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古者天子將巡狩，必先告於祖，命史告群廟及社稷、圻內名山大川。七月而遍。親告用牲，史告用幣。 |
| | In ancient times, when the Son of Heaven was about to conduct an inspection tour, he would first report to his ancestors and order the historians to announce it at all ancestral temples as well as at the altars of land and grain gods, and to the famous mountains and great rivers within the borders. The announcement would be completed in July. When the Son of Heaven personally reported, he used sacrificial animals; when historians reported on his behalf, they used ritual gifts.
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商湯將伐桀，告天云：「余小子履敢用玄牡，敢昭告于皇皇后帝，有罪不敢赦，帝臣不蔽，簡在帝心。朕躬有罪，無以萬方，萬方有罪，罪在朕躬。」 |
| | Shang Tang, before launching an attack against Jie, reported to Heaven: "I, the humble Xiaozǐ Lǚ dare to use a black male ox, and dare to solemnly announce it to the great and sovereign Emperor of Heaven. Those who have committed crimes dare not be pardoned; the emperor's subjects are not concealed from view; their conduct is clearly known to Heaven. "If I myself have committed a crime, let it not befall the myriad regions; if the myriad regions have committed crimes, the blame lies with me personally."
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周制，天子將出，類乎上帝，造乎禰。太祝告土用牲幣。 |
| | According to Zhou dynasty regulations, when the Son of Heaven prepared to leave, he would perform a sacrifice to Heaven and then proceed to worship at his ancestral temple. The Grand Priest announced the offering using sacrificial animals and ritual gifts.
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魏尚書薛悌奏：「涼州刺史所上靈命瑞圖，當下洛陽留臺，使太尉醮告太祖、文昭皇后廟。」博士秦靜議曰：「靈命瑞圖可祀天皇大帝五精之帝於洛陽，祀南郊所祭，祭訖，奉誥冊文，脯、醢、酒，告太祖廟。藏冊於石函。」尚書奏曰：「秦靜議當遣兼太尉告祠，以武皇帝從五精以上六座。餘眾神皆不設牲用如郊祭。」明帝詔：「每祀天輒以地配，今不地配耶？」尚書奏：「孫欽議：『周禮祀天南郊，無地配之文，大魏受禪，因漢祀天以地配，此謂正月南郊常祀也。今告靈瑞，不須以地配。』王肅議：『禮，有事於王父，則以王母配，不降於四時常祀而不配也。且夫五精之帝，非重於地，今奉嘉瑞以告，而地獨闕，於義未通。以地配天，於義正宜。』」詔曰：「祀天以地配，此既正義，今告瑞祭於五精之帝，則地不得闕也。」又詔曰：「告皇天及五精，今冊文中都不見五精之帝，意何以耶？」尚書奏：「冊文，侍中韋誕所作。文中『皇皇后帝』，即五精之帝。昔舜受禪，告天云『皇皇后帝』，亦合五精之帝。於文少，不可分別。可更增五精字。」奏可。 |
| | Wei Shangshu Xue Ti presented a memorial: "The auspicious omen chart submitted by the governor of Liangzhou should be sent to Luoyang Liu Tai, where the Grand Commandant should perform an incense-offering ceremony to announce it at the temples of Taizu and Wenzhao Empress." The Doctor Qin Jing proposed: "The auspicious omen of the divine mandate may be used to worship Tianhuang Dadi and the Five Spirits' Emperors in Luoyang, following the rites for sacrifices at the southern suburbs. After completing the sacrifice, a proclamation with an edict, meat, sauce, and wine should be presented to announce it at Taizu's temple." The edict should then be stored in a stone casket." The Shangshu presented a memorial: "According to Qin Jing's proposal, one should appoint an acting Grand Commandant to announce and perform the rites at the temple, honoring Wu Huangdi along with the five emperors of the Five Spirits and six other altars. For the remaining deities, sacrificial animals should not be used; instead, offerings should follow the same procedures as those at the suburban sacrifices." Emperor Mingdi issued an edict: "Whenever Heaven is worshipped, Earth should be honored as a counterpart. Why now not honor the Earth as a counterpart?" The Shangshu submitted a memorial: "Sun Qin proposed: 'According to the Rites of Zhou, sacrifices at the southern suburbs for Heaven do not include Earth as a counterpart. The great Wei dynasty accepted the Mandate of Heaven and followed Han dynasty practices by including Earth in the sacrifice for Heaven; this refers to the regular monthly sacrifices at the southern suburbs in January." Now, when announcing divine omens and auspicious signs, it is unnecessary to include Earth as a counterpart.' Wang Su proposed: "According to the rites, when there is a sacrifice for an ancestral grandfather, one should also honor his empress as a counterpart; it would be inappropriate not to include her in such sacrifices even if they are regular seasonal offerings." Moreover, the Five Spirits' Emperors are not more important than Earth. Now that we present auspicious omens to announce them, it would be inconsistent if only Earth were omitted; this does not align with the principles of propriety. "To pair Earth with Heaven is precisely appropriate in terms of meaning."'" The edict stated: "To worship Heaven with Earth as its counterpart is already the correct principle. Now, when offering a sacrifice to announce auspicious omens at the altars of the Five Spirits' Emperors, it would be unacceptable for Earth to be omitted." Another edict stated: "When announcing to the Supreme Heaven and the Five Spirits, now in the edict text there is no mention of the Emperors of the Five Spirits at all. What could be the reason for this?" The Shangshu submitted: "The edict text was composed by Shi Zhong Wei Dan. In the text, 'the great and sovereign Emperor of Heaven' refers to the Emperors of the Five Elements. In ancient times, when Shun received the Mandate of Heaven, he announced to Heaven: 'the great and sovereign Emperor,' which also corresponds to the Emperors of Five Elements. The text is brief and does not allow for clear distinctions. It would be appropriate to add the term 'Five Elements' explicitly." The proposal was approved.
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明帝太和六年，征西大將軍臣懿等言：「長安典農中郎將張烈書言，『所部人左先，雨後於地得玉印』。臣今謹遣夏裕送。」詔：「推原符瑞，有感而至，宜因祭祀，奠於文思皇后神座前，以慰神靈之思念。」散騎常侍高堂隆議：「按典瑞，天子有事，必告宗廟，以象生也。凡宗廟，祖尊而禰親。祭祀告事，皆先尊而後親。往者得瑞璽以告宗廟，而奠於親廟；此則告於尊，奠於親，故事明比。文皇帝、文思皇后，其為慈親一體也。告之日，質明，守官筵於廟堂之奧，設玉几，近南。設洗於阼階東南。酒人設醴酒於堂。脯人醢人執籩脯豆醢於洗北，西面。公位於阼階西南，北面。太常位於阼階，北面，差出公後。百執事敘立於卿後。執璽使者立公西北，東面。諸博士差退。唯籩人豆人不拜，餘皆拜。拜訖，解劍納履。博士引公，祝導盥，升自阼階。博士立於高皇廟室戶外西，東面。祝先入室，南面。公入戶內，西面。博士并引卿盥，從公。籩人、醢人、百執事皆從升。博士引使者升階，如在庭之位。卿受脯於戶外，入於筵前。醢人以醢授卿，卿不興，受，設於籩北，興，出，俟事於太皇帝室，南面。祝酌酒，奠籩南。祝導公，博士引使者執邸受瑞璽於戶。祝西面立於戶外東，使者還復位。公奠璽於几東，興，復位。祝入。公再拜稽首，興，立漏移一刻，公執璽邸授使者戶外。遂造太皇帝、武皇帝、文皇帝，皆如高皇，出。禮畢之後，可使都督黃門兼諸官告瑞於文思皇后寢堂，如廟之禮。」 |
| | In the sixth year of Tahe reign period under Emperor Mingdi, the western expedition Grand General Minister Yi and others stated: "Zhang Lie, the Zhonglangjiang in charge of agriculture at Chang'an, reported that 'a person named Zuo Xian from his jurisdiction found a jade seal on the ground after rain.' I now respectfully send Xia Yu to deliver it." The edict stated: "Tracing the origin of this omen, it has come about through divine inspiration. It should therefore be presented during a sacrifice and placed before the spirit seat of Empress Wensi, to comfort her spiritual longing." Gao Tanglong, a member of the Sanqi Changshi, proposed: "According to established rituals regarding auspicious objects, whenever the Son of Heaven has important matters, he must announce them at the ancestral temples, as this symbolizes life. All ancestral temples honor ancestors with reverence and emphasize closeness to one's immediate forebears. When performing sacrifices or announcing matters, the order should always be from the most revered ancestor down to the closer relatives. Previously, when an auspicious jade seal was obtained and used to announce it at ancestral temples, it was placed in the temple of a closer relative; this meant announcing to the revered ancestors but placing the offering before the closer ones—thus making the matter clear and comparable. Emperor Wen and Empress Wensi were one unified entity as a kind and affectionate parent. On the day of announcement, at dawn, officials in charge should set up mats for a banquet in the secluded corner of the temple hall and place a jade mat near the southern side. A basin for ritual washing should be placed at the southeast corner of the eastern steps (of the main hall). The wine official should set up sweet wine in the hall. The meat and sauce officials should hold baskets of dried meat, beans, and sauce to the north of the basin, facing west. The position for the marquis should be at the southwest corner of the eastern steps, facing north. The Taichang's position is on the eastern steps, also facing north but slightly behind that of the marquis. All officials in charge should stand in order behind the ministers. The jade seal bearer should stand to the northwest of the marquis, facing east. All doctors (scholars) should step back accordingly. Only the basket and bean officials need not bow; all others must perform a bowing ceremony. After completing the bows, they should remove their swords and put on their shoes. The doctors led the marquis forward, while the priest guided him in washing his hands; he ascended from the eastern steps. The scholars stood outside the door of Gao Huang Temple's chamber to the west, facing east. The priest entered the room first and faced south. The marquis stepped inside the door, facing west. The scholars led the ministers to wash their hands and followed the marquis. The basket official, sauce official, and all other officials in charge also ascended together. The scholars led the envoy up the steps to a position corresponding to where he stood in the courtyard. The ministers received the dried meat outside the door and brought it forward to before the mats. The sauce official handed the sauce to the minister, who remained seated while receiving it and placed it north of the basket. Then he stood up, exited, and waited for further duties at the chamber of Ta Huangdi, facing south. The priest poured wine and offered it to the southern side of the basket. The priest guided the marquis, while the scholars led the envoy to hold a tray at the door and receive the auspicious jade seal. The priest stood facing west outside the eastern side of the door, while the envoy returned to his original position. The marquis placed the jade seal on the east side of the mat, stood up, and returned to his position. The priest entered. The marquis performed a second bow with forehead touching the ground, then stood up and remained standing for one additional moment. The marquis held the jade seal tray and handed it to the envoy outside the door. He then proceeded to visit Ta Huangdi, Wu Huangdi, and Wen Huangdi in turn, following the same procedures as for Gao Huangdi. After completing these rites, he exited. After the ceremony was completed, it would be appropriate for the Dudu Huangmen and other officials to jointly announce the auspicious omen at Empress Wensi's sleeping hall in accordance with the rites observed at the temple."
