Volume 72 Treatises 25: Offerings 1

祭祀一

Sacrificial Offerings, Part One

禮之有祭祀，其來遠矣。天子者，天地宗廟社稷之主，於郊社禘嘗有事守焉，以其義存乎報本，非有所為而為之。故其禮貴誠而尚質，務在反本循古，不忘其初而已。漢承秦弊，郊廟之制，置《周禮》不用，謀議巡守封禪，而方士祠官之說興，兄弟相繼共為一代，而統緒亂。迨其季世，乃合南北二郊為一。雖以唐、宋盛時，亦莫之正，蓋未有能反其本而求之者。彼籩豆之事，有司所職，又豈足以盡仁人孝子之心哉！

Sacrifice as part of ritual reaches far back into antiquity. The Son of Heaven is master of heaven and earth, the ancestral temples, and the altars of soil and grain. Suburban rites, communal offerings, and the great di and chang sacrifices all demand his attentive duty, for their meaning is to repay one's origins—not to be performed with ulterior motives. Hence these rites prize sincerity and simplicity, seeking only to return to roots, follow ancient ways, and never forget beginnings. The Han inherited Qin's decay: suburban and temple ritual discarded the Rites of Zhou, court debate turned to imperial tours and feng and shan sacrifices, and the claims of wonder-workers and sacrificial officers flourished. Brothers ruled in succession as if one generation, and the royal line fell into disorder. Only in its late years did the dynasty merge the southern and northern suburban altars into one. Even Tang and Song at their height never set this right—there was no one who could return to the root and seek the original form. The details of baskets and stands belong to minor officials—how could they ever fulfill the heart of the truly humane and filial!

元之五禮，皆以國俗行之，惟祭祀稍稽諸古。其郊廟之儀，禮官所考日益詳慎，而舊禮初未嘗廢，豈亦所謂不忘其初者歟？然自世祖以來，每難於親其事。英宗始有意親郊，而誌弗克遂。久之，其禮乃成於文宗。至大間，大臣議立北郊而中輟，遂廢不講。然武宗親享於廟者三，英宗親享五。晉王在帝位四年矣，未嘗一廟見。文宗以後，乃復親享。豈以道釋禱祠薦禳之盛，竭生民之力以營寺宇者，前代所未有，有所重則有所輕歟。或曰，北陲之俗，敬天而畏鬼，其巫祝每以為能親見所祭者，而知其喜怒，故天子非有察於幽明之故、禮俗之辨，則未能親格，豈其然歟？

The Yuan conducted all five categories of ritual by national custom; only in sacrifice did they look somewhat to antiquity. Suburban and temple ritual grew ever more minutely prescribed by the rites officials, yet the old customs were never cast aside from the start—is this not, after all, the meaning of "not forgetting beginnings"? Yet from Emperor Shizu onward, emperors found it difficult to perform these rites in person. Emperor Yingzong first resolved to sacrifice at the suburban altar in person, but the plan never came to fruition. Only much later was the rite finally completed under Emperor Wenzong. In the Zhida era ministers debated establishing a northern suburban altar, but the project halted halfway and was abandoned without further discussion. Wuzong nonetheless attended the temple in person three times; Yingzong, five. The Prince of Jin reigned four years without once attending the ancestral temple. Only after Wenzong did emperors again sacrifice in person. Was it because Daoist and Buddhist prayer, presentation, and exorcism rites grew so lavish—draining the people's strength to build temples as no prior age had done—that what was emphasized left something else neglected? Some hold that frontier peoples revere heaven and fear ghosts, and that their shamans claim to see the spirits offered to and read their moods; only a Son of Heaven who truly understands the divide between visible and invisible realms and between ritual and custom could personally approach the gods—is this truly the reason?

自憲宗祭天日月山，追崇所生與太祖並配，世祖所建太廟，皇伯術赤、察合帶皆以家人禮祔於列室。既而太宗、定宗以世天下之君俱不獲廟享，而憲宗亦以不祀。則其因襲之弊，蓋有非禮官之議所能及者。而況乎不禰所受國之君，而兄弟共為一世，乃有征於前代者歟？夫郊廟，國之大祀也，本原之際既已如此，則中祀以下，雖有闊略，無足言者。

From Möngke's sacrifice to heaven at Sun-and-Moon Mountain, when he honored his birth parent to share the altar with Taizu, through the Grand Temple Shizu erected—Imperial Uncles Jochi and Chagatai were both installed in side chambers by family rite. Yet Ögedei and Dingzong, as rulers of the realm, never received temple sacrifices; Möngke likewise went unhonored. The defects of inherited practice lay beyond anything rites officials could deliberate away. And when the ruler who actually received the mandate was not given main enshrinement while brothers were counted as one generation together—had this not happened before? Suburban altars and the ancestral temple are the state's greatest sacrifices. When the foundation itself was so flawed, minor and middle rites—however lax—hardly merit discussion.

其天子親遣使致祭者三：曰社稷，曰先農，曰宣聖。而嶽鎮海瀆，使者奉璽書即其處行事，稱代祀。其有司常祀者五：曰社稷，曰宣聖，曰三皇，曰嶽鎮海瀆，曰風師雨師。其非通祀者五：曰武成王，曰古帝王廟，曰周公廟，曰名山大川、忠臣義士之祠，曰功臣之祠，而大臣家廟不與焉。其儀皆禮官所擬，而議定於中書。日星始祭於司天臺，而回回司天臺遂以翙星為職事。五福太乙有壇畤，以道流主之，皆所未詳。

Three received envoys sent by the Son of Heaven in person: the altars of soil and grain, the First Farmer, and Confucius the Exalted Sage. For the sacred mountains, seas, and rivers, envoys bearing the imperial seal performed the rite on the spot—called proxy sacrifice. Five received regular sacrifice by officials: soil and grain, the Exalted Sage, the Three Sovereigns, sacred mountains and rivers, and the masters of wind and rain. Five were not universal sacrifices: King Wu Cheng, temples of ancient emperors, the Duke of Zhou, shrines to famous mountains and loyal martyrs, and shrines to meritorious officials—family temples of grand ministers were excluded. Rites officials drafted every ceremony; the Secretariat made the final decision. The sun and stars were first worshipped at the Astronomical Bureau; the Muslim astronomical bureau later made cometary observation its particular charge. Altars to the Five Blessings and Taiyi were overseen by Daoist clergy—matters little documented.

凡祭祀之事，其書為《太常集禮》，而《經世大典》之《禮典篇》尤備。參以累朝《實錄》與《六條政類》，序其因革，錄其成制，作《祭祀志》。

Sacrificial matters were recorded in Collected Rites of the Grand Master of Ceremonies; the Ritual Canon in Institutions for an Age was especially comprehensive. Drawing on successive Veritable Records and the Six Categories of Governance, this treatise records reforms and established forms—the Treatise on Sacrificial Offerings.

○郊祀上

○ Suburban Sacrifice, Part One

元與朔漠，代有拜天之禮，衣冠尚質，祭器尚純，帝後親之，宗戚助祭。其意幽深玄遠，報本反始，出於自然，而非強為之也。憲宗即位之二年秋八月八日，始以冕服拜天於日月山。其十二日，又用孔氏子孫元措言，合祭昊天后土，始大合樂作牌位，以太祖、睿宗配享。歲甲寅，會諸王於顆顆腦兒之西，丁巳秋，駐蹕於軍腦兒，皆祭天於其地。世祖中統二年，親征北方。夏四月己亥，躬祀天於舊桓州之西北，灑馬湩以為禮，皇族之外無得而與，皆如其初。

The Yuan rose from the northern steppe, where each generation worshipped heaven: dress was plain, vessels unadorned, emperor and empress attended in person, and kinsmen assisted at the altar. The meaning was profound and primal: repaying origins and returning to beginnings, arising naturally rather than by compulsion. On the eighth day of the eighth month in the autumn of the second year of Möngke's reign, he first worshipped heaven at Sun-and-Moon Mountain in full ceremonial dress. On the twelfth, following Kong descendant Yuan Cuo, he jointly sacrificed to Heaven and Earth, first assembling full music and spirit tablets, with Taizu and Ruizong as associated spirits. In the jiayin year princes gathered west of Köke Nuur; in the dingsi autumn the court halted at Khüri Nuur—at both places heaven was worshipped. In the second year of Zhongtong, Shizu campaigned north in person. On jihai day in the fourth month of summer he sacrificed to heaven northwest of old Huanzhou, sprinkling kumiss as the offering; none outside the imperial clan shared the rite—all as in the beginning.

至元十二年十二月，以受尊號，遣使豫告天地，下太常檢討唐、宋、金舊儀，於國陽麗正門東南七里建祭臺，設昊天上帝、皇地祇位二，行一獻禮。自後國有大典禮，皆即南郊告謝焉。十三年五月，以平宋，遣使告天地，中書下太常議定儀物以聞。制若曰：「其以國禮行事。」

In the twelfth month of the twelfth year of Zhiyuan, upon receiving his honorific title, he sent envoys to announce the event to Heaven and Earth in advance. The Grand Master of Ceremonies was ordered to review Tang, Song, and Jin precedents. A sacrificial platform was built seven li southeast of the Guoyang Lizheng Gate, with places for August Heaven and Queen Earth, and a single presentation was offered. Thereafter every major state ceremony was announced and thanked at the southern suburban altar. In the fifth month of the thirteenth year, after the conquest of Song, envoys announced the victory to Heaven and Earth; the Secretariat ordered the Grand Master of Ceremonies to settle the ritual objects and report. An edict replied: "Conduct it according to national rite."

三十一年，成宗即位。夏四月壬寅，始為壇於都城南七里。甲辰，遣司徒兀都帶率百官為大行皇帝請謚南郊，為告天請謚之始。大德六年春三月庚戌，合祭昊天上帝、皇地祇、五方帝於南郊，遣左丞相哈剌哈孫攝事，為攝祀天地之始。

In the thirty-first year Chengzong ascended the throne. On renyin day in the fourth month of summer the first altar was built seven li south of the capital. On jiachen day Grand Mentor Oqtay was sent with the full bureaucracy to the southern suburban altar to seek a posthumous title for the late emperor—the first such announcement to heaven for a posthumous name. On gengxu day in the third month of spring in the sixth year of Dade, August Heaven, Queen Earth, and the Five Directional Emperors were jointly sacrificed to at the southern suburban altar; Left Chancellor Qarachar was sent to preside by proxy—the first proxy sacrifice to Heaven and Earth.

