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卷七十五 志第二十六: 祭祀四

Volume 75 Treatises 28: Offerings 4

Chapter 75 of 元史 · History of Yuan
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Offerings 4: Ancestral Temple—the imperial thanksgiving rite. The procedure comprises eight stages:
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殿
The first stage is ritual purification. Three days before the sacrifice, the emperor spends two days in preliminary fasting in a side hall and one day in strict fasting in the grand pavilion. All officials who are to take part receive the purification oath at the Central Secretariat, in the usual manner. The second stage is the arrangement of ritual furnishings, as prescribed in the personal imperial sacrifice ceremony described above.
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殿 輿 殿輿 輿輿 退退 輿輿 輿輿 輿 使
The third stage is the emperor's departure from the palace. On the eve of the sacrifice, the responsible offices ready the imperial escort and the inner and outer guards. Officials who will take part in the rite line up in two ranks outside the Chongtian Gate. The Minister of Imperial Studs holds the imperial horses outside the Daming Gate. All attending ministers and the twenty-four carriage guides form left and right divisions before the fasting hall and await the procession. The Interpreter-in-Attendance escorts the Palace Attendant, who kneels and petitions for the mid-watch vigil to begin; he prostrates himself and rises. After a short interval, the Palace Attendant announces on the memorial board that all is ready outside, and the emperor takes his seat at once. Once the officiating officials of fourth rank and above who will take part in the sacrifice have completed their bows of respect, the Palace Attendant petitions that the emperor mount the carriage. The emperor leaves the fasting hall, descends the main steps, and mounts the imperial carriage; canopy, parasols, and fans are borne according to the usual ceremonial order. The carriage guides lead the procession to the Daming Gate. The Palace Attendant steps forward before the carriage and petitions that the emperor dismount. Once he has mounted his horse, the guides walk on either side to conduct him forward. The Vice Director of the Chancellery kneels and petitions that the procession set out; he prostrates himself and rises, and heralds ahead call for the road to be cleared. At the Chongtian Gate, the Vice Director of the Chancellery petitions for a brief halt and commands all officials to mount their horses. The Palace Attendant receives the imperial command and withdraws, announcing that the decree is approved. The Vice Director of the Chancellery withdraws and transmits the order for all officials to mount. The announcer relays the command. The officials pass outside the Spirit Star Gate and mount their horses. The Vice Director of the Chancellery then petitions that the procession set out. Heralds ahead call for the road to be cleared. Canopy, parasols, fans, and ceremonial guards advance with the officials to left and right. The Music Office does not sound drums or horns. When the procession reaches the area south of the Red Bridge, outside the Spirit Star Gate of the Imperial Ancestral Temple, the announcer relays the command for all officials to dismount. Once they have dismounted, officials array themselves from lowest to highest rank while the ceremonial guards fold back toward the north; all stand in two ranks. When the imperial carriage reaches the temple gate, the Palace Attendant petitions that the emperor dismount and enter the temple on foot. Once he has entered the temple gate, the Palace Attendant petitions that he mount the carriage again. The Director of Imperial Carriages presents the carriage, and canopy, parasols, and fans are borne according to the usual ceremonial order. The carriage guides lead the way as the emperor rides to the grand pavilion. The Palace Attendant petitions that he dismount. The emperor dismounts, enters, and takes his place. The curtain is lowered and the guards assume their stations according to regulation. The Director of Imperial Victuals serves the meal, in the usual manner. The Master of Ceremonies presents the prayer text for the emperor's signature. When the text has been signed, he carries it out. The Director of the Imperial Ancestral Temple receives it, places each copy on its altar mound, and sets them on the prayer tables in the respective chambers. The Interpreter-in-Attendance receives the imperial command and directs all officials to return to their fasting quarters.
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The fourth stage is the inspection of sacrificial victims and vessels, as described in the personal imperial sacrifice ceremony above.
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祿 殿退 殿退 殿 殿 西 退
The fifth stage is the morning libation. On the day of the sacrifice, one hour and fifteen minutes before the chou hour, the Minister of Imperial Household Supplies, the Director of Fine Brew, and the Director of the Imperial Kitchens fill the baskets, trays, grain vessels, and wine vessels, each according to the usual procedure. The Director of Imperial Music leads the performers of the two ritual dances to enter in order and take their stations. The ritual attendants escort the Censor and officiating officials to enter in order and take their stations. The ritual attendants escort the Minister of Imperial Rites and the Censor up the hall to inspect the ritual furnishings, then withdraw and return to their stations. The ritual attendants escort the Minister of Education and other officials to each chamber to distribute incense and set out wine in the usual manner. The ritual attendants again escort the Minister of Imperial Rites, the Censor, the Director of the Imperial Ancestral Temple, the Chief Sacrificer, and the Director of Palace Inner Quarters up the hall to bring out the spirit tablets of the emperors and empresses. When this is done, each withdraws, descends, takes his place for obeisance, and stands at attention. On the hall, the Ritual Usher announces that the spirit tablets have been presented. The Ritual Usher calls, "Bow twice," and the announcer relays the command. From the Censor downward, all perform the double bow, then each returns to his station. The ritual attendants escort the Acting Grand Commandant in through the eastern side gate of the southern spirit gate to take his station and stand at attention. The Pitch Master kneels and prostrates himself, raises his baton, and rises. The musicians strike the drums, and the palace ensemble performs the "Song of Reflective Completion," with the yellow bell as keynote, the great lü as second, the great cluster as third, and the responding bell as fifth. The civil dance runs through nine sections and concludes. When the Grand Commandant and those below him have all completed the double bow, the ritual attendants escort the Grand Commandant to the hand-washing station. The palace ensemble plays the "Song of Solemn Tranquility." When he reaches his place, the music stops. He stands facing north, inserts his tablet, washes his hands, and dries them. Holding his tablet, he proceeds to the libation-cup washing station, stands facing north, inserts his tablet, washes and wipes the libation cup, and hands the cup to an officiant. Tablet in hand, he ascends the hall while the palace ensemble plays. When he reaches the foot of the eastern steps, the music stops. He ascends the eastern steps as the ascent music plays, proceeds to where the wine vessels for Taizu are set out, stands facing west, and the music ceases. An officiant presents the libation cup to the Grand Commandant, who inserts his tablet and takes the cup. The wine steward lifts the covering and pours the aromatic ceremonial wine. The Grand Commandant hands the cup to an officiant, then, tablet in hand, proceeds before the spirit seat of Taizu, inserts his tablet, and kneels to offer incense three times. An officiant presents the cup again; the Grand Commandant pours the aromatic wine as a libation on the ground, then returns the empty cup to the officiant. Tablet in hand, he prostrates himself and rises, withdraws outside the door, faces north, and performs the double bow. He then proceeds to each chamber in turn, following the same procedure throughout. When the rite is finished, he descends the eastern steps and returns to his station.
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The sixth stage is the presentation of food offerings. As the Grand Commandant's libation nears completion, the food offerings are presented according to the procedure described above.
