular meals may be reduced to supply it."

開元十五年敕：「宣皇帝、光皇帝陵，以縣令檢校，州長官歲一巡。」又敕：「歲春、秋巡陵，公卿具仗出城，至陵十里復。」

A fifteenth-year Kaiyuan edict: "The tombs of Xuan Emperor and Guang Emperor—inspected by the county magistrate; the prefect tours once a year. Another edict: "For spring and autumn tomb tours—the Three Dukes with guard of honor leave the city and return ten li from the tomb."

十七年，玄宗謁橋陵，至壖垣西闕下馬，望陵涕泗，行及神午門，號慟再拜。且以三府兵馬供衞，遂謁定陵、獻陵、昭陵、乾陵乃還。

In the seventeenth year, Xuanzong visited Qiaoling; at the rampart's western gate he dismounted, gazed at the tomb with tears, went to the Spirit Noon Gate, cried out and bowed twice. Because the Three Offices supplied military escort, he then visited Dingling, Xianling, Zhaoling, and Qianling before returning.

二十三年，詔獻、昭、乾、定、橋五陵，朔、望上食，歲冬至、寒食各日設一祭。若節與朔、望、忌日合，即準節祭料。橋陵日進半羊食。二十七年，敕公卿巡陵乘輅，其令太僕寺，陵給輅二乘及仗。明年，制：「以宣皇帝、光皇帝、景皇帝、元皇帝追尊號謚有制，而陵寢所奉未稱。建初、啟運陵如興寧、永康陵，置署官、陵戶，春、秋仲月，分命公卿巡謁。二十年詔：建初、啟運、興寧、永康陵，歲四時、八節，所司與陵署具食進。」天寶二年，始以九月朔薦衣於諸陵。又常以寒食薦餳粥、雞毬、雷車，五月薦衣、扇。

In the twenty-third year, an edict for the five tombs Xian, Zhao, Qian, Ding, and Qiao: food at new and full moon, and one sacrifice each on winter solstice and Cold Food. If a festival coincided with new or full moon or a death anniversary, festival materials applied. Qiaoling daily received half a sheep as food. In the twenty-seventh year, an edict that Three Dukes touring tombs ride the imperial carriage; the Court of the Imperial Stud was ordered; tombs supplied two carriages and guard. The next year, a regulation: "Xuan Emperor, Guang Emperor, Jing Emperor, and Yuan Emperor received posthumous titles and styles by regulation, yet tomb offerings did not match. Jianchu and Qiyun tombs, like Xingning and Yongkang tombs—establish office commissioners and tomb households; in spring and autumn mid-month, assign Three Dukes separately to tour and worship. A twentieth-year edict: for Jianchu, Qiyun, Xingning, and Yongkang tombs—in all four seasons and eight festivals the responsible office and tomb commissioner together supplied food offerings. In the second year of Tianbao, offering garments to the various tombs on the first day of the ninth month began. Also regularly on Cold Food, sweet porridge, chicken balls, and thunder carts were offered; in the fifth month, garments and fans.

陵司舊曰署，十三載改獻、昭、乾、定、橋五陵署為臺，令為臺令，陞舊一階。是後諸陵署皆稱臺。

Tomb offices were formerly called Commissions; in the thirteenth year the five tomb Commissions of Xian, Zhao, Qian, Ding, and Qiao were changed to Bureaus, commissioners to Bureau Directors, each raised one rank. Afterward all tomb offices were called Bureaus.

大曆十四年，禮儀使顏真卿奏：「今元陵請朔、望、節祭，日薦，如故事；泰陵惟朔、望、歲冬至、寒食、伏、臘、社一祭，而罷日食。」制曰：「可。」貞元四年，國子祭酒包佶言：「歲二月、八月，公卿朝拜諸陵，陵臺所由導至陵下，禮略無以盡恭。」於是太常約舊禮草定曰：「所司先撰吉日，公卿輅車、鹵簿就太常寺發，抵陵南道東設次，西向北上。公卿既至次，奉禮郎設位北門外之左，陵官位其東南，執事官又於其南。謁者導公卿，典引導眾官就位，皆拜。公卿、眾官以次奉行，拜而還。」

In the fourteenth year of Dali, Ritual Commissioner Yan Zhenqing memorialized: "Now Yuanling requests new and full moon, festival sacrifice, and daily offering, as before; Tailing only new and full moon, winter solstice, Cold Food, summer submission, winter submission, and soil and grain festival once each, stopping daily food. The regulation said: "Approved. In the fourth year of Zhenyuan, Guozi Libationer Bao Ji said: "In the second and eighth months the Three Dukes worship at the various tombs; the tomb bureau guides them to the tomb, but ritual is too brief to show full respect. Thereupon the Court of Imperial Sacrifices drafted from old ritual: "The responsible office first selects an auspicious day; the Three Dukes' carriage and guard of honor depart from the Court of Imperial Sacrifices, reach south of the tomb road, set a pavilion to the east, facing west and advancing north. When the Three Dukes reached the pavilion, the Director of Ritual set position left of the north gate outside; the tomb officer southeast of the director; officiating officers further south. The usher guided the Three Dukes; the ritual guide guided the host of officials to position; all bowed. The Three Dukes and host of officials performed in turn, bowed, and returned."

故事，朝陵公卿發，天子視事不廢。十六年，拜陵官發，會董晉卒，廢朝。是後公卿發，乃因之不視事。

By precedent, when the Three Dukes departed for tomb worship the Son of Heaven continued audience without interruption. In the sixteenth year, when tomb-worship officials departed, Dong Jin died and audience was suspended. Afterward, when the Three Dukes departed, audience was therefore not held.

元和元年，禮儀使杜黃裳請如故事，豐陵日祭，崇陵唯祭朔、望、節日、伏、臘。二年，宰臣建言：「禮有著定，後世徇一時之慕，過於煩，幷故陵廟有薦新，而節有遣使，請歲太廟以時享，朔、望上食，諸陵以朔、望奠，親陵以朝晡奠，其餘享及忌日告陵皆停。」

In the first year of Yuanhe, Ritual Commissioner Du Huangchang requested as precedent: Fengling daily sacrifice; Chongling only new and full moon, festivals, summer submission, and winter submission. In the second year, chancellors proposed: "Ritual has fixed norms; later ages indulged momentary devotion and became excessively burdensome; former tombs and temples also had fresh offerings, and festivals had dispatched envoys—please have the Grand Temple seasonal offerings, new and full moon food offerings, various tombs new and full moon libations, close tombs morning and evening libations; stop the rest of offerings and death-day tomb announcements."

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