It is said that under the sky, the brightest are the sun and the moon, and the brightest aspect of human society is rituals. In ancient times, wise kings relied on rituals to stabilize the upper echelons of society, govern the populace, and thereby cultivate good social customs. If these rituals are ever lost, the nation will face disaster. The sages understood that people experience a range of emotions such as respect, sorrow, desire, joy, and anger, so they established various etiquette norms that delineate respect for superiors and elders, order between the young and old, and distinctions based on numbers. These etiquette norms fundamentally arise from human nature and ultimately align with the will of heaven, ensuring that heaven, earth, and humanity coexist harmoniously, fostering peace among the people. However, as times change and social customs evolve, the specifics of etiquette will also evolve, with constant additions, subtractions, and modifications to adapt to the current social situation. The Qin Dynasty destroyed the classics of Confucianism, the Han Dynasty inherited the shortcomings of the Qin Dynasty, and the etiquette systems of the three dynasties had dwindled to mere shadows. After Liu Bang established the Han Dynasty, though he partially emulated the Zhou Dynasty's ritual system, during the Wei and Jin Dynasties, the state of etiquette further declined.
Since the Yongjia period, when wars were incessant, the Central Plains region became desolate, with rites and ceremonial music in disarray, affecting both the divine and the human realms. Our founding emperor fought in the north and south, unifying the Yan and Zhao regions, and was busy every day, constantly engaged in battles, with the singular aim of restoring the nation's territory. Although he established his regime in the heat of battle and had little time to formally establish a system of rites, he handled the major affairs of state, but many details were somewhat crude and even had some gaps. During the reign of Emperor Gaozu, he diligently studied ancient statutes and systems, adhered to the old rules, referenced the statutes of previous emperors, and selected the good systems to implement, thereby revitalizing the court's regulations and the nation's standards. If Emperor Gaozu had grown weary of the secular world in his youth and had not seriously contemplated these issues, what would the achievements of Liu Bang and Cao Cao have amounted to? By the time of Emperor Shenzong, he became preoccupied with Daoism and did not pay much attention to Confucian teachings and cultural development, resulting in a decline of the system of rites and social customs. During the reign of Emperor Suzong, the Daoist thoughts of the Wei and Jin periods also waned, and the good customs of the Taihe period gradually disappeared, resulting in chaos throughout the nation and the breakdown of social order. Look at the State of Lu, which upheld the rites of the Zhou Dynasty—its stability is a testament to this; while the State of Qi abolished the system of rites, ultimately leading to its decline. The governance of individuals cannot be overlooked for a moment, and the governance of the nation must not be relaxed for an instant! From the reign of Emperor Huang to the reign of Emperor Wuding, I will now summarize the changes in the court's system of rites. In the first year of his reign, Emperor Taizu accepted the title of King of Dai in Niuchuan, then faced west to offer sacrifices to Heaven and Earth, conducting a grand ceremony to honor Heaven.
In the year 398 AD, Tuoba Gui established the capital in Pingcheng and ascended the throne. He then offered sacrifices to heaven and earth at the altar. He prayed to heaven and earth, saying: "I, Tuoba Gui, respectfully offer a black cow and a white ram as sacrifices, to pay my respects to the great Emperor of Heaven and the Earth Goddess. May heaven grant its decree and favor my ancestors, who have ruled the Youzhou region for generations. I, Tuoba Gui, who am lacking in virtue, inherit the cause of my predecessors, and with a sincere heart wish for the peace of the people, to follow the will of heaven, to confront Liu Xian and Wei Chen, and to subdue the Murong clan, thereby unifying the Central Plains. My ministers all urged me to ascend the throne and declare myself emperor, saying this is in accordance with the will of heaven and the hearts of the people. I believe that the timing, location, and harmony among the people are favorable, and I can no longer refuse, so I ordered the ceremonial officials to choose an auspicious day to receive the emperor's seal and ribbon. I only hope the deities bless the Wei state, ensuring lasting stability in all directions." After the sacrifices were completed, he ordered the appropriate departments to establish the travel order and the colors of the officials' attire. The ministers petitioned, saying that the state has inherited the legacy of the Yellow Emperor and should embrace the virtue of Earth, as the divine beast is the cow, a livestock that is born of the earth, and the appearance of the Yellow Star corresponds with the symbolism of Earth’s virtue. Therefore, Tuoba Gui officially adopted the virtue of earth, adopting five as the base number, with yellow as the primary color for clothing and white livestock for sacrifices. The sacrificial rituals to heaven adhered to the statutes of the Zhou Dynasty, and in the fourth month of summer, he personally went to the western outskirts to offer sacrifices to heaven, with the ceremonial procession becoming even more grand.
In the second year of the first month, the emperor personally went to the southern suburbs to sacrifice to the Supreme Deity and also made offerings to the ancestral deity, Emperor Yuan. The sacrificial altar was very large, with four tiers of steps, and three fences surrounding the altar. The Supreme Deity's position was elevated above the altar, the emperor faced south to sacrifice, while the ancestral deity was situated to the west. The deities representing the five directions occupied the inner circle, the other four deities were positioned at the cardinal points of the inner circle, and an additional deity was placed in the void direction. The deities of the sun, moon, stars, the twenty-eight lunar mansions, Tianyi, Taiyi, the Big Dipper, the Director, Fate, Fortune, and the People were arranged in the central circle, each deity placed according to their position. There were over a thousand other attendant deities, all in the outer circle. The sacrificial mat was made of straw and wheat straw, the jade objects consisted of four pieces of jade, the sacrificial offerings were bundles of silk, the sacrificial animals consisted of black calves, and the sacrificial vessels were pottery and gourds. For the sacrifice to the Supreme Deity and the ancestral deity, one calf each was used; the deities representing the five directions shared one calf; the sun, moon, stars, etc. shared one calf. After the sacrifice, the left side of the animal was incinerated at the altar's southern position, in accordance with the direction of yang energy. The burial site for the sacrificed animals matched the specifications of the southern suburban altar. On the day of Xin You in the second year of the first month, the emperor went to the outskirts to sacrifice to the heavens. On the day of Gui Hai, the livestock was interred in the northern outskirts, and offerings were made to the Empress Dowager, the God. The deities of the renowned mountains and rivers occupied the inner circle, while the deities of the major rivers were positioned in the outer circle. For the sacrifices to the Earth and the Empress Dowager, a black animal was used, two pieces of jade were used, silk bundles were used as offerings, and the deities of the renowned mountains shared one calf. After the sacrifice, the right side of the animal was incinerated at the altar's northern position, in accordance with the direction of yin energy. On the day of Yi Chou, the emperor granted amnesty to those who had committed minor offenses in the capital and its vicinity over the past five years. Afterwards, every winter solstice, the emperor sacrificed to the Supreme Deity at the Round Mound; every summer solstice, the emperor sacrificed to the Earth at Fangze, using the same animals and offerings as those used in the two suburban sacrifices.
In October, the temples dedicated to Emperor Ping Wen, Emperor Zhao Cheng, and Emperor Xian Ming were completed. Sacrifices were made five times a year, on the Winter Solstice, Summer Solstice, Spring Equinox, Autumn Equinox, and the Day of La, with offerings of cattle, sheep, and pigs. The Emperor often sent the Minister of Rites, who also served as the Grand Commandant, to lead officials in performing the sacrifices. To the right of the ancestral temple, there were altars for the Grand Ancestor, Grand Minister, and Emperor, all square in shape with four tiers of steps. Sacrifices were held in February and August on the Wu Day, with offerings of cattle. Each altar had dedicated officials to oversee the sacrifices. The Emperor also established ancestral sacrifices, with offerings of sheep, pigs, and dogs in the early days of the first month. Additionally, temples were established in the palace for the worship of the five emperors: Shen Yuan, Si, Ping Wen, Zhao Cheng, and Xian Ming, with sacrifices held four times a year in the first, twelfth, tenth, and ninth months, with offerings of horses and cattle. The founding Emperor personally led the sacrifices. There were also sacrifices to the star deities, held once a year in December, with offerings of one horse, two cattle, two pigs, and one chicken.
During the reign of the founding emperor, two comets appeared. The empress had diviners consulted to interpret this, and they said, "If prayers are made, the world can be brought to peace." Upon hearing this, the empress took action and established sacrificial rites. She also established (missing here), a total of twelve deities, to be worshipped annually in November, each time with one cow and three chickens. Additionally, four king deities were established, to be worshipped twice a year in August and October, each time with one sheep. Forty celestial deities that had been established before Emperor Xianming were also worshipped twice a year in August and October. High-status sacrificial animals were horses, medium-status were cows, and low-status were sheep, all presided over by priestesses. Furthermore, seven emperors beneath the Divine Emperor were worshipped in the old cities of Yunzhong and Shengle, three times a year in January, December, and the twelfth month, each time with one horse and one cow, served by specialized sacrificial officials.
