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《易》曰：“帝出乎震。”震者，木也，言虙牺氏始以木德王天下也。木生火，故虙牺氏歾，神农氏以火德继之。火生土，故神农氏歾，黄帝以土德继之。土生金，故黄帝歾，少昊氏以金德继之。金生水，故少昊氏歾，颛顼氏以水德继之。水生木，故颛顼氏歾，帝喾氏以木德继之。木生火，故帝喾氏歾，帝尧氏以火德继之。火生土，故帝舜氏以土德继之。土生金，故夏禹氏以金德继之。金生水，故殷汤氏以水德继之。水生木，故周武以木德继之。木生火，故高祖以火德继之。 |
| | The Book of Changes says: "The emperor emerges from Zhen." Zhen represents wood; this indicates that Fu Xi Shi first ruled over the world with the virtue of wood. Wood gives rise to fire, so after the death of Fu Xi Shi, Shennong Shi succeeded him with the virtue of fire. Fire gives rise to earth; therefore, after the death of Shennong Shi, Huangdi succeeded him with the virtue of earth. Earth gives rise to metal; thus, after the death of Huangdi, Shaohao Shi succeeded him with the virtue of metal. Metal gives rise to water; therefore, after the death of Shaohao Shi, Zhuanxu Shi succeeded him with the virtue of water. Water gives rise to wood; thus, after the death of Zhuanxu Shi, Dieku Shi succeeded him with the virtue of wood. Wood gives rise to fire; therefore, after the death of Dieku Shi, Emperor Yao succeeded him with the virtue of fire. (Translation note: "帝尧氏" is translated as "Emperor Yao," a well-known historical figure in Chinese history.) Fire gives rise to earth, so Emperor Shun succeeded him with the virtue of earth. (Translation note: The subject "帝舜氏" is translated as "Emperor Shun," a well-known historical figure.) Earth gives rise to metal, so Xia Yu Shi succeeded with the virtue of metal. (Translation note: "夏禹氏" is translated as "Xia Yu Shi," referring to Yu the Great of the Xia dynasty.) Metal gives rise to water, so Yin Tang Shi succeeded with the virtue of water. (Translation note: "殷汤氏" refers to King Tang of the Shang dynasty and is translated as "Yin Tang Shi.") Water gives rise to wood, so Zhou Wu succeeded with the virtue of wood. (Translation note: "周武" refers to King Wu of Zhou and is translated as "Zhou Wu.") Wood gives rise to fire, so Gaozu succeeded with the virtue of fire. (Translation note: "高祖" refers to Emperor Gaozu of Han and is translated as "Gaozu.")
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虙牺为太昊氏，炎帝为神农氏，黄帝为轩辕氏，少昊为金天氏，颛顼为高阳氏，帝喾为高辛氏，帝尧为陶唐氏，帝舜为有虞氏，夏禹为夏后氏，汤为殷商氏，武王为周，高祖为汉。高帝、惠帝、吕后摄政、文帝、景帝、武帝、昭帝、宣帝、元帝、成帝、哀帝、平帝、王莽、圣公、光武、明帝、章帝、和帝、殇帝、安帝、顺帝、冲帝、质帝、桓帝、灵帝，从高帝至桓帝，三百八十六年，除王莽、刘圣公，三百六十六年，从高祖乙未至今壬子岁，四百一十年，吕后、王莽不入数，高帝以甲午岁即位，以乙未为元。 |
| | Fu Xi was Taihao Shi; Yandi was Shennong Shi; Huangdi was Xuanyuan Shi; Shaohao was Jitian Shi; Zhuanxu was Gaoyang Shi; Dieku was Gaoxin Shi; Emperor Yao was Taotang Shi; Emperor Shun was Youyu Shi; Xia Yu was Xiahou Shi; Tang was Yinshang Shi; King Wu was Zhou; and Gaozu was Han. Emperor Gao, Emperor Hui, Empress Dowager Lü regent, Emperor Wen, Emperor Jing, Emperor Wu, Emperor Zhao, Emperor Xuan, Emperor Yuan, Emperor Cheng, Emperor Ai, Emperor Ping, Wang Mang, Shenggong, Guangwu, Emperor Ming, Emperor Zhang, Emperor He, Emperor 殇 (Shang), Emperor An, Emperor Shun, Emperor Chong, Emperor Zhi, and Emperor Huan. From Emperor Gao to Emperor Huan, there were 386 years; excluding Wang Mang and Liu Shenggong, it was 366 years. From the year Gaozu took the throne in Yiwei to this year Renzi, it is 410 years. Empress Dowager Lü and Wang Mang are not counted among them. Emperor Gao ascended the throne in the Jiawu year and began his reign with the Yiw ei year as the first year of his rule.
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帝嫡妃曰皇后，帝母曰皇太后，帝祖母曰太皇太后，其众号皆如帝之称。秦汉以来，少帝即位，后代而摄政，称皇太后，诏不言制。汉兴，惠帝崩，少帝弘立，太后摄政。哀帝崩，平帝幼，孝元王皇后以太皇太后摄政。和帝崩，殇帝崩，安帝幼，和憙邓皇后摄政。孝顺崩，冲帝、质帝、桓帝皆幼，顺烈梁后摄政。桓帝崩，今上即位，桓思窦后摄政。后摄政则后临前殿朝群臣，后东面，少帝西面，群臣奏事上书皆为两通，一诣太后，一诣少帝，一世、二世、三世、四世、五世、六世、七世、八世、九世、十世、十一世、十二世、十三世、十四世、十五世、十六世。 |
| | The empress, the emperor's principal wife, is called Huanghou; the emperor's mother is called Huangtaihou; and the emperor's grandmother is called Taihuangtaihou. Their titles are all equal to those of the emperor. Since the Qin and Han dynasties, when a young emperor ascended the throne, his mother would act as regent and be titled Huangtaihou, but edicts did not refer to her as issuing decrees. When the Han dynasty was established, after Emperor Hui died, young emperor Hong ascended the throne and Empress Dowager acted as regent. After Emperor Ai's death, Emperor Ping was still a child, so Xiao Yuan Wang Huanghou, as Taihuangtaihou, acted as regent. After Emperor He's death and the death of Emperor Shang, Emperor An was still young, so Hexi Deng Huanghou acted as regent. After Emperor Shun's death, Emperors Chong, Zhi, and Huan were all young, so Shunlie Liang Hou acted as regent. After Emperor Huan's death, the current emperor ascended the throne and Huansi Douhou acted as regent. When a regent empress dowager assumed power, she would hold court in the front hall and receive officials. The empress dowager faced east while the young emperor faced west. Officials submitted reports and memorials in duplicate: one to the 太后 (empress dowager) and one to the young emperor. This system lasted for sixteen generations: first generation, second generation, third generation, fourth generation, fifth generation, sixth generation, seventh generation, eighth generation, ninth generation, tenth generation, eleventh generation, twelfth generation, thirteenth generation, fourteenth generation, fifteenth generation, and sixteenth generation.
