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卷七十六 志第二十七上: 祭祀五

Volume 76 Treatises 29: Offerings 5

Chapter 76 of 元史 · History of Yuan
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Chapter 76
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1
Offerings V — The Great Altars of Soil and Grain
2
西 西
In the twelfth month of the seventh year of the Zhiyuan era (1270), an edict ordered annual sacrifices at the Great Altars of Soil and Grain. In the first month of the thirtieth year (1293), the court adopted the proposal of Vice Censor-in-Chief Cui Yu. Inside Heyi Gate, a little to the south, they took forty mu of land, raised an enclosing rampart, and near its southern side built two altars five zhang high, each square on every side. The altar of Soil stood to the east and the altar of Grain to the west, about five zhang apart. The Soil altar was built of earth in four colors—blue-green, red, white, and black—laid out by the cardinal directions, with ordinary earth packed in the center and yellow earth spread on top. The mound had to be packed solid, and each face was finished with mud in the corresponding ritual color. A stairway was placed at the midpoint of each of the four sides. Each stairway was one zhang wide and painted in the color of its direction. The Grain altar followed the same design as the Soil altar, except that its earth was not laid in five colors; top and sides alike were built entirely of yellow earth. Both altars faced north. North of the Soil altar stood a northern screen wall of brick, plastered with yellow mud; two burial pits were dug north of the Grain altar, a little to the west, deep enough to receive the buried offerings.
3
西 西 西西 西 殿 西 西
A brick enclosing rampart ringed the two altars, five zhang high and thirty zhang across, with the corners finished in a continuous design. The inner rampart had four Spirit Star gates; the outer wall had two, each with paired doors and twenty-four halberds set in rank. Inside the outer rampart, seven rooms stood under the northern wall, facing south toward the altars as shelter from the weather—the Hall for Distant Sacrifice. East of the hall stood five rooms with a three-bay corridor attached, called the Hall for Assembling in Formation. South of that hall, eight rooms facing west served as the Offering Officials' Pavilion. Farther south, three west-facing rooms were the Court Officials' Abstinence Quarters. Still farther south, ten rooms ran from north to south: the Sacrificial Administration, the Ceremonial Insignia Storehouse, the Ritual Objects Storehouse, the Chief Supervisory Storehouse, and the Court Music Storehouse. Farther south again, three north-facing rooms were the Hundred Officials' Kitchen. Southwest of the south gate on the outer wall's western side stood three north-facing rooms, the Grand Music Office. To its west, three east-facing rooms housed the musicians. North of that stood a single north-facing room, the Offering Pavilion Hall. Still farther north, three south-facing rooms formed the Offering Pavilion. A little farther north and slightly east stood a single south-facing gate. Inside the compound on the south side, three south-facing rooms were the Spirit Kitchen. Three east-facing rooms served as the Wine Storehouse. A little to the north, set slightly back, three east-facing rooms housed the sacrificial victims. A pavilion covered the well. Behind the Hall for Distant Sacrifice, nine south-facing rooms ran from west to east—the quarters for ritual attendants and acolytes. Turning south from the north side, nine west-facing rooms were the quarters for sacrifice supervisors and ritual attendants. Such were the buildings within the altar precinct.
4
The lord of Soil was represented by a white stone five feet long and two feet wide, its upper end carved like a bell. Near the south side of the Soil altar it stood facing north, half buried in the ground. The altar of Grain had no lord-stone. Queen Earth was associated with the Soil altar; Lord Millet with the Grain altar. Two spirit tablets of chestnut wood bore plain surfaces with characters written in black. Pine served as the sacred tree of Soil; one tree stood south of each of the two altars. Such were the rules governing the lord-stones and sacred trees.
5
Four prayer boards of catalpa wood measured two feet four inches long, one foot two inches wide, and one fen thick. The text ran: "On [year], [month], [day], the heir Son of Heaven respectfully dispatches [official] to announce plainly to the spirit of the Great Altar of Soil." The associated seat was inscribed to the spirit of Queen Earth. For Grain: "the spirit of the Great Altar of Grain"; for the associated seat: "the spirit of Lord Millet." For jade and silks, each altar received one dark jade scepter, one wrapped burial jade (dark stone in place of jade), and one length of black silk. Each associated seat had one length of black silk, eighteen feet long. Such were the prescribed forms for the prayer text, jade, and silks.
6
One dark-colored ox with hand-span horns, plus a secondary victim. Four sheep and four wild boars. Each basket held ten offerings, but without dried grain cakes or powdered rice cakes. Each stand likewise held ten items, but without edge-meat or seasoned grain. The grain vessels held four portions each; the tripods held five harmonized broths; all fermented offerings were replaced with imperial wine. Incense consisted of sinking agarwood and ambergris. One spirit mat trimmed with black gauze, with a square black gauze cushion seven feet four inches on a side. Two each of the grand, secondary, sacrificial, and mountain wine vessels, each on a stand with ladle and cover. Two each of the elephant, jar, and mountain vessels, on stands with covers, displayed but not poured from. Eleven baskets and eleven stands apiece, one set of each kept in the Offering Pavilion. Three tripods, three grain boxes, and three grain bowls, with one set of each in the Offering Pavilion. Eight offering tables, two of them kept in the Offering Pavilion. One tray, one stand for hair and blood, and one libation cup on its stand. One sand basin, one basket for jade and silks, one wooden spoon, one ladle, and one each of incense tripod, incense box, incense table, and prayer table, all with draped covers. One red-lacquered vessel for mare's milk. Two hand-washing stations, each with a jar and a basin. Four white gauze towels, kept in a basket. Five vermilion-lacquered trays. All of the above applied alike to both altars. Associated seats had elephant vessels but not grand vessels. Display vessels not poured from included no elephant vessels. Everything else matched the principal seats. Such were the prescribed victims, fermented offerings, and ritual vessels.
7
殿殿
For the Offering Pavilion, Inspection Hall, and Incense Hall the court provided three yellow gauze curtains, four valances, one hundred ninety-five yellow silk panels, thirty-five offering and assisting stations, one hundred purple gauze kneeling mats, two hundred rush mats and two hundred reed mats, forty wooden lamp frames, one hundred ten crimson gauze lamp covers, ten red wick lamps, two candle knives, thirty iron lamp-oil trays on stands, two hundred yellow candles and two hundred general-purpose candles, three hundred hemp wicks, and one hundred jin each of pine resin and clear oil. Such were the furnishings for the offering pavilion, ritual stations, and lighting.
8
祿
The roster comprised one initial, one secondary, and one final offering official; an acting Minister of Education; two assisting presentation officials; the directors of Imperial Sacrifices, Imperial Entertainments, sacrificial pasturage, and the imperial kitchen; four towel-and-basket officials; four prayer clerks; two supervising sacrifice censors and two supervising ritual erudites; two astronomical directors; the director of fine brew; officials to present the cup, tend the wine vessels, perform hand-washing and cup-washing; the director and assistant director of the Great Altar of Soil; the director and assistant director of the Grand Music Office; two pitch regulators and two ritual presentation officials; officials to read and hold the prayer, present silks, and trim candles; seven grand invokers; forty-eight acolytes; one announcer; three ritual ushers; and additional participants without fixed quota. Such were the officials who offered, assisted, and performed the rite.
