Volume 77 Treatises 30: Offerings 6

祭祀六○至正親祀南郊

Offerings 6 — The emperor's personal sacrifice at the Southern Altar in the Zhizheng era

至正三年十月十七日，親祀昊天上帝於圜丘，以太祖皇帝配享，如舊行儀制。右丞相脫脫為亞獻官，太尉、樞密知院阿魯禿為終獻官，御史大夫伯撒裏為攝司徒，樞密知院汪家奴為大禮使，中書平章也先帖木兒、鐵木兒達識二人為侍中，御史大夫也先帖木兒、中書右丞太平二人為門下侍郎，宣徽使達世帖睦爾、太常同知李好文二人為禮儀使，宣徽院使也先帖木兒執劈正斧，其餘侍祀官依等第定擬。

On the seventeenth day of the tenth month in the third year of Zhizheng, the emperor in person sacrificed to the Supreme Deity at the Round Mound, with the founding emperor as associate, proceeding according to the established ritual code. The right grand councillor Toghto served as secondary offering official; the grand marshal and privy council commissioner Arut as final offering official; the censor-in-chief Barsari as acting chancellor of ceremonies; the privy council commissioner Wangjianu as grand master of ceremonies; the secretariat grand councillors Yesian Temur and Temur Dash as masters of ceremony; the censor-in-chief Yesian Temur and the secretariat right vice councillor Taiping as vice directors of the imperial secretariat; the court of imperial treasury commissioner Dash Temur and the court of imperial sacrifices associate director Li Haowen as masters of ritual; the court of imperial treasury director Yesian Temur held the ceremonial axe; and the remaining attendant sacrifice officials were assigned according to rank.

前期八月初七日，太常禮儀院移關禮部，具呈都省，會集翰林、集賢、禮部等官，講究典禮。九月內，承奉班都知孫玉鉉具錄《親祀南郊儀註》云：致齋日停奏刑殺文字，應享執事官員蒞誓於中書省。享前一日質明，所司備法駕儀仗暨侍享官分左右敘立於崇天門外，太僕卿控御馬立於大明門外，侍儀官、導駕官各具公服，備擎執，立於致齋殿前。通事舍人二員引門下侍郎、侍中入殿相向立。侍中跪奏請皇帝中嚴，就拜興，退出。少頃，引侍中跪奏外辦，就拜興。皇帝出致齋殿，侍中跪奏請皇帝升輿，侍儀官、導駕官引擎執前導，巡輦路至大明殿西陛下。侍中跪奏請皇帝降輿升殿，就拜興。皇帝入殿，即御座。舍人引執事等官，敘於殿午陛下，相向立。通班舍人贊起居，引班鞠躬平身。舍人引門下侍郎、侍中入殿至御座前，門下侍郎、侍中相向立。侍中跪奏請皇帝降殿升輿，就拜興。侍儀官前導，至大明殿門外，侍中跪奏請皇帝升輿，就拜興。至大明門外，侍中跪奏請皇帝降輿乘馬，門下侍郎跪奏請車駕進發，就拜興，動稱警蹕。至崇天門外，門下侍郎跪奏請車駕少駐，敕眾官上馬，就拜興。侍中承旨，退稱曰「制可」，門下侍郎退傳制，敕眾官上馬，贊者承傳，敕眾官於欞星門外上馬。少頃，門下侍郎跪奏請車駕進發，就拜興，動稱警蹕。華蓋傘扇儀仗百官左右前導，教坊樂鼓吹不作。至郊壇南欞星門外，門下侍郎跪奏請皇帝權停，敕眾官下馬。侍中傳制，敕眾官下馬，自卑而尊與儀仗倒卷而北，左右駐立。駕至內欞星門，侍中跪奏請皇帝降馬，步入欞星門，由右偏門入。稍西，侍中跪奏請皇帝升輿，就拜興。侍儀官暨導駕官引擎執前導，至大次殿門前，侍中跪奏請皇帝降輿，入就大次殿，就拜興。皇帝入就大次，簾降，宿衛如式。侍中入跪奏，敕眾官各退齋次，就拜興。通事舍人承旨，敕眾官各還齋次。尚食進膳訖，禮儀使以祝冊奏禦署訖，奉出，郊祀令受而奠於坫。

On the seventh day of the eighth month in advance, the Court of Imperial Sacrifices and Ceremonies notified the Ministry of Rites, submitted a report to the metropolitan secretariat, and convened officials from the Hanlin Academy, the Academy of Scholarly Worthies, the Ministry of Rites, and other offices to work out the canonical rites. During the ninth month, Sun Yuxuan, director of the imperial attendance corps, compiled the full text of the Regulations for the Personal Sacrifice at the Southern Altar, which stipulated that on the purification day memorials concerning capital punishment were to cease, and that the officials assigned to perform the sacrifice were to assemble for the oath at the Secretariat. At dawn on the day before the offering, the responsible offices prepared the imperial carriage with full regalia and ceremonial guards, while attendant offering officials were drawn up in order to the left and right outside the Gate of Veneration of Heaven. The director of the imperial stud held the imperial horses outside the Gate of Great Brilliance, and the ceremonial attendants and carriage guides, each in official dress and bearing their ceremonial implements, stood before the Purification Hall. Two imperial secretariat attendants led the vice directors of the imperial secretariat and the masters of ceremony into the hall, where they stood facing one another. The master of ceremony knelt and reported, requesting that the emperor enter strict seclusion; he then bowed, rose, and withdrew. Shortly afterward, he led the master of ceremony to kneel and report that preparations outside were complete, then bowed and rose. The emperor left the Purification Hall, and the master of ceremony knelt and asked him to mount the palanquin. The ceremonial attendants and carriage guides took up their implements and went ahead as guides, following the imperial route to the western steps of the Hall of Great Brilliance. The master of ceremony knelt and asked the emperor to descend from the palanquin and ascend the hall, then bowed and rose. The emperor entered the hall and took his seat at once. The attendants led the officiating officials and others into position at the southern steps of the hall, where they stood facing one another. The attendant who announced the assembly called for the salutation, and the leading ranks bowed and straightened up. The attendants led the vice directors of the imperial secretariat and the masters of ceremony into the hall before the imperial seat, where they stood facing one another. The master of ceremony knelt and asked the emperor to descend from the hall and mount the palanquin, then bowed and rose. The ceremonial attendants went ahead as guides. At the outer gate of the Hall of Great Brilliance, the master of ceremony knelt and asked the emperor to mount the palanquin, then bowed and rose. Outside the Gate of Great Brilliance, the master of ceremony knelt and asked the emperor to dismount the palanquin and take a horse. The vice director of the imperial secretariat knelt and asked the imperial procession to advance, then bowed and rose; at each movement the imperial guard was announced. Outside the Gate of Veneration of Heaven, the vice director knelt and asked the imperial procession to halt briefly and commanded all officials to mount their horses, then bowed and rose. The master of ceremony received the imperial command, withdrew, and announced, "The decree is approved." The vice director withdrew and transmitted the decree, commanding all officials to mount their horses; the announcer received and relayed the command that all officials were to mount outside the Lattice Star Gate. Shortly afterward, the vice director knelt and asked the imperial procession to advance, then bowed and rose; at each movement the imperial guard was announced. Ceremonial umbrellas, fans, regalia, and officials of all ranks went ahead to the left and right as guides, while the music and drums of the Court Entertainment Office remained silent. Outside the southern Lattice Star Gate of the suburban altar, the vice director knelt and asked the emperor to halt briefly and commanded all officials to dismount. The master of ceremony transmitted the decree commanding all officials to dismount. From lower to higher rank, together with the ceremonial regalia, they folded back northward and took up stations to the left and right. When the imperial procession reached the inner Lattice Star Gate, the master of ceremony knelt and asked the emperor to dismount and walk through the Lattice Star Gate, entering by the right side gate. A little farther west, the master of ceremony knelt and asked the emperor to mount the palanquin, then bowed and rose. The ceremonial attendants and carriage guides took up their implements and went ahead as guides. At the gate of the Great Resting Hall, the master of ceremony knelt and asked the emperor to descend from the palanquin and enter the Great Resting Hall, then bowed and rose. The emperor entered the Great Resting Hall and took his place; the curtains were lowered and the night guard was posted according to regulation. The master of ceremony entered, knelt, and reported, commanding all officials to withdraw to their purification quarters, then bowed and rose. The imperial secretariat attendant received the command and directed all officials to return to their purification quarters. After the imperial kitchen had finished presenting the meal, the master of ritual presented the prayer text for the emperor's signature. When this was done, it was brought out and received by the director of suburban sacrifices, who placed it on the altar mound.