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使 使 使西使 殿 使 使 使 使殿西 西 使 使 使 使 退 使 退 使西 使 使 使 使 西 使 使 使 退 使 使 使 西 殿 使 使 使殿 殿 殿 退
The seventh stage is the pouring and offering of wine. Once the Grand Commandant has ascended to perform the libation, the ritual attendants escort the Erudite, who in turn escorts the Master of Ceremonies to the grand pavilion, where they stand facing north. The Interpreter-in-Attendance escorts the Palace Attendant to the grand pavilion, where he announces on the memorial board that the mid-watch vigil is to begin. The emperor puts on his sacrificial robes and cap. After a brief interval, the Palace Attendant announces that all is ready outside. The Master of Ceremonies kneels and petitions that the emperor proceed with the rite, then prostrates himself and rises. The curtain is raised and the emperor leaves the pavilion. The Master of Ceremonies leads the way to the western spirit gate. Canopy, parasols, and fans remain outside the gate. Close attendants enter with him, and the Grand Master of Rites follows behind. The Director of the Palace Bureau kneels and presents the ceremonial jade tablet. The emperor takes the tablet and enters the gate. The Pitch Master kneels, prostrates himself, rises, and raises his baton. The palace ensemble performs the "Music of Smooth Completion." When the emperor reaches the memorial board station and stands facing east, the music stops. The ritual guides stand in attendance to left and right. The Master of Ceremonies petitions that the emperor perform the double bow. The Ritual Usher calls, "All officials, bow twice." The announcer relays the command, and everyone in attendance performs the double bow. The Master of Ceremonies petitions that the emperor proceed to the hand-washing station. The palace ensemble plays until he reaches his place, then the music stops. A palace attendant kneels, takes the pitcher, rises, and pours water. Another palace attendant kneels, takes the basin, and catches the water. The Master of Ceremonies petitions that the emperor insert the ceremonial jade tablet. The emperor inserts the tablet and washes his hands. A palace attendant kneels, takes the towel from the basket, rises, and presents it. Once his hands are dried, the officer who presents the libation cup kneels and advances with the cup. The emperor receives the cup. A palace attendant presents the pitcher and pours water; another presents the basin and catches the water. When the emperor has finished washing the cup, a palace attendant kneels and presents the towel. When the emperor has finished wiping the cup, a palace attendant sets down the basin and pitcher and returns the towel to the basket. The officer who presents the cup takes the cup back. The Master of Ceremonies petitions that the emperor take up the ceremonial jade tablet and leads him up the hall while the palace ensemble plays. When he reaches the foot of the western steps, the music stops. He ascends the western steps as the ascent music plays. The Master of Ceremonies leads the way to where the wine vessels are set out in the chamber of Taizu. The emperor stands facing east, and the music ceases. The palace ensemble plays the "Song of Opening Completion." The officer who presents the cup brings it to the wine vessel. An officiant lifts the covering. The Palace Attendant kneels and pours the first fermentation from the sacrificial vessel, then hands the cup to an officiant. The Master of Ceremonies leads the way into the chamber and proceeds before the spirit seat of Taizu, where the emperor stands facing north. The Master of Ceremonies petitions that the emperor insert the ceremonial jade tablet and kneel, then petitions that incense be offered three times. When the incense offering is complete, the officer who presents the cup hands it to the wine-offering officer, who kneels facing east and advances with the cup. The Master of Ceremonies petitions that the emperor take the cup and offer libation wine. Holding the cup, the emperor pours libation wine three times on the thatch bundle. He then hands the empty cup to the wine-offering officer, who passes it to the officer who presents the cup and withdraws to stand by the wine vessels. The wine-offering officer advances and takes up the jade cup of kumiss set on the spirit table, kneels facing east, and presents it. The Master of Ceremonies petitions that the emperor take the cup and offer libation of kumiss. When the libation is complete, he hands the empty cup to the wine-offering officer, who sets it back on the spirit table and withdraws. The Master of Ceremonies petitions that the emperor take up the jade tablet. The emperor prostrates himself and rises. The Minister of Education inserts his tablet, kneels before the meat stand, lifts the sacrificial tray facing west, and advances. The Master of Ceremonies petitions that the emperor insert the ceremonial jade tablet. The emperor inserts the tablet, bows to receive the sacrificial tray, kneels facing north, and sets it on the spirit table. The Master of Ceremonies then petitions that he take up the tablet and rise, leads him out to the mat station outside the door, where he stands facing north as the music stops. The officer who raises the prayer text inserts his tablet, kneels, and lifts the prayer board to face the spirit seat. The officer who reads the prayer text kneels facing north and recites the prayer. When he has finished, he prostrates himself and rises. The officer who raised the prayer text sets the board back in place. He proceeds first to the secondary chamber. Next the Mongol prayer scribe proceeds before the chamber and completes the offering prayer. The Master of Ceremonies petitions for the double bow. When the bow is complete, the Master of Ceremonies leads the way to each chamber in turn, and the music appropriate to each chamber is performed. The pouring and offering of wine, presentation of sacrificial meat, and libation of kumiss follow the same procedure as in the first chamber. When this is complete, the Master of Ceremonies petitions that the emperor proceed to the station for drinking the blessing wine. The ascent music plays. When he reaches his station, he stands facing west, and the music stops. The palace ensemble performs the "Music of Ordered Completion." The ritual attendants escort the Minister of Education to stand beside the blessing-wine station. The Chief Sacrificer pours the superior blessing wine into a single cup and presents it to the Palace Attendant, who receives the cup and stands holding it. The Master of Ceremonies petitions that the emperor perform the double bow. When the bow is complete, the Master of Ceremonies petitions that the emperor insert the ceremonial jade tablet and kneel. The Palace Attendant, facing east, kneels and advances with the cup. The Master of Ceremonies petitions that the emperor take the cup and pour libation wine three times, then petitions that he taste the wine. When he has tasted the wine, he hands the cup back to the Palace Attendant. The Master of Ceremonies petitions that the emperor receive the sacrificial portion. The Chief Sacrificer hands the basket of millet and glutinous grain to the Minister of Education, who kneels facing east and presents it. The emperor receives it and passes it to attendants on either side. The Chief Sacrificer again kneels and presents the stand of sacrificial meat to the Minister of Education, who kneels and advances it. The emperor receives it and passes it to attendants on either side. The ritual attendants then escort the Minister of Education back to his station. The Palace Attendant again kneels and presents the cup of wine. The Master of Ceremonies petitions that the emperor receive the cup and drink the blessing wine. When he has finished, the Palace Attendant takes the empty cup, rises, and hands it to the Chief Sacrificer. The Master of Ceremonies petitions that the emperor take up the ceremonial jade tablet. The emperor prostrates himself and rises. The Master of Ceremonies then petitions for the double bow. When the bow is complete, the music stops. The Master of Ceremonies leads the way back to the memorial board station. The ascent music plays as he descends the western steps, then the music stops. The palace ensemble plays until he reaches his station, then the music stops. On the hall, the Ritual Usher calls for the Chief Sacrificer to remove the baskets and trays. The palace ensemble performs the "Music of Abundant Tranquility." When the removal is complete, the music stops. The Ritual Usher announces, "The sacrificial portion is bestowed." The announcer calls, "All officials, bow twice," and everyone in attendance performs the double bow. The music for escorting the spirits begins. The "Song of Preserved Completion" is performed in one section and concludes. The Master of Ceremonies petitions that the emperor perform the double bow. The announcer relays the command, and everyone in attendance bows twice. When the bow is complete, the Master of Ceremonies advances and announces that the rite is finished. The emperor returns to the grand pavilion. The palace ensemble performs the 《Music of Flourishing Tranquility》 as the emperor leaves the gate, then the music stops. The Master of Ceremonies petitions that the emperor release the ceremonial jade tablet. The Director of the Palace Bureau kneels and receives it. Canopy, parasols, and fans are borne according to the usual ceremonial order. He enters the pavilion and the curtain is lowered. The ritual attendants escort the Minister of Imperial Rites, the Censor, the Director of the Imperial Ancestral Temple, the Chief Sacrificer, and the Director of Palace Inner Quarters up the hall to return the spirit tablets. When this is done, each descends and returns to his station. On the hall, the announcer calls that the spirit tablets have been returned. The Ritual Usher calls, "Bow twice," and from the Censor downward all officiants perform the double bow, then withdraw in order. The Interpreter-in-Attendance and ritual attendants escort the offering officials out in order. The Director of Imperial Music leads the performers of the two dances out in order. The Director of the Imperial Ancestral Temple closes the doors and withdraws only after descending. The prayer boards are placed in the chest for storage.
