1
是時既滅兩粵，粵人勇之乃言「粵人俗鬼，而其祠皆見鬼，數有效。 昔東甌王敬鬼，壽百六十歲。 後世怠嫚，故衰耗。」 乃命粵巫立粵祝祠，安臺無壇，亦祠天神帝百鬼，而以雞卜。 上信之，粵祠雞卜自此始用。
After the two Yue states were destroyed, a Yue man named Yongzhi said: "Yue customs revere spirits, and in their rites spirits appear, often with real efficacy. In former times the King of Eastern Ou revered spirits and lived to one hundred sixty. Later generations grew lax and irreverent, and so declined and weakened." So he ordered Yue shamans to establish Yue invocatory rites: no raised altars, but sacrifices to heavenly gods, the Thearch, and the hundred spirits, using chicken divination. The emperor believed this, and from then on chicken divination was used in Yue rites.
2
公孫卿曰：「僊人可見，上往常遽，以故不見。 今陛下可為館如緱氏城，置脯棗，神人宜可致。 且僊人好樓居。」 於是上令長安則作飛廉、桂館，甘泉則作益壽、延壽館，使卿持節設具而候神人。 乃作通天臺，置祠具其下，將招來神僊之屬。 於是甘泉更置前殿，始廣諸宮室。 夏，有芝生甘泉殿房內中。 天子為塞河，興通天，若有光云，乃下詔赦天下。
Gongsun Qing said: "Transcendents can be seen, but Your Majesty has always gone in haste, and so has not seen them. If Your Majesty builds lodgings like Goushi City and sets out dried meat and dates, spirit-men should be summonable. And transcendents prefer to dwell in towers." So the emperor ordered Feilian and Gui pavilions built at Chang'an, and Yishou and Yanshou pavilions at Ganquan, with Qing bearing tally and preparing offerings to await spirit-men. He then built the Tongtian Terrace, with ritual implements beneath it, intending to summon divine immortals. Accordingly, a new front hall was added at Ganquan, beginning a broad expansion of palace buildings. That summer, zhi fungus grew inside the chamber rooms of Ganquan Hall. While the Son of Heaven was blocking the river and building Tongtian, there was said to be strange light, and he issued an amnesty for the realm.
3
其明年，伐朝鮮。 夏，旱。 公孫卿曰：「黃帝時封則天旱，乾封三年。」 上乃下詔：「天旱，意乾封乎？ 其令天下尊祠靈星焉。」
The following year, he campaigned against Joseon. In summer there was drought. Gongsun Qing said: "In the Yellow Thearch's time, when Feng rites were performed, there was also drought; Qianfeng lasted three years." So the emperor issued an edict: "This drought, could it mean Qianfeng? Order the realm to honor and sacrifice to the Spirit Star."
4
明年，上郊雍五畤，通回中道，遂北出蕭關，歷獨鹿、鳴澤，自西河歸，幸河東祠后土。
The next year the emperor held suburban rites at Yong's five altars, opened the Huizhong route, then went north out Xiao Pass, passed Dulu and Ming Marsh, returned by Xihe, and visited Hedong to sacrifice to Houtu.
5
明年冬，上巡南郡，至江陵而東。 登禮灊之天柱山，號曰南嶽。 浮江，自潯陽出樅陽，過彭蠡，禮其名山川。 北至琅邪，並海上。 四月，至奉高修封焉。
The following winter he inspected Nanjun, reached Jiangling, and continued east. He ascended and ritually honored Tianzhu Mountain at Qian, naming it the Southern Peak. He floated down the river, from Xunyang out by Zongyang, passed Pengli, and performed rites at famous mountains and rivers. He went north to Langya, traveling along the coast. In the fourth month he reached Fenggao and renewed the Feng rites.
6
初，天子封泰山，泰山東北阯古時有明堂處，處險不敞。 上欲治明堂奉高旁，未曉其制度。 濟南人公玉帶上黃帝時明堂圖。 明堂中有一殿，四面無壁，以茅蓋，通水，水圜宮垣，為復道，上有樓，從西南入，名曰昆侖，天子從之入，以拜祀上帝焉。 於是上令奉高作明堂汶上，如帶圖。 及是歲修封，則祠泰一、五帝於明堂上坐，合高皇帝祠坐對之。 祠后土於下房，以二十太牢。 天子從昆侖道入，始拜明堂如郊禮。 畢，抠堂下。 而上又上泰山，自有祕祠其顛。 而泰山下祠五帝，各如其方，黃帝并赤帝所，有司侍祠焉。 山上舉火，下悉應之。 還幸甘泉，郊泰畤。 春幸汾陰，祠后土。
Originally, when the Son of Heaven sealed Mount Tai, there was an ancient Mingtang site northeast below the mountain, but it was steep and cramped. The emperor wanted to build a Mingtang near Fenggao but did not understand its design. A man of Jinan, Gongyu Dai, presented a Mingtang diagram from the Yellow Thearch's time. In it, the Mingtang had one central hall, open on all four sides with no walls, thatched roof, running water, and a circular moat around the palace wall, with an elevated passage and tower above; entry was from the southwest, called Kunlun, through which the Son of Heaven entered to bow and sacrifice to the High Thearch. So the emperor ordered a Mingtang built above the Wen River at Fenggao according to Dai's diagram. That year, when renewing Feng rites, he sacrificed to Taiyi and the Five Thearchs at the upper seats of the Mingtang, with the seat for Gao Emperor's shrine facing them. He sacrificed to Houtu in the lower chamber, using twenty full ox victims. The Son of Heaven entered by the Kunlun way and for the first time bowed in the Mingtang according to suburban rites. After completion, he withdrew below the hall. Then the emperor ascended Mount Tai again and held secret rites at the summit. Below Mount Tai, sacrifices to the Five Thearchs were arranged by direction; the Yellow Thearch was combined with the Red Thearch site, and officials attended the rites. Fires were raised on the mountain, and all below answered with corresponding fires. He returned to Ganquan and held suburban rites at the Tai altar. In spring he visited Fenyin and sacrificed to Houtu.
7
明年，幸泰山，以十一月甲子朔旦冬至日祀上帝於明堂，後每修封。 其贊饗曰：「天增授皇帝泰元神策，周而復始。 皇帝敬拜泰一。」 東至海上，考入海及方士求神者，莫驗，然益遣，幾遇之。 乙酉，柏梁災。 十二月甲午朔，上親禪高里，祠后土。 臨勃海，將以望祀蓬萊之屬，幾至殊庭焉。
The next year he visited Mount Tai and on the jiazi new-moon dawn at winter solstice in the eleventh month sacrificed to the High Thearch in the Mingtang; afterward this was done each time Feng rites were renewed. The offering hymn said: "Heaven has additionally bestowed on the emperor the great-origin divine register, cycling and beginning again. The emperor reverently bows to Taiyi." Going east to the coast, he investigated sea expeditions and spirit-seekers among the fangshi; nothing could be verified, yet he sent out more, hoping to encounter them. On yiyou day, Boliang burned. On jiawu new moon of the twelfth month, the emperor personally performed Shan rite at Gaoli and sacrificed to Houtu. He came to the Bohai shore, intending distant sacrifice to Penglai and the like, nearly reaching the strange court.
8
上還，以柏梁災故，受計甘泉。 公孫卿曰：「黃帝就青靈臺，十二日燒，黃帝乃治明庭。 明庭，甘泉也。」 方士多言古帝王有都甘泉者。 其後天子又朝諸侯甘泉，甘泉作諸侯邸。 勇之乃曰：「粵俗有火災，復起屋，必以大，用勝服之。」 於是作建章宮，度為千門萬戶。 前殿度高未央。 其東則鳳闕，高二十餘丈。 其西則商中，數十里虎圈。 其北治大池，漸臺高二十餘丈，名曰泰液，池中有蓬萊、方丈、瀛州、壺梁，象海中神山龜魚之屬。 其南有玉堂璧門大鳥之屬。 立神明臺、井幹樓，高五十丈，輦道相屬焉。
On returning, because of the Boliang fire, he held assessments at Ganquan. Gongsun Qing said: "The Yellow Thearch went to the Qingling Terrace, which burned for twelve days, and only then did the Yellow Thearch build Mingtang. Mingtang means Ganquan." Many fangshi said ancient emperors had capitals at Ganquan. After this, the emperor again received feudal lords at Ganquan, and Ganquan built lodgings for them. Yongzhi then said: "In Yue custom, after fire disaster one must rebuild houses on a grand scale to overcome and suppress it." So Jianzhang Palace was built, planned as a thousand gates and ten thousand households. Its front hall was designed higher than Weiyang. To the east were Phoenix Towers, over twenty zhang high. To the west was Shangzhong, with tiger enclosures extending dozens of li. To the north a great pond was made, with the Jian Terrace over twenty zhang high, called Taiye; within the pond were Penglai, Fangzhang, Yingzhou, and Huliang, imitating sea spirit mountains and creatures such as turtles and fish. To the south were Jade Hall, Jasper Gate, and great bird features. The Shenming Terrace and Jinggan Tower were erected, fifty zhang high, with elevated carriage ways connecting them.
