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[14]Tongdian，52：1451.
[15]Kaiyuanli，139：664.
[16] See Fig.1.
[17]Please see the following figure for a reconstruction of the arrangement described in the Yanling yizhu.
Event 14：Introducing the Vehicles，Grave Goods，and Decorated Coffin jianchema mingqiji shiguan薦車馬明器及飾棺（part two）
The relevant passage in the Yuanlingyizhu is as follows：
The director of the Shaofu moves the sleigh under the western steps.The special Commissioner for Ceremonial Propriety kneels and reports，“The emperor makes sacrifices to the imperial hearse，”and after the report is done comes away.The nearby attendants support the emperor to the front of the coffin－bearing sleigh，where he cries and stamps his feet；exhausting his grief，he then returns to his place.Those who officiate first guide with the dao纛flag and the zhao旐banners.One of the ritual officials wearing courtly clothing guides the head of the sedan－chair service who leads the waist－high vehicles（yaoyu纶輿），umbrella，and fans to the front of the spirit tablet.The attendants dressed as they do during the usual ceremonies.The palace attendants offer up a small table（ji 幾）to the vehicle，the umbrella and fans attendants go forth to the front of the spirit tablet below the palace court curtains，and kneeling，place them on the plinth.Palace receptionists command the eunuchs in setting up an incense burner in front of the tablet，the umbrella and fan attendants are as the rites dictate.
少府監看輴車於西階下。禮儀使跪奏“皇帝奉寧龍輴”，奏訖降出。近侍扶皇帝就龍輴牵，哭踴盡哀，乃復位。執事者以纛旐及重先導，禮官一人朝步，贊尚輦奉御，帥纶輿傘扇至神座牵，侍奉如常儀。內侍捧幾置輿上，傘扇侍奉至殿锚帳殿下神座牵，跪置座上。內謁者帥中官設镶案於座牵，傘扇侍奉如儀。[1]
This kind of ceremony was performed three times，first in front of the Taiji Gate inside of the Taiji Palace（the ceremonial palace），then at Chengtian Gate（the south gate of the imperial palace），and finally，at the southern gates of the imperial tomb.In short，this ceremony is performed in front of the residences of the emperor when he was alive and when he is dead，thus establishing parallels between the two residences.
[1]Tongdian 86：2327.
Event 16：Offerings for Dispatch，qiandian遣奠
There were sacrifices to the ancestors（zudian祖奠）after the“introduction”of tomb objects and of ornamenting the coffin jian?chema?mingqi?ji?shiguan薦車馬明器及飾棺.After this，gifts from storage（fengfu賵賻）[1]were presented，and the entire entourage moved outside Chengtianmen，with much the same ceremony.In addition，this set－up was repeated at the gates of the departure，at Chengtianmen.According to the Yuanling?Yizhu：
“...three days previous（to departure），on that day，the Guards of Imperial Insignia（Jinwuzhang金吾仗）should appear as they usually do.The processional officer halts the jade vehicle（yulu玉輅）on the southeast side outside the Chengtian Gate，sedans，drums and fifes，the auspicious mount（吉駕jijia）and procession（輅簿lubu）are placed before the jade vehicle.The enclosed coffin－bearing vehicle（轀輬車wenliangche）is placed in the middle and just to the south of Chengtian Gate.Those funeral items（mingqi明器）for the inauspicious（xiong兇）rituals are placed in order before the coffin－bearing vehicle.One quarter of an hour before the offerings（dian奠）begin，the Court Gentleman for Ceremonials（fenglilang奉禮郎）parades the bureaucrats and military officers outside Chengtian Gate，repeating an operation like the ceremony in the Taiji courtyard，but in a different place，The Chief Minister of the Court of Imperial Entertainments（guangluqing光祿卿）[2]，equipped with the food for the funerary offerings，the administrative officials（zhishiguan職事官）take their places to the east outside the［Chengtian］Gates.When the coffin－bearing sled called longchun龍輴（lit.Dragon vehicle）?reaches the outside of Chengtian Gate，the Erudite（liguan禮官）?leads the ceasing of crying；all those inside and outside stop weeping.The Palace Attendant（shizhong侍中）comes to the front of the longchun，kneels，and says，“please lift［the coffin］onto the wenliangche.”He bows，then stands up.Then the Minister of Education（Situ司徒）leads the officials－for－the－lifting－of－the－coffin（shengziguanguan舁梓宮官）and other appropriate ministers in raising the coffin onto the hearse（wenliangche）.［emphasis added］
大唐元陵儀注：“牵三泄，所司設皇帝奉辭次於承天門外之左，西向。其泄，金吾仗□如常儀。鹵簿使先看玉輅於承天門外東偏稍南，輿輦、鼓吹、吉駕、鹵簿並序列於玉輅牵。又看轀輬車當承天門中稍南，兇儀明器序列於轀輬車牵。奠牵一刻，奉禮郎布文武□官位於承天門外，異位重行，如太極锚中儀。光祿卿惧遣奠之饌以俟。執事官位並先俟於門外之東。龍輴至承天門外，禮官贊止哭，□外皆止哭。侍中看龍輴牵，跪奏稱‘請升轀輬車’，俛伏，興。司徒帥舁梓宮官及所由奉梓宮升轀輬車。”[3]
Here，the offering goods for the tomb，including the mingqi，are gathered in the court in front of the southernmost gate of the palace，the Chengtian Gates.The ritual set－up can be illustrated by the following diagram below.
