1
孝武皇帝者，孝景中子也。 母曰王太后。 孝景四年，以皇子為膠東王。 孝景七年，栗太子廢為臨江王，以膠東王為太子。 孝景十六年崩，太子即位，為孝武皇帝。 孝武皇帝初即位，尤敬鬼神之祀。
Emperor Xiaowu was the middle son of Emperor Xiaojing. His mother was Empress Dowager Wang. In the fourth year of Emperor Xiaojing's reign, he was made King of Jiaodong as an imperial prince. In the seventh year of Emperor Xiaojing's reign, Crown Prince Li was deposed and made King of Linjiang, while the King of Jiaodong was made crown prince. In the sixteenth year of Emperor Xiaojing's reign, he passed away, and the crown prince ascended the throne as Emperor Xiaowu. When Emperor Xiaowu first ascended the throne, he showed particular reverence for sacrifices to ghosts and spirits.
2
元年，漢興已六十餘歲矣，天下乂安，薦紳之屬皆望天子封禪改正度也。 而上鄉儒術，招賢良，趙綰、王臧等以文學為公卿，欲議古立明堂城南，以朝諸侯。 草巡狩封禪改歷服色事未就。 會竇太后治黃老言，不好儒術，使人微得趙綰等姦利事，召案綰、臧，綰、臧自殺，諸所興為者皆廢。
In his first year, more than sixty years had passed since the founding of the Han dynasty. The realm was peaceful and secure, and scholars and officials all hoped that the Son of Heaven would perform the Feng and Shan sacrifices and reform the calendar and measurements. The emperor favored Confucian learning and recruited worthy men. Zhao Wan, Wang Zang, and others rose to become high ministers through their literary accomplishments. He wished to discuss the ancient ways and establish a Mingtang hall south of the capital to receive the feudal lords. Plans for imperial tours, Feng and Shan sacrifices, calendar reform, and changes to clothing and colors had not yet been completed. Just then, Empress Dowager Dou practiced the teachings of Huang-Lao and disliked Confucian learning. She sent people to secretly uncover corrupt dealings by Zhao Wan and others. They were summoned and investigated; Wan and Zang committed suicide. All the initiatives they had begun were abolished.
3
後六年，竇太后崩。 其明年，上徵文學之士公孫弘等。
Six years later, Empress Dowager Dou passed away. The next year, the emperor summoned literary scholars such as Gongsun Hong.
4
明年，上初至雍，郊見五畤。 後常三歲一郊。 是時上求神君，捨之上林中蹄氏觀。 神君者，長陵女子，以子死悲哀，故見神於先後宛若。 宛若祠之其室，民多往祠。 平原君往祠，其後子孫以尊顯。 及武帝即位，則厚禮置祠之內中，聞其言，不見其人云。
The next year, the emperor first went to Yong and performed suburban sacrifices to the Five Altar sites. Thereafter, he regularly performed suburban sacrifices once every three years. At this time, the emperor sought the Divine Lord and housed him in the Tiji Pavilion within Shanglin Park. The Divine Lord was a woman from Changling who, grieving over her dead child, appeared as a spirit to her husband Yanruo. Yanruo sacrificed to her in his chamber, and many people came to make offerings. The Lord of Pingyuan went to make offerings, and thereafter his descendants became honored and eminent. When Emperor Wu ascended the throne, he treated her with great ceremony and placed her shrine in the inner palace. Her words could be heard, but her person was never seen, so it was said.
5
是時而李少君亦以祠灶、穀道、卻老方見上，上尊之。 少君者，故深澤侯入以主方。 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，更饋遺之，常餘金錢帛衣食。 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。 嘗從武安侯飲，坐中有年九十餘老人，少君乃言與其大父游射處，老人為兒時從其大父行，識其處，一坐盡驚。 少君見上，上有故銅器，問少君。 少君曰：「此器齊桓公十年陳於柏寢。」 已而案其刻，果齊桓公器。 一宮盡駭，以少君為神，數百歲人也。
At this time, Li Shaojun also appeared before the emperor with methods for sacrificing to the stove, grain immortality, and warding off old age, and the emperor honored him. Shaojun was the son of the former Marquis of Shenze who entered court as a master of recipes. He concealed his age and birthplace, constantly claiming to be seventy. He could manipulate things and ward off the old age. His travels with his recipes took him throughout the domains of the feudal lords. He had neither wife nor children. People heard of the ability to manipulate things and achieve immortality, and moreover gave him gifts. He constantly had surplus gold, money, silk, clothing, and food. Everyone thought that he did not manage any property yet was wealthy, and moreover did not know where the income came from. They became even more believing and competed to serve him. Shaojun had a natural talent for recipes and was skilled at making clever discoveries that miraculously hit their mark. Once when he was drinking with the Marquis of Wuan, there was an old man of more than ninety years among the guests. Shaojun spoke of places where he had roamed and hunted with the old man's grandfather. The old man, recalling how he had followed his grandfather as a child, recognized the places. The entire gathering was completely astonished. Shaojun appeared before the emperor, who had an old bronze vessel and asked Shaojun about it. Shaojun said: 'This vessel was displayed in the Cypress Chamber by Duke Huan of Qi in his tenth year.' Afterward, when he examined the inscriptions, it was indeed a vessel of Duke Huan of Qi. The entire palace was completely astonished and took Shaojun to be a god, a person several hundred years old.
6
少君言於上曰：「祠灶則致物，致物而丹沙可化為黃金，黃金成以為飲食器則益壽，益壽而海中蓬萊僊者可見，見之以封禪則不死，黃帝是也。 臣嘗游海上，見安期生，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，而遣方士入海求蓬萊安期生之屬，而事化丹沙諸藥齊為黃金矣。
Shaojun spoke to the emperor, saying: 'Sacrifice to the stove and it will bring things. When things are brought, cinnabar and sand can be transformed into gold. When gold is completed and made into eating and drinking vessels, it increases longevity. When longevity is increased, the immortals of Penglai in the sea can be seen. When you see them and perform the Feng and Shan sacrifices, you achieve immortality. The Yellow Emperor is an example.' I once traveled across the sea and saw An Qisheng, who fed me dates as large as melons. An Qisheng is an immortal who communicates with Penglai. When conditions accord, he appears to people; when they do not, he hides.' Thereupon the Son of Heaven began personally sacrificing to the stove, and dispatched alchemists into the sea to seek Penglai and those like An Qisheng, while undertaking the transformation of cinnabar, various medicines, and other substances into gold.
7
居久之，李少君病死。 天子以為化去不死也，而使黃錘史寬舒受其方。 求蓬萊安期生莫能得，而海上燕齊怪迂之方士多相效，更言神事矣。
After a long time, Li Shaojun fell ill and died. The emperor thought he had transformed and gone away to immortality, and sent Huang Chuoshi Kuanshu to receive his recipes. They sought Penglai and An Qisheng but could not obtain them, while many strange and impractical alchemists along the Yan and Qi coasts imitated each other and moreover spoke of divine matters.
8
亳人薄誘忌奏祠泰一方，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，用太牢具，七日，為壇開八通之鬼道。」 於是天子令太祝立其祠長安東南郊，常奉祠如忌方。 其後人有上書，言「古者天子三年一用太牢具祠神三一：天一，地一，泰一」。 天子許之，令太祝領祠之忌泰一壇上，如其方。 後人復有上書，言「古者天子常以春秋解祠，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、地長用牛； 武夷君用乾魚； 陰陽使者以一牛」。 令祠官領之如其方，而祠於忌泰一壇旁。
A man from Bo named Bo Youji memorialized a method for sacrificing to Taiyi, saying: 'The most honored heavenly deity is Taiyi, and Taiyi's assistants are called the Five Emperors. Anciently the Son of Heaven sacrificed to Taiyi in the southeastern suburbs during spring and autumn, using great sacrificial animals for seven days, making an altar and opening eight paths for the ghosts.' Thereupon the Son of Heaven ordered the Grand Invocator to establish the shrine in the southeastern suburbs of Chang'an, and regularly performed sacrifices according to Youji's method. Afterward, someone submitted a memorial saying, 'Anciently the Son of Heaven once every three years used great sacrificial animals to sacrifice to the three supreme ones: Tianyi, Diyi, and Taiyi.' The Son of Heaven approved it and ordered the Grand Invocator to lead sacrifices to them on Youji's Taiyi altar, according to that method. Later someone else submitted a memorial saying, 'Anciently the Son of Heaven regularly performed exorcism sacrifices in spring and autumn, and when sacrificing to the Yellow Emperor used one owl and a broken mirror; The Dark Sheep uses a sheep. The Sacrificing Horse Way uses one blue stallion. Taiyi, the Gaoshan Mountain Lord, and the Earth Elder use oxen; The Wuyi Lord uses dried fish. The Yin Yang messengers use one ox.' He ordered the sacrificial officials to lead them according to that method, and sacrificed beside Youji's Taiyi altar.