大德九年二月二十四日，右丞相哈剌哈孫等言：「去年地震星變，雨澤愆期，歲比不登。祈天保民之事，有天子親祀者三：曰天，曰祖宗，曰社稷。今宗廟、社稷，歲時攝官行事。祭天，國之大事也，陛下雖未及親祀，宜如宗廟、社稷，遣官攝祭，歲用冬至，儀物有司豫備，日期至則以聞。」制若曰：「卿言是也，其豫備儀物以待事。」於是翰林、集賢、太常禮官皆會中書集議。博士疏曰：「冬至，圜丘惟祀昊天上帝，至西漢元始間，始合祭天地。歷東漢至宋千有餘年，分祭合祭，迄無定論。」集議曰：「《周禮》，冬至圜丘禮天，夏至方丘禮地，時既不同，禮樂亦異。王莽之制，何可法也。今當循唐、虞、三代之典，惟祀昊天上帝。其方丘祭地之禮，續議以聞。」按《周禮》，壇壝三成，近代增外四成，以廣天文從祀之位。集議曰：「依《周禮》三成之制。然《周禮》疏雲每成一尺，不見縱廣之度。恐壇上狹隘，器物難容，擬四成制內減去一成，以合陽奇之數。每成高八尺一寸，以合乾之九九。上成縱廣五丈，中成十丈，下成十五丈。四陛，陛十有二級。外設二壝，內壝去壇二十五步，外壝去內壝五十四步，壝各四門。壇設於丙巳之地，以就陽位」按古者，親祀冕無旒，服大裘而加袞。臣下從祀，冠服歷代所尚，其制不同。集議曰：「依宗廟見用冠服制度。」按《周禮·大司樂》云：「凡樂，圜鐘為宮，黃鐘為角，太簇為征，姑洗為羽，雷鼓雷鼗，孤竹之管，雲和之琴瑟，雲門之舞，冬至日於地上之圜丘奏之。若樂六變，則天神皆降，可得而禮矣。」集議曰：「樂者所以動天地，感鬼神，必訪求深知音律之人，審五聲八音，以司肄樂。」

On the twenty-fourth day of the second month in the ninth year of Dade, Right Chancellor Qarachar and others said: "Last year brought earthquakes and strange stars in the sky; rain came late; harvests failed year after year. Three matters require the Son of Heaven's personal prayer to heaven for the people's welfare: heaven, the ancestors, and the altars of soil and grain. The ancestral temple and altars of soil and grain are already served each year by proxy officials. Sacrifice to heaven is a matter of the highest state importance. Though Your Majesty has not yet been able to attend in person, you should follow the precedent of the ancestral temple and the altars of soil and grain: dispatch officials to sacrifice by proxy at the winter solstice each year, have the relevant offices prepare the ritual objects in advance, and report when the day arrives." An edict replied: "You are right. Prepare the ritual objects in advance for the ceremony." Thereupon rites officials from the Hanlin Academy, the Academy of Scholarly Worthies, and the Grand Master of Ceremonies all assembled at the Secretariat for joint deliberation. An erudite submitted: "At the winter solstice the round mound altar sacrifices only to August Heaven. Joint sacrifice to Heaven and Earth did not begin until the Yuanshi reign of Western Han. For more than a thousand years from Eastern Han through Song, separate and joint sacrifice were debated without ever reaching a settled conclusion." The assembly resolved: "The Rites of Zhou prescribe rites to heaven at the round mound at winter solstice and rites to earth at the square mound at summer solstice. The seasons differ, and so do ritual and music. Why should Wang Mang's institutions be taken as a model? We should now follow the canon of Tang, Yu, Shun, and the Three Dynasties and sacrifice only to August Heaven. The square mound rite for sacrificing to earth should be deliberated further and reported." According to the Rites of Zhou the altar mound has three tiers; in recent times a fourth outer tier was added to make room for attendant spirits in the astronomical cult. The assembly resolved: "Follow the three-tier system of the Rites of Zhou. Yet the commentary on the Rites of Zhou gives each tier as one chi in height and says nothing about length and breadth. Fearing the altar summit would be too cramped for the vessels, we propose reducing the four-tier design by one tier to accord with the yang odd number. Each tier should be eight chi and one cun high, matching the nine nines of Qian. The upper tier five zhang square, the middle ten zhang, the lower fifteen zhang. Four stairways, each with twelve steps. Two enclosures were set outside: the inner twenty-five paces from the altar, the outer fifty-four paces from the inner; each enclosure had four gates. The altar should stand in the bing-si direction to take the yang position." In antiquity the officiant wore a tasselless cap, a great fur robe, and a dragon robe over it. The caps and robes of ministers attending sacrifice differed in what each dynasty esteemed. The assembly resolved: "Follow the cap and robe system now used at the ancestral temple." The Rites of Zhou, Grand Master of Music, says: "In all music the round bell serves as gong, the yellow bell as jue, taicu as zhi, guxian as yu; with thunder drums and tambourines, lone bamboo pipes, Yunhe zithers, and the Yun Gate dance—it is performed at the round mound on earth on the winter solstice. When the music undergoes six changes, the heavenly spirits all descend and may be received in ritual." The assembly resolved: "Music moves heaven and earth and touches ghosts and spirits. We must seek out those deeply versed in pitch and law, examine the five tones and eight sounds, and put them in charge of musical practice."

夏四月壬辰，中書復集議。博士言：「舊制神位版用木。」中書議，改用蒼玉金字，白玉為座。博士曰：「郊祀尚質，合依舊制。」遂用木主，長二尺五寸，闊一尺二寸，上圓下方，丹漆金字，木用松柏，貯以紅漆匣，黃羅帕覆之。造畢，有司議所以藏。議者復謂，神主廟則有之，今祀於壇，對越在上，非若他神無所見也。所制神主遂不用。

On renchen day in the fourth month of summer the Secretariat convened again for joint deliberation. An erudite said: "Under the old regulation spirit tablets were made of wood." The Secretariat proposed instead dark jade with gold characters on a white jade base. The erudite replied: "Suburban sacrifice esteems simplicity; we should follow the old regulation." Wooden spirit tablets were therefore used: two chi five cun long and one chi two cun wide, round above and square below, vermilion lacquer with gold characters, pine or cypress wood, kept in a red lacquer case and covered with yellow silk. When they were finished, the relevant offices debated where to store them. Deliberators argued again that spirit tablets belong in temples; here sacrifice is on the altar, face to face above—not like other spirits who have no visible presence. The spirit tablets that had been made were therefore not used.

七月九日，博士又言：「古者祀天，器用陶匏，席用槁鞂。自漢甘泉雍畤之祀，以迄後漢、魏、晉、南北二朝、隋、唐，其壇壝玉帛禮器儀仗，日益繁縟，浸失古者尚質之意。宋、金多循唐制，其壇壝禮器，考之於經，固未能全合，其儀法具在。當時名儒輩出，亦未嘗不援經而定也，酌古今以行禮，亦宜焉。今檢討唐、宋、金親祀、攝行儀註，並雅樂節次，合從集議。」太常議曰：「郊祀之事，聖朝自平定金、宋以來，未暇舉行，今欲修嚴，不能一舉而大備。然始議之際，亦須酌古今之儀，垂則後來。請從中書會翰林、集賢、禮官及明禮之士，講明去取以聞。」中書集議曰：「合行禮儀，非草創所能備。唐、宋皆有攝行之禮，除從祀受胙外，一切儀註，悉依唐制修之。」

On the ninth day of the seventh month the erudite said again: "In antiquity sacrifice to heaven used pottery and gourd vessels and straw and reed mats. From the Ganquan and Yongzhi sacrifices of Han through Later Han, Wei, Jin, the Northern and Southern Dynasties, Sui, and Tang, altar mounds, jade and silk, ritual vessels, and ceremonial regalia grew ever more elaborate, gradually losing antiquity's esteem for simplicity. Song and Jin mostly followed Tang practice; their altars and ritual vessels, checked against the classics, could not fully conform, yet their ceremonial regulations survive intact. Famous scholars of the time likewise appealed to the classics in fixing ritual; weighing past and present to conduct sacrifice is also fitting. We should now review Tang, Song, and Jin regulations for personal and proxy sacrifice, together with the sequences of elegant music, and follow the collective deliberation." The Grand Master of Ceremonies replied: "Suburban sacrifice has not been performed since the dynasty pacified Jin and Song; if we now wish to restore it strictly, we cannot prepare everything at once. Yet even at the outset we must weigh past and present ritual and leave a standard for later generations. We ask that the Secretariat convene the Hanlin Academy, the Academy of Scholarly Worthies, rites officials, and scholars versed in ritual to clarify what to adopt and reject and report back." The Secretariat resolved: "The full ritual cannot be prepared from scratch in a single effort. Tang and Song both knew rites performed by proxy. Except for secondary worship and the sharing of sacrificial meat, every detail of the regulations should be drawn up again along Tang lines."

八月十二日，太常寺言：「尊祖配天，其禮儀樂章別有常典，若俟至日議之，恐匆遽有誤。」於是中書省臣奏曰：「自古漢人有天下，其祖宗皆配天享祭，臣等與平章何榮祖議，宗廟已依時祭享，今郊祀止祭天。」制曰：「可。」是歲南郊，配位遂省。

On the twelfth of the eighth month the Court of Imperial Sacrifices reported: "To honor the ancestors beside Heaven has fixed rites and hymns of its own. If we leave discussion until the solstice, we may blunder in the rush." The Central Secretariat then submitted: "From antiquity, whenever Han Chinese ruled the world, their forebears were joined to Heaven in sacrifice. We have consulted with Counselor He Rongzu. The ancestral temple already receives its seasonal rites; at the suburban altar we propose to worship Heaven only." The throne replied: "Let it be so." That year at the southern suburb, the seat of the associate was dropped.

十一年，武宗即位。秋七月甲子，命御史大夫鐵古叠兒即南郊告謝天地，主用柏素，質玄書，為即位告謝之始。

In the eleventh year Emperor Wuzong ascended the throne. On jiazi day in the seventh month of autumn he sent Grand Censor Tiegu Die'er straight to the southern suburb to announce his accession and thank Heaven and Earth. Plain cypress was the chief offering; the memorials were written on black-ground paper. Thus began the rite of thanksgiving at enthronement.

至大二年冬十月乙酉，尚書省臣及太常禮官言：「郊祀者國之大禮，今南郊之禮已行而未備，北郊之禮尚未舉行。今年冬至南郊，請以太祖聖武皇帝配享；明年夏至北郊，以世祖皇帝配。」帝皆是之。十二月甲辰朔，尚書太尉右丞相、太保左丞相、田司徒、郝參政等復奏曰：「南郊祭天於圜丘，大禮已舉。其北郊祭皇地祇於方澤，並神州地祇、五嶽四瀆、山林川澤及朝日夕月，此有國家所當崇禮者也。當聖明御極而弗舉行，恐遂廢弛。」制若曰：「卿議甚是，其即行焉。」

On yiyou day in the tenth month of winter, the second year of Zhida, Secretariat ministers and ritual officers of the Court of Imperial Sacrifices said: "Suburban sacrifice is the greatest ceremony of the realm. The southern rite has been held but remains incomplete; the northern rite has not yet been performed at all. At this winter solstice at the southern suburb, let Founder Taizu Shengwu share the offering; Next summer solstice at the northern suburb, let Emperor Shizu be associated." The emperor assented to every point. On the first day of the twelfth month, a jiachen day, the Secretariat Grand Preceptor and Right Chancellor, the Grand Guardian and Left Chancellor, Situ Tian, Counsellor Hao, and others memorialized again: "Heaven has been worshipped at the Round Mound in the southern suburb; the great rite is done. Worship of Imperial Earth at the Square Pond in the north, together with the Earth of the Divine Land, the Five Peaks and Four Rivers, mountains and forests, rivers and marshes, and the Morning Sun and Evening Moon—these are rites a realm is bound to uphold. If, under a sage on the throne, we still do not perform them, we fear they will lapse entirely." The rescript read: "Your proposal is sound. Execute it without delay."