In the second year of spring, the emperor personally began farming the fields, offering a sacrifice to the God of Agriculture with one sheep. In the eastern suburbs, the Sun God was honored with a red cow. On the day of the autumn equinox in the western suburbs, the Moon God was honored with a white sheep.
In the fourth month of the second year of Tianci, another sacrifice to the heavens was held in the western suburbs, where a square altar was constructed with seven wooden god tablets placed on it. There were two steps on the east side of the altar without any distinction in level; there were four gates around the altar, each named after the color of its direction. The sacrificial animals were a white calf, a yellow colt, and a white sheep. On the day of the sacrifice, the emperor rode in his chariot, followed by all the officials and ministers from the vassal states to the outskirts. The emperor stood inside the Qing Gate, near the western side of the southern altar, with the courtiers to the north of him, the foreign ministers outside the Qing Gate, and the empress and her palace concubines entered through the Black Gate, lined up near the north side of the Qing Gate, facing west. The official responsible for the sacrifice arranged the sacrificial animals in front of the altar. The priestess, holding a drum, stood on the east side of the steps facing west. Seven chosen princes of the imperial family held the wine, standing to the south of the priestess facing west and looking north. The priestess ascended the altar, shaking the drum. The emperor performed a solemn kneeling ceremony, followed by all the officials inside and outside the court. After the sacrifice, another ceremony was performed. Only after the ceremony was completed did the sacrificial animals get slaughtered. The seven wine bearers faced west, pouring wine over the god tablets, and this was repeated seven times. After the ritual, they returned home. Since then, the sacrifice has been held annually.
In the third month of the third year of Yongxing during Emperor Taizong's reign, he prayed at the Chelun Mountains in Wuzhou. Originally, Prince Shao of Qinghe was greatly favored by Emperor Taizu, but he had a fierce temperament and often ignored the Emperor's advice. The emperor feared something might happen to him, so he prayed to the gods on the mountain. After ascending the throne, he designated this site as a permanent place for sacrifices, where sacrifices were held annually using cattle as offerings, with the emperor personally participating, but without a fixed date.
Next year, the emperor will build a temple for Emperor Taizu at Baideng Mountain. There will be an annual sacrifice with the finest offerings, and the emperor will personally conduct the ritual, though the exact month is not specified. The emperor will also pay homage to the Supreme Deity and the mountain deity as accompanying sacrifices, praying to the mountain deity in case of drought, which has been quite effective.
In that year, the emperor also ordered that every province and region across the country build altars at the places where Emperor Taizu had previously visited, performing annual sacrifices with the finest offerings, and local officials must participate in the rituals. Additionally, another temple was built for Emperor Taizu in the palace, with ceremonies held four times a year, each time with one cow, one horse, and one sheep. Furthermore, the palace also worships deities such as Heaven, the Sun, and the Moon, as well as other minor gods, totaling twenty-eight altars, with sacrifices held twice a year, each time with one sheep.
Two years later, on the west side of Baideng Mountain, a place Emperor Taizu often visited, the Zhaocheng Temple, the Xianming Temple, and the Temple of the Founding Emperor were constructed. During the end of September and the beginning of October each year, the emperor personally conducts the rituals, using horses, cattle, and sheep as offerings, and he also performs the ceremonial rites associated with 'liuhou.' Additionally, twenty-three heavenly deities are worshipped on both sides of the temple, with larger deities offered horses and smaller ones sheep. Princess Huayin, the emperor's sister, had merits in protecting the royal family during Yuan Shao's rebellion; therefore, a separate temple was constructed for her behind the Temple of the Founding Emperor, where she is also venerated. Temples for the Founding Emperor were also established in Yunchong, Shengle, and Jinling, with officials performing sacrifices throughout the year.
In the third year of the Tai Chang era, the emperor built altars for the Five Emperors of Chinese mythology in four suburbs of the capital city, according to the five elemental directions. Each altar was square, with four tiers of steps, surrounded by three layers of balustrades, and had four gates. The altars were for the worship of the Five Emperors and their assisting deities. The ceremony for the Yellow Emperor generally took place eighteen days before the beginning of autumn. The ceremonies for the other four emperors were held on the first day of each respective season. Each ceremony involved a sacrificial ox, managed by designated officials. Additionally, there were altars for the Six Ancestors, Spirit Stars, Wind Master, Rain Master, Minister of the People, Minister of Wealth, First Farmer, and others, all with fixed dates and offerings for worship. On the day of the beginning of spring, officials were dispatched to the eastern suburbs to celebrate the arrival of spring, offering wine, dried meat, dates, and chestnuts, without using livestock or sacrificial offerings. Temples for the Five Mountains and Four Rivers were also built by the Sanggan River, where officials held ceremonies during the spring and autumn, using livestock and offerings. The Four Rivers only involved livestock, following ancient customs. Other mountains, rivers, and sea deities were worshiped in a total of three hundred and twenty-four locations across various states and counties, with officials sent every October to perform the ceremonies. In the event of water or drought disasters, local officials would pray within their jurisdictions, and sacrifices would always involve livestock. The mountains and rivers near the capital were also worshiped in sequence, with prayers offered during water or drought disasters. In August of the following year, the emperor conducted a ceremony at the temple of Baideng Mountain, and when the offerings neared completion, a miraculous phenomenon occurred. This was no ordinary ceremony; it took on an air of mystery.
Dr. Xu Zhong from the Imperial Ancestral Temple quickly came out to speak, saying: "I have heard that a sage can perform sacrifices to Heaven, and a filial son can perform sacrifices to his ancestors. Your Majesty, your filial piety is truly moving to Heaven and Earth, and you communicate well with the divine! Recently, when you were at the Temple of the Great Ancestor offering sacrifices, you suddenly heard the sound of chariots and horses coming in from the north gate; the sound was thunderous, shaking the threshold, and the people in charge of the sacrifices were startled. 'I have heard that a sage can honor the emperor, and a filial son can honor his parents. I humbly submit that Your Majesty's profound filial sincerity resonates with the divine. Recently, at the Temple of the Great Ancestor, there was the sound of chariots entering from the north gate, resounding and shaking the threshold, and all the officiants were in awe.' This is indeed a sign of the nation's prosperity, and it should be announced to the entire country so that everyone knows of Your Majesty's high virtue!" Dr. Xu really knows how to flatter.
In the year of Xinwei, the Emperor traveled to Dai County and, upon reaching Yanmen Pass, gazed upon and offered sacrifices to Mount Heng. "In the year of Xinwei, fortunate to visit Dai, arrived at Yanmen Pass, gazing upon the sacrifice to Mount Heng." Two years later, in September, the Emperor went to Qiaoshan and sent someone to offer sacrifices at the temples of the Yellow Emperor and Emperor Yao. "In the second year, in September, fortunate to visit Qiaoshan, dispatched officials to offer sacrifices at the temples of the Yellow Emperor and Emperor Yao." In the first month of the following year, the Emperor made a southern tour to Mount Heng, performing grand sacrificial rites. "In the first month of the following year, south tour to Mount Heng, offered sacrifices with grand rites." Then he went to Luoyang and sent someone to offer sacrifices with grand ceremonies at Mount Song and Mount Hua. "Fortunate to visit Luoyang, dispatched envoys to offer sacrifices with grand ceremonies at Mount Song and Mount Hua." On his way back, he even ascended the Taihang Mountains. "Also ascended the Taihang." In May, upon returning from Luoyang, he offered sacrifices at every mountain and river he passed. "In May, upon returning from Luoyang, offered sacrifices at all the mountains and rivers along the way." The Emperor truly goes everywhere to burn incense and offer prayers. In the second month two years later, he even offered sacrifices to Confucius at the National Academy, also honoring Yan Yuan alongside him. "In the second month two years later, offered sacrifices to Confucius at the National Academy, with Yan Yuan accompanying." The scale of these sacrifices is truly impressive.
In the second year of the Divine Tortoise, the Emperor prepared to campaign against the Rouran and took the opportunity to inspect the suburban rituals. In April, the Emperor personally used a simple carriage to worship the heavenly deities, and after the sacrifices, he personally led the troops. After returning from a great victory, the Emperor hurried to report his victory to his ancestors and informed all the gods.
