DONGJING MENG HUA LU / 卷六
元宵
The festival system.
The festival system overview: construction schedule, performer register, lantern-mountain machinery, imperial rhetoric, and the public viewing platform.
READ THE SYSTEM ↓1. The performer register.
正月十五日元宵,大內前自歲前冬至後,開封府絞縛山棚,立木正對宣德樓,遊人已集御街兩廊下。奇術異能,歌舞百戲,鱗鱗相切,樂聲嘈雜十餘里,擊丸蹴踘,踏索上竿。趙野人,倒吃冷淘。張九哥,吞鐵劍。李外寧,藥法傀儡。小健兒,吐五色水、旋燒泥丸子。大特落,灰藥。榾柮兒,雜劇。溫大頭、小曹,嵇琴。黨千,簫管。孫四,燒煉藥方。王十二,作劇術。鄒遇、田地廣,雜扮。蘇十、孟宣,築球。尹常賣,《五代史》。劉百禽,蟻。楊文秀,鼓笛。更有猴呈百戲,魚跳刀門,使喚蜂蝶,追呼螻蟻。其餘賣藥、賣卦,沙書地謎,奇巧百端,日新耳目。
On the fifteenth day of the first month, the Lantern Festival: since the winter solstice of the previous year the Kaifeng prefecture had been binding the mountain frames, timber erected directly facing Xuande Tower, and the crowds had already gathered along both sides of the Imperial Avenue. Strange arts and rare talents, song and dance and a hundred entertainments, scale to scale, music heard ten li away. Ball games and football, tightrope and pole-climbing. Zhao Yeren ate cold noodles upside down. Zhang Jiuge swallowed an iron sword. Li Waining, medicine-method puppets. A young strongman spat five-colored water and rolled flaming clay balls. Da Teluo — ash medicine. Guduo’er — zaju. Wen Datou and Xiao Cao — zither. Dang Qian — pipes. Sun Si — alchemical formulas. Wang Shier — conjuring. Zou Yu and Tian Diguang — comic skits. Su Shi and Meng Xuan — football. Yin Changmai — Five Dynasties histories. Liu Baiqin — insect tricks. Yang Wenxiu — drums and pipes. And monkeys performing a hundred tricks, fish leaping through knife gates, bees and butterflies summoned, mole crickets called up. The rest — medicine sellers and diviners, sand-writing and earth riddles — novel and ingenious by the day, refreshing the eye and ear.
The performer register connects directly to Entry 41: 李外寧 (medicine-method puppets), 尹常賣 (Five Dynasties histories) and 劉百禽 (insect tricks) all appeared there. The page marks these as SEEN BEFORE. The register is different from Entry 41’s — these are names already seen in Entry 41 — book-internal recurrence. The construction timeline (since the winter solstice) and the acoustic reach (ten li) frame the scale.