9
其後，天子苑有白鹿，以其皮為幣，以發瑞應，造白金焉。
Afterward, the emperor's park had a white deer, and its hide was used for currency to issue auspicious responses, and white gold was made.
10
其明年，郊雍，獲一角獸，若麃然。 有司曰：「陛下肅祗郊祀，上帝報享，錫一角獸，蓋麟云。」 於是以薦五畤，畤加一牛以燎。 賜諸侯白金，以風符應合于天地。
The next year, when performing the suburban sacrifice at Yong, they obtained a one-horned beast, like a muntjac. The officials said: 'Your Majesty reverently performed the suburban sacrifice, the Supreme Deity responded with favor, and bestowed a one-horned beast, probably a qilin.' Thereupon they presented offerings to the Five Altars, and each altar added one ox for the burnt offering. White gold was granted to the feudal lords to demonstrate that the tally corresponded and harmonized with Heaven and Earth.
11
於是濟北王以為天子且封禪，乃上書獻泰山及其旁邑。 天子受之，更以他縣償之。 常山王有罪，遷，天子封其弟於真定，以續先王祀，而以常山為郡。 然後五嶽皆在天子之郡。
Thereupon the King of Jibei thought the Son of Heaven was about to perform the Feng and Shan sacrifices, and submitted a memorial offering Mount Tai and its neighboring towns. The Son of Heaven accepted it and moreover compensated him with other counties. The King of Changshan committed a crime and was moved. The Son of Heaven enfeoffed his younger brother at Zhending to continue the previous king's sacrifices, and made Changshan a commandery. Then all the Five Sacred Peaks were within the Son of Heaven's commanderies.
12
其明年，齊人少翁以鬼神方見上。 上有所幸王夫人，夫人卒，少翁以方術蓋夜致王夫人及灶鬼之貌云，天子自帷中望見焉。 於是乃拜少翁為文成將軍，賞賜甚多，以客禮禮之。 文成言曰：「上即欲與神通，宮室被服不象神，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、泰一諸神，而置祭具以致天神。 居歲餘，其方益衰，神不至。 乃為帛書以飯牛，詳弗知也，言此牛腹中有奇。 殺而視之，得書，書言其怪，天子疑之。 有識其手書，問之人，果（為）［偽］書。 於是誅文成將軍而隱之。
The following year, Shaojun of Qi appeared before the emperor with his methods for summoning ghosts and spirits. The emperor had favored Lady Wang, but she had passed away. Shaojun used his occult arts to secretly summon the apparitions of Lady Wang and a stove spirit by night, and it is said that the emperor beheld them from behind his curtains. Thereupon the emperor appointed Shaojun as General Wencheng, lavished many rewards upon him, and treated him with the courtesy due a distinguished guest. Wencheng said, "If Your Majesty wishes to commune with the spirits, the palace chambers and garments do not resemble those of the gods, and so divine beings will not appear." He commissioned chariots painted with clouds and vapors, and each was driven on an auspicious day to ward off evil spirits. He also constructed Ganquan Palace, with terrace chambers at its center painted with the various deities of Heaven, Earth, and Taiyi, and furnished with sacrificial vessels to summon the celestial gods. After residing there for more than a year, his methods grew increasingly ineffective, and the spirits failed to appear. He prepared a book written on silk and fed it to an ox, pretending ignorance of the matter, and claimed that something wondrous was hidden within the ox's belly. The ox was slaughtered and examined, the book was retrieved, and when it spoke of portents, the emperor grew suspicious. Someone recognized the handwriting, questioned the man involved, and indeed it proved to be a forged document. Thereupon General Wencheng was executed, but the matter was kept secret.
13
其後則又作柏梁、銅柱、承露僊人掌之屬矣。
Afterwards, the Cypress Beam, Bronze Pillar, and figures of immortals holding dew-catching palms were also constructed.
14
文成死明年，天子病鼎湖甚，巫醫無所不致，（至）不愈。 游水發根乃言曰：「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：「天子毋憂病。 病少愈，彊與我會甘泉。」 於是病愈，遂幸甘泉，病良已。 大赦天下，置壽宮神君。 神君最貴者（大夫）［太一］，其佐曰大禁、司命之屬，皆從之。 非可得見，聞其音，與人言等。 時去時來，來則風肅然也。 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。 所欲者言行下。 又置壽宮、北宮，張羽旗，設供具，以禮神君。 神君所言，上使人受書其言，命之曰「畫法」。 其所語，世俗之所知也，毋絕殊者，而天子獨喜。 其事祕，世莫知也。
The year after Wencheng's death, the emperor fell gravely ill at Dinghu Lake. Witches and physicians were summoned without restraint, yet he did not recover. You Shui Fagen then said, "There is a shamaness in Shangjun who, when she falls ill, has spirits descend upon her." The emperor summoned her and established a shrine in her honor at Ganquan Palace. When he fell ill, he sent messengers to consult the Divine Lord. The Divine Lord replied, "Your Majesty need not worry about your illness. When your illness improves slightly, make yourself come meet with me at Ganquan Palace." Thereupon he recovered from his illness and proceeded to visit Ganquan Palace, where his sickness was completely cured. He granted a general amnesty throughout the empire and established the Shou Palace in honor of the Divine Lord. The most honored among the divine lords was Taiyi, with assistants called Great Prohibition, Director of Fate, and others of that kind, all of whom attended him. He could not be seen, but his voice could be heard, sounding just like human speech. He came and went at times; when he arrived, a solemn wind accompanied him. He resided within the curtained chamber. He sometimes spoke during the day, but more often at night. The emperor performed purification rites before entering. He relied on the shamaness to serve as hostess and oversee the serving of food and drink. Whatever was desired would be spoken of and then carried out. He also established the Shou Palace and North Palace, unfurled feathered banners, and arranged sacrificial vessels to honor the Divine Lord. Whatever the Divine Lord said, the emperor had scribes record her words and named the collection "Portrait Methods." What she spoke of was common knowledge to ordinary people, nothing extraordinary at all, yet the emperor alone took delight in it. Her affairs remained secret, unknown to the world.
15
其後三年，有司言元宜以天瑞命，不宜以一二數。 一元曰建元，二元以長星曰元光，三元以郊得一角獸曰元狩云。
Three years later, the officials declared that eras should be named according to heavenly portents rather than numbered sequentially. The first era was named Jianyuan, the second era Yuanguang after the appearance of a comet, and the third era Yuanshou after a unicorn was captured during the suburban sacrifices.
16
其明年冬，天子郊雍，議曰：「今上帝朕親郊，而後土毋祀，則禮不答也。」 有司與太史公、祠官寬舒等議：「天地牲角繭栗。 今陛下親祀后土，后土宜於澤中圜丘為五壇，壇一黃犢太牢具，已祠盡瘞，而從祠衣上黃。」 於是天子遂東，始立后土祠汾陰脽上，如寬舒等議。 上親望拜，如上帝禮。 禮畢，天子遂至滎陽而還。 過雒陽，下詔曰：「三代邈絕，遠矣難存。 其以三十里地封周後為周子南君，以奉先王祀焉。」 是歲，天子始巡郡縣，侵尋於泰山矣。
The following winter, the emperor performed suburban sacrifices at Yong and remarked, "I personally offer suburban sacrifices to the Supreme Deity, but Houtu receives none. This makes the ritual incomplete." The officials, along with the Grand Historian and sacrificial official Kuanshu and others, deliberated: "The horns of sacrificial animals for Heaven and Earth should resemble silkworm cocoons. Now that Your Majesty personally sacrifices to Houtu, five altars should be constructed for her on a round mound in the marsh, each with a yellow calf and complete sacrificial offerings. After the ceremony, all should be buried, and the attendants should wear yellow robes." Thereupon the emperor journeyed east and established the first shrine to Houtu on the slope at Fenyin, following the proposals of Kuanshu and his colleagues. The emperor personally gazed upon the shrine and performed the bows, following the same ritual as for the Supreme Deity. Upon completion of the ritual, the emperor proceeded to Xingyang before returning. Passing through Luoyang, he issued an edict stating, "The Three Dynasties lie in distant antiquity, too remote to preserve intact. Grant thirty li of land to enfeoff a descendant of Zhou as Lord Zhouzi Nan, to maintain the sacrifices to the former kings." That year, the emperor began his tours of the commanderies and counties, gradually making his way toward Mount Tai.
