| | 郊祀志下: |
是時既滅兩粵，粵人勇之乃言「粵人俗鬼，而其祠皆見鬼，數有效。昔東甌王敬鬼，壽百六十歲。後世怠嫚，故衰耗。」乃命粵巫立粵祝祠，安臺無壇，亦祠天神帝百鬼，而以雞卜。上信之，粵祠雞卜自此始用。 |
| | At this time, after both Yue had been subdued, a man named Yong Zhi of the Yue people said, "The Yue people worship ghosts; their shrines all show ghosts, and they often prove effective." In the past, Dongou Wang revered ghosts and lived to be 160 years old. Later generations became indifferent and disrespectful, so they declined and weakened." He then ordered the Yue shamans to establish a Yue Zhucan shrine, with no altar on An Tai, yet they also worshipped heavenly deities and the hundred ghosts, using chicken bones for divination. The emperor believed in it; from then on, Yue shrines began to use chicken bone divination.
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| | 郊祀志下: |
公孫卿曰：「僊人可見，上往常遽，以故不見。今陛下可為館如緱氏城，置脯棗，神人宜可致。且僊人好樓居。」於是上令長安則作飛廉、桂館，甘泉則作益壽、延壽館，使卿持節設具而候神人。乃作通天臺，置祠具其下，將招來神僊之屬。於是甘泉更置前殿，始廣諸宮室。夏，有芝生甘泉殿房內中。天子為塞河，興通天，若有光云，乃下詔赦天下。 |
| | Gongsun Qing said, "Immortals can be seen; the emperor went too hastily each time, which is why he did not see them. Now, Your Majesty may build a pavilion like the Guoshichi city, place meat and jujubes there; divine beings should then be able to appear. Moreover, immortals prefer to dwell in towers." Thus, the emperor ordered that at Chang'an a Feilian Pavilion and Gui Pavilion be built, and at Ganquan an Yishou Pavilion and Yanshou Pavilion be constructed, instructing Qing to hold a ceremonial staff, prepare offerings, and await divine beings. They then built the Tongtian Tai (Heaven-Connecting Terrace), placing sacrificial utensils beneath it, intending to summon gods and immortals. At this time, a new front hall was built at Ganquan; the expansion of various palace buildings began. In summer, lingzhi (a type of fungus regarded as an auspicious omen) grew inside the hall of the Ganquan Palace. The Son of Heaven, having dammed the Yellow River and built the Tongtian Terrace, saw a luminous cloud appear; thus he issued an edict to pardon all under heaven.
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| | 郊祀志下: |
其明年，伐朝鮮。夏，旱。公孫卿曰：「黃帝時封則天旱，乾封三年。」上乃下詔：「天旱，意乾封乎？其令天下尊祠靈星焉。」 |
| | The following year, they launched a campaign against Chaoxian (Korea). In summer, there was drought. Gongsun Qing said: "During the time of Huangdi, a heavenly drought occurred when he performed the feng ceremony; it lasted for three years." The emperor then issued an edict: "There is a drought in heaven, could this be due to the feng ritual?" "Let all under heaven honor and worship the Ling Xing (a star deity)."
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| | 郊祀志下: |
明年，上郊雍五畤，通回中道，遂北出蕭關，歷獨鹿、鳴澤，自西河歸，幸河東祠后土。 |
| | The following year, the emperor performed sacrifices at Wuzhi in Yong for the 郊 sacrifice, opened a route through Huizhong Dao, then went north out of Xiaoguan Pass, passed through Dulu and Mingze, returned from Xihedao, and visited Hedong to worship Hou Tu (the Earth Deity).
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| | 郊祀志下: |
明年冬，上巡南郡，至江陵而東。登禮灊之天柱山，號曰南嶽。浮江，自潯陽出樅陽，過彭蠡，禮其名山川。北至琅邪，並海上。四月，至奉高修封焉。 |
| | The following winter, the emperor toured Nanjun, reaching Jiangling before heading east. łoż He ascended and performed rites at Tianzhushan in Qian, naming it Nanyue (Southern Peak). Sailing along the river, he departed from Xuyang through Zongyang, passed Penglai, and paid homage to its famous mountains and rivers. He went north as far as Langya, reaching along the seashore. In April, he arrived at Fengao to perform the feng ceremony.
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| | 郊祀志下: |
初，天子封泰山，泰山東北阯古時有明堂處，處險不敞。上欲治明堂奉高旁，未曉其制度。濟南人公玉帶上黃帝時明堂圖。明堂中有一殿，四面無壁，以茅蓋，通水，水圜宮垣，為復道，上有樓，從西南入，名曰昆侖，天子從之入，以拜祀上帝焉。於是上令奉高作明堂汶上，如帶圖。及是歲修封，則祠泰一、五帝於明堂上坐，合高皇帝祠坐對之。祠后土於下房，以二十太牢。天子從昆侖道入，始拜明堂如郊禮。畢，抠堂下。而上又上泰山，自有祕祠其顛。而泰山下祠五帝，各如其方，黃帝并赤帝所，有司侍祠焉。山上舉火，下悉應之。還幸甘泉，郊泰畤。春幸汾陰，祠后土。 |
| | Initially, when the Son of Heaven performed the feng ritual on Mount Tai, there was an ancient Mingtang (a ceremonial hall) site at the northeast base of Mount Tai; however, it was located in a perilous and narrow place, not open or spacious. The emperor wished to build a Mingtang hall beside Fengao but did not yet understand its system and design. Gong Yudai, a native of Jinan, submitted a diagram of the Mingtang from the time of Huangdi. The Mingtang had one hall in the center, with no walls on any of its four sides and a thatched roof. Water flowed through it; the water encircled the palace wall like a moat. A double-decked road was built above it, with a pavilion on top. One entered from the southwest passage, named Kunlun. The Son of Heaven would enter this way to worship the Supreme Deity. Thus, the emperor ordered a Mingtang to be built in Fengao at Wenshang as depicted in Yudai's diagram. When the feng ceremony was conducted this year, sacrifices to Taiyi and the Five Emperors were performed at the upper seats in the Mingtang, with the high emperor's ancestral shrine seated opposite them. Sacrifices to Hou Tu were conducted in the lower hall using twenty taoliang (ritual offerings). The Son of Heaven entered through the Kunlun passage and, for the first time, paid homage in the Mingtang according to the 郊 sacrificial rites. After completing the ceremony, he descended from the hall below. The emperor then ascended Mount Tai again and had a secret shrine at its summit. At the foot of Mount Tai, sacrifices were made to the Five Emperors, each according to their respective directions. Huangdi was worshipped together with Chidi; officials served as attendants at the shrine. Fires were lit on the mountain top, and those below all responded in kind. Returning, he visited Ganquan and performed the 郊 sacrifice at Tai Zhi. In spring, he went to Fenyin to worship Hou Tu.
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| | 郊祀志下: |
明年，幸泰山，以十一月甲子朔旦冬至日祀上帝於明堂，後每修封。其贊饗曰：「天增授皇帝泰元神策，周而復始。皇帝敬拜泰一。」東至海上，考入海及方士求神者，莫驗，然益遣，幾遇之。乙酉，柏梁災。十二月甲午朔，上親禪高里，祠后土。臨勃海，將以望祀蓬萊之屬，幾至殊庭焉。 |
| | The following year, he visited Mount Tai and on the first day of the eleventh month, which was also the winter solstice (Jiazi day), worshipped the Supreme Deity in the Mingtang. Afterwards, this became a regular practice for each feng ceremony. The official offering words stated: "Heaven has bestowed upon the Emperor the Taeyuan Shen Ce (the divine strategy of great primordiality), which cycles and repeats endlessly. "The emperor respectfully bows to Taiyi." He traveled east as far as the sea, examining those who had entered the ocean and Daoist seekers of immortals; none proved effective. Nevertheless, he sent out more people, almost encountering them. On Yiyou day, a fire broke out at Boliang. On the first day of December (Jiawu day), the emperor personally performed the shan ceremony at Gaoli to worship Hou Tu. Standing by Bohai Sea, he intended to perform distant sacrifices to Penglai and others, nearly reaching the extraordinary realm of immortals.
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| | 郊祀志下: |
上還，以柏梁災故，受計甘泉。公孫卿曰：「黃帝就青靈臺，十二日燒，黃帝乃治明庭。明庭，甘泉也。」方士多言古帝王有都甘泉者。其後天子又朝諸侯甘泉，甘泉作諸侯邸。勇之乃曰：「粵俗有火災，復起屋，必以大，用勝服之。」於是作建章宮，度為千門萬戶。前殿度高未央。其東則鳳闕，高二十餘丈。其西則商中，數十里虎圈。其北治大池，漸臺高二十餘丈，名曰泰液，池中有蓬萊、方丈、瀛州、壺梁，象海中神山龜魚之屬。其南有玉堂璧門大鳥之屬。立神明臺、井幹樓，高五十丈，輦道相屬焉。 |
| | The emperor returned; because of the Boliang fire, he accepted reports and conducted affairs at Ganquan. Gongsun Qing said: "Huangdi built the Qingling Tai (Crimson Spirit Terrace), and after twelve days of burning, Huangdi then established the Mingting." "Mingting is Ganquan." Many Daoist seekers claimed that ancient emperors had once established capitals at Ganquan. Later, the Son of Heaven received feudal lords at Ganquan again; guest houses for the feudal lords were built in Ganquan. Yong Zhi then said, "Among Yue customs, when a fire occurs, if one rebuilds the house, it must be larger in size to overcome and subdue the disaster." Thus they built the Jianzhang Palace, planned with a thousand gates and ten thousand households. The front hall was designed to be as tall as Weiyang. To its east stood Fengque, over twenty zhang in height. To its west was Shangzhong, with tiger enclosures stretching for dozens of li. To its north, a large pool was constructed; Jian Tai (a terrace) rose over twenty zhang high and was named Taiye. In the middle of the pool were Penglai, Fangzhang, Yingzhou, and Huliang, symbolizing divine mountains, turtles, and fish in the sea. To its south were Yuting (Jade Hall), Bimen (Jade Gate), and other structures associated with great birds. The Shenming Tai (Divine Light Terrace) and Jinggan Lou (Well-Dry Tower), both over fifty zhang in height, were connected by a covered carriage road.
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| | 郊祀志下: |
夏，漢改曆，以正月為歲首，而色上黃，官更印章以五字，因為太初元年。是歲，西伐大宛，蝗大起。丁夫人、雒陽虞初等以方祠詛匈奴、大宛焉。 |
| | In summer, the Han dynasty changed its calendar system, taking the first month as the beginning of the year. The color yellow was favored; officials altered their seals to have five-character inscriptions, and this became the first year of Taichu. In this year, a western campaign against Dayuan was launched; locusts swarmed in great numbers. Lady Ding, Luoyang's Yu Chu and others performed ritual curses at shrines to curse the Xiongnu and Dayuan.
