文言文	现代汉语	English
自古受命帝王，曷尝不封禅？	自古以来受天命为帝王的人，何尝不封禅？	Among the emperors and kings who from ancient times have received the mandate of Heaven to rule, why are there some who did not perform the feng and shan sacrifices?
盖有无其应而用事者矣，未有睹符瑞见而不臻乎泰山者也。	大约没有必须的吉兆、瑞应就忙着行封禅礼的大有人在，而从来没有过已经出现了封禅必须的吉兆、瑞应而不到泰山去的人。	For all who were blessed with the heavenly omens signifying their worthiness to perform these rites hastened without fail to Mt Tai to carry them out, and even some who had not received such signs took it upon themselves to perform them.
虽受命而功不至，至梁父矣而德不洽，洽矣而日有不暇给，是以即事用希。	有的人虽然承受天命当了帝王而治世的大功未能成就，有的身已至梁父而道德与封禅的盛举不侔，有的道德已侔而又无瑕行封禅礼，所以得行封禅的很少。	Yet others, though they enjoyed the mandate to rule, felt that their merit was not yet sufficient; or, though their merit was sufficient, they felt that their virtue had not been fully manifested to all creatures; or again, though their virtue had been fully manifested, they felt that they could not spare the time to carry them out. This is the reason that these rites have seldom been performed!
传曰：“三年不为礼，礼必废；三年不为乐，乐必坏。”	《传》说：“三年不行礼，礼制必废；三年不举乐，乐必坏。”	One of the ancient books says, "If for three years rites are not performed they will fall into disuse. If for three years music is not played, it will become lost."
每世之隆，则封禅答焉，及衰而息。	每逢盛世，则举行封禅礼以报答天的功德，衰世则停礼不行。	When each dynasty attains the height of its glory, then the Feng and Shan are celebrated, but when it reaches a period of decline, they are no longer performed.
厥旷远者千有馀载，近者数百载，故其仪阙然堙灭，其详不可得而记闻云。	远的千余年，近的数百年，所以封禅的仪式残缺以至堙灭，详细情形无法记录下来传闻后世了。	Thus the performances of these have at times been separated by periods of as many as a thousand or more years, and at the least by several hundred years. This is the reason that the details of the ancient ceremony have been completely lost, and it is now impossible to discover with any exactitude just how it was carried out.
尚书曰，舜在璇玑玉衡，以齐七政。	《尚书》说：舜在璇玑玉衡，以整齐七政。	In the Book of Documents we read: Emperor Shun, holding the jewelled astronomical instruments, checked the movements of the Seven Ruling Bodies.
遂类于上帝，禋于六宗，望山川，遍群神。	于是类祭于上帝，禋祭于六宗，望祭于山川，遍祭于群神。	Then he performed a spectral sacrifice to the Lord on High, made pure offerings to the six Honoured Ones, sacrificed from afar to the mountains and rivers, and performed his obeisance to all the various spirits.
辑五瑞，择吉月日，见四岳诸牧，还瑞。	收取群后所持瑞玉，选择吉月吉日，会见四岳诸侯牧守，将所收瑞玉还给他们。	Gathering together the Jade tokens of enfeoffment from the five ranks of feudal lords, he selected an auspicious month and day and held audience with the barons of the four directions and the governors of the various provinces, at which time he returned the jade tokens.
岁二月，东巡狩，至于岱宗。岱宗，泰山也。	当年二月，向东方巡察，到达岱宗。岱宗，就是泰山。	In the second month of the year he journeyed east on a tour of inspection and made a visit to Daizong. (Daizong is Mt. Tai.)
柴，望秩于山川。	焚烧柴薪为燎火，按次第望祭诸山川。	There he made a burnt offering to Heaven and sacrificed from afar to the various mountains and rivers in succession.
遂觐东后。东后者，诸侯也。	于是觐见东后。东后，就是东方的诸侯。	After that he met with the princes of the east. The princes of the east are the feudal lords.
合时月正日，同律度量衡，修五礼，五玉三帛二生一死贽。	调合四时与月、日的相对误差，统一声律与度量衡，修饬五礼以及五玉、三帛、二生、一死等各等级人的贽见礼。	He harmonized the seasons and months, corrected the days of the week, and standardized the pitch pipes and the measures of length, capacity, and weight. He attended to the five rites and the five kinds of jewels and received the three kinds of silk, the two living offerings, and the one dead one.