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東晉元帝為瑯琊王，將即極位告廟，王導書問賀循云：「或謂宜祭壇拜受天命者；或謂直當稱億兆群情告四祖之廟而行者，若爾，當立行廟。王今固辭尊號，俯順群情，還依魏晉故事。然魏晉皆稟命而行，不知今進璽當云何？」循答曰：「愚謂告四祖之廟而行。蜀書劉先主初封漢王時，群臣共奏上勳德，承以即位。今雖事不正同，然議可方論。 |
| | When Emperor Yuandi of the Eastern Jin was still Prince Langya, he was about to ascend the throne and announced it at his ancestral temple. Wang Dao wrote a letter asking He Xun: "Some say that one should perform a sacrifice on an altar and receive Heaven's mandate by bowing." Others argue that he should simply express the will of all his subjects and proceed directly to announce it at the ancestral temples of four generations. If so, then a temporary temple must be established for this purpose. Now that Wang has firmly declined the title of Son of Heaven and humbly followed public sentiment, he should return to the precedents established during the Wei and Jin dynasties. However, both the Wei and Jin dynasties acted upon receiving Heaven's mandate; we do not know how to proceed with presenting the jade seal now?" Xun replied: "I believe one should announce it at the temples of the four ancestors and then proceed. When Liu Xian, the Shu ruler, was first granted the title of King of Han, his ministers jointly presented a memorial extolling his merits and achievements, thereby supporting his ascension to the throne. Although the circumstances are not exactly the same now, the discussion can still be compared.
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太常問：「今封建諸王，為告廟不？若告，廟冊與告諸王同異？祝文同不？當以竹冊白簡？隸書篆書也？」博士孫毓議：「按尚書洛誥『王命作冊，逸祝冊，唯告周公其後』。謂成王已冠，命立周公後，作為冊書逸誥以告伯禽也。又周公請命於三王，乃納冊於金縢匱中。今封建諸王，裂土樹藩，為冊告廟，篆書竹冊，執冊以祝，訖，藏於廟。及封王之日，又以冊告所封之王。冊文不同。前以言告廟祝文，當竹冊篆書，以為告廟冊，冊之文即祝詞也。舊告封王、告改年號，故事，事訖皆當藏於廟，以皆為冊書。四時享祀祝文，事訖不藏，故但禮稱祝文尺一，白簡隸書而已。」 |
| | The Taichang asked: "Now that the feudal lords have been enfeoffed, should they be announced in the temple or not? If so, would their entries in the temple records be the same as or different from those of the feudal lords?" Would the sacrificial texts be the same? línea Should they use bamboo slips and white tablets for recording? Or should it be written in clerical script or seal script?" Doctor Sun Yu proposed: "According to the Shangshu (Book of Documents), Luogao states, 'The king ordered the making of records; Yi composed the sacrificial text for the record, only announcing it to Duke Zhou and his descendants.' This refers to King Cheng having already reached adulthood, when he ordered the establishment of a successor for Duke Zhou and created records with sacrificial texts by Yi to announce it to Boqin. Moreover, when the Duke of Zhou requested permission from the Three Kings (Tang, Wuwang, and King Wen), he placed the records into a bronze-bound chest called Jin Teng. Now, when feudal lords are enfeoffed and territories are divided to establish fiefs, records should be made for announcing in the temple. The texts should be written in seal script on bamboo slips; one holds the record while offering sacrifices, and after completion, it is stored in the temple. On the day of enfeoffing a prince, another record should also be made to announce to the newly enfeoffed prince. The content of these records differs. Previously, it was stated that the sacrificial text to be announced in the temple should be written on bamboo slips in seal script as a record for the temple announcement; the words of this record are essentially the sacrificial words themselves. In previous cases, when announcing the enfeoffment of a prince or an imperial edict to change the era name, by tradition, after these matters were completed they should all be stored in the temple, as they are all considered records. The sacrificial texts for seasonal offerings and rituals, however, do not need to be stored after the ceremonies are completed; therefore, they are merely referred to in rites as "Zhuwen Chi Yi" (a measure of length), written on white slips with clerical script."
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又王岷議云：「中朝大事告天地，先郊後廟。」徐邈云：「天子將出，類乎上帝，造乎禰。如此次，則宜先告郊也。」按元帝大興元年詔曰：「當先告廟，出便南郊，先人事而後天理，自親及尊耶？」虞先云：「武王克商，先祭後郊。」 |
| | Wang Min also proposed: "In the central dynasty, for major state affairs, announcements to Heaven and Earth should be made first, followed by temple ceremonies." Xu Miao said: "When the Son of Heaven is about to leave (the capital), he should perform a sacrifice similar to that for Shangdi, and also offer sacrifices at his father's temple. Therefore, in this case, one should first announce it through the suburban (Heavenly) sacrifice." According to an edict from the first year of Daxing in the reign of Emperor Yuan: "One should announce it at the temple first, then proceed to the southern suburban sacrifice. Should human affairs take precedence over heavenly principles? Is this moving from closeness to reverence?" Yu Xian said: "When King Wu defeated the Shang, he first performed a temple sacrifice before conducting the suburban rite."
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賀循議：「告諡南郊，不當用牲。然先告代祖謚於太廟，復有用牲，於禮不正，理不應有牲。告郊廟皆不用牲，牲惟施於祭及禱耳。」徐邈又議云：「按武帝永熙元年，告謚南郊，用牲。自江左以來，哀帝興寧中、簡文帝咸安中告謚，並蒼璧制幣，告立太子、太孫。」 |
| | He Xun proposed: "Announcing the posthumous title at the southern suburb should not involve the use of sacrificial animals. However, if one first announces the posthumous title for a predecessor emperor at the Grand Temple and uses sacrificial animals there, it would be inappropriate to use them again at the southern suburb; this is not in accordance with rites. Therefore, logically, no sacrificial animals should be used." Neither temple nor suburban announcements should involve the use of sacrificial livestock; the use of livestock is reserved only for actual sacrifices and prayers." Xu Miao also proposed: "According to records from the first year of Yongxi in the reign of Emperor Wu, when announcing a posthumous title at the Southern Suburb, sacrificial animals were used. Since the Jiangzuo period, during the Xingning era of Emperor Ai and the Xian'an era of Emperor Jianwen, when announcing posthumous titles, blue jade discs (cangbi) and ritual currencies were prepared for announcements regarding the establishment of a crown prince or great-grandson.