9
Sacrifices were held on the wu day of the second month of spring and of autumn. In the sixth year of the Yanyou era (1319), the court switched to the middle wu day of the month. The ritual procedure comprised six stages:
10
輿 輿 使 輿輿 輿 輿 退
First: Welcoming the Incense. On the eve of the rite, officials notified the wards and markets, swept the processional route, and set out incense tables. At dawn on the appointed day, officials prepared incense, wine, and palanquins. The three offering officials and all ritual attendants wore court dress; officials below fifth rank and the acolytes borrowed purple robes and went to Chongtian Gate. The three offering officials and officers of the Court of Imperial Sacrifices and Ritual Protocol entered the palace and brought out the prayer text, imperial incense, imperial wine, and mare's milk. Supervising censors, ritual erudites, presentation officials, and grand invokers led in two columns to left and right. Five Crane-Handlers followed—one with a parasol, four with ceremonial regalia—out through the main gate of Daming Gate. The Music Bureau struck up the grand music. Outside Chongtian Gate, bearers of incense, wine, and mare's milk set them on the palanquins, and the procession moved off as prescribed. Outside Red Gate the officials mounted and rode in formation beyond the ceremonial guard. Road-clearing officers led the escort; patrol troops lined the route; then came gongs and drums, the metropolitan magistrate's attendants in flanking columns, and finally a company of the Music Bureau's grand ensemble. Crane-Handlers and crossbowmen in full dress followed, bearing regalia in columns to either side. The Guardian Commissioner marched among them, with the Ceremonial Phoenix Office's refined music behind. The Director of Imperial Sacrifices, erudites, and censors led before the palanquins; offering officials, the Minister of Education, and assisting presentation officials followed behind. When the emperor was at the Upper Capital, the three offering officials and all ritual attendants went to Jiande Gate in court dress and stood facing north before the incense palanquin in ranked rows. When the relay bearers of incense and wine arrived, officials of Imperial Sacrifices received them and set each item on its palanquin. The ritual usher called: "Ranks aligned," "Bow," "Bow twice and rise," "Stand at ease." The lead official stepped forward, inserted his tablet, and knelt; all knelt and offered incense three times; they withdrew their tablets, bowed, rose, and returned to place; facing north they bowed again twice, rose, and stood at ease. The officials mounted and led the procession in formation as prescribed. At the Spirit Gate north of the altars everyone dismounted, entered through the north gate in left and right files, and took their stations as prescribed. The Director of Imperial Sacrifices, erudites, and censors led; offering officials, the Minister of Education, and assisting presentation officials followed. At the Hall for Distant Sacrifice the three offering officials carried incense, wine, and mare's milk up the steps and set them under the yellow gauze curtain inside. The ritual usher led the three offering officials out in turn to the abstinence quarters to change out of ceremonial dress.
11
西西 祿祿 西 宿 退
Second: Abstinence and Purification. At dawn three days before the rite, officials arranged the stations of the three offering officials and all ritual attendants at the Secretariat. The Grand Marshal faced south. Two supervising sacrifice censors stood to his west, facing east; two supervising ritual erudites to his east, facing west; in each pair the senior man stood to the north. South of them stood the Minister of Education, the secondary offering official, and the final offering official, all facing north. The assisting presentation officials stood a step farther back. Next in rank stood the directors of Imperial Sacrifices, Imperial Entertainments, and the imperial kitchen; the ritual-vessel officer; the directors of fine brew, the Great Altar of Soil, and sacrificial pasturage; the assistant director of Imperial Entertainments; and the director and assistant director of the Grand Music Office. Then came officials to read the prayer and present the cup, the grand invokers and prayer clerks, presentation officials and pitch regulators, astronomical directors, and all ritual attendants and acolytes. Each grade formed separate rows, all facing north, senior men to the west. The announcer led each ritual attendant to his station and they took their places. The ritual usher led the Grand Marshal and initial offering official to their stations and read the oath: "On [date], the wu day of the second month, we sacrifice at the Great Altars of Soil and Grain. Let each perform his duty; disrespect will be punished by law." Preliminary abstinence lasted two days in the principal quarters; full abstinence one day at the sacrificial site. During preliminary abstinence, officials carried on business as usual but did not pay condolence calls or inquire after the sick, make music, sign documents involving capital punishment, judge and punish criminals, or involve themselves in anything unclean. On full-abstinence days only sacrificial duties were allowed; everything else was prohibited. If a participant who had kept abstinence was absent, another official would substitute for him in performing the rites. Officials of seventh rank and below withdrew first; the rest exchanged facing bows. Gate guards and Grand Music Office workers each kept one day of pure abstinence. Beforehand, ritual officers rehearsed the ceremony at the sacrificial site.
12
西西 殿西 西西 西 西 祿 祿 西 西 西 祿 殿西 祿西西 西 西 西 西 祿 鹿 鹿
Third: Arranging the installations. Three days before, officials assigned stations within the abstinence chambers to the three offering officials and all ritual attendants, and erected four offering tents just south of the western spirit gate, facing west, senior men to the north. At present an offering hall stands just outside the western enclosure gate, near the north side, facing south. Installations were arranged according to protocol. Two days before sacrifice, guards in directional colors and regalia were posted at the enclosure gates—two at each gate and one at each corner. The Director of the Grand Music Office stationed ascent-and-song musicians on both altars, slightly to the north and facing south. Chime frames stood to the east and bell frames to the west; one instrument was placed southeast of the bell frame and one southwest of the chime frame. Two clappers, one on the south of each altar, faced each other across the east-west axis. Singers stood next; other musicians took their places behind the suspended bells. Wind and bamboo musicians were arrayed below the altars in double rows facing south, paired leaders facing each other. The Director of the Great Altar of Soil had his staff sweep the altars and dig two burial pits at the ren position, square pits deep enough for the offerings with openings facing south toward the steps. On the eve of sacrifice, the Astronomical Directorate and Director of the Great Altar of Soil ascended to set spirit seats for the altars of Soil and Grain near the south of each altar, facing north. The Spirit of Earth's seat was placed to the left of the Soil altar's seat, and Lord of Grain's seat to the left of the Grain altar's seat; both faced east. Rush mats were laid, with cushions colored to match the silk offerings, and spirit-tablet plaques placed at the head of each seat. The presentation official arranged stations for the three offering officials south of the path inside the western spirit gate, with the secondary and final offerers a step farther back. The Minister of Education stood north of the path, with the directors of Imperial Sacrifices and Imperial Entertainments behind him, slightly set back. The Astronomical Directorate and assistant director of Imperial Entertainments stood still farther back. Next to their north stood the directors of the Great Altar of Soil, imperial kitchen, fine brew, and sacrificial pasturage; the assistant director of the Great Altar of Soil; and officials for reading prayers, presenting cups, and invoking; ritual attendants, prayer clerks, and acolytes stood behind them. Each grade formed separate rows facing east, senior men to the south. Two supervising sacrifice censors and two supervising ritual erudites were also posted northeast of the Soil altar's subsidiary steps, facing east with senior men to the south. The presentation official stood at the northwest corner of the Grain altar and the announcer at the northeast corner, both facing east. Two pitch regulators were posted northeast of the music frames on each altar, facing south. The Director of the Grand Music Office stood between the altars' music frames, facing south, as did the ritual-vessel officer at the libation station. A station for watching the burial offering was placed south of the pit, facing north. A victim roster was also posted outside the western spirit gate, facing east. Grand invokers stood west of the victims with prayer clerks behind them, all facing east. The directors of Imperial Sacrifices, Imperial Entertainments, and the imperial kitchen stood to the south facing north, senior men to the east. Supervising sacrifice and ritual officials stood east of the Director of Imperial Sacrifices, slightly set back, all facing north with senior men to the east. The Director of Sacrificial Pasturage stood northeast of the victims, facing south. Ritual offerings were placed east of the victims and inspection offerings north of them; at present an inspection hall north of these has facing stations east and west, senior men to the south. The directors of Imperial Sacrifices, Imperial Entertainments, and the imperial kitchen stood in the west facing east; supervising sacrifice and ritual officials in the east facing west, senior men to the south; the Ministry of Rites placed tablet cases beside each spirit seat; the ritual-vessel officer and presentation official had attendants set jade-and-silk baskets at the libation station. Next platters and stands were arranged—ten of each per seat, plus two grain vessels, two millet vessels, three soup vessels, five meat stands, and one tray. Each offering tent also received one platter, one stand, one grain vessel, one millet vessel, and three meat stands. Fur and blood were set aside in a separate stand. Wine vessels were placed at each principal Soil and Grain seat—two Grand, Display, and Sacrificial Vessels and two Mountain Jars—at the northwest corner of the you steps on the altar, facing south with senior vessels to the east. Associated seats received two Display, Sacrificial, and Elephant Vessels and two Mountain Jars west of the principal wine vessels, all facing south, senior vessels to the east. Each principal seat also had two Elephant and Pot Vessels and two Mountain Jars east of the zi steps below the altar, facing south with senior vessels to the east. Associated seats had two Pot Vessels and two Mountain Jars south of the mao steps, facing west with senior vessels to the south. Two hand-washing stations were also placed northwest of each altar's subsidiary steps, facing south. Baskets were arrayed northeast of the washing stations, with jar and basket attendants stationed behind them. On the morning of sacrifice, five quarters before the chou hour, the Astronomical Directorate and Director of the Great Altar of Soil, in full dress, ascended to set spirit-tablet plaques for principal and associated seats on the altars. Jade and silks were also displayed; each principal seat received a double-blade spirit jade with base, kept in its case. Principal and associated silks were all black, eighteen feet long, laid out in baskets. Grand invokers added burial jade to the silks and placed them in baskets; the stone burial jades and spirit jades were each set before the spirit seats. The Director of Imperial Entertainments had his staff fill the platters, stands, and grain and millet vessels. Each seat had platters in three rows, ranked with right as superior. First row: dried meat strips, then dried jujubes, molded salt, and fish paste. Second row: venison jerky, then hazelnuts and dried peaches. Third row: water chestnuts, then gorgon fruit and chestnuts. Stands were arranged in three rows, with left as superior. First row: pickled celery, then pickled bamboo shoots, mallow, and smartweed. Second row: pickled leeks, then fish and rabbit paste. Third row: pork ribs, then minced venison and seasoned meat paste. Grain vessels held rice and millet, millet vessels held panicled millet and grain, and soup vessels held broth. The Director of Fine Brew had his staff fill the wine vessels and libation jars. At principal seats the Grand Vessel ranked highest with fan qi, followed by Display with li qi, Sacrificial with ang qi, Elephant with ti qi, Pot with chen qi, and Mountain Jar with the three wines. At associated seats the Display Vessel ranked highest with fan qi, followed by Sacrificial with li qi, Elephant with ang qi, Pot with ti qi, and Mountain Jar with the three wines. Highest vessels for fermented brews held clear water, highest wine vessels held dark ale, and all brews and wines were replaced with imperial brew. The Director of Imperial Sacrifices placed candles before the spirit seats.
