1
洪範八政，三曰祀。 祀者，所以昭孝事祖，通神明也。 旁及四夷，莫不修之； 下至禽獸，豺獺有祭。 是以聖王為之典禮。 民之精爽不貳，齊肅聰明者，神或降之，在男曰覡，在女曰巫，使制神之處位，為之牲器。 使先聖之後，能知山川，敬於禮儀，明神之事者，以為祝； 能知四時犧牲，壇場上下，氏姓所出者，以為宗。 故有神民之官，各司其序，不相亂也。 民神異業，敬而不黷，故神降之嘉生，民以物序，災禍不至，所求不匱。
In the Great Plan's eight policies, the third is sacrifice. Sacrifice makes filial devotion to ancestors manifest and communicates with spirits. Its reach extended even to the four border peoples, none of whom failed to practice it. Even among birds and beasts, wolves and otters have their offerings. Therefore sage kings established ritual codes for it. Among the people, those whose vital spirit was single-minded, pure, reverent, keen, and perceptive were sometimes granted access by spirits: men were called xi, women wu; they determined the places and ranks of spirits and prepared victims and vessels for them. Descendants of former sages who understood mountains and rivers, respected ritual forms, and comprehended matters of spirits were appointed invocators. Those who knew seasonal victims, altar arrangements, and clan origins were appointed lineage priests. Thus there were officials for spirits and officials for people, each managing its own order without confusion. Human and spirit affairs were kept distinct; people were reverent without irreverence. So spirits sent down good harvests, people had orderly goods, disasters did not arrive, and what they sought was not lacking.
2
及少昊之衰，九黎亂德，民神雜擾，不可放物。 家為巫史，享祀無度，黷齊明而神弗蠲。 嘉生不降，禍災荐臻，莫盡其氣。 顓頊受之，乃命南正重司天以屬神，命火正黎司地以屬民，使復舊常，亡相侵黷。
By the decline of Shaohao, however, the Nine Li threw virtue into chaos, and human and spirit affairs became mixed and disordered, beyond regulation. Every household became shamans and scribes; sacrifices were made without measure, profaning purity and clarity so spirits no longer blessed them. Good growth no longer descended, and calamities came one after another, exhausting people utterly. When Zhuanxu inherited this, he ordered Chong, Director of the South, to govern Heaven and attach to spirits, and Li, Director of Fire, to govern Earth and attach to people, restoring old norms so the two spheres no longer intruded upon each other.
3
自共工氏霸九州，其子曰句龍，能平水土，死為社祠。 有烈山氏王天下，其子曰柱，能殖百穀，死為稷祠。 故郊祀社稷，所從來尚矣。
From the time the Gonggong clan dominated the Nine Provinces, his son Goulong was able to regulate waters and soils; after death he became the spirit of Earth. When the Lieshan clan ruled the realm, his son Zhu could cultivate the hundred grains; after death he became the spirit of Millet. Hence suburban sacrifices to Earth and Millet have very ancient origins.
4
《虞書》曰，舜在璿璣玉衡，以齊七政。 遂類于上帝，禋于六宗，望秩于山川，遍于群神。 揖五瑞，擇吉月日，見四嶽諸牧，班瑞。 歲二月，東巡狩，至于岱宗。 岱宗，泰山也。 柴，望秩于山川。 遂見東后。 東后者，諸侯也。 合時月正日，同律度量衡，修五禮五樂，三帛二生一死為贄。 五月，巡狩至南嶽。 南嶽者，衡山也。 八月，巡狩至西嶽。 西嶽者，華山也。 十一月，巡狩至北嶽。 北嶽者，恆山也。 皆如岱宗之禮。 中嶽，嵩高也。 五載一巡狩。
The Book of Yu says: Shun examined the jeweled armillary and jade balance to align the seven celestial regulators. He then performed the lei sacrifice to the High God, the yin rite to the six honored powers, ranked distant offerings to mountains and rivers, and extended rites to all spirits. He gathered the five tally-jades, chose auspicious month and day, met the Four Peaks and regional leaders, and redistributed the jades. In the second month of the year, he made an eastern inspection tour, arriving at Dai Peak. Dai Peak is Mount Tai. He burned firewood and offered ranked distant sacrifices to mountains and rivers. Then he met the eastern lords. The eastern lords were the feudal rulers. He harmonized seasons, months, and proper days; standardized pitch, measures, and weights; revised the five rites and five musics; and accepted tribute gifts of three silks, two live animals, and one dead one. In the fifth month, the inspection tour reached the Southern Peak. The Southern Peak is Mount Heng. In the eighth month, the inspection tour reached the Western Peak. The Western Peak is Mount Hua. In the eleventh month, the inspection tour reached the Northern Peak. The Northern Peak is Mount Heng. At all of them, the rites were as at Dai Peak. The Central Peak is Songgao. One inspection tour was made every five years.
5
禹遵之。 後十三世，至帝孔甲，淫德好神，神黷，二龍去之。 其後十三世，湯伐桀，欲讓夏社，不可，作夏社。 乃讓烈山子柱，而以周棄代為稷祠。 後八世，帝太戊有桑穀生於廷，一暮大拱，懼。 伊陟曰：「祅不勝德。」 太戊修德，桑穀死。 伊陟贊巫咸。 後十三世，帝武丁得傅說為相，殷復興焉，稱高宗。 有雉登鼎耳而雊，武丁懼。 祖己曰：「修德。」 武丁從之，位以永寧。 後五世，帝乙嫚神而震死。 後三世，帝紂淫亂，武王伐之。 由是觀之，始未嘗不肅祇，後稍怠嫚也。
Yu followed this practice. Thirteen generations later, under Emperor Kongjia, virtue became licentious and spirits were courted improperly; when the spirits were profaned, two dragons left him. Thirteen generations after that, Tang overthrew Jie and wished to yield precedence to the Xia altar of Earth, but this was not accepted, so he established a Xia Earth altar. He then yielded precedence from Lieshan's son Zhu and replaced him with Zhou's Qi as the Millet spirit. Eight generations later, under Emperor Taiwu, mulberry and grain plants grew in the court and in one evening reached great girth, causing fear. Yi Zhi said, 'Portents cannot overcome virtue.' Taiwu cultivated virtue, and the strange mulberry and grain withered. Yi Zhi then supported Wu Xian. Thirteen generations later, Emperor Wuding obtained Fu Yue as minister; Yin revived and Wuding was called Gaozong. A pheasant landed on the handle of a cauldron and crowed, and Wuding was afraid. Zu Ji said, 'Cultivate virtue.' Wuding followed this, and his position remained in lasting peace. Five generations later, Emperor Yi slighted the spirits and died from a thunder strike. Three generations later, Emperor Zhou was licentious and chaotic, and King Wu attacked him. From this we see: at first rulers were always reverent toward spirits, but later gradually grew lax and contemptuous.
6
周公相成王，王道大洽，制禮作樂，天子曰明堂辟雍，諸侯曰泮宮。 郊祀后稷以配天，宗祀文王於明堂以配上帝。 四海之內各以其職來助祭。 天子祭天下名山大川，懷柔百神，咸秩無文。 五嶽視三公，四瀆視諸侯。 而諸侯祭其疆內名山大川，大夫祭門、戶、井、灶、中霤五祀。 士庶人祖考而已。 各有典禮，而淫祀有禁。
When the Duke of Zhou assisted King Cheng, royal governance was greatly harmonized; rites were systematized and music created. The Son of Heaven's institutions were called Mingtang and Biyong, and the feudal lords' schools were called Pangong. In suburban sacrifice they honored Houji to match with Heaven; in ancestral temple sacrifice at the Mingtang they honored King Wen to match with the High God. From within the four seas, each office came to assist in sacrifice. The Son of Heaven sacrificed to the realm's famous mountains and great rivers, cherishing and pacifying the hundred spirits, each ranked without neglect. The Five Peaks were treated at the level of the Three Excellencies, and the Four Waterways at the level of feudal lords. Feudal lords sacrificed to famous mountains and great rivers within their borders; great officers sacrificed to the Five Household Spirits of gate, door, well, hearth, and central drain. Scholars and commoners sacrificed only to their ancestors. Each rank had its proper rites, and illicit sacrifices were forbidden.
7
後十三世，世益衰，禮樂廢。 幽王無道，為犬戎所敗，平王東徙雒邑。 秦襄公攻戎救周，列為諸侯，而居西，自以為主少昊之神，作西畤，祠白帝，其牲用騮駒黃牛羝羊各一云。
Thirteen generations later, the age grew ever weaker and rites and music fell into ruin. King You was without the Way, was defeated by the Quanrong, and King Ping moved east to Luoyi. Duke Xiang of Qin attacked the Rong and rescued Zhou, was enfeoffed among the lords, and dwelt in the west. Claiming to preside over Shaohao's deity, he established the Western altar and sacrificed to the White Thearch, using one red colt, one yellow ox, and one ram.
8
其後十四年，秦文公東獵汧渭之間，卜居之而吉。 文公
Fourteen years later, Duke Wen of Qin hunted east between the Qian and Wei and divined the site as auspicious for settlement. Duke Wen
9
薨黃蛇自天下屬地，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。
died, and a yellow snake descended from Heaven to the ground, with its mouth ending at Fuyan. Duke Wen asked the historian Dun, who said, 'This is a sign from the High God; you should sacrifice to it.' So he established the Fu altar and used three sacrificial animals for a suburban rite to the White Thearch.
10
自未作鄜畤，而雍旁故有吳陽武畤，雍東有好畤，皆廢無祀。 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，縉紳者弗道。
Before the Fu altar was created, there had long been the Wuyang Wu altar near Yong and the Hao altar east of Yong, both abandoned and unsacrificed. Some said, 'Since ancient times Yongzhou has high accumulated terrain and is a hidden seat of numinous powers; therefore altars were set up in the suburbs to the High God, and all spirit shrines gathered there. Likely the Yellow Thearch once performed rites there, and even in late Zhou suburban rites were still held there.' But these statements are not attested in classic sources, and the gentry did not transmit them.
11
作鄜畤後九年，文公獲若石云，于陳倉北阪城祠之。 其神或歲不至，或歲數。 來也常以夜，光輝若流星，從東方來，集於祠城，若雄雉，其聲殷殷云，野雞夜鳴。 以一牢祠之，名曰陳寶。
Nine years after establishing the Fu altar, Duke Wen obtained a stone-like object and sacrificed to it at a shrine in the northern slope fortress of Chencang. Its spirit sometimes did not arrive for a year, and sometimes came several times in a year. When it came, it was usually at night, shining like a meteor, coming from the east and gathering at the shrine city, like a male pheasant; its sound rumbled, like wild fowl crying at night. It was sacrificed to with one complete victim and named the Chen Treasure.
