| Chinese Text Project |
《禮四十五 - Rites 45》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
《既小斂斂髮服變 - After the Small Wrapping: Changing Hair and Attire 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 既小斂斂... : | 周 大唐 |
| Zhou Dachang | ||
| 2 | 既小斂斂... : | 周制，士喪將小斂，斬縗者以苴絰大鬲，下本在左，要絰小焉，散帶垂，長三尺。齊縗牡麻絰，右本在上，亦散帶垂。皆饌於東方。苴麻者其貌苴以為絰，服重者尚麤惡也。饌於東坫之南，苴絰為上。鬲音厄。婦人亦如之，饌於房中。既小斂，主人斂髮，袒；眾主人絻於東房。始死，將斬縗者笄纚，將齊縗者素冠。今至小斂變，又將初喪服。斂髮者，去笄纚而紒。眾主人絻者，齊縗將袒，以絻代冠。冠，服之尤尊，不加肉袒。絻之制，未聞，舊說以為絻博一寸，著之自額而卻交於項中，併其末覆紒，而前綴連之，如冠弁象。婦人髽於室。始死，婦人將斬縗者，去笄而纚。將齊縗者，骨笄而纚。今言髽者，亦去笄纚而紒也。齊縗以上至笄猶髽。髽之異於斂髮者，既去纚而以髮為大紒，如今婦人露紒其象也。檀弓曰：南宮縚之妻之姑之喪，夫子誨之髽曰『爾無從從爾』，太高也。『爾無扈扈爾』，太廣也。其用麻布，亦如著幓頭然。幓音繭。卒斂，主人袒，說髦，斂髮以麻；婦人髽，帶麻於房中。士既殯而說髦，此云小斂，蓋諸侯之禮也。士既殯，與諸侯小斂，於死者俱三日也。婦人髽，帶麻於房中，則西房也。天子諸侯有左右房。既徹帷，男女奉尸夷於堂，降拜。主人即位，襲帶絰，踊。即位，阼階之下位也。有襲絰乃踊，尊卑相變也。斬縗斂髮以麻，為母斂髮以麻，絻而以布，母服輕，至絻可以布代麻也。為母又哭而絻也。齊縗惡笄以終喪。笄所以卷髮，帶所以持身。婦人質於喪，所以自卷持者，有除無變也。男子冠而婦人笄，男子絻而婦人髽，其義，為男子則絻，為婦人則髽。別男女也。 |
| According to Zhou system, when a scholar-official is about to be wrapped in the small shroud after death, those wearing the zhancai should wear the ju di with a large ge. The lower part of the band should be on the left side, and the waistband should be smaller. The sash should hang loose, measuring three chi in length. Those wearing qi cai should wear muma di, with the right end on top; the sash also hangs loose. All of these are placed to the east. Those who wear juma should look as rough and coarse as the juma used for the di, because those in mourning for a close relative value coarseness and ugliness. They are placed to the south of the eastern dian; judi should be considered superior. Ge is pronounced "e." Women also follow the same practice, placing them inside their rooms. After the small wrapping is completed, the master of the house gathers up the hair and removes his upper garment; The other family members wear mian in the eastern room. At the time of death, those who will later wear zhancai should pin up their hair with jisi; those who will later wear qicai should wear a suguan. Now that the small wrapping has changed, they are once again wearing the initial mourning attire. Those who gather up their hair remove jisi and tie it with a tu. The other family members wearing mian: those in qicai will later remove their upper garments, using the mian as a substitute for the guan. A guan is the most respected form of headwear; one should not go bare-chested without it. The specific regulations for mian are not known. According to old interpretations, the width of a mian is one cun; it is worn from the forehead backward across the back of the neck and then brought together at the nape, with its ends covering the tu in front, connected like a guan or bian in appearance. Women should wear zhuazui inside their rooms. At the time of death, women who will later wear zhancai remove their jisi and let their hair hang loose. Those who will later wear qicai use a guji to pin up their hair but still let it hang loosely. Now, when it is said that women should wear zhuazui, this also means removing the jisi and letting their hair hang loose while tying a tu. From qicai up to those who still use jisi, they should wear zhuazui as well. The difference between zhuazui and simply gathering up the hair is that, after letting their hair hang loose, they tie it into a large tu, similar to how women today wear an exposed tu as a symbol. Tangu said: "During the mourning of Nan Gong Zuo's wife for her grandmother-in-law, Master Confucius instructed her on how to wear zhuazui and said, 'You must not follow blindly; you should follow your own.' That was too high a standard." "'You must not be overly cautious,' that is too broad a statement." Its use of hemp cloth should also be like wearing a guatou. Guai is pronounced "jian." After the wrapping is completed, the master removes his upper garment, cuts off their hair, and binds it with hemp; Women wear zhuazui while tying hemp sashes inside their rooms. Scholars-officials cut off their hair after the bing ceremony; this mention of cutting it during small wrapping likely refers to the rites of feudal lords. Scholars-officials after the bing ceremony, and feudal lords during the small wrapping, both mourn for three days alongside the deceased. Women wearing zhuazui tie hemp sashes in their rooms; this refers to the western room. The Son of Heaven and feudal lords have eastern and western rooms. After the curtains are removed, both men and women carry the body to the hall in a respectful manner and bow while descending. The master of the house takes his position, puts on the mourning attire with sash and di, and expresses grief by stamping their feet. Taking one's position refers to standing at the designated location below the zu jie. Only after putting on the mourning attire and di can one express grief by stamping, as this signifies a change in status between superiors and inferiors. Zhancai mourners bind their hair with hemp; those mourning for their mothers also use hemp, but those in mian may wear cloth. The mother's mourning is lighter; when it comes to mian, cloth can be used instead of hemp. Those mourning for their mothers should also weep and then wear the mian. Those in qicai continue to use wuji until the end of the mourning period. Jisi is used to hold up the hair, and a sash is used to support one's body. Women remain in mourning as their nature dictates; therefore, they continue to hold up and support themselves without change or removal. Men wear guan while women use jisi; men wear mian while women wear zhuazui. The meaning is that for men, the mourning headwear is mian, and for women, it is zhuazui. This distinguishes between men and women. | ||
| 3 | 既小斂斂... : | 大唐之制，男子斂髮，布巾帕頭，女子斂髮而髽。餘如開元禮。 |
| The system of the Dachang dynasty stipulates that men should gather their hair, covering it with a cloth headscarf, while women should also gather their hair and wear zhuazui. The rest follows the Kaiyuan Li. |
《小斂奠 - Funeral Offerings for Small Burial 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 小斂奠: | 代哭附○周 大唐 |
| Dai Ku Fu Zhou Da Tang | ||
| 2 | 小斂奠: | 周制，諸侯大夫士喪，將小斂，陳衣訖，陳饌於東堂下。諸侯少牢，上大夫特牲，下大夫、士特豚，皆有脯醢醴酒。审尊用功布。實於簟，在饌東。功布，鍛濯灰理之布。設盆盥於饌東，有巾。為奠設盥也。喪事略，故無洗也。床笫夷衾饌於西坫或云拈南。笫，簀也。夷衾，質殺之裁猶冒也。西方盥如東方。為舉者設盥也。如東方者，亦用盆、布巾，饌於西堂下。陳一鼎及素俎於寢門外，當東塾。素俎，喪事尚質。將小斂，辟奠不出室，未忍神遠之也。辟襲奠以辟斂。既斂則不出室，設序西南也，事畢而去之。無踊節。其哀未可節也。既斂，舉者盥，右執朼，左執俎，入，阼階前西面錯。舉者，盥出門舉鼎者。右人以右手執朼，左人以左手執俎，因其便也。乃朼載，載兩髀於兩端，兩肩亞，兩胉亞，脊肺在於中，皆覆，進柢，執而俟。乃朼，以朼次出牲體，右人也。載，受而載於俎，左人也。亞，次也。凡七體。皆覆，為塵也。柢，本也。進本者，未異於生也。骨有本末也。夏祝及執事盥，執醴先，酒脯醢俎從，升自阼階。丈夫踊。甸人徹鼎巾，待於阼階下。執事，諸執奠事者也。巾，功布也。執者不升，己不設也。奠於尸東，執醴酒北面西上。執醴酒者先升，尊也。立而俟後錯，要成也。祝受巾，巾之，由足降自西階，婦人踊。奠者由重南東，丈夫踊。巾之，為塵也。東，反其位也。賓出，主人拜送於門外。適寢門之外也。弔者襲裘，加武帶絰，與主人拾其劫反踊。始死，弔者朝服裼裘如吉時也。小斂則改襲而加武與帶絰矣。武，吉冠之卷也。加武者，明不改冠亦不絻也。賓出，徹帷。君與大夫之禮也。士卒斂即徹帷也。 |
| According to the Zhou system, when a marquis, an official, or a scholar died, before the minor wrapping ceremony began, after laying out the clothes, food offerings were placed beneath the eastern hall. Marquises offered a lesser sacrifice of one ox and one pig, senior officials offered a single sacrificial animal, junior officials and scholars offered a single young pig, all accompanied by dried meat, fermented soybeans, sweet wine, and liquor. The vases were made of fine cloth. They were placed on a mat, to the east of the food offerings. Gongbu is cloth that has been pounded, washed, and treated with ash. A basin for rinsing was placed to the east of the food offering, along with a towel. This was setting up the rinsing basin for the sacrificial rites. The funeral matters were brief, so there was no washing ceremony. The bed and mattress were laid with a plain quilt, and the food offerings were placed on the western dian or said to be in the south. Zi is a bamboo mat. Yiqin, the plain quilt, was cut in a simple style similar to a cap. The rinsing basin on the western side was arranged like that on the eastern side. This was setting up a rinsing basin for those who would carry out the rites. Like on the eastern side, it also used a basin and cloth towel, with food offerings placed beneath the western hall. One tripod and an unadorned sacrificial stand were arranged outside the chamber gate, facing the eastern study room. The plain sacrificial stand reflected the emphasis on simplicity in funeral rites. Before the minor wrapping ceremony, the offerings were not moved out of the room; it was because one could not bear to distance the spirit. 蒌 The ritual of offering sacrifices while avoiding direct contact with the body was performed before the wrapping ceremony. After the wrapping, the offerings remained within the room and were placed in the southwest corner of the hall; once the rites were completed, they were removed. There was no ritual of stamping one's feet as a sign of grief. Because their sorrow could not yet be restrained. After the wrapping, those carrying out the rites rinsed themselves, held a basket in their right hand and a sacrificial stand in their left, entered, and stood facing west at the front of the eastern steps. Those who carried out the rites were those who rinsed and then went out to carry the tripod. The person on the right held the basket with his right hand, while the person on the left held the sacrificial stand with his left hand; this was for convenience. Then, the basket was loaded with two thighs placed at both ends, two shoulders slightly inward, and two ribs also slightly inward; the backbone and lungs were placed in the center, all covered. The base of the basket was advanced forward, and it was held while waiting. "Nai Ke" refers to the right-side person placing the sacrificial animal's body parts into the basket in order. Zai means receiving and placing them onto the sacrificial stand, which was done by the left-side person. Ya means in order or sequence. A total of seven parts. They were all covered, to prevent dust. Di means the base or bottom part. Advancing with the base first was a practice that did not differ from when the person was alive. Bones also have their roots and ends. In summer, the shaman and attendants rinsed themselves; they carried sweet wine first, followed by liquor, dried meat, fermented soybean paste, and sacrificial stands, ascending from the eastern steps. Men stamped their feet in grief. The dianren removed the tripod cover and waited beneath the eastern steps. Shizhi refers to those who performed various sacrificial duties. Jin is gongbu, a type of fine cloth. Those who held the offerings did not ascend; it was because they were not part of the formal arrangement. The offerings were placed to the east of the shi, and those holding sweet wine stood facing north with their ranks arranged westward. Those carrying sweet wine ascended first, as a sign of respect. They stood in place and waited for the others to take their positions; this was essential for completing the formation. The shaman received the cloth, covered himself with it, and descended from the western steps starting from his feet; women stamped their feet in grief. Those carrying out the offerings passed to the east of the southern side of the zong, and men stamped their feet in sorrow. Covering with cloth was done to prevent dust. Going eastward meant returning to their original positions. The guest departed, and the host performed a bowing farewell at the gate. This refers to going outside the chamber gate. Those who came to console wore their robes over their clothes, added a military belt and a mourning sash, and with the host, they stamped their feet in grief together. "Jie fan" is the pronunciation. Immediately after death, those who came to console wore formal morning attire and outer robes as they would during auspicious occasions. During the minor wrapping ceremony, they changed into overrobes and added a military belt along with the mourning sash. Wu is the rolled-up part of an auspicious hat. Adding Wu indicated that one did not change the cap and also did not wear a mourning hood. After the guest departed, the curtain was removed. This is the ritual for a ruler and an official. For scholars, the curtain was removed immediately after the wrapping ceremony was completed. | ||