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| | 郊祀志下: |
明年，有司言雍五畤無牢孰具，芬芳不備。乃令祠官進畤犢牢具，色食所勝，而以木寓馬代駒云。及諸名山川用駒者，悉以木寓馬代。獨行過親祠，乃用駒，它禮如故。 |
| | The following year, officials reported that the Wuzhi in Yong lacked prepared sacrificial animals and food, and the fragrant offerings were incomplete. The emperor then ordered ritual officials to provide young bulls for sacrifice at each zhi, with the color and food offerings corresponding to the principle of overcoming. Wooden substitute horses were used in place of foals. For all famous mountains and rivers where young horses had previously been sacrificed, wooden substitute horses were now used instead. Only when the emperor personally visited a shrine did they use real foals; all other rituals remained as before.
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| | 郊祀志下: |
明年，東巡海上，考神僊之屬，未有驗者。方士有言黃帝時為五城十二樓，以候神人於執期，名曰迎年。上許作之如方，名曰明年。上親禮祠，上犢黃焉。 |
| | The following year, he toured along the eastern coast by sea, examining divine beings and immortals, but none proved effective. Some Daoist seekers claimed that during the time of Huangdi five cities and twelve towers were built to await divine beings at a fixed date, named Yingnian. The emperor approved their construction according to these instructions, naming them Mingnian (Next Year). The Son of Heaven personally performed the rites and sacrifices, offering yellow calves.
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| | 郊祀志下: |
公玉帶曰：「黃帝時雖封泰山，然風后、封鉅、岐伯令黃帝封東泰山，禪凡山，合符，然後不死。」天子既令設祠具，至東泰山，東泰山卑小，不稱其聲，乃令祠官禮之，而不封焉。其後令帶奉祠候神物。復還泰山，修五年之禮如前，而加禪祠石閭。石閭者，在泰山下阯南方，方士言僊人閭也，故上親禪焉。 |
| | Gong Yudai said: "Although Huangdi performed the feng ceremony on Mount Tai, Fenghou, Fengju, and Qibo instructed Huangdi to perform a feng at Dongtai Mountain and a shan at Fanshan. Only after uniting the talismans did he achieve immortality." The Son of Heaven had already ordered the preparation of sacrificial utensils and went to Dongtai Mountain. However, Dongtai was low and small, not worthy of its reputation; thus he only instructed ritual officials to perform rites there but did not conduct a feng ceremony. Later, the emperor ordered Yudai to offer sacrifices and await divine objects. He returned again to Mount Tai and performed the five-year ritual as before, adding a shan sacrifice at Shilu. Shilu was located in the southern part of the base of Mount Tai. Daoist seekers claimed it to be a gate where immortals resided, so the emperor personally performed the shan ritual there.
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| | 郊祀志下: |
其後五年，復至泰山修封，還過祭恆山。 |
| | Five years later, he returned to Mount Tai for another feng ceremony and on his way back passed by Hengshan Mountain to perform a sacrifice.
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自封泰山後，十三歲而周遍於五嶽、四瀆矣。 |
| | Since the feng ceremony at Mount Tai, thirteen years had passed and he had completed sacrifices at all Five Peaks and Four Great Rivers.
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| | 郊祀志下: |
後五年，復至泰山修封。東幸琅邪，禮日成山，登之罘，浮大海，用事八神延年。又祠神人於交門宮，若有鄉坐拜者云。 |
| | Five years later, he again went to Mount Tai for a feng ceremony. He traveled east to Langya and performed rites at Renshan, climbed Zhaifu Mountain, sailed on the great sea, and conducted rituals for the Eight Deities of Yannian. He also worshipped divine beings at Jiaomen Palace, where it was said that people sat facing a direction and paid homage as if to an unseen presence.
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| | 郊祀志下: |
後五年，上復修封於泰山。東游東萊，臨大海。是歲，雍縣無雲如剨者三，或如虹氣蒼黃，若飛鳥集棫陽宮南，聲聞四百里。隕石二，黑如黳，有司以為美祥，以薦宗廟。而方士之候神入海求蓬萊者終無驗，公孫卿猶以大人之跡為解。天子猶羈縻不絕，幾遇其真。 |
| | Five years later, the emperor again performed the feng ceremony at Mount Tai. He traveled east to Donglai and stood by the great sea. In this year, in Yong Xian there were three instances of cloudless skies as if slashed open; sometimes the sky appeared like a rainbow with bluish-yellow hues. A formation resembling flocks of birds gathered at the southern side of Yuyang Palace, and their sound was heard for four hundred li. Two meteorites fell; they were black as ink. Officials regarded them as auspicious omens and presented them to the ancestral temple. However, those Daoist seekers who went into the sea in search of Penglai to await divine beings never found any proof. Gongsun Qing still explained it by citing signs of great figures (divine beings). The Son of Heaven continued to maintain a tenuous connection, almost hoping to encounter the real thing.
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| | 郊祀志下: |
諸所興，如薄忌泰一及三一、冥羊、馬行、赤星，五床。寬舒之祠宮以歲時致禮。凡六祠，皆大祝領之。至如八神，諸明年、凡山它名祠，行過則祠，去則已。方士所興祠，各自主，其人終則已，祠官不主。它祠皆如故。甘泉泰一、汾陰后土，三年親郊祠，而泰山五年一修封。武帝凡五修封。昭帝即位，富於春秋，未嘗親巡祭云。 |
| | Various new deities were venerated, such as Baoji Taiyi and San Yi, Mingyang, Maxing, Chixing, and Wu Chuang. The shrines of Kuanshu were honored with seasonal rituals according to the calendar year. In total, there were six shrines, all overseen by the Grand Priest. As for the Eight Deities and other named shrines such as Mingnian, Fanshan, and others, sacrifices were performed only when passing by; once departed, they ceased. Shrines established by Daoist seekers were each managed independently by their founders. When the founder died, the shrine was abandoned; ritual officials did not take charge of them. Other shrines remained as they had been before. At Ganquan's Taiyi and Fenyin's Hou Tu, the emperor personally conducted the 郊 sacrifices every three years; at Mount Tai, a feng ceremony was held once every five years. Emperor Wu performed the feng ceremony a total of five times. When Emperor Zhao took the throne, he was young and had not yet personally conducted any tours or sacrifices.
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| | 郊祀志下: |
宣帝即位，由武帝正統興，故立三年，尊孝武廟為世宗，行所巡狩郡國皆立廟。告祠世宗廟日，有白鶴集後庭。以立世宗廟告祠孝昭寢，有鴈五色集殿前。西河築世宗廟，神光興於殿旁，有鳥如白鶴，前赤後青。神光又興於房中，如燭狀。廣川國世宗廟殿上有鍾音，門戶大開，夜有光，殿上盡明。上乃下詔赦天下。 |
| | When Emperor Xuan took the throne, as he inherited the legitimate line from Emperor Wu, after three years of reign, he honored the temple of Xiao Wu (Emperor Wu) as Shizong. In all commanderies and states where Emperor Wu had once toured, temples were established. On the day of announcing sacrifices at the Shizong Temple, white cranes gathered in the rear courtyard. lık When establishing the Shizong Temple and offering sacrifices to Emperor Zhao's ancestral chamber, five-colored geese gathered in front of the hall. When building the Shizong Temple at Xihedao, a divine light appeared beside the hall; there was a bird resembling a white crane with red on its front and green on its back. Divine light also appeared inside the room, shaped like a candle. In the Shizong Temple of Guangchuan Guo, there was a sound like a bell ringing on the hall's roof; doors and gates opened wide. At night, light appeared, illuminating the entire hall. The emperor then issued an edict to pardon all under heaven.
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| | 郊祀志下: |
時，大將軍霍光輔政，上共己正南面，非宗廟之祀不出。十二年，乃下詔曰：「蓋聞天子尊事天地，修祀山川，古今通禮也。間者，上帝之祠闕而不親十有餘年，朕甚懼焉。朕親飭躬齊戒，親奉祀，為百姓蒙嘉氣，獲豐年焉。」 |
| | At that time, the Grand General Huo Guang assisted in governance; the emperor maintained his own position facing south and did not leave except for ancestral temple sacrifices. In the twelfth year, an edict was issued stating: "I have heard that it is the duty of a Son of Heaven to honor and serve heaven and earth, and to perform sacrifices for mountains and rivers; this has been a common ritual since ancient times. In recent years, the sacrifice to the Supreme Deity has been neglected and not personally conducted for more than ten years; I am deeply fearful of this. Therefore, I have personally prepared myself with strict self-discipline and purification to offer sacrifices in person, so that the people may be blessed with auspicious energy and enjoy a bountiful harvest."
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| | 郊祀志下: |
明年正月，上始幸甘泉，郊見泰畤，數有美祥。修武帝故事，盛車服，敬齊祠之禮，頗作詩歌。 |
| | The following January, the emperor first visited Ganquan to perform the 郊 sacrifice at Tai Zhi; on several occasions, auspicious omens appeared. Following Emperor Wu's precedents, he adorned his chariots and ceremonial attire, observed the rites of purification with great reverence for sacrifices, and composed quite a number of poems.
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其三月，幸河東，祠后土，有神爵集，改元為神爵。制詔太常：「夫江海，百川之大者也，今闕焉無祠。其令祠官以禮為歲事，以四時祠江海雒水，祈為天下豐年焉。」自是五嶽、四瀆皆有常禮。東嶽泰山於博，中嶽泰室於嵩高，南嶽灊山於灊，西嶽華山於華陰，北嶽常山於上曲陽，河於臨晉，江於江都，淮於平氏，濟於臨邑界中，皆使者持節侍祠。唯泰山與河歲五祠，江水四，餘皆一禱而三祠云。 |
| | In the third month, he visited Hedong to worship Hou Tu; divine jiaos gathered there, and the era name was changed to Shenjiao. The emperor issued an edict to Taichang: "Rivers and seas are the great ones among all waterways, yet now they lack shrines. Order the officials in charge of sacrifices to conduct annual rituals according to proper rites, and perform seasonal sacrifices to the rivers Jiang, Hai, and Luo Shui, praying for a bountiful harvest for all under heaven." From then on, the Five Great Mountains and Four Major Rivers were all subject to regular rituals. The Eastern Peak, Mount Tai, was located in Bo; the Central Peak, Taishi, in Songao; the Southern Peak, Qianshan, in Qian; the Western Peak, Huashan, in Huayin; and the Northern Peak, Changshan, in Shangquyang. The Yellow River was at Linjin, the Yangtze River at Jiangdu, the Huai River at Pingshi, and the Ji River at the boundary of Linyi. All these places had envoys holding jade tokens to serve as attendants during sacrifices. Only Mount Tai and the Yellow River received five sacrifices per year, the Yangtze four; the rest had one prayer and three sacrifices.