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輿 輿 退 退退 輿退宿宿
The eighth stage is the emperor's return to the palace. Once the emperor has returned to the grand pavilion, the Palace Attendant petitions that the vigil be lifted. The emperor removes his sacrificial robes and cap and remains in the grand pavilion. At about the fifth quarter-watch, the Director of Imperial Victuals serves the meal in the usual manner. The responsible offices ready the imperial escort and the inner and outer guards. Officials who took part in the sacrifice line up in two ranks outside the Spirit Star Gate of the Imperial Ancestral Temple. The Palace Attendant announces on the memorial board that all is ready outside. The emperor leaves the pavilion and mounts the carriage. The carriage guides lead the way, and canopy, parasols, and fans are borne according to the usual ceremonial order. At the temple gate, the Minister of Imperial Studs presents the imperial horses. The Palace Attendant petitions that the emperor dismount and mount a horse. Once he has mounted, the Vice Director of the Chancellery petitions that the procession set out, prostrates himself, rises, and withdraws. Heralds ahead call for the road to be cleared. Outside the Spirit Star Gate, the Vice Director of the Chancellery petitions for a brief halt and commands all officials to mount their horses. The Palace Attendant receives the imperial command, withdraws, and announces, "The decree is approved." The Vice Director of the Chancellery withdraws and transmits the order. The announcer relays it. When all officials have mounted, the carriage guides advance with canopy, parasols, and fans to left and right, calling for the road to be cleared. The Music Office sounds drums and horns. Outside the Spirit Star Gate of the Chongtian Gate, the Vice Director of the Chancellery petitions for a brief halt and commands all officials to dismount. The announcer relays the command. Once all officials have dismounted, they are conducted forward to the north of the inner stone bridge. The ceremonial guards fold back toward the north, and all stand in place. The imperial carriage enters the Chongtian Gate. Outside the Daming Gate the emperor dismounts and mounts the carriage to enter. Once the carriage has entered, the Interpreter-in-Attendance receives the imperial command and directs all officials to withdraw. Guard officers lead the guards to take up night watch according to regulation.
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The proxy sacrifice ceremony comprises nine stages:
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西 使西 西 西 西 祿祿 西 西 宿宿 退 宿
The first stage is ritual purification. Three days before the sacrifice, everyone from the three offering officers downward who will take part, in official dress, receive the purification oath at the Central Secretariat. At dawn that day, the responsible offices place a golden chair in the Secretariat courtyard, with an attendant holding a red silk parasol to its left. The Ritual Gentleman leads the Ceremonial Escort Bureau in arranging the memorial board stations and the stations for offering officials and other officiants, each spread with mats and covered with purple silk cushions. The station for the Chief Offering Officer, the Acting Grand Commandant, is placed slightly west of the Secretariat steps, facing south; The station for the Grand Master of Rites is placed to its east, slightly to the south, facing west; Two stations for the Supervising Sacrifice Censor are placed west of the passage, facing east; Two stations for the Supervising Ritual Erudite are placed east of the passage, facing west; In each case the northern position is superior. The stations for the Minister of Education as secondary and final offering officers are placed to the south, facing north, with the western position superior. Next come the seven subsidiary offering officers for the seven sacrifices, followed by the Minister of Imperial Rites, Minister of Imperial Household Supplies, Vice Minister of Imperial Household Supplies, prayer-writing officer, prayer-reading officer, Director of the Imperial Kitchens, Director of Fine Brew, Director of Sacrificial Livestock, wine-vessel steward, prayer-board officer, Vice Director of the Imperial Kitchens, Vice Director of Sacrificial Livestock, cup-presenting officer, libation-cup-presenting officer, two cup-washing officers, towel-and-basket officer, Mongol Chief Sacrificer, shaman sacrificer, ritual guard inspector, road-clearing officer, and all other participating officials—each placed according to rank in separate stations arranged in double ranks. The stations for the Director of the Imperial Ancestral Temple, Director of Imperial Music, Director of Suburban and Altar Sacrifices, and Chief Sacrificer are placed west of the passage, facing north, with the eastern position superior. The stations for the Vice Director of the Imperial Ancestral Temple, Vice Director of Imperial Music, Vice Director of Suburban and Altar Sacrifices, Ritual Gentleman, Pitch Master, and Director of Natural Sounds are placed east of the passage, facing north, with the western position superior. The stations for the fasting officers are placed behind them. The announcer escorts the officiating officials and others to their respective stations, where they stand at attention. Next the announcer escorts the chief offering officer to his station. The ritual attendant inserts his tablet and reads the oath: "On such-and-such a year, month, and day, an offering is made at the Imperial Ancestral Temple. Each shall perform his duty; whoever is not reverent shall be punished according to the statutes of the state." During preliminary fasting he lodges two days in the main quarters; during strict fasting he lodges one day at the sacrificial site. On days of preliminary fasting he conducts affairs as usual, but does not offer condolences or inquire after the ill, make music, sign documents involving capital punishment, pass sentence on criminals, or engage in defiling or impure matters. On days of strict fasting only sacrificial affairs may be conducted; everything else is forbidden. If an official who has completed fasting is absent from the sacrifice, another shall act comprehensively in his stead. Officials of the seventh rank and below withdraw first; the remaining officials perform the double bow. The ritual attendant calls "Bow the body," "Bow," "Rise," "Bow," "Rise," "Stand level," and "The ritual is complete." The temple guards and the artisans of Imperial Music all observe pure fasting for one night. On the day of proceeding to the prayer-writing place, the court supplies wine and food.
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殿 西 西 西 西 西 西 殿 西西 西
The second stage is the arrangement of ritual furnishings. Two days before the sacrifice, the responsible offices post military guards at the temple gate and forbid travelers to pass. The Ceremonial Escort Bureau hangs curtains in the food-preparation hall, and the responsible offices arrange quarters for the three offering officers and other officiating officials in the fasting rooms. On the eve of the sacrifice, the Director of Imperial Music leads his subordinates to set up the palace ensemble in the courtyard. On the east and west, the stone chime frames begin from the north, with the bell frames placed next; On the south and north, the stone chime frames begin from the west, with the bell frames placed next. Twelve bozhong bells are set among the suspended frames. Each is placed according to its position in the cycle of earthly branches. Standing drums are erected at the four corners, and a wooden tiger drum is placed inside the northern frame. One stands east of the path and one west of the path. One road drum stands to its southeast, one Jin drum behind it, and another road drum to its southwest. Each artisan stands behind his instrument. On the east and west, the northern position is superior; On the south and north, the western position is superior. The civil dance is in the north and the martial dance in the south; standing dancers are marked between the zan and zhui markers. The ascent music is also set between the front pillars of the hall. One jade chime frame stands in the west and one golden bell frame in the east; one is placed slightly west of the golden bell and one slightly east of the jade chime. Two clappers are set in the north, one on each side, facing each other east and west. The singers are placed next, and the remaining artisans take their stations behind the frames. Players of gourd and bamboo instruments stand between the steps in double ranks facing north, opposite each other at the head of each rank.