| 3 | 小斂奠: | 大喪，挈壺氏懸壺以代哭者，皆以水火守之，分以日夜。代亦更也。禮，未大斂代哭。以水守壺者，為沃漏。以火守壺者，夜則視刻數。分以日夜者，異晝夜漏也。漏之箭晝夜共百刻，冬夏之閒，有長短焉。諸侯喪，虞人出木角，狄人出壺，雍人出鼎，司馬懸之，乃官代哭。代，更也。未殯，哭不絕聲，為其疲倦，既小斂，可以為漏刻分時而更哭也。木，給爨灶。角，以為巩水斗。壺，漏水之器也。冬漏以火爨鼎，沸而後沃之，此挈壺氏所掌。巩音九于反。大夫，官代哭，不懸壺，下君也。士，代哭不以官。自以親疏哭也。孝子始有親喪，悲哀憔悴，禮防其以死傷生，使之更哭，不絕聲而已。人君以官尊卑，士賤以親疏為之。三日之後，哭無時。宵為燎，堂上下皆有燭。哭尸於堂上，主人在東方，由外來者在西方，諸婦南面。由外來，謂奔喪者也。無奔喪者，婦人猶東面耳。婦人迎客送客不下堂。下堂不哭。男子出寢門見人，不哭。婦人所有事，自堂及房。男子所有事，自堂及門。非其事處而哭，猶野哭也。出門見人，謂迎賓也。其無女主，則男主拜女賓於寢門內。其無男主，則女主拜男賓於阼階下。子幼則以縗抱之，人為之拜。 |
| In a major funeral, the Qiehu Shi family hung pots to represent mourners; they all guarded them with water and fire, taking turns day and night. "Dai" also means to take turns or alternate. According to ritual, mourning representatives were appointed before the major wrapping ceremony. Those guarding the pots with water did so to prevent them from leaking or being damaged. Those guarding the pots with fire did so because at night they needed to observe the time by watching the burning rate of the incense or candles. Dividing duties between day and night was done to distinguish the water clocks used during the day from those at night. The arrow of the clepsydra marked a total of one hundred divisions for both day and night, but between winter and summer there were variations in length. In the case of a marquis's funeral, the Yu people provided wooden horns, the Di people provided pots, and the Yong people provided tripods. The Sima hung them up; then officials took turns mourning on their behalf. Dai means to alternate or take turns. Before the body was buried, mourners did not stop crying; because of exhaustion, after the minor wrapping ceremony, it became possible to divide time by clepsydra markings and take turns mourning. Wood was provided for fueling the cooking stove. Horns were used as measuring vessels for water. The pot was a device for dripping water (a clepsydra). In winter, the clepsydra required fire to heat the tripod until it boiled before adding more water; this was the responsibility of the Qiehu Shi. Gong's pronunciation is Jiuyu fan. For officials, mourning was carried out by appointed officials on their behalf, but pots were not hung; because they ranked lower than a marquis. For scholars, mourning representatives were used, but not through official appointments. Because they mourned according to closeness of relationship. When a filial son first experienced the death of a close relative, he was naturally filled with sorrow and grief. The rites prevented excessive mourning that could harm his life; thus, they arranged for others to take turns crying so that the sound of mourning would not cease. Rulers determined mourning practices according to official rank and status; for scholars, who were lower in status, they relied on closeness of familial relationships instead. After three days, there was no fixed time for crying. At night, fires were lit; candles were placed both above and below the hall. Mourning for the deceased was conducted on the upper hall, with the host standing to the east and those arriving from outside to the west; all women faced south. "Coming from outside" refers to those who hurriedly arrived for the funeral. If there were no mourners arriving in haste, women still faced east. Women did not go down from the hall to greet or see off guests. One who descended from the hall did not mourn. Men who left the chamber gate to see someone did not cry. All matters concerning women took place from the hall up to their private rooms. Matters concerning men extended from the hall out to the gate. To mourn in a place not designated for such matters was akin to crying in the wild. Going out of the gate to see someone refers to welcoming guests. If there was no female head of household, then the male head would bow to female guests inside the chamber gate. If there was no male head of household, the female head would bow to male guests beneath the eastern steps. If the child was too young, he or she was carried in a mourning robe; others performed the bows on their behalf. | ||
| 4 | 小斂奠: | 大唐元陵儀注：「尚食奉饌入，列於殿東。太常博士引司徒省饌，省訖，奉饌升設於大行東。齋郎取爵於篚，受酒爵，跪奠，興。嗣皇帝以下哭踊如初。諸行事者應退者降退，奉禮郎稱止，謁者引諸王還內省。禮使奏嗣皇帝哭止，近侍扶引退便次。內外侍臨者，代哭不絕聲。百官退位如常式。」其百官以下儀，具開元禮。 |
| The Tang Dynasty Yuanling Ritual Notes state: "The officer of food offerings presented the sacrificial items, which were arranged in the eastern part of the hall. The Taichang Institute's Doctor led the Sikou to inspect the food offerings; after completing the inspection, the offerings were presented and arranged east of the deceased. The zhai lang took a wine vessel from the basket, received the wine cup, knelt to offer it as a sacrifice, and then rose. The successor emperor and those below him cried and stamped their feet just as they had at first. ł Those who were to withdraw descended accordingly; the Fengli Lang announced a halt, and the Yezhe led the various kings back to their inner chambers. The Rishi presented a report that the successor emperor should stop mourning; court attendants assisted and guided him away to a convenient location. Those attending from within and outside, acting as substitutes for mourning, did not cease their cries. All officials withdrew to their positions according to the usual procedures." The rituals for all officials and those below were detailed in the Kaiyuan Li. |
《棺槨制 - Coffin and Casing Regulations 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 棺槨制: | 虞 夏 殷 周 大唐 |
| Yu Xia Yin Zhou Datang | ||
| 2 | 棺槨制: | 有虞氏瓦棺。始不用薪也。有虞氏尚陶。 |
| The Youyu clan had clay coffins. This was the beginning of not using firewood. The Youyu clan valued pottery. | ||
| 3 | 棺槨制: | 夏后氏堲周。火熟曰堲，燒土冶以周於棺也。或謂之土周。 |
| The Xiahou clan used clay for coffins. When the earth was fired and matured, it was called Ji, meaning that burnt soil was processed and wrapped around the coffin. Or it was also called Tuzhou. | ||
| 4 | 棺槨制: | 殷人棺槨。槨，大也，以木為之，言槨大於棺也。殷人尚梓。 |
| The Yin people used coffins and outer casings. Gua means large; it was made of wood, indicating that the gua was larger than the coffin. The Yin people valued cypress trees. | ||
| 5 | 棺槨制: | 周制，天子之棺四重，水兕革棺被之，其厚三寸，杝棺一，梓棺二。四者皆周。國君大棺八寸，屬六寸，椑四寸；上大夫大棺八寸，屬六寸；下大夫大棺六寸，屬四寸；士棺六寸。大棺，棺之在表者也。四者皆周，此以內說而出。然則大棺及屬用梓，椑用杝也。以是差之，上公革棺不被，三重也；諸侯無革棺，再重也；大夫無椑，一重也；士無屬，不重；庶人之棺四寸。夫子之宰於中都，制四寸之棺，五寸之槨。上大夫，謂列國之卿也。屬音燭。椑音步歷反。杝棺之杝，音移。君裏棺用朱綠，用雜金鐕；大夫裏棺用玄綠，用牛骨鐕；士不綠。鐕，所以椓著裏也。鐕音子南反。君蓋用漆，三衽三束；大夫蓋用漆，二衽二束；士蓋不用漆，二衽二束。用漆者，塗合牝牡之中也。衽，小要也。天子柏槨，以端，長六尺，諸侯松槨，大夫柏槨，士雜木槨。槨，周棺者也。尊者用大材，卑者用小材。天子、諸侯、卿、大夫、士、庶人六等，其槨長自六尺而下，其方自五寸而上，未聞其差所定也。抗木之厚，蓋與槨方齊。天子五重，上公四重，諸侯三重，大夫再重，士一重。虞人致百祀之木，可以為棺槨者，斬之。虞人，掌山澤之官也。百祀，畿內百縣之祀也。 |
| According to Zhou dynasty regulations, the emperor's coffin had four layers: it was covered with a water buffalo hide and hippopotamus leather coffin, three cun thick. There was one Yi coffin and two Zi coffins. All four were wrapped in outer casings. The ruler of a state had a large coffin eight cun thick, an inner coffin six cun thick, and a pine coffin four cun thick; High-ranking ministers had a large coffin eight cun in thickness and an inner coffin six cun in thickness; Lower-ranking ministers had a large coffin six cun thick and an inner coffin four cun thick; Scholars' coffins were six cun thick. The "large coffin" refers to the outermost layer of the coffin. All four were wrapped in an outer casing; this explanation begins from within and moves outward. Therefore, the large coffin and inner coffin used cypress wood, while the pine coffin used Yi wood. According to these distinctions, high-ranking officials did not have their coffins wrapped in leather; they had three layers instead; lando The feudal lords did not use leather-covered coffins; theirs were double-layered; Ministers did not have pine coffins, meaning their coffins had only one layer; Scholars did not have inner coffins and thus had no layers; The coffin of common people was four cun thick. When the Master served as an official in Zhongdu, he established regulations for coffins to be four cun thick and outer casings five cun thick. The term "high-ranking minister" refers to a qing (minister) of the various feudal states. Shu is pronounced Zhu. Pi is pronounced "Bu Li Fan." The Yi in "Yi coffin" is pronounced Yi. For the ruler's inner coffin, vermilion and green colors were used along with mixed gold nails; For a minister's inner coffin, black and green colors were used together with ox bone nails; Scholars did not use green color. Nails were used to fasten and secure the inner layers. Nail is pronounced "Zi Nan Fan." The ruler's coffin lid was lacquered, with three layers of padding and three bindings; A minister's coffin lid used lacquer, two layers of padding, and two bindings; A scholar's coffin lid did not use lacquer but had two layers of padding and two bindings. The purpose of using lacquer was to coat the inner and outer surfaces where they joined together. Rin refers to narrow strips used for binding. lovak The emperor's outer casing was made of bai wood, with a length of six chi and a straight shape; feudal lords used pine for their outer casings, ministers used bai wood, and scholars used outer casings made from miscellaneous woods. Gua refers to the casing that surrounds the coffin. Those of higher status used large materials, while those of lower status used small ones. The emperor, feudal lords, qing officials, ministers, scholars, and commoners formed six ranks. The length of their outer casings ranged from six chi downward, while the width increased from five cun upward; however, no specific regulations on these differences have been recorded. The thickness of the crossbeam should match the square dimensions of the lid and outer casing. The emperor had five layers, high-ranking officials four layers, feudal lords three layers, ministers two layers, and scholars one layer. The Yu people cut down trees suitable for making coffins and outer casings that were used in the hundred sacrifices. Yu Ren was an official responsible for managing mountains and lakes. The "hundred sacrifices" refer to the sacrificial rites of one hundred counties within the imperial capital's jurisdiction. | ||
| 6 | 棺槨制: | 大唐制，諸葬不得以石為棺槨及石室。其棺槨皆不得雕鏤彩畫、施戶牖欄檻，棺內又不得有金寶珠玉。 |
| According to Datang regulations, no burial was allowed to use stone for coffins or outer casings or to construct a stone chamber. Coffins and outer casings were also not allowed to be carved, painted with colored patterns, or fitted with doors, windows, railings, or lattices. Furthermore, no gold, treasures, pearls, or jade could be placed inside the coffin. |
《大斂 - Major Embalming Ceremony 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 大斂: | 周 大唐 |
| Zhou Dachang | ||
| 2 | 大斂: | 周制，諸侯、大夫、士喪將大斂，厥明，國君陳衣於庭百稱，北領西上。大斂於阼，以簟席，布絞，縮者三，橫者五，布紟二衾。絞紟如朝服，絞一幅為三，不辟；紟五幅，無紞。二衾者，或覆或薦之也。如朝服者，謂布精麤如朝服十五升。子一人弁絰即位於序端。卿大夫即位於堂廉楹西，北面東上。父兄堂下北面。夫人、命婦尸西，東面。外宗房中南面。小臣鋪席，商祝鋪絞紟衾衣。士盥於盤上，士舉遷尸於斂上。卒斂，宰告，子馮之踊。夫人東面亦如之。子弁絰者，未成服也。弁如爵弁而素。大夫之喪，子亦如之。大夫陳衣於序東五十稱，西領南上。君無襚。大夫士畢主人之祭服。親戚之衣受之，不以即陳。無襚者，不陳，不以斂。斂用蒲席。士陳衣於房，南領西上，綪，絞紟衾二。君襚、祭服、散衣、庶襚，凡三十稱。紟不在算，不必盡用。紟，單被也。衾二者，始死斂衾，今又復制也。小斂衣數自天子達，大斂則異。棺入，主人不哭。升棺用軸，蓋在下。軸，輁軸也。輁狀如床，軸其輪，挽而行也。輁音拱。帷堂。婦人尸西，東面。主人及親者升自西階，出於足，西面袒。袒，大斂變也。不言髽絻斂髮，小斂以來自若也。士盥位如初。亦既盥並立於西階下。布席如初。亦下莞上簟，鋪於阼階上，於楹閒為少南。商祝布絞紟衾衣，美者在外，君襚不倒。至此乃用君襚，主人先自盡也。士舉遷尸於服上，復位。主人踊無算。卒斂，徹帷，主人馮如初，主婦亦如之。主人奉尸斂於棺，踊如初，乃蓋。棺在肂中斂尸焉，所謂殯也。檀弓曰：「殯於客位。」主人降拜。 |