9
夏，漢改曆，以正月為歲首，而色上黃，官更印章以五字，因為太初元年。 是歲，西伐大宛，蝗大起。 丁夫人、雒陽虞初等以方祠詛匈奴、大宛焉。
In summer, Han changed the calendar, making first month the start of the year, honoring yellow as the color, and replacing official seals with five-character legends, thereby establishing first year of Taichu. That year Han campaigned west against Dayuan, and locusts rose massively. Lady Ding and Yu Chu of Luoyang used occult rites to curse the Xiongnu and Dayuan.
10
明年，有司言雍五畤無牢孰具，芬芳不備。 乃令祠官進畤犢牢具，色食所勝，而以木寓馬代駒云。 及諸名山川用駒者，悉以木寓馬代。 獨行過親祠，乃用駒，它禮如故。
The next year, officials said the five Yong altars lacked fully prepared victims and complete fragrant offerings. So sacrificial officers were ordered to provide altar-calves and full sets, with colors and food matching conquest phases, and to use wooden model horses in place of colts. At all famous mountains and rivers where colts had been used, wooden model horses replaced them. Only when the emperor passed and sacrificed in person were real colts used; other rites remained as before.
11
明年，東巡海上，考神僊之屬，未有驗者。 方士有言黃帝時為五城十二樓，以候神人於執期，名曰迎年。 上許作之如方，名曰明年。 上親禮祠，上犢黃焉。
The next year he toured the eastern coast and examined spirit-immortal matters; there was still no verification. Some fangshi said that in the Yellow Thearch's time there were five cities and twelve towers to await spirit-men at appointed seasons, called "welcoming the year." The emperor approved building them as prescribed and named it "Mingnian." The emperor personally performed rites and offered yellow calves.
12
公玉帶曰：「黃帝時雖封泰山，然風后、封鉅、岐伯令黃帝封東泰山，禪凡山，合符，然後不死。」 天子既令設祠具，至東泰山，東泰山卑小，不稱其聲，乃令祠官禮之，而不封焉。 其後令帶奉祠候神物。 復還泰山，修五年之禮如前，而加禪祠石閭。 石閭者，在泰山下阯南方，方士言僊人閭也，故上親禪焉。
Gongyu Dai said: "Although the Yellow Thearch performed Feng at Mount Tai, Fenghou, Fengju, and Qibo instructed him to perform Feng at East Mount Tai and Shan at Fan Mountain, matching tallies; only then did he become deathless." After the Son of Heaven ordered ritual preparations and reached East Mount Tai, it was low and small and did not fit its reputation, so he ordered sacrificial officers to perform rites there but did not perform Feng. Afterward he ordered Dai to maintain sacrifice and await divine signs. He returned again to Mount Tai and observed the five-year rite as before, adding a Shan sacrifice at Shilu. Shilu is south below Mount Tai's base; fangshi said it was a ward of immortals, so the emperor personally performed Shan there.
13
其後五年，復至泰山修封，還過祭恆山。
Five years later he again came to Mount Tai for renewed Feng rites, and on return passed by and sacrificed at Mount Heng.
14
自封泰山後，十三歲而周遍於五嶽、四瀆矣。
From his first Feng at Mount Tai, after thirteen years he had made the full circuit of the Five Peaks and Four Waterways.
15
後五年，復至泰山修封。 東幸琅邪，禮日成山，登之罘，浮大海，用事八神延年。 又祠神人於交門宮，若有鄉坐拜者云。
Five years later, he again came to Mount Tai to renew Feng rites. He went east to Langya, ritually honored the sun at Cheng Mountain, climbed Zhifu, floated on the great sea, and conducted rites to the Eight Spirits for long life. He also sacrificed to spirit-men at Jiaomen Palace, where there seemed to be someone facing inward and bowing seated.
16
後五年，上復修封於泰山。 東游東萊，臨大海。 是歲，雍縣無雲如剨者三，或如虹氣蒼黃，若飛鳥集棫陽宮南，聲聞四百里。 隕石二，黑如黳，有司以為美祥，以薦宗廟。 而方士之候神入海求蓬萊者終無驗，公孫卿猶以大人之跡為解。 天子猶羈縻不絕，幾遇其真。
Five years later, the emperor again renewed Feng rites at Mount Tai. He toured east to Donglai and approached the great sea. That year in Yong county there were three cloudless clefts in the sky, or vapors like blue-yellow rainbow qi, like flying birds gathering south of Yuyang Palace, with sound heard four hundred li away. Two meteorites fell, black as dark dye; officials deemed them auspicious and offered them to the ancestral temple. Yet fangshi waiting for gods and going to sea for Penglai never obtained verification; Gongsun Qing still explained it away as tracks of great beings. The Son of Heaven still held to them without breaking off, hoping to meet the real thing.
17
諸所興，如薄忌泰一及三一、冥羊、馬行、赤星，五床。 寬舒之祠宮以歲時致禮。 凡六祠，皆大祝領之。 至如八神，諸明年、凡山它名祠，行過則祠，去則已。 方士所興祠，各自主，其人終則已，祠官不主。 它祠皆如故。 甘泉泰一、汾陰后土，三年親郊祠，而泰山五年一修封。 武帝凡五修封。 昭帝即位，富於春秋，未嘗親巡祭云。
Among established cults were Bo Ji's Taiyi and Three Ones, Mingyang, Maxing, Red Star, and Five Beds. At Kuan Shu's shrine-palace, rites were offered seasonally. In all there were six such shrines, all overseen by the Grand Invocator. As for the Eight Spirits, all Mingnian shrines, Fan Mountain, and other named shrines, rites were performed when passing and stopped when leaving. Shrines initiated by fangshi each had their own master; when that person died, the shrine ended, and sacrificial offices did not manage them. All other shrines remained as before. At Ganquan-Taiyi and Fenyin-Houtu, the emperor personally performed suburban rites every three years; at Mount Tai, Feng rites were renewed every five years. Emperor Wu renewed Feng rites five times in total. When Emperor Zhao took the throne, he was still young and never personally made inspection sacrifices.
18
宣帝即位，由武帝正統興，故立三年，尊孝武廟為世宗，行所巡狩郡國皆立廟。 告祠世宗廟日，有白鶴集後庭。 以立世宗廟告祠孝昭寢，有鴈五色集殿前。 西河築世宗廟，神光興於殿旁，有鳥如白鶴，前赤後青。 神光又興於房中，如燭狀。 廣川國世宗廟殿上有鍾音，門戶大開，夜有光，殿上盡明。 上乃下詔赦天下。
When Emperor Xuan took the throne, because he inherited Emperor Wu's legitimate line, in his third year he honored Emperor Wu's temple as Shizong, and established temples in all commanderies and kingdoms that had been visited on tours. On the day of proclamation sacrifice at Shizong's temple, a white crane gathered in the rear court. When announcing establishment of Shizong's temple at Emperor Zhao's mausoleum, five-colored geese gathered before the hall. When building Shizong's temple in Xihe, divine light arose beside the hall, and a bird like a white crane appeared, red in front and blue-green behind. Divine light again arose within a chamber, shaped like a candle. At Shizong's temple in Guangchuan state, a bell sound came from atop the hall; doors and gates flew open, and at night there was light, making the entire hall bright. The emperor then issued an amnesty for the whole realm.
19
時，大將軍霍光輔政，上共己正南面，非宗廟之祀不出。 十二年，乃下詔曰：「蓋聞天子尊事天地，修祀山川，古今通禮也。 間者，上帝之祠闕而不親十有餘年，朕甚懼焉。 朕親飭躬齊戒，親奉祀，為百姓蒙嘉氣，獲豐年焉。」
At this time Grand General Huo Guang assisted government; the emperor observed nonaction, properly faced south, and did not leave the palace except for ancestral rites. In the twelfth year he issued an edict: "I have heard that for the Son of Heaven, honoring Heaven and Earth and maintaining mountain-river rites is a timeless norm of antiquity and present. Recently, sacrifice to the High Thearch has been lacking and unattended in person for over ten years; I am deeply fearful. I have personally purified and disciplined myself and personally performed the rites, so that the people may receive auspicious qi and obtain abundant harvests."
20
明年正月，上始幸甘泉，郊見泰畤，數有美祥。 修武帝故事，盛車服，敬齊祠之禮，頗作詩歌。
In first month of the next year, the emperor first visited Ganquan and made suburban audience at the Tai altar; auspicious signs appeared repeatedly. He restored Emperor Wu's precedents, made carriage and dress splendid, and reverently observed fasting and sacrificial rites, composing some hymns.
21
其三月，幸河東，祠后土，有神爵集，改元為神爵。 制詔太常：「夫江海，百川之大者也，今闕焉無祠。 其令祠官以禮為歲事，以四時祠江海雒水，祈為天下豐年焉。」 自是五嶽、四瀆皆有常禮。 東嶽泰山於博，中嶽泰室於嵩高，南嶽灊山於灊，西嶽華山於華陰，北嶽常山於上曲陽，河於臨晉，江於江都，淮於平氏，濟於臨邑界中，皆使者持節侍祠。 唯泰山與河歲五祠，江水四，餘皆一禱而三祠云。
That third month he visited Hedong, sacrificed to Houtu, and as divine birds gathered changed the era name to Shenjue. He ordered the Grand Minister of Ceremonies: "The Jiang and the sea are the greatest among waters, yet now they lack rites. Order sacrificial officials to establish annual rites by proper ritual and perform four-season sacrifices to Jiang, sea, and Luo waters, praying for harvest abundance for all under Heaven." From this point the Five Peaks and Four Waterways all had regular ritual schedules. Eastern Peak Mount Tai at Bo; Central Peak Taishi at Songgao; Southern Peak Qian Mountain at Qian; Western Peak Mount Hua at Huayin; Northern Peak Mount Chang at Upper Quyang; the River at Linjin; the Yangzi at Jiangdu; the Huai at Pingshi; the Ji at boundary of Linyi - all were served by envoys bearing tally. Only Mount Tai and the River had five annual rites, Jiang had four; all others had one prayer and three rites.