至大三年春正月，中書禮部移太常禮儀院，下博士擬定北郊從祀、朝日夕月禮儀。博士李之紹、蔣汝礪疏曰：「按方丘之禮，夏以五月，商以六月，周以夏至，其丘在國之北。禮神之玉以黃琮，牲用黃犢，幣用黃繒，配以後稷。其方壇之制，漢去都城四里，為壇四陛。唐去宮城北十四里，為方壇八角三成，每成高四尺，上闊十六步，設陛。上等陛廣八尺，中等陛一丈，下等陛廣一丈二尺。宋至徽宗始定為再成。歷代制雖不同，然無出於三成之式。今擬取坤數用六之義，去都城北六里，於壬地選擇善地，於中為方壇，三成四陛，外為三壝。仍依古制，自外壝之外，治四面稍令低下，以應澤中之制。宮室、墻圍、器皿色，並用黃。其再成八角八陛，非古制，難用。其神州地祇以下從祀，自漢以來，歷代制度不一，至唐始因隋制，以嶽鎮海瀆、山林川澤、丘陵墳衍原隰，各從其方從祀。今盍參酌舉行。」秋九月，太常禮儀院復下博士，檢討合用器物。十一月丙申，有事於南郊，以太祖配，五方帝日月星辰從祀。

In the first month of spring in the third year of Zhida, the Secretariat Rites Office referred the matter to the Court of Ritual Protocol and charged the erudites with drafting the northern suburb secondary worship and the rites of the Morning Sun and Evening Moon. Erudites Li Zhishao and Jiang Ruli submitted: "The Square Mound rite: Xia performed it in the fifth month, Shang in the sixth, Zhou at summer solstice. The mound stood north of the capital. A yellow jade tube honored the spirit; offerings were yellow calves and yellow silk; Hou Ji stood as associate. As for the square altar: the Han set it four li from the capital, with four flights of steps. The Tang set it fourteen li north of the palace city: an octagonal altar in three tiers, each four feet high, the upper platform sixteen paces across, with steps on every side. The upper flight was eight feet wide, the middle ten, the lower twelve. Under the Song, only from Emperor Huizong on was it reduced to two tiers. Each dynasty shaped the rite differently, yet none escaped the pattern of three tiers. We propose to follow the K'un number and the virtue of six: six li north of the capital, a favorable site in the ren quarter, a square altar at the center in three tiers with four flights, and three enclosures beyond. As in antiquity, outside the outermost enclosure the ground on all four sides should slope gently downward, in keeping with the rite performed in the heart of the marsh. Halls, walls, vessels, and colors should all be yellow. The two-tier octagon with eight flights is not the ancient pattern and should not be used. Secondary worship below the Earth of the Divine Land: since Han the arrangements have varied. Tang first adopted Sui practice, placing the sacred peaks, coastal shrines, rivers, mountains, forests, marshes, mounds, tombs, open plains, wetlands, heights, and lowlands each in its proper quarter as attendant spirits. Let us weigh these precedents and put the rite in motion." In the ninth month the Court of Ritual Protocol again charged the erudites to review the vessels and regalia required. On bingshen day in the eleventh month the southern suburb rite was performed. Taizu shared the offering; the Five Emperors of the directions, the sun, moon, and stars attended as secondary spirits.

仁宗延祐元年夏四月丁亥，太常寺臣請立北郊。帝謙遜未遑，北郊之議遂輟。

In the fourth month of summer, the first year of Yanyou under Emperor Renzong, on dinghai day, officers of the Court of Imperial Sacrifices asked that the northern suburb be established. The emperor, deferring in humility, had not the leisure; the northern suburb proposal was set aside.

英宗至治二年九月，有旨議南郊祀事。中書平章買閭，御史中丞曹立，禮部尚書張野，學士蔡文淵、袁桷、鄧文原，太常禮儀院使王緯、田天澤，博士劉致等會都堂議：

In the ninth month of the second year of Zhizhi, Emperor Yingzong commanded deliberation on the southern suburb sacrifice. Counselor Mai Lu, Vice Censor-in-chief Cao Li, Minister of Rites Zhang Ye, Hanlin academicians Cai Wenyuan, Yuan Que, and Deng Wenyuan, directors of the Court of Ritual Protocol Wang Wei and Tian Tianze, erudite Liu Zhi, and others assembled in the capital hall to deliberate:

一曰年分，按前代多三年一祀，天子即位已及三年，常有旨欽依。

First, the cycle of years. Earlier dynasties usually sacrificed once every three years; when three years had passed since the Son of Heaven took the throne, an edict normally confirmed the practice.

二曰神位。《周禮·大宗伯》，「以禋祀祀昊天上帝」。註謂：「昊天上帝，冬至圜丘所祀天皇大帝也。」又曰「蒼璧禮天」。註云：「此禮天以冬至，謂天皇大帝也。在北極，謂之北辰。」又云：「北辰天皇耀魄寶也，又名昊天上帝，又名太一帝君，以其尊大，故有數名。」今按《晉書·天文志·中宮》「鉤陳口中一星曰天皇大帝，其神耀魄寶」。《周禮》所祀天神，正言昊天上帝。鄭氏以星經推之，乃謂即天皇大帝。然漢、魏以來，名號亦復不一。漢初曰上帝，曰太一，曰皇天上帝。魏曰皇皇帝天。梁曰天皇大帝。惟西晉曰昊天上帝，與《周禮》合。唐、宋以來，壇上既設昊天上帝，第一等復有天皇大帝，其五天帝與太一、天一等，皆不經見。本朝大德九年，中書圓議，止依《周禮》，祀昊天上帝。至大三年圓議，五帝從享，依前代通祭。

Second, the seats of the spirits. The Rites of Zhou, Grand Steward of Rites: "With the smoke sacrifice one worships Haotian Shangdi." The commentary explains: "Haotian Shangdi is the Great Heavenly Emperor honored at the Round Mound on the winter solstice." It also says, "With the green jade disk one sacrifices to Heaven." Another note reads: "This winter-solstice worship of Heaven means the Great Heavenly Emperor. He dwells at the North Pole and is called the North Star." It adds: "The North Star is the Heavenly Emperor Yaopobao, also named Haotian Shangdi, also named the Lord of Great Unity—so exalted that it bears many titles." The Jin History, Treatise on Astronomy, Central Palace, records: "A single star at the mouth of Gouchen is the Great Heavenly Emperor; its spirit is Yaopobao." The celestial spirit named in the Rites of Zhou is precisely Haotian Shangdi. Master Zheng, reasoning from the star classic, identified this spirit with the Great Heavenly Emperor. Yet from Han and Wei on, the names were never settled. Early Han spoke of Shangdi, of Taiyi, of Huangtian Shangdi. Wei called it Huanghuangdi Tian. Liang called it the Great Heavenly Emperor. Only Western Jin used Haotian Shangdi, in accord with the Rites of Zhou. From Tang and Song onward the altar already bore Haotian Shangdi, yet the first rank also included the Great Heavenly Emperor; the Five Heavenly Emperors, Taiyi, Tianyi, and the like appear nowhere in the classics. In the ninth year of Dade our dynasty, after round deliberation in the Central Secretariat, worshipped only Haotian Shangdi, as the Rites of Zhou prescribe. In the third year of Zhida, round deliberation allowed the Five Emperors to share the offering, following the comprehensive sacrifice of earlier times.

三曰配位。《孝經》曰：「孝莫大於嚴父，嚴父莫大於配天。」又曰：「郊祀後稷以配天。」此郊之所以有配也。漢、唐已下，莫不皆然。至大三年冬十月三日，奉旨十一月冬至合祭南郊，太祖皇帝配，圓議取旨。

Third, the seats of associates. The Classic of Filial Piety says: "No filial act surpasses honoring the father; no honor to the father surpasses joining him to Heaven." It also says: "At the suburban rite Hou Ji is joined to Heaven as associate." Hence the suburban altar always has an associate. From Han and Tang down, none did otherwise. On the third day of the tenth month of winter in the third year of Zhida, by edict the southern suburb sacrifice at the winter solstice in the eleventh month would have Founder Taizu as associate; round deliberation awaits the throne's word.

四曰告配。《禮器》曰：「魯人將有事於上帝，必先有事於頖宮。」註：「告後稷也，告之者，將以配天也。」告用牛一。《宋會要》於致齋二日，宿廟告配，凡遣官犧尊豆籩，行一獻禮。至大三年十一月二十一日，質明行事。初獻攝太尉同太常禮儀院官赴太廟奏告，圓議取旨。

Fourth, announcing the associate. Ritual Implements says: "When the men of Lu were to worship the Supreme Lord, they first had business at the palace school." The commentary: "This is to announce to Hou Ji—for the one announced will stand beside Heaven." The announcement requires one ox." The Song Essential Documents: on the second day of the austere fast, officials lodged in the temple to announce the associate, sending officers with sacrificial vessels to perform a single presentation. On the twenty-first day of the eleventh month in the third year of Zhida, at daybreak the ceremony was carried out. The first presenter, the Grand Preceptor by proxy, with officers of the Court of Ritual Protocol, would go to the ancestral temple to announce the rite; round deliberation awaits decree.

五曰大裘冕。《周禮》司裘「掌為大裘，以共王祀天之服」，鄭司農雲，黑羊裘，服以祀天，示質也。弁師「掌王之五冕」，註：「冕服有六，而言五者，大裘之冕蓋無旒，不聯數也。」《禮記·郊特牲》曰：「郊之祭也，迎長日之至也。祭之日，王被袞以象天，戴冕璪十有二旒，則天數也。」陸佃曰：「禮不盛服不充，蓋服大裘以袞襲之也。謂冬至服大裘，被之以袞。開元及開寶《通禮》，鸞駕出宮，服袞冕至大次，質明改服大裘冕而出次。《宋會要》紹興十三年，車駕自廟赴青城，服通天冠、絳紗袍，祀日服大裘袞冕。圓議用袞冕，取旨。

Fifth, the great fur robe and cap. The Rites of Zhou, Master of Furs: "He prepares the great fur robe for the king's service when sacrificing to Heaven." Zheng the Former Farmer explained: a robe of black sheepskin, worn to worship Heaven, to show plainness. The Cap-maker: "He keeps the king's five caps." The note says: "There are six cap-robes, yet only five are named because the cap of the great fur robe has no tassels and is not reckoned in the count." The Record of Rites, Suburban Special Victims: "The suburban rite greets the coming of the longer day. On the day of sacrifice the king dons the dragon robe in image of Heaven and the cap with twelve beads—that is Heaven's number." Lu Dian said: "Rites forbid offering less than full dress; presumably one wears the great fur robe beneath the dragon robe. That is: at the winter solstice one wears the great fur robe and covers it with the dragon robe. The Kaiyuan and Kaibao Comprehensive Rites: the imperial procession leaves the palace in dragon robe and cap and halts at the great tent; at dawn the king changes into the great fur robe and cap and steps from the tent. The Song Essential Documents, thirteenth year of Shaoxing: from the temple to the Azure City the emperor wore the communication-heaven cap and crimson gauze robe; on the day of sacrifice he wore the great fur robe and dragon cap. Round deliberation proposed the dragon robe and cap; the matter awaits decree.

