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自古受命帝王，曷嘗不封禪？蓋有無其應而用事者矣，未有睹符瑞見而不臻乎泰山者也。雖受命而功不至，至梁父矣而德不洽，洽矣而日有不暇給，是以即事用希。傳曰：「三年不為禮，禮必廢；三年不為樂，樂必壞。」每世之隆，則封禪答焉，及衰而息。厥曠遠者千有餘載，近者數百載，故其儀闕然堙滅，其詳不可得而記聞云。 |
| | Since ancient times, emperors who received their mandate have never failed to perform the Fengshan sacrifices. There may be those who assume power without corresponding omens, but there has never been an emperor who witnessed auspicious signs and did not proceed to Mount Tai. Even if an emperor received the mandate but his achievements were insufficient, or even if he reached Mount Liangfu but his virtue was not universally harmonious, or harmony was achieved yet daily affairs left no time to spare, therefore such matters are rarely pursued. The Classic says: "If rites are not practiced for three years, the rites will surely be abandoned; if music is not performed for three years, music will certainly fall into disrepair." In times of prosperity in each generation, the Fengshan sacrifices are conducted as a response; when decline sets in, they cease. Those who were distant span more than a thousand years, and those closer in time span several hundred years; therefore, their rituals are now lost and forgotten, and the details cannot be recorded or heard of.
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《》曰，舜在璇璣玉衡，以齊七政。遂類于上帝，禋于六宗，望山川，遍群神。輯五瑞，擇吉月日，見四嶽諸牧，還瑞。歲二月，東巡狩，至于岱宗。岱宗，泰山也。柴，望秩于山川。遂覲東后。東后者，諸侯也。合時月正日，同律度量衡，修五禮，五玉三帛二生一死贄。五月，巡狩至南嶽。南嶽，衡山也。八月，巡狩至西嶽。西嶽，華山也。十一月，巡狩至北嶽。北岳，恒山也。皆如岱宗之禮。中嶽，嵩高也。五載一巡狩。 |
| | The Shangshu says: "Shun used the Xuanji yuheng to regulate the seven political affairs." He thus presented offerings to Shangdi, made sacrifices of incense to the Six Ancestries, observed the mountains and rivers, and honored all deities. He collected the five symbols of authority, selected an auspicious month and day, presented them to the Four Peaks and their regional governors, and then returned the symbols. In the second month of the year, he conducted an eastern inspection tour and arrived at Taizong (Mount Tai). Taizong is Mount Tai. He made sacrificial offerings and paid homage to the mountains and rivers in order of rank. He then met with the eastern vassals. The "Donghou" refers to the feudal lords. He harmonized the months and fixed the days, standardized the pitch-pipes, measurements, and weights and measures, revised the five rites, and presented tribute consisting of five kinds of jade, three pieces of silk, two live animals, and one dead animal. lòng In the fifth month, he conducted an inspection tour to Nanyue (the Southern Peak). Nanyue is Hengshan Mountain. In the eighth month, he conducted an inspection tour and arrived at Xiyue (the Western Peak). Xiyue is Huashan Mountain. In the eleventh month, he conducted an inspection tour arriving at Beiyue (the Northern Peak). Beiyue is Hengshan Mountain (in Hebei Province). The rites performed at all these places were the same as those conducted at Taizong. Zhongyue is Songgao Mountain (Mount Song). An inspection tour was conducted once every five years.
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禹遵之。後十四世，至帝孔甲，淫德好神，神瀆，二龍去之。其後三世，湯伐桀，欲遷夏社，不可，作夏社。後八世，至帝太戊，有桑谷生於廷，一暮大拱，懼。伊陟曰：「妖不勝德。」太戊修德，桑谷死。伊陟贊巫咸，巫咸之興自此始。後十四世，帝武丁得傅說為相，殷復興焉，稱高宗。有雉登鼎耳雊，武丁懼。祖己曰：「修德。」武丁從之，位以永寧。後五世，帝武乙慢神而震死。後三世，帝紂淫亂，武王伐之。由此觀之，始未嘗不肅祗，後稍怠慢也。 |
| | Yu followed this practice. Fourteen generations later, when Emperor Kongjia came to power, he indulged in immoral conduct and favored the gods; as a result, the deities became disrespectful, and two dragons left him. Three generations after that, King Tang attacked Jie; he wished to replace the Shang altar of the Xia dynasty but could not do so, and thus composed a text called "Xia She." Eight generations later, when Emperor Taipu came to power, a mulberry and millet plant grew in the court; by morning it had grown large enough for two people to embrace, causing great alarm. Yi Zhi said: "Omens of evil cannot overcome virtue." Taipu cultivated virtue, and the mulberry and millet plants died. Yi Zhi praised Wu Xian; from this time onward began the rise of Wu Xian's influence. Fourteen generations later, Emperor Wuding appointed Fu Yue as his prime minister; the Yin dynasty revived and was known as Gaozong. A pheasant climbed onto the ear of a tripod cauldron and called out, causing Wuding to be alarmed. Zu Ji said: "Cultivate virtue." Wuding followed his advice, and thus the throne remained in lasting peace. Five generations later, Emperor Wuyi disrespected the gods and was struck by lightning to death. Three generations later, Emperor Zhou indulged in licentiousness and disorder; King Wu of Zhou attacked him. From this we can see that at the beginning, they were always respectful and reverent, but later gradually became careless and neglectful.
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周官曰，冬日至，祀天於南郊，迎長日之至；夏日至，祭地祗。皆用樂舞，而神乃可得而禮也。天子祭天下名山大川，五嶽視三公，四瀆視諸侯，諸侯祭其疆內名山大川。四瀆者，江、河、淮、濟也。天子曰明堂、辟雍，諸侯曰泮宮。 |
| | The Zhouli says: "On the winter solstice, sacrifices are made to Heaven at the southern suburbs to welcome the arrival of the longest night; on the summer solstice, offerings are made to the earth deities." In both cases music and dance are used; only then can the gods be properly honored through ritual. The Son of Heaven sacrifices to the famous mountains and great rivers throughout the realm; the Five Peaks are treated with a status equivalent to that of the Three Dukes, the Four Great Rivers as equal to feudal lords, while feudal lords sacrifice only to the famous mountains and major rivers within their own territories. The "Four Great Rivers" are the Yangtze River (Changjiang), Yellow River (Huanghe), Huai River, and Ji River. The Son of Heaven built Mingtang and Biyong; feudal lords constructed Pangong.
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周公既相成王，郊祀后稷以配天，宗祀文王於明堂以配上帝。自禹興而修社祀，后稷稼穡，故有稷祠，郊社所從來尚矣。 |
| | After assisting King Cheng, the Duke of Zhou conducted sacrifices at the southern suburbs, offering Houji as a companion to Heaven, and honored King Wen in the Mingtang temple, offering him as a counterpart to Shangdi. Since Yu's time, the worship of ancestral altars was revived; Houji cultivated crops and harvests, so there were temples dedicated to Houji. The practice of sacrifices at the southern suburbs and ancestral altars has a long history.
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自周克殷後十四世，世益衰，禮樂廢，諸侯恣行，而幽王為犬戎所敗，周東徙雒邑。秦襄公攻戎救周，始列為諸侯。秦襄公既侯，居西垂，自以為主少皞之神，作西畤，祠白帝，其牲用騮駒黃牛羝羊各一云。其後十六年，秦文公東獵汧渭之閒，卜居之而吉。文公夢黃蛇自天下屬地，其口止於鄜衍。文公問史敦，敦曰：「此上帝之徵，君其祠之。」於是作鄜畤，用三牲郊祭白帝焉。 |
| | Fourteen generations after the Zhou dynasty overthrew Yin, each successive generation declined further; rites and music were abandoned, feudal lords acted with impunity, and King You was defeated by the Quanrong tribes. The Zhou court then moved east to Luoyi. Duke Xiang of Qin attacked the Rong tribes and rescued the Zhou, thus being first enfeoffed as a feudal lord. After being enfeoffed as a marquis, Duke Xiang of Qin resided in the western frontier. He considered himself the master of the deity Shaohao and built an altar called Xichou to worship the White Emperor; for sacrifices, he used one white horse, one yellow bull, and one ram. Sixteen years later, Duke Wen of Qin conducted a hunting expedition eastward between the Qian and Wei rivers; divination indicated that settling there would be auspicious. Duke Wen dreamed of a yellow snake descending from heaven to the ground, with its mouth stopping at Fuyan. Duke Wen asked Shi Dun about it; Dun said: "This is a sign from Shangdi; you should build an altar to worship it." Thus, they built the Fuchou altar and used three sacrificial animals for sacrifices to the White Emperor at the southern suburbs.
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自未作鄜畤也，而雍旁故有吳陽武畤，雍東有好畤，皆廢無祠。或曰：「自古以雍州積高，神明之隩，故立畤郊上帝，諸神祠皆聚云。蓋黃帝時嘗用事，雖晚周亦郊焉。」其語不經見，縉紳者不道。 |
| | Before the Fuchou altar was built, there had already been an old Wu Yang Wochou altar near Yong; to the east of Yong was Haochou. All these were abandoned and no longer used for sacrifices. Some say: "Since ancient times, Yongzhou has been high and elevated, a favored place for deities; therefore, altars were established there to worship Shangdi at the southern suburbs, and all temples of various gods gathered here." It is said that sacrifices were once conducted during the time of Huangdi; even in late Zhou times, they still performed sacrifices there." These accounts are not found in classical texts and are not mentioned by learned officials.
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作鄜畤後九年，文公獲若石雲，于陳倉北阪城祠之。其神或歲不至，或歲數來，來也常以夜，光輝若流星，從東南來集于祠城，則若雄雞，其聲殷雲，野雞夜雊。以一牢祠，命曰陳寶。 |
| | Nine years after the Fuchou altar was established, Duke Wen obtained a stone said to resemble an oracle bone; he built an altar in Beiban Cheng of Chencang to worship it. Sometimes the deity did not appear for a whole year, sometimes it came several times in one year. When it arrived, it was often at night; its light resembled that of a shooting star, coming from the southeast and gathering over the altar city. It appeared like a rooster, its sound echoing through the clouds, causing wild pheasants to call out during the night. They offered one set of sacrificial animals in worship and named it Chenbao.
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作鄜畤後七十八年，秦德公既立，卜居雍，「後子孫飲馬於河」，遂都雍。雍之諸祠自此興。用三百牢於鄜畤。作伏祠。磔狗邑四門，以御蠱菑。 |
| | Seventy-eight years after the Fuchou was established, when Duke De of Qin came to power, divination advised that he should settle in Yong. The oracle said: "Later generations will drink horse water from the Yellow River," so he made Yong his capital. From this time onward, all temples and altars in Yong flourished. Three hundred sacrificial offerings were conducted at Fuchou. An altar for worshiping Fu was built. Dogs were sacrificed at the four gates of the city to ward off plagues and calamities caused by witchcraft.
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德公立二年卒。其後（六）［四］年，秦宣公作密畤於渭南，祭青帝。 |
| | Duke De reigned for two years before dying. Four years later, Duke Xuan of Qin built the Michou altar in Weinan to worship the Green Emperor.
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其後十四年，秦繆公立，病臥五日不寤；寤，乃言夢見上帝，上帝命繆公平晉亂。史書而記藏之府。而後世皆曰秦繆公上天。 |
| | Fourteen years later, when Duke Miao of Qin ascended the throne, he fell ill and lay in bed for five days without regaining consciousness; when he awoke, he said that he had dreamed of Shangdi, who commanded Duke Miao to bring peace to the chaos in Jin. The court historians recorded and stored it in the archives. Later generations all said that Duke Miao of Qin had ascended to Heaven.
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秦繆公即位九年，齊桓公既霸，會諸侯於葵丘，而欲封禪。管仲曰：「古者封泰山禪梁父者七十二家，而夷吾所記者十有二焉。昔無懷氏封泰山，禪云云；虙羲封泰山，禪云云；神農封泰山，禪云云；炎帝封泰山，禪云云；黃帝封泰山，禪亭亭；顓頊封泰山，禪云云；帝嚳封泰山，禪云云；堯封泰山，禪云云；舜封泰山，禪云云；禹封泰山，禪會稽；湯封泰山，禪云云；周成王封泰山，禪社首：皆受命然後得封禪。」桓公曰：「寡人北伐山戎，過孤竹；西伐大夏，涉流沙，束馬懸車，上卑耳之山；南伐至召陵，登熊耳山以望江漢。兵車之會三，而乘車之會六，九合諸侯，一匡天下，諸侯莫違我。昔三代受命，亦何以異乎？」於是管仲睹桓公不可窮以辭，因設之以事，曰：「古之封禪，鄗上之黍，北里之禾，所以為盛；江淮之閒，一茅三脊，所以為藉也。東海致比目之魚，西海致比翼之鳥，然後物有不召而自至者十有五焉。今鳳皇麒麟不來，嘉穀不生，而蓬蒿藜莠茂，鴟梟數至，而欲封禪，毋乃不可乎？」於是桓公乃止。是歲，秦繆公內晉君夷吾。其後三置晉國之君，平其亂。繆公立三十九年而卒。 |
| | Guan Zhong said: "In ancient times, seventy-two rulers performed the Fengshan sacrifices on Mount Tai and Mount Liangfu, but I have records of only twelve of them. "In antiquity, Wuhuai Shi conducted the Fengshan rites at Mount Tai, performing the sacrifice at Yunyun; Shennong performed the Fengshan rites on Mounttai and conducted the sacrifice at Yuyun; Yandi conducted the Fengshan sacrifices on Mounttai, performing his ritual at Yuyun; Huangdi performed the Fengshan rites onmount Tai and conducted the sacrificeat Tingting; Zhuanshu conducted the Fengshan sacrificeson Mounttai, performing his rituial at Yuyun; Dikou performed the Fengshan rites on Mt.Tai and conducted the sacrificeat Yuyun; Yao conducted the Fengshan sacrifices omounttai, performing his ritual at Yuun; Shun performed the Fengshan rites on Mountai and conducted the sacrificeat Yunyun; Yu conducted the Fengshan sacrifices o Mounttai, performing his rite at Kuaiji; Tang performed the Fengshan rites omount Tai and conducted the sacrifceat Yunyun; King Cheng of Zhou performed the Fengshan sacrifices onmounttai, conducting his rite at Sheshou: all these rulers received their mandate before they were able to perform the Fengshan rites." Duke Huan said: "I led a northern campaign against the Shan Rong, passing through Guzhu; I waged war westward against Daxia, crossed the Liusha Desert, tethered my horses and suspended my chariots, ascending Mount Beier; I marched south to Zhaoling and climbed Xiong'er Mountain to overlook the Yangtze and Han rivers. I convened three military parliaments with war chariots and six diplomatic assemblies with ceremonial carriages, united the feudal lords nine times, and once restored order to all under Heaven; no lord dared defy me. "In ancient times, when the Three Dynasties received their mandate, what was there that differed from this?" At this, Guan Zhong realized that Duke Huan could not be dissuaded by words alone and therefore presented him with a practical matter. He said: "In ancient times, the Fengshan sacrifices required the millet from Gaoshang and the grain from Beili as symbols of abundance; the three-ridge reed grass growing between the Yangtze and Huai rivers was used to make sacrificial mats. The one-eyed fish from the East Sea and the two-winged bird from the West Sea arrived, and then fifteen other things came without being summoned. "Now, the phoenix and qilin do not appear; auspicious grains do not grow, while ragweed and thorny grass flourish. Owls and hawks visit frequently. Under such circumstances, how can one dare to perform the Fengshan sacrifice? Is it not impossible?" Thus Duke Huan abandoned his plan. In this year, Duke Miao of Qin welcomed Ji Jun Yiwu into the state of Jin. After that, he placed three successive rulers on the throne in Jin and restored peace to its chaos. Duke Miao reigned for thirty-nine years before dying.