22
時，南郡獲白虎，獻其皮牙爪，上為立祠。 又以方士言，為隨侯、劍寶、玉寶璧、周康寶鼎立四祠於未央宮中。 又祠太室山於即墨，三戶山於下密，祠天封苑火井於鴻門。 又立歲星、辰星、太白、熒惑、南斗祠於長安城旁。 又祠參山八神於曲城，蓬山石社石鼓於臨朐，之罘山於腄，成山於不夜，萊山於黃。 成山祠日，萊山祠月。 又祠四時於琅邪，蚩尤於壽良。 京師近縣鄠，則有勞谷、五床山、日月、五帝、僊人、玉女祠。 雲陽有徑路神祠，祭休屠王也。 又立五龍山僊人祠及黃帝、天神、帝原水，凡四祠於膚施。
At this time Nanjun captured a white tiger and presented its skin, teeth, and claws; the emperor established a shrine for it. And by fangshi advice, he established four shrines in Weiyang Palace for Marquis Sui's jewel, Sword Jewel, Jade Jewel Disc, and Duke Kang's Zhou tripod. He also sacrificed to Taishi Mountain at Jimo, Sanhu Mountain at Xiami, and to Heavenly-sealed Garden Fire-well at Hongmen. He also established shrines for Jupiter, Mercury, Venus, Mars, and the Southern Dipper beside Chang'an. He also sacrificed to the Eight Spirits of Can Mountain at Qucheng, to Peng Mountain's Stone Altar and Stone Drum at Linqu, to Zhifu Mountain at Chui, to Cheng Mountain at Buye, and to Lai Mountain at Huang. At Cheng Mountain he sacrificed to the sun; at Lai Mountain to the moon. He also sacrificed to the Four Seasons at Langya and to Chiyou at Shouliang. In Hu county near the capital there were shrines to Laogu, Wuchuang Mountain, sun and moon, Five Thearchs, immortals, and jade maidens. At Yunyang there was a roadside spirit shrine, sacrificing to King Xiutu. He also established at Fushi four shrines: Wulong Mountain immortal shrine, Yellow Thearch shrine, Heavenly Spirit shrine, and Diyuan Water shrine.
23
或言益州有金馬碧雞之神，可醮祭而致，於是遣諫大夫王褒使持節而求之。
Someone said Yizhou had the spirits of Golden Horse and Jade Rooster, which could be brought through jiao offerings, so he sent Remonstrant Grandee Wang Bao with tally to seek them.
24
大夫劉更生獻淮南枕中洪寶苑祕之方，令尚方鑄作。 事不驗，更生坐論。 京兆尹張敞上疏諫曰：「願明主時忘車馬之好，斥遠方士之虛語，游心帝王之術，太平庶幾可興也。」 後尚方待詔皆罷。
Grandee Liu Gengsheng presented secret formulas from Huainan's Pillow-Book Great Treasure Garden and had the Imperial Workshop cast and produce them. When they proved ineffective, Gengsheng was convicted and censured. Capital Commandant Zhang Chang memorialized in remonstrance: "May the enlightened ruler at times forget his fondness for fine chariots and horses, reject the empty talk of distant fangshi, and turn his mind to methods of ancient emperors; then great peace may perhaps be revived." Afterward all workshop consultants were dismissed.
25
是時，美陽得鼎，獻之。 下有司議，多以為宜薦見宗廟，如元鼎時故事。 張敞好古文字，桉鼎銘勒而上議曰：「臣聞周祖始乎后稷，后稷封於斄，公劉發跡於豳，大王建國於廄梁，文武興於酆鎬。 由此言之，則廄梁豐鎬之間周舊居也，固宜有宗廟壇場祭祀之臧。 今鼎出於廄東，中有刻書曰：『王命尸臣：「官此栒邑，賜爾旂鸞黼黻琱戈。」 尸臣拜手稽首曰：「敢對揚天子丕顯休命。」』 臣愚不足以跡古文，竊以傳記言之，此鼎殆周之所以褒賜大臣，大臣子孫刻銘其先功，臧之於宮廟也。 昔寶鼎之出於汾脽也，河東太守以聞，詔曰：『朕巡祭后土，祈為百姓蒙豐年，今穀嗛未報，鼎焉為出哉？』 博問耆老，意舊臧與？ 誠欲考得事實也。 有司驗脽上非舊臧處，鼎大八尺一寸，高三尺六寸，殊異於眾鼎。 今此鼎細小，又有款識，不宜薦見於宗廟。」 制曰：「京兆尹議是。」
At this time a tripod was found at Meiyang and presented. Officials were ordered to deliberate; most said it should be presented to the ancestral temple as in the Yuanding precedent. Zhang Chang, skilled in ancient script, examined the tripod inscription and submitted: "I hear that Zhou ancestry began with Houji, who was enfeoffed at Tai; Gong Liu rose at Bin; Great King founded at Ju-Liang; Wen and Wu prospered at Feng and Hao. From this it follows that between Ju-Liang and Feng-Hao were old Zhou settlements where one would indeed expect temple altars and ritual deposits. Now this tripod emerged east of Ju, and inside is an inscription: 'The king commands minister Shi: "Administer this Xun city; I grant you banner, luan-bells, embroidered insignia, and carved halberd." Minister Shi bowed and knocked his head, saying: "I dare to proclaim and magnify the Son of Heaven's great and manifest gracious command."' Though my understanding cannot fully trace ancient script, judging from transmitted records this tripod was likely a reward from Zhou to a great minister, whose descendants inscribed their ancestor's merit and stored it in palace temples. When the precious tripod emerged at Fenshui, Hedong governor reported it; the edict then said: 'I toured and sacrificed to Houtu, praying that the people receive abundant harvests. Grain has not yet repaid that prayer - why has the tripod emerged?' He broadly questioned elders, seeking whether it had been an old deposit. He truly wished to verify facts. Officials inspected and found Fenshui was not an old deposit site; that tripod was eight chi one cun wide and three chi six cun high, very different from ordinary tripods. This present tripod is small and has inscriptions; it should not be presented in ancestral temple audience." The decree said: "The Capital Commandant's judgment is correct."
26
上自幸河東之明年正月，鳳皇集祋祤，於所集處得玉寶，起步壽宮，乃下詔赦天下。 後間歲，鳳皇神爵甘露降集京師，赦天下。 其冬，鳳皇集上林，乃作鳳皇殿，以答嘉瑞。 明年正月，復幸甘泉，郊泰畤，改元曰五鳳。 明年，幸雍祠五畤。 其明年春，幸河東，祠后土，赦天下。 後間歲，改元為甘露。 正月，上幸甘泉，郊泰畤。 其夏，黃龍見新豐。 建章、未央、長樂宮鍾虡銅人皆生毛，長一寸所，時以為美祥。 後間歲正月，上郊泰畤，因朝單于於甘泉宮。 後間歲，改元為黃龍。 正月，復幸甘泉，郊泰畤，又朝單于於甘泉宮。 至冬而崩。 鳳皇下郡國凡五十餘所。
In first month of the year after the emperor personally visited Hedong, phoenixes gathered at Duiyu, and at their gathering site a jade treasure was found; Buzhou Palace was built, and an amnesty was issued. In following alternating years, phoenixes, divine birds, and sweet dew descended and gathered in the capital, and amnesties were proclaimed. That winter phoenixes gathered in Shanglin, so Phoenix Hall was built to respond to the auspicious omen. In first month next year, he again visited Ganquan, made suburban rites at Tai altar, and changed era name to Wufeng. The next year he visited Yong and sacrificed at the five altars. In spring of the following year, he visited Hedong, sacrificed to Houtu, and granted amnesty. In a later alternating year, the era name was changed to Ganlu. In first month, the emperor visited Ganquan and made suburban rites at Tai altar. That summer a yellow dragon appeared at Xinfeng. Bronze figures on the bell-racks of Jianzhang, Weiyang, and Changle palaces all grew hair about one cun long, then regarded as auspicious. In a later alternating year's first month, the emperor sacrificed at Tai altar and then received audience from the Chanyu at Ganquan Palace. In another alternating year, the era was changed to Huanglong. In first month he again visited Ganquan, sacrificed at Tai altar, and again received the Chanyu there. By winter he died. Phoenixes descended in commanderies and kingdoms at over fifty sites.
27
元帝即位，遵舊儀，間歲正月，一幸甘泉郊泰畤，又東至河東祠后土，西至雍祠五畤。 凡五奉泰畤、后土之祠。 亦施恩澤，時所過毋出田租，賜百戶牛酒，或賜爵，赦罪人。
When Emperor Yuan took the throne, he followed old ritual: in alternating years, first month, he once visited Ganquan for suburban Tai rites, then east to Hedong for Houtu and west to Yong for five altars. In all, he personally performed Tai and Houtu rites five times. He also bestowed favors: where he passed, that year's land tax was remitted; one hundred households were granted oxen and wine; sometimes ranks were granted and prisoners pardoned.