17
其春，樂成侯上書言欒大。 欒大，膠東宮人，故嘗與文成將軍同師，已而為膠東王尚方。 而樂成侯姊為康王后，毋子。 康王死，他姬子立為王。 而康后有淫行，與王不相中（得），相危以法。 康后聞文成已死，而欲自媚於上，乃遣欒大因樂成侯求見言方。 天子既誅文成，後悔恨其早死，惜其方不盡，及見欒大，大悅。 大為人長美，言多方略，而敢為大言，處之不疑。 大言曰：「臣嘗往來海中，見安期、羨門之屬。 顧以為臣賤，不信臣。 又以為康王諸侯耳，不足予方。 臣數言康王，康王又不用臣。 臣之師曰：『黃金可成，而河決可塞，不死之藥可得，僊人可致也。』 臣恐效文成，則方士皆掩口，惡敢言方哉！」 上曰：「文成食馬肝死耳。 子誠能修其方，我何愛乎！」 大曰：「臣師非有求人，人者求之。 陛下必欲致之，則貴其使者，令有親屬，以客禮待之，勿卑，使各佩其信印，乃可使通言於神人。 神人尚肯邪不邪。 致尊其使，然後可致也。」 於是上使先驗小方，鬬旗，旗自相觸擊。
That spring, the Marquis of Lecheng submitted a memorial recommending Luan Da. Luan Da was a palace attendant from Jiaodong. He had once studied under General Wencheng, and later became Director of Manufactories for the King of Jiaodong. The Marquis of Lecheng's sister was Queen to King Kang, but bore him no children. When King Kang died, a son by another consort was enthroned as king. But Queen Kang engaged in licentious conduct and quarreled constantly with the king, each threatening the other with legal prosecution. Queen Kang learned that Wencheng had died and sought to ingratiate herself with the emperor by sending Luan Da through the Marquis of Lecheng to request an audience and discuss his methods. The emperor, having executed Wencheng, later regretted it bitterly and grieved that his methods remained incomplete. When he met Luan Da, he was greatly delighted. Luan Da was a tall and handsome man who spoke of many ingenious schemes, dared to make extravagant claims, and carried himself with complete confidence. Luan Da said, "I once journeyed across the seas and encountered immortals like An Qi and Xianmen. They regarded me as baseborn and refused to believe my words. They also considered King Kang merely a vassal lord, unworthy of receiving such teachings. I spoke repeatedly to King Kang, but he would not employ my services. My master declared, 'Gold can be transmuted, breached rivers can be repaired, the elixir of immortality can be obtained, and immortals can be summoned.' I fear suffering Wencheng's fate, for then all the alchemists would fall silent—who would dare speak of such arts!" The emperor replied, "Wencheng died merely from eating horse liver. If you can truly complete his methods, what would I withhold from you!" Luan Da said, "My master does not seek out disciples; rather, the disciples must seek him out. If Your Majesty truly wishes to summon them, then honor their envoys, provide them with families, treat them as honored guests, never demean them, and have each wear seals of authority. Only then can they communicate with the divine beings. Will the divine beings still be willing? Honor their envoys properly, and only then can they be summoned." Thereupon the emperor first tested some minor recipes, and the fighting banners spontaneously struck each other.
18
是時上方憂河決，而黃金不就，乃拜大為五利將軍。 居月餘，得四金印，佩天士將軍、地土將軍、大通將軍、天道將軍印。 制詔御史：「昔禹疏九江，決四瀆。 閒者河溢皋陸，隄繇不息。 朕臨天下二十有八年，天若遺朕士而大通焉。 乾稱『蜚龍』，『鴻漸于般』，意庶幾與焉。 其以二千戶封地士將軍大為樂通侯。」 賜列侯甲第，僮千人。 乘輿斥車馬帷帳器物以充其家。 又以衛長公主妻之，齎金萬斤，更名其邑曰當利公主。 天子親如五利之第。 使者存問所給，連屬於道。 自大主將相以下，皆置酒其家，獻遺之。 於是天子又刻玉印曰「天道將軍」，使使衣羽衣，夜立白茅上，五利將軍亦衣羽衣，立白茅上受印，以示弗臣也。 而佩「天道」者，且為天子道天神也。 於是五利常夜祠其家，欲以下神。 神未至而百鬼集矣，然頗能使之。 其後治裝行，東入海，求其師云。 大見數月，佩六印，貴振天下，而海上燕齊之閒，莫不搤捥而自言有禁方，能神僊矣。
At this time, the emperor was deeply concerned about river floods, and the gold transmutation had not succeeded, so he appointed Luan Da as General of Five Benefits. After residing there for more than a month, he obtained four gold seals bearing the titles General of Heavenly Warriors, General of Earth, General of Great Communication, and General of Heavenly Way. An imperial edict to the imperial secretary stated: "In ancient times, Yu dredged the Nine Rivers and opened the Four Streams. Recently the river has flooded the highlands, and the labor on the dikes has continued without respite. I have ruled the realm for twenty-eight years now, and it seems Heaven has sent me a sage who has greatly opened the way. The Qian hexagram speaks of 'flying dragons' and 'great geese on the shore'—the meaning seems to accord with this. Grant two thousand households in fief to the General of Earth, Luan Da, as Marquis of Letong." The ranked marquises were granted mansions of the first class, along with a thousand servants. Chariots, horses, curtains, tents, and utensils from the imperial stores were allocated to fill their households. He also married Princess Wei, the eldest princess, to Luan Da, bestowed ten thousand jin of gold upon him, and renamed his fief as 'Princess Dangli.' The emperor personally visited the mansion of the General of Five Benefits. Envoys visited to inquire about their provisions and formed a continuous line along the road. From the Grand Mistress down to the generals and ministers, all hosted banquets in their homes and offered him gifts. Thereupon the emperor had another jade seal carved bearing the title "General of Heavenly Ways." He sent envoys dressed in feathered robes to stand at night upon white thatch, and the General of Five Benefits, also in feathered robes, stood upon white thatch to receive the seal, demonstrating that he was not a subject. The bearer of the "Heavenly Ways" seal would also serve to guide heavenly spirits for the emperor. Thereupon the General of Five Benefits regularly performed nighttime sacrifices in his home, seeking to summon spirits from below. The major spirits had not yet appeared, but a hundred ghosts had gathered, and he was somewhat able to command them. Afterwards he prepared his equipment and set out, journeying east into the sea to seek his master, it is said. Luan Da had been prominent for several months, wearing six seals, honored and renowned throughout the world. Along the coast between Yan and Qi, everyone grasped at his methods and claimed to possess secret formulas that could make one a divine immortal.
