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祭祀五○太社太稷
Offerings V — The Great Altars of Soil and Grain
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至元七年十二月,有詔歲祀太社太稷。 三十年正月,始用御史中丞崔彧言,於和義門內少南,得地四十畝,為壝垣,近南為二壇,壇高五丈,方廣如之。 社東稷西,相去約五丈。 社壇土用青赤白黑四色,依方位築之,中間實以常土,上以黃土覆之。 築必堅實,依方面以五色泥飾之。 四面當中,各設一陛道。 其廣一丈,亦各依方色。 稷壇一如社壇之制,惟土不用五色,其上四周純用一色黃土。 壇皆北向,立北墉於社壇之北,以磚為之,飾以黃泥; 瘞坎二於稷壇之北,少西,深足容物。
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.
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二壇周圍壝垣,以磚為之,高五丈,廣三十丈,四隅連飾。 內壝垣欞星門四所,外垣欞星門二所,每所門二,列戟二十有四。 外壝內北垣下屋七間,南望二壇,以備風雨,曰望祀堂。 堂東屋五間,連廈三間,曰齊班廳。 廳之南,西向屋八間,曰獻官幕。 又南,西向屋三間,曰院官齋所。 又其南,屋十間,自北而南,曰祠祭局,曰儀鸞庫,曰法物庫,曰都監庫,曰雅樂庫。 又其南,北向屋三間,曰百官廚。 外垣南門西壝垣西南,北向屋三間,曰大樂署。 其西,東向屋三間,曰樂工房。 又其北,北向屋一間,曰饌幕殿。 又北,南向屋三間,曰饌幕。 又北稍東,南向門一間。 院內南,南向屋三間,曰神廚。 東向屋三間,曰酒庫。 近北少卻,東向屋三間,曰犧牲房。 井有亭。 望祀堂後自西而東,南向屋九間,曰執事齋郎房。 自北折而南,西向屋九間,曰監祭執事房。 此壇壝次舍之所也。
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.
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社主用白石,長五尺,廣二尺,剡其上如鐘,於社壇近南,北向,埋其半於土中。 稷不用主。 后土氏配社,後稷氏配稷。 神位版二,用栗,素質黑書。 社樹以松,於社稷二壇之南各一株。 此作主樹木之法也。
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.
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祝版四,以楸木為之,各長二尺四寸,闊一尺二寸,厚一分。 文曰:「維年月日,嗣天子敬遣某官某,敢昭告於太社之神。」 配位曰后土之神。 稷曰太稷之神,配位曰後稷之神。 玉幣,社稷皆黝圭一,繅藉瘞玉一,以黝石代之,玄幣一。 配位皆玄幣一,各長一丈八尺。 此祝文玉幣之式也。
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.
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牛一,其色黝,其角握,有副。 羊四,野豕四。 籩之實皆十,無糗餌、粉餈。 豆之實亦十,無厓食、糝食。 簠簋之實皆四,铏之實和羹五,齊皆以尚醞代之。 香用沈龍涎。 神席一,緣以黑綾,黑綾褥方七尺四寸。 太尊、著尊、犧尊、山罍各二,有坫,加勺冪。 象尊、壺尊、山罍各二,有坫冪,設而不酌。 籩豆各十有一,其一設於饌幕。 铏三,簠三,簋三,其一設於饌幕。 俎八,其二設於饌幕。 盤一,毛血豆一,爵一,有坫。 沙池一,玉幣篚一,木柶一,勺一,香鼎一,香盒一,香案一,祝案一,皆有衣。 紅髹器一,以盛馬湩。 盥洗位二,罍二,洗二。 白羅巾四,實以篚。 朱漆盤五。 已上,社稷皆同。 配位有象尊,無太尊。 設而不酌者,無象尊。 餘皆與正位同。 此牲齊祭器之等也。
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.
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饌幕、省饌殿、香殿,黃羅幕三,黃羅額四,黃絹帷一百九十五幅,獻攝板位三十有五,紫綾拜褥百,蒲、葦席各二百,木燈籠四十,絳羅燈衣百一十,紅挑燈十,剪燭刀二,鐵籸盆三十有架,黃燭二百,雜用燭二百,麻籸三百,松明、清油各百斤。 此饌幕板位燭燎之用也。
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.
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初獻官一,亞獻官一,終獻官一,攝司徒一,助奠官二,太常卿一,光祿卿一,廩犧令一,太官令一,巾篚官四,祝史四,監祭御史二,監禮博士二,司天監二,良醞令一,奉爵官一,司尊罍二,盥洗官二,爵洗官二,大社令一,大社丞一,大樂令一,大樂丞一,協律郎二,奉禮郎二,讀祝官一,舉祝官二,奉幣官四,剪燭官二,太祝七,齋郎四十有八,贊者一,禮直官三,與祭官無定員。 此獻攝執事之人也。
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.