其享日丑時二刻，侍儀官備擎執，同導駕官列於大次殿前。通事舍人引侍中、門下侍郎入大次殿。侍中跪奏請皇帝中嚴，服袞冕，就拜興，退。少頃，舍人再拜引侍中跪版奏外辦，就拜興，退出。禮儀使入跪奏皇帝行禮，就拜興。簾卷出大次，侍儀官備擎執，同導駕官前導。皇帝至西壝門，侍儀官、導駕官擎執止於壝門外，近侍官、代禮官皆後從入。殿中監跪進大圭，禮儀使跪請皇帝執大圭，皇帝入行禮，禮節一如舊制。行禮畢，侍儀官備擎執，同導駕官前導，皇帝還至大次。通事舍人引侍中入跪奏，請皇帝解嚴，釋袞冕。停五刻頃，尚食進膳如儀。所司備法駕儀仗，同侍享等官分左右，敘立於郊南欞星門外，以北為上。舍人引侍中入跪奏，請皇帝中嚴，就拜興，退。少頃，再引侍中跪版奏外辦，就拜興。皇帝出大次，侍中跪奏請皇帝升輿，侍儀官備擎執，同導駕官前導，至欞星門外，太僕卿進御馬，侍中跪奏請皇帝降輿乘馬，就拜興。門下侍郎跪奏請車駕進發，就拜興，動稱警蹕。至欞星門外，門下侍郎跪請皇帝少駐，敕眾官上馬，就拜興。侍中承旨退稱曰「制可」，門下侍郎傳制，敕眾官上馬，贊者承傳，敕眾官上馬。少頃，門下侍郎跪奏請車駕進發，就拜興。侍儀官備擎執，同導駕官前導，動稱警蹕，華蓋儀仗傘扇眾官左右前導，教坊樂鼓吹皆作。至麗正門裏石橋北，舍人引門下侍郎下馬，跪奏請皇帝權停，敕眾官下馬，贊者承傳，敕眾官下馬，舍人引眾官分左右，先入紅門內，倒卷而北駐立。引甲馬軍士於麗正門內石橋大北駐立，依次倒卷至欞星門外，左右相向立。仗立於欞星門內，倒卷亦如之。門下侍郎跪奏請車駕進發，侍儀官備擎執，導駕官導由崇天門入，至大明門外。引侍中跪奏請皇帝降馬升輿，就拜興。至大明殿，引眾官相向立於殿陛下。俟皇帝入殿升座，侍中跪奏請皇帝解嚴，敕眾官皆退，通事舍人承旨敕眾官皆退，郊祀禮成。

On the day of the offering, at the second quarter of the chou hour, the ceremonial attendants prepared their implements and, together with the carriage guides, were drawn up before the Great Resting Hall. The imperial secretariat attendant led the master of ceremony and the vice directors into the Great Resting Hall. The master of ceremony knelt and asked the emperor to enter strict seclusion and don the dark ceremonial robes and cap, then bowed, rose, and withdrew. Shortly afterward, the attendant bowed twice and led the master of ceremony to kneel and report on the memorial board that preparations outside were complete, then bowed, rose, and withdrew. The master of ritual entered, knelt, and reported that the emperor should perform the rites, then bowed and rose. The curtains were raised and the emperor emerged from the Great Resting Hall. The ceremonial attendants prepared their implements and, together with the carriage guides, went ahead as guides. When the emperor reached the western spirit wall gate, the ceremonial attendants and carriage guides halted outside the gate with their implements, while the close attendants and substitute ritual officials all followed behind and entered. The director of the palace interior knelt and presented the great jade tablet. The master of ritual knelt and asked the emperor to take it, and the emperor entered to perform the rites according to the established ritual code. When the rites were completed, the ceremonial attendants prepared their implements and, together with the carriage guides, went ahead as guides while the emperor returned to the Great Resting Hall. The imperial secretariat attendant led the master of ceremony in; he knelt and asked the emperor to end strict seclusion and remove the dark ceremonial robes and cap. After a pause of about five quarters of an hour, the imperial kitchen presented the meal according to regulation. The responsible offices prepared the imperial carriage with full regalia and ceremonial guards. Together with the attendant offering officials and others, they were drawn up to the left and right outside the southern Lattice Star Gate of the suburb, with north as the superior position. The attendant led the master of ceremony in; he knelt and asked the emperor to enter strict seclusion, then bowed, rose, and withdrew. Shortly afterward, he again led the master of ceremony to kneel and report on the memorial board that preparations outside were complete, then bowed and rose. The emperor left the Great Resting Hall, and the master of ceremony knelt and asked him to mount the palanquin. The ceremonial attendants prepared their implements and, together with the carriage guides, went ahead as guides. Outside the Lattice Star Gate, the director of the imperial stud presented the imperial horse, and the master of ceremony knelt and asked the emperor to dismount the palanquin and take a horse, then bowed and rose. The vice director knelt and asked the imperial procession to advance, then bowed and rose; at each movement the imperial guard was announced. Outside the Lattice Star Gate, the vice director knelt and asked the emperor to halt briefly and commanded all officials to mount their horses, then bowed and rose. The master of ceremony received the command, withdrew, and announced, "The decree is approved." The vice director transmitted the decree commanding all officials to mount their horses, and the announcer received and relayed the command. Shortly afterward, the vice director knelt and asked the imperial procession to advance, then bowed and rose. The ceremonial attendants prepared their implements and, together with the carriage guides, went ahead as guides; at each movement the imperial guard was announced. Ceremonial umbrellas, regalia, fans, and officials of all ranks went ahead to the left and right, and the music and drums of the Court Entertainment Office all sounded. North of the stone bridge inside the Gate of Beautiful Rectitude, the attendant led the vice director to dismount and knelt, asking the emperor to halt briefly and commanding all officials to dismount. The announcer relayed the command, and the attendant led the officials to the left and right to enter first inside the Red Gate, where they folded back northward and took up station. He led the armored cavalry soldiers to take station far north of the stone bridge inside the Gate of Beautiful Rectitude, then in order they folded back to outside the Lattice Star Gate and stood facing one another to the left and right. The ceremonial guards stood inside the Lattice Star Gate and folded back in the same manner. The vice director knelt and asked the imperial procession to advance. The ceremonial attendants prepared their implements, and the carriage guides led through the Gate of Veneration of Heaven to the outside of the Gate of Great Brilliance. He led the master of ceremony to kneel and ask the emperor to dismount and mount the palanquin, then bowed and rose. At the Hall of Great Brilliance, he led all officials to stand facing one another at the steps of the hall. After the emperor had entered the hall and taken his seat, the master of ceremony knelt and asked him to end strict seclusion and commanded all officials to withdraw. The imperial secretariat attendant received the command and directed all officials to withdraw, and the suburban sacrifice rites were completed.

至正親祀太廟

The emperor's personal sacrifice at the Imperial Ancestral Temple in the Zhizheng era

至元六年六月，監察御史呈：「嘗聞《五行傳曰》，簡宗廟，廢祭祀，則水不潤下。近年雨澤愆期，四方多旱，而歲減祀事，變更成憲，原其所致，恐有感召。欽惟國家四海乂安，百有餘年，列聖相承，典禮具備，莫不以孝治天下。古者宗廟四時之祭，皆天子親享，莫敢使有司攝也。蓋天子之職，莫大於禮，禮莫大於孝，孝莫大於祭。世祖皇帝自新都城，首建太廟，可謂知所本矣。《春秋》之法，國君即位，逾年改元，必行告廟之禮。伏自陛下即位以來，於今七年，未嘗躬詣太廟，似為闕典。方今政化更新，並遵舊制，告廟之典，理宜新享。」時帝在上都，臺臣以聞，奉旨若曰：「俟到大都，親自祭也。」

In the sixth month of the sixth year of Zhiyuan, a surveillance censor submitted: "I have heard that the Commentary on the Five Processes says that if one simplifies the ancestral temple and abolishes sacrifices, then water will not moisten downward. In recent years rain has come untimely and drought has spread in all directions, yet each year sacrificial affairs have been reduced and established statutes altered. Tracing what has brought this about, I fear there may be a responsive summons from Heaven. Respectfully considering that the state has enjoyed peace within the four seas for more than a hundred years, successive sage emperors have followed one another, canonical rites are fully in place, and none have failed to govern the realm through filial piety. In antiquity the seasonal sacrifices at the ancestral temple were all personally performed by the Son of Heaven, and none dared have responsible officials perform them by proxy. For the Son of Heaven's duty, nothing is greater than ritual; of ritual nothing is greater than filial piety; and of filial piety nothing is greater than sacrifice. When the Shizu Emperor established the new capital, he first built the Imperial Ancestral Temple—this may truly be called knowing one's foundation. According to the method of the Spring and Autumn Annals, when a ruler of the state acceded, after a year he changed the era name and invariably performed the rite of announcing his accession at the temple. Prostrating myself, since Your Majesty's accession seven years have now passed, and you have never in person proceeded to the Imperial Ancestral Temple—this seems a lapse in canonical observance. Now that government and transformation are being renewed and the former regulations are all followed, the canonical observance of announcing at the temple ought by right to be newly performed." At that time the emperor was at Shangdu; the censorial officials reported it, and an imperial command was received saying, "When I arrive at Dadu, I shall sacrifice in person."