| According to Zhou dynasty regulations, when a marquis, an official, or a scholar died and the great embalming was about to take place, on the following day, the state ruler would lay out one hundred sets of clothing in the courtyard for presentation, with their collars facing north and arranged from west to east. The great embalming took place on the eastern steps, using bamboo mats and straw mats. Three narrow mats were arranged lengthwise and five widthwise, along with two cloth coverings and one quilt. The arrangement of the mats and coverings was like morning court attire: a single mat was divided into three sections, without any gaps; the coverings consisted of five strips of cloth, with no tassels attached. The two quilts refer to one placed over and one beneath the body. "Like morning court attire" means that the cloth used was of a fine or coarse texture similar to the official robes made from fifteen measures (sheng). One son, wearing a ceremonial cap and mourning cord, took his position at the end of the eastern corridor. The ministers and officials took their positions west of the pillars along the hall's side, facing north with seniority arranged from east to west. Fathers and elder brothers stood below in the hall, facing north. The lady of the house and other noblewomen took their positions west of where the body lay, facing east. Distant male relatives stood inside the side room, facing south. The junior attendants spread out the mats, while the Shang shaman arranged the mats, coverings, quilts, and clothing. Scholars washed their hands above the basin, then scholars lifted and moved the body onto the bier for embalming. After the embalming was completed, the steward announced it, and the son, leaning on the bier, wept and stamped his feet in grief. The lady of the house, facing east, also acted in the same manner. The son wearing a ceremonial cap and mourning cord had not yet completed his mourning attire. The cap was similar to the jue biantiara but made of plain white fabric. In the case of an official's death, his son also acted in the same way. For an official's funeral, one hundred sets of clothing were laid out on the eastern side of the corridor, with their collars facing west and arranged from south to north. The ruler did not present any additional garments. The officials and scholars completed the sacrificial robes of the head of the household. Clothing from relatives was accepted, but not immediately displayed. "No additional garments" means they were neither displayed nor used in the embalming process. The embalming was conducted using rush mats. For a scholar's funeral, the clothing was laid out in the side room with their collars facing south and arranged from west to east, along with straw mats, three narrow mats, five wide mats, two coverings, and one quilt. The ruler's additional garments, sacrificial robes, loose-fitting clothes, and common people's gifts totaled thirty sets. Coverings were not counted among them, and it was not necessary to use all of them completely. A "qin" is a single blanket. The two quilts: one was used for the initial embalming after death, and now another set has been prepared again. The number of garments used in the minor embalming ceremony was standardized from the Son of Heaven down, but varied for the major embalming. When the coffin was brought in, the head of the family did not weep. The coffin was raised using a pole, with its lid placed underneath. A "zhou" is a yue zhou, a type of pole used for lifting the coffin. The yue was shaped like a bed, with wheels attached to its axle, and it was pulled along. "Yue" is pronounced Gong. Hang a curtain in the hall. Women stood west of where the body was placed, facing east. The head of the family and close relatives ascended from the western steps, exited at the foot end of the coffin, and stood facing west with their upper bodies uncovered. Being bare-chested was a change in ritual for the major embalming ceremony. It is not mentioned that they wore braided hair or covered their heads, as these were practices from the minor embalming and thus no longer applied. The scholars washed their hands at the same location as before. They also stood together on the lower part of the western steps after washing their hands. The mats were spread out as they had been before. They also placed the lower rush mat and upper bamboo mat on the eastern steps, between the pillars but slightly to the south. The Shang shaman arranged the narrow mats, wide mats, coverings, and clothing; the finer items were placed on the outside, while the ruler's gifts remained undisturbed. It was only at this point that the ruler's gifts were used, as the head of the family had already exhausted their own offerings. Scholars lifted and moved the body onto its clothing, then returned to their positions. The head of the family wept and stamped his feet without limit. The head of the household carried the body into the coffin, wept and stamped as before, then the lid was closed. The body was embalmed in the coffin placed within a temporary shelter; this is what is referred to as "bin." Tanguang said: "The body should be kept in the guest chamber." The head of the household descended and performed a bow. | ||
| 3 | 大斂: | 大唐元陵儀注：「其日大斂前三刻，侍中版奏『請中嚴』，內外皆哭。御府先設大斂床於大行皇帝西，南首，枕席幃帳如初。所司先陳大斂之衣百二十稱，及絞紟衾，并六玉於殿兩楹之東席上，南領西上。衣必朝祭及五時正服。前二刻，開宮殿諸門，諸衛各勒所部，陳設如常儀。設皇帝位於殿東閒，西向。前一刻，引諸王以下就位：皇弟於皇帝位東稍北，西向南上；皇子於皇弟之東，亦南上；皇叔在皇帝位北稍西，南向西上；皇叔祖次皇叔之東；皇從父兄弟在皇子北稍東，南上；諸公主、長公主、大長公主以下，並於西閒北牖下，西上。通事舍人引百僚並入，依班序立。侍中版奏『外辦』，內高品扶皇帝就位，立定。典儀曰『再拜』，禮儀使奏請再拜，皇帝哭踊再拜，在位者皆哭踊再拜，十五舉聲。禮儀使奏請止哭，內外皆止哭。內高品扶皇帝就次，諸王公主以下百僚各就次。中官內官掌事者皆盥訖，升斂，如小斂次加衣畢，乃以組連珪、璋、璧、琮、琥、璜六玉而加焉。所司以梓宮龍輴紼等入陳於殿西階下。至時司空引梓宮升自西階，置於大行皇帝西，南首。加七星版於梓宮內，其合施於版下者，並先置之，乃加席褥於版上。以黃帛裹施仰甍，畫日月星辰龍龜之屬，施於蓋。陳衣及六玉斂訖，中官掌事者奉大行皇帝即梓宮內。所由先以白素版書應入梓宮內，一物以上稱名進入梓宮，然後加蓋。事畢，覆以夷衾。」百官儀制具開元禮。 |
| Da Tang Yuangling Yizhu: "Three quarters of an hour before the major embalming on that day, the Shizhong presented a wooden tablet and announced 'Please prepare,' at which point both inside and outside the court wept." The Yufu officials first set up a major embalming bier to the west of the late emperor, with its head facing south, and arranged pillows, mats, curtains, and canopies as before. The responsible officials first displayed one hundred and twenty sets of major embalming clothing, along with the narrow mats, wide mats, quilts, and six jade objects on the mats east of both pillars in the hall, arranged with their collars facing south to west. The clothing must be morning court attire or sacrificial robes as well as formal garments for the five daily sessions. Two quarters of an hour earlier, all palace gates were opened; each military unit was ordered by its commander to arrange their formations and decorations according to the usual protocol. The emperor's position was set up in the eastern chamber of the hall, facing west. One quarter of an hour earlier, the various princes and officials below them were led to their positions: the emperor's younger brothers stood slightly north of the emperor's position, facing west with seniority arranged from south to north; the imperial sons stood east of the emperor's brothers, also arranged from south to north in order of precedence; the emperor's uncles stood slightly west of the northern side of the emperor's position, facing south with seniority arranged from west to east; the emperor's great-uncles were positioned next to the emperor's uncles to the east; the emperor's cousins from his father's side stood slightly east of north relative to the imperial sons, arranged from south to north in seniority order; The princesses, elder princesses, and great elder princesses and those of lower rank were all positioned beneath the northern window in the western chamber, arranged from west to east. The Tongshi She Ren led the officials into the hall and they stood according to their ranks. The Shizhong presented a tablet and announced "External preparations are complete," then high-ranking attendants assisted the emperor to his position, where he stood upright. The Dianyi announced "bow twice," and the Liyishi requested that the emperor bow twice. The emperor wept, stamped his feet, and bowed twice; all those present also wept, stamped their feet, and bowed twice, making fifteen audible expressions of grief. The Liyishi requested the cessation of weeping, and both inside and outside stopped crying. High-ranking attendants assisted the emperor into his designated place; princes, princesses, and officials of lower rank each took their respective positions. After the eunuchs and palace officials in charge had completed their ritual washing, they ascended to perform the major embalming; once all the clothing was added as per the minor embalming procedures, they then placed the six jade objects—gou, zhang, bi, cong, hu, and huang—connected by a ribbon onto the body. The responsible officials brought in the cypress coffin, dragon-shaped bier, and ropes, placing them at the foot of the western steps of the hall. At the appointed time, the Sikong led the cypress coffin up from the western steps and placed it to the west of the late emperor's body, with its head facing south. Seven-star boards were added inside the cypress coffin; those parts to be placed beneath the board were positioned first, followed by placing mats and padding on top of the board. Yellow silk was wrapped around the upper part of the coffin lid, which depicted images of the sun, moon, stars, dragons, and turtles; this was then placed on top as a covering. After the clothing and six jade objects had been arranged for embalming, palace officials in charge carried the late emperor into the cypress coffin. The responsible official first wrote on a white board all items to be placed inside the cypress coffin, naming each item individually before placing it into the coffin; only after that was the lid added. After everything was completed, they covered the body with a yi qin." The ceremonial procedures for all officials are detailed in Kaiyuan Li. |
《國君視大夫士喪之大斂 - Son of Heaven Witnesses the Major Wrapping Ceremony for the Funerals of Dafu and Shi Officials 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 國君視大... : | 周 |
| Zhou | ||
| 2 | 國君視大... : | 周制，王弔，喪祝則與巫前。巫祝前王。大夫之喪，將大斂，既鋪絞紟衾衣，君至，主人迎，先入門右。巫止於門外，君釋菜，祝先入，升堂，君即位於序端。卿大夫即位於堂廉楹西，北面東上。主人房外南面，主婦尸西東面。遷尸，卒斂，宰告，主人降，北面於堂下。君撫之，主人拜，稽顙。君降，升主人馮之，命主婦馮之。先入門右者，入門而右也。巫止者，君行必與巫俱，巫主辟凶邪也。釋菜，禮門神也。必禮門神者，禮，君非問疾弔喪，不入諸臣之家也。主人房外南面，大夫之子尊，得升視斂也。 |
| According to Zhou dynasty regulations, when the king paid respects at a funeral, the mourning official and the shaman would go before him. The shamans and officials went ahead of the king. When a high-ranking official died, during the major wrapping ceremony (dali), after the shroud and clothing had been laid out, when the lord arrived, the master of the house would welcome him and enter first to the right side of the door. The shamans stopped outside the gate; the lord offered vegetables as an offering, and the priest entered first, ascended to the hall, and the lord took his position at the end of the xù. The qing and dafu officials took their positions on the western side of the hall's pillars, facing north with ranks arranged to the east. The master of the house stood outside the room facing south, while the lady of the house stood west of the shi (corpse) and faced east. After moving the corpse and completing the wrapping, the slaughterer reported; the master of the house descended to the lower part of the hall and stood facing north. The lord comforted them, the master of the household bowed, and kowtowed with his forehead touching the ground. The lord descended; he then ascended again while supporting the master of the house, and ordered the lady of the household to support him as well. "Entering first on the right side of the gate" means entering through the gate and turning right. "The shamans stopping outside" refers to the fact that whenever the lord moved, he would go together with the shamans; the shamans were responsible for warding off evil and misfortune. Offering vegetables was a ritual to honor the gate deity. The reason for honoring the gate deity was that according to rites, unless visiting an illness or attending a funeral, the lord would not enter the homes of his subjects. "The master of the house standing outside the room facing south"—this indicates that as a son of a high-ranking official, he was honored and allowed to ascend and witness the wrapping ceremony. | ||