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其後百有餘年，而孔子論述六藝，傳略言易姓而王，封泰山禪乎梁父者七十餘王矣，其俎豆之禮不章，蓋難言之。或問禘之說，孔子曰：「不知。知禘之說，其於天下也視其掌。」詩云紂在位，文王受命，政不及泰山。武王克殷二年，天下未寧而崩。爰周德之洽維成王，成王之封禪則近之矣。及後陪臣執政，季氏旅於泰山，仲尼譏之。 |
| | More than a hundred years later, Confucius discussed the Six Arts and briefly mentioned that over seventy kings who changed dynasties had performed the Fengshan sacrifices at Mounttai and the sacrificeat Mount Liangfu. However, the details of their sacrificial rites were not clearly recorded, making it difficult to speak about them in detail. Someone asked Confucius about the ritual of di, and Confucius said: "I do not know." "If one understands the ritual of Di, then governing the world would be as easy as looking at the palm of one's hand." The Book of Songs says: "When King Zhou was on the throne, Duke Wenwang received his mandate, yet his authority did not reach Mount Tai. King Wu defeated Yin two years later, but before peace had been restored to the world, he died. It was not until King Cheng of Zhou that virtue permeated the realm and approached perfection; his Fengshan sacrifice came close to being appropriate. Later, when subordinate ministers held power, Ji Shi performed a sacrificial rite at Mount Tai, and Confucius criticized him for it.
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是時萇弘以方事周靈王，諸侯莫朝周，周力少，萇弘乃明鬼神事，設射貍首。貍首者，諸侯之不來者。依物怪欲以致諸侯。諸侯不從，而晉人執殺萇弘。周人之言方怪者自萇弘。 |
| | At that time, Zhang Hong was advising King Ling of Zhou in matters of ritual. The feudal lords no longer paid homage to the Son of Heaven, and the power of Zhou had waned. Therefore, Zhang Hong emphasized rituals involving spirits and deities, establishing a ceremony known as She Lilv. The "Lilv" refers to the feudal lords who did not come to pay homage. He relied on strange and supernatural phenomena in an attempt to bring the feudal lords back into submission. The feudal lords did not comply, and eventually the people of Jin captured and killed Zhang Hong. From then on, those in Zhou who spoke about strange or supernatural matters began with Zhang Hong.
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其後百餘年，秦靈公作吳陽上畤，祭黃帝；作下畤，祭炎帝。 |
| | More than a hundred years later, Duke Ling of Qin established the Shangzhi at Wuyang to worship the Yellow Emperor; he also established the Xiaozhi there to worship the Yan Emperor.
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後四十八年，周太史儋見秦獻公曰：「秦始與周合，合而離，五百歲當復合，合十七年而霸王出焉。」櫟陽雨金，秦獻公自以為得金瑞，故作畦畤櫟陽而祀白帝。 |
| | Forty-eight years later, Zhou Taishi Dan met Duke Xian of Qin and said: "The state of Qin will first reunite with the House of Zhou. After they part ways again, in five hundred years they shall unite once more; seventeen years after this union, a hegemon or emperor shall arise." Rain of gold fell in Linyang. Duke Xian of Qin, believing this to be an auspicious omen of gold, therefore established a sacrificial site at Qichi in Linyang and worshipped the White Emperor.
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其後百二十歲而秦滅周，周之九鼎入于秦。或曰宋太丘社亡，而鼎沒于泗水彭城下。 |
| | One hundred and twenty years later, Qin destroyed Zhou, and the Nine Tripods of Zhou were brought into Qin. Some say that when the sacred altar at Taichou in Song was destroyed, the tripods sank beneath the Si River near Pengcheng.
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其後百一十五年而秦并天下。 |
| | One hundred and fifteen years later, Qin unified all under heaven.
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秦始皇既并天下而帝，或曰：「黃帝得土德，黃龍地螾見。夏得木德，青龍止於郊，草木暢茂。殷得金德，銀自山溢。周得火德，有赤烏之符。今秦變周，水德之時。昔秦文公出獵，獲黑龍，此其水德之瑞。」於是秦更命河曰「德水」，以冬十月為年首，色上黑，度以六為名，音上大呂，事統上法。 |
| | After Emperor Qin Shi Huang had united the world and declared himself emperor, some said: "The Yellow Emperor received the virtue of earth; yellow dragons and earthworms appeared. "The Xia dynasty received the virtue of wood; a green dragon stopped in the suburbs, and grasses and trees flourished abundantly." "The Yin dynasty received the virtue of metal; silver overflowed from the mountains. "The Zhou dynasty received the virtue of fire, marked by the appearance of red crows." "Now that Qin has replaced Zhou, it is the time of the water virtue. "In the past, Duke Wen of Qin went hunting and captured a black dragon; this was an omen of the virtue of water." Thus, Qin renamed the Yellow River "Desui," took the tenth month of winter as the beginning of the year, favored black in color, used six as a standard for measurement, emphasized the musical pitch Dali, and governed by strict legalism.
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即帝位三年，東巡郡縣，祠騶嶧山，頌秦功業。於是徵從齊魯之儒生博士七十人，至乎泰山下。諸儒生或議曰：「古者封禪為蒲車，惡傷山之土石草木；埽地而祭，席用葅稭，言其易遵也。」始皇聞此議各乖異，難施用，由此絀儒生。而遂除車道，上自泰山陽至巔，立石頌秦始皇帝德，明其得封也。從陰道下，禪於梁父。其禮頗采太祝之祀雍上帝所用，而封藏皆祕之，世不得而記也。 |
| | Three years after ascending to the imperial throne, Emperor Qin Shi Huang toured the eastern commanderies and counties, made sacrifices at Zouyishan Mountain, and composed an ode praising the achievements of Qin. At that time, he summoned seventy Confucian scholars and doctors from Qi and Lu to Mount Tai's foot. Some of the Confucian scholars argued: "In ancient times, for the Fengshan sacrifices, simple wicker carts were used to avoid damaging the soil, stones, and vegetation on the mountain; the ground was swept for sacrifice, and mats made of reeds were used, to signify that it was easy to follow." Emperor Qin Shi Huang heard these conflicting opinions and found them difficult to implement; thus he dismissed the Confucian scholars. He then cleared a road for his carriage, ascending from the southern slope of Mount Tai to its summit. There he erected stone inscriptions praising Emperor Qin Shi Huang's virtue and declaring that he had earned the right to perform the Fengshan ceremony. He descended from the northern slope of the mountain, performing the Chanshan sacrifice at Mount Liangfu. The rituals were somewhat based on those used by the Grand Priest in worshipping Heaven at Yong, but the details of the offerings and burials were kept secret, so they could not be recorded for posterity.
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始皇之上泰山，中阪遇暴風雨，休於大樹下。諸儒生既絀，不得與用於封事之禮，聞始皇遇風雨，則譏之。 |
| | When Emperor Qin Shi Huang ascended Mount Tai, he encountered a sudden storm and heavy rain on the middle slope and took shelter under a large tree. After being dismissed, the Confucian scholars were not allowed to participate in the Fengshan rituals. Upon hearing that Emperor Qin Shi Huang had encountered a storm and rain, they criticized him.
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於是始皇遂東遊海上，行禮祠名山大川及八神，求僊人羨門之屬。八神將自古而有之，或曰太公以來作之。齊所以為齊，以天齊也。其祀絕莫知起時。八神：一曰天主，祠天齊。天齊淵水，居臨菑南郊山下者。二曰地主，祠泰山梁父。蓋天好陰，祠之必於高山之下，小山之上，命曰「畤」；地貴陽，祭之必於澤中圜丘云。三曰兵主，祠蚩尤。蚩尤在東平陸監鄉，齊之西境也。四曰陰主，祠三山。五曰陽主，祠之罘。六曰月主，祠之萊山。皆在齊北，并勃海。七曰日主，祠成山。成山斗入海，最居齊東北隅，以迎日出云。八曰四時主，祠瑯邪。瑯邪在齊東方，蓋歲之所始。皆各用一牢具祠，而巫祝所損益，珪幣雜異焉。 |
| | Thus, Emperor Qin Shi Huang proceeded to tour the eastern coast by sea, performing sacrifices at famous mountains and great rivers as well as the Eight Deities in search of immortals such as Xianmen. The Eight Deities have been venerated since ancient times; some say they were established by Duke Tai Gong onwards. The state of Qi was named "Qi" because it was associated with the heavenly deity Tianqi. The origins of their worship have been lost to history, and no one knows when they began. The Eight Deities: the first was Tianzhu, worshipped at Tianqi. Tianqi is a deep spring of water located beneath the southern suburbs of Linzi Mountain. The second was Dizhu, worshipped at Mount Tai and Mount Liangfu. It is said that Heaven favors the shady; thus, sacrifices to it must be conducted at the base of high mountains and on small hills above them. Such sites were called "zhi"; Earth values brightness; therefore, sacrifices to it must take place at a round altar in the middle of a marsh or lake. The third was Bingzhu, worshipped as Chi You. Chi You's shrine is located in Jian Xiang, Dongping Lu, which lies on the western border of Qi. The fourth was Yin Zhu, worshipped at San Shan. The fifth was Yangzhu, worshipped on Zhifu Island. The sixth was Yue Zhu, worshipped at Laishan Mountain. All of these deities were located in the northern part of Qi, bordering Bohai Sea. The seventh was Ri Zhu, worshipped at Chengshan Mountain. Chengshan protrudes into the sea like a ladle and is located in the northeastern corner of Qi, where it faces the rising sun. The eighth was Sishizhu, worshipped at Langya. Langya lies to the east of Qi and is considered the place where each year begins. Each deity was worshipped with one sacrificial set, but priests and shamans made their own additions or omissions, resulting in varied rituals and offerings of jade and cloth.
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自齊威、宣之時，騶子之徒論著終始五德之運，及秦帝而齊人奏之，故始皇采用之。而宋毋忌、正伯僑、充尚、羨門高最後皆燕人，為方僊道，形解銷化，依於鬼神之事。騶衍以陰陽主運顯於諸侯，而燕齊海上之方士傳其術不能通，然則怪迂阿諛茍合之徒自此興，不可勝數也。 |
| | During the reigns of Duke Wei and Duke Xuan of Qi, followers of Zou Zi discussed and recorded the theory of the Five Virtues' cycle from beginning to end. When Qin became emperor, people from Qi presented this theory to him; thus Emperor Qin Shi Huang adopted it. Later, Song Wuji, Zheng Boqiao, Chong Shang, and Xianmen Gao were all from Yan. They practiced the Way of Immortals through alchemy and transformation, relying on supernatural and spiritual matters. Zou Yan became prominent among the feudal lords by expounding on the theory of Yin-Yang and cosmic cycles. However, those alchemists from Yan and Qi along the coast who transmitted his teachings could not fully grasp it. From then on, a large number of strange, eccentric, and flatterers emerged, too numerous to count.
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自威、宣、燕昭使人入海求蓬萊、方丈、瀛洲。此三神山者，其傅在勃海中，去人不遠；患且至，則船風引而去。蓋嘗有至者，諸僊人及不死之藥皆在焉。其物禽獸盡白，而黃金銀為宮闕。未至，望之如雲；及到，三神山反居水下。臨之，風輒引去，終莫能至云。世主莫不甘心焉。及至秦始皇并天下，至海上，則方士言之不可勝數。始皇自以為至海上而恐不及矣，使人乃齎童男女入海求之。船交海中，皆以風為解，曰未能至，望見之焉。其明年，始皇復游海上，至瑯邪，過恒山，從上黨歸。後三年，游碣石，考入海方士，從上郡歸。後五年，始皇南至湘山，遂登會稽，并海上，冀遇海中三神山之奇藥。不得，還至沙丘崩。 |
| | Since the time of Duke Wei, Duke Xuan, and King Zhao of Yan, envoys were sent into the sea in search of Penglai, Fangzhang, and Yingzhou. These three divine mountains are said to be located in Bohai Sea, not far from the human world; but when misfortune was about to strike, the ships would suddenly be carried away by strong winds. It is said that some people had actually reached these islands, where immortals and the elixir of eternal life were to be found. The animals and beasts there were all white in color, and palaces and gates were made of gold and silver. Before reaching them, they appeared like clouds on the horizon; but upon arrival, it turned out that the three divine mountains were actually submerged beneath the water. Whenever one approached them closely, strong winds would suddenly arise and carry the ship away; no one was ever able to reach them. No ruler of the age failed to be deeply eager for this. When Emperor Qin Shi Huang unified all under heaven and came to the sea, alchemists spoke endlessly about these matters. Emperor Qin Shi Huang believed that by coming to the seaside he might still be too late, so he sent people with young boys and girls into the sea in search of them. The ships were caught at sea by strong winds, and all claimed that they had not yet reached the divine mountains but had merely glimpsed them from afar. The following year, Emperor Qin Shi Huang once again toured by the sea, reaching Langya, passing Mount Heng, and returning via Shangdang. Three years later, he traveled to Jieshi, examined the alchemists who had gone into the sea in search of immortality, and returned via Shangjun. Five years later, Emperor Qin Shi Huang traveled south to Xiangshan and then ascended Kuaiji Mountain. He followed the coast of the sea in hopes of encountering the miraculous elixirs on the three divine islands in the ocean. He failed to find them and, while returning, died at Shachou.
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二世元年，東巡碣石，并海南，歷泰山，至會稽，皆禮祠之，而刻勒始皇所立石書旁，以章始皇之功德。其秋，諸侯畔秦。三年而二世弒死。 |
| | In the first year of his reign, Second Emperor Qin Er Shi toured eastward to Jieshi and followed the southern coast of the sea. He passed Mount Tai and arrived at Kuaiji Mountain, where he performed sacrifices and inscribed new texts beside the stone steles erected by Emperor Qin Shi Huang in order to highlight the achievements and virtue of his predecessor. That autumn, the feudal lords rebelled against Qin. Three years later, Second Emperor was assassinated.
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始皇封禪之後十二歲，秦亡。諸儒生疾秦焚詩書，誅僇文學，百姓怨其法，天下畔之，皆訛曰：「始皇上泰山，為暴風雨所擊，不得封禪。」此豈所謂無其德而用事者邪？ |
| | Twelve years after the Fengshan ceremony of Qin Shi Huang, the state of Qin fell. The Confucian scholars resented the Qin for burning books and suppressing literature, while common people hated its laws. The whole world rebelled against it. All spread rumors saying: "When Emperor Qin Shi Huang went to Mount Tai, he was struck by a violent storm and could not perform the Fengshan ceremony." Is this not exactly what is meant by "those who attempt such matters without possessing the virtue to do so"?
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昔三代之（君）［居］皆在河洛之閒，故嵩高為中嶽，而四嶽各如其方，四瀆咸在山東。至秦稱帝，都咸陽，則五嶽、四瀆皆并在東方。自五帝以至秦，軼興軼衰，名山大川或在諸侯，或在天子，其禮損益世殊，不可勝記。及秦并天下，令祠官所常奉天地名山大川鬼神可得而序也。 |
| | In ancient times, the capitals of the Three Dynasties were all located between the Yellow River and Luo River. Therefore, Songgao Mountain was regarded as the central sacred mountain, while the Four Sacred Mountains corresponded to their respective directions, and the Four Great Rivers were all situated in Shandong. When Qin declared itself emperor with its capital at Xianyang, the Five Sacred Mountains and Four Great Rivers all lay to the east. From the Five Emperors to Qin, dynasties rose and fell. Sacred mountains and great rivers were sometimes under feudal lords or under the Son of Heaven; their rituals changed with each generation, differing so much that they could not be fully recorded. When Qin unified the world, it ordered officials in charge of sacrifices to regularly worship Heaven and Earth, sacred mountains and great rivers, as well as spirits and deities that could be systematically arranged.