In September, in Ye City, the former hometown of the Empress Dowager, a temple for Empress Dowager Mi was built. The Minister of Rites and over thirty attendants were appointed to serve in the sacrifices, held five times a year. This was quite a high honor.
In the first year of Taiyan, temples were established on Mount Heng, Mount Hua, and Mount Song, with ninety attendants assigned to each temple for the sacrifices, praying for good weather at the appropriate times. If the rivers dried up in spring or autumn, officials were dispatched with the governor to conduct sacrifices using livestock and jade coins. The scale of this was truly unprecedented!
Wei Xianzhi, the founder of the State of Wei, constructed a temple dedicated to his ancestors in the northwest of the Wuluo Marquisate while he was in Youdu. Later, the temple's location became far removed when the State of Wei migrated south. During the reign of Zhenjun, the Wuluo Marquisate sent envoys to pay tribute, reporting that the stone temple remained intact and that the local people often went to pray for blessings, which had indeed proven effective! That year, the court dispatched Li Chang, the Deputy Minister of the Imperial Secretariat, to conduct a sacrifice at the stone chamber, offering prayers to heaven and earth, and also honoring the imperial ancestors. Li Chang's prayer was as follows: "The Son of Heaven, our Emperor, respectfully dispatches Li Chang and others, bringing fine horses and offerings, to humbly report to the Heavenly Emperor: since the creation of heaven and earth, You have blessed our forebears, allowing them to cultivate land and thrive in that place. After countless ages, we migrated south to the Central Plains. Our ancestors and fathers settled honorably in the Central Plains, defeating enemies and securing the borders. Their contributions have been inherited by their descendants, yet their merits have not been fully acknowledged. Surprisingly, there are still people in the distant north who come to pay their respects to us. We know that the old temple has not been destroyed and has been preserved all along. With utmost reverence, we look up to the glory of our ancestors. The prosperity of our State of Wei began with our imperial ancestors. Our descendants continue to flourish like gourd vines, hoping that heaven will bless us forever. We boldly share our ancestors' great achievements with heaven and earth, so that future generations may inherit blessings and prosperity for generations to come." After the sacrifice, Li Chang and the others cut down birch trees to serve as altars for the offerings and then returned. Later, those birch trees grew into a forest, and the local people worshiped them even more devoutly, believing it was a sign of the Wei ancestors' blessings. The stone chamber was over four thousand miles from the capital, Daijing, at that time!
In the sixth month of the second year, Minister Cui Hao submitted a memorial saying, "There are too many gods being worshipped now, many of which do not conform to the norms. According to the classics, only fifty-seven places should be worshipped, and the worship of other minor gods should be canceled." The emperor approved his memorial.
In the eleventh year of the eleventh month, Emperor Shizu went on a southern expedition, passing through Mount Heng and offering grand sacrifices; crossing the Yellow River and Ji River, offering lesser sacrifices; passing through Mount Tai, offering grand sacrifices; arriving in the state of Lu, offering grand sacrifices to Confucius; then reaching the banks of the Yangtze River, climbing Mount Guabu, and returning.
After Emperor Wen succeeded to the throne, in the third year of his reign in the first month, he sent officials to Mount Hua to build temples and erect steles. At that time, dozens of people on the mountain heard voices in the air shouting "long live!"
In the first month of the first year of the Heping era, the emperor went on an eastern inspection, passing through Mount Qiao and offering sacrifices to the Yellow Emperor; arriving in Liaoxi, offering sacrifices from a distance to the mountain of the medical shamans; then walking southwest along the coast, arriving in Jizhou, then heading north to Zhongshan, passing through Mount Heng, and offering sacrifices to the mountain god before returning. In the second year, the emperor went on a southern inspection, passing through Shimen, and sending envoys to offer sacrifices to Mount Heng with jade discs and livestock.
In the fourth month, during a drought, the emperor ordered all prefectures and counties to thoroughly clean and offer sacrifices to gods and immortals of all sizes. After a bountiful harvest, sacrifices were to be made using livestock according to their respective ranks. The previously abandoned sacrificial practices were also restored.
In the second year of the Xianzu Huangxing of the Northern Wei Dynasty, because Qingzhou and Xuzhou were pacified, the Chief Minister of the Palace Secretariat and concurrently the Minister of Rites, Gao Yun, was sent with jade objects to offer sacrifices at Mount Tai, and also offered sacrifices to Confucius with the best livestock.
In the second year of the reign of Emperor Gaozu of Northern Wei, a report from the relevant department stated that there were a total of 1,755 places, including the five outer regions of heaven and earth, ancestral temples, and other deities, that required offerings, and a total of 75,500 livestock were needed for these offerings each year. Emperor Xianzu thought it was a waste to take so many lives, so he ordered, "I inherit the mandate of heaven to serve the spirits in order to nurture all living beings. However, there are too many places for offerings and too many livestock being used. The spirits are wise and value sincerity and integrity. Why must we use livestock? The I Ching says, 'Your neighbor to the east sacrifices oxen, while your neighbor to the west simply offers rice, and receives blessings.' As long as there is sincerity with a sincere heart, even simple offerings of tea and rice can receive the blessings of the spirits. Why kill so many livestock for blessings? I command that, apart from offerings to heaven and earth, ancestral temples, and ancestral spirits, no more livestock should be used for other offering activities." As a result, all offerings were changed to wine and meat.
Before this, the governors of Chang'an often sacrificed at the temples of King Wen and King Wu of Zhou. In the fourth year, when digging the foundation to bury livestock, jade objects were found in the temple. In April, the emperor ordered Prince Dongyang Pi to sacrifice at the temples of King Wen and King Wu. Because the jade objects in the temple were exposed and then buried again to prevent theft by the common people, the authorities were ordered to gather and secure them in the state treasury.
In June, Emperor Xianzu believed that the old practice of adding seven wooden posts annually in the western outskirts and replacing the stone tablets with each new reign was of no benefit to the spirits. Therefore, he reformed the previous rituals, stipulating that only seven wooden posts would be retained and stone tablets would be erected outside the outskirts to serve as a record.
In the second year of Taihe, there was another drought. The emperor personally prayed for rain in the imperial garden to the heavenly deities, the sun, the moon, and the five stars. That night, it rained heavily, so the offenders in the capital were granted clemency.
In the third year, the emperor prayed for rain in the northern garden and also prayed in the garden for the protection of the stars for a bountiful harvest.
In November of the sixth year of the reign, the emperor personally performed sacrifices at the Seven Temples and ordered the relevant departments to prepare sacrificial items according to the ritual. The ministers then began to discuss, saying, "In the time of Emperor Shun, when the emperor personally performed sacrifices, the spirits of the ancestors truly seemed to arrive. The Shang Dynasty emperors also performed sacrifices in person and thus received the blessings of heaven. However, the Wei Dynasty has continued the old practices of previous dynasties regarding sacrifices at the Seven Temples, with the emperor rarely performing sacrifices in person. Now, Your Majesty wishes to perform sacrifices in person out of sincere filial piety, which aligns with the ritual norms of ancient emperors. We carefully reviewed previous regulations and referenced the practices of the Han and Wei dynasties to formulate the clothing, hats, and shoes worn during the sacrifices, the sacrificial livestock, various vessels used for sacrifices, the seating arrangements for officials during the sacrifices, the performance of the musicians, the etiquette for entering and exiting during the sacrifices, among other aspects, and specifically compiled a set of ritual norms for the emperor to perform sacrifices personally." The emperor approved it. Thus, the emperor personally performed the sacrifices. Since then, the emperor has personally participated in seasonal sacrifices held each year.
In April of the tenth year, the emperor donned sacrificial robes for the first time, traveled in the imperial carriage, and went to the western suburbs to conduct sacrifices. In October of the twelfth year, the emperor personally supervised the construction of the Round Mound in the southern suburbs. On the thirteenth day of the first month, the emperor went to the Round Mound to offer sacrifices to the heavens, which was a major event. On the day of Geng Xu in May, he went to Fangze to offer sacrifices. On this day of Geng Xu, the founding emperor received court officials in the Hall of Imperial Trust and then issued a decree.
