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周制，大喪，肆師大渳以鬯築惧。小宗伯掌大肆以秬鬯渳尸。君沐粱，大夫沐稷，士沐粱。 |
| | According to Zhou regulations, in the case of a great mourning for a ruler, four masters of ritual would perform the ceremony with large vessels , using sacrificial wine and tools to ward off evil spirits. . They would pound aromatic herbs, cook them to make chang (a ritual wine), and use it for washing the corpse in a bath. The aromatic herb is yujin (Curcuma). "Mi" refers to bathing the corpse.}} The Xiao Zongbo was in charge of major rituals, using black millet chang (sacrificial wine) for the bath ceremony of the corpse. The ruler would use millet for his bath, a high-ranking official would use j 稷 (an ancient grain), and a scholar-official would use millet.
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士喪，始卒，甸人掘坎於階閒，少西；為垼於西牆下，東嚮。掘坎南順，廣尺，輪二尺，深三尺，南其壤。新盆、盤、瓶、廢敦、重鬲皆濯，造於西階下。沐巾一，浴巾二，皆用綌，實於笲，櫛於簞，浴衣於篋，皆饌於西序下，南上。管人汲，不說繘，屈之，盡階不升堂，授外御者。外御者入浴。主人皆出戶外，北面。小臣四人抗衾，御者二人浴，襢笫。浴水用盆，沃水用枓，浴用絺巾，挋用浴衣，如他日。小臣爪足。浴餘水棄於坎。婦人喪，則內御者抗衾而浴。管人汲，授御者，御者差沐於堂上。士則祝淅米於堂，南面，用盆。管人盡階不升堂受潘，煮於垼，陶人出重鬲，甸人取所徹廟之西北厞薪用爨之。祝盛米於敦，奠於具北。管人授御者沐，乃沐用瓦盤，挋用巾，如他日。小臣爪手翦須。濡濯棄於坎。君大夫鬊爪及斂實於角中，士埋之。鬠用組，乃笄，設明衣裳。主人入即位。 |
| | When a scholar-official died, immediately after death, the dian people would dig a pit between the steps, slightly to the west; They would build a small mound at the foot of the western wall, facing east. The pit was dug in a southerly direction, one chi wide, two chi long, three chi deep, with the soil from the southern side. New basins, plates, bottles, discarded duns , and double-li vessels were all washed and prepared at the foot of the western steps. One towel for washing the head, two towels for bathing the body; all were made of hemp and placed in a bamboo basket. The comb was placed in a dan The bath clothes were kept in a chest. All these items were arranged under the western xù (a corridor or hall), with the southern side considered uppermost. The guanren drew water, without removing the rope. They bent it. They went all the way down the steps without ascending into the hall, and handed it over to the wai yuzhe (an outer attendant). The outer attendant then entered to perform the bath. All the masters of the household went outside the door, facing north. Four minor attendants held up the quilt, two attendants performed the bath, and they laid out the bamboo mat. Water for the bath was poured using a basin, and water for rinsing was poured with a dou The bath used a fine hemp towel, and the wiping was done with a bath robe, just as on any other day. Minor attendants would clean between the toes. The leftover bath water was discarded into the pit. In the case of a woman's death, an inner attendant would hold up the quilt and perform the bath. The guanren drew water and handed it over to an attendant, who then poured the water for washing on the upper hall. The shu placed the rice into a dun vessel and presented it at the north side of the ritual stand. The guanren handed the water to an attendant for washing, and then the bath was performed using a clay plate, wiping with a towel, just as on other days. Minor attendants trimmed the fingernails and shaved the beard. The used water for washing was discarded into the pit. The fingernails, toenails, and hair of a ruler or high-ranking official were placed in the corner of a container during the wrapping process; for a scholar-official, they were buried. The hair was tied with a silk cord; then a hairpin was inserted, and ritual undergarments were prepared. The master of the household entered and took his position.
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大唐元陵儀注：「將沐浴，內有司為垼於殿西廊下，累塊為灶，東面，以俟煮。沐浴新盆盤瓶鬲皆濯之，陳於西階下。掘埳於西階之西。陳明衣裳於其側。帛巾一，方尺八寸，沐巾二，浴巾四，皆用帛練。櫛及浴衣各實於篋。將沐浴，內掌事者奉米潘及湯，各盛以瓮，并沐盤，升自西階，授沐者以入。嗣皇帝、妃、公主等悉出帷外。嗣皇帝以下在殿東楹閒，北面西上。內命婦以下在殿西閒，北面東上。俱立哭。既沐而櫛。將浴，內執事者六人抗衾，御者四人浴，拭以巾，挋用浴衣。設床於大行東，衽下莞，席上簟。浴者舉大行，易床設枕，理其鬚髮，斷爪，盛於小囊，大斂即內於棺中也。著明衣裳，以方巾覆面，以大斂之衾覆之。內外入，就位哭。其五品以上沐用稷，四人浴。六品以下沐用粱，二人浴。」餘具開元禮。 |
| | The Dachang Yuanling Yizhu states: "Before the ritual bath, an official in charge would build a stove (zao) at the western corridor of the hall, piling up earth blocks to form it, facing east, in preparation for cooking. New basins, plates, jars, and li vessels used for the bath were all rinsed and arranged at the foot of the western stairs. A pit was dug to the west of the western steps. The ritual undergarments and robes were placed beside it. One silk towel, measuring one chi eight cun square; two towels for washing the head and four for bathing the body—all were made of white silk. Combs and bath clothes were each placed in a chest. When preparing for the ritual bath, the official in charge presented rice porridge and hot water, each placed inside a jar along with a basin for washing. They ascended from the western steps and handed them over to the person responsible for the bath before entering. The heir emperor, empress, and princesses all stepped outside the curtain. The heir emperor and those below him stood between the eastern pillars of the hall, facing north with the western side considered uppermost. Naimingfu and those of lower rank stood in the western part of the hall, facing north, with the eastern side considered uppermost. They all stood weeping. After the bath, they combed their hair. Before the bath began, six inner attendants held up the quilt; four attendants performed the bathing, wiping with towels and using a bath robe for drying. A bed was set up to the east of the deceased's body (da xing), with a mat beneath as a base and a bamboo mat placed on top. The bath attendants lifted the deceased's body, moved it to a new bed and placed a pillow beneath; they combed the beard and hair, trimmed the nails, and placed them in a small pouch. During the final wrapping (da lian), these items would be put into the coffin. The deceased was dressed in ritual undergarments, a square cloth covered their face, and then wrapped with the final shroud (da lian) quilt. Both inner and outer attendants entered, took their positions, and wept. For officials of the fifth rank or higher, millet was used for the ritual bath, with four people performing the bathing. "For officials of the sixth rank and below, millet (liang) was used for the bath, performed by two individuals." The rest are detailed in Kaiyuan Li.
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周制，典瑞大喪供飯玉、含玉。舍人供飯米。諸侯以璧，大夫以珠，士以貝，實於笲。米，君以粱，大夫稷，士粱，一豆實於筐。 |
| | According to Zhou regulations, the Office of Rui was responsible for providing jade rice and jade for placing in the mouth during grand funerals. The Shiren Office was responsible for providing rice. Princes used jade discs (bi), officials used pearls, and commoners used shells, all placed in bamboo baskets. Rice: rulers used millet, officials used j 稷 (an ancient grain), and commoners used millet; one dou of rice was placed in a bamboo basket.