19
其夏六月中，汾陰巫錦為民祠魏脽后土營旁，見地如鉤狀，掊視得鼎。 鼎大異於眾鼎，文鏤毋款識，怪之，言吏。 吏告河東太守勝，勝以聞。 天子使使驗問巫錦得鼎無姦詐，乃以禮祠，迎鼎至甘泉，從行，上薦之。 至中山，晏溫，有黃雲蓋焉。 有麃過，上自射之，因以祭雲。 至長安，公卿大夫皆議請尊寶鼎。 天子曰：「閒者河溢，歲數不登，故巡祭后土，祈為百姓育穀。 今年豐廡未有報，鼎曷為出哉？」 有司皆曰：「聞昔大帝興神鼎一，一者一統，天地萬物所系終也。 黃帝作寶鼎三，象天地人也。 禹收九牧之金，鑄九鼎，皆嘗鬺烹上帝鬼神。 遭聖則興，遷于夏商。 周德衰，宋之社亡，鼎乃淪伏而不見。 頌云『自堂徂基，自羊徂牛； 鼐鼎及鼒，不虞不驁，胡考之休』。 今鼎至甘泉，光潤龍變，承休無疆。 合茲中山，有黃白雲降蓋，若獸為符，路弓乘矢，集獲壇下，報祠大饗。 惟受命而帝者心知其意而合德焉。 鼎宜見於祖禰，藏於帝廷，以合明應。」 制曰：「可。」
That summer in the sixth month, the Fenyin shaman Jin was performing sacrifices for the people to Houtu at the Wei slope near the camp, when he saw the ground shaped like a hook. He dug and examined it, obtaining a ding. The ding was greatly different from ordinary tripods, with engraved decorations but no inscriptions. He found it strange and reported it to the officials. The officials informed Governor Sheng of Hedong, who reported it to the throne. The emperor sent envoys to verify that the shaman Jin had obtained the ding without fraud. Then, performing the proper ceremonies, he welcomed the ding to Ganquan Palace in a solemn procession, and the emperor himself presented offerings. Upon arriving at Zhongshan, it was warm and sunny, with yellow clouds covering the sky. A muntjac passed by, and the emperor personally shot it, then used it to sacrifice to the clouds. Upon arriving in Chang'an, all the dukes, ministers, and grandees discussed and requested that the precious ding be honored. The emperor said, "Recently the river has overflowed, and harvests have been poor for several years. Therefore I toured and sacrificed to Houtu, praying that grain would grow for the people. This year's abundance has not yet brought a response—why has the ding appeared?" All the officials said, "We have heard that in ancient times the Great Emperor raised one divine ding. 'One' means unified—the end to which Heaven, Earth, and the ten thousand things are all bound. The Yellow Emperor made three precious dings, representing Heaven, Earth, and Man. Yu collected metals from the nine regions and cast nine dings, all of which were used to steam and boil offerings to the Supreme Deity and the ghosts and spirits. When sages appeared, they arose and were passed down to Xia and Shang. When Zhou virtue declined and Song's altar was destroyed, the dings sank into hiding and were not seen. The Odes say, 'From hall to foundation, from sheep to ox; The nai tripods and yi vessels, without expectation and without error, what great good fortune.' Now this ding has arrived at Ganquan, lustrous and moist, transformed like a dragon, receiving boundless good fortune. Upon reaching this Zhongshan, yellow and white clouds descended and covered it. Like beasts forming talismans, road bows and multiplied arrows gathered and were obtained below the altar in response to the sacrifices and great feasts. Only those who receive the mandate and become emperors know its meaning in their hearts and harmonize their virtue with it. The ding should be displayed in the ancestral temples and stored in the imperial court to harmonize with the bright responses." The imperial decree stated: "Approved."
20
入海求蓬萊者，言蓬萊不遠，而不能至者，殆不見其氣。 上乃遣望氣佐侯其氣雲。
Those who entered the sea seeking Penglai said that Penglai was not far away, but those who could not reach it probably failed to see its vapors. The emperor then dispatched officials to observe the auspicious vapors and clouds.
21
其秋，上幸雍，且郊。 或曰「五帝，泰一之佐也。 宜立泰一而上親郊之」。 上疑未定。 齊人公孫卿曰：「今年得寶鼎，其冬辛巳朔旦冬至，與黃帝時等。」 卿有札書曰：「黃帝得寶鼎宛（侯）［朐］，問於鬼臾區。 區對曰：『（黃）帝得寶鼎神筴，是歲己酉朔旦冬至，得天之紀，終而復始。』 於是黃帝迎日推筴，後率二十歲得朔旦冬至，凡二十推，三百八十年。 黃帝僊登于天。」 卿因所忠欲奏之。 所忠視其書不經，疑其妄書，謝曰：「寶鼎事已決矣，尚何以為！」 卿因嬖人奏之。 上大說，召問卿。 對曰：「受此書申功，申功已死。」 上曰：「申功何人也？」 卿曰：「申功，齊人也。 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。 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』。 申功曰：『漢主亦當上封，上封則能僊登天矣。 黃帝時萬諸侯，而神靈之封居七千。 天下名山八，而三在蠻夷，五在中國。 中國華山、首山、太室、泰山、東萊，此五山黃帝之所常遊，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。 其後於黃帝接萬靈明廷。 明廷者，甘泉也。 所謂寒門者，谷口也。 黃帝采首山銅，鑄鼎荊山下。 鼎既成，有龍垂胡髯下迎黃帝。 黃帝上騎，群臣後宮從上龍七十餘人，乃上去。 餘小臣不得上，乃悉持龍髯，龍髯拔，墮黃帝之弓。 百姓仰望黃帝既上天，乃抱其弓與龍胡髯號。 故後世因名其處曰鼎湖，其弓曰烏號。』」 於是天子曰：「嗟乎！ 吾誠得如黃帝，吾視去妻子如脫屣耳。」 乃拜卿為郎，東使候神於太室。
That autumn, the emperor journeyed to Yong and prepared to perform the suburban sacrifice. Someone suggested: "The Five Emperors serve as assistants to Taiyi. It would be proper to establish Taiyi as a deity and have the emperor personally perform the suburban sacrifice to him." The emperor remained doubtful and undecided. Gongsun Qing, a man from Qi, said: "This year we obtained a precious ding. This winter, on the day of Xinsi, the first day of the month will coincide with the winter solstice, just as it did in the time of the Yellow Emperor." Qing possessed bamboo slips that read: "The Yellow Emperor obtained a precious ding at Wanqu and consulted Guiyu Qu about it. Qu replied: "The Emperor obtained the precious ding and divine tally. In that year, on the day of Jiyou, the first day of the month coincided with the winter solstice, thus obtaining Heaven's reckoning, where cycles end and begin anew." Thereupon, the Yellow Emperor welcomed the sun and calculated with his tally. Thereafter, every twenty years he achieved the coincidence of the first day of the month with the winter solstice. In total, he made twenty such calculations over three hundred and eighty years. The Yellow Emperor achieved immortality and ascended to Heaven." Qing therefore wished to present this through the intermediary of Suo Zhong. Suo Zhong examined the book and found it unorthodox. Suspecting it to be a forgery, he declined, saying: "The matter of the precious ding has already been decided. What more is there to do?" Qing therefore presented it through a favored attendant. The emperor was greatly pleased and summoned Qing for questioning. Qing replied: "I received the book from Shen Gong, but Shen Gong has already died." The emperor asked: "Who is Shen Gong?" Qing replied: "Shen Gong was a man from Qi. He communicated with An Qisheng and received the words of the Yellow Emperor. He had no other books, only this writing on the ding. It says: 'When the Han arises, it will again be like the time of the Yellow Emperor. The sage of the Han will be among Gaozu's grandson and great-grandson.' The precious ding will appear and communicate with the spirits, performing the Feng and Shan sacrifices. Of the seventy-two kings who performed the Feng and Shan, only the Yellow Emperor was able to ascend Mount Tai and complete the sealing ritual.' Shen Gong said: 'The ruler of Han should also ascend and perform the sealing. If he performs the sealing, he will be able to achieve immortality and ascend to Heaven. In the time of the Yellow Emperor, there were ten thousand feudal lords, and the sealing rituals for divine spirits numbered seven thousand. There are eight famous mountains in the world: three in barbarian lands, and five in China. China's five mountains—Huashan, Shoushan, Taishi, Taishan, and Donglai—are the ones the Yellow Emperor regularly visited to meet with the spirits. The Yellow Emperor studied the ways of immortality even as he waged war. Worried that the people were not following the proper way, he executed those who did not believe in ghosts and spirits. Only after more than a hundred years was he able to communicate with the spirits. The Yellow Emperor performed the suburban sacrifice to the Supreme Deity at Yong and remained there for three months. Guiyu Qu was titled Great Hong. He died and was buried at Yong, hence the Hong Tomb. Afterwards, he received the Yellow Emperor at the Bright Court of the ten thousand spirits. The Bright Court was Ganquan. The so-called Cold Gate was Valley Mouth. The Yellow Emperor gathered copper from Shoushan and cast the ding below Jing Mountain. When the ding was completed, a dragon hung down its beard to welcome the Yellow Emperor. The Yellow Emperor mounted the dragon, and more than seventy of his ministers and concubines followed him up. Then they departed upward. The remaining lesser ministers could not ascend, so they all grasped the dragon's beard. The dragon's beard was pulled out, and the Yellow Emperor's bow fell. The people gazed up as the Yellow Emperor ascended to Heaven, embracing his bow and the dragon's beard whiskers while wailing. Therefore, later generations named the place Ding Lake and the bow Wu Hao.'" Thereupon, the Son of Heaven said: "Alas! If I could truly be like the Yellow Emperor, I would regard leaving my wife and children as easily as casting off worn shoes." He then appointed Qing as a gentleman and sent him east to await the spirits at Taishi.