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文帝、弟虽在三，礼、兄弟不相为后，文帝即高祖子，于惠帝、兄弟也，故不为惠帝后而为弟二，宣帝弟次昭帝，史皇孙之子，于昭帝为兄，孙以系祖，不得上与父齐，故为七世。光武虽在十二，于父子之次，于成帝为兄弟，为于哀帝为诸父，于平帝为父祖，皆不可为之后。上至元帝于光武为父，故上继元帝而为九世。故《河图》曰赤，九世会昌，谓光武也。十世以光，谓孝明也；十一以兴，谓孝章也。成虽在九，哀虽在十，平虽在十一，不称次。 |
| | Emperor Wen and his brothers, though three in number, did not succeed each other according to the rites; siblings do not inherit from one another. Emperor Wen was a son of Gaozu and thus a brother to Emperor Hui. Therefore, he did not succeed Emperor Hui but became the second emperor. Emperor Xuan was the younger brother of Emperor Zhao. Emperor Xuan was a grandson of Emperor Wu through his father, who was the great-grandson of Emperor Wu. As a grandson, he could not be ranked equal to his grandfather; thus, he is considered the seventh generation. Although Guangwu was in the twelfth generation, according to the order of father and son, he was a brother to Emperor Cheng; thus, a cousin to Emperor Ai, and an uncle or grandfather to Emperor Ping. Therefore, none of them could succeed him. Tracing back from Guangwu to Emperor Yuan, Guangwu was the son of Emperor Yuan; therefore, he succeeded Emperor Yuan and is considered the ninth generation. Therefore, The He Tu says: "Red, nine generations will flourish," referring to Guangwu. The tenth generation shines brightly, referring to Emperor Ming. The eleventh generation rises again, referring to Emperor Zhang. Emperor Cheng was in the ninth generation; Emperor Ai in the tenth; and Emperor Ping in the eleventh, but none of them were counted.
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宗庙之制：古学以为人君之居，前有朝，后有寝，终则前制庙以象朝，后制寝以象寝，庙以藏主，列昭穆；寝有衣冠几杖，象生之具，总谓之宫。《月令》曰：“先荐寝庙。”《诗》云：“公侯之宫。”《颂》曰：“寝庙奕奕。”言相连也，是皆其文也。古不墓祭，至秦始皇出寝起居于墓侧，汉因而不改，故今陵上称寝殿，有起居衣冠象生之备，皆古寝之意也。居西都时，高帝以下，每帝各别立庙，月备法驾游衣冠，又未定迭毁之礼。元帝时，丞相匡衡、御史大夫贡禹乃以经义处正，罢游衣冠，毁先帝亲尽之庙。高帝为太祖，孝文为太宗，孝武为世宗，孝宣为中宗，祖宗庙皆世世奉祠，其馀惠景以下皆毁，五年而称殷祭，犹古之禘祫也，殷祭则及诸毁庙，非殷祭则祖宗而已。光武中兴，都洛阳，乃合高祖以下至平帝为一庙，藏十一帝主于其中，元帝于光武为祢，故虽非宗而不毁也。后嗣遵承，遂常奉祀光武举天下以再受命复汉祚，更起庙称世祖。孝明临崩遗诏遵俭毋起寝庙，藏主于世祖庙。孝章不敢违，是后遵承藏主于世祖庙，皆如孝明之礼，而园陵皆自起寝庙。孝明曰显宗，孝章曰肃宗，是后踵前。孝和曰穆宗，孝安曰恭宗，孝顺曰敬宗，孝桓曰威宗，唯殇、冲、质三少帝，皆以未逾年而崩，不列于宗庙。四时就陵上祭寝而已。今洛阳诸陵，皆以晦望、二十四气伏、社腊及四时日上饭。大官送用，园令食监典省其亲陵所宫人，随鼓漏，理被枕，具盥水，陈严具。天子以正月五日毕供后上原陵，以次周徧，公卿百官皆从，四姓小侯诸侯家妇，凡与先帝先后有瓜葛者，及诸侯王、大夫郡国计吏、匈奴朝者西国侍子皆会，尚书官属，陛西除下先帝神座，后大夫计吏皆当轩下，占其郡谷价，四方灾异，欲皆使先帝魂神具闻之，遂于亲陵各赐计吏而遣之。正月上丁祠南郊，礼毕，次北郊明堂，高祖庙、世祖庙谓之五供。五供毕，以次上陵也。四时宗庙用牲十八太牢，皆有副倅。西庙五主：高帝、文帝、武帝、宣帝、元帝也。高帝为高祖，文帝为太宗，武帝为世宗，宣帝为中宗，其庙皆不毁。孝元功薄当毁，光武复天下，属弟于元帝为子，以元帝为祢庙，故列于祖宗，后嗣因承，遂不毁也。 |
| | The system of ancestral temples: According to ancient scholarship, the residence of a ruler had a court in front and a sleeping chamber at the back. After death, a temple was built in front to symbolize the court, and a chamber behind it to symbolize the sleeping quarters. The temple housed the spirit tablets, arranged according to the order of Zhaomu (maternal and paternal generations). The chamber contained clothing, hats, stools, canes, and other items used in life, symbolizing the deceased's belongings. Together, they were referred to as a palace. The Yue Ling says: "Offer sacrifices first at the chamber and then at the temple." The Book of Songs says: "The palace of marquises and dukes." The Odes say: "The chamber and temple are grand and stately." They refer to the same place; these are all descriptions of it in literature. In ancient times, sacrifices were not made at tombs. It was only during the reign of Qin Shi Huang that a chamber for daily rituals and belongings was built beside the tomb; the Han dynasty followed this practice without change. Hence, today's mausoleums are called Qindian (chamber halls), where replicas of clothing, hats, and items used in life are placed—these all reflect the ancient concept of the sleeping chamber. When residing in the western capital, from Emperor Gao onward, each emperor had a separate temple built for him. Monthly ceremonies were held with full ritual processions to visit their clothing and hats; however, the rites of alternating destruction (removal) of temples had not yet been established. During the reign of Emperor Yuan, Chancellor Kuang Heng and Grand Censor Gong Yu cited classical principles to justify reforming the system. They abolished the practice of visiting clothing and hats with processions and destroyed temples for emperors whose descendants had died out. Emperor Gao was honored as Taizu, Emperor Wen as Taizong, Emperor Wu as Shizong, and Emperor Xuan as Zhongzong. The temples of these ancestral emperors were perpetually maintained with regular sacrifices. All others, from Emperor Hui and Emperor Jing onward, had their temples destroyed. Every five years, a grand sacrifice known as Yinji was held, similar to the ancient rites of di and xia. During Yinji, offerings extended to all destroyed temples; otherwise, only the ancestral emperors were honored. When Guangwu revived the dynasty, he established Luoyang as his capital and combined the temples of Gaozu down to Emperor Ping into one temple, housing the spirit tablets of eleven emperors within it. Since Emperor Yuan was a great-grandfather to Guangwu, although not an ancestor by lineage, his temple was preserved and not destroyed. Later descendants followed this tradition, continuing to worship Guangwu as the one who had restored the Han dynasty by receiving a new mandate from heaven. A new temple was built for him and he was honored with the title Shizu (Progenitor Emperor). Emperor Ming, on his deathbed, issued a final decree urging frugality and forbidding the construction of new chamber temples. His spirit tablet was to be enshrined in