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士喪將含，商祝襲祭服褖衣次。主人出，南面，左袒，扱諸面之右，盥於盆上，洗貝，執以入。宰洗柶建於米，執以從。商祝執巾從入，當牖北面，徹枕，設巾，徹楔，受貝，奠於尸西。主人由足西床上坐，東面。主人左扱米實於右，三實一貝。左、中亦如之。又實米唯盈。主人襲，反位。商祝掩，瑱，設幎目。夏祝徹餘，乃襲。 |
| | When a commoner was about to die and the ritual of placing objects in the mouth would take place, the Shangzhu official would don ceremonial robes and tuiyi garments for the rites. The master of the house stepped outside, faced south, left his sleeve bare, inserted the object on the right side of his face, washed at a basin above it, cleansed the shell, and carried it into the room. The Zai official washed the spoon, placed it upright in the rice, and held it to follow along. The Shangzhu official held a cloth and followed in, standing facing north at the window, removed the pillow, placed down the cloth, took away the wedge, received the shell, and presented it as an offering to the west of the corpse. The master of the house sat on the west side of the bed by the feet, facing east. The master of the house placed rice into his right hand with his left hand, putting three grains and one shell at a time. The same was done for the left and middle sides as well. Then he filled with rice until it was full. The master of the house put on his ceremonial robe and returned to his position. The Shangzhu official covered, inserted the 瑱 (ornaments), and placed the mianmu (a cloth for covering the eyes). The Xia Zhu official removed the remaining items, and then put on ceremonial robes.
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凡諸侯有相含之禮，含者執璧將命曰：「寡君使某含。」相者入告，出曰：「孤某須矣。」含者入，升堂致命。主人拜，稽顙。含者坐委於殯東南。有葦席，既葬蒲席。降出，反位。宰夫朝服即喪屨，升自西階，西面坐取璧，降自西階以東。諸侯使人弔，其次含、襚、賵、臨，皆同日而畢事者也。其次如是也。 |
| | Whenever a prince had the ritual of placing an object in the mouth, the person performing it would hold a jade disc (bi) and announce: "My lord has sent me to place this in your mouth." The assistant entered to inform, then exited saying: "I, the lonely one [the prince], am ready." The person performing the mouth-filling ritual entered, ascended to the hall, and delivered his message. The master of the house bowed and kowtowed with his forehead touching the ground. The person performing the ritual sat and placed the object in the southeast corner of the bier. There was a reed mat; after burial, it was replaced with a rush mat. He descended and exited, then returned to his position. The Zaifu official, wearing formal morning attire and mourning shoes, ascended from the western steps, sat facing west to take the jade disc (bi), then descended via the western steps and moved eastward. When princes sent envoys to express condolences, the sequence of rituals—consoling, placing items in the mouth (han), providing clothing (sui), offering money for burial (feng), and personally attending the funeral (lin)—were all completed on the same day. The order was as such.
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左傳：諸侯伐秦，曹宣公卒於會，諸侯請含。 |
| | Zuo Zhuan: When feudal lords launched a campaign against Qin, Duke Xuan of Cao died at the assembly. The feudal lords requested permission to perform the mouth-filling ritual (han).
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魏文帝黃初四年，制曰：「飯含無以珠玉，無施珠襦玉柙。昔者季孫以璵璠斂，孔丘譬之暴骸中原。」 |
| | In the fourth year of Huangchu reign period under Emperor Wen of Wei, an edict was issued: "Rice and jade for burial should not include pearls or jade; nor should one use a pearl robe or jade coffin. "In the past, Ji Sun used yufan to wrap his corpse, and Confucius compared this to exposing a body in the central plains."
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大唐元陵儀注：「內有司奉盤水升堂，嗣皇帝出，盥手於帷外，洗玉若貝，實笲，執以入，西面坐，發巾徹枕，奠玉貝於口之右。大臣一人親納粱飯，次含玉。既含訖，嗣皇帝復位。執服者陳襲衣十二稱，實以箱篚，承以席。去巾加面衣訖，設充耳，著握手及手衣，納舄，乃襲。既襲，覆以大斂之衾。乃開帷，內外俱入，復位哭。其三品以上用粱及璧，四品、五品用稷與碧，六品以下用粱與貝。」其儀具開元禮。 |
| | The Da Tang Yuanling Yizhu records: "An official inside presented a tray of water and ascended to the hall. The successor emperor stepped out, washed his hands outside the curtain, cleansed the jade or shell, placed them in the fan basket, carried it into the hall, sat facing west, removed the cloth covering and the pillow, then offered the jade and shell on the right side of the mouth." One high-ranking official personally placed millet rice into the mouth first, followed by placing the jade for the ritual. After completing the ritual of placing items in the mouth, the successor emperor returned to his position. The official responsible for garments arranged twelve sets of ceremonial robes, placed them into boxes and bamboo baskets, and laid mats beneath as a base. After removing the cloth covering and placing on the facial garment, they set in place the ear pendants, fastened the hand coverings and hand garments, inserted the shoes, and then put on the ceremonial robe. After putting on the ceremonial robes, they covered the body with a large burial quilt (da lian qin). Then the curtain was opened; both those inside and outside entered, returned to their positions, and wept. Those of the third rank or higher used millet and jade discs (bi); those of fourth and fifth ranks used j 稷 grain and green jade; those below sixth rank used millet and shells." The full details of the ritual are recorded in Kaiyuan Li.
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周制，天子十二稱，上公九稱，諸侯七稱，大夫五稱，士三稱。上公袞衣一，玄端一，朝服一，素積一，纁裳一，爵弁二，玄冕一，褒衣一。朱綠帶，申加大帶於上。率帶，諸侯、大夫皆五采，士二采。 |
| | According to Zhou dynasty regulations, the Son of Heaven had twelve titles, an upper-level marquis had nine titles, a feudal lord had seven titles, a high official had five titles, and a scholar-official had three titles. An upper-level marquis wore one gǔn robe, one xuan duan robe, one court costume, one su ji robe, one xu shang skirt, two jue bian hats, one headdress with black silk and pendants, and one bao yi robe. A red and green sash was worn, and a larger ceremonial sash was added over it. The ratei sash: for feudal lords and high officials it was made with five colors; for scholars-officials, two colors.
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士爵弁服純衣，皮弁服，褖衣。緇帶，韎韐，竹笏。夏葛屨，冬皮屨，皆繶緇絇純，組綦繫於踵。庶襚繼陳，不用。既含，乃襲三稱。 |
| | A scholar-official's jue bian costume was of a single color, Pi bian costume, Tun yi. Zi dai, Meigai, Zhu hu. In summer, hemp sandals were worn; in winter, leather sandals were worn. All had black silk borders and qū chun (ornamental tassels), with cords tied at the heels. The common people's funeral gifts were arranged in succession but not used. After the ritual of placing offerings in the mouth (hán), three layers were worn over the body for the funeral rites.
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君錦冒黼殺，綴旁七；大夫玄冒黼殺，綴旁五；士緇冒赬殺，綴旁三。凡冒，質長與手齊，殺三尺。 |
| | The ruler's funeral shroud was covered with brocade and decorated with fu patterns, with seven tassels attached on each side; a high official's shroud had a black cover with fu patterns and five tassels on each side; and a scholar-official's shroud was covered in black fabric with cheng-colored decorations, with three tassels attached to each side. In general, the cover (mao) should be as long as from the shoulder to the wrist, and the decoration (sha) three chi shorter.