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於是自殽以東，名山五，大川祠二。曰太室。太室，嵩高也。恒山，泰山，會稽，湘山。水曰濟，曰淮。春以脯酒為歲祠，因泮凍，秋涸凍，冬塞禱祠。其牲用牛犢各一，牢具珪幣各異。 |
| | Thus, from Xiaoyu to the eastward, there were five sacred mountains with sacrificial rites, and two great rivers with their own shrines. The first was Taishi Mountain. Taishi is Songgao Mountain. Hengshan, Taishan, Kuaijishan, and Xiangshan. The rivers were the Ji River and the Huai River. In spring, sacrifices of dried meat and wine were offered annually; when the ice melted in ponds, they would perform rites accordingly. In autumn, when rivers dried up or froze, and in winter, when channels became blocked, prayers and sacrificial ceremonies were conducted. The sacrifices used one young bull for each offering, with different sets of ritual vessels, jade offerings, and silk gifts for each.
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自華以西，名山七，名川四。曰華山，薄山。薄山者，衰山也。岳山，岐山，吳岳，鴻冢，瀆山。瀆山，蜀之汶山。水曰河，祠臨晉；沔，祠漢中；湫淵，祠朝那；江水，祠蜀。亦春秋泮涸禱塞，如東方名山川；而牲牛犢牢具珪幣各異。而四大冢鴻、岐、吳、岳，皆有嘗禾。 |
| | From Huashan westward, there were seven sacred mountains and four great rivers. They were Hua Mountain and Boshan. Boshan is Cuishan. Yueshan, Qishan, Wu Yue, Hongzhongshan, and Dushan. Dushan is the Wen Mountain in Shu. The river was the Yellow River, with its shrine located at Linjin; the Mian River, worshipped in Hanzhong; Qiaoyuan, worshipped at Chaona; the Yangtze River, worshipped in Shu. They also performed spring and autumn rites for thawing or drying rivers and prayers when channels were blocked, just as was done for the sacred mountains and rivers in the east; and each offering used a young bull with different ritual vessels, jade gifts, and silk offerings. Moreover, the four great shrines at Hongshan, Qishan, Wuyue, and Yueshan all had sacrificial millet offerings.
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陳寶節來祠。其河加有嘗醪。此皆在雍州之域，近天子之都，故加車一乘，騮駒四。 |
| | The Chenbao Festival was held for seasonal sacrifices. For the Yellow River, sacrificial millet porridge was added to the offerings. All these were located within the domain of Yongzhou, near the Son of Heaven's capital; therefore, one additional carriage and four young horses were added to the offerings.
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霸、產、長水、灃、澇、涇、渭皆非大川，以近咸陽，盡得比山川祠，而無諸加。 |
| | The Ba River, Chan River, Changshui River, Feng River, Lao River, Jing River, and Wei River were not great rivers; however, because they were near Xianyang, they all received sacrificial rites comparable to those of sacred mountains and rivers, but without any additional offerings.
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汧、洛二淵，鳴澤、蒲山、嶽胥山之屬，為小山川，亦皆歲禱塞泮涸祠，禮不必同。 |
| | The Qian and Luo rivers, along with minor sites such as Mingze, Puyushan, and Yuexushan, were considered lesser mountains and rivers. They also received annual prayers for blocked channels or thawing ice on rivers, but the rituals did not have to be identical.
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而雍有日、月、參、辰、南北斗、熒惑、太白、歲星、填星、［辰星］、二十八宿、風伯、雨師、四海、九臣、十四臣、諸布、諸嚴、諸逑之屬，百有餘廟。西亦有數十祠。於湖有周天子祠。於下邽有天神。灃、滈有昭明、天子辟池。於（社）［杜］、亳有三社主之祠、壽星祠；而雍菅廟亦有杜主。杜主，故周之右將軍，其在秦中，最小表之神者。各以歲時奉祠。 |
| | In Yongzhou there were shrines for the sun, moon, San Star, Shen Star, the Northern and Southern Dipper constellations, Yinghuo (Mars), Taibai (Venus), Suixing (Jupiter), Tianxing (Saturn), [Chenxing], the Twenty-Eight Lunar Mansions, Fengbo (Wind God), Yushi (Rain Master), the Four Seas, Nine Ministers, Fourteen Officials, and various other deities such as Zhu Bu, Zhu Yan, and Zhu Qiu. There were more than a hundred temples in total. To the west there were also dozens of shrines. At Hulu, there was a shrine for the Zhou Son of Heaven. At Xiagi, there was a deity of Heaven. The Feng and Hao rivers had the Zhaoming and Son of Heaven's Bichi pools. At (She) [Du] and Bo, there were shrines to the Three Shezhu gods and a shrine to Shouxing; and in Yongzhou's Jiang Temple there was also a Du Zhu deity. Du Zhu, an old Right General of the Zhou dynasty, was among the smallest deities venerated in Qinzhong. Each was worshipped according to seasonal rites.
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唯雍四畤上帝為尊，其光景動人民唯陳寶。故雍四畤，春以為歲禱，因泮凍，秋涸凍，冬塞祠，五月嘗駒，及四仲之月（祠若）月祠，［若］陳寶節來一祠。春夏用騂，秋冬用駵。畤駒四匹，木禺龍欒車一駟，木禺車馬一駟，各如其帝色。黃犢羔各四，珪幣各有數，皆生瘞埋，無俎豆之具。三年一郊。秦以冬十月為歲首，故常以十月上宿郊見，通權火，拜於咸陽之旁，而衣上白，其用如經祠云。西畤、畦畤，祠如其故，上不親往。 |
| | Only the four altars of Yongzhou for the Supreme Deities were held in highest reverence, and among them only Chenbao's shrine had a visible effect on the people. Therefore, the four altars in Yongzhou were used for annual prayers in spring and for thawing ice or drying rivers in autumn; winter rites were held when channels became blocked. In May, young horses were offered as sacrifices, and during the middle of each season (the fourth, sixth, eighth, and tenth months), monthly sacrifices were conducted, [and] once a year on the Chenbao Festival. Red-brown horses were used in spring and summer, while chestnut-colored ones were used in autumn and winter. Four young horses were sacrificed at each altar, along with one set of wooden figures of dragons and 栾 carts (luan che), and another set of wooden cart-horse figures. Each was colored according to the respective deity's color. Four yellow calves and four lambs were sacrificed, with jade offerings and silk gifts in specified quantities; all were buried alive or covered without the use of ritual tables or sacrificial vessels. A grand sacrifice at the suburban altar was held once every three years. Qin regarded the tenth month of winter as the beginning of the year, so the Son of Heaven would usually appear at the suburban altar on a certain day in the tenth month to perform rites. He would light torches and offer sacrifices by the side of Xianyang while wearing white robes; the procedures followed those described in the ritual classics. The sacrifices at Xichang and Qizhao were conducted as before, but the Son of Heaven did not personally attend.
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諸此祠皆太祝常主，以歲時奉祠之。至如他名山川諸鬼及八神之屬，上過則祠，去則已。郡縣遠方神祠者，民各自奉祠，不領於天子之祝官。祝官有祕祝，即有菑祥，輒祝祠移過於下。 |
| | All these shrines were regularly managed by the Grand Priest, who performed sacrifices according to seasonal rites. As for other sacred mountains and rivers or various deities and the Eight Gods, if the Son of Heaven passed by a site, he would offer sacrifices there; but once he left, no further rites were performed. As for shrines of distant deities in outlying commanderies and counties, the local people themselves conducted sacrifices independently; these were not under the jurisdiction of the Son of Heaven's priestly officials. The priestly officials had secret priests who, whenever disasters or omens occurred, would immediately perform sacrifices and prayers to transfer the misfortune onto lower ranks.
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漢興，高祖之微時，嘗殺大蛇。有物曰：「蛇，白帝子也，而殺者赤帝子。」高祖初起，禱豐枌榆社。徇沛，為沛公，則祠蚩尤，釁鼓旗。遂以十月至灞上，與諸侯平咸陽，立為漢王。因以十月為年首，而色上赤。 |
| | When the Han dynasty rose to power, Emperor Gaozu, when he was still obscure, once killed a great serpent. An object said: "This snake is the son of the White Emperor; its killer is the son of the Red Emperor." When Emperor Gaozu first rose in rebellion, he offered sacrifices at Feng Fenyu She. When he captured Pei and became the Lord of Pei, he worshipped Chiyou and used blood to consecrate drums and banners. He then arrived at Bashi in the tenth month, joined with feudal lords to pacify Xianyang, and was enfeoffed as King of Han. Therefore, he adopted the tenth month as the beginning of the new year, with red being the favored color.
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二年，東擊項籍而還入關，問：「故秦時上帝祠何帝也？」對曰：「四帝，有白、青、黃、赤帝之祠。」高祖曰：「吾聞天有五帝，而有四，何也？」莫知其說。於是高祖曰：「吾知之矣，乃待我而具五也。」乃立黑帝祠，命曰北畤。有司進祠，上不親往。悉召故秦祝官，復置太祝、太宰，如其故儀禮。因令縣為公社。下詔曰：「吾甚重祠而敬祭。今上帝之祭及山川諸神當祠者，各以其時禮祠之如故。」 |
| | In the second year, when he marched east to attack Xiang Ji and then returned through the pass, he asked: "Which of the former Qin dynasty's Supreme Deities was worshipped at the altar?" The reply was: "There were four deities—shrines for the White, Blue, Yellow, and Red Emperors." Emperor Gaozu said: "I have heard that Heaven has Five Emperors, but there are only four here. Why is this so?" No one knew the explanation. At this, Emperor Gaozu said: "I now understand; it is waiting for me to complete the five." He then established a shrine for the Black Emperor and named it Beizhao. The officials in charge conducted the sacrifices, but the emperor did not personally attend. He summoned all former Qin priestly officials and reestablished the posts of Grand Priest and Grand Minister, following their original ritual procedures. He also ordered that each county establish a communal shrine for public sacrifices. An edict was issued: "I greatly value religious rites and hold them in deep reverence. Now, the sacrifices to the Supreme Deity as well as sacred mountains, rivers, and other deities that should be worshipped must all be conducted according to their proper seasons with rituals just as before."
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後四歲，天下已定，詔御史，令豐謹治枌榆社，常以四時春以羊彘祠之。令祝官立蚩尤之祠於長安。長安置祠祝官、女巫。其梁巫，祠天、地、天社、天水、房中、堂上之屬；晉巫，祠五帝、東君、雲中［君］、司命、巫社、巫祠、族人、先炊之屬；秦巫，祠社主、巫保、族纍之屬；荊巫，祠堂下、巫先、司命、施糜之屬；九天巫，祠九天：皆以歲時祠宮中。其河巫祠河於臨晉，而南山巫祠南山秦中。秦中者，二世皇帝。各有時（月）［日］。 |
| | Four years later, when the empire had been pacified, an edict was issued to the Grand Historian ordering Feng to carefully maintain Fenyu She and to offer sacrifices with sheep and pigs on a regular basis in all four seasons. He ordered the priestly officials to establish a shrine for Chiyou in Chang'an. Chang'an was assigned priestly officials, female shamans, and their shrines. The Liang witches worshipped Heaven, Earth, the Sacred Earth of Heaven, the Heavenly Water, and sites such as Fangzhong and Tangshang; the Jin witches worshipped the Five Emperors, Dongjun, Yunzhong [Jun], Siming, Wushe, Wusi, Clansmen, Xianchui and others; the Qin witches worshipped Shezhu, Wubao, Culei and other deities; the Jing witches worshipped Tangxia, Wuxian, Siming, Shimimi and others; and the Jiutian witches worshipped the Nine Heavens. All these deities were venerated with seasonal rites inside the palace. The river witches offered sacrifices to the Yellow River at Linjin, while those of Nanshan worshipped Nanshan in Qinzhong. Qinzhong refers to Emperor Er Shi. Each had its designated (month) [day].
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其後二歲，或曰周興而邑邰，立后稷之祠，至今血食天下。於是高祖制詔御史：「其令郡國縣立靈星祠，常以歲時祠以牛。」 |
| | Two years later, some said that with the rise of Zhou, the city Tai was established and a shrine for Houji was built; to this day, sacrifices are offered there throughout the empire. At that time Emperor Gaozu issued an edict to the Grand Historian: "Order all commanderies, states, and counties to establish shrines for Lingxing. Sacrifices with oxen must be conducted regularly according to seasonal rites."
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高祖十年春，有司請令縣常以春（三）［二］月及（時）臘祠社稷以羊豕，民里社各自財以祠。制曰：「可。」 |
| | In spring of the tenth year of Emperor Gaozu's reign, officials in charge requested that counties regularly offer sacrifices to Sheji (the gods of land and grain) with sheep and pigs during the second [third] month of spring and at the winter solstice; local communities could conduct their own sacrifices according to their means. The imperial decree stated: "Approved."
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其後十八年，孝文帝即位。即位十三年，下詔曰：「今祕祝移過于下，朕甚不取。自今除之。」 |
| | Eighteen years later, Emperor Wendi ascended the throne. Thirteen years after his enthronement, he issued an edict: "Now that secret priests transfer misfortunes onto lower ranks, I find this practice most unacceptable. From now on, abolish it."
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始名山大川在諸侯，諸侯祝各自奉祠，天子官不領。及齊、淮南國廢，令太祝盡以歲時致禮如故。 |
| | At first, sacred mountains and great rivers belonged to feudal lords; each lord's priest conducted sacrifices independently, without oversight from the Son of Heaven's officials. After the states of Qi and Huainan were abolished, an order was given for the Grand Priest to conduct seasonal rites at all former sites as before.
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是歲，制曰：「朕即位十三年于今，賴宗廟之靈，社稷之福，方內艾安，民人靡疾。閒者比年登，朕之不德，何以饗此？皆上帝諸神之賜也。蓋聞古者饗其德必報其功，欲有增諸神祠。有司議增雍五畤路車各一乘，駕被具；西畤畦畤禺車各一乘，禺馬四匹，駕被具；其河、湫、漢水加玉各二；及諸祠，各增廣壇場，珪幣俎豆以差加之。而祝祕者歸福於朕，百姓不與焉。自今祝致敬，毋有所祈。」 |
| | In this year, an imperial decree stated: "Since I ascended the throne thirteen years ago, thanks to the blessings of our ancestral temples and the gods of land and grain, peace prevails within the realm, and my people suffer no illness. In recent years, harvests have been abundant; yet I am unworthy—how can I deserve such blessings? They are all gifts from the Supreme Deities and various gods. I have heard that in ancient times, those who received blessings for their virtue were expected to repay the merit; I wish to add more shrines and offerings to these deities. The officials in charge proposed adding one carriage for each of the five altars at Yongzhou, along with harnesses and all necessary equipment; one set of wooden carts (yu che) for each of the Xichang and Qizao altars, four yu horses, with harnesses and equipment; for the Yellow River, Qiaoyuan, and Hanshui rivers, add two jade offerings each; and for all other shrines, enlarge the altars and courtyards, increasing jade gifts, silk offerings, ritual tables, and sacrificial vessels according to their rank. Yet those secret priests attribute blessings solely to me, the Son of Heaven, without involving the common people. From now on, priests must offer sincere reverence and make no requests or prayers."