12
作陳寶祠後七十一年，秦德公立，卜居雍。 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，以御蠱災。
Seventy-one years after establishing the Chen Treasure shrine, Duke De of Qin took the throne and divined to settle at Yong. His descendants watered horses at the river and then made Yong the capital. From this point, the shrines at Yong flourished. Three hundred complete sacrificial victims were used at the Fu altar. He established the Fu sacrifice. Dogs were dismembered at the four gates of the city to ward off bewitching calamities.
13
後四年，秦宣公作密畤於渭南，祭青帝。
Four years later, Duke Xuan of Qin built the Mi altar south of the Wei to sacrifice to the Azure Thearch.
14
後十三年，秦穆公立，病臥五日不寤； 寤，乃言夢見上帝，上帝命穆公平晉亂。 史書而藏之府。 而後世皆曰上天。
Thirteen years later, Duke Mu of Qin took the throne and lay ill for five days without waking. When he awoke, he said he had dreamed of the High God, who commanded him to pacify turmoil in Jin. The historian wrote this and stored it in the archives. Later generations all referred to this as Heaven Above.
15
穆公立九年，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； 神農氏封泰山，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，禪於社首：皆受命然後得封禪。」 桓公曰：「寡人北伐山戎，過孤竹； 西伐，束馬縣車，上卑耳之山； 南伐至召陵，登熊耳山，以望江漢。 兵車之會三，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，鄗上黍，北里禾，所以為盛； 江淮間一茅三脊，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。 今鳳皇麒麟不至，嘉禾不生，而蓬蒿藜莠茂，鴟梟群翔，而欲封禪，無乃不可乎？」 於是桓公乃止。
In the ninth year of Duke Mu's reign, after Duke Huan of Qi had become hegemon and assembled the lords at Kuiqiu, he wanted to perform Feng and Shan rites. Guan Zhong said, 'In antiquity there were seventy-two houses that performed Feng at Mount Tai and Shan at Liangfu, and of these I, Yiwu, have records for twelve. In the past, the Wuhuai clan performed Feng at Mount Tai and Shan at Yunyun; Fuxi performed Feng at Mount Tai and Shan at Yunyun; The Shennong clan performed Feng at Mount Tai and Shan at Yunyun; The Flame Thearch performed Feng at Mount Tai and Shan at Yunyun; The Yellow Thearch performed Feng at Mount Tai and Shan at Tingting; Zhuanxu performed Feng at Mount Tai and Shan at Yunyun; Emperor Ku performed Feng at Mount Tai and Shan at Yunyun; Yao performed Feng at Mount Tai and Shan at Yunyun; Shun performed Feng at Mount Tai and Shan at Yunyun; Yu performed Feng at Mount Tai and Shan at Kuaiji; Tang performed Feng at Mount Tai and Shan at Yunyun; King Cheng of Zhou performed Feng at Mount Tai and Shan at Sheshou: all first received Heaven's mandate and only then could perform Feng and Shan.' Duke Huan said, 'I campaigned north against the Mountain Rong and passed through Guzhu; I campaigned west, bound up the horses and hauled the chariots by hand, and climbed low Er Mountain; then campaigned south to Zhaoling, climbed Xionger Mountain, and looked over the Yangzi and Han rivers. There were three assemblies of war chariots and six assemblies of riding chariots; I convened the feudal lords nine times and corrected the realm once, and no lord defied me. How then was this different from the three dynasties when they received Heaven's mandate?' Guan Zhong saw Duke Huan could not be stopped by argument alone, so he redirected him through concrete requirements: 'In ancient Feng and Shan rites, glutinous millet from Hao and grain from Beili were used, as marks of abundance; and triple-ribbed thatch from between the Yangzi and Huai was used for mats. The Eastern Sea sent paired-eye fish; the Western Sea sent paired-wing birds. Only then would fifteen kinds of things arrive on their own without being summoned. Now phoenixes and qilin do not appear, fine grain does not grow, while weeds flourish and owls swarm in flight - and you still wish to perform Feng and Shan; is that not impossible?' So Duke Huan stopped.
16
是歲，秦穆公納晉君夷吾。 其後三置晉國之君，平其亂。 穆公立三十九年而卒。
That year, Duke Mu of Qin accepted Yiwu, ruler of Jin. Later, he installed rulers of Jin three times and pacified its disorder. Duke Mu reigned thirty-nine years and died.
17
是時，季氏專魯，旅於泰山，仲尼譏之。
At this time the Ji clan monopolized Lu and performed a mountain sacrifice at Mount Tai; Confucius criticized this.
18
自秦宣公作密畤後二百五十年，而秦靈公於吳陽作上畤，祭黃帝； 作下畤，祭炎帝。
Two hundred fifty years after Duke Xuan of Qin established the Mi altar, Duke Ling of Qin built the Upper altar at Wuyang to sacrifice to the Yellow Thearch, and built the Lower altar to sacrifice to the Flame Thearch.
19
後四十八年，周太史儋見秦獻公曰：「周始與秦國合而別，別五百載當復合，合七十年而伯王出焉。」 儋見後七年，櫟陽雨金，獻公自以為得金瑞，故作畦畤櫟陽，而祀白帝。
Forty-eight years later, the Zhou Grand Historian Dan met Duke Xian of Qin and said: 'Zhou and Qin began united and then split; after five hundred years apart they will unite again, and seventy years after reunion a hegemon-king will arise.' Seven years after Dan's audience, gold rained at Liyang. Duke Xian took this as an auspicious gold portent, so he built a border altar at Liyang and sacrificed to the White Thearch.
20
後百一十歲，周赧王卒，九鼎入於秦。 或曰，周顯王之四十二年，宋大丘社亡，而鼎淪沒於泗水彭城下。
One hundred ten years later, King Nan of Zhou died, and the Nine Tripods entered Qin. Some say in the forty-second year of King Xian of Zhou, the altar of Daqiu in Song disappeared and the tripods sank beneath Pengcheng on the Si River.
21
自赧王卒後七年，秦莊襄王滅東周，周祀絕。 後二十八年，秦并天下，稱皇帝。
Seven years after King Nan's death, King Zhuangxiang of Qin destroyed Eastern Zhou, and Zhou sacrifices were cut off. Twenty-eight years later, Qin unified the realm and took the title Emperor.
22
臘，獲黑龍，此其水德之瑞。」 於是秦更名河曰「德水」，以冬十月為年首，色尚黑，度以六為名，音上大呂，事統上法。
At the year-end sacrifice, a black dragon was obtained; this was taken as the omen of Water Virtue.' Accordingly Qin renamed the Yellow River 'Virtue Water,' made the tenth month of winter the start of the year, revered black as the color, took six as its governing number, exalted the pitch Da Lu, and modeled affairs on legal standards.
23
即帝位三年，東巡狩郡縣，祠騶嶧山，頌功業。 於是從齊魯之儒生博士七十人，至於泰山下。 諸儒生或議曰：「古者封禪為蒲車，惡傷山之土石草木； 掃地而祠，席用苴峵，言其易遵也。」 始皇聞此議各乖異，難施用，由此黜儒生。 而遂除車道，上自泰山陽。 至顛，立石頌德，明其得封也。 從陰道下，禪於梁父。 其禮頗采泰祝之祀雍上帝所用，而封臧皆祕之，世不得而記也。
In the third year after taking imperial rank, he made an eastern inspection of commanderies and counties, sacrificed at Zou and Yi mountains, and proclaimed his achievements. He then brought along seventy Confucian erudites from Qi and Lu to the foot of Mount Tai. Some of the scholars argued: 'In antiquity, for Feng and Shan one used reed carriages, so as not to injure the mountain's soil, stones, grasses, or trees; one swept the ground and sacrificed, and mats were of coarse grass, showing the rite could be followed simply.' When the First Emperor heard these proposals all diverged and were hard to implement, he dismissed the scholars. He then cleared a carriage road and ascended from the sunny side of Mount Tai. At the summit he erected a stone to praise his virtue and make clear he had obtained the right to perform Feng. He descended by the shaded route and performed Shan at Liangfu. The ritual took some elements from the Yong suburban rites to the High Thearch as conducted by Qin invocators, but both Feng and hiding rites were kept secret, so later ages could not record them.
24
始皇之上泰山，中阪遇暴風雨，休於大樹下。 諸儒既黜，不得與封禪，聞始皇遇風雨，即譏之。
When the First Emperor ascended Mount Tai, a violent storm struck him midway up; he rested under a great tree. The scholars, having been dismissed and barred from participating, heard of the storm and mocked him.
25
於是始皇遂東遊海上，行禮祠名山川及八神，來僊人羨門之屬。 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，居臨菑南郊山下下者。 二曰地主，祠泰山梁父。 蓋天好陰，祠之必於高山之下畤，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，齊之西竟也。 四曰陰主，祠三山； 五曰陽主，祠之罘山； 六曰月主，祠之萊山：皆在齊北，並勃海。 七曰日主，祠盛山。 盛山斗入海，最居齊東北陽，以迎日出云。 八曰四時主，祠琅邪。 琅邪在齊東北，蓋歲之所始。 皆各用牢具祠，而巫祝所損益，圭幣雜異焉。
The First Emperor then traveled east along the sea, performing rites to famous mountains and rivers and to the Eight Spirits, and summoning transcendents such as Xianmen. The Eight Spirits were said to have existed since antiquity; some said they were instituted beginning with Taigong. Qi was called Qi because of Tianqi. Its sacrifice had lapsed, and no one knew when it began. Of the Eight Spirits, first was the Heavenly Lord, worshiped at Tianqi. Tianqi was deep water at the foot of a low hill in the southern suburb of Linzi. Second was the Earthly Lord, worshiped at Liangfu of Mount Tai. Heaven favors yin, so sacrifice to it must be at a low altar beneath a high mountain, called a zhi altar; Earth honors yang, so sacrifice to it must be on a round mound in the midst of marshland. Third was the Lord of War, worshiping Chiyou. Chiyou's site was at Jian township in Dongpinglu, on Qi's western border. Fourth was the Yin Lord, worshiped at the Three Mountains; fifth was the Yang Lord, worshiped at Zhifu Mountain; sixth was the Moon Lord, worshiped at Lai Mountain: all were north of Qi along the Bohai. Seventh was the Sun Lord, worshiped at Sheng Mountain. Sheng Mountain juts into the sea; it lies farthest to Qi's northeastern sunny side and was used to greet sunrise. Eighth was the Lord of the Four Seasons, worshiped at Langya. Langya was in Qi's northeast, likely where the year's cycle began. All were sacrificed to with full victim sets, though shamans and invocators adjusted details, and jade tablets and silk offerings varied.