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士喪將沐浴，陳襲事於房中，西領，南上，不綪。明衣裳用布。鬠笄用桑，長四寸，纋中。掩，練帛，廣終幅，長五尺，析其末。瑱用白纊。布巾，環幅不鑿。幎目用緇，方尺二寸，噜裏，著，組繫。握手用玄纁裏，長尺二寸，廣五寸，樓中旁寸，著，組繫。決用正王棘若檡棘，組繫，纊極二。設韐帶，搢笏。設決麗於轌，自飯持之，設握，乃連轌。設冒，櫜之。幠用衾。巾、柶、鬊、蚤埋於坎。設明衣，婦人則設中帶。明衣裳用幕布，袂屬幅，長下膝。有前後裳，不辟，長及觳，縓綼緆，緇純。設握，裏親膚，繫鉤中指，結於轌。既襲，宵為燎於中庭。 |
| | When a scholar-official was about to bathe before death, the funeral garments were arranged in the room, with their collars facing west and the tops oriented toward the south; they were not folded. The clothing for purification (ming yi shang) was made of cloth. The hairpin (gai ji) was made of mulberry wood, four cun long, with a black lacquer finish in the middle. Yan, a cloth made of bleached silk, was as wide as the full width of the fabric and five chi long, with its ends split open. Tian was made of white down feathers. A cloth head covering, made of a full-width piece without any cutting or shaping. The cloth used to cover the eyes (mi mu) was made of black fabric, one chi and two cun square, with a lining on the inside, and cords for tying. The cloth used to wrap the hands (woshou) had a black and xu lining, was one chi and two cun long, five cun wide, with a fold in the middle and an inch on each side, filled with wadding, and had cords for tying. Jue was made from either Zhengwang jie or Ji jie thorns, with cords for tying and two tufts of down feathers at the ends. The meigai sash was arranged, and the hu tablet was inserted into the waistband. The jue was attached to the bow, held in hand while eating, and then connected back to the bow after using the woshou cloth. Set up the mao, and store it in a gao. loin The mao is made of qin cloth. The jin, zhi, chun, and cao were buried in a pit. Set up the mingyi; if it is a woman, also set up a zhongdai (middle sash). The mingyi (ceremonial undergarments) were made of mu cloth, with sleeves attached to the body and extending below the knees. There are front and back skirts that are not split, reaching down to the hu (a part of the leg). Zhang mian xing. Zi chun. Set up the woshou, which was worn against the skin; its cords were tied around the middle finger and fastened to the bow (fen). After wrapping the body in cloth (xi), a fire was made at night in the central courtyard for illumination.
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大唐之制，五品以上襲三稱，六品以下襲一稱。餘具開元禮。 |
| | According to Dachang's system, officials of the fifth rank and above were wrapped (xi) three times, while those below the sixth rank were wrapped once. The remaining details are recorded in Kaiyuan Li.
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殷制，復與書銘，自天子達於士，其辭一也。男子稱名，婦人書姓與伯仲。 |
| | The Yin system included the practice of inscribing texts and dedications on vessels, from the Son of Heaven down to the common scholars, and the wording was uniform. Men were addressed by their given names, while women had their surnames and birth order (eldest, second, etc.) recorded.
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周制，大喪，司常供銘旌。士喪為銘，各以其物。亡則以緇，長半幅，噜末，長終幅，廣三寸，書銘於末，曰「某氏某之柩」。竹杠長三尺，置於宇西階上。 |
| | In Zhou system, during a grand funeral, the Sichang official provided the mourning pennant with an inscription. For scholars' funerals, inscriptions were made using materials appropriate to each individual. When a person died, the mourning cloth was made of black silk; its length was half a fu, with the end folded back to form a loop. The loop's length equaled the full width of the cloth and had a width of three cun. An inscription was written on the end, reading "The coffin of someone from the Some Surname family." A bamboo pole three chi long was placed on the western steps of the eaves.
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魏皇后崩，繆襲議銘旌曰：「自殷以前，復與銘旌皆書姓，男名女字，無書國者。周之復，天王稱天子，諸侯稱某甫。秦漢皇帝、皇后、太后，復書銘置之柩也。舊禮書銘皆不書國號，后亦不書氏。魏為天下之號，無所復別。臣子所以稱魏故某侯某者，皆以自別耳。明太后不宜復稱魏。按左氏云『天王崩』，不言周。」劉劭議云：「宜稱魏不稱姓。據漢律使節稱漢。今魏使節亦稱魏，及二千石諸竹使符皆稱魏。以類推之，其義宜同。今太后之旌宜稱魏。」趙怡奏：「祖號所以稱廟，不宜以題旌。禮，未有主，作重，既葬而埋之。故銘旌宜與重俱埋廟門外之左。」尚書奏：「祖宗之號，所以表德。題旌古今異儀。今列祖之號，宜改施新銘旌。故旌故杠所埋，如怡等議，與重俱埋於廟門外之左。」 |
| | When the Empress of Wei died, Miu Xi proposed regarding the mourning pennant: "Since before Yin dynasty, both the covering cloth and the mourning pennants recorded surnames; men were named while women used their courtesy names, and no one recorded the name of a state. In Zhou dynasty's covering cloth, the Son of Heaven was called Tianzi, while dukes were referred to as "Some Fu." Emperors, empresses, and empress dowagers of the Qin and Han dynasties had their names inscribed on mourning cloths placed over the coffins. According to old rites, neither the name of a state was recorded in the inscriptions nor did empresses have their surnames written down. Wei was the title for the whole world, so there was no need to distinguish further. Ministers and descendants who referred to "a certain marquis of Wei" did so merely for the purpose of distinguishing themselves. It was inappropriate for an empress dowager not to be identified as belonging to Wei in her mourning cloth inscription. According to Zuo Zhuan, it says "The Son of Heaven died," without mentioning Zhou." Liu Shao proposed: "It is appropriate to refer to Wei but not the surname. According to Han law, envoys should be identified as Han. Nowadays, Wei envoys also identify themselves as Wei, and all bamboo tokens of officials ranked two thousand dan and other messengers are marked with the name Wei. By analogy, their meaning should be the same. Therefore, the mourning pennant for an empress dowager should also bear the name Wei." Zhao Yi presented a memorial: "Ancestral titles are used to refer to ancestral temples, and therefore should not be inscribed on mourning pennants. According to rites, if there was no designated heir, a double coffin (chong) would be made; after burial, it would then be buried with the body. Therefore, mourning pennants should be buried together with the double coffin outside the left side of the ancestral temple gate." The Shangshu presented a memorial: "Ancestral titles are meant to honor virtue. Inscriptions on mourning pennants have differed in form between ancient and modern times. Now, the ancestral titles of our forebears should be changed to apply to new mourning pennants. Therefore, as Zhao Yi and others proposed, the old pennant and its pole should be buried together with the coffin outside the left side of the temple gate."
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| | 設銘: |
晉杜元凱云：「諸侯建大旂，杠七仞，斿至地。」徐宣瑜議云：「王之上公八命，出為二伯，加一等，謂九命作伯，建九斿。按上公之上服，遠遊冠，佩山玄玉，宜與三公同建八斿。諸位從公者、三公八命，應建旂八斿。侯伯同七命，建旂七斿。」元凱又云：「卿建旃，六斿，至軫。」宣瑜云：「王之卿六命，建旃六斿。王之上大夫五命，建物五斿。」 |
| | Jin Du Yuankai said: "Dukes raised large qi banners, The pole was seven ren long, with streamers reaching down to the ground." Xu Xuanyu proposed: "The Son of Heaven's top ministers held the rank of eight mi; when they served as regional governors (Er Bai), their rank was elevated by one level, becoming nine mi and titled Bo, with a banner bearing nine streamers. According to the highest attire for top ministers, they wore Yuanyou hats and pendants of black jade mountains; thus, it is appropriate that they should raise banners with eight streamers together with the Three Dukes. Those who followed as ministers and held the rank of Eight Mi, including the Three Dukes, should raise banners with eight streamers. Dukes (Bo) and marquises (Bo), who held the same rank of Seven Mi, raised banners with seven streamers." Yuankai also said: "Ministers (qing) raised zhan banners with six streamers, reaching down to the 轸 (zhen)." Xu Xuanyu said: "The Son of Heaven's ministers held the rank of Six Mi and raised zhan banners with six streamer. The Son of Heaven's senior officials (shang dafu) ranked Five Mi, who raised wu banners with five streamers."