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殿西 使 西 祿祿使 西 西 祿西 西 殿祿祿西 西 西 殿 西 西 西 西 西
On the eve of the sacrifice, the Director of the Imperial Ancestral Temple leads his subordinates to sweep the temple courtyard inside and out; A military officer of the Bureau of Military Affairs leads soldiers to cut grass and weeds and level the roads. Bundles for burning at the seven sacrifices are also set outside the temple gate. Within each chamber the spirit seat is laid out below the northern window, facing south at the center of the doorway. For each seat there is one embroidered screen, one thick purple silk cushion, one thin cushion, one cattail mat, two silk mats, and two tiger-skin secondary mats. In warm weather peach-branch bamboo mats are used, with the table set upon the mat. Two mat stations for bowing and kneeling by the three offering officers are also set, one inside the chamber and one outside. When the Academy of Scholarly Worthies has completed drafting the prayer text, the prayer-writing officer, in official dress, writes it in the food-preparation tent. When this is done, the chief offering officer is asked to affix the imperial name, and the text is handed to the Director of the Imperial Ancestral Temple. A prayer table is also set to the right outside the chamber door. The station for the three offering officers is also set south of the cross street below the hall, slightly to the west, facing east; The stations for the secondary and final offering officers are set slightly to the rear, and the seven subsidiary offering officers for the seven sacrifices still further south; Still further south are the stations for the prayer-writing officer, prayer-reading officer, prayer-board officer, Director of the Imperial Ancestral Temple, Director of the Imperial Kitchens, Director of Fine Brew, Director of Sacrificial Livestock, Vice Director of the Imperial Ancestral Temple, and Vice Director of the Imperial Kitchens; In order still further south are the wine-vessel steward, libation-cup-presenting officer, cup-presenting officer, hand-washing towel and basket, libation-cup-washing towel and basket, Mongol Chief Sacrificer, Mongol shaman sacrificer, Chief Sacrificer, Director of Palace Inner Quarters, and the seven-sacrifice wine-vessel stewards with their hand-washing towel and basket. The stations for the fasting officers are also placed behind them. Each rank occupies a separate station in double ranks, facing east, with the northern position superior. The station for the Grand Master of Rites is also set slightly north of the eastern side gate of the southern spirit gate, facing north. The stations for the Minister of Education, Minister of Imperial Rites, and others are also set south of the cross street, slightly to the east, facing west, opposite the secondary and final offering officers. The Minister of Education's station is to the north, the Minister of Imperial Rites' slightly to the rear; The Vice Minister of Imperial Rites, Minister of Imperial Household Supplies, Court Commissioner, Associate Court Commissioner, Vice Minister of Imperial Household Supplies, and Commander of the Imperial Guard are placed in order further south. Two stations for the Supervising Sacrifice Censor and two for the Supervising Ritual Erudite are also set north of the cross street, facing west, with the northern position superior. The station for the Pitch Master is also set northwest of the palace ensemble frame, facing east, with the Vice Director of Imperial Music between the frames. The stations for the Director of Imperial Music and Pitch Master are also set between the ascent music frames. A sacrificial victim placard is also set outside the eastern spirit gate, facing south. The station for the Minister of Imperial Rites is set at the victim place, facing south. The Supervising Sacrifice Censor stands to the left of the Minister of Imperial Rites, the Director of the Imperial Kitchens next, then the Vice Minister of Imperial Household Supplies and Vice Director of the Imperial Kitchens. The Director of Sacrificial Livestock stands southwest of the victim and the Vice Director slightly to the rear—all facing north, with the right-hand position superior. The stations for the various Chief Sacrificers are also set east of the victim, facing west, with the northern position superior. The station for the Mongol shaman sacrificer is also set southeast of the victim, facing north. The station for inspecting the food offerings is also set before the food-inspection hall. The Minister of Imperial Rites, Minister of Imperial Household Supplies, Vice Minister of Imperial Household Supplies, and Director of the Imperial Kitchens stand on the east, facing west; The Supervising Sacrifice and Supervising Ritual stations are on the west, facing east; In each case the northern position is superior. The Director of the Imperial Ancestral Temple places the prayer boards on the prayer table to the right of the chamber and leads the Sacrificial Offerings Bureau in setting out baskets, trays, grain vessels, and wine vessels. To the left of each chamber are twelve baskets and to the right twelve trays, all arranged in four rows. Three deng vessels stand between the baskets and trays, three xing vessels next, then two fu and two gui with fu on the left and gui on the right. Seven meat stands are south of the fu and gui, then one incense table and a sand basin. Wine vessels for each chamber are also set in the connecting corridor: one jia vessel and one yellow vessel. In spring and summer there are chicken, bird, sacrificial, and elephant vessels—two sacrificial and two elephant; in autumn and winter, zhu and hu vessels—two zhu and two mountain urns—placed in order to the left south of the chamber, each with its ladle and covering. This is the station for pouring from the wine vessels, facing north, with the western position superior. Each yi vessel has a boat-shaped stand, a mat, and a covering. Two hu wine vessels, two grand vessels, and four mountain urns are also placed between the steps below the hall, all facing north to the left of the chamber doors. Each has a mat and covering and is set out but not poured from. All sacrificial vessels are laid on mats. The stations for the seven sacrifices are also set east of the path south of the cross steps, facing west, with the northern position superior. All mats are made of cattail. Spirit tablet stations are set, each at the head of its seat. Sacrificial vessels are also arranged at each station: two baskets on the left and two trays on the right; one fu and one gui between the baskets and trays; one meat stand before the baskets; one libation cup and mat beside it; and two hu wine vessels west of the spirit seat, facing east with the northern position superior. Each has its mat, ladle, and covering. Hand-washing and libation-cup washing stations for the three offering officers are also set west of the main street and south of the cross street, facing north. The urn stands west of the wash with a ladle placed in it; the basket stands east of the wash. Both are filled with towels. The libation-cup washing station is furnished with a libation vessel, and the cup is set on a tray and mat. Those who hold the urn and basket take their stations behind. A hand-washing station for the seven-sacrifice offering officers is also set before the seven-sacrifice spirit seats, slightly to the north. The urn stands west of the wash and the basket east of it, both filled with towels. The libation cup is also filled and set on its mat. Those who hold the urn and basket take their stations behind.
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The third stage is ritual rehearsal. Two days before the sacrifice, all officiating officials from the three offering officers downward go to the Imperial Ancestral Temple to rehearse the ceremony. Early the next morning, each dons official dress, mounts a horse, and goes to the Donghua Gate to receive the imperial incense and proceed to the temple to inspect the sacrificial victims.