26
自齊威、宣時，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、元尚、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，然則怪迂阿諛苟合之徒自此興，不可勝數也。
From the time of Kings Wei and Xuan of Qi, disciples of Master Zou wrote on the cyclical movement of the Five Virtues; when Qin became imperial, Qi men presented these theories, so the First Emperor adopted them. Song Wuji, Zheng Boqiao, Yuan Shang, and lastly Xianmen Gao were all men of Yan; they practiced methods of transcendent arts, bodily dissolution and transformation, relying on dealings with spirits. Zou Yan became prominent among lords through yin-yang and cyclical governance, while fangshi along the Yan-Qi coast transmitted his arts without mastering them. From this point, strange and devious flatterers who sought opportunistic alignment arose in numbers beyond count.
27
自威、宣、燕昭使人入海求蓬萊、方丈、瀛洲。 此三神山者，其傳在勃海中，去人不遠。 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，水臨之。 患且至，則風輒引船而去，終莫能至云。 世主莫不甘心焉。
From the reigns of Wei and Xuan, and of King Zhao of Yan, men were sent to sea to seek Penglai, Fangzhang, and Yingzhou. These three spirit mountains were said to lie in the Bohai and not be far from people. It was said some had reached them, and there all transcendents and the medicine of immortality were found. Their creatures were all white, and their palaces were of gold and silver. Before arrival, they looked like clouds; upon approach, the three spirit mountains instead seemed beneath the water, with the water pressing over them. And when ships were about to reach them, winds would suddenly drive the vessels away, so no one could ever arrive. Yet rulers of the age all longed for them.
28
及秦始皇至海上，則方士爭言之。 始皇如恐弗及，使人齎童男女入海求之。 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，至琅邪，過恆山，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，並海上，幾遇海中三神山之奇藥。 不得，還到沙丘崩。
When Qin Shihuang reached the seacoast, fangshi competed in speaking of these matters. Fearing he might miss the chance, the First Emperor sent people carrying boys and girls out to sea to seek them. When ships crossed the sea, they all blamed winds and explained that they had not reached the islands, only seen them from afar. The following year, the First Emperor again toured the coast, reached Langya, passed Mount Heng, and returned via Shangdang. Three years later, he toured Jieshi, examined fangshi who entered the sea, and returned via Shang commandery. Five years later, he went south to Xiang Mountain, then climbed Kuaiji and traveled along the sea, nearly encountering miraculous medicines from the three spirit mountains. He did not obtain them; on returning he collapsed and died at Shaqiu.
29
始皇封禪之後十二年而秦亡。 諸儒生疾秦焚詩書，誅滅文學，百姓怨其法，天下叛之，皆說曰：「始皇上泰山，為風雨所擊，不得封禪云。」 此豈所謂無其德而用其事者邪？
Twelve years after the First Emperor's Feng and Shan rites, Qin fell. Confucian scholars hated Qin for burning the Odes and Documents and executing scholars; the people resented Qin laws and rebelled across the realm. So all said: 'When the First Emperor climbed Mount Tai, he was struck by wind and rain and could not truly complete Feng and Shan.' Is this not what is meant by using the rite without possessing the virtue for it?
30
昔三代之居皆河洛之間，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，迭興迭衰，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 former times the three dynasties all dwelt between the Yellow and Luo rivers, so Songgao was the Central Peak, each of the four peaks matched its direction, and the four waterways all lay east of the mountains. By Qin's imperial era, with the capital at Xianyang, the five peaks and four waterways were all grouped in the east. From the Five Thearchs to Qin, dynasties rose and fell in turn; famous mountains and great rivers were at times under feudal lords and at times under the Son of Heaven. Ritual additions and reductions differed by age and cannot be fully recorded. After Qin unified the realm, however, the sacrificial offices could at last order in sequence those heavens, famous mountains, great rivers, and spirits they regularly served.
31
於是自崤以東，名山五，大川祠二。 曰太室。 太室，嵩高也。 恆山，泰山，會稽，湘山。 水曰泲，曰淮。 春以脯酒為歲禱，因泮凍； 秋涸凍； 冬塞禱祠。 其牲用牛犢各一，牢具圭幣各異。 自華以西，名山七，名川四。 曰華山，薄山。 薄山者，襄山也。 岳山，岐山，吳山，鴻冢，瀆山。 瀆山，蜀之岷山也。 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山川； 而牲亦牛犢牢具圭幣各異。 而四大冢鴻、岐、吳、嶽，皆有嘗禾。 陳寶節來祠，其河加有嘗醪。 此皆雍州之域，近天子都，故加車一乘，騮駒四。 霸、產、豐、澇、涇、渭、長水，皆不在大山川數，以近咸陽，盡得比山川祠，而無諸加。 汧、洛二淵，鳴澤、蒲山、嶽婿山之屬，為小山川，亦皆禱塞泮涸祠，禮不必同。 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、諸逐之屬，百有餘廟。 西亦有數十祠。 於湖有周天子祠。 於下邽有天神。 豐、鎬有昭明、天子辟池。 於杜、亳有五杜主之祠、壽星祠； 而雍、菅廟祠亦有杜主。 杜主，故周之右將軍，其在秦中最小鬼之神者也。 各以歲時奉祠。
Thus east of Xiao Pass there were five famous mountain shrines and two great river shrines. One was Taishi. Taishi is Songgao. Also Heng Mountain, Mount Tai, Kuaiji, and Xiang Mountain. The rivers were the Ji and the Huai. In spring they offered dried meat and wine for annual prayers, timed with river thaw. In autumn they prayed when waters ran dry and froze. In winter they performed closing prayers and sacrifices. Victims were one calf each, with full sacrificial sets; jade and silk offerings varied by shrine. West of Mount Hua there were seven famous mountains and four famous rivers. They were Mount Hua and Mount Bo. Mount Bo was Xiang Mountain. Also Yue Mountain, Qi Mountain, Wu Mountain, Hongzhong, and Du Mountain. Du Mountain is Min Mountain in Shu. For waters: the Yellow River was sacrificed to at Linjin; the Mian at Hanzhong; Qiuyuan at Chaona; and the Yangzi at Shu. Spring and autumn thaw/dry prayers and winter closing rites were as with eastern mountains and rivers; and offerings likewise used calves, full sacrificial sets, and varied jade and silk by shrine. And at the four great mounds - Hong, Qi, Wu, and Yue - there were also first-fruits offerings of grain. At seasonal visits to the Chen Treasure shrine, river rites also added first-tasting new sweet wine. All these lay within Yongzhou, near the Son of Heaven's capital, so one extra chariot and four red colts were added. The Ba, Chan, Feng, Lao, Jing, Wei, and Chang rivers were not counted among major mountain-river shrines, but because they were near Xianyang they all received rites comparable to mountain-river sacrifice, though without additional extras. The Qian and Luo pools, Ming Marsh, Pu Mountain, Yuexu Mountain and the like were treated as minor mountain-river shrines, also with thaw, dry, and closing prayers, though their rites were not necessarily identical. At Yong there were also over a hundred temples for the sun, moon, Shen and Chen stars, northern and southern dippers, Mars, Venus, Jupiter, Saturn, Mercury, the twenty-eight lodges, Earl of Wind, Master of Rain, the Four Seas, Nine Ministers, Fourteen Ministers, and many other deities. To the west there were likewise several dozen shrines. At Hu there was a shrine to the Zhou Son of Heaven. At Xiagui there was a Heavenly Spirit shrine. At Feng and Hao there were shrines to Zhaoming and the Son of Heaven's Bi Pool. At Du and Bo there were shrines to the Five Lords of Du and to the Longevity Star; and at Yong and Jian temples there were also Du Lord shrines. The Du Lord was an old Right General of Zhou; in Guanzhong he was ranked among the smallest ghost-deities. Each received seasonal sacrifices according to the calendar.
32
唯雍四時上帝為尊，其光景動人民，唯陳寶。 故雍四畤，春以為歲祠禱，因泮凍，秋涸凍，冬賽祠，五月嘗駒，及四中之月月祠，若陳寶節來一祠。 春夏用騂，秋冬用騮。 畤駒四匹，木寓龍一駟，木寓車馬一駟，各如其帝色。 黃犢羔各四，圭幣各有數，皆生瘞埋，無俎豆之具。 三年一郊。 秦以十月為歲首，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。 諸此祠皆太祝常主，以歲時奉祠之。 至如它名山川諸神及八神之屬，上過則祠，去則已。 郡縣遠方祠者，民各自奉祠，不領於天子之祝官。 祝官有祕祝，即有災祥，輒祝祠移過於下。
Among them, only the Four Seasonal High Thearch rites at Yong were supreme; among moving apparitions that affected the people, only the Chen Treasure counted. Therefore at Yong's four altars, spring rites were annual prayers timed with thaw, autumn rites with drying and freeze, winter rites were closing sacrifices; in the fifth month there was a colt offering; in the middle month of each season there were monthly rites; and when the Chen Treasure's season arrived there was one sacrifice. Spring and summer used red victims; autumn and winter used red-brown ones. At the altars were four colt victims, one quadriga of wooden symbolic dragons, and one quadriga of wooden symbolic chariot-horses, each matching the color of its Thearch. There were four yellow calves and four lambs, with set numbers of jade and silk; all were buried alive, with no tripod-and-bowl serving implements. A suburban sacrifice was held once every three years. Qin took the tenth month as year start, so they regularly made predawn suburban audience rites in that month, passed the torch-fire, and bowed beside Xianyang, wearing upper white garments; usage followed the canonical sacrificial procedure. At the Western altar and border altar, rites followed old practice; the ruler did not go in person. All these sacrifices were routinely overseen by the Grand Invocator, who conducted them seasonally. As for other famous mountains, rivers, and spirit categories such as the Eight Spirits, the ruler sacrificed when passing by and stopped when he left. In distant commandery and county shrines, local people maintained rites themselves and were not administered by the Son of Heaven's invocator offices. Invocator offices had secret rites: whenever omens of disaster or auspice appeared, they would transfer blame downward through ritual.
33
漢興，高祖初起，殺大蛇，有物曰：「蛇，白帝子，而殺者赤帝子也。」 及高祖禱豐枌榆社，侚沛，為沛公，則祀蚩尤，釁鼓旗。 遂以十月至霸上，立為漢王。 因以十月為年首，色上赤。
When Han first arose, Gaozu at the outset slew a great snake; a voice said, 'The snake was a son of the White Thearch, and the slayer is a son of the Red Thearch.' When Gaozu prayed at the Fenyu Elm altar in Feng and patrolled Pei as Duke of Pei, he then sacrificed to Chiyou and consecrated drums and banners with blood. He then reached Bashang in the tenth month and was established as King of Han. Accordingly he took the tenth month as the year's beginning and honored red as the state color.