22
上遂郊雍，至隴西，西登空桐，幸甘泉。 令祠官寬舒等具泰一祠壇，壇放薄忌泰一壇，壇三垓。 五帝壇環居其下，各如其方，黃帝西南，除八通鬼道。 泰一所用，如雍一畤物，而加醴棗脯之屬，殺一牦牛以為俎豆牢具。 而五帝獨有俎豆醴進。 其下四方地，為餟食群神從者及北斗云。 已祠，胙餘皆燎之。 其牛色白，鹿居其中，彘在鹿中，水而洎之。 祭日以牛，祭月以羊彘特。 泰一祝宰則衣紫及繡。 五帝各如其色，日赤，月白。
The emperor then performed the suburban sacrifice at Yong, reached Longxi, ascended Kongtong westward, and visited Ganquan. He ordered the sacrificial officials Kuanshu and others to prepare the Taiyi sacrificial altar, modeling the altar after Bo Youji's Taiyi altar, with the altar having three levels. The Five Emperors' altars encircled below it, each according to their direction, with the Yellow Emperor in the southwest, and eight paths were opened for the ghosts. Taiyi's offerings were like those at Yong's single altar, but with the addition of sweet wine, dates, dried meat, and the like. One yak was killed to serve as the stands, platters, and sacrificial animal preparations. And the Five Emperors alone had stands, platters, and sweet wine presented. Below it, the earth in the four directions was for feeding the multitudes of spirits, attendants, and the Northern Dipper, it is said. After the sacrifice, all remaining sacrificial portions were burned. Their ox was white in color, the deer dwelled within it, the pig within the deer, and they were watered and soaked. They sacrificed to the sun with an ox, and sacrificed to the moon with a sheep or pig singly. Taiyi's invocator and butcher wore purple and embroidery. The Five Emperors each had colors according to their attributes: the sun was red, the moon was white.
23
十一月辛已朔旦冬至，昧爽，天子始郊拜泰一。 朝朝日，夕夕月，則揖； 而見泰一如雍禮。 其贊饗曰：「天始以寶鼎神筴授皇帝，朔而又朔，終而復始，皇帝敬拜見焉。」 而衣上黃。 其祠列火滿壇，壇旁烹炊具。 有司云「祠上有光焉」。 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。」 太史公、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，（祀）［秋］及臘閒祠。 三歲天子一郊見。」
On the eleventh month, xinsi day, first day of the month and winter solstice, at dawn, the Son of Heaven first performed the suburban sacrifice and bowed to Taiyi. In the morning they bowed to the sun, in the evening to the moon, then saluted; And appearing before Taiyi was like the Yong ritual. His assistant's announcement said: "Heaven first bestowed the precious ding and divine tally upon the emperor. Month after month, ending and beginning again, the emperor reverently bows and sees it." And the attendants wore yellow above. His sacrifices had torches arrayed filling the altar, with cooking and steaming implements beside the altar. The officials said: "There is light above the sacrifice site." The nobles said: "The emperor first performed the suburban sacrifice and saw Taiyi at Yunyang. The officials presented round jade and fine sacrificial animals as offerings. That night there was a beautiful light, and by day, yellow qi ascended and connected with heaven." The Grand Historian and sacrificial officials Kuanshu and others said: "This is a blessing from the divine spirits, protective good fortune and auspicious omens. We should establish a Taiyi altar in this place of light to clarify the response. Order the Grand Invocator to lead the sacrifices between autumn and the La festival. Every three years the Son of Heaven performs one suburban sacrifice and sees him."
24
其秋，為伐南越，告禱泰一，以牡荊畫幡日月北斗登龍，以象天一三星，為泰一鋒，名曰「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。 上使人微隨驗，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, he prayed to Taiyi, using male vitex to paint banners with the sun, moon, Northern Dipper, and ascending dragon, representing the Tianyi three stars, making them Taiyi's vanguard, named the "Spirit Flag". When praying for military matters, the Grand Historian held it and pointed at the country being attacked. And the envoys of General of Five Benefits dared not enter the sea and went to Taishan to sacrifice. The emperor sent people to secretly follow and verify, and indeed nothing was seen. The General of Five Benefits falsely claimed to have seen his master, but his recipes were exhausted and many did not correspond. The emperor then executed General of Five Benefits.
25
其冬，公孫卿候神河南，見僊人跡緱氏城上，有物若雉，往來城上。 天子親幸緱氏城視跡。 問卿：「得毋效文成、五利乎？」 卿曰：「僊者非有求人主，人主求之。 其道非少寬假，神不來。 言神事，事如迂誕，積以歲乃可致。」 於是郡國各除道，繕治宮觀名山神祠所，以望幸矣。
That winter, Gongsun Qing awaited spirits south of the Yellow River and saw immortal footprints on the Gouzhi city wall, with something like a pheasant coming and going on the city wall. The Son of Heaven personally visited Gouzhi city to view the traces. He asked Qing: "You are not imitating Wencheng and Five Benefits, are you?" Qing said: "Immortals do not seek rulers; the rulers seek them. Their way is not to be lenient or accommodating; spirits will not come. Speaking of divine matters, such matters seem absurd and far-fetched, but accumulating over the years can achieve them." Thereupon the commanderies and states each cleared roads and repaired palaces, temples, famous mountains, and divine shrine places, awaiting the imperial visit.
26
其年，既滅南越，上有嬖臣李延年以好音見。 上善之，下公卿議，曰：「民閒祠尚有鼓舞之樂，今郊祠而無樂，豈稱乎？」 公卿曰：「古者祀天地皆有樂，而神祇可得而禮。」 或曰：「泰帝使素女鼓五十弦瑟，悲，帝禁不止，故破其瑟為二十五弦。」 於是塞南越，禱祠泰一、后土，始用樂舞，益召歌兒，作二十五弦及箜篌瑟自此起。
That year, having destroyed Nanyue, the emperor had a favored minister Li Yannian appear with beautiful music. The emperor approved it and sent the nobles to discuss, saying: "Common people's sacrifices still have drumming and dancing music. Suburban sacrifices have no music—how appropriate is that?" The nobles said: "In ancient times sacrifices to Heaven and Earth all had music, and the spirits could be approached and honored." Someone said: "The Supreme Emperor had Su Nu play a fifty-string zither. It was sad, and the emperor forbade it but could not stop it, so he broke the zither into twenty-five strings." Thereupon, after pacifying Nanyue, he prayed and sacrificed to Taiyi and Houtu, first using musical dances, and moreover summoned singing boys. The twenty-five string zither and konghou arose from this.
27
其來年冬，上議曰：「古者先振兵澤旅，然後封禪。」 乃遂北巡朔方，勒兵十餘萬，還祭黃帝冢橋山，澤兵須如。 上曰：「吾聞黃帝不死，今有冢，何也？」 或對曰：「黃帝已僊上天，群臣葬其衣冠。」 即至甘泉，為且用事泰山，先類祠泰一。
The next year in winter, the emperor discussed and said: "In ancient times they first displayed troops and reviewed the army, then performed the Feng and Shan." He then toured north to Shuofang, mustered over a hundred thousand troops, returned and sacrificed at the Yellow Emperor's tomb at Qiaoshan, and reviewed the troops at Ze. The emperor said: "I heard the Yellow Emperor did not die, but now there is a tomb. Why is that?" Someone replied: "The Yellow Emperor already achieved immortality and ascended to Heaven; his ministers buried his clothes and hat." He then arrived at Ganquan, preparing to conduct affairs at Taishan, and first performed the preliminary sacrifice to Taiyi.
28
自得寶鼎，上與公卿諸生議封禪。 封禪用希曠絕，莫知其儀禮，而群儒采封禪尚書、周官、王制之望祀射牛事。 齊人丁公年九十餘，曰：「封者，合不死之名也。 秦皇帝不得上封。 陛下必欲上，稍上即無風雨，遂上封矣。」 上於是乃令諸儒習射牛，草封禪儀。 數年，至且行。 天子既聞公孫卿及方士之言，黃帝以上封禪，皆致怪物與神通，欲放黃帝以嘗接神僊人蓬萊士，高世比德於九皇，而頗采儒術以文之。 群儒既以不能辯明封禪事，又牽拘於詩書古文而不敢騁。 上為封祠器示群儒，群儒或曰「不與古同」，徐偃又曰「太常諸生行禮不如魯善」，周霸屬圖封事，於是上絀偃、霸，盡罷諸儒弗用。
Since obtaining the precious ding, the emperor discussed the Feng and Shan with the nobles and scholars. The Feng and Shan sacrifices used rare and distant precedents. No one knew the ritual ceremonies, so the assembled scholars collected matters from the Feng and Shan, Shangshu, Zhouguan, and Wangzhi regarding wang sacrifices and shooting oxen. Ding Gong, a man from Qi over ninety years old, said: "Feng means uniting with the name of immortality. The Qin emperor could not ascend and seal. If Your Majesty must ascend, gradually ascend when there is neither the wind nor the rain, then ascend and seal." The emperor thereupon ordered the various scholars to practice shooting oxen and draft the Feng and Shan ceremonies. After several years, it came time to set out. The Son of Heaven, having heard the words of Gongsun Qing and the alchemists, learned that from the Yellow Emperor onward, performing the Feng and Shan always brought monstrous things and communication with spirits. He wished to emulate the Yellow Emperor to try contacting divine immortals and Penglai scholars, to surpass the world and compare in virtue to the Nine Sovereigns, while somewhat adopting Confucian learning to embellish it. The assembled scholars, since they could not clearly explain the Feng and Shan matters, were moreover constrained by the Odes, Documents, and ancient texts and dared not give free rein. The emperor made Feng sacrificial vessels to show the assembled scholars. Some scholars said "It does not match antiquity," Xu Yan moreover said "The Grand Minister's students perform rituals not as well as Lu," and Zhou Ba drew diagrams of Feng matters. Thereupon the emperor demoted Yan and Ba, and completely dismissed all the scholars without using them.