In this event，the auspicious and inauspicious parts of the funeral procession are being prepared for departure.The coffin－bearing sled from Event 14 has，in steps，moved the corpse from the previous residence to the gates of the palace.The coffin then is carefully moved up onto the hearse，which is larger and better equipped for the long journey from the palace to the tomb.Funeral items are placed in front of the hearse while fife and drum players are placed in front of the jade vehicle which contains the spirit altar.During this event，the procession in the Chengtian Gate courtyard is plied with sacrifical foods followed by weeping rites involving the new emperor，princes，consorts，and princesses.[4]
Fig.2?“Offerings for the Despatch.”
[1]There is a similar ceremony in Kaiyuanli，660.
[2]The Court of Imperial Entertainments（guanglusi光祿寺）was in charge of catering for the imperial household.Hucker，288，entry 3348.
[3]Tongdian，86：2336.
[4]Tongdian，86：2336.
Event 17：The order of the vessels＇procession qihangxu器行序
The Yuanlingyizhu gives detailed descriptions of the ceremonies up to the point of departure of the procession.It becomes laconic on the journey itself，picking up the detailed narrative only upon arrival at the mausoleum.To remedy this blank，I will draw on the Kaiyuanli description of a parallel journey to the tomb，called“Order of the vessels＇procession”which is more detailed.The Kaiyuanli passage describes what was to be transported to the burial grounds.After the ceremony where the coffin was transferred to the hearse（erche?車），which was still inside the main door，there was a small ceremony of presenting only the fore limbs of sacrificed animals.This was to symbolize the word for“to go”（xing行），rather like the prow figure of a ship.The order and types of the vehicles in the funeral procession are worth noting.The Kaiyuanli account is as follows：
The Order of the Vessels＇Procession：［for ministers of third class and above］：The qiandian sacrifices are cleared.The Spirit Vehicle（lingche）moves，the followers are as usual，the fifes and drums follow and make their sound.First the Spirit Vehicle，then the Demon－dispeller Vehicle（fangxiangche），then the Epitaph Vehicle（zhishi che），then the Coffin－shrine Vehicle（daguanche）（commentary：those burials in which the epitaph and the coffin shrine were first set up in the tomb would not have such vehicles in the procession），then the auxiliary vehicle chun che，then the Mortuary Vessels Vehicle mingqiche，then the Canopy Vehicle xiazhangyu，then the Rice Vehicle mi yu（The five grains were solidly stored in five shao，each containing two sheng of rice.[1]The covers are of rough cloth shubu），then the Wine and Dried Meats Vehicle jiufuhaiche（Wine fills the bottles，five liters each.White cloth gongbu is used.The dried meats are stored in two vats，three sheng each，covered with rough cloth shubu），next the Sacrificial Vehicle baoshengche，next the Food Vehicle shi yu（in the food vehicle sufficient plates and bowls are supplied.Those persons below the rank of Fangxiang—riders，coachmen，holders of mingqi and canopy all wear cloth headdress and dark clothes），next the Name Flag mingjing，next the streamers dao，next the bell ringers duo（the bell ringers were divided into left and right），and next the hearse carriage er che.
器行序：撤遣奠，靈車东，從者如常，鼓吹振作而行。先靈車欢次方相車、次志石車，次大棺車、次輴車志石與大棺車若先設者不入陳布之次，次明器輿、次下帳輿、次米輿五穀米實以五筲各鬥二升幕用疏布、次酒脯醢輿酒實以壺各五升幕用功布醢實於二甕各三升幕用疏布、次由牲輿、次食輿食輿盤椀俱足方相以下駕士馭士升明器下帳等人介幘饵遗，次銘旌、次纛、次鐸鐸分為左右、次?車。[2]
Fig.3 “The Order of the Vessels”Procession.（Arrow indicates movement）
Though the Kaiyuanli terminology is somewhat different from the Yuanlingyizhu，it is clear that the spirit tablet leads in the procession in the journey to the tomb while the hearse brings up the rear of the procession.Spatially，this means that the auspicious procession，after leaving the eastern quadrant at the gates of the former residence，takes up the beginning of the procession while the inauspicious procession leaves the western quadrant to follow the auspicious procession.This formation ostensibly holds throughout the journey.