the temple of Shizu (the Temple of Emperor Guangwu). Emperor Zhang dared not disobey and, from then on, followed the practice of enshrining spirit tablets in Shizu's temple according to Emperor Ming's rites. However, each mausoleum still had its own chamber and temple built separately. Emperor Ming was posthumously honored as Xianzong, Emperor Zhang as Suzong; after this, the practice continued in succession. Emperor He was honored as Muzong, Emperor An as Gongzong, Emperor Shun as Jingzong, and Emperor Huan as Weizong. Only the three young emperors—Shang, Chong, and Zhi—who died before completing their first year on the throne were not enshrined in the ancestral temples. Sacrifices were made at the mausoleum's chamber only during the four seasons. Now, all the tombs in Luoyang are honored with daily offerings of food on the first and fifteenth days of each lunar month, as well as during the twenty-four solar terms, the day of Fushu (a traditional observance), She Day (the spring sacrifice to the soil god), La Day (winter solstice festival), and the four seasonal days. The Grand Officials of the Imperial Kitchen provided food, while the head of the tomb and the supervisor of meals oversaw the palace attendants at the emperor's mausoleum. They followed the sound of drums and water clocks to make preparations: arranging bedding and pillows, providing washing water, and setting out ritual items for offerings. On the fifth day of the first lunar month, the Son of Heaven completed his offerings at the Huyuling Mausoleum and proceeded in order to visit all other mausoleums. Grand officials and ministers followed him. The wives of minor marquises from four noble families, as well as those related by marriage or blood to previous emperors and their consorts; feudal kings,大夫 (ministers), local officials responsible for reporting statistics, Xiongnu envoys, and foreign tribute students all gathered. Officials under the Shangshu Office stood west of the steps before the ancestral spirit seats of former emperors. After that,大夫 and officials in charge of reports stood beneath the 轩 (a type of pavilion) to report on grain prices from their respective regions, unusual disasters, and other events, so that the spirits of previous emperors could be fully informed. Finally, at each mausoleum, these officials were individually granted gifts by the emperor before being dismissed. On the first Ding day of the first lunar month (the first "Ding" day), a sacrifice was held at the southern suburbs. After completing the ceremony, the Son of Heaven proceeded to the northern suburbs and the Mingtang Hall for further rites. The ancestral temples of Gaozu and Shizu were also honored; these five ceremonies together were known as the "Five Offerings." After completing the Five Offerings, the Son of Heaven visited the mausoleums in order. For the four seasonal ancestral temple sacrifices, eighteen grand sacrificial ceremonies (each with a full set of three animals: ox, sheep, and pig) were used, each accompanied by secondary offerings. The five ancestral tablets in the western temple are those of Emperor Gao, Emperor Wen, Emperor Wu, Emperor Xuan, and Emperor Yuan. Emperor Gao is honored as Taizu (Progenitor Ancestor), Emperor Wen as Taizong (Grand Ancestor), Emperor Wu as Shizong (Eternal Ancestor), and Emperor Xuan as Zhongzu (Central Ancestor). Their temples are all preserved and never destroyed. Emperor Yuan's contributions were considered insufficient and his temple should have been destroyed. However, Guangwu restored the empire; by making himself a grandson of Emperor Yuan through adoption, he elevated Emperor Yuan to the status of a great-grandfather (nai) and thus included him among the ancestral emperors. Later descendants followed this precedent, so his temple was preserved without destruction.
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东庙七主：光武、明帝、章帝、和帝、安帝、顺帝、桓帝也。光武为世祖，明帝为显宗，章帝为肃宗，和帝为穆宗，安帝为恭宗，顺帝为敬宗，桓帝为威宗，庙皆不毁。少帝未逾年而崩，皆不入庙，以陵寝为庙者三：殇帝康陵、冲帝怀陵、质帝静陵是也。追号为后者三：章帝宋贵人曰敬隐后，葬北陵，安帝祖母也。清河孝德皇后、安帝母也。章帝梁贵人曰恭怀后，葬西陵，和帝母也。安帝张贵人曰恭敏后，葬北陵，顺帝母也。 |
| | The seven ancestral tablets in the eastern temple are those of Emperor Guangwu, Emperor Ming, Emperor Zhang , Emperor He, Emperor An, Emperor Shun and Emperor Huan. Emperor Guangwu is honored as Shizu (Eternal Ancestor); Emperor Ming as Xianzong; Emperor Zhang as Suzong ; Emperor He as Muzong; Emperor An as Gongzong; Emperor Shun as Jingzu; and Emperor Huan as Weizu. Their temples are all preserved without destruction. The young emperors who died before completing their first year in office were not enshrined among the ancestral tablets. Three mausoleums served as temples: the Kangling Mausoleum of Emperor Shang, the Huailing Mausoleum of Emperor Chong, and the Jingling Mausoleum of Empero Zhi. Three posthumous titles were bestowed as "Empress Dowager": Song Guiren of Emperor Zhang was honored as Jingyin Hou, buried in the northern mausoleum; she was the grandmother of Emperor An. Qinghe Xiaode Huanghou was the mother of Emperor An. Liang Guiren of Emperor Zhang, honored as Gonghuai Hou, was buried in the western mausoleum; she is the mother of Emperor He. Zhang Guiren of Emperor An, honored as Gongmin Hou, was buried in the northern mausoleu m; she is the mother of Empero Shun.
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两庙十二主、三少帝、三后，故用十八太牢也。 |
| | With two temples housing twelve ancestral tablets, three young emperors, and three empresses dowagers, the sacrifice of eighteen grand offerings (each with a complete set of sacrificial animals) is used.