九月二十七日，中書省奏以十月初四日皇帝親祀太廟，制曰：「可。」前期，告示以太師、右丞相馬紮兒臺為亞獻官，樞密知院阿魯禿為終獻官，知院潑皮、翰林承旨老章為助奠官，大司農愛牙赤為七祀獻官，侍中二人，門下侍郎二人，大禮使一人，執劈正斧一人，禮儀使四人，余各如故事。有司具儀註云：享前一日質明，所司備法駕於崇天門外，侍儀官引擎執，同導駕官具公服，於致齋殿前左右分班侍立。承奉舍人引門下侍郎、侍中人殿門下，侍郎相向立，侍中跪奏臣某等官請皇帝中嚴，就拜興，退出。少頃，引侍中版奏外辦，就拜興，退。皇帝出齋室，侍中跪奏請皇帝升輿，巡輦路，由正門至大明殿酉陛下。侍中跪奏請皇帝降輿升殿，就拜興，引皇帝即御座。執事官於午陛下起居訖，舍人引侍中、門下侍郎入殿，至禦榻前，門下侍郎相向立。侍中跪奏請皇帝降殿升輿，就拜興，導至大明殿外。侍中跪奏請皇帝升輿，就拜興。至大明門外，太僕卿進御馬。侍中跪奏請皇帝降輿乘馬訖，門下侍郎跪奏請車駕進發，就拜興，進發時稱警蹕。至崇天門外，門下侍郎跪奏請車駕少駐，敕眾官上馬，就拜興。侍中承旨退稱曰「制可」，贊者承傳，敕眾官上馬。少頃，門下侍郎跪奏請車駕進發，就拜興，進發時稱警蹕。導至太廟外紅門內，門下侍郎跪奏請車駕權停，敕眾官下馬，就拜興。贊者承傳，敕眾官下馬。門下侍郎跪奏請車駕進發，至石橋南，侍中跪奏請皇帝下馬，步入神門，就拜興。皇帝下馬，侍儀官同導駕官前導，皇帝步入神門稍西，侍中跪奏請皇帝升輿，就拜興。至大次殿門前，侍中跪奏請皇帝降輿，入就大次，就拜興。簾降，宿衛如式。侍中入跪奏，敕眾官各還齋次，承旨贊者承傳，敕眾官各還齋次，俟行禮時至丑時二刻頃，侍儀官備擎執，同導駕官於大次殿門前，舍人引侍中、門下侍郎入大次座前，侍中跪奏請皇帝中嚴，服袞冕，就拜興，退。少頃，再引侍中跪奏外辦，就拜興，退。禮儀使跪奏請皇帝行禮，侍儀官同導駕官導引皇帝至西神門，擎執侍儀官同導駕官止。行禮畢，皇帝由西神門出，侍儀官備擎執，同導駕官引導皇帝還至大次。舍人引侍中入跪奏，請皇帝解嚴，釋袞冕。尚食進膳如式畢，侍中跪版奏外辦，就拜興，退。導皇帝出大次，侍中跪奏請皇帝升輿，就拜興。侍儀官同導駕官前導，至神門外，太僕卿進御馬，侍中跪奏請皇帝降輿乘馬，就拜興。乘馬訖，門下侍郎跪奏請車駕進發，就拜興，退，進發時稱警蹕。至欞星門外，門下侍郎跪奏請車駕少駐，敕眾官上馬，就拜興。侍中承旨退稱曰「制可」，贊者承傳，敕眾官上馬。少頃，門下侍郎跪奏請車駕進發，就拜興，進發時稱警蹕，教坊樂振作。至麗正門裏石橋北，引門下侍郎跪奏請車駕權停，敕眾官下馬，就拜興。贊者承傳，敕眾官下馬。門下侍郎跪奏請車駕進發，侍儀官引擎執，同導駕官前導，執事官後從，皇帝由紅門裏輦路至大明門外。侍中跪奏請皇帝降馬乘輿，就拜興。侍儀官擎執，同導駕官導至大明殿，諸執事殿下相向立。俟皇帝入殿升座，侍中跪奏敕眾官皆退，贊者承傳，敕眾官皆退。

On the twenty-seventh day of the ninth month, the Secretariat memorialized that on the fourth day of the tenth month the emperor would personally sacrifice at the Imperial Ancestral Temple. The decree said, "Approved." In advance, a public notice appointed the grand preceptor and right grand councillor Mazhatai as secondary offering official, the privy council commissioner Arut as final offering official, the commissioners Popi and Hanlin academician-in-chief Laozhang as assisting offering officials, the minister of agriculture Ayachi as offering official for the seven sacrifices, two masters of ceremony, two vice directors of the imperial secretariat, one grand master of ceremonies, one holder of the ceremonial axe, four masters of ritual, and the remainder according to precedent. The responsible offices compiled the ritual regulations, which stated that at dawn on the day before the offering, the responsible offices prepared the imperial carriage with full regalia outside the Gate of Veneration of Heaven. The ceremonial attendants took up their implements, and together with the carriage guides, in official dress, they stood in attendance in two ranks to the left and right before the Purification Hall. The imperial attendance attendant led the vice directors and masters of ceremony inside beneath the hall gate. The vice directors stood facing one another, and the master of ceremony knelt and reported, "We your officials request that the emperor enter strict seclusion," then bowed, rose, and withdrew. Shortly afterward, he led the master of ceremony to report on the memorial board that preparations outside were complete, then bowed, rose, and withdrew. The emperor left the purification chamber, and the master of ceremony knelt and asked him to mount the palanquin. He proceeded along the imperial route from the main gate to the western steps of the Hall of Great Brilliance. The master of ceremony knelt and asked the emperor to descend from the palanquin and ascend the hall, then bowed and rose and led the emperor to take his seat at once. When the officiating officials at the southern steps had finished the salutation, the attendant led the master of ceremony and vice directors into the hall before the imperial couch, where the vice directors stood facing one another. The master of ceremony knelt and asked the emperor to descend from the hall and mount the palanquin, then bowed and rose and guided him to outside the Hall of Great Brilliance. The master of ceremony knelt and asked the emperor to mount the palanquin, then bowed and rose. Outside the Gate of Great Brilliance, the director of the imperial stud presented the imperial horse. The master of ceremony knelt and asked the emperor to dismount the palanquin and mount a horse. The vice director knelt and asked the imperial procession to advance, then bowed and rose; as the procession advanced, the imperial guard was announced. Outside the Gate of Veneration of Heaven, the vice director knelt and asked the imperial procession to halt briefly and commanded all officials to mount their horses, then bowed and rose. The master of ceremony received the command, withdrew, and announced, "The decree is approved." The announcer received and relayed the command that all officials were to mount their horses. Shortly afterward, the vice director knelt and asked the imperial procession to advance, then bowed and rose; as the procession advanced, the imperial guard was announced. They guided the procession to inside the Red Gate outside the Imperial Ancestral Temple. The vice director knelt and asked the imperial procession to halt temporarily and commanded all officials to dismount, then bowed and rose. The announcer received and relayed the command that all officials were to dismount. The vice director knelt and asked the imperial procession to advance. South of the stone bridge, the master of ceremony knelt and asked the emperor to dismount and walk into the spirit gate, then bowed and rose. The emperor dismounted, and the ceremonial attendants together with the carriage guides went ahead as guides. The emperor walked into the spirit gate a little to the west, and the master of ceremony knelt and asked him to mount the palanquin, then bowed and rose. At the gate of the Great Resting Hall, the master of ceremony knelt and asked the emperor to descend from the palanquin and enter the Great Resting Hall, then bowed and rose. The curtains were lowered and the night guard was posted according to regulation. The master of ceremony entered, knelt, and commanded all officials to return to their purification quarters; the announcer who received the command relayed it. When the time for performing the rites arrived, at about the second quarter of the chou hour, the ceremonial attendants prepared their implements and, together with the carriage guides, stood before the gate of the Great Resting Hall. The attendant led the master of ceremony and vice directors inside before the seat in the Great Resting Hall, and the master of ceremony knelt and asked the emperor to enter strict seclusion and don the dark ceremonial robes and cap, then bowed, rose, and withdrew. Shortly afterward, he again led the master of ceremony to kneel and report that preparations outside were complete, then bowed, rose, and withdrew. The master of ritual knelt and asked the emperor to perform the rites. The ceremonial attendants together with the carriage guides guided the emperor to the western spirit gate, where the attendants and guides holding their implements halted. When the rites were completed, the emperor emerged by the western spirit gate. The ceremonial attendants prepared their implements and, together with the carriage guides, guided the emperor back to the Great Resting Hall. The attendant led the master of ceremony in; he knelt and asked the emperor to end strict seclusion and remove the dark ceremonial robes and cap. After the imperial kitchen had finished presenting the meal according to regulation, the master of ceremony knelt and reported on the memorial board that preparations outside were complete, then bowed, rose, and withdrew. They guided the emperor out of the Great Resting Hall, and the master of ceremony knelt and asked him to mount the palanquin, then bowed and rose. The ceremonial attendants together with the carriage guides went ahead as guides. Outside the spirit gate, the director of the imperial stud presented the imperial horse, and the master of ceremony knelt and asked the emperor to dismount the palanquin and take a horse, then bowed and rose. When he had finished mounting the horse, the vice director knelt and asked the imperial procession to advance, then bowed, rose, and withdrew; as the procession advanced, the imperial guard was announced. Outside the Lattice Star Gate, the vice director knelt and asked the imperial procession to halt briefly and commanded all officials to mount their horses, then bowed and rose. The master of ceremony received the command, withdrew, and announced, "The decree is approved." The announcer received and relayed the command that all officials were to mount their horses. Shortly afterward, the vice director knelt and asked the imperial procession to advance, then bowed and rose; as the procession advanced, the imperial guard was announced, and the music of the Court Entertainment Office sounded. North of the stone bridge inside the Gate of Beautiful Rectitude, he led the vice director to kneel and ask the imperial procession to halt briefly and command all officials to dismount, then bow and rise. The announcer received and relayed the command that all officials were to dismount. The vice director knelt and asked the imperial procession to advance. The ceremonial attendants held their implements and, together with the carriage guides, went ahead as guides, while the officiating officials followed behind. The emperor proceeded from the carriage road inside the Red Gate to outside the Gate of Great Brilliance. The master of ceremony knelt and asked the emperor to dismount the horse and mount the palanquin, then bowed and rose. The ceremonial attendants held their implements and, together with the carriage guides, guided him to the Hall of Great Brilliance, where all the officiating officials stood facing one another below the hall. When the emperor had entered the hall and ascended the throne, the master of ceremony knelt and commanded all officials to withdraw; the announcer received and relayed the command, and all officials withdrew.