The imperial decree states: "The Book of Rites, Sacrificial Rites" states: 'The Yu clan holds a sacrifice to the Yellow Emperor as the chief offering.' The "Great Commentary" states that 'the chief offering is the ancestral birthplace,' and also states that 'only the Son of Heaven can conduct the chief offering.' The "Analects" also mentions that 'the chief offering begins with the libation sacrifice.' In the "Book of Songs" and "Odes," the poem "Chang Fa" describes the grand sacrificial rite. "Erya" explains: 'The chief offering is a large-scale sacrifice.' The Xia and Shang dynasties had sacrifices throughout the four seasons: Yue, Di, Zhang, and Chang, and the Zhou dynasty changed Qi to Ci (祠). "The Meaning of Sacrifice" states: 'Sacrifices in spring, tasting the new in autumn,' which was the sacrificial system of the Xia and Shang periods. "The Laws of the Kings" records: 'Ti Guan, Xiu Qi, Xiu Chang, Xiu Zhang.' These are records about sacrificial rituals. Zheng Xuan's explanation of the chief offering is: the Son of Heaven sacrifices at the round mound known as Qi, and the large-scale sacrifices at the ancestral temple are also referred to as Qi. A large-scale joint sacrifice every three years is called Xiu, and a grand sacrifice every five years is also referred to as Qi. During the Xiu sacrifice, the deceased ancestors of the ancestral temple are gathered for the sacrifice. The Qi sacrifice will increase the number of officials accompanying the sacrifice, ensuring it is conducted carefully and meticulously. The Son of Heaven first holds the Qi sacrifice, then conducts other sacrifices; the vassals first conduct other sacrifices, then hold the Qi sacrifice. In the rituals of Lu, the Xiu sacrifice is held after the three-year mourning period ends, and the Qi sacrifice is held in the second year. The large-scale sacrifices at the round mound and the ancestral temple are both referred to as Qi, and there are two types of Qi in the sacrifices, indicating that the sacrificial system is quite complex. Wang Su states that the Son of Heaven and the vassals all hold the Qi sacrifice in the ancestral temple, which differs from sacrifices made to heaven. After the sacrifice to Hou Ji, it is not considered Qi; only sacrifices made in the ancestral temple are referred to as Qi. Qi and Xiu essentially refer to the same concept; a joint sacrifice is called Xiu, and a careful and meticulous sacrifice is called Qi, not two different sacrifices. Xiu occurs every three years, while Qi occurs every five years; thus, it can be said that there are two major sacrifices within a five-year period, without saying one Qi and one Xiu, in this way it can be understood. I have thoroughly explained the general content of these ritual systems and the opinions of different Confucian scholars. Ministers may now discuss the validity of these opinions.
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Shang Shu You Minggen and a few officials remarked: "Zheng Xuan explained that 'di' refers to a grand sacrifice. The grand sacrifice performed at the Round Mound is referred to as 'di', which is intended for worshiping the five stars and celestial bodies; the grand sacrifice conducted at the ancestral temple is likewise called 'di', which is for worshiping ancestors, highlighting the order of precedence. Sacrifices at the Round Mound are regular, so 'xia' is not employed; sacrifices at the ancestral temple are performed at specific times, thus 'xia' is utilized. Thus, sacrifices at the ancestral temple involve both 'di' and 'xia' rituals, while the Round Mound only conducts the 'di' ritual. These two types of sacrifices differ, which is why they have different names. The Book of Rites mentions that in spring, the sacrifice of 'jianguan' should be abolished, and the 'xia' sacrifice should be performed during the tasting of new grains and steamed dishes, instead of conducting 'di' and 'pei' sacrifices throughout the year."
The officials, led by the Chief of the Secretariat Gao Lu, rebutted, saying: "Holding the 'Di' sacrifice at the Round Hill is the same as Zheng Xuan's explanation; however, holding the 'Di' and 'Xie' sacrifices in the ancestral temple is consistent with Wang Su's explanation. The similarity with Zheng Xuan's interpretation lies in the belief that Yu Shun conducted sacrifices to the Yellow Emperor, who is not an ancestor worshipped in Yu Shun's temple and is not in the ancestral temple; therefore, it can only be sacrificed to at the Round Hill. The 'Great Commentary' mentions that one should worship the ancestors of one's ancestors, which does not refer to those ancestors enshrined in the temple. The 'Analects' state that 'Di is performed after the offerings,' which seems to have some basis. The 'Erya' explains 'Di' as a grand sacrifice. The 'Song' mentions 'long hair' as a great Di, which refers to the sacrifices of the Shang kings. These are not the sacrificial rites of the feudal lords; feudal lords did not conduct the 'Di' sacrifice. The Xia dynasty's sacrifices were referred to as 'Di,' but this was not the 'Di' sacrifice in the ancestral temple. While the state of Lu adhered to the rituals of the Son of Heaven, it did not dare to conduct the 'Di' sacrifice independently at the Round Hill, so it altered the Shang 'Di' sacrifice, applying the term 'Di' to the sacrifices in the ancestral temple. Since there was already the 'Xie' sacrifice, this resulted in two distinct names. According to Wang Su's explanation, the 'Di' sacrifice follows the 'Xie' sacrifice, hence the combined term 'Di-Xie,' which collectively refers to two Shang sacrifices, indicating that there is no significant difference. 'Di' and 'Xie' actually mean the same thing. The 'Di' and 'Xie' sacrifices are only held at specific times during the year because sacrifices should not be too frequent; otherwise, they may seem frivolous. I believe that holding the 'Di' sacrifice three times a year is excessive."
The Emperor said: "Ministers of the Ministry of Personnel and the Ministry of Rites, based on the theories of the Wang and Zheng families, the discussions regarding the Di and Pei sacrifices have been quite thorough. However, in practice, finding a compromise still leaves some issues unaddressed. You officials believe that even though the names of the Di and Pei sacrifices differ, their meanings are consistent with the Wang family's interpretation, and that the Di sacrifice is held at the Round Mound, following the procedures of the Zheng family's view, which is not incorrect. However, the interpretation by the Ministry of Personnel aligns with that of the Zheng family; it does not make sense for there to be two names and two sacrificial methods coexisting. Following both theories and alternating between Di and Jie sacrifices while neglecting the Di sacrifices of the other two seasons is very difficult to implement. Our ancestors established rituals to align with familial relationships internally and to coordinate the hierarchy externally. Thus, the Son of Heaven has seven temples, the feudal lords have five, and the nobles have three. When the number of temples is full, they must be dismantled, and the owner's ancestral tablet placed in the temple of the great ancestor, with the Jie sacrifice held three years later. Once all descendants have passed away, the temples must also be dismantled, to signify the principle of having a beginning and an end to things; the Jie sacrifice, held every three years, serves to express the sentiment of honoring our ancestors. Since the Di and Pei sacrifices constitute a single sacrificial event, dividing them into two lacks a solid basis. Dismantling temples and holding the Jie sacrifice every three years does not meet the needs of seasonal sacrifices throughout the year, resulting in a deficiency in the rituals. The seven temples require sacrifices throughout the year, while the Jie sacrifice occurs every three years, which does not take the seasons into account, which is overly simplistic in emotional terms."
The Wang clan believes that the Di and Pei sacrifices are essentially one ritual, and Wang's perspective is more convincing. The Zheng clan believes that the Di sacrifice performed at the Round Mound is akin to the grand sacrifice at the ancestral temple, and the name is also reasonable. Now let's combine the views of the Zheng and Wang clans. The Di and Pei sacrifices will be given one name, following Wang's view; the Di and Pei sacrifices are grand sacrifices held at the Round Mound, and this terminology will be consistently applied throughout, following Zheng's view. If we consider the frequency of sacrifices, it becomes excessive. Convert the Xie sacrifice into a Di sacrifice, which is held once every five years. With a Di sacrifice every five years, it can be celebrated in each of the four seasons, which matches the current situation. Adhere to the guidelines outlined in the "Book of Rites" for the Di sacrifice, conducting it before other seasonal sacrifices. Let's implement this approach and codify it into law, establishing it as a lasting principle for future generations.