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凡祭之日,以春秋二仲月上戊。 延祐六年改用中戊。 其儀註之節有六:
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:
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一曰迎香。 前一日,有司告諭坊市,灑掃經行衢路,設香案。 至日質明,有司具香酒樓輿,三獻官以下及諸執事官各具公服,五品以下官、齋郎等皆借紫,詣崇天門。 三獻官及太常禮儀院官入,奉祝及禦香、尚尊酒、馬湩自內出。 監祭御史、監禮博士、奉禮郎、太祝分左右兩班前導。 控鶴五人,一人執傘,四人執儀仗,由大明門正門出。 教坊大樂作。 至崇天門外,奉香酒、馬湩者各安置於輿,導引如儀。 至紅門外,百官乘馬分班行於儀仗之外,清道官行於儀衛之先,兵馬司巡兵夾道次之,金鼓又次之,京尹儀從左右成列又次之,教坊大樂一隊次之。 控鶴弩手各服其服,執儀仗左右成列次之。 拱衛使行其中,儀鳳司細樂又次之。 太常卿與博士御史導於輿前,獻官、司徒、助奠官從於輿後。 若駕幸上都,三獻官以下及諸執事官則詣健德門外,皆具公服於香輿前北向立,異位重行。 俟奉香酒官驛至,太常官受而奉之,各置於輿。 禮直官贊「班齊」,「鞠躬」,「再拜興」,「平立」。 班首稍前搢笏跪,眾官皆跪,三上香,出笏就拜興,平立退復位,北向立,鞠躬,再拜興,平立。 眾官上馬,分班前導如儀。 至社稷壇北神門外皆下馬,分左右入自北門,序立如儀。 太常卿、博士、御史前導,獻官、司徒、助奠等官後從。 至望祀堂下,三獻奉香、酒、馬湩升階,置於堂中黃羅幕下。 禮直官引三獻官以次而出,各詣齋次,釋服。
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.
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二曰齋戒。 前期三日質明,有司設三獻官以下行事執事官位於中書省。 太尉南向,監祭御史位二於其西,東向,監禮博士位二於其東,西向,俱北上。 司徒、亞獻、終獻位於其南,北向。 次助奠,稍卻。 次太常卿、光祿卿、大官令、司尊彜、良醞令、太社令、廩犧令、光祿丞、大樂令、太社丞。 次讀祝官、奉爵官、太祝、祝史、奉禮郎、協律郎、司天生、諸執事齋郎。 每等異位重行,俱北向,西上。 贊者引行事執事官各就位,立定。 禮直官引太尉、初獻就位,讀誓曰:「某年某月某日上戊日,祭於太社太稷,各揚其職,其或不敬,國有常刑。」 散齋二日,宿於正寢,致齋一日於祠所。 散齋日治事如故,不吊喪問疾,不作樂,不判署刑殺文字,不決罰罪人,不與穢惡事。 致齋日,惟祭事得行,其餘悉禁。 凡與祭之官已齋而闕者,通攝行事。 七品以下官先退,余官對拜。 守壝門兵衛與大樂工人,俱清齋一日。 行禮官,前期習儀於祠所。
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.
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三曰陳設。 前期三日,所司設三獻以下行事執事官次於齋房之內,又設饌幕四於西神門之外,稍南,西向,北上。 今有饌幕殿在西壝門外,近北,南向。 陳設如儀。 前祭二日,所司設兵衛,各以其方色器服守衛壝門,每門二人,每隅一人。 大樂令帥其屬設登歌之樂於兩壇上,稍北,南向。 磬虡在東,鐘虡在西,一在鐘虡南稍東,一在磬虡南稍西。 搏拊二,一在南,一在南,東西相向。 歌工次之,余工位在縣後。 其匏竹者位於壇下,重行南向,相對為首。 太社令帥其屬掃除壇之上下,為瘞坎二於壬地,方深足以容物,南出陛。 前祭一日,司天監、太社令帥其屬升,設太社、太稷神座各於壇上,近南,北向。 設后土神座於太社神座之左,後稷神座於太稷神座之左,俱東向。 席皆以莞,裀褥如幣之色,設神位版各於座首。 奉禮郎設三獻官位於西神門之內道南,亞獻、終獻位稍卻。 司徒位道北,太常卿、光祿卿次之,稍卻。 司天監、光祿丞又次之。 太社令、大官令、良醞令、廩犧令、太社丞、讀祝官、奉爵官、太祝以次位於其北,諸執事者及祝史、齋郎位於其後。 每等異位重行,俱東向,南上。 又設監祭御史位二,監禮博士位二,於太社壇子陛之東北,俱東向,南上。 設奉禮郎位於稷壇之西北隅,贊者位於東北隅,俱東向。 協律郎位二,於各壇上樂虡東北,俱南向。 太樂令位於兩壇樂虡之間南向,司尊彜位於酌尊所,俱南向。 設望瘞位於坎之南,北向。 又設牲榜於西神門外,東向。 諸太祝位於牲西,祝史次之,東向。 太常卿、光祿卿、大官令位在南,北向,東上。 監祭、監禮位於太常卿之東稍卻,俱北向,東上。 廩犧令位於牲東北,南向。 又設禮饌於牲東,設省饌於禮饌之北,今有省饌殿設位於其北,東西相向,南上。 太常卿、光祿卿、大官令位於西,東向,監祭、監禮位於東,西向,俱南上,禮部設版案各於神位之側,司尊彜、奉禮郎帥執事者設玉幣篚於酌尊所。 次設籩豆之位,每位各籩十、豆十、簠二、簋二、铏三、俎五、盤一。 又各設籩一、豆一、簠一、簋一、俎三於饌幕內。 毛血別置一豆。 設尊罍之位,社稷正位各太尊二、著尊二、犧尊二、山罍二,於壇上酉陛之西北隅,南向,東上。 設配位各著尊二、犧尊二、象尊二、山罍二,在正位酒尊之西,俱南向,東上。 又設正位各象尊二、壺尊二、山罍二,於壇下子陛之東,南向,東上。 配位各壺尊二、山罍二,在卯陛之南,西向,南上。 又設洗位二,於各壇子陛之西北,南向。 篚在洗東北肆,執罍篚者各位於其後。 祭日醜前五刻,司天監、太社令各服其服,帥其屬升,設正配位神位版於壇上。 又陳玉幣,正位禮神之玉一,兩圭有邸,置於匣。 正配位幣皆以玄,各長一丈八尺,陳於篚。 太祝取瘞玉加於幣,實於篚,瘞玉以玉石為之,及禮神之玉各置於神座前。 光祿卿帥其屬,入實籩豆簠簋。 每位籩三行,以右為上。 第一行,幹橑在前,幹棗、形鹽、魚鱐次之。 第二行,鹿脯在前,榛實、幹桃次之。 第三行,菱在前,芡、栗次之。 豆三行,以左為上。 第一行,芹菹在前,筍菹、葵菹、菁菹次之。 第二行,韭菹在前,魚醢、兔醢次之。 第三行,豚拍在前,鹿臡、醓醢次之。 簠實以稻粱,簋實以黍稷,铏實以羹。 良醞令帥其屬,入實尊罍。 正位太尊為上,實以泛齊,著尊實以醴齊,犧尊實以盎齊,象尊實以醍齊,壺尊實以沈齊,山罍實以三酒。 配位著尊為上,實以泛齊,犧尊實以醴齊,象尊實以盎齊,壺尊實以醍齊,山罍實以三酒。 凡齊之上尊實以明水,酒之上尊實以玄酒,酒齊皆以尚醞代之。 太常卿設燭於神座前。
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.