29
三月，遂東幸緱氏，禮登中嶽太室。 從官在山下聞若有言「萬歲」云。 問上，上不言； 問下，下不言。 於是以三百戶封太室奉祠，命曰崇高邑。 東上泰山，山之草木葉未生，乃令人上石立之泰山顛。
In the third month, he then traveled east to Gouzhi and performed the ritual ascent of the Central Peak Taishi. The attendant officials at the mountain foot heard as if there were voices saying "ten thousand years." They asked the emperor, but the emperor did not speak; They asked below, but below did not speak. Thereupon he granted the three hundred households to enfeoff Taishi for sacrificial offerings, naming it the Chonggao town. He went east up Taishan. The mountain's grasses, trees, and leaves had not yet grown, so he ordered people to carry stones and erect them on Taishan's peak.
30
上遂東巡海上，行禮祠八神。 齊人之上疏言神怪奇方者以萬數，然無驗者。 乃益發船，令言海中神山者數千人求蓬萊神人。 公孫卿持節常先行候名山，至東萊，言夜見一人，長數丈，就之則不見，見其跡甚大，類禽獸云。 群臣有言見一老父牽狗，言「吾欲見巨公」，已忽不見。 上既見大跡，未信，及群臣有言老父，則大以為僊人也。 宿留海上，與方士傳車及閒使求僊人以千數。
The emperor then toured east along the sea and performed rituals to sacrifice to the Eight Spirits. Memorials from Qi people speaking of divine wonders and strange recipes numbered in the tens of thousands, but none had verification. He then increased the dispatch of ships and ordered several thousand people who spoke of divine mountains in the sea to seek Penglai divine people. Gongsun Qing, holding the tally, constantly went ahead to await at famous mountains. He arrived at Donglai and said he saw a person at night, several zhang in length. When he approached, the person disappeared, but he saw traces that were very large, resembling birds and beasts, it is said. Among the assembled ministers, someone said he saw an old father leading a dog who said: "I wish to see the Great Duke," then suddenly disappeared. The emperor, having seen the large traces, did not yet believe, but when the ministers spoke of the old father, he greatly thought him an immortal. He stayed lingering by the sea, and with alchemists, relay carriages, and secret envoys seeking immortals numbering in the thousands.
31
四月，還至奉高。 上念諸儒及方士言封禪人人殊，不經，難施行。 天子至梁父，禮祠地主。 乙卯，令侍中儒者皮弁薦紳，射牛行事。 封泰山下東方，如郊祠泰一之禮。 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。 江淮閒一茅三脊為神藉。 五色土益雜封。 縱遠方奇獸蜚禽及白雉諸物，頗以加祠。 兕旄牛犀象之屬弗用。 皆至泰山然後去。 封禪祠，其夜若有光，晝有白雲起封中。
In the fourth month, he returned to Fenggao. The emperor considered that the words of the various scholars and alchemists about the Feng and Shan each differed and were not orthodox, making them difficult to carry out. The Son of Heaven arrived at Liangfu and performed ritual sacrifices to the Earth Lord. On Yimao day, he ordered the attendants and Confucian scholars wearing leather caps and sashes to shoot oxen and conduct the affairs. He sealed at the eastern foot of Taishan, like the suburban sacrifice ritual to Taiyi. The seal was one zhang two chi broad and nine chi high, and below it there were jade tablets inscribed, the writing secret. When the ritual was completed, the Son of Heaven alone with the attendant Fenche Zi Hou ascended Taishan, and there was also a seal. Those affairs were all forbidden. The next day, he descended by the yin path. On Bingchen day, he performed the Shan at the northeastern foot of Taishan's foundation at Sujuan Mountain, like the sacrifice ritual to Houtu. The Son of Heaven all personally bowed and saw, the attendants wore yellow and completely used music. Between the Jiang and Huai, one thatch with three ridges served as the divine mat. Five-colored earth was additionally mixed in the seal. He released strange beasts and flying birds from distant regions, as well as white pheasants and various things, considerably adding to the sacrifices. Rhinoceroses, yaks, oxen, rhinos, elephants, and the like were not used. All arrived at Taishan then departed. During the Feng and Shan sacrifices, at night it seemed there was light, and by day white clouds rose from the seal.
32
天子從封禪還，坐明堂，群臣更上壽。 於是制詔御史：「朕以眇眇之身承至尊，兢兢焉懼弗任。 維德菲薄，不明于禮樂。 修祀泰一，若有象景光，屑如有望，依依震於怪物，欲止不敢，遂登封泰山，至於梁父，而後禪肅然。 自新，嘉與士大夫更始，賜民百戶牛一酒十石，加年八十孤寡布帛二匹。 復博、奉高、蛇丘、歷城，毋出今年租稅。 其赦天下，如乙卯赦令。 行所過毋有復作。 事在二年前，皆勿聽治。」 又下詔曰：「古者天子五載一巡狩，用事泰山，諸侯有朝宿地。 其令諸侯各治邸泰山下。」
The Son of Heaven returned from the Feng and Shan, sat in the Mingtang, and the assembled ministers successively offered congratulations for long life. Thereupon an imperial decree to the imperial secretary: "I with my insignificant body receive the supreme honor, trembling in fear that I am not equal to it. My virtue is meager and thin, I am not clear about ritual and music. Performing sacrifices to Taiyi, as if there were images and bright light, finely as if there were expectations, lingeringly shaken by monstrous things, I wished to stop but dared not, consequently ascended and sealed Taishan, reached Liangfu, and then performed the Shan at Sujuan. Renewed myself, delighted to make a fresh start with scholars and officials, granted the people one ox per hundred households and ten shi of wine, and added two bolts of cloth each for those eighty years old and orphaned widows. Exempted Bo, Fenggao, Sheqiu, and Licheng from paying this year's the rent and taxes. Granted amnesty to all under Heaven, like the Yimao amnesty decree. Where he traveled, there was no further labor. Matters from two years ago and before, all were not to be heard or investigated." He also issued an edict saying: "In ancient times the Son of Heaven toured the realm once every five years, conducted affairs at Taishan, and the feudal lords had places for morning audiences and lodging. Order the feudal lords each to establish mansions at the foot of Taishan."
33
天子既已封禪泰山，無風雨菑，而方士更言蓬萊諸神山若將可得，於是上欣然庶幾遇之，乃復東至海上望，冀遇蓬萊焉。 奉車子侯暴病，一日死。 上乃遂去，并海上，北至碣石，巡自遼西，歷北邊至九原。 五月，返至甘泉。 有司言寶鼎出為元鼎，以今年為元封元年。
The Son of Heaven having performed the Feng and Shan at Taishan, there were no wind, rain, or disasters, but the alchemists moreover said the Penglai and various divine mountains seemed as if they could be obtained. Thereupon the emperor happily hoped to encounter them, and again went east to the seashore to look, hoping to encounter Penglai. Fenche Zi Hou suddenly fell ill and died in one day. The emperor then departed, passed along the seacoast, went north to Jieshi, toured from Liaoxi, and traversed the northern border to Jiuyuan. In the fifth month, he returned to Ganquan. The officials said the precious ding had appeared as the Yuan Ding, and made this year the first year of the Yuanfeng era.