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| | 設銘: |
宋孝武帝大明二年，太子妃薨，建九斿。 |
| | In the second year of Daming reign period (458 AD) under Emperor Xiaowu of Song, when the Crown Princess died, a banner with nine streamers was raised.
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| | 設銘: |
齊王儉議：「斿本是命服，無關於凶事。今公卿以下，平存不能備禮，故在凶乃建耳。東宮秩同上公九命之儀，妃與儲君一體，義不容異，無緣未同常例，別立凶斿。大明舊事，不經詳議，率爾便行耳。今宜考以禮典，吉部自有旂輅，凶部別有銘旌。」詔從之。 |
| | Qi Wang Jian proposed: "Streamers originally belonged to ceremonial robes indicating rank and had no connection to funerals. Now, officials below the level of ministers cannot fully observe proper rites in life, so they raise streamers only during funerals. The Eastern Palace held the same rank as a top minister with nine mi status. The Crown Princess and the heir apparent were one entity; by principle, they should not differ. There was no justification for deviating from standard practice or establishing separate mourning streamers. The precedent set during the Daming period was an old matter, not thoroughly discussed but hastily carried out. Now we should refer to ritual codes; for ceremonies of joy, there are already banners and palanquins provided by the relevant departments, while mourning pennants belong exclusively to funeral rites." The imperial decree followed this proposal.
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| | 設銘: |
北齊制，旌一品九斿，二品、三品七斿，四品、五品五斿，六品、七品三斿；八品以下，達於庶人，唯旐而已。其建旐，三品以上及開國子、男，其長至軫，四品、五品至輪，六品至九品，至較。勳品達於庶人，不過七尺。 |
| | In the Bei Qi system, banners for first-rank officials had nine streamers; second- and third-rank officials' banners had seven streamers; fourth- and fifth-rank officials' banners five streamers; sixth- and seventh-rank officials three streamers; Eighth rank and below, down to commoners, had only zao banners without streamers. For raising the zao banner, officials of third rank and above as well as those holding titles such as Kai Guo Zi or Nan had banners long enough to reach the zhen; fourth- and fifth-ranking officials' banners reached down to the lun; sixth through ninth ranks reached only to the jiao. For those with military merit or lower ranks, including commoners, the length of their banners did not exceed seven chi.
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| | 設銘: |
大唐元陵儀注：「大斂訖，所司設太常，畫日月，十有二斿，杠九仞，斿委地。大斂之後，分置殿庭之兩階。又設銘旌，以絳，廣充幅，長二丈九尺，題云『某尊號皇帝之柩』，立於殿下。其三品以上長九尺，五品以上八尺，六品以下七尺，皆書某官封姓君之柩。」具開元禮。 |
| | The Tang Da Huangyuan Ling Yizhu stated: "After the grand burial was completed, the responsible officials set up a mourning pennant under the Taichang's supervision. It bore depictions of the sun and moon, had twelve streamers, a pole nine ren long, with its streamers trailing to the ground. After the grand burial, they were placed separately on both steps of the hall courtyard. A mourning pennant was also set up, made of crimson silk, with a width equal to the full width of one fu and a length of two zhang and nine chi. It bore an inscription reading "The coffin of Emperor [Posthumous Title]," and it was erected at the base of the hall. For officials ranked third rank or higher, their banners were nine chi long; for those fifth rank and above, eight chi; and for sixth rank and below, seven chi. All bore inscriptions reading "The coffin of Lord [Surname] with the official title and posthumous honor." These are detailed in Kaiyuan Li (Rites of Kaiyuan).
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| | 懸重: |
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| | 懸重: |
周制，士喪重，木刊鑿之，甸人置重於中庭，三分庭一，在南。士三尺，差而上之，卿大夫五尺，諸侯七尺。夏祝鬻餘飯，用二鬲於西牆下。鬲則大夫四鬲，諸侯六鬲。审用疏布，久之，繫用靲，懸於重。审用葦席，北面，左衽，帶用靲，賀之，結於後。祝取銘置於重。重，主道也。殷主綴重焉。周主重徹焉。將遣奠，甸人抗重出自道，道左倚之。重既虞而埋之。 |
| | According to Zhou dynasty regulations, when a scholar-official died, the heavy stone used in mourning rites was made of wood that had been carved and hollowed out. The field official placed this stone in the central courtyard, one-third of the way from the southern side of the courtyard. For a scholar-official, the height was three chi; it increased gradually for higher ranks. For an 卿 and 大夫 (qing and dafu), it was five chi, and for feudal lords, seven chi. In summer, the shaman sold leftover food, using two li vessels placed beneath the west wall. The number of li vessels for an 卿 and 大夫 (dafa) was four, while for feudal lords it was six. Initially, coarse cloth was used for the ropes; after a long time, leather thongs were tied and suspended from the zhong. Initially, reed mats were used; facing north, with the left lapel over the right, leather belts were worn. They were tied in celebration and fastened at the back. The shaman took the inscription and placed it on the zhong. Zhong represents the principle of mourning rites. During the Yin dynasty, the spirit tablet was attached to the zhong. During the Zhou dynasty, the spirit tablet replaced the zhong. When preparing to offer a farewell sacrifice, the field official carried the zhong from the road, leaning it against the left side of the path. 隆重 After the shangzhu ritual (soul-guiding ceremony) had been performed, the zhong was buried.
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| | 懸重: |
宋崔凱云：「鑿木為重，形如札，有簨，設於中庭近南以懸之。士重高三尺，差而上之，天子當九尺矣。鬲以葦席南向橫覆之，辟屈兩端於南面以蔑之。今喪家帳門，其遺象也。古者喪家無幕，蓋是倚廬棟耳。今人倚廬於喪側，因是為帳焉。按蔡謨說，以二瓦器，盛始死之祭，繫於木，裹以葦席，置庭中近南，名為重。今之凶門，是其遺象也。禮，既虞而作主，未葬未有主，故以重當之。禮稱為主道，此其義也。范堅又曰：凶門非禮，禮有懸重，形似凶門，後人出門外以表喪，俗遂行之，簿帳弔幕之類也。」 |
| | Song dynasty Cui Kai said: "A wooden zhong was carved, shaped like a tablet, with a bracket to hold it; it was placed near the southern part of the central courtyard for suspension. The height of the zhong for a scholar-official was three chi, increasing gradually with rank; thus, it should be nine chi high for an emperor. The li vessel was covered horizontally from the south side with a reed mat, and both ends were bent inward on the southern face to secure it. The mourning tent doors used by funeral families today are a legacy of this practice. In ancient times, mourning families did not use canopies; they merely leaned against the beams of their makeshift huts. Nowadays, people place temporary huts beside funerals and thus create tents for mourning purposes. According to Cai Mo's explanation, two earthenware vessels were used to hold the initial offerings after death. They were tied to a wooden frame and wrapped in reed mats, placed near the southern part of the courtyard; this was called "zhong." The modern mourning gate is a surviving image of this practice. According to ritual, after the shangzhu ceremony (soul-guiding rite), a spirit tablet was made. Before burial, there had not yet been a spirit tablet; therefore, the zhong served as its substitute. The rites refer to it as "the principle of the spirit tablet," and this is the meaning behind that term. Fan Jian also said: "The mourning gate is not in accordance with ritual. The rites mention suspending the zhong, which resembles a mourning gate; later people placed such structures outside their gates to indicate mourning, and this custom gradually became widespread—such as thin canopies or mourning banners."