2. The machinery, the rhetoric, the platform.
至正月七日,人使朝辭出門,燈山上彩,金碧相射,錦繡交輝。面北悉以綵結,山沓上皆畫神仙故事。或坊市賣藥賣卦之人,橫列三門,各有綵結金書大牌,中曰「都門道」,左右曰「左右禁衛之門」,上有大牌曰「宣和與民同樂」。彩山左右,以綵結文殊、普賢,跨獅子、白象,各於手指出水五道,其手搖動。用轆轤絞水上燈山尖高處,用木櫃貯之,逐時放下,如瀑布狀。又於左右門上,各以草把縛成戲龍之狀,用青幕遮籠,草上密置燈燭數萬盞,望之蜿蜒,如雙龍飛走。自燈山至宣德門樓橫大街,約百餘丈,用棘刺圍繞,謂之「棘盆」,內設兩長竿,高數十丈,以繒綵結束,紙糊百戲人物,懸於竿上,風動宛若飛仙。內設樂棚,差衙前樂人作樂雜戲,並左右軍百戲,在其中駕坐一時呈拽。宣德樓上,皆垂黃緣,簾中一位,乃御座。用黃羅設一彩棚,御龍直執黃蓋掌扇,列於簾外。兩朵樓各掛燈球一枚,約方圓丈餘,內燃椽燭,簾內亦作樂。宮嬪嬉笑之聲,下聞於外。樓下用枋木壘成露台一所,綵結欄檻,兩邊皆禁衛排立,錦袍,襆頭簪賜花,執骨朵子,面此樂棚。教坊鈞容直、露台弟子,更互雜劇。近門亦有內等子班直排立。萬姓皆在露台下觀看,樂人時引萬姓山呼。
On the seventh day the envoys took their leave, and the lantern mountain was dressed in color — gold and blue flashing, brocade shimmering. The north face was hung with silk decorations, the frames painted with immortal scenes. Medicine sellers and diviners from the market stalls were arranged across three gates, each with silk-bound gold-lettered plaques: the central gate called the Gate of the Capital, the flanking gates the Left and Right Gates of the Imperial Guard, and above them a great plaque reading Xuanhe: Sharing Joy with the People. Flanking the mountain, silk-bound Wenshu and Puxian bodhisattvas rode lions and white elephants, water flowing from their five fingers, their hands moving. Pulleys raised water to the mountain’s peak, stored in wooden tanks, released at intervals like a waterfall. On the flanking gates, straw bundles were bound into dragon shapes, covered with green gauze, tens of thousands of lamps set densely on the straw — from afar they coiled like two dragons in flight. From the mountain to Xuande Tower stretched a horizontal avenue of a hundred zhang, fenced with thorn branches: the thorn basin. Inside stood two great poles scores of zhang tall, hung with silk-dressed paper figures of acrobats that swayed like flying immortals. Music pavilions were set up, with prefectural musicians and entertainments from both armies. Above, Xuande Tower’s yellow-silk curtains were lowered; behind them sat the imperial throne. A yellow gauze canopy was pitched, the Palace Dragons holding yellow canopies and fans outside the curtain. Two turret towers each hung a lantern ball a zhang square, burning candle logs, with music inside the curtains. The laughter of palace women drifted down to the crowds below. At the tower’s base a timber platform was built with painted railings, imperial guards standing in rows on both sides in brocade robes, flowers in their headcloths, bearing truncheons, facing the music pavilion. The Court Band and the Platform Players alternated zaju performances. Near the gate the palace guards stood in ranks. The common people watched from below the platform, and the musicians led them in mountain shouts.
The lantern mountain is a machine: pulleys, tanks, timed water releases, mechanical bodhisattvas, straw dragons covered in tens of thousands of lamps. The page calls this a mechanical water display — not an automatic fountain, not a programmable system. The banner 宣和與民同樂 is OFFICIAL CLAIM — Song Shu quotes court rhetoric about observing the people; the page does not present this as neutral observation. And the platform is the system’s social interface: the emperor behind a curtain, the people below, the guards in between, and musicians leading the crowd in mountain shouts.
The system is textual. The rhetoric is official.
Siku prints 王十二; the corruption 五十二 is rejected. The research lock marks this as a digital artifact.
Song Shu quotes court rhetoric about observing the people and adorning the peace. The page labels it OFFICIAL CLAIM.
Siku transcription prints 山呇; scholarly preference is 山沓. Final form awaits collation against the printed page. The page adopts 山沓 provisionally.
The timber structure erected before the festival.
The thorn-fenced arena between lantern mountain and gate.
Timber viewing platform where the crowds stood.
The official banner; OFFICIAL CLAIM, not observation.
The water-raising mechanism of the lantern mountain.
Flanking towers hung with lantern balls.
Entry 47 is not a day; it is the system that generates days. The construction schedule, the performer register, the mechanical water display, the official banner, and the platform where ten thousand voices were led to shout — all one designed apparatus. The festival does not happen; it is produced.
宣和與民同樂。The system is textual. The rhetoric is official.
The primary text is read against the Siku-family witness (Kanripo KR2k0111, 卷六) and the Gutenberg transcription #24137. The 宣和與民同樂 banner is labeled OFFICIAL CLAIM; the lantern mountain mechanical system is TEXT; the performer register includes three artists already seen in Entry 41.