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| | 郊祀志下: |
時，南郡獲白虎，獻其皮牙爪，上為立祠。又以方士言，為隨侯、劍寶、玉寶璧、周康寶鼎立四祠於未央宮中。又祠太室山於即墨，三戶山於下密，祠天封苑火井於鴻門。又立歲星、辰星、太白、熒惑、南斗祠於長安城旁。又祠參山八神於曲城，蓬山石社石鼓於臨朐，之罘山於腄，成山於不夜，萊山於黃。成山祠日，萊山祠月。又祠四時於琅邪，蚩尤於壽良。京師近縣鄠，則有勞谷、五床山、日月、五帝、僊人、玉女祠。雲陽有徑路神祠，祭休屠王也。又立五龍山僊人祠及黃帝、天神、帝原水，凡四祠於膚施。 |
| | At that time, Nanjun captured a white tiger and presented its skin, teeth, and claws; the emperor established a shrine in honor of it. Also, following the advice of alchemists, four shrines were established in Weiyang Palace for Sui Hou, Jian Bao, Yu Bao Bi, and Zhou Kang Bao Ding. A shrine to Taishi Mountain was also established in Jimo, a shrine to Sanhu Mountain in Xami, and shrines for the Heaven-sealed 苑 fire well at Hongmen. Shrines to Suixing, Chenxing, Taibai, Yinghuo, and Nandou were also established near the city of Chang'an. Shrines to the Eight Deities of Canshan were also established in Qucheng, and shrines to Pengshan, Shishe, and Shigu at Linqu; Zifu Mountain at Zhu, Chengshan at Buye, and Laishan at Huang. At Chengshan, the sun was worshipped; at Laishan, the moon. Shrines for the Four Seasons were also established at Langya, and a shrine to Chi You at Shouliang. In the nearby county of Hu near the capital, there were shrines to Laogu, Wuchuang Mountain, the sun and moon, the Five Emperors, immortals, and Lady Yu. Yunyang had a shrine to the Jinglu Deity, which was dedicated to the sacrifice of Hou Tu Wang. Also established in Fushe were four shrines: one to the Immortals of Wulong Mountain, and others to Huangdi, Heaven Deities, and Emperor Yuan Shui.
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| | 郊祀志下: |
或言益州有金馬碧雞之神，可醮祭而致，於是遣諫大夫王褒使持節而求之。 |
| | Some said that Yizhou had the deities Jinma and Biji, who could be summoned through ritual offerings. Thus, the emperor sent Jian Daifu Wang Bao with a jade token to seek them out.
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| | 郊祀志下: |
大夫劉更生獻淮南枕中洪寶苑祕之方，令尚方鑄作。事不驗，更生坐論。京兆尹張敞上疏諫曰：「願明主時忘車馬之好，斥遠方士之虛語，游心帝王之術，太平庶幾可興也。」後尚方待詔皆罷。 |
| | Daifu Liu Gengsheng presented the secret formulas from the Hongbao Yuan of Zhonghong Bao in Huainan, and ordered Shangfang to cast them. The matter proved ineffective, and Gengsheng was punished accordingly. Jingzhao Yin Zhang Chang submitted a memorial advising, "I hope Your Majesty will occasionally forget your fondness for carriages and horses, reject the empty words of alchemists from distant lands, focus on the strategies of sage kings, and thus peace and prosperity may perhaps be revived." Later, all those waiting for imperial summons at Shangfang were dismissed.
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| | 郊祀志下: |
是時，美陽得鼎，獻之。下有司議，多以為宜薦見宗廟，如元鼎時故事。張敞好古文字，桉鼎銘勒而上議曰：「臣聞周祖始乎后稷，后稷封於斄，公劉發跡於豳，大王建國於廄梁，文武興於酆鎬。由此言之，則廄梁豐鎬之間周舊居也，固宜有宗廟壇場祭祀之臧。今鼎出於廄東，中有刻書曰：『王命尸臣：「官此栒邑，賜爾旂鸞黼黻琱戈。」尸臣拜手稽首曰：「敢對揚天子丕顯休命。」』臣愚不足以跡古文，竊以傳記言之，此鼎殆周之所以褒賜大臣，大臣子孫刻銘其先功，臧之於宮廟也。昔寶鼎之出於汾脽也，河東太守以聞，詔曰：『朕巡祭后土，祈為百姓蒙豐年，今穀嗛未報，鼎焉為出哉？』博問耆老，意舊臧與？誠欲考得事實也。有司驗脽上非舊臧處，鼎大八尺一寸，高三尺六寸，殊異於眾鼎。今此鼎細小，又有款識，不宜薦見於宗廟。」制曰：「京兆尹議是。」 |
| | At that time, a tripod was found in Meiyang and presented to the emperor. The officials were summoned for discussion; many believed it should be offered at the ancestral temple, following precedents from the Yuanding era. Zhang Chang, who was fond of ancient scripts and characters, examined the inscription on the tripod and submitted a proposal stating: "I have heard that the Zhou dynasty's ancestors began with Hou Ji; Hou Ji was enfeoffed in Li, Gong Liu started his rise in Bin, Great King established his state at Jiu Liang, and Kings Wen and Wu rose to prominence at Feng and Hao. By this account, the area between Jiu Liang, Feng, and Hao was where the Zhou dynasty once dwelled; it is thus naturally appropriate for ancestral temples, altars, and sacrificial sites to be located there. Now, this tripod was unearthed to the east of Jiu; it has an inscription that reads: "The king commands Shichen: 'Administer Xun Yi as your official post, and grant you a banner with phoenixes, brocade patterns, and carved halberds.'" Shichen bowed deeply and said: "I dare to accept and glorify the great and illustrious decree of His Majesty." I am not wise enough to trace the ancient script, but according to historical records, this tripod is likely one that the Zhou dynasty used to bestow honors upon great ministers; it was inscribed by their descendants in commemoration of their ancestors' achievements and stored within ancestral temples. In the past, when a precious tripod emerged from Fensui, the governor of Hedong reported it to the throne. The emperor issued an edict: "I have personally conducted sacrifices to Hou Tu in hopes that the people might be blessed with a bountiful harvest; yet now grain is scarce and my prayers remain unanswered—why then has this tripod appeared?" He widely consulted elderly men of wisdom, wondering if it was an old treasure that had been hidden. Indeed, he wished to investigate and confirm the facts. The officials verified that the location on Fensui was not a site of old burials; this tripod measured eight chi and one cun in diameter, three chi and six cun in height, and was distinctly different from other tripods. "This current tripod is small in size and bears inscriptions; it would not be appropriate to present it at the ancestral temple." The imperial decree stated: "The opinion of Jingzhao Yin is correct."
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| | 郊祀志下: |
上自幸河東之明年正月，鳳皇集祋祤，於所集處得玉寶，起步壽宮，乃下詔赦天下。後間歲，鳳皇神爵甘露降集京師，赦天下。其冬，鳳皇集上林，乃作鳳皇殿，以答嘉瑞。明年正月，復幸甘泉，郊泰畤，改元曰五鳳。明年，幸雍祠五畤。其明年春，幸河東，祠后土，赦天下。後間歲，改元為甘露。正月，上幸甘泉，郊泰畤。其夏，黃龍見新豐。建章、未央、長樂宮鍾虡銅人皆生毛，長一寸所，時以為美祥。後間歲正月，上郊泰畤，因朝單于於甘泉宮。後間歲，改元為黃龍。正月，復幸甘泉，郊泰畤，又朝單于於甘泉宮。至冬而崩。鳳皇下郡國凡五十餘所。 |
| | In the first month of the year following the emperor's personal visit to Hedong, a phoenix gathered at Duiyi; jade treasures were found where it had landed. The construction of Bulvugong began, and an edict was issued pardoning all under heaven. In the following years, phoenixes, divine jiaos, and sweet dew descended in the capital; another general pardon was issued for all under heaven. That winter, a phoenix gathered at Shanglin, so a Phoenix Hall was built to respond to this auspicious omen. The following January, he once again visited Ganquan and performed the 郊 sacrifice attai Zhi, changing the era name to Wufeng. The next year, he visited Yong to worship at the Five Altars. The following spring, he visited Hedong and worshipped Hou Tu, issuing a general pardon for all under heaven. In the intervening year, the era name was changed to Ganlu. In the first month, the emperor visited Ganquan and conducted the 郊 sacrifice at tai zhi. That summer, a yellow dragon appeared in Xinfeng. The bronze figures on the bell frames at Jianzhang, Weiyang, and Changle Palaces all grew hair, about one cun long; this was regarded as an auspicious omen. In the following year's first month, the emperor performed the 郊 sacrifice to Tai Zhi and thus received the Chanyu at Ganquan Palace. In the intervening year, the reign title was changed to Huanglong. In the first month, he once again visited Ganquan for the 郊 sacrifice at the Tai Zhi altar and received the Chanyu in Ganquan Palace. By winter, he passed away. Phoenixes descended in more than fifty commanderies and states.
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| | 郊祀志下: |
元帝即位，遵舊儀，間歲正月，一幸甘泉郊泰畤，又東至河東祠后土，西至雍祠五畤。凡五奉泰畤、后土之祠。亦施恩澤，時所過毋出田租，賜百戶牛酒，或賜爵，赦罪人。 |
| | When Emperor Yuan took the throne, he followed established rituals. Every other year in the first month, he would visit Ganquan to perform a sacrifice at Tai Zhi, then travel east to Hedong to worship Hou Tu and west to Yong to worship the Five Altars. He personally conducted sacrifices at the Tai Zhi and Hou Tu altars a total of five times. He also bestowed kindness and grace, exempting the areas he passed through from land taxes at times, granting cattle and wine to a hundred households, or bestowing ranks, and pardoning criminals.
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| | 郊祀志下: |
元帝好儒，貢禹、韋玄成、匡衡等相繼為公卿。禹建言漢家宗廟祭祀多不應古禮，上是其言。後韋玄成為丞相，議罷郡國廟，自太上皇、孝惠帝諸園寢廟皆罷。後元帝寢疾，夢神靈譴罷諸廟祠，上遂復焉。後或罷或復，至哀、平不定。語在韋玄成傳。 |
| | Emperor Yuan favored Confucianism; Gong Yu, Wei Xuancheng, Kuang Heng, and others successively held the positions of high ministers. Gong Yu proposed that many Han dynasty ancestral temple sacrifices did not conform to ancient rites; the emperor approved his suggestion. Later, Wei Xuancheng became Chancellor and proposed abolishing the temples in commanderies and states; all ancestral shrines of Emperor Tai Shang Huang, Emperor Xiao Hui, and others were also abolished. Later, when Emperor Yuan fell ill in his later years, he dreamed that deities condemned the abolition of all shrines and temples; thus, the emperor restored them. Later, some were abolished or restored intermittently, remaining uncertain until the reigns of Emperors Ai and Ping. This is recorded in the biography of Wei Xuancheng.