34
二年冬，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，名曰北畤。 有司進祠，上不親往。 悉召故秦祀官，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 winter of the second year, after striking Xiang Ji in the east and returning within the passes, he asked: 'To which Thearch were Qin's High Thearch sacrifices made?' They replied: 'There were four Thearch shrines - White, Azure, Yellow, and Red.' Gaozu said: 'I have heard Heaven has Five Thearchs; why only four?' No one could explain. So Gaozu said: 'I understand. The fifth awaits me to complete the set.' He then established a shrine to the Black Thearch, called the Northern altar. Officials advanced the sacrifice; the emperor did not go personally. He summoned all former Qin sacrificial officers and restored the offices of Grand Invocator and Grand Steward in their old ritual forms. He also ordered counties to establish public community altars. He issued an edict: 'I place great weight on sacrifice and reverent offerings. From now on, sacrifices due to the High Thearch and all mountain-river deities shall be performed in proper season and rite as before.'
35
後四歲，天下已定，詔御史令豐治枌榆社，常以時，春以羊彘祠之。 令祝立蚩尤之祠於長安。 長安置祠祀官、女巫。 其梁巫祠天、地、天社、天水、房中、當上之屬； 晉巫祠五帝、東君、雲中君、巫社、巫祠、族人炊之屬； 秦巫祠杜主、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，二世皇帝也。 各有時日。
Four years later, with the realm settled, he ordered the Censor to manage the Fenyu altar in Feng, regularly sacrificing in season, with sheep and pigs in spring. He ordered invocators to establish a Chiyou shrine in Chang'an. At Chang'an, sacrificial officers and female shamans were installed. The Liang shamans sacrificed to Heaven, Earth, Heavenly Altars, Heavenly Waters, Chamber rites, and related upper deities. The Jin shamans sacrificed to the Five Thearchs, Lord of the East, Lord in the Clouds, shaman community gods, shaman shrines, and clan-cooking gods. The Qin shamans sacrificed to the Du Lord, shaman protectors, and clan-linked deities. The Chu shamans sacrificed to Hall-Below, Former Shamans, Controller of Fate, and Shimi-type deities. Nine-Heavens shamans sacrificed to the Nine Heavens; all these rites were performed seasonally within the palace. River shamans sacrificed to the River at Linjin, and Southern-Mountain shamans sacrificed to the Southern Mountain and to Qinzhong. Qinzhong referred to the Second Emperor. Each rite had fixed times and days.
36
其後二歲，或言曰周興而邑立后稷之祠，至今血食天下。 於是高祖制詔御史：「其令天下立靈星祠，常以歲時祠以牛。」
Two years later, someone said: when Zhou rose and founded its capital, it established Houji's shrine, and to this day he receives blood sacrifice throughout the realm. So Gaozu decreed to the Censor: 'Order the whole realm to establish Spirit-Star shrines and regularly sacrifice to them by season with oxen.'
37
高祖十年春，有司請令縣常以春二月及臘祠稷以羊彘，民里社各自裁以祠。 制曰：「可。」
In spring of Gaozu's tenth year, officials requested that counties regularly sacrifice to Millet in spring second month and at year-end with sheep and pigs, while local community altars should set their own scale for offerings. The decree said: 'Approved.'
38
文帝即位十三年，下詔曰：「祕祝之官移過於下，朕甚弗取，其除之。」
In the thirteenth year of Emperor Wen's reign, he issued an edict: 'I strongly disapprove of the secret-invocator practice of shifting blame downward; abolish it.'
39
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。
Originally, famous mountains and great rivers were under feudal lords, whose invocators each maintained rites independently, beyond imperial sacrificial offices. After the states of Qi and Huainan were abolished, the Grand Invocator was ordered to deliver seasonal rites to them all as before.
40
明年，以歲比登，詔有司增雍五畤路車各一乘，駕被具； 西畤、畦畤寓車各一乘，寓馬四匹，駕被具； 河、湫、漢水，玉加各二； 及諸祀皆廣壇場，圭幣俎豆以差加之。
The following year, because harvests had been good, an edict ordered officials to add one road-chariot each with harness to the five Yong altars; and at the Western altar and border altar, to add one symbolic chariot and four symbolic horses each, with full harness. For the River, Qiu, and Han waters, two additional jade offerings were added to each; and for all other sacrifices, altar grounds were enlarged and jade, silk, tripods, and bowls were increased by grade.
41
魯人公孫臣上書曰：「始秦得水德，及漢受之，推終始傳，則漢當土德，土德之應黃龍見。 宜改正朔，服色上黃。」 時丞相張蒼好律曆，以為漢乃水德之時，河決金隄，其符也。 年始冬十月，色外黑內赤，與德相應。 公孫臣言非是，罷之。 明年，黃龍見成紀。 文帝召公孫臣，拜為博士，與諸生申明土德，草改曆服色事。 其夏，下詔曰：「有異物之神見於成紀，毋害於民，歲以有年。 朕幾郊祀上帝諸神，禮官議，毋諱以朕勞。」 有司皆曰：「古者天子夏親郊祀上帝於郊，故曰郊。」 於是夏四月，文帝始幸雍郊見五畤，祠衣皆上赤。
Gongsun Chen of Lu submitted a memorial: 'Qin first obtained Water Virtue. Han inherited it; if one follows the transmission cycle of beginning and end, Han should now be Earth Virtue, whose sign is the appearance of a yellow dragon. The calendar should be changed, and yellow should be honored in official dress.' At the time Chancellor Zhang Cang favored calendrics and pitches and held that Han remained in Water Virtue; the Yellow River's breach of the Golden Dike was its confirming sign. The year began in winter tenth month, with outer black and inner red colors, matching the virtue. He judged Gongsun Chen's claim incorrect and dismissed it. The next year, a yellow dragon appeared at Chengji. Emperor Wen summoned Gongsun Chen, appointed him Erudite, and with scholars restated Earth Virtue and drafted calendar and dress-color reforms. That summer he issued an edict: 'A spirit of strange form has appeared at Chengji, harming no people, and the year has been fertile. I am about to perform suburban sacrifice to the High Thearch and the gods. Let ritual officials deliberate, and do not avoid proposals out of concern for my labor.' All officials said: 'In antiquity the Son of Heaven in summer personally performed suburban sacrifice to the High Thearch; therefore it is called suburban sacrifice.' So in summer, fourth month, Emperor Wen first went in person to Yong and made suburban audience rites at the five altars, with sacrificial garments all honoring red.
42
趙人新垣平以望氣見上，言「長安東北有神氣，成五采，若人冠冕焉。 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，面五門，各如其帝色。 祠所用及儀亦如雍五畤。
A man of Zhao, Xinyuan Ping, was presented after observing qi and said: 'Northeast of Chang'an there is spirit-vapor forming five colors, like a crowned figure. Some say the northeast is the dwelling of numinous powers, and the west their burial ground. Since Heavenly auspice has descended, a shrine to the High Thearch should be established to match the omen.' Thus a Five-Thearch temple was built at Weiyang, sharing one compound: one hall per Thearch, facing five gates, each in its Thearch's color. Its sacrificial procedures and ritual forms followed those of Yong's five altars.
43
明年夏四月，文帝親拜霸渭之會，以郊見渭陽五帝。 五帝廟臨渭，其北穿蒲池溝水。 權火舉而祠，若光煇然屬天焉。 於是貴平至上大夫，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 next year, summer fourth month, Emperor Wen personally performed obeisance at the Ba-Wei confluence and made suburban audience rites to the Five Thearchs at Weiyang. The Five-Thearch temple stood by the Wei; to its north a pond-canal was dug to carry water. Torch-fire was raised for the rite, and light seemed to link upward to Heaven. Thereupon Ping was elevated to Grand Master and granted several thousand in gold. The emperor also ordered Erudites and scholars to extract from the Six Classics a royal-regulation text and deliberate on inspection tours and Feng-Shan rites.
44
文帝出長門，若見五人於道北，遂因其直立五帝壇，祠以五牢。
When Emperor Wen went out through Changmen, he seemed to see five men north of the road, and so set up five Thearch altars on that line, sacrificing with five complete victims.
45
其明年，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「
The following year, Ping sent someone carrying a jade cup to submit a memorial below the palace gate and present it. Ping told the emperor: 'A precious jade aura has arrived beneath the palace gate.' When inspected, there truly was someone presenting a jade cup, inscribed: 'May the ruler prolong his life.' Ping also said,
46
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。 平言曰：「周鼎亡在泗水中，今河決通於泗，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。 人有上書告平所言皆詐也。 下吏治，誅夷平。 是後，文帝怠於改正服鬼神之事，而渭陽、長門五帝使祠官領，以時致禮，不往焉。
'Your servant predicts the sun will be at noon twice.' After a short while, the sun indeed receded and returned to noon again. So they first changed reckoning, making the seventeenth year Year One, and ordered a realm-wide celebration feast. Ping said: 'The Zhou tripod has long been lost in the Si River. Now the Yellow River breach connects through to the Si, and I observe in the northeast at Fenyin a direct aura of gold and treasure; perhaps the Zhou tripod is about to emerge. If an omen appears and we do not welcome it, it will not arrive.' So the emperor sent envoys to build a shrine south of Fenyin by the river, intending to sacrifice for the emergence of the Zhou tripod. Someone then submitted a memorial accusing Ping's statements of being entirely fraudulent. He was handed to judicial officials; Ping and his clan were executed. After this, Emperor Wen grew less eager about changing calendar, dress, and ghost-spirit affairs. The Five-Thearch shrines at Weiyang and Changmen were left to sacrificial officers to manage in season, and he no longer went personally.
47
明年，匈奴數入邊，興兵守御。 後歲少不登。 數歲而孝景即位。 十六年，祠官各以歲時祠如故，無有所興。
The next year, the Xiongnu repeatedly entered the frontier, and troops were raised for defense. In the following year harvests were poor. After several years, Emperor Jing came to the throne. In his sixteenth year, sacrificial officials continued seasonal rites as before, with no new initiatives.