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魯人公孫臣上書曰：「始秦得水德，今漢受之，推終始傳，則漢當土德，土德之應黃龍見。宜改正朔，易服色，色上黃。」是時丞相張蒼好律歷，以為漢乃水德之始，故河決金隄，其符也。年始冬十月，色外黑內赤，與德相應。如公孫臣言，非也。罷之。後三歲，黃龍見成紀。文帝乃召公孫臣，拜為博士，與諸生草改歷服色事。其夏，下詔曰：「異物之神見于成紀，無害於民，歲以有年。朕祈郊上帝諸神，禮官議，無諱以勞朕。」有司皆曰「古者天子夏親郊，祀上帝於郊，故曰郊」。於是夏四月，文帝始郊見雍五畤祠，衣皆上赤。 |
| | Gongsunchen of Lu submitted a memorial stating: "Initially, Qin was granted the Water virtue; now Han has received it. Following the cycle of succession, Han should possess the Earth virtue. The manifestation of the Earth virtue is the appearance of a yellow dragon. Therefore, we should reform the calendar and change the imperial colors; yellow should be favored." At that time, Chancellor Zhang Cang was fond of music theory and the calendar; he believed Han to be the beginning of the Water virtue, hence the Yellow River's breach at Jindi was its omen. The year should begin in the tenth month of winter; the color would be black on the outside and red within, corresponding to the virtue. Therefore, Gongsunchen's statement is incorrect. The proposal was rejected. Three years later, a yellow dragon appeared in Chengji. Emperor Wen summoned Gongsunchen and appointed him as a Doctor of Literature, instructing him together with the scholars to draft proposals for reforming the calendar and imperial colors. That summer, an edict was issued stating: "The divine manifestation of a strange creature appeared in Chengji; it caused no harm to the people and brought a year of good harvest. I have offered sacrifices at the suburban altars to Heaven and various deities; the officials in charge of rites should deliberate, without concealing anything that would trouble me." The officials all said: "In ancient times, the Son of Heaven personally performed sacrifices at the summer suburban altar to worship Heaven there; hence it is called 'jiao' (suburban sacrifice)." Thus, in the fourth month of summer, Emperor Wen first performed a suburban sacrifice at the five altars in Yongzhou; he wore red garments.
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其明年，趙人新垣平以望氣見上，言「長安東北有神氣，成五采，若人冠絻焉。或曰東北神明之舍，西方神明之墓也。天瑞下，宜立祠上帝，以合符應」。於是作渭陽五帝廟，同宇，帝一殿，面各五門，各如其帝色。祠所用及儀亦如雍五畤。 |
| | The following year, Xin Yuanping of Zhao presented himself to the emperor by observing atmospheric signs and said: "To the northeast of Chang'an there is a divine aura appearing in five colors, resembling a person wearing an official headdress. Some say that the northeast is where eastern deities dwell and the northwest is where western deities are buried." This heavenly omen indicates we should establish a shrine to Heaven, in order to align with these signs." Thus, the Wuyang Temple of the Five Emperors was built; all under one roof, with a single hall for each emperor. Each side had five gates, colored according to the respective emperor's virtue. The offerings and rituals used at this shrine were also like those of the five altars in Yong.
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夏四月，文帝親拜霸渭之會，以郊見渭陽五帝。五帝廟南臨渭，北穿蒲池溝水，權火舉而祠，若光煇然屬天焉。於是貴平上大夫，賜累千金。而使博士諸生刺六經中作王制，謀議巡狩封禪事。 |
| | In the fourth month of summer, Emperor Wu personally paid homage at the confluence of Ba and Wei rivers to perform a suburban sacrifice for the Five Emperors in Wuyang. The temple of the Five Emperors faced south toward the Wei River and was connected to the Puchi Gou waterway in the north. When sacrificial fires were lit, their flames seemed to shine brightly up into the sky. Thus, Xin Yuanping was honored as a senior official and received rewards amounting to thousands of gold pieces. He also ordered the Doctors of Literature and scholars to study the Six Classics, compiling a system for royal governance and planning discussions on imperial tours, sacrifices at Mount Tai, and other rites.
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文帝出長門，若見五人於道北，遂因其直北立五帝壇，祠以五牢具。 |
| | Emperor Wen passed through Changmen Gate and saw five people on the northern side of the road; he then established an altar for the Five Emperors directly to the north, offering sacrifices with five sets of ritual offerings.
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其明年，新垣平使人持玉杯，上書闕下獻之。平言上曰：「闕下有寶玉氣來者。」已視之，果有獻玉杯者，刻曰「人主延壽」。平又言「臣候日再中」。居頃之，日卻復中。於是始更以十七年為元年，令天下大酺。 |
| | The following year, Xin Yuanping sent someone carrying a jade cup and submitted a memorial at the palace gate to present it. Ping claimed that the emperor said: "A divine aura of precious jade is coming from beneath the palace gates." After examining it, there was indeed a person presenting a jade cup, which was engraved with the words "Longevity for the Son of Heaven." Ping also claimed, "I have observed the sun shining twice at midday." After a short while, the sun did indeed appear to shine again at midday. Thus, he began to change the seventeenth year into the first year of the new era and ordered a grand public feast throughout the empire.
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平言曰：「周鼎亡在泗水中，今河溢通泗，臣望東北汾陰直有金寶氣，意周鼎其出乎？兆見不迎則不至。」於是上使使治廟汾陰南，臨河，欲祠出周鼎。 |
| | Ping said: "The Zhou Tripod was lost in the Si River. Now that the Yellow River has overflowed and connected with the Si, I have observed a golden aura of treasure to the northeast at Fenyin; could it be that the Zhou Tripod will emerge?" "If such an omen appears and is not welcomed, then it will not arrive." Thus, the emperor sent envoys to build a temple in the southern part of Fenyin by the riverbank, intending to perform sacrifices hoping for the emergence of the Zhou Tripod.
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人有上書告新垣平所言氣神事皆詐也。下平吏治，誅夷新垣平。自是之後，文帝怠於改正朔服色神明之事，而渭陽、長門五帝使祠官領，以時致禮，不往焉。 |
| | Someone submitted a memorial reporting that all the claims made by Xin Yuanping about divine signs and spirits were fabrications. The emperor ordered officials to investigate Xin Yuanping, who was later executed for his crimes. From then on, Emperor Wen became indifferent to reforming the calendar, imperial colors, and matters concerning divine signs. The temples of Wuyang and Changmen for the Five Emperors were managed by officials in charge of sacrifices, who offered seasonal rites without the emperor personally attending.
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明年，匈奴數入邊，興兵守御。後歲少不登。 |
| | The following year, the Xiongnu repeatedly invaded the borders, prompting military forces to be mobilized for defense. In subsequent years, harvests were poor and yields low.
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數年而孝景即位。十六年，祠官各以歲時祠如故，無有所興，至今天子。 |
| | Several years later, Emperor Jing ascended the throne. For sixteen years, officials in charge of rituals continued to perform seasonal sacrifices as before, without any new initiatives, until the present Son of Heaven.
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今天子初即位，尤敬鬼神之祀。 |
| | When the current emperor first ascended the throne, he was especially reverent toward ancestral and divine sacrifices.
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元年，漢興已六十餘歲矣，天下艾安，搢紳之屬皆望天子封禪改正度也，而上鄉儒術，招賢良，趙綰、王臧等以文學為公卿，欲議古立明堂城南，以朝諸侯。草巡狩封禪改歷服色事未就。會竇太后治黃老言，不好儒術，使人微伺得趙綰等姦利事，召案綰、臧，綰、臧自殺，諸所興為皆廢。 |
| | In the first year, more than sixty years had passed since the founding of the Han dynasty. The empire was at peace and prosperity; scholars and officials all hoped that the Son of Heaven would perform the Fengshan sacrifice and reform the calendar system. The emperor favored Confucianism, recruiting virtuous and capable men. Zhao Wan and Wang Zang were appointed as high-ranking ministers for their literary talents, intending to discuss establishing a Mingtang (Hall of Illumination) in the southern part of the capital city to receive feudal lords. They had not yet completed their proposals on imperial tours, Fengshan sacrifices, calendar reform, and changes in court colors. At that time, Empress Dowager Dou, who favored Huanglao Daoist philosophy and disliked Confucianism, had agents secretly investigate Zhao Wan and others for corrupt dealings. When summoned to be investigated, Zhao Wan and Wang Zang committed suicide; all their proposed reforms were abandoned.
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後六年，竇太后崩。其明年，徵文學之士公孫弘等。 |
| | Six years later, Empress Dowager Dou passed away. The following year, scholars such as Gongsun Hong were summoned to court.
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明年，今上初至雍，郊見五畤。後常三歲一郊。是時上求神君，捨之上林中蹄氏觀。神君者，長陵女子，以子死，見神於先後宛若。宛若祠之其室，民多往祠。平原君往祠，其後子孫以尊顯。及今上即位，則厚禮置祠之內中。聞其言，不見其人云。 |
| | The next year, the current emperor made his first visit to Yongzhou and performed a suburban sacrifice at its five altars. Thereafter, he continued to perform such sacrifices every three years. At that time, the emperor sought a divine spirit and resided at Tishi Pavilion in Shanglin Park. The "Divine Lord" was a woman from Changling who, after the death of her son, claimed to have encountered spirits at the tomb of Empress Dowager Wanruo. The people of Wanruo built a shrine for her in their village, and many commoners went there to worship. Pingyuan Jun visited the shrine; afterward, his descendants became honored and prominent. When the current emperor ascended the throne, he offered generous honors and placed her shrine within the palace grounds. It was said that people heard her words but never saw her in person.
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是時李少君亦以祠灶、穀道、卻老方見上，上尊之。少君者，故深澤侯舍人，主方。匿其年及其生長，常自謂七十，能使物，卻老。其游以方遍諸侯。無妻子。人聞其能使物及不死，更饋遺之，常餘金錢衣食。人皆以為不治生業而饒給，又不知其何所人，愈信，爭事之。少君資好方，善為巧發奇中。嘗從武安侯飲，坐中有九十餘老人，少君乃言與其大父游射處，老人為兒時從其大父，識其處，一坐盡驚。少君見上，上有故銅器，問少君。少君曰：「此器齊桓公十年陳於柏寢。」已而案其刻，果齊桓公器。一宮盡駭，以為少君神，數百歲人也。 |
| | At this time, Li Shaojun also presented methods for altar worship, grain cultivation, and longevity to the emperor, who honored him highly. Li Shaojun had previously been a retainer of Marquis Shenze, in charge of alchemical formulas. He concealed his age and background, often claiming to be seventy years old, and said he could manipulate objects and ward off aging. He traveled widely among the feudal lords, promoting his alchemical methods. He had no wife or children. People heard that he could manipulate objects and achieve immortality, so they gave him gifts; as a result, he always had money, food, and clothing in abundance. Everyone believed that without managing any business or profession he was still wealthy; since no one knew where he came from, people became even more convinced and competed to serve him. Shaojun had a natural talent for alchemy and was skilled at making clever predictions that often proved accurate. Once, while drinking with Marquis Wu'an, there was an elderly man over ninety in attendance. Shaojun said he had once played and hunted with the old man's grandfather. The elder recalled as a child following his own grandfather to that very place and recognized it; everyone at the gathering was astonished. When Shaojun presented himself before the emperor, the emperor showed him an old bronze vessel and asked about it. Shaojun said: "This vessel was placed in the Baiming Hall during the tenth year of Duke Huan of Qi's reign." Later, when they examined its inscription, it indeed proved to be a vessel from Duke Huan of Qi. The entire palace was astounded and regarded Shaojun as a divine being, believing him to be hundreds of years old.
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少君言上曰：「祠灶則致物，致物而丹沙可化為黃金，黃金成以為飲食器則益壽，益壽而海中蓬萊僊者乃可見，見之以封禪則不死，黃帝是也。臣嘗游海上，見安期生，安期生食巨棗，大如瓜。安期生僊者，通蓬萊中，合則見人，不合則隱。」於是天子始親祠灶，遣方士入海求蓬萊安期生之屬，而事化丹沙諸藥齊為黃金矣。 |
| | Shaojun told the emperor: "By worshiping the stove god, one can summon objects. Once summoned, cinnabar sand can be transformed into gold; when golden vessels are used for food and drink, longevity increases. With increased longevity, the immortal beings of Penglai in the eastern seas may appear. If one sees them and performs the Fengshan sacrifice, they will achieve immortality—this was how Emperor Huangdi did it." I once traveled by the sea and met Anqi Sheng, who ate large dates as big as melons. Anqi Sheng was an immortal who resided in Penglai; he would appear to people when conditions were right, and vanish otherwise." Thus, the Son of Heaven began personally worshiping the stove god and sent alchemists to sail into the sea in search of Anqi Sheng and others on Penglai. At this time, people started experimenting with cinnabar, sand, and various medicinal ingredients to transform them into gold.
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居久之，李少君病死。天子以為化去不死，而使黃錘史寬舒受其方。求蓬萊安期生莫能得，而海上燕齊怪迂之方士多更來言神事矣。 |
| | After some time, Li Shaojun fell ill and died. The Son of Heaven believed he had transformed into an immortal and did not die, so he ordered Huang Chui and Shi Kuanshu to study his alchemical methods. The search for Anqi Sheng on Penglai yielded no results, yet many eccentric alchemists from Yan and Qi in the coastal regions continued to come forward with tales of divine matters.
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亳人謬忌奏祠太一方，曰：「天神貴者太一，太一佐曰五帝。古者天子以春秋祭太一東南郊，用太牢，七日，為壇開八通之鬼道。」於是天子令太祝立其祠長安東南郊，常奉祠如忌方。其後人有上書，言「古者天子三年壹用太牢祠神三一：天一、地一、太一」。天子許之，令太祝領祠之於忌太一壇上，如其方。後人復有上書，言「古者天子常以春解祠，祠黃帝用一梟破鏡；冥羊用羊祠；馬行用一青牡馬；太一、澤山君地長用牛；武夷君用乾魚；陰陽使者以一牛」。令祠官領之如其方，而祠於忌太一壇旁。 |
| | Bo native Miou Ji recommended a shrine for Taiyi, saying: "The most honored celestial deity is Taiyi; the assistants of Taiyi are the Five Emperors. "In ancient times, the Son of Heaven offered sacrifices to Taiyi at the southeast suburban altar in spring and autumn, using a grand sacrifice (tai lao) for seven days. An altar was built with eight passageways opened as spiritual paths." Thus, the Son of Heaven ordered the Grand Priest to establish a shrine for Taiyi in the southeast suburbs of Chang'an, where sacrifices were regularly offered according to Miou Ji's methods. Later, someone submitted a memorial stating: "In ancient times, the Son of Tianzi offered sacrifices with a grand sacrifice to the Three Ones—Tianyi, Diyi, and Taiyi—once every three years." The Son of Heaven approved this proposal and ordered the Grand Priest to oversee these sacrifices at Miou Ji's Taiyi altar, following those methods. Later, another person submitted a memorial stating: "In ancient times, the Son of Heavens regularly performed sacrificial rites in spring to release burdens; sacrifices for Huangdi used one broken mirror and an owl. For Mingyang, a sheep was offered as sacrifice; For Mahang, one green male horse was used; for Taiyi and Dizhang of Zeshanjun, a bull was offered; for Wuyijun, dried fish were used; and for the Yin-Yang Envoys, one bull was offered." The emperor ordered the officials in charge of sacrifices to follow these methods and perform the rites at a shrine near Miou Ji's Taiyi Altar.
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其後，天子苑有白鹿，以其皮為幣，以發瑞應，造白金焉。 |
| | Later, in the imperial park there were white deer; their hides were used as offerings to manifest auspicious signs and thus white gold was produced.