三皇廟祭祀禮樂

Sacrificial Rites and Music at the Three Sovereigns Temple

至正九年，御史臺以江西湖東道肅政廉訪使文殊訥所言具呈中書。其言曰：「三皇開天立極，功被萬世。京師每歲春秋祀事，命太醫官主祭，揆禮未稱。請如國子學、宣聖廟春秋釋奠，上遣中書省臣代祀，一切儀禮仿其制。」中書付禮部集禮官議之。是年十月二十四日，平章政事太不花、定住等以聞，制曰「可」。於是命太常定儀式，工部範祭器，江浙行省制雅樂器。復命太常博士定樂曲名，翰林國史院撰樂章十有六曲。明年，祭器、樂器俱備，以醫籍百四十有八戶充廟戶禮樂生。禦藥院大使盧亨素習音律，受命教樂工四十有二人，各執其技，乃季秋九月九日蕆事。宣徽供禮饌，光祿勛供內醞，太府供金帛，廣源庫供薌炬，大興府尹供犧牲、制幣、粢盛、肴核。中書奏擬三獻官以次定，諸執事並以清望充。前一日，內降禦香，三獻官以下公服備大樂儀仗迎香，至開天殿庋置。退習明日祭儀，習畢就廟齋宿。京朝文武百司與祭官如之，各以禮助祭。翰林詞臣具祝文，曰「皇帝敬遣某官某致祭」。

In the ninth year of Zhizheng, the Censorate fully memorialized to the Central Secretariat the proposal of Wenshunne, commissioner for upholding justice and investigative visitation of the Jiangxi-Hudong Circuit. The memorial said: "The Three Sovereigns opened heaven and established the cosmic pole, and their merit extends to ten thousand generations. Each year in the capital at the spring and autumn sacrifices, palace physicians were appointed to preside at the offering — when weighed against ritual propriety, this was inadequate. We request that it follow the spring and autumn Ci Dian at the National University and Confucius Temple — that the court dispatch a member of the Central Secretariat to offer sacrifice on the emperor's behalf, with all ritual observances modeled on that precedent." The Central Secretariat entrusted the Ministry of Rites to convene ritual officials for deliberation. On the twenty-fourth day of the tenth month of that year, the grand councillors Taibuhua, Dingzhu, and others reported this, and the decree read, "Approved." Thereupon the Court of Imperial Sacrifices was ordered to fix the ritual protocol, the Ministry of Works to cast the sacrificial vessels, and the Jiangzhe Branch Secretariat to manufacture the court ritual instruments. They further ordered the doctor of the Court of Imperial Sacrifices to fix the names of the musical pieces, and the Hanlin Academy and National History Institute to compose sixteen hymn texts. The following year, when sacrificial vessels and musical instruments were all ready, one hundred forty-eight households on the medical registry were assigned as temple households and ritual musicians. Lu Heng, director of the Imperial Pharmacy, who was well versed in music theory, was ordered to instruct forty-two musicians, each mastering his own art; the rites were then completed on the ninth day of the ninth month of late autumn. The Office of Palace Provisions supplied ceremonial foods; the Office of Imperial Entertainment supplied imperial wine; the Office of the Imperial Storehouse supplied gold and silk; the Broad Revenue Storehouse supplied fragrant candles; and the prefect of Daxing supplied sacrificial animals, ceremonial silks, grain offerings, and dishes and fruits. The Central Secretariat memorialized proposing the order of the three-offering officials, and all officiating roles were filled by men of eminent reputation. On the day before, imperial incense was issued from within the palace; the three-offering officials and those below, in formal court dress and with great music and ceremonial regalia, welcomed the incense and placed it on a shelf in the Hall of Opening Heaven. They withdrew to rehearse the next day's sacrificial protocol; when the rehearsal was finished, they lodged at the temple in purification. Civil and military officials of all bureaus in the capital who were participating in the sacrifice did likewise, each assisting at the offering according to ritual. Hanlin scholars prepared the prayer text, reading, "The emperor reverently sends Official So-and-so to perform the sacrifice."

樂章〈（前卷祀社稷樂章，俱在禮樂類中，今附於此。）〉降神，奏《咸成之曲》：黃鐘宮三成

Hymn Texts (The hymn texts for sacrifices to the altars of soil and grain in the previous fascicle are all in the ritual and music category; they are appended here.) At the descent of the spirit, "The Accomplishment of All" was performed: Yellow Bell mode, three movements.

於皇三聖，神化無方。繼天立極，垂憲百王。聿崇明祀，率由舊章。靈兮來下，休有烈光。降神，奏《賓成之曲》：大呂角二成

How august the Three Sages — their divine transformations know no bounds. They succeeded heaven and established the cosmic pole, bequeathing standards to a hundred kings. Reverently they exalt bright sacrifice, all according to ancient rites. O spirits, descend — resplendent with glorious light. At the descent of the spirit, "The Guest's Accomplishment" was performed: Greater Lu mode in jue, two movements.

帝德在人，日用不知。神之在天，矧可度思。辰良日吉，蕆事有儀。感以至誠，尚右享之。降神，奏《顧成之曲》：太簇徵二成

The emperor's virtue is in the people — daily enjoyed, yet never recognized. How much more the spirits in heaven — who could measure and contemplate them? The day is auspicious, the hour propitious — to complete the rite with proper ceremony. Moved by utmost sincerity, may He above accept the offering. At the descent of the spirit, "The Gazing Accomplishment" was performed: Greater Cluster mode in zhi, two movements.