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孝武帝太元十六年，告移廟奠幣。祠部郎傅瑗問徐邈：「應設奠否？」邈答曰：「禮，君出境，以遷廟主行，每舍奠焉。凡事關宗廟，非幣則薦，未有不告而行。將遷主之晨，宜依告以設奠。」瑗難曰：「言依告設奠，但三薦相去近，恐犯春秋再烝之譏。禮，諸侯薨及禘祫，則迎群主歸太祖廟。又云『主出廟入廟必蹕』，無將行設奠之文。奠重於蹕而文不及，無奠明矣。禮又云：『天子諸侯將出，必以幣帛皮圭告於祖禰。遂奉以出，每舍奠焉，而後就舍。』此謂雖侯王之貴，必有尊也。若徵此文，事非其喻。」邈曰：「禮，諸侯出朝，既告祖禰，臨行，又遍告。告不嫌再。所引每舍奠者，取其疏數若隨宜然，則奠不為數。今之告廟，戒出期也；至日又告，告將出也。」又曰：「新故兩廟，各有其事。『左宗人擯曰「有司具，請升」。君升，祝奉幣從。祝聲三，曰「孝嗣侯某，敢以嘉幣告於皇考，成廟，將徙，敢告。」君及祝再拜，興，祝導君降於阼階』。下云『至於新廟，筵於戶牖間，祝奠幣於几東，薦脯醢。君盥，酌，奠於薦西。祝聲三，曰「敢用嘉薦，告於皇考」。又曰「孝嗣侯某，潔為明薦，尚饗」。』又大戴遷廟禮文云：『凡以幣告，皆執幣而告。告畢，乃奠幣於几東。小宰升，取幣，埋兩階間。』禮，『天子諸侯將出，以幣告廟，遂奉幣以出。反告設奠，乃斂幣而藏之兩階。』此則初告之幣，待後告而藏之。藏之必須事訖，未訖則未藏。今何不陳於新廟耶？去舊之新，當即新以藏幣。故先奠几東，乃取而藏之，非為舊廟虛告而新廟兼設也。且初告，告將移，祝曰『敢以嘉幣』；後告而明享，祝曰『敢用嘉薦』。尋此二祝之稱，則知幣也薦也，各施於一廟矣。」 |
| | In the sixteenth year of Ta yuan in the reign of Emperor Xiaowu, ritual currencies were presented at the temple for an announcement. The official from the Cibu Department, Fu Yuan, asked Xu Miao: "Should a presentation of offerings be set up?" Miao replied: "According to rites, when the ruler leaves the capital, he carries the ancestral tablet of the relocated temple with him and offers sacrifices at each stop. For any matter concerning the ancestral temples, if not using ritual currencies then offerings must be presented; there has never been a case where one proceeds without making an announcement. Therefore, on the morning of relocating the ancestral tablet, one should follow the proper announcement and set up the offering ceremony." Yuan challenged: "To say that we should follow an announcement and set up offerings, but if the three presentations are close in time, it might invite criticism similar to the Spring and Autumn Annals' censure of repeated sacrificial rites. According to rites, when a feudal lord dies or during major ancestral reunions (di xia), the ancestral tablets of all generations should be brought back to the Temple of Taizu. It is also said, "When an ancestral tablet leaves or enters the temple, a procession must be announced"—there is no mention of setting up offerings before departure. Since the offering ceremony is more significant than announcing the procession but is not mentioned in the text, it clearly indicates that an offering was not required. The rites also state: "When the Son of Heaven or feudal lords are about to depart, they must use ritual currencies, silk, and jade pendants to announce their departure at the temples of their ancestors. They then carry these offerings with them; at each stop they make an offering, and only after that do they settle down." This means that even for the noblest feudal lords or kings, there must be reverence. If we apply this passage to our case, it would not be an appropriate analogy." Miao said: "According to rites, when feudal lords depart for court, they first announce their departure at the ancestral and paternal temples; upon leaving, they also make a round of announcements. Making multiple announcements is not considered excessive or improper. The reference to making offerings at each stop merely indicates that the frequency should be adjusted according to circumstances; therefore, there is no fixed number of offerings. Announcing in the temple today serves as a warning or announcement of the departure date; On the actual day, another announcement is made to declare that one is about to depart." He also said: "The new and old ancestral temples each have their own designated functions. "The official in charge of the left zongren (a temple official) announced, 'The officials are prepared; please ascend.' When the ruler ascends, the shushi (ritual officer) follows with the ritual currencies. The shushi chants three times, saying: "A filial heir, Marquis Mou, dares to present these fine ritual currencies and announce to his late father, that the new temple is completed, and we are about to relocate; I dare to make this announcement." The ruler and the shushi bow twice, rise, then the shushi leads the ruler down from the eastern steps. Later it says: "Upon arriving at the new temple, a mat is laid between the door and window; the shushi places the ritual currencies on the east side of the table and presents dried meat and fermented sauce. The ruler washes his hands, pours wine, and makes an offering to the west of the presented items. The shushi chants three times: "Daring to use these fine offerings to announce to my late father." He also says, 'A filial heir, Marquis mou, offers pure and clear sacrifices; may the spirits partake.'" The Da Dai Rites on relocating ancestral temples also state: "Whenever ritual currencies are used for announcements, one must hold the currencies while making the announcement. After completing the announcement, the currencies should be placed on the east side of the altar table. The minor official (Xiaozai) ascends to retrieve the currencies and buries them between the two steps." According to rites: "When the Son of Heaven or a feudal lord is about to depart, he presents ritual currencies at the temple and then carries them with him as he leaves. Upon returning, an announcement should be made and offerings set up; only then are the currencies collected and buried between the two steps." This means that the initial announcement's ritual currencies remain until a later announcement is made, after which they are stored. The act of storing them must occur only after all matters are completed; if the matters are not yet finished, then storage cannot take place. Why should they not be presented at the new temple now? When moving from the old to the new, one should immediately use the new location for storing the ritual currencies. Therefore, first placing them on the east side of the new altar table and then retrieving to store them is correct; it does not mean making a hollow announcement for the old temple while also setting up offerings at the new one. Moreover, during the initial announcement, when declaring the intention to relocate, the shushi says: "Daring to present these fine ritual currencies"; during the later formal offering ceremony, the shushi declares: "Daring to use these excellent offerings." By examining these two expressions used by the shushi, we can see that ritual currencies and sacrificial offerings are each applied to one temple."
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| | 告禮: |
伏系問：「宣后移廟，為但告東廟，亦告太廟耶？」徐邈答：「此無禮文。意謂初崇號，以告太廟。今自一別廟之遷耳，於太廟無事。無事而告，則近黷矣。古大事必告，初崇進而告是也。今徙廟，事之末，恐不得復告也。」 |
| | Fu Xi asked: "When relocating the Empress Xuan's ancestral tablet, should we announce it only at the eastern temple or also at the Grand Temple?" Xu Miao replied: "There is no specific rite for this situation. My understanding is that when a posthumous honorific title was first established, it should be announced at the Grand Temple. Now this is merely the relocation of an ancestral tablet from one separate temple; there is no need to involve the Grand Temple in any ceremony. To make an announcement without a proper reason would be close to irreverence. In ancient times, major events required announcements; the initial establishment of posthumous honors and their advancement were such occasions. Now, relocating a temple is a minor matter, so it seems we cannot make another announcement."
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| | 告禮: |
康帝立，准禮將改元，尚書下侍御史、太常主者：「殿中屬應告廟，其勒禮官并太史，擇吉日，撰祝文，及諸應所用備辦，符到奉行。」博士徐禪議曰：「按魯文公之書即位也，僖公未葬。蓋改元之道，宜其親告，不以喪闕。昔代祖受終，亦在諒闇。既正其位於天郊，必告成命於父祖。事莫大於正位，禮莫盛於改元。傳曰：元，始也，首也，善之長也。故君道重焉。謂應告。」尚書奏：「按惠帝起居注，改永熙二年為永平元年，使持節太尉石鑒造於太廟。前朝明准，不應革易。如禪議。」 |
| | When Emperor Kangdi ascended the throne, following rites he was to change the era name. The Ministry of Rites issued an order to the Attending Censor and the Taichang officials in charge: "The officials of the Dianzhong Department should announce it at the temple; please instruct the ritual officers along with the Grand Historian to select a propitious day, draft the sacrificial text, prepare all necessary items for use, and upon receipt of this order, carry them out accordingly." Doctor Xu Chan proposed: "According to the records about King Wen of Lu when he assumed the throne, Duke Xi had not yet been buried. The principle for changing an era name is that it should be personally announced by the emperor, regardless of any mourning period. In former times, when Emperor Tai Zu received the mandate, he did so while still in mourning. Having established his position at the heavenly altar, it was essential to announce the new decree to one's ancestors. Nothing is more significant than establishing a proper position in state affairs; no rite surpasses changing an era name in importance. The Classic says: "Yuan" means beginning, it signifies the start and is the leader of goodness. Therefore, this rite holds great importance for a ruler. It is said that an announcement should be made." The Ministry of Rites reported: "According to the Ancestral Records of Emperor Huidi, when changing Yongxi Year 2 to Yongping Year 1, an envoy carrying a token and Grand General Shi Jian were dispatched to perform the ceremony at the Grand Temple. The precedent set by previous dynasties is clear and should not be altered. As Xu Chan proposed."
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| | 告禮: |
梁禮官司馬筠議：「大事遍告七廟，小事止告一室。」 |
| | Liang dynasty ritual official Sima Jun proposed: "Major events should be announced to all seven ancestral temples, while minor matters require announcement only in one hall."
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| | 告禮: |
大唐儀鳳二年二月二十九日，太常以仲春告祥瑞於太廟。高宗令禮官徵求故實。太常博士賈大隱對曰：「古者祭以首時，薦用仲月。近代相承，元日奏祥瑞，二月然後告於廟。蓋緣告必有薦，便於禮也。又檢貞觀以來，敕令無文，禮司因循，不知所起。」上令依舊行焉。 |
| | On the 29th day of the second month, Year 2 of Yifeng in the Tang dynasty (February 29, 667 AD), the Taichang Institute announced auspicious omens to the Grand Temple during the middle spring. Emperor Gaozong ordered ritual officials to investigate historical precedents. Taichang doctor Jia Dayin replied: "In ancient times, sacrifices were conducted at the beginning of each season, and offerings were made in the middle month. In recent dynasties, by tradition, auspicious omens are reported on New Year's Day, and then announced at the temple in February. This is because an announcement must be accompanied by offerings, which facilitates the rite. Furthermore, upon examining decrees since the Zhenguan era, there is no written record of such a practice; the ritual officials have followed tradition blindly and do not know its origin." The emperor ordered that it continue as before.
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| | 歷代所尚: |
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| | 歷代所尚: |
高陽氏尚赤，薦玉以赤繒。 |
| | The Gaoyang Shi clan favored the color red. Jade was presented wrapped in crimson silk.
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| | 歷代所尚: |
高辛氏尚黑，薦玉以黑繒。 |
| | The Gaoxin Shi clan favored black, Jade was presented wrapped in black silk.
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| | 歷代所尚: |
陶唐氏尚白，薦玉以白繒。 |
| | The Taotang Shi clan favored white, Jade was presented wrapped in white silk.
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| | 歷代所尚: |
有虞氏尚赤。 |
| | The Youyu Shi clan favored red. . And they are cited in the Shangshu Zhonghou.}}
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| | 歷代所尚: |
夏后氏尚黑。大事斂用昏，戎事乘驪，牲用玄，以黑為徽號。朝燕服收冠而黑衣。宮室之制，屋。十寸為尺。 |
| | The Xia Hou Shi clan favored black. the beginning of the year At this time, living things had a black color. The Li Sanzheng Ji states: "The beginning of the year changed three times; culture and substance cycled twice before returning." The Shu Zhuan Lue Shuo also says: "Heaven has three systems, things undergo three transformations; therefore the beginning of the year is born and dies thrice. The earth has three kings, each king having one birth and one death." Therefore the Yuanming Bao states that Xia took the thirteenth month as their beginning of the year, when the Xi hexagram yielded to Tai; they favored black in color and regarded dawn as the first day of the lunar month. "In ancient times, when a new surname took over the kingship, it showed that they did not inherit from predecessors, making clear that their authority was bestowed by Heaven."}} Major funerals were conducted at dusk. In military affairs, black horses were ridden. Sacrificial animals were used in the hue of Xuan. They took black as their emblematic color. In the morning audience, officials wore caps and black robes. The system of palace architecture included houses. Ten cun made one chi.
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| | 歷代所尚: |
殷人尚白。大事斂用日中，戎事乘翰，牲用白，以白為徽號。朝燕服冔冠而縞衣。宮室之制，屋。十二寸為尺。 |
| | The Yin people favored white. the beginning of the 年 The sprouts of things were white in color. Yuanming Bao said: "The Yin took the twelfth month as their beginning of the year; when the Xi hexagram gave way to Lin, they favored white in color and regarded cockcrow as the first day of the month."}} Major funerals were conducted at noon. In military affairs, they rode horses named Han. Sacrificial animals were white; they took white as their emblematic color. In the morning court audience, officials wore Xugu and white robes. The system of palace architecture was in terms of wu (a unit or structure). Twelve cun made one chi.