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其明年，郊雍，獲一角獸，若麃然。有司曰：「陛下肅祗郊祀，上帝報享，錫一角獸，蓋麟云。」於是以薦五畤，畤加一牛以燎。錫諸侯白金，風符應合于天也。 |
| | The following year, during a sacrifice at Yongzhou's suburban altar, a one-horned beast was captured, resembling a qiao. The officials said: "Your Majesty has sincerely observed the suburban sacrifices; Heaven has responded by bestowing a one-horned creature, which is presumably a qilin." Therefore, it was presented at the five altars of Yongzhou, with an additional bull added to each altar for sacrificial burning. White gold was also granted to feudal lords; these signs and omens harmonized perfectly with Heaven's will.
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於是濟北王以為天子且封禪，乃上書獻太山及其旁邑，天子以他縣償之。常山王有罪，遷，天子封其弟於真定，以續先王祀，而以常山為郡，然後五岳皆在天子之（邦）［郡］。 |
| | At this time, King Jibei believed that the Son of Heaven was about to perform the Fengshan sacrifice. He therefore submitted a memorial offering Mount Tai and its surrounding towns; the emperor compensated him with other counties instead. King Changshan had committed a crime and was exiled; the Son of Heaven granted his younger brother the fief at Zhen Ding to continue the ancestral rites, and converted Changshan into a commandery. After this, all Five Sacred Mountains came under imperial jurisdiction (commanderies).
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其明年，齊人少翁以鬼神方見上。上有所幸王夫人，夫人卒，少翁以方蓋夜致王夫人及灶鬼之貌云，天子自帷中望見焉。於是乃拜少翁為文成將軍，賞賜甚多，以客禮禮之。文成言曰：「上即欲與神通，宮室被服非象神，神物不至。」乃作畫雲氣車，及各以勝日駕車辟惡鬼。又作甘泉宮，中為臺室，畫天、地、太一諸鬼神，而置祭具以致天神。居歲餘，其方益衰，神不至。乃為帛書以飯牛，詳不知，言曰此牛腹中有奇。殺視得書，書言甚怪。天子識其手書，問其人，果是偽書，於是誅文成將軍，隱之。 |
| | The following year, Shao Weng of Qi presented his methods for communicating with spirits and ghosts to the emperor. The emperor had a favored concubine, Lady Wang; after her death, Shao Weng claimed that by night he could summon the image of Lady Wang and the stove spirit. The Son of Heaven observed them from behind a curtain. Thus, Shao Weng was appointed as General Wen Cheng and received many rewards and gifts; he was treated with the courtesy due to a guest. Wen Cheng said: "If Your Majesty wishes to communicate with spirits, the palace and your attire do not resemble those of the divine; otherwise, spiritual beings will not come." Therefore, they made a chariot decorated with painted clouds and on appropriate days drove it to ward off evil spirits. They also built the Ganshan Palace, in which a central pavilion was constructed. The walls were painted with images of Heaven, Earth, Taiyi and various deities and spirits; sacrificial implements were placed there to summon heavenly gods. After more than a year, the efficacy of his methods gradually declined, and no divine beings appeared. Then he wrote messages on silk cloth and fed them to a bull, pretending not to know about it, saying that there was something extraordinary in the bull's stomach. After killing the bull and examining its abdomen, they found the silk cloth; the writing on it contained very strange messages. The Son of Heaven recognized his handwriting, questioned him, and indeed found it to be a forgery. Thus, General Wen Cheng was executed in secret.
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其後則又作柏梁、銅柱、承露僊人掌之屬矣。 |
| | After that, they built structures such as the Bailing Tower, copper pillars, and figures of immortals holding the Chenglu nectar.
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文成死明年，天子病鼎湖甚，巫醫無所不致，不愈。游水發根言上郡有巫，病而鬼神下之。上召置祠之甘泉。及病，使人問神君。神君言曰：「天子無憂病。病少愈，彊與我會甘泉。」於是病愈，遂起，幸甘泉，病良已。大赦，置壽宮神君。壽宮神君最貴者太一，其佐曰大禁、司命之屬，皆從之。非可得見，聞其言，言與人音等。時去時來，來則風肅然。居室帷中。時晝言，然常以夜。天子祓，然後入。因巫為主人，關飲食。所以言，行下。又置壽宮、北宮，張羽旗，設供具，以禮神君。神君所言，上使人受書其言，命之曰「畫法」。其所語，世俗之所知也，無絕殊者，而天子心獨喜。其事祕，世莫知也。 |
| | The year after Wen Cheng's death, the Son of Heaven fell seriously ill at Dinghu Palace; he summoned every kind of shaman and physician available, but his condition did not improve. You Shui Fa Gen reported that there was a shaman in Shangjun who had fallen ill and through whom spirits and deities descended. The emperor summoned him and established an altar for his rites at Ganshan. When the illness persisted, he sent people to consult the Divine Lord. The Divine Lord said: "Your Majesty need not worry about your illness. It will soon improve; you must make an effort to meet with me at Ganshan." Thus, the emperor recovered and rose from his sickbed. He went in person to Ganshan, where he found that his illness had indeed vanished. A general amnesty was declared, and a temple for the Divine Lord of Longevity was established. Among those honored at the Temple of Longevity, the most exalted deity was Taiyi; his attendants included Da Jin and Si Ming. All followed him. He could not be seen directly, but one could hear his voice, which was indistinguishable from that of an ordinary person. At times he would appear and at times disappear; when he arrived, the wind would suddenly become still and solemn. He resided within a curtained chamber. Sometimes he spoke during the day, but usually at night. The Son of Heaven would undergo purification rites before entering. A shaman served as the host, overseeing food and drink offerings. Thus, his words were carried out by those below. They also established the Temple of Longevity and the Northern Palace, raised feathered banners, arranged sacrificial offerings, to honor the Divine Lord with ritual. What the Divine Lord said was recorded by imperial envoys who transcribed his words; this collection of writings was called "Hua Fa." What he said were things known to the common world, nothing extraordinary or unique; yet alone among them, the Son of Heaven took special delight in it. The matter was kept secret, and no one in later generations knew about it.
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其後三年，有司言元宜以天瑞命，不宜以一二數。一元曰「建」，二元以長星曰「光」，三元以郊得一角獸曰「狩」云。 |
| | Three years later, the officials stated that the beginning of an era should be based on heavenly omens and auspicious signs, not merely numbered as one or two. The first era was named "Jian," the second, marked by a long comet, was called "Guang," and the third, following the capture of a one-horned beast at the suburban sacrifice, was termed "Shou."
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其明年冬，天子郊雍，議曰：「今上帝朕親郊，而後土無祀，則禮不答也。」有司與太史公、祠官寬舒議：「天地牲角繭栗。今陛下親祠后土，后土宜於澤中圜丘為五壇，壇一黃犢太牢具，已祠盡瘞，而從祠衣上黃。」於是天子遂東，始立后土祠汾陰脽丘，如寬舒等議。上親望拜，如上帝禮。禮畢，天子遂至滎陽而還。過雒陽，下詔曰：「三代邈絕，遠矣難存。其以三十里地封周後為周子南君，以奉其先祀焉。」是歲，天子始巡郡縣，侵尋於泰山矣。 |
| | The following winter, the Son of Heaven performed a sacrifice at Yongzhou. The court discussed: "Now that I have personally offered sacrifices to Heaven, but Earth has not been honored with rites; this would be an incomplete expression of ritual propriety." The officials, together with the Grand Historian and the official in charge of sacrifices, Kuanshu, discussed: "The sacrificial animals for Heaven and Earth should have horns as small as silkworm cocoons or young chestnuts. Now that Your Majesty is personally offering sacrifices to Hou Tu, it would be appropriate to construct five round altars in the marshland for Hou Tu. Each altar should have one yellow bull as a grand sacrifice. After the rites are completed, all offerings must be buried entirely; and those accompanying the ceremony should wear yellow robes." Thus, the Son of Heaven proceeded eastward and established a temple for Hou Tu on the Shui Hill in Fenyin, as proposed by Kuanshu and others. The emperor personally gazed toward the altar and paid homage, following the same rites used for Heaven. After completing the ceremony, the Son of Heaven traveled to Yingyang before returning. Passing through Luoyang, he issued an edict: "The Three Dynasties are long gone; they are distant and difficult to preserve. Therefore, I shall grant thirty li of land to the descendants of Zhou as the Lord Zhounanjun, so that they may continue their ancestral rites." In this year, for the first time, the Son of Heaven began touring the commanderies and counties, gradually approaching Mount Tai.
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其春，樂成侯上書言欒大。欒大，膠東宮人，故嘗與文成將軍同師，已而為膠東王尚方。而樂成侯姊為康王后，無子。康王死，他姬子立為王。而康后有淫行，與王不相中，相危以法。康后聞文成已死，而欲自媚於上，乃遣欒大因樂成侯求見言方。天子既誅文成，後悔其蚤死，惜其方不盡，及見欒大，大說。大為人長美，言多方略，而敢為大言處之不疑。大言曰：「臣常往來海中，見安期、羨門之屬。顧以臣為賤，不信臣。又以為康王諸侯耳，不足與方。臣數言康王，康王又不用臣。臣之師曰：『黃金可成，而河決可塞，不死之藥可得，僊人可致也。』然臣恐效文成，則方士皆奄口，惡敢言方哉！」上曰：「文成食馬肝死耳。子誠能修其方，我何愛乎！」大曰：「臣師非有求人，人者求之。陛下必欲致之，則貴其使者，令有親屬，以客禮待之，勿卑，使各佩其信印，乃可使通言於神人。神人尚肯邪不邪。致尊其使，然後可致也。」於是上使驗小方，鬬棋，棋自相觸擊。 |
| | That spring, Marquis Yuecheng submitted a memorial concerning Luan Da. Luan Da was a native of Jiaodong Palace; he had previously studied with General Wen Cheng under the same teacher, and later became an official in charge of alchemy for King Jiaodong. Marquis Yuecheng's elder sister was Queen Dowager of Wangwang, who had no children. After King Wangwang died, a son of one of his concubines succeeded to the throne as king. However, Queen Dowager Kang had immoral conduct and did not get along with the new king; they threatened each other with legal charges. Queen Dowager Kang, having heard of Wen Cheng's death and wishing to ingratiate herself with the emperor, sent Luan Da through Marquis Yuecheng to request an audience in order to present his methods. After executing General Wen Cheng, the Son of Heaven regretted his early death and lamented that his methods had not been fully revealed. Upon meeting Luan Da, he was greatly pleased. Luan Da was tall and handsome; he spoke eloquently with many strategies, and boldly made grandiose claims without hesitation. He declared: "I have often traveled to the sea, where I met Anqi and Xianmen." They regarded me as lowly and did not believe me. Moreover, they considered King Wangwang merely a feudal lord, unworthy of receiving my methods. I repeatedly advised King Wangwang, but he did not heed me either. My master said: 'Gold can be transmuted, breaches in the Yellow River can be sealed, elixirs of immortality can be obtained, and immortal beings can be summoned.' Yet I fear that if I suffer the same fate as Wen Cheng, all alchemists will keep their mouths shut and dare not speak of their methods!" The emperor said: "Wen Cheng merely died from eating poisoned liver. If you can truly perfect your methods, what is there that I would not give!" Luan Da said: "My master did not seek anyone; it was others who sought him out. If Your Majesty truly wishes to summon him, you must honor his envoys highly, grant them family ties, treat them with the courtesy due guests, and not belittle them. Let each envoy wear a seal of authority; only then can they serve as intermediaries between mortals and immortals." Whether divine beings would still be willing to descend remains uncertain. Only by showing the utmost respect for their envoys can they possibly be persuaded to appear." Thus, the emperor ordered tests of Luan Da's minor methods; he demonstrated a game of chess in which pieces moved and struck each other on their own.
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是時上方憂河決，而黃金不就，乃拜大為五利將軍。居月餘，得四印，佩天士將軍、地士將軍、大通將軍印。制詔御史：「昔禹疏九江，決四瀆。閒者河溢皋陸，隄繇不息。朕臨天下二十有八年，天若遺朕士而大通焉。乾稱『蜚龍』，『鴻漸于般』，朕意庶幾與焉。其以二千戶封地士將軍大為樂通侯。」賜列侯甲第，僮千人。乘轝斥車馬帷幄器物以充其家。又以衛長公主妻之，齎金萬斤，更命其邑曰當利公主。天子親如五利之第。使者存問供給，相屬於道。自大主將相以下，皆置酒其家，獻遺之。於是天子又刻玉印曰「天道將軍」，使使衣羽衣，夜立白茅上，五利將軍亦衣羽衣，夜立白茅上受印，以示不臣也。而佩「天道」者，且為天子道天神也。於是五利常夜祠其家，欲以下神。神未至而百鬼集矣，然頗能使之。其後裝治行，東入海，求其師云。大見數月，佩六印，貴震天下，而海上燕齊之閒，莫不搤捥而自言有禁方，能神僊矣。 |
| | At this time, the emperor was greatly concerned about breaches in the Yellow River and had not yet succeeded in transmuting gold; thus he appointed Luan Da as General Wuli. After more than a month, he received four seals: those of the Heavenly Earth General, the Earthly Earth General, and the Datong General. The emperor issued an imperial decree to the Grand Historian: "In ancient times, Yu dredged the Nine Jiang rivers and regulated the Four Dus. Recently, the Yellow River has overflowed onto dry land, and embankments have been constantly under repair. For twenty-eight years that I have ruled over all under Heaven, it seems as if Heaven has sent me a man of talent who can achieve great success. The Book of Changes says, 'A flying dragon,' and the Odes say, 'The goose gradually arrives at the riverbank'; I believe this man may be comparable to those omens. Therefore, bestow a fief of two thousand households upon General Dishi Da as Lord Letong." He was granted the residence and honors befitting a marquis, along with one thousand attendants. Imperial carriages, horses, tents, and various ceremonial objects were provided to fill his household. The emperor also married him to Princess Weichang, bestowing ten thousand catties of gold upon them; the name of his fief was changed to Gongzhu Dangli. The Son of Heaven personally visited General Wuli's residence. Envoys sent to inquire after him and provide supplies were constantly traveling along the roads. From the principal princesses, generals, and ministers down, all set up banquets at his home, presenting gifts and offerings to him. At this time, the Son of Heaven also carved a jade seal inscribed "Tian Dao General," and sent an envoy dressed in feathered robes to stand on white reeds at night. General Wuli similarly wore feathered robes and stood on white reeds to receive the seal, thereby demonstrating that he was not subject to imperial authority. The one who wore the "Tian Dao" seal would serve as an intermediary between the Son of Heaven and the gods of Heaven. Thus, General Wuli often conducted night sacrifices at his home in hopes of summoning divine beings to descend. Though the gods had not yet arrived, many lesser spirits gathered; however, he was somewhat able to control them. Later, he prepared for a journey and traveled eastward into the sea in search of his master. After several months, Luan Da had been awarded six seals and his prestige shook the entire realm; in the coastal regions of Yan and Qi, no one failed to grasp their wrists and claim they possessed secret methods for attaining immortality.