六曰匏爵。《郊特牲》曰：「郊之祭也，器用陶匏，以象天地之性也。」註謂：「陶瓦器，匏用酌獻酒。」《開元禮》、《開寶禮》皆有匏爵。大德九年，正配位用匏爵有坫。圓議正位用匏，配位飲福用玉爵，取旨。

Sixth, the gourd goblets. Suburban Special Victims: "At the suburban rite the vessels are pottery and gourd, imaging the nature of Heaven and Earth." The commentary: "Pottery for earthen vessels; gourd for pouring the wine of presentation." Both the Kaiyuan Rites and the Kaibao Rites prescribe gourd goblets. In the ninth year of Dade the principal and associate seats used gourd goblets on stands. Round deliberation: the principal seat would use gourd; the associate would drink the blessing wine from a jade goblet—the matter awaits decree.

七曰戒誓。唐《通典》引《禮經》，祭前期十日親戒百官及族人，太宰總戒群官。唐前祀七日，《宋會要》十日。《纂要》太尉南向，司徒、亞終獻、一品、二品從祀北向，行事官以次北向，禮直官以誓文授之太尉讀。今天子親行大禮，止令禮直局管勾讀誓文。圓議令管勾代太尉讀誓，刑部尚書蒞之。

Seventh, the admonition and oath. The Tang Comprehensive Institutions quotes the Rites Classic: ten days before the sacrifice the ruler admonishes the hundred officials and his kin in person; the Grand Steward issues a general admonition to the whole bureaucracy. Tang practice allowed seven days; the Song Essential Documents prescribe ten. The Compendium Essentials: the Grand Preceptor faces south; the Minister of Education, the secondary and final presenters, and the first- and second-rank associates face north; officiants stand northward in order; the ritual supervisor hands the oath to the Grand Preceptor to read aloud. Now that the Son of Heaven performs the great rite in person, only the ritual supervisor's office is charged with reading the oath. Round deliberation proposed that the supervisor read the oath for the Grand Preceptor, under the oversight of the Minister of Punishments.

八曰散齋、致齋。《禮經》前期十日，唐、宋、金皆七日，散齋四日，致齋三日。國朝親祀太廟七日，散齋四日於別殿，致齋三日於大明殿。圓議依前七日。

Eighth, the dispersal fast and the austere fast. The Rites Classic allow ten days; Tang, Song, and Jin all used seven—four days of dispersal fast and three of austere fast. When our dynasty worships the ancestral temple in person, the term is seven days: four days of dispersal fast in a separate hall, three days of austere fast in the Hall of Great Brightness. The Secretariat’s roundtable decision kept the earlier seven-day rule.

十曰犧牲。《郊特牲》曰：「郊特牲而社稷太牢。」又曰：「天地之牛角繭栗。」秦用騮駒。漢文帝五帝共一牲，武帝三年一祀，用太牢。光武采元始故事，天地共犢。隋上帝、配帝，蒼犢二。唐開元用牛。宋正位用蒼犢一，配位太牢一。國朝大德九年，蒼犢二，羊豕各九。至大三年，馬純色肥腯一，牲正副一，鹿一十八，野豬一十八，羊一十八，圓議依舊儀。神位配位用犢外，仍用馬，其餘並依舊日已行典禮。

The tenth topic is sacrificial victims. The Record of Suburban Sacrifice says: “The suburban rite employs a special victim; the altars of soil and grain receive the full complement of ox, sheep, and pig.” It adds: “Oxen offered to Heaven and Earth should have horns no larger than cocoon and chestnut buds.” The Qin used bay colts. Emperor Wen of Han offered a single victim to all five thearchs jointly; Emperor Wu held the rite every three years with the full ox-sheep-pig complement. Emperor Guangwu followed the Yuan Shi precedent, using one calf for both Heaven and Earth. Under the Sui, the main and associated thearchs each received a dark calf—two in all. The Tang Kaiyuan rite used oxen. In Song, the principal seat received one dark calf and the associated seat the full complement. In our dynasty’s ninth year of Dade, the offering comprised two dark calves plus nine sheep and nine pigs apiece. In Zhida 3 the list ran to one solid-colored fat horse, principal and secondary victims, and eighteen each of deer, wild boar, and sheep; the Secretariat deliberation held to the established rite. Calves served the main and associated divine seats, but horses were retained as well; everything else followed long-standing practice.

十一曰香鼎。大祭有三，始煙為歆神，始宗廟則焫蕭稞鬯，所謂臭陽達於墻屋者也。後世焚香，蓋本乎此，而非《禮經》之正。至大三年，用陶瓦香鼎五十，神座香鼎、香盒案各一。圓議依舊儀。

The eleventh topic is incense censers. Grand sacrifices begin in three ways: with smoke to please the spirits; at the ancestral temple, by burning artemisia, scented grain, and libation—the “yang fragrance” said to penetrate the hall. Later ritual incense stems from this tradition, not from the canonical form in the Rites. Zhida 3 specified fifty earthenware censers, with one censer and one incense-tray stand at each spirit seat. The Secretariat decision kept the old rite.

十二曰割牲。《周禮·司士》「凡祭祀，帥其屬而割牲，羞俎豆」。又《諸子》，「大祭祀正六牲之體」。《禮運》云「腥其俎，熟其殽，體其犬豕牛羊」。註云：「腥其俎，謂豚解而腥之，為七體也。熟其殽，謂體解而爓之，為二十一體也。體其犬豕牛羊，謂分別骨肉之貴賤，以為眾俎也。」七體，謂脊、兩肩、兩拍、兩髀。二十一體，謂肩、臂、臑、膊、骼、正脊、脠脊、橫脊、正脅、短脅、代脅並腸三、胃三、拒肺一、祭肺三也。宋元豐三年，詳定禮文所言，古者祭祀用牲，有豚解，有體解。豚解則為七，以薦腥；體解則為二十一，以薦熟。蓋犬豕牛羊，分別骨肉貴賤，其解之為體，則均也。皇朝馬牛羊豕鹿，並依至大三年割牲用國禮。圓議依舊儀。

The twelfth topic is butchering the victims. The Rites of Zhou, Office of the Director of Victuals: “At every sacrifice he leads his staff in cutting the victims and setting out the meat on stands and platters.” The Record of Various Offices: “At the grand sacrifice he portions the six victims correctly.” The Evolution of Rites says: “Place raw portions on the stands, cook the dishes, and joint the dog, pig, cattle, and sheep.” The commentary explains: “‘Raw on the stands’ means a piglet jointed while still uncooked into seven portions. “Cook the dishes” means the carcass jointed and simmered into twenty-one portions. Joint dog, pig, cattle, and sheep” means sorting flesh and bone by rank for the many offering stands.” The seven portions are the spine, both shoulders, both midribs, and both thighs. The twenty-one portions comprise shoulder, arm, shank, breast, blade, central spine, tail spine, cross spine, central rib, short rib, substitute rib, three intestines, three stomachs, one “rejecting” lung, and three lungs for offering. The Song’s Yuanfeng 3 ritual revision notes that ancient sacrifices employed piglet jointing and full carcass jointing. Piglet jointing produced seven pieces for the raw offering; Full jointing produced twenty-one for the cooked offering. For dog, pig, cattle, and sheep alike, rank distinguished flesh and bone, but the principle of jointing was the same. Our dynasty butchers horse, cattle, sheep, pig, and deer by the Zhida 3 national rite. The Secretariat decision kept the old rite.

十三曰大次、小次。《周禮·掌次》，「王旅上帝，張氈按皇邸。」唐《通典》前祀三日，尚舍直長施大次於外壝東門之內道北，南向。《宋會要》前祀三日，儀鸞司帥其屬，設大次於外壝東門之內道北，南向；小次於午階之東，西向。《曲禮》曰：「踐阼，臨祭祀。」《正義》曰：「阼主階也。天子祭祀履主階行事，故云踐阼。」宋元豐詳定禮文所言，《周禮》宗廟無設小次之文。古者人君臨位於阼階。蓋阼階者，東階也。惟人主得位主階行事。今國朝太廟儀註，大次、小次皆在西，蓋國家尚右，以西為尊也。圓議依祀廟儀註。

The thirteenth topic is the great and small resting tents. The Keeper of Tents in the Rites of Zhou: “When the king journeys to serve Heaven, he spreads felt and erects the imperial pavilion.” The Tang Tongdian: three days before the rite the palace provisioners set the great tent inside the east gate of the outer moat, north of the path, facing south. The Song Essentials: three days beforehand the insignia office set the great tent inside the east gate on the north side, facing south; And the small tent east of the south stair, facing west. The Rules of Propriety says: “Mount the stair and preside at sacrifice.” The Correct Meaning notes: “Zha is the principal stair. The Son of Heaven performs sacrifice on the principal stair, hence “ascend the stair.” The Yuanfeng ritual revision observed that the Zhou rites for the ancestral temple mention no small tent. In antiquity rulers took their place at the principal stair. The principal stair was the eastern stair. Only the ruler could officiate from the principal stair. Our ancestral temple regulations place both tents on the west; the state esteems the right, and west is supreme. The Secretariat followed the temple sacrifice code.

續具末議：一曰禮神玉。《周禮·大宗伯》，「以禋祀祀昊天上帝」。註：「禋之言煙也。周人尚臭，煙氣之臭聞者。積柴實牲體焉，或有玉帛。」《正義》曰：「或有玉帛，或不用玉帛，皆不定之辭也。」崔氏雲，天子自奉玉帛牲體於柴上，引《詩》「圭璧既卒」，是燔牲玉也。蓋卒者，終也。謂禮神既終，當藏之也。正經即無燔玉明證。漢武帝祠太乙，胙餘皆燔之，無玉。晉燔牲幣，無玉。唐、宋乃有之。顯慶中，許敬宗等修舊禮，乃雲郊天之有四圭，猶宗廟之有圭瓚也，並事畢收藏，不在燔列。宋政和禮制局言：「古祭祀無不用玉，《周官》典瑞掌玉器之藏，蓋事已則藏焉，有事則出而復用，未嘗有燔瘞之文。今後大祀，禮神之玉時出而用，無得燔瘞。」從之。蓋燔者取其煙氣之臭聞。玉既無煙，又且無氣，祭之日但當奠於神座，既卒事，則收藏之。

Further supplementary proposals were submitted. First: jades for honoring the spirits. The Grand Director of Ritual in the Rites of Zhou: “With the smoke sacrifice worship August Heaven and the Supreme Lord.” The commentary: “Yin means smoke. The Zhou prized scent—the odor carried on smoke. They heaped fuel and placed the victim’s flesh upon it; jade and silk might be included.” The Correct Meaning: “Whether jade and silk were used is left indefinite in the text.” Cui argued that the Son of Heaven laid jade, silk, and flesh on the pyre, citing “The tablets are complete”—hence burning victim and jade together. “Complete” means finished. When the rite ended, the jades were to be stored away. The canonical text offers no clear proof of burning jade. When Emperor Wu worshipped the Great One, leftover portions were burned—but not jade. The Jin burned victims and silks, not jade. Only under Tang and Song did the practice appear. In Xianqing, Xu Jingzong’s ritual revision compared the four suburban jades to the temple tablet and libation cup: all were stored after the rite, never burned. The Song Zhenghe Ritual Bureau argued: “Ancient sacrifice always used jade. The Director of Regalia kept them in store, bringing them out when needed; the classics never mention burning or burying them. Henceforth at grand sacrifices the spirit jades are to be brought out when needed, never burned or buried.” The court agreed. Burning was meant for the scent carried on smoke. Jade gives off neither smoke nor vapor; on the sacrifice day it is set before the spirit seat, then stored when the rite is done.