五月，巡狩至南岳。南岳，衡山也。	五月，巡察到南岳。南岳，就是衡山。	In the fifth month he journeyed south on a tour of inspection and made a visit to the Southern Peak. (The Southern Peak is Mt. Heng.)
八月，巡狩至西岳。西岳，华山也。	八月，巡察到西岳。西岳，就是华山。	In the eighth month he journeyed west on a tour of inspection and made a visit to the Western Peak. (The Western Peak is Mt. Hua.)
十一月，巡狩至北岳。北岳，恆山也。	十一月，巡察到北岳，北岳，就是恒山。	In the eleventh month he journeyed north on a tour of inspection and made a visit to the Northern Peak. (The Northern Peak is Mt. Heng.)
皆如岱宗之礼。	都与岱宗的礼仪相同。	At all of these he performed the same rites that he had at Daizong.
中岳，嵩高也。五载一巡狩。	中岳，就是嵩高山，五年巡察一次。	(The Central peak is Mt. Songgao.) Once every five years he made these inspection journeys.
禹遵之。	禹沿用了这种巡察制度。	Emperor Yu, the founder of the Xia dynasty, who succeeded Emperor Shun, followed this same procedure.
後十四世，至帝孔甲，淫德好神，神渎，二龙去之。	其后十四世，到帝孔甲，有淫德，好神祀，神被亵渎，有二龙离去。	Later, however, the fourteenth ruler of the dynasty, Emperor Kongjia, who practised evil ways and was too fond of supernatural affairs, committed sacrilege before the spirits, and the two dragons sent to his court from Heaven, took their departure.
其後三世，汤伐桀，欲迁夏社，不可，作夏社。	此后三世，汤伐夏桀，想除去夏祭社神的神坛，以为不合适而止，作了名为《夏社》的文诰。	Three generations later, Tang, the founder of the Shang dynasty, attacked and overthrew Jie, the last ruler of the Xia. Tang's followers wished to move the altars of the Xia rulers to their own territory, but Tang made the "Altars of Xia", a declaration proclaiming to them the reasons why this was impossible.
後八世，至帝太戊，有桑穀生於廷，一暮大拱，惧。	此后八世，至帝太戊时，有桑、谷二木合为一株，生于庭院中，一个晚上长到拱把粗，太戊很是害怕。	Eight generations after Tang, when Emperor Taiwu came to the throne of the Shang dynasty, a mulberry and a paper mulberry sprung up together in the court of his palace and in the space of one night grew so large that a person could not reach around them with his arms. The emperor was frightened.
伊陟曰：“妖不胜德。”	伊陟说：“妖不胜德，邪不压正。”	but his minister Yi Zhi said, "Evil omens cannot prevail over virtue!"
太戊修德，桑穀死。	太戊于是修德行善政，桑谷树自枯而死。	Then Emperor Taiwu strove for greater virtue in his rule and the two mulberries died.
伊陟赞巫咸，巫咸之兴自此始。	伊陟将此事告知巫咸，巫咸记录为《咸又》四篇，巫咸的名子从此流传下来。	Yi Zhi praised the emperor to the shaman Xian. It was at this time that the shaman Xian came to power.
後十四世，帝武丁得傅说为相，殷复兴焉，称高宗。	此后十四世，帝武丁得傅说(yuè，月)为相国，殷朝重又兴盛起来，称为高宗。	Fourteen generations later, Emperor Wuding succeeded in obtaining Fu Yue as his minister and the Shang dynasty was once more restored to glory. In recognition of this Emperor Wuding was given the posthumous title of Great Patriarch.
有雉登鼎耳雊，武丁惧。	有野鸡，登上鼎耳而鸣，武丁害怕起来。	Once a pheasant came and climbed up on the ear of the emperor's sacrificial cauldron and crowed, Wuding was afraid.
祖己曰：“修德。”	祖己说：“修德就不用怕了。”	but his minister Zu Ji said, "Only strive for virtue!"
武丁从之，位以永宁。	武丁听从了他的话，帝位一直安宁无事。	Wuding, by following this advice, was able to occupy his throne during a long and peaceful reign.
後五世，帝武乙慢神而震死。	后五世，帝武乙由于怠慢神灵，遭雷震而死。	Five generations later, Emperor Wuyi defied the spirits and as a result he was killed by thunder.