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其夏六月中，汾陰巫錦為民祠魏脽后土營旁，見地如鉤狀，掊視得鼎。鼎大異於眾鼎，文鏤無款識，怪之，言吏。吏告河東太守勝，勝以聞。天子使使驗問巫得鼎無姦詐，乃以禮祠，迎鼎至甘泉，從行，上薦之。至中山，曣溫，有黃云蓋焉。有麃過，上自射之，因以祭云。至長安，公卿大夫皆議請尊寶鼎。天子曰：「閒者河溢，歲數不登，故巡祭后土，祈為百姓育穀。今歲豐廡未報，鼎曷為出哉？」有司皆曰：「聞昔泰帝興神鼎一，一者壹統，天地萬物所系終也。黃帝作寶鼎三，象天地人。禹收九牧之金，鑄九鼎。皆嘗亨鬺上帝鬼神。遭聖則興，鼎遷于夏商。周德衰，宋之社亡，鼎乃淪沒，伏而不見。頌云『自堂徂基，自羊徂牛；鼐鼎及鼒，不吳不驁，胡考之休』。今鼎至甘泉，光潤龍變，承休無疆。合茲中山，有黃白云降蓋，若獸為符，路弓乘矢，集獲壇下，報祠大享。唯受命而帝者心知其意而合德焉。鼎宜見於祖禰，藏於帝廷，以合明應。」制曰：「可。」 |
| | In the sixth month of that summer, a shaman named Jin from Fenyin, while performing rites at a civilian shrine near the Hou Tu altar in Weishui, noticed an earth formation shaped like a hook. When he dug it up, he found a tripod. This tripod was greatly different from ordinary tripods; its engravings were intricate but bore no maker's mark or inscription. Finding this strange, he reported it to the officials. The official informed Tai Sheng, the governor of Hedong Commandery; Tai Sheng then submitted a report to the imperial court. The Son of Heaven sent envoys to investigate and confirm that the shaman had not used trickery in obtaining the tripod. Then, with proper rites, it was honored at a shrine; the tripod was brought to Ganshan Palace along with the imperial procession and presented as an offering. When they reached Zhongshan, it became warm and sunny, and a yellow cloud formed over the tripod like a canopy. A qiao passed by; the emperor personally shot it with his bow and used its body for sacrifice. Upon arriving at Chang'an, all the high officials, ministers, and scholars discussed and petitioned to honor the tripod as a sacred treasure. The Son of Heaven said, "Recently, the Yellow River overflowed and for several years there have been poor harvests; therefore, I toured to perform sacrifices to Hou Tu, praying that grain may be produced in abundance for the people. Now this year has yielded a bountiful harvest before any report could even be made—why then did the tripod appear?" The officials all said, "We have heard that in ancient times Emperor Tai created a single sacred tripod; the number one signifies unity and represents the ultimate connection of heaven, earth, and all things. Huangdi made three precious tripods, symbolizing Heaven, Earth, and Humanity. Yu collected the metal from nine regions and casted the Nine Tripods. All of them were once used to cook sacrifices for the gods and spirits of Heaven and Earth. When a sage arose, they would flourish; thus, the tripods passed from Xia to Shang. As Zhou virtue declined and the sacred altar of Song was destroyed, the tripod disappeared and remained hidden without being seen. The Ode says: "From hall to foundation, from sheep to ox; Great tripods and small cauldrons, neither boastful nor arrogant—this is the virtue of longevity." Now that the tripod has arrived at Ganshan, it shines with a lustrous transformation like a dragon, bearing boundless auspiciousness. In harmony with this in Zhongshan, yellow and white clouds descended as a canopy; like an animal appearing as an omen, the bow was drawn and arrows shot, gathering at the altar below to offer great sacrifices. Only those who received their mandate to become emperor truly understand its meaning and harmonize with virtue. The tripod should be presented before the ancestors, enshrined in the imperial court, to align with this clear divine response." An edict was issued: "Approved."
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入海求蓬萊者，言蓬萊不遠，而不能至者，殆不見其氣。上乃遣望氣佐候其氣云。 |
| | Those who sailed into the sea in search of Penglai claimed that it was not far away, yet could never reach it—perhaps because they failed to see its aura. The emperor then dispatched an official skilled in observing atmospheric signs to watch for the aura of Penglai.
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其秋，上幸雍，且郊。或曰「五帝，太一之佐也，宜立太一而上親郊之」。上疑未定。齊人公孫卿曰：「今年得寶鼎，其冬辛巳朔旦冬至，與黃帝時等。」卿有札書曰：「黃帝得寶鼎宛朐，問於鬼臾區。鬼臾區對曰：『［黃］帝得寶鼎神策，是歲己酉朔旦冬至，得天之紀，終而復始。』於是黃帝迎日推策，後率二十歲復朔旦冬至，凡二十推，三百八十年，黃帝僊登于天。」卿因所忠欲奏之。所忠視其書不經，疑其妄書，謝曰：「寶鼎事已決矣，尚何以為！」卿因嬖人奏之。上大說，乃召問卿。對曰：「受此書申公，申公已死。」上曰：「申公何人也？」卿曰：「申公，齊人。與安期生通，受黃帝言，無書，獨有此鼎書。曰『漢興復當黃帝之時』。曰『漢之聖者在高祖之孫且曾孫也。寶鼎出而與神通，封禪。封禪七十二王，唯黃帝得上泰山封』。申公曰：『漢主亦當上封，上封能僊登天矣。黃帝時萬諸侯，而神靈之封居七千。天下名山八，而三在蠻夷，五在中國。中國華山、首山、太室、泰山、東萊，此五山黃帝之所常游，與神會。黃帝且戰且學僊。患百姓非其道者，乃斷斬非鬼神者。百餘歲然後得與神通。黃帝郊雍上帝，宿三月。鬼臾區號大鴻，死葬雍，故鴻冢是也。其後黃帝接萬靈明廷。明廷者，甘泉也。所謂寒門者，谷口也。黃帝采首山銅，鑄鼎於荊山下。鼎既成，有龍垂胡髯下迎黃帝。黃帝上騎，群臣後宮從上者七十餘人，龍乃上去。餘小臣不得上，乃悉持龍髯，龍髯拔，墮，墮黃帝之弓。百姓仰望黃帝既上天，乃抱其弓與胡髯號，故後世因名其處曰鼎湖，其弓曰烏號。』」於是天子曰：「嗟乎！吾誠得如黃帝，吾視去妻子如脫屣耳。」乃拜卿為郎，東使候神於太室。 |
| | That autumn, the Son of Heaven visited Yong and was about to perform a suburban sacrifice. Some said, "The Five Emperors were assistants to Taiyi; therefore, Taiyi should be enshrined and the Son of Heaven himself should personally perform a suburban sacrifice to him." The emperor was uncertain and had not yet decided. Gongsun Qing, a native of Qi, said, "This year we obtained the sacred tripod. On the first day of winter (December 21, 110 BC), it was also the winter solstice, just as in the time of Huangdi." Qing had a written record stating: "Huangdi obtained the sacred tripod at Wanqu and consulted Guiyu Qu. Guiyu Qu replied: 'Huangdi received the sacred tripod and a divine staff. In that year, on the first day of winter solstice (December 21), he grasped the pattern of Heaven; thus began an eternal cycle.' Thus, Huangdi welcomed the sun and used his staff to calculate time. Afterwards, every twenty years he would again encounter a winter solstice on the first day of the month; after twenty such cycles, spanning 380 years, Huangdi ascended as an immortal to Heaven." Qing therefore asked Suozhong to submit this report. Suozhong examined the document and found it unorthodox, suspecting that it was fabricated. He replied in refusal: "The matter of the sacred tripod has already been decided; what more is there to do!" Qing then submitted his report through a favored court official. The emperor was greatly pleased and summoned Qing for questioning. Qing replied, "I received this book from Shengong Shen; however, Master Shen has already died." The emperor asked, "Who was Master Shen?" Qing said, "Master Shen was a native of Qi. He associated with Anqi Sheng and received teachings about Huangdi; he had no written records, only this book on the tripod." He said, 'The Han dynasty's rise marks a return to the time of Huangdi.' He also said, "The sage of the Han will be among Gaozu's grandson or great-grandson. When the sacred tripod appears and communicates with divine powers, it is time for the Fengshan sacrifices." Among the seventy-two kings who performed the Fengshan rites, only Huangdi was able to ascend Mount Tai and perform the ceremony. Master Shen said: "The ruler of Han should also ascend Mount Tai for the Fengshan sacrifice; by doing so, he will become an immortal and ascend to Heaven. In Huangdi's time, there were ten thousand feudal lords, and among them, seven thousand received divine blessings for their sacrifices. There are eight famous mountains in the world; three of them lie beyond the borders among the southern and western tribes, while five are within China proper. Among these five mountains in China—Huashan, Shoushan, Taishi, Taishan, and Donglai—they were the ones where Huangdi often traveled and met with spirits. Huangdi fought wars while also learning to become an immortal. He was concerned about the common people who did not follow the right path, so he punished those who denied gods and spirits by beheading them. After more than a hundred years, he finally achieved communion with divine powers. Huangdi performed a suburban sacrifice to the God of Heaven at Yong and stayed there for three months. Guiyu Qu, whose title was Dahong, died and was buried in Yong; this is the so-called Hongzhong. After that, Huangdi convened ten thousand spirits at Mingting. Mingting refers to Ganshan. What is called Huanmen is actually the valley's mouth. Huangdi mined copper from Shoushan and casted a tripod at the foot of Jingshan Mountain. After the tripod was completed, a dragon descended with its beard hanging down to welcome Huangdi. Huangdi rode upon it; more than seventy of his ministers and concubins followed him up, and the dragon ascended into the heavens. The lesser officials who could not ride were left behind; they all grasped at the dragon's beard, but it was torn out and fell to the ground, along with Huangdi's bow. The people looked up as Huangdi ascended to Heaven; they embraced his bow and the dragon's beard in wailing grief. Hence, later generations named that place Dinghu, and called his bow "Wuhao."'" Hearing this, the Son of Heaven said: "Alas! If I could truly become like Huangdi, I would regard leaving behind my wife and children as easily as discarding a worn-out shoe." He then appointed Qing as an imperial attendant and sent him eastward to await divine signs at Taishi Mountain.
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上遂郊雍，至隴西，西登崆峒，幸甘泉。令祠官寬舒等具太一祠壇，祠壇放薄忌太一壇，壇三垓。五帝壇環居其下，各如其方，黃帝西南，除八通鬼道。太一，其所用如雍一畤物，而加醴棗脯之屬，殺一貍牛以為俎豆牢具。而五帝獨有俎豆醴進。其下四方地，為醊食群神從者及北斗云。已祠，胙餘皆燎之。其牛色白，鹿居其中，彘在鹿中，水而洎之。祭日以牛，祭月以羊彘特。太一祝宰則衣紫及繡。五帝各如其色，日赤，月白。 |
| | The emperor proceeded to perform a suburban sacrifice in Yong, reaching Longxi and ascending Kungtong Mountain before visiting Ganshan. He ordered the official in charge of rites, Kuanshu and others, to prepare an altar for Taiyi. The design of this altar was modeled after the Taixi Taiyi Altar, with three concentric enclosures. The altars of the Five Emperors surrounded it below, each placed according to its directional association; Huangdi's altar was located in the southwest. Eight paths were cleared for spirits to pass through. The offerings used at the Taiyi altar were identical to those of one zhi altar in Yong, with additional items such as sweet wine, dates, and dried meat. A single black bull was sacrificed to prepare the ritual vessels and sacrificial food. The Five Emperors received only the ritual dishes, sacrificial vessels, and sweet wine as offerings. Below were four areas of land for offering sacrifices to the spirits accompanying the gods and to the Northern Dipper. After the sacrifice, all remaining offerings were burned in a ritual fire. The sacrificial bull was white; a deer stood among it, and pigs were placed within the deer's enclosure, with water poured over them until they were soaked. For sacrifices to the sun, an ox was used; for sacrifices to the moon, a sheep and a pig or boar were offered. The priest and slaughterer of Taiyi wore purple robes with embroidered patterns. Each of the Five Emperors was associated with a specific color; the sun was red, and the moon white.
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十一月辛巳朔旦冬至，昧爽，天字始郊拜太一。朝朝日，夕夕月，則揖；而見太一如雍郊禮。其贊饗曰：「天始以寶鼎神策授皇帝，朔而又朔，終而復始，皇帝敬拜見焉。」而衣上黃。其祠列火滿壇，壇旁亨炊具。有司云「祠上有光焉」。公卿言「皇帝始郊見太一云陽，有司奉瑄玉嘉牲薦饗。是夜有美光，及晝，黃氣上屬天」。太史公、祠官寬舒等曰：「神靈之休，祐福兆祥，宜因此地光域立太畤壇以明應。令太祝領，秋及臘閒祠。三歲天子一郊見。」 |
| | On the first day of winter, which also coincided with the winter solstice on Xinsi day (December 21) of the eleventh month, at dawn before full daylight, the Son of Heaven began his suburban sacrifice by paying homage to Taiyi. When offering sacrifices to the sun in the morning and to the moon in the evening, he performed a bowing gesture; and paid homage to Taiyi according to the ritual of the suburban sacrifice at Yong. The official offering the sacrifice declared: "Heaven first bestowed the sacred tripod and divine staff upon the emperor; the cycle of months begins again, ending only to begin anew. The Son of Heaven respectfully bows in homage." He wore yellow on top. The altar was filled with torches, and cooking utensils were placed around it for the sacrificial meals. The officials reported: "There is a light above the altar." Ministers and high officials said, "The Son of Heaven first performed a suburban sacrifice to Taiyi at Yunyang; the officials presented jade offerings and choice sacrificial animals for the ritual. That night, there was a beautiful light, and by daybreak, yellow vapor rose to connect with Heaven." The Grand Historian, Kuanshu of the Rites Office, and others said: "This divine blessing and auspicious omen indicate Heaven's favor; we should therefore establish a grand Taiyi altar at this site to clarify its meaning. Let the Grand Priest oversee it, performing regular sacrifices in autumn and during the winter solstice. The Son of Heaven should perform this suburban sacrifice once every three years."
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其秋，為伐南越，告禱太一。以牡荊畫幡日月北斗登龍，以象太一三星，為太一鋒，命曰「靈旗」。為兵禱，則太史奉以指所伐國。而五利將軍使不敢入海，之泰山祠。上使人隨驗，實毋所見。五利妄言見其師，其方盡，多不讎。上乃誅五利。 |
| | That autumn, in preparation for a campaign against the Nanyue kingdom, he made offerings and prayers to Taiyi. He had a banner decorated with male holly, painted depictions of the sun, moon, Northern Dipper, and ascending dragon to symbolize Taiyi and the Three Stars. This was called "Lingqi," or the divine flag. When praying for military success, the Grand Historian would hold up the banner and point it toward the enemy state to be attacked. Meanwhile, General Wuli, who was sent on a mission, dared not go to sea but instead went to Mount Tai for worship. The emperor sent people to follow and investigate; in reality, nothing miraculous was found. General Wuli falsely claimed that he had seen his master, but all the methods he presented were exhausted and mostly ineffective. The emperor then executed General Wuli.
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其冬，公孫卿候神河南，言見僊人跡緱氏城上，有物如雉，往來城上。天子親幸緱氏城視跡。問卿：「得毋效文成、五利乎？」卿曰：「僊者非有求人主，人主者求之。其道非少寬假，神不來。言神事，事如迂誕，積以歲乃可致也。」於是郡國各除道，繕治宮觀名山神祠所，以望幸（也）［矣］。 |
| | That winter, Gongsun Qing waited for divine signs in Henan and claimed to have seen the footprints of an immortal on Guoshi City Wall. He also saw a creature resembling a pheasant moving back and forth atop the wall. The Son of Heaven personally visited Guoshi City to inspect the footprints. He asked Qing, "Are you trying to imitate Wencheng or General Wuli?" Qing replied, "Immortals do not seek the favor of sovereigns; it is the sovereign who seeks them. Unless a generous and lenient attitude is adopted toward their ways, the spirits will not come. Matters concerning deities often seem remote or absurd; they can only be achieved after many years of accumulation." As a result, each commandery and kingdom cleared roads and renovated palaces, pavilions, famous mountains, and shrines dedicated to deities in anticipation of the emperor's visit.