| 3 | 國君視大... : | 士喪，將大斂，君若有賜焉則視斂。既布衣，君至矣，賜，恩惠也。君視大斂，皮弁服襲裘。主人成服之後往，則錫縗也。主人出迎於門外，見馬首不哭，還入門右，北面及眾主人袒。不哭，厭於君不敢伸其私恩也。巫止於廟門外，祝代之，小臣二人執戈先，二人後，巫，掌招弭以除疾病。周禮，小臣掌正君之法儀者也。春官：男巫，王弔則與祝前。檀弓曰：君臨臣喪，以巫祝桃茢執戈，惡之，所以異生。皆天子之禮。諸侯臨臣之喪，則使祝代巫，執茢居前，下天子也。小臣，君行則先後，君升則夾阼階北面。凡宮有鬼神曰廟。君釋菜，入門，主人避。君升自阼階，西向祝負墉南面，主人中庭。祝南面，房戶東，向君也。牆謂之墉。主人中庭，進益北。君哭；主人哭，拜稽顙，成踊，出。出者，不敢必君之卒斂事也。君命反行事，主人復位。大斂事也。君升主人，主人西楹東，北面。命主人使之升。升公卿大夫，繼主人，東上。乃斂。公，大國之孤四命也。卒，公卿大夫逆降，復位。主人降，出。逆降者，後升者先降也。位如朝夕哭弔位。君反主人，主人中庭。君坐撫，當心。主人拜稽顙，成踊，出。撫，按也。凡馮尸，興必踊也。君反之，復初位。眾主人避於東壁，南面。以君將降也。南面，則當坫之東。君降，西向，命主人馮尸。主人升自西階，由足西面馮尸，不當君所，踊。主婦東面馮亦如之。君必降者，欲孝子盡其情也。奉尸斂於棺，乃蓋。主人降，出。君反之。入門左，視塗，肂在西階上，入門左，由便趨疾，不敢久留君也。肂音以二反，埋棺之坎也。君升即位，眾主人復位。卒塗，主人出，君命之反奠，入門右，亦復中庭位也。乃奠，升自西階，以君在阼。卒奠，主人出，哭者止。以君將出，不敢讙囂。君出門，廟中哭，主人不哭，貳車畢乘，主人哭拜送。貳車，副車也。其數各視其命之等。君出，使異姓之士乘之在後。君弔蓋乘象輅。襲，入即位。眾主人襲，拜大夫之後至者，成踊。後至，布衣而後來也。賓出，拜送。自賓出以下，如君不在之儀。 |
| For the funeral of a scholar-official (shi), during the major wrapping ritual, if the lord had bestowed any gifts, he would witness the wrapping. After the clothing was laid out and the lord arrived, a "grant" refers to an act of grace or favor. When the lord witnessed the major wrapping ceremony, he wore a pibian hat and a fur-lined robe over his regular attire. If the master of the house went after completing mourning attire, it was to receive the shi clothing as a gift. The master of the house came out to meet him outside the gate, saw the horse's head without weeping, then returned and stood on the right side inside the gate facing north, along with all the other masters who were bare-chested. Not crying meant that out of respect for the lord, one could not express personal grief openly. The shamans stopped outside the temple gate; the priest took their place. Two minor attendants held halberds in front, and two followed behind. Shamans were responsible for summoning spirits and calming misfortunes to cure illnesses. According to Zhou Li (Rites of Zhou), the minor attendants were officials in charge of upholding the proper rites and ceremonies for the king. Chun Guan: The male shaman, when the king visited a funeral, would go ahead with the priest. The Tanguang says: When the lord attended the funeral of a subject, he would bring along shamans, priests, peach branches, and halberds. This was considered ominous, to distinguish between life and death. These were all rites of the Son of Heaven (emperor). When feudal lords attended the funerals of their subjects, they would have the priest take the place of the shaman and hold the peach branch in front; this was a lower rank than that of the Son of Heaven. The minor attendants, when accompanying the lord on his travels, would walk ahead and behind him; when the lord ascended, they stood on both sides of the zuo steps facing north. Any building where ghosts and spirits were believed to reside was called a temple. When the lord offered vegetables, entered through the gate, the master of the house stepped aside. The lord ascended from the zuo steps and faced west; the priest stood against the southern wall facing north, while the master of the house was in the central courtyard. The priest facing south meant standing to the east of the room's door, facing toward the lord. A wall was called a yong. The master of the house in the central courtyard moved further north. The lord wept; the master of the house wept, kowtowed with forehead touching the ground, performed a mourning jump, and then exited. "Exiting"—meant that he did not insist on witnessing the completion of the wrapping ceremony in person. When the lord ordered him to return and continue with the funeral rites, the master resumed his position. This refers to the major wrapping ceremony. 邏 The lord elevated the master of the house; the master stood east of the western pillar, facing north. Ordered the master to ascend. The lords, qing officials, and dafu were elevated in succession after the master of the house, with ranks arranged toward the east. Then they proceeded with the wrapping ceremony. "Gong"—a "gu" of a major state, holding the rank of four commands. After it was completed, the lords, qing officials and dafu descended in reverse order and returned to their positions. The master of the house descended and exited. "Descending in reverse order"—those who had ascended later would descend first. Their positions were the same as during morning and evening mourning rituals for visiting a funeral. The lord returned to the master of the house, who stood in the central courtyard. The lord sat and comforted him, placing his hand over the heart area. The master of the house kowtowed with forehead to the ground, performed a full mourning jump, then exited. "Fu"—means to press or comfort gently. Whenever one supported the corpse, they must perform a mourning jump when rising. The lord returned and resumed his original position. All the other masters of the house moved to the eastern wall, facing south. Because the lord was about to descend. Facing south meant they stood east of the dian (a platform for ceremonial purposes). The lord descended, faced west, and ordered the master to support the corpse. The master ascended from the western steps, approached from the west side of the feet, and supported the corpse facing east; he did not stand in front of where the lord was, then performed a mourning jump. The lady of the house also supported from the eastern side, doing likewise while facing west. The lord must descend in order to allow the filial son to express his emotions fully. They carried the corpse and placed it into the coffin, then closed the lid. The master of the house descended from his position and exited. The lord returned to his place. He entered the gate on the left side, inspected the path, the corpse was placed on the upper part of the western steps; entering from the left side of the gate allowed for a quick and convenient approach, as one dared not keep the lord waiting. "Sui" is pronounced "yi er fan," meaning the pit where the coffin would be buried. The lord ascended to his position, and all the other masters resumed their places. After completing the path inspection, the master exited; the lord ordered him to return for a ritual offering. He entered from the right side of the gate, also resuming his position in the central courtyard. Then he performed the ritual offering, ascending from the western steps, because the lord was on the zuo (eastern) side. After completing the ritual offering, the master exited and those mourning ceased their weeping. Because the lord was about to leave, they dared not make loud noises or disturbances. When the lord left through the gate, mourning took place inside the temple; the master did not weep. The second carriage was fully occupied, and the master wept and bowed to see him off. "Er che"—means a secondary or subordinate carriage. The number of carriages depended on the rank and status conferred by their titles. When the lord departed, he ordered men of a different surname (outsiders) to ride in the following carriages behind him. The lord's mourning visit was conducted by riding in a xianglu carriage. They put on the outer robe, then entered and took their positions. The other masters donned mourning robes and bowed to those among the dafu who arrived later, performing a full mourning jump each time. "Later arrivals"—those who came after the clothing had already been laid out. The guests departed, and they bowed to see them off. From the departure of the guests onward, all followed the procedures as if the lord were not present. |
《大斂奠 - Sacrifice at the Great Burial 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 大斂奠: | 周 大唐 |
| Zhou Dachang | ||
| 2 | 大斂奠: | 周制，大喪，豆人供其薦羞。士喪，將大斂，陳奠事，設棜於東堂下，南順，齊於坫，饌於其上：兩瓦甒，其實醴酒，酒在南；篚在東，南順，實用觶四，木柶二，素杓二。毼豆兩，其實葵葅芋蠃醢。兩籩，無縢布巾，其實栗，不擇，脯四脡。棜，今之轝也。毼，白也。縢，緣也。詩曰「竹閟緄縢」。布巾，籩巾也。籩豆具而有巾，盛之也。棜音於據反。毼音苦八反。奠席在饌北，斂席在其東。大斂奠而有席，彌神之也。小斂奠無巾，中大斂奠有巾，已是神之，又有席，是彌神也。陳三鼎於門外，北上。豚合升，魚鱄鮒九，腊左胖，髀不升。其他皆如初。合升，合左右胖升於鼎也。其他皆如初，謂豚體及朼俎之陳，如小斂時。燭俟於饌東。祝、徹盥於門外，入，升自阼階，丈夫踊。祝徹，祝與有司當徹小斂奠也。小斂設盥於饌東，有巾。大斂設盥於門外，彌有威儀。祝徹巾，授執事者以待。授執巾者於尸東，使先待於阼階下也，為大斂奠又將巾之。祝還徹醴。徹饌降自西階，婦人踊。設於序西南，當西榮，如設於堂。為求神於庭，孝子不忍使其親須臾無所憑依。堂謂尸東。凡奠設序西南者，畢事而去之。既殯，乃奠，燭升自阼階，祝執巾，席從，設於奧，東面。執燭者先升堂照室也。自是不復奠於尸。祝執巾與執席者從入，為安神位也。凡室中西南隅謂之奧。執燭南面，巾委於席右。祝反降，及執事執饌。東方之饌。士盥，舉鼎入，西面北上，如初。載魚，左首，進鬐，三列。腊進柢。如初，如小斂舉鼎、執朼俎、扃鼏、朼載之儀。魚左首，設而首在南。鬐，脊也。左首進鬐，亦未異於生也。凡未異於生者，不致死也。祝執醴如初，酒豆籩俎從，升自阼階，丈夫踊，甸人徹鼎。如初，祝先升。奠由楹內入於室。既錯者出立於戶西，西上。巾奠。執燭者滅燭，出，降自阼階。巾奠而室事已。祝闔戶，降自西階，婦人踊。奠者由重南東，丈夫踊。為神憑依之也。賓出，婦人踊，主人拜送於門外。入，及兄弟北面哭殯。兄弟出，主人拜送於門外。小功以下，至此可以歸。異門大功亦存焉。異門，別居。眾主人出門，哭止，皆西面於東方，闔門，主人揖就次。次謂斬縗倚廬，齊縗堊室，大功有帷帳，小功緦麻有床笫可也。既殯，主人說髦。兒生三月，翦髮為鬌，男角女羈，不則男左女右，長大猶為飾存之，謂之髦，所以順父母，幼小之心也。至此尸柩不見，喪無飾，可去鬌，音丁果反。 |
| According to Zhou dynasty regulations, during the mourning of a great funeral, the douren would provide their offerings and delicacies. For the funeral of a scholar, when preparing for the great wrapping (of the body), the offerings were arranged. A zhuang was set up beneath the eastern hall, facing south in alignment with the dian, and food was placed on top: two clay wu vessels containing sweet wine, with the wine vessel positioned to the south; The fei was placed in the east, facing southward in alignment. It contained four zhe cups, two wooden chopsticks, and two plain ladles. Two tuo dou were provided; their contents included kui pickles, yu, and lu hai (a type of meat paste). Two bian were provided, without tending cloth coverings; their contents included chestnuts, unselected, and four pieces of dried meat. Zhuang is the same as today's yu. Tuo means white. Teng means hem or border. The Shijing says, "Zhu bi mian teng." Bu jin refers to the covering cloth for the bian. The bian and dou were provided with coverings, as a means of containing their contents. Zhuang is pronounced "yu ju fan." Tuo is pronounced "ku ba fan." The sacrificial mat was placed to the north of the food offerings, while the wrapping mat was located to its east. During the great wrapping ceremony, a mat was used for the sacrificial rites, serving to honor and comfort the spirit. In the minor wrapping ceremony, no covering cloth was used for the offerings; in the medium and great wrapping ceremonies, a covering cloth was provided. This signified honoring the spirit, and with the addition of a mat, it further served to comfort the spirit. Three ding cauldrons were arranged outside the gate, positioned in order from north to south. A whole pig was presented with its head and tail intact; nine fish, including zuan and fu; dried meat on the left side of the fatted pork; but the thigh meat was not included. All other items were arranged as they had been initially. He sheng means placing the pig's left and right fatted sides together into the ding cauldron. The phrase "all other items were as before" refers to the arrangement of the pig's body and the ke zu (offering stands), which followed the same pattern as during the minor wrapping ceremony. Candles were placed east of the food offerings in readiness. The zhu (priest) and others rinsed their hands outside the gate, then entered and ascended via the eastern steps; the men present wept loudly. The zhu and others rinsing their hands refers to the priest and officials responsible for clearing away the minor wrapping offerings. loth In the minor wrapping ceremony, the basin for rinsing was placed east of the sacrificial food, with a cloth provided. During the great wrapping ceremony, the rinsing basin was set up outside the gate to further demonstrate solemn rites and dignity. The priest removed his cloth covering and handed it over to an attendant for safekeeping. The priest passed the cloth to a servant east of the shi (symbolic corpse), instructing them to wait first at the base of the eastern steps, as another covering would be needed for the great wrapping offerings. The priest then returned and removed the sweet wine. After clearing away the sacrificial food, they descended via the western steps; at this time, the women wept loudly. The items were placed in the southwest corner of the xu (a corridor or side hall), facing west toward the western honor position, arranged just as they would be on the main hall. Because the filial son could not bear for a moment to have his departed parent without something to rely upon, the spirit was summoned in the courtyard. The hall refers to the area east of the symbolic corpse (shi). All sacrificial arrangements placed in the southwest corner of xu were removed after the rites were completed. After the body had