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汉家不言禘祫，五年而再殷祭，则西庙惠帝、景、昭皆别祠，成、哀、平三帝以非光武所后，藏主长安，故高庙四时祠于东庙，京兆尹侍祠衣冠车服，如太常祠行陵庙之礼，顺帝母故云姓李，或姓张。高祖得天下，而父在，上尊号曰太上皇，不言帝，非天子也。孝宣继孝昭帝，其父曰史皇孙，祖父曰卫太子，太子以罪废，及皇孙皆死。宣帝但起园陵长承奉守，不敢加尊号于祖父也。光武继孝元，亦不敢加尊号于父祖也。世祖父南顿君曰皇考，祖钜鹿都尉曰皇祖，曾祖郁林太守曰皇曾祖。高祖舂陵节侯曰皇高祖，起陵庙，置章陵以奉祠之而已。至殇帝崩，无子弟，安帝以和帝兄子从清河王子即尊号，依高帝尊父为太上皇之义，追号父清河王曰孝德皇。顺帝崩，冲帝无子弟，立乐安王子，是为质帝。帝逼于顺烈梁后父大将军梁冀未得尊其父而崩。桓帝以蠡吾侯子即尊位，追尊父蠡吾先侯曰孝崇皇，母匡太夫人曰孝崇后，祖父河间孝王曰孝穆皇，祖母妃曰孝穆后。桓帝崩，无子，今上即位，追尊父解犊侯曰孝仁皇，母董夫人曰孝仁后，祖父河间敬王曰孝元皇，祖母夏妃曰孝元后。 |
| | The Han dynasty did not speak of the rites of di or xia, but held a grand sacrifice every five years. During this time, Emperor Hui of the western temple and Emperors Jing and Zhao were separately honored with sacrifices. The three emperors Cheng, Ai, and Ping, who were not direct ancestors of Guangwu, had their spirit tablets stored in Chang'an. Thus, the four seasonal sacrifices for Gaozu's temple were conducted at the eastern temple. The governor of Jingzhao You oversaw these ceremonies, wearing ceremonial robes and driving a ritual carriage as required by the Taichang Office when performing rites at ancestral temples and mausoleums. Emperor Shun's mother was originally surnamed Li or Zhang. When Gaozu gained the empire, his father was still alive; he honored him with the title Taishang Huang (Grand Emperor Emeritus), but did not call him an emperor, for he was not a Son of Heaven. Emperor Xuan succeeded Emperor Zhao; his father was Shi Huangsun, and his grandfather was Wei Taizi (the Crown Prince). The crown prince had been deposed for crimes, and both he and the great-grandson died. Emperor Xuan merely established a mausoleum with attendants to maintain it, but dared not bestow any honorific titles upon his grandfather. Guangwu succeeded Emperor Yuan and also did not dare to bestow honorific titles on his father or grandfather. Shizu's grandfather, Nandun Jun, was honored as Huangkao; his great-grandfather, Ju Lu Duwei, as Huangzu; and his great-great-grandfather, Yulin Taishou, as Huangcengzu. Gaozu's ancestor, Chongling Jiehou, was honored as Huangaizu; a mausoleum and temple were built for him at Zhangling to receive sacrifices. After Emperor Shang died without any brothers or sons, Emperor An ascended the throne as the nephew of Emperor He and a grandson of the Qinghe Prince. Following the precedent set by Gaozu in honoring his father as Taishang Huang, he posthumously bestowed the title Xiaode Huang on his father, the Qinghe Wang. After Emperor Shun died and Emperor Chong had no brothers or sons, a son of Le'an Wang was enthroned as Emperor Zhi. óst The emperor, pressured by Liang Ji, the father-in-law of Empress Dowager Shunlie and Grand General, did not have the opportunity to honor his own father before dying. Emperor Huan, as the son of Liwu Hou, ascended the throne. He posthumously honored his father, Liwu Xianhou, as Xiaochong Huang; his mother, Kuang Taifuren, as Xiaochong Hou; his grandfather, Hejian Xiaowang, as Xiaomu Huang; and his grandmother, Fei, as Xiaomu Hou. After Emperor Huan died without a son, the current emperor ascended to the throne. He posthumously bestowed on his father, Jiedu Hou, the title Xiaoren Huang; on his mother, Dong Furen, the title Xiaoren Hou; on his grandfather, Hejian Jingwang, the title Xiaoyuan Huang; and on his grandmother, Xia Fei, the title Xiaoyuan Hou.
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天子大社，以五色土为坛，皇子封为王者，受天子之社土以所封之方色，东方受青，南方受赤，他如其方色，苴以白茅授之，各以其所封方之色。归国以立社，故谓之受茅土。汉兴以皇子封为王者得茅土，其地功臣及乡亭他姓公侯，各以其户数租入为限，不受茅土，亦不立社也。 |
| | The Son of Heaven's great altar for the god of land was built with five-colored earth. When a prince was enfeoffed as a king, he received soil from this altar in the color corresponding to his fiefdom's direction: green for the east, red for the south, and so on according to each region's directional color. The soil was wrapped in white rush grass and presented to him, with the wrapping matching the color of his assigned direction. Upon returning to their fiefdoms, they established altars for land gods; thus it was called "receiving rush grass and soil." When the Han dynasty was founded, only princes enfeoffed as kings received rush grass and soil. For meritorious ministers and others of different surnames who were granted marquis or duke titles in counties or towns, their privileges were limited to the number of households and tax revenue from their fiefs; they did not receive rush grass and soil, nor were they allowed to establish altars for land gods.
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汉制：皇子封为王者，其实古诸侯也。周末诸侯或称王，而汉天子自以皇帝为称，故以王号加之，总名诸侯王子弟。封为侯者，谓之诸侯。群臣异姓有功封者，谓之彻侯。后避武帝讳改曰通侯。法律家皆曰列侯。功德优盛朝廷所异者，赐位特进，位在三公下。其次朝侯，位次九卿下，皆平冕文衣，侍祠郊庙，称侍祠侯。其次下士，但侍祠无朝位。次小国侯，以肺腑宿卫亲公主子孙奉坟墓，在京者亦随时见会，谓之猥朝侯也。 |
| | The Han dynasty system: Princes enfeoffed as kings by the Son of Heaven were in fact ancient-style feudal lords (zhuhou). At the end of the Zhou dynasty, some feudal lords were called kings; however, in the Han dynasty, the Son of Heaven himself used the title "emperor," so he bestowed the rank of king upon them. This was a general term for the sons and brothers of feudal lords. Those enfeoffed as marquises were called feudal lords (zhuhou). (Translation note: "诸侯" is translated here as "feudal lords," a common interpretation in the context of Han dynasty political structure.) Ministers and subjects of different surnames granted titles for meritorious service were called Chehou. (Translation note: "彻侯" is translated as "Chehou," a title used in the Han dynasty.) Later, to avoid the taboo of Emperor Wu's name, it was changed to Tonghou. (Translation note: "通侯" is translated as "Tonghou," a revised title due to naming taboos.) Legal scholars referred to them all as Liehou. (Translation note: "列侯" is translated as "Liehou," another term for marquises in the Han legal system.) Those who had particularly outstanding virtue and merit, distinguished by the court, were granted the special title Tejin. Their rank was below that of the Three Excellencies (San Gong). Those ranked lower were known as Chao Hou, whose status was below the Nine Ministers. They all wore ceremonial caps and embroidered robes, served in sacrifices at the altars of heaven and ancestral temples, and were called Shici Hou (attendant sacrifice marquises). Those ranked even lower were merely junior officials who only served in sacrifices without any court attendance position. Next were the marquises of small fiefdoms, whose descendants and relatives of princesses maintained ancestral tombs and served as close attendants. Those residing in the capital could also appear at court meetings from time to time; they were called Wei Chao Hou (petty attending marquises).
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巡狩校猎还，公卿以下陈洛阳都亭前街上，乘舆到，公卿下拜，天子下车。公卿亲识颜色，然后还宫。古语曰：“在车则下。”惟此时施行。 |
| | When the Son of Heaven returned from a tour and hunting expedition, officials at the level of Grand Chancellor and below would gather on the streets in front of Luoyang Du Ting. When the imperial procession arrived, these officials knelt to pay homage, and the Son of Heaven alighted from his carriage. The emperor personally observed their appearances before returning to the palace. An ancient saying states: "When a superior is in his carriage, one must descend from his own." This was the only time this practice was carried out.