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| | 歷代所尚: |
周人尚赤。大事斂用日出，戎事乘騵，牲用騂，以赤為徽號。朝燕服冕冠而玄衣。宮室之制，屋。八寸為尺。 |
| | The Zhou people favored red. Major funerals were conducted at sunrise. In military affairs, they rode yellow horses. Sacrificial animals used were Xing. They took red as their emblematic color. In the morning court audience, they wore mianguan and black robes. The system of palace architecture involved wu (units or structures). Eight cun made one chi.
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| | 歷代所尚: |
秦水德。漢書律曆志：「秦自以水德，故十月為歲首。」 |
| | The Qin dynasty was associated with the Water element. Book of Han, Records of Rites and Calendars: "The Qin regarded themselves as belonging to the Water element; therefore they took October as the beginning of the year."
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| | 歷代所尚: |
漢火德。初亦以十月為歲首，及文帝立，公孫臣言「漢當土德，應黃龍見」。丞相張蒼以為漢乃水德，河決金隄，其符也。年始冬十月，色外黑內赤。明年，黃龍果見於成紀。帝於是令博士諸生申明土德，草改曆及服色事。至武帝元封七年，用兒寬等議，改用夏正，以建寅月為歲首。劉向以為赤帝斬蛇之符，為火德。 |
| | The Han dynasty was associated with the Fire element. Initially, they also took October as the beginning of the calendar year; but when Emperor Wen ascended the throne, Gong Sunchen stated, "Han should belong to the Earth element, and a yellow dragon should appear in response." The prime minister Zhang Cang believed that Han belonged to the Water element, citing the breach of the Jin Di river as a sign. The year began in the tenth month of winter, with an outer black and inner red color. The following year, a yellow dragon indeed appeared in Chengji. The emperor then ordered scholars and students to clarify the Earth element's significance, drafting proposals for calendar reform and changes in ceremonial colors. In Emperor Wu's Yuanshou seventh year, following the proposal of Er Kuan and others, they changed to the Xia calendar system, taking Jianyin month as the beginning of the new year. Liu Xiang believed that the sign of the Red Emperor slaying a snake indicated the Fire element.
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| | 歷代所尚: |
後漢並同前漢。 |
| | The Later Han followed the same system as the Former Han.
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| | 歷代所尚: |
魏土德。文帝以建寅月為正，服尚黃，臘以丑，牲以白，節毛尚赤，節幡尚黃。郊祀朝會四時之服如漢制，宗廟所服如周禮。明帝青龍五年三月，用博士秦靜等議，改為景初元年，以建丑月為正。孟夏四月制，服色尚黃，犧牲用白，戎事乘黑首之白馬，建大赤之旗，朝會建大白之旗。春夏秋冬孟仲季月雖與正歲不同，至於郊祀、迎氣，礿祠烝嘗、巡狩、蒐田、分至啟閉、班宣時令、中氣早晚、敬授人事，諸若此者，皆以正歲斗建為節。按服色尚黃，據土行也。犧牲旂旗，一用殷禮，行殷之時故也。周禮巾車職，建大赤以朝，大白以即戎，此則周以正色之旗以朝，以先代之旗即戎。魏用殷禮，變周之制，故建太白以朝，大赤即戎也。又詔曰：「今祭皇皇帝天、皇皇后地、天地郊、明堂、宗廟，皆宜用白。其別祭五郊，各隨方色。祭日月星辰之類，用騂。社稷山川之屬，用玄。此則尊卑方色陰陽眾義暢矣。」三年正月，帝崩。齊王立，以明帝建丑月崩，若以其月正朝會設樂，不合於禮，於是改以建寅之月為歲首。 |
| | łoż The Wei dynasty was associated with the Earth element. Emperor Wen took Jianyin month as the first month of the year, favored yellow ceremonial robes, observed the winter solstice in Chou month, used white sacrificial animals, had red tassels on ritual staffs, and yellow banners. The ceremonial robes for sacrifices at the suburbs, court audiences, and seasonal festivals followed Han dynasty regulations, while the attire worn in ancestral temple rituals adhered to Zhou Li (Rites of Zhou). In the third month of Emperor Mingdi's Qinglong fifth year, following proposals by scholars such as Qin Jing, it was changed to Jinchu first year, taking Jianchou month as the beginning of the calendar. In early summer, the fourth month regulations stipulated that yellow was favored in ceremonial colors; white sacrificial animals were used; for military affairs, white horses with black heads were ridden; large red banners were raised during court assemblies, and large white banners were displayed. Although the first, middle, and last months of spring, summer, autumn, and winter differed from the standard calendar year, when it came to sacrifices at the suburbs or welcoming seasonal energies, minor sacrifices (Yue), major sacrifices (Zheng), ancestral offerings (Chang), imperial tours (Xunshou), hunting expeditions (Sou Tian), the beginning and end of seasons, announcing seasonal decrees, determining the timing of solar terms, and assigning duties for agricultural activities—such matters all followed the standard calendar based on the position of the Big Dipper. The preference for yellow in ceremonial attire was based on its association with the Earth element. Sacrificial animals and banners strictly followed Yin dynasty rituals, as they adhered to the Yin calendar system. According to Zhou Li, the Jingche official was responsible for raising a large red banner during court audiences and a large white banner in military affairs. Thus, the Zhou dynasty used banners of standard colors for court ceremonies but employed banners from previous dynasties for warfare. The Wei followed Yin dynasty rituals and altered the Zhou system, hence they raised a banner of Tai Bai (a white star or symbol) for court audiences and used large red banners in military affairs. Another imperial decree stated: "Now, when offering sacrifices to the Yellow Emperor Heaven, the Yellow Empress Earth, at the altars of Heaven and Earth, in the Mingtang (Hall of Illumination), or in ancestral temples, white should be used. For separate sacrifices to the five suburban altars, each should follow its respective directional color. Sacrifices for the sun, moon, stars, and similar deities used Xing (red-brown sacrificial animals). For sacrifices to ancestral earth gods, grain gods, mountains, rivers, and related entities, Xuan (black) was used. This fully clarifies the principles of hierarchy, directional colors, yin-yang balance, and other significant meanings." In the first month of his third year, the emperor died. When Emperor Qi was enthroned, he noted that the previous emperor had died in Jianchou month of Mingdi's reign. If court assemblies and music were to be held during this same month as the start of the year, it would contradict ritual propriety; therefore, he changed the beginning of the calendar to Jianyin month.
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| | 歷代所尚: |
晉金德。武帝泰始二年，散騎常侍傅玄上議：「帝王受命，應曆禪代，則不改正朔，遭變征伐則改之。舜正月上日，受終於文祖，無改正之文，唐虞正朔皆同，明矣。至殷周革命，乃改。魏受漢禪，亦已不改，至於服色，皆從其本，唯節幡用黃。大晉以金德王天下，順五行三統之序矣。」詔從之。由是正朔服色，並依前代。 |
| | The Jin dynasty was associated with the Metal element. In Emperor Wu's Taishi second year, Sanqi Changshi Fu Xuan submitted a proposal: "When emperors received their mandate and succeeded through orderly succession, they should not change the calendar or the beginning of the year; only in times of upheaval and conquest was such a change appropriate. Shun, on the first day of the first month, received his mandate from Wen Zu (the Ancestor of Culture) and there was no record of changing the calendar; it is clear that the Tang and Yu dynasties shared the same calendar system. It was only after the Yin-Zhou dynastic revolution that such a change occurred. When Wei succeeded Han through abdication, it also did not alter the system; as for ceremonial colors, they followed their original traditions, using only yellow banners. The great Jin dynasty ruled over all under Heaven with the Metal element, following the sequence of the Five Elements and the Three Systems." An edict was issued approving this. Therefore, the calendar and ceremonial colors were all maintained according to those of the previous dynasty.
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| | 歷代所尚: |
東晉並同西晉。 |
| | The Eastern Jin followed the same practices as the Western Jin.
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| | 歷代所尚: |
宋水德，亦如魏晉故事。 |
| | The Song dynasty, associated with the Water element, also followed the precedents of Wei and Jin.
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| | 歷代所尚: |
齊木德，餘一依前代。 |
| | The Qi dynasty was associated with the Wood element; otherwise, it strictly adhered to the practices of previous dynasties.
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| | 歷代所尚: |
梁火德，餘一依前代。 |
| | The Liang dynasty was associated with the Fire element; all other aspects followed the traditions of earlier dynasties.
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| | 歷代所尚: |
陳木德，餘一依前代。 |
| | The Chen dynasty was associated with the Wood Element, and otherwise strictly adhered to the customs of previous dynasties.
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| | 歷代所尚: |
後魏初為土德，言繼黃帝之後也，故數用五，服尚黃，犧牲用白。至孝文太和十四年，用祕書丞李彪等議，承晉後，改為水德，祖辰臘申。 |
| | At its beginning, the Northern Wei was associated with the Earth element, claiming to succeed after Huangdi; therefore, it frequently used the number five, favored yellow in ceremonial dress, and used white sacrificial animals. In the fourteenth year of Emperor Xiaowen's Taihe era, following proposals by Mi Shu Cheng Li Biao and others, it was decided to succeed after the Jin dynasty, changing to the Water element; thus, ancestral rites were scheduled for the Chenchun and Lashen days.
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| | 歷代所尚: |
北齊木德，正朔服色，皆如後魏。 |
| | The Northern Qi was associated with the Wood element, and its calendar system and ceremonial colors followed those of the Northern Wei.
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| | 歷代所尚: |
後周承西魏用水德，以文帝誕玄氣之祥，有黑水之讖故也。建寅月為正，服色尚黑。 |
| | The Later Zhou inherited from the Western Wei, adopting the Water element; this was because Emperor Wen's birth was associated with auspicious signs of dark qi and a prophecy about black water. Jianyin month was established as the first month, and ceremonial colors favored black.