14
輿 使 輿使殿 殿
The fourth stage is receiving the imperial incense. On the eve of the sacrifice, the responsible offices notify the wards and markets, sprinkle and sweep the procession route, and reverently prepare the incense tables. At dawn on the eve of the sacrifice, the three offering officers and all officiating officials below them assemble in official dress; officials below the sixth rank borrow purple robes and proceed to the Chongtian Gate. One official of the Court of Imperial Sacrifices and Ritual carries the imperial incense, one carries wine, and two carry mare's milk, coming from within the palace; the Supervising Sacrifice, Supervising Ritual, Ritual Gentleman, and Chief Sacrificer lead the way in two ranks; Five Crane Controllers—one holding a parasol and four attendants—carry the ceremonial guards and march at the head of the procession. When they reach the Daming Gate, they exit through the main gate as the Capital Music Office grand ensemble begins to play. Outside the Chongtian Gate, those bearing the incense, wine, and mare's milk place them on the palanquin, and the procession continues as before. When they reach the Spirit Star Gate of the outer wall, all officials mount their horses and proceed in two ranks outside the ceremonial guards. The road-clearing officer goes ahead of the ceremonial escort, followed by soldiers of the Bureau of Military Affairs lining both sides of the road, then gongs and drums, then the metropolitan magistrate's retinue, and finally the Capital Music Office grand ensemble as one company. Crane Controller archers, each in proper dress, carry the ceremonial guards and form ranks to left and right. The Commander of the Imperial Guard rides among them, followed by the fine ensemble of the Office of Ceremonial Music. The Minister of Imperial Rites, together with the Erudite and Censor, leads before the palanquin. The offering officers, Minister of Education, Grand Master of Rites, and subsidiary offering officers follow in to below the hall. The offering officers carry the incense, wine, and mare's milk up the eastern steps, enter the connecting corridor within the hall, and set them in place. The ritual attendants escort the offering officers down the eastern steps, out through the northern side gate of the eastern spirit gate, where they change out of their ceremonial dress.
15
The fifth stage is the inspection of sacrificial victims and vessels, as prescribed in the personal imperial sacrifice ceremony.
16
祿使 鹿 鹿 鹿 鹿 西 殿退 西 使 退 西
The sixth stage is the morning libation. On the day of the sacrifice, five quarters before the chou hour of the third watch, the Minister of Imperial Rites, Minister of Imperial Household Supplies, and Director of the Imperial Ancestral Temple lead their subordinates in lighting candles at the spirit seats. Then, together with the three offering officers, the Minister of Education, the Grand Master of Rites, and others—one person per chamber—they set out imperial incense, wine, and sweet wine. With jade and gold cups and jia vessels they pour mare's milk and fine imperial grape wine and place them on the spirit tables. The basket and tray offerings are also arranged. The baskets are arranged in four rows, with the right-hand position superior. In the first row, dried fish comes first, followed by roasted grain cakes and rice-flour cakes. In the second row, dried apricots come first, followed by dried dates and shaped salt. In the third row, dried venison comes first, followed by hazelnuts and dried peaches. In the fourth row, water caltrops come first, followed by fox nuts and chestnuts. The trays are arranged in four rows, with the left-hand position superior. In the first row, pickled celery comes first, followed by pickled bamboo shoots and pickled mallow. In the second row, pickled water shield comes first, followed by pickled leeks and sliced cured meat. In the third row, fish paste comes first, followed by rabbit paste and pork slices. In the fourth row, minced venison comes first, followed by mixed paste and scattered grain food. The fu is filled with rice and millet, the gui with panicled and glutinous millet, the deng with plain broth, and the xing with seasoned broth. The zun yi and jia yi hold clear water; the yellow yi holds aromatic ceremonial wine; the sacrificial zun holds first fermentation; the elephant zun holds second fermentation; the zhu zun holds third fermentation; the mountain urn holds the three wines; the hu zun holds clarified fermentation; and the grand zun holds settled fermentation. For all fermented beverages, the upper vessels are filled with clear water; for wine, the upper vessels are filled with dark liquor. All fermented beverages are replaced with fine imperial wine. The sacrificial vessels for the seven sacrifices are also filled. At each station, two baskets on the left hold chestnuts first and dried venison next; and two trays on the right hold pickled water shield first and minced venison next. The fu is filled with panicled millet, the gui with glutinous millet, and the hu zun with clarified fermentation; its fermented beverages are also replaced with fine imperial wine. When the arrangement is complete, the offering officers and all officiating officials below them, each in proper dress, assemble in the fasting hall. The ritual attendants escort the Minister of Imperial Rites, Supervising Sacrifice, Supervising Ritual, Director of the Imperial Ancestral Temple, Chief Sacrificer, Director of Palace Inner Quarters, various officiating officials, and fasting officers in through the eastern side gate of the southern spirit gate. They take their places and stand facing each other east and west. They wait while the Supervising Sacrifice and Supervising Ritual inspect the hall above and below, remove the coverings, and correct any irregularities. They then withdraw and return to their stations. The ritual attendants escort the Minister of Imperial Rites, Supervising Sacrifice, Supervising Ritual, Director of the Imperial Ancestral Temple, Chief Sacrificer, and Director of Palace Inner Quarters up the eastern steps to the chamber of Taizu. The Mongol Chief Sacrificer lifts the coverings on the emperors' spirit tablets, and the Director of Palace Inner Quarters lifts the coverings on the empresses' spirit tablets. They then proceed to each chamber in turn, following the usual procedure throughout. When this is complete, the ritual attendants lead the Minister of Imperial Rites and the officiating officials below him to stand in the cross street in double ranks, facing north with the western position superior. The Ritual Gentleman calls, "The spirit tablets have been presented. Bow twice." The ritual attendant relays the command. From the Minister of Imperial Rites downward, all perform the double bow. When this is done, the Ritual Gentleman calls again, "Each take your place." The ritual attendants escort the various officiating officials to their stations, then lead the Director of the Imperial Kitchens and the fasting officers out in order through the eastern side gate of the southern spirit gate. The announcer escorts the three offering officers, Minister of Education, Grand Master of Rites, seven-sacrifice offering officers, and ceremonial officials in through the eastern side gate of the southern spirit gate. Each takes his station and stands at attention. The ritual attendant advances to the left of the chief offering officer and announces, "The offices have reverently prepared everything. Please proceed with the ceremony." He then withdraws and returns to his station. The Pitch Master kneels, prostrates himself, and rises. He raises his baton and signals the musicians to strike the drums. The palace ensemble performs the "Song of Reflective Completion" in nine sections, and the civil dance runs through nine changes. The Ritual Gentleman calls for the double bow, and everyone in attendance performs it. The Ritual Gentleman again calls for the officiants to take their places. The ritual attendants escort the officiants who present the libation vessel, present the cup, wash the cup, and hold the towel and basket to their stations, where they stand at attention. The ritual attendants escort the chief offering officer to the hand-washing station. The palace ensemble plays the "Song of Solemn Tranquility" in the wushe mode. When he reaches his place, he stands facing north; inserts his tablet, washes his hands, and dries them; holding his tablet, he proceeds to the libation-cup washing station and stands facing north; inserts his tablet, takes the libation vessel, washes and wipes it, and hands it to an officiant. Tablet in hand, he waits as the music stops. The ascent music begins, playing the "Song of Solemn Tranquility" in the jiazhong mode. He ascends the eastern steps, and the music stops. He proceeds to the wine-pouring station for Taizu and stands facing west. He inserts his tablet, and an officiant hands him the libation vessel, which he takes up. The wine-vessel steward kneels and lifts the covering. The Director of Fine Brew kneels and pours aromatic ceremonial wine from the yellow yi. The chief offering officer hands the libation vessel to an officiant, then, tablet in hand, proceeds before the spirit seat of Taizu, stands facing north, inserts his tablet, kneels, and offers incense three times. An officiant presents the libation vessel to the chief offering officer, who pours the aromatic wine into the sand basin, then returns the vessel to the officiant. Tablet in hand, he prostrates himself and rises, withdraws outside the chamber door, and stands facing north. After performing the double bow, he proceeds to each chamber in turn and performs the libation of aromatic wine according to the same procedure. When all is complete, the ritual attendants escort the chief offering officer down the eastern steps as the ascent music begins, playing the "Song of Solemn Tranquility" in the jiazhong mode. He returns to his station, and the music stops.