28
元帝好儒，貢禹、韋玄成、匡衡等相繼為公卿。 禹建言漢家宗廟祭祀多不應古禮，上是其言。 後韋玄成為丞相，議罷郡國廟，自太上皇、孝惠帝諸園寢廟皆罷。 後元帝寢疾，夢神靈譴罷諸廟祠，上遂復焉。 後或罷或復，至哀、平不定。 語在韋玄成傳。
Emperor Yuan favored Confucian learning, and Gong Yu, Wei Xuancheng, Kuang Heng, and others successively became high ministers. Yu argued that many Han ancestral rites did not accord with ancient ritual, and the emperor accepted his view. Later, when Wei Xuancheng became chancellor, it was decided to abolish commandery and kingdom temples; from the Supreme Emperor and Emperor Hui onward, mausoleum-park temples were all abolished. Later, when Emperor Yuan was gravely ill, he dreamed of spirits reproaching abolition of the temples, and so restored them. Afterward some were abolished and some restored; through Ai and Ping it remained unsettled. This is recorded in Wei Xuancheng's biography.
29
成帝初即位，丞相衡、御史大夫譚奏言：「帝王之事莫大乎承天之序，承天之序莫重於郊祀，故聖王盡心極慮以建其制。 祭天於南郊，就陽之義也； 瘞地於北郊，即陰之象也。 天之於天子也，因其所都而各饗焉。 往者，孝武皇帝居甘泉宮，即於雲陽立泰畤，祭於宮南。 今行常幸長安，郊見皇天反北之泰陰，祠后土反東之少陽，事與古制殊。 又至雲陽，行谿谷中，阨陝且百里，汾陰則渡大川，有風波舟楫之危，皆非聖主所宜數乘。 郡縣治道共張，吏民困苦，百官煩費。 勞所保之民，行危險之地，難以奉神靈而祈福祐，殆未合於承天子民之意。 昔者周文武郊於豐鄗，成王郊於雒邑。 由此觀之，天隨王者所居而饗之，可見也。 甘泉泰畤、河東后土之祠宜可徙置長安，合於古帝王。 願與群臣議定。」 奏可。 大司馬車騎將軍許嘉等八人以為所從來久遠，宜如故。 右將軍王商、博士師丹、議郎翟方進等五十人以為禮記曰「燔柴於太壇，祭天也； 瘞薶於大折，祭地也。」 兆於南郊，所以定天位也。 祭地於大折，在北郊，就陰位也。 郊處各在聖王所都之南北。 書曰「越三日丁巳，用牲於郊，牛二。」 周公加牲，告徙新邑，定郊禮於雒。 明王聖主，事天明，事地察。 天地明察，神明章矣。 天地以王者為主，故聖王制祭天地之禮必於國郊。 長安，聖主之居，皇天所觀視也。 甘泉、河東之祠非神靈所饗，宜徙就正陽大陰之處。 違俗復古，循聖制，定天位，如禮便。 於是衡、譚奏議曰：「陛下聖德，璴明上通，承天之大，典覽群下，使各悉心盡慮，議郊祀之處，天下幸甚。 臣聞廣謀從眾，則合於天心，故洪範曰『三人占，則從二人言』，言少從多之義也。 論當往古，宜於萬民，則依而從之； 違道寡與，則廢而不行。 今議者五十八人，其五十人言當徙之義，皆著於經傳，同於上世，便於吏民； 八人不案經藝，考古制，而以為不宜，無法之議，難以定吉凶。 太誓曰：『正稽古立功立事，可以永年，丕天之大律。』 《詩》曰『毋曰高高在上，陟降厥士，日監在茲』，言天之日監王者之處也。 又曰『乃眷西顧，此維予宅』，言天以文王之都為居也。 宜於長安定南北郊，為萬世基。」 天子從之。
When Emperor Cheng first took the throne, Chancellor Heng and Censor-in-Chief Tan memorialized: "Among imperial tasks none is greater than continuing Heaven's order; and in continuing Heaven's order, none is weightier than suburban sacrifice. Therefore sage kings exhausted mind and thought to establish its regulations. Sacrificing to Heaven in the southern suburb accords with pursuing yang. Burying offerings to Earth in the northern suburb accords with the image of yin. For Heaven in relation to the Son of Heaven, wherever he establishes his capital, there Heaven receives offerings there. Formerly, Emperor Wu resided at Ganquan Palace and so established the Tai altar at Yunyang, sacrificing south of the palace. Now with regular residence in Chang'an, to make suburban audience to August Heaven at northern Taiyin and sacrifice Houtu at eastern Shaoyang differs from ancient system. Moreover, going to Yunyang requires travel through valley routes, narrow and constricted for nearly a hundred li; at Fenyin one must cross great waters with danger from wind, waves, and boats - none fit for a sage ruler to undertake often. Commanderies and counties must repair roads and prepare supplies; officials and people are burdened, and all offices are vexed with expense. To weary the people one is meant to protect and travel dangerous ground, while seeking divine blessing, hardly accords with the intent of bearing Heaven and caring for the people. In former times Zhou Wen and Wu made suburban sacrifice at Feng-Hao; King Cheng made it at Luoyi. From this it is clear: Heaven receives offerings where the ruler resides. The Ganquan Tai altar and Hedong Houtu shrine should be moved to Chang'an, in accord with ancient emperors. We request deliberation with all ministers to settle this." The memorial was approved. Grand Marshal, Chariot-Cavalry General Xu Jia and seven others argued that longstanding precedent should remain unchanged. Right General Wang Shang, Erudite Shi Dan, Consulting Gentleman Zhai Fangjin and fifty others argued: "The Liji says: 'Burning wood on the great altar is sacrifice to Heaven; burying offerings at the great pit is sacrifice to Earth.' The southern-suburb ritual marker fixes Heaven's position. Sacrificing Earth at the great pit in the northern suburb accords with yin position. Each suburb belongs south and north of the capital where sage kings reside. The Book says: 'Three days later, on ding-si, use two oxen at the suburban rite.' The Duke of Zhou added victims when announcing relocation to the new city and established suburban rites at Luo. An enlightened sage ruler serves Heaven with clarity and serves Earth with careful discernment. When Heaven and Earth are served with clarity and discernment, numinous powers are made manifest. Heaven and Earth take the ruler as principal; thus sage kings set Heaven-Earth sacrifice necessarily at the state suburbs. Chang'an is the dwelling of the sage ruler and where August Heaven looks down. The Ganquan and Hedong rites are not where spirits properly receive offerings and should be moved to correct yang and great yin positions. To depart from current custom and restore antiquity, following sage institutions and fixing Heaven's position, is ritually convenient." Thereupon Heng and Tan submitted further: "Your Majesty's sagely virtue and bright insight reach upward; you have undertaken Heaven's great charge, examined all below, and had each devote full thought to the location of suburban rites - great fortune for the realm. I have heard that broad planning and following the many accords with Heaven's mind; therefore the Hongfan says, 'If three divine, follow what two say,' meaning that fewer should follow the many. If a proposal accords with antiquity and suits the people, it should be followed. If it departs from the Way and has little support, it should be discarded. Now among fifty-eight discussants, fifty support relocation, all grounded in canonical transmission, matching earlier ages, and convenient for officials and people. The eight dissenters did not base themselves on classics or examine ancient institutions; their argument of no change has no legal principle and cannot determine auspice or inauspice. The Taishi says: 'Correctly examining antiquity to establish merit and institutions can make years enduring; this is Heaven's great law.'" The Odes says, "Do not say Heaven is high above; it ascends and descends among its officers, watching here each day," meaning Heaven daily watches where rulers dwell. It also says, "Then he looked back westward: this is my dwelling," meaning Heaven took King Wen's capital as its dwelling. Thus southern and northern suburbs should be fixed at Chang'an as the foundation for ten thousand generations." The Son of Heaven followed this.
30
既定，衡言：「甘泉泰畤紫壇，八觚宣通象八方。 五帝壇周環其下，又有群神之壇。 以尚書禋六宗、望山川、遍群神之義，紫壇有文章采鏤黼黻之飾及玉、女樂，石壇、僊人祠，瘞鸞路、騂駒、寓龍馬，不能得其象於古。 臣聞郊紫壇饗帝之義，埽地而祭，上質也。 歌大呂舞雲門以俟天神，歌太蔟舞咸池以俟地祇，其牲用犢，其席槁峵，其器陶匏，皆因天地之性，貴誠上質，不敢修其文也。 以為神祇功德至大，雖修精微而備庶物，猶不足以報功，唯至誠為可，致上質不飾，以章天德。 紫壇偽飾女樂、鸞路、騂駒、龍馬、石壇之屬，宜皆勿修。」
After it was settled, Heng said: "At Ganquan, the Tai altar's purple platform has eight corners opening through, symbolizing eight directions. Below it the Five Thearch altars encircle it, and there are also altars for many spirits. According to Shangshu's meaning of yin sacrifice to six powers, distant offerings to mountains and rivers, and complete offerings to all spirits, the purple altar has carved ornament, patterned embroidery, jade, female music, stone altars, and immortal shrines, and buried luan chariots, red colts, and model dragon-horses - none matching ancient models. I have heard that the suburban purple-altar rite to feast the Thearch should be sweeping the ground and sacrificing, valuing plain substance. One sings Dalu and dances Yunmen to await heavenly gods; sings Taicu and dances Xianchi to await earthly powers; uses calves as victims, coarse grass mats, pottery and gourd vessels - all according to Heaven-Earth nature, honoring sincerity and plainness and not daring ornate embellishment. Because the merits of gods and powers are supremely great, even refined preparations of all things are still insufficient to repay them; only utmost sincerity suffices, so plain unornamented ritual manifests Heaven's virtue. Thus false adornments such as female music, luan chariots, red colts, dragon-horses, and stone altars at the purple platform should all cease."