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| | 懸重: |
隋文帝開皇初，定典禮。太常卿牛弘奏曰：「諸重，一品懸鬲六，五品以上四，六品以下二。」 |
| | At the beginning of his reign, Emperor Wen of Sui established standard rituals during the Kaihuang era. Tai Chang Qing Niu Hong presented a memorial stating: "Regarding the zhong, first-rank officials should suspend six li vessels, those of fifth rank and above four, and sixth rank and below two."
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| | 懸重: |
大唐元陵儀注：「設重於殿庭近西南。其制，先刊鑿木長丈二尺，橫者半之。取沐之米為粥，盛以八鬲，审以疏布，懸於重內橫木上。以葦席北向屈兩端交於上，綴以竹篾。」其三品以上至六品以下，懸重降殺如開元禮。 |
| | Da Tang Yuanling Yizhu: "Place the zhong near the southwest corner of the hall courtyard. Its specifications were as follows: first, a wooden board was carved and hollowed out to be twelve chi long; the horizontal part was half that length. Take rice used for washing and make porridge, placing it in eight li vessels; suspend them on the horizontal wooden bar inside the zhong using coarse cloth. Cover it with a reed mat facing north, bending both ends upward to cross at the top and fasten them with bamboo strips." For officials of third rank and above down to sixth rank, the suspension of zhong followed the hierarchical distinctions as stipulated in the Kaiyuan rites.
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| | 始死服變: |
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| | 始死服變: |
周制，親始死，笄纚，徒跣，扱上衽。 |
| | According to Zhou dynasty regulations, when a close relative first died, women would pin up their hair with hairpins and veils, go barefoot, and tuck the upper part of their robes into their belts.
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| | 始死服變: |
漢戴德喪服變除云： |
| | The Han dynasty's Dai De's "Sangfu Bianchu" says:
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| | 始死服變: |
斬縗三年之服，始有父之喪，笄纚，徒跣，扱上衽，交手哭踊無數，惻怛痛疾；既襲三稱，服白布深衣，十五升素章甫冠，白麻屨，無絇。孫為祖父後者，上通於高祖，自天子達於士，與子為父同。父為長子，自天子達於士，不笄纚，不徒跣，不食粥。妻為夫，妾為君，笄纚，不徒跣，扱上衽；既襲三稱，白布深衣，素總，白麻屨。 |
| | The three-year mourning attire of Zhan Cui, which begins with the death of a father, involves wearing hairpins and veils, going barefoot, tucking the upper part of the robe into the waistband, clasping hands while crying and wailing without limit, expressing deep sorrow and anguish; After the third dressing ceremony, one wears a white hemp deep robe (Baiwu Shen yi), a fifteen-sheng plain Zhangfu hat made of white cloth, and white hemp shoes without tassels. A grandson who succeeds his grandfather's lineage traces upward to the great-grandfather, from the Son of Heaven down to commoners, and this is treated equally with a son mourning for his father. A father mourning for his eldest son, from the Son of Heaven to commoners, does not wear hairpins and veils, does not go barefoot, and does not eat porridge. A wife mourning her husband, and a concubine mourning her lord, wear hairpins and veils but do not go barefoot; they tuck the upper part of their robe into their waistbands; After the third dressing ceremony, they wear a white hemp deep robe, a plain bun (suzong), and white hemp shoes.
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| | 始死服變: |
齊縗三年者：父卒始有母之喪，笄纚，徒跣，扱上衽，交手哭踊無數；既襲三稱，服白布深衣，十五升素章甫冠，白麻屨，無絇。父卒為繼母、君母、慈母，孫為祖後者父卒為祖母，服上至高祖母，自天子達於士，為人後者所後之祖母、母、妻，母為長子，妾為君之長子，繼母為長子，皆不笄纚徒跣也。女子子在室父卒為母，始死，笄纚，不徒跣，不扱上衽；既襲三稱，素總。 |
| | Those in mourning with Qi Cui for three years: when a father has died and the mother's death occurs, women wear hairpins and veils, go bare-footed, tuck the upper part of the robe at their waistband, clasp hands while crying and wailing endlessly; After the third dressing ceremony, wear a white hemp deep robe (Shen yi), a plain fifteen-sheng Zhangfu cap made of white cloth, and hemp shoes in white color without tassels. When a father has died, mourning for the stepmother, the lord's mother, or the kind mother; when a grandson succeeding his grandfather's lineage mourns for his grandmother after the death of his father; and mourning for one's great-grandmother up to the highest level from the Son of Heaven down through commoners—all these include those who succeed another family line in mourning their adopted maternal grandmother, mother, or wife. A mother mourning for her eldest son, a concubine mourning for the lord's eldest son, and a stepmother mourning for an eldest son—all do not wear hairpins or veils nor go barefoot. When a daughter who is still unmarried mourns for her mother after the death of her father, on the day of the initial mourning, she wears hairpins and veils but does not go barefoot or tuck the upper part of her robe into her waistband; After the third dressing ceremony, a plain bun is worn.
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| | 始死服變: |
齊縗杖周者：父在始有母之喪，笄纚，徒跣，扱上衽，交手哭踊無數；既襲三稱，白布深衣，十五升素章甫冠，吉白麻屨，無絇。為出母、慈母、繼母、君母，自天子達於士。父卒為繼母嫁，及繼母報繼子。夫為妻，始死，素冠深衣，不笄纚，不徒跣。女子子在室為母，不徒跣，不扱上衽；既襲三稱，素總。 |
| | Those in Qi Cui mourning for a year with a staff: when the mother dies while the father is still alive, women wear hairpins and veils (jixi), go barefoot (tuxian), tuck the upper part of their garment into their waistband (chashangrin), clasp hands and cry and wail without limit; After the third dressing, they wear a white cloth deep robe (bubu shenyi), a plain fifteen-sheng zhangfu cap made of white fabric, and auspicious white hemp shoes without tassels (wuju). This applies to mourning for an ex-wife's mother, a kind mother, a stepmother, or the lord's mother, from the Son of Heaven down through all ranks of commoners. When a father has died and one mourns for a stepmother who is married to another man, as well as when a stepmother mourns her adopted son. A husband mourning his wife, on the day of her death, wears a plain cap and deep robe; he does not wear hairpins or veils, nor go barefoot. An unmarried daughter mourning for her mother does not go barefoot and does not tuck the upper part of her garment into her waistband; After the third dressing ceremony, she wears a plain bun.
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| | 始死服變: |
齊縗不杖周者：謂始有祖父母之喪，則白布深衣，十五升素冠，吉屨無絇，哭踊無數，既襲無變。 |
| | Those in Qi Cui mourning without a staff for one year: this refers to when the death of grandparents is first encountered, and they wear white cloth deep robes (bubu shenyi) with plain caps made from fifteen-sheng fabric, auspicious shoes without tassels, cry and wail endlessly, and after the third dressing ceremony there are no further changes.
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| | 始死服變: |
其齊縗三月者：始有曾祖父母之喪，白布深衣，十五升素冠，吉屨無絇。女子子適人者為曾祖父母，素總。 |
| | Those in Qi Cui for three months: when the death of great-grandparents is first encountered, they wear white cloth deep robes, plain caps made of fifteen-sheng fabric, and auspicious shoes without tassels. A married daughter mourning her great-grandparents wears a plain bun (suzong).
