DONGJING MENG HUA LU / 卷六
元旦朝會
A protocol for difference.
The New Year court assembly as a protocol for difference: envoys identified by dress and gesture, housed by named institution, and drawn into archery competition before the festival begins.
READ THE PROTOCOL ↓1. The protocol for difference.
正旦大朝會,車駕坐大慶殿,有介胄長大人四人立於殿角,謂之「鎮殿將軍」。諸國使人入賀。殿庭列法駕儀仗,百官皆冠冕朝服,諸路舉人解首,亦士服立班,其服二梁冠、白袍青緣。諸州進奏吏,各執方物入獻。諸國使人,大遼大使頂金冠,後簷尖長,如大蓮葉,服紫窄袍,金蹀躞;副使展裹金帶,如漢服。大使拜則立左足,跪右足,以兩手著右肩為一拜。副使拜如漢儀。夏國使副,皆金冠、短小樣制服、緋窄袍、金蹀躞、弔敦,叉手展拜。高麗與南番交州使人,並如漢儀。回紇皆長髯高鼻,以匹帛纏頭,散披其服。于闐皆小金花氈笠、金絲戰袍束帶,並妻男同來,乘駱駝,氈兜銅鐸入貢。三佛齊皆瘦脊纏頭、緋衣、上織成佛面。又有南蠻五姓番,皆椎髻烏氈,並如僧人,禮拜入見。旋賜漢裝錦襖之類。更有真臘、大理、大食等國,有時來朝貢。其大遼使人在都亭驛,夏國在都亭西驛,高麗在梁門外安州巷同文館,回紇、于闐在禮賓院,諸番國在瞻雲館或懷遠驛。唯大遼、高麗就館賜宴。
At the New Year great assembly the emperor sat in the Hall of Grand Celebration. Four towering figures in armor stood at the corners — the Palace Guard Giants. Envoys from every nation entered to offer congratulations. The hall displayed the imperial guard in full array; the civil officials wore court dress; the exam candidates from the provinces stood in scholar’s garb, two-liang caps and blue-trimmed white robes. The tribute commissioners of each prefecture presented local products. The envoys: the Liao chief envoy wore a golden cap with a long pointed back like a great lotus leaf, a purple narrow robe and golden belt fittings; his deputy in formal gold-belted dress dressed like a Chinese official. The chief envoy’s bow: standing on the left foot, kneeling on the right, both hands on the right shoulder — one bow. His deputy bowed in Chinese fashion. The Xia envoys wore golden caps, short-patched uniforms, crimson narrow robes, golden belt fittings and diaodun legwear; they pressed their hands together and bowed. The Goryeo and Southern Fan Jiaozhou envoys dressed in Chinese style. The Uighurs were long-bearded and high-nosed, heads wrapped in bolts of silk, robes worn loose. The Khotanese wore small golden-flower felt caps, gold-threaded battle dress and belts, and came with wives and sons, riding camels with felt hoods and bronze bells, bringing tribute. The Srivijayans were lean, heads wrapped, in crimson robes woven with Buddha faces. The five tribes of the Southern Fan wore topknots and black felt, bowing like monks. They were immediately given Chinese-style brocade robes. The Zhenla, Dali and Dashi states sometimes sent tribute at other times. The Liao envoys stayed at the Duting Lodge; the Xia at the Western Duting Lodge; Goryeo at the Tongwen Institute outside Liang Gate; the Uighurs and Khotanese at the Liubin Office; the various Fan states at the Zanyun Institute or the Huaiyuan Station. Only the Liao and Goryeo missions were feasted at their own lodges.
The entry is organized as a catalog of visible difference: each mission is identified by what it wears and how it bows. The Liao ambassador’s one-legged salute with both hands on the right shoulder is the most precisely described gesture in the entire book. The lodging institutions map diplomatic rank onto urban geography — each mission assigned to a named building in a named location. The entry names no fewer than eleven foreign polities and five lodging institutions. The research lock warns against reading this as an embassy district: the institutions are scattered across the city, not clustered.
2. The archery competition.
大遼使人朝見訖,翌日詣大相國寺燒香,次日詣南御苑射弓,朝廷旋選能射武臣伴射,就彼賜宴,三節人皆與焉。先列招箭班十餘於垜子前。使人多用弩子射,一裹無腳小襆頭子錦襖子遼人,踏開弩子,舞旋搭箭,過與使人,彼窺得端正,止令使人發牙。例本朝伴射用弓箭。中的則賜鬧裝、銀鞍馬、衣著、金銀器物有差。伴射得捷,京師市井兒遮路爭獻口號,觀者如堵。翼日人使朝辭。朝退,內前燈山已上彩,其速如神。
After the Liao envoys’ audience, the next day they burned incense at the great Xiangguo Temple; the day after, they went to the Southern Imperial Garden for archery. The court selected military officers skilled in archery to accompany them, and feasted them there; the three-tier retinues all attended. A dozen or so of the Archery Guard were lined up before the targets. The envoys mostly shot with crossbows: a Liao man in a headless small turban and brocade jacket stepped on the crossbow, spun and set the arrow, passed it to the envoy, who took careful aim — then and only then was the envoy told to trip the trigger. By custom the Chinese counterpart shot with a bow. A hit earned decorated trappings, a silver-saddled horse, clothing, and gold and silver objects, each according to merit. When the Chinese counterpart scored, the street children of the capital blocked the road competing to sing refrains, and the onlookers formed a wall. The next day the envoys took their leave at court. When the audience ended, the lantern mountain before the palace had already been dressed in colors — with divine speed.
Diplomacy bleeds into competition and competition into spectacle. The archery match is choreographed: the Liao side operates the crossbow, the envoy aims and trips the trigger, the Chinese counterpart answers with a bow. The reward is ceremonial (a decorated saddle) and the response is popular (children singing in the streets). And the final sentence connects diplomacy to the festival calendar: as the envoys depart, the lantern mountain is already dressed. Volume VI’s two halves — protocol and spectacle — share a wall.
Orthography and interpretation boundaries.
Siku prints 弔敦; Gutenberg adds 背. Song Shu 輿服志 calls it women’s wear; Meng uses it for Xia envoys. The tension is preserved.
Wife and male children. The word can be locked; the headcount cannot be derived. Khotan envoys traveled with family in Meng’s memory.
Release the trigger. The Liao side operated the crossbow; the envoy aimed and tripped the release. No further reconstruction.
Four armored figures at the corners of the Great Hall.
The Liao mission’s assigned lodging institution.
Chief envoy, deputy, and the retinue below them.
The guard unit that managed the competition targets.
Xia envoy legwear; Song Shu calls it women’s dress.
The envoy’s final action in the crossbow display.
Entry 45 turns diplomacy into readable geography: envoys placed by institution, identified by dress and gesture, and drawn into archery competition before the festival begins. The lantern mountain is already being dressed — diplomacy and spectacle share a calendar.
內前燈山已上彩,其速如神。The protocol is textual. The dressing is institutional.
The primary text is read against the Siku-family witness (Kanripo KR2k0111, 卷六) and the Gutenberg transcription #24137. The 招箭班 is cross-referenced from Song Shu 兵志; 弔敦 keeps its lexical tension visible.