13
西 西西 退 祿
Fourth: Inspecting victims and vessels. On the eve of sacrifice, at the eighth quarter after noon, guards barred all passersby. At the second quarter after wei, the Director of the Great Altar of Soil had his staff sweep the altars. The ritual-vessel officer and presentation official led attendants to carry sacrificial vessels in and set them in place. The Astronomical Directorate and Director of the Great Altar of Soil ascended to set spirit tablets and spirit jades and silks according to protocol. After the purity announcement they were temporarily removed and reset on the day of sacrifice. At the second quarter after wei, the Director of Sacrificial Pasturage and grand invokers and prayer clerks brought the victims into place; ritual ushers and announcers led the Director of Imperial Sacrifices, supervising officials, and Director of the Imperial Kitchen to the victim-inspection station outside the western spirit gate. A ritual usher led the Director of Imperial Sacrifices while announcers led supervising officials through the western spirit gate to the Soil altar; ascending the west steps they inspected the washing, and attendants raised covers and called, "Pure." They next proceeded to the Grain altar and performed the same rite; when finished they descended and returned to their stations. An orderly stepped forward: "Purity announced—inspect the victims," and led the Director of Imperial Sacrifices forward to inspect them before returning to his station. The Director of Sacrificial Pasturage was led out to circle the victims once; facing east he bowed and declared, "Full," then returned to his station. Grand invokers circled the victims together; the senior man stepped forward, faced east, bowed, and declared, "Fat," then returned. An orderly announced, "Victim inspection complete—proceed to offering inspection," and led the Director of Imperial Sacrifices and the others to their stations. After inspecting the offerings they returned to the abstinence quarters. The Director of Sacrificial Pasturage with grand invokers and prayer clerks led the victims in turn to the kitchen and delivered them to the Director of the Imperial Kitchen. The Director of Imperial Entertainments and others were led to inspect the kitchen cauldrons; when washing and rinsing were checked they returned to the abstinence quarters. At the first quarter after shen, the Director of the Imperial Kitchen had butchers cut the victims with sacred knives while prayer clerks collected blood in stands and placed it in the offering tents. Prayer clerks also collected blood for burial in trays, then the victims were cooked.
14
西 西 退 西 退 退 西 西退
Fifth: Presenting jade and silks. On the morning of sacrifice, five quarters before the chou hour, the three offering officials and all ritual attendants donned full dress. Officials set spirit tablets, displayed jades and silks, and filled platters, stands, grain and millet vessels, and wine jars. They waited while supervising sacrifice and ritual officials inspected the altars and removed vessel covers. At the second quarter before dawn, the Director of the Grand Music Office led musicians in while presentation officials, announcers, and ritual ushers took their stations. Ushers and announcers led supervising officials, grand invokers, prayer clerks, acolytes, and all attendants in through the south side gate of the western spirit gate; below the north wall of the Soil altar they formed double rows facing south, senior men to the east. The presentation official called, "Bow twice," announcers relayed the command, and supervising officials and all below bowed twice. Announcers then led each man to his station; prayer clerks carried blood in trays and grand invokers carried jades and silks, ascending the west steps to stand at the wine-vessel stations. Supervising officials inspected the altars, corrected any lapses in protocol, then returned to their stations. At dawn ushers and announcers led the three offering officials and all ritual attendants to their stations through the south side gate of the western spirit gate. A ritual usher stepped to the initial offerer's left and announced, "All is prepared—begin the rite," then withdrew to his station. The pitch regulator knelt, prostrated, raised the banner, and rose; craftsmen beat the drums; music played through eight sections; the banner fell, the clapper sounded, and the music ceased. A ritual usher led the Director of Imperial Sacrifices to bury the blood in the pit, then returned to station; prayer clerks carried trays back to the food canopy to await presenting the hair-and-blood dou. The presentation official called, "All officials, bow twice," and everyone in station bowed twice. He called again for all attendants to take their stations; ushers and announcers led each official to his place above or below the altar. Each grand invoker took jades and silks from the basket and stood at the wine station. A ritual usher led the initial offerer to the hand-washing station at the Soil altar; music began; at his station he stood facing south; the music ceased. He washed and dried his hands, went to the altar as music began, ascended the north steps to the top, and the music ceased. He came before the Soil altar's spirit seat, stood facing south; music began, and he knelt with tablet in hand. The grand invoker set jade with the silks and, kneeling east, handed them to the initial offerer; he received and presented them, prostrated and rose, withdrew slightly, bowed twice, and the music ceased. A ritual usher led the initial offerer down the north steps to the hand-washing station at the Grain altar; music played until he reached his station, then ceased. After washing, he ascended and presented jades and silks by the same rite as at the Soil altar and Spirit of Earth. When the presentation was done, he descended the north steps, returned to station as music played, and the music ceased. As the initial offerer neared the end of presenting jades and silks, prayer clerks with hair-and-blood dou stood outside the western spirit gate; when the presentation was complete the music ceased. Prayer clerks bore principal hair-and-blood in through the central gate and associated blood through the side gate; principal bearers ascended the north steps and associated bearers the west steps; grand invokers met them on the altar and presented before each spirit seat, then all withdrew to the wine station.