Gao Lu said: "The Book of Documents states: 'To offer sacrifices to God and the six deities.' The 'sacrifices to the six deities' is not clearly defined in the Book of Rites. The names of the sacrifices, their locations, and the specifications of the altars have varied across different dynasties. Scholars from the Han Dynasty to the Jin Dynasty have different opinions; some say it refers to the heavens, the earth, and the four seasons, some say it pertains to other entities between heaven and earth, some say it represents the six hexagrams from the Book of Changes, some say it pertains to natural phenomena like wind and thunder, some say it pertains to celestial bodies, some say it refers to ancestors worshipped throughout generations, some say it pertains to ancestors enshrined in ancestral halls, and some say it involves the ancestral spirits along with five other sacrificial entities, totaling eleven different opinions. Since the Jin Dynasty, even in this prosperous era, although many scholars have discussed this issue, none have managed to provide a comprehensive solution. As a result, scholars have continued to reference each other's work and established separate sacrificial sites for the six deities, combining them for sacrifice. The emperor has ordered us to discuss this and write the conclusion into the ritual regulations. In accordance with the emperor's decree, we meticulously examined the previous opinions, each of which presents its own rationale. Comparing them, each opinion has its own advantages and disadvantages. Adopting only one may lead to errors. Given the current confusion among everyone, it is advisable to adhere to ancient customs. We suggest following the previous practice, establishing separate sacrificial sites for the six deities, and then combining them for sacrifice."
The Emperor said: "Detailed regulations must be established for the imperial edicts; sacrifices are a major national affair. How can we find the right answers if we let our doubts guide us? The discussions in the Hall of the Stone Tablet and the Hall of the Tiger Pen in the past were based on categories to extend reasoning and proved situations with facts, which allowed for the summarization of key points from various statements to resolve the difficult issues of past dynasties. Moreover, now there are documents to refer to and evidence to infer from. Can we determine things without careful study? I personally looked at this passage in the 'Shangshu,' which says, 'sacrifices to the Supreme Deity and offerings to the Six Divine Ancestors'; these two sentences are connected, implying they refer to one matter. The 'Supreme Deity' refers to 'sacrifices' but does not mention 'offerings'; 'Six Divine Ancestors' refers to 'offerings' but does not specify names. From this, we can infer that the 'Supreme Deity' and the 'Six Divine Ancestors' should be worshipped simultaneously, not separately. 'Sacrifices' is not just the name of the offerings; the smoke from burnt offerings is not used in other rituals. The 'Six Divine Ancestors' likely refer to the Heavenly Sovereign and the Five Emperors. 'Offerings' pertains to the worship of the Heavenly Deity, so it is used to summarize other sacrifices, while 'Six' serves as proof. Therefore, 'sacrifices to the Supreme Deity and offerings to the Six Divine Ancestors' represent a single sacrificial activity that complements each other. Currently, at the Circular Mound Altar, all Five Emperors are present, and the sacrificial animals and offerings are the same, hence it is said 'sacrifices to the Supreme Deity and offerings to the Six Divine Ancestors.' One sacrifice encompasses six types of sacrifices. Since all six types of sacrifices are complete, there's no need to set up separate altars for the Six Divine Ancestors. This understanding can be written into the orders as a permanent regulation."
In August of the fourteenth year, the Emperor issued a decree saying: "The original purpose of the mounds and marshes and the standards for marriage should be established. The five virtues are passed down, and the distribution of ranks has its own rules. However, the debate on the differences in marriage systems has been recorded in historical texts from the Han Dynasty, with some explanations still unclear today, which have become points of contention in history. Officials, I encourage you to discuss how we should move forward, and it is essential to reach a consensus to establish a system that can endure through the ages."
The meaning of this imperial decree, to put it simply, is: we need to properly address the issues surrounding the marriage system. From ancient times to the present, the theory of the Five Virtues has consistently influenced our choices in marriage. However, how to implement this has been a matter of contention since the Han Dynasty, and even now, there is no conclusion. Therefore, ministers, please present your proposals, discuss them thoroughly, and come up with a universally accepted and sustainable solution!
Gao Lu stated that the achievements of emperors are recognized by future generations; with the change of dynasties, they can be found in historical records. Although the duration of a dynasty may vary and the benevolence of governance may differ, ultimately, they can all pay homage to their ancestors and report to heaven and earth alike; this principle remains the same. Therefore, I would like to summarize previous records and present the main idea. I have heard that those who occupy high offices and truly fulfill the mandate of heaven do not fail to regard the Central Plains as the rightful land and view the divine territory as the imperial capital. As long as their position is just and their political achievements are remarkable, they do not judge success merely by the length of a dynasty or moral righteousness based on good and evil. Thus, although Yao and Shun had different personal circumstances, they were both considered orthodox; the transitions between the Wei and Jin dynasties, though brief, were also a historical inevitability. Regardless of how tyrannical Jie and Zhou were, they did not abolish the records of previous emperors; nor did the foolishness of King Li and King Hui erase the historical accounts of the Zhou and Jin dynasties.
The theory of the Five Virtues' cycles originated from the Liu clan during the Han Dynasty, with several interpretations, each supported by its own reasoning. Zhang Cang believed that the Han Dynasty represented the virtue of Water, while Jia Yi and Gongsun Chen thought it represented the virtue of Earth, and Liu Xiang believed it represented the virtue of Fire. The reasoning behind associating the Han Dynasty with Water is based on the floods that occurred in its early years, thus ignoring the patterns of dynastic succession. The perspective of the Han Dynasty as Earth virtue is because it followed the Qin Dynasty, which seemed logical, thus overlooking the principles of rise and fall. The belief that the Han Dynasty represented Fire virtue stems from the legend of the Red Emperor slaying the serpent, implying that the Han overthrew the tyranny of the Qin and inherited its positive aspects, and therefore not adhering to the chronological order of dynasties, believing instead that the Han inherited the Fire virtue from the Zhou Dynasty. From then on, the theory of the Five Virtues' cycles became established.
The Wei Dynasty inherited from the Han, and since Fire produces Earth, the Wei Dynasty is associated with Earth virtue. The Jin Dynasty inherited from the Wei, and Earth produces Metal, thus the Jin Dynasty is associated with Metal virtue. The Zhao Dynasty inherited from the Jin, and Metal produces Water, so the Zhao Dynasty is associated with Water virtue. The Yan Dynasty inherited from the Zhao, and Water produces Wood, thus the Yan Dynasty is associated with Wood virtue. The Qin Dynasty inherited from the Yan, and Wood produces Fire, so the Qin Dynasty is associated with Fire virtue.
During the time when the Qin Dynasty had not yet perished, and the Wei Dynasty had not yet unified the Central Plains, after the Qin Dynasty perished, the Wei Dynasty declared itself emperor. Therefore, Emperor Wen of Wei is referred to by the temple name "Taizu," to indicate the evidence of being appointed by heaven, just like the Zhou Dynasty at Mount Qi. If inheriting the Jin Dynasty, the Jin Dynasty has already been extinct for a long time; if disregarding the Qin Dynasty, there would be no reliance in the Central Plains. By analogy, the reasoning behind the Wei Dynasty's inheritance of the Qin Dynasty is clear. Therefore, it can be said that the Wei Dynasty inherited the Qin Dynasty, and the Wei Dynasty represents the virtues associated with the land, and the celestial phenomena have also been fulfilled, as the bright yellow star, which can be verified, aligns with the virtues of the Yellow Emperor Xuanyuan, inheriting the ancient virtues of the land; this is very obvious. Furthermore, the Qin, Zhao, and Yan dynasties, while lacking wise and virtuous rulers, all dominated the Central Plains, unified the world, worshipped heaven and earth, had complete ritual systems, and adhered to the old system of laws and rituals. Their territory was vast, unlike the separatist forces in remote areas, those who falsely claim legitimacy, like Sun Quan, Liu Bei, Liu Yu, and Liu Daocheng; they are regarded as outsiders and differ from the Central Plains.
I believe that the virtues of a holy dynasty are worthy of heaven and earth, righteousness spreads throughout the four seas, inheriting the orthodoxy, with achievements that rival those of countless emperors. The holy virtues are the same as those of Tang Yao and Shun, and the national fortune will surpass the Zhou and Han, occupying the Central Plains, and unifying the world. Now, if we disregard the three families (Qin, Zhao, Yan) and far inherit the Jin Dynasty, it would neglect the orthodox order of the Central Plains. Keeping records of these three families is not harmful now, but beneficial for the future; abolishing the records of these three families is not beneficial now, but harmful for the future. I believe that we should follow the virtues of the Yellow Emperor Xuanyuan and establish the Wei Dynasty as the virtue of the land. Moreover, the monarchs of the past and wise historians evaluated based on the situation. Nowadays, some people only emphasize the negative aspects that can be denied, without recording the positive aspects that can be affirmed. This matter is of great importance and should be passed down through generations; the Confucian scholars nationwide should be gathered to discuss and select the best opinions comprehensively.