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| | 始死服變: |
大功親長中殤七月，無受服，始有昆弟長殤喪，白布深衣，十五升素冠，吉屨無絇。成人九月。從父昆弟之喪，與殤同。天子諸侯之庶昆弟與大夫之庶子為其母，哭泣飲食，居處思慕，猶三年也；其餘與士為從父昆弟相為服同。為人後者為其昆弟，大夫為伯叔父母、子、昆弟之子為士者，哭泣飲食思慕，以上並猶周也。天子為姑姊妹女子子嫁於二王後者，諸侯為姑姊妹女子子嫁於諸侯，大夫命婦、大夫之子、諸侯之庶昆弟為姑姊妹女子子嫁於卿大夫者，與士之為姑姊妹適人者服同。天子之昆弟為姑姊妹女子子嫁於諸侯大夫者。姑姊妹適人者為昆弟，其異於男子者，始死素總。 |
| | For a deceased elder sibling who died before reaching adulthood (a "zhang shang") and is considered within the category of major mourning for close relatives, the mourning period lasts seven months. There is no formal mourning attire to be received; when one first encounters the death of such an elder sibling, they wear white cloth deep garments, a plain cap made from fifteen-sheng material, and auspicious shoes without tasseled ends. For those who reached adulthood, the mourning period is nine months. The mourning for a deceased uncle's son (a cousin of the same generation) follows the same rules as for a sibling who died young. The sons of dukes and marquises, as well as the common sons of high officials mourning for their mothers, although they do not observe a three-year mourning period, still express grief through crying, regulate their diet, live in seclusion, and maintain deep sorrow—just like during a three-year mourning. The rest is the same as commoners mourning for cousins of their father's generation. Those who succeed another family in mourning for their brothers, high officials mourning their uncles and aunts, sons of such officials mourning the children of their uncles or aunts if those children are commoners—all express grief through crying, regulate diet, and maintain sorrow—these practices are all equivalent to one year's mourning. The Son of Heaven mourns for his paternal aunts and sisters who are married to the descendants of the two royal houses; dukes mourn for their paternal aunts and unmarried daughters who are married into other dukedoms; high officials' wives, sons of high officials, and common brothers of dukes mourning for paternal aunts, paternal sisters, or unmarried daughters who have married into the ranks of lesser officials—all follow the same mourning practices as commoners mourning their paternal aunts or sisters who have married outside the family. The brothers of the Son of Heaven mourning for paternal aunts and paternal sisters, as well as unmarried daughters who are married to dukes or high officials. Paternal aunts and paternal sisters who have married into other families mourning for their brothers differ from men in that, on the day of death, they wear plain buns (suzong).
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| | 始死服變: |
小功五月無受之服者：始有叔父下殤之喪，白布深衣，十五升素冠，吉屨無絇。天子、諸侯、大夫為嫡子、嫡孫、嫡玄孫。不為次，飲食衎爾。為姑姊妹女子子、昆弟之子、夫昆弟之子之下殤，為人後者為其昆弟姑姊妹之長殤，並哭泣飲食猶大功也。大夫之子、天子諸侯之昆弟、庶子、姑姊妹女子子為從父昆弟、從父姊妹，祖父母為孫，與叔父之下殤同。姑姊妹適人者為昆弟姪之殤，與為從父昆弟之長殤同。 |
| | Those in Xiao Gong mourning for five months without receiving formal mourning attire: when one first mourns the death of a deceased younger uncle who died young (a "xia shang"), they wear white cloth deep robes, a plain cap made of fifteen-sheng material, and festive shoes without tassels. The Son of Heaven, dukes, and high officials mourn for their legitimate sons, legitimate grandsons, and legitimate great-grandsons. They do not mourn for younger siblings, and their diet and behavior remain cheerful. For the death of paternal aunts, paternal sisters (unmarried daughters), nephews, and younger cousins who died young; for those who succeeded another family mourning their brothers' or paternal aunts/sisters' older deceased relatives—these all involve expressions of grief through crying and regulated diet, equivalent to major mourning. The sons of high officials, the brothers and common sons of the Son of Heaven and dukes, paternal aunts and sisters (unmarried daughters) mourning for cousins in their father's generation or paternal uncles' daughters—all these cases involve grandparent mourning for grandchildren. They are treated the same as younger uncles' deceased relatives who died young. Paternal aunts or paternal sisters (unmarried daughters) who have married mourning for the deaths of their brothers' children, follow the same rules as mourning for cousins in the father's generation who died at an older but still young age.
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| | 始死服變: |
成人小功者：從祖祖父母之喪，與下殤小功服同。餘應服者並同。 |
| | Those in Xiao Gong (minor mourning) for adults: mourning for great-grandparents, the same as the Xiao Gong attire for those who died young. All other applicable cases follow the same rules.
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| | 始死服變: |
緦麻三月之服者：族祖父母始死，朝服素冠，吉屨無絇。婦為夫曾祖父母，異於男子者，以素總也。 |
| | Those in Si Ma mourning for three months: when a great-uncle or aunt (a distant relative) first dies, they wear formal morning attire with plain caps and festive shoes without tassels. Note: "緦麻" is translated as "Si Ma," the Romanized form of the Chinese term. A wife mourning for her husband's great-grandparents differs from men in that she wears a plain bun (su zong).
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| | 始死服變: |
後漢鄭玄云：「子為父斬縗，始死，笄纚如故；既襲三稱，衣十五升布深衣，扱上衽，徒跣，交手哭。諸侯為天子，父為長子，不徒跣，為次於內，不歠粥。臣為君，不笄纚，不徒跣，餘與為父同。女子子嫁及在父室者，及妻為夫，妾為君，不徒跣，不扱上衽，發胸拊心，哭泣無數，鞶帶如故，餘與男子同。」 |
| | The Later Han scholar Zheng Xuan said: "When a son mourns for his father in Zhan Cui (the heaviest mourning attire), on the day of death, women continue to wear hairpins and veils as usual; After the third dressing ceremony, he wears a deep robe made of fifteen-sheng cloth. Tuck the upper part of the garment into the waistband; Go barefoot and cry while clasping one's hands. Dukes mourning for the Son of Heaven, and fathers mourning for their eldest sons do not go barefoot. For younger sons within the family, they do not drink porridge. Ministers mourning for their lord do not wear hairpins and veils or go barefoot; the rest is the same as mourning a father. Married daughters and those still in their father's household, as well as wives mourning for husbands or concubines mourning for lords, do not go barefoot nor tuck the upper part of garments into waistbands. Instead, they tear open their chests with their hands over their hearts, cry endlessly, wear sashes as usual, and otherwise follow the same practices as men."
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| | 始死服變: |
劉表云：「母為長子齊縗三年，始死，不徒跣，拊心哭泣。女子已嫁而退在室，父卒為母，與母為長子同。齊縗杖周者，父在為母，不徒跣，哭踊無數。凡四不食。為曾祖父母，不敢以輕服服至尊。減其月，則當大功九月，但三月耳。始死哭泣三日。為舊君之母妻，與為曾祖父母同。 |
| | Liu Biao said: "A mother mourning her eldest son in Qi Cui for three years, on the day of his death, does not go barefoot but instead clutches her heart and weeps. A woman who has been divorced and returned to live in her father's household, when mourning for her mother after her father's death, follows the same practices as a mother mourning an eldest son. Those in Qi Cui with staff for one year (Qi Cui Zhang Zhou), when the father is alive and mourning the mother, do not go barefoot but cry and wail endlessly. These are four cases where porridge or light food is not consumed. When mourning for great-grandparents, one dares not wear light mourning attire when honoring the highest ancestors. If the mourning period is reduced in duration, it would correspond to major mourning (Da Gong) for nine months, but instead lasts only three months. Crying and weeping for three days on the day of death. Mourning for the mother or wife of a former lord is treated the same as mourning great-grandparents.
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| | 始死服變: |
晉杜元凱云：「父在為母，冠縗裳絰帶皆疏縗。三年者始死之制，如不杖周。」 |
| | Jin dynasty Du Yuankai said: "When mourning for one's mother while the father still lives, all items including the cap, robe, skirt, sash, and cord are made in loose mourning fabric (shu cui). "The mourning practices on the day of death for a three-year period are similar to those without a staff in one year's mourning."