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四曰省牲器。 前期一日午後八刻,諸衛之屬禁止行人。 未後二刻,太社令帥其屬,掃除壇之上下。 司尊彜、奉禮郎帥執事者,以祭器入設於位。 司天監、太社令升,設神位版及禮神之玉幣如儀。 俟告潔畢,權徹,祭日重設。 未後二刻,廩犧令與諸太祝、祝史以牲就位,禮直官、贊者分引太常卿、監祭、監禮、大官令於西神門外省牲位,立定。 禮直官引太常卿,贊者引監祭、監禮,入自西神門,詣太社壇,自西陛升,視滌濯於上,執事者皆舉冪曰「潔」。 次詣太稷壇,如太社之儀訖,降復位。 禮直官稍前曰「告潔畢,請省牲」,引太常卿稍前省牲訖,退復位。 次引廩犧令出班巡牲一匝,東向折身曰「充」,復位。 諸太祝俱巡牲一匝,上一員出班東向折身曰「腯」,復位。 禮直官稍前曰「省牲畢,請就省饌位」,引太常卿以下各就位,立定。 省饌畢,還齋所。 廩犧令與太祝、祝史以次牽牲詣廚,授大官令。 次引光祿卿以下詣廚省鼎鑊,視滌溉畢,乃還齋所。 晡後一刻,大官令帥宰人以鸞刀割牲,祝史以豆取血各置於饌幕。 祝史又取瘞血貯於盤,遂烹牲。
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.
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五曰奠玉幣。 祭日醜前五刻,三獻官以下行事執事官,各服其服。 有司設神位版,陳玉幣,實籩豆簠簋尊罍。 俟監祭、監禮按視壇之上下,及徹去蓋冪。 未明二刻,大樂令帥工人入,奉禮郎、贊者入就位,禮直官、贊者入就位。 禮直官、贊者分引監祭、監禮、諸太祝、祝史、齋郎及諸執事官,自西神門南偏門入,當太社壇北墉下,重行南向立,以東為上。 奉禮曰「再拜」,贊者承傳,監祭、監禮以下皆再拜。 次贊者分引各就壇上下位,祝史奉盤血,太祝奉玉幣,由西階升壇,各於尊所立。 次引監祭、監禮按視壇之上下,糾察不如儀者,退復位。 質明,禮直官、贊者各引三獻以下行禮執事官入就位,皆由西神門南偏門以入。 禮直官進初獻之左,曰「有司謹具,請行事」,退復位。 協律郎跪,俯伏舉麾興,工鼓,樂作八成,偃麾,戛樂止。 禮直官引太常卿瘞血於坎訖,復位,祝史以盤還饌幕,以俟奉毛血豆。 奉禮曰「眾官再拜」,在位者皆再拜。 又贊諸執事者各就位,禮直官、贊者分引執事官各就壇上下位。 諸太祝各取玉幣於篚,立於尊所。 禮直官引初獻詣太社壇盥洗位,樂作,至位南向立,樂止。 搢笏,盥手,帨手,執笏詣壇,樂作,升自北陛,至壇上,樂止。 詣太社神座前,南向立,樂作,搢笏跪。 太祝加玉於幣,東向跪以授初獻,初獻受玉幣奠訖,執笏俯伏興,少退,再拜訖,樂止。 禮直官引初獻降自北陛,詣太稷壇盥洗位,樂作,至位樂止。 盥洗訖,升壇奠玉幣,並如太社后土之儀。 奠畢,降自北陛,樂作,復位樂止。 初獻奠玉幣將畢,祝史各奉毛血豆立於西神門外,俟奠玉幣畢,樂止。 祝史奉正位毛血入自中門,配位毛血入自偏門,至壇下,正位者升自北陛,配位者升自西陛,諸太祝迎取於壇上,各進奠於神位前,太祝、祝史俱退立於尊所。
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
六曰進熟。 初獻既奠玉幣,有司先陳鼎入於神廚,各在於鑊右。 大官令出,帥進饌者詣廚,以匕升羊豕於鑊,各實於一鼎,冪之。 祝史以扃對舉鼎,有司執匕以從,各陳於饌幕內。 俟光祿卿出,帥其屬實籩豆簠簋訖,乃去鼎之扃冪,匕加於鼎。 大官令以匕升羊豕,各載於俎,俟初獻還位,樂止。 禮直官引司徒出詣饌所,帥進饌者各奉正配位之饌,大官令引以次自西神門入。 正位之饌入自中門,配位之饌入自偏門。 饌初入門,樂作,饌至陛,樂止。 祝史俱進,徹毛血豆,降自西陛以出。 正位之饌升自北陛,配位之饌升自西陛,諸太祝迎取於壇上,各跪奠於神座前訖,俯伏興。 禮直官引司徒、大官令及進饌者,自西陛各復位。 諸太祝還尊所,贊者曰「太祝立茅苴於沙池」。 禮直官引初獻官詣太社壇盥洗位,樂作,至位南向立,樂止。 搢笏,盥手,帨手,執笏詣爵洗位,至位南向立,搢笏,洗爵、拭爵,以爵授執事者,執笏詣壇,樂作,升自北陛,至壇上,樂止。 詣太社酌尊所,東向立,執事者以爵授初獻,初獻搢笏執爵,司尊者舉冪,良醞令跪酌太尊之泛齊,樂作。 初獻以爵授執事者,執笏詣太社神座前,南向立,搢笏跪。 執事者以爵授初獻,初獻執爵三祭酒,奠爵,執笏俯伏興,少退立,樂止。 舉祝官跪,對舉祝版。 讀祝官西向跪,讀祝文。 讀訖,俯伏興,舉祝官奠祝版於案,興。 初獻再拜訖,樂止。 次詣后土氏酌尊所,東向立。 執事者以爵授初獻,初獻搢笏執爵,司尊彜舉冪,良醞令跪酌著尊之泛齊,樂作。 初獻以爵授執事者,執笏詣后土神座前,西向立,搢笏跪。 執事者以爵授初獻,初獻執爵三祭酒,奠爵訖,執笏俯伏興,少退立,樂止。 舉祝官跪,對舉祝版。 讀祝官南向跪,讀祝文。 讀訖,俯伏興,舉祝官奠祝版於案,興。 