been placed in the coffin and moved to the burial chamber, a sacrificial offering was made. The candles were brought up via the eastern steps. The priest held the cloth covering, followed by the mat, which was set up in the ao (the corner of the room), facing east. The person holding the candle ascended to the hall first to illuminate the chamber. From this point onward, no further sacrifices were made at the symbolic corpse (shi). The priest, holding the cloth covering, and those carrying the mat followed in to establish a place for the spirit's rest. The southwest corner inside any room is referred to as the ao. Those holding the candles stood facing south, and the cloth covering was placed on the right side of the mat. The priest descended again and joined the attendants in carrying the sacrificial food. The offerings from the eastern side. The scholar rinsed his hands, then lifted the ding cauldron into the hall and stood facing west in a north-to-south arrangement, just as before. Fish was placed inside the vessel with its head to the left, gills forward, arranged in three rows. Dried meat was presented with their bases facing inward. "Just as before" refers to the procedures for lifting the ding cauldron, carrying the ke zu offering stands, closing the mi (a type of cover), and loading the ke during the minor wrapping ceremony. The fish was placed with its head to the left; thus, when arranged, its head faced south. Qi refers to the dorsal fin or spine of a fish. Placing the fish with its head on the left and gills forward also did not differ from how it was in life. Anything that remained unchanged from the way it was when alive was not considered a symbol of death. The priest held the sweet wine as before, followed by the wine vessels,笾 and 俎 stands; they ascended via the eastern steps. At this time, the men wept loudly, while the dian people removed the ding cauldrons. "As before," refers to the priest ascending first. The sacrificial offerings were brought into the room through the space between the pillars. Those who had already arranged the items exited and stood west of the door, positioned from west to east in order. The cloth coverings were placed over the offerings. Those holding the candles extinguished them, exited, and descended via the eastern steps. Covering the offerings marked the completion of the rites within the room. The priest closed the door, descended via the western steps, and at this moment, the women wept loudly in grief. Those carrying out the sacrificial rites passed through to the east of the zhong (a type of stand or structure), and at this time, the men expressed their sorrow by weeping loudly. This was done so that the spirit would have something to rely upon. The guests departed, and as they did, the women wept aloud in grief; the master of the house performed a bowing farewell at the gate. Upon returning indoors, he joined his brothers facing north and cried over the coffin. When the brothers departed, the master of the house bowed in farewell at the gate as well. Those related by lesser mourning (xiaogong) and lower degrees of kinship could return home from this point onward. Even those with a great mourning relationship (dagong), who entered through different gates, remained present at the ceremony. Yimen means living separately in another residence. The other masters of the household exited through the gate, ceased their weeping, and all stood facing west in the eastern area. The door was then closed, and the master of the house made a bowing gesture to lead everyone to their designated places. "Ci" refers to the mourning dwellings: zhancai yilu for those in the highest degree of mourning, qicai e shi for those in lesser mourning, dagong mourners had tents or canopies, and xiaogong and sima mourners could simply use a bed and mat. After the coffin was placed into the burial chamber (bìn), the master of the household removed his head covering (mao). When a child is three months old, their hair is cut into a tuft; for boys it forms a horn-like shape (jiao), and for girls it becomes a tangle (ji). If not done this way, the boy's left side and the girl's right side are kept longer. As they grow up, these styles remain as ornaments, known as mao. This is to please their parents and satisfy the child's youthful desire for adornment. At this point, since the symbolic corpse (shi) and coffin were no longer visible, and mourning required plainness, it was appropriate to remove the tuft. The pronunciation of "duo" is "ding gua fan." | ||
| 3 | 大斂奠: | 說曰：凡喪，大斂於阼，即遷尸於棺而殯。殯訖，乃於室中設大斂奠。天子諸侯之喪，斬縗者奠；大夫，齊縗者奠；士，朋友奠。主人不親奠，以孝子悲哀思慕，不暇執事也。牲牢如小斂之奠，布席而未有几。人君禮尊則有几。按周成王乙丑崩，癸酉，牖閒南向，西序東向，東序西向，皆仍几，即殯前已有几之文也。而諸侯雖無文，當與天子同。大夫士葬前，下室無几，降於人君也。司几筵云：『凡喪事，設葦席，右素几。其槨席用萑黼純，諸侯則紛純。每敦一几。喪事，謂凡奠也。萑如葦而細者也。敦，覆也。棺在殯則槨敦，既窆則加見，皆謂覆之。周禮雖合葬，及同時在殯，皆異几體，實不同也。祭於廟同几，精氣合。萑音丸。敦，徒報反。凡凶事仍几。」仍，因也。凶事謂凡奠，几朝夕相因，喪禮略也。奠以素器，以生者有哀素之心也。哀素，哀痛無飾也。凡物無飾曰素。唯祭祀之禮，主人自盡焉爾，豈知神之所饗，亦以主人有齊敬之心也。哀則以素，敬則以飾，禮由人心而已。 |
| It is said: In all funerals, the great wrapping takes place at the eastern steps (zu), and then the symbolic corpse is transferred into the coffin for placement in the burial chamber. After the body was placed in the burial chamber, the great wrapping sacrificial offering was then set up inside the room. In the funerals of emperors and feudal lords, those mourning in zhancai (the highest degree of mourning) would make sacrificial offerings; for officials, those in qicai (lesser mourning) made the offerings; and for scholars, friends would make the sacrificial offerings. The master of the house did not personally perform the sacrificial rites because, as a filial son, he was overwhelmed with grief and longing, leaving him no time to attend to such matters. The sacrificial animals were the same as those used in the minor wrapping offering; a mat was laid out, but no table (ji) was placed. Only for rulers or high-ranking individuals, whose rituals emphasized respect and dignity, would a ji (table) be included. According to records, when King Cheng of Zhou died on the Yichou day, on the Gweiyou day, the body was placed with its face toward the south in the yu xian (a space between windows), facing east at the western xu and west at the eastern xu. In all these cases, a ji (table) was still used, indicating that the use of a table had already been established before the coffin was placed into the bìn chamber. Although there is no explicit record for feudal lords, they should follow the same practice as the Son of Heaven (the emperor). Before burial, in the lower-ranking officials' and scholars' funerals, no ji was placed in the chamber beneath the ground; this was a sign of their status being lower than that of rulers. The Sijiyan says: "In all funeral matters, reed mats are laid out and a plain wooden table is placed on the right. For the outer coffin mat, huanfu chun (reed with embroidered patterns) was used; for feudal lords, fen chun (a different type of patterned fabric) was employed. One ji table was provided per dun (a small stand or support). "Funeral matters" refers to all sacrificial offerings. Huan is like reed but finer in texture. Dun means to cover or support. When the coffin was placed in the bìn (burial chamber), a guan dun (outer covering) was added; after burial, it would be removed and displayed. Both actions are referred to as "covering." Although the Zhou Li (Rites of Zhou) permitted joint burials, when both bodies were placed in the bìn at the same time, they each had separate ji tables; this indicated that their statuses were indeed different. When sacrifices were conducted together in the ancestral temple with a shared table (ji), it symbolized the unity of their spiritual essence. Huan is pronounced "wan." Dun is pronounced "tu bao fan." "In all matters of mourning, the use of the ji table remains consistent." Reng means to follow or continue. "Mourning matters" refer to all sacrificial rites; the use of ji tables in morning and evening offerings was a continuous practice, as funeral rituals were simplified. Sacrificial vessels used plain (unadorned) utensils, reflecting the mourners' sorrowful and simple-hearted feelings. "Aisu" means grieving with no embellishment or pretense. Anything without decoration is referred to as su (plain). Only in the rites of sacrifice does the host give their all, yet how could they know that the deities partake because the host possesses a respectful and solemn heart? Grief is expressed through plainness, respect through adornment; rites arise solely from human hearts. | ||
| 4 | 大斂奠: | 大唐元陵儀注：「皇帝至位哭，內外皆就位哭。太祝酌酒進授，皇帝執爵進奠於饌前，少退。禮儀使奏請止哭，內外皆止哭。太祝跪讀文曰：『維某年月日，子哀子嗣皇帝臣某，敢昭告於考大行皇帝，日月遄速，奄及大斂，攀號擗踊，五內屠裂。謹以一元大武，柔毛剛鬣，明粢薌合，薌萁嘉蔬，嘉薦醴齊，尚饗。』其後祝文，大約準此。讀訖，皇帝再拜哭踊，在位者皆再拜哭踊，十五舉聲，禮儀使奏止哭，左右高品扶皇帝還次，諸王公主以下各還次，百僚序出。」其百官儀制，具開元禮。 |
| The Ritual Notes of the Yuanling Mausoleum of Da Tang: "When the emperor arrives at his position and begins to weep, both those inside and outside take their positions and weep as well. The chief priest pours the wine and presents it to him; the emperor holds the cup, proceeds forward to offer a sacrifice before the food offerings, then steps back slightly. The official in charge of rites requests that weeping cease; both those inside and outside stop crying. The chief priest kneels and reads the text: "On the day, month, and year of [name], I, your grieving son and successor emperor, Minister [name], dare to solemnly announce to my late father, the late Emperor, how swiftly time passes like sun and moon; suddenly we have reached the great burial. Clinging and wailing in grief, tearing at my chest with sorrow, my innermost being is torn asunder. "I respectfully offer one great sacrificial bull, soft-haired and strong-maned beasts, fragrant millet mixed with sweet-smelling grains, aromatic vegetables and fine produce, as well as excellent wine and offerings of grain—may you partake."' The subsequent sacrificial texts generally follow this pattern. After the reading is completed, the emperor bows twice and weeps while wailing; all those present also bow twice and weep with wails for fifteen counts. The official in charge of rites then requests that crying cease. Attendants of high rank support the emperor back to his quarters, after which dukes, princesses, and others return to their respective places, followed by officials exiting in order." The ceremonial procedures for the officials are fully detailed in the Kaiyuan Li (Rites of Kaiyuan). |
《殯 - Funeral rites 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 殯: | 設熬附○夏 商 周 大唐 |
| She Ao Fu ○ Xia Shang Zhou Da Tang | ||
| 2 | 殯: | 夏后氏殯於東階之上。 |
| The Xia Hou Shi was buried on the upper part of the eastern steps. | ||
| 3 | 殯: | 殷人殯於兩楹之閒。 |
| The Yin people were buried between the two pillars. | ||
| 4 | 殯: | 周制，殯於西階之上。天子柏槨以端，方尺，長六尺，題湊四注，題湊，謂頭相湊聚也。合上如屋，盡塗之。君殯用輴，欑至於上，畢塗屋。大夫殯以幬，欑置於西序，塗不暨於棺。士殯見衽，塗上，帷之。欑猶菆也。屋，殯上如屋覆者也。幬，覆也。暨，及也。諸侯輴不畫龍，欑不題湊象槨，其他如之。大夫之殯，廢輴，置棺西牆下，就牆欑其三面，塗之。不及棺者，言欑中狹小，纔取容棺。然則天子諸侯差寬大矣。士不欑，掘地下棺，見棺蓋合縫小要耳。帷之，鬼神尚幽闇。士達於天子皆然。太祝設熬。熬者，煎穀也。棺既蓋，設於其旁，所以惑蚍蜉，使不至棺也。君四種八筐，大夫三種六筐，士二種四筐，加魚腊焉。大夫三種，加以粱。君四種，加以稻。四筐則手足皆一，其餘設於左右也。士熬黍稷，各二筐，有魚腊。乃塗。以木覆棺上而塗之，為火備也。卒塗，幕人張帟，王三重，諸侯再重，孤卿大夫不重。張帟，柩上承塵也。祝取銘置於肂，主人復位踊，襲。燭俟於饌東，饌，東方之饌。有燭者，堂雖明，室猶暗。火在地曰燎，執之曰燭。乃奠。 |