17
The seventh stage is presenting the food offerings. Once the chief offering officer has completed the libation, the food offerings are presented according to the procedure for advancing the feast described above.
18
西 退 西 退
The eighth stage is pouring and offering wine. The Chief Sacrificer sets the thatch bundle upright in a tray. The ritual attendants escort the chief offering officer to the hand-washing station. The palace ensemble plays the "Song of Solemn Tranquility" in the wushe mode. When he reaches his place, he stands facing north; inserts his tablet, washes his hands, and dries them; holding his tablet, he proceeds to the libation-cup washing station; reaches his place, inserts his tablet, takes the cup, washes and wipes it, and hands it to an officiant. Tablet in hand, he waits as the music stops. The ascent music begins, playing the "Song of Solemn Tranquility" in the jiazhong mode. He ascends the eastern steps, and the music stops. He proceeds to the wine vessel station for Taizu, stands facing west, inserts his tablet, and takes up the cup. The wine-vessel steward inserts his tablet, kneels, and lifts the covering. The Director of Fine Brew inserts his tablet, kneels, and pours first fermentation from the sacrificial zun, then hands the cup to an officiant. The chief offering officer holds his tablet. The palace ensemble plays the "Song of Opening Completion" in the wushe mode. He proceeds before the spirit seat of Taizu, stands facing north, advances slightly, inserts his tablet, kneels, and offers incense three times. He takes the cup and pours libation wine three times on the thatch bundle, then hands the cup to an officiant. Tablet in hand, he prostrates himself and rises, and stands upright. He withdraws outside the chamber door and stands facing north. The music stops, and he waits for the prayer to be read. The prayer-board officer inserts his tablet and kneels, holding up the prayer board. The prayer-reading officer kneels and reads the prayer text. When the reading is complete, the prayer-board officer places the prayer board on the table and rises, tablet in hand. The prayer-reading officer prostrates himself and rises. The ritual attendant calls for the double bow. The chief offering officer then proceeds to each chamber in turn and pours and offers wine according to the same procedure, with each chamber's own music performed. When the offerings are complete, the palace ensemble music stops. He descends the eastern steps as the ascent music begins, playing the "Song of Solemn Tranquility" in the jiazhong mode. The chief offering officer returns to his station and stands at attention. The civil dance withdraws and the martial dance advances. The palace ensemble plays the "Song of Solemn Tranquility" in the wushe mode. The dancers stand at attention, and the music stops. The ritual attendants escort the secondary offering officer to the hand-washing station. When he reaches his place, he stands facing north, inserts his tablet, takes the cup, washes and wipes it, and hands it to an officiant. He ascends the eastern steps, proceeds to the wine-pouring station for Taizu, stands facing west, inserts his tablet, and takes up the cup. The wine-vessel steward inserts his tablet, kneels, and lifts the covering. The Director of Fine Brew inserts his tablet, kneels, and pours second fermentation from the elephant zun, then hands the cup to an officiant. The secondary offering officer holds his tablet. The palace ensemble plays the "Song of Solemn Tranquility" in the wushe mode. He proceeds before the spirit seat of Taizu, stands facing north, advances slightly, inserts his tablet, kneels, and offers incense three times. He takes the cup and pours libation wine three times on the thatch bundle, then hands the cup to an officiant. Tablet in hand, he prostrates himself and rises, stands upright, withdraws outside the chamber door, and stands facing north. After performing the double bow, he proceeds to each chamber in turn and pours and offers wine according to the same procedure. When the offerings are complete, the music stops. He descends the eastern steps, returns to his station, and stands at attention. The ritual attendants escort the final offering officer through the same procedure as the secondary offering officer, except that he pours third fermentation from the zhuan zun. When the rite is complete, he descends and returns to his station. When the chief and final offerings are about to begin, the announcer escorts the seven subsidiary offering officers for the seven sacrifices to the hand-washing station. They insert their tablets, wash and dry their hands, then proceed to the wine vessel station, insert their tablets, take the cup, and pour wine, handing it to an officiant. Tablet in hand, each proceeds before the first spirit seat, stands facing east, advances slightly, inserts his tablet, kneels holding the cup, pours libation wine three times into the sand basin, and sets the cup on the table. He prostrates himself and rises, withdraws slightly, and performs the double bow. Each position follows the same procedure. When all is complete, the seven-sacrifice offering officers wait for the final offering officer to descend and return to his station, then stand at attention.
19
使殿 退 退 使祿 西 使使祿
The ninth stage is the libation of kumiss. When the final offering's wine libation is nearly complete, the ritual attendants escort in groups the chief and secondary offering officers, the Minister of Education, the Grand Master of Rites, subsidiary offering officers, seven-sacrifice offering officers, the Minister of Imperial Rites, the Supervising Sacrifice Censor, the Supervising Ritual Erudite, the Director and Vice Director of the Imperial Ancestral Temple, Mongol butchers, shaman sacrificers, and others up the hall. One offering officer per chamber stands outside the door, with the Minister of Imperial Rites, the Supervising Sacrifice Censor, the Supervising Ritual Erudite, and those below standing behind them. The ritual attendants escort the offering officer before the spirit seat. The Mongol butcher cuts the sacrificial portion and hands it to the offering officer. The offering officer inserts his tablet, kneels, and presents the offering before the emperor's spirit seat, then before the empress's spirit seat. When this is done, he withdraws his tablet, retreats to the bowing station, inserts his tablet, and kneels. The Director of the Imperial Ancestral Temple takes from the table the prearranged jade and gold cups, jia vessels, kumiss, and fine imperial grape wine and presents them in turn to the offering officers, who each pour libations into the sand basin. When the Mongol shaman sacrificer has completed the offering invocation, the palace ensemble plays the "Song of Joint Presentation of the Feast." The chief offering officer withdraws his tablet, rises from his bow, withdraws outside the chamber door, and stands facing north. When all offering officers have taken their places, the ritual attendant calls in succession, "Bow" and "Rise," for a total of four bows. The Supervising Sacrifice Censor, the Supervising Ritual Erudite, and all below them join in the bow. All perform the kneeling obeisance prescribed by this dynasty. When the bow is complete, they withdraw. The ascent music begins as they descend the steps, then the music stops. The Chief Sacrificer removes the baskets and trays as the ascent music begins, playing the "Song of Abundant Tranquility" in the jiazhong mode. The Ritual Usher announces, "The sacrificial portion is bestowed." The announcer relays the command, and all officials perform the double bow and rise. The music for escorting the spirits begins, playing the "Song of Preserved Completion" in the huangzhong mode for one section and then stopping. Each Chief Sacrificer carries the prayer boards for each chamber and descends the great steps toward the burial pit. The ritual attendants escort the three offering officers, the Minister of Education, the Grand Master of Rites, subsidiary offering officers, seven-sacrifice offering officers, the Minister of Imperial Rites, the Minister of Imperial Household Supplies, the Supervising Sacrifice Censor, and the Supervising Ritual Erudite to witness the burning of the prayer boards. At the place north of the pit, they kneel facing south, set the prayer boards on the firewood, and rise from their bow. When the fire has burned halfway, the ritual attendant announces that burial may proceed. The ritual attendants escort the three offering officers and below, together with officiants including the purification attendants, out through the eastern side gate of the southern spirit gate to the bowing station, where they perform the circular bow. The performers of the two dances follow out in order. As the three offering officers depart, the ritual attendants escort in groups the Minister of Imperial Rites, the Director of the Imperial Ancestral Temple, the Supervising Sacrifice Censor, the Supervising Ritual Erudite, the Mongol Chief Sacrificer, the Director of Palace Inner Quarters, and the Chief Sacrificers of each chamber up the eastern steps. They proceed before the spirit seat of Taizu and return the spirit tablets, following the same procedure in each chamber. When all is complete, they descend the eastern steps to south of the cross street and stand in position facing north, with the west as the superior direction. The Ritual Usher calls, "The spirit tablets have been returned. Bow twice." The announcer relays the command. After the double bow, they withdraw in order. When the rite is complete, the three offering officers, the Minister of Education, the Grand Master of Rites, the Commissioner of the Court of Imperial Sacrifices and Ritual, the Minister of Imperial Household Supplies, and other officials carry the sacrificial portion and present it at the palace court. When the emperor is at Shangdu, the sacrificial portion is dispatched by courier for presentation.