初獻再拜訖,樂止。 降自北陛,詣太稷壇盥洗位,樂作,至位樂止。 盥洗升獻並如太社后土之儀。 降自北陛,樂作,復位,樂止。 讀祝、舉祝官亦降復位。 亞獻詣兩壇盥洗升獻,並如初獻之儀。 終獻盥洗升獻,並如亞獻之儀。 終獻奠獻畢,降復位,樂止,執事者亦復位。 太祝各進徹籩豆,樂作,卒徹樂止。 奉禮曰「賜胙,眾官再拜」。 贊者承傳,在位者皆再拜訖,送神樂作,一成止。 禮直官進初獻之左,曰「請詣望瘞位」,御史、博士從,樂作,至位北向立,樂止。 初在位官將拜,諸太祝各執篚進於神座前,取瘞玉及幣,齋郎以俎載牲體並黍稷爵酒,各由其陛降,置於坎訖,贊者曰「可瘞」,東西各二人置土半坎。 禮直官進初獻之左,曰「禮畢」,禮直官各引獻官以次出。 禮直官引監祭、太祝以下執事官,俱復於壇北墉下,南向立定。 奉禮曰「再拜」,監祭以下皆再拜訖,出。 祝史、齋郎及工人以次出。 祝版燔於齋所。 光祿卿、監祭、監禮展視酒胙訖,乃退。
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
其告祭儀,告前三日,三獻官以下諸執事官,各具公服,赴中書省受誓戒。 告前一日,省牲器。 告日質明,三獻官以下諸執事各服其服,禮直官引監祭、監禮以下諸執事官入自北墉下,南向立定。 奉禮郎贊曰「再拜」。 在位官皆再拜訖,奉禮郎贊曰「各就位」,「立定」。 監祭、監禮視陳設畢,復位立定。 禮直官引三獻、司徒、太常卿、光祿卿入就位,立定。 禮直官贊「有司謹具,請行事」。 降神樂作,八成止。 太常卿瘞血,復位立定。 奉禮郎贊「再拜」。 皆再拜訖,禮直官引初獻官詣盥洗位,盥手訖,詣社壇正位神座前南向,搢笏跪,三上香,奠玉幣,執笏俯伏興。 再拜訖,詣配位神座前西向,搢笏跪,三上香,奠幣,執笏俯伏興。 再拜訖,詣稷壇盥洗位,盥手訖,升壇,並如上儀。 俱畢,降復位。 司徒率齋郎進饌,奠訖,降復位。 禮直官引初獻官詣盥洗位,盥手訖,詣爵洗位,洗爵訖,詣酒尊所酌酒訖,詣社壇神位座前,南向立,搢笏跪,三上香,執爵,三祭酒於茅苴,爵授執事者,執笏俯伏興。 俟讀祝官讀祝文訖,再拜興,詣酒尊所酌酒訖,詣配位神座前,西向,搢笏跪,三上香,執爵,三祭酒於茅苴,爵授執事者,執笏俯伏興。 俟讀祝文訖,再拜興,詣稷壇盥洗位,盥手,洗爵,酌獻,並如上儀。 俱畢,降復位。 禮直官引亞獻,並如初獻之儀,惟不讀祝。 俱畢,降復位。 禮直官引終獻,並如亞獻之儀。 俱畢,降復位。 太祝徹籩豆訖,奉禮郎贊「賜胙」。 眾官再拜訖,禮直官引三獻、司徒、太常卿詣瘞坎位,南向立定。 禮直官贊「可瘞」,禮畢出。 禮直官引監祭、監禮、太祝、齋郎至北墉下,南向立定。 奉禮贊「再拜」,皆再拜訖,出。
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
先農之祀,始自至元九年二月,命祭先農如祭社之儀。 十四年二月戊辰,祀先農東郊。 十五年二月戊午,祀先農,以蒙古胄子代耕籍田。 二十一年二月丁亥,又命翰林學士承旨撒裏蠻祀先農於籍田。 武宗至大三年夏四月,從大司農請,建農、蠶二壇。 博士議:二壇之式與社稷同,縱廣一十步,高五尺,四出陛,外壝相去二十五步,每方有欞星門。 今先農、先蠶壇位在籍田內,若立外壝,恐妨千畝,其外壝勿築。 是歲命祀先農如社稷,禮樂用登歌,日用仲春上丁,後或用上辛或甲日。 祝文曰:「維某年月日,皇帝敬遣某官,昭告於帝神農氏。」 配神曰「於後稷氏」。
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
祀前一日未後,禮直官引三獻、監祭禮以下省牲饌如常儀。 祀日醜前五刻,有司陳燈燭,設祝幣,大官令帥其屬入實籩豆尊罍。 醜正,禮直官引先班入就位,立定,次引監祭禮按視壇之上下,糾察不如儀者。 畢,退復位,東向立。 奉禮曰「再拜」。 贊者承傳再拜訖,奉禮又贊「諸執事者各就位」。 禮直官各引執事官各就位,立定。 次引三獻官並與祭等官以次入就位,西向立。 禮直官於獻官之右,贊「請行事」,樂作三成止。 奉禮贊「再拜」,在位者皆再拜。 太祝跪取幣於篚,立於尊所。 禮直官引初獻官詣盥洗位,北向立,盥手帨手畢,升自東階,詣神位前北向立,搢笏跪,三上香,受幣奠幣,執笏俯伏興,少退,再拜訖,降復位,立定。 大官令率齋郎設饌於神位前畢,俯伏興,退復位。 禮直官引初獻再詣盥洗位,北向立,盥手、帨手,詣爵洗位,洗爵拭爵,詣酒尊所酌酒畢,詣正位神位前,北向立。 帨笏跪,三上香,三祭酒於沙池,爵授執事者,執笏俯伏興,北向立。 俟讀祝畢,再拜興。 次詣配位酒尊所,酌酒訖,詣神位前,東向立。 搢笏跪,三上香,三祭酒於沙池,爵授執事者,執笏俯伏興,東向立。 俟讀祝畢,再拜,退復位。 次引亞終獻行禮,並如初獻之儀,惟不讀祝,退復位,立定。 禮直官贊徹籩豆,樂作,卒徹,樂止。 奉禮贊賜胙,眾官再拜。 贊者承傳,在位者皆再拜訖,樂作送神之曲,一成止。 禮直官引齋郎升自東階,太祝跪取幣祝,齋郎捧俎載牲體及籩豆簠簋,各由其階至坎位,北向立。 俟三獻畢,至立定。 各跪奠訖,執笏俯伏興。 禮直官贊「可瘞」,乃瘞。 焚瘞畢,三獻以次詣耕地所,耕訖而退。 此其儀也。 先蠶之祀未聞。