| According to Zhou dynasty regulations, burial was on the upper part of the western steps. The Son of Heaven used a cypress wood coffin with a straight design, one chi square and six chi long. The headboard had four projections. Ti zou refers to the heads converging or gathering together. When closed, it was like a house, completely coated inside. For the ruler's burial, a carriage (zhong) was used; poles were arranged up to the top, and the entire structure was coated like a house. For a high-ranking official's burial, a canopy (long) was used; poles were placed along the western corridor, but the coating did not reach the coffin. A scholar-official's body was laid out on a mat for burial; it was coated above and covered with a curtain. Zuan is similar to zou. "House" refers to the structure placed over the coffin during burial, resembling a house covering it. Long means coverage or shelter. Ji means to reach or touch. For feudal lords, the carriage (zhong) should not be decorated with dragons; poles should not feature headboard projections resembling a cypress coffin. Otherwise, they followed similar practices. For the burial of high-ranking officials, the carriage (zhong) was omitted; instead, the coffin was placed beneath the western wall. Poles were arranged along three sides against the wall, and it was coated accordingly. The reason why poles did not reach the coffin is that the space between them was narrow, only sufficient to accommodate the coffin itself. In that case, it is clear that the Son of Heaven and feudal lords had significantly wider and larger structures for their burials. For scholars-officials, poles were not used; instead, a pit was dug in the ground to place the coffin inside. Only the small waist section where the lid of the coffin met its body would be visible. A curtain was placed over it, as ghosts and spirits still favored darkness and seclusion. This practice applied to scholars-officials all the way up to the Son of Heaven. The Grand Priest prepared the sacrificial fire. Ao refers to roasting or frying grains. lineno Once the coffin was covered, it was placed beside it; this was done to confuse ants and prevent them from reaching the coffin. For the ruler, four types of food in eight baskets were prepared; for a high-ranking official, three types in six baskets; and for a scholar-official, two types in four baskets. Fish and preserved meat were added as well. For a high-ranking official, the three types included millet. The ruler's four types were supplemented with rice. With four baskets, one basket was placed for each of the hands and feet; the remaining ones were arranged on either side. For a scholar-official, millet and sorghum were roasted separately in two baskets each, with fish and preserved meat included as well. Then the coating was applied. Wood was placed over the coffin and then coated, as a precaution against fire. After the coating was completed, the curtain officials spread out the curtains: three layers for the king, two layers for feudal lords, and no layers for isolated marquises, ministers, or high-ranking officials. Spreading out the curtains refers to placing a dust cover over the coffin. The priest took the memorial tablet and placed it in the yu, the master of the house returned to his position and wept loudly, then covered the body with a cloth. Candles were placed east of the food offerings. Zhan refers to the food offering in the eastern direction. The reason for having candles is that although the hall may be bright, the room remains dark. Fire on the ground is called liao; when held in one's hand, it is called zhu. Then the offerings were presented. | ||
| 5 | 殯: | 大唐元陵儀注：「既大斂，內所由執龍輴右左綍，引梓宮就西閒。將監引所由并柏墼等升自西階。所由設熬黍稷，盛以八筐，加魚腊等，於龍輴側南北各一筐，東西各三筐。設訖，於西面壘之。先以繡黼覆梓宮，又張帟三重，更以柏木，方尺，長六尺，題湊為四阿屋，以白泥四面塗之。欑事訖，所司設靈幄於欑宮東，東向，施几案服御如常儀。侍臣捧縗裳冠絰杖，盛以箱，就次進，皇帝服訖，諸王公主以下及百僚亦各服其服。光祿卿率齋郎捧饌入，禮儀使引升，陳設訖，禮儀使就位，奉引皇帝至位哭，內外皆就位哭。」其百官以下儀，如開元禮。 |
| The Tang dynasty Yuanling Ritual Notes state: "After the major wrapping was completed, those in charge took hold of the right and left ropes of the dragon carriage (long zhong), guiding the coffin to the western chamber. The supervisor led those responsible, along with cypress bricks and others, up from the western steps. Those in charge prepared roasted millet and sorghum, placed in eight baskets, with fish and preserved meats added. These were arranged on the sides of the dragon carriage: one basket each to the north and south, and three baskets each to the east and west. After setting them up, they were piled up on the western side. First, an embroidered fu pattern cloth was placed over the coffin; then three layers of curtains were spread out. Next, cypress wood planks, one chi square and six chi in length, with headboard projections forming a four-eave house-like structure, were used, and white clay was applied to all four sides. After the pole-setting ceremony was completed, officials in charge set up a spirit tent to the east of the pole structure, facing eastward. They arranged tables and chairs with ceremonial attire and items as per usual rituals. Attendant officials carried the mourning clothes, caps, cords for wailing, and canes in boxes, presenting them to their designated positions. After the emperor had put on his mourning attire, princes, princesses, and all government officials also donned their respective mourning garments accordingly. The Minister of Revenue led the fasting attendants in carrying the food offerings into the hall. The Master of Ceremonies guided them up and arranged everything; after the setup was complete, he took his position and escorted the emperor to his designated spot for weeping, at which point both those inside and outside also assumed their positions and began to weep." The rituals for officials of lower ranks followed the Kaiyuan Rites. |
《將葬筮宅 - Divination for Selecting a Mausoleum Site Before Burial 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 將葬筮宅: | 卜日附○周 大唐 |
| Bu Ri Fu ○ Zhou Da Tang | ||
| 2 | 將葬筮宅: | 周制，大喪，小宗伯卜葬兆。 |
| According to the Zhou system, in the case of a great mourning (for the ruler), the Xiao Zongbo would divinate for the site of burial. | ||
| 3 | 將葬筮宅: | 士喪將葬，筮宅，冢人營之。宅，葬居也。冢人，有司掌墓地兆域者。營，度也。既夕篇記云：「冢人物土。」鄭玄注曰：「物，相也，相地可葬乃營之。」掘四隅，外其壤；掘中，南其壤。為葬將北首故也。既朝哭，主人皆往兆南，北面免絰。免絰者，求吉，不敢純凶也。命筮者在主人之右。命尊者，宜從右出也。少儀篇曰「詔辭自右」也。筮者東面抽上韇，兼執之，南面受命。韇，盛筮之器，兼與筴執之。命曰：「哀子某為其父某甫筮宅，度茲幽宅兆階，無有後艱？」某甫，且字也，若言山甫、孔甫矣。宅，居也。度，謀也。茲，此也。階，始也。言為其父筮葬居，今謀此為幽冥居兆域之始，得無後將有艱難乎？艱難，謂有非常若崩壞也。右還，北面，指中封而筮。中封，中央壤也。卒筮，告於命筮者與主人，占之曰從。從猶吉也。主人絰，哭，不踊。若不從，筮擇如初儀。更擇地而筮之。歸，殯前北面哭，不踊。易位而哭，明非常也。既備器用，明器之屬。卜日：既朝哭，皆復外位。卜人先奠龜於西塾上。族長蒞卜，及宗人吉服立於門西，東面南上。占者三人在其南。族長，有司掌族人親疏者。蒞，臨也。吉服，服玄端。占者三人，掌玉兆、瓦兆、原兆。在塾西者，南面東上也。杜子春云：「玉兆，帝顓頊之兆。瓦兆，帝堯之兆。原兆，有周之兆也。」闔門東扇，主婦立於其內。席於闑西閾外。為卜者席。宗人告事具，主人北面免絰，左擁之。蒞卜即位於門東，西面。蒞卜，族長也。更西面，當代主人命卜也。卜人抱龜燋，宗人受命，受蒞卜命。命曰：「哀子某，來日某卜葬其父某甫，考降，無有近悔？」考，登也。降，下也。言卜此日葬，魂神上下，得無近於咎悔乎？許諾，卜人坐，作龜，興。作，灼也。興，起以出兆也。宗人受龜，告於蒞卜與主人，占曰某日從。告於主婦，主婦哭。使人告於眾賓。眾賓，僚友不來者也。宗人告事畢，主人絰，入哭如筮宅。賓出，拜送。若不從，卜擇如初儀。 |
| When an official was about to be buried after his death, a divination (shi) would determine the location, and the Zhongren would prepare it. Zhai means "residence for burial." Zhongren refers to the official in charge of managing cemetery sites and designated areas. Ying means measuring or surveying. The Ji Xi pian records: "The Zhongren measured the soil." Zhang Xuan's commentary says: "Wu means to examine; one examines the land suitable for burial and then surveys it." Excavate the four corners, and remove the soil outward; Excavate in the center, and pile the soil to the south. This is because the deceased will be buried with their head facing north. After the morning mourning ceremony, all the family members went to the southern side of the burial site and removed their 绖 while facing north. Removing the 绖 was a way to seek auspiciousness, as one dared not be purely associated with misfortune. The person in charge of divination stood to the right side of the family head. When commanding a respected individual, one should have them exit from the right side. This is also stated in the Shao Yi pian: "The announcement begins from the right." Facing east, the diviner removed his upper shoe (shangba) with both hands holding it, then turned to face south and received the command. Ba is a container for divination tools; one holds both the ba and the yarrow stalks (ce). The command was given: "Aizi [Name] is divining a burial site for his father, Master [Name]. May this quiet resting place and its designated area be measured so that there will be no future difficulties?" Moufu is a courtesy name; for example, Shanfu or Kongfu. Zhai means residence. Du means to plan or deliberate. Zi means this. Jie means beginning. It means: "For his father, he is divining the burial residence; now planning this as the beginning of a resting place in the afterlife, will there be no future difficulties?" Jian nan refers to unforeseen events or collapses. He turned right, faced north, pointed at the central mound, and performed the divination. Zhongfeng refers to the central pile of soil. After completing the divination, the results were reported to the person who had commissioned the divination and to the family head; it was interpreted as auspicious. Cong means "auspicious" or "favorable." The family head put on his 绖, wept, but did not jump in grief. If the result was not auspicious, the divination and selection process would be repeated following the original procedure. Choose a different site and perform the divination again. Returning, before the bier, he faced north, wept, but did not leap in grief. Crying from a different position signifies that this is an unusual situation. After the ritual objects were prepared, such as mingqi (soul objects). Divining a date: After the morning mourning ceremony, everyone returned to their positions outside. The diviner first placed the turtle shell for divination on the upper part of the western xushu (a platform or structure). The head of the clan presided over the divination, and along with the Zongren in appropriate ceremonial attire, they stood west of the gate, facing east with seniority ranked to the south. Three interpreters (zhanzhe) stood to their south. Zuchang refers to the official responsible for overseeing family relations and degrees of kinship among clan members. Li means to oversee or preside over. Jifu refers to wearing the xuan duan ceremonial robe. The three interpreters were in charge of interpreting jade omens, pottery omens, and original (or natural) omens. Those standing west of the xushu faced south with seniority ranked to the east. Du Zichun said: "The jade omen refers to the divination method of Emperor Zhuanxu. "The pottery omen refers to that of Emperor Yao. "And the original omen is that of the Zhou dynasty." The eastern panel of the gate was closed, and the lady of the house stood inside it. A mat was placed west of the neidi (threshold stone) outside the threshold. This was the seat for the diviner. The Zongren announced that all preparations were complete, and the family head removed his 绖 while facing north, holding it in his left hand. When presiding over the divination, he took position east of the gate, facing west. Lübou refers to the Zuchang (clan head). Facing west again, as he was representing the family head in commanding the divination. The diviner held the turtle shell and the fire-stick (jiao), while the Zongren received the command, receiving the order from the presiding official. The command said: "Aizi [Name], on a certain day, will perform divination for the burial of his father, Master [Name]; may the spirits descend and there be no recent regrets?" Kao means to ascend or arrive. Jiang means to descend. It means: "By divining this day for burial, will the spirits ascending and descending be free from recent misfortune or regret?" After receiving approval, the diviner sat down, performed the turtle shell divination (zuo gui), then rose. Zuo means to burn (the oracle). Xing means to rise and present the omen. The Zongren received the turtle shell, reported it to the presiding official and the family head, and interpreted that a certain day was auspicious. The result was announced to the lady of the house, who then wept. A messenger informed all the guests present. Zongbin refers to colleagues and friends who did not come in person. After the Zongren announced that the matter was complete, the family head put on his 绖 and entered to weep as he had during the divination for a burial site. The guests departed, and they were seen off with bows of farewell. If the result was not favorable, the divination process would be repeated according to the original procedure. | ||
| 4 | 將葬筮宅: | 大夫卜宅與葬日，有司麻衣布縗，布帶，因喪屨，緇布冠，不蕤。占者皮弁。有司，卜人也。麻衣，白布深衣，而著縗焉，及布帶、緇布冠，此服非純吉，亦非純凶也。皮弁，則純吉之尤也。占者尊於有司，卜求吉，其服彌吉。如筮，則史練冠長衣以筮。占者朝服。筮者，筮宅，謂下大夫若士也。筮史，筮人也。長衣，深衣之緣以素者也。長衣練冠，純凶服也。朝服，純吉服也。大夫士日朝服以朝。 |