大道之行，肇自古先。功烈所加，何千萬年。是尊是奉，執事孔虔。神哉沛兮，泠風馺然。降神，奏《臨成之曲》：應鐘羽二成

The Way's progress began from ancient times. The merit and achievements conferred — for how many thousands of myriads of years? Honored and revered, the officiants are profoundly reverent. How abundant the spirit — cool breezes stir softly. At the descent of the spirit, "The Approach Accomplishment" was performed: Responding Bell mode in yu, two movements.

雅奏告成，神斯降格。妥安有位，清廟奕奕。蚃潛通，豐融烜赫。我其承之，百世無斁。初獻盥洗，奏《蠲成之曲》：姑洗宮

The elegant music announces completion — the spirit now descends. Peacefully settled in its place, the pure temple shines bright. Subtle connections communicate in secret — abundant blessings blaze brilliantly. May we receive them — for a hundred generations without end. At the first offering's hand-washing, "The Purifying Accomplishment" was performed: Fair Washing mode.

靈斿戾止，式燕以寧。吉蠲致享，惟寅惟清。挹彼註茲，沃盥而升。有孚颙若，交於神明。初獻升殿，奏《恭成之曲》：南呂宮

The spirit's banners have arrived and halted — feasting thus brings tranquility. Auspicious purification for the offering — earnest and pure. Drawing from that vessel and pouring into this — rinsing hands and ascending. With sincere reverence, communing with the numinous. At the first offering's ascent to the hall, "The Reverent Accomplishment" was performed: Southern Lu mode.

齋明盛服，恪恭命祀。洋洋在上，匪遠具邇。左右周旋，陟降庭止。式禮莫愆，用介多祉。奠幣，奏《祗成之曲》：南呂宮

Purified and bright in full attire — reverently obeying the command to sacrifice. Abundant above — not distant; all draw near. Turning left and right, ascending and descending within the court. The ritual performed without fault — thereby granting abundant blessings. At the offering of silks, "The Respectful Accomplishment" was performed: Southern Lu mode.

駿奔在列，品物咸備。禮嚴載見，式陳量幣。惟茲篚實，肅將忱意。靈兮安留，成我熙事。初獻降殿。〈（與升殿同。）〉捧俎，奏《（闕）成之曲》：

Eager runners fill the ranks — all offerings are complete. The rite is solemn upon presentation — thus the silks are displayed. Only these basketed gifts — reverently offering sincere intent. O spirit, peacefully remain — completing our luminous rite. The first offering descends from the hall. (Same as for ascending the hall.) Presenting the meat tray, performing "The (text missing) Accomplishment" was performed:

姑洗宮

Fair Washing mode

我祀如何，有牲在滌。既全且潔，為俎孔碩。以將以享，其儀不忒。神其迪嘗，純嘏是錫。初獻盥洗。〈（與前同。）〉初獻升殿。〈（與前同。）〉

How shall we sacrifice? The victim is in the enclosure. Whole and clean, carved on the tray in great abundance. Preparing to offer — the rite without error. May the spirit come to taste — bestowing pure blessings. The first offering's hand-washing. (Same as before.) The first offering's ascent to the hall. (Same as before.)

大皞伏羲氏位酌獻，奏《（闕）成之曲》：南呂宮

At the libation for the seat of the Great Brilliance, Fuxi, performing "The (text missing) Accomplishment" was performed: Southern Lu mode

五德之首，巍巍聖神。八卦有作，誕開我人。物無能稱，玄酒在尊。歆監在茲，惟德是親。炎帝神農氏位酌獻，奏《（闕）成之曲》：南呂宮

First among the Five Powers — lofty and sacred. The Eight Trigrams were made — opening the way for our people. Nothing can fully name Him — dark wine fills the cup. He accepts and observes here — virtue alone is honored. At the libation for the seat of the Flame Emperor, Shennong, performing "The (text missing) Accomplishment" was performed: Southern Lu mode

耒耜之利，人賴以生。鼓腹含哺，帝力難名。欲報之德，黍稷非馨。眷言顧之，享於克誠。黃帝有熊氏位酌獻，奏《（闕）成之曲》：南呂宮

The benefit of plow and hoe — humanity relies on them to live. Bellies full, mouths nursing — the emperor's power cannot be named. Wishing to repay his virtue — millet and panic grass are not fragrant enough. Turning to regard him — accepted in perfect sincerity. At the libation for the seat of the Yellow Emperor of the Youxiong clan, performing "The (text missing) Accomplishment" was performed: Southern Lu mode

為衣為裳，法乾效坤。三辰順序，萬國來賓。典祀有常，多儀具陳。純精鬯達，匪藉彌文。配位酌獻，奏《（闕）成之曲》南呂宮

Making garments upper and lower — taking heaven and earth as models. The three luminaries in order — myriad states come as guests. Canonical sacrifices have their constants — many rites are fully displayed. With pure essence and fragrant wine our offering reaches Him — no ornate ceremony is needed to declare our devotion. At the libation for the associated seat, performing "The (text missing) Accomplishment" was performed: Southern Lu mode

三聖儼臨，孰侑其食。惟爾有神，同功合德。丕擁靈休，留娛嘉席。歷世昭配，永永無極。初獻降殿。〈（與前同。）〉亞獻，奏《（闕）成之曲》：〈（終獻同。）〉

The Three Sages sit in solemn state — who shall stand beside them at the feast? You alone, O numinous ones, share their merit and unite in virtue. Embracing numinous grace in full, remain and take joy in this splendid repast. Brightly joined in sacrifice through every age — forever without limit. The first offering descends from the hall. (Same as before.) At the secondary offering, performing "The (text missing) Accomplishment" was performed: (Same as for the final offering.)

姑洗宮

Fair Washing mode

緩節安歌，載升貳觴。禮成三終，申薦令芳。凡百有職，罔敢怠遑。神具醉止，欣欣樂康。徹豆，奏《（闕）成之曲》：南呂宮

In measured tempo and tranquil song, we raise the second libation cup. The rite reaches its third completion, and fragrant offerings are presented once more. Every officer in every post — none dares delay or grow negligent. The spirits are fully sated and at rest, rejoicing in happiness and peace. Removing the offering dishes, performing "The (text missing) Accomplishment" was performed: Southern Lu mode

籩豆有踐，殷薦亶時。禮文疏洽，廢徹不遲。慎終如始，進退無違。神其祚我，綏以繁釐。送神，奏《（闕）成之曲》：黃鐘宮

Baskets and dishes stand in good order, and abundant offerings are made at the proper hour. The ritual forms flow in harmony, and the withdrawal of offerings is not delayed. Careful at the end as at the start — in every advance and withdrawal, nothing is amiss. May the spirits bless us and grant us overflowing good fortune. Escorting the spirits, performing "The (text missing) Accomplishment" was performed: Yellow Bell mode

夜如何其，明星煌煌。靈逝弗留，飆舉雲翔。瞻望靡及，德音不忘。庶回景貺，發為禎祥。望瘞，奏《（闕）成之曲》：姑洗宮

How deep the night has grown — the bright stars blaze in splendor. The spirit passes and will not stay — rising on the gale, gliding through the clouds. Though we gaze and cannot overtake them, their virtuous fame we never forget. May bright blessings return to us and blossom forth as signs of good fortune. At the distant burial libation, performing "The (text missing) Accomplishment" was performed: Fair Washing mode

工祝致告，禮備樂終。加牲兼幣，訖珣愈恭。精神斯罄，惠澤無窮。儲休錫美，萬福來崇。顏子考妣封謚

The officiating invoker delivers the closing announcement — the rites are complete and the music has ended. Victims and silks are added together, and upon completion reverence grows ever deeper. Spirit and essence are fully given here, and gracious blessings know no end. Stored blessings are granted in splendor, and ten thousand blessings come to pay honor. Posthumous Titles Granted to Yanzi's Father and Mother

宋五賢從祀

The Five Song Worthies Admitted to Associated Sacrifice

至正十九年十一月，江浙行省據杭州路申備本路經歷司呈，準提控案牘兼照磨承發架閣胡瑜牒，嘗謂：

In the eleventh month of the nineteenth year of Zhizheng, the Jiangzhe Branch Secretariat received Hangzhou Circuit's report — prepared by the circuit intendant's office and forwarded upward — concerning a dispatch from Hu Yu, a control clerk and outgoing dossier commissioner, who had written:

文治興隆，宜舉行於曠典；儒先褒美，期激勵於將來。凡在聞知，詎容緘默。蓋國家化民成俗，莫先於學校；而學校之設，必崇先聖先師之祀者，所以報功而示勸也。我朝崇儒重道之意，度越前古。既已加封先聖大成之號，又追崇宋儒周敦頤等封爵，俾從祀廟庭，報功示勸之道，可謂至矣。然有司討論未盡，尚遺先儒楊時等五人，未列從祀，遂使盛明之世，猶有闕典。惟故宋龍圖閣直學士、謚文靖、龜山先生楊時，親得程門道統之傳，排王氏經義之謬，南渡後，朱、張、呂氏之學，其源委脈絡，皆出於時者也。故宋處士、延平先生李侗，傅河洛之學，以授朱熹，凡《集註》所引師說，即其講論之旨也。故宋中書舍人、謚文定胡安國，聞道伊洛，志在《春秋》，纂為《集傳》，羽翼正經，明天理而扶世教，有功於聖人之門者也。故宋處士、贈太師榮國公、謚文正、九峰先生蔡沈，從學朱子，親承指授，著《書集傳》，發明先儒之所未及，深有功於聖經者也。故宋翰林學士、參知政事、謚文忠、西山先生真德秀，博學窮經，踐履篤實。當時立偽學之禁，以錮善類，德秀晚出，獨以斯文為己任，講習躬行，黨禁解而正學明。此五人者，學問接道統之傳，著述發儒先之秘，其功甚大。況科舉取士，已將胡安國《春秋》、蔡沈《尚書集傳》表章而尊用之，真德秀《大學衍義》亦備經筵講讀，是皆有補於國家之治道者矣。各人出處，詳見《宋史》本傳，俱應追錫名爵，從祀先聖廟廷，可以敦厚儒風，激勸後學。如蒙備呈上司，申達朝省，命禮官討論典禮，如周敦頤等例，聞奏施行，以補闕典，吾道幸甚。

As literary governance flourishes, long-neglected canonical rites ought at last to be enacted; Confucian forebears should be honored and praised, so as to inspire and encourage generations yet to come. All who have heard of this — how could one remain silent? For in transforming the people and establishing custom, nothing comes before the schools; And in establishing schools, one must exalt the sacrifices to the First Sage and First Teacher — for this is how merit is repaid and encouragement shown. Our dynasty's intent to honor Confucian learning and esteem the Way surpasses all earlier ages. Having already conferred the title "Great Completion" upon the First Sage, and posthumously ennobling Song Confucians such as Zhou Dunyi for associated sacrifice in the temple court, the way of repaying merit and showing encouragement can truly be called complete. Yet the responsible offices' deliberations were incomplete: five forebears including Yang Shi still remain unlisted for associated sacrifice, so that even in this glorious age a gap in the canonical rites persists. The former Song Dragon Hall attendant academician, posthumously honored as Wénjìng, Master Guishan Yang Shi personally received the transmission of the Cheng school lineage and refuted the errors of the Wang clan's exegetical learning; after the southward crossing, the learning of Zhu, Zhang, and the Lü clan — in source and branch alike — all arose from Shi. The former Song recluse, Master Yanping Li Tong transmitted the He-Luo learning to Zhu Xi; every teacher's saying cited in the "Collected Commentaries" reflects his teaching. The former Song secretariat drafter, posthumously honored as Wéndìng Hu An'guo learned the Way at Yi-Luo and devoted himself to the "Spring and Autumn Annals," compiling the "Collected Commentary" to support the canonical classics, clarify heavenly principle, and uphold worldly teaching — a man who served the Sage's gate with great merit. The former Song recluse, posthumously granted grand preceptor and duke of Rong State, posthumously honored as Wénzhèng, Master Jiufeng Cai Shen studied under Master Zhu and personally received his instruction, authoring the "Collected Commentary on the Documents" and elucidating what earlier Confucians had not reached — a man deeply meritorious to the holy scriptures. The former Song Hanlin academician and vice grand councillor, posthumously honored as Wénzhōng, Master Xishan Zhen Dexiu possessed broad learning that exhausted the classics and a practice that was solid and sincere. At the time a ban on "False Learning" was instituted to suppress good men; Dexiu emerged late and alone took this cultural tradition as his personal charge — teaching and practicing it himself — and when the factional ban was lifted, orthodox learning was clarified. These five men continued the transmission of the Way in their learning and disclosed the hidden teachings of Confucian forebears in their writings — their merit is very great. Moreover, in civil service examinations for selecting officials, Hu An'guo's "Spring and Autumn Annals" and Cai Shen's "Collected Commentary on the Documents" have already been proclaimed and honored in use, and Zhen Dexiu's "Extension of the Meaning of the Great Learning" is also prepared for lecturing at the Classics Mat — all of which have contributed to the state's governance. Each man's career is detailed in the biographies in the "History of Song"; all should be posthumously granted titles and ranks and admitted to associated sacrifice at the temple of the First Sage — thereby deepening Confucian culture and encouraging later students. If we may fully memorialize our superiors and report to the provincial court, ordering ritual officials to deliberate the canonical ceremony following the precedent of Zhou Dunyi and others and memorializing for implementation to supplement the gap in canonical rites, our Way would be greatly fortunate.

本省以其言具咨中書省，仍遣胡瑜赴都投呈。至正二十一年七月，中書判送禮部，行移翰林、集賢、太常三院會議，俱準所言，回呈中書省。二十二年八月，奏準送禮部定擬五先生封爵謚號。俱贈太師。楊時追封吳國公，李侗追封越國公，胡安國追封楚國公，蔡沈追封建國公，真德秀追封福國公。各給詞頭宣命，遣官賫往福建行省，訪問各人子孫給付。如無子孫者，於其故所居鄉里郡縣學，或書院祠堂內，安置施行。

The branch secretariat fully consulted the Central Secretariat on his proposal and dispatched Hu Yu to the capital to submit the memorial. In the seventh month of the twenty-first year of Zhizheng, the Central Secretariat forwarded it to the Ministry of Rites and sent circular letters to the Hanlin Academy, Academy of Scholarly Worthies, and Court of Imperial Sacrifices for joint conference; all approved his proposal and replied to the Central Secretariat. In the eighth month of the twenty-second year, it was memorialized and approved and sent to the Ministry of Rites to determine the five masters' ennoblements and posthumous titles. All were posthumously granted the title of grand preceptor. Yang Shi was posthumously ennobled duke of Wu State, Li Tong duke of Yue State, Hu An'guo duke of Chu State, Cai Shen duke of Jian State, and Zhen Dexiu duke of Fu State. Each was given a formal patent and edict of appointment, and officials were dispatched bearing them to the Fujian Branch Secretariat to visit each man's descendants and deliver them. Where there were no descendants, the patents were placed and implemented in the district or county school of the man's former place of residence, or within an academy hall or ancestral shrine.

朱熹加封齊國父追謚獻靖

Additional Ennoblement of Zhu Xi as Duke of Qi State; Posthumous Title Xiànjìng for His Father

至正二十二年十二月，追謚朱熹父為獻靖，其制詞云：「考德而論時，灼見風儀之俊；觀子而知父，迨聞《詩》、《禮》之傳。久幽堂，丕昭公論。故宋左承議郎、守尚書吏部員外郎、兼史館校勘、累贈通議大夫朱松，仕不躁進，德合中行。溯鄒魯之淵源，式開來學；開圖書之蘊奧，妙契玄機。奏對雖忤於權奸，嗣續篤生於賢哲。化民成俗，著書滿家。既繼誌述事之光前，何節惠易名之孔後。才高弗展，嗟沈滯於下僚；道大莫容，竟昌明於永世。神靈不昧，休命其承。可謚獻靖。」

In the twelfth month of the twenty-second year of Zhizheng, the posthumous title Xiànjìng was conferred on Zhu Xi's father; the edict text reads: "Examining his virtue and assessing his age, one clearly sees the excellence of his bearing; Knowing the father through the son — at last one hears of the transmission of the "Odes" and "Rites." Long hidden in obscurity — now greatly clarified in public esteem. The former Song left policy adviser, attendant director of the Ministry of Personnel in the Ministry of Works, concurrent historiographer of the Historical Bureau, and repeatedly granted general purifier Zhu Song — in office he was not hasty in advancement, and in virtue he matched the middle way. Tracing the deep source of Zou and Lu, he opened the way for generations of learners; Unfolding the hidden profundities of books and records, he wonderfully accorded with subtle truth. Though his memorials at court offended powerful villains, his line faithfully produced worthy sages. Transforming the people and establishing custom, his writings filled the household. Having already continued the previous generation's achievement in recording events, why was a posthumous title and change of name so long delayed? Though his talent was high and not fully displayed, alas, he sank in stagnation among lower officials; Though the Way was great and found no full scope in his lifetime, ultimately it flourished clearly through eternal ages. His spirit is not obscured — let him receive this honored command. May be posthumously titled Xiànjìng."