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
其祝幣之式,祝版三,各一尺二寸,廣八寸,木用楸梓柏,文曰:「維年月日,皇帝敬遣某官等,致祭於大成至聖文宣王。」 於先師曰:「維年月日,某官等致祭於某國公。」 幣三,用絹,各長一丈八尺。
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
其牲齊器皿之數,牲用牛一、羊五、豕五。 以犧尊實泛齊,象尊實醴齊,皆三,有上尊,加冪有勺,設堂上。 太尊實泛齊,山罍實醴齊,有上尊。 著尊實盎齊,犧尊實醴齊,象尊實沈齊,壺尊實三酒,皆有上尊,設堂下。 盥洗位,在阼階之東。 以象尊實醴齊,有上尊,加冪有勺,設於兩廡近北。 盥洗位,在階下近南。 籩十,豆十,簠二,簋二,登三,铏三,俎三,有毛血豆,正配位同。 籩豆皆二,簋一,簠一,俎一,從祀皆同。 凡銅之器六百八十有一,宣和爵坫一,豆二百四十有八,簠簋各一百一十有五,登六,犧尊、象尊各六,山尊二,壺尊六,著尊、太尊各二,罍二,洗二。 龍杓二十有七,坫二十有八,爵一百一十有八。 竹木之器三百八十有四,籩二百四十有八,篚三,俎百三十有三。 陶器三,瓶二,香爐一。 籩巾二百四十有八,簠簋巾二百四十有八,俎巾百三十有三,黃巾蒙單十。
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
其樂登歌。 其日用春秋二仲月上丁,有故改用中丁。
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
其釋奠之儀,省牲前期一日晡時,三獻官、監祭官各具公服,詣省牲所阼階,東西向立,以北為上。 少頃,引贊者引三獻官、監祭官巡牲一匝,北向立,以西為上。 俟禮牲者折身曰「充」,贊者曰「告充」畢,禮牲者又折身曰「腯」,贊者曰「告腯」畢,贊者復引三獻官、監祭官詣神廚,視滌溉畢,還齋所,釋服。 釋奠,是日醜前五刻,初獻官及兩廡分奠官二員,各具公服於幕次,諸執事者具儒服,先於神門外西序東向立,以北為上。 明贊、承傳贊先詣殿庭前再拜畢,明贊升露階東南隅西向立,承傳贊立於神門階東南隅西向立。 掌儀先引諸執事者各司其事,引贊者引初獻官、兩廡分奠官點視陳設。 引贊者進前曰「請點視陳設」。 至階,曰「升階」,至殿檐下,曰「詣大成至聖文宣王神位前」,至位,曰「北向立」。 點視畢,曰「詣兗國公神位前」。 至位,曰「東向立」。 點視畢,曰「詣鄒國公神位前」。 至位,曰「西向立」。 點視畢,曰「詣東從祀神位前」。 至位,曰「東向立」。 點視畢,曰「詣西從祀神位前」。 至位,曰「西向立」。 點視畢,曰「詣酒尊所」,曰「西向立」。 點視畢,曰「詣三獻爵洗位」。 至階,曰「降階」,至位,曰「北向立」。 點視畢,曰「詣三獻官盥洗位」。 至位,曰「北向立」。 點視畢,曰「請就次」。
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
方初獻點視時,引贊二人各引東西廡分奠官曰「請詣 〈(東西)〉 廡神位前」,至位 〈(東曰東,西曰西)〉 向立。 點視畢,曰「詣先儒神位前」。 至位,曰「南向立」。 點視畢,曰「退詣酒尊所」。 至酒尊所,東西向立。 點視畢,曰「退詣分奠官爵洗位」。 至位,曰「南向立」。 點視畢,曰「請就次」。 西廡分奠官點視畢,引贊曰「請詣望瘞位」。 至位,曰「北向立」。 點視畢,曰「請就次」。 初獻官釋公服,司鐘者擊鐘,初獻以下各服其服,齊班於幕次。
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
掌儀點視班齊,詣明贊報知,引禮者引監祭官、監禮官就位。 進前曰「請就位」。 至位,曰「就位,西向立。」 明贊唱曰「典樂官以樂工進,就位」,承傳贊曰「典樂官以樂工進,就位」。 明贊唱曰「諸執事者就位」,承傳贊曰「諸執事者就位」。 明贊唱曰「諸生就位」,承傳贊曰「諸生就位」,引班者引諸生就位。 明贊唱曰「陪位官就位」。 承傳贊曰「陪位官就位」,引班者引陪位官就位。 明贊唱曰「獻官就位」,承傳贊曰「獻官就位」,引贊者進前曰「請就位」,至位,曰「西向立」。 明贊唱曰「辟戶」,俟戶辟,迎神之曲九奏。 樂止,明贊唱曰「初獻官以下皆再拜」,承傳贊曰「鞠躬,拜,興,拜,興,平身」。 明贊唱曰「諸執事者各司其事」。 俟執事者立定,明贊唱曰「初獻官奠幣」。 引贊者進前曰「請詣盥洗位」。 盥洗之樂作,至位,曰「北向立」。 搢笏,盥手,帨手,出笏,樂止。 及階,曰「升階」。 升殿之樂作。 樂止,入門,曰「詣大成至聖文宣王神位前」。 至位,曰「就位,北向立,稍前」。 奠幣之樂作。 搢笏跪,三上香,奉幣者以幣授初獻,初獻受幣奠訖,出笏就拜興,平身少退,再拜,鞠躬,拜興,拜興,平身。 曰「詣兗國公神位前」。 至位,曰「就位,東向立」,奠幣如上儀。 曰「詣鄒國公神位前」。 至位,曰「就位,西向立」,奠幣如上儀。 樂止,曰「退復位」。 及階,降殿之樂作。 樂止,至位,曰「就位,西向立」。