34
其秋，有星茀于東井。 後十餘日，有星茀于三能。 望氣王朔言：「候獨見其星出如瓠，食頃復入焉。」 有司言曰：「陛下建漢家封禪，天其報德星雲。」
That autumn, a star cometed at Dongjing. After more than ten days, a star cometed at Sanneng. The vapor-gazer Wang Shuo said: "I alone observed the star emerge like a gourd, and after a meal's time it entered again." The officials said: "Your Majesty established the Han house Feng and Shan, and Heaven accordingly reports virtue with star clouds."
35
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，淵耀光明。 信星昭見，皇帝敬拜泰祝之饗。」
The next year in winter, he performed the suburban sacrifice at Yong to the Five Emperors, returned, and bowed, prayed, and sacrificed to Taiyi. The assistant proclaimed: "The virtue star brightly extends, it is auspicious good fortune. The longevity star repeatedly emerges, profoundly radiant and bright. The trust star brightly appears, the emperor reverently bows to the great prayer's offering."
36
其春，公孫卿言見神人東萊山，若云「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。 復遣方士求神怪采芝藥以千數。 是歲旱。 於是天子既出毋名，乃禱萬里沙，過祠泰山。 還至瓠子，自臨塞決河，留二日，沈祠而去。 使二卿將卒塞決河，河徙二渠，復禹之故跡焉。
That spring, Gongsun Qing said he saw divine people at Donglai Mountain, as if they said 'see the Son of Heaven.' The Son of Heaven then visited Gouzhi city and appointed Qing as a Gentleman Interior. He then went to Donglai, stayed there for several days, saw nothing, but saw the large person traces. He again dispatched alchemists to seek divine wonders and gather mushroom medicines numbering in the thousands. This year there was drought. Thereupon the Son of Heaven having traveled incognito, prayed at Wanli Sha and passed by to sacrifice at Taishan. He returned to Huzi, personally oversaw blocking the breached river, stayed two days, performed submerged sacrifices, and departed. He sent two nobles leading troops to block the breached river, the river moved into two channels, restoring Yu's old traces.
37
是時既滅南越，越人勇之乃言「越人俗信鬼，而其祠皆見鬼，數有效。 昔東甌王敬鬼，壽至百六十歲。 後世謾怠，故衰秏」。 乃令越巫立越祝祠，安臺無壇，亦祠天神上帝百鬼，而以雞卜。 上信之，越祠雞卜始用焉。
At this time, having destroyed Nanyue, a Yue warrior then said: 'Yue people customarily believe in ghosts, and in their sacrifices they all see ghosts, often with effect. Formerly the Dong'ou King revered ghosts and lived to one hundred sixty years. Later generations became negligent and lazy, therefore they declined and were wasted." He then ordered Yue shamans to establish Yue prayer sacrifices, set up platforms without altars, also sacrificed to heavenly spirits, the Supreme Deity, and the hundred ghosts, and used chicken divination. The emperor believed it, and Yue sacrifices with chicken divination began to be used.
38
公孫卿曰：「僊人可見，而上往常遽，以故不見。 今陛下可為觀，如緱氏城，置脯棗，神人宜可致。 且僊人好樓居。」 於是上令長安則作蜚廉桂觀，甘泉則作益延壽觀，使卿持節設具而候神人，乃作通天臺，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，有芝生殿防內中。 天子為塞河，興通天臺，若有光雲，乃下詔曰：「甘泉防生芝九莖，赦天下，毋有復作。」
Gongsun Qing said: "Immortals can be seen, but the emperor goes too hastily, therefore they are not seen. Now Your Majesty can build a viewing tower, like Gouzhi city, place dried meat and dates, and divine people should be attainable. Moreover, immortals like to dwell in towers." Thereupon the emperor ordered Chang'an to build the Feilian Gui Observatory, and Ganquan to build the Yiyanshou Observatory. He had Qing hold the tally and prepare implements to await divine people, then built the Tongtian Terrace, placed sacrificial implements below it, intending to summon divine immortal types. Thereupon Ganquan was provided with a new front hall, and they began to enlarge the various palace chambers. In summer, mushrooms grew within the palace enclosure. The Son of Heaven, for damming the river and raising the Tongtian Terrace, as if there were bright clouds, then issued an edict saying: "The Ganquan enclosure produced nine mushroom stalks. Grant amnesty to all under Heaven, no further labor."
39
其明年，伐朝鮮。 夏，旱。 公孫卿曰：「黃帝時封則天旱，乾封三年。」 上乃下詔曰：「天旱，意乾封乎？ 其令天下尊祠靈星焉。」
The next year, he attacked Chaoxian. In summer, there was drought. Gongsun Qing said: "In the Yellow Emperor's time, when he sealed, Heaven was dry, dry sealing for three years." The emperor then issued an edict saying: "Heaven is dry, perhaps it is dry sealing? Order all under Heaven to honor and sacrifice to the Spirit Star."
40
其明年，上郊雍，通回中道，巡之。 春，至鳴澤，從西河歸。
The next year, the emperor performed the suburban sacrifice at Yong, opened the Hui Zhong road, and toured it. In spring, he arrived at Mingze and returned via the Western River.
41
其明年冬，上巡南郡，至江陵而東。 登禮潛之天柱山，號曰南嶽。 浮江，自尋陽出樅陽，過彭蠡，祀其名山川。 北至瑯邪，并海上。 四月中，至奉高修封焉。
The next year in winter, the emperor toured Nanguo, reached Jiangling and went east. He ascended and performed rituals at Qian's Tianzhu Mountain, naming it the Southern Peak. He floated on the Jiang, from Xunyang emerged at Congyang, passed Pengli, and sacrificed to the famous mountains and rivers. He went north to Langye, along the seacoast. In the fourth month, he arrived at Fenggao and repaired the seal.
42
初，天子封泰山，泰山東北阯古時有明堂處，處險不敞。 上欲治明堂奉高旁，未曉其制度。 濟南人公玊帶上黃帝時明堂圖。 明堂圖中有一殿，四面無壁，以茅蓋，通水，圜宮垣為複道，上有樓，從西南入，命曰昆侖，天子從之入，以拜祠上帝焉。 於是上令奉高作明堂汶上，如帶圖。 及五年修封，則祠泰一、五帝於明堂上坐，令高皇帝祠坐對之。 祠后土於下房，以二十太牢。 天子從昆侖道入，始拜明堂如郊禮。 禮畢，燎堂下。 而上又上泰山，有祕祠其顛。 而泰山下祠五帝，各如其方，黃帝并赤帝，而有司侍祠焉。 泰山上舉火，下悉應之。
Initially, when the Son of Heaven sealed Taishan, at the northeastern base of Taishan there was an ancient Mingtang place, but the place was dangerous and not open. The emperor wished to build a Mingtang beside Fenggao, but did not yet understand its regulations. The man from Jinan, Gong Yu Dai, submitted a diagram of the Mingtang from the Yellow Emperor's time. The Mingtang diagram had one hall in the center, four sides without walls, covered with thatch, water flowed through, circular palace walls formed covered walkways, above had towers, entered from the southwest, named Kunlun, the Son of Heaven entered by it to bow and sacrifice to the Supreme Deity. Thereupon the emperor ordered Fenggao to build a Mingtang on the Wen River, like Dai's diagram. When in the fifth year he repaired the seal, he sacrificed to Taiyi and the Five Emperors in the upper seats of the Mingtang, and had the High Emperor's spirit tablet placed opposite. He sacrificed to Houtu in the lower chamber, with twenty great sacrificial animals. The Son of Heaven entered by the Kunlun path, first bowed to the Mingtang like the suburban ritual. When the ritual was completed, he burned offerings below the hall. And moreover the emperor ascended Taishan again, and had secret sacrifices at its peak. And below Taishan they sacrificed to the Five Emperors, each according to their direction, with the Yellow Emperor together with the Red Emperor, and the officials attended the sacrifices. On Taishan above they raised fire, and below all responded to it.
43
其後二歲，十一月甲子朔旦冬至，推歷者以本統。 天子親至泰山，以十一月甲子朔旦冬至日祠上帝明堂，每修封禪。 其贊饗曰：「天增授皇帝泰元神筴，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，冀遇之。
After two years, on the eleventh month, jiashu day, first day of the month and winter solstice, the calendar calculators used the fundamental system. The Son of Heaven personally went to Taishan, and on the eleventh month, jiashu day, first day of the month and winter solstice, sacrificed to the Supreme Deity in the Mingtang, whenever repairing the Feng and Shan. His assistant's announcement said: "Heaven additionally bestows upon the emperor the Supreme Origin divine tally, cycling and beginning again. The emperor reverently bows to Taiyi." He went east to the seashore, examined those who entered the sea and alchemists seeking spirits, none were verified, yet he increased dispatching, hoping to encounter them.