15
祿 西 西 西 西 退 西 西 退 西 祿退
Sixth: Presenting the cooked offerings. Once the initial offerer had presented jades and silks, officers set out tripods in the spirit kitchen, each beside its cauldron. The kitchen director led food-bearers to the kitchen, ladled sheep and pig from the cauldrons into separate tripods, and covered them. Prayer clerks with poles lifted the tripods in pairs; officers with ladles followed and set them inside the food canopy. When the Director of Imperial Entertainments and his staff had filled the bian, dou, fu, and gui, the bars and covers came off the tripods and ladles were set on them. The kitchen director ladled sheep and pig onto zuo and waited until the initial offerer returned to station; the music ceased. A ritual usher led the Minister of Education to the food station; food-bearers bore offerings for the principal and associated seats, and the kitchen director led them in through the western spirit gate. Principal offerings entered through the central gate, associated offerings through the side gate. When the offerings first entered the gate music began; when they reached the steps the music ceased. Prayer clerks advanced, removed the hair-and-blood dou, and descended the west steps to exit. Principal offerings ascended the north steps and associated offerings the west steps; grand invokers met them on the altar, knelt and presented before each spirit seat, then prostrated and rose. The usher led the Minister of Education, kitchen director, and food-bearers down the west steps; each returned to station. Grand invokers returned to the wine station; an announcer called, "Grand invokers, set the thatch in the sand pool." A ritual usher led the initial offerer to the hand-washing station at the Soil altar; music began; at his station he stood facing south; the music ceased. He washed and dried his hands, went to the cup-washing station, washed and dried the cup and handed it to an attendant, then went to the altar; music began; he ascended the north steps to the top, and the music ceased. He came to the libation station at the Soil altar and stood facing east; an attendant handed him the cup; the vessel keeper raised the cover and the brewer knelt and poured fan qi from the Grand Vessel as music began. The initial offerer handed back the cup, went before the Soil altar's spirit seat, stood facing south, and knelt. An attendant handed him the cup; he poured libation three times, placed the cup, prostrated and rose, withdrew slightly, and the music ceased. The prayer-holding official knelt and raised the prayer tablet before him. The prayer reader knelt facing west and read the prayer. When the reading was done he prostrated and rose; the prayer-holding official set the tablet on the desk and rose. The initial offerer bowed twice, and the music ceased. Next he came to the Spirit of Earth's libation station and stood facing east. An attendant handed him the cup; the vessel keeper raised the cover and the brewer knelt and poured fan qi from the Standing Vessel as music began. The initial offerer handed back the cup and went before the Spirit of Earth's seat, stood facing west, and knelt. An attendant handed him the cup; he poured libation three times, placed the cup, prostrated and rose, withdrew slightly, and the music ceased. The prayer-holding official knelt and raised the prayer tablet before him. The prayer reader knelt facing south and read the prayer. When the reading was done he prostrated and rose; the prayer-holding official set the tablet on the desk and rose. The initial offerer bowed twice, and the music ceased. He descended the north steps to the hand-washing station at the Grain altar; music played until he reached his station, then ceased. Washing, ascent, and libation followed the same rite as at the Soil altar and Spirit of Earth. He descended the north steps, returned to station as music played, and the music ceased. The prayer reader and prayer holder likewise descended and returned to station. The secondary offerer went to both altars to wash, ascend, and offer libations by the same rite as the initial offerer. The final offerer washed, ascended, and offered libations by the same rite as the secondary offerer. When the final offerer's presentation was done he descended and returned to station; the music ceased, and attendants returned to their stations. Grand invokers removed the bian and dou as music played; when all were cleared the music ceased. The presentation official called, "Sacrificial meat is granted—all officials, bow twice." Announcers relayed the command; all in station bowed twice; music for sending off the spirits played one section and ceased. A ritual usher stepped to the initial offerer's left and said, "Please proceed to the burial station"; censors and erudites followed; music played until he stood facing north at his station, then ceased. As officials were about to bow, grand invokers advanced with baskets and took the burial jade and silks; acolytes with zuo bore sacrificial flesh, millet, cups, and wine; each descended his steps and set them in the pit; an announcer called, "It may be buried," and two men on east and west each filled half the pit with earth. A ritual usher stepped to the initial offerer's left and announced, "The rite is complete"; ushers then led the offering officials out in turn. Ushers led the supervising sacrifice official, grand invokers, and all attendants back below the north wall of the altar, where they stood facing south. The presentation official called, "Bow twice"; supervising officials and all below bowed twice and departed. Prayer clerks, acolytes, and craftsmen departed in turn. The prayer tablet was burned at the abstinence quarters. The Director of Imperial Entertainments and supervising sacrifice and ritual officials inspected the wine and sacrificial meat, then withdrew.
16
祿 西 西
For the report sacrifice: three days beforehand, the three offering officials and all attendants donned formal dress and went to the Secretariat to receive the oath of abstinence. One day before the report, victims and vessels were inspected. On the report day at dawn, offering officials and attendants donned proper dress; ushers led supervising officials and all attendants in below the north wall to stand facing south. The presentation official called, "Bow twice." All in station bowed twice; the presentation official called, "Each to your station," then "Stand at ease." Supervising sacrifice and ritual officials inspected the arrangements, then returned to station. Ushers led the three offering officials, Minister of Education, and directors of Imperial Sacrifices and Entertainments to their stations. An usher announced, "All is prepared—begin the rite." Music for descending the spirits played through eight sections and ceased. The Director of Imperial Sacrifices buried the blood and returned to stand at his station. The presentation official called, "Bow twice." After all bowed twice, an usher led the initial offerer to wash his hands, then before the principal spirit seat at the Soil altar; facing south he knelt, offered incense three times and presented jades and silks, then prostrated and rose. After bowing twice he came before the associated spirit seat facing west, knelt, offered incense three times and presented silks, then prostrated and rose. After bowing twice he went to the hand-washing station at the Grain altar; after washing he ascended by the same rite as above. When all was done he descended and returned to station. The Minister of Education led acolytes to present the food offerings, then descended and returned to station. An usher led the initial offerer to wash his hands and cup, pour wine at the wine station, then before the Soil altar's spirit seat; facing south he knelt, offered incense three times, poured libation three times on the thatch, handed back the cup, and prostrated and rose. When the prayer reader had finished he bowed twice and rose, poured wine at the wine station, then came before the associated spirit seat facing west; kneeling he offered incense three times, poured libation three times on the thatch, handed back the cup, and prostrated and rose. When the prayer reading was done he bowed twice and rose, went to the Grain altar to wash his hands and cup and pour the libation by the same rite as above. When all was done he descended and returned to station. An usher led the secondary offerer through the same rite as the initial offerer, but without reading the prayer. When all was done he descended and returned to station. An usher led the final offerer through the same rite as the secondary offerer. When all was done he descended and returned to station. When grand invokers had cleared the bian and dou, the presentation official called, "Sacrificial meat is granted." After all officials bowed twice, ushers led the three offering officials, Minister of Education, and Director of Imperial Sacrifices to the burial pit to stand facing south. An usher called, "It may be buried," and when the rite was complete they departed. Ushers led supervising officials, grand invokers, and acolytes below the north wall to stand facing south. The presentation official called, "Bow twice"; all bowed twice and departed.
17
Sacrifice to the First Farmer began in the second month of the ninth year of the Zhiyuan era (1272), when an edict ordered that it follow the rite for the Soil altar sacrifice. On the wuchen day of the second month of the fourteenth year (1277), the First Farmer was sacrificed to at the eastern suburb. On the wuwu day of the second month of the fifteenth year (1278), the First Farmer was sacrificed to; sons of Mongol nobility performed the ceremonial plowing of the registered fields in lieu of the emperor. On the dinghai day of the second month of the twenty-first year (1284), Academician-Expositor Sariman of the Hanlin Academy was again commanded to sacrifice to the First Farmer at the registered fields. In the fourth month of summer in the third year of the Zhida era (1310), at the request of the Grand Director of Agriculture, altars for Agriculture and Sericulture were built. Erudites ruled that the two altars should match those of Soil and Grain—ten paces square and five feet high, with steps on four sides; outer enclosures twenty-five paces apart, each with a star-pattern gate. Since the First Farmer and First Silkworm altars lay within the registered fields, building outer enclosures might obstruct the thousand-acre plots—so the enclosures were not to be built. That year sacrifice to the First Farmer was ordered to follow the Soil and Grain rite, with ascending song for the music; the day was set as the first ding day of mid-spring, though later the first xin day or a jia day was sometimes used. The prayer read: "On [date], the Emperor reverently dispatched [official] to announce to Imperial Farmer Shennong." The associated spirit read: "To Lord Houji."