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其春，既滅南越，上有嬖臣李延年以好音見。上善之，下公卿議，曰：「民閒祠尚有鼓舞樂，今郊祀而無樂，豈稱乎？」公卿曰：「古者祠天地皆有樂，而神祇可得而禮。」或曰：「太帝使素女鼓五十弦瑟，悲，帝禁不止，故破其瑟為二十五弦。」於是塞南越，禱祠太一、后土，始用樂舞，益召歌兒，作二十五弦及空侯琴瑟自此起。 |
| | That spring, after the Nanyue Kingdom had been conquered, the emperor favored a court official named Li Yannian for his musical talents. 隆重 The emperor liked it and summoned the Grand Commanders and ministers to deliberate, saying: "Even in common people's ancestral worship there are still dances and music. Now, for sacrifices at the suburbs without music, is this appropriate?" The Grand Commanders and ministers said: "In ancient times, sacrifices to Heaven and Earth were all accompanied by music, and thus the deities could be properly honored." Some said: "The Supreme Emperor once had Su Nu, a celestial maiden, play the fifty-stringed se. Her music was so sorrowful that the emperor could not stop himself from grieving; thus, he ordered her se to be broken into one with twenty-five strings." At that time, after pacifying the Nanyue region, sacrifices and prayers were made to Taiyi and Hou Tu. Music and dance were first introduced into these rituals. More singers were recruited, and from then on, the twenty-five-stringed se and instruments such as konghou, qin, and se came into use.
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其來年冬，上議曰：「古者先振兵澤旅，然後封禪。」乃遂北巡朔方，勒兵十餘萬，還祭黃帝冢橋山，釋兵須如。上曰：「吾聞黃帝不死，今有冢，何也？」或對曰：「黃帝已僊上天，群臣葬其衣冠。」既至甘泉，為且用事泰山，先類祠太一。 |
| | The following winter, the emperor remarked: "In ancient times, one first must rally troops and settle military campaigns before proceeding with the Fengshan sacrifices." He then proceeded north on an inspection tour to Suofang, mustering more than 100,000 troops. On his return journey, he paid homage at the tomb of the Yellow Emperor on Qiaoshan Mountain and disbanded the army at Xuru. The emperor said: "I have heard that the Yellow Emperor did not die; now there is a tomb, why is this so?" Someone replied: "The Yellow Emperor had already ascended to heaven as an immortal; his ministers buried only his clothing and hat." After arriving at Ganquan, in preparation for the upcoming ceremonies on Mount Tai, he first performed a classification sacrifice to Taiyi.
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自得寶鼎，上與公卿諸生議封禪。封禪用希曠絕，莫知其儀禮，而群儒采封禪尚書、周官、王制之望祀射牛事。齊人丁公年九十餘，曰：「封禪者，合不死之名也。秦皇帝不得上封，陛下必欲上，稍上即無風雨，遂上封矣。」上於是乃令諸儒習射牛，草封禪儀。數年，至且行。天子既聞公孫卿及方士之言，黃帝以上封禪，皆致怪物與神通，欲放黃帝以上接神僊人蓬萊士，高世比德於九皇，而頗采儒術以文之。群儒既已不能辨明封禪事，又牽拘於詩書古文而不能騁。上為封禪祠器示群儒，群儒或曰「不與古同」，徐偃又曰「太常諸生行禮不如魯善」，周霸屬圖封禪事，於是上絀偃、霸，而盡罷諸儒不用。 |
| | Since obtaining the precious tripod, the emperor discussed with his ministers and scholars about performing the Fengshan sacrifices. The rites and ceremonies for the Fengshan sacrifices were rare, long-forgotten, and no one knew their exact forms. The Confucian scholars therefore collected references from texts such as the Shangshu (Book of Documents), Zhouguan (Rites of Zhou), and Wangzhi (Institutes of the King) regarding the expected rituals for worship and sacrificial oxen. Ding Gong, a native of Qi who was over ninety years old, said: "The Fengshan sacrifices are about uniting the name with immortality. "The First Emperor of Qin could not ascend to perform the sacrifice; if Your Majesty is determined to do so, you should proceed gradually. If there are no winds or rains during the ascent, then you may complete the Fengshan ceremony on the summit." The emperor therefore ordered the Confucian scholars to practice the ritual of sacrificing oxen and draft the procedures for the Fengshan ceremonies. After several years, preparations were nearly complete. The Son of Heaven, having heard the words of Gongsun Qing and the alchemists, learned that from Huangdi onward, those who performed the Fengshan sacrifices all encountered strange phenomena and supernatural powers. He wished to emulate Huangdi in connecting with divine immortals on Penglai Mountain and surpass the world by matching the virtue of the Nine Emperors; he therefore adopted some Confucian doctrines to provide a literary basis for these endeavors. The Confucian scholars, already unable to clarify the details of the Fengshan rituals, were further constrained by their adherence to classical texts like the Shijing and Shangshu and could not offer bold or creative suggestions. The emperor displayed the ritual vessels for the Fengshan sacrifices to the Confucian scholars. Some of them said, "These do not conform to ancient practices." Xu Yan added that "the students and officials at Taichang were less skilled in performing rituals than those from Lu," while Zhou Ba submitted a diagram illustrating the Fengshan rites. As a result, the emperor dismissed Xu Yan and Zhou Ba and completely abandoned the use of all Confucian scholars.
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三月，遂東幸緱氏，禮登中嶽太室。從官在山下聞若有言「萬歲」云。問上，上不言；問下，下不言。於是以三百戶封太室奉祠，命曰崇高邑。東上泰山，泰山之草木葉未生，乃令人上石立之泰山巔。 |
| | In March, he proceeded east to Guoshi and performed rites at Zhongyue Taishi Mountain. The officials accompanying the emperor on the mountain heard as if someone were saying, "Ten thousand years!" They asked the emperor about it, but he said nothing. They inquired among those below, and they also remained silent. Therefore, he bestowed a fief of 300 households to maintain the shrine at Taishi Mountain, naming it Chonggao Yi. He then traveled eastward up Mount Tai. At that time, the grass and trees on Mount Tai had not yet sprouted leaves; he therefore ordered people to place stones at the summit of Mount Tai.
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上遂東巡海上，行禮祠八神。齊人之上疏言神怪奇方者以萬數，然無驗者。乃益發船，令言海中神山者數千人求蓬萊神人。公孫卿持節常先行候名山，至東萊，言夜見大人，長數丈，就之則不見，見其跡甚大，類禽獸云。群臣有言見一老父牽狗，言「吾欲見巨公」，已忽不見。上即見大跡，未信，及群臣有言老父，則大以為僊人也。宿留海上，予方士傳車及閒使求僊人以千數。 |
| | The emperor then proceeded eastward for an inspection tour along the coast, performing rites and sacrifices to the Eight Deities. Thousands of people from Qi submitted memorials speaking about divine omens or strange methods, but none proved effective. He then dispatched even more ships and ordered thousands of people who claimed to know about the divine mountains in the sea to search for immortals on Penglai Island. Gongsun Qing, holding an imperial token of authority, often traveled ahead to await divine mountains. When he arrived at Donglai, he claimed that one night he saw a giant figure several zhang tall; when he approached it, the figure vanished, but its footprints were very large and resembled those of some kind of beast or bird. Some court officials claimed to have seen an old man leading a dog, who said, "I wish to see the great official," but then suddenly disappeared. The emperor saw the large footprints, but did not believe them at first; however, when the court officials mentioned an old man, he greatly believed it to be a divine immortal. He stayed by the sea for some time, providing alchemists with carriages and sending thousands of secret envoys to search for immortals.
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四月，還至奉高。上念諸儒及方士言封禪人人殊，不經，難施行。天子至梁父，禮祠地主。乙卯，令侍中儒者皮弁薦紳，射牛行事。封泰山下東方，如郊祠太一之禮。封廣丈二尺，高九尺，其下則有玉牒書，書祕。禮畢，天子獨與侍中奉車子侯上泰山，亦有封。其事皆禁。明日，下陰道。丙辰，禪泰山下阯東北肅然山，如祭后土禮。天子皆親拜見，衣上黃而盡用樂焉。江淮閒一茅三脊為神藉。五色土益雜封。縱遠方奇獸蜚禽及白雉諸物，頗以加禮。兕牛犀象之屬不用。皆至泰山祭后土。封禪祠；其夜若有光，晝有白雲起封中。 |
| | In April, he returned to Fenggao. The emperor reflected that the Confucian scholars and alchemists each gave different accounts of the Fengshan sacrifices, many of which were unorthodox and difficult to implement. The Son of Heaven arrived at Liangfu Mountain and performed rites and sacrifices to Di Zhu (the Earth Deity). On the Yimao day, he ordered Confucian scholars serving as attendants to wear pibian caps and girdles of rank, perform the ritual of shooting an ox, and carry out the ceremonies. He performed the Fengshan sacrifice at the eastern foot of Mount Tai in a manner similar to the suburban rites for worshiping Taiyi. The stone used for the Fengshan sacrifice was two chi wide and nine chi high, with jade tablets containing secret writings placed beneath it. After completing the rites, the Son of Heaven ascended Mount Tai alone with his attendants and the carriage attendant Zi Hou, who also performed a smaller Fengshan sacrifice. All details of these events were kept secret. The next day, he descended from the western side of Mount Tai through Yindao. On the Bingchen day, the Son of Heaven performed the Chanshan sacrifice at the northeastern base of Mount Tai on Susan Mountain, following a ritual similar to that for Hou Tu. The Son of Heaven personally performed all the bows and appearances in yellow robes, with music used throughout the entire ceremony. łoży Between the rivers Jiang and Huai, a single thatch mat with three ridges was prepared as an offering for the deities. The Fengshan sacrifice also incorporated five-colored earth of various kinds to symbolize the unification of all regions. He released rare beasts, flying birds, and white pheasants from distant lands, bestowing them with elaborate rites as offerings. Creatures such as sī cattle, rhinoceroses, and elephants were not used in the sacrifices. All of them arrived at Mount Tai to perform sacrifices to Hou Tu. The Fengshan and ancestral rites were performed; That night, there appeared to be a glow, and during the day, white clouds rose from the site of the sacrifice.
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天子從禪還，坐明堂，群臣更上壽。於是制詔御史：「朕以眇眇之身承至尊，兢兢焉懼不任。維德菲薄，不明于禮樂。修祠太一，若有象景光，屑如有望，震於怪物，欲止不敢，遂登封太山，至于梁父，而後禪肅然。自新，嘉與士大夫更始，賜民百戶牛一酒十石，加年八十孤寡布帛二匹。復博、奉高、蛇丘、歷城，無出今年租稅。其大赦天下，如乙卯赦令。行所過毋有復作。事在二年前，皆勿聽治。」又下詔曰：「古者天子五載一巡狩，用事泰山，諸侯有朝宿地。其令諸侯各治邸泰山下。」 |
| | After returning from the Chanshan ceremony, the Son of Heaven sat in the Mingtang Hall, and his ministers took turns offering their congratulations. The emperor then issued an edict to the Grand Historian: "I, with my humble self, have inherited the supreme position; I am filled with anxiety and fear that I may not be worthy. My virtue is shallow, and I do not fully understand rites and music. I performed sacrifices to Taiyi, and strange lights and auspicious signs appeared as if in response. I was startled by the supernatural phenomena but dared not stop; thus, I ascended Mount Tai for the Fengshan sacrifice, reaching Liangfu Mountain before proceeding with the Chanshan rite at Susan Mountain. I have now renewed myself, and I wish to share this new beginning with the officials and scholars. Therefore, I grant each household of a hundred families one ox and ten dan of wine, and give two bolts of cloth and silk to those over eighty years old as well as orphans and widows. Bo, Fenggao, Sheqiu, and Licheng shall be exempt from this year's taxes and levies. I hereby issue a general pardon for all under heaven, following the decree of amnesty issued on the Yimao day. No further construction or restoration shall be carried out along the route I have traveled. Matters occurring more than two years ago shall not be investigated." He also issued another decree: "In ancient times, the Son of Heaven conducted a tour every five years and performed rituals at Mount Tai; feudal lords had designated places for lodging during their visits. Therefore, I order all feudal lords to establish guesthouses beneath Mount Tai."
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天子既已封泰山，無風雨災，而方士更言蓬萊諸神若將可得，於是上欣然庶幾遇之，乃復東至海上望，冀遇蓬萊焉。奉車子侯暴病，一日死。上乃遂去，并海上，北至碣石，巡自遼西，歷北邊至九原。五月，反至甘泉。有司言寶鼎出為元鼎，以今年為元封元年。 |
| | After the emperor had completed the Fengshan sacrifice on Mount Tai without encountering any wind or rain disasters, the alchemists continued to claim that the divine mountains of Penglai and others might be attainable. Encouraged by this, the emperor was delighted at the possibility of meeting them and once again traveled eastward to the seashore in hopes of encountering Penglai. Zi Hou, the carriage attendant, suddenly fell ill and died within a single day. The emperor then departed directly along the coast, traveling north to Jieshi and touring from Liaoxi through the northern frontier regions all the way to Jiuyuan. In May, he returned to Ganquan. The officials reported that the precious tripod had appeared and was named Yuandong; therefore, this year was designated as the first year of Yuanfeng.
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其秋，有星茀于東井。後十餘日，有星茀于三能。望氣王朔言：「候獨見填星出如瓜，食頃復入焉。」有司皆曰：「陛下建漢家封禪，天其報德星雲。」 |
| | That autumn, a comet appeared in the constellation Dongjing. More than ten days later, another comet appeared in Saneng. Wang Shuo, an expert in observing atmospheric omens, said: "I observed a unique sight of the planet Tianxing emerging like a melon; after a meal's time it re-entered." The officials all said: "Your Majesty has established the Fengshan sacrifices of the Han dynasty; this must be a reward from Heaven in the form of an auspicious star."
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其來年冬，郊雍五帝。還，拜祝祠太一。贊饗曰：「德星昭衍，厥維休祥。壽星仍出，淵耀光明。信星昭見，皇帝敬拜太祝之享。」 |
| | The following winter, he performed the suburban sacrifice to the Five Emperors at Yong. On his return journey, he offered sacrifices and prayers to Taiyi in accordance with ritual. The sacrificial chant said: "The virtue star shines brightly, its radiance a sign of auspiciousness. "The longevity star continues to appear, its light profound and brilliant." "The trustworthy star is clearly visible; the Son of Heaven respectfully bows in homage to the offerings made by the Grand Priest."
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其春，公孫卿言見神人東萊山，若云「欲見天子」。天子於是幸緱氏城，拜卿為中大夫。遂至東萊，宿留之數日，無所見，見大人跡云。復遣方士求神怪采芝藥以千數。是歲旱。於是天子既出無名，乃禱萬里沙，過祠泰山。還至瓠子，自臨塞決河，留二日，沈祠而去。使二卿將卒塞決河，徙二渠，復禹之故跡焉。 |
| | That spring, Gongsun Qing claimed that he had seen a divine being on Donglai Mountain who said, "I wish to meet the Son of Heaven." The emperor therefore visited Guoshi City and appointed Qing as Zhongdawu (Middle Doctor). He then went to Donglai, staying there for several days, but saw nothing except the footprints of a giant. Once again, he sent thousands of alchemists to search for divine beings and strange phenomena as well as to gather medicinal herbs and fungi. This year was marked by a drought. As the emperor had already left without an announced itinerary, he made sacrifices and prayers at Wanli Sha and passed through Mount Tai for worship. On his return journey to Huzi, the emperor personally inspected the river embankment where a breach had occurred and stayed for two days before performing a sacrifice by casting offerings into the water and then departing. He ordered two high-ranking officials to lead troops in repairing the breached river, redirecting two channels back to their original courses as recorded during Yu's time.