其改封熹為齊國公，制詞云：「聖賢之蘊載諸經，義理實明於先正；風節之厲垂諸世，褒崇豈間於異時。不有巨儒，孰膺寵數？故宋華文閣待制、累贈寶謨閣直學士、太師、追封徽國公、謚文朱熹，挺生異質，蚤擢科名。試用於郡縣，而善政孔多；回翔於館閣，而直言無隱。權奸屢挫，誌慮不回。著書立言，嘉乃簡編之富；愛君憂國，負其經濟之長。正學久達於中原，渙號申行於仁廟。詢諸僉議，宜易故封。國啟營丘，爰錫太公之境土；壤鄰洙泗，尚觀尼父之宮墻。緬想英風，載欽親命。可追封齊國公，余並如故。」

In changing Xi Zhu's ennoblement to duke of Qi State, the edict reads: "The store of sages and worthies is loaded in the classics, and principle and righteousness are truly clarified by earlier worthies; His stern integrity handed down through the ages — honor and praise ought not to vary with changing times. Without such a great Confucian, who could receive such imperial favor? The former Song attendant academician of the Huawen Hall, repeatedly granted attendant academician of the Baomo Hall, grand preceptor, posthumously ennobled duke of Hui State, and posthumously honored as Wén Zhu Xi was born with extraordinary qualities and achieved examination rank at an early age. In trial service in districts and counties, good governance abounded; Circulating among academy halls, he spoke directly without concealment. Powerful villains repeatedly thwarted him, yet his purpose and resolve never wavered. Composing books and establishing doctrine, blessed are his rich compilations; Loving the ruler and worrying for the state, he bore his full strength in statecraft. Orthodox learning long reached the Central Plains, and proclamation of his title was declared under the Renzong Emperor. Upon inquiry of all joint deliberation, the former ennoblement should be changed. The state opens Yingqiu, there bestowing the territory of Lord Tai; Its soil neighbors Zhu and Si, still within sight of the Father Ni's walled precinct. Remotely pondering his heroic spirit, we greatly revere this personally conferred command. May be posthumously ennobled duke of Qi State; all else as before."

國俗舊禮

National Customs and Former Rites

每歲，太廟四祭，用司禋監官一員，名蒙古巫祝。當省牲時，法服，同三獻官升殿，詣室戶告腯，還至牲所，以國語呼累朝帝後名諱而告之。明旦，三獻禮畢，獻官、御史、太常卿、博士復升殿，分詣各室，蒙古博兒赤跪割牲，太僕卿以朱漆盂奉馬乳酌奠，巫祝以國語告神訖，太祝奉祝幣詣燎位，獻官以下復版位載拜，禮畢。

Each year at the Imperial Ancestral Temple's four seasonal sacrifices, one official from the Bureau of Sacrificial Observances served in the role called the Mongol shaman-priest. When the sacrificial animals were inspected, he put on ritual vestments, ascended the hall with the three offering officials, went to the chamber doors to announce that the victims were suitably fat, then returned to the slaughter site and, in Mongolian, called out the taboo names of emperors and empresses of successive reigns and reported to them. At dawn the next day, once the three offerings were finished, the offering officials, the censor, the director of the Court of Imperial Sacrifices, and the academicians again ascended the hall and went separately to each chamber. A Mongol bööchü knelt to butcher the victim; the director of the imperial stud poured and offered mare's milk from a red-lacquered basin; the shaman-priest addressed the spirits in Mongolian and finished; the chief invoker carried the prayer silks to the burning pit; and the offering officials and all below returned to their marked positions and bowed in full prostration. The rite was then complete.

每歲，駕幸上都，以八月二十四日祭祀，謂之灑馬奶子。用馬一，羯羊八，彩段練絹各九匹，以白羊毛纏若穗者九，貂鼠皮三，命蒙古巫覡及蒙古、漢人秀才達官四員領其事，再拜告天，又呼太祖成吉思御名而祝之，曰：「托天皇帝福蔭，年年祭賽者。」禮畢，掌祭官四員，各以祭幣表裏一與之；余幣及祭物，則凡與祭者共分之。

Each year when the emperor traveled to Shangdu, a sacrifice was held on the twenty-fourth day of the eighth month, known as the Sprinkling Mare's Milk rite. They used one horse, eight castrated rams, nine bolts each of colored silk brocade and bleached silk, nine sheaves of white wool wrapped like grain ears, and three sable pelts. A Mongol shaman-seer and four distinguished officials—Mongol and Han scholar-officials—were appointed to conduct the rite. They bowed twice to Heaven, then invoked the imperial personal name of the founding ancestor Genghis and prayed, saying, "By the blessing and protection of the Heavenly Emperor, may we offer sacrifice year after year." When the rite was finished, each of the four officials in charge of the sacrifice received one set of sacrificial silks, outer and inner layers included; and the remaining silks and sacrificial goods were divided among everyone who had participated in the offering.

每歲，九月內及十二月十六日以後，於燒飯院中，用馬一，羊三，馬湩，酒醴，紅織金幣及裏絹各三匹，命蒙古達官一員，偕蒙古巫覡，掘地為坎以燎肉，仍以酒醴、馬湩雜燒之。巫覡以國語呼累朝御名而祭焉。

Each year, sometime within the ninth month and again after the sixteenth day of the twelfth month, in the food-burning courtyard they used one horse, three sheep, mare's milk, sweet wine, and three bolts each of red gold-woven silk and lining silk. One Mongol high official, together with a Mongol shaman-seer, dug a pit in the ground to burn the meat, mixing sweet wine and mare's milk into the fire as well. The shaman-seer invoked the imperial personal names of successive reigns in Mongolian and conducted the offering.

每歲，十二月下旬，擇日，於西鎮國寺內墻下，灑掃平地，太府監供彩幣，中尚監供細氈針線，武備寺供弓箭環刀，束稈草為人形一，為狗一，剪雜色彩段為之腸胃，選達官世家之貴重者交射之。非別速、劄剌爾、乃蠻、忙古、臺列班、塔達、珊竹、雪泥等氏族，不得與列。射至糜爛，以羊酒祭之。祭畢，帝後及太子嬪妃並射者，各解所服衣，俾蒙古巫覡祝贊之。祝贊畢，遂以與之，名曰脫災。國俗謂之射草狗。

Each year in the latter part of the twelfth month, on a chosen day, they swept clean a level space beneath the inner wall of the Western Zhenguo Temple. The Directorate of the Imperial Household supplied colored silks, the Directorate of Palace Attendants supplied fine felt and sewing materials, and the Directorate of Military Equipment supplied bows, arrows, and ring-handled sabers. They bound one human figure and one dog from straw and fashioned their entrails from scraps of colored silk. Noble high officials from distinguished families were chosen to take turns shooting at them. Only members of the Besud, Jarchud, Naiman, Mangghud, Taileban, Tatar, Shanzhu, Sheni, and related clans were allowed to take part. Once the figures had been shot to pieces, they were offered sheep and wine in sacrifice. After the sacrifice, the empress, consorts, the crown prince's consorts, and the archers each removed the clothes they were wearing and had Mongol shaman-seers bless them. When the blessing was finished, the garments were given to them; the rite was called Shedding Calamity. In Mongol custom this was called Shooting the Straw Dog.

每歲，十二月十六日以後，選日，用白黑羊毛為線，帝後及太子，自頂至手足，皆用羊毛線纏系之，坐於寢殿。蒙古巫覡念咒語，奉銀槽貯火，置米糠於其中，沃以酥油，以其煙薰帝之身，斷所系毛線，納諸槽內。又以紅帛長數寸，帝手裂碎之，唾之者三，並投火中。即解所服衣帽付巫覡，謂之脫舊災、迎新福云。

Each year after the sixteenth day of the twelfth month, on a chosen day, they made thread from white and black sheep's wool and bound the empress and crown prince from head to hands and feet with it, seating them in the sleeping hall. A Mongol shaman-seer recited incantations, brought forward a silver trough containing fire, put rice bran in it, poured clarified butter over the bran, and fumigated the emperor's body with the smoke. The wool threads that had been bound on him were cut and cast into the trough. They also took a strip of red silk several inches long; the emperor tore it apart by hand, spat on it three times, and threw it all into the fire. He then removed the cap and clothes he was wearing and gave them to the shaman-seer; the rite was called shedding old calamity and welcoming new fortune.

凡后妃妊身，將及月辰，則移居於外氈帳房。若生皇子孫，則錫百官以金銀彩段，謂之撒答海。及彌月，復還內寢。其帳房則以頒賜近臣云。

Whenever an empress or consort was pregnant and her due month approached, she moved into an outer felt tent. If a prince or imperial grandson was born, officials were rewarded with gold, silver, and colored silk brocade in what was called the sadaq gift. When the full month had passed, she returned to the inner quarters. The tent was then bestowed on a close minister.