18
退 西 退 退 退 退 退
The day before sacrifice, after the wei hour, a ritual usher led the three offering officials, supervising sacrifice and ritual officials, and all attendants to inspect victims and offerings by the usual rite. On the morning of sacrifice, five quarters before the chou hour, officers set out lamps and candles and prayer silks; the kitchen director and staff filled platters, stands, wine vessels, and libation jars. At the chou hour the ritual usher led the advance ranks to station; then supervising sacrifice and ritual officials inspected the altar and corrected any lapses in protocol. When done they withdrew and stood facing east at their stations. The presentation official called, "Bow twice." Announcers relayed the command; after all bowed twice, the presentation official called again, "All attendants, to your stations." Ushers led each attendant official to his station where they stood at ease. Next ushers led the three offering officials and participating officials to their stations, standing facing west. A ritual usher at the offering officials' right called, "Begin the rite"; music played three sections and ceased. The presentation official called, "Bow twice," and all in station bowed twice. The grand invoker knelt, took silks from the basket, and stood at the wine station. An usher led the initial offerer to wash and dry his hands, then up the east steps before the spirit seat; facing north he knelt, offered incense three times and presented silks, prostrated and rose, withdrew slightly, bowed twice, descended, and returned to station. The kitchen director led acolytes to set offerings before the spirit seat, then prostrated, rose, and returned to station. The usher led the initial offerer to wash his hands and cup, pour wine at the wine station, then before the principal spirit seat facing north. He dried his hands, knelt with tablet in hand, offered incense three times, poured libation three times into the sand basin, handed back the cup, prostrated and rose, and stood facing north. When the prayer had been read he bowed twice and rose. Next he went to the associated seat's wine station, poured wine, then came before the spirit seat facing east. He knelt with tablet in hand, offered incense three times, poured libation three times into the sand basin, handed back the cup, prostrated and rose, and stood facing east. When the prayer was done he bowed twice, withdrew, and returned to station. The secondary and final offerers followed the initial offerer's rite without reading the prayer, then withdrew to their stations. An usher called for the platters and stands to be cleared; music played until clearance was complete, then ceased. The presentation official announced distribution of sacrificial meat; all officials bowed twice. Announcers relayed the command; after all bowed twice, music for sending off the spirits played one section and ceased. Ushers led acolytes up the east steps; the grand invoker knelt and took prayer silks and the prayer tablet; acolytes bore sacrificial flesh, platters, stands, and grain vessels down their respective steps to the burial pit, standing north. They waited until the three offerings were complete, then stood in place at the pit. Each knelt to present; when done they prostrated and rose. An usher called, "It may be buried," and the offerings were buried. After burning and burial, the three offering officials in turn went to the plowing ground, performed the ceremonial plowing, and withdrew. Such was the rite. Nothing is recorded regarding the First Silkworm sacrifice.
19
Prayer silks were set thus: three prayer tablets, each one foot two inches by eight inches, of catalpa, zelkova, or cypress; the text read: "On [date], the Emperor reverently dispatched [officials] to sacrifice to the Great Completion Ultimate Sage Literary Propagation King." To the Former Teacher: "On [date], [officials] sacrifice to the Duke of [State]." Three silks of fabric, each one rod and eight feet long.
20
Victims and vessels: one ox, five sheep, and five pigs. Sacrificial vessels held fan qi and elephant vessels held li qi—three of each—with top vessels, covers, and ladles, set on the upper hall. Grand vessels held fan qi and mountain jars held li qi, each with a top vessel. Standing vessels held ang qi, sacrificial vessels li qi, elephant vessels chen qi, and pot vessels the three wines—all with top vessels—set below the hall. The hand-washing station stood east of the eastern steps. An elephant vessel holding li qi, with top vessel, cover, and ladle, was set near the north end of the two side halls. The hand-washing station stood near the south at the foot of the steps. Ten platters, ten stands, two fu, two gui, three deng, three xing, three zuo, and a hair-and-blood dou—for principal and associated seats alike. Two platters and two stands, one gui, one fu, and one zuo—for all associated worship alike. Bronze vessels totaled 681: one Xuanhe cup stand, 248 dou, 115 fu and 115 gui, 6 deng, 6 sacrificial and 6 elephant vessels, 2 mountain vessels, 6 pot vessels, 2 standing and 2 grand vessels, 2 jars, and 2 basins. 27 dragon ladles, 28 stands, and 118 libation cups. Wooden and bamboo vessels totaled 384: 248 platters, 3 baskets, and 133 zuo. Pottery: two bottles and one incense burner. 248 platter covers, 248 fu and gui covers, 133 zuo covers, and 10 yellow cloth drapes.
21
Music was ascending song. The rite fell on the first ding day of mid-spring and mid-autumn; if circumstances prevented this, the middle ding day was used.
22
西 西 西 殿西西 殿 西 西 西 西
For the libation rite: the day before, at the shen hour, the three offering officials and supervising sacrifice officials donned court dress and stood east and west at the eastern steps of the victim-inspection station, senior men to the north. Shortly afterward, usher-announcers led offering and supervising officials once around the victims to stand facing north, senior men to the west. When the victim officer bowed and declared the animals 'full,' announcers relayed 'Fullness declared'; when he bowed again and declared them 'plump,' announcers relayed 'Plumpness declared'; usher-announcers then led officials to inspect washing at the spirit kitchen before returning to the abstinence quarters to change. On libation day, five quarters before the chou hour, the initial offerer and two wing distribution officials donned court dress at the tent station; attendants in scholar dress stood east-facing in the western file outside the spirit gate, senior men to the north. Lead and relay announcers bowed twice before the hall court; the lead announcer then took the dew steps to the southeast corner and stood facing west, the relay announcer at the southeast corner of the spirit gate steps, also facing west. The protocol officer set attendants to their tasks; usher-announcers led the initial offerer and wing distribution officials to inspect the arrangements. An usher-announcer stepped forward and called, "Please inspect the arrangements." At the steps: "Ascend"; below the eaves: "Proceed before the Great Completion Ultimate Sage's spirit seat"; at station: "Stand facing north." When done: "Proceed before the Duke of Yan's spirit seat." At station: "Stand facing east." When done: "Proceed before the Duke of Zou's spirit seat." At station: "Stand facing west." When done: "Proceed before the eastern associated-worship seats." At station: "Stand facing east." When done: "Proceed before the western associated-worship seats." At station: "Stand facing west." When done: "Proceed to the wine station"—"Stand facing west." When done: "Proceed to the three-offering cup-washing station." At the steps: "Descend"; at station: "Stand facing north." When done: "Proceed to the three-offering hand-washing station." At station: "Stand facing north." When done: "Please to your stations."
23
西 西 西西 退 西 退 西
While the initial offerer inspected, two usher-announcers each led the east and west wing distribution officials, saying, "Please proceed to the (east or west) spirit seat before the wing]," and take station (east wing faces east, west wing faces west) Stand facing the proper direction. When done: "Proceed before the Former Confucian spirit seats." At station: "Stand facing south." When done: "Withdraw to the wine station." At the wine station they stood east and west. When done: "Withdraw to the distribution officials' cup-washing station." At station: "Stand facing south." When done: "Please to your stations." When the west wing distribution official finished inspecting, an usher-announcer called, "Please proceed to the burial station." At station: "Stand facing north." When done: "Please to your stations." The initial offerer changed out of court dress; the bell was struck; from the initial offerer down all donned proper dress and formed ranks at the tent station.