後三世，帝纣淫乱，武王伐之。	后三世，帝纣淫乱，武王兴兵讨伐他。	Three generations later, Emperor Zhou gave himself up to licentiousness and evil, until King Wu of the Zhou dynasty attacked and overthrew him.
由此观之，始未尝不肃祗，後稍怠慢也。	由此看来，开始时未尝不肃敬神祗，后来渐渐怠慢松懈了。	From this we may see that the rulers at the beginning of each new dynasty never failed to conduct themselves with awe and reverence, but that the descendants little by little sank into indolence and vain pride.
周官曰，冬日至，祀天於南郊，迎长日之至；夏日至，祭地祗。	《周官》说，冬至那一天，祭天于城南郊，以迎接夏至日的到来；夏至那一天，祭地祗。	The Rites of Zhou says: "At the winter solstice a sacrifice shall be made to Heaven in the southern suburbs in order to greet the arrival of lengthening days. At the summer solstice a sacrifice shall be made to the Earth God."
皆用乐舞，而神乃可得而礼也。	都用音乐、舞蹈，神才会接受你的礼敬。	At both ceremonies music and dances shall be performed. Thus one may pay respect to the spirits.
天子祭天下名山大川，五岳视三公，四渎视诸侯，诸侯祭其疆内名山大川。	天子祭祀天下的名山大川，视五岳如同对待三公礼，视四渎如同对诸侯礼，诸侯只祭境内的名山大川。	The Son of Heaven sacrifices to all the famous mountains and great rivers of the empire. He regards the five Peaks as his high ministers and the four great watercourses as his feudal lords. The feudal lords sacrifice only to the famous mountains and great rivers that are within their respective domains.
四渎者，江、河、淮、济也。	四渎，就是指长江、黄河、淮水、济水。	The four watercourses are the Yangtze, the Yellow River, the Huai, and the Ji.
天子曰明堂、辟雍，诸侯曰泮宫。	天子祭天的地方称为明堂、辟雍，诸侯祭祀的地方称为泮宫。	The halls of state of the Son of Heaven are called the Bright Hall and the water-encircled Hall. Those of the feudal lords are called Proclamation Palaces.
周公既相成王，郊祀后稷以配天，宗祀文王於明堂以配上帝。	周公既做了成王的相国，定下制度：郊祀时以后稷配天，宗庙祭祀时在明堂中祭文王以配上帝。	After the duke of Zhou became minister to King Cheng, the third ruler of the Zhou dynasty, he sacrificed to his distant ancestor Hou Ji, the Lord of Grain, in the southern suburb, treating him as the equal of Heaven; and in the Bright Hall he sacrificed to the founder of the dynasty, his father King Wen, treating him as the equal of the Lord on High.
自禹兴而修社祀，后稷稼穑，故有稷祠，郊社所从来尚矣。	自从夏禹兴起时从事社神的祭祀，后稷稼穑有功，才有后稷的神祠，郊祭与社祭都有很悠久的历史了。	From the time of Emperor Yu on, there had always been sacrifices performed to the altars of the soil and, since Hou Ji taught the people how to grow grain, there were also offerings made to him. Thus the sacrifices to Hou Ji in the southern suburb and the sacrifices to the altars of the soil date from very ancient times.
自周克殷後十四世，世益衰，礼乐废，诸侯恣行，而幽王为犬戎所败，周东徙雒邑。	自周朝灭殷以后十四世，世道更加衰落，礼乐废弃，诸侯恣意行事，而周幽王被犬戎战败，周朝都城东迁到雒邑。	The Zhou kings overthrew the Shang and founded a new dynasty but, during the fourteen generations of rulers which followed, the power of the Zhou gradually waned, its rites and music fell into disuse, and the feudal lords conducted themselves in any way they pleased. Finally, after King You of the Zhou had been defeated by the Dog Rong barbarians, the dynasty moved its capital east to the city of Luo (yang).
秦襄公攻戎救周，始列为诸侯。	秦襄公攻犬戎救周，以功劳开始列为诸侯。	Duke Xiang of the state of Qin came to the rescue of the Zhou by attacking the barbarians and for the first time a ruler of Qin was made a feudal lord of the Zhou dynasty on an equal footing with the lords of the other states (771 BC).