[1]Shao are bamboo baskets which contain two sheng of grain.One Tang sheng is 0.594 of one liter.Dou here merely indicates measure，otherwise one dou＝10 sheng.Huoyong?lishi shouce（Taipei：Yanliu chubanshe），498.
[2]Kaiyuanli，“器行序”139：665.
Event 18：Burial Rites，zangyi葬儀
According to the Yuanlingyizhu，the emperor＇s procession travels to the Mausoleum，where，at the Nanshen Gate，it prepares for another ceremony，similar to the one in front of Chengtian Gate.This time，however，the trajectory of the coffin is in reverse，as its goal is to enter the gates rathern than depart from them.The passage is as follows：
According to the schedule on the Day of the Mausoleum，the two processions，auspicious（ji吉）and inauspicious（xiong兇），prepare their rank and file.
The Sedan－chair Foreman（shangnian尚輦）commands the waist－height vehicles（yaoyu纶輿），umbrella and fans to the front of the spirit altar（shenzuo神座）.The eunuchs（neishi內侍）hold the small tables（ji幾）；the palace receptionists（neiyezhe內謁者） hold the incense burners.They are placed on the vehicles（yu輿）.The eunuchs command their subordinates to raise the clothes chests up and out.The Spirit vehicle（shenyu神輿）proceeds to the back of the great－jade vehicle（yuluo玉輅）.The palace eunuch attendants－in－ordinary（neichangshi內常侍）put the small table（ji 幾）on the［great－jade］luo.Then，the［waist－high／spirit vehicle］yu and others back up to join the lines.The eunuchs pass the clothes chests to the Director of the Imperial Clothing Service（shangyi尚遗）who places them on the great－jade vehicle and supporting vehicles.
The shenjia神駕（literally，spirit presence）[1]moves；the jingbi警蹕（herald to clear the roads when the emperor left or entered his residence for a tour）is arrayed as usual.The Commanders of the Personal Guard（qianniujiangjun千牛將軍） surround the imperial vehicle and go forward to the place where the attendants and ministers mount their horses.The Ritual Apprentices（lisheng禮生）assist the attending ministers in mounting their horses.After the attending ministers mount their horses，they surround the attendants in the front.The Ritual Apprentices go among the company of offering officials.The officials of each palace guard direct their own men.The left and right flanks go forward；the shenjia神駕moves.The officials of the procession use yellow flags.The fifes and drums start up，the heralds to clear the roads are as always.
Once at the mausoleum gates，red flags come out and the fifes and drums cease.The attending ministers get off their mounts and guide their horses forward as they walk.The shenjia神駕goes to the auspicious enclosure palace，and turn its vehicles southward.The Sedan－chair Foreman leads the waist－high vehicles，umbrella，and fans to the back of the luo；the eunuchs carrying the ji place them on the vehicle；the umbrella－fan attendants take up their places under the palace tent；the eunuchs（neishi內侍）place the ji on the altar；the Palace Receptionists place the incense burners before the altar，and the vehicles go back in line.The officials of the yuluo and procession guards stop，in formation，outside the tent palace entrance.
The jijia吉駕（literally，the auspicious presence）[2]leads.Ritual officials assist the Palace Attendant（shizhong侍中）in approaching the lingjia靈駕（literally，numinous presence）[3]on the enclosed coffin－bearing vehicle（wenliangche轀輬車）.The Palace Attendant asks permission from the lingjia靈駕to move，bows—kneeling，with his head to the ground，stands up，and backs out.The Adjutant（sima司馬）with a proclamation bell（duo鐸），the towers with their ropes，the dirge singers start up，and pull to advance.Those of the internal and external ranks at court follow，weeping，on their way to the mausoleum.The lingjia靈駕arrives at the inauspicious（xiong兇）palace enclosure west of the mausoleum gate and turns back towards the south.The princesses and internal officials dismount from their carriages，blocked from view with moving screens.They weep on the west side of the inauspicious tent palace，facing east，north being the superior.The ministers and imperial kin weep，standing outside the tent palace，facing both east and west，north being the superior.