凡帝後有疾危殆，度不可愈，亦移居外氈帳房。有不諱，則就殯殮其中。葬後，每日用羊二次燒飯以為祭，至四十九日而後已。其帳房亦以賜近臣云。

Whenever an emperor or empress fell gravely ill and recovery seemed impossible, he or she likewise moved to an outer felt tent. If death came, the body was encoffined and prepared for burial there. After burial, food-burning offerings with sheep were made twice daily until the forty-ninth day, when they ceased. The tent was likewise given to a close minister.

凡宮車晏駕，棺用香楠木，中分為二，刳肖人形，其廣狹長短，僅足容身而已。殮用貂皮襖、皮帽，其靴襪、系腰、盒缽，俱用白粉皮為之。殉以金壺瓶二，盞一，碗碟匙箸各一。殮訖，用黃金為箍四條以束之。輿車用白氈青緣納失失為簾，覆棺亦以納失失為之。前行，用蒙古巫媼一人，衣新衣，騎馬，牽馬一匹，以黃金飾鞍轡，籠以納失失，謂之金靈馬。日三次，用羊奠祭。至所葬陵地，其開穴所起之土成塊，依次排列之。棺既下，復依次掩覆之。其有剩土，則遠置他所，送葬官三員，居五里外。日一次燒飯致祭，三年然後返。

When an emperor died, the coffin was made of fragrant nanmu wood, split in two and hollowed to the shape of the body, just large enough to hold the corpse and no more. The body was dressed in a sable-fur coat and fur cap; boots, socks, belt, box, and bowl were all made of white tanned leather. Burial goods included two gold ewer-flasks, one cup, and one bowl, dish, spoon, and pair of chopsticks. When the body had been prepared, four gold bands were used to bind the coffin. The funeral carriage had curtains of white felt edged in blue nashiji cloth, and the coffin covering was also made of nashiji. At the head of the procession walked one Mongol shamaness in new clothes, mounted on a horse and leading another whose saddle and bridle were adorned with gold and draped in nashiji; this horse was called the Golden Spirit Horse. Sheep were offered in sacrifice three times each day. At the imperial burial ground, the clods of earth dug from the grave opening were set out in order. After the coffin was lowered, the clods were replaced in order to cover the grave. Any remaining earth was carried far off and deposited elsewhere. Three officials who had attended the funeral remained five li away. They made food-burning offerings once each day, and only after three years did they return.

世祖至元七年，以帝師八思巴之言，於大明殿御座上置白傘蓋一，頂用素段，泥金書梵字於其上，謂鎮伏邪魔獲安國剎。自後每歲二月十五日，於大明殿啟建白傘蓋佛事，用諸色儀仗社直，迎引傘蓋，周遊皇城內外，雲與眾生祓除不祥，導迎福祉。歲正月十五日，宣政院同中書省奏，請先期中書奉旨移文樞密院，八衛撥傘鼓手一百二十人，殿後軍甲馬五百人，擡舁監壇漢關羽神轎軍及雜用五百人。宣政院所轄官寺三百六十所，掌供應佛像、壇面、幢幡、寶蓋、車鼓、頭旗三百六十壇，每壇擎執擡舁二十六人，鈸鼓僧一十二人。大都路掌供各色金門大社一百二十隊，教坊司雲和署掌大樂鼓、板杖鼓、篳篥、龍笛、琵琶、箏、緌七色，凡四百人。興和署掌妓女雜扮隊戲一百五十人，祥和署掌雜把戲男女一百五十人，儀鳳司掌漢人、回回、河西三色細樂，每色各三隊，凡三百二十四人。凡執役者，皆官給鎧甲袍服器仗，俱以鮮麗整齊為尚，珠玉金繡，裝束奇巧，首尾排列三十餘里。都城士女，閭閻聚觀。禮部官點視諸色隊仗，刑部官巡綽喧鬧，樞密院官分守城門，而中書省官一員總督視之。先二日，於西鎮國寺迎太子遊四門，舁高塑像，具儀仗入城。十四日，帝師率梵僧五百人，於大明殿內建佛事。至十五日，恭請傘蓋於御座，奉置寶輿，諸儀衛隊仗列於殿前，諸色社直暨諸壇面列於崇天門外，迎引出宮。至慶壽寺，具素食，食罷起行，從西宮門外垣海子南岸，入厚載紅門，由東華門過延春門而西。帝及后妃公主，於玉德殿門外，搭金脊吾殿彩樓而觀覽焉。及諸隊仗社直送金傘還宮，復恭置禦榻上。帝師僧眾作佛事，至十六日罷散。歲以為常，謂之遊皇城。或有因事而輟，尋復舉行。夏六月中，上京亦如之。

In the seventh year of the Zhiyuan reign, on the advice of the Imperial Preceptor Phags-pa, a white parasol canopy was placed on the imperial throne in the Hall of Great Brilliance. Its crown was of plain silk, with Sanskrit characters written on it in gold paste, intended to subdue evil demons and secure peace for the state and the Buddhist temples. Thereafter, each year on the fifteenth day of the second month, a White Parasol Buddhist service was held in the Hall of Great Brilliance. Regalia and ritual procession units of every color welcomed and escorted the parasol canopy on a circuit through the imperial city, said to cleanse all living beings of ill fortune and bring blessings. Each year on the fifteenth day of the first month, the Bureau of Buddhist and Tibetan Affairs and the Secretariat jointly memorialized, asking that the Secretariat first issue an imperial order to the Privy Council to detail from the Eight Guards one hundred twenty umbrella-and-drum performers, five hundred armored rear-guard cavalry, and five hundred bearers for the spirit palanquin of the Han deity Guan Yu at the altar and for other miscellaneous duties. The three hundred sixty official temples under the Bureau of Buddhist and Tibetan Affairs supplied Buddha images, altar platforms, banners, streamers, jeweled canopies, carriage drums, and leading flags for three hundred sixty altars. Each altar required twenty-six bearers and twelve cymbal-and-drum monks. The Dadu Circuit supplied one hundred twenty companies of Golden Gate grand ritual societies in various colors. The Yunhe Section of the Court Entertainment Office provided seven kinds of instruments—great drums, clapper-staff drums, bili pipes, dragon flutes, pipa, zithers, and sui cords—for a total of four hundred musicians. The Xinghe Section provided one hundred fifty actresses in mixed-costume troupe performances; the Xianghe Section provided one hundred fifty men and women in variety acts; and the Court Music Office provided refined music in Han, Hui, and Hexi styles, three companies of each, for a total of three hundred twenty-four musicians. All participants were supplied by the state with armor, robes, and ceremonial weapons. Bright colors and perfect order were prized above all, with pearls, jade, gold embroidery, and fantastically wrought adornments; the procession stretched more than thirty li from front to rear. Men and women of the capital crowded the streets and wards to watch. Officials of the Ministry of Rites inspected the various-colored companies and regalia; officials of the Ministry of Justice patrolled to keep order; officials of the Privy Council were posted at the gates; and one Secretariat official supervised the entire affair. Two days before, at the Western Zhenguo Temple they welcomed the crown prince in a tour of the four gates, carrying a tall statue and entering the city with full ceremonial regalia. On the fourteenth day, the Imperial Preceptor led five hundred Sanskrit monks in conducting a Buddhist service inside the Hall of Great Brilliance. On the fifteenth day, the parasol canopy was reverently taken from the imperial throne and placed on the jeweled palanquin. All ceremonial guards and regalia were drawn up before the hall, and the various-colored ritual procession units and altar platforms were arrayed outside the Gate of Veneration of Heaven to welcome and escort it out of the palace. They reached Qing Shou Temple, where a vegetarian meal was served. When the meal was finished they set out along the southern bank of the lake outside the western palace wall, entered the Houzai Red Gate, passed through the East Flowery Gate and the Gate of Extended Spring, and turned west. The emperor, empress, consorts, and princesses watched from a colored viewing pavilion with a golden ridge erected outside the Gate of the Hall of Jade Virtue. When the various companies, regalia, and ritual procession units had escorted the golden parasol back to the palace, it was reverently replaced on the imperial couch. The Imperial Preceptor and the monastic assembly conducted the Buddhist service, which concluded on the sixteenth day. This became an annual observance, known as Touring the Imperial City. Sometimes it was suspended for some reason, but was soon resumed. In the sixth month of summer, the same ceremony was held at Shangdu.

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