三曰升煙。禋之言煙也，升煙所以報陽也。祀天之有禋柴，猶祭地之瘞血，宗廟之祼鬯。歷代以來，或先燔而後祭，或先祭而後燔，皆為未允。祭之日，樂六變而燔牲首，牲首亦陽也。祭終，以爵酒饌物及牲體，燎於壇。天子望燎，柴用柏。

Third: raising smoke. Yin means smoke; raising smoke acknowledges the yang principle. Heaven’s smoke and pyre correspond to burying blood for Earth and pouring libation in the ancestral temple. Through the ages some burned before sacrificing and some after—both orders were flawed. On the day of sacrifice, after six musical changes they burned the victim’s head, for the head too belongs to yang. When the rite ended, cup-wine, food, and flesh were burned on the altar. The emperor watched the blaze; cypress served as fuel.

是歲，太皇太后崩，有旨冬至南郊祀事，可權止。

That year, after the Grand Empress Dowager’s death, an edict suspended the winter solstice suburban sacrifice for the time being.

泰定四年春正月，御史臺臣言：「自世祖迄英宗，咸未親郊，惟武宗、英宗親享太廟，陛下宜躬祀郊廟。」制曰：「朕當遵世祖舊典，其命大臣攝行祀事。」閏九月甲戌，郊祀天地，致祭五嶽四瀆、名山大川。

In spring of Taiding 4 the censorate urged: “From Kublai through Yingzong no emperor personally performed the suburban rite; only Wuzong and Yingzong attended the ancestral temple in person. Your Majesty should sacrifice at suburb and temple yourself.” The throne replied: “I shall follow Kublai’s precedent and have ministers perform the rites in my stead.” On intercalary 9/19 the court sacrificed to Heaven and Earth and made offerings to the Five Peaks, Four Rivers, and the great mountains and rivers.

至順元年，文宗將親郊。十月辛亥，太常博士言：「親祀儀註已具，事有未盡者，按前代典禮。親郊七日，百官習儀於郊壇。今既與受戒誓相妨，合於致齋前一日，告示與祭執事者，各具公服赴南郊習儀。親祀太廟雖有防禁，然郊外尤宜嚴戒，往來貴乎清肅。凡與祭執事齋郎樂工，舊不設盥洗之位，殊非涓潔之道。今合於饌殿齊班廳前及齋宿之所，隨宜設置盥洗數處，俱用鍋釜溫水置盆杓巾帨，令人掌管省諭，必盥洗然後行事，違者治之。祭日，太常院分官提調神廚，監視割烹。上下燈燭籸燎，已前雖有翦燭提調籸盆等官，率皆虛應故事；或減刻物料，燭燎不明。又嘗見奉禮贊賜胙之後，獻官方退，所司便服徹俎，壇上燈燭一時俱滅，因而雜人登壇攘奪，不能禁止，甚為褻慢。今宜禁約，省牲之前，凡入壝門之人，皆服窄紫，有官者公服。禁治四壝紅門，宜令所司添造關木鎖鑰，祭畢即令關閉，毋使雜人得入。其稿稭匏爵，事畢合依大德九年例焚之。」壬子，御史臺臣言：「祭日，宜敕股肱近臣及諸執事人毋飲酒。」制曰：「卿言甚善，其移文中書禁之。」丙辰，監察御史楊彬等言：「禮，享帝必以始祖為配，今未聞設配位，竊恐禮文有闕。又，先祀一日，皇帝必備法駕出宿郊次，其扈從近侍之臣未嘗經歷，宜申加戒敕，以達孚誠。」命與中書議行。十月辛酉，始服大裘袞冕，親祀昊天上帝於南郊，以太祖配。自世祖混一六合，至文宗凡七世，而南郊親祀之禮始克舉焉，蓋器物儀註至是益加詳慎矣。

In Zhishun 1 Emperor Wenzong prepared to conduct the suburban rite in person. On 10/xinhai a ritual erudite reported: “The code for personal sacrifice is in place; where it is still incomplete, consult earlier dynastic precedents. Seven days before the emperor’s suburban rite all officials rehearsed at the suburban altar. This now clashes with the abstinence oath; rehearsal should move to the day before rigorous abstinence, with all officiants notified to appear at the southern suburb in court dress. The ancestral temple rite has its guards, but the suburban precinct demands even stricter discipline and austere comings and goings. Sacrifice officiants, abstainers, and musicians had no hand-washing stations—hardly meticulous purity. Washing stations with warm water, basins, ladles, and towels should be set at the viand hall, assembly hall, and lodgings, with supervisors ensuring everyone washed before serving; violators were to be punished. On the sacrifice day the Court of Imperial Sacrifices posted officers to supervise the spirit kitchen and butchering. Though officials nominally trimmed candles and tended grain offerings for the upper and lower lamps, most merely went through the motions; Sometimes skimping on supplies left the altar poorly lit. After the blessing of sacrificial flesh, offering officials would withdraw while attendants in plain dress cleared the stands and doused every lamp—letting commoners swarm the altar unchecked, a grave profanation. Restrictions should bar anyone entering the enclosure before the victim inspection unless dressed in narrow purple; officers in court dress. The four red gates of the enclosure should be fitted with bars and locks and shut the moment the rite ended, barring unauthorized entry. Straw, stalks, and gourd libation cups should be burned afterward per the Dade 9 precedent.” On renzi the censorate urged: “On the sacrifice day forbid wine to the emperor’s nearest ministers and all ritual officiants.” An edict replied: "Your advice is excellent. Have the Secretariat issue a prohibition." On bingchen, Supervising Censor Yang Bin and others memorialized: "Ritual requires that sacrifice to the Lord on High be accompanied by the founding ancestor. No associate seat has been announced, and we fear the rite is incomplete. They also urged that on the eve of the rite the emperor must ride out in full state to lodge at the suburban station. Many in the escort would be inexperienced; they should receive strict admonition so the court’s sincerity would be plain." The throne ordered the Secretariat to deliberate and carry this out. In the tenth month, on the day xinyou, he first donned the great fur robe and full court regalia and personally offered to August Heaven at the southern suburb, with Taizu as associate. From Kublai’s unification through seven reigns to Wenzong, the southern-suburb rite in the emperor’s own person could be performed only now, when vessels, regalia, and ritual directions had at last been refined with exceptional care.

自至元十二年冬十二月，用香酒脯臡行一獻禮。而至治元年冬二祭告，泰定元年之正月，咸用之。自大德九年冬至，用純色馬一，蒼犢一，羊鹿野豕各九。十一年秋七月，用馬一，蒼犢正副各一，羊鹿野豕各九。而至大中告謝五，皇慶至延祐告謝七，與至治三年冬告謝二，泰定元年之二月，咸如大德十一年之數。泰定四年閏九月，特加皇地祇黃犢一，將祀之夕敕送新獵鹿二。惟至大三年冬至，正配位蒼犢皆一，五方帝犢各一，皆如其方之色，大明青犢、夜明白犢皆一，馬一，羊鹿野豕各十有八，兔十有二，而四年四月如之。其犧牲品物香酒，皆參用國禮，而豐約不同。告謝非大祀，而用物無異，豈所謂未能一舉而大備者乎？

From the winter of Zhiyuan 12, the rite used fragrant wine with dried and minced meats in a single offering. The same provisions served the two winter announcement sacrifices of Zhizhi 1 and the first month of Taiding 1. From the Dade 9 winter solstice onward, offerings included one pure-colored horse, one dark calf, and nine each of sheep, deer, and wild boar. In the seventh month of year 11, the tally was one horse, principal and associate dark calves, and nine each of sheep, deer, and wild boar. Dazhong’s five thanksgiving rites, Huangqing–Yanyou’s seven, Zhizhi 3’s two winter thanksgivings, and Taiding 1’s second month all matched the Dade 11 scale. Taiding 4’s intercalary ninth month added a yellow calf for Imperial Earth; on the eve of sacrifice the throne ordered two freshly hunted deer delivered. Zhida 3’s winter solstice alone used one dark calf each for the principal and associate, one directional calf per Five Emperor (in each direction’s color), one green calf for Great Brightness and one white for Night Brightness, one horse, eighteen each of sheep, deer, and wild boar, and twelve hares—the fourth month of year 4 repeated this. Victims, offerings, and fragrant wine followed state ritual, though scale varied between lavish and modest occasions. Thanksgiving rites were not great sacrifices, yet their provisions matched them—perhaps this is what “unable to prepare everything at once” meant.

南郊之禮，其始為告祭，繼而有大祀，皆攝事也，故攝祀之儀特詳。

Southern-suburb worship began with announcement sacrifices and later included great sacrifices, all initially by proxy—hence the unusually full rules for proxy rites.

壇壝：地在麗正門外丙位，凡三百八畝有奇。壇三成，每成高八尺一寸，上成縱橫五丈，中成十丈，下成十五丈。四陛午貫地子午卯酉四位陛十有二級。外設二壝。內壝去壇二十五步，外壝去內壝五十四步。壝各四門，外垣南欞星門三，東西欞星門各一。圜壇周圍上下俱護以甓，內外壝各高五尺，壝四面各有門三，俱塗以赤。至大三年冬至，以三成不足以容從祀版位，以青繩代一成。繩二百，各長二十五尺，以足四成之制。燎壇在外壝內丙巳之位，高一丈二尺，四方各一丈，周圜亦護以甓，東西南三出陛，開上南出戶，上方六尺，深可容柴。香殿三間，在外壝南門之外，少西，南向。饌幕殿五間，在外壝南門之外，少東，南向。省饌殿一間，在外壝東門之外，少北，南向。

Altar and precinct: the ground stood in the bing quarter southeast of Lizheng Gate, over 308 mu in extent. The altar rose in three terraces, each 8 chi 1 cun high: the top 5 zhang square, the middle 10, the base 15. Four stairways pierced the mound on the zi, wu, mao, and you axes, each with twelve steps. Two walled enclosures lay outside the altar. The inner wall was 25 paces from the altar; the outer wall 54 paces beyond the inner. Each precinct had four gates; the outer wall had three Lattice Star Gates on the south and one each on east and west. Brick revetments ringed the round altar top and bottom. Inner and outer walls stood 5 chi high, each side with three gates painted red. Zhida 3’s winter solstice: three terraces could not fit all associated tablets, so a blue cord marked a fourth tier. Two hundred cords, each 25 chi long, completed the four-terrace layout. Inside the outer wall at bingsi stood the fire altar: 1 zhang 2 chi high, 1 zhang square, brick-lined, with ramps on three sides and a southern hatch 6 chi wide, deep enough for fuel. A three-bay incense hall stood just west of the outer south gate, facing south. A five-bay offering pavilion stood just east of the outer south gate, facing south. A one-bay inspection hall stood just north of the outer east gate, facing south.