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是時既滅兩越，越人勇之乃言「越人俗鬼，而其祠皆見鬼，數有效。昔東甌王敬鬼，壽百六十歲。後世怠慢，故衰秏」。乃令越巫立越祝祠，安臺無壇，亦祠天神上帝百鬼，而以雞卜。上信之，越祠雞卜始用。 |
| | At this time, after the two Yue states had been conquered, a native named Yong Zhi from Yue said: "The Yue people are superstitious and believe in ghosts; their shrines allow them to see ghosts, and these rituals often yield results. "In the past, King Dongou revered ghosts and lived to be 160 years old." "Later generations became careless and disrespectful, which is why they declined and weakened." The emperor then ordered Yue shamans to establish shrines for the Yue ancestral deities, with altars but no ritual platforms. They also worshipped heavenly gods and a hundred ghosts, using chicken bones for divination. The emperor believed in this practice, and the Yue rituals involving chicken bone divination began to be used.
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公孫卿曰：「僊人可見，而上往常遽，以故不見。今陛下可為觀，如緱城，置脯棗，神人宜可致也。且僊人好樓居。」於是上令長安則作蜚廉桂觀，甘泉則作益延壽觀，使卿持節設具而候神人。乃作通天莖臺，置祠具其下，將招來僊神人之屬。於是甘泉更置前殿，始廣諸宮室。夏，有芝生殿房內中。天子為塞河，興通天臺，若見有光云，乃下詔：「甘泉房中生芝九莖，赦天下，毋有復作。」 |
| | Gongsun Qing said: "Immortals can be seen, but the emperor always travels in haste, which is why he has not been able to see them. Now, Your Majesty could build an observatory like the one in Guocheng, place meat and dates there, and thus it would be appropriate to invite divine beings." "Moreover, immortals prefer to dwell in high towers." Thus, the emperor ordered that at Chang'an a Feilian Gui Pavilion be built and at Ganquan an Yiyanshou Pavilion be constructed, instructing Qing to hold a ceremonial offering with full preparations while waiting for divine beings. They then built the Tongtianjing Altar, placing sacrificial equipment beneath it in order to summon immortals and divine beings. At this time, a new front hall was built at Ganquan, marking the beginning of the expansion of various palace buildings. In summer, fungi sprouted inside the central chamber of the palace hall. After the emperor had the river blocked and built the Tongtian Altar, when he saw a light in the sky, he issued an edict: "Nine stems of fungi have grown inside the palace at Ganquan; therefore, I grant amnesty to all under heaven and forbid any further labor projects."
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其明年，伐朝鮮。夏，旱。公孫卿曰：「黃帝時封則天旱，乾封三年。」上乃下詔曰：「天旱，意乾封乎？其令天下尊祠靈星焉。」 |
| | The following year, he launched a campaign against Chaoxian. In summer, there was a drought. Gongsun Qing said: "During the time of Huangdi, the heavens were dry when he performed the Fengshan sacrifices; it took three years for the soil to become moist enough for the sacrificial earth." The emperor then issued an edict saying: "There is a drought in the heavens. Could this be because of the dry Fengshan sacrifice?" Therefore, I order that all under heaven honor and worship the deity Lingxing."
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其明年，上郊雍，通回中道，巡之。春，至鳴澤，從西河歸。 |
| | The following year, the emperor performed a suburban sacrifice at Yong, opened up the Huizhong Road, and toured it. In spring, he arrived at Mingze and returned from Xhe River.
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其明年冬，上巡南郡，至江陵而東。登禮灊之天柱山，號曰南岳。浮江，自尋陽出樅陽，過彭蠡，禮其名山川。北至瑯邪，并海上。四月中，至奉高修封焉。 |
| | The following winter, the emperor toured Nanjun, reaching Jiangling before heading eastward. He climbed and performed rites at Tianzhushan in Qian, which was declared as Nanyue (the Southern Sacred Mountain). He sailed along the Yangtze River, departing from Xunyang through Zongyang and passing Penglai, performing rites at its famous mountains and rivers. He traveled north to Langya, reaching the coast along the sea. In the fourth month, he arrived at Fengao and began preparations for the Fengshan sacrifice.
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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。濟南人公玊帶上黃帝時明堂圖。明堂圖中有一殿，四面無壁，以茅蓋，通水，圜宮垣為複道，上有樓，從西南入，命曰昆侖，天子從之入，以拜祠上帝焉。於是上令奉高作明堂汶上，如帶圖。及五年修封，則祠太一、五帝於明堂上坐，令高皇帝祠坐對之。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。禮畢，燎堂下。而上又上泰山，自有祕祠其巔。而泰山下祠五帝，各如其方，黃帝并赤帝，而有司侍祠焉。山上舉火，下悉應之。 |
| | Initially, when the emperor performed the Fengshan ceremony on Mount Tai, there was an ancient Mingtang (a grand hall for rituals) site at the northeast base of Mount Tai; however, it was located in a perilous and narrow area, not open or suitable. The emperor wished to construct a Mingtang hall near Fengao but had yet to understand its proper design and specifications. Gong Sudai from Jinan submitted a diagram of the Mingtang hall from the time of Huangdi. The diagram of the Mingtang showed one hall with no walls on any of its four sides, covered with thatch and connected by water channels. The circular palace was surrounded by a wall, with an elevated corridor for passage. There was also a tower above it; access to the hall was from the southwest entrance, which was named Kunlun. The emperor would enter through this gate in order to perform sacrifices and worship Heaven. Thus, the emperor ordered the construction of a Mingtang at Fengao on the Wei River, following the design in Dai's diagram. When the emperor conducted the Fengshan sacrifice five years later, he arranged for sacrifices to Taiyi and the Five Emperors on the upper platform of the Mingtang, with ancestral altars for Emperor Gaozu facing them. Sacrifices to Hou Tu were performed in the lower chamber using twenty taoliao (ritual offerings). The emperor entered through the Kunlun passage and for the first time paid homage in the Mingtang according to the ritual of a suburban sacrifice. After the ceremony, sacrificial offerings were burned beneath the hall. The emperor then ascended Mount Tai again and secretly performed sacrifices at its summit. At the foot of Mount Tai, altars were set up for the Five Emperors, each arranged according to their respective directions. Huangdi was placed together with Chidi, and officials attended the sacrifices accordingly. Fires were lit on the mountain top, and all below responded in kind.
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其後二歲，十一月甲子朔旦冬至，推歷者以本統。天子親至泰山，以十一月甲子朔旦冬至日祠上帝明堂，毋修封禪。其贊饗曰：「天增授皇帝太元神策，周而復始。皇帝敬拜太一。」東至海上，考入海及方士求神者，莫驗，然益遣，冀遇之。 |
| | Two years later, on the first day of the eleventh month, Jiazi (the winter solstice), those who calculated the calendar used this as a fundamental reference point. The emperor personally went to Mount Tai and on the first day of the eleventh lunar month, which coincided with Jiazi and the winter solstice, he worshipped Heaven at the Mingtang hall without performing the Fengshan sacrifices. The official offering prayer stated: "Heaven has bestowed upon Emperor Ta yuan shen ce (the great divine strategy), which cycles and repeats endlessly. "The emperor respectfully worships Taiyi." He traveled east to the sea, examining those who had entered the ocean and alchemists seeking divine beings; none proved effective. Nevertheless, he sent out even more people in hopes of encountering them.
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十一月乙酉，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，冀至殊廷焉。 |
| | On Yiyou day of the eleventh month (November 15, 129 BC), a fire broke out at Boliang. On Jiawu day of the twelfth month (December 1, 129 BC) the emperor personally performed the Chanshan ceremony at Gaoli and worshipped Hou Tu. Standing by Bohai Sea, he intended to perform distant sacrifices to Penglai and others in the hope of reaching a miraculous realm.
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上還，以柏梁災故，朝受計甘泉。公孫卿曰：「黃帝就青靈臺，十二日燒，黃帝乃治明廷。明廷，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：「越俗有火災，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。其西則唐中，數十里虎圈。其北治大池，漸臺高二十餘丈，命曰太液池，中有蓬萊、方丈、瀛洲、壺梁，象海中神山龜魚之屬。其南有玉堂、璧門、大鳥之屬。乃立神明臺、井幹樓，度五十丈，輦道相屬焉。 |
| | On his return journey, because of the Boliang fire, the emperor received reports from officials at Ganquan instead of in the capital court. Gongsun Qing said: "Huangdi built the Qingling Altar and, after twelve days of burning sacrifices there, he then constructed the Mingting (Hall of Clarity)." "The Mingting is Ganquan." Many alchemists claimed that ancient emperors had once established their capitals at Ganquan. Later, the emperor again received feudal lords at Ganquan, and guest houses for the feudal lords were built there. Yong Zhi then said: "Among Yue customs, when a fire occurs, the new house must be built larger than before in order to overcome and subdue the misfortune." Thus, they constructed Jianzhang Palace, designed with a scale of ten thousand households and a thousand gates. The front hall was planned to be as tall as Weiyang Palace. To its east stood Fengque, over twenty zhang in height. To its west was Tangzhong, where tigers were kept in enclosures stretching for dozens of li. To the north, a large pool was constructed. Jiantai, over twenty zhang high, was named Taiye Chi (the Great Liquid Pool). Within it 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. They then built Shenming Tai (Divine Light Altar) and Jinggan Lou (Well-Dry Tower), each over fifty zhang in height, connected by elevated roads.
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夏，漢改歷，以正月為歲首，而色上黃，官名更印章以五字，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 revised its calendar system, designating the first month as the beginning of the year. Yellow was adopted as the favored color; official titles and seals were changed to use five-character names, marking it as the first year of Taichu. In this year, a western campaign against Dayuan was launched. A massive locust plague occurred. Lady Ding, Luoyang's Yu Chu, and others performed ritual curses against the Xiongnu and Dayuan through their religious practices.
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其明年，有司上言雍五畤無牢熟具，芬芳不備。乃令祠官進畤犢牢具，色食所勝，而以木禺馬代駒焉。獨五月嘗駒，行親郊用駒。及諸名山川用駒者，悉以木禺馬代。行過，乃用駒。他禮如故。 |
| | The following year, officials reported that at Yong's Five Altars there were no prepared sacrificial animals or mature offerings, and the fragrant items required for rituals were incomplete. The emperor then ordered ritual officials to provide calves, sacrificial animals, and offerings at the altars in accordance with the colors and foods associated with overcoming certain elements, using wooden dummy horses as substitutes for foals. Only during the May sacrifice were actual young horses used, as well as in the emperor's personal suburban rituals. For sacrifices at all famous mountains and rivers where foals had previously been required, wooden dummy horses were used instead. Only when the emperor passed through an area would actual foals be used for sacrifice. All other rituals remained as before.
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其明年，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，命曰迎年」。上許作之如方，命曰明年。上親禮祠上帝焉。 |
| | The following year, the emperor traveled east along the coast to examine matters related to divine beings and immortals, but none proved effective. Some alchemists claimed: "During the time of Huangdi five cities and twelve towers were built to await divine beings at a fixed date, named Yingnian (Welcoming the Year)." The emperor approved their construction according to this plan and named it "Mingnian" (Next Year). The emperor personally performed rituals and worshipped Heaven.
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公玊帶曰：「黃帝時雖封泰山，然風后、封巨、岐伯令黃帝封東泰山，禪凡山，合符，然後不死焉。」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，而不封禪焉。其後令帶奉祠候神物。夏，遂還泰山，修五年之禮如前，而加以禪祠石閭。石閭者，在泰山下阯南方，方士多言此僊人之閭也，故上親禪焉。 |
| | Gong Sudai said: "Although Huangdi performed the Fengshan sacrifice on Mount Tai, it was actually Fenghou, Fengju, and Qibo who instructed Huangdi to perform the Feng ceremony at Dongtai Mountain and the Chanshan ritual at Fanshan. Only after uniting the divine symbols did he achieve immortality." The emperor had already ordered the preparation of sacrificial equipment and traveled to Dongtai Mountain. However, since Dongtai was small and did not match its reputation, he merely instructed ritual officials to perform ceremonies there without conducting the Fengshan sacrifices. Later, he ordered Dai to oversee sacrificial rites in search of divine beings and objects. In summer, the emperor returned to Mount Tai and performed the five-year sacrifice as before, adding a Chanshan ceremony at Shilu. Shilu was located to the south of the base of Mount Tai. Many alchemists claimed it to be a gate where immortals resided, so the emperor personally performed the ritual there.
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其後五年，復至泰山修封。還過祭恒山。 |
| | Five years later, he returned once again to Mount Tai for the Fengshan sacrifice. On his return journey, he passed by Heng Mountain and performed a sacrifice there.
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今天子所興祠，太一、后土，三年親郊祠，建漢家封禪，五年一修封。薄忌太一及三一、冥羊、馬行、赤星，五，寬舒之祠官以歲時致禮。凡六祠，皆太祝領之。至如八神諸神，明年、凡山他名祠，行過則祠，行去則已。方士所興祠，各自主，其人終則已，祠官不主。他祠皆如其故。今上封禪，其後十二歲而還，遍於五岳、四瀆矣。而方士之候祠神人，入海求蓬萊，終無有驗。而公孫卿之候神者，猶以大人之跡為解，無有效。天子益怠厭方士之怪迂語矣，然羈縻不絕，冀遇其真。自此之後，方士言神祠者彌眾，然其效可睹矣。太史公曰：余從巡祭天地諸神名山川而封禪焉。入壽宮侍祠神語，究觀方士祠官之意，於是退而論次自古以來用事於鬼神者，具見其表裏。後有君子，得以覽焉。若至俎豆珪幣之詳，獻酬之禮，則有司存。 |
| | The temples established by the present emperor for worship include Taiyi and Hou Tu, with a personal suburban sacrifice held every three years. The Han dynasty's Fengshan rituals were initiated, and a major Fengshan ceremony was conducted once every five years. The worship of Taiyi, San Yi (Three Ones), Mingyang, Maxing, and Chixing—five deities—and the ritual officials under Kuanshu offered seasonal sacrifices according to set times. In total there were six shrines, all overseen by the Grand Priest (Tai Zhu). As for the Eight Gods and other deities, as well as temples such as Mingnian, Fanshan, and others with various names, sacrifices were performed only when the emperor passed by; once he left, no further rites were conducted. Temples established by alchemists were independently managed by their founders. When these individuals died, the shrines ceased to be maintained and were no longer overseen by official ritual officials. All other temples remained as they had been before. Since the emperor performed his Fengshan sacrifice, twelve years later he returned and paid homage to all Five Great Mountains and Four Major Rivers. However, the alchemists' efforts to await divine beings or search for Penglai by sailing into the sea ultimately proved fruitless. As for Gongsun Qing, who was sent to await divine beings, he still used the footprints of giants as an excuse, yet there were no real results. The emperor became increasingly weary and skeptical of the alchemists' strange and impractical claims, yet he still maintained a loose connection with them, hoping to encounter one who might be genuine. From this time onward, the number of alchemists speaking about divine shrines and spiritual matters increased even more, yet their effectiveness was clearly nonexistent. Grand Historian said: I followed the emperor on his tour to perform sacrifices at the shrines of Heaven and Earth, as well as at famous mountains and rivers, including the Fengshan ceremonies. I entered Shou Gong to serve at the shrine and listen to discussions about divine matters, thoroughly examining the intentions of alchemists and ritual officials. Thus, I withdrew and compiled a detailed account of all those who had been involved with spirits and deities since ancient times, clearly revealing their inner motives and outward appearances. Later generations of virtuous men will be able to peruse this account. As for the detailed arrangements regarding ritual vessels, jade offerings, and the etiquette of presenting and responding with wine, these are matters entrusted to the appropriate officials.
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