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正月朝贺，三公奉璧上殿，向御座北面，太常赞曰：“皇帝为君兴，三公伏，皇帝坐，乃进璧。”古语曰：“御坐则起。”此之谓也。旧仪三公以下月朝，后省，常以六月朔、十月朔旦朝，后又以盛暑省六月朝，故今独以为正月、十月朔朝也。冬至阳气始起，麋鹿解角，故寝兵鼓，身欲宁，志欲静，不听事，送迎五日，腊者，岁终大祭，纵吏民宴饮，非迎气，故但送不迎。正月岁首，亦如腊仪。冬至阳气起，君道长，故贺。夏至阴气起，君道衰，故不贺。鼓以动众，钟以止众。夜漏尽，鼓鸣则起。昼漏尽，钟鸣则息也。 |
| | On the first day of January for court greetings, the Three Excellencies presented jade discs on the hall. Facing north toward the imperial throne, the Taichang official announced: "The Son of Heaven rises to honor his ministers; the Three Excellencies kneel down. When the emperor sits, they may present their jade discs." An ancient saying says: "When the ruler is seated, one must rise." This is what it refers to. According to the old ritual, officials of the Three Excellencies and below were required to attend court monthly. Later this was reduced, and they attended only on the first day of June and October. Subsequently, due to the intense summer heat, the June court session was also suspended; thus today, court attendance is held only on the first days of January and October. On the winter solstice, yang energy begins to rise; deer shed their antlers. Therefore, weapons and drums are put away, the body seeks rest, and the mind desires tranquility. No official business is conducted during this time. Officials and commoners may send or receive guests for five days. The La festival marks a grand year-end sacrifice, when officials and people were allowed to feast and drink freely. Since it was not an occasion for welcoming seasonal qi (vital energy), only sending off was observed, without receiving visitors. The first day of the lunar year, as the beginning of the new year, is also observed with a ceremony similar to that of La. On the winter solstice yang energy begins to rise and the ruler's authority grows; therefore, congratulations are offered. On the summer solstice yin energy begins to arise and the ruler's authority declines; thus, no congratulations are given. Drums were used to assemble the people, while bells were used to disperse them. When the night hourglass was emptied and the drum sounded, they would rise. When the daylight hourglass was emptied and the bell rang, they would rest.
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天子出，车驾次弟谓之卤簿：有大驾、有小驾、有法驾。大驾、则公卿奉引大将军参乘太仆御，属车八十一乘，备千乘万骑。在长安时，出祠天于甘泉备之，百官有其仪注，名曰甘泉卤簿。中兴以来希用之。先帝时，时备大驾上原陵，他不常用，唯遭大丧，乃施之法驾。公卿不在卤簿中，唯河南尹执金吾洛阳令奉引侍中参乘奉车郎御属车三十六乘，北郊明堂，则省诸副车。小驾、祠宗庙用之，每出，太仆奉驾上卤簿于尚书，侍中、中常侍、侍御史、主者郎令史皆执注以督整诸军车骑。春秋上陵令又省于小驾，直事尚书一人从令以下皆先行。 |
| | When the Son of Heaven went out, his procession was arranged in order and called "lubu": there were grand processions, small processions, and formal processions. In the grand procession, high-ranking officials led the way; the Grand General rode beside the emperor as a companion, and the Tai Pu drove the carriage. Eighty-one following carriages were arranged, with thousands of chariots and tens of thousands of horsemen in attendance. When the capital was Chang'an, such a grand procession was prepared when the Son of Heaven made sacrifices to heaven at Ganquan. All government officials followed specific ceremonial procedures; this ceremony was known as the "Ganquan Lubu." Since the revival (of the Han dynasty), it has rarely been used. During the reign of the late emperor, a grand procession was occasionally prepared for visiting Shangyuanling. Otherwise it was not commonly used; only in times of great mourning would the formal procession be employed. The Three Excellencies were not included in the procession. Only the governor of Henan, the Jinyu official, the magistrate of Luoyang, and others led the way; a Shizhong official rode beside as companion, while a Fengchelang drove the carriage. Thirty-six following carriages attended. When visiting the Northern Suburban Sacrificial Site or Mingtang Hall, all secondary carriages were omitted. The small procession was used for sacrifices to the ancestral temple. Each time it was deployed, the Tai Pu presented the ceremonial order of the procession to the Shangshu (Ministry of Works). The Shizhong, Zhongchangshi, Shiyushi, and other officials in charge, along with clerks and scribes, all held records to supervise and organize the military chariots and horsemen. The spring and autumn visits to the imperial tombs were even more simplified than the small procession; only one Shangshu official in charge of affairs followed, while all officials below the rank of Ling proceeded ahead.
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法驾、上所乘曰金根车，驾六马，有五色，安车五色，立车各一，皆驾四马，是为五时副车。俗人名之曰五帝车，非也。又有戎立车以征伐，三盖车名耕根车，一名芝车，亲耕耤田乘之。又有蹋猪车，慢轮有画，田猎乘之，绿车名曰皇孙车，天子孙乘之，以从。 |
| | The formal procession: the emperor's own carriage was called the Jingen Chariot, drawn by six horses of five colors. There were also five colored An Che (palanquin carriages) and one standing chariot for each color; all were drawn by four horses, making up the Five Color Secondary Carriages. Common people call them "Five Emperors' Chariots," which is incorrect. There were also military standing chariots used for campaigns, and three covered carriages known as the Genggen Chariot or Zhi Chariot; these were ridden when personally plowing the ceremonial fields. There was also a Tazhu Chariot with slow-turning wheels and painted designs, used for farming or hunting. A green carriage called the Huangsun Chariot was ridden by the emperor's grandsons as attendants.
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凡乘舆车皆羽盖金华瓜，黄屋左纛，金鍐方釳，繁缨重毂副牵。 |
| | All imperial carriages had feathered canopies with golden lotus decorations, yellow roofs and left-facing banners, golden tassels on square-shaped fittings, and elaborate tassels along the double hubs of the side-drawn horses.
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黄屋者，盖以黄为里也。 |
| | The "yellow roof" means that the interior of the canopy was lined with yellow fabric.
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左纛者，以氂牛尾为之，大如斗。在最后左騑马鬃上。金鍐者，马冠也。高广各四寸，如玉华形，在马鬃前。方釳者，铁广数寸，在鬃后，有三孔，插翟尾其中，繁缨在马膺前，如索裙者是也。 |
| | The left-facing banner was made from a yak's tail, as large as a basin. It was placed on the mane of the left hind horse at the rear. The golden tassel refers to a horse's head ornament. It was four cun in height and width, shaped like jade flowers, placed before the horse's mane. The square-shaped fittings were iron plates several cun wide, placed behind the horse's mane with three holes. Peacock tails were inserted into these holes; the elaborate tassels hung in front of the horse's chest and resembled a hanging skirt.