48
武帝初即位，尤敬鬼神之祀。 漢興已六十餘歲矣，天下艾安，縉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，草巡狩封禪改曆服色事未就。 竇太后不好儒術，使人微伺趙綰等姦利事，按綰、臧，綰、臧自殺，諸所興為皆廢。 六年，竇太后崩。 其明年，徵文學之士。
When Emperor Wu first took the throne, he was especially reverent toward sacrifices to spirits. By then more than sixty years had passed since Han's founding, the realm was generally at peace, and the gentry all hoped the Son of Heaven would perform Feng and Shan rites and reform standards; the emperor turned toward Confucian learning and summoned worthy men. Zhao Wan, Wang Zang, and others rose to high office through literary learning and wanted to discuss restoring an ancient Mingtang south of the city to receive the feudal lords; they drafted plans on inspection tours, Feng and Shan rites, and calendar and dress reforms, but nothing was completed. Empress Dowager Dou disliked Confucian learning, sent people secretly to watch Zhao Wan and others for corrupt gain, investigated Wan and Zang, and both killed themselves; all these new undertakings were abandoned. In the sixth year, Empress Dowager Dou died. The next year, men of letters were recruited.
49
明年，上初至雍，郊見五畤。 後常三歲一郊。 是時上求神君，舍之上林中磃氏館。 神君者，長陵女子，以乳死，見神於先後宛若。 宛若祠之其室，民多往祠。 平原君亦往祠，其後子孫以尊顯。 及上即位，則厚禮置祠之內中。 聞其言，不見其人云。
The year after that, the emperor first went to Yong and made suburban audience rites at the five altars. Afterward, suburban sacrifice was regularly held once every three years. At this time the emperor sought the Divine Lord and housed it at the Di clan lodge in Shanglin. This Divine Lord had been a woman from Changling who died in childbirth and then appeared as a spirit through the medium Wanruo. Wanruo worshiped it in her chamber, and many common people went there to sacrifice. The Lord of Pingyuan also went to sacrifice there, and afterward his descendants rose to rank and prominence. When the emperor took the throne, he installed the shrine with lavish honors in the inner palace. It was said one heard its voice but did not see its form.
50
是時，李少君亦以祠灶、穀道、卻老方見上，上尊之。 少君者，故深澤侯人，主方。 匿其年及所生長。 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，更餽遺之，常餘金錢衣食。 人皆以為不治產業而饒給，又不知其何所人，愈信，爭事之。 少君資好方，善為巧發奇中。 常從武安侯宴，坐中有年九十餘老人，少君乃言與其大父游射處，老人為兒從其大父，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。」 已而按其刻，果齊桓公器。 一宮盡駭，以為少君神，數百歲人也。 少君言上：「祠灶皆可致物，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之，以封禪則不死，黃帝是也。 臣嘗游海上，見安期生，安期生食臣棗，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。 久之，少君病死。 天子以為化去不死也，使黃錘史寬舒受其方，而海上燕齊怪迂之方士多更來言神事矣。
At this time Li Shaojun also gained audience by methods of stove sacrifice, grain discipline, and anti-aging arts, and the emperor honored him. Shaojun was originally from the area of Shenze, a specialist in occult techniques. He concealed his age and birthplace. He always claimed to be seventy and said he could command things and reverse aging. He traveled among the feudal courts by means of his techniques. He had no wife or children. People heard that he could command things and attain immortality, so they kept giving him gifts, and he always had surplus gold, money, clothes, and food. Because he seemed prosperous without managing property and no one knew where he came from, people trusted him more and competed to serve him. Shaojun was naturally fond of techniques and good at clever improvisations that struck unexpectedly true. At a banquet with the Marquis of Wu'an, there was an old man over ninety; Shaojun said he had once gone shooting with the old man's grandfather, and the old man, who had followed that grandfather as a child, recognized the place - everyone at table was astonished. When Shaojun saw the emperor, the emperor showed him an old bronze vessel and asked about it. Shaojun said, 'This vessel was displayed by Duke Huan of Qi in the tenth year, in the Bo chamber.' They then checked its inscription, and it was indeed a vessel of Duke Huan of Qi. The whole palace was shocked and took Shaojun for a divine man hundreds of years old. Shaojun told the emperor: 'If one sacrifices to the stove, one can summon things. Once things are summoned, cinnabar can be transformed into gold; when gold is made into eating vessels, lifespan increases; when lifespan increases, the transcendents of Penglai in the sea can be seen; and with Feng and Shan rites one does not die - this is what happened with the Yellow Thearch. I have traveled by sea and seen Anqi Sheng; he fed me jujubes as large as melons. Anqi Sheng is a transcendent connected with Penglai; when conditions align he appears to people, and when they do not he hides.' So the Son of Heaven personally began stove sacrifice, sent occult practitioners to sea seeking Penglai and Anqi Sheng, and pursued alchemical medicines for transforming cinnabar into gold. After a long time, Shaojun fell ill and died. The emperor believed he had transformed and departed without dying, and had Huang Chui's historian Kuan Shu receive his methods; then many strange and eccentric fangshi from the Yan-Qi seacoast came again speaking of spirit matters.
51
亳人謬忌奏祠泰一方，曰：「天神貴者泰一，泰一佐曰五帝。 古者天子以春秋祭泰一東南郊，日一太牢，七日，為壇開八通之鬼道。」 於是，天子令太祝立其祠長安城東南郊，常奉祠如忌方。 其後，人上書言「古者天子三年一用太牢祠三一：天一、地一、泰一。」 天子許之，令太祝領祠之於忌泰一壇上，如其方。 後人復有言「古天子常以春解祠，祠黃帝用一梟、破鏡； 冥羊用羊祠； 馬行用一青牡馬； 泰一、皋山山君用牛； 武夷君用乾魚； 陰陽使者以一牛。」 令祠官領之如其方，而祠泰一於忌泰一壇旁。
A man from Bo, Miu Ji, submitted a method for sacrificing to Taiyi, saying: 'Among heavenly gods, the most exalted is Taiyi, whose assistants are the Five Thearchs. In antiquity, the Son of Heaven in spring and autumn sacrificed to Taiyi at the southeastern suburb, one full ox per day for seven days, with an altar opening eight spirit pathways.' So the emperor ordered the Grand Invocator to establish this shrine in the southeast suburb of Chang'an and to maintain regular rites according to Ji's method. Later someone memorialized: 'In antiquity the Son of Heaven every three years used one full ox to sacrifice to the Three Ones: Heavenly One, Earthly One, and Taiyi.' The emperor approved and ordered the Grand Invocator to manage this on Ji's Taiyi altar according to the method. Later someone again said: 'Ancient Sons of Heaven often held spring-release rites: for the Yellow Thearch they used one owl and one shattered mirror; for Mingyang they used sheep sacrifice; for Horse-Procession they used one blue stallion; for Taiyi and the Lord of Gaoshan they used oxen; for the Lord of Wuyi they used dried fish; for Yin-Yang messengers they used one ox.' He ordered sacrificial officers to carry this out accordingly, with Taiyi sacrificed beside Ji's Taiyi altar.
52
後二年，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。 賜諸侯白金，以風符應合於天也。 於是濟北王以為天子且封禪，上書獻泰山及其旁邑，天子以它縣償之。 常山王有罪，俣，天子封其弟真定，以續先王祀，而以常山為郡。 然後五嶽皆在天子之郡。
Two years later, during suburban rites at Yong, they captured a one-horned beast, somewhat like a roe deer. Officials said: 'Your Majesty has reverently performed suburban rites; the High Thearch has accepted and rewarded you with a one-horned beast, likely a qilin.' So it was offered at the five altars, each altar adding one ox for the burnt offering. White metal was bestowed on the feudal lords to proclaim that responsive signs matched Heaven. Then the King of Jibei, thinking the Son of Heaven was about to perform Feng and Shan rites, memorialized to offer Mount Tai and nearby towns; the emperor compensated him with other counties. The King of Changshan committed an offense and died; the emperor enfeoffed his younger brother at Zhending to continue the ancestral royal sacrifices, and made Changshan a commandery. Only then were all Five Peaks within commanderies of the Son of Heaven.
53
明年，齊人少翁以方見上。 上有所幸李夫人，夫人卒，少翁以方蓋夜致夫人及灶鬼之貌云，天子自帷中望見焉。 乃拜少翁為文成將軍，賞賜甚多，以客禮禮之。 文成言：「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，畫天地泰一諸鬼神，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，陽不知，言此牛腹中有奇書。 殺視得書，書言甚怪。 天子識其手，問之，果為書。 於是誅文成將軍，隱之。
The next year, a man of Qi named Shaoweng gained audience through occult techniques. The emperor had once favored Lady Li; after she died, Shaoweng by his methods reportedly summoned her image and that of the stove spirit at night, and the emperor saw them from behind curtains. He then appointed Shaoweng General Wencheng, gave him lavish rewards, and treated him with guest honors. Wencheng said: 'If Your Majesty truly wishes to communicate with spirits, palace buildings and dress must resemble those of spirits, or spirit beings will not come.' So they made cloud-patterned ritual carriages and drove them on prescribed days to ward off evil spirits. He also built Ganquan Palace with a terrace chamber, painted with Heaven, Earth, Taiyi, and various spirit beings, and set up sacrificial furnishings to attract heavenly gods. After more than a year, however, his methods declined and spirits did not come. So he wrote on silk and fed it to a cow, pretending ignorance and saying there was a strange text in the cow's belly. They slaughtered it and found the text, whose message was highly bizarre. The emperor recognized his handwriting, questioned him, and it was indeed written by him. So General Wencheng was executed and the matter concealed.
54
其後又作柏梁、銅柱、承露僊人掌之屬矣。
Afterward they also built things such as Boliang Terrace, bronze pillars, and immortal palms for receiving dew.
55
文成死明年，天子病鼎湖甚，巫醫無所不致。 游水發根言上郡有巫，病而鬼下之。 上召置祠之甘泉。 及病，使人問神君，神君言曰：「天子無憂病。 病少瘉，強與我會甘泉。」 於是上病瘉，遂起，幸甘泉，病良已。 大赦，置壽宮神君。 神君最貴者曰太一，其佐曰太禁、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，所欲言，行下。 又置壽宮、北宮，張羽旗，設共具，以禮神君。 神君所言，上使受書，其名曰「畫法」。 其所言，世俗之所知也，無絕殊者，而天子心獨憙。 其事祕，世莫知也。
The year after Wencheng's death, the emperor fell gravely ill at Dinghu, and every sort of shaman and physician was brought in. A man named You Shuifagen said there was a shaman in Shang commandery who, when ill, could bring spirits down. The emperor summoned him and established his shrine at Ganquan. During illness, the emperor sent to ask the Divine Lord, and the Divine Lord said: 'The Son of Heaven need not worry about this illness. When you are somewhat recovered, come forcefully to meet me at Ganquan.' The emperor's illness improved, he rose, traveled to Ganquan, and the illness was fully cured. A general amnesty was proclaimed, and a longevity palace for the Divine Lord was established. Among the Divine Lord's most honored figures was Taiyi; its assistants were called Taijin, Siming, and others, all accompanying it. They could not be seen directly; one only heard their voices, as if equal to human speech. At times they left and at times came; when they came, a solemn wind arose. They stayed behind room curtains, sometimes speaking by day though usually at night. The Son of Heaven performed purification rites before entering. Through the shaman as host, rules were set for food and drink, and whatever was desired to be said was conveyed downward. He also established longevity and northern palaces, hung feather banners, and set ritual furnishings to honor the Divine Lord. What the Divine Lord said was written down by imperial order and called the 'Methods of Images.' Its contents were things ordinary people already knew, nothing uniquely extraordinary, yet the Son of Heaven alone was greatly pleased. The affair remained secret, unknown to the world.