31
衡又言：「王者各以其禮制事天地，非因異世所立而繼之。 今雍鄜、密、上下畤，本秦侯各以其意所立，非禮之所載術也。 漢興之初，儀制未及定，即且因秦故祠，復立北畤。 今既稽古，建定天地之大禮，郊見上帝，青赤白黃黑五方之帝皆畢陳，各有位饌，祭祀備具。 諸侯所妄造，王者不當長遵。 及北畤，未定時所立，不宜復修。」 天子皆從焉。 及陳寶祠，由是皆罷。
Heng also said: "Each kingly house uses its own ritual system for Heaven and Earth, not simply inheriting what different ages established. The Yong Fu, Mi, and Upper-Lower altars were originally established by Qin marquises according to their own ideas, not by procedures contained in ritual canons. At Han's beginning, ritual institutions were not yet fixed, so it temporarily followed Qin rites and additionally set up Northern altar. Now that antiquity has been examined and the great Heaven-Earth rites fixed - with suburban audience to High Thearch and full arrangement of the five directional Thearchs in blue, red, white, yellow, and black, each with its proper seat and offerings - the sacrifices are fully complete. What feudal lords arbitrarily created should not be followed long by a kingly house. As for Northern altar, it was set up before institutions were fixed and should not be maintained." The Son of Heaven accepted all this. From then on, including Chenbao shrine, all were abolished.
32
明年，上始祀南郊，赦奉郊之縣及中都官耐罪囚徒。 是歲衡、譚復條奏：「長安廚官縣官給祠郡國候神方士使者所祠，凡六百八十三所，其二百八所應禮，及疑無明文，可奉祠如故。 其餘四百七十五所不應禮，或復重，請皆罷。」 奏可。 本雍舊祠二百三所，唯山川諸星十五所為應禮云。 若諸布、諸嚴、諸逐，皆罷。 杜主有五祠，置其一。 又罷高祖所立梁、晉、秦、荊巫、九天、南山、萊中之屬，及孝文渭陽、孝武薄忌泰一、三一、黃帝、冥羊、馬行、泰一、皋山山君、武夷、夏后啟母石、萬里沙、八神、延年之屬，及孝宣參山、蓬山、之罘、成山、萊山、四時、蚩尤、勞谷、五床、僊人、玉女、徑路、黃帝、天神、原水之屬，皆罷。 候神方士使者副佐、本草待詔七十餘人皆歸家。
The next year the emperor first sacrificed at southern suburb and pardoned penal convicts in counties serving suburban rites and in central offices. That year Heng and Tan again submitted itemized memorial: "Chang'an culinary offices and county offices provide for sacrifices of commanderies, kingdoms, spirit-waiting fangshi, and envoys, totaling 683 sites. Of these, 208 accord with ritual, and some others lacking clear texts may continue as before. The remaining 475 do not accord with ritual or are duplicative; we request all be abolished." The memorial was approved. Of the old Yong shrines, 203 in total, only fifteen for mountains, rivers, and stars were deemed ritually proper. Sites such as various Bu, Yan, and Zhu rites were all abolished. Of five Du Lord shrines, only one was kept. Also abolished were Gaozu's Liang, Jin, Qin, Chu shamans, Nine Heavens, Nanshan, Laizhong rites; and Emperor Wen's Weiyang rites; Emperor Wu's Bo Ji Taiyi, Three Ones, Yellow Thearch, Mingyang, Maxing, Taiyi, Gaoshan Lord, Wuyi, Xia Hou Qi's mother stone, Wanli Sha, Eight Spirits, Yannian rites; and Emperor Xuan's Can Mountain, Peng Mountain, Zhifu, Cheng Mountain, Lai Mountain, Four Seasons, Chiyou, Laogu, Five Beds, immortals, jade maidens, Jinglu, Yellow Thearch, Heavenly Spirit, Yuanshui rites - all abolished. Over seventy assistant spirit-waiting fangshi envoys and materia-medica consultants were all sent home.
33
誣神者殃及三世。』 恐其咎不獨止禹等。」 上意恨之。
"Those who deceive through spirits bring disaster on three generations." He feared their blame might not stop with Yu and others alone. The emperor inwardly resented this.
34
後上以無繼嗣故，今皇太后詔有司曰：「蓋聞王者承事天地，交接泰一，尊莫著於祭祀。 孝武皇帝大聖通明，始建上下之祀，營泰畤於甘泉，定后土於汾陰，而神祇安之，饗國長久，子孫蕃滋，累世遵業，福流於今。 今皇帝寬仁孝順，奉循聖緒，靡有大愆，而久無繼嗣。 思其咎職，殆在徙南北郊，違先帝之制，改神祇舊位，失天地之心，以妨繼嗣之福。 春秋六十，未見皇孫，食不甘味，寢不安席，朕甚悼焉。 春秋大復古，善順祀。 其復甘泉泰畤，汾陰后土如故，及雍五畤、陳寶祠在陳倉者。」 天子復親郊禮如前。 又復長安、雍及郡國祠著明者且半。
Later, because the emperor had no heir, the Empress Dowager issued edict through officials: "I hear that among kingly duties to Heaven and Earth and exchange with Taiyi, nothing is more manifestly honored than sacrifice. Emperor Wu, great sage and clear in penetration, first established upper and lower rites, set the Tai altar at Ganquan, fixed Houtu at Fenyin; gods and powers accepted this, granting long state duration and flourishing descendants through successive generations, with blessing flowing to today. Now the emperor is broad-hearted, benevolent, and filial, following sacred succession without grave fault, yet long without heir. Reflecting on where blame lies, it is likely in moving southern and northern suburbs, departing from former emperor's institutions, changing old seats of divine powers, losing Heaven-Earth favor, and obstructing the blessing of succession. At sixty years old I still have not seen an imperial grandson; food has no flavor, sleep no rest, and I grieve deeply. The Spring and Autumn greatly values restoring antiquity and rightly aligning sacrifice. Restore as before Ganquan Tai altar, Fenyin Houtu, and Yong five altars, and Chenbao shrine at Chencang." The Son of Heaven again personally performed suburban rites as before. And roughly half the notable shrines of Chang'an, Yong, and commanderies were also restored.