外壝之東南為別院。內神廚五間，南向；祠祭局三間，北向；酒庫三間，西向。獻官齋房二十間，在神廚南垣之外，西向。外壝南門之外，為中神門五間，諸執事齋房六十間以翼之，皆北向。兩翼端皆有垣，以抵東西周垣，各為門，以便出入。齊班廳五間，在獻官齋房之前，西向。儀鸞局三間，法物庫三間，都監庫五間，在外垣內之西北隅，皆西向。雅樂庫十間，在外垣西門之內，少南，東向。演樂堂七間，在外垣內之西南隅，東向。獻官廚三間，在外垣內之東南隅，西向。滌養犧牲所，在外垣南門之外，少東，西向。內犧牲房三間，南向。

Southeast of the outer precinct lay a detached yard. an inner spirit kitchen of five bays, south-facing; a three-bay sacrifice office, north-facing; and a three-bay wine store, west-facing. Twenty bays of fasting rooms for offering officials lay west of the spirit kitchen’s south wall. Beyond the outer south gate stood a five-bay central spirit gate flanked by sixty service fasting rooms, all facing north. Wing walls met the east and west perimeter, each with a gate for passage. A five-bay mustering hall stood west of the offering officials’ fasting rooms. In the northwest within the outer wall: three bays for the ceremonial guard, three for ritual stores, five for the chief depot—all west-facing. A ten-bay court-music store stood inside the west gate, slightly south, facing east. A seven-bay rehearsal hall occupied the inner southwest corner, facing east. A three-bay kitchen for offering officials stood in the inner southeast, facing west. The wash and holding pens for victims lay east of the outer south gate, facing west. Inner victim pens of three bays faced south.

神位：昊天上帝位天壇之中，少北，皇地祇位次東，少卻，皆南向。神席皆緣以繒，綾褥素座，昊天上帝色皆用青，皇地祇色皆用黃，藉皆以稿稭。配位居東，西向。神席綾褥錦方座，色皆用青，藉以蒲越。

Spirit seats: August Heaven at the altar’s center, slightly north; Imperial Earth east and a step back—both south-facing. Mats were silk-edged with brocade cushions on plain bases—blue for Heaven, yellow for Earth—straw underneath. The associate stood east of the altar, facing west. Its mat used brocade on a brocade square seat in blue, with rush padding.

其從祀圜壇，第一等九位。青帝位寅，赤帝位巳，黃帝位未，白帝位申，黑帝位亥，主皆用柏，素質玄書；大明位卯，夜明位酉，北極位醜，天皇大帝位戌，用神位版，丹質黃書。神席綾褥座各隨其方色，藉皆以稿稭。

At the round altar, first-rank associated spirits numbered nine. Green Emperor at yin, Red at si, Yellow at wei, White at shen, Black at hai—cypress tablets, plain wood, black script; Great Brightness at mao, Night Brightness at you, Northern Pole at chou, Celestial Emperor at xu—red tablets with yellow script. Mats and cushions matched each direction’s color, straw underneath.

第二等內官位五十有四。鉤星、天柱、玄枵、天廚、柱史位於子，其數五；女史、星紀、御女位於醜，其數三；自子至醜，神位皆西上。帝座、歲星、大理、河漢、析木、尚書位於寅，帝座居前行，其數六，南上。陰德、大火、天槍、玄戈、天床位於卯，其數五，北上。太陽守、相星、壽星、輔星、三師位於辰，其數五，南上。天一、太一、內廚、熒惑、鶉尾、勢星、天理位於巳，天一、太一居前行，其數七，西上。北斗、天牢、三公、鶉火、文昌、內階位於午，北斗居前行，其數六；填星、鶉首、四輔位於未，其數三；自午至未，皆東上。太白、實沈位於申，其數二，北上。八谷、大梁、杠星、華蓋位於酉，其數四；五帝內座、降婁、六甲、傳舍位於戌，五帝內座居前行，其數四；自酉至戌，皆南上。紫微垣、辰星、陬訾、鉤陳位於亥，其數四，東上。神席皆藉以莞席，內壝外諸神位皆同。

Second rank: inner asterisms—fifty-four seats. At zi: Gou Star, Celestial Pillar, Rooftop, Celestial Kitchen, and Pillar Scribe—five; at chou: Woman Scribe, Star Record, and Serving Maid—three; from zi through chou, seats ranked west at the top. At yin: Imperial Seat, Jupiter, Grand Judge, River Han, Split Wood, and Minister—Imperial Seat foremost, six seats, south at the top. At mao: Hidden Virtue, Great Fire, Sky Lance, Black Spear, and Celestial Bed—five, north at the top. At chen: Solar Guardian, Chancellor, Longevity, Assistant, and Three Masters—five, south at the top. At si: Celestial One, Supreme One, Inner Kitchen, Mars, Quail Tail, Power Star, and Heavenly Principle—Celestial and Supreme One foremost, seven, west at the top. At wu: Northern Dipper, Celestial Prison, Three Dukes, Quail Fire, Wenchang, and Inner Steps—Dipper foremost, six; at wei: Saturn, Quail Head, and Four Assistants—three; from wu through wei, seats ranked east at the top. At shen: Venus and Real Shen—two, north at the top. At you: Eight Grains, Great Bridge, Pillar Star, and Canopy—four; at xu: Inner Seats of the Five Emperors, Descending Harvest, Six Jia, and Relay Lodgings—Five Emperors foremost, four; from you through xu, seats ranked south at the top. At hai: Purple Forbidden Enclosure, Mercury, Zouzi, and Gouchen—four, east at the top. All used sedge matting; inner and outer precinct spirits alike.

第三等中官百五十九位。虛宿、女宿、牛宿、織女、人星、司命、司非、司危、司祿、天津、離珠、羅堰、天桴、奚仲、左旗、河鼓、右旗位於子，虛宿、女宿、牛宿、織女居前行，其數十有七；月星、建星、斗宿、箕宿、天雞、輦道、漸臺、敗瓜、扶筐、匏瓜、天弁、天棓、帛度、屠肆、宗星、宗人、宗正位於醜，月星、建星、斗宿、箕宿居前行，其數十有七；自子至醜，皆西上。日星、心宿、天紀、尾宿、罰星、東咸、列肆、天市垣、斛星、鬥星、車肆、天江、宦星、市樓、候星、女床、天籥位於寅，日星、心宿、天紀、尾宿居前行，其數十有七，南上。房宿、七公、氐宿、帝席、大角、亢宿、貫索、鍵閉、鉤鈐、西咸、天乳、招搖、梗河、亢池、周鼎位於卯，房宿、七公、氐宿、帝席、大角、亢宿居前行，其數十有五，北上。太子星、太微垣、軫宿、角宿、攝提、常陳、幸臣、謁者、三公、九卿、五內諸侯、郎位、郎將、進賢、平道、天田位於辰，太子星、太微垣、軫宿、角宿、攝提居前行，其數十有六，南上。張宿、翼宿、明堂、四帝座、黃帝座、長垣、少微、靈臺、虎賁、從官、內屏位於巳，張宿、翼宿、明堂居前行，其數十有一，西上。軒轅、七星、三臺、柳宿、內平、太尊、積薪、積水、北河位於午，軒轅、七星、三臺、柳宿居前行，其數九；鬼宿、井宿、參宿、天尊、五諸侯、鉞星、座旗、司怪、天關位於未，鬼宿、井宿、參宿居前行，其數九；自午至未，皆東上。畢宿、五車、諸王、觜宿、天船、天街、礪石、天高、三柱、天潢、咸池位於申，畢宿、五車、諸王、觜宿居前行，其數十有一，北上。月宿、昴宿、胃宿、積水、天讒、卷舌、天河、積屍、太陵、左更、天大將軍、軍南門位於酉，月宿、昴宿、胃宿居前行，其數十有二；婁宿、奎宿、壁宿、右更、附路、閣道、王良、策星、天廄、土公、雲雨、霹靂位於戌，婁宿、壁宿居前行，其數十有二；自酉至戌，皆南上。危宿、室宿、車府、墳墓、虛梁、蓋屋、臼星、杵星、土公吏、造父、離宮、雷電、騰蛇位於亥，危宿、室宿居前行，其數十有三，東上。

Third rank: middle asterisms—159 seats. At zi: Void, Woman, Ox, Weaver, Human Star, Directors of Fate, Misdeed, Peril, and Blessings, Celestial Ford, Pearl, Raft, Flute, Xi Zhong, Left Banner, River Drum, and Right Banner—Void through Weaver foremost, seventeen; at chou: Moon, Establishment, Dipper, Winnowing Basket, Celestial Cock, Imperial Road, Ascending Terrace, Defeated Gourd, Basket Bearer, Gourd, Market, Silk Measure, Butcher, Clan Star, Clan Person, and Clan Director—Moon through Winnowing Basket foremost, seventeen; from zi through chou, west at the top. At yin: Sun, Heart, Heavenly Discipline, Tail, Punishment, Eastern Salt, Market Row, Market Enclosure, Dipper, Fight, Chariot Quarter, Celestial River, Eunuch, Market Tower, Awaiting Star, Woman’s Bed, and Celestial Key—Sun through Tail foremost, seventeen, south at the top. At mao: Room, Seven Lords, Base, Emperor’s Mat, Great Horn, Neck, Coiled Noose, Key Closure, Curved Hook, Western Salt, Celestial Milk, Brandish, Geng River, Neck Pool, and Zhou Tripod—Room through Neck foremost, fifteen, north at the top. At chen: Crown Prince, Supreme Palace, Chariot Axle, Horn, Jueti, Regular Array, Favored Minister, Herald, Three Dukes, Nine Ministers, Five Inner Feudatories, Courtier Seats, Courtier General, Advance Worthy, Level Road, and Celestial Field—Crown Prince through Jueti foremost, sixteen, south at the top. At si: Extended Net, Wings, Bright Hall, Four Thrones, Yellow Emperor’s Seat, Long Wall, Lesser Supreme, Spirit Terrace, Tiger Guard, Attendant Official, and Inner Screen—Net through Bright Hall foremost, eleven, west at the top. At wu: Xuanyuan, Seven Stars, Three Terraces, Willow, Inner Level, Grand Honor, Piled Firewood, Piled Water, and North River—Xuanyuan through Willow foremost, nine; at wei: Ghost, Well, Shen, Celestial Honored, Five Feudatories, Battle-axe, Seat Banner, Director of Strange Events, and Celestial Pass—Ghost through Shen foremost, nine; from wu through wei, east at the top. At shen: Net, Five Chariots, Various Kings, Beak, Celestial Boat, Celestial Street, Whetstone, Celestial Height, Three Pillars, Celestial Ford, and Salt Pool—Net through Beak foremost, eleven, north at the top. At you: Mao Lodge, Pleiades, Stomach, Piled Water, Celestial Slander, Curled Tongue, Celestial River, Piled Corpses, Great Tomb, Left Deputy, and Great General—Mao through Stomach foremost, twelve; at xu: Bond, Stride, Wall, Right Deputy, Attached Road, Gallery Road, Wang Liang, Policy Star, Celestial Stable, Earth Duke, Cloud and Rain, and Thunderbolt—Bond and Wall foremost, twelve; from you through xu, south at the top. At hai: Rooftop, Room, Chariot Office, Tomb, Hollow Beam, Covering House, Mortar, Pestle, Earth Duke Clerk, Zaofu, Detached Palace, Thunder and Lightning, and Soaring Serpent—Rooftop and Room foremost, thirteen, east at the top.