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重毂者，毂外复有一毂，施舝其外，乃复设牵施铜，金鍐形如缇，亚飞軨以缇油，广八寸，长注地，左画苍龙，右白虎，系轴头，今二千石亦然，但无画耳。 |
| | The double hubs refer to an additional hub outside the main one, with a metal pin applied externally. A copper ring was then attached in front for decoration; its shape resembled a golden tassel. The axle cover (feiling) was dyed crimson and oiled, eight cun wide and long enough to reach the ground. On the left side it depicted a blue dragon, on the right a white tiger, fastened at the end of the axle. Today, officials holding the rank of Erqianshi also use this design, but without the painted images.
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前驱有九斿云罕闟戟皮轩銮旗，车皆大夫载銮旗者，编羽毛引系橦旁，俗人名之曰鸡翘车，非也。后有金钲黄钺黄门鼓车。古者诸侯贰车九乘，秦灭九国兼其车服，故大驾属车八十一乘也。尚书御史乘之，最后一车悬豹尾，以前皆皮轩虎皮为之也。 |
| | The vanguard included nine streamers, cloud-shaped canopies, closed halberds, leather-draped carriages, and luan flags. All these vehicles were carried by officials of the rank Daifu (Doctor). The luan flag was attached with woven feathers to a pole on the side of the carriage; common people call this type of carriage "Jiqiao Chariot," which is incorrect. Behind were golden cymbals, yellow halberds, and Huangmen drum carriages. In ancient times, feudal lords had nine secondary chariots; the Qin dynasty annexed the nine states and incorporated their chariot styles and attire. Hence, in a grand procession there were eighty-one following carriages. The Shangshu and Yushi officials rode in these, while the last carriage displayed a leopard's tail. All carriages before it were covered with leather canopies made from tiger skins.
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永安七年，建金根、耕根诸御车，皆一辕，或四马，或六马。金根箱轮皆以金鎛正黄，两臂前后刻金，以作龙虎鸟龟形，上但以青缣为盖，羽毛无后户。 |
| | In the seventh year of Yong'an, golden root and genggen imperial carriages were constructed; all had a single yoke, drawn by either four or six horses. The Jingen carriage had a box and wheels gilded in pure yellow. The front and back of the two sides were engraved with gold to depict dragons, tigers, birds, and turtles. However, its canopy was merely made from blue silk, without feathered decorations at the rear entrance.
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冕冠：周曰爵弁，殷曰冔，夏曰收，皆以三十升漆布为壳，广八寸，长尺二寸，加爵冕其上，周黑而赤，如爵头之色，前小后大，殷黑而微白，前大后小，夏纯黑而赤，前小后大，皆有收以持笄。《诗》曰：“常服黼冔，礼朱干玉，戚冕而舞《大武》。”《周书》曰：“王与大夫尽弁，古皆以布，中古以丝。”孔子曰：“麻冕、礼也。今也纯俭。”汉云翘冠，乐祠天地五郊，舞者服之，冕冠垂旒，周礼、天子冕前后垂延朱绿藻有十二旒。公侯大夫各有差别。汉兴至孝明帝永平二年，诏有司采《尚书·皋陶篇》及《周官》《礼记》定而制焉，皆广七寸，长尺二寸，前圆后方，朱绿里而玄上，前垂四寸，后垂三寸，系白玉珠于其端，是为十二旒，组缨如其绶之色。三公及诸侯之祠者，朱绿九旒青玉珠。卿大夫七旒黑玉珠，皆有前无后，组缨各视其绶之色，旁垂黈纩当耳，郊天地、祠宗庙、祀明堂则冠之，衣黼衣，佩玉佩，履絇履。孔子曰：“服周之冕。”鄙人不识，谓之平天冠。 |
| | The ritual headdress: In the Zhou dynasty it was called "jue bian," in the Yin (Shang) dynasty "xu," and in the Xia dynasty "shou." All were made with a shell of thirty-sheng lacquered cloth, eight cun wide, one chi two cun long. A ceremonial crown was added on top: In Zhou times it was black with red tones, resembling the color of a jiao bird's head; its front part was smaller and the back larger. In Yin times it was dark but slightly white in tone, with the front part larger than the back. In Xia times it was purely black with a reddish hue, also with the front smaller and the back larger. All had a "shou" (a cap band) to hold the hairpins. The Book of Songs says: "Wearing the usual robes with fu patterns and xu caps, performing rituals with red halberds and jade weapons, wearing ceremonial crowns while dancing 'Da Wu.'" The Zhou Shu says: "The king and officials all wore bian caps. In ancient times they were made of cloth, while in the middle period they were made from silk." Confucius said: "Hemp headdresses are in accordance with ritual." "Today, they are purely made of silk for simplicity." The Han dynasty's Yunqiao Crown was worn by dancers during musical sacrifices to heaven, earth, and the five directions. The ceremonial crown with hanging pendants followed Zhou ritual: for the Son of Heaven, twelve pendants of red and green algae-like patterns hung in front and behind. Marquises, marquisates, and officials of various ranks each had their own distinctions. When the Han dynasty was founded, it was not until the second year of Yongping during Emperor Ming's reign that an imperial decree ordered officials to compile and establish regulations based on the "Gao Tao Pian" section of the Book of Documents, as well as the Rites of Zhou and Records of Ritual. The resulting design had a width of seven cun and length of one chi two cun; it was round in front and square at the back, with red and green linings and black on top. It hung four cun from the front and three cun from the back, ending in white jade beads—this formed twelve pendants. The tassels matched the color of the sash. The Three Excellencies and feudal lords who performed sacrifices wore red and green ceremonial crowns with nine pendants, each ending in a blue jade bead. Ministers and officials of the Daifu rank wore seven-pearl black jade bead pendants, with decorations in front but none at the back. The tassels were colored to match their sashes. Yellow downy feathers hung on either side by the ears. These headdresses were worn during sacrifices to heaven and earth, ancestral temples, or Mingtang ceremonies; they also wore fu-patterned robes, jade pendants, and qv-style shoes. Confucius said: "Wear the Zhou dynasty's ceremonial crown." Common people, not knowing its name, called it the Piantian Crown.
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天子冠通天冠，诸侯王冠远游冠，公侯冠进贤冠，公王三梁，卿大夫、尚书、二千石博士冠两梁，千石、六百石以下至小吏冠一梁。天子、公卿、特进朝侯祀天地明堂皆冠平冕。 |
| | The Son of Heaven wore the Tiantian Crown; feudal kings and marquises wore the Yuanyou Crown. Marquises and marquisates wore the Jinxian Crown, with three beams for dukes and kings, two beams for ministers, officials, Shangshu, Erqianshi, and bo shi (doctor scholars), and one beam for officials of Qianshi rank, Liushishi rank, and below down to minor clerks. The Son of Heaven, the Three Excellencies, Tujin officials, chouhou (attending marquises), and those performing sacrifices to heaven, earth or Mingtang all wore flat ceremonial crowns.