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| | 郊祀志下: |
成帝初即位，丞相衡、御史大夫譚奏言：「帝王之事莫大乎承天之序，承天之序莫重於郊祀，故聖王盡心極慮以建其制。祭天於南郊，就陽之義也；瘞地於北郊，即陰之象也。天之於天子也，因其所都而各饗焉。往者，孝武皇帝居甘泉宮，即於雲陽立泰畤，祭於宮南。今行常幸長安，郊見皇天反北之泰陰，祠后土反東之少陽，事與古制殊。又至雲陽，行谿谷中，阨陝且百里，汾陰則渡大川，有風波舟楫之危，皆非聖主所宜數乘。郡縣治道共張，吏民困苦，百官煩費。勞所保之民，行危險之地，難以奉神靈而祈福祐，殆未合於承天子民之意。昔者周文武郊於豐鄗，成王郊於雒邑。由此觀之，天隨王者所居而饗之，可見也。甘泉泰畤、河東后土之祠宜可徙置長安，合於古帝王。願與群臣議定。」奏可。大司馬車騎將軍許嘉等八人以為所從來久遠，宜如故。右將軍王商、博士師丹、議郎翟方進等五十人以為禮記曰「燔柴於太壇，祭天也；瘞薶於大折，祭地也。」兆於南郊，所以定天位也。祭地於大折，在北郊，就陰位也。郊處各在聖王所都之南北。書曰「越三日丁巳，用牲於郊，牛二。」周公加牲，告徙新邑，定郊禮於雒。明王聖主，事天明，事地察。天地明察，神明章矣。天地以王者為主，故聖王制祭天地之禮必於國郊。長安，聖主之居，皇天所觀視也。甘泉、河東之祠非神靈所饗，宜徙就正陽大陰之處。違俗復古，循聖制，定天位，如禮便。於是衡、譚奏議曰：「陛下聖德，璴明上通，承天之大，典覽群下，使各悉心盡慮，議郊祀之處，天下幸甚。臣聞廣謀從眾，則合於天心，故洪範曰『三人占，則從二人言』，言少從多之義也。論當往古，宜於萬民，則依而從之；違道寡與，則廢而不行。今議者五十八人，其五十人言當徙之義，皆著於經傳，同於上世，便於吏民；八人不案經藝，考古制，而以為不宜，無法之議，難以定吉凶。太誓曰：『正稽古立功立事，可以永年，丕天之大律。』《》曰『毋曰高高在上，陟降厥士，日監在茲』，言天之日監王者之處也。又曰『乃眷西顧，此維予宅』，言天以文王之都為居也。宜於長安定南北郊，為萬世基。」天子從之。 |
| | At the beginning of Emperor Cheng's reign, Chancellor Kuang Heng and Grand Censor Tan submitted a memorial stating: "Among all matters concerning an emperor, none is greater than upholding the order bestowed by Heaven; among these, nothing is more important than the 郊 sacrifice. Therefore, sage kings devoted their utmost care and thought to establish its system. Offering sacrifices to Heaven at the southern 郊 is in accordance with the principle of yang; Burying sacrifices for Earth at the northern 郊 represents the imagery of yin. Heaven, in relation to the Son of Heaven, bestows its blessings according to where he resides. In the past, Emperor Wu resided in Ganquan Palace; thus, Tai Zhi was established at Yunyang, and sacrifices were conducted to its south. Now that the emperor regularly resides in Chang'an, performing the 郊 sacrifice for the Yellow Heaven to the north at Taiyin and worshipping Hou Tu to the east at Shaoyang contradicts ancient regulations. Moreover, traveling to Yunyang requires passing through narrow gorges for nearly a hundred li, and at Fenyin one must cross great rivers with the dangers of wind, waves, and boats; these are not suitable for a sage ruler to undertake frequently. The commanderies and counties must prepare the roads and provide support, causing hardship for officials and commoners alike, and burdening all government offices with expense. To exhaust the people we are meant to protect and travel through perilous terrain is difficult for honoring deities and seeking blessings; this likely does not align with the intent of upholding Heaven's mandate and governing the people. In ancient times, Kings Wen and Wu of Zhou performed the 郊 sacrifice in Feng and Hao, while King Cheng did so at Luoyi. From this we can see that Heaven bestows its blessings wherever the Son of Heaven resides; this is evident. The Tai Zhi at Ganquan and the Hou Tu shrine in Hedong should be relocated to Chang'an, aligning with the practices of ancient emperors. We humbly request that this matter be discussed and decided upon by all ministers." The proposal was approved. Grand Marshal Cheqi Jiangjun Xu Jia and eight others believed that the practice had a long history and should remain as it was. Right Jiangjun Wang Shang, Doctor Shi Dan, Yilang Zhai Fangjin and fifty others believed that according to the Rites of Zhou: "Offering sacrifices on a great altar with burning wood is for worshipping Heaven; burying sacrificial offerings in a large trench is for worshiping Earth." Establishing the altar at the southern 郊 determines the position of Heaven. Offering sacrifices for Earth in a large trench, located at the northern 郊, aligns with the yin position. The locations of the southern and northern 郊 are each situated to the south and north of where sage kings reside. The Book of Documents states: "On the third day, Ding Si, two oxen were used as sacrifices at the 郊." Duke of Zhou added sacrificial animals to announce the relocation to a new capital and established the 郊 ritual in Luoyi. Sage kings and virtuous emperors clearly served Heaven and carefully observed Earth. When Heaven and Earth are clear and observed, the deities will manifest their presence. Heaven and Earth take the Son of Heaven as their master; therefore, sage kings established rituals for sacrificing to Heaven and Earth exclusively at the national 郊. Chang'an is where the virtuous sovereign resides, a place observed by the Supreme Heaven. The shrines at Ganquan and Hedong are not places where deities would accept offerings; they should be moved to the proper locations of Yang and Yin. To defy convention and return to antiquity, follow the sage system, establish the position of Heaven, and act in accordance with rites would be appropriate. Thus, Heng and Tan submitted their proposal: "Your Majesty's virtuous virtue is luminous and reaches the heavens above. Upholding the great mandate of Heaven, you have reviewed the opinions of all your subjects, enabling each to offer his utmost care and consideration on where the 郊 sacrifice should be held; this is a great blessing for the realm. We have heard that broadening plans and following the majority aligns with Heaven's will. Hence, Hong Fan says: "When three people make divinations, follow the opinion of two," meaning the principle of minority yielding to the majority. If a discussion aligns with ancient precedents and is suitable for all the people, then it should be followed; if it goes against principles and lacks support from many, then it should be abandoned and not implemented. Now among the fifty-eight who have deliberated, fifty people argue that relocating is appropriate; their arguments are all recorded in classics and commentaries, consistent with ancient times, and convenient for officials and commoners alike; eight people did not refer to the classics or examine ancient systems but claimed it should not be done. Their argument, lacking foundation in law, cannot determine auspiciousness or misfortune. The Tai Shi says: "To correctly examine ancient precedents and establish achievements and endeavors can ensure lasting years, which is the great law of Heaven." The Book of Songs says: "Do not say that Heaven is high above; it ascends and descends among its people, watching over this place every day," meaning Heaven constantly observes the Son of Heaven's location. It also says: "Now turning its gaze westward, this is my dwelling," meaning Heaven regards Wen Wang's capital as its residence. Therefore, it is appropriate to establish the southern and northern 郊 in Chang'an, laying a foundation for ten thousand generations." The Son of Heaven followed their advice.
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| | 郊祀志下: |
既定，衡言：「甘泉泰畤紫壇，八觚宣通象八方。五帝壇周環其下，又有群神之壇。以尚書禋六宗、望山川、遍群神之義，紫壇有文章采鏤黼黻之飾及玉、女樂，石壇、僊人祠，瘞鸞路、騂駒、寓龍馬，不能得其象於古。臣聞郊紫壇饗帝之義，埽地而祭，上質也。歌大呂舞雲門以俟天神，歌太蔟舞咸池以俟地祇，其牲用犢，其席槁峵，其器陶匏，皆因天地之性，貴誠上質，不敢修其文也。以為神祇功德至大，雖修精微而備庶物，猶不足以報功，唯至誠為可，致上質不飾，以章天德。紫壇偽飾女樂、鸞路、騂駒、龍馬、石壇之屬，宜皆勿修。」 |
| | After the decision was made, Heng said: "The Tai Zhi Zi Tan at Ganquan is octagonal and symbolizes the eight directions. Underneath it are five altars for the Five Emperors arranged in a circle, along with additional shrines for various deities. According to the Book of Documents, the rites of Yinzong (sacrificing to six ancestral spirits), looking toward mountains and rivers, and offering sacrifices to all deities are observed. However, the Zi Tan has embroidered decorations with patterns of fu and bi, jade objects, female musicians, stone altars, immortal shrines, and burials for 鸾 lu, xingju, and longma; these cannot be found in ancient records as symbolic representations. We have heard that the meaning of offering sacrifices at the Zi Tan for emperors is to sweep the ground and worship, which represents simplicity. Singing the Da Lü and dancing Yun Men to await heavenly deities, singing Tai Cu and dancing Xian Chi to await earth spirits; the sacrificial animal is a calf, the mat is made of dried bamboo, and the vessels are earthenware or gourds—all follow the nature of Heaven and Earth, valuing sincerity above all else, and not daring to embellish with elaborate forms. It is believed that the deities' virtue and achievements are so great that even if one prepares refined offerings and numerous items with utmost care, it still would not be sufficient to repay their merit. Only sincerity can suffice; therefore, the highest form of simplicity without embellishment should be used to highlight Heaven's virtue. The Zi Tan's false decorations, female musicians,鸾 lu, xingju (red foal), longma (dragon horse), and stone altars should all be abandoned."