內壝內外官一百六位。天壘城、離瑜、代星、齊星、周星、晉星、韓星、秦星、魏星、燕星、楚星、鄭星位於子，其數十有二；越星、趙星、九坎、天田、狗國、天淵、狗星、鱉星、農丈人、杵星、糠星位於醜，其數十有一；自子至醜，皆西上。騎陣將軍、天輻、從官、積卒、神宮、傅說、龜星、魚星位於寅，其數八，南上。陣車、車騎、騎官、頡頏、折威、陽門、五柱、天門、衡星、庫樓位於卯，其數十，北上。土司空、長沙、青丘、南門、平星位於辰，其數五，南上。酒旗、天廟、東甌、器府、軍門、左右轄位於巳，其數六，西上。天相、天稷、爟星、天記、外廚、天狗、南河位於午，其數七；天社、矢星、水位、闕丘、狼星、弧星、老人星、四瀆、野雞、軍市、水府、孫星、子星位於未，其數十有三；自午至未，皆東上。天節、九州殊口、附耳、參旗、九斿、玉井、軍井、屏星、伐星、天廁、天矢、丈人位於申，其數十有二，北上。天園、天陰、天廩、天苑、天囷、芻槁、天庾、天倉、鈇锧、天混位於酉，其數十；外屏、大司空、八魁、羽林位於戌，其數四；自酉至戌，皆南上。哭星、泣星、天錢、天綱、北落師門、敗臼、斧鉞、壘壁陣位於亥，其數八，東上。

Inside and outside the inner wall: outer asterisms—106 seats. At zi: Celestial Rampart, Liyu, Substitute, Qi, Zhou, Jin, Han, Qin, Wei, Yan, Chu, and Zheng—twelve; at chou: Yue, Zhao, Nine Pits, Celestial Field, Dog Country, Celestial Abyss, Dog, Turtle, Old Farmer, Pestle, and Chaff—eleven; from zi through chou, west at the top. At yin: Cavalry General, Celestial Spoke, Attendant Official, Piled Soldiers, Spirit Palace, Fu Yue, Turtle, and Fish—eight, south at the top. At mao: Battle Array, Chariot Cavalry, Cavalry Officer, Jiehan, Broken Halberd, Yang Gate, Five Pillars, Celestial Gate, Balance, and Arsenal—ten, north at the top. At chen: Earth Minister, Changsha, Green Hill, Southern Gate, and Level Star—five, south at the top. At si: Wine Banner, Celestial Temple, Eastern Ou, Arsenal Office, Army Gate, and Left and Right Regulators—six, west at the top. Heaven's Chancellor, Heaven's Granary, the Torch Star, Heaven's Record, the Outer Kitchen, the Heavenly Dog, and the Southern River stand at the wu position; they number seven. Heaven's Altars, the Arrow Star, Water Level, Que Hill, the Wolf, the Bow, the Old Man, the Four Waterways, the Wild Cockerel, the Military Market, the Water Office, the Grandson Star, and the Son Star stand at the wei position; they number thirteen. From wu through wei, all are oriented with their tops toward the east. Heaven's Knot, the Nine Provinces' Diverse Mouth, Attached Ear, the Banner of Shen, the Nine Pennons, the Jade Well, the Military Well, the Screen Star, the Assault Star, Heaven's Latrine, Heaven's Arrow, and the Husband Star stand at the shen position; they number twelve, tops toward the north. Heaven's Garden, Heaven's Yin, the Celestial Storehouse, Heaven's Park, Heaven's Round Granary, Fodder Hay, the Celestial Granary Officer, the Celestial Granary, the Axe and Adze, and Heaven's Muddy Pool stand at the you position; they number ten. the Outer Screen, the Great Minister of Works, the Eight Chiefs, and the Feathered Forest stand at the xu position; they number four. From you through xu, all are oriented with their tops toward the south. the Weeping Star, the Lamenting Star, Heaven's Coin, Heaven's Net, the Northern Falling Master-at-Arms, the Defeated Mortar, the Axe and Halberd, and the Rampart Formation stand at the hai position; they number eight, tops toward the east.

內壝外眾星三百六十位，每辰神位三十自第二等以下，神位版皆丹質黃書。內官、中官、外官則各題其星名；內壝外三百六十位，惟題曰眾星位。凡從祀位皆內向，十二次微左旋，子居子陛東，午居午陛西，卯居卯陛南，酉居酉陛北。

Inside and outside the inner sacred precinct, the multitude stars have three hundred sixty seats; for each of the twelve chronograms there are thirty spirit seats from the second grade down—all spirit tablets are cinnabar ground with yellow lettering. For inner, middle, and outer officials, each tablet is inscribed with the star's name. For the three hundred sixty seats outside the inner precinct, the inscription reads only “Seat of the Multitude Stars.” All attendant seats face inward; the twelve chronograms wheel slightly counterclockwise; zi stands east of the zi stair, wu west of the wu stair, mao south of the mao stair, and you north of the you stair.

器物之等，其目有八：

Ritual implements fall into eight grades:

一曰圭幣。昊天上帝蒼璧一，有繅藉，青幣一，燎玉一。皇地祇黃琮一，有繅藉，黃幣一。配帝青幣一，黃帝黃琮一，青帝青圭一，赤帝赤璋一，白帝白琥一，黑帝玄璜一，幣皆如其方色。大明青圭有邸，夜明白圭有邸，天皇大帝青圭有邸，北極玄圭有邸，幣皆如其玉色。內官以下皆青幣。

The first grade is jades and silks. For the Lord on High of the Grand Heaven: one round dark-blue jade disk with a crimson wrapper, one green silk offering, and one jade for the fire offering. For Imperial Earth: one yellow jade cube with a crimson wrapper and one yellow silk offering. For the associated lord, one green silk; for the Yellow Emperor, one yellow jade cube; for the Green Emperor, one green tablet; for the Red Emperor, one red tablet; for the White Emperor, one white tiger-amulet; for the Black Emperor, one black half-disk—and each silk matches its directional color. For the Great Brightness, one green tablet on a base; for the Night Brightness, one white tablet on a base; for the Celestial Sovereign, one green tablet on a base; for the Northern Pole, one black tablet on a base—and each silk matches its jade. For inner officials and below, all offerings use green silk.

二曰尊罍。上帝大尊、著尊、犧尊、山罍各一，在壇上東南隅，皆北向，西上；設而不酌者，象尊、壺尊各二，山罍四，在壇下午陛之東，皆北向，西上。皇地祇亦如之，在上帝酒尊之東，皆北向，西上。配帝著尊、犧尊、象尊各二，在地祇酒尊之東，皆北向，西上。設而不酌者，犧尊、壺尊各二，山罍四，在壇下酉陛之北，東向，北上。五帝、日月、北極、天皇，皆太尊一，著尊二。內官十二次，各象尊二。中官十二次，各壺尊二。外官十二次，各概尊二。眾星十二次，各散尊二。凡尊各設於神座之左而右向，皆有坫，有勺，加冪，冪之繪以雲，惟設而不酌者無勺。

The second grade is libation vessels. For the Lord on High: one great libation vessel, one presentation vessel, one sacrificial vessel, and one mountain jar—placed in the altar's southeast corner, all facing north, ranked from west to east. Set out but not poured: two image vessels, two jar vessels, and four mountain jars, east of the wu stair on the altar's south side—all facing north, ranked west to east. Imperial Earth follows the same rule, east of the Lord's wine vessels—all facing north, ranked west to east. For the associated lord: two presentation vessels, two sacrificial vessels, and two image vessels, east of Imperial Earth's wine vessels—all facing north, ranked west to east. Set out but not poured: two sacrificial vessels, two jar vessels, and four mountain jars below the altar, north of the you stair, facing east, ranked from north to south. For the Five Emperors, Sun and Moon, Northern Pole, and Celestial Sovereign, each has one great libation vessel and two presentation vessels. For each of the twelve chronograms of inner officials, there are two image vessels. For each of the twelve chronograms of middle officials, there are two jar vessels. For each of the twelve chronograms of outer officials, there are two filtered vessels. For each of the twelve chronograms of the multitude stars, there are two simple vessels. Every vessel stands left of the spirit seat and faces right; each has a stand, ladle, and fitted cover painted with clouds—only vessels set out but not poured lack ladles.

三曰籩豆登俎。昊天上帝、皇地祇及配帝，籩豆皆十二，登三，簋二，簠二，俎八，皆有匕箸，玉幣篚二，匏爵一，有坫，沙池一，青瓷牲盤一。從祀九位。籩豆皆八，簠一，簋一，登一，俎一，匏爵一，有坫，沙池一，玉幣篚一。內官位五十四，籩豆皆二，簋一，簠一，登一，俎一，匏爵有坫，沙池，幣篚，十二次各一。中官百五十八，皆籩一，豆一，簋一，簠一，俎一，匏爵有坫，沙池，幣篚，十二次各一。外官位一百六，皆籩一，豆一，簋一，簠一，俎一，匏爵，沙池，幣篚，十二次各一。眾星位三百六十，皆籩一，豆一，簋一，簠一，俎一，匏爵，沙池，幣篚，十二次各一。此籩、豆、簠、簋、登、爵、篚之數也。凡籩之設，居神位左，豆居右，登、簠簋居中，俎居後，籩皆有巾，巾之繪以斧。

The third grade is baskets, beans, stands, and trays. For the Lord on High, Imperial Earth, and the associated lord: twelve baskets and twelve beans, three stands, two grain bowls, two grain vessels, eight offering stands with spoons and chopsticks, two baskets for jade silks, one gourd goblet on a stand, one sand pool, and one celadon sacrificial tray. Nine attendant seats. Eight baskets and eight beans, one grain vessel, one grain bowl, one stand, one offering stand, one gourd goblet on a stand, one sand pool, and one basket for jade silks. For fifty-four inner-official seats: two baskets and two beans each, plus one grain bowl, one grain vessel, one stand, one offering stand, a gourd goblet on a stand, a sand pool, and a silk basket—one set per chronogram, twelve chronograms in all. For one hundred fifty-eight middle-official seats: each has one basket, one bean, one grain bowl, one grain vessel, one offering stand, a gourd goblet on a stand, a sand pool, and a silk basket—one set per chronogram. For one hundred six outer-official seats: each has one basket, one bean, one grain bowl, one grain vessel, one offering stand, a gourd goblet, a sand pool, and a silk basket—one set per chronogram. For three hundred sixty multitude-star seats: each has one basket, one bean, one grain bowl, one grain vessel, one offering stand, a gourd goblet, a sand pool, and a silk basket—one set per chronogram. These are the tallies of baskets, beans, grain vessels, bowls, stands, goblets, and silk baskets. Baskets are set left of the spirit seat and beans to the right; stands and grain vessels go between, offering stands behind; every basket has a cloth cover painted with axes.

