Volume 74 Treatises 27: Offerings 3

祭祀三○宗廟上

Offerings, Part Three — Ancestral Temples (Upper Section)

至元元年冬十月，奉安神主於太廟，初定太廟七室之制。皇祖、皇祖妣第一室，皇伯考、伯妣第二室，皇考、皇妣第三室，皇伯考、伯妣第四室，皇伯考、伯妣第五室，皇兄、皇后第六室，皇兄、皇后第七室。凡室以西為上，以次而東。二年九月，初命滌養犧牲，取大樂工於東平，習禮儀。冬十月己卯，享於太廟，尊皇祖為太祖。三年秋九月，始作八室神主，設祏室。冬十月，太廟成。丞相安童、伯顏言：「祖宗世數、尊謚廟號、配享功臣、增祀四世、各廟神主、七祀神位、法服祭器等事，皆宜以時定」。乃命平章政事趙璧等集議，制尊謚廟號，定為八室。烈祖神元皇帝、皇曾祖妣宣懿皇后第一室，太祖聖武皇帝、皇祖妣光獻皇后第二室，太宗英文皇帝、皇伯妣昭慈皇后第三室，皇伯考術赤、皇伯妣別土出迷失第四室，皇伯考察合帶、皇伯妣也速倫第五室，皇考睿宗景襄皇帝、皇妣莊聖皇后第六室，定宗簡平皇帝、欽淑皇后第七室，憲宗桓肅皇帝、貞節皇后第八室。十一月戊申，奉安神主於祏室，歲用冬祀，如初禮。

In the tenth month of winter of Zhiyuan 1, the spirit tablets were installed in the Imperial Ancestral Temple, and the temple's seven-chamber layout was established for the first time. The first chamber was assigned to the imperial grandfather and grandmother; the second to an imperial grand-uncle and his consort; the third to the imperial father and mother; the fourth and fifth likewise to imperial grand-uncles and their consorts; and the sixth and seventh to imperial elder brothers and their empresses. Within each chamber, precedence ran from west to east. In the ninth month of year 2, the court for the first time ordered sacrificial animals cleansed and reared, brought in master musicians from Dongping, and had them rehearse the ritual observances. On the jimao day of the tenth winter month, a temple offering was held, and the imperial grandfather was posthumously honored as Taizu (Founding Ancestor). In the ninth month of autumn of year 3, spirit tablets for eight chambers were first fashioned and a side shrine for collateral ancestors was set up. In the tenth winter month, the Imperial Ancestral Temple was completed. Chief Councillors Antong and Bayan submitted that the ordering of ancestral generations, posthumous titles and temple names, ministers to share in the offerings, the extension of worship to four additional generations, the spirit tablets for each shrine, the seats for the seven sacrifices, ritual vestments, sacrificial implements, and related matters should all be fixed at the proper time. The emperor then ordered Associate Chief Councillor Zhao Bi and others to deliberate together, establish posthumous titles and temple names, and fix the temple at eight chambers. The first chamber was dedicated to Liezu, the Divine Origin Emperor, with the imperial great-grandmother Empress Xuanyi; the second to Taizu, the Sagely Martial Emperor, with Empress Guangxian; the third to Taizong, the Cultured and Martial Emperor, with Empress Zhaoci; the fourth to the imperial grand-uncle Jochi and his consort Botu Chumishi; the fifth to the grand-uncle Chagatai and Yesulun; the sixth to the imperial father, Emperor Ruizong Jingxiang, and Empress Zhuangsheng; the seventh to Emperor Dingzong Jianping and Empress Qinshu; and the eighth to Emperor Xianzong Huansu and Empress Zhenjie. On the wushen day of the eleventh month, the spirit tablets were installed in the collateral shrine, and the winter sacrifice was thereafter observed each year according to the original rites.

四年二月，初定一歲十二月薦新時物。六年冬，時享畢，十二月，命國師僧薦佛事於太廟七晝夜，始造木質金表牌位十有六，設大榻金椅奉安祏室前，為太廟薦佛事之始。七年十月癸酉，敕宗廟祝文書以國字。八年八月，太廟柱朽，從張易言，告於列室而後修，奉遷栗主金牌位與舊神主於饌幕殿，工畢安奉。自是修廟皆如之。丙子，敕冬享毋用犧牛。

In the second month of year 4, the seasonal fresh offerings for each of the twelve months were first established. In the winter of year 6, after the seasonal offering was finished, in the twelfth month the court ordered state-preceptor monks to perform Buddhist rites at the Imperial Ancestral Temple for seven days and nights. Sixteen wooden plaques with gilded faces were made for the first time, and a great couch with golden chairs was placed before the collateral shrine to receive them—marking the beginning of Buddhist observances at the Imperial Ancestral Temple. On the guiyou day of the tenth month of year 7, an edict directed that temple prayer texts be written in the Mongol script. In the eighth month of year 8 the pillars of the Imperial Ancestral Temple had decayed. Following Zhang Yi's counsel, each chamber was notified before repairs began; the wooden tablets, gilded plaque tablets, and older spirit tablets were reverently moved to the Feast Pavilion Hall and, when the work was done, reinstalled. Henceforth every temple repair followed the same procedure. On the bingzi day an edict forbade the use of sacrificial oxen at the winter temple offering.

十二年五月，檢討張謙呈：「昔者因修太廟，奉遷金牌位於饌幕殿，設以金椅，其栗主卻與舊主牌位各貯箱內，安置金椅下，禮有非宜。今擬合以金牌位遷於八室內，其祏室栗主宜用彩輿遷納，舊主並牌位安置於箱為宜。」九月丁丑，敕太廟牲復用牛。十月己未，遷金牌位於八室內。太祝兼奉禮郎申屠致遠言：「竊見木主既成，又有金牌位，其日月山神主及中統初中書設祭神主，安奉無所。」博士議曰：「合存祏室栗主，舊置神主牌位，俱可隨時埋瘞，不致神有二歸。」太常少卿以聞，制曰：「其與張仲謙諸老臣議行之。」十三年九月丙申，薦佛事於太廟，命即佛事處便大祭。己亥，享於太廟，加薦羊鹿野豕。是歲，改作金主，太祖主題曰「成吉思皇帝」，睿宗題曰「太上皇也可那顏」，皇后皆題名諱。

In the fifth month of year 12, Reviewer Zhang Qian submitted: "When the Imperial Ancestral Temple was repaired in the past, the gilded plaque tablets were moved to the Feast Pavilion Hall and set on golden chairs, while the wooden tablets and older tablets with their name plaques were packed in boxes and placed under those chairs—an arrangement at odds with proper ritual. We now propose moving the gilded plaque tablets into the eight chambers, conveying the collateral shrine's wooden tablets in decorated palanquins, and keeping the older tablets and name plaques in storage boxes as appropriate." In the ninth month, on the dingchou day, an edict restored the use of sacrificial oxen at the Imperial Ancestral Temple. On the jiwei day of the tenth month, the gilded plaque tablets were moved into the eight chambers. Grand Invoker and Concurrent Ritual Officer Shentu Zhiyuan said: "Once the wooden spirit tablets were in place, gilded plaque tablets were added as well; yet the tablets for the Sun, Moon, and Mountains, and those the Secretariat had set up for sacrifice early in the Zhongtong era, still have nowhere fitting to be installed." The ritual erudites ruled: "The wooden tablets kept in the collateral shrine, together with the older spirit tablets and name plaques, may all be buried when appropriate, lest a spirit be given two abodes." The Vice Director of the Court of Imperial Sacrifices reported the matter, and the emperor decreed: "Have Zhang Zhongqian and the other senior ministers deliberate and implement it." In the ninth month of year 13, on the bingshen day, Buddhist rites were performed at the Imperial Ancestral Temple, and the emperor ordered a great sacrifice held at the very site of those rites. On the jihai day a temple offering was held, with supplementary offerings of sheep, deer, and wild boar. That year new gilded spirit tablets were cast: Taizu's was inscribed "Emperor Chinggis," Ruizong's "Supreme Emperor and Yeke Noyan," and each empress's tablet bore her taboo personal name.

十四年八月乙丑，詔建太廟於大都。博士言：「古者廟制率都宮別殿，西漢亦各立廟，東都以中興崇儉，故七室同堂，後世遂不能革。」十五年五月九日，太常卿還自上都，為議廟制，據博士言同堂異室非禮，以古今廟制畫圖貼說，令博士李天麟賫往上都，分議可否以聞。

In the eighth month of year 14, on the yichou day, an edict ordered construction of the Imperial Ancestral Temple at Dadu. The ritual erudites observed: "Ancient temple arrangements typically placed each shrine in its own hall within a larger precinct; the Western Han likewise built separate temples. Because the Eastern Capital dynasty rose through restoration while preaching austerity, its seven ancestral chambers shared one hall—a precedent later ages found impossible to overturn." On the ninth day of the fifth month of year 15 the Director of the Court of Imperial Sacrifices returned from Shangdu to debate the temple layout. Citing the erudites' view that a single hall with separate chambers was unorthodox, he prepared illustrated comparisons of temple systems past and present and sent Erudite Li Tianlin to Shangdu with them so the court could report back on what was feasible.

一曰都宮別殿，七廟、九廟之制。《祭法》曰：「天子立七廟，三昭三穆與太祖之廟而七，諸侯、大夫、士降殺以兩。」晉博士孫毓以謂外為都宮，內各有寢廟，別有門垣。太祖在北，左昭右穆，以次而南是也。前廟後寢者，以象人君之居，前有朝而後有寢也。廟以藏主，以四時祭；寢有衣冠几杖象生之具，以薦新物。天子太祖百世不遷，宗亦百世不遷，高祖以上，親盡則遞遷。昭常為昭，穆常為穆，同為都宮，則昭常在左，穆常在右，而外有以不失其序。一世自為一廟，則昭不見穆，穆不見昭，而內有以各全其尊，必祫享而會於太祖之廟，然後序其尊卑之次。蓋父子異宮，祖禰異廟，所以盡事亡如事存之義。然漢儒論七廟、九廟之數，其說有二。韋玄成等以謂周之所以七廟者，以後稷始封，文王、武王受命而王，是以三廟不毀，與親廟四而七也。如劉歆之說，則周自武王克商，以後稷為太祖，即增立高圉、亞圉二廟於公叔、太王、王季、文王二昭二穆之上，已為七廟矣。至懿王時始立文世室於三穆之上，至孝王時始立武世室於三昭之上，是為九廟矣。然先儒多是劉歆之說。

First: the central-palace, separate-hall system—the institutions of the seven-temple and nine-temple arrangements. The Record of Sacrifices states: "The Son of Heaven establishes seven temples—three for zhao ancestors, three for mu ancestors, and the temple of the founding ancestor, making seven; feudal lords, grand masters, and servicemen reduce the number by two at each step down." The Jin ritualist Sun Yu explained that outwardly there was a central palace precinct, while within each ancestor had a separate shrine and sleeping hall, each with its own gate and enclosure. The founding ancestor stood to the north; zhao ancestors on the left and mu on the right, arrayed southward in order. A front temple and rear sleeping hall mirrored a ruler's residence—audience hall in front and private quarters behind. The temple housed the spirit tablets and received the four seasonal sacrifices; the sleeping hall held robes, caps, tables, staffs, and lifelike furnishings for presenting seasonal fresh offerings. For the Son of Heaven the founding ancestor and the lineage founder were never displaced for a hundred generations; ancestors above the great-grandfather, once kinship ties lapsed, were moved on in turn. Zhao lines stayed zhao and mu lines stayed mu; within one central precinct, zhao always stood to the left and mu to the right, preserving their proper order outwardly. Each generation had its own shrine, so zhao and mu never faced one another, yet each line kept its full dignity within; only at a collective offering in the founding ancestor's temple could seniority be properly ordered. Father and son in separate halls, grandfather and great-grandfather in separate shrines—this was how one fulfilled the duty of honoring the dead as though they still lived. Yet Han scholars disputed how to count seven or nine temples, and two rival theories emerged. Wei Xuancheng and others argued that Zhou's seven temples arose because Hou Ji was first enfeoffed and Kings Wen and Wu received the Mandate—three shrines therefore never lapsed, which with four temples of close kin made seven. In Liu Xin's account, once King Wu conquered Shang and made Hou Ji the founding ancestor, he immediately added shrines for Gao Yu and Ya Yu above the two zhao and two mu of Gongshu, Grand King, King Ji, and King Wen—already seven temples. Only under King Yi was a perpetual shrine to King Wen set above the three mu lines; only under King Xiao was one to King Wu set above the three zhao—making nine temples in all. Most earlier scholars, however, followed Liu Xin's account.