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| | 郊祀志下: |
衡又言：「王者各以其禮制事天地，非因異世所立而繼之。今雍鄜、密、上下畤，本秦侯各以其意所立，非禮之所載術也。漢興之初，儀制未及定，即且因秦故祠，復立北畤。今既稽古，建定天地之大禮，郊見上帝，青赤白黃黑五方之帝皆畢陳，各有位饌，祭祀備具。諸侯所妄造，王者不當長遵。及北畤，未定時所立，不宜復修。」天子皆從焉。及陳寶祠，由是皆罷。 |
| | Heng also said: "Sage kings each serve Heaven and Earth according to their own rites and systems, not by continuing those established in different dynasties. Now the altars at Yongfu, Mi, Shangxia Zhi were originally established by feudal lords of Qin according to their own intentions; they are not rites recorded in classical texts. At the beginning of the Han dynasty, rituals and systems had yet to be established; therefore, they temporarily followed Qin's old shrines and re-established the northern altar. Now that we have examined ancient precedents and established the great rites of Heaven and Earth, sacrifices are offered at the 郊 to Shangdi. The five-colored emperors—blue, red, white, yellow, and black—are all fully presented with their respective positions and offerings; the sacrificial ceremonies are complete. The altars arbitrarily created by feudal lords should not be perpetually followed by the Son of Heaven. As for the northern altar, it was established during an unsettled time and therefore should not be restored." The Son of Heaven accepted all these proposals. And thus, the Chen Bao shrine was also abolished.
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| | 郊祀志下: |
明年，上始祀南郊，赦奉郊之縣及中都官耐罪囚徒。是歲衡、譚復條奏：「長安廚官縣官給祠郡國候神方士使者所祠，凡六百八十三所，其二百八所應禮，及疑無明文，可奉祠如故。其餘四百七十五所不應禮，或復重，請皆罷。」奏可。本雍舊祠二百三所，唯山川諸星十五所為應禮云。若諸布、諸嚴、諸逐，皆罷。杜主有五祠，置其一。又罷高祖所立梁、晉、秦、荊巫、九天、南山、萊中之屬，及孝文渭陽、孝武薄忌泰一、三一、黃帝、冥羊、馬行、泰一、皋山山君、武夷、夏后啟母石、萬里沙、八神、延年之屬，及孝宣參山、蓬山、之罘、成山、萊山、四時、蚩尤、勞谷、五床、僊人、玉女、徑路、黃帝、天神、原水之屬，皆罷。候神方士使者副佐、本草待詔七十餘人皆歸家。 |
| | The following year, the emperor began offering sacrifices at the southern 郊 and pardoned convicts and prisoners with minor crimes in the counties responsible for the 郊 rituals as well as those in central government offices. In this year, Heng and Tan again submitted a report: "In Chang'an, the kitchen officials and county officers provide offerings for shrines in commanderies and states where magicians and envoys to deities conduct sacrifices. In total there are 683 such places; of these, 208 correspond with established rites or remain doubtful without clear textual basis, so they may continue to be worshipped as before. The remaining 475 places do not conform with rites or are redundant; we request that they all be abolished." The proposal was approved. Originally, there were 203 old shrines in Yong; only fifteen related to mountains, rivers, and constellations conformed with rites. Places such as Zhu Bu, Zhu Yan, and Zhu Zhu were all abolished. The Du Zhu shrine had five altars; only one was retained. Also abolished were the shrines established by Emperor Gaozu for Liang, Jin, Qin, Jing Wu, Jiutian, Nanshan, and Laizhong; those of Emperor Wendi at Weiyang and Emperor Wudi's Boji Taiyi, San Yi, Huangdi, Mingyang, Maxing, Taiyi, Gaoshan Shanjun, Wuyi, Xiahou Qimu Shi, Wanli Sha, Bashen, and Yannian; as well as those of Emperor Xuan for Canshan, Pengshan, Zhifu, Chengshan, Laishan, Sishi, Chiyou, Laogu, Wuchuang, Xianren, Yuniang, Jinglu, Huangdi, Tiashen, Yuan Shui, and others—all were abolished. More than seventy magicians, envoys to deities, their assistants, and herbalists awaiting imperial summons all returned home.
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| | 郊祀志下: |
明年，匡衡坐事免官爵。眾庶多言不當變動祭祀者。又初罷甘泉泰畤作南郊日，大風壞甘泉竹宮，折拔畤中樹大十圍以上百餘。天子異之，以問劉向。對曰：「家人尚不欲絕種祠，況於國之神寶舊畤！且甘泉、汾陰及雍五畤始立，皆有神祇感應，然後營之，非苟而已也。武、宣之世，奉此三神，禮敬敕備，神光尤著。祖宗所立神祇舊位，誠未易動。及陳寶祠，自秦文公至今七百餘歲矣，漢興世世常來，光色赤黃，長四五丈，直祠而息，音聲砰隱，野雞皆雊。每見雍太祝祠以太牢，遣候者乘一乘傳馳詣行在所，以為福祥。高祖時五來，文帝二十六來，武帝七十五來，宣帝二十五來，初元元年以來亦二十來，此陽氣舊祠也。及漢宗廟之禮，不得擅議，皆祖宗之君與賢臣所共定。古今異制，經無明文，至尊至重，難以疑說正也。前始納貢禹之議，後人相因，多所動搖。易大傳曰：『 |
| | The following year, Kuang Heng was stripped of his official post and title due to an offense. Many common people argued that the changes in sacrificial rites were inappropriate. Moreover, on the day when the sacrifice at Ganquan Tai Zhi was abolished and the southern 郊 was established, a great wind destroyed the bamboo palace at Ganquan, uprooting more than one hundred trees in the altar area with trunks over ten feet in circumference. The Son of Heaven was alarmed by this and asked Liu Xiang about it. Liu Xiang replied: "Even a common household does not wish to abandon ancestral shrines; how much more so for the sacred and precious old altars of the state! Moreover, when Ganquan, Fenyin, and Yong's five altars were first established, there were divine responses and omens; only then were they built—not done carelessly. During the reigns of Emperors Wu and Xuan, these three deities were honored with elaborate rites and reverence; their divine radiance was especially evident. The ancestral shrines established by forebears in their original positions are indeed not easily altered. As for the Chen Bao shrine, since Duke Wen of Qin established it over 700 years ago, during the Han dynasty it has appeared generation after generation. Its light is red and yellow in color, stretching four to five zhang long; it rises straight above the shrine before settling down, producing a loud rumbling sound that causes wild pheasants to call out. Each time it appears, the Grand Priest of Yong performs a sacrifice with the grand three offerings and sends messengers in one carriage to rush to where the emperor is staying, regarding this as an omen of good fortune. During Emperor Gaozu's reign, it appeared five times; during Emperor Wendi's reign, 26 times; during Emperor Wu's reign, 75 times; and during Emperor Xuan's reign, 25 times. Since the first year of Chuyuan, it has also appeared 20 times—this is an omen associated with the old shrines of yang energy. As for the rites at the Han dynasty ancestral temples, they should not be arbitrarily discussed; these were jointly established by ancestors and virtuous ministers. Ancient and modern systems differ; the classics contain no clear texts, so matters of supreme importance are difficult to determine through mere speculation. Previously, when we first accepted Gongyang Yu's proposal, later generations followed suit and made many changes. The Great Commentary on the Yi Jing says: "
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| | 郊祀志下: |
誣神者殃及三世。』恐其咎不獨止禹等。」上意恨之。 |
| | Those who falsely accuse deities will bring misfortune upon three generations." I fear that the blame may not be limited solely to Yu and others." The emperor was displeased.
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| | 郊祀志下: |
後上以無繼嗣故，今皇太后詔有司曰：「蓋聞王者承事天地，交接泰一，尊莫著於祭祀。孝武皇帝大聖通明，始建上下之祀，營泰畤於甘泉，定后土於汾陰，而神祇安之，饗國長久，子孫蕃滋，累世遵業，福流於今。今皇帝寬仁孝順，奉循聖緒，靡有大愆，而久無繼嗣。思其咎職，殆在徙南北郊，違先帝之制，改神祇舊位，失天地之心，以妨繼嗣之福。春秋六十，未見皇孫，食不甘味，寢不安席，朕甚悼焉。春秋大復古，善順祀。其復甘泉泰畤，汾陰后土如故，及雍五畤、陳寶祠在陳倉者。」天子復親郊禮如前。又復長安、雍及郡國祠著明者且半。 |
| | Later, because the emperor had no heir, the current Empress Dowager issued an edict to the officials: "I have heard that a Son of Heaven inherits and serves Heaven and Earth, communicates with Taiyi; nothing is more important than reverence in sacrifices. Emperor Wu, a most virtuous and enlightened ruler, first established the upper and lower sacrifices. He built the Tai Zhi at Ganquan and fixed the Hou Tu altar in Fenyin; as a result, deities were appeased, the state enjoyed lasting peace, descendants flourished, successive generations followed this legacy, and blessings have continued to the present day. Now, His Majesty is broad-minded, kind, filial, and obedient; he reverently follows the virtuous legacy of his ancestors without major transgressions, yet there has been no heir for a long time. Reflecting on the cause of this misfortune, it may lie in relocating the southern and northern 郊, violating the system established by previous emperors, altering the deities' original positions, and thus losing Heaven's favor, which has hindered the blessing of an heir. Now in my sixtieth year, I have yet to see a grandson; I find no pleasure in food and cannot rest on my mat. This deeply saddens me. The Spring and Autumn Annals emphasize returning to antiquity and properly honoring rites of worship. Therefore, the Tai Zhi at Ganquan, the Hou Tu altar in Fenyi as before, and also the five altars in Yong and the Chen Bao shrine located in Chencang should be restored." The Son of Heaven once again personally performed the 郊 ritual as before. Moreover, more than half of the prominent shrines in Chang'an, Yong, and various commanderies were also restored.