| When a Da Fu (a high-ranking official) divined for the burial site and date, the officials in charge wore hemp clothing with coarse cloth 绖, cloth sashes, continued to wear their mourning shoes, and wore black cloth hats without tassels. The interpreters (zhan zhe) wore pi bian (a type of ceremonial cap). You si refers to the diviner. Ma yi (hemp clothing) refers to a white cloth deep robe with 绖 attached, along with the cloth sash and black cloth hat; this attire was neither purely auspicious nor purely mournful. The pi bian cap, however, represented a particularly pure form of auspiciousness. The interpreters (zhan zhi) were more esteemed than the officials in charge; since divination sought auspiciousness, their attire was even more so marked by auspiciousness. If using yarrow stalks for divination instead of turtle shells, then the historian (shi) wore a llian guan (a black silk cap) and long robes to perform the divination. The interpreters wore formal court attire (chao fu). Those performing divination with yarrow stalks, for the purpose of determining a burial site, referred to lower-ranking officials or scholars. Shi shi refers to the person conducting the yarrow-stalk divination. Chang yi (long robe) refers to a deep robe with white trim. Wearing the long robe and llian guan cap constituted purely mournful attire. Chao fu (court attire) represented purely auspicious clothing. Dafu and scholars wore court attire on a daily basis when attending court. | ||
| 5 | 將葬筮宅: | 大唐元陵儀注：「既定陵地，擇地，使就其所卜筮之。將卜，使者吉服。掌事者先設使以下次於陵地東南。使者至陵地，待於次。太常卿贋卜，服祭服。祝及卜師、筮師，凡行事者皆吉服。掌事者布筮席於玄宮位南，北向西上。贊者引贋卜者及太祝立於筮席西南，東向南上。卜師立於太祝南，東面北上。贊者引使者詣卜筮席南十五步許，當玄宮位北向立；贊者立於使者之左，少南。俱北向立定。贊者少進，東面稱事具，退復位。贋卜者進立於使者東北，西面。卜師抱龜，筮師開韇出策，兼執之，執韇以擊策，進立於贋卜者前，東面南上。贋卜者命曰：『維某年月朔日，子哀子嗣皇帝某，謹遣某官某乙，奉為考大行皇帝度茲陵兆，無有後艱？』卜師筮師俱曰諾，遂述命，右旋就席北坐。命龜曰『假爾泰龜有常』，命筮曰『假爾泰筮有常』，遂卜筮，訖，興，各以龜筮東面占曰從，還本位。贊者進使者之左，東面稱禮畢。贊者遂引使者退立於東南隅，西面。若不從，又擇地卜筮如初儀。」其百官以下儀制，具開元禮。 |
| The Da Tang Yuanling Yizhu states: "After the mausoleum site was determined, a location would be selected and the divination conducted at that place. Before performing the divination, envoys wore auspicious attire. The officials in charge first arranged for the envoys and their subordinates to stay at a location southeast of the mausoleum site. When the envoy arrived at the mausoleum site, he waited in the designated quarters. The Taichang Qing (Minister of Rites) performed the divination wearing ceremonial sacrificial attire. The zhu (priest), the ba shi (diviner), and the shi shi (yarrow-stalk diviner)—all those involved in conducting the rites—wore auspicious attire. The officials in charge laid out a yarrow-stalk divination mat to the south of the Xugong (the underground palace) site, facing north with seniority ranked westward. The assistant led the Taichang Qing performing the divination and the Tai Zhu (chief priest) to stand southwest of the divination mat, facing east with seniority arranged southward. The Ba Shi stood to the south of the Tai Zhu, facing east with rank ordered northward. The assistant led the envoy to a position fifteen paces south of the divination mat and approximately aligned with the Xugong site, where he stood facing north; The assistant stood to the left side of the envoy, slightly to the south. They both stood facing north and remained in position. The assistant took a small step forward, faced east to announce that all preparations were complete, then returned to his original position. The Taichang Qing performing the divining advanced and stood northeast of the envoy, facing west. The Ba Shi held the turtle shell, while the Shi Shi opened the ba (container) and took out the yarrow stalks, holding both in his hands. He struck the ce with the ba, then advanced to stand before the Taichang Qing conducting the divination, facing east with seniority ordered southward. The Taichang Qing commanding the divination said: "On the first day of a certain month in a certain year, I, Aizi Si Huangdi [Name], respectfully dispatch an official named [Name] to perform divination on behalf of my late father, the late emperor, for this mausoleum site; may there be no future difficulties?" Both the Ba Shi and the Shi Shi replied with "Yes," then recited the command, turned rightward in a clockwise direction, and sat facing north at the divination mat. They addressed the turtle shell, saying, "May you, Great Turtle of Auspiciousness, act in accordance with your usual pattern," and addressed the yarrow stalks: "May you, Great Divination Stalks of Auspiciousness, also follow their customary way." Then they performed the divination. After completing it, they rose and each, facing east while holding either the turtle shell or the yarrow stalks in hand, declared that the omens were favorable ("conformant"), then returned to their original positions. The assistant advanced to the left of the envoy, faced east, and announced that the ritual was complete. The assistant then led the envoy back to stand at the southeast corner, facing west. If the omens are not favorable, another location should be selected and divination performed following the same procedures as before." The ceremonial protocols for officials of the hundred ranks and below are fully detailed in Kaiyuan Li (the "Kaiyuan Rites"). |
《啟殯朝廟 - Opening Burial and Morning Temple Rites 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 啟殯朝廟: | 殷 周 大唐 |
| Yin Zhou Da Tang | ||
| 2 | 啟殯朝廟: | 殷朝而殯於祖。 |
| The Yin dynasty was buried at Zu. | ||
| 3 | 啟殯朝廟: | 周朝而遂葬。朝謂喪朝廟也。喪祝及朝御柩。乃奠。朝謂將葬，朝於祖考之廟而後行，則喪祝為柩御。士喪，既夕哭，既，已也，謂出門哭止復外位時。請啟期，告於賓。將葬，當遷柩於祖。有司於此乃請啟肂之期於主人以告賓，賓宜知其時。夙興，設盥於禰廟門外，陳鼎皆如殯，東方之饌亦如之。皆三鼎。如殯，如大斂既殯之奠。夷床饌於階閒。夷之言尸也。朝正柩用此床也。記云：「夷床輁軸饌於西階東。」注云：「明階閒者，位近西也。夷床饌於祖廟，輁軸饌於殯宮。其二廟者於禰，亦饌輁軸。」如小斂奠。乃啟。祖尊禰卑。士事祖禰。上士異廟，下士共廟。二燭俟於殯門外。早闇，以為明也。丈夫髽，散帶垂，即位如初。為將啟變也。此互文以相見耳。髽，婦人之變。婦人不哭。將有事，止讙囂也。啟之昕，外內不哭也。商祝免袒，執功布入，升自西階，盡階不升堂，聲三，啟三，命哭。功布，灰理之布。執之以接神，為有所拂柩也。聲三，三有聲，存神也。啟三，三言啟，告神也。舊說以為：聲，噫歆興。燭入。炤徹與啟肂者。夏祝取銘置於重，啟肂遷之。踊無算。商祝拂柩用功布，幠用夷衾。拂，去塵也。幠，覆之，為其形露也。遷於祖用軸。遷，徙也。徙於祖，朝祖廟也。蓋象平生時，出必辭尊者。軸，輁軸也，狀如轉轔，刻兩頭為軹，輁狀如長床，穿桯前後，著金而關軸焉。大夫諸侯以上有四周，謂之輴。天子畫之以龍。桯音戈征反。重先，奠從，燭從，柩從，主人從。行之序也。主人從者，丈夫由右，婦人由左，以服之親疏為先後，各從其昭穆，男賓在前，女賓在後。記曰：「朝於禰，重止於門外之西，東面。」升自西階。柩也。猶用子道，不由阼階。奠俟於西階下，東面北上。俟正柩也。正柩於兩楹之閒，用夷床。兩楹閒象嚮戶牖，是時柩北首。主人從升，柩東西面。眾主人東即位。東方之位。婦人從升，東面。置重如初。如殯宮時也。記注云：「重不入者，主於朝祖而行，若過之矣。門西東面，待之便也。」席升設於柩西，奠設如初，巾之，升降自西階。席設於柩之西，直柩之西，當西階。從奠設如初，東面也；不統於柩，神不西面也。不設柩東，東非神位也。巾之者，為障當風塵也。燭先入者升堂，東楹之南，西面；後入者西階東，北面，在下。炤正柩也。先，先柩也。後，後柩也。適祖時，燭亦然，互記於此也。主人降即位，徹乃奠，升降自西階，主人踊如初。如其降拜賓至，於要節而踊也。不薦車者，不從此行。祝及執事舉奠，巾席從降，柩從，序從如初，適祖。此謂朝禰明日，舉奠適祖之序也。祝執醴先，酒脯醢葅從之，巾席為後。既正柩，席升設奠如初，祝受巾，巾之。凡喪自卒至殯，自啟至葬，主人之禮其變同，則此日數亦同矣。序從，主人以下。喪之朝也，順死者之孝心，哀離其室，故至於祖考之廟而後行也。 |
| The Zhou dynasty was thus buried. "Chao wei sang chao miao ye." The mourning zhu and the morning procession for the coffin took place. Then, offerings were made. "Chao wei jiang zang, chao yu zu kao zhi miao er hou xing, ze sang zhu wei jiu yu." When a scholar-official died, after the evening wailing began, Ji means already; it refers to the time when they exited the door, stopped crying, and returned to their outer position. They requested permission for the mourning period and informed the guests. Before burial, the coffin should be moved to the ancestral temple. The officials requested permission for the time of moving and sealing the coffin from the master of the house to inform the guests, as it was appropriate for the guests to know the timing. They rose early and set up the ritual basin outside the gate of the ancestral temple, arranging the tripods as during the mourning rites; the offerings from the east also followed this arrangement. All three tripods. As during the mourning rites, as in the final arrangement after the mourning offerings had been made. The sacrificial food was placed on a mat between the steps. "Yi zhi yan shi ye." This mat was used for the morning rites to position the coffin properly. The Records state: "Place the sacrificial food on a mat and the axle of the bier at the east side of the western steps." The commentary states: "Ming jiejian refers to a position close to the west." Sacrificial food was placed on mats in the ancestral temple, and the axle of the bier with sacrificial offerings was placed in the mourning hall. For those with two ancestral temples, it is at the temple of the father; the axle of the bier also has sacrificial offerings." As in the minor arrangement of offerings. Then, they proceeded with the opening rites. The ancestor is honored while the father is considered of lower status. Scholar-officials serve both their ancestors and fathers. Higher-ranking scholar-officials have separate ancestral temples, while lower-ranking ones share a temple. Two candles were placed outside the mourning hall's gate in readiness. Even early darkness, to serve as illumination. The men wore their hair in a disheveled style, let their sashes hang loose, and took their positions as at the beginning. Because of the impending change during the opening rites. This is an example of mutual textual reference to convey the meaning. Zhua is a change in mourning attire for women. Women did not weep. Because there was about to be an activity, to stop noise and clamor. The opening rites took place at dawn, when neither those inside nor outside wept. The Shang zhu removed his cap and bared his upper body, holding a ritual cloth as he entered. He ascended from the western steps but stopped at the top of the steps without entering the hall. He made three calls, performed the opening rites three times, and then ordered them to weep. Gongbu is a cloth used for cleaning ashes. It was held to receive the spirits, as it would be used to wipe the coffin. Three calls were made; three times there was sound, to summon the spirit. The opening rites were performed three times; three declarations of opening, to inform the spirits. Old interpretations held that "sheng" meant sighing and summoning the spirit. The candles were brought in. To illuminate and assist with the opening and sealing of the coffin. The Xia zhu took the inscription and placed it on the bier, to open and seal it during the transfer. They beat their breasts without limit. The Shang zhu wiped the coffin with a ritual cloth and covered it with a mat. "Fu," to remove dust. "Hu," to cover it, because its form was exposed." The coffin was moved to the ancestral temple using an axle. "Qian," means to move or transfer. Moving it to the ancestor, meaning facing the ancestral temple in the morning rites. This symbolized how in life one would always bid farewell to those of higher status before leaving. The axle refers to the bier's axle; it was shaped like a rotating wheel, with both ends carved into hubs. The bier resembled a long mat, with rods inserted at the front and back, connected by metal fittings and attached to the axle. Duke-level officials and those of higher rank had four wheels; this was called "hong." The Son of Heaven decorated it with dragons. Ting, pronounced Gezhengfan. The bier led first, followed by the offerings, then the candles, then the coffin, and finally the master of the house. This is the order in which they proceeded. Those following the master of the house: men walked on the right, women on the left. The order was determined by the closeness of their relationship to the deceased, with each group following the principle of Zhaomu (matrilineal and patrilineal hierarchy). Male guests walked ahead, female guests behind. The Records state: "When facing the temple of the father in the morning rites, the bier stops outside the western side of the gate, facing east." It ascended from the western steps. The coffin. Still following the son's manner, not ascending from the main steps. The offerings were placed at the foot of the western steps, facing east and arranged with precedence to the north. To await the proper positioning of the coffin. The coffin was positioned between the two pillars, using a mat. Between the two pillars symbolizes facing the door and window; at this time, the head of the coffin faced north. The master of the house ascended with them, placing the coffin so that it faced east or west. The other masters took their positions to the east. The position