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
俟立定,明贊唱曰「禮饌官進俎」。 奉俎之樂作,乃進俎,樂止,進俎畢。 明贊唱曰「初獻官行禮」,引贊者進前曰「請詣盥洗位」。 盥洗之樂作,至位,曰「北向立」。 搢笏,盥手、帨手,出笏。 請詣爵洗位,至位,曰「北向立」。 搢笏,執爵、滌爵、拭爵,以爵授執事者,如是者三,出笏。 樂止,曰「請詣酒尊所」。 及階,升殿之樂作,曰「升階」。 樂止,至酒尊所,曰「西向立」。 搢笏,執爵舉冪,司尊者酌犧尊之泛齊,以爵授執事者,如是者三,出笏。 曰「詣大成至聖文宣王神位前」。 至位,曰「就位,北向立」。 酌獻之樂作,稍前,搢笏跪,三上香,執爵三祭酒,奠爵,出笏,樂止。 祝人東向跪讀祝,祝在獻官之左。 讀畢興,先詣左配位,南向立。 引贊曰「就拜興」,「平身」,「少退」,「再拜」,「鞠躬」,「拜,興」,「拜,興」,「平身」。 曰「詣兗國公神位前」。 至位,曰「就位,東向立」,酌獻之樂作。 樂止,讀祝如上儀。 曰「詣鄒國公神位前」。 至位,曰「就位,西向立」,酌獻之樂作。 樂止,讀祝如上儀。 曰「退,復位」。 至階,降殿之樂作。 樂止,至位,曰「就位,西向立」。
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
俟立定,明贊唱曰「亞獻官行禮」,引贊者進前曰「請詣盥洗位」。 至位,曰「北向立」。 搢笏,盥手,出笏。 請詣爵洗位,至位,曰「北向立」。 搢笏,執爵、滌爵、拭爵,以爵授執事者,如是者三,出笏。 請詣酒尊所,曰「西向立」。 搢笏,執爵舉冪,司尊者酌象尊之醴齊,以爵授執事者,如是者三,出笏。 曰「詣大成至聖文宣王神位前」。 至位,曰「就拜,北向立」。 酌獻之樂作。 稍前,搢笏跪,三上香,執爵三祭酒,奠爵出笏,就拜興,平身少退,鞠躬,拜興,拜興,平身。 曰「詣兗國公神位前」。 至位,曰「東向立」,酌獻如上儀。 曰「詣鄒國公神位前」。 至位,曰「西向立」,酌獻如上儀。 樂止,曰「退,復位」。 及階,曰「降階」,至位,曰「就位,西向立」。 明贊唱曰「終獻官行禮」,引贊者進前曰「請詣盥洗位」,至位,曰「北向立」。 搢笏,盥手,帨手,出笏。 請詣爵洗位,至位,曰「北向立」。 搢笏,執爵、滌爵、拭爵,以爵授執事者,如是者三,出笏。 請詣酒尊所,至階,曰「升階」,至酒尊所,曰「西向立」。 搢笏,執爵舉冪,司尊者酌象尊之醴齊,以爵授執事者,如是者三,出笏。 曰「詣大成至聖文宣王神位前」。 至位,曰「就位,北向立,稍前」。 酌獻之樂作。 搢笏跪,三上香,執爵三祭酒,奠爵,出笏,就拜興,平身少退,鞠躬,拜興,拜興,平身。 曰「詣兗國公神位前」。 至位,曰「東向立」,酌獻如上儀。 曰「詣鄒國公神位前」。 至位,曰「西向立」,酌獻如上儀。 樂止,曰「退復位」。 及階,曰「降階」,至位,曰「就位,西向立」。
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
俟終獻將升階,明贊唱曰「分獻官行禮」。 引贊者分引東西從祀分獻官進前曰「詣盥洗位」。 至位,曰「北向立」。 搢笏,盥手,帨手,出笏,詣爵洗位,至位,曰「北向立」。 搢笏,執爵、滌爵、拭爵,以爵授執事者,出笏,詣酒尊所。 至階,曰「升階」,至酒尊所,曰「西向立」。 搢笏,執爵舉冪,司尊者酌象尊之醴齊,以爵授執事者,出笏,詣東從祀神位前。 至位,曰「就位,東向立,稍前」。 搢笏跪,三上香,執爵三祭酒,奠爵,出笏,就拜興,平身少退,鞠躬,拜興,拜興,平身,退復位。 及階,曰「降階」,至位,曰「就位,西向立」。
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
引西從祀分獻官同上儀,唯至神位前東向立。 俟十哲分獻官離位,明贊唱曰「兩廡分奠官行禮」。 引贊者進前曰「詣盥洗位」,至位,曰「南向立」。 搢笏,盥手、帨手,出笏,詣爵洗位。 至位,曰「南向立」。 搢笏,執爵、滌爵、拭爵,以爵授執事者,出笏。 曰「詣東廡酒尊所」。 及階,曰「升階」,至酒尊所,曰「北向立」。 搢笏,執爵舉冪,酌象尊之醴齊,以爵授執事者,出笏,詣東廡神位前,至位,曰「東向立,稍前」。 搢笏跪,三上香,執爵三祭酒,奠爵,出笏,就拜興,平身稍退,鞠躬,拜興,拜興,平身,退復位。 至階,曰「降階」,至位,曰「就位,西向立」。
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