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| | 郊祀志下: |
成帝末年頗好鬼神，亦以無繼嗣故，多上書言祭祀方術者，皆得待詔，祠祭上林苑中長安城旁，費用甚多，然無大貴盛者，谷永說上曰：「臣聞明於天地之性，不可或以神怪；知萬物之情，不可罔以非類。諸背仁義之正道，不遵五經之法言，而盛稱奇怪鬼神，廣崇祭祀之方，求報無福之祠，及言世有僊人，服食不終之藥，揽興輕舉，登遐倒景，覽觀縣圃，浮游蓬萊，耕耘五德，朝種暮穫，與山石無極，黃冶變化，堅冰淖溺，化色五倉之術者，皆姦人惑眾，挾左道，懷詐偽，以欺罔世主。聽其言，洋洋滿耳，若將可遇；求之，盪盪如係風捕景，終不可得。是以明王距而不聽，聖人絕而不語。昔周史萇弘欲以鬼神之術輔尊靈王會朝諸侯，而周室愈微，諸侯愈叛。楚懷王隆祭祀，事鬼神，欲以獲福助，卻秦師，而兵挫地削，身辱國危。秦始皇初并天下，甘心於神僊之道，遣徐福、韓終之屬多齎童男童女入海求神采藥，因逃不還，天下怨恨。漢興，新垣平、齊人少翁、公孫卿、欒大等，皆以僊人黃冶祭祠事鬼使物入海求神采藥貴幸，賞賜累千金。大尤尊盛，至妻公主，爵位重絫，震動海內。元鼎、元封之際，燕齊之間方士瞋目扼掔，言有神僊祭祀致福之術者以萬數。其後，平等皆以術窮詐得，誅夷伏辜。至初元中，有天淵玉女、鉅鹿神人、轑陽侯師張宗之姦，紛紛復起。夫周秦之末，三五之隆，已嘗專意散財，厚爵祿，竦精神，舉天下以求之矣。曠日經年，靡有毫氂之驗，足以揆今。經曰：『享多儀，儀不及物，惟曰不享。』論語說曰：『子不語怪神。』唯陛下距絕此類，毋令姦人有以窺朝者。」上善其言。 |
| | In the later years of Emperor Cheng's reign, he became particularly fond of ghosts and spirits. This was also due to his lack of an heir; thus, many people submitted memorials discussing sacrificial rites and magical arts, all receiving imperial summons to serve in the Shanglin Park or near Chang'an city. The expenses were enormous, yet no great blessings followed. Gu Yong advised the emperor: "I have heard that one who understands the nature of Heaven and Earth should not be easily swayed by supernatural phenomena; those who understand the essence of all things cannot be deceived by false or irrelevant matters. Those who abandon the righteous path of benevolence and righteousness, do not follow the canonical teachings of the Five Classics, yet greatly emphasize strange and supernatural deities, widely promote sacrificial methods, seek blessings from shrines that bring no fortune, or claim there are immortals in this world, advocate taking medicines that cannot grant eternal life, speak of ascending to heaven with ease, traveling beyond the horizon, viewing the hanging gardens, floating on Penglai Island, cultivating the Five Virtues for harvests reaped by morning after sowing at dawn, merging with mountains and stones without end, alchemical transformations, turning ice into water or vice versa, and other color-changing techniques of the five granaries—these are all deceitful people misleading the public, practicing false doctrines, harboring fraud, and deceiving rulers. Listening to their words, they sound grand and convincing, as if such things might be attainable; yet when one seeks them, it is like trying to catch the wind or capture a shadow—ultimately unattainable. Therefore, wise kings reject and do not listen; sages cut them off and refuse to speak of such things. In the past, Zhou historian Chang Hong wished to use ghostly and divine arts to assist King Ling of Zhou in convening feudal lords for court; yet the Zhou dynasty became even weaker, and the feudal lords rebelled more fiercely. King Huai of Chu elevated sacrifices and worshipped ghosts and deities, hoping to gain blessings that would help repel the Qin army; yet his forces were defeated, territory lost, he was humiliated, and his state fell into peril. When Emperor Qin Shi Huang first unified the empire, he was deeply interested in immortality and sent people like Xu Fu and Han Zhong with many young boys and girls to sail into the sea in search of divine herbs. They fled and never returned, causing resentment among the people. When the Han dynasty rose, figures such as Xinyuan Ping, Shao Weng of Qi, Gongsun Qing, and Luan Da all gained favor by claiming to be immortals or alchemists who performed sacrifices, communicated with ghosts, sent objects into the sea, sought divine herbs, and so on. They received rewards and gifts amounting to thousands of gold pieces. Luan Da was especially honored; he even married a princess, accumulated noble titles, and caused great 震动 throughout the realm. During the years Yuanding and Yuanfeng, in the regions of Yan and Qi, magicians with bulging eyes and clenched fists claimed by the thousands to possess methods for summoning immortals through sacrifices and rites that would bring blessings. Later, many of them were exposed as frauds when their tricks failed, and they were executed or punished for their crimes. By the middle of Chuyuan era, there arose again deceivers such as the Jade Girl of Tianyuan, the Divine Man of Julu, and Zhang Zong, a false master claiming to be a marquis. They appeared in great numbers once more. At the end of the Zhou and Qin dynasties, during their most prosperous periods, rulers had already devoted themselves entirely, spent vast sums, offered generous ranks and salaries, inspired spiritual efforts, and mobilized the entire realm in pursuit of such things. For years on end, not even a single trace or sign was achieved—this is sufficient evidence for judging the present situation. The Classics say: "Excessive rituals and ceremonies, yet lacking in substance, are equivalent to no offering at all." The Analects says: "Confucius did not speak of strange or supernatural things." May Your Majesty reject such people and prevent wicked individuals from exploiting the court for their own ends." The emperor approved of his words.
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| | 郊祀志下: |
後成都侯王商為大司馬衛將軍輔政，杜鄴說商曰：「『東鄰殺牛，不如西鄰之瀹祭』，言奉天之道，貴以誠質大得民心也。行穢祀豐，猶不蒙祐；德修薦薄，吉必大來。古者壇場有常處，抠禋有常用，贊見有常禮；犧牲玉帛雖備而財不匱，車輿臣役雖動而用不勞。是故每奉其禮，助者歡說，大路所歷，黎元不知。今甘泉、河東天地郊祀，咸失方位，違陰陽之宜。及雍五畤皆曠遠，奉尊之役休而復起，繕治共張無解已時，皇天著象殆可略知。前上甘泉，先敺失道；禮月之夕，奉引復迷。祠后土還，臨河當渡，疾風起波，船不可御。又雍大雨，壞平陽宮垣。乃三月甲子，震電災林光宮門。祥瑞未著，咎徵仍臻。跡三郡所奏，皆有變故。不答不饗，何以甚此！《》曰『』。舊章，先王法度，文王以之，交神于祀，子孫千億。宜如異時公卿之議，復還長安南北郊。」 |
| | Later, when Marquis of Chengdu Wang Shang served as Da Sima Wei Jiangjun and assisted in governance, Du Ye advised him: "The saying 'the eastern neighbor sacrifices an ox, but the western neighbor's simple offering is better' means that serving Heaven requires sincerity and simplicity to truly win the people's hearts. Performing lavish rituals with impure intentions still brings no divine favor; cultivating virtue and offering humble sacrifices will surely bring great blessings. In ancient times, altars had fixed locations, purification rites followed established procedures, and the ceremonies for presenting offerings adhered to standard rituals; sacrificial animals, jade, and silk were fully prepared without exhausting resources, and although chariots, officials, and attendants were mobilized, their use did not cause undue hardship. Therefore, whenever such rites were performed, the assistants rejoiced; along the grand procession's route, the common people did not even notice. Nowadays, the imperial sacrifices to Heaven and Earth at Ganzhuan and Hedong are all misplaced, violating the proper principles of yin and yang. Moreover, the five altars at Yong are all distant and desolate; the labor of preparing offerings ceases only to resume again. Repairs and preparations continue without end, and Heaven's signs of disfavor can almost be discerned. Previously, when ascending Ganzhuan, the procession lost its way in advance; on the evening of the lunar sacrifice ceremony, those guiding the procession were again lost. After sacrificing to Hou Tu and returning, when approaching the river for crossing, a sudden strong wind arose with surging waves, making the boats uncontrollable. Moreover, heavy rain struck Yong, damaging the walls of Pingyang Palace. On the Jiazi day of the third month, thunder and lightning caused a disaster at the gate of Linguang Palace. Favorable omens have not yet appeared, while signs of misfortune continue to arrive. Examining the reports from the three commanderies, all indicate unusual events. If Heaven does not respond and offerings are not accepted, why has this become so severe! The Book of Songs says: "Follow the established rules." Established rules are the laws and standards of previous kings. King Wen followed them, communicated with spirits through sacrifices, and thus ensured a lineage of countless descendants. We should follow the former deliberations of the high officials and return to the southern and northern suburbs in Chang'an."
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| | 郊祀志下: |
後數年，成帝崩，皇太后詔有司曰：「皇帝即位，思順天心，遵經義，定郊禮，天下說憙。懼未有皇孫，故復甘泉泰畤、汾陰后土，庶幾獲福。皇帝恨難之，卒未得其祐。其復南北郊長安如故，以順皇帝之意也。」 |
| | Several years later, Emperor Cheng died. The Empress Dowager issued an edict to the officials: "Now that the emperor has ascended the throne, he wishes to follow Heaven's will, abide by classical teachings, and establish proper sacrificial rites; this delights all under heaven. Out of fear that there may be no imperial grandson, we have once again restored the Taichi altar at Ganzhuan and Hou Tu at Fenyin, hoping thereby to obtain blessings. The emperor regretted this difficulty but ultimately did not receive divine favor. Therefore, we should restore the southern and northern suburbs at Chang'an as before, in accordance with the emperor's wishes."
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| | 郊祀志下: |
哀帝即位，寢疾，博徵方術士，京師諸縣皆有侍祠使者，盡復前世所常興諸神祠官，凡七百餘所，一歲三萬七千祠云。 |
| | After Emperor Ai ascended the throne, his illness worsened. He widely summoned magicians and practitioners of esoteric arts; officials for sacrificial rites were stationed in the capital and all surrounding counties. All the shrines and offices for deities that had been commonly maintained in previous generations were restored once again, totaling more than seven hundred places, with over 37,000 sacrifices held annually, it was said.
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| | 郊祀志下: |
明年，復令太皇太后詔有司曰：「皇帝孝順，奉承聖業，靡有解怠，而久疾未瘳。夙夜唯思，殆繼體之君不宜改作。其復甘泉泰畤、汾陰后土祠如故。」上亦不能親至，遣有司行事而禮祠焉。後三年，哀帝崩。 |
| | The following year, the Empress Dowager Grandmother again issued an order to the officials: "The emperor is filial and obedient, diligently upholding the sacred legacy without the slightest negligence; yet his prolonged illness has not improved. Day and night I ponder this matter, fearing that a successor ruler should not make such changes. Therefore, the Taichi altar at Ganzhuang and the Hou Tu shrine at Fenyin shall be restored as before." The emperor was also unable to personally attend, so he sent officials to perform the rites and conduct sacrifices. Three years later, Emperor Ai died.