20
祿 退
Procedure for the deputy performance of the thanksgiving rite: three days before the announcement, all officiating officials from the three offering officers downward, each in official dress, go to the Central Secretariat to receive the purification oath. On the eve of the announcement, at the second quarter before the weizheng hour, the sacrificial victims and vessels are inspected. On the appointed day at dawn, all officiants from the three offering officers downward don sacrificial robes. The ritual attendants escort the Minister of Imperial Rites, the Supervising Sacrifice Censor, the Supervising Ritual Erudite, and the directors of the five bureaus and other officiating officials to enter first and take their stations. The ritual attendants escort the Supervising Sacrifice Censor and Supervising Ritual Erudite to inspect the ritual furnishings. When this is done, they return to their stations. The ritual attendants escort the Minister of Imperial Rites, the Supervising Sacrifice Censor, the Supervising Ritual Erudite, the Director of the Imperial Ancestral Temple, the Chief Sacrificer, and the Director of Palace Inner Quarters to bring out the spirit tablets of each chamber. When this is done, they descend from the cross street and stand facing north at attention. The Ritual Gentleman calls for the double bow, and all officials in attendance bow twice. The Ritual Gentleman then announces that each has taken his station, and the Director of the Imperial Kitchens and purification attendants go out. The ritual attendants escort the three offering officers, the Minister of Education, the Minister of Imperial Household Supplies, libation-cup bearers, and cup-washing officers to enter, take their stations, and stand at attention. The ritual attendant announces, "The offices have reverently prepared everything. Please proceed with the ceremony." The spirit-descent music plays through nine sections and stops. The Ritual Gentleman calls for the double bow, and from the three offering officers downward all perform it. The Ritual Gentleman then announces that all officiants have taken their stations and stand at attention. The ritual attendants escort the chief offering officer to the hand-washing station. He washes his hands, proceeds to the libation-cup washing station, and washes the libation vessel. He proceeds to the wine vessel station of the first chamber and pours aromatic ceremonial wine. Before the spirit seat he kneels facing north, inserts his tablet, and offers incense three times. He sets out the silk, takes up the libation vessel, and pours the aromatic wine into the sand basin. Tablet in hand, he prostrates himself and rises. He withdraws outside the chamber door and performs the double bow, then proceeds to each chamber in turn according to the same procedure. When all is complete, he descends and returns to his station. The Minister of Education leads the purification attendants in presenting the food offerings according to the usual procedure. When the presentation is complete, he descends and returns to his station. The ritual attendants escort the chief offering officer to the hand-washing station. He washes his hands, proceeds to the cup-washing station, and washes the cup. He proceeds to the wine vessel station of the first chamber and pours wine. Before the spirit seat he kneels facing north, inserts his tablet, and offers incense three times. He takes the cup and pours libation wine three times on the thatch bundle, then hands the cup to an officiant. Tablet in hand, he prostrates himself and rises, withdraws outside the chamber door, and stands facing north. He waits for the prayer-reading officer to finish reading the prayer text, then performs the double bow. He proceeds to each chamber according to the same procedure. When all is complete, he descends and returns to his station. The ritual attendants escort the secondary offering officer through hand-washing, cup-washing, and wine pouring and offering according to the chief offering officer's procedure, except that the prayer is not read. When all is complete, he descends and returns to his station. The ritual attendants escort the final offering officer through the same procedure as the secondary offering officer. When all is complete, he returns to his station. The Chief Sacrificer removes the baskets and trays. The Ritual Gentleman announces that the sacrificial portion is bestowed, and all officials perform the double bow. When all officials in attendance have completed the double bow, the ritual attendants escort the three offering officers, the Minister of Education, the Minister of Imperial Rites, the Supervising Sacrifice Censor, and the Supervising Ritual Erudite to witness the burning of the prayer boards and silk offerings. The ritual attendant then announces that burial may proceed. When the rite is complete, the Minister of Imperial Rites, the Supervising Sacrifice Censor, and the Supervising Ritual Erudite ascend to return the spirit tablets, then descend the cross steps. The Ritual Gentleman calls for the double bow. All officials in attendance perform it, then withdraw.
21
殿 西 西 使 殿 殿
Procedure for seasonal fresh offerings: on the solstice day at dawn, officials of the Court of Imperial Sacrifices and Ritual go to the temple and wait in the side hall, all in official dress. The Director of the Imperial Ancestral Temple leads his subordinates up the hall, opens the chamber doors without bringing out the spirit tablets, and arranges baskets, trays, stands, wine, sweet wine, kumiss, and mat stations inside and outside the chamber doors. Hand-washing stations are also placed below the steps, slightly to the east, facing west. The Ritual Gentleman leads the Ceremonial Escort Bureau in arranging mat and tablet stations south of the cross street. Two sets of hand-washing basins, towels, and drying cloths are also placed before the ranked assembly tent. All officiating officials participating in the sacrifice wash their hands. Officials of the Court of Imperial Sacrifices and Ritual proceed to the spirit kitchen to inspect the spirit offerings. Officiants carry the seasonal fresh offerings and arrange each within the offering tents. From the Court of Imperial Sacrifices and Ritual officials downward, all enter and take their stations in double ranks east and west, facing north and standing at attention. The ritual attendant calls in succession, "All bow twice," "Bow low," "Bow," "Rise," "Bow," "Rise," "Stand upright," and "Each take your station." The ritual attendants escort one vice official of the Court of Imperial Sacrifices and Ritual, who leads the officiants to the offering station. They carry the offerings in through the main gate, ascend the great steps, and present them before the spirit seat of each chamber. Officiants present the seasonal foods. Court officials insert their tablets, receive them, and set them in place. The ritual attendants escort the Commissioner of the Court of Imperial Sacrifices and Ritual to the hand-washing station, where he washes and dries his hands. He ascends the hall and proceeds before the spirit seat of the first chamber and inserts his tablet. An officiant pours wine into the cup, and he pours libation wine three times. Kumiss is then poured into the cup, and he again pours libation three times, then sets the cup on the table. He withdraws his tablet, rises from his bow, withdraws outside the chamber door, stands facing north, and performs the double bow. When all chambers are complete, he descends and returns to his station, and all officiants descend. The ritual attendant calls in succession, "Bow twice," "Bow low," "Bow," "Rise," "Bow," "Rise," "Stand upright." The remaining officials lead the officiants up to remove the offerings, then exit the hall and close the doors. The ritual attendants escort all Court of Imperial Sacrifices and Ritual officials out through the eastern spirit gate, where they perform the circular bow.