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| | 歷代所尚: |
隋火德，以赤雀降祥之故，衣服、旗幟、犧牲尚赤，戎服以黃，七月帝始服黃。 |
| | The Sui dynasty was associated with the Fire Element, due to the auspicious descent of a red sparrow; therefore, clothing, banners, and sacrificial animals favored red. Military uniforms used yellow, and in July, the emperor first wore yellow.
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| | 歷代所尚: |
大唐土德，建寅月為歲首。天寶九載制：應緣隊仗所用緋色幡等，並改為赤黃色，天下皆然。納崔昌議，以土德承漢火行。 |
| | The Great Tang was associated with the Earth Element, establishing Jianyin month as the beginning of the year. The edict of Tianbao ninth year stated: "All crimson-colored banners used in processions and ceremonial formations should be changed to red-yellow; this applied throughout the empire." Adopting Cui Chang's proposal, it was decided that the Earth element would succeed the Fire element of Han.
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| | 享司寒: |
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| | 享司寒: |
周制，凌人掌冰。正歲十有二月，令斬冰，三其凌。春始治鑑，祭祀供冰鑑，賓客供冰，大喪供夷槃冰，夏頒冰掌事，秋刷。月令：「仲春，天子乃獻羔開冰，先薦寢廟。」左傳魯大夫申豐曰：「古者日在北陸而藏冰，西陸朝覿而出之。其藏冰也，深山窮谷，固陰沍寒，用黑牡、秬黍以享司寒，於是取而藏之也周。其出之也，桃弧棘矢以除其災，於是以風出而用之。朝之祿位，賓食喪祭，自命夫命婦，至於老疾，冰皆與焉，其用之也遍。則冬無愆陽，夏無伏陰，春無淒風，秋無苦雨，雷出不震，無菑霜雹，癘疾不降，民不夭扎。」 |
| | The system of the Zhou dynasty stipulated that the Lingren was in charge of ice. In the twelfth month of the year, orders were given to break up the ice, and three times as much ice was stored in the ice pits. In spring the process of making ice containers began. Ice containers were provided for sacrificial rites and for guests. During a major funeral, ice was provided in an Yi pan. In summer, the distribution of ice was managed by officials. Cleaning took place in autumn. The Yue Ling states: "In the second month, the Son of Heaven presents lambs and opens the ice, offering them first at the ancestral temple." Zuo Zhuan records that the Lu official Shen Feng said: "In ancient times, when the sun was in Bei Lu, ice was stored. It was taken out in the morning when the sun moved to Xi Lu. When storing ice, they would choose deep mountains and secluded valleys where the shade was firm and the cold intense. They offered a black male animal and 秬黍 to worship the deity of cold; it was then harvested and stored in accordance with Zhou practices. When taking out the ice, peach bows and thorn-tipped arrows were used to ward off disasters; thus it was taken out with the wind and put into use. The official ranks, guests' meals and funeral sacrifices, from officials of rank to their wives down to the elderly and infirm, all received ice. The use of it was widespread. Then there would be no excessive warmth in winter. There would be no lingering cold in summer. There would be no chilling winds in spring or bitter rains in autumn, and thunder would roll without causing alarm. There would be no damaging frost or hail, plagues and diseases would not descend, and people would not die prematurely."
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| | 享司寒: |
宋孝武帝大明六年，立凌室藏冰。有司奏：季冬之月，冰壯之時，凌室長率山虞及輿隸取冰於深山窮谷固陰沍寒之處，以納於凌陰。務令周密，無洩其氣。先以黑牡秬黍祭司寒於凌室之北。仲春之月，春分之日，以黑羔秬黍祭司寒。啟冰室，先薦寢廟。夏祠用鑑盛冰，室一鑑，以禦溫氣蠅蚋。王御殿及太官⑾羞，並以鑑供冰。自春分至立秋，不限稱數以周喪事。繕制夷槃，隨冰供給。凌室在樂遊苑內，置長一人，吏一人，保舉吏二人。 |
| | In the sixth year of Daming reign period of Emperor Xiaowu of Song (462 AD), an ice house was established to store ice. The officials reported: In the last month of winter, when ice was at its strongest, the head of the ice house led the Shan Yu and Yu Li to collect ice from deep mountains and secluded valleys with firm shade and intense cold, placing it into the ice cellar. They must ensure thoroughness and care, so that no qi (energy) would escape. First, a black male animal and ju shu were used to sacrifice to the deity of cold at the northern side of the ice house. On the day of Vernal Equinox in the second lunar month, a black lamb and ju shu were offered as sacrifices to the deity of cold. The ice house was opened, with offerings first presented at the ancestral temple. In summer, during sacrificial rites, an ice container (jian) filled with ice was used; one jian per room to resist the heat and keep away flies and mosquitoes. The emperor's palace and the Taiguan (imperial kitchen) both provided ice in jian containers for food preservation. From the Vernal Equinox to the Beginning of Autumn, there was no limit on the amount used for funeral matters. The Yi pan was prepared and maintained, with ice supplied accordingly. The ice house was located within Yueyouyuan; it had one head officer, one clerk, and two appointed officials.
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| | 享司寒: |
隋以季冬藏冰，仲春開冰，並因用黑牡秬黍於冰室祭司寒神。開冰依以桃弧棘矢。 |
| | The Sui dynasty stored ice in the last month of winter and opened it in the second lunar month; they also followed the practice of offering a black male animal and ju millet at the ice house to worship the deity of cold. Opening the ice was accompanied by the use of peach bows and thorny arrows, as prescribed.
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| | 享司寒: |
大唐制，先立春三日，因用黑牡秬黍，祭司寒之神於冰室。祭訖，鑿冰千段，方三尺，厚尺五寸而藏之。仲春開冰，祭如藏禮，依以桃弧棘矢設於冰室戶內之右。禮畢，遂留之。餘具開元禮。 |
| | The system of Da Tang stipulated that three days before the Beginning of Spring, a black male animal and Ju millet were used to worship the deity of cold in the ice house. After the sacrifice, one thousand blocks of ice were chiseled out, each measuring three chi on each side and 1.5 cun in thickness for storage. In the second lunar month when opening the ice, the sacrifice was conducted according to the same rites as during storage. Peach bows and thorn arrows were placed on the right side inside the door of the ice house in accordance with tradition. After the ceremony, they remained there. The remaining details are recorded in Kaiyuan Li (Kaiyuan Rites).
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| | 禳祈: |
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| | 禳祈: |
夏后氏金行，初作葦茭，言氣所交也。 |
| | The Xiahou Shi dynasty belonged to the Metal element. At first, they made reed and rush products; this was said to represent the interaction of vital energies.
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| | 禳祈: |
殷人水德，以螺首，慎其閉塞，使如螺也。 |
| | The Yin people belonged to the Water element. They used snail-shaped caps, being cautious about closure, making them resemble a snail.
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| | 禳祈: |
周人木德，以桃為梗。春官大宗伯以匧辜祭四方百物。大祝當六祈，以同鬼神祇。一曰類，二曰造，三曰禬，四曰禜，五曰攻，六曰說。國有大故，天災，祈祝社稷禱祠。小祀掌小祭祀將事侯禳禱祠之祝號，以祈福祥，順豐年，逆時雨，寧風旱，彌災兵，遠罪疾。祭法曰：「禳祈於坎壇，祭寒暑也。」 |
| | lineno The Zhou people belonged to the Wood element and used peach wood as a plug. The Chun Guan Dazongbo offered sacrifices to the four directions and all things with a lacquered casket. The Da Zhu performed six types of prayers to harmonize with spirits and deities. One was lei, two was zao, three was gui, four was ying, five was gong, and six was shuo. When the state encountered a major event or natural disaster, prayers and sacrifices were offered at ancestral temples and altars. The Xiao Si was in charge of minor sacrificial rites. Before conducting rituals, he prepared for exorcism and prayers, reciting blessings to pray for good fortune and auspicious signs, promote bountiful harvests, summon timely rains, calm winds and droughts, avert disasters from war, and keep away crimes and diseases. The Jifa said: "Offering prayers and exorcisms at the Kan altar is to worship against cold and heat."
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| | 禳祈: |
漢制，厲殃，祀天地日月星辰四時陰陽之神，以師曠配之。其壇常祀以禳災，兼用三代葦茭、桃梗。五月五日，朱索五色印，為門戶飾，以儺止惡氣。 |
| | In the Han system, for calamities caused by plagues, sacrifices were made to the gods of Heaven and Earth, sun and moon, stars, four seasons, Yin and Yang, with Shi Kuang as a secondary offering. The altar was regularly used for sacrificial rites to exorcise disasters, combining the reed and rush from the Three Dynasties with peach wood plugs. On the fifth day of the fifth lunar month, red ropes and five-colored seals were used as decorations for doors and gates to exorcise evil spirits and dispel harmful energies.
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| | 禳祈: |
後漢仲夏之月，萬物方盛。日夏至，陰氣萌作，恐物不懋。其禮：以朱索連葷菜，彌牟朴蠱鍾。以桃印長六寸，方三寸，五色書文如法，以施門戶。 |
| | In the middle of summer in the Eastern Han, all things were flourishing. On the day of Xiazhi (summer solstice), Yin energy began to emerge; there was a fear that things would not flourish. The ritual involved tying aromatic herbs with red ropes, and using Mi Mou to purify the pestilent bell. A peach wood seal six cun long and three cun square was used, with five-colored inscriptions written according to the prescribed method, applied as a decoration on doors and gates.