35
成帝末年頗好鬼神，亦以無繼嗣故，多上書言祭祀方術者，皆得待詔，祠祭上林苑中長安城旁，費用甚多，然無大貴盛者，谷永說上曰：「臣聞明於天地之性，不可或以神怪； 知萬物之情，不可罔以非類。 諸背仁義之正道，不遵五經之法言，而盛稱奇怪鬼神，廣崇祭祀之方，求報無福之祠，及言世有僊人，服食不終之藥，揽興輕舉，登遐倒景，覽觀縣圃，浮游蓬萊，耕耘五德，朝種暮穫，與山石無極，黃冶變化，堅冰淖溺，化色五倉之術者，皆姦人惑眾，挾左道，懷詐偽，以欺罔世主。 聽其言，洋洋滿耳，若將可遇； 求之，盪盪如係風捕景，終不可得。 是以明王距而不聽，聖人絕而不語。 昔周史萇弘欲以鬼神之術輔尊靈王會朝諸侯，而周室愈微，諸侯愈叛。 楚懷王隆祭祀，事鬼神，欲以獲福助，卻秦師，而兵挫地削，身辱國危。 秦始皇初并天下，甘心於神僊之道，遣徐福、韓終之屬多齎童男童女入海求神采藥，因逃不還，天下怨恨。 漢興，新垣平、齊人少翁、公孫卿、欒大等，皆以僊人黃冶祭祠事鬼使物入海求神采藥貴幸，賞賜累千金。 大尤尊盛，至妻公主，爵位重絫，震動海內。 元鼎、元封之際，燕齊之間方士瞋目扼掔，言有神僊祭祀致福之術者以萬數。 其後，平等皆以術窮詐得，誅夷伏辜。 至初元中，有天淵玉女、鉅鹿神人、轑陽侯師張宗之姦，紛紛復起。 夫周秦之末，三五之隆，已嘗專意散財，厚爵祿，竦精神，舉天下以求之矣。 曠日經年，靡有毫氂之驗，足以揆今。 經曰：『享多儀，儀不及物，惟曰不享。』 論語說曰：『子不語怪神。』 唯陛下距絕此類，毋令姦人有以窺朝者。」 上善其言。
In late Emperor Cheng's reign he became somewhat fond of spirits and, also because of no heir, many memorials on sacrificial techniques were accepted; their proponents were made consultants and held rites in Shanglin Park and beside Chang'an, with huge expense, yet none achieved great success. Gu Yong advised the emperor: "I hear that one who understands Heaven-Earth nature cannot be swayed by spirit prodigies; one who understands the true condition of things cannot be deceived by what is not of its kind. All who depart from the right way of benevolence and righteousness, ignore the normative words of the Five Classics, and loudly proclaim strange ghosts and spirits, vastly promoting ritual techniques, seeking reward from unblessed shrines, and saying there are immortals, life-ending medicines that prevent death, sudden ascents and light-bodied flight, far-reaching inverted-sun travel, viewing hanging parks, drifting to Penglai, cultivating five virtues with morning sowing and evening harvest, sharing endlessness with rock, yellow-smelting transformations, turning hard ice to sludge, and color-changing five granaries - these are all deceitful men who confuse the masses, wield heterodox arts, and harbor fraud to deceive rulers. Listening to them, their words overflow the ears as if they can be encountered. Seeking them, it is as empty as tying wind and catching shadows - never obtainable. Therefore enlightened kings reject and do not hear them; sages cut them off and do not speak of them. Formerly Zhou historian Chang Hong tried to use spirit arts to assist King Ling's prestige in convening feudal audiences, yet Zhou became weaker and lords more rebellious. King Huai of Chu exalted sacrifice and served ghosts and spirits, hoping for blessing to repel Qin armies, yet his forces were broken, land cut, person disgraced, and state imperiled. When Qin First Emperor first unified the realm, he was devoted to immortal arts; he sent Xu Fu, Han Zhong, and others, heavily provisioned with boys and girls to sea seeking gods and medicines; they escaped and never returned, and the realm resented it. After Han arose, Xinyuan Ping, the Qi man Shaoweng, Gongsun Qing, Luan Da, and others were favored and rewarded with thousands of gold for immortal-smelting rites, ghost service, spirit manipulation, and sea expeditions for divine medicines. Luan Da was especially exalted, even marrying a princess, with ranks and offices stacked heavily and his prestige shaking the realm. Between Yuanding and Yuanfeng, among Yan and Qi, fangshi glared and clenched fists; those claiming arts of divine sacrifice and blessing were numbered in the tens of thousands. Later Ping and the others were all exposed as exhausted techniques and fraud, executed with clans annihilated. By Chuyuan period there were again frauds such as Heavenly Abyss Jade Maiden, Julu Spirit-Man, and Zhang Zong, retainer of Lord Liaoyang, rising in confusion. At the close of Zhou and Qin and even in times of great flourishing, rulers had already devoted full intent, scattered wealth, granted rich titles, roused spirits, and mobilized the realm to seek these things. After long years and decades, not even the slightest proof appeared - enough to judge the present. The Classic says: 'Though many rites are performed, if rites do not reach the object, it is simply "not offered."' The Analects says: 'The Master did not speak of prodigies and spirits.' May Your Majesty reject this whole class and not let deceitful men find openings into court." The emperor approved his words.
36
後成都侯王商為大司馬衛將軍輔政，杜鄴說商曰：「『東鄰殺牛，不如西鄰之瀹祭』，言奉天之道，貴以誠質大得民心也。 行穢祀豐，猶不蒙祐； 德修薦薄，吉必大來。 古者壇場有常處，抠禋有常用，贊見有常禮； 犧牲玉帛雖備而財不匱，車輿臣役雖動而用不勞。 是故每奉其禮，助者歡說，大路所歷，黎元不知。 今甘泉、河東天地郊祀，咸失方位，違陰陽之宜。 及雍五畤皆曠遠，奉尊之役休而復起，繕治共張無解已時，皇天著象殆可略知。 前上甘泉，先敺失道； 禮月之夕，奉引復迷。 祠后土還，臨河當渡，疾風起波，船不可御。 又雍大雨，壞平陽宮垣。 乃三月甲子，震電災林光宮門。 祥瑞未著，咎徵仍臻。 跡三郡所奏，皆有變故。 不答不饗，何以甚此！ 《詩》曰『率由舊章』。 舊章，先王法度，文王以之，交神于祀，子孫千億。 宜如異時公卿之議，復還長安南北郊。」
Later Chengdu Marquis Wang Shang, serving as Grand Marshal and Guard General in regency, was advised by Du Ye: "'The eastern neighbor's slaughtered ox is not as good as the western neighbor's simple boiled offering' - meaning in serving Heaven, sincerity and plainness best win the people's hearts. Lavish but polluted sacrifice still gains no blessing. When virtue is cultivated though offerings are thin, great fortune must come. In antiquity altar fields had fixed locations, purification rites fixed forms, and presentation rites fixed ceremony. Though victims, jade, and silk were complete, resources were not exhausted; though chariots, attendants, and labor moved, use was not burdensome. Therefore whenever rites were performed, assistants were joyful, and where great roads passed, common people scarcely noticed. Now Ganquan and Hedong Heaven-Earth suburban rites both miss proper orientation, violating yin-yang fitness. And Yong's five altars are all remote; duties of honoring them cease and rise again, with endless repair and provisioning burdens; Heaven's omens have already made this roughly knowable. On the earlier visit to Ganquan, advance drivers lost the route. On the evening moon rite, the ceremonial leading party got lost again. Returning from Houtu sacrifice, at river crossing strong winds raised waves and boats could not be controlled. Then at Yong heavy rain damaged the walls of Pingyang Palace. Then on third month jiazi, thunder and lightning disaster struck Lingguang Palace gate. Auspicious signs are not manifest, while ominous portents keep arriving. Looking at what three commanderies reported, all had abnormal incidents. If there is no response and no acceptance, why is it this severe! The Odes says, 'Follow the old standards.' Old standards are laws of former kings; King Wen used them to commune with spirits through sacrifice, and his descendants reached into the hundreds of billions. It is proper to follow earlier ministerial deliberations and restore Chang'an southern and northern suburbs."
37
後數年，成帝崩，皇太后詔有司曰：「皇帝即位，思順天心，遵經義，定郊禮，天下說憙。 懼未有皇孫，故復甘泉泰畤、汾陰后土，庶幾獲福。 皇帝恨難之，卒未得其祐。 其復南北郊長安如故，以順皇帝之意也。」
Some years later Emperor Cheng died; the Empress Dowager ordered officials: "When the emperor took the throne, he sought to follow Heaven's will, obey canonical meaning, and fix suburban rites, and the realm rejoiced. Fearing no imperial grandson, he therefore restored Ganquan Tai altar and Fenyin Houtu, hoping to receive blessing. The emperor lamented the difficulty and in the end did not obtain that blessing. Restore southern and northern suburbs at Chang'an as before, to accord with the late emperor's intent."
38
哀帝即位，寢疾，博徵方術士，京師諸縣皆有侍祠使者，盡復前世所常興諸神祠官，凡七百餘所，一歲三萬七千祠云。
When Emperor Ai took the throne and became chronically ill, he widely summoned technical specialists. In capital and counties there were ritual envoys everywhere, and all the commonly revived divine shrines and offices of previous ages were restored, over seven hundred sites, said to total 37,000 rites yearly.
39
明年，復令太皇太后詔有司曰：「皇帝孝順，奉承聖業，靡有解怠，而久疾未瘳。 夙夜唯思，殆繼體之君不宜改作。 其復甘泉泰畤、汾陰后土祠如故。」 上亦不能親至，遣有司行事而禮祠焉。 後三年，哀帝崩。
The next year, the Grand Empress Dowager again ordered officials: "The emperor is filial and compliant, carries on sacred enterprise without slackness, yet his long illness is unhealed. Day and night I think only this: perhaps an heir-ruler should not alter established institutions. Restore Ganquan Tai altar and Fenyin Houtu rites as before." The emperor could not personally go, and sent officials to perform the rites. Three years later, Emperor Ai died.