Li Biao and Cui Guang, these officials, held a discussion: "According to the historical records, the establishment of the Wei State occurred immediately after the Qin Dynasty. We are in charge of the national historical records, have read many previous historical books, and believe this order of succession is flawed; the origins and development of this issue are equally perplexing. We should delve further back in time and carefully study the rise and fall of dynasties throughout history. Although the Wei State established a country and governed the people, its ancestors Huangdi and Zhuanxu have a long history, with traces to follow, but the imperial lineage of the Wei State began with Emperor Shenyuan. Upon reviewing historical records, during the period of Emperor Shenyuan and Emperor Wu of Jin, the relations between the two states were amicable. It was not until the period of Emperor Huan and Emperor Mu that Luoyang was breached. Emperors Huan and Mu of the Jin Dynasty were despondent, seeking to preserve the Jin Dynasty’s territory, and supported Liu Kun multiple times, confronting the enemy in the areas of Bingzhou and Jizhou. Therefore, the Jin Dynasty received assistance and support from them, just like Yue Shi's father helped King Dai. During the reign of Emperor Pingwen and Emperor Taizu of the Jin Dynasty, they resisted Fu Jian and Shi Le, ultimately pacifying the Yan State and laying the groundwork for rule in the Central Plains. Thus, Sima Zuo ultimately met his end in Jia and Zou, and the Yuan Wei received the mandate of heaven to declare themselves emperor in the Yunzhong Dai region. From the downfall of the Zhou Dynasty to the formal proclamation of the Han Dynasty, approximately sixty years passed, and red became the emblem of the Han Dynasty. While Zhang Liang and Jia Yi expressed differing views, they ultimately embraced the concept of fire virtue, believing that the Han Dynasty inherited the orthodox tradition of the Zhou Dynasty. They compared the tyranny of the Qin Dynasty to Gong Gong and the cruelty of Xiang Yu to Wu Guang, thereby rejecting falsehoods and aligning with historical truths; how clear and straightforward this is! Do we want the white snake to be slain, and the carved clouds to gather in vain?"
From the decline of the Jin Dynasty to the establishment of the Wei Kingdom, it was almost sixty years, and the Wei Kingdom's flag was predominantly black. This naturally aligns with the principles of the five elements, with black corresponding to the initial color of the Han Dynasty. Furthermore, after the Qin Dynasty unified the country, it reformed the laws, and the Han Dynasty inherited the system of the Qin Dynasty, with little change. This is similar to adhering to the principle of the five virtues' cyclical nature, where the Wei Dynasty claimed the legitimacy of the Zhou Dynasty. Moreover, the reigns of dynasties such as Liu Yuan, Shi Le, Fu Jian, and the Murong clan were brief and lacked stable governance. The Wei Kingdom inherited their shortcomings while establishing its own laws and governance; how can anyone claim that the Wei Kingdom should not inherit the legitimacy of the Jin Dynasty, just as the Han Dynasty inherited that of the Zhou Dynasty? The succession of the throne is crucial and must adhere to the mandate of heaven, carefully scrutinizing the order of legitimate succession without allowing for any acts of usurpation. Emperor Shenyuan and Emperor Wu of Jin were contemporaries, as were Emperor Huan, Emperor Mu, Emperor Huai of Jin, and Emperor Min of Jin. The decline of the Jin Dynasty began with Emperor Ping's great undertaking, who was posthumously honored with the title Taizu, and there are reasons for this. What’s wrong with inheriting the legacy of the Jin Dynasty? To label the Wei Dynasty as a regime of usurpation would be misguided, wouldn’t it? Therefore, we voice our concerns and hope that Your Majesty will consider our opinions carefully." The emperor then commanded all officials to deliberate on the matter together.
On the fifteenth day of the first month, many high-ranking officials of the court gathered to present their memorials. These individuals held increasingly prestigious titles, such as Shizhong (Imperial Attendant), Sikong, Prince Mu Liang of Chang Le, Shizhong, Left Minister of the Ministry of Personnel, Prince Lu Rui of Pingyuan, and Shizhong, Minister of Personnel, Wang Yuansun of Zhongshan, Shizhong, Minister, and Duke of the Imperial Family, Prince Feng Dan of Nanping, among others—a long list of names which was quite overwhelming. In addition to these high officials, there were also the Cavalry Commanders, the Minister of the Capital, You Minggen, the Cavalry Commander, the South Region Magistrate, Deng Shizu, the Secretary of the Secretariat, Li Kai, the Left Assistant Minister, Guo Zuo, the Right Assistant Minister, Wei Qing of Bichengzi, the Deputy Minister of the Central Secretariat, Feng Lin, the Secretary of the Central Secretariat, Prince Cui Ting of Taichang, the Deputy Minister of the Central Secretariat, Jia Yuanshou, and so on. In summary, they were all prominent figures. They jointly submitted a memorial stating: “Your Majesty, we have followed your directive to discuss the opinions of the Central Secretariat Supervisor Gao Lu and the Secretary Assistant Li Biao regarding the succession of the Huang Wei dynasty. Gao Lu believes that Shi Jin represents the Water virtue, the Yan state succeeding Shi Jin represents the Wood virtue, the Qin state succeeding Yan represents the Fire virtue, and the Da Wei succeeding Qin represents the Earth virtue. They all occupied the Central Plains and considered this a symbol of the Mandate of Heaven. The founding of the Huang Wei dynasty coincided with the fall of the Qin dynasty, while the Jin dynasty had already fallen, and the Mandate of Heaven is in our hands. Therefore, having occupied the Central Plains, it is only natural for us to inherit it. Li Biao and others, however, believe that Emperor Shen Yuan and Emperor Wu of Jin reigned simultaneously, and during the reigns of Emperor Huan and Emperor Mu, the two states maintained friendly relations. From Emperor Pingwen to Emperor Taizu, they continuously opposed Qin and Zhao, ultimately pacifying the Murong clan. The rule of the Jin dynasty ended with the Qin state, while the Da Wei rose in the Yunshuo region. Based on the principle that the Han dynasty abandoned the Qin dynasty to inherit the Zhou dynasty, it is believed that the Huang Wei inherited the Jin dynasty, which is Water virtue. This summarizes the essence of their arguments. After careful discussion, we believe that from Wei and Jin to Zhao, Qin, and the two Yans, although they all occupied the Central Plains, their virtues were shallow, and they were all elevated as the orthodox, which does not make sense logically. Moreover, our nation has accumulated virtue and practiced goodness, and the national fortune is flourishing. Biao and his colleagues, who manage the Eastern Observatory, are very familiar with historical texts and literature, and the arguments they presented are compelling and difficult to refute. Therefore, we wish to adopt the opinions of Biao and his colleagues, concluding that the Huang Wei inherited the Jin dynasty, which is Water virtue.
No Simplified Chinese text has been provided for translation. Could you please share the text you'd like me to translate? I can help with the translation as soon as you provide the Simplified Chinese text.
After receiving the memorial, the Emperor issued a decree: "Inheriting the former dynasty, I feel a bit uneasy. However, after careful consideration of the rise and fall of dynasties, it's quite difficult to find a suitable basis. All the court ministers agree, and how can I go against their views? Then let's follow their advice and recognize the Jin Dynasty as the Water Virtue, and establish the calendar based on this principle!"
Four years have passed, and I ordered the restoration of the Ming Hall and the rebuilding of the Grand Ancestral Temple. I issued a decree that stated: "Our ancestors have made contributions, and the descendants inherit their virtues. If one is not a person of significant contributions and virtues, they cannot casually occupy the name of our ancestors or take residence in the ancestral temple. Looking at the practices of previous dynasties, the standards varied, making it hard to set a benchmark. Now I want to follow the wishes of our ancestors, thoroughly review the ritual texts, establish the titles of our ancestors' temples, and determine the future system of sacrifices. The Fierce Ancestor founded the great enterprise, and the World Ancestor expanded the territory, and they should be honored as ancestors, unchanged through generations. However, the contributions of our distant ancestor Pingwen are not greater than those of Emperor Zhaocheng, yet his temple title is Taizu; Emperor Daowu's contributions are even greater than those of Emperor Pingwen, yet his temple title is the Fierce Ancestor. This comparison seems inappropriate to me. I have decided to honor Emperor Daowu as Taizu, alongside the Honored Ancestor, as the temple titles of the two generations of ancestors, with the others descending in order. Since Emperor Pingwen has been demoted, there are now only six tablets in the temple, and one position has opened up in the seven temples. I must handle this matter personally, as it is difficult for the ministers to bring it up. People inevitably pass away; this is the natural order. My virtues may be lacking, yet I have inherited such a vast family legacy. If the spiritual positions in the ancestral temple can be preserved intact and arranged in the order of our ancestors, I will be content. If it is truly unavoidable to move someone's tablet, then I will write a document to inform future generations about whose tablet needs to be moved." The Minister of Works and King Mu of Chang Le submitted a petition stating: "We are currently in a time of great peace, and it is urgent to handle this matter. Judging by contributions and virtues, your decree is indeed wise. However, the sacrifices in the seven temples have been followed for a long time; it is inappropriate to leave a position empty, waiting idly. We believe it would be wiser to adhere to the previous system of sacrifices and write a document to inform future generations. This is our sincere opinion, and we do not dare to withhold it." I issued a decree saying: "Your opinions may have some merit. If there are vacancies in the future, I will write a document to clarify."