引西廡分奠官同上儀,唯至神位前,東向立作西向立。 俟終獻十哲,兩廡分奠官同時復位。 明贊唱曰「禮饌者徹籩豆」。 徹豆之樂作,禮饌者跪,移先聖前籩豆,略離席,樂止。 明贊唱曰「諸執事者退復位」。 俟諸執事者至版位立定,送神之樂作。 明贊唱曰「初獻官以下皆再拜」,承傳贊曰「鞠躬,拜,興,拜,興,平身」。 樂止。 明贊唱曰「祝人取祝,幣人取幣,詣瘞坎」。 俟徹祝幣者出殿門,北向立。 望瘞之樂作。 明贊唱曰「三獻官詣望瘞位」,引贊者進前曰「請詣望瘞位」。 至位,曰「就位,北向立」,曰「可瘞」。 埋畢,曰「退,復位」。 至殿庭前,候樂止,明贊唱曰「典樂官以樂工出就位」,明贊唱曰「闔戶」。 又唱曰「初獻官以下退詣圓揖位」,引贊者引獻官退詣圓揖位。 至位,初獻在西,亞終獻及分獻以下在東,陪位官東班在東,西班在西。 俟立定,明贊唱曰「圓揖」。 禮畢,退復位,引贊者各引獻官詣幕次更衣。
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
其飲福受胙,除國學外,諸處仍依常制。
Drinking the blessing-wine and receiving sacrificial meat, except at the National Academy, followed the usual regulations everywhere else.
31
闕里之廟,始自太宗九年,令先聖五十一代孫襲封衍聖公元措修之,官給其費。 而代祠之禮,則始於武宗。 牲用太牢,禮物別給白金一百五十兩,彩幣表裏各十有三匹。 四年冬,復遣祭酒劉賡往祀,牲禮如舊。 延祐之末,泰定、天歷初載,皆循是典,錦幣雜彩有加焉。
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
嶽鎮海瀆
Mountains, Peaks, Seas, and Rivers
33
嶽鎮海瀆代祀,自中統二年始。 凡十有九處,分五道。 後乃以東嶽、東海、東鎮、北鎮為東道,中嶽、淮瀆、濟瀆、北海、南嶽、南海、南鎮為南道,北嶽、西嶽、后土、河瀆、中鎮、西海、西鎮、江瀆為西道。 既而又以驛騎迂遠,復為五道,道遣使二人,集賢院奏遣漢官,翰林院奏遣蒙古官,出璽書給驛以行。 中統初,遣道士,或副以漢官。 至元二十八年正月,帝謂中書省臣言曰:「五嶽四瀆祠事,朕宜親往,道遠不可。 大臣如卿等又有國務,宜遣重臣代朕祠之,漢人選名儒及道士習祀事者。」
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
其禮物,則每處歲祀銀香合一重二十五兩,五嶽組金幡二、鈔五百貫,四瀆織金幡二、鈔二百五十貫,四海、五鎮銷金幡二、鈔二百五十貫,至則守臣奉詔使行禮。 皇帝登寶位,遣官致祭,降香幡合如前禮,惟各加銀五十兩,五嶽各中統鈔五百貫,四瀆、四海、五鎮各中統鈔二百五十貫。 或他有禱,禮亦如之。
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
其封號,至元二十八年春二月,加上東嶽為天齊大生仁聖帝,南嶽司天大化昭聖帝,西嶽金天大利順聖帝,北嶽安天大貞玄聖帝,中嶽中天大寧崇聖帝。 加封江瀆為廣源順濟王,河瀆靈源弘濟王,淮瀆長源溥濟王,濟瀆清源善濟王,東海廣德靈會王,南海廣利靈孚王,西海廣潤靈通王,北海廣澤靈祐王。 成宗大德二年二月,加封東鎮沂山為元德東安王,南鎮會稽山為昭德順應王,西鎮吳山為成德永靖王,北鎮醫巫閭山為貞德廣寧王,中鎮霍山為崇德應靈王,敕有司歲時與嶽瀆同祀。
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
郡縣社稷
Prefectural and County Altars of Soil and Grain
37
至元十年八月甲辰朔,頒諸路立社稷壇壝儀式。 十六年春三月,中書省下太常禮官,定郡縣社稷壇壝、祭器制度、祀祭儀式,圖寫成書,名《至元州郡通禮》。 元貞二年冬,復下太常,議置壇於城西南二壇,方廣視太社、太稷,殺其半。 壺尊二,籩豆皆八,而無樂。 牲用羊豕,餘皆與太社、太稷同。 三獻官以州長貳為之。
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
郡縣宣聖廟
Prefectural and County Temples of the Proclaimed Sage
39
中統二年夏六月,詔宣聖廟及所在書院有司,歲時致祭,月朔釋奠。 八月丁酉,命開平守臣釋奠於宣聖廟。 成宗即位,詔曲阜林廟,上都、大都諸路府州縣邑廟學、書院,贍學土地及貢士莊田,以供春秋二丁、朔望祭祀,修完廟宇。 自是天下郡邑廟學,無不完葺,釋奠悉如舊儀。
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
郡縣三皇廟