56
後三年，有司言元宜以天瑞，不宜以一二數。 一元曰「建」，二元以長星曰「光」，今郊得一角獸曰「狩」云。
Three years later, officials said era names should follow heavenly auspices and not merely count one, two, three. The first era had been called 'Jian'; the second, from a long star, 'Guang'; now with the suburban capture of a one-horned beast, it should be called 'Shou.'
57
其明年，天子郊雍，曰：「今上帝朕親郊，而后土無祀，則禮不答也。」 有司與太史令談、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，壇一黃犢牢具。 已祠盡瘞，而從祠衣上黃。」 於是天子東幸汾陰。 汾陰男子公孫滂洋等見汾旁有光如絳，上遂立后土祠於汾陰脽上，如寬舒等議。 上親望拜，如上帝禮。 禮畢，天子遂至滎陽。 還過雒陽，下詔封周後，令奉其祀。 語在武紀。 上始巡幸郡縣，寖尋於泰山矣。
The next year, when the Son of Heaven held suburban rites at Yong, he said: 'Now I personally sacrifice to the High Thearch, yet Houtu has no sacrifice; this is ritually unbalanced.' Officials, together with Grand Historian Ling Tan and sacrificial officer Kuan Shu, discussed: 'For Heaven and Earth rites, victims should have horns and be chestnut-brown. If Your Majesty personally sacrifices to Houtu, Houtu should be worshiped on round mounds in marshland as five altars, each with one yellow calf and full sacrificial set. After sacrifice all should be fully buried, and accompanying sacrificial dress should honor yellow.' So the Son of Heaven traveled east to Fenyin. Men of Fenyin, Gongsun Pangyang and others, reported seeing crimson-like light by the Fen River, and the emperor accordingly established a Houtu shrine on the Fenyin mound as Kuan Shu and others had proposed. The emperor personally offered distant bows, following the rites for the High Thearch. When rites were completed, the emperor proceeded to Xingyang. Returning by Luoyang, he issued an edict enfeoffing Zhou descendants and ordering them to maintain Zhou sacrifices. This is recorded in the Annals of Emperor Wu. This was when the emperor began inspection tours of commanderies and counties, gradually directing his search toward Mount Tai.
58
其春，樂成侯登上書言欒大。 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。 王死，它姬子立為王，而康后有淫行，與王不相中，相危以法。 康后聞文成死，而欲自媚於上，乃遣欒大入，因樂成侯求見言方。 天子既誅文成，後悔其方不盡，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。 臣數以言康王，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，則方士皆掩口，惡敢言方哉！」 上曰：「
That spring, Marquis Lecheng Deng submitted a memorial about Luan Da. Luan Da, a palace retainer from Jiaodong, had formerly studied under the same master as General Wencheng and later served as artisan-official to the King of Jiaodong. And Marquis Lecheng's elder sister was Queen Consort of King Kang, but she had no son. When the king died, a son by another consort was enthroned; Queen Kang had an illicit affair, was out of favor with the king, and both sides threatened each other through legal charges. When Queen Kang heard Wencheng had died and wanted to ingratiate herself with the emperor, she sent Luan Da in and used Marquis Lecheng to seek audience by speaking of occult methods. Since the Son of Heaven had executed Wencheng, he later regretted not exhausting his techniques; when he met Luan Da, he was greatly pleased. Luan Da was tall and handsome, spoke of many strategic methods, dared make grand claims, and carried himself without hesitation. Da said: 'I have often traveled at sea and seen people like Anqi and Xianmen, but they look down on me as low and do not trust me. They also think King Kang is only a feudal lord, not worthy to discuss methods with. I repeatedly spoke to King Kang, but he did not employ me. My master said: "Gold can be made, river breaches can be blocked, the medicine of immortality can be obtained, and transcendents can be summoned." But I fear ending like Wencheng; then all fangshi will seal their mouths, who would dare speak of methods?' The emperor said:
59
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，令為親屬，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，尊其使然後可致也。」 於是上使驗小方，鬥棋，棋自相觸擊。
'Wencheng only died from eating horse liver. If you can truly complete your methods, what would I begrudge?' Da said: 'My masters do not seek people; people seek them. If Your Majesty truly wants to bring them, honor their envoys, make them imperial kin, treat them as guests, and do not abase them; let each wear his credential seal, and only then can they convey words to spirit-men. Whether spirit-men are willing depends on this: honor their envoys first, then they may be brought.' So the emperor had him test minor techniques: board-game pieces were made to strike each other on their own.
60
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； 得天士將軍、地士將軍、大通將軍印。 制詔御史：「昔禹疏九河，決四瀆。 間者，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『飛龍』，『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，童千人。 乘輿斥車馬帷帳器物以充其家。 又以衛長公主妻之，齎金十萬斤，更名其邑曰當利公主。 天子親如五利之弟，使者存問共給，相屬於道。 自大主將相以下，皆置酒其家，獻遺之。 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，立白茅上受印，以視不臣也。 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。 後裝治行，東入海求其師云。 大見數月，佩六印，貴震天下，而海上燕齊之間，莫不搤掔而自言有禁方能神僊矣。
At that time the emperor was worried about the river breach and that alchemy had not succeeded, so he appointed Da General of Five Benefits. After a little over a month, he received four seals. He gained the seals of General of Heavenly Scholars, General of Earthly Scholars, and General of Great Penetration. An edict to the Censor said: 'In former times Yu dredged the nine rivers and opened the four waterways. Recently the river has overflowed high ground and dike labor has not ceased. I have ruled the realm twenty-eight years; Heaven seems to have granted me this man and with him great access. Qian says "flying dragon" and "the wild goose gradually alights on the high land"; I hope to share in that meaning. Enfeoff General of Earthly Scholars Da with two thousand households as Marquis Letong.' He was granted a grand marquis mansion and a thousand servants. Imperial stores released chariots, horses, curtains, tents, and goods to fill his household. The emperor also married him to Princess Wei the Elder and gave a dowry of one hundred thousand jin of gold, renaming her fief Princess Dangli. The Son of Heaven personally went to Five Benefits' younger brothers; envoys with visits and supplies lined the roads. From grand princesses, chancellors, and generals downward, all held banquets at his house and gave him gifts. The emperor also carved a jade seal reading "General of the Heavenly Way," had an envoy wear feather garments and stand at night on white thatch, while General Five Benefits likewise wore feathers and stood on white thatch to receive the seal, to show he was no mere subject. And one bearing the Heavenly Way seal was to guide heavenly gods on behalf of the Son of Heaven. Thereupon Five Benefits regularly held night sacrifices at home, seeking to bring spirits down. Later he prepared for travel and went east to sea to seek his master, so he said. Within a few months Da wore six seals, his prestige shaking the realm, and along the Yan-Qi seacoast everyone struck fists and declared they had secret formulas for divine transcendence.
61
其夏六月，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。 天子使驗問巫得鼎無姦詐，乃以禮祠，迎鼎至甘泉，從上行，薦之。 至中山，晏溫，有黃雲焉。 有鹿過，上自射之，因之以祭云。 至長安，公卿大夫皆議尊寶鼎。 天子曰：「間者河溢，歲數不登，故巡祭后土，祈為百姓育穀。 今年豐楙未報，鼎曷為出哉？」 有司皆言：「聞昔泰帝興神鼎一，一者一統，天地萬物所繫象也。 黃帝作寶鼎三，象天地人。 禹收九牧之金，鑄九鼎，象九州。 皆嘗鬺享上帝鬼神。 其空足曰鬲，以象三德，饗承天祜。 夏德衰，鼎遷於殷； 殷德衰，鼎遷於周； 周德衰，鼎遷於秦； 秦德衰，宋之社亡，鼎乃淪伏而不見。 周頌曰：『自堂徂基，自羊徂牛，鼐鼎及鼒； 不羁不敖，胡考之休。』 今鼎至甘泉，以光潤龍變，承休無疆。 合茲中山，有黃白雲降，蓋若獸為符，路弓乘矢，集獲壇下，報祠大亨。 唯受命而帝者心知其意而合德焉。 鼎宜視宗禰廣，臧於帝庭，以合明應。」 制曰：「可。」
That summer in the sixth month, at Fenyin, a shaman named Jin was conducting a common rite beside the Wei mound Houtu precinct and saw ground shaped like a hook; digging there, he found a tripod. The tripod was strikingly different from ordinary tripods, with carved patterns but no inscription, and he found it strange and reported it to officials. Officials reported it to He Sheng, governor of Hedong, and Sheng reported it upward. The Son of Heaven ordered investigation to confirm the shaman found the tripod without fraud; then he had it ritually worshiped and escorted to Ganquan, accompanying the emperor's route and offered it. Arriving at Zhongshan, the weather was mild and warm, and yellow clouds appeared. A deer passed by; the emperor shot it himself and used it for sacrifice. When they reached Chang'an, high officials all debated honoring the precious tripod. The Son of Heaven said: 'Recently the river overflowed and harvests repeatedly failed, so I toured and sacrificed to Houtu to pray for grain growth for the people. This year's rich growth has not yet repaid that prayer, why then has the tripod appeared?' Officials all said: 'We have heard that when the Great Thearch arose, one divine tripod appeared; one signifies unified rule and the governing pattern of Heaven, Earth, and all things. The Yellow Thearch made three precious tripods, symbolizing Heaven, Earth, and humanity. Yu gathered metal from the nine provinces and cast nine tripods, symbolizing the nine regions. All were once used in offerings to the High Thearch and spirits. Their hollow legs were called li, symbolizing three virtues and receiving Heaven's blessing in offerings. When Xia virtue declined, the tripods moved to Yin. When Yin virtue declined, they moved to Zhou. When Zhou virtue declined, they moved to Qin. When Qin virtue declined and the Song altar perished, the tripods then sank and disappeared. A Zhou hymn says: "From hall to foundation, from sheep to ox, from great tripods to lesser tripods. Unfettered, unarrogant, this is lasting blessedness." Now the tripod has come to Ganquan, with shining luster and dragon-like transformation, bearing endless blessing. Along the way at Zhongshan, yellow-white clouds descended; there was also an animal omen. On the road, bow and riding arrows were gathered beneath the altar, repaying sacrifice with great fulfillment. Only one who has received the mandate and reigns as emperor knows this meaning in his heart and matches it in virtue. The tripod should receive temple-level honors, be stored in the imperial court, and thereby accord with this manifest response.' The decree said: 'Approved.'