24
西 西 殿 退 西 退 殿 西
The protocol officer confirmed ranks were aligned, notified the lead announcer, and ritual ushers led supervising sacrifice and ritual officials to station. Stepping forward he called, "Please take your stations." At station: "Take your stations, stand facing west. The lead announcer intoned, "Music director, bring the musicians to station," and the relay announcer repeated it. The lead announcer called, "All attendants, to your stations," and the relay announcer repeated it. The lead announcer called, "All students, to your stations," relay announcers repeated it, and rank ushers led students to station. The lead announcer called, "Attending officials, to your stations." The relay announcer repeated the call, and rank ushers led attending officials to station. The lead and relay announcers called offering officials to station; an usher-announcer stepped forward with "Please to your stations," then at station, "Stand facing west." The lead announcer called, "Open the doors"; when they opened, the hymn receiving the spirits was played in nine sections. The music ceased; the lead announcer called for all below the initial offerer to bow twice, and the relay announcer guided the bows: "Bow from the waist, bow, rise, bow, rise, stand at ease." The lead announcer called, "All attendants, each to his task." Once attendants stood firm, the lead announcer called, "Initial offerer, present the silks." An usher-announcer stepped forward: "Please proceed to the hand-washing station." Hand-washing music began; at station: "Stand facing north." He washed and dried his hands, withdrew his tablet, and the music ceased. At the steps: "Ascend." Music for ascending the hall began. The music ceased; entering the gate he called, "Proceed before the Great Completion Ultimate Sage's spirit seat." At station: "Take your place, stand facing north, step slightly forward." Music for presenting silks began. He knelt with tablet in hand and thrice offered incense; a silk-bearer handed silks to the initial offerer, who received and presented them; he withdrew his tablet, prostrated and rose, stood at ease, withdrew slightly, bowed again, bowed from the waist twice, and stood at ease. He called, "Proceed before the Duke of Yan's spirit seat." At station: "Take your place, stand facing east"; he presented silks as before. He called, "Proceed before the Duke of Zou's spirit seat." At station: "Take your place, stand facing west"; he presented silks as before. The music ceased; he called, "Withdraw and return to station." At the steps, music for descending the hall began. The music ceased; at station: "Take your place, stand facing west."
25
殿 西 退 西 退 殿 西
Once all stood firm, the lead announcer called, "Ritual food officer, bring the zuo." Music for bearing zuo began; the zuo were brought in; when the music ceased, presentation was complete. The lead announcer called, "Initial offerer, perform the rite"; an usher-announcer stepped forward: "Please proceed to the hand-washing station." Hand-washing music began; at station: "Stand facing north." He washed and dried his hands, then withdrew his tablet. "Please proceed to the cup-washing station"; at station: "Stand facing north." He inserted his tablet, rinsed and dried the cup three times, handing it each time to an attendant, then withdrew his tablet. The music ceased; he called, "Please proceed to the wine station." At the steps, hall-ascending music began; he called, "Ascend." The music ceased; at the wine station: "Stand facing west." He inserted his tablet, took the cup and raised the cover; the vessel keeper poured fan qi from the sacrificial vessel into the cup three times, handing it each time to an attendant; he then withdrew his tablet. He called, "Proceed before the Great Completion Ultimate Sage's spirit seat." At station: "Take your place, stand facing north." Libation music began; he stepped forward, knelt, thrice offered incense, thrice libated from the cup, set it down, withdrew his tablet, and the music ceased. The prayer reader knelt facing east and read the prayer, the tablet set to the offering official's left. When the reading ended he rose and went first to the associated seat on the left, standing facing south. The usher-announcer called the ritual commands in turn: "Prostrate, bow, and rise"; "Stand at ease"; "Withdraw slightly"; "Bow again"; "Bow from the waist"; "Bow and rise"; "Bow and rise"; "Stand at ease." He called, "Proceed before the Duke of Yan's spirit seat." At station: "Take your place, stand facing east"; libation music began. The music ceased; the prayer was read as before. He called, "Proceed before the Duke of Zou's spirit seat." At station: "Take your place, stand facing west"; libation music began. The music ceased; the prayer was read as before. He called, "Withdraw and return to station." At the steps, music for descending the hall began. The music ceased; at station: "Take your place, stand facing west."
26
西 退 西 退 西 西 退 西 退 西
Once all stood firm, the lead announcer called, "Secondary offerer, perform the rite"; an usher-announcer stepped forward: "Please proceed to the hand-washing station." At station: "Stand facing north." He washed his hands and withdrew his tablet. "Please proceed to the cup-washing station"; at station: "Stand facing north." He inserted his tablet, rinsed and dried the cup three times, handing it each time to an attendant, then withdrew his tablet. "Please proceed to the wine station"; he called, "Stand facing west." He inserted his tablet, took the cup and raised the cover; the vessel keeper poured li qi from the elephant vessel into the cup three times, handing it each time to an attendant; he then withdrew his tablet. He called, "Proceed before the Great Completion Ultimate Sage's spirit seat." At station: "Prostrate and bow, stand facing north." Libation music began. He stepped forward, knelt, thrice offered incense, thrice libated, set down the cup and withdrew his tablet, prostrated and rose, stood at ease, withdrew slightly, bowed from the waist twice, and stood at ease. He called, "Proceed before the Duke of Yan's spirit seat." At station: "Stand facing east"; he libated as before. He called, "Proceed before the Duke of Zou's spirit seat." At station: "Stand facing west"; he libated as before. The music ceased; he called, "Withdraw and return to station." At the steps: "Descend"; at station: "Take your place, stand facing west." The lead announcer called, "Final offerer, perform the rite"; an usher-announcer led him to the hand-washing station and at station called, "Stand facing north." He washed and dried his hands, then withdrew his tablet. "Please proceed to the cup-washing station"; at station: "Stand facing north." He inserted his tablet, rinsed and dried the cup three times, handing it each time to an attendant, then withdrew his tablet. "Please proceed to the wine station"; at the steps: "Ascend"; at the wine station: "Stand facing west." He inserted his tablet, took the cup and raised the cover; the vessel keeper poured li qi from the elephant vessel into the cup three times, handing it each time to an attendant; he then withdrew his tablet. He called, "Proceed before the Great Completion Ultimate Sage's spirit seat." At station: "Take your place, stand facing north, step slightly forward." Libation music began. He knelt, thrice offered incense, thrice libated, set down the cup and withdrew his tablet, prostrated and rose, stood at ease, withdrew slightly, bowed from the waist twice, and stood at ease. He called, "Proceed before the Duke of Yan's spirit seat." At station: "Stand facing east"; he libated as before. He called, "Proceed before the Duke of Zou's spirit seat." At station: "Stand facing west"; he libated as before. The music ceased; he called, "Withdraw and return to station." At the steps: "Descend"; at station: "Take your place, stand facing west."
27
西 西 退退 西
As the final offerer was about to ascend, the lead announcer called, "Distribution offerers, perform the rite." Usher-announcers led the eastern and western associated-worship distribution officials forward: "Proceed to the hand-washing station." At station: "Stand facing north." He washed and dried his hands, withdrew his tablet, went to the cup-washing station, and at station stood facing north. He rinsed and dried the cup, handed it to an attendant, withdrew his tablet, and proceeded to the wine station. At the steps: "Ascend"; at the wine station: "Stand facing west." He took the cup and raised the cover; the vessel keeper poured li qi from the elephant vessel and handed the cup to an attendant; he withdrew his tablet and went before the eastern associated-worship seats. At station: "Take your place, stand facing east, step slightly forward." He knelt, thrice offered incense, thrice libated, set down the cup, prostrated and rose, stood at ease, withdrew slightly, bowed from the waist twice, stood at ease, and returned to station. At the steps: "Descend"; at station: "Take your place, stand facing west."
28
西 退退 西
The western associated-worship distribution official followed the same rite, standing east-facing at the spirit seat. Once the Ten Wise Ones' distribution officials had left station, the lead announcer called, "Wing distribution officials, perform the rite." An usher-announcer stepped forward: "Proceed to the hand-washing station"; at station: "Stand facing south." He washed and dried his hands, withdrew his tablet, and went to the cup-washing station. At station: "Stand facing south." He rinsed and dried the cup, handed it to an attendant, and withdrew his tablet. He called, "Proceed to the east wing wine station." At the steps: "Ascend"; at the wine station: "Stand facing north." He took the cup and raised the cover; li qi was poured from the elephant vessel and handed to an attendant; he withdrew his tablet, went before the east wing spirit seat, and at station: "Stand facing east, step slightly forward." He knelt, thrice offered incense, thrice libated, set down the cup, prostrated and rose, stood at ease, withdrew slightly, bowed from the waist twice, stood at ease, and returned to station. At the steps: "Descend"; at station: "Take your place, stand facing west."