44
十一月乙酉，柏梁災。 十二月甲午朔，上親禪高里，祠后土。 臨渤海，將以望祠蓬萊之屬，冀至殊庭焉。
On the eleventh month, yiyou day, the Cypress Beam disaster occurred. In the twelfth month, on the jiawu first day, the emperor personally performed the Shan at Gaoli and sacrificed to Houtu. Facing the Bohai Sea, intending to look and sacrifice to Penglai and the like, hoping to reach the exceptional courts.
45
上還，以柏梁災故，朝受計甘泉。 公孫卿曰：「黃帝就青靈臺，十二日燒，黃帝乃治明庭。 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：「越俗有火災，復起屋必以大，用勝服之。」 於是作建章宮，度為千門萬戶。 前殿度高未央，其東則鳳闕，高二十餘丈。 其西則唐中，數十里虎圈。 其北治大池，漸臺高二十餘丈，名曰泰液池，中有蓬萊、方丈、瀛洲、壺梁，象海中神山龜魚之屬。 其南有玉堂、璧門、大鳥之屬。 乃立神明臺、井幹樓，度五十餘丈，輦道相屬焉。
The emperor returned, and because of the Cypress Beam disaster, held court and received accounts at Ganquan. Gongsun Qing said: "The Yellow Emperor approached the Azure Spirit Terrace, and after twelve days it burned, the Yellow Emperor then governed the Bright Court. The Bright Court is Ganquan." Alchemists often said that ancient emperors and kings had their capitals at Ganquan. Afterwards the Son of Heaven again received the feudal lords in court at Ganquan, and Ganquan built mansions for the feudal lords. Yongzhi then said: "The Yue custom has fire disasters, rebuilding houses must make large, use greatness to overcome and subdue it." Thereupon built Jianzhang Palace, measured as a thousand gates and ten thousand rooms. The front hall measured as high as Weiyang, and to the east was the Phoenix Gate, high over twenty zhang. To the west was Tangzhong, with a tiger enclosure of several tens of li. To the north was managed a large pool, with Jian Terrace high over twenty zhang, named Taiye Pool, within which were Penglai, Fangzhang, Yingzhou, Huxiang, representing the divine mountains, turtles, and fish of the sea. To the south were the Jade Hall, Jade Gate, and the Great Bird and the like. Then erected Shenming Terrace and Jinggan Tower, measured over fifty zhang, with the carriage roads connected.
46
夏，漢改歷，以正月為歲首，而色上黃，官名更印章以五字。 因為太初元年。 是歲，西伐大宛。 蝗大起。 丁夫人、雒陽虞初等以方祠詛匈奴、大宛焉。
In summer, the Han changed the calendar, making the first month the beginning of the year, honored yellow as the color, and changed official names and seals to five characters. Consequently made it the first year of Tai Chu. This year, attacked Dayuan to the west. Locusts arose greatly. Lady Ding, Yu Chu of Luoyang, and others used recipes to sacrifice and curse the Xiongnu and Dayuan.
47
其明年，有司言雍五畤無牢熟具，芬芳不備。 乃命祠官進畤犢牢具，五色食所勝，而以木禺馬代駒焉。 獨五帝用駒，行親郊用駒。 及諸名山川用駒者，悉以木禺馬代。 行過，乃用駒。 他禮如故。
The next year, officials said the Yong five altars lacked complete sacrificial animal preparations, and fragrances were not prepared. Then ordered the sacrificial officials to advance calf sacrificial animal preparations to the altars, with five-colored foods that overcome, and used wooden dummy horses to replace the colts. Only the Five Emperors used colts, and when going to personally perform the suburban sacrifice, colts were used. And for the various famous mountains and rivers that used colts, all were replaced with wooden dummy horses. When traveling past, then used colts. Other rituals as before.
48
其明年，東巡海上，考神僊之屬，未有驗者。 方士有言「黃帝時為五城十二樓，以候神人於執期，命曰迎年」。 上許作之如方，名曰明年。 上親禮祠上帝，衣上黃焉。
The next year, toured east along the sea, examined divine immortals and the like, none had verification. Alchemists had said: "In the Yellow Emperor's time, five cities and twelve towers were made to await divine people at Zhiji, named Yingnian." The emperor approved building it according to the recipe, named Mingnian. The emperor personally performed ritual sacrifices to the Supreme Deity, and the attendants wore yellow.
49
公玊帶曰：「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，然後不死焉。」 天子既令設祠具，至東泰山，東泰山卑小，不稱其聲，乃令祠官禮之，而不封禪焉。 其後令帶奉祠候神物。 夏，遂還泰山，修五年之禮如前，而加禪祠石閭。 石閭者，在泰山下阯南方，方士多言此僊人之閭也，故上親禪焉。
Gong Yu Dai said: "Although in the Yellow Emperor's time he sealed Taishan, Feng Hou, Feng Ju, and Qi Bo ordered the Yellow Emperor to seal East Taishan, perform the Shan at Fan Mountain to match the tally, and then he would not die." The Son of Heaven having ordered sacrificial implements set up, arrived at East Taishan. East Taishan was low and small, not matching its reputation, so he ordered the sacrificial officials to perform the rituals, but did not perform the Feng and Shan. Afterwards ordered Dai to maintain the sacrifices and await divine things. In summer, then returned to Taishan, performed the five-year rituals as before, and added the Shan sacrifice at Shile. Shile was at the southern foot of Taishan's foundation. Alchemists often said this was the immortals' gate, so the emperor personally performed the Shan there.
50
其後五年，復至泰山修封，還過祭常山。
Five years later, again went to Taishan to repair the seal, and on the return passed by to sacrifice at Changshan.
51
今天子所興祠，泰一、后土，三年親郊祠，建漢家封禪，五年一修封。 薄忌泰一及三一、冥羊、馬行、赤星，五，寬舒之祠官以歲時致禮。 凡六祠，皆太祝領之。 至如八神諸神，明年、凡山他名祠，行過則祀，去則已。 方士所興祠，各自主，其人終則已，祠官弗主。 他祠皆如其故。 今上封禪，其後十二歲而還，遍於五岳、四瀆矣。 而方士之候祠神人，入海求蓬萊，終無有驗。 而公孫卿之候神者，猶以大人跡為解，無其效。 天子益怠厭方士之怪迂語矣，然終羈縻弗絕，冀遇其真。 自此之後，方士言祠神者彌眾，然其效可睹矣。
Now the emperor established sacrifices to Taiyi and Houtu, performing suburban sacrifices personally every three years, established the Han house Feng and Shan, and repaired the seal once every five years. Bo Youji's Taiyi and the Three Ones, Dark Sheep, Horse Way, Red Star—five in total—and Kuanshu's sacrificial officials presented rituals at the seasons. Altogether six sacrifices, all led by the Grand Invocator. As for the Eight Spirits and various gods, Mingnian, Fanshan and other named sacrifices, when traveling past they sacrificed, when leaving they stopped. Sacrifices established by alchemists, each managed their own, when the person died they stopped, sacrificial officials did not manage them. Other sacrifices all as before. The present emperor's Feng and Shan, twelve years later he returned, having covered the Five Peaks and Four Rivers. And the alchemists' awaiting and sacrificing to divine people, entering the sea seeking Penglai, in the end had no verification. And Gongsun Qing's awaiting spirits, still used the large person traces as explanation, had no effect. The emperor increasingly grew weary of the alchemists' strange and impractical words, yet ultimately continued to patronize them without cutting off, hoping to encounter the true ones. From this time afterwards, alchemists speaking of sacrificing to spirits became ever more numerous, yet the effects could be observed.
52
太史公曰：余從巡祭天地諸神名山川而封禪焉。 入壽宮侍祠神語，究觀方士祠官之言，於是退而論次自古以來用事於鬼神者，具見其表裏。 後有君子，得以覽焉。 至若俎豆珪幣之詳，獻酬之禮，則有司存焉。
The Grand Historian says: I followed in touring and sacrificing to Heaven, Earth, various spirits, famous mountains and rivers, and performed the Feng and Shan. I entered the Shou Palace and attended the sacrificial divine conversations, thoroughly observed the words of alchemists and sacrificial officials, thereupon withdrew and arranged in order those from ancient times who conducted affairs with ghosts and spirits, fully seeing their exterior and interior. Future gentlemen may view it. As for the details of stands, platters, jade, and currency, the rituals of offering and responding, the officials preserve them.