40
平帝元始五年，大司馬王莽奏言：「王者父事天，故爵稱天子。 孔子曰：『人之行莫大於孝，孝莫大於嚴父，嚴父莫大於配天。』 王者尊其考，欲以配天，緣考之意，欲尊祖，推而上之，遂及始祖。 是以周公郊祀后稷以配天，宗祀文王於明堂以配上帝。 禮記天子祭天地及山川，歲遍。 春秋穀梁傳以十二月下辛卜，正月上辛郊。 高皇帝受命，因雍四畤起北畤，而備五帝，未共王地之祀。 孝文十六年用新垣平，初起渭陽五帝廟，祭泰一、地祇，以太祖高皇帝配。 日冬至祠泰一，夏至祠地祇，皆并祠五帝，而共一牲，上親郊拜。 後平伏誅，乃不復自親，而使有司行事。 孝武皇帝祠雍，曰：『今上帝朕親郊，而后土無祠，則禮不答也。』 於是元鼎四年十一月甲子始立后土祠於汾陰。 或曰，五帝，泰一之佐，宜立泰一。 五年十一月癸未始立泰一祠於甘泉，二歲一郊，與雍更祠，亦以高祖配，不歲事天，皆未應古制。 建始元年，徙甘泉泰畤、河東后土於長安南北郊。 永始元年三月，以未有皇孫，復甘泉、河東祠。 綏和二年，以卒不獲祐，復長安南北郊。 建平三年，懼孝哀皇帝之疾未瘳，復甘泉、汾陰祠，竟復無福。 臣謹與太師孔光、長樂少府平晏、大司農左咸、中壘校尉劉歆、太中大夫朱陽、博士薛順、議郎國由等六十七人議，皆曰宜如建始時丞相衡等議，復長安南北郊如故。」
In fifth year Yuanshi of Emperor Ping, Grand Marshal Wang Mang memorialized: "A ruler serves Heaven as a son serves father, therefore his title is Son of Heaven. Confucius said: 'In human conduct nothing is greater than filiality; in filiality nothing is greater than honoring one's father; in honoring one's father nothing is greater than pairing him with Heaven.' A ruler honors his father and wishes to pair him with Heaven; following this intention he wishes to honor ancestors, and by extension reaches up to the first ancestor. Thus the Duke of Zhou sacrificed to Houji in the suburbs to pair with Heaven, and in the Mingtang gave ancestral sacrifice to King Wen to pair with the High Thearch. The Liji says the Son of Heaven sacrifices to Heaven and Earth and to mountains and rivers, covering all through the year. The Guliang Commentary says one divines on lower-xin day of twelfth month and performs suburban sacrifice on upper-xin day of first month. Gao Emperor, after receiving mandate, based himself on Yong's four altars and set up Northern altar, completing the five Thearchs, but did not yet include the land's own rites. In Emperor Wen's sixteenth year, by using Xinyuan Ping, he first established Weiyang Five-Thearch temple, sacrificing to Taiyi and earthly powers, with Gao Emperor as paired ancestor. At winter solstice he sacrificed to Taiyi, at summer solstice to earthly powers, both together with five Thearchs, sharing one victim, with the emperor personally attending suburban bows. After Ping was executed, the emperor no longer attended personally and had officials perform the rites. When Emperor Wu sacrificed at Yong, he said: 'Now I personally make suburban rite to the High Thearch, yet Houtu has no sacrifice - then ritual reciprocity is lacking.'" Thus in yuanding fourth year, on jiazi day of the eleventh month, the Houtu shrine was first established at Fenyin. Some said: "The Five Thearchs are attendants of Taiyi; Taiyi should be established." So in fifth year, on guiwei day of the eleventh month, Taiyi shrine was first established at Ganquan; suburban rite every two years, alternating with Yong rites, with Gaozu as paired ancestor, and without annual Heaven service - all still not matching ancient institutions. In jianshi first year, Ganquan Tai altar and Hedong Houtu were moved to southern and northern suburbs of Chang'an. In yongshi first year, third month, because there was still no imperial grandson, Ganquan and Hedong rites were restored. In suihe second year, since blessing still was not obtained, they restored southern and northern suburbs of Chang'an again. In jianping third year, fearing Emperor Ai's illness remained unhealed, Ganquan and Fenyin rites were restored, yet in the end still no blessing came. I have carefully deliberated with Grand Tutor Kong Guang, Changle Lesser Treasury Ping Yan, Grand Minister of Agriculture Zuo Xian, Inner Rampart Colonel Liu Xin, Grandee Zhu Yang, Erudite Xue Shun, Consulting Gentleman Guo You and others, sixty-seven in all; all said it should follow the jianshi-era deliberation of Chancellor Heng and others and restore Chang'an south and north suburbs as before."
41
莽又頗改其祭禮，曰：「周官天墬之祀，樂有別有合。 其合樂曰『以六律、六鐘、五聲、八音、六舞大合樂』，祀天神，祭墬祇，祀四望，祭山川，享先妣先祖。 凡六樂，奏六歌，而天墬神祇之物皆至。 四望，蓋謂日月星海也。 三光高而不可得親，海廣大無限界，故其樂同。 祀天則天文從。 祭墬則墬理從。 三光，天文也。 山川，地理也。 天地合祭，先祖配天，先妣配墬，其誼一也。 天墬合精，夫婦判合。 祭天南郊，則以墬配，一體之誼也。 天墬位皆南鄉，同席，墬在東，共牢而食。 高帝、高后配於壇上，西鄉，后在北，亦同席共牢。 牲用繭栗，玄酒陶匏。 禮記曰天子籍田千具以事天墬，繇是言之，宜有黍稷。 天地用牲一，燔抠瘞薶用牲一，高帝、高后用牲一。 天用牲左，及黍稷燔抠南郊； 墬用牲右，及黍稷瘞於北郊。 其旦，東鄉再拜朝日； 其夕，西鄉再拜夕月。 然後孝弟之道備，而神衹嘉享，萬福降輯。 此天墬合祀，以祖妣配者也。 其別樂曰『冬日至，於墬上之圜丘奏樂六變，則天神皆降； 夏日至，於澤中之方丘奏樂八變，則墬衹皆出。』 天墬有常位，不得常合，此其各特祀者也。 陰陽之別於日冬夏至，其會也以孟春正月上辛若丁。 天子親合祀天墬於南郊，以高帝、高后配。 陰陽有離合，《易》曰『分陰分陽，迭用柔剛』。 以日冬至使有司奉祠南郊，高帝配而望群陽，日夏至使有司奉祭北郊，高后配而望群陰，皆以助致微氣，通道幽弱。 當此之時，后不省方，故天子不親而遣有司，所以正承天順地，復聖王之制，顯太祖之功也。 渭陽祠勿復修。 群望未定悉定，定復奏。」 奏可。 三十餘年間，天地之祠五徙焉。
Wang Mang further altered sacrificial ritual somewhat, saying: "In Zhou offices, rites to Heaven and Earth include separate and combined music. The combined music says: 'Using six pitch-pipes, six bells, five tones, eight instruments, and six dances in great combined music' to sacrifice heavenly gods, earthly powers, the four distant quarters, mountains and rivers, and to enjoy former mothers and former ancestors. In all six musics, six songs are played, and all offerings for Heaven, Earth, gods, and powers arrive. The four distant quarters likely mean sun, moon, stars, and sea. The three lights are high and cannot be approached closely; the sea is vast and boundless, so their music is the same. When sacrificing Heaven, heavenly patterns are followed. When sacrificing Earth, earthly principles are followed. The three lights belong to heavenly pattern. Mountains and rivers belong to earthly pattern. Combined sacrifice to Heaven and Earth, with first ancestor paired to Heaven and first ancestress paired to Earth, has one underlying principle. Heaven and Earth join essences, as husband and wife separate and unite. When sacrificing Heaven at southern suburb, Earth is paired with it - principle of one body. Heaven and Earth seats both face south on shared mat; Earth is in the east, sharing one victim and meal. Gao Emperor and Gao Empress are paired above altar, facing west; Empress is in north, also sharing one mat and victim. Victims use chestnut-brown calves; dark ritual wine and pottery-gourd vessels. The Liji says the Son of Heaven tills a thousand plots to serve Heaven and Earth; from this, millet and grain should be used. One victim is used for Heaven-Earth, one for burned and buried rites, and one for Gao Emperor and Gao Empress. Heaven uses left-side victim, with millet and grain burned at southern suburb. Earth uses right-side victim, with millet and grain buried at northern suburb. At dawn, facing east, one bows twice to greet the sun. At dusk, facing west, one bows twice to greet the moon. Then the way of filiality and fraternality is complete, divine powers gladly receive offerings, and ten thousand blessings gather. This is combined sacrifice to Heaven and Earth with ancestor and ancestress as pairings. The separate music says: 'At winter solstice, on the round mound atop Earth, play music with six changes and heavenly gods all descend; at summer solstice, on square mound in marshes, play music with eight changes and earthly powers all emerge.' Heaven and Earth have fixed positions and cannot always be combined; these are their separate rites. Yin and yang divide at winter and summer solstice days; they join on first month upper-xin or ding days of early spring. The Son of Heaven personally combines Heaven-Earth sacrifice at southern suburb, with Gao Emperor and Gao Empress as pairings. Yin and yang have separation and union; the Changes says, 'Divide yin and divide yang, alternately employing soft and hard.' On winter solstice, officials perform southern suburb rite with Gao Emperor paired, viewing all yang; on summer solstice, officials perform northern suburb rite with Gao Empress paired, viewing all yin - both helping to bring subtle qi and connect to hidden weakness. At these times the empress does not go on inspection tours; thus the Son of Heaven does not go personally but dispatches officials, to correctly receive Heaven and follow Earth, restore sage-king institutions, and manifest the great ancestor's merit. The Weiyang shrine should no longer be repaired. All unsettled group-offering sites should be settled and then memorialized again." The memorial was approved. Within just over thirty years, Heaven-Earth rites moved five times.