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| | 禳祈: |
魏祀五郊六宗及厲殃。何晏議：「月令季春磔攘大儺，非所以祀皇天也。夫天道不諂，不貳其命，若之何禳之？國有大故，可祈於南郊。至於祈禳，自宜止於山川百物而已。王肅云：『厲殃，漢之淫祀耳。』日月有常位，五帝有常典。師曠自是樂祖，無事於厲殃。厲殃同人非禮器，雄黃等非禮飾。漢文除祕祝，所以稱仁明也。陳留范宣曰：『舜有拂卵無磔雞。』及魏明帝大修禳祭儀，雞特禳釁之事。磔雞宜起於魏，桃印本漢制，所以輔卯金，又宜魏所除也。」 |
| | The Wei dynasty offered sacrifices at the Five Suburbs, Six Ancestries, and for calamities caused by plagues. He Yan argued: "The Yue Ling mentions that in the last month of spring, exorcisms and grand Nuo rituals were performed; this is not how one should worship the supreme Heaven. The way of Heaven is upright, without flattery or deviation from its mandate—how then can we exorcise it? When the state encountered a great calamity, prayers could be offered at the southern suburbs. As for prayers and exorcisms, they should naturally be limited to mountains, rivers, and all things only. Wang Su said: "Liyang is merely an excessive sacrifice of the Han dynasty." The sun and moon have fixed positions, and the Five Emperors have established rituals. Shi Kuang is naturally the ancestor of music; he has nothing to do with liyang. Liyang and other people are not ritual vessels, and cinnabar and others are not appropriate ritual decorations. Emperor Wen of the Han abolished secret prayers; this is why he was called kind and wise. Fan Xuan of Chenliu said: "Shun had a brush to clean eggs but did not perform the ritual of flaying chickens." When Emperor Ming of Wei greatly renovated the exorcism rituals, sacrificing and bloodletting with chickens became a specific part of these rites. The practice of flaying chickens likely originated in the Wei dynasty, while peach wood seals were originally part of Han system, used to assist the Metal element associated with the year Mao Jin; thus, it was appropriate for the Wei to abolish them."
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| | 禳祈: |
晉制，每歲朝設葦茭桃梗，磔雞於宮及百寺之門，以辟惡氣。泰始二年，有司奏，春分祠厲殃及禳祠，詔曰：「不在祀典，除之。」 |
| | The Jin system stipulated that each year, reed and rush bundles as well as peach wood plugs were placed at the palace gates and those of all government offices to flay chickens and ward off harmful energies. In the second year of Taishi, officials submitted a proposal regarding sacrifices to liyang and exorcism rites on the day of Vernal Equinox. The imperial edict stated: "These are not included in the official ritual system; they should be abolished."
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| | 禳祈: |
宋皆省其禮，而郡縣往往猶存。 |
| | The Song dynasty simplified these rites, but many local prefectures and counties still retained them.
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| | 高禖: |
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| | 高禖: |
周制，月令：「仲春，玄鳥至之日，以太牢祠於高禖。天子親往，后妃帥九嬪御，乃禮天子所御，帶以弓韣，授以弓矢於高禖之前。」 |
| | According to the Zhou system, the Yue Ling states: "In Zhongchun [the second month], on the day when the xuanniao arrives, a grand sacrifice with three animals (tai lao) should be offered at Gaomei." The Son of Heaven would personally go, and the empress and consorts would lead nine pín ladies to attend. They would then perform a ritual before the deity Gaomei: the Son of Heaven was girded with an arrow case, and given bows and arrows in front of the shrine.
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| | 高禖: |
漢武帝年二十九乃得太子，甚喜，始立為高禖之祠於城南，祭以特牲。 |
| | At the age of twenty-nine, Emperor Wu of Han finally obtained a crown prince and was very pleased. He began to establish a shrine for Gaomei in the southern part of the city and offered sacrifices with a single sacrificial animal.
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| | 高禖: |
後漢因之，祀於仲春之月。 |
| | The Later Han followed this practice, holding the sacrifice in Zhongchun month.
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| | 高禖: |
魏禖壇有石。 |
| | In Wei, there was a stone on the Mei altar.
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| | 高禖: |
晉以仲春之月高禖，祠於城南，祀以特牲。惠帝元康六年，高禖壇上石，中破。博士議：「禮無高禖置石之文，未知設造所由。既已毀破，可無改造。」束皙議以為：「石在壇上，蓋主道也。禮，祭器弊則埋而置新，今宜埋而更造，不宜遂廢。」後得高堂隆故事，詔更鐫石，令如舊，置高禖壇上。埋破石入地一丈。 |
| | During the Jin dynasty, in Zhongchun month, sacrifices to Gaomei were held at the southern part of the city, with a single sacrificial animal offered. In the sixth year of Yuankang reign under Emperor Huai of Jin (296 AD), the stone on top of the Gaomei altar cracked in the middle. The doctoral scholars debated: "There is no mention in the rites about placing a stone for Gaomei; we do not know the origin of its construction. Since it has already been damaged, there is no need to rebuild it." Shu Xi argued: "The stone on the altar represents the deity; it is part of the ritual tradition. According to rites, when sacrificial vessels become damaged they should be buried and replaced with new ones; therefore, it is appropriate now to bury the old stone and build a new one, rather than abandoning the practice altogether." Later, upon learning of Gao Tanglong's past precedent, an edict was issued to carve a new stone and place it on the Gaomei altar as before. The broken stone was buried one zhang into the ground.
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| | 高禖: |
北齊制高禖壇於南郊旁，廣輪二十六尺，高九尺，四陛三壝。每歲玄鳥至之日，皇帝親帥六宮，祀青帝於壇，以太昊配，而祀高禖之神以祈子。其儀：青帝北方南向，配帝東方西向，禖神壇下東陛之南，西向。禮用青珪束帛，牲共以一太牢祀日，皇帝袞冕，乘玉輅；皇后褘衣，乘重翟。皇帝初獻，降自東陛，皇后亞獻，降自西陛，並詣便座。夫人終獻。上嬪獻於禖神訖，帝及后並詣攢位，乃送神。皇帝皇后及群官皆拜，乃撤就燎。禮畢而還。 |
| | The Northern Qi dynasty established a Gaomei altar on the outskirts of the southern suburbs, with a circumference of twenty-six chi and a height of nine chi. It had four steps and three surrounding fences. Each year on the day when the Xuanniao arrived, the emperor personally led the Six Palaces to worship Qingdi at the altar, with Taihao as his companion deity, and offered sacrifices to the spirit of Gaomei in order to pray for children. The ritual arrangement was as follows: Qingdi was positioned in the north facing south; the accompanying deity Taihao stood to the east, facing west. The Mei deity was located at the southern side of the eastern steps below the altar, facing east. The ritual used a green gui jade and a bundle of silk; one grand sacrifice (tai lao) was offered on the day. The emperor wore his ceremonial robes with embroidered dragons, rode in a jade-drawn carriage; the empress wore her formal court attire and rode in a heavy zhai palanquin. The emperor made the first offering, descending from the eastern steps; the empress followed with the second offering, descending from the western steps. They both proceeded to their designated seats. The fu ren (ladies of rank) made the final offering. After the shang pin ladies completed their offerings to the Mei deity, both the emperor and empress proceeded to the gathering position for the closing ritual, then performed the farewell ceremony. The emperor, empress, and all officials kowtowed; then the sacrificial offerings were removed to be burned in a pyre. After the ritual was completed, they returned.
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| | 高禖: |
隋亦以玄鳥至日，祀高禖於南郊壇，牲用一太牢。 |
| | The Sui dynasty also held a sacrifice to Gaomei at the southern suburban altar on the day of Xuanniao's arrival, using one grand sacrificial offering (tai lao).
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| | 高禖: |
大唐月令，亦以仲春玄鳥至之日，以太牢祀於高禖，天子親往。 |
| | The Da Tang Yue Ling also stipulated that on the day in Zhongchun when the Xuanniao arrives, a sacrifice with three sacrificial animals (tai lao) be offered to Gaomei, and the Son of Heaven would personally attend.
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| | 祓禊: |
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| | 祓禊: |
周制，春官女巫掌歲時祓除、釁浴。月令：暮春，天子始乘舟。 |
| | During the Zhou dynasty, the female shamans under the Spring Official were in charge of purification rituals and blood-bathing ceremonies according to seasonal times. The Monthly Ordinances state: In late spring, the Son of Heaven begins to ride in a boat.
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| | 祓禊: |
漢高后八月，祓於霸上。 |
| | In the eighth month of Empress Dowager Gao of Han, purification rituals were conducted at Bashang.
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| | 祓禊: |
後漢三月上巳，官民皆潔於東流水上，曰洗濯祓除去宿垢疢為大潔。 |
| | In the Later Han dynasty, on the Shangsi day of the third month, officials and commoners all purified themselves in flowing eastern water; this was called xizhuo fchu, meaning washing away accumulated dirt and ailments to achieve great cleanliness.
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| | 祓禊: |
晉公卿以下，至於庶人，皆禊洛水之側。 |
| | During the Jin dynasty, from high-ranking officials and ministers down to commoners, all performed xie rituals by the banks of Luo River.
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| | 祓禊: |
東晉元帝又詔罷三日弄具。海西公於鍾山立流杯曲水，延百僚。 |
| | In the Eastern Jin dynasty, Emperor Yuandi issued an edict abolishing the three-day celebration activities. The Prince of Haixi established a winding stream for flowing cups at Zhongshan Mountain and invited all government officials to participate.
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| | 祓禊: |
齊以三月三日曲水會，古禊祭也。今相承為百戲之具，雕弄巧飾，增損無常。 |
| | In the Qi dynasty, the gathering on the third day of the third month by a winding stream was an ancient xie sacrifice ritual. Nowadays, it has been inherited as part of various performances and entertainments; elaborate decorations and playful embellishments are added or removed without fixed rules.