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| | 始死服變: |
宋崔凱云：「禮，孝子始有親喪，悲哀至甚，充充如有窮，未可以節，哭踊無數。三日既殯，瞿瞿如有求而不得，賓客弔及祭事，皆三踊，君來弔則九踊，皆有儐相詔導之者。童子始有親喪，去首飾，服十五升白布深衣，以至成服。女子子許嫁、成人在室，父卒為母，始死，去首飾而骨笄纚，不徒跣，不扱上衽，不踊哭，拊心無數，素總髽以麻。母為長子、繼母為長子、妾為君之長子，與在室女子子父卒為母同。伯叔父母為女子子長中殤，始死，骨笄纚。」 |
| | Song dynasty Cui Kai said: "According to the rites, when a filial son first suffers the loss of a parent, his sorrow is extremely intense and overwhelming, as if it has no end; at this point, there are no restrictions, and he may cry and wail without limit. Three days after the burial, his grief becomes more subdued, as if he were seeking something but could not find it. When guests come to console or perform sacrificial rites, he wails three times; if a lord comes to console him, he wails nine times. In all these cases, there are attendants who guide and assist him. When a child first suffers the loss of a close relative, he removes all head ornaments; He wears a deep robe made of fifteen-sheng white cloth until the mourning attire is fully established. A daughter who is betrothed or an adult woman living at home, upon the death of her father and mourning for her mother on the day of death: she removes all head ornaments but keeps the hairpins and veil; does not go barefoot, does not tuck up the upper part of her robe, does not wail while crying loudly, but clutches her heart without limit. She wears a plain bun (zong) made of hemp fibers for mourning. A mother mourning her eldest son, a stepmother mourning her eldest son, and a concubine mourning the lord's eldest son all follow the same rites as an unmarried daughter mourning for her mother after her father's death. Uncles and aunts mourning their niece or nephew who died young (cháng zhōng shāng), on the day of death: keep the hairpins and veil."
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| | 始死服變: |
大唐之制，如開元禮。 |
| | The rites of Datang followed those of Kaiyuan Li.
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| | 始死禭: |
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| | 始死禭: |
周制，大喪，小宰受其禭。諸侯相禭以後輅與冕服，先輅與褒衣不以禭。士喪將襲，君使人禭，徹帷，主人如初。禭者左執領，右執要，入升，委衣於床，其禭於室，戶西，北面致命曰：「君使某禭。」主人拜如初。禭者入，衣尸，出，主人拜送於外門外。唯君命出，升降自西階，遂拜賓。親者禭，不將命，以即陳。庶兄弟禭，使人以將命於室，主人拜於位，委衣於尸東床上。將命曰：「某使某禭。」拜於位。朋友禭，親以進，主人拜，委衣如初，退。哭，不踊。徹衣者執衣如禭以適房。既小斂，將大斂，有禭者則將命，儐者出請入告，主人待於位。儐者出告「須矣」，以賓入。賓入中庭，北面致命。主人拜，稽顙。賓升自西階，出於足，西面委衣如於室禮，降出。主人出拜送。朋友親禭，如初儀，西階東，北面，哭踊三，降，主人不踊。禭者以褶則必有裳，執衣如初。徹衣者亦如之，升降自西階以東。 |
| | According to the Zhou system, in case of a grand mourning ceremony, the Xiao Zai would receive the shi. Princes would present shi to each other with a later carriage and ceremonial cap and robes, but earlier carriages and loose-fitting clothes were not used for this purpose. When an official was about to be clothed in shrouds during mourning, if the ruler sent someone to present offerings for placing in his mouth and shi, the curtains would be removed, and the master of the house would act as he did at first. The one presenting the shi held the collar with his left hand and the waistband with his right, entered and ascended, laid the garment on the bed; within the room, he stood west of the door, facing north, and delivered the message saying: "The ruler has sent me to present offerings for placing in your mouth and shi." The master of the house bowed as he did at first. The one presenting shi entered, clothed the corpse, exited, and the master of the house performed a bowing farewell outside the outer gate. Only when commanded by the ruler did one ascend and descend from the western steps, then proceed to bow to the guest. When close relatives presented shi, they did not carry a message but went directly to present it. When common brothers presented shi, they sent someone to deliver a message within the room; the master of the house bowed at his position, and the garment was laid on the eastern bed beside the corpse. The message said: "Someone has sent me to present shi." They bowed at their position. When friends presented shi, they approached personally; the master of the house bowed, laid the garment as at first, and then withdrew. They wept but did not stamp their feet in grief. The one removing the garment held it as if presenting shi and went to the room. After the minor wrapping had been completed, and before the major wrapping was to take place, if there were someone presenting shi, a message would be carried; the attendant would go out, request entry to report, and the master of the house waited at his position. The attendant went out and reported, "It is ready," then led the guest in. The guest entered the middle courtyard and delivered the message facing north. The master of the house bowed and kowtowed deeply. The guest ascended from the western steps, exiting at the feet Facing west, he laid the garment as in the room ceremony and descended out. The master of the house went out to perform a bowing farewell. When close friends personally presented shi, they followed the initial ceremony: standing east of the western steps, facing north, weeping and stamping their feet three times; then descending, the master of the house did not stamp his feet. If the one presenting shi carried a robe, there must also be trousers; he held the garment as at first. The one removing the garment did likewise, ascending and descending from the western steps to the east.
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| | 始死禭: |
大唐王公以下之喪，贈禭衣服，出當時恩制，不著於令典。 |
| | In the Tang dynasty, for the funerals of emperors and high-ranking officials downward, gifts of shi clothing were given according to the imperial grace at that time, but these were not recorded in official legal codes.