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後莽又奏言：「書曰『類於上帝，禋于六宗』。 歐陽、大小夏侯三家說六宗，皆曰上不及天，下不及墬，旁不及四方，在六者之間，助陰陽變化，實一而名六，名實不相應。 禮記祀典，功施於民則祀之。 天文日月星辰，所昭仰也； 地理山川海澤，所生殖也。 易有八卦，乾坤六子，水火不相逮，雷風不相誖，山澤通氣，然後能變化，既成萬物也。 臣前奏徙甘泉泰畤、汾陰后土皆復於南北郊。 謹案周官『兆五帝於四郊』，山川各因其方，今五帝兆居在雍五畤，不合於古。 又日月雷風山澤，易卦六子之尊氣，所謂六宗也。 星辰水火溝瀆，皆六宗之屬也。 今或未特祀，或無兆居。 謹與太師光、大司徒宮、羲和歆等八十九人議，皆曰天子父事天，母事墬，今稱天神曰皇天上帝，泰一兆曰泰畤，而稱地祇曰后土，與中央黃靈同，又兆北郊未有尊稱。 宜令地祇稱皇墬后祇，兆曰廣畤。 《易》曰『方以類聚，物以群分』。 分群神以類相從為五部，兆天墬之別神：中央帝黃靈后土畤及日廟、北辰、北斗、填星、中宿中宮於長安城之未墬兆； 東方帝太昊青靈勾芒畤及雷公、風伯廟、歲星、東宿東宮於東郊兆； 南方炎帝赤靈祝融畤及熒惑星、南宿南宮於南郊兆； 西方帝少皞白靈蓐收畤及太白星、西宿西宮於西郊兆； 北方帝顓頊黑靈玄冥畤及月廟、雨師廟、辰星、北宿北宮於北郊兆。」 奏可。 於是長安旁諸廟兆畤甚盛矣。
Later Wang Mang further memorialized: "The Book says, 'Class sacrifice to the High Thearch; yin rite to six powers.' In Ouyang and both Xiahou schools' explanations, the six powers are above not reaching Heaven, below not reaching Earth, and beside not reaching four directions; they are between the six, aiding yin-yang transformation; in reality one but named six, with name and substance mismatched. In Liji sacrificial canons, those whose merit benefited people are sacrificed to. In heavenly pattern: sun, moon, stars. In earthly pattern: mountains, rivers, seas, marshes, where growth is generated. The Changes has eight trigrams: Qian-Kun and six children; water and fire do not overtake each other, thunder and wind do not oppose each other, mountain and marsh communicate qi, and only then transformation can occur and all things be completed. I previously memorialized moving Ganquan Tai altar and Fenyin Houtu, both restored to south and north suburbs. Carefully examining Zhou offices, 'The five Thearchs are marked in four suburbs'; mountains and rivers each follow their direction. Now five-Thearch markers remain at Yong five altars, not matching antiquity. Further, sun, moon, thunder, wind, mountain, and marsh are the esteemed qi of the six children in Changes trigrams - these are the so-called six powers. Stars, waters, fires, and channels all belong under six-powers category. Now some lack separate sacrifice, and some lack fixed marked seats. I carefully deliberated with Grand Tutor Guang, Grand Minister of Works Gong, Xihe Liu Xin and others, eighty-nine in all; all said the Son of Heaven serves Heaven as father and Earth as mother. Now heavenly gods are called August Heaven High Thearch, and Taiyi marker called Tai altar, while earthly powers are called Houtu, same title as central Yellow Spirit, and northern suburb marker still has no honored title. It should be ordered that Earth powers be titled August Earth Sovereign Power, with marker called Broad altar. The Changes says, 'By kind, forms gather; by group, things divide.' Group all gods by category into five divisions and mark separate gods of Heaven and Earth: central Thearch Yellow Spirit and Houtu altar, plus sun temple, north pole, northern dipper, Saturn, central lodges and central palace at Chang'an's weidi marker; eastern Thearch Taihao Azure Spirit Goumang altar, plus Thunder Duke, Wind Earl temples, Jupiter, eastern lodges and eastern palace at eastern suburb marker; southern Flame Thearch Red Spirit Zhurong altar, plus Mars, southern lodges and southern palace at southern suburb marker; western Thearch Shaohao White Spirit Rushou altar, plus Venus, western lodges and western palace at western suburb marker; northern Thearch Zhuanxu Black Spirit Xuanming altar, plus moon temple, Rain Master temple, Mercury, northern lodges and northern palace at northern suburb marker." The memorial was approved. Thereupon shrines and marked altars around Chang'an became extremely numerous.
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莽又言：「帝王建立社稷，百王不易。 社者，土也。 宗廟，王者所居。 稷者，百穀之王，所以奉宗廟，共粢盛，人所食以生活也。 王者莫不尊重親祭，自為之主，禮如宗廟。 《詩》曰『乃立冢土』。 又曰『以御田祖，以祈甘雨』。 《禮記》曰『唯祭宗廟社稷，為越紼而行事』。 聖漢興，禮儀稍定，已有官社，未立官稷。」 遂於官社後立官稷，以夏禹配食官社，后稷配食官稷。 稷種穀樹。 徐州牧歲貢五色土各一斗。
Wang Mang again said: "Kings establish altars of Soil and Grain; a hundred kings do not alter this. She means soil. Ancestral temple is where kings dwell. Ji is king of hundred grains, serving ancestral temples with grain offerings and sustaining human life. Rulers all honor and personally sacrifice, taking themselves as principal officiant, with ritual like ancestral temple. The Odes says, 'Then he established the great earth altar.' It also says, 'To direct the field-ancestor and pray for sweet rain.' The Liji says, 'Only for ancestral temple and Soil-Grain rites does one cross the funeral cords and proceed with the rite.' When Sacred Han arose, rites gradually stabilized; there was already official Soil altar, but no official Grain altar." So behind the official Soil altar he established official Grain altar, pairing Xia Yu in official Soil and Houji in official Grain offerings. At Grain altar he planted grain crops and trees. The Xuzhou governor annually presented one dou each of five-colored soils.
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莽篡位二年，興神僊事，以方士蘇樂言，起八風臺於宮中。 臺成萬金，作樂其上，順風作液湯。 又種五粱禾於殿中，各順色置其方面，先煮鶴齔、毒冒、犀玉二十餘物漬種，計粟斛成一金，言此黃帝穀僊之術也。 以樂為黃門郎，令主之。 莽遂崇鬼神淫祀，至其末年，自天地六宗以下至諸小鬼神，凡千七百所，用三牲鳥獸三千餘種。 後不能備，乃以雞當鶩鴈，犬當麋鹿。 數下詔自以當僊，語在其傳。
In second year after Wang Mang's usurpation, he promoted immortal affairs; on fangshi Su Le's advice, he built Eight Winds Terrace inside palace. The terrace cost ten thousand gold; music was performed atop it, and wind-following liquid soup was prepared. He also planted five kinds of grain in palace halls, placing each by color and direction; he first boiled over twenty substances including crane-bones, du-mao, rhinoceros jade, and soaked seeds in them, calculating one hu of millet became worth one gold, saying this was Yellow Thearch's immortal grain art. He made Le a Palace Gentleman and ordered him to manage it. Mang then exalted ghosts and licentious sacrifice; by his final years, from Heaven-Earth six powers down to minor spirits, there were 1,700 sites, using over 3,000 kinds of three-victim birds and beasts. Later he could not provide all of them, and substituted chickens for ducks and geese, dogs for elk and deer. He repeatedly issued edicts claiming he should become immortal; details are in his biography.
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贊曰：漢興之初，庶事草創，唯一叔孫生略定朝廷之儀。 若乃正朔服色郊望之事，數世猶未章焉。 至於孝文，始以夏郊，而張倉據水德，公孫臣、賈誼更以為土德，卒不能明。 孝武之世，文章為盛，太初改制，而兒寬、司馬遷等猶從臣、誼之言，服色數度，遂順黃德。 彼以五德之傳從所不勝，秦在水德，故謂漢據土而克之。 劉向父子以為帝出於震，故包羲氏始受木德，其後以母傳子，終而復始，自神農、黃帝下歷唐虞三代而漢得火焉。 故高祖始起，神母夜號，著赤帝之符，旗章遂赤，自得天統矣。 昔共工氏以水德間於木火，與秦同運，非其次序，故皆不永。 由是言之，祖宗之制蓋有自然之應，順時宜矣。 究觀方士祠官之變，谷永之言，不亦正乎！ 不亦正乎！
Appraisal says: At the beginning of Han, all affairs were rough beginnings; only Uncle Sun Tong gave a rough settling of court ritual. As for calendrical beginning, dress color, suburban and distant sacrifices, even after several generations they were still not clear. By Emperor Wen, summer suburban rite first began; yet Zhang Cang held to Water virtue, while Gongsun Chen and Jia Yi alternately argued for Earth virtue, and in the end it could not be clarified. In Emperor Wu's age, literary culture flourished, and Taichu reforms changed institutions; yet Er Kuan and Sima Qian still followed Chen and Yi's position on dress colors and numerical degrees, eventually following Yellow virtue. They took transmission of five virtues by conquering sequence: Qin in Water virtue, so Han was said to hold Earth and overcome it. Liu Xiang and his son held that the Thearch emerges from Zhen; thus Fuxi first received Wood virtue, and then by mother-to-son transmission cycling to new beginning, from Shennong and Yellow Thearch through Tang, Yu, and three dynasties, Han obtained Fire virtue. Thus when Gaozu first arose, a spirit-mother cried at night and manifested the Red Thearch tally; banners and emblems accordingly became red, and Heaven's succession was naturally obtained. Formerly Gonggong lineage with Water virtue inserted between Wood and Fire, sharing Qin's cycle but not proper sequence, so neither endured long. From this we may say ancestral institutions likely had natural responses and were fitting to their times. Looking to the end at changes of fangshi and sacrificial officials, were Gu Yong's words not correct? Were they not correct?