On the Renchen day in August, I issued a decree, ordering that if there are any seasonal fruits available for tribute in various regions, they should be sent to the capital for temple offerings. I further decreed, "The *Book of Rites* (《礼记》) states that sacrifices brought from outside must have a master. Since ancient times, a pavilion has been set up in the court on an auspicious day in the first lunar month, with pine and cypress trees in the middle, and seats for the Five Emperors for sacrifices. However, without any ancestors to honor, and based on ancient classics, there is no basis for continuing such sacrifices. As for the Tanze ritual, it is not a proper ritual and can be abolished."
On the day of Wuwu, the emperor issued a decree saying, "Since ancient times, there have been over twelve hundred deities worshipped in our country! Now, we aim to reduce sacrifices and simplify them. When Emperor Gaozu of Han established the dynasty, the number of deities and ancestral temples was not fewer than it is today. It was not until the reigns of Emperor Yuan and Emperor Cheng when Kuang Heng advised to streamline sacrifices. It was under Emperor Guangwu that rituals were perfected and sacrifices were regulated. Sacrifices should not be excessive, as too many would appear frivolous and disrespectful. The gods are wise and just, and do not require frequent sacrifices."
The emperor issued another decree saying, "The Ancestral Temple and the Great Temple already worship our ancestors, and offerings are complete. This should suffice. The temples on Baideng Mountain, Duoshan, and Jimingshan should be worshipped by relevant departments in a timely manner. As for King Feng Xuan, who was born and died in Chang'an while serving as an official, a higher standard should be upheld for his temple. The Yongzhou can be ordered to worship on time." The emperor also said, "There used to be forty or fifty water and fire deities, as well as the star deities in the north of the city. Now, Fengbo, Yushi, Sizhong, and Siming have been worshipped under the Circular Mound, and the Ancestral Temple has honored the Door, Household, Well, Stove, and Zun. With all these deities honored, there is no need to establish temples for the forty or fifty deities, so they should all be abolished!"
On the day of Jia Yin, the Emperor summoned all officials and issued a decree saying: "Recently, there has been some discussion about the rising and setting of the sun and the alternation of the sun and moon, with suggestions to hold sacrifices in the eastern and western suburbs on the two equinoxes, that is, on the spring and autumn equinoxes. However, the moon has intercalary months and its movement does not have a fixed standard. If we were to follow the equinoxes, there might be times when the moon appears in the east while we are supposed to hold the sacrifice in the west, which is both unreasonable and impractical. Previously, Secretary Xue Wei and his colleagues also discussed this matter, and they believed that the morning sun should be celebrated on the new moon (the first day) and the evening moon on the crescent moon (the third day). What do you think, my lords? Which is more appropriate: the new moon, the crescent moon, or the equinoxes?" Minister You Minggen replied, "I have reviewed previous texts and considered everyone's opinions, and I believe we should choose the crescent moon for the moon sacrifice."
On the first day of November, known as Ji Wei, the Emperor held a sacrificial ceremony at the Hall of Supreme Harmony, concluding the sacrificial rites. The Emperor wore the ceremonial robe and crown, and the ministers participating in the sacrifice also wore court attire. After the sacrifice, the Emperor changed into a black cap and a plain gauze robe to pay respects at the ancestral tombs, then returned to the palace.
The next day, on the day of Geng Shen, the Emperor personally inspected the ritual garments and sacrificial vessels for the sacrifices at Qi Palace. On the day of Gui Hai, which was also the winter solstice, the Emperor was to sacrifice at the Circular Mound. He wore the ceremonial robe and crown, and the ministers were also dressed in court attire and were waiting. The Emperor departed from the Hall of Supreme Harmony to the Circular Mound, where he conducted the sacrifice before proceeding to the Ming Hall for another, and concluded with a grand musical performance. Afterward, the Emperor returned to the Hall of Supreme Harmony and entered the inner hall.
On the Jiazi day, the Emperor, dressed in his ceremonial attire, departed from the Hall of Supreme Harmony and arrived at the Hall of Great Harmony to meet with his ministers. Afterwards, the Emperor changed into the Heavenly Crown and crimson silk robe to preside over the sacrificial ceremony. The Emperor felt a surge of emotions; although the musical instruments had been hung up, they were not played. On the Dingmao day, the Emperor ordered the relocation of the ancestral temple, and the ceremonial robes were properly displayed, which he personally inspected. Subsequently, the Emperor, dressed in his ceremonial attire, left the Hall of Supreme Harmony and went to the Ancestral Temple, accompanied by all the officials. The officials carried the spirit tablet onto the ceremonial cart and arrived at the new temple. The relevant departments placed the spirit tablet in the Ancestral Temple, and the princes, marquises, governors, and vassals from all corners of the realm participated in the sacrifices according to their duties.
On the Wuwu day in the first month of the sixteenth year, the Emperor issued a decree stating: "The seasonal sacrifices are the duty of a son to the ancestors. However, the rituals for sacrifices differ according to rank and status. Therefore, rulers of states with territories perform sacrifices in the spring; scholars without land perform sacrifices in the second month of the lunar calendar. Moreover, such an important matter as the sacrifices at the Seven Temples should be conducted in an appropriate month! Recently, the rituals for the steaming and tasting have often deviated from ancient principles. Now, I intend to follow the ancient rites and hold sacrifices at the Ancestral Temple in this Meng month (the first month of the lunar calendar). However, since the court rituals have recently changed and state affairs are busy, there hasn't been enough time for careful preparation, which is why it has been delayed until today. Furthermore, when sacrificing to deities and ancestors, it is essential to choose an auspicious day. The regulations for the rituals have not yet been announced, and some officials may not be aware of this rule. I command the Minister of Rites to select an auspicious day and then report it to me."
On the day of Dingyou in February, the emperor issued a decree stating: "Ancestor worship and the transmission of virtues is a practice upheld throughout the ages; the worship system is a tradition passed down from earlier generations. Therefore, the benevolent rulers of the ancient Three Sovereigns and Five Emperors deserve to be honored; whereas the more self-serving rulers of the Xia and Yin dynasties were worshiped only by their surnames. Moreover, bestowing grace upon the people follows clear regulations for worship; establishing achievements and benefiting the people involves fixed ceremonies for worship. This shows that while practices may vary across eras, the goals remain consistent, passed down through generations, following the same trajectory. Now, we follow the orders of our predecessors and adhere to the traditional system; the orders regarding worship have already been decided. Originally, worship was scheduled for Mengchun (the first month), but due to previous delays, it is being conducted today. Therefore, let it now take place in Zhongyue (the second month). There are five worship orders in total. Emperor Yao initiated achievements in accordance with the heavenly way and established a great era, so he shall be worshiped in Pingyang; Emperor Shun spread the atmosphere of peace and brought about a state of non-action, so he shall be worshiped in Guangning; Yu the Great managed the flood disaster and brought blessings to the world, so he shall be worshiped in Anyi; King Wen of Zhou established the rites and music system, setting a precedent for future generations, so he shall be worshiped in Luoyang; as for Confucius's temple, it already exists within the court, and I will issue another order to the relevant departments to manage it in due course. From King Wen of Zhou onwards, local officials can arrange the worship rituals based on actual conditions, and they can personally conduct the worship using pure wine." On the day of Bingwu, the emperor ordered the relevant departments to select an auspicious day during the Hai hour, prepare the ceremonial entourage, and personally go to the thousand-acre land (referring to the worship site), with further details to be provided in another decree.
On the day of Gui Chou, the Emperor came to Xuanwentang and conferred the posthumous title of "Wensheng" on Confucius upon Yicao Shangshu Liu Chang, Hongluqing You Minggen, and Li Shao, who was acting in charge of Yicao affairs. Then Liu Chang and others went to the Confucius Temple to perform the appropriate ceremonies. Afterwards, the Emperor went to the Ministry of Rites and personally conducted sacrifices at the Confucius Temple.