秦襄公既侯，居西垂，自以为主少昚之神，作西畤，祠白帝，其牲用駵驹黄牛羝羊各一云。	秦襄公既为诸侯，居住在西部边垂，自以为是少暤神的代表，作西畤祭祀白帝，牺牲用马驹、黄牛、羝羊各一头。	After Duke Xiang of Qin had become a feudal lord, since his domain was on the western border of the empire, he adopted the spirit of Shaohao as his patron deity and set up the so-called Altar of the West where he offered sacrifices to the white Emperor. For sacrifices he used a red colt with a black mane, a yellow ox, and a ram.
其後十六年，秦文公东猎汧渭之间，卜居之而吉。	过了十六年，秦文公往东方打猎，来到汧、渭二水之间，想留居下来，卜得吉兆。	Sixteen years later, when Duke Wen of Qin went east to hunt between the Qian and Wei rivers, he consulted his diviners to find out whether he should make his home in the region and was given a favourable answer.
文公梦黄蛇自天下属地，其口止於鄜衍。	文公梦见有一条黄蛇，身子从天上下垂到地面，嘴巴一直伸到鄜城一带的田野中。	Duke Wen dreamed that he saw a yellow serpent dangling down from heaven and touching the ground, and its mouth came to rest in the Vale of Fu.
文公问史敦，敦曰：“此上帝之徵，君其祠之。”	文公以梦中的事问史敦，史敦回答说：“这是上帝的象征，请君祭祀它。”	When he consulted the historian Dun about his dream, Dun replied, "This is a sign from the Lord on High. You should offer sacrifices here."
於是作鄜畤，用三牲郊祭白帝焉。	于是建立了鄜畤，用三牲大礼郊祭白帝。	The duke thereupon constructed the Altar of Fu where he conducted the suburban sacrifice to the white Emperor using the three animals mentioned above.
自未作鄜畤也，而雍旁故有吴阳武畤，雍东有好畤，皆废无祠。	在立鄜畤以前，雍城旁原有吴阳武畤，雍城东有好畤，都已废弃无人祭祀。	(Before the Altar of Fu had been constructed, there already existed in the region of Yong a Wu Altar on the southern side of Mt. Wu and a Hao Altar east of Yong, but both had fallen into disuse and no sacrifices were offered there.)
或曰：“自古以雍州积高，神明之隩，故立畤郊上帝，诸神祠皆聚云。盖黄帝时尝用事，虽晚周亦郊焉。”	有人说：“自古以来，由于雍州地势高，为神明聚居处，所以立畤郊祀上帝，其他诸神的祠庙也都聚集在这里。大约黄帝时曾加祭祀，直到晚周还举行郊祭。”	some people claimed that, because the province of Yong occupied a region of highlands and provided a suitable place for spiritual beings to make their home, these altars had from ancient times been established there and suburban sacrifices offered to the Lord on High. Thus the places of worship of the spirits came to be concentrated in this area. Such sacrifices had been conducted in the time of the Yellow Emperor, people claimed, and therefore, although it was now the declining years of the Zhou dynasty, there was no reason why suburban sacrifices should not be carried out in the same places.
其语不经见，缙绅者不道。	这些话不见于经典，为缙绅大人所不言。	No evidence for these assertions could be found in the classical texts, however, and for this reason men of learning refused to lend them any credence.
作鄜畤後九年，文公获若石云，于陈仓北阪城祠之。	作鄜畤以后九年，秦文公得到一块质似石头的东西，在陈仓山北坡的城邑中祭祀它。	Nine years after the construction of the Altar of Fu, Duke Wen came into possession of some stone-like objects which he placed and enshrined on the northern slopes of Chencang and sacrificed to.
其神或岁不至，或岁数来，来也常以夜，光辉若流星，从东南来集于祠城，则若雄鸡，其声殷云，野鸡夜雊。	它的神灵有时经岁不至，有时一年之中数次降临，降临常在夜晚，有光辉似流星，从东南方来，汇集在祠城中，像雄鸡一样，鸣叫声殷殷然，引得野鸡纷纷夜啼。	The spirits of the objects sometimes would not appear for a whole year, while at other times they would come several times in the year. They always appeared at night, shedding a brilliant light like shooting stars, coming from the southeast, and gathering on the wall of the shrine. They looked like roosters and made a screeching sound so that the fowls in the fields about began to crow in answer, although it was the middle of the night.
以一牢祠，命曰陈宝。	用牲畜一头祭祀，名为陈宝。	Duke Wen made an offering of one set of sacrificial animals and called the objects "