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| | 祓禊: |
說曰：按禊與曲水，其義參差。晉趙王倫篡位三日，會天泉池，誅張林。懷帝亦會天泉池，賦詩。陸機云：「天泉池南石溝引御溝水，池西積石為禊堂，跨水，流杯飲酒。」不言曲水。韓詩曰：「鄭國之俗，三月上巳，之溱洧兩水之上，招魂續魄。秉蘭草，祓除不祥。」凡言祓者祉也，以為祈介祉也。一說：三月三日，清明之節，將修事於水側，禱祀以祈豐年也。後漢杜篤云：「郭虞三月三日上辰產二女，上巳日產一女，二日產三女，並不育。俗以為大忌，至此月巳日諱止家，皆於東流水上，為祈禳自潔濯，謂之禊祠，引流行觴，遂成曲水。」梁劉昭曰：「郭虞之說，良為虛誕。假有庶人旬內夭其三女，何足警彼風俗乎？杜篤賦乃稱『王侯公主，暨於富商，用事伊、洛，帷幔玄黃』。本傳大將軍梁商，亦歌泣於洛禊也。」馬融梁冀西第賦云：「西北戌亥，玄石承輸。蝦蟆吐寫，庚辛之域。」即曲水之象。劉楨魯都賦曰：「素秋二七，天漢指隅，人胥祓禳，國子水嬉。」此用七月十四日也。 |
| | It is said: According to the xie ritual and the curved stream, their meanings differ somewhat. In the Jin dynasty, Prince Zhao Lun usurped the throne after three days, held a gathering at Tianquanchi (Heavenly Spring Pool), and executed Zhang Lin. Emperor Huaidi also convened a meeting at Tianquanchi and composed poetry. Lu Ji said: "The Tianquanchi has a stone ditch to the south that channels water from the imperial ditch; to the west of the pool, stones are piled up to form the xie hall, crossing over the stream for flowing cups and drinking wine." It does not mention a curved stream. The Han Shi says: "Among the customs of Zheng State, on Shangsi day in the third month, people would go to the two rivers Qinen and Wei to summon souls and restore spirits. They held sweet-scented grasses (lancao) to purify themselves of misfortunes." All references to fchu mean blessings; it is considered a prayer for good fortune. Another interpretation: On the third day of March, which is Qingming Festival, people would perform rituals by riversides to pray and sacrifice for a bountiful harvest. In the Later Han, Du Du said: "Guo Yu had two daughters on the first day of March's Shangchen period; one daughter was born on Shangsi Day, and three daughters were born over the next two days, but none survived. The common people regarded this as a great taboo, and from then on, they avoided staying at home on the Si day of this month. Instead, they all went to flowing eastern water for purification rituals to pray for blessings and cleanse themselves; this was called the xie ceremony. They floated cups along the stream while drinking wine, which eventually became known as the curved water ritual." Liang Liu Zhao said: "Guo Yu's account is indeed a fanciful fabrication. Even if an ordinary person lost three daughters within ten days, how could that be sufficient to warn against such customs? Du Du's rhapsody merely mentions, "Princes and princesses, as well as wealthy merchants, conducted rituals at the Yi and Luo rivers, with black and yellow canopies." The biography of Grand General Liang Shang also records that he sang and wept at the xie ceremony on the Luo River." Ma Rong's Fu on the Western Residence of Liang Ji says: "In the northwest direction, at Xu Hai, dark stones support the water channel. Toads spew forth, in the territory of Geng Xin." This is a depiction of the curved water. Liu Zhen's Lu Du Fu says: "On the fifteenth day of autumn, when the Milky Way points to a corner of the sky, people all perform purification rituals; students play and revel in water." This refers to the fourteenth day of the seventh month.
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| | 諸雜祠: |
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| | 諸雜祠: |
周立壽星祠於下杜、亳，時奉焉。又立杜主祠，因宣王殺右將軍杜伯不以罪，後宣王田於圃田，杜伯執弓矢射宣王，宣王伏弓衣而死，故周人尊其鬼而以歲時奉祠焉。 |
| | The Zhou dynasty established the Shouxing Temple in Xiadu and Bo. It was then honored and served. They also established a temple for Du Zhu. This was because King Xuan killed General Du Bo without just cause; later, when King Xuan went hunting in Putian, Du Bo took up bow and arrow to shoot at King Xuan, who died after being struck by an arrow through the bow robe. Therefore, the people of Zhou honored his spirit and offered sacrifices with seasonal rites.
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| | 諸雜祠: |
秦立陳寶祠，因文公獲若石，於陳倉北阪城祠之。其神或歲不至，或歲數。來也常以夜，光輝若流星，光色赤黃，長五丈，從東方來，集於祠城，若雄野雞，其聲殷殷云，野雞夜鳴。祠以一牢，名曰陳寶。二世時，若陳寶節來，一祠。春夏用騂，秋冬用衔。德公立，卜居雍，雍之諸祠自此興。用三百牢於鄜畤，作伏祠。磔狗邑四門，以禦蠱災。始皇東遊海上，祠八神，求仙人。其祀莫知起時。 |
| | The Qin dynasty established a temple for Chen Bao, because Duke Wen obtained a stone resembling a deity and built a shrine for it at Beiban Cheng in Chencang. The deity would sometimes not appear for a year, or appear several times in one year. When it came, it was always at night. It shone like a shooting star, with a red-yellow glow and five zhang in length, coming from the east and gathering over the temple city. It resembled a male wild pheasant, making a deep rumbling sound, as if the pheasants were calling out at night. A sacrifice of one set of livestock was offered at the shrine, named Chen Bao. During the Second Emperor's reign, if Chen Bao appeared in a seasonal manner, one shrine was established. Red-colored livestock were used for sacrifices in spring and summer, while yellow ones were used in autumn and winter. When Duke De took the throne, he divined to settle at Yong. From this time onward, various shrines in Yong began to flourish. Three hundred sets of livestock were used at Fu Zhi for the construction of a Fu Temple. Dogs were slaughtered at the four gates of Yi, to ward off disasters caused by witchcraft. The First Emperor traveled eastward along the coast and made sacrifices to the Eight Deities in search of immortals. The origins of their worship are unknown.
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| | 諸雜祠: |
漢高帝天下已定，令祝立蚩尤之祠於長安。又置祠祀官、女巫。其梁巫祠天、地、天社、天水、房中、堂上之屬；晉巫祠五帝、東君、雲中君、巫社、巫祠、族人炊之屬；秦巫祠杜主、巫保、族纍之屬；荊巫祠堂下、巫先、司命、施糜之屬；九天巫祠九天。皆以歲時祠宮中。武帝即位，厚禮置祠神君於內中，聞其言，不見其人。又帝師少君求仙，始親祠灶。又立粵祠，雞卜自此用。是時既滅兩粵，粵人勇之乃言粵人俗鬼。宣帝時，南郡獲白虎，獻其皮牙爪，帝為立祠。又方士言隋侯、劍寶、玉寶璧、周康寶鼎，立四祠於未央宮。又祠天封苑火井於鴻門。又立歲星，辰星、太白、熒惑、南斗祠於長安城傍。又祠三山八神於曲城，蓬山石社石鼓於臨朐。又有月祠、蚩尤、勞谷、五床山、五帝、仙人、玉女、金馬碧雞等神，遣諫大夫王褒使持節而求焉。 |
| | After Emperor Gao of Han had pacified the empire, he ordered the priests to establish a temple for Chi You in Chang'an. He also established officials responsible for sacrificial rites and female shamans. The Liangwu Temple worshipped Heaven, Earth, Tianshe, Tianshui, Fangzhong, Tangshang and others; The Jinwu Temple worshipped the Five Emperors, Dongjun, Yunzhong Jun, Wushe, Wusi, and Zuren Chui among others; The Qinwu Temple worshipped Du Zhu, Wubao, Zulei and others; The Jingwu Temple worshipped Tangxia, Wuxian, Siming, Shimi and others; The Jiutianwu Temple worshipped the Nine Heavens. All of these were worshipped seasonally within the palace. When Emperor Wu took the throne, he offered generous rites to place a shrine for Shenjun inside the palace; his subjects heard what was said but never saw the person. łoż Another time, the emperor's teacher Shaojun sought immortals and began personally offering sacrifices to the stove deity. They also established Yue temples; from then on, chicken divination was used. At that time, after the two Yue states were conquered, a man named Yong Zhi said that the Yue people had customs involving ancestor and spirit worship. During Emperor Xuan's reign, the Nan Jun captured a white tiger. They presented its skin, teeth, and claws to the emperor, who then established a shrine in honor of it. Additionally, Daoist magicians spoke of Sui Hou, Jian Bao, Yu Bao Bi, and Zhou Kang Bao Ding. Four shrines were established for them in Weiyang Palace. They also built a temple to worship the fire well of Tianfeng Yuan at Hongmen. They also established temples for Suixing, Chenxing, Taibai, Yinghuo, and Nandou near the city of Chang'an. They also built temples for the Three Mountains and Eight Deities at Qu Cheng, Pengshan, Shishe, and Shigu were worshipped in Linqu. There were also temples for the Moon deity, Chiyou, Laogu, Wuchuang Shan, the Five Emperors, immortals, Jade Maidens, Golden Horses, and Green Chickens. The emperor sent Jian 大夫 Wang Bao with a ceremonial staff to seek them out.
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| | 諸雜祠: |
東晉哀帝欲於殿前鴻祀，侍中劉遵等啟稱：「此唯出大傳，不在六籍，劉向、鄭玄雖為其訓，自後不同。前代以來，並無其式。」 |
| | Emperor Ai of the Eastern Jin wished to hold a Hongsi ceremony in front of the palace, Shizhong Liu Zun and others petitioned, saying: "This is only mentioned in the Da Zhuan, not found in the Six Classics. Although Liu Xiang and Zheng Xuan provided interpretations for it, later scholars have differed." "Since previous dynasties, there has been no established form for this."
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| | 諸雜祠: |
後魏道武帝初，有兩彗星見，劉后使占者占，曰：「祈之則掃定天下。」后從之，故立其祀。又立歲神十二，歲一祭，以十月，用牛一、雞三。又立土神四，歲二祭，常八月、十月，用羊。又立獻明以上所立天神四十所，歲二祭，其神尊以馬，次以牛，小以羊，皆女巫行事。 |
| | At the beginning of Emperor Dao Wu's reign in the Later Wei, two comets appeared. Empress Liu sent diviners to interpret them, who said: "If you pray for it, you will sweep and pacify the entire world." The empress followed their advice, so she established the sacrifice. They also established twelve annual deities; once a year in the tenth month, one ox and three chickens were used as sacrifices. They also established four earth gods, with two annual sacrifices held regularly in the eighth and tenth months, using sheep. They also established forty shrines for the heavenly deities set up by Xianming and above. Two annual sacrifices were held, with the most honored deity receiving a horse, the next level a bull, and lesser ones sheep; all rituals were conducted by female shamans.
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| | 淫祀興廢: |
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| | 淫祀興廢: |
秦德公立，卜居雍。子孫飲馬於河，遂都雍。雍祠自此興，用三百牢。 |
| | Prince De of Qin was enthroned and divined a residence in Yong. His descendants watered their horses at the river, and thus established their capital in Yong. The temple of Yong began to flourish from this time onward, using sacrifices of three hundred oxen.