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天子十二旒，三公九，诸侯卿七，其缨与组各如其绶之色，衣玄上纁下，日月星辰，山龙华虫，祠宗庙则长冠袀玄。其武官太尉以下及侍中常侍皆冠惠文冠，侍中常侍加貂蝉，御史冠法冠，谒者冠高山冠。其乡射行礼，公卿冠委貌，衣玄端，执事者皮弁服，宫门仆射冠却非，大乐郊社祝舞者冠建华，其状如妇人缕簏，迎气五郊舞者所冠，亦为冕，车驾出后有巧士冠，似高山冠而小。 |
| | The Son of Heaven's headdress had twelve pendants; the Three Excellencies had nine, and marquises and ministers seven. The tassels and cords matched their sash colors. They wore black robes above with yellowish-red skirts below, embroidered with patterns of sun, moon, stars, mountains, dragons, and huachong (a mythical insect). When performing sacrifices at the ancestral temple, they wore long caps and entirely black robes. Military officials below the Taivue, as well as Shizhong and Zhongchangshi officials, wore Huiwen Crowns. The Shizhong and Zhonchangshi added sable fur and cicada ornaments to their caps. Yushi (Imperial Censors) wore Faguan Crowns; Ye Zhe (attendants) wore Gaoshan Crowns. During archery ceremonies, the Three Excellencies wore Weimao caps and black formal robes. Attendants in charge of rituals wore pibian ceremonial attire. Palace gate attendants and Puye officials wore Quefei caps. Dancers and musicians at grand sacrifices to heaven or earth wore Jianhua caps; these resembled a woman's lacquered bamboo basket. The caps worn by dancers welcoming seasonal qi at the five directions were also called "mian." When the imperial procession left, there were also Qiaoshi officials who wore small caps resembling Gaoshan Crowns but smaller in size.
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帻者，古之卑贱执事不冠者之所服也。孝武帝幸馆陶公主家，召见董偃，偃傅青褠绿帻，主赞曰：主家庖人臣偃昧死再拜谒，上为之起，乃赐衣冠，引上殿。董仲舒、武帝时人，其上两书曰：执事者皆赤帻，知皆不冠者之所服也。元帝额有壮发，不欲使人见，始进帻服之，群臣皆随焉，然尚无巾。如今半帻而已。王莽无发，乃施巾，故语曰：“王莽秃，帻施屋，冠进贤者宜长耳，冠惠文者宜短耳，各随所宜。” |
| | Zhe was a head covering worn by lowly and menial attendants who did not wear formal caps. During the reign of Emperor Wu, when he visited the home of Princess Guantao, he summoned Dong Yan for an audience. Yan wore a green gudian robe and a green zhe head covering. The princess introduced him by saying: "A servant from my household, Minister Yan, dares to bow twice in humble submission." The emperor rose to receive him and then bestowed official robes and caps upon him before leading him onto the hall. Dong Zhongshu, a man of Emperor Wu's time, wrote in his two memorials: "All attendants wore red zhe caps," which shows that these were the head coverings worn by those who did not have official caps. Emperor Yuan had thick hair on his forehead and did not want others to see it, so he began wearing the zhe cap. All court officials followed suit; however, at that time there were still no jin (headscarves). Now they are merely half-zhe caps. Wang Mang had no hair, so he wore a headscarf. Hence the saying: "Wang Mang was bald; his zhe cap covered like a roof. Those wearing Jinxian Crowns should have long ears (side flaps), while those in Huiwen Crowns should have short ones—each according to their needs."
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通天冠、天子常服，汉服受之秦，礼无文。远游冠、诸侯王所服，展筒无山，《礼》无文。高山冠、齐冠也，一曰侧注，高九寸，铁为卷梁，不展筒无山，秦制：行人使官所冠。今谒者服之，《礼》无文。太傅胡公说曰：“高山冠、盖齐王冠也。秦灭齐，以其君冠赐谒者。” |
| | The Tiantian Crown was the Son of Heaven's regular attire. The Han dynasty adopted it from the Qin, but there were no detailed ritual records for it. The Yuanyou Crown was worn by feudal kings; it had a cylindrical shape without any mountain-shaped decorations, and there were no references to it in the Rites. The Gaoshan Crown was a cap of the Qi state, also called Cezhu. It stood nine cun high and had curved beams made from iron; it did not have a cylindrical shape or mountain decorations. This was an imperial Qin dynasty regulation: worn by officials accompanying envoys on diplomatic missions. Now, Ye Zhe officials wear it; however, there are no references to this in the Rites. Tai Fu Hu Gong said: "The Gaoshan Crown is originally the crown of a Qi king." "After the Qin destroyed Qi, they bestowed this royal cap upon Ye Zhe officials as a reward."
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进贤冠、文官服之，前高七寸，后三寸，长八寸。公侯三梁，卿大夫、尚书、博士两梁，千石、六百石以下一梁。汉制：《礼》无文。 |
| | The Jinxian Crown was worn by civil officials. It was seven cun high at the front, three cun at the back, and eight cun long. Dukes and marquises wore it with three beams; ministers, Daifu officials, Shangshu officials, and bo shi scholars wore two beams. Officials of Qianshi or Liushishi rank and below wore one beam. This was a Han dynasty regulation; there were no references for it in the Rites.
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法冠、楚冠也。一曰柱后惠文冠，高五寸，以纚裹铁柱卷。秦制执法服之。今御史廷尉监平服之，谓之獬豸冠。獬豸、兽名，盖一角。今冠两角，以獬豸为名，非也。太傅胡公说曰：“《左氏传》有南冠而絷者。”《国语》曰：“南冠、以如夏姬。”是知南冠盖楚之冠，秦灭楚，以其君冠赐御史。武冠或曰繁冠，今谓之大冠，武官服之。侍中、中常侍加黄金，坿貂蝉鼠尾饰之。太傅胡公说曰：“赵武灵王效胡服，始施貂蝉之饰，秦灭赵，以其君冠赐侍中。齐冠或曰长冠，竹裹以纚，高七寸，广三寸，形如板。” |
| | The Faguan Crown was originally from the Chu state. It is also called the Zuhou Huiwen Crown, five cun high, with a lacquered iron column wrapped inside. This was an imperial Qin dynasty regulation for officials enforcing laws to wear it. Now, Yushi (Imperial Censor), Tingwei (Minister of Justice), and Jianping (Judicial Officials) officials wear it, calling it the Xiezhi Crown. Xiezhi is a mythical beast's name; it has only one horn. Now the crown has two horns, yet they still call it Xiezhi—this is incorrect. Tai Fu Hu Gong said: "The Zuo Zhuan mentions those who were bound in 'Nan Guan.'" The Guo Yu says: "Nanguan, worn as when going to Xia Ji." This shows that Nanguan was originally a cap from the Chu state. After the Qin destroyed Chu, they bestowed its royal crown upon Yushi officials as a reward. The Wuguan was also called Fan Guan; it is now known as the Daguan, worn by military officers. Shizhong and Zhong Changshi officials added golden decorations to their caps, with sable fur, cicada ornaments, and rat-tail embellishments. Tai Fu Hu Gong said: "King Wuling of Zhao imitated the Hu people's clothing and first introduced sable fur and cicada decorations. After the Qin destroyed Zhao, they bestowed its royal cap upon Shizhong officials." The Qi Crown was also called the Changguan. It was made of bamboo wrapped in lacquer, seven cun high and three cun wide, shaped like a board.