29
西西 退 殿 退 殿 退退 西西西 退
The west wing distribution official followed the same rite, except that at the spirit seat he stood west-facing instead of east-facing. Once the final offering to the Ten Sages was done, the distribution officials of both wings returned to station together. The lead announcer called, "Meal stewards, remove the baskets and dishes." Music for clearing the dishes began; the meal stewards knelt, removed the baskets and dishes before the Prior Sage, stepped back slightly from their seats, and the music ceased. The lead announcer called, "All attendants, withdraw and return to station." Once attendants had taken their rank stations, music for sending off the spirits began. The lead announcer called for all below the initial offerer to bow twice, and the relay announcer guided the bows: "Bow from the waist, bow, rise, bow, rise, stand at ease." The music ceased. The lead announcer called, "Invocation reader, take the invocation; silk steward, take the silks; proceed to the burial pit." Once those carrying away the invocation and silks had left the hall gate, they stood facing north. Music for the distant burial began. The lead announcer called the three offering officials to the distant-burial station; an usher-announcer stepped forward: "Please proceed to the distant-burial station." At station: "Take your place, stand facing north"; then, "You may bury." When burial was complete, he called, "Withdraw and return to station." At the front of the hall court they waited for the music to cease; the lead announcer called the Director of Music to lead the musicians out to station, then called, "Close the doors." He called again for all below the initial offerer to withdraw to the circular-bow station, and usher-announcers led the offering officials there. At station the initial offerer stood on the west; the secondary and final offerers and all distribution officials below stood on the east; attending officials of the eastern rank stood east and those of the western rank west. Once all stood firm, the lead announcer called, "Circular bow." The rite complete, they withdrew to station; each usher-announcer led his offering officials to the curtain pavilion to change robes.
30
Drinking the blessing-wine and receiving sacrificial meat, except at the National Academy, followed the usual regulations everywhere else.
31
Restoration of the temple at Queli began in the ninth year of Taizong (1237), when Yuan Cuo—the fifty-first-generation descendant of the Prior Sage and holder of the hereditary title Duke Continuator of the Sage—was ordered to repair it at government expense. The rite of proxy sacrifice, however, began under Emperor Wuzong. Victims were offered as a full tai lao sacrifice, with gifts of one hundred fifty taels of white silver and thirteen bolts of colored silk each for outer and inner garments. In the winter of the fourth year (1311), Rector of the Imperial College Liu Geng was again dispatched to sacrifice there; victims and ritual gifts were as before. At the end of Yanyou and in the opening years of Taiding and Tianli, the court followed this precedent, adding brocade silks and assorted colors.
32
Mountains, Peaks, Seas, and Rivers
33
西西西西 使
Proxy sacrifice at the sacred mountains, guardian peaks, seas, and rivers began in the second year of Zhongtong (1261). There were nineteen sites in all, divided into five routes. Later the court grouped the Eastern Peak, Eastern Sea, Eastern Guardian Peak, and Northern Guardian Peak as the eastern route; the Central Peak, Huai River, Ji River, Northern Sea, Southern Peak, Southern Sea, and Southern Guardian Peak as the southern route; and the Northern Peak, Western Peak, Queen of Earth, Yellow River, Central Guardian Peak, Western Sea, Western Guardian Peak, and Yangtze River as the western route. Because relay routes had grown too long, the court restored five routes, each sending two envoys: the Academy of Gathered Worthies recommending Han officials and the Hanlin Academy recommending Mongol officials, with imperial scrolls issued and relay service granted for the journey. At the beginning of Zhongtong, Taoist priests were dispatched, sometimes assisted by Han officials. In the first month of the twenty-eighth year of Zhiyuan (1291), the emperor told members of the Secretariat, "Sacrifices at the Five Sacred Mountains and Four Great Rivers ought to be performed by me in person, but the distances are too great. Great ministers such as yourselves have state affairs as well; eminent officials should be sent to sacrifice in my stead—among Han subjects, choose eminent Confucian scholars and Taoist priests versed in sacrificial rites."
34
使
Ritual gifts for the annual sacrifice at each site included one silver incense censer weighing twenty-five taels; the Five Sacred Mountains received two gold-embroidered banners and five hundred strings of paper money; the Four Great Rivers two woven-gold banners and two hundred fifty strings; the Four Seas and Five Guardian Peaks two gilt banners and two hundred fifty strings. Upon arrival, local officials received the imperial envoy and conducted the rite. When an emperor ascended the throne, officials were dispatched to sacrifice; incense, banners, and censers were sent down as before, with fifty taels of silver added at each site—the Five Sacred Mountains each receiving five hundred strings of Zhongtong paper money, and the Four Great Rivers, Four Seas, and Five Guardian Peaks each two hundred fifty strings. For other prayers, the ritual was the same.
35
西 西 西
In the second month of spring in the twenty-eighth year of Zhiyuan (1291), additional titles were conferred: the Eastern Peak became Emperor Benevolent and Sagely of Great Life, Equal to Heaven; the Southern Peak, Emperor Illuminating and Sagely of Great Transformation, Regulator of Heaven; the Western Peak, Emperor Compliant and Sagely of Great Benefit, Golden Heaven; the Northern Peak, Emperor Mysterious and Sagely of Great Constancy, Pacifier of Heaven; and the Central Peak, Emperor Revered and Sagely of Great Tranquility, Central Heaven. The Yangtze River was titled King Broad-Source, Compliant and Aiding; the Yellow River, King Spirit-Source, Grand and Aiding; the Huai River, King Long-Source, Universal and Aiding; the Ji River, King Clear-Source, Good and Aiding; the Eastern Sea, King Broad-Virtue, Spirit-Gathering; the Southern Sea, King Broad-Benefit, Spirit-Trustworthy; the Western Sea, King Broad-Moisture, Spirit-Penetrating; and the Northern Sea, King Broad-Marsh, Spirit-Blessing. In the second month of the second year of Dade (1298), under Emperor Chengzong, the Eastern Guardian Peak Mount Yi was titled King Eastern Peace of Primal Virtue; the Southern Guardian Peak Mount Kuaiji, King Compliant Response of Illuminating Virtue; the Western Guardian Peak Mount Wu, King Ever-Tranquil of Accomplished Virtue; the Northern Guardian Peak Mount Yiwulü, King Broad-Tranquility of Constant Virtue; and the Central Guardian Peak Mount Huo, King Spirit-Response of Revered Virtue. An edict ordered local officials to sacrifice at the same seasons as at the sacred mountains and rivers.
36
Prefectural and County Altars of Soil and Grain
37
西
On the first day of the eighth month of the tenth year of Zhiyuan (1273), the court promulgated regulations for establishing altars and enclosing ramparts of Soil and Grain in all circuits. In the third month of spring in the sixteenth year (1279), the Secretariat ordered Court of Imperial Sacrifices officials to fix regulations for prefectural and county altars and ramparts of Soil and Grain, sacrificial vessels, and rites; the result, illustrated and bound, was titled General Rites of Prefectures and Commanderies of the Zhiyuan Era. In the winter of the second year of Yuanzhen (1296), the court again ordered the Court of Imperial Sacrifices to consider establishing two altars southwest of the city, each half the size of the Great Altars of Soil and Grain. There were two jar-vessels and eight baskets and dishes each, but no music. Victims were a sheep and a pig; everything else matched the Great Altars of Soil and Grain. The three offering officials were the prefect and his deputy.
38
Prefectural and County Temples of the Proclaimed Sage
39
In the sixth month of summer in the second year of Zhongtong (1261), an edict ordered officials of temples of the Proclaimed Sage and local academies to perform seasonal sacrifices and monthly libation offerings on the first of each month. On the dingyou day of the eighth month, officials of Kaiping were ordered to perform libation offerings at the Temple of the Proclaimed Sage. When Emperor Chengzong took the throne, an edict granted the forest temple at Qufu and the temple schools and academies of Shangdu, Dadu, and all circuits, prefectures, counties, and districts land to support students and estates for presenting scholars, to fund the spring and autumn ding-day sacrifices and new- and full-moon rites, and to repair the temples. Thereafter temple schools throughout the empire were fully restored, and libation offerings followed the old rites.