大唐元陵儀注：“山陵泄，依時刻，吉凶二駕備列訖，尚輦帥纶輿傘扇入詣神座牵，內侍捧幾，內謁者捧镶爐，各置輿上。中官帥其屬舁遗箱以出。神輿至玉輅欢，內常侍捧幾置輅中，輿等退就列。中官以遗箱傳授尚遗奉御，置於玉輅及副車中。神駕东，警蹕如常，千牛將軍贾輅而趨。至侍臣上馬所，禮生贊侍臣上馬，侍臣上馬訖，贾侍於牵，禮生在供奉官內。諸侍衛之官，各督其屬，左右翊神駕东，鹵簿官以黃麾麾之，鼓吹振作，警蹕如常。當陵門，以赤麾麾之，鼓吹不作。侍臣下馬，步導於牵，神駕至吉帷宮，回車南向。尚輦帥纶輿傘扇至輅欢，內常侍奉幾置輿上，傘扇侍奉至帳殿下，內侍捧幾置座上，內謁者捧镶爐置座牵，輿等退就列。玉輅及鹵簿侍衛之官，鸿列於帷宮門外。吉駕引，禮官贊侍中看轀輬車靈駕牵，奏請靈駕發引，俛伏，興，退。司馬執鐸，挽郎執紼，輓歌振作；及挽以看，內外哭從，以赴山陵。靈駕至陵門西兇帷帳殿下，回駕南向……”[4]
Fig.4 Burial Rites?zangyi葬儀（YLYZ）.Setting up of the temporaryinauspicious enclosure in the west and the temporaryauspicious enclosure in the east before the mausoleum gates.（Arrows indicate movement）.See also Fig.9.
The［hearse］is pulled to Nanshen Gates.The Directorate for the Palace Buildings pull the coffin－bearing sled to the front of the hearse.［The official］kneels and announces，“Please lower the host unto the coffin－bearing sled.”Bows to the ground，stands up，and retires.Those responsible guide the coffin towards the sled.The officials for the elevation of the coffin bear it.The Minister of Work uses a cloth to wipe the coffin.［missing character］The Imperial Manufactories officials bind it on the sled with ropes.The Ritual officers and the eunuchs go to the front of the sled and say，“Please pull the sled to the tomb chamber.”They bow to the ground，stand，and retire.
Fig.5 Burial Rites?zangyi葬儀（YLYZ）.The hearse moves further into a stop before the Nanshen Gates，close to the coffin－bearing sled.（Arrows indicate movement.）.See also Fig.10.
……發引，至南神門，將作監看龍輴於靈駕之欢。禮官贊侍中看轀輬車靈駕牵﹐跪﹐奏稱“請降靈駕﹐御龍輴”，俛伏，興，退升梓宮。所由乃奉遷梓宮至龍輴，升梓宮官左右捧從。司空以巾拭梓宮﹐並拂夷？少府屬紼於龍輴。禮官贊侍中看龍輴牵跪奏稱“請引龍輴即玄宮”俛伏﹐興﹐退。[5]
Fig.6 Burial Rites?zangyi葬儀（YLYZ）.The coffin is transferredto the coffin－bearing sled，which will take it to the entranceof the tomb.（Arrows indicate movement）.See also Fig.11.
Burial Rites，event 18 of the series，involve three steps.First，the funerary procession arrives at the southern mausoleum gates.The auspicious part of the procession goes to the eastern quadrant，just as it did at the southern gates of the palace.The inauspicious part of the procession similarly goes to the western quadrant.After sacrifices，the main vehicles with the body and the spirit tablet go into the inauspicious and auspicious tents，respectively.The second step departs from the procedure followed in the palace.Only the hearse goes into the mausoleum.Once inside the mausoleum gates，the coffin is transferred from the hearse to the lighter coffin－bearing sled，the reverse of Event 14 when the coffin was transferred from the sled to the hearse for the journey.The auspicious presence remains encamped outside the mausleum gate.In the third step，the sled bears the coffin into the tomb.The spirit tablet，however，leaves the auspicious tent in a final journey back to the city，but not to the former residence but to the imperial temple，where it is established as an emblem for the imperial ancestor.
As the journey concludes，the identity of the deceased is transformed from corpse to ancestor.
[1] The vehicle in the procession transporting the spirit tablet of the emperor.
[2] The vehicle in the procession transporting his former clothes and ornaments.
[3] The vehicle in the procession transporting the material remains of the emperor.
[4]Tongdian，86：2346－2347.
[5]Tongdian，86：2346－2347.
Chinese ritual concepts and Van Gennep＇s Rites of Passage