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| | 郊祀志下: |
平帝元始五年，大司馬王莽奏言：「王者父事天，故爵稱天子。孔子曰：『人之行莫大於孝，孝莫大於嚴父，嚴父莫大於配天。』王者尊其考，欲以配天，緣考之意，欲尊祖，推而上之，遂及始祖。是以周公郊祀后稷以配天，宗祀文王於明堂以配上帝。禮記天子祭天地及山川，歲遍。春秋穀梁傳以十二月下辛卜，正月上辛郊。高皇帝受命，因雍四畤起北畤，而備五帝，未共王地之祀。孝文十六年用新垣平，初起渭陽五帝廟，祭泰一、地祇，以太祖高皇帝配。日冬至祠泰一，夏至祠地祇，皆并祠五帝，而共一牲，上親郊拜。後平伏誅，乃不復自親，而使有司行事。孝武皇帝祠雍，曰：『今上帝朕親郊，而后土無祠，則禮不答也。』於是元鼎四年十一月甲子始立后土祠於汾陰。或曰，五帝，泰一之佐，宜立泰一。五年十一月癸未始立泰一祠於甘泉，二歲一郊，與雍更祠，亦以高祖配，不歲事天，皆未應古制。建始元年，徙甘泉泰畤、河東后土於長安南北郊。永始元年三月，以未有皇孫，復甘泉、河東祠。綏和二年，以卒不獲祐，復長安南北郊。建平三年，懼孝哀皇帝之疾未瘳，復甘泉、汾陰祠，竟復無福。臣謹與太師孔光、長樂少府平晏、大司農左咸、中壘校尉劉歆、太中大夫朱陽、博士薛順、議郎國由等六十七人議，皆曰宜如建始時丞相衡等議，復長安南北郊如故。」 |
| | In the fifth year of Yuanshi era under Emperor Ping, Da Sima Wang Mang submitted a memorial stating: "A sovereign serves Heaven as one would serve his father; thus he is called Son of Heaven. Confucius said: "Among human conduct, nothing is greater than filial piety; among filial piety, nothing is greater than honoring one's father; and among honoring one's father, nothing is greater than matching Heaven." A sovereign honors his late father and wishes to associate him with Heaven. Following this principle of honoring ancestors, the desire for reverence extends upward, eventually reaching the founding ancestor. Therefore, Duke of Zhou performed sacrifices at the southern suburb to honor Hou Ji and associate him with Heaven, and conducted ancestral rites in the Mingtang Hall for King Wen, associating him with Shangdi. The Book of Rites states that the Son of Heaven sacrifices to Heaven and Earth as well as mountains and rivers once a year, covering all of them. The Guliang Zhuan commentary on the Spring and Autumn Annals states that divination was conducted on the Xin day in the twelfth month, with sacrifices at the southern suburb held on the first Xin day of the first month. Emperor Gaozu, having received his mandate, established the Northern Altar at Yong in addition to the four existing altars there, thus completing the five emperors' shrines, but did not yet include sacrifices for King Wangdi. In the sixteenth year of Emperor Wendi's reign, using Xin Yuangping as a guide, the first temple for the Five Emperors was built at Weiyang. Sacrifices were made to Taiyi and the Earth Deity, with Taizu Gaozu Huangdi as their associate. On the day of winter solstice, sacrifices were made to Taiyi; on summer solstice, to the Earth Deity. In both cases, the Five Emperors were also honored together with a single sacrificial animal, and the emperor personally performed the suburban rites and paid homage. After Xin Yuangping was executed, the emperor no longer personally participated in these rituals but instead entrusted officials to conduct them on his behalf. Emperor Wu, sacrificing at Yong, said: "Now I personally perform the suburban sacrifice to Shangdi, but if Hou Tu has no shrine, then the rites are incomplete." Thus, on the Jiazi day of November in the fourth year of Yuanding era, a Hou Tu shrine was first established at Fenyin. Some said that the Five Emperors are assistants to Taiyi; therefore, an altar for Taiyi should be erected. In the fifth year, on the Kuwei day of November, a Taiyi shrine was first established at Ganzhuan. Sacrifices to Heaven were held once every two years, alternating with those at Yong; in both cases, Emperor Gaozu was honored as associate, but sacrifices did not occur annually and thus did not conform to ancient regulations. In the first year of Jianshi era, the Taiyi altar at Ganzhuan and the Hou Tu shrine in Hedong were relocated to the southern and northern suburbs of Chang'an. In March of the first year of Yongshi era, because there was still no imperial grandson, sacrifices at Ganzhuan and Hedong were resumed. In the second year of Suihe era, since blessings had still not been received, sacrifices returned to the southern and northern suburbs at Chang'an. In the third year of Jianping era, fearing that Emperor Ai's illness had not improved, sacrifices were once again resumed at Ganzhuan and Fenyin; yet still no blessings were received. I, together with Taishi Kong Guang, Shaofu of Changle Ping Yan, Da Siniang Zuo Xian, Zhonglei Xiao Wei Liu Xin, Tai Zhongdafa Zhu Yang, Bohu Xue Shun, Yilang Guo You and sixty-six others have deliberated. All said that we should follow the proposal made by Chancellor Heng during the Jianshi era and restore the southern and northern suburbs in Chang'an as before."
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| | 郊祀志下: |
莽又頗改其祭禮，曰：「周官天墬之祀，樂有別有合。其合樂曰『以六律、六鐘、五聲、八音、六舞大合樂』，祀天神，祭墬祇，祀四望，祭山川，享先妣先祖。凡六樂，奏六歌，而天墬神祇之物皆至。四望，蓋謂日月星海也。三光高而不可得親，海廣大無限界，故其樂同。祀天則天文從。祭墬則墬理從。三光，天文也。山川，地理也。天地合祭，先祖配天，先妣配墬，其誼一也。天墬合精，夫婦判合。祭天南郊，則以墬配，一體之誼也。天墬位皆南鄉，同席，墬在東，共牢而食。高帝、高后配於壇上，西鄉，后在北，亦同席共牢。牲用繭栗，玄酒陶匏。禮記曰天子籍田千具以事天墬，繇是言之，宜有黍稷。天地用牲一，燔抠瘞薶用牲一，高帝、高后用牲一。天用牲左，及黍稷燔抠南郊；墬用牲右，及黍稷瘞於北郊。其旦，東鄉再拜朝日；其夕，西鄉再拜夕月。然後孝弟之道備，而神衹嘉享，萬福降輯。此天墬合祀，以祖妣配者也。其別樂曰『冬日至，於墬上之圜丘奏樂六變，則天神皆降；夏日至，於澤中之方丘奏樂八變，則墬衹皆出。』天墬有常位，不得常合，此其各特祀者也。陰陽之別於日冬夏至，其會也以孟春正月上辛若丁。天子親合祀天墬於南郊，以高帝、高后配。陰陽有離合，《》曰『分陰分陽，迭用柔剛』。以日冬至使有司奉祠南郊，高帝配而望群陽，日夏至使有司奉祭北郊，高后配而望群陰，皆以助致微氣，通道幽弱。當此之時，后不省方，故天子不親而遣有司，所以正承天順地，復聖王之制，顯太祖之功也。渭陽祠勿復修。群望未定悉定，定復奏。」奏可。三十餘年間，天地之祠五徙焉。 |
| | Wang Mang also made some modifications to these sacrificial rites, saying: "According to the Rites of Zhou Officials, sacrifices to Heaven and Earth are accompanied by music that is both distinct and combined. The combined music is described as 'using the six pitch pipes, six bells, five tones, eight musical instruments, and six dances to perform a grand unification of music,' used for sacrificing to celestial deities, worshiping Earth spirits, honoring the four directions, offering sacrifices to mountains and rivers, and venerating ancestors and matriarchs. In total, six types of music are performed with six songs, and through this, offerings to Heaven, Earth, gods, and spirits all arrive. The "four directions" presumably refer to the sun, moon, stars, and sea. These three lights are lofty and cannot be personally approached; the sea is vast without boundaries, so their music is unified. When sacrificing to Heaven, celestial phenomena follow in accordance. When offering sacrifices to Earth, the principles of the earth respond accordingly. The three lights belong to celestial phenomena. Mountains and rivers pertain to the geography of Earth. When Heaven and Earth are jointly worshipped, ancestors associate with Heaven and matriarchs with Earth; their meanings are the same. Heaven and Earth combine in essence, just as husband and wife separate yet unite. When sacrificing to Heaven at the southern suburb, Earth is associated with it; this reflects their unity in meaning. The positions of Heaven and Earth both face south, sharing the same mat; Earth is placed to the east, and they share a sacrificial offering. Emperor Gaozu and Empress Dowager Gaohou are associated on the altar, facing west; the empress is to the north, also sharing a mat and sacrificial offering. The sacrificial animals used were young and tender, with black wine served in earthenware and gourds. The Book of Rites says that the Son of Heaven tills a thousand plots for sacrificial offerings to Heaven and Earth; from this, it is appropriate to include millet and sorghum. One sacrificial animal is used for Heaven and Earth, one for the burning, purification, and burial rites, and one for Emperor Gaozu and Empress Gaohou. The animal sacrifice for Heaven is placed on the left side, along with millet and sorghum, to be burned and purified at the southern suburb; the animal sacrifice for Earth is placed on the right side, together with millet and sorghum buried at the northern suburb. On the morning of the day, bow twice facing east to greet the rising sun; in the evening, bow twice facing west to honor the setting moon. Only then is the way of filial piety and fraternal respect complete; only then will gods and spirits joyfully accept the offerings, bringing down blessings in abundance. This is the combined sacrifice to Heaven and Earth with ancestors and matriarchs as associates. The separate music refers to: "On the winter solstice, six variations of music are played at the round altar on Earth; then all celestial deities descend. On the summer solstice, eight variations of music are performed at the square altar in a marsh; then all Earth spirits emerge." Heaven and Earth have fixed positions, cannot be constantly combined, these are the rites for separate worship. The distinction between yin and yang is marked by the winter and summer solstices, while their union occurs on the first Xin or Ding day of Mengchun in the first lunar month. The Son of Heaven personally performs the combined sacrifice to Heaven and Earth at the southern suburb, with Emperor Gaozu and Empress Gaohou as associates. Yin and Yang have both separation and union; the Yijing says, "Divide yin from yang, alternating in their use of softness and hardness." On the day of winter solstice officials are sent to perform sacrifices at the southern suburb with Emperor Gaozu as associate, looking toward all yang forces; on summer solstice they conduct rites at the northern suburb with Empress Gaohou associated, facing all yin influences. These actions aim to assist in summoning subtle energies and harmonizing hidden weaknesses. At this time, the empress did not personally inspect her domain; therefore, the Son of Heaven did not attend in person but sent officials instead. This was done to properly uphold Heaven and follow Earth, restoring the system of sage kings and highlighting the achievements of Taizu. The Weiyang shrine should no longer be repaired. All the shrines for lesser deities yet to be determined shall now be finalized, and a report will be submitted again." The proposal was approved. Over more than thirty years, the altars for Heaven and Earth were moved five times.