in the east. Women ascended and took their positions facing east. The bier was placed as it had been at the beginning. As during the time in the mourning hall. The Records and commentary state: "The bier does not enter because it is primarily for facing the ancestor in the morning rites; it is as if passing by." "Outside the gate to the west, facing east—this is for convenience." The mats were placed on the western side of the coffin; offerings were arranged as at first, and they were covered with cloths. They ascended and descended from the western steps. The mats were set to the west of the coffin, directly aligned with the western side of the coffin and facing the western steps. Offerings followed as in the beginning, arranged with faces toward the east; They were not aligned with the coffin because spirits do not face west. Offerings were not placed to the east of the coffin, for the east is not a position for spirits. Covering them with cloths was done to shield against wind and dust." The candles that entered first ascended the hall, positioned south of the eastern pillar, facing west; Those who entered later stood east of the western steps, facing north and in a lower position. To illuminate the proper positioning of the coffin correctly. "Xian," means preceding the coffin. "Hou," means following behind the coffin. When moving to the ancestral temple, the candles were arranged in the same way; this is recorded here for mutual reference." The master of the house descended to his position, removed the offerings, and ascended or descended from the western steps; he wept as at first. As when descending to bow to guests upon their arrival, beating one's breast at key moments. Those who did not present a carriage were not part of this procession." The zhu and attendants lifted the offerings; cloths and mats followed as they descended, then came the coffin, with all following in order as before, heading to the ancestral temple. This refers to the sequence of lifting offerings and proceeding to the ancestral temple on the day after the morning rites for the father's temple. The zhu carried the sacrificial wine first, followed by wine, dried meat, fermented sauce, and pickled vegetables, with cloths and mats coming last. After the coffin was properly positioned, the mats were placed as before and offerings arranged in their initial manner; the zhu received a cloth and used it to cover them. From death until burial, from the opening rites until interment, if the master of the house observed the same rituals and changes in mourning ceremonies, then these days would also be counted as equal. "Xu cong," refers to those following in order, from the master of the house downward." The morning rites of mourning express the filial heart of the living, grieving over their separation from the deceased; thus, they proceed to the temple of ancestors before departing. | ||
| 4 | 啟殯朝廟: | 大唐元陵儀注：「啟前十日，皇帝不坐以過山陵。前啟一日，門下省奏：『某日某時，啟太極殿欑宮。』啟日之晨，奉禮郎設御位於太極殿之東閒，當帷門，西向。諸王位在後，以南為上。典儀設酅公、介公、皇親、諸親、文武九品以上及前資常參官、都督、刺史版位於太極殿中庭。又設蕃客，酋長位於承天門外之西，僧道位於承天門外之東，並以北為上。左右金吾與諸軍計會，量抽隊仗，隨便設禁。其日質明，皇帝服初縗絰杖，入就位，晨哭。諸王具縗絰去杖，入就位哭。酅公、介公、皇親、諸親等及文武九品以上，各服初喪服，去杖，入就位哭。大長公主、長公主、公主、郡縣主等亦縗服，入就內位哭。中官皆布巾喪服，侍衛晨哭，並再拜，退位。通事舍人引蕃客、酋長及僧道分位於承天門外之位。啟前二刻，內所由設奠席及香燭於帷門之外。奉禮郎設罍洗於東階下西南，北向，罍水在洗東，篚在洗西，南肆。設太尉版位於東南，西向。設司空位於太尉位之南，少退；禮生一人執拂梓宮之巾，陪其後。設禮儀使位於太尉之北，少退；禮官等陪後。設監察使位於禮儀使之下。光祿卿具太牢之饌，俟於東階下。又於饌上設樽坫位於奠席東南，北向，加酌审。禮儀使立於樽坫東，御史立於樽坫西，太祝、奉禮郎立於樽坫南為位。禮官在禮儀使後。啟前一刻，侍中版奏外辦，禮官贊執事官入就階下位，禮儀使等橫行，以西為上，再拜訖，升就位。禮官省饌訖，贊光祿卿引饌升自東階，列帷門外席上。近侍引皇帝具縗絰入就位，哭踊。禮儀使前進，跪奏請再拜，皇帝再拜。諸王妃主等並各就位，晨哭。禮生引太尉，通事舍人分引群官，各入就位。禮官贊太尉再拜，又一人贊群官再拜哭，十五舉聲，禮官各贊止哭。禮生引太尉詣罍洗，盥手洗爵，升自東階，詣樽坫所，太祝舉审，酌醴齊以授太尉。禮儀使跪奏請皇帝止哭，奉皇帝之杖前進。中官承傳止哭，殿內皆止哭。太尉以醴齊於皇帝之左，跪進醴齊。皇帝受醴齊，跪奠於饌前，俛伏，興，少退立。太祝持版進，北面跪讀祝文訖，奠版，俛伏，興，退復位。皇帝再拜哭踊。殿內及庭中文武九品以上、皇帝諸親等皆哭，十五舉聲，止。禮儀使跪奏獻畢，請皇帝退復位。禮官引太尉及禮儀使降，復階下位。所由徹饌，執事官序降訖，皇帝退就次。禮生引司空執巾升自東階，於欑宮南，北向立，司空跪啟曰『謹以吉辰啟欑塗』。告訖，太尉哭，群官皆哭。通事舍人分引群官序出。掌事者升徹欑塗。徹訖，司空以巾拂拭梓宮，覆以夷衾綃幕，內所由周迴設帷及施常食之奠如常儀。訖，禮儀使升就舊位，禮官陪後。皇帝縗絰就哭位。通事舍人分引群官入就位。皇帝哭稽顙，禮儀使請再拜，皇帝哭盡哀。禮儀使跪奏請止哭，降出。群官再拜哭，十五舉聲。訖，又序出太極門外，北向重行立班，奉慰如常儀，退。」其百官儀制，具開元禮。 |
| The Ritual Notes for the Yuanling Mausoleum of Da Tang: "Ten days prior to the opening rites, the emperor did not sit during his passage by the imperial tomb. One day before the opening, the Menxia Sheng presented a report: "On such and such a date at such and such an hour, the opening of Taiji Palace's mourning hall will take place." On the morning of the opening day, the Fengli Lang set up the imperial position to the east of Taiji Palace, facing west at the location directly in front of the curtain gate. The positions for the various kings were arranged behind this, with the southernmost position considered the most honored. The Dianyi set up wooden tablets for the positions of Xigong, Jiegong, imperial relatives, various kin, civil and military officials ranked above the ninth grade, former officials eligible for regular court attendance, duzhu (military governors), and cishi (prefects) in the central courtyard of Taiji Palace. Wooden tablets for foreign guests and tribal chieftains were also set up to the west outside Chengtian Gate, while monks and Daoist priests were positioned to the east outside Chengtian Gate; in both cases, positions facing north were considered most honored. The Left and Right Jinyu forces coordinated with the various military units to assess and deploy appropriate formations, setting up prohibitions as needed. On that day at dawn, the emperor donned his initial mourning attire and staff, entered to take position, and wept in the morning. The various kings wore their mourning robes and headbands but did not carry staffs; they entered to take positions and wept. Xigong, Jiegong, the imperial relatives, and various kin, as well as civil and military officials ranked above ninth grade, each wore their initial mourning attire without staffs, entered to take positions, and wept. The Dachanggongzhu, Changgongzhu, gongzhu (princesses), and juxianzhu (ladies of rank) also wore mourning attire, entered to take their inner positions, and wept. The eunuchs all wore cloth headbands and mourning attire; they stood as guards and wept in the morning, performed two bows, then withdrew from their positions. The Tongshi She Ren led foreign guests, tribal chieftains, and monks and Daoists to their designated positions outside Chengtian Gate. Two ke before the opening, officials from within set up mats for offerings and incense and candles outside the curtain gate. The Fengli Lang placed the leixian (vessels for ritual washing) at the southwest of the eastern steps, facing north; the water vessel was to the east of the basin, and the bamboo basket was to its west, arranged toward the south. The wooden tablet for the Taiwei's position was set up in the southeast, facing west. The wooden tablet for the Sikong's position was placed to the south of the Taiwei's position, slightly behind; One lisheng held a brush and cloth for the coffin, accompanying it from behind. The wooden tablet for the Liyi Shi's position was set to the north of the Taiwei's, slightly behind; Ritual officials accompanied from behind. The wooden tablet for the Jiancha Shi's position was placed below that of the Liyi Shi. The Guanglu Qing prepared a full sacrificial feast and waited at the foot of the eastern steps. Additionally, on top of the offerings, the wooden tablet for the zundian (vessels and stands for wine) was placed to the southeast of the offering mats, facing north, with wine carefully poured. The Liyi Shi stood to the east of the zundian, the Yushi (imperial censors) to its west, and the Tai Zhu and Fengli Lang to its south as their positions. The ritual officials stood behind the Liyi Shi. One ke before the opening, the Shizhong presented a wooden tablet to announce external preparations; ritual officials praised and guided the attending officials into their positions at the foot of the steps. The Liyi Shi and others formed a horizontal line, with those on the west considered more honored; after performing two bows, they ascended to take their positions. After the ritual officials inspected the offerings and completed their inspection, they announced that the Guanglu Qing should lead the sacrificial feast up from the eastern steps to be arranged on the mats outside the curtain gate. The attendants led the emperor, dressed in mourning attire and headband, into position; he wept and stamped his feet in grief. The Liyi Shi advanced forward, knelt to present a report requesting two bows; the emperor performed two bows. The queens and princesses of the various kings each took their positions and wept in mourning. Ritual attendants led the Taiwei, while Tongshi She Ren separately guided the officials into their respective positions. The ritual official announced for the Taiwei to perform two bows; another person then announced for all officials to bow twice and weep, with fifteen counts of sound, after which each ritual official separately announced that they should stop crying. The ritual attendants led the Taiwei to the leixian, where he washed his hands and rinsed a wine vessel. He ascended from the eastern steps to the zundian location; the Tai Zhu raised the wine container, poured sacrificial wine into it, and presented it to the Taiwei. The Liyi Shi knelt and presented a report requesting that the emperor stop weeping; he then carried the emperor's staff forward. Eunuchs conveyed the order to cease crying, and all within the hall stopped weeping. The Taiwei presented the sacrificial wine on the emperor's left side while kneeling to offer it. The emperor received the sacrificial wine, knelt and placed it before the offerings, then bowed his head low, rose, stepped back slightly, and stood. The Tai Zhu carried a wooden tablet forward, knelt facing north to read the sacrificial text, then placed down the tablet, bowed his head low, rose again, and returned to his position. The emperor performed two bows while weeping and stamping in grief. All within the hall, as well as officials ranked above ninth grade and the emperor's relatives in the courtyard, wept together; after fifteen counts of sound, they ceased. The Liyi Shi knelt to report that the offering had been completed and requested that the emperor return to his position. Ritual officials led the Taiwei and Liyi Shi down from their positions, returning them to the foot of the steps. The attendants removed the offerings; after all attending officials descended in order, the emperor withdrew to his private quarters. The ritual attendants led the Sikong, who carried a cloth and ascended from the eastern steps. He stood to the south of the mourning hall, facing north; kneeling, the Sikong announced: "With due auspicious timing, we respectfully open the coffin." After completing his announcement, the Taiwei wept, and all officials followed in crying. The Tongshi She Ren separately led the officials out in order. Those responsible ascended to remove the coffin cover. After removal was complete, the Sikong used a cloth to wipe and clean the coffin, then covered it with a plain silk shroud and a thin curtain. Officials from within arranged curtains around the area and set up regular food offerings as per standard ritual procedures. After completion, the Liyi Shi ascended to his former position; ritual officials accompanied him from behind. The emperor donned mourning attire and took his weeping position. The Tongshi She Ren separately guided officials into their positions. The emperor wept and bowed his forehead to the ground; the Liyi Shi requested two bows, and the emperor continued in deep sorrow until completion. The Liyi Shi knelt, presented a report requesting that weeping cease, then descended from his position. All officials performed two bows and wept for fifteen counts of sound. After completion, they exited in order to the outside of Taiji Gate, forming two rows facing north. They received consolations as per standard ritual procedures and then withdrew." The ceremonial protocols for all officials are detailed in the Kaiyuan Li (Rites of Kaiyuan). |
URN: ctp:tongdian/85