On the first day of the ninth month in the Jia Yin year, a grand sacrifice was held in the Ming Hall, and sacrifices were made to Empress Wenming in the Xuan Room, with the Emperor personally composing the sacrificial text.
On the day of Ji Hai in the tenth month, the Emperor issued a decree saying: "The ancient sage kings established ritual systems in order to regulate future generations and pass down good customs. Sacrifices to heaven, earth, and ancestors should certainly be conducted, but moderation must also be emphasized. The sacrifices at Baideng Mountain are only held under specific circumstances, and the order of sacrifices does not have to adhere to a strict sequence. Therefore, the ancestral temple of Taizu consists of three tiers, while Baling does not have such a grand palace. In the past, sacrifices were often personally made at Baideng Mountain in the autumn, and sometimes the sacrificial rituals were not solemn enough, and the music of the sacrifices had been criticized. Now, on the day of the winter solstice, we hold sacrifices in the Ming Hall; at the beginning of winter, we hold sacrifices in the Taimei. If we still want to sacrifice at Baideng Mountain, we would have to go on two tours within a month, which would render the sacrifices less solemn. After careful consideration of the significance of these two sacrifices, I believe one of them should be eliminated. While Baideng Mountain is indeed high, it pales in comparison to the beauty of Jiushi; although the sacrifices at Baideng Mountain are indeed grand, they cannot compare to the grandeur of the sacrifices at the Taimei. Therefore, I plan to cancel the sacrifices at Baideng Mountain to enhance the solemnity and grandeur of the sacrifices at the Ming Hall and the Taimei. You may inform the relevant departments to permit only the officials responsible for the sacrificial ceremonies to conduct the rituals. The temples of Emperor Xian and Emperor Daowu have been built, and the standards for the sacrifices should adhere to the original protocols." Since Emperor Taizong, subsequent emperors have not constructed temples at Baideng Mountain, resulting in the cessation of sacrifices there.
In the eighteenth year, the Emperor went on a southern tour. In the first month, he passed by the tomb of Yin Bi Gan and conducted sacrifices with lavish offerings.
In March, the Emperor issued an edict to cancel the ritual of sacrificing to Heaven in the western suburbs. In the nineteenth year, the Emperor launched a southern expedition. In the first month, the imperial entourage crossed the Huai River, and he ordered the officials of the Taichang Temple to hold a sacrificial ceremony. The Emperor also ordered sacrifices to Mount Tai.
On the day of Guihai in March, the Emperor issued an edict stating: "I know that the Taihe Temple has been completed, and the divine seat and spiritual deities have been properly placed. The consecration ceremony should be held in a timely manner. It is scheduled for the third day of the third month, on the day of Jisi, to move the divine seat into the main temple. The ceremony for the relocation from Jinyong City should follow the specifications used for moving the Taihe Hall in the capital; the ceremony for moving into the new temple should refer to the specifications from the most recent move into Jinyong City; the ceremonial procession and the offerings should also be the same as when moving out of the Taihe Hall in the capital. The officials participating in the ceremony to move the divine seat can be reduced. Only officials of the fourth rank and above, attendants of the fifth rank and above, and members of the royal family are required to participate in the welcoming."
In June, the Inspector of Zhao Prefecture, Gao Lu, reported: "Your Majesty, your filial piety towards Emperor Taiwu is as deeply moving as the deep yearning felt in Weiyang. Since Ye City is the maternal home of the Empress and her ancestral residence, a temple has been built there for Empress Mi, where annual sacrifices are conducted regularly. Ten households are assigned to guard the temple, and thirty palace maids are on duty. During the spring and autumn sacrifices, formal ceremonial attire must be worn, and the rituals must be conducted in accordance with established rites, with the Inspector personally presiding over the ceremonies, performing rites as solemnly as those at the Seven Temples. Only after the sacrifices are completed should the sacrificial items be removed. Now, the temple is damaged and leaking, the walls have collapsed, and the sacrificial vessels are broken, rendering it impossible to carry out the sacrificial ceremonies properly. As the Inspector, I have witnessed these conditions firsthand. If we adhere to the standards of the Seven Temples, which must remain pristine, and considering that the Ming Hall has just been built, only the capital is worthy of such sacrificial specifications, then sacrifices should be halted, and no more funds should be allocated. However, if we consider the great merits of Emperor Taiwu, the temple should be repaired. I respectfully report these conditions to Your Majesty and seek your judgment." The Emperor approved his report and suspended the repairs to Empress Mi's temple.
On the 11th day of the 11th month, the emperor went to Weisu Mountain to discuss the construction of the sacrificial site at the Round Mound. On the day of Jimo, the emperor summoned Prince Xixi of Xianyang, Grand Preceptor Muliang, Prince Cheng of the Ministry of Rites, and officials in charge of ceremonies in the Warm Pavilion. The emperor said, "Today I wish to discuss the rituals surrounding the Round Mound sacrifice with you all. Now that the days are short and the nights are long, spring is coming. The Book of Rites records that the greatest sacrifice is made to the Supreme Deity of Heaven at the Round Mound. The sacrificial ceremonies of the Han and Wei dynasties varied, and there was no unified standard in the Wei and Jin periods. Although our Wei dynasty traces back to the Three Emperors and references ancient sacrificial ceremonies, we have not completely followed the regulations of the Book of Rites, becoming unchangeable laws. I am discussing the rituals of the Round Mound sacrifice with everyone today, and I want to study its core content with you wise men." The emperor continued, "There is no basis to follow for the evening sacrifice etiquette, and the previous dynasty had already established relevant ceremonies in the capital. Sacrificing animals to the spirits is indeed a one-day task and should not be done at night, waiting until the next morning to offer the sacrifice." Liu Fang, an attendant cavalier of the Household, replied, "I carefully consulted the Book of Rites for Herders, which does record the etiquette of displaying sacrificial offerings in the evening, but it does not mention sacrificing animals at night." Li Biao, the Secretary of the Imperial Secretariat, said, "Not sacrificing animals at night, as His Majesty said. But I'm not sure if we need to report to the ancestral temple first? I heard that if the people of Lu want to sacrifice to the gods, they must first sacrifice at the Pan Palace; the commentary states, 'first sacrifice to the ancestors.' By analogy, we should first report to the ancestral temple." The emperor said, "What you said makes sense. At first, I considered eliminating the reporting ceremony for the suburban sacrifice, but you’ve provided sound reasoning and evidence, so let's follow your opinion."
The emperor said again, "There is no fixed standard for the color of sacrificial animals used in the Round Mound sacrifice. I have consulted ancient texts and found that the accounts vary greatly. In the Zhou Dynasty, red animals were used for sacrifices, interpreted as a way to honor the color red. However, during the Jin Dynasty, the basis for their choices was unclear. Emperor Shun ordered Yu to completely follow the tradition of Emperor Yao, mentioning once again the use of black rams for sacrifices to the heavens. In our country now, we follow the calendar of the Xia Dynasty, but we are uncertain about what standard to follow for the color of sacrificial animals." The Secretary Li Biao said, "Looking at ancient sacrificial practices, black animals were commonly used, symbolizing the mysterious blackness of the heavens. I believe black animals should be used. As for the period of the Five Emperors, each chose colors according to directions, each with its own justification." The emperor said, "When has the sky ever not been black? When has the earth ever not been yellow? I think we should still use black sacrificial animals."
The emperor continued, "In our country, we typically gather everyone with drumming. The Book of Changes says that on the winter and summer solstices, merchants refrain from traveling, and in later times, there is no longer inspection of the four directions, to support the weak yang or yin energies. If we continue to drum as usual, would it contradict the significance of stopping drumming during sacrifices?" The official Cui Yi said, "I have consulted the Book of Rites, which states that thunder and drum sounds should be used on the day of sacrifice, with all sides sounding together, which does not obstruct the yang energy. I believe drumming to gather everyone does not violate the ancient rituals."
On the day of Guiwei, the three dukes wore eight-chapter Guanmian robes, and the Grand Minister wore a six-chapter Buimian robe to participate in the sacrifice.
On the day of Jiashen in the winter solstice, sacrifices were made to the Supreme Deity at Weisu Mountain, and the nobles also participated in the sacrifice. (This portion of the record is questionable.)
In the twentieth year, Fangze was founded in Heyin, and envoys were dispatched to make grand offerings at the tombs of Emperor Guangwu of Han, as well as the Ming Emperor and Zhang Emperor.