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| | 淫祀興廢: |
漢成帝立，丞相匡衡等奏：「罷雍鄜、密、上下畤及陳寶祀等。凡六百八十三所，其二百八所應禮，及疑無明文，可奉祠如故。其餘四百七十五所不應禮，或復重，請皆罷。」奏可。後帝以無繼嗣故，復陳寶等祠。末年頗好鬼神，故多上書言祭祀方術者，皆得待詔。谷永說曰：「臣聞明於天地之性者，不可惑以神怪；知萬物之情者，不可罔以非類。諸背仁義之正道，廣崇無福之祀，皆姦人惑眾，是以聖人絕而不言。伏惟陛下拒絕，無令姦人有窺朝者。」帝善之。哀帝即位，寢疾，博徵方士，京師諸縣皆有侍祠使者，盡復前代諸神祠，凡七百餘所，一歲三萬七千祠。平帝末年崇淫祀，自天地六宗以下，凡千七百所，用三牲鳥獸三千餘種。不能備，乃以雞當雁鶩，犬當麋鹿。 |
| | When Emperor Cheng of Han was enthroned, the Chancellor Kuang Heng and others submitted a memorial: "Disband the temples of Yong Fu, Mi, Shangxia Zhi, and the worship of Chen Bao, etc." A total of 683 temples; among them, 208 should be maintained according to ritual, and those with doubtful or no clear records may continue to be worshipped as before. The remaining 475 temples are not in accordance with ritual, or are duplicates; it is requested that they all be abolished." The memorial was approved. Later emperors restored the worship of Chen Bao and others due to concerns over having no successors. lodash In his later years, he was particularly fond of ghosts and deities; therefore, many submitted memorials discussing rituals and Daoist techniques, and all were granted the title of Dai Zhao. Gu Yong said: "I have heard that those who understand the nature of heaven and earth cannot be deceived by supernatural phenomena; those who comprehend the essence of all things cannot be deluded by things outside their category. Those who abandon the righteous path of benevolence and righteousness, and widely promote worthless worship, are all wicked people deceiving the masses; therefore, sages cut them off and do not speak of them. I humbly hope that Your Majesty will reject such practices, so as to prevent wicked people from seeking favor at court." The emperor approved of it. After Emperor Ai ascended the throne, he fell ill and widely summoned Daoist practitioners. Officials for temple services were stationed in the capital city and various counties; all temples of previous dynasties to gods and deities were restored, totaling more than 700, with as many as 37,000 ceremonies held annually. In the later years of Emperor Ping's reign, excessive and superstitious worship was promoted; from the Heavens and Earth Six Ancestors downward, there were a total of 1,700 temples, using over 3,000 kinds of sacrificial animals including cattle, sheep, pigs, birds, and beasts. When they could not fully prepare the required sacrifices, they substituted chickens for geese and ducks, and dogs for deer.
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魏武王秉漢政，普除淫祀。文帝黃初五年，詔：「先王制祀，五行名山川澤，非此族也，不在祀典。叔世衰亂，崇信巫史，至乃宮殿之內，戶牖之間，無不沃酹，甚矣。自今敢設非禮之祭，巫祝之言，皆以執左道論，著於令。」明帝青龍初，又詔：郡國山川不在祀典，勿祀。 |
| | Wei Wuwang held power in Han government and universally abolished excessive and superstitious rituals. In the fifth year of Huangchu, Emperor Wen issued an edict: "The ancient kings established rituals; only the Five Elements and famous mountains, rivers, lakes, and marshes were to be worshipped. Those not in this category do not belong in the ritual records. "In later generations, as society declined into disorder, people revered and believed in shamans and historians; to the extent that within palaces and even between doors and windows, no place was without offerings of wine. This is truly excessive." "From now on, anyone who dares to conduct improper rituals or heed the words of shamans and priests shall be treated as practicing heretical ways; this is hereby recorded in the decree." In the early years of Qinglong, Emperor Ming issued another edict: "Mountains and rivers within commanderies and states that are not included in ritual records must not be worshipped."
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晉武帝泰始元年詔曰：「昔帝王修岳瀆山川，各有定制。然以道蒞天下，其鬼不傷人，故祝史薦而無媿辭，而淫祀不作。末世妖孽相煽，捨正為邪，故魏朝疾之。宜按禮為制，使妖淫之鬼，不亂其間。」 |
| | In the first year of Taishi, Emperor Wu of Jin issued an edict: "In ancient times, emperors worshipped famous mountains and rivers; each had its own established regulations. "However, by governing the world with virtue, ghosts do not harm people; thus, priests and historians could offer sacrifices without shame or hesitation, and excessive worship did not arise. "In later generations, evil spirits incited each other, "Abandoning the orthodox for heresy, hence the Wei dynasty opposed it." "It is appropriate to establish regulations according to ritual so that evil and excessive ghosts do not cause disorder among them."
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東晉穆帝升平中，何琦請備五岳祠曰：「唐虞之制，天子五年一巡狩，柴燎五岳，遍於群神。及秦漢都西京，涇、渭、長水雖不在祀典，以近咸陽故，盡得比大川立祀。自永嘉之亂，唯灊之天柱，在王畿之內，選百戶吏卒，以奉其職。中興之際，未有官守，廬江郡遣大吏兼假四時禱賽，春釋寒而冬請冰。自咸和迄今，又復隳替。計今非典之祠，可謂非一。考其正名，則淫昏之鬼；推其縻費，則百姓之蠹。而山川大神，更為簡闕。可令禮官作式，其諸妖孽，可粗依法先去其甚，俾邪不瀆正。」時不行。 |
| | During the Shengping period of Emperor Mu of Eastern Jin, He Qi requested that temples for the Five Sacred Mountains be properly maintained, saying: "According to the system of Tang and Yu, the Son of Heaven conducted a tour every five years, offering sacrifices by burning incense at the Five Sacred Mountains, extending to all deities. "When Qin and Han capitals were located in the western capital, rivers such as Jing, Wei, and Chang Shui, although not included in ritual records, were worshipped because they were near Xianyang, thus being treated on par with major rivers for temple offerings. "Since the chaos of Yongjia, only the Tianshu Mountain in Qian remained within the royal domain; a hundred households of officials and soldiers were selected to perform their duties in its worship. "During the period of restoration, there were no official custodians; Lujiang Jun dispatched senior officials to temporarily oversee seasonal prayers and offerings, requesting relief from cold in spring and ice for winter. "Since Xianhe until now, the practice has once again fallen into neglect." "There are many temples today that do not conform to ritual records; they can certainly be counted in more than one category." Investigating their proper names, these are ghosts of excessive and corrupt worship; calculating the waste they cause, they are pests to the people. Yet major deities of mountains and rivers have become even more neglected. "It is appropriate to instruct ritual officials to establish regulations; as for the various evil spirits, they may be roughly dealt with according to law by first removing those most extreme cases, so that heresy does not defile orthodoxy." At that time, it was not implemented.
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宋武帝永初二年，普禁淫祀。由是蔣子文祠以下，皆絕。孝武孝建初，更修蔣侯祠，所在山川，漸皆修復。明帝立九州廟於雞籠山，大聚群神，加蔣侯爵位至相國、大都督、中外諸軍事，加鍾山王。蘇侯，驃騎大將軍。四方諸神，咸加爵秩。 |
| | In the second year of Yong'an, Emperor Wu of Song universally banned excessive and superstitious rites. As a result, temples such as that of Jiang Ziwen and others were all abolished. In the early years of Xiaojian, Emperor Xiao Wu restored the temple of Jiang Hou; gradually, temples for local mountains and rivers were also repaired. Emperor Ming established a temple for the Nine Provinces on Jilong Mountain, gathering all deities in great numbers, and bestowed additional titles upon Jiang Hou, raising his rank to Prime Minister, Grand Commander of All Armies Inside and Outside, and King Zhongshan. Su Hou was granted the title of Biaoqi Da Jiangjun (Grand General of 骠骑). All deities from all directions were similarly bestowed with titles and ranks.
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後魏初，自天地社稷以下，合千七十五所，歲用牲七萬五千五百頭。孝文帝詔曰：「朕承天事神，以育群品，而咸秩處廣，用牲甚眾。夫神明正直，享德與信，何必在牲！其令有司，非天地宗廟社稷之祀，皆用酒脯。」太和十五年詔：「自先朝以來，享祀凡千二百餘處。今欲減省，務從簡易。先常有水火之神四十餘名，及城北星神。今圜丘之下，既祭風伯、雨師、司中、司命等，明堂祭五祀，皆有此四十神，悉罷之。」初，每以正月吉日，於庭設幕，中置松柏樹，設五帝座。至孝文，詔曰：「禮云，自外至者，無主不止。此既無祖配，揆之古典，實無所取，又探冊之祭，可悉罷之。」 |
| | At the beginning of the Northern Wei dynasty, from the temples of Heaven, Earth, Sheji (grain and land gods) downward, there were a combined total of 1,750 temples, requiring an annual sacrifice of 75,500 animals. Emperor Xiaowen issued an edict: "I, inheriting the Mandate of Heaven and serving the gods, nurture all living beings; yet the number of temples is extensive and the use of sacrificial animals is great. The deities are just and upright, and they favor virtue and faith; why must sacrifices necessarily involve animals! Therefore, I order the relevant officials: all rituals not related to Heaven, Earth, ancestral temples, or Sheji shall use only wine and dried meat." In the fifteenth year of Taihe, an edict was issued: "Since the previous dynasty, there have been more than 1,200 places for sacrificial offerings. Now I wish to reduce and streamline them, insisting on simplicity. Previously there were more than forty deities of water and fire, as well as the star gods in the northern part of the city. "Now, beneath the round altar, Fengbo (Wind God), Yushi (Rain Master), Sizhong, Siming and others are already worshipped; in the Mingtang temple, five deities are venerated. All of these forty gods shall be abolished." Initially, on auspicious days in the first lunar month, a tent was set up in the courtyard with a pine or cypress tree placed inside and seats for the Five Emperors arranged. By the time of Emperor Xiaowen, an edict was issued: "The Rites say that those coming from outside must have a host to stop and be received. Since there is no ancestral deity to match them, according to classical rites, this practice has no basis. Moreover, the sacrifices of divination records may all be abolished."
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