Prefectural and County Temples of the Three Sovereigns
41
元貞元年,初命郡縣通祀三皇,如宣聖釋奠禮。 太皞伏羲氏以勾芒氏之神配,炎帝神農氏以祝融氏之神配,軒轅黃帝氏以風後氏、力牧氏之神配。 黃帝臣俞跗以下十人,姓名載於醫書者,從祀兩廡。 有司歲春秋二季行事,而以醫師主之。
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
嶽鎮海瀆常祀
Regular Sacrifices at the Mountains, Peaks, Seas, and Rivers
43
至元三年夏四月,定歲祀嶽鎮海瀆之制。 正月東嶽、鎮、海瀆,土王日祀泰山於泰安州,沂山於益都府界,立春日祀東海於萊州界,大淮於唐州界。 三月南嶽、鎮、海瀆,立夏日遙祭衡山,土王日遙祭會稽山,皆於河南府界,立夏日遙祭南海、大江於萊州界。 六月中嶽、鎮,土王日祀嵩山於河南府界,霍山於平陽府界。 七月西嶽、鎮、海瀆,土王日祀華山於華州界,吳山於隴縣界,立秋日遙祭西海、大河於河中府界。 十月北嶽、鎮、海瀆,土王日祀恒山於曲陽縣界,醫巫閭於遼陽廣寧路界,立冬日遙祭北海於登州界,濟瀆於濟源縣。 祀官,以所在守土官為之。 既有江南,乃罷遙祭。
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
風雨雷師
Masters of Wind, Rain, and Thunder
45
風、雨、雷師之祀,自至元七年十二月,大司農請於立春後醜日,祭風師於東北郊; 立夏後申日,祭雷、雨師於西南郊。 仁宗延祐五年,乃即二郊定立壇壝之制,其儀註闕。
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
武成王
King Martial Completion
47
武成王立廟於樞密院公堂之西,以孫武子、張良、管仲、樂毅、諸葛亮以下十人從祀。 每歲春秋仲月上戊,以羊一、豕一、犧尊、象尊、籩、豆、俎、爵,樞密院遣官,行三獻禮。
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
古帝王廟
Temples of Ancient Emperors
49
堯帝廟在平陽。 舜帝廟,河東、山東濟南歷山、濮州、湖南道州皆有之。 禹廟在河中龍門。 至元元年七月,龍門禹廟成,命侍臣持香致敬,有祝文。 十二年二月,立伏羲、女媧、舜、湯等廟於河中解州、洪洞、趙城。 十五年四月,修會川縣盤古王祠,祀之。 二十四年閏二月,敕春秋二仲丙日,祀帝堯廟。 致和元年,禮部移太常送博士議,舜、禹之廟合依堯祠故事,每歲春秋仲月上旬卜日,有司蠲潔致祭,官給祭物。 至順元年三月,從太常奉禮郎薛元德言,彰德路湯陰縣北故羑裏城周文王祠,命有司奉祀如故事。
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
周公廟
Temple of the Duke of Zhou
51
周公廟在鳳翔府岐山之陽。 天歷二年六月,以岐陽廟為岐陽書院,設學官,春秋釋奠周文憲王如孔子廟儀。 凡有司致祭先代聖君名臣,皆有牲無樂。
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
名山大川忠臣義士之祠
Shrines to Famous Mountains, Great Rivers, Loyal Ministers, and Righteous Men
53
凡名山大川、忠臣義士在祀典者,所在有司主之。 惟南海女神靈惠夫人,至元中,以護海運有奇應,加封天妃神號,積至十字,廟曰靈慈。 直沽、平江、周涇、泉、福、興化等處,皆有廟。 皇慶以來,歲遣使賫香遍祭,金幡一合,銀一鋌,付平江官漕司及本府官,用柔毛酒醴,便服行事。 祝文云:「維年月日,皇帝特遣某官等,致祭於護國庇民廣濟福惠明著天妃。」
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
功臣祠
Shrines to Meritorious Officials
55
功臣之祠,惟故淮安忠武王立廟於杭,春秋二仲月次戊,祀以少牢,用籩豆簠簋,行酌獻禮。 若魏國文正公許衡廟在大名,順德忠獻王哈剌哈孫廟在順德、武昌者,皆歲時致祭。 自古帝王而下,祭器不用籩豆簠簋,儀非酌奠者,有司便服行禮,三上香奠酒而已。
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
大臣家廟
Ancestral Temples of Great Ministers
57
大臣家廟,惟至治初右丞相拜住得立五廟,同堂異室,而牲器儀式未聞。
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.