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高祖冠、以竹皮为之，谓之刘氏冠。楚制：《礼》无文。鄙人不识，谓之鹊尾冠。 |
| | The Gaozu Crown was made from bamboo bark; it was called the Liu Shi Guan (Liu Family Crown). This was a Chu dynasty regulation: there were no references for this in the Rites. Common people, not knowing its proper name, called it Quewei Crown.
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建华冠、以铁为柱卷贯，大珠九枚，今以铜为珠，形制似缕簏。《记》曰：“知天文者服之。”《左传》曰：“郑子臧好聚鹬冠。”前图以为此制是也。天地五郊、明堂月令舞者服之。 |
| | The Jianhua Crown had an iron column with nine large pearls; now, copper is used instead of real pearls. Its shape resembles a lacquered bamboo basket. The Records say: "Those who understand astronomy wear it." The Zuo Zhuan says: "Zi Zang of Zheng loved to collect Yu Guan caps." Earlier illustrations consider this the correct design. Dancers performing at sacrifices to heaven, earth and the five directions, as well as those in Mingtang or lunar calendar ceremonies, wore it.
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方山冠、以五采縠为之，汉祀宗庙大享，《八佾》乐五行舞人服之。衣冠各从其行之色，如其方色而舞焉。 |
| | The Fangshan Crown was made of five-colored hu fabric. During grand Han dynasty sacrifices to the ancestral temple and major feasts, dancers in the "Ba Yi" music and Five Elements dance wore it. Their robes and caps followed the colors of their respective elements; they danced according to the directional color associated with each.
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术士冠、前圆，吴制逦迤四重，赵武灵王好服之，今者不用，其说未闻。 |
| | The Shuxi Shi Crown was round at the front; according to Wu dynasty regulations, it had four sloping layers. King Wuling of Zhao liked wearing it, but now it is no longer used—its explanation has not been heard of.
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巧士冠、高五寸，要后相通埽除，从官服之，《礼》无文。 |
| | The Qiaoshi Crown was five cun high; its back had a connected waist design for sweeping and cleaning. It was worn by attendants, but there are no references to it in the Rituals.
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却非冠、宫门仆射者服之，《礼》无文。 |
| | The Quefei Crown was worn by palace gate attendants and Puye officers; however, there are no records of it in the Rituals.
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樊哙冠，汉将军樊哙造次所冠，以入项籍营，广七寸，前出四寸，司马殿门大护卫士服之。 |
| | The Fan Kuai Crown was first worn by the Han general Fan Kuai when he rashly entered Xiang Ji's camp. It was seven cun wide, with a front protrusion of four cun. This cap was later worn by Shima Dianmen Da Huguard soldiers.
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却敌冠、前高四寸，通长四寸，后高三寸，监门卫士服之，《礼》无文。 |
| | The Que Di Crown was four cun high at the front, with an overall length of four cun and a height of three cun at the back. It was worn by Jianmen Wei soldiers; however, there is no mention of it in the Rituals literature.
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珠冕、爵冔收、通天冠、进贤冠、长冠、缁布冠、委貌冠、皮弁、惠文冠，古者天子冠所加者，其次在汉礼。 |
| | Zhu Mian, Jue Xu Shou, Tongtian Guan, Jinxian Guan, Changguan, Zhi Bu Guan, Weimao Guan, Pi Bian, and Huiwen Guan—these were the crowns added by ancient emperors; their order is recorded in Han dynasty rituals.
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帝谥：违拂不成曰隐，靖民则法曰黄，翼善传圣曰尧，仁圣盛明曰舜，残人多垒曰桀，残义损善曰纣，慈惠爱亲曰孝，爱民好与曰惠，圣善同文曰宣，声闻宣远曰昭，克定祸乱曰武，聪明睿智曰献，温柔圣善曰懿，布德执义曰穆，仁义说民曰元，安仁立政曰神，布纲治纪曰平，乱而不损曰灵，保民耆艾曰明，辟土有德曰襄，贞心大度曰匡，大虑慈民曰定，知过能改曰恭，不生其国曰声，一德不懈曰简，夙兴夜寐曰敬，清白自守曰贞，柔德好众曰靖，安乐治民曰康，小心畏忌曰僖，中身早折曰悼，慈仁和民曰顺，好勇致力曰庄，恭人短折曰哀，在国逢难曰愍，名实过爽曰缪，壅遏不通曰幽，暴虐无亲曰厉，致志大图曰景，辟土兼国曰桓，经纬天地曰文，执义扬善曰怀，短折不成曰殇，去礼远众曰炀，怠政外交曰携，治典不敷曰祈。 |
| | Imperial posthumous titles: one who defied and failed to accomplish anything was called Yin; one who established laws for the people's peace was Huang; one who assisted virtue in transmitting sainthood was Yao; one whose benevolence and saintliness were great and clear was Shun; one who harmed many people and built numerous fortifications was Jie; one who destroyed righteousness and damaged goodness was Zhou; one who showed kindness and loved relatives was Xiao; one who loved the people and gave generously was Hui; one whose virtue and wisdom were harmonized in culture was Xuan; one whose reputation spread far and wide was Zhao; one who quelled disaster and chaos was Wu; one who was wise, intelligent, and perceptive was Xian; one with gentle kindness and saintly virtue was Yi; one who spread virtue and upheld righteousness was Mu; one who practiced benevolence and won the people's favor was Yuan; one who governed with peace and established policies was Shen; one who organized laws and regulated order was Ping; one whose chaos did not diminish was Ling; one who protected the people and lived long was Ming; one who expanded territory with virtue was Xiang; one of steadfast heart and great tolerance was Kuang; one with deep concern for the people was Ding; one who recognized faults and corrected them was Gong; one who died outside his homeland was Sheng; one whose single virtue never wavered was Jian; one who rose early and slept late in duty was Jing; one who maintained integrity and self-discipline was Zhen; one with gentle virtue and popularity among the people was Jing (again); one who brought peace and governed well was Kang; one cautious and reverent of taboos was Xi; one whose life ended prematurely was Dao; one kind, benevolent, and harmonious to the people was Shun (again); one valiant and devoted was Zhuang; one respectful but died young was Ai; one who encountered hardship in his homeland was Min; one whose name did not match reality was Miu; one obstructed and uncommunicative was You; one cruel and without affection was Li; one with grand aspirations was Jing (again); one expanding territory and annexing states was Huan; one who structured the heavens and earth was Wen; one upholding righteousness and promoting goodness was Huai; one whose life was cut short before achievements were made was Shang; one who abandoned rites and distanced from people was Yang; one negligent in governance and involved in foreign affairs was Xie; one who failed to properly implement regulations was Qi.
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