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| | 郊祀志下: |
後莽又奏言：「書曰『類於上帝，禋于六宗』。歐陽、大小夏侯三家說六宗，皆曰上不及天，下不及墬，旁不及四方，在六者之間，助陰陽變化，實一而名六，名實不相應。禮記祀典，功施於民則祀之。天文日月星辰，所昭仰也；地理山川海澤，所生殖也。易有八卦，乾坤六子，水火不相逮，雷風不相誖，山澤通氣，然後能變化，既成萬物也。臣前奏徙甘泉泰畤、汾陰后土皆復於南北郊。謹案周官『兆五帝於四郊』，山川各因其方，今五帝兆居在雍五畤，不合於古。又日月雷風山澤，易卦六子之尊氣，所謂六宗也。星辰水火溝瀆，皆六宗之屬也。今或未特祀，或無兆居。謹與太師光、大司徒宮、羲和歆等八十九人議，皆曰天子父事天，母事墬，今稱天神曰皇天上帝，泰一兆曰泰畤，而稱地祇曰后土，與中央黃靈同，又兆北郊未有尊稱。宜令地祇稱皇墬后祇，兆曰廣畤。《》曰『方以類聚，物以群分』。分群神以類相從為五部，兆天墬之別神：中央帝黃靈后土畤及日廟、北辰、北斗、填星、中宿中宮於長安城之未墬兆；東方帝太昊青靈勾芒畤及雷公、風伯廟、歲星、東宿東宮於東郊兆；南方炎帝赤靈祝融畤及熒惑星、南宿南宮於南郊兆；西方帝少皞白靈蓐收畤及太白星、西宿西宮於西郊兆；北方帝顓頊黑靈玄冥畤及月廟、雨師廟、辰星、北宿北宮於北郊兆。」奏可。於是長安旁諸廟兆畤甚盛矣。 |
| | Later, Wang Mang again submitted a memorial stating: "The Book of Documents says 'offer sacrifices to Shangdi by analogy, and perform pure rites for the Six Ancestors.'" The interpretations of the Six Ancestors by the three schools—Ouyang, Da Xiahou, and Xiao Xiahou—all state that they are neither above Heaven nor below Earth, nor do they extend to the four directions. They exist between these six realms, assisting in the transformation of yin and yang; essentially one but named as six, their names and realities do not correspond. The Book of Rites' sacrificial records states: if a person's achievements benefit the people, then he should be honored in sacrifice. Celestial phenomena such as the sun, moon, and stars are what Heaven reveals for us to revere; the geography of mountains, rivers, seas, and marshes is where life and resources originate. The Yijing presents the Eight Trigrams: Qian and Kun, along with their six children. Water and fire do not reach each other; thunder and wind do not contradict one another; mountains and marshes exchange breath—only then can transformation occur, giving rise to all things in existence. Previously, I submitted a proposal to relocate the Taiyi altar at Ganzhuang and Hou Tu shrine at Fenyin back to the southern and northern suburbs. Carefully examining the Rites of Zhou Officials: "The Five Emperors should be marked at the four suburbs," and mountains and rivers should each follow their respective directions. Now, however, the altars for the Five Emperors in Yong's five shrines do not conform to this ancient practice. Moreover, the sun, moon, thunder, wind, mountains, and marshes represent the noble energies of the six children in the Yijing's trigrams—these are what is referred to as the Six Ancestors. Stars, water and fire, ditches and streams—all belong to the category of the Six Ancestors. Nowadays, some are not yet specially honored in sacrifice, or have no designated altars. We, with Grand Tutor Guang, Grand Minister Gong, Xihe Xin, and eighty-eight others have carefully deliberated. All said that the Son of Heaven should serve Heaven as a father and Earth as a mother. Now we refer to the heavenly deity as Huangtian Shangdi, mark Taiyi's altar as Taichi, yet call the earth deity Hou Tu, equating it with the central yellow spirit; however, there is still no respectful title for the northern suburb altar. It would be appropriate to designate the earth deity as Huangdi Houqi, and mark its altar as Guangchi. The Yijing says: "Things of similar kind gather according to their direction; objects are divided into groups based on their nature." Divide the various deities into five groups according to their categories, distinguishing between heavenly and earthly gods: in the central area of Chang'an's southern suburbs, mark the altar for Huangling Hou Tu (the Yellow Spirit and Earth Deity), as well as temples for the sun, the Northern Dipper, the North Star, the planet Saturn, and the central constellations and palace. In the eastern suburbs, mark the altar of Taihao Qingling Goumang (the Eastern Emperor), as well as shrines for Leigong and Fengbo, the planet Jupiter, and the eastern constellations and palace; in the southern suburbs, mark the altar of Yandi Chiling Zhurong (the Southern Emperor), as well as the planet Mars and the southern constellations and palace; in the western suburbs, mark the altar of Shaohao Bailing Rushou (the Western Emperor), as well as the star Taibai and the western constellations and palace; in the northern suburbs, mark the altar of Zhuanxu Heiling Xuanming (the Northern Emperor), as well as temples for the moon and Yushi, the planet Venus, and the northern constellations and palace." The proposal was approved. Thus, the altars and temples surrounding Chang'an became very numerous.
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| | 郊祀志下: |
莽又言：「帝王建立社稷，百王不易。社者，土也。宗廟，王者所居。稷者，百穀之王，所以奉宗廟，共粢盛，人所食以生活也。王者莫不尊重親祭，自為之主，禮如宗廟。《》曰『』。又曰『』。《》曰『唯祭宗廟社稷，為越紼而行事』。聖漢興，禮儀稍定，已有官社，未立官稷。」遂於官社後立官稷，以夏禹配食官社，后稷配食官稷。稷種穀樹。徐州牧歲貢五色土各一斗。 |
| | Wang Mang also said: "Sovereigns establish Sheji (altars for land and grain), which have remained unchanged by a hundred kings. She refers to the earth. The ancestral temple is where the king resides. Ji refers to the king of all grains; it is used to offer sacrifices in ancestral temples, provide millet and offerings, and serves as what people eat for their livelihood. No ruler has failed to hold Sheji with great reverence and personally perform sacrifices, serving as the main officiant themselves, following rites similar to those of ancestral temples. The Book of Songs says: "Then establish the great earth altar." It also says, "To serve the god of fields and pray for sweet rain." The Book of Rites states: "Only when performing sacrifices at ancestral temples and Sheji altars is it permissible to act beyond the prescribed rites." The holy Han dynasty arose, its rituals gradually established; there was already an official She altar, but no official Ji altar yet." Thus, they established the official Ji altar behind the existing official She altar. Yu of Xia was honored as a companion at the She altar, and Houji was honored as a companion at the Ji altar. The grain planted for Ji is millet. The governor of Xu Zhou was to annually present one dou each of five-colored soils.
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| | 郊祀志下: |
莽篡位二年，興神僊事，以方士蘇樂言，起八風臺於宮中。臺成萬金，作樂其上，順風作液湯。又種五粱禾於殿中，各順色置其方面，先煮鶴齔、毒冒、犀玉二十餘物漬種，計粟斛成一金，言此黃帝穀僊之術也。以樂為黃門郎，令主之。莽遂崇鬼神淫祀，至其末年，自天地六宗以下至諸小鬼神，凡千七百所，用三牲鳥獸三千餘種。後不能備，乃以雞當鶩鴈，犬當麋鹿。數下詔自以當僊，語在其傳。 |
| | In the second year after Wang Mang usurped power, he promoted matters related to gods and immortals. Following the advice of the alchemist Su Le, he built the Bafeng Pavilion within the palace. The construction cost ten thousand gold pieces; music was performed on it, and with the wind, liquid soup was prepared. He also planted five kinds of millet in the palace hall, each arranged according to its color and direction. First, he boiled a mixture of twenty substances including crane feathers, Du Mao, rhinoceros horn, and jade, using it to soak the seeds; calculating by measures of grain, one gold piece was spent per measure. He claimed this was the method of Huangdi's grain immortality. He appointed Yue as a Huangmen Lang official and ordered him to oversee it. Wang Mang thus promoted excessive and licentious worship of ghosts and gods. In his later years, from the altars for Heaven, Earth, and the Six Ancestors down to various minor deities and spirits, there were a total of 1,700 shrines, using over three thousand kinds of sacrificial animals including cattle, sheep, pigs, birds, and beasts. Later, when he could no longer provide the full offerings, he substituted chickens for geese and cranes, and dogs for deer and sika. He frequently issued edicts declaring himself to be an immortal; these statements are recorded in his biography.
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| | 郊祀志下: |
贊曰：漢興之初，庶事草創，唯一叔孫生略定朝廷之儀。若乃正朔服色郊望之事，數世猶未章焉。至於孝文，始以夏郊，而張倉據水德，公孫臣、賈誼更以為土德，卒不能明。孝武之世，文章為盛，太初改制，而兒寬、司馬遷等猶從臣、誼之言，服色數度，遂順黃德。彼以五德之傳從所不勝，秦在水德，故謂漢據土而克之。劉向父子以為帝出於震，故包羲氏始受木德，其後以母傳子，終而復始，自神農、黃帝下歷唐虞三代而漢得火焉。故高祖始起，神母夜號，著赤帝之符，旗章遂赤，自得天統矣。昔共工氏以水德間於木火，與秦同運，非其次序，故皆不永。由是言之，祖宗之制蓋有自然之應，順時宜矣。究觀方士祠官之變，谷永之言，不亦正乎！不亦正乎！ |
| | Zan said: At the beginning of the Han dynasty, many affairs were newly established; only Shusheng roughly set the court rituals. As for matters such as calendar reform, color symbolism, and sacrifices at the suburbs or altars of direction, these remained unclear across several generations. It was not until Emperor Xiaowen that the summer sacrifice at the southern suburb was adopted, yet Zhang Cang adhered to the water virtue theory, while Gongsun Chen and Jia Yi changed it to the earth virtue; ultimately, no consensus was reached. During the reign of Emperor Xiaowu, literature and culture flourished. When the Taichu calendar reform was implemented, scholars such as Er Kuan and Sima Qian still followed the views of Gongsun Chen and Jia YI, so the color symbolism and numerical patterns eventually aligned with the yellow virtue theory. They believed that according to the Five Virtues cycle, a dynasty should follow what it cannot overcome; since Qin was in the water virtue, they said Han overcame it by claiming the earth virtue. Liu Xiang and his father believed that the emperor originated from Zhen, so Fu Xi was first granted the wood virtue. Afterwards, it passed from mother to son, cycling endlessly; starting with Shennong and Huangdi, through Tang, Yu, and the Three Dynasties, Han eventually received the fire virtue. Thus, when Emperor Gaozu first rose to power, a divine mother cried out at night, manifesting the symbol of the Red Emperor; red became the color for banners and insignia, and thus Han naturally inherited the heavenly mandate. In ancient times, Gonggong claimed the water virtue between wood and fire; like Qin, it shared a similar fate. Since this was not in accordance with the proper sequence of the Five Virtues, both dynasties were short-lived. From this we can see that the system established by our ancestors was in accordance with natural patterns and appropriate to their times. Carefully examining the changes among alchemists, shrine officials, and Guo Yong's statements, were they not correct! Were they not indeed correct!
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