二曰同堂異室之制。後漢明帝遵儉自抑，遺詔無起寢廟，但藏其主於光武廟中更衣別室。其後章帝又復如之，後世遂不敢加。而公私之廟，皆用同堂異室之制。先儒朱熹以謂至使太祖之位，下同孫子，而更僻處於一隅，無以見為七廟之尊；群廟之神，則又上厭祖考，不得自為一廟之主。以人情論之，生居九重，窮極壯麗，而設祭一室，不過尋丈，甚或無地以容鼎俎，而陰損其數，子孫之心，於此宜亦有所不安矣。且如命士以上，其父子婦姑，猶且異處，謹尊卑之序，不相褻瀆。況天子貴為一人，富有四海，而祖宗神位數世同處一堂，有失人子事亡如事存之意矣。

Second: the single-hall, separate-chamber system. Emperor Ming of Later Han practiced austerity; his deathbed edict forbade new sleeping halls or shrines and directed only that his tablet be kept in a robing side chamber within Emperor Guangwu's temple. Emperor Zhang followed suit, and later dynasties did not dare depart from the precedent. Both imperial and private ancestral shrines alike adopted the single-hall, separate-chamber layout. Zhu Xi objected that this reduced the founding ancestor to a grandson's rank while banishing him to a corner, effacing the grandeur proper to seven temples; while the spirits of the other shrines, overshadowed by ancestors above them, could not each preside over a temple of their own. By ordinary human standards, a ruler who lived amid the splendor of the ninefold palace was offered sacrifice in a chamber only a few feet across—sometimes with no room even for tripods and stands—and the number of offerings was quietly cut back; descendants' hearts must surely have felt uneasy at that. Even servicemen of appointed rank and above kept father and son, wife and mother-in-law in separate quarters, strictly observing seniority without mutual disrespect. How much less fitting was it for the Son of Heaven, lord of the four seas, to house the spirit seats of many generations of ancestors in a single hall—betraying the filial duty of honoring the dead as though they still lived.

十六年八月丁酉，以江南所獲玉爵及坫，凡四十九事，納於太廟。十七年十二月甲申，告遷於太廟。癸巳，承旨和禮霍孫，太常卿太出、禿忽思等，以祏室內栗主八位並日月山版位、聖安寺木主俱遷。甲午，和禮霍孫、太常卿撒裏蠻率百官奉太祖、睿宗二室金主於新廟安奉，遂大享焉。乙未，毀舊廟。

On the dingyou day of the eighth month of year 16, forty-nine jade goblets and stands captured in Jiangnan were deposited in the Imperial Ancestral Temple. On the jiashen day of the twelfth month of year 17, notice was given of the move to the Imperial Ancestral Temple. On the guisi day, Palace Steward Heli Huosun, Director of the Court of Imperial Sacrifices Taichu, Tuhusi, and others moved the eight wooden tablets from the collateral shrine, together with the Sun-Moon-Mountain plaques and the wooden tablets from Sheng'an Temple. On the jiawu day, Heli Huosun and Director Saliman led the officials in installing the gilded spirit tablets of Taizu and Ruizong in the new temple, after which a great offering was held. On the yiwei day the old temple was demolished.

十八年二月，博士李時衍等議：「歷代廟制，俱各不同。欲尊祖宗，當從都宮別殿之制；欲崇儉約，當從同堂異室之制。」三月十一日，尚書段那海及太常禮官奏曰：「始議七廟，除正殿、寢殿、正門、東西門已建外，東西六廟不須更造，余依太常寺新圖建之。」遂為前廟、後寢，廟分七室。二十一年三月丁卯，太廟正殿成，奉安神主。九月，廟室掛鐵綱釘鏨籠門告成。

In the second month of year 18 the erudites Li Shiyan and others ruled: "Temple systems differed in every dynasty. To honor one's ancestors properly, one should follow the central-palace, separate-hall system; to esteem frugality, one should follow the single-hall, separate-chamber system." On the eleventh day of the third month Minister Duan Naihai and the Court of Imperial Sacrifices reported: "Under the original seven-temple plan, since the main hall, sleeping hall, main gate, and east and west gates are already built, the six flanking temples need not be rebuilt; the rest should follow the Court's new design." The layout was fixed as temple in front and sleeping hall behind, with seven ritual chambers. On the dingmao day of the third month of year 21 the Imperial Ancestral Temple's main hall was completed and the spirit tablets installed. In the ninth month installation of the iron chains, nails, and chiseled cage doors for the temple chambers was declared complete.

三十一年，成宗即位，追尊皇考為皇帝，廟號裕宗。元貞元年冬十月癸卯，有事於太廟。中書省臣言：「去歲世祖、皇后、裕宗祔廟，以綾代玉冊。今玉冊、玉寶成，請納諸各室。」帝曰：「親饗之禮，祖宗未嘗行之。其奉冊以來，朕躬祝之。」命獻官迎導入廟。大德元年十一月，太保月赤察兒等奏請廟享增用馬，制可。二年正月，特祭太廟，用馬一，牛一，羊鹿野豕天鵝各七，余品如舊，為特祭之始。四年八月，以皇妣、皇后祔。六年五月戊申，太廟寢殿災。

In year 31, when Chengzong took the throne, he posthumously honored his father as emperor with the temple name Yuzong. On the guimao day of the tenth winter month of Yuanzhen 1, a temple ceremony was held. A Secretariat official reported: "When Shizu, the empress, and Yuzong were enshrined last year, silk registers were used in place of jade ones. The jade registers and seals are now finished; we ask that they be placed in the respective chambers." The emperor said: "The rite of personal offering—our ancestors never performed it. When the registers are brought in, I shall offer the prayer myself." He ordered the presenting officers to receive and escort them into the temple. In the eleventh month of Dade 1, Grand Preceptor Yuechichae'r and others asked that horses be added to the temple offering; the emperor approved. In the first month of year 2 a special temple sacrifice was held using one horse, one ox, and seven each of sheep, deer, wild boar, and swans, with other offerings as before—marking the beginning of special sacrifices. In the eighth month of year 4 the imperial mother and empress were enshrined. On the wushen day of the fifth month of year 6 the Imperial Ancestral Temple's sleeping hall burned down.

十一年，武宗即位，追尊皇考為皇帝，廟號順宗。太祖室居中，睿宗西第一室，世祖西第二室，裕宗西第三室，順宗東第一室，成宗東第二室。追尊先元妃為皇后，祔成宗室。至大二年春正月乙未，以受尊號，恭謝太廟，為親祀之始。十月，以將加謚太祖、睿宗，擇日請太祖、睿宗尊謚於天，擇日請光獻皇后、莊聖皇后尊謚於廟，改制金表神主，題寫尊謚廟號。十二月乙卯，親享太廟，奉玉冊、玉寶。加上太祖聖武皇帝尊謚曰法天啟運，廟號太祖，光獻皇后曰翼聖。加上睿宗景襄皇帝曰仁聖，廟號睿宗，莊聖皇后曰顯懿。其舊制，金表神主，以櫝貯兩旁，自是主皆範金作之，如金表之制。

In year 11, when Wuzong took the throne, he posthumously honored his father as emperor with the temple name Shunzong. Taizu's chamber stood at the center; Ruizong occupied the first western chamber, Shizu the second western, Yuzong the third western, Shunzong the first eastern, and Chengzong the second eastern. His former primary consort was posthumously named empress and enshrined in Chengzong's chamber. On the yiwei day of the first spring month of Zhida 2, having received an honorific title, he reverently offered thanks at the Imperial Ancestral Temple—marking the beginning of the emperor's personal temple worship. In the tenth month, as posthumous titles were to be conferred on Taizu and Ruizong, days were set to seek their titles from Heaven and those of Empresses Guangxian and Zhuangsheng at the temple; new gilded spirit tablets were cast bearing their posthumous titles and temple names. On the yimao day of the twelfth month he personally offered at the Imperial Ancestral Temple and presented the jade registers and seals. Taizu, the Sagely Martial Emperor, received the added posthumous title "Aligning with Heaven and Initiating Fortune," retaining the temple name Taizu; Empress Guangxian received "Assisting the Sage." Emperor Ruizong Jingxiang received "Benevolent and Sagely," with temple name Ruizong; Empress Zhuangsheng received "Manifest and Virtuous." Under the old practice gilded tablets had been kept in cases on either side; henceforth all spirit tablets were cast in gold to the same standard.

延祐七年，仁宗升祔，增置廟室。太常禮儀院下博士檢討歷代典故，移書禮部、中書集議曰：「古者天子祭七代，兄弟同為一代，廟室皆有神主，增置廟室。」又議：「大行皇帝升祔太廟，七室皆有神主，增室不及。依前代典故，權於廟內止設幄座，面南安奉。今相視得第七室近南對室地位，東西一丈五尺，除設幄座外，余五尺，不妨行禮。」乃結彩為殿，置武宗室南，權奉神主。十月戊子，英宗將以四時躬祀太廟，命太常禮官與中書、翰林、集賢等官集議其禮制，曰：「此追遠報本之道也，毋以朕勞而有所損焉，其一遵典禮。」丙寅，中書以躬謝太廟儀註進。十一月丙子朔，帝御齋宮。丁丑，備法駕儀衛，躬謝太廟，至欞星門駕止，有司進輦不禦，步至大次，服袞冕端拱以俟。禮儀使請署祝，帝降御座正立書名。及讀祝，敕高贊御名。至仁宗室，輒歔欷流涕，左右莫不感動。退至西神門，殿中監受圭，出降沒階乃授。甲辰，太常進時享太廟儀式。

In Yanyou 7, when Renzong was enshrined, additional temple chambers were added. The Court of Imperial Sacrifices ordered its erudites to review dynastic precedents and wrote to the Ministry of Rites and Secretariat for joint deliberation: "In antiquity the Son of Heaven sacrificed to seven generations; brothers counted as one generation, and every chamber had its spirit tablet—additional chambers were added as needed." They added: "When the late emperor is enshrined in the Imperial Ancestral Temple, all seven chambers already hold spirit tablets, and there is no room to add more chambers. Following earlier precedents, a canopy seat should temporarily be set up within the temple, facing south for the installation. On inspection a space was found south of the seventh chamber's opposite doorway, one zhang and five chi across; apart from the canopy seat, five chi remained—enough not to obstruct the rites." A hall of colored silk was erected to the south of Wuzong's chamber, and his spirit tablet was provisionally installed there. On the wuzi day of the tenth month, as Yingzong was about to sacrifice personally at the Imperial Ancestral Temple in all four seasons, he ordered ritual officials of the Court of Imperial Sacrifices, the Secretariat, Hanlin Academy, Academy of Scholarly Worthies, and others to deliberate on the regulations, saying: "This is how one honors the distant and repays one's roots; do not curtail the rites because of my fatigue—follow the canonical ceremonies in full." On the bingyin day the Secretariat submitted the protocol for the emperor's personal thanksgiving at the Imperial Ancestral Temple. On the first bingzi day of the eleventh month the emperor entered the fasting palace. On the dingchou day, with the imperial carriage and guard arrayed, he went in person to offer thanks at the Imperial Ancestral Temple. At the Lattice Star Gate the carriage halted; though officials offered the palanquin he would not mount it, but walked to the great tent, donned the dragon robe and cap, and sat upright with hands joined to await the rites. The Master of Ceremonies asked that the prayer text be signed; the emperor stepped down from the throne, stood upright, and wrote his name. When the prayer was read aloud, he ordered his imperial name proclaimed in a high voice. At Renzong's chamber he would sigh and weep, and all those beside him were moved. He withdrew to the Western Spirit Gate; the Director of the Palace received the jade tablet and handed it over only after the emperor had descended the hidden steps. On the jiachen day the Court of Imperial Sacrifices submitted the protocol for seasonal offerings at the Imperial Ancestral Temple.

至治元年正月乙酉，始命於太廟垣西北建大次殿。丙戌，始以四孟月時享，親祀太室。禮成，坐大次謂群臣曰：「朕纘承祖宗丕緒，夙夜祗栗，無以報稱，歲惟四祀，使人代之，不能至如在之誠，實所未安。自今以始，歲必親祀，以終朕身。」五月，中書省臣言：「以廟制事，集御史臺、翰林院、太常院臣議。謹按前代廟室，多寡不同。晉則兄弟同為一室，正室增為十四間，東西各一間。唐九廟，後增為十一室。宋增室至十八，東西夾室各一間，以藏祧主。今太廟雖分八室，然兄弟為世，止六世而已。世祖所建前廟後寢，往歲寢殿災。請以今殿為寢，別作前廟十五間，中三間通為一室，以奉太祖神主，余以次為室，庶幾情文得宜。謹上太常廟制。」制曰：「善，期以來歲營之。」

On the yiyou day of the first month of Zhizhi 1, orders were first issued to build the great tent hall northwest of the Imperial Ancestral Temple precinct. On the bingxu day seasonal offerings in the four first months of the seasons began, and he personally sacrificed at the Great Chamber. When the rites were finished, seated in the great tent he told the ministers: "I have inherited my ancestors' great enterprise and am reverently fearful day and night, yet cannot repay them as I ought. Only four sacrifices come each year, and I send others in my place—I cannot match the sincerity of being there myself, and this truly troubles me. From now on I shall sacrifice in person every year for the rest of my life." In the fifth month a Secretariat official reported: "On the temple system we have assembled ministers from the Censorate, Hanlin Academy, and Court of Imperial Sacrifices for deliberation. We note that earlier dynasties' temple chambers differed in number. In Jin, brothers shared one chamber; the main hall was expanded to fourteen bays, with one bay each to east and west. Tang began with nine temples, later expanded to eleven chambers. Song expanded to eighteen chambers, with one flanking chamber on each side to store distant ancestral tablets. Today's Imperial Ancestral Temple has eight chambers, but with brothers counting as one generation there are only six generations in all. The front temple and rear sleeping hall that Shizu built saw the sleeping hall burn down last year. We ask that the present hall serve as the sleeping hall while a new front temple of fifteen bays is built, the central three bays joined as one chamber for Taizu's spirit tablet and the rest arranged as chambers in order, so that ritual form and sentiment may both be fitting. We respectfully submit the Court of Imperial Sacrifices' proposed temple layout." The emperor decreed: "Well said; begin construction next year."

二年春正月丁丑，始陳鹵簿，親享太廟。三月二十三日，以新作太廟正殿，夏秋二祭權止。秋八月丙辰，太皇太后崩，太常院官奏：「國哀以日易月，旬有二日外，乃舉祀事。有司以十月戊辰，有事於太廟，取聖裁。」制曰：「太廟禮不可廢，迎香去樂可也。」又言：「太廟興工未畢，有妨陳宮縣樂，請止用登歌。」從之。

On the dingchou day of the first spring month of year 2 the imperial guard array was first displayed, and he personally offered at the Imperial Ancestral Temple. On the twenty-third day of the third month, because the Imperial Ancestral Temple's main hall was newly built, the summer and autumn sacrifices were temporarily suspended. In the eighth autumn month, on the bingchen day, the Grand Empress Dowager died; Court of Imperial Sacrifices officials reported: "In national mourning days are reckoned as months; only after twelve days may sacrifices resume. The responsible officials propose holding a temple ceremony on the wuchen day of the tenth month and seek Your Majesty's decision." The emperor decreed: "The Imperial Ancestral Temple rites cannot be abandoned; incense may be offered without music." They added: "Construction at the Imperial Ancestral Temple is not yet finished, which prevents the full palace orchestra; we ask to use only the ascending hymns." The request was approved.

三年春三月戊申，祔昭獻元聖皇后於順宗室。夏四月六日，上都分省參議速速，以都堂旨，太廟夾室未有制度，再約臺院等官議定。博士議曰：「按《爾雅》曰『室有東西廂曰廟』，《註》：『夾室前堂。』同禮曰『西夾南向』，《註》曰『西廂夾室』。此東西夾室之正文也。賈公彥曰：『室有東西廂曰廟，其夾皆在序。』是則夾者，猶今耳房之類也。然其制度，則未之聞。東晉太廟正室一十六間，東西儲各一間，共十有八。所謂儲者，非夾室與？唐貞觀故事，遷廟之主，藏於夾室西壁，南北三間。又宋哲宗亦嘗於東夾室奉安，後雖增建一室，其夾室仍舊。是唐、宋夾室，與諸室制度無大異也。五帝不相沿樂，三王不相襲禮。今廟制皆不合古，權宜一時。宜取今廟一十五間，南北六間，東西兩頭二間，準唐南北三間之制，壘至棟為三間，壁以紅泥，以準東西序，南向為門，如今室戶之制，虛前以準廂，所謂夾室前堂也。雖未盡合於古，於今事為宜。」六月，上都中書省以聞，制若曰「可」。壬申，敕以太廟前殿十有五間，東西二間為夾室，南向。秋七月辛卯，太廟落成。俄，國有大故，晉王即皇帝位。十二月戊辰，追尊皇考晉王為皇帝，廟號顯宗，皇妣晉王妃為皇后。庚午，盜入太廟，失仁宗及慈聖皇后神主。壬申，重作仁廟二金主。丙午，御史趙成慶言：「太廟失神主，乃古今莫大之變。由太常禮官不恭厥職，宜正其罪，以謝宗廟，以安神靈。」制命中書定罪。

On the wushen day of the third spring month of year 3, Empress Zhaoxian Yuansheng was enshrined in Shunzong's chamber. On the sixth day of the fourth summer month, Sushu of the Shangdu branch secretariat reported by chief secretariat order that the Imperial Ancestral Temple's flanking chambers lacked a fixed system, and convened censorate and academy officials to settle it. The erudites ruled: "The Erya states, 'A dwelling with eastern and western wings is called a temple'; the commentary reads, 'The flanking chamber's front hall. The Rites likewise says 'the western flank faces south'; the commentary reads 'the western wing's flanking chamber.' This is the authoritative text on eastern and western flanking chambers. Jia Gongyan said: 'A dwelling with eastern and western wings is called a temple; its flanks are all in the side halls.' Thus a flank chamber is like today's side rooms. Yet its specific layout has not been clearly recorded. The Eastern Jin Imperial Ancestral Temple's main hall had sixteen bays, with one storage bay on each side—eighteen in all. Were these so-called storage bays not flanking chambers? Under Tang's Zhenguan precedent, tablets displaced from the main temple were stored on the west wall of the flanking chamber, three bays from north to south. Emperor Zhezong of Song also once installed tablets in the eastern flanking chamber; though an additional chamber was later built, the flanking chambers remained unchanged. Thus Tang and Song flanking chambers differed little in design from the main chambers. The Five Emperors did not inherit one another's music; the Three Kings did not adopt one another's rites. Today's temple system conforms to antiquity in none of its parts and is an expedient for the present. We propose using the present temple's fifteen bays—six from north to south and two at each end—following Tang's three-bay north-south module, stacked to the ridge as three bays with red-clay walls matching the side halls, doors facing south as in present chamber doors, and the front left open as a wing—the so-called flanking chamber's front hall. Though it does not fully match antiquity, it is fitting for present needs." In the sixth month the Shangdu Secretariat reported this, and the emperor approved. On the renshen day an edict ordered the Imperial Ancestral Temple's front hall to have fifteen bays, with two eastern and western bays as flanking chambers facing south. In the seventh autumn month, on the xinmao day, the Imperial Ancestral Temple was completed. Shortly after, the state suffered a great bereavement, and the Prince of Jin ascended the throne. On the wuchen day of the twelfth month the emperor's father, the Prince of Jin, was posthumously named emperor with the temple name Xianzong, and his mother, the prince's consort, was named empress. On the gengwu day thieves broke into the Imperial Ancestral Temple and stole the spirit tablets of Renzong and Empress Cisheng. On the renshen day two new gilded spirit tablets for Renzong's shrine were cast. On the bingwu day Censor Zhao Chengqing said: "The loss of spirit tablets from the Imperial Ancestral Temple is the gravest breach in all history. It arose because the Court of Imperial Sacrifices officials failed in their duties; they should be punished to appease the ancestral temple and settle the spirits." An imperial decree ordered the Secretariat to determine their punishments.

先是，博士劉致建議曰：

Earlier, Erudite Liu Zhi had submitted a proposal:

竊以禮莫大於宗廟。宗廟者，天下國家之本，禮樂刑政之所自出也。唐、虞、三代而下，靡不由之。聖元龍興朔陲，積德累功，百有餘年，而宗廟未有一定之制。方聖天子繼統之初，定一代不刊之典，為萬世法程，正在今日。

I hold that in ritual nothing is greater than the ancestral temple. The ancestral temple is the foundation of empire and state, the source from which ritual, music, punishments, and government proceed. From Tang and Yu through the Three Dynasties and beyond, none have failed to follow this. Holy Yuan arose in the northern frontier, accumulating virtue and merit for more than a century, yet the ancestral temple still lacks a fixed system. Now, at the beginning of the sage emperor's reign, to fix an immutable canon for the age and set a model for ten thousand generations is precisely today's task.

周制，天子七廟，三昭三穆，昭處於東，穆處於西，所以別父子親疏之序，而使不亂也。聖朝取唐、宋之制，定為九世，遂以舊廟八室而為六世，昭穆不分，父子並坐，不合《禮經》。新廟之制，一十五間，東西二間為夾室，太祖室既居中，則唐、宋之制不可依，惟當以昭穆列之。父為昭，子為穆，則睿宗當居太祖之東，為昭之第一世，世祖居西，為穆之第一世。裕宗居東，為昭之第二世。兄弟共為一世，則成宗、順宗、顯宗三室皆當居西，為穆之第二世。武宗、仁宗二室皆當居東，為昭之第三世。英宗居西，為穆之第三世。昭之後居左，穆之後居右，西以左為上，東以右為上也。茍或如此，則昭穆分明，秩然有序，不違《禮經》，可為萬世法。

Under the Zhou system the Son of Heaven had seven temples—three zhao and three mu—with zhao in the east and mu in the west, distinguishing father from son and close from distant kin so that order was preserved. Our dynasty took the Tang and Song systems and fixed nine generations, yet the old temple's eight chambers amount to six generations with zhao and mu undistinguished and father and son seated together—contrary to the Ritual Canon. The new temple has fifteen bays with two flanking chambers east and west; since Taizu's chamber stands at the center, Tang and Song models cannot be followed—only a zhao-mu arrangement will do. Father is zhao and son is mu; Ruizong should stand east of Taizu as the first zhao generation, and Shizu west as the first mu generation. Yuzong should stand in the east as the second zhao generation. Brothers count as one generation; Chengzong, Shunzong, and Xianzong should all stand in the west as the second mu generation. Wuzong and Renzong should both stand in the east as the third zhao generation. Yingzong should stand in the west as the third mu generation. Zhao descendants sit to the left and mu to the right; in the west the left takes precedence, in the east the right. If arranged thus, zhao and mu would be clear and order distinct, the Ritual Canon would be honored, and this could serve as a model for ten thousand generations.

若以累朝定制，依室次於新廟遷安，則顯宗躋順宗之上，順宗躋成宗之上。以禮言之，春秋閔公無子，庶兄僖公代立，其子文公遂躋僖公於閔公之上，史稱逆祀。及定公正其序，書曰「從祀先公」。然僖公猶是有位之君，尚不可居故君之上，況未嘗正位者乎？

If one follows successive reigns' custom and installs them in the new temple by chamber order, Xianzong would rank above Shunzong and Shunzong above Chengzong. In ritual terms, in the Spring and Autumn era Duke Min had no son and his younger half-brother Duke Xi succeeded him; Duke Xi's son Duke Wen then ranked Duke Xi above Duke Min—the histories call this an inverted sacrifice. When Duke Ding corrected the order, the Annals record that he "followed in sacrificing to the former lord." Yet even Duke Xi had actually reigned and could not be placed above the former lord—how much less one who never properly held the throne?

國家雖曰以右為尊，然古人所尚，或左或右，初無定制。古人右社稷而左宗廟，國家宗廟亦居東方。豈有建宗廟之方位既依《禮經》，而宗廟之昭穆反不應《禮經》乎？且如今朝賀或祭祀，宰相獻官分班而立，居西則尚左，居東則尚右。及行禮就位，則西者復尚右，東者復尚左矣。至職居博士，宗廟之事所宜建明，然事大體重，宜從使院移書集議取旨。

The state may honor the right, yet the ancients esteemed sometimes left and sometimes right, with no fixed rule at first. The ancients placed the altars of soil and grain to the right and the ancestral temple to the left; our ancestral temple likewise stands in the east. How can the temple's site follow the Ritual Canon while its zhao-mu arrangement violates it? Moreover, at today's court audiences or sacrifices, chief councillors and presenting officers stand in separate ranks: those in the west honor the left, those in the east the right. When the rites begin and they take their places, those in the west again honor the right and those in the east the left. As an erudite it is my duty to clarify ancestral temple matters; yet the affair is grave, and the supervising academy should convene deliberation and seek the imperial decision.

四月辛巳，中書省臣言：「世祖皇帝始建太廟。太祖皇帝居中南向，睿宗、世祖、裕宗神主以次祔西室，順宗、成宗、武宗、仁宗以次祔東室。邇者集賢、翰林、太常諸臣言，國朝建太廟遵古制，古尚左，今尊者居右為少屈，非所以示後世。太祖皇帝居中南向，宜奉睿宗皇帝神主祔左一室，世祖祔右一室，裕宗祔睿宗室之左。顯宗、順宗、成宗兄弟也，以次祔世祖室之右，武宗、仁宗亦兄弟也，以祔裕宗室之左，英宗祔成宗室之右。臣等以其議近是，謹繪室次為圖以獻，惟陛下裁擇。」從之。五月戊戌，祔顯宗、英宗凡十室。

On the xinsi day of the fourth month a Secretariat official reported: "Emperor Shizu first built the Imperial Ancestral Temple. Emperor Taizu stood at the center facing south; the spirit tablets of Ruizong, Shizu, and Yuzong were enshrined in order in the western chambers, and those of Shunzong, Chengzong, Wuzong, and Renzong in the eastern chambers. Recently ministers of the Academy of Scholarly Worthies, Hanlin Academy, and Court of Imperial Sacrifices observed that our dynasty's temple follows ancient practice; antiquity honored the left, yet today the honored sit to the right—a slight compromise unworthy of instructing posterity. Emperor Taizu stands at the center facing south; Emperor Ruizong's tablet should be enshrined in the left chamber, Shizu's in the right, and Yuzong to the left of Ruizong's chamber. Xianzong, Shunzong, and Chengzong were brothers and should be enshrined in order to the right of Shizu's chamber; Wuzong and Renzong were brothers and should be enshrined to the left of Yuzong's chamber; Yingzong to the right of Chengzong's chamber. We find their proposal largely correct and respectfully submit a diagram of the chamber order for Your Majesty's decision." The proposal was approved. On the wuxu day of the fifth month Xianzong and Yingzong were enshrined, for ten chambers in all.

四年夏四月辛未，盜入太廟，失武宗神位及祭器。壬申，重作武宗金主及祭器。甲午，奉安武宗神主。天歷元年冬十月丁亥，毀顯宗室。重改至元之六年六月，詔毀文宗室。其宗廟之事，本末因革，大概如此。

In the fourth summer month of year 4, on the xinwei day, thieves broke into the Imperial Ancestral Temple and stole Wuzong's spirit seat and sacrificial vessels. On the renshen day Wuzong's gilded spirit tablet and sacrificial vessels were remade. On the jiawu day Wuzong's spirit tablet was reverently installed. On the dinghai day of the tenth winter month of Tianli 1, Xianzong's chamber was demolished. The text was revised to the sixth month of Zhiyuan 6, when an edict ordered the demolition of Wenzong's chamber. Such, in broad outline, are the origins, course, and reforms of ancestral temple affairs.

凡大祭祀，尤貴馬湩。將有事，敕太僕寺挏馬官，奉尚飲者革囊盛送焉。其馬牲既與三牲同登於俎，而割奠之饌，復與籩豆俱設。將奠牲盤酹馬湩，則蒙古太祝升詣第一座，呼帝後神諱，以致祭年月日數、牲齊品物，致其祝語。以次詣列室，皆如之。禮畢，則以割奠之余，撒於南欞星門外，名曰拋撒茶飯。蓋以國禮行事，尤其所重也。始至元初，金大祝魏友諒者仕於朝，詣中書言太常寺奉祀宗廟禮不備者數事。禮部移太常考前代典禮，以勘友諒所言，皆非是，由是禮官代有討論。割奠之禮，初惟太常卿設之。桑哥為初獻，乃有三獻等官同設之儀。博士議曰：「凡陳設祭品、實樽罍等事，獻官皆不與也，獨此親設之，然後再升殿，恐非誠愨專一之道。且大禮使等官，尤非其職。」大樂署長言：「割奠之禮，宜別撰樂章。」博士議曰：「三獻之禮，實依古制。若割肉，奠葡萄酒、馬湩，別撰樂章，是又成一獻也。」又議：「燔膋膟與今燒飯禮合，不可廢。形鹽、糗餌、粉餈、裛食、糝食非古。雷鼓、路鼓，與播鼗之制不同。攝祀大禮使終夕堅立，無其義。」知禮者皆有取於其言。英宗之初，博士又言：「今冬祭即烝也。天子親稞太室，功臣宜配享。」事亦弗果行。

In all great sacrifices, mare's milk is especially prized. Before a ceremony, the Court of the Imperial Stud's mare-milking officers are ordered to send it in leather bags borne by those who serve the drink. The horse victim is placed on the offering stand with the three standard victims, and the food for the cutting and presentation is set out with the baskets and stands. When about to present the victim tray and libate mare's milk, the Mongol Grand Invoker ascends to the first seat, calls out the emperor's and empress's taboo names, states the date and details of the sacrifice, victims, and offerings, and delivers the prayer. He proceeds in order to each chamber, doing the same throughout. When the rites are finished, the remainder of the offerings is scattered outside the southern Lattice Star Gate in what is called the casting forth of tea and food. Because national custom governs these rites, this observance is especially valued. Early in the Zhiyuan era, Wei Youliang, a Jin Grand Invoker serving at court, told the Secretariat that several matters in the Court of Imperial Sacrifices' ancestral temple rites were incomplete. The Ministry of Rites directed the Court of Imperial Sacrifices to examine earlier dynasties' rituals and verify Youliang's claims; none proved correct, and ritual officials have debated the matter ever since. At first only the Director of the Court of Imperial Sacrifices arranged the cutting-and-presentation rite. When Sangge served as first presenter, the first, second, and final presenters and other officers were all made to arrange it together. The ritual erudites argued: 「For arranging offerings, filling goblets and jars, and the like, presentation officers normally take no part; yet here they set things out themselves and only then reascend the hall—this hardly accords with sincere, single-minded devotion. Moreover, for officers such as the Commissioner of Great Rites, it is especially outside their proper duties. 」The Director of the Grand Music Office said: 「The cutting-and-presentation rite should have its own musical texts. 」The erudites replied: 「The three presentations truly follow ancient practice. To cut meat, present grape wine and mare's milk, and add separate music would amount to yet another presentation. 」They added: 「Burning fatty meat and minced flesh matches the present burning-rice rite and should not be dropped. Shaped salt, dried grain cakes, powdered cakes, wrapped foods, and mixed grain foods are not ancient. Thunder drums and road drums differ from the prescribed shaking of tambourines. Having the Commissioner of Great Rites stand rigidly all night at a surrogate sacrifice has no proper justification. 」Those versed in ritual generally approved of what they said. Early in Emperor Yingzong's reign the erudites again urged: 「The present winter sacrifice is the zheng offering. The emperor should personally perform the kuo libation at the Grand Chamber, and meritorious ministers ought to share in the paired offerings. 」This proposal, too, was never carried out.

廟制：至元十七年，新作於大都。前廟後寢。正殿東西七間，南北五間，內分七室。殿陛二成三階，中曰泰階，西曰西階，東曰阼階。寢殿東西五間，南北三間。環以宮城，四隅重屋，號角樓。正南、正東、正西宮門三，門各五門，皆號神門。殿下道直東西神門曰橫街，直南門曰通街，甓之。通街兩旁井二，皆覆以亭。宮城外，繚以崇垣。饌幕殿七間，在宮城南門之東，南向。齊班廳五間，在宮城之東南，西向。省饌殿一間，在宮城東門少北，南向。初獻齋室在宮城之東，東垣門內少北，西向。其南為亞終獻、司徒、大禮使、助奠、七祀獻官等齋室，皆西向。雅樂庫在宮城西南，東向。法物庫、儀鸞庫在宮城之東北，皆南向。都監局在其東少南，西向。東垣之內，環築墻垣為別院。內神廚局五間，在北，南向。井在神廚之東北，有亭。酒庫三間，在井亭南，西向。祠祭局三間，對神廚局，北向。院門西向。百官廚五間，在神廚院南，西向。宮城之南，復為門，與中神門相值，左右連屋六十餘間，東掩齊班廳，西值雅樂庫，為諸執事齋房。築崇墉以環其外，東西南開欞星門三，門外馳道，抵齊化門之通衢。

Temple layout: in Zhiyuan 17 a new Imperial Ancestral Temple was built at Dadu. It had a front temple and a rear sleeping hall. The main hall measured seven bays east–west and five north–south, with seven chambers inside. The terrace had two tiers and three stairways: the Grand Steps in the center, the Western Steps on the west, and the Eastern Steps on the east. The sleeping hall was five bays east–west and three north–south. A palace wall encircled it, with double-roofed corner towers at the four corners. Three palace gates faced south, east, and west; each had five doorways, all called Spirit Gates. Below the hall, the east–west avenue from the spirit gates was Cross Street; the southward avenue from the gate was Through Street, paved in brick. Two wells flanked Through Street, each sheltered by a pavilion. Outside the palace wall a high outer enclosure was built. The Feast Pavilion Hall, seven bays, stood east of the palace south gate, facing south. The Formation Hall, five bays, stood southeast of the palace, facing west. The Inspection of Offerings Hall, one bay, stood just north of the palace east gate, facing south. The first presenter's fasting chamber lay east of the palace, just inside the eastern outer gate and slightly to the north, facing west. South of it were fasting chambers for the second and final presenters, the Minister of Education, the Commissioner of Great Rites, assistants in presentation, officers for the seven sacrifices, and others—all facing west. The Ceremonial Music Storehouse stood southwest of the palace, facing east. The Ritual Objects and Ceremonial Insignia storehouses stood northeast of the palace, both facing south. The Directorate Office lay slightly southeast of them, facing west. Inside the eastern outer wall a walled compound was built as a separate courtyard. The Inner Spirit Kitchen Office, five bays, stood on the north side of the compound, facing south. A well northeast of the spirit kitchen had a pavilion over it. The wine storehouse, three bays, stood south of the well pavilion, facing west. The Sacrificial Offerings Office, three bays, faced the spirit kitchen across the courtyard, facing north. The compound gate faced west. The Officials' Kitchen, five bays, stood south of the spirit kitchen compound, facing west. South of the palace wall another gate aligned with the central spirit gate; more than sixty linked rooms to either side—the east wing covering the Formation Hall and the west facing the Ceremonial Music Storehouse—served as fasting rooms for attending officers. A high outer wall encircled the complex; Lattice Star Gates opened east, south, and west, with an imperial roadway outside leading to the Qihua Gate thoroughfare.

神主：至元三年，始命太保劉秉忠考古制為之，高一尺二寸，上頂圜徑二寸八分，四廂合剡一寸一分。上下四方穿，中央通孔，徑九分，以光漆題尊謚於背上。匱趺底蓋俱方。底自下而上，蓋從上而下。底齊趺，方一尺，厚三寸。皆準元祐古尺圖。主及匱趺皆用栗木，匱趺並用玄漆，設祏室以安奉。帝主用曲幾，黃羅帕覆之。後主用直幾，紅羅帕覆之；祏室，每室紅錦厚褥一，紫錦薄褥一，黃羅復帳一，龜背紅簾一，緣以黃羅帶飾。六年十二月十八日，國師奉旨造木質金表牌位十有六，亦號神主。設大榻金椅位，置祏室前。帝位於右，後位於左，題號其面，籠以銷金絳紗，其制如櫝。

Spirit tablets: in Zhiyuan 3 Grand Preceptor Liu Bingzhong was first ordered to study the ancient model and fashion them—one foot two inches tall, with a rounded top two inches eight fen across and sides beveled one inch one fen in all. Holes pierced top, bottom, and four sides, with a central bore nine fen wide; posthumous titles were inscribed on the back in bright lacquer. Case, base, bottom, and lid were all square. The bottom was fitted from below; the lid from above. The bottom was flush with the base: one foot square and three inches thick. All dimensions followed the Yuanyou-era standard-foot chart. Tablet and case-base were chestnut wood, case and base finished in black lacquer, and a collateral shrine was set up to receive them. An emperor's tablet used a curved armrest and was covered with yellow silk. An empress's tablet used a straight armrest and was covered with red silk; each collateral chamber had one thick red brocade cushion, one thin purple brocade cushion, one yellow silk canopy, one tortoise-shell-pattern red curtain, and yellow silk ribbon trim. On the eighteenth day of the twelfth month of year 6 the state preceptor was ordered to make sixteen wooden plaques with gilded faces, also termed spirit tablets. A great couch with golden chairs was placed before the collateral shrine. The emperor's seat stood on the right and the empress's on the left, with titles on the face; each was encased in gilded crimson gauze like a coffer.

祝有二：祝冊，親祀用之。制以竹，每副二十有四簡，貫以紅絨絳。面用膠粉塗飾，背飾以絳金綺。藏以楠木縷金雲龍匣。塗金鎖鑰，韜以紅錦囊，蒙以銷金雲龍絳羅覆。擬撰祝文、書祝、讀祝，皆翰林詞臣掌之。至大二年親祀，竹冊長一尺二寸，廣一寸二分，厚三分。至治二年正月親祀，竹冊八副，每冊二十有四簡，長一尺一寸，廣一寸，厚一分二厘。

Prayer texts came in two forms: prayer slips, used when the emperor sacrificed in person. They were bamboo; each set had twenty-four slips threaded on red floss. The face was coated with glue and powder; the back lined with gold-patterned crimson brocade. They were kept in a nanwood case inlaid with gold cloud-dragon designs. Gilded locks secured them; they were wrapped in a red brocade pouch and covered with gilded cloud-dragon crimson gauze. Drafting, writing, and reading the prayer texts were all handled by Hanlin academicians. At the personal sacrifice in Zhida 2, each bamboo slip was one foot two inches long, one inch two fen wide, and three fen thick. At the personal sacrifice in the first month of Zhizhi 2 there were eight bamboo sets of twenty-four slips each, one foot one inch long, one inch wide, and one fen two li thick.

祝版，攝祀用之，制以楸木，長二尺四寸，廣一尺二寸，厚一分。其面背飾以精潔楮紙。

Prayer boards for surrogate sacrifice were catalpa wood, two feet four inches long, one foot two inches wide, and one fen thick. Both faces were lined with fine, clean paper.

祝文，至元時，享於太祖室，稱孝孫嗣皇帝臣某；睿宗室，稱孝子嗣皇帝臣某。天歷時，享自太祖至裕宗四室，皆稱孝曾孫嗣皇帝臣某；順宗室，稱孝孫嗣皇帝臣某；成宗至英宗三室，皆稱嗣皇帝臣某；武宗室，稱孝子嗣皇帝臣某。

Prayer formulas: under Zhiyuan, when offering at Taizu's chamber one wrote as "the filial grandson, succeeding emperor, your subject [name]"; at Ruizong's chamber as "the filial son, succeeding emperor, your subject [name]." In the Tianli era, offerings from Taizu through Yuzong's four chambers all used "the filial great-grandson, succeeding emperor, your subject [name]"; at Shunzong's chamber as "the filial grandson, succeeding emperor, your subject [name]"; for Chengzong through Yingzong's three chambers simply "succeeding emperor, your subject [name]"; at Wuzong's chamber as "the filial son, succeeding emperor, your subject [name]."

幣：以白繒為之，每段長一丈八尺。

Silk offerings were white silk, each piece one zhang eight chi long.

牲齊庶品：大祀，馬一，用色純者，有副；牛一，其角握，其色赤，有副；羊，其色白；豕，其色黑；鹿。凡馬、牛、羊、豕、鹿牲體，每室七盤，單室五盤。太羹，每室三登；和羹，每室三铏。籩之實，每室十有二品；豆之實，每室十有二品。凡祀，先期命貴臣率獵師取鮮獐鹿兔，以供脯臡醓醢。稻粱為飯，每室二簠；黍稷為飯，每室二簋。彜尊之實，每室十有一。明水玄酒，用陰鑒取水於月，與井水同，鬯用郁金為之。五齊三酒，醞於光祿寺。膟膋蕭蒿，至元十八年五月弗用，後遂廢。茅香以縮酒，至元十七年，始用沅州麻陽縣包茅。天鵝、野馬、塔剌不花、〈（其狀如獾。）〉野雞、鸧、黃羊、胡寨兒、〈（其狀如鳩。）〉湩乳、葡萄酒，以國禮割奠，皆列室用之。羊一，豕一，籩之實二栗、鹿脯，豆之實二菁菹、鹿臡，簠之實黍，簋之實稷，爵尊之實酒，皆七祀位各用之。薦新鮪、野彘，孟春用之。雁、天鵝，仲春用之。葑韭、鴨雞卵，季春用之。冰、羔羊，孟夏用之。櫻桃、竹筍、蒲筍、羊，仲夏用之。瓜、豚、大麥飯、小麥面，季夏用之。雛雞，孟秋用之。菱芡、栗、黃鼠，仲秋用之。梨、棗、黍、粱、鶿老，季秋用之。芝麻、兔、鹿、稻米飯，孟冬用之。麕、野馬，仲冬用之。鯉、黃羊、塔剌不花，季冬用之。至大元年春正月，皇太子言薦新增用影堂品物，羊羔、炙魚、饅頭、饣其子、西域湯餅、圜米粥、砂糖飯羹，每月用以配薦。

Victims and offerings for a great sacrifice: one horse of uniform color, with a spare; one ox with horns cupped in the hand, red in color, with a spare; sheep, white in color; swine, black in color; and deer. Portions of horse, ox, sheep, swine, and deer were set out in seven trays per chamber, or five for a single chamber. Plain broth: three tureens per chamber; seasoned broth: three cauldrons per chamber. Basket offerings: twelve kinds per chamber; stem-stand offerings: twelve kinds per chamber. Before each sacrifice a noble minister led huntsmen to take fresh roe deer and hare for dried meat, minced meat, pickles, and sauces. Rice and millet as cooked grain: two square baskets per chamber; panicled and glutinous millet as cooked grain: two round baskets per chamber. Ritual wine vessels: eleven kinds per chamber. Clear water and dark wine: clear water was drawn at moonrise with a yin mirror, together with well water; spiced libation wine was made from turmeric. The five clarified wines and three wines were brewed at the Court of Imperial Entertainments. Fatty meat, minced flesh, mugwort, and wormwood were dropped in the fifth month of Zhiyuan 18 and later abolished altogether. Thatch grass filtered the wine; from Zhiyuan 17 thatch from Baomao in Yuanzhou was used. Swans, wild horses, tarabghua, (Its form resembles a badger.) pheasants, bustards, yellow sheep, husai'er, (Its form resembles a dove.) koumiss and grape wine, presented in the national cutting-and-presentation rite, were set out in each chamber. For the seven sacrifices each seat received one sheep and one swine; basket stands held chestnuts and dried venison, stem stands pickled greens and minced venison, square baskets panicled millet, round baskets glutinous millet, and goblets and ritual vessels wine. Fresh tuna and wild boar were seasonal offerings for the first month of spring. Wild geese and swans were offered in the second month of spring. Water-shield, leeks, and duck eggs were seasonal offerings for the last month of spring. Ice and lamb kids were offered in the first month of summer. Cherries, bamboo shoots, cattail shoots, and sheep were seasonal offerings for the second month of summer. Melons, suckling pigs, barley rice, and wheat flour were offered in the last month of summer. Chicks were seasonal offerings for the first month of autumn. Water caltrop, foxnut, chestnuts, and yellow rats were offered in the second month of autumn. Pears, jujubes, panicled millet, glutinous millet, and cormorants were seasonal offerings for the last month of autumn. Sesame, rabbits, deer, and rice meals were offered in the first month of winter. River deer and wild horses were seasonal offerings for the second month of winter. Carp, yellow sheep, and tarabghua were offered in the last month of winter. In the first month of spring of Zhida 1, the crown prince urged that the seasonal offerings add shadow-hall fare: lamb kids, broiled fish, steamed buns, glutinous rice cakes, Western Region soup noodles, round rice porridge, and sugar-sweetened rice broth, presented each month as paired offerings.

祭器：籩十有二，冪以青巾，巾繪彩雲。豆十有四，一實毛血，一實膟膋。登三，铏三，有柶。簠二，簋二，有匕箸。俎七，以載牲體，皆有鼎。後以盤貯牲體，盤置俎上，鼎不用。香案一。銷金絳羅衣。銀香鼎一，銀香奩一，茅苴盤一，實以沙。已上並陳室內。燎爐一，實以炭。篚一，實以蕭蒿黍稷。祝案一，紫羅衣，置祝文於上，銷金絳羅覆之。雞彜一，有舟；鳥彜一，有舟，加勺；春夏用之。斝彜一，有舟；黃彜一，有舟，加勺；秋冬用之。虎彜一，有舟；蜼彜一，有舟，加勺；特祭用之。凡雞彜、斝彜、虎彜以實明水，鳥彜、黃彜、蜼彜以實鬯。犧尊二，象尊二，春夏用之。著尊二，壺尊二，秋冬用之。太尊二，山尊二，特祭用之。尊皆有坫勺，冪以白布巾，巾繪黼文。著尊二，山罍二，皆有坫加冪。已上並陳室外。壺尊二，太尊二，山罍四，皆有坫加冪，藉以莞席，並陳殿下，北向西上，設而不酌，每室皆同。通廊禦香案一，銷金黃羅衣，銀香奩一，貯禦祝香，銷金帕覆之，並陳殿中央。罍洗所罍二，洗二，一以供爵滌，一以供盥潔。篚二，實以璋瓚巾、塗金銀爵。七祀神位，籩二，豆二，簠一，簋一，俎一，爵一有坫，香案一，沙池一，壺尊二有坫加冪，七祀皆同。罍一、洗一、篚一，中統以來，雜金、宋祭器而用之。至治初，始造新器於江浙行省，其舊器悉置幾閣。

Sacrificial vessels: twelve basket stands, each veiled with green cloth painted with colored clouds. Fourteen stem stands—one holding raw blood and hair, one fatty meat and minced flesh. Three elevated vessels and three tripods, each with ladles. Two square baskets and two round baskets, with spoons and chopsticks. Seven offering tables to bear the sacrificial flesh, each paired with a cauldron. Later, trays held the sacrificial flesh on the offering tables, and cauldrons were abandoned. One incense table. Gilded crimson silk vestments. One silver incense censer, one silver incense box, and one thatch-grass tray filled with sand. All of the above were arranged inside the chambers. One brazier filled with charcoal. One hamper holding mugwort, wormwood, panicled millet, and glutinous millet. One prayer table draped in purple silk; the prayer text lay upon it beneath a gilded crimson silk cover. One rooster yi, with base; one bird yi, with base and ladle; used in spring and summer. One jia yi, with base; one yellow yi, with base and ladle; used in autumn and winter. One tiger yi, with base; one wei yi, with base and ladle; used for special sacrifices. The rooster, jia, and tiger yi held clear water; the bird, yellow, and wei yi held spiced libation wine. Two sacrificial-ox vessels and two elephant vessels for spring and summer. Two zhu vessels and two hu vessels for autumn and winter. Two tai vessels and two mountain vessels for special sacrifices. Every vessel had a stand and ladle; white cloth veils were painted with fu patterns. Two zhu vessels and two mountain jars, each with stand and veil. All of the above were arranged outside the chambers. Two hu vessels, two tai vessels, and four mountain jars, each with stand and veil on rush mats, were set beneath the hall facing north, ranked west to east, filled but not poured—identically in every chamber. In the connecting corridor stood one imperial incense table in gilded yellow silk, one silver incense box of imperial prayer incense beneath a gilded silk cover—all at the center of the hall. At the jar-washing station were two jars and two basins—one for rinsing goblets, one for ablutions. Two hampers holding jade-scepter cloths and gilded silver goblets. At each of the seven sacrifices: two basket stands, two stem stands, one square basket, one round basket, one offering table, one goblet on its stand, one incense table, one sand pool, and two hu vessels with stands and veils—all seven were identical. One jar, one basin, and one hamper; from the Zhongtong era onward gold and Song sacrificial vessels were used interchangeably. Early in the Zhizhi era new vessels were first cast in the Jiang-Zhe Branch Secretariat, and the old ones were stored in side cabinets.

親祀時享儀，其目有八：

The protocol for the emperor personally performing seasonal temple offerings comprised eight sections:

一曰齋戒。前祀七日，皇帝散齋四日於別殿，治事如故，不作樂，停奏刑名事，不行刑罰。致齋三日，惟專心祀事，其二日於大明殿，一日於大次。致齋前一日，尚舍監設禦幄於大明殿西序，東向。致齋之日質明，諸衛勒所部屯列。晝漏下一刻，通事舍人引侍享執事文武四品以上官，俱公服詣別殿奉迎。二刻，侍中版奏請中嚴，皇帝服通天冠、絳紗袍。三刻，侍中版奏外辦，皇帝結佩出別殿，乘輿，華蓋傘扇侍衛如常儀，奉引至大明殿禦幄，東向坐，侍臣夾侍如常。一刻頃，侍中前跪奏言請降就齋，俯伏興。皇帝降座入室，侍享執事官各還所司，宿衛者如常。凡應祀官受誓戒於中書省。散齋四日，致齋三日。光祿卿鑒取明水、火。火以供爨，水以實尊。

First: abstention. Seven days before the rite the emperor spent four days in preliminary abstention in a separate hall, still conducting affairs but without music, criminal reports, or punishments. Three days of strict abstention were devoted solely to the sacrifice—two in the Hall of Great Brightness, one in the great tent. On the eve of strict abstention the Director of the Imperial Household hung the imperial curtain in the western wing of the Hall of Great Brightness, facing east. At dawn on the day of strict abstention each guard command arrayed its troops. At the first quarter after dawn the Herald of Affairs led attending civil and military officers of the fourth rank and above, in court dress, to the separate hall to welcome the emperor. At the second quarter the attendant grandee reported by placard for the inner vigil; the emperor donned the Tongtian crown and crimson gauze robe. At the third quarter the attendant grandee reported outer preparations complete; the emperor secured his girdle, left the separate hall, mounted the palanquin, and with the usual canopy and escort was led to the imperial curtain in the Hall of Great Brightness, where he sat facing east with attendants at his sides. After about one quarter the attendant grandee knelt and asked that the emperor descend to enter abstention, then prostrated and rose. The emperor left his seat and entered the abstention chamber; attending officers returned to their offices while night guards stood as usual. All officers due to sacrifice received sworn injunctions at the Secretariat. Four days of preliminary abstention, three of strict abstention. The Director of the Court of Imperial Entertainments drew clear water and fire by mirror. Fire served cooking; water filled the ritual vessels.

二曰陳設。祀前三日，尚舍監陳大次於西神門外道北，南向。設小次於西階西，東向。設版位於西神門內，橫街南，東向。設飲福位於太室尊彜所，稍東，西向。設黃道裀褥於大次前，至西神門，至小次版位西階及殿門之外。設禦洗位於禦板位東，稍北，北向。設亞終獻位於西神門內禦板位稍南，東向。以北為上，罍洗在其東北。設亞終獻飲福位於禦飲福位後，稍南，西向。陳設八寶黃羅案於西階西，隨地之宜。設享官宮縣樂、省牲位、諸執事公卿御史位，並如常儀。殿上下及各室，設簠、簋、籩、豆、尊、罍、彜、斝等器，並如常儀。

Second: arrangement. Three days before the rite the Director of the Imperial Household erected the great tent north of the road outside the Western Spirit Gate, facing south. The small tent stood west of the western steps, facing east. The spirit-tablet seat was placed inside the Western Spirit Gate, south of the cross street, facing east. The blessing-drinking seat was placed by the Grand Chamber vessels, slightly to the east and facing west. Yellow-carpet cushions ran from before the great tent to the Western Spirit Gate, the western steps of the small tent and tablet seat, and outside the hall doors. The imperial washing seat lay east of the imperial tablet seat, slightly north and facing north. Seats for the second and final presenters were placed slightly south of the imperial tablet seat inside the Western Spirit Gate, facing east. North ranked highest; the jar-washing station stood to the northeast. Blessing-drinking seats for the second and final presenters were behind the imperial seat, slightly south and facing west. The table for the eight treasures in yellow silk was placed west of the western steps as the terrain allowed. Positions for palace music, victim inspection, and attending grandees and censors followed the usual protocol. In the hall and every chamber, square and round baskets, basket and stem stands, vessels, jars, yi, and jia were arranged per the usual protocol.

三曰車駕出宮。祀前一日，所司備法駕鹵簿於崇天門外，太僕卿率其屬備玉輅於大明門外。千牛將軍執刀於輅前，北向。其日質明，諸侍享執事官，先詣太廟祀所。諸侍臣直衛及導駕官於致齋殿前，左右分班立。通事舍人引侍中跪奏請中嚴，俯伏興。皇帝服通天冠、絳紗袍。少頃，侍中版奏外辦，皇帝出齋室，即御座。群臣起居訖，尚輦進輿，侍中奏請皇帝升輿。皇帝升輿，華蓋傘扇侍衛如常儀。導駕官前導至大明門外，侍中進當輿前，跪奏請皇帝降輿升輅。皇帝升輅，太僕執禦，導駕官分左右步導。門下侍郎進當輅前，跪奏請車駕進發。車駕動，稱警蹕。千牛將軍夾而趨至崇天門外，門下侍郎跪奏請車駕少駐，敕眾官上馬。侍中承旨退，稱曰「制可」。門下侍郎退，傳制稱眾官上馬。贊者承傳敕眾官上馬。上馬訖，門下侍郎奏請敕車右升，侍中前承制，退稱曰「制可」。千牛將軍升訖，門下侍郎奏請車駕進發。車駕動，稱警蹕。符寶郎奉八寶與殿中監部從在黃鉞內，教坊樂前引，鼓吹不振作。將至太廟，禮直官引諸侍享執事官於廟門外，左右立班，奉迎駕至廟門，回輅南向。將軍降立於輅左，侍中於輅前奏稱侍中臣某請皇帝降輅，步入廟門。皇帝降輅，導駕官前導，皇帝步入廟門稍西。侍中奏請皇帝升輿，尚輦奉輿，華蓋傘扇如常儀。皇帝乘輿至大次，侍中奏請皇帝降輿入就大次。皇帝入就次，簾降，宿衛如式，尚食進膳如儀。禮儀使以祝版奏禦署訖，奉出，太廟令受之，各奠於坫，置各室祝案上。通事舍人承旨，敕眾官各還齋次。

Third: the imperial procession leaving the palace. On the eve of the rite the responsible offices prepared the statutory guard outside the Gate of Ascending to Heaven, and the Minister of the Imperial Stud prepared the jade chariot outside the Gate of Great Brightness. The Thousand-Ox General stood with blade before the chariot, facing north. At dawn that day all attending officers went first to the temple sacrifice site. Attending ministers, direct guards, and procession guides stood in divided ranks before the abstention hall. The Herald of Affairs led the attendant grandee to kneel and report by placard for the inner vigil; he prostrated and rose. The emperor donned the Tongtian crown and crimson gauze robe. Shortly after, the attendant grandee reported outer preparations complete; the emperor left the abstention chamber and took the imperial seat. After the ministers had greeted him, the Director of the Imperial Carriage brought the palanquin; the attendant grandee asked that the emperor mount. The emperor mounted the palanquin with the usual canopy and escort. Procession guides led to the Gate of Great Brightness; the attendant grandee knelt before the palanquin and asked the emperor to descend and mount the chariot. The emperor mounted the chariot; the Minister of the Imperial Stud held the reins while guides walked left and right. The vice minister of the Gate Department knelt before the chariot and asked that the procession depart. The procession moved; the cry to clear the way was proclaimed. The Thousand-Ox General flanked the chariot to the Gate of Ascending to Heaven; the vice minister knelt and asked a brief halt so all officers might mount. The attendant grandee received the order, withdrew, and proclaimed, "Approved." The vice minister withdrew and transmitted the order for all officers to mount. The herald relayed the command for all officers to mount. When all had mounted, the vice minister asked leave for the chariot-right to mount; the attendant grandee received the order, withdrew, and proclaimed, "Approved." Once the Thousand-Ox General had mounted, the vice minister asked that the procession depart. The procession moved; again the cry to clear the way was proclaimed. The Keeper of Seals bore the eight treasures with the Director of the Palace Department inside the yellow-halberd guard; Music Bureau players led, but drums and pipes were silent. Near the Imperial Ancestral Temple, ritual officers led attending officers to ranks outside the gate to welcome the emperor; at the gate the chariot turned south. The general descended to the left of the chariot; before the chariot the attendant grandee reported, "Your subject, attendant grandee So-and-so, requests that Your Majesty descend and enter the temple gate on foot." The emperor descended; guides led ahead as he entered the temple gate, slightly west. The attendant grandee asked the emperor to mount the palanquin; the Director of the Imperial Carriage brought it forward, with the usual canopy and escort. The emperor rode the palanquin to the great tent; the attendant grandee asked him to descend and enter it. The emperor took his place; the curtain lowered; night guards stood as prescribed while the Director of Imperial Food Service served meals per protocol. The ritual commissioner presented the prayer tablet for the emperor's signature; when done he carried it out, and the Director of the Imperial Ancestral Temple received it and set each tablet on its stand on the prayer table in each chamber. The Herald of Affairs received the order and directed all officers to return to their fasting quarters.

四曰省牲器。祀前一日未後三刻，廩犧令丞、太官令丞、太祝以牲就位。禮直官引太常卿、光祿卿丞、監祭禮等官就位。禮直官請太常、監祭、監禮由東神門北偏門入，升自東階。每位視滌祭器，司尊彜舉冪曰「潔」。俱畢，降自東階，由東神門北偏門出，復位，立定。禮直官稍前曰「請省牲」，引太常卿視牲，退復位。次引廩犧令出班，巡牲一匝，西向折身曰「充」。諸太祝巡牲一匝，上一員出班西向折身曰「腯」畢，俱復位。蒙古巫祝致詞訖，禮直官稍前曰「請詣省饌位」，引太常卿、光祿卿、監祭、監禮、光祿丞、大官令丞詣省饌位，東西相向立定，以北為上。禮直官引太常卿詣饌殿內省饌。視饌訖，禮直官引太常卿還齋所。次引廩犧令丞、諸太祝以次牽牲詣廚，授太官令。次引光祿卿丞、監祭、監禮詣廚省鼎鑊，視滌溉訖，各還齋所。太官令帥宰人以鸞刀割牲，祝史各取毛血，每位共實一豆，以肝洗於郁鬯及取膟膋，每位共實一豆，置於各位。饌室內，庖人烹牲。

Fourth: inspection of victims and vessels. On the eve of the rite, at the third quarter after wei, the superintendents of sacrificial animals and food service and the chief sacrifiers positioned the victims. Ritual officers led the Minister of Court Ceremonies, the Director of Palace Delicacies and his assistant, the sacrifice supervisors, and other officers to their posts. Ritual officers had the Minister of Court Ceremonies, the sacrifice supervisor, and the ritual supervisor enter through the north side door of the Eastern Spirit Gate and ascend the eastern steps. At each seat they inspected the purification vessels; the Keeper of Vessels raised the veil and called, "Clean." When finished they descended the eastern steps, left by the north side door of the Eastern Spirit Gate, returned to their posts, and stood in place. A ritual officer stepped forward and said, "Please inspect the victims," then led the Minister of Court Ceremonies to inspect them and return to his post. Next he led the superintendent of sacrificial animals from the ranks to circle the victims once, turn west, bow, and say, "Sufficient." The chief sacrifiers circled the victims once; the senior one stepped out, turned west, bowed, and said, "Plump," then all returned to their posts. When the Mongol shaman had finished his invocation, a ritual officer said, "Please proceed to inspect the offerings," and led the Minister of Court Ceremonies, the Director of Palace Delicacies, the sacrifice and ritual supervisors, the assistant director, and the food-service superintendents to the inspection post, where they stood facing each other with north as the superior side. Ritual officers led the Minister of Court Ceremonies into the offering hall to inspect the food. When the inspection was finished, ritual officers led the Minister of Court Ceremonies back to the fasting lodge. Next ritual officers led the superintendents of sacrificial animals and the chief sacrifiers, in order, to bring the victims to the kitchen and deliver them to the Director of the Grand Food Service. Next they led the Director of Palace Delicacies and his assistant, the sacrifice supervisor, and the ritual supervisor to inspect the cauldrons and washing in the kitchen, then each returned to the fasting lodge. The Director of the Grand Food Service led butchers to cut the victims with the phoenix knife; prayer officers collected hair and blood into one stem-stand per seat, washed the liver in scented libation liquor and took the omentum into another stem-stand per seat, and set them at each post. Inside the offering hall, cooks prepared the victims.

五曰晨稞。祀日醜前五刻，諸享陪位官各服其服。光祿卿、良醞令、太官令入，實籩、豆、簠、簋、尊、罍，各如常儀。太樂令率工人二舞，以次入。奉禮郎贊者先入就位，禮直官引御史、博士及執事者以次各入，就位，並如常儀。禮直官引司徒以下官升殿，分香設酒，如常儀。禮直官引太常官、御史、博士升殿，視陳設，就位。復與太廟令、太祝、宮闈令升殿。太祝出帝主，宮闈令出後主訖，御史及以上升殿官於當陛近西，北向立。奉禮於殿上贊奉神主訖，奉禮曰「再拜」，贊者承傳，諸官及執事者皆再拜，各就位。禮直官引亞終獻等官，由南神門東偏門入，就位，立定。禮直官贊有司謹具，請行事。協律郎俯伏興，舉麾，工鼓，宮縣樂作《思成之曲》，以黃鐘為宮，大呂為角，太簇為徵，應鐘為羽，作文舞九成止。樂奏將終，通事舍人引侍中版奏請中嚴。皇帝服袞冕，坐少頃，禮直官引博士，博士引禮儀使，對立於大次門外，當門北向。侍中奏外辦，禮儀使跪奏請皇帝行禮，俯伏興，簾卷。符寶郎奉寶陳於西陛之西黃羅案上。皇帝出大次，博士、禮儀使前導，華蓋傘扇如儀，大禮使後從。至西神門外，殿中監跪進鎮圭，皇帝執圭，華蓋傘扇停於門外，近侍從入門。協律郎跪俯伏興，舉麾，工鼓，宮縣《順成之樂》作。至版位東向，協律郎偃麾，工戛，樂止。引禮官分左右侍立，禮儀使前奏請再拜，皇帝再拜。奉禮曰「眾官再拜」，贊者承傳，凡在位者皆再拜。禮儀使奏請皇帝詣盥洗位，宮縣樂作，至洗位，樂止。內侍跪取匜，興，沃水。又內侍跪取盤，興，承水。禮儀使奏請搢鎮圭，皇帝搢圭，盥手訖，內侍跪取巾於篚，興，以進，帨手訖，皇帝詣爵洗位，奉瓚官以瓚跪進，皇帝受瓚，內侍奉匜沃水。又內侍跪，奉盤承水，洗瓚訖，內侍奉巾以進，皇帝拭瓚訖，內侍奠盤匜，又奠巾於篚，奉瓚官跪受瓚。禮儀使奏請執鎮圭，前導皇帝升殿，宮縣樂作，至西階下，樂止。皇帝升自西階，登歌樂作，禮儀使前導皇帝詣太祖室尊彜所，東向立，樂止。奉瓚官以瓚蒞鬯，司尊者舉冪，侍中跪酌郁鬯訖，禮儀使前導，入詣太祖神座前，北向立。禮儀使奏請搢鎮圭跪，奉瓚官西向立，以瓚跪進。禮儀使奏請執瓚、以鬯祼地，皇帝執瓚以鬯祼地，以瓚授奉瓚官。禮儀使奏請執鎮圭、俯伏興。皇帝俯伏興，禮儀使前導出戶外褥位。禮儀使奏請再拜。皇帝再拜訖，禮儀使前導詣第二室以下，祼鬯並如上儀。祼訖，禮儀使奏請還版位。登歌樂作，皇帝降自西階，樂止。宮縣樂作，至版位東向立，樂止。禮儀使奏請還小次，前導皇帝行，宮縣樂作。將至小次，禮儀使奏請釋鎮圭，殿中監跪受，皇帝入小次，簾降，樂止。

Fifth: morning libation. At the fifth quarter before chou on the day of the rite, all attending and co-offering officers put on their prescribed garments. The Director of Palace Delicacies, the Director of Fine Brew, and the Director of the Grand Food Service entered and filled basket stands, stem stands, square and round baskets, vessels, and jars per the usual protocol. The Director of the Imperial Music Office led the two dance companies of workers to enter in order. Ceremonial attendants and heralds entered first and took their posts; ritual officers then led censors, erudites, and attendants in to their posts, all per the usual protocol. Ritual officers led the Minister of Education and officers below him up the hall to distribute incense and set out wine per the usual protocol. Ritual officers led Court of Ceremonies officers, censors, and erudites up the hall to inspect the arrangements and take their posts. They again ascended with the Director of the Imperial Ancestral Temple, the chief sacrifiers, and the Director of the Palace Gates. The chief sacrifiers brought out the emperor's spirit tablet; when the Director of the Palace Gates had brought out the empress's tablet, censors and all officers on the hall stood near the west of the imperial steps, facing north. On the hall a ceremonial attendant announced the presentation of the spirit tablets and called, "Bow twice"; the herald relayed this, and all officers and attendants bowed twice and returned to their posts. Ritual officers led the second and final presenters and other officers in through the east side door of the Southern Spirit Gate to their posts. A ritual officer announced, "The responsible offices have made all ready; please proceed with the rite." The pitch regulator prostrated and rose, raised his baton, the musicians drummed, and palace music performed "Thought Accomplished" with yellow bell as gong, great bell as jue, great cluster as zhi, and responding bell as yu, ending with civil dance in nine sections. As the music neared its end, the Herald of Affairs led the attendant grandee to report by placard for the inner vigil. The emperor donned his ceremonial crown and robe and sat briefly; ritual officers led an erudite, who led the ritual commissioner, to stand facing each other outside the great-tent gate, north-facing at the gate. The attendant grandee reported outer preparations complete; the ritual commissioner knelt and asked the emperor to proceed with the rite, then prostrated and rose as the curtain rolled up. The Keeper of Seals bore the imperial seal and set it on the yellow-silk table west of the western steps. The emperor left the great tent; an erudite and the ritual commissioner led ahead with the prescribed canopy and escort, and the grand ritual commissioner followed. Outside the Western Spirit Gate the Director of the Palace Department knelt and presented the tablet scepter; the emperor took it while canopy and escort halted at the gate and close attendants followed him in. The pitch regulator knelt, prostrated and rose, raised his baton, the musicians drummed, and palace music performed "Accomplishment Attained." At the spirit-tablet seat facing east the pitch regulator lowered his baton, the musicians stopped, and the music ceased. Guiding ritual officers stood to left and right; the ritual commissioner advanced and asked the emperor to bow again, and the emperor bowed twice. A ceremonial attendant called, "All officers bow twice"; the herald relayed this, and everyone in post bowed twice. The ritual commissioner asked the emperor to proceed to the hand-washing post; palace music began and ceased when he arrived. A palace attendant knelt, took the pouring vessel, rose, and poured water. Another palace attendant knelt, took the basin, rose, and caught the water. The ritual commissioner asked the emperor to set aside the tablet scepter; the emperor did so, washed his hands, and dried them on a cloth from a hamper; he then went to the goblet-washing post, where the officer bearing the libation vessel knelt and presented it and a palace attendant poured water. Another attendant caught the rinse water; when the vessel was washed and wiped, attendants set down basin and pouring vessel, returned the cloth to the hamper, and the officer bearing the libation vessel knelt to receive it back. The ritual commissioner asked the emperor to take up the tablet scepter and led him up the hall; palace music played until they reached the foot of the western steps. The emperor ascended the western steps to ascent music; the ritual commissioner led him to the Taizu chamber vessels, where he stood facing east as the music ceased. The officer bearing the libation vessel brought scented liquor; the Keeper of Vessels raised the veil; the attendant grandee knelt and poured it; then the ritual commissioner led the emperor to Taizu's spirit seat, facing north. The ritual commissioner asked the emperor to set aside the tablet scepter and kneel; the officer bearing the libation vessel stood west-facing and knelt to present it. The ritual commissioner asked the emperor to take the vessel and pour libation on the ground; the emperor did so and returned the vessel to its bearer. The ritual commissioner asked the emperor to take up the tablet scepter and prostrate and rise. The emperor prostrated and rose; the ritual commissioner led him to the cushion outside the door. The ritual commissioner asked for another bow. After the emperor bowed twice, the ritual commissioner led him to the second chamber and those below, performing ground libation by the same protocol. When libation was finished, the ritual commissioner asked the emperor to return to the spirit-tablet seat. Ascent music began as the emperor descended the western steps, then ceased. Palace music played as he reached the spirit-tablet seat and stood facing east, then ceased. The ritual commissioner asked the emperor to return to the small tent and led him there as palace music began. Near the small tent the ritual commissioner asked the emperor to release the tablet scepter; the Director of the Palace Department knelt to receive it as the emperor entered the small tent, the curtain lowered, and the music ceased.

六曰進饌。皇帝祼將畢，光祿卿詣饌殿視饌，復位。太官令率齋郎詣饌幕，以牲體設於盤，各對舉以行，自南神門入。司徒出迎饌，宮縣樂作，奏無射宮《嘉成之曲》。禮直官引司徒、齋郎奉饌升自太階，由正門入。諸太祝迎於階上，各跪奠於神座前。齋郎執笏俯伏興，遍奠訖，樂止。禮直官引司徒、太官令率齋郎降自東階，各復位。饌之升殿也，太官丞率七祀齋郎奉饌，以序跪奠於七祀神座前，退從殿上齋郎以次復位。諸太官令率割牲官詣各室，進割牲體置俎上，皆退。

Sixth: presentation of offerings. As the emperor's libation neared its end, the Director of Palace Delicacies inspected the offerings in the offering hall and returned to his post. The Director of the Grand Food Service led fast-day officers to the offering curtain, set victim flesh on platters, and entered in pairs through the Southern Spirit Gate. The Minister of Education went out to welcome the offerings; palace music began, performing "Fine Accomplishment" in wushe mode. Ritual officers led the Minister of Education and fast-day officers bearing offerings up the main steps and in through the main gate. Chief sacrifiers met them on the steps; each knelt and set offerings before the spirit seats. Fast-day officers held their tablets, prostrated and rose; when all offerings had been set, the music ceased. Ritual officers led the Minister of Education and the Director of the Grand Food Service, with fast-day officers, down the eastern steps to their posts. As offerings ascended the hall, the assistant director led fast-day officers for the seven sacrifices to set offerings before their spirit seats in order, then withdraw and follow the hall officers back to their posts. Directors of the grand food service led cutters to each chamber to place cut flesh on the offering tables, then all withdrew.

七曰酌獻。禮直官於殿上贊太祝立茅苴，禮儀使奏請詣盥洗位。簾卷，出次，宮縣樂作。殿中監跪進鎮圭，皇帝執鎮圭至盥洗位，樂止，北向立。禮儀使奏請搢鎮圭，執事者跪取醿，興，沃水，又跪取盤，承水。禮儀使奏請皇帝盥手，執事者跪取巾於篚，興，進。帨手訖，禮儀使奏請執鎮圭，請詣爵洗位，北向立。禮儀使奏請搢鎮圭，奉爵官以爵跪進。皇帝受爵，執事者奉醿沃水，奉盤承水。皇帝洗爵訖，執事者奉巾跪進。皇帝拭爵，執事者奠盤醿，又奠巾於篚，奉爵官受爵。禮儀使奏請執鎮圭，升殿。宮縣樂作，至西階下，樂止。升自西階，登歌樂作，禮儀使前導詣太祖室尊彜所，東向立，樂止。禮儀使奏請搢鎮圭執爵，奉爵官以爵跪進。皇帝受爵，司尊者舉冪，良醞令跪酌犧尊之泛齊，以爵授執事者。禮儀使奏請執鎮圭，皇帝執圭，入詣太祖神位前，北向立。宮縣樂作，奏《開成之曲》。禮儀使跪奏請搢鎮圭跪，又奏請三上香。三上香訖，奉爵官以爵授進酒官，進酒官東向以爵跪進。禮儀使奏請執爵，三祭酒於茅苴，以虛爵授進酒官，進酒官以授奉爵官，奉爵官退立尊彜所。進酒官進取神案上所奠玉爵馬湩，東向跪進，禮儀使奏請執爵祭馬湩。祭訖，以虛爵授進酒官，進酒官進奠神案上，退。禮儀使奏請執圭，俯伏興，司徒搢笏跪於俎前，奉牲西向以進。禮儀使奏請搢鎮圭，皇帝搢圭，俯受牲盤，北向跪奠神案上。蒙古祝史致辭訖，禮儀使奏請執鎮圭興，前導，出戶外褥位，北向立，樂止。舉祝官搢笏跪，對舉祝版，讀祝官北向跪，讀祝文訖，俯伏興，舉祝官奠祝版訖，先詣次室。禮儀使奏請再拜。拜訖，禮儀使前導詣各室，各奏本室之樂。其酌獻、進牲、祭馬湩，並如第一室之儀。既畢，禮儀使奏請詣飲福位。登歌樂作，至位，西向立，樂止。登歌《釐成之樂》作，禮直官引司徒立於飲福位側，太祝以爵酌上尊飲福酒，合置一爵，以奉侍中，侍中受爵，奉以立。禮儀使奏請皇帝再拜。拜訖，奏請搢鎮圭跪。侍中東向以爵跪進，禮儀使奏請執爵，三祭酒，又奏請啐酒。啐酒訖，以爵授侍中。禮儀使奏請受胙，太祝以黍稷飯籩授司徒，司徒東向跪進。皇帝受，以授左右。太祝又以胙肉俎跪授司徒，司徒跪進。皇帝受，以授左右。禮直官引司徒退立。侍中再以爵酒跪進，禮儀使奏請皇帝受爵飲福。飲福訖，侍中受虛爵，興，以授太祝。禮儀使奏請執鎮圭，俯伏興，又奏請再拜。拜訖，樂止。禮儀使前導還版位，登歌樂作，降自西階，樂止。宮縣樂作，至位樂止。禮儀使奏請還小次，宮縣樂作。將至小次，禮儀使奏請釋鎮圭，殿中監跪受。入小次，簾降，樂止。文舞退，武舞進。先是皇帝酌獻訖，將至小次，禮直官引亞獻官詣盥洗位。盥洗訖，升自阼階，酌獻並如常儀。酌獻訖，禮直官引亞獻官詣東序，西向立。諸太祝各以酌罍福酒，合置一爵，一太祝捧爵進亞獻之左，北向立。亞獻再拜受爵，跪祭酒，遂啐飲。太祝進受爵，退，復於坫上。亞獻興再拜，禮直官引亞獻官降復位。終獻如亞獻之儀。初終獻既升，禮直官引七祀獻官各詣盥洗位，搢笏盥帨訖，執笏詣神位，搢笏跪執爵，三祭酒，奠爵執笏，俯伏興，再拜訖，詣次位，如上儀。終獻畢，贊者唱「太祝徹籩豆」。諸太祝進徹籩豆，登歌《豐成之樂》作，卒徹樂止。奉禮曰「賜胙」，贊者唱「眾官再拜」，在位者皆再拜。禮儀使奏請詣版位。簾卷，出次，殿中監跪進鎮圭。皇帝執圭行，宮縣樂作，至位樂止。送神《保成之樂》作，一成止。禮儀使奏請皇帝再拜，贊者承傳，凡在位者皆再拜。禮儀使前奏禮畢，前導皇帝還大次。宮縣《昌寧之樂》作，出門樂止。禮儀使奏請釋鎮圭，殿中監跪受，華蓋傘扇引導如常儀。入大次，簾降。禮直官引太常卿、御史、太廟令、太祝、宮闈令升殿納神主，降就拜位，奉禮贊升納神主訖，再拜，御史以下諸執事者皆再拜，以次出。禮直官各引享官以次出，太樂令率工人二舞以次出，太廟令闔戶以降乃退。祝冊藏於匱。

Seventh: pouring the offering. On the hall a ritual officer called for the chief sacrifiers to set up the divination grass; the ritual commissioner asked the emperor to proceed to the hand-washing post. The curtain rolled up; the emperor left the tent as palace music began. The Director of the Palace Department knelt and presented the tablet scepter; the emperor took it to the hand-washing post, where the music ceased, and stood facing north. The ritual commissioner asked the emperor to set aside the tablet scepter; an attendant knelt with the ewer and poured water into a basin. The ritual commissioner asked the emperor to wash his hands; an attendant knelt, took a cloth from the hamper, rose, and presented it. When his hands were dried, the ritual commissioner asked him to take up the tablet scepter and go to the goblet-washing post, facing north. The ritual commissioner asked the emperor to set aside the tablet scepter; the officer bearing the goblet knelt and presented it. The emperor received the goblet while attendants poured water from the ewer and caught it in a basin. When the emperor had washed the goblet, attendants knelt and presented the drying cloth. The emperor wiped the goblet; attendants set down basin and ewer, returned the cloth to the hamper, and the goblet-bearer received the goblet. The ritual commissioner asked the emperor to take up the tablet scepter and ascend the hall. Palace music played until they reached the foot of the western steps, then ceased. He ascended the western steps to ascent music; the ritual commissioner led him to the Taizu chamber vessels, facing east, and the music ceased. The ritual commissioner asked the emperor to set aside the tablet scepter and take the goblet; the goblet-bearer knelt and presented it. The emperor received the goblet; the Keeper of Vessels raised the veil; the Director of Fine Brew knelt, poured the first fermentation from the sacrificial vessel, and handed the goblet to an attendant. The ritual commissioner asked the emperor to take up the tablet scepter; the emperor took it, entered, and stood before Taizu's spirit seat, facing north. Palace music began, performing "Opening Accomplishment." The ritual commissioner knelt and asked the emperor to set aside the tablet scepter and kneel, then asked for three offerings of incense. After three offerings of incense, the goblet-bearer handed the goblet to the wine-presenting officer, who faced east and knelt to present it. The ritual commissioner asked the emperor to take the goblet and thrice pour wine on the divination grass, then return the empty goblet through the wine-presenting officer to the goblet-bearer, who withdrew to the ritual vessels. The wine-presenting officer took the jade goblet of horse-milk wine from the spirit table, faced east and knelt to present it; the ritual commissioner asked the emperor to take the goblet and offer the horse-milk wine. When the offering was finished he returned the empty goblet; the wine-presenting officer set it on the spirit table and withdrew. The ritual commissioner asked the emperor to take up the scepter and prostrate and rise; the Minister of Education inserted his tablet, knelt before the offering table, and bore the victim facing west to present it. The ritual commissioner asked the emperor to set aside the tablet scepter; the emperor did so, bowed to receive the victim platter, and knelt facing north to set it on the spirit table. When the Mongol prayer officer had finished his invocation, the ritual commissioner asked the emperor to take up the tablet scepter and rise, led him to the cushion outside the door, and stood facing north as the music ceased. The officer raising the prayer tablet inserted his tablet and knelt, lifting the tablet with the reader; the reader knelt north-facing, read the prayer, then prostrated and rose; the raiser set down the tablet and went first to the next chamber. The ritual commissioner asked for another bow. When the bow was finished, the ritual commissioner led him to each chamber in turn, with that chamber's music performed at each. The libation presentation, advancing the victim, and offering horse-milk wine all followed the same rite as in the first chamber. When this was finished, the ritual commissioner asked the emperor to proceed to the blessing-drinking post. Ascent music began; at the post he stood facing west as the music ceased. Ascent music, "Blessing Accomplished," began; ritual officers led the Minister of Education to stand beside the blessing-drinking post; the Grand Supplicator poured highest-grade blessing wine into a goblet, combined it into a single cup, and presented it to the attendant grandee, who received it and stood holding it. The ritual commissioner asked the emperor to bow twice. When the bow was finished, he asked the emperor to set aside the tablet scepter and kneel. The attendant grandee faced east, knelt, and presented the goblet; the ritual commissioner asked the emperor to take the goblet, thrice pour wine, then sip the wine. After sipping the wine he returned the goblet to the attendant grandee. The ritual commissioner asked the emperor to receive the sacrificial portion; the Grand Supplicator handed the millet-and-grain rice basket to the Minister of Education, who knelt east-facing to present it. The emperor received it and handed it to attendants. The Grand Supplicator also knelt and handed the sacrificial-meat platter to the Minister of Education, who knelt to present it. The emperor received it and handed it to attendants. A ritual officer led the Minister of Education back to his place. The attendant grandee again knelt with the blessing wine; the ritual commissioner asked the emperor to take the goblet and drink the blessing. After drinking the blessing, the attendant grandee took the empty goblet, rose, and handed it to the Grand Supplicator. The ritual commissioner asked the emperor to take up the tablet scepter, prostrate and rise, then bow again. When the bow was finished, the music ceased. The ritual commissioner led him back to the spirit-tablet seat to ascent music; he descended the western steps as the music ceased. Palace music played until he reached his seat. The ritual commissioner asked the emperor to return to the small tent as palace music began. Approaching the small tent, the ritual commissioner asked the emperor to release the tablet scepter, and the Director of the Palace Department knelt to receive it. He entered the small tent, the curtain dropped, and the music stopped. The civil dance withdrew and the martial dance entered. Earlier, when the emperor had finished his libation and was nearing the small tent, ritual officers led the second presenter to the hand-washing post. After washing, he ascended the eastern steps and performed the libation presentation as usual. When the libation was finished, ritual officers led the second presenter to the east gallery, facing west. The Grand Supplicators poured blessing wine from the jars into one goblet; one bore it to the second presenter's left and stood facing north. The second presenter bowed twice, received the goblet, knelt to pour wine, then sipped and drank. The Grand Supplicator took the goblet back and returned it to the stand. The second presenter rose, bowed twice, and was led down to his place. The final presentation followed the same rite. When the final presenter had first ascended, ritual officers led each seven-sacrifice presenting officer to wash; they inserted their tablets, washed and dried their hands, then proceeded to each spirit seat, knelt, thrice poured wine, set down the goblets, prostrated and rose, bowed twice, and moved to the next post by the same protocol. When the final presentation was finished, the herald called, "Grand Supplicator, remove the baskets and platters." The Grand Supplicators removed the baskets and platters to ascent music, "Abundant Accomplishment," which ceased when the removal was complete. A ceremonial attendant announced, "Bestow the sacrificial portion"; the herald called for all officers to bow twice, and all in attendance did so. The ritual commissioner asked the emperor to proceed to the spirit-tablet seat. The curtain rose; he left the tent; and the Director of the Palace Department knelt to present the tablet scepter. The emperor took the scepter and walked to palace music, which ceased at his seat. Music for sending off the spirits, "Preserving Accomplishment," played one movement and stopped. The ritual commissioner asked the emperor to bow twice; the herald relayed the call, and everyone present bowed twice. The ritual commissioner announced the rite complete and led the emperor back to the great tent. Palace music, "Flourishing Peace," played until he passed out the gate. The ritual commissioner asked the emperor to release the tablet scepter; the Director of the Palace Department knelt to receive it; and the canopy escort proceeded as usual. He entered the great tent and the curtain dropped. Ritual officers led the Minister of Court Ceremonies, the censor, the Director of the Imperial Ancestral Temple, the Grand Supplicator, and the Director of the Palace Gates to ascend and install the spirit tablets, then descend to their bowing posts; a ceremonial attendant announced the installation complete; they bowed twice, as did all attending officers from the censor down, and withdrew in order. Ritual officers led the sacrifice officers out in order; the Director of the Imperial Music Office led both dance companies out; the Director of the Imperial Ancestral Temple closed the doors and only then withdrew. The prayer tablets were placed in the casket.

八曰車駕還宮。皇帝既還大次，侍中奏請解嚴。皇帝釋袞冕，停大次。五刻頃，尚食進膳。所司備法駕鹵簿，與侍祠官序立於太廟欞星門外，以北為上。侍中版奏請中嚴，皇帝改服通天冠、絳紗袍。少頃，侍中版奏皇帝出次升輿，導駕官前導，華蓋傘扇如儀。至廟門外，太僕卿率其屬進金輅如式。侍中前奏請皇帝降輿升輅。升輅訖，太僕禦。門下侍郎奉請車駕進發，俯伏興，退。車駕動，稱警蹕。至欞星門外，門下侍郎奉請車駕權停，敕眾官上馬。侍中承旨退稱曰「制可」。門下侍郎退傳制，贊者承傳。眾官上馬畢，門下侍郎奏請敕車右升。侍中承旨退稱「制可」，千牛將軍升訖，導駕官分左右前導，門下侍郎奏請車駕進發。車駕動，稱警蹕。符寶郎奉八寶與殿中監從，教坊樂鼓吹振作。駕至崇天門外垣欞星門外，門下侍郎奏請車駕權停，敕眾官下馬。贊者承傳，眾官下馬。車駕動，眾官前引入內石橋，與儀仗倒卷而北，駐立。駕入崇天門，至大明門外降駕，升輿以入。駕既入，通事舍人承旨敕眾官皆退，宿衛官率衛士宿衛如式。

Eighth: the imperial carriage returns to the palace. After the emperor returned to the great tent, the attendant grandee asked to dismiss the vigil. The emperor removed his ceremonial robes and remained in the great tent. About a quarter-hour later, the Director of Food brought the meal. The responsible offices prepared the statutory guard of honor; officers attending the sacrifice lined up outside the Imperial Ancestral Temple's Lattice Star Gate, north being the position of honor. The attendant grandee reported by placard for the inner vigil; the emperor changed into his Tongtian crown and crimson gauze robe. Shortly after, the attendant grandee reported that the emperor left the tent and mounted the palanquin with the prescribed canopy escort. At the temple gate, the Minister of the Imperial Stud and his staff brought up the golden carriage as prescribed. The attendant grandee asked the emperor to leave the palanquin and mount the carriage. Once mounted, the Minister of the Imperial Stud took the reins. The vice minister of the Gate Department asked the carriage to depart, then prostrated, rose, and withdrew. The carriage moved and the cry to clear the way was proclaimed. Outside the Lattice Star Gate the vice minister asked the carriage to halt briefly and ordered all officers to mount. The attendant grandee received the edict and proclaimed, "Approved." The vice minister withdrew and relayed the command; heralds passed it on. When all had mounted, the vice minister asked permission for the carriage guard to mount. The attendant grandee received the edict and proclaimed, "Approved"; once the Thousand-Ox General had mounted, escort officers led left and right ahead, and the vice minister asked the carriage to depart. The carriage moved and the cry to clear the way was proclaimed. The Keeper of Seals bore the eight treasures with the Director of the Palace Department; Music Bureau drums and pipes sounded vigorously. At the outer Lattice Star Gate by the Gate of Ascending to Heaven, the vice minister asked the carriage to halt and ordered all officers to dismount. Heralds relayed the order and all officers dismounted. The carriage moved on; officers were led ahead to the inner stone bridge, where they and the honor guard wheeled to face north and stood. The carriage entered the Gate of Ascending to Heaven; at the Gate of Great Brightness the emperor left the carriage and entered on the palanquin. Once inside, the Herald of Affairs ordered all officers to withdraw; night-guard officers posted guards as prescribed.

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