62
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 sent to sea to seek Penglai said Penglai was not far, and that failure to reach it was likely because they could not perceive its qi. So the emperor sent qi-observers to wait for and watch those vapors.
63
其秋，上雍，且郊。 或曰「五帝，泰一之佐也，宜立泰一而上親郊之」。 上疑未定。
That autumn, the emperor went to Yong and was about to hold suburban sacrifice. Someone said: 'The Five Thearchs are assistants to Taiyi; Taiyi should be established and personally worshiped by the emperor in suburban rite.' The emperor was uncertain and had not decided.
64
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：「黃帝得寶鼎冕候，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，疑其妄言，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：「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：『漢帝亦當上封禪，封禪則能僊登天矣。 黃帝萬諸侯，而神靈之封君七千。 天下名山八，而三在蠻夷，五在中國。 中國華山、首山、太室山、泰山、東萊山，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，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。 其後黃帝接萬靈明庭。 明庭者，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，有龍垂胡敘下迎黃帝。 黃帝上騎，群臣後宮從上龍七十餘人，龍乃去。 餘小臣不得上，乃悉持龍敘，龍敘拔，墯，墯黃帝之弓。 百姓卬望黃帝既上天，乃抱其弓與龍敘號，故後世因名其處曰鼎湖，其弓曰烏號。』」 於是天子曰：「嗟乎！ 誠得如黃帝，吾視去妻子如脫屣耳。」 拜卿為郎，使東候神於太室。
A man of Qi, Gongsun Qing, said: 'This year we obtained a precious tripod, and this winter's xin-si new moon dawn at winter solstice matches the time of the Yellow Thearch.' Qing had a bamboo text that said: 'When the Yellow Thearch obtained a precious tripod and heavenly signs, he asked Guiyuqu. Guiyuqu replied: "The Yellow Thearch obtaining a precious tripod and divine register, in that year ji-you, new moon dawn coincided with winter solstice; he gained Heaven's cycle, ending and beginning again."' 'So the Yellow Thearch welcomed the sun and calculated by registers; afterward every twenty years new moon dawn again met winter solstice. After twenty such calculations, over 380 years, the Yellow Thearch transcended and ascended to Heaven.' Qing, through Suo Zhong, wished to present this. Suo Zhong looked at the text, found it non-canonical, suspected falsehood, and declined, saying: 'The precious tripod matter is already settled. What more is there to do?' Qing then used a favored court attendant to present it. The emperor was greatly pleased and summoned Qing for questioning. Qing answered: 'I received this text from Master Shen, who is now dead.' The emperor asked: 'Who was Master Shen?' Qing said: 'A man of Qi, connected with Anqi Sheng. He received sayings of the Yellow Thearch; there are no books, only this tripod text. It says, "When Han rises, it will again be like the age of the Yellow Thearch." It says, "Han's sage ruler will be a grandson or great-grandson of Gaozu. When the precious tripod appears and communication with spirits is achieved, Feng and Shan rites will be performed. Of the seventy-two kings who performed Feng and Shan, only the Yellow Thearch truly ascended Mount Tai for Feng." Master Shen said, "The Han emperor too should ascend for Feng and Shan; with Feng and Shan he can transcend and ascend Heaven. The Yellow Thearch had ten thousand feudal lords, and among spirit-lords he enfeoffed seven thousand. Among the realm's famous mountains there are eight; three are among border peoples and five in the central states. In the central states, Mount Hua, Shoushan, Taishi Mountain, Mount Tai, and Donglai Mountain are the five where the Yellow Thearch often traveled and met spirits. The Yellow Thearch both fought wars and studied transcendence; troubled that common people followed not his way, he cut down those who denied spirits. Only after more than a hundred years did he attain communication with spirits. The Yellow Thearch performed suburban sacrifice to the High Thearch at Yong and lodged there for three months. Guiyuqu was titled Great Hong; when he died he was buried at Yong, and so that is Hong Mound. After that, the Yellow Thearch received myriad spirits at Mingtang. Mingtang means Ganquan. What is called Cold Gate is Gukou. The Yellow Thearch mined copper at Shoushan and cast tripods below Jing Mountain. After the tripods were completed, a dragon lowered its whiskers to receive the Yellow Thearch. The Yellow Thearch mounted up; over seventy ministers and palace women followed him onto the dragon, and the dragon then departed. Remaining minor ministers could not climb on, so all grabbed the dragon's whiskers; the whiskers broke and fell, along with the Yellow Thearch's bow. When people looked up and saw the Yellow Thearch had ascended to Heaven, they embraced his bow and the dragon whiskers and wailed; therefore later generations named that place Dinghu, and that bow was called Wuhao."' Thereupon the Son of Heaven said: 'Ah! If I could truly be like the Yellow Thearch, I would view leaving wives and children as lightly as casting off worn sandals.' He appointed Qing as Gentleman and sent him east to await spirits at Taishi.
65
上遂郊雍，至隴西，登空桐，幸甘泉。 令祠官寬舒等具泰一祠壇，祠壇放亳忌泰一壇，三陔。 五帝壇環居其下，各如其方。 黃帝西南，除八通鬼道。 泰一所用，如雍一畤物，而加醴棗脯之屬，殺一氂牛以為俎豆牢具。 而五帝獨有俎豆醴進。 其下四方地，為腏，食群神從者及北斗云。 已祠，胙餘皆燎之。 其牛色白，白鹿居其中，彘在鹿中，鹿中水而酒之。 祭日以牛，祭月以羊彘特。 泰一祝宰則衣紫及繡。 五帝各如其色，日赤，月白。
The emperor then held suburban sacrifice at Yong, went to Longxi, climbed Kongtong, and visited Ganquan. He ordered sacrificial officers Kuan Shu and others to prepare a Taiyi altar modeled on Miu Ji's Taiyi altar at Bo, with three tiers. The Five Thearch altars were arranged in a ring below, each corresponding to its proper direction. The Yellow Thearch was in the southwest, with eight spirit pathways cleared. What Taiyi used matched the offerings of Yong's first altar, with additions such as sweet ale, dates, and dried meat, and one yak-like ox was slaughtered for the full tripod-and-bowl sacrificial set. Only for the Five Thearchs were tripod-and-bowl offerings with ritual ale presented. At the lower four directional sectors, minced offerings were made to attendant spirits and to the Northern Dipper. After sacrifice, all leftover blessed meat was burned. The ox was white; a white deer was placed at its center; a pig was placed within the deer enclosure; water and wine were set with the deer. For the sun, one ox was offered; for the moon, one sheep and one pig as single victims. The invocator and steward for Taiyi wore purple and embroidered robes. Each of the Five Thearchs used its own color; the sun used red, the moon white.
66
十一月辛巳朔旦冬至，昒爽，天子始郊拜泰一。 朝朝日，夕夕月，則揖； 而見泰一如雍郊禮。 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」。 公卿言「皇帝始郊見泰一雲陽，有司奉瑄玉嘉牲薦饗，是夜有美光，及晝，黃氣上屬天。」 太史令談、祠官寬舒等曰：「神靈之休，祐福兆祥，宜因此地光域立泰畤壇以明應。 令太祝領，秋及臘間祠。 二歲天子壹郊見。」
On the xin-si new moon dawn of the eleventh month, at winter solstice before full light, the Son of Heaven first performed suburban obeisance to Taiyi. At dawn he faced and greeted the sun; at dusk he faced and greeted the moon, with formal bows. And he audience-paid Taiyi according to the suburban rite of Yong. The hymn of offering said: "Heaven first bestowed on the emperor the precious tripod and divine register; new moon after new moon, ending and beginning again - the emperor reverently bows and receives the audience." He wore upper garments of yellow. At that sacrifice, fires were arrayed all around the altar, and cooking vessels were set beside it. Officials said, "There was light above the sacrifice." The high ministers said, "When the emperor first made suburban audience to Taiyi at Yunyang, officials offered fine jade and auspicious victims; that night there was beautiful light, and by day yellow qi rose and joined the sky." Grand Astrologer Tan and sacrificial officer Kuan Shu said: "This was divine favor, blessing, and auspicious sign. At this place of radiance, a Tai altar should be established to make the response manifest. Let the Grand Invocator oversee it, with sacrifices in autumn and before year-end. Every second year the Son of Heaven should personally make suburban audience."
67
其秋，為伐南越，告禱泰一，以牡荊畫幡日月北斗登龍，以象太一三星，為泰一ⓑ旗，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，實無所見。 五利妄言見其師，其方盡，多不讎。 上乃誅五利。
That autumn, for the campaign against Nanyue, they reported and prayed to Taiyi, making a sacred banner painted with sun, moon, northern dipper, and ascending dragon on male-jing wood, symbolizing Taiyi's three stars, and named it the Numinous Banner. When praying for war, the Grand Astrologer carried it and pointed toward the state to be attacked. General Five Benefits then did not dare enter the sea and instead went to sacrifice at Mount Tai. The emperor sent people to verify him, but they truly saw nothing. Five Benefits falsely claimed to have seen his master; his methods were exhausted, and most did not come true. So the emperor executed Five Benefits.
68
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。 其道非少寬暇，神不來。 言神事，如迂誕，積以歲，乃可致。」 於是郡國各除道，繕治宮館名山神祠所，以望幸矣。
That winter, Gongsun Qing was waiting for spirits in Henan and said he saw traces of transcendents above Goushi city, with something like a pheasant coming and going over the walls. The Son of Heaven personally went to Goushi to inspect the traces and asked Qing: "Are you not repeating Wencheng and Five Benefits?" Qing replied: "Transcendents do not seek rulers; rulers seek them. Without ample leisure and patience in the method, spirits do not come. Talk of divine matters sounds absurd and extravagant, but only over accumulated years can they be brought." Thus each commandery and kingdom cleared roads and repaired palaces, lodges, and shrines of famous mountains in expectation of an imperial visit.