四曰酒齊。以太尊實泛齊，著尊實醴齊，犧尊實盎齊，山罍實三酒，皆有上尊。馬湩設於尊罍之前，註於器而冪之。設而不酌者，以象尊實醴齊，壺尊實沈齊，山罍二實三酒，皆有上尊，以祀昊天上帝。皇地祇亦如之。以著尊實泛齊，犧尊實醴齊，象尊實盎齊，山罍實清酒，皆有上尊。馬湩如前設之。設而不酌者，以犧尊實醍齊，壺尊實沈齊，山罍三實清酒，皆有上尊，以祀配帝。以太尊實泛齊，以著尊實醍齊，皆有上尊，九位同，以祀五帝、日月、北極、天皇大帝。以象尊實醴齊，有上尊，十二次同，以祀內官。以壺尊實沈齊，有上尊，十二次同，以祀中官。以概尊實清酒，有上尊，十二次同，以祀外官。以散尊實昔酒，有上尊，十二次同，以祀眾星。凡五齊之上尊，必皆實明水；山罍之上尊，必皆實玄酒；散尊之上尊，亦實明水。

The fourth grade is wines and musts. The great libation vessel is filled with thin first-ferment; the presentation vessel with sweet rice wine; the sacrificial vessel with thick brew; the mountain jar with the three wines—each has an upper libation. Mare's milk is placed before the libation vessels, poured into its vessel and covered. Set out but not poured: the image vessel holds sweet rice wine, the jar vessel steeped wine, and two mountain jars the three wines—each with an upper libation—for sacrifice to the Lord on High. Imperial Earth follows the same rule. The presentation vessel holds thin first-ferment, the sacrificial vessel sweet rice wine, the image vessel thick brew, and the mountain jar clear wine—each with an upper libation. Mare's milk is set out as before. Set out but not poured: the sacrificial vessel holds clarified wine, the jar vessel steeped wine, and three mountain jars clear wine—each with an upper libation—for sacrifice to the associated lord. The great libation vessel holds thin first-ferment and the presentation vessel clarified wine—each with an upper libation; the nine seats share this rule—for the Five Emperors, Sun and Moon, Northern Pole, and Celestial Sovereign. The image vessel holds sweet rice wine with an upper libation; all twelve chronograms follow this—for inner officials. The jar vessel holds steeped wine with an upper libation; all twelve chronograms follow this—for middle officials. The filtered vessel holds clear wine with an upper libation; all twelve chronograms follow this—for outer officials. The simple vessel holds aged wine with an upper libation; all twelve chronograms follow this—for the multitude stars. For every grade of the five musts, the upper libation must be filled with clear water. For mountain jars, the upper libation must be filled with dark wine. For simple vessels, the upper libation is likewise filled with clear water.

五曰牲齊庶器。昊天上帝蒼犢，皇地祇黃犢，配位蒼犢，大明青犢，夜明白犢，天皇大帝蒼犢，北極玄犢皆一，馬純色一，鹿十有八，羊十有八，野豕十有八，兔十有二，蓋參以國禮。割牲為七體：左肩臂臑兼代脅、長脅為一體，右肩臂臑、代脅、長脅為一體，右髀肫胳為一體，脊連背膚短脅為一體，膺骨臍腹為一體，項脊為一體，馬首報陽升煙則用之。毛血盛以豆，或青瓷盤，饌未入置俎上，饌入徹去之。籩之實，魚鱐、糗餌、粉糍、棗、幹橑、形鹽、鹿脯、榛、桃、菱、芡、栗。豆之實，芹菹、韭菹、菁菹、筍菹、脾折菹、裛食、魚醢、豚拍、鹿臡、醓醢、糝食。凡籩之用八者，無糗餌、粉糍、菱、栗。豆之用八者，無脾折菹、裛食、兔醢、糝食。用皆二者，籩以鹿脯、幹棗，豆以鹿臡、菁菹。用皆一者，籩以鹿脯，豆以鹿臡。凡簠簋用皆二者，簋以黍、稷，簠以稻、粱；用皆一者，簋以稷，簠以黍。實登以大羹。

The fifth grade is sacrificial meats and miscellaneous implements. For the Lord on High, one dark-blue bull; for Imperial Earth, one yellow bull; for associated seats, one dark-blue bull; for the Great Brightness, one green bull; for the Night Brightness, one white bull; for the Celestial Sovereign, one dark-blue bull; for the Northern Pole, one black bull—each one; plus one pure-colored horse, eighteen deer, eighteen sheep, eighteen wild boars, and twelve hares, blending the national rites into the whole. The victim is cut into seven portions: left shoulder, arm, shank, and blade with the short flank; right shoulder, arm, shank, short flank, and long flank; right thigh, shank, and ribs; spine with back and short flank; breast, navel, and belly; neck and spine—and the horse's head, to report yang and raise the offering smoke, is used for that purpose. Blood and hair go in a bean or celadon tray; before the feast is set out they remain on the offering stand, and when the feast enters they are taken away. Basket offerings: fish paste, parched grain cakes, powdered rice cakes, jujubes, dried prunes, molded salt, venison jerky, hazelnuts, peaches, water chestnuts, gorgon fruit, and chestnuts. Bean offerings: pickled celery, pickled leeks, pickled smartweed, pickled bamboo shoots, pickled spleen, pressed grain, fish hash, pork hash, venison hash, fermented sauces, and scattered grain. When baskets number eight, omit parched grain cakes, powdered rice cakes, water chestnuts, and chestnuts. When beans number eight, omit pickled spleen, pressed grain, hare hash, and scattered grain. Where only two are used: baskets hold venison jerky and dried jujubes; beans hold venison hash and pickled smartweed. Where only one is used: baskets hold venison jerky and beans venison hash. Where two grain sets are used: the bowl holds millet and panicled millet, the vessel rice and fine millet. Where only one set is used: the bowl holds panicled millet and the vessel millet. The stand is filled with the great broth.

六曰香祝。洗位正位香鼎一，香合一，食案一，祝案一，皆有衣，拜褥一，盥爵洗位一，罍一，洗一，白羅巾一，親祀匜二，盤二。地祇配位咸如之。香用龍腦沈香。祝版長各二尺四寸，闊一尺二寸，厚三分，木用楸柏。從祀九位，香鼎、香合、香案、綾拜褥皆九，褥各隨其方之色，盥爵洗位二，罍二，洗二，巾二。第二等，盥爵洗位二，罍二，洗二，巾二。第三等亦如之。內壝內，盥爵洗位一，罍一，洗一，巾一。內壝外亦如之。凡巾，皆有篚。從祀而下，香用沈檀降真，鼎用陶瓦。第二等十二次而下，皆紫綾拜褥十有二。親祀禦板位一，飲福位及大小次盥洗爵洗板位各一，皆青質金書。亞獻、終獻飲福板位一，黑質黃書。禦拜褥八，亞終獻飲福位拜褥一，黃道裀褥寶案二，黃羅銷金案衣，水火鑒。

The sixth grade is incense and invocations. At the washing seat and principal seat: one incense tripod, one incense box, one food table, one invocation table—all draped—one kneeling mat, one washing goblet at the washing seat, one jar, one basin, one white silk towel, two pouring ewers for the principal sacrifice, and two trays. Imperial Earth and associated seats follow the same rule. Incense is borneol and aloeswood. Invocation boards measure two feet four inches long, one foot two inches wide, and three fen thick; the wood is catalpa or cypress. For nine attendant seats: nine incense tripods, nine incense boxes, nine incense tables, and nine brocade kneeling mats in their directional colors; two washing goblets at washing seats, two jars, two basins, and two towels. Second grade: two washing goblets at washing seats, two jars, two basins, and two towels. Third grade follows the same rule. Inside the inner precinct: one washing goblet at a washing seat, one jar, one basin, and one towel. Outside the inner precinct follows the same rule. Every towel has its basket. From attendant sacrifice downward, incense is aloeswood, sandalwood, and descending-truth resin; tripods are pottery or tile. From the second grade and the twelve chronograms downward, there are twelve purple-brocade kneeling mats. For the principal sacrifice: one imperial invocation board, one seat for drinking the blessing and for the great and small rests at washing and goblet-washing—all green ground with gold lettering. For secondary and final offering at the blessing-drink seat: one board, black ground with yellow lettering. Eight imperial kneeling mats; one kneeling mat at the secondary and final blessing-drink seat; two yellow-way spread mats with treasure tables; yellow silk brocade table covers with gold; fire and water mirrors.

七曰燭燎。天壇椽燭四，皆銷金絳紗籠。自天壇至內壝外及樂縣南北通道，絳燭三百五十，素燭四百四十，皆絳紗籠。御位椽，燭六，銷金絳紗籠。獻官椽燭四，雜用燭八百，籸盆二百二十，有架。黃桑條去膚一車，束之置燎壇，以焚牲首。

The seventh grade is candles and burning rites. At the Heaven Altar, four rafter candles, each in a gilt crimson gauze cage. From the Heaven Altar through inside and outside the inner precinct and the north-south passages of the music enclosures: three hundred fifty crimson candles and four hundred forty plain candles—all in crimson gauze cages. At the imperial seat rafters, six candles in gilt crimson gauze cages. Offering officers: four rafter candles; eight hundred miscellaneous candles; two hundred twenty grain-offering basins with stands. One cartload of yellow mulberry strips, skinned and bound in bundles, placed on the burning altar to cremate the victim's head.

八曰獻攝執事。亞獻官一，終獻官一，攝司徒一，助奠官一，大禮使一，侍中二，門下侍郎二，禮儀使二，殿中監二，尚輦官二，太僕卿二，控馬官六，近侍官八，導駕官二十有四，典寶官四，侍儀官五，太常卿丞八，光祿卿丞二，刑部尚書二，禮部尚書二，奉玉幣官一，定撰祝文官一，書讀祝冊官二，舉祝冊官二，太史令一，禦奉爵官一，奉匜盤官二，禦爵洗官二，執巾官二，割牲官二，溫酒官一，太官令一，太官丞一，良醞令丞二，廩犧令丞二，糾儀御史四，太常博士二，郊祀令丞二，太樂令一，太樂丞一，司尊罍二，亞終獻盥洗官二，爵洗官二，巾篚官二，奉爵官二，祝史四，太祝十有五，奉禮郎四，協律郎二，翦燭官四，禮直官管勾一，禮部點視儀衛官二，兵部清道官二，拱衛使二，大都兵馬使二，齋郎百，司天生二，看守籸盆軍官一百二十。

The eighth grade is offering, regent, and attendant officers. One secondary offering officer and one final offering officer; one regent Minister of Education; one assistant presentation officer; one Grand Ritual Commissioner; two Palace Attendants; two Vice Presidents of the Chancellery; two Ritual Commissioners; two Directors of the Palace Department; two Directors of the Imperial Carriage Office; two Ministers of the Court of the Imperial Stud; six horse-control officers; eight close attendants; twenty-four procession guides; four treasure custodians; five ceremony attendants; eight Ministers and Vice Ministers of the Court of Imperial Sacrifices; two Ministers and Vice Ministers of the Court of Imperial Entertainments; two Ministers of Justice; two Ministers of Rites; one jade-and-silk presenter; one prayer-text drafter; two prayer readers and registrars; two prayer-board bearers; one Director of the Bureau of Astronomy; one imperial goblet bearer; two ewer-and-tray bearers; two imperial goblet washers; two towel bearers; two victim butchers; one wine warmer; one Director of the Imperial Kitchen; one Vice Director of the Imperial Kitchen; two Directors and Vice Directors of the Fine Brew Office; two Directors and Vice Directors of the Pasturage and Victim Office; four ritual censors; two Doctors of the Court of Imperial Sacrifices; two Directors and Vice Directors of the Suburban Sacrifice Office; one Director of the Imperial Music Office; one Vice Director of the Imperial Music Office; two libation-vessel keepers; two washers for secondary and final offering; two goblet washers; two towel-and-basket keepers; two goblet bearers; four invocation clerks; fifteen Great Invokers; four Ritual Ushers; two Pitch Directors; four candle trimmers; one Ritual Duty Officer and supervisor; two Rites Ministry inspectors of ceremonial guards; two War Ministry road-clearing officers; two Archery Guard commissioners; two commanders of the capital military; one hundred fast officers; two Directors of the Bureau of Astronomy; and one hundred twenty military officers guarding the grain-offering basins.

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