40
Prefectural and County Temples of the Three Sovereigns
41
In the first year of Yuanzhen (1295), prefectures and counties were first ordered to sacrifice universally to the Three Sovereigns, following the Proclaimed Sage's libation rite. Great Bright Fuxi was paired with the spirit of Goumang; Flame Emperor Shennong with the spirit of Zhu Rong; Yellow Emperor Xuanyuan with the spirits of Feng Hou and Li Mu. Ten figures from Yu Fu, a minister of the Yellow Emperor, downward—whose names appear in medical texts—received associated worship in the two wings. Local officials performed the rites each spring and autumn, with physicians presiding.
42
Regular Sacrifices at the Mountains, Peaks, Seas, and Rivers
43
西西
In the fourth month of summer in the third year of Zhiyuan (1266), the court fixed regulations for the annual sacrifice at the sacred mountains, guardian peaks, seas, and rivers. In the first month, for the Eastern Peak, guardian peak, seas, and rivers: on the Earth-King day sacrifices were offered to Mount Tai at Tai'an Prefecture and Mount Yi on the border of Yidu Prefecture; on Beginning of Spring day to the Eastern Sea on the border of Laizhou and the Great Huai on the border of Tang Prefecture. In the third month, for the Southern Peak, guardian peak, seas, and rivers: on Beginning of Summer day Mount Heng was honored by distant sacrifice; on the Earth-King day Mount Kuaiji likewise—all on the border of Henan Prefecture; on Beginning of Summer day the Southern Sea and Great River were honored by distant sacrifice on the border of Laizhou. In the sixth month, for the Central Peak and guardian peak: on the Earth-King day sacrifices were offered to Mount Song on the border of Henan Prefecture and Mount Huo on the border of Pingyang Prefecture. In the seventh month, for the Western Peak, guardian peak, seas, and rivers: on the Earth-King day sacrifices were offered to Mount Hua on the border of Hua Prefecture and Mount Wu on the border of Long County; on Beginning of Autumn day the Western Sea and Great River were honored by distant sacrifice on the border of Hezhong Prefecture. In the tenth month, for the Northern Peak, guardian peak, seas, and rivers: on the Earth-King day sacrifices were offered to Mount Heng on the border of Quyang County and Mount Yiwulü on the border of Liaoyang Guangning Circuit; on Beginning of Winter day the Northern Sea was honored by distant sacrifice on the border of Deng Prefecture and the Ji River at Jiyuan County. Sacrificing officials were the local territorial officials. Once the south of the Yangtze was secured, distant sacrifices were abolished.
44
Masters of Wind, Rain, and Thunder
45
西
Sacrifice to the Masters of Wind, Rain, and Thunder began in the twelfth month of the seventh year of Zhiyuan (1270), when the Grand Minister of Agriculture proposed that on the chou day after Beginning of Spring the Master of Wind be sacrificed to in the northeastern suburb; and on the shen day after Beginning of Summer the Masters of Thunder and Rain be sacrificed to in the southwestern suburb. In the fifth year of Yanyou (1318), under Emperor Renzong, regulations for establishing altars and enclosing ramparts at the two suburban sites were finally fixed; the detailed ritual procedures are missing.
46
King Martial Completion
47
西
A temple to King Martial Completion was established west of the main hall of the Bureau of Military Affairs, with Sun Wu, Zhang Liang, Guan Zhong, Yue Yi, Zhuge Liang, and ten others below them given associated worship. Each year on the wu day of the middle month of spring and autumn, with one sheep, one pig, sacrificial jar, elephant vessel, baskets, dishes, offering stand, and goblets, the Bureau of Military Affairs dispatched officials to perform the three-offering rite.
48
Temples of Ancient Emperors
49
The temple of Emperor Yao stood at Pingyang. Temples of Emperor Shun stood at Hedong, Mount Li in Jinan, Shandong, Puzhou, and Daozhou in Hunan. The temple of Yu stood at Longmen in Hezhong. In the seventh month of the first year of Zhiyuan (1264), when the Yu temple at Longmen was completed, attendant officials were ordered to present incense in reverence, with an invocation text. In the second month of the twelfth year (1275), temples to Fuxi, Nüwa, Shun, Tang, and others were established at Xie Prefecture, Hongdong, and Zhaocheng in Hezhong. In the fourth month of the fifteenth year (1278), the shrine of King Pangu at Huichuan County was repaired and sacrifices were performed. In the intercalary second month of the twenty-fourth year (1287), an edict ordered sacrifice at the temple of Emperor Yao on the bing day of the middle months of spring and autumn. In the first year of Zhihe (1328), the Ministry of Rites referred the matter to the Court of Imperial Sacrifices for the erudites to decide: the temples of Shun and Yu should follow the Yao shrine precedent—each year on a day divined within the first ten days of the middle month of spring and autumn, local officials would purify themselves and sacrifice, with sacrificial goods supplied by the government. In the third month of the first year of Zhishun (1330), following the proposal of Xue Yuande, Director of Ceremonies of the Court of Imperial Sacrifices, local officials were ordered to sacrifice at the shrine of King Wen of Zhou at the old Youli city north of Tangyin County, Zhangde Circuit, according to precedent.
50
Temple of the Duke of Zhou
51
The temple of the Duke of Zhou stood on the southern slope of Mount Qi in Fengxiang Prefecture. In the sixth month of the second year of Tianli (1329), the Qiyang temple became the Qiyang Academy, with school officials appointed; in spring and autumn libation offerings were performed to King Wen the Cultured and Exemplary of Zhou following the Confucian temple rite. In general, when local officials sacrificed to sage rulers and eminent ministers of former ages, victims were offered but there was no music.
52
Shrines to Famous Mountains, Great Rivers, Loyal Ministers, and Righteous Men
53
使便
For all famous mountains, great rivers, loyal ministers, and righteous men included in the sacrificial canon, local officials presided in each place. Only the goddess of the Southern Sea, Lady Spirit-Beneficent—in the Zhiyuan era, because of miraculous responses in protecting sea transport—received the added divine title Heavenly Consort, ten characters in all; her temple was called Spirit-Compassionate. Temples stood at Zhigu, Pingjiang, Zhoujing, Quan, Fu, Xinghua, and other places. From the Huangqing era onward, envoys were dispatched each year bearing incense to sacrifice at all temples; one set of gold banners and one ingot of silver were entrusted to the Pingjiang official grain-transport office and prefectural officials, who performed the rite in ordinary dress with fine-haired victims, wine, and sweet wine. The invocation read: "On this year, month, and day, the emperor specially dispatched such-and-such officials to sacrifice to the Heavenly Consort, who protects the state and shelters the people, broadly aids and blesses with manifest beneficence."
54
Shrines to Meritorious Officials
55
便
Among shrines to meritorious officials, only the late Loyal and Martial King of Huai'an had a temple at Hangzhou; on the wu day following the middle months of spring and autumn he was sacrificed to with the shao lao offering, using baskets, dishes, grain vessels, and offering stands, with the libation-offering rite. Such temples as that of Duke Wen the Correct of Wei, Xu Heng, at Daming, and those of the Loyal and Offering King of Shunde, Qalaqash, at Shunde and Wuchang, all received seasonal sacrifices. From ancient emperors downward, sacrificial vessels did not include baskets, dishes, grain vessels, and offering stands; where the rite was not libation offering, local officials performed the rite in ordinary dress, thrice offering incense and presenting wine only.
56
Ancestral Temples of Great Ministers
57
Among ancestral temples of great ministers, only at the beginning of Zhizhi (1321) did Right Chancellor Bayiju obtain permission to establish five temples in one hall with separate chambers; but the victims, vessels, and ritual procedures are not recorded.
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