69
其春，既滅南越，嬖臣李延年以好音見。 上善之，下公卿議，曰：「民間祠有鼓舞樂，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：「泰帝使素女鼓五十絃瑟，悲，帝禁不止，故破其瑟為二十五絃。」 於是塞南越，禱祠泰一、后土，始用樂舞。 益召歌兒，作二十五絃及空侯瑟自此起。
That spring, after Nanyue was destroyed, the favored retainer Li Yannian gained audience through fine music. The emperor approved and ordered high ministers to discuss: "Common shrines have drumming, dance, and music; if suburban sacrifice has no music, how is it fitting?" The ministers said: "In antiquity sacrifices to Heaven and Earth all had music, and only then could gods properly be honored." Some said: "The Great Thearch once had Su Nu play a fifty-string zither; it was too mournful, and though the Thearch forbade it, it did not stop, so he split the zither into twenty-five strings." So after pacifying Nanyue, in prayers to Taiyi and Houtu they first began to use ritual music and dance. More singers were recruited, and twenty-five-string zithers and konghou harps arose from this time.
70
其來年冬，上議曰：「古者先振兵釋旅，然後封禪。」 乃遂北巡朔方，勒兵十餘萬騎，還祭黃帝冢橋山，釋兵敘如。 上曰：「
In the following winter, the emperor discussed: "In antiquity one first mobilized troops and then disbanded them, and only afterward performed Feng and Shan rites." So he inspected north to Shuofang, reviewed over one hundred thousand cavalry, returned to sacrifice at the Yellow Thearch's mound at Qiaoshan, and then disbanded troops in order. The emperor said:
71
吾聞黃帝不死，有冢，何也？」 或對曰：「黃帝以僊上天，群臣葬其衣冠。」 既至甘泉，為且用事泰山，先類祠泰一。
"I have heard the Yellow Thearch did not die; why then is there a mound?" Someone answered: "The Yellow Thearch ascended to Heaven as a transcendent; his ministers buried his robes and cap." After reaching Ganquan, because he was about to conduct rites at Mount Tai, he first performed the lei-class 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，莫知其儀體，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，古不死之名也。 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，欲放黃帝以接神人蓬萊，高世比德於九皇，而頗采儒術以文之。 群儒既已不能辯明封禪事，又拘於詩書古文而不敢騁。 上為封祠器視群儒，群儒或曰「不與古同」，徐偃又曰「太常諸生行禮不如魯善」，周霸屬圖封事，於是上黜偃、霸，而盡罷諸儒弗用。
Since obtaining the precious tripod, the emperor had discussed Feng and Shan with ministers and scholars. Because the rites were rare and extraordinary and no one knew their exact form, Confucian scholars compiled material from documents on Feng and Shan, the Shangshu, Zhou offices, royal regulations, and the ox-shooting rite of distant sacrifice. A man of Qi, Ding Gong, over ninety years old, said: "Feng and Shan is the ancient name of immortal ascent. The Qin Emperor never succeeded in ascending for Feng. If Your Majesty truly wishes to ascend, then ascend gradually; if there is no wind or rain, you may complete Feng." So the emperor ordered Confucians to practice shooting oxen and draft the Feng and Shan ritual. After several years, it came near to execution. After hearing Gongsun Qing and the fangshi claim that from the Yellow Thearch onward those who performed Feng and Shan obtained strange creatures and communicated with spirits, the emperor wished to emulate the Yellow Thearch, connect with spirit beings of Penglai, transcend his age, and match the virtue of the Nine Augusts, while also adopting some Confucian forms to ornament the rite. The scholars could neither clearly explain Feng and Shan nor break free from constraints of Odes, Documents, and archaic texts. The emperor showed ritual vessels for Feng sacrifice to the scholars; some said "not the same as antiquity," Xu Yan said "the ritual practice of Grand Ceremonial students is not as good as Lu's," and Zhou Ba submitted plans for Feng affairs. The emperor then dismissed Yan and Ba and entirely set aside the scholars.
73
三月，乃東幸緱氏，禮登中嶽太室。 從官在山上聞若有言「萬歲」云。 問上，上不言； 問下，下不言。 乃令祠官加增太室祠，禁毋伐其山木，以山下戶凡三百封镯高，為之奉邑，獨給祠，復無有所與。 上因東上泰山，泰山草木未生，乃令人上石立之泰山顛。
In the third month, he went east to Goushi and ritually ascended Taishi of the Central Peak. Attendants on the mountain heard as if a voice said "Ten thousand years!" They asked above; those above said nothing. They asked below; those below said nothing. So he ordered sacrificial officers to expand the Taishi shrine, forbade cutting mountain timber, and granted three hundred households below the mountain as a dedicated support fief solely for the shrine, exempt from other obligations. The emperor then continued east up Mount Tai; as grasses and trees had not yet sprouted, he had people erect a stone marker at the summit.
74
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，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「吾欲見鉅公」，已忽不見。 上既見大跡，未信，及群臣又言老父，則大以為僊人也。 宿留海上，與方士傳車及間使求神僊人以千數。
He then toured east along the sea and performed rites to the Eight Spirits. Memorials from Qi men about strange divine techniques came in by the tens of thousands; he further dispatched ships and ordered several thousand who claimed knowledge of sea spirit mountains to seek Penglai immortals. Gongsun Qing, bearing tally, routinely went ahead to scout famous mountains. Reaching Donglai, he said he saw at night a giant person several zhang tall; when approached it vanished, but its tracks were very large, like those of beasts. Some officials said they saw an old man leading a dog, saying "I wish to see the great lord," and then suddenly disappearing. After the emperor saw the great tracks he still doubted; but when officials also reported the old man, he greatly took it to be an immortal. He stayed for a time on the coast, dispatching relay carriages and covert envoys by the thousands to seek spirit immortals with the fangshi.
75
四月，還至奉高。 上念諸儒及方士言封禪人殊，不經，難施行。 天子至梁父，禮祠地主。 至乙卯，令侍中儒者皮弁縉紳，射牛行事。 封泰山下東方，如郊祠泰一之禮。 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。 江淮間一茅三脊為神藉。 五色土益雜封。 縱遠方奇獸飛禽及白雉諸物，頗以加祠。 兕牛象犀之屬不用。 皆至泰山，然後去。 封禪祠，其夜若有光，晝有白雲出封中。
In the fourth month, he returned to Fenggao. The emperor reflected that what scholars and fangshi said about Feng and Shan differed widely, was uncanonical, and hard to implement. When the Son of Heaven reached Liangfu, he ritually sacrificed to the Earth Lord. On the yi-mao day he ordered Confucian attendants in ritual caps and girdles to perform the ox-shooting rites. The Feng rite was performed east below Mount Tai, according to the suburban-Taiyi model. The sealed mound was one zhang two chi wide and nine chi high; beneath it was a jade-codex inscription, kept secret. After rites were complete, the Son of Heaven alone, with the imperial carriage attendant Marquis Zihou, ascended Mount Tai and also performed a sealing rite. All details were kept under prohibition. The next day he descended by the shaded route. On bing-chen day, he performed the Shan rite at Suran Mountain northeast below Mount Tai's base, following the Houtu ritual model. The Son of Heaven personally bowed in all audiences, wore upper yellow garments, and used full music. Triple-ridged thatch from the Jiang-Huai region was used as the divine mat. Five-colored soils were further mixed into the seal. Rare beasts, flying birds, white pheasants, and similar offerings from distant regions were released and added to the rite. Creatures such as rhinoceros-ox, elephant, and rhinoceros were not used. All were brought to Mount Tai and then released. On the night of Feng-Shan sacrifice there seemed to be light; by day white clouds emerged from within the sealed mound.
76
天子從禪還，坐明堂，群臣更上壽。 下詔改元為元封。 語在武紀。 又曰：「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 Shan rite, the Son of Heaven sat in the Mingtang and ministers offered renewed felicitations. An edict changed the era name to Yuanfeng. This is recorded in the Annals of Emperor Wu. Another edict said: "In antiquity the Son of Heaven inspected every five years and conducted rites at Mount Tai; feudal lords had lodging grounds for court attendance. Let all feudal lords each establish residences below Mount Tai."
77
天子既已封泰山，無風雨，而方士更言蓬萊諸神若將可得，於是上欣然庶幾遇之，復東至海上望焉。 奉車子侯暴病，一日死。 上乃遂去，並海上，北至碣石，巡自遼西，歷北邊至九原。 五月，乃至甘泉，周萬八千里云。
After the Son of Heaven had sealed Mount Tai and encountered no wind or rain, fangshi further said the gods of Penglai were nearly obtainable. The emperor, delighted and hopeful of meeting them, again went east to gaze at the sea. The carriage attendant Marquis Zihou suddenly fell gravely ill and died in a day. The emperor then departed, traveling along the coast north to Jieshi, then touring from Liaoxi along the northern frontier to Jiuyuan. In the fifth month he finally reached Ganquan, said to have traveled eighteen thousand li.
78
其秋，有星孛於東井。 後十餘日，有星孛於三能。 望氣王朔言：「候獨見填星出如瓜，食頃，復入。」 有司皆曰：「陛下建漢家封禪，天其報德星云。」
That autumn, a broom star appeared in Dongjing. More than ten days later, a broom star appeared in San Tai. Qi-observer Wang Shuo said: "I alone observed Saturn emerge like a melon, then after a short while re-enter." All officials said: "Your Majesty has established Han's Feng and Shan rites; Heaven now repays virtue with auspicious stars."
79
其來年冬，郊雍五帝。 還，拜祝祠泰一。 贊饗曰：「德星昭衍，厥維休祥。 壽星仍出，淵燿光明。 信星昭見，皇帝敬拜泰祝之享。」
In the following winter, suburban sacrifice was held at Yong to the Five Thearchs. On return, he paid reverence and sacrificed to Taiyi. The hymn of offering said: "The virtue star shines and spreads; this indeed is auspicious blessing. The Longevity Star appeared again, its deep radiance bright and clear. The trustworthy star shone plainly seen; the emperor reverently bowed at the offering proclaimed by the Grand Invocator.
80
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，毋所見，見大人跡云。 復遣方士求神人采藥以千數。 是歲旱。 天子既出亡名，乃禱萬里沙，過祠泰山。 還至瓠子，自臨塞決河，留二日，湛祠而去。
That spring, Gongsun Qing said he had seen a spirit-man at Donglai Mountain, as if saying, 'I wish to see the Son of Heaven.' The Son of Heaven then visited Goushi city and appointed Qing as Palace Grandee. He then reached Donglai, stayed overnight and remained several days, saw nothing, but was told of giant tracks. He again dispatched fangshi by the thousands to seek spirit-men and gather medicines. That year there was drought. After the Son of Heaven had traveled under hidden names, he prayed at Wanli Sha and passed Mount Tai to sacrifice. Returning to Huzi, he personally oversaw the closure of the breached river, remained two days, made deep offerings, and departed.