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| | 小斂: |
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| | 小斂: |
周制，大喪，大斂、小斂，小宗伯帥異族而佐斂。司服供斂衣服。典瑞駔珪、璋、璧、琮、琥、璜之渠眉，疏璧琮以斂屍。諸侯、大夫、士喪，將小斂，皆厥明陳衣於序東，大夫士陳衣於房中。衣皆十有九稱。袍必有表，不單，衣必有裳，謂之一稱。皆左衽，結絞不紐。三日，小斂於戶內。君以簟席，布絞錦衾；大夫以蒲席縞衾；士葦席緇衾。陳衣於房，南領西上，綪。絞橫三縮一，廣終幅，析其末。緇衾赬裏，無紞。祭服次，散衣次，凡十有九稱。陳衣繼之，不必盡用。士盥二人以並，東面立於西階下。布席於戶內，下莞上簟。商祝布絞衾、散衣、祭服。祭服不倒，美者在中。士舉遷尸，反位。設床笫於兩楹之閒，衽如初，有枕。卒斂，徹帷。主人西面，馮尸，踊無算。主婦東面，馮亦如之。士舉男女奉尸侇於堂，幠用夷衾，男女如室位，踊無算。主人出於足，降自西階。眾主人東面即位，婦人阼階上西面。主人拜賓，大夫特拜，士旅之，即位踊，襲絰於序東，復位。乃奠。凡斂者袒，遷尸者襲。君之喪，太祝是斂，眾祝佐之。大夫之喪，太祝為侍，眾祝是斂。士之喪，小祝為侍，士是斂。凡斂者六人。斂者既斂必哭。土與其執事則斂。斂焉則為之一不食。 |
| | According to Zhou dynasty regulations, in the case of a grand funeral, during both the major and minor wrapping ceremonies, the Minor Minister of Rites would lead members of other clans to assist with the wrappings. The Office of Attire would supply clothing for the wrapping ceremony. The Office of Ritual Objects was responsible for jade objects such as gui, zhang, bi, cong, hu, and huang, arranging their channels and eyebrows; they would place the bi and cong over the body during wrapping. When marquises, high officials, or common officials died, before the minor wrapping ceremony, clothes would be displayed on the east side of the xù (a type of hall) for marquises; for high officials and common officials, they were placed inside the room. There were nineteen sets of clothing in total. A robe must have an outer layer and could not be worn alone; a top must be paired with a skirt—this constituted one set. All were left-lapped, tied with cords but without buttons. On the third day, the minor wrapping ceremony was held inside the house. The ruler used bamboo mats and cloth for the cords, as well as brocade coverlets; high officials used rush mats and plain white coverlets; common officials used reed mats and black coverlets. Clothes were arranged in the room, with collars facing south and tops aligned to the west, neatly folded. 𝑙𝑜𝑎𝑑𝑖𝑛𝐠... The cords ran horizontally three times but were drawn tight once; they were as wide as a full bolt of cloth and had their ends split. Black coverlets with crimson linings had no tassels. Funeral garments were arranged next, Loose clothing followed next, There were a total of nineteen sets. Clothing was arranged next, They were not necessarily all used. Two common officials holding basins stood side by side, facing east and standing below the western steps. 𝑙𝑜𝑎𝑑𝑖𝑛𝚐... A mat was laid inside the door, with a rush mat beneath and a bamboo mat on top. The Shang zhu (a type of ritual official) laid out the cords, coverlets, loose clothing, and ritual garments. Ritual garments were not placed upside down; the finest ones were positioned in the center. Common officials lifted and moved the corpse to its new position, reversing their original positions. A bed and mat were set up between the two pillars, with the robe arranged as before and a pillow provided. After the wrapping was completed, the curtains were removed. Facing west, the head of the family leaned over the corpse and wept without limit. The lady of the house faced east and behaved in the same manner. Common officials carried the male and female corpses to the hall; a plain coverlet was used, with men and women arranged according to their positions in the room. They wept without limit. The head of the family exited from the foot end, descending via the western steps. Other members of the family took their positions facing east; women stood on the eastern steps, facing west. The head of the family paid respects to the guests; high officials did so individually while common officials did it collectively. After taking their positions and weeping, they donned mourning cords on the east side of the hall before returning to their places. Then, a memorial offering was made. Those performing the wrapping were bare-chested, while those moving the corpse wore their robes over them. In the case of a ruler's death, the Grand Zhu performed the wrapping, assisted by other Zhus. For the death of a high official, the Grand Zhu served as an attendant, while the other Zhus performed the wrapping. In the case of a common official's death, a minor Zhu acted as an attendant, and common officials carried out the wrapping. Six people were generally involved in performing the wrapping. After completing the wrapping, those who performed it would weep. The common official and his attendants then carried out the wrapping. After performing the wrapping, they would fast for one day as a sign of mourning.
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| | 小斂: |
隋開皇初，太常卿牛弘奏著喪紀令：「正一品薨，則鴻臚卿監護喪事，司儀令示禮制。二品以上則鴻臚丞監護，司儀丞示禮制。五品以上薨卒，及三品以上有周親以上喪，並掌儀一人示禮制。官人在職喪，聽斂以朝服；有封者斂以冕服；未有官者白帢單衣。婦人有官品者，亦以其服斂。巾不得置金銀珠玉。」 |
| | In the early Kaihuang era of the Sui dynasty, Niuhong, Minister of Ceremonies, submitted a proposal to establish mourning regulations: "For those of the first rank who pass away, the Honglu 卿 (Minister) shall oversee funeral affairs, and the Siyi Ling shall demonstrate the ritual protocols. For those of second rank or higher, the Honglu Cheng (Deputy Minister) shall oversee funeral affairs and the Siyi Cheng (Deputy Official) shall demonstrate the ritual protocols." For those of fifth rank or higher who pass away, as well as for third-rank officials and above whose close relatives (zhou qin) have died, one Zhuyi official shall demonstrate the ritual protocols. If an official dies while still in office, he may be wrapped in his court attire; Those who hold a title of nobility shall be wrapped in their ceremonial robes. Those without an official position shall be wrapped in plain white headgear and simple clothing. Women who hold official ranks shall also be wrapped according to their respective ceremonial attire. No gold, silver, pearls, or jade may be placed in the coffin."
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| | 小斂: |
大唐元陵儀注：「內外各隨職備辦，尚食先具太牢之饌。厥明而小斂。於斂前三刻，侍中版奏『請中嚴』，御府令設小斂床於大行西，南首，枕席備焉，加以幄帷，周以素帷。主衣先率所司陳小斂之衣十九稱及絞衾於殿中閒之東席上，南領西上。小斂前二刻，開宮殿諸門，諸衛各勒所部，仗衛如常式。設百官位次，及三王後、三恪等位。又設內外命婦等拜哭位。小斂前一刻，侍中奏『外辦』，禮儀使引嗣皇帝及皇子等，扶引各即位次，從臨者哭。內謁者引諸王等進就位。百官亦入就位。執禮者稱哭，在位者皆哭。侍御小臣升殿，先布衣於絞上，乃遷於衣上，舉衾而斂，以次加衣十九稱畢，乃結絞而衾焉。近侍扶嗣皇帝哭，進，跪馮大行，興，哭踊無數，扶引還次。其百官以理去職而薨卒者，聽斂以本官之服。無官者介幘單衣。婦人有官品，亦以其服斂。」餘如開元禮。 |
| | The Da Tang Yuanling Yizhu stated: "Both internal and external officials shall prepare according to their duties, with the Shangshi Department first providing a full set of sacrificial food offerings. The next day, the minor wrapping ceremony was conducted. Three quarters of an hour before the wrapping, the Shizhong presented a wooden tablet and announced, "Please prepare for the ceremony," and the Yufu Ling set up a small wrapping bed to the west of the deceased's body, with its head facing south. Pillows and mats were prepared on it, covered by a canopy, and surrounded by white curtains. The Zhuyi Ling first led the relevant officials to arrange on the eastern mat in the central area of the hall nineteen sets of clothing for the minor wrapping and the winding shroud, with their collars facing south and arranged from west to east. Two quarters of an hour before the minor wrapping, all palace gates were opened, and each guard unit was ordered to station its forces as usual. The ceremonial guards followed standard procedures. The positions of the officials of all ranks were arranged, along with those of the descendants of the Three Kings and the Three Ke (honored guests). Additionally, the positions for court ladies from inside and outside the palace to prostrate themselves and weep were arranged. One quarter of an hour before the minor wrapping began, the Shizhong announced, "The external preparations are complete," and the Liyi Shi led the heir emperor and imperial sons to their designated positions. Those accompanying them wept as they approached. Eunuchs from within led the various princes forward to their positions. The officials of all ranks also entered and took their positions. Those responsible for the rites began to weep, and those present followed suit by crying. The Shiyu Xiaochen ascended the hall, first placing clothing on top of the winding shroud and then transferring it onto the body. They lifted the shroud to wrap the corpse, adding the nineteen sets of garments in sequence until completed, after which they tied the winding shroud around the body. The close attendants supported the heir emperor as he wept, then approached and knelt beside the deceased. Rising, they cried and stamped their feet without limit before being assisted back to his designated position. For officials who died after resigning from office for legitimate reasons, they may be wrapped in the ceremonial attire corresponding to their original rank. Those without an official title shall be wrapped in a plain headpiece and simple clothing. Women who hold an official rank shall also be wrapped according to the ceremonial attire of their position." The rest followed the Kaiyuan Li (ritual regulations from the Kaiyuan era).
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