22
殿
The Spirit Image Hall
23
殿 西殿
The Spirit Image Hall was formerly known as the Portrait Hall. The imperial portraits of the ancestors enshrined there are all woven brocade produced by the pattern-silk bureau. The Portrait Halls are located as follows: for Emperor Shizu and his empress, at the Temple of Great Sagely Longevity and Universal Peace; for Emperor Yuzong and his empress, there as well; for Emperor Shunzong and his empress, at the Temple of Great Universal Celebration; for Emperor Renzong and his empress, there as well; for Emperor Chengzong and his empress, at the Temple of Great Heavenly Longevity and Universal Tranquility; for Emperor Wuzong and his two empresses, at the Temple of Great Glorious Grace and Primordial Blessing, which has eastern and western halls; for Emperor Mingzong and his empress, at the Temple of Great Heavenly Source and Extended Sagehood; for Emperor Yingzong and his empress, at the Temple of Great Eternal Blessing; for Empress Yekuo, at the Temple of Great Nation-Protecting Humane Kings. The Portrait Halls of Shizu and Wuzong each house twelve fascicles of jade registers and one jade seal with a single knob. The Renzong Portrait Hall houses twelve fascicles of the crown prince's jade register, twelve fascicles of the empress's jade register, and one jade seal with a single knob. The Yingzong Portrait Hall houses twelve fascicles of the emperor's jade register, one jade seal with a single knob, and twelve fascicles of the crown prince's jade register. Ordinarily the registers and seals of emperors and empresses are kept in the Imperial Ancestral Temple in cases and caskets secured with gold locks and keys; these are the copies separately placed elsewhere.
24
Its ritual vessels include several dozen gold bottles, jia vessels, dishes, and the like; several hundred gold-plated silver incense boxes, bowls, and plates; and a corresponding quantity of silver ewers, cauldrons, cups, and pitchers. Vessels of jade, crystal, and agate are present in varying numbers, along with glass bottles and amber ladles. The Shizu Portrait Hall has a pearl curtain, and all the halls have coral trees, lapis-lazuli mountain ornaments, and the like.
25
便 西
Sacrifices are performed as follows: regular offerings on the first, eighth, fifteenth, and twenty-third days of each month; festival offerings on New Year's Day, Pure Brightness, the fourth-month solstice, Double Ninth, the winter solstice, and death anniversaries. The offerings are as follows: regular sacrifices use vegetables and fruits; festival sacrifices and death anniversaries use sacrificial victims. The offering officials wear informal dress and perform the threefold offering ritual. Additional offerings include lamb, roasted fish, steamed buns, qianzi pastries, Western Regions soup noodles, round-grain rice porridge, and sugar-sweetened rice broth.
26
殿殿 殿
In the second year of Taiding, a portrait hall for Emperor Xianzong was also established at the Dayuan Yansheng Temple; it was abolished in the first year of Tianli. Formerly the Chongfu and Zhuxiang courtyards maintained portrait-hall sacrifices; they were then reorganized as the Taixi Court. In the second year it was again renamed the Taixi Ancestral Sacrifice Court, of the second rank. Thereafter, because the halls used by the ancestors were still called portrait halls, they were given the new designation Spirit Imperial Halls. Each hall received a formal title: Shizu was named Yuanshou; Empress Zhaorui Shunsheng, Ruishou; Empress Nanbi, Yishou; Yuzong, Mingshou; Chengzong, Guangshou; Shunzong, Yanshou; Wuzong, Renshou; Empress Wenxian Zhaosheng, Zhaoshou; Renzong, Wenshou; Yingzong, Xuanshou; and Mingzong, Jingshou. The emperor also ordered academicians to draft ritual regulations for these sacrifices; the text is now lost.
27
殿 西 殿 退
There was also the Hall of Filial Remembrance in the Yuhua Palace at Zhending, established by Shizu. On the death anniversary they offered sacrifice to the imperial portraits of the Grand Supreme Emperor and the Grand Empress Dowager. Officials of that circuit performed the offering, and an Erudite of the Imperial Rites fixed the ritual according to the Song Huiyao. The responsible offices prepared tea, food, incense, and fruit in advance. At dawn, the ritual attendant, the leading offering official, and all accompanying officials, in official dress, entered the temple courtyard and stood facing west. When all had performed the double bow, the leading offering official proceeded to the foot of the main hall steps and bowed twice, ascended to the mat before the table, offered incense three times and poured wine three times, then rose from his bow. He performed the double bow again, returned to his place, and he and all accompanying officials performed the double bow once more before withdrawing. In autumn of the second year of Huangqing of Renzong, on gengchen day of the eighth month, the emperor ordered Grand Minister of Education Tian Zhongliang to proceed to Zhending to perform the offering. According to annual precedent, imperial incense, wine, sacrificial victims, and offering funds of one hundred ding of zhongtong notes were granted. In the fourth year of Yanyou, ascent music was first used and the threefold offering ritual was performed. In the seventh year, an Erudite of the Imperial Rites argued that using Imperial Rites music at the portrait hall was improper. An order abolished it, and thereafter the local authorities continued to offer sacrifice each year according to the old ritual.
28
Regarding the imperial portraits of Taizu, Taizong, and Ruizong kept at the Hanlin Academy: in the eleventh month of the fifteenth year of Zhiyuan, the emperor ordered Academician-in-Attendance Heli Huosun to paint the portrait of Taizu. In the second month of the sixteenth year he again ordered the painting of the Grand Supreme Emperor's portrait, together with the old portrait of Taizong. All were placed in the Hanlin Academy, whose officials offered sacrifice in spring and autumn. In the second month of the twenty-fourth year the Hanlin Academy reported that the old academy buildings were dilapidated and the new academy had only six rooms. The portraits of the three reigns should be installed for veneration at the Ministry of Imperial Rites; they were later moved back to the new academy. In the fourth year of Zhida, the Hanlin Academy moved its offices to the old Secretariat compound, and an imperial order mandated monthly sacrifice. Associate Director of the Secretariat Wanze and others said: "Sacrifice is no small matter. The Imperial Ancestral Temple receives sacrifice once a year, and the officiating ministers observe the purification oath for three days before performing the rite. To treat this so lightly is not fitting. The imperial portraits formerly placed in the Hanlin Academy received sacrifice in spring and autumn; there was no need to add further offerings." The decree read, "Approved." In the third year of Zhizhi they were moved to the Puqing Temple, and the sacrificial rites were abolished. In the eighth month of the second year of Taiding, Secretariat officials said sacrifice should be performed as before. The emperor then ordered Academician-in-Attendance Wanchi to bring incense and wine to Dadu and, together with Secretariat officials, to offer sacrifice at the temple. In the fourth year a portrait hall was built at the Shifo Temple, but the relocation had not yet been completed. In the seventh month of the first year of Zhishun, sacrifice was performed at the Puqing Temple according to precedent. In the second year sacrifice was again performed at the Hanlin Academy and National History Institute. In the sixth year of the renewed Zhiyuan era, the Hanlin Academy reported that the sacrifice place for the three reigns' portraits was very cramped and that, after many years, the roof leaked. It would be fitting to install them for veneration in the new portrait hall at the Shifo Temple. Secretariat officials memorialized that this had been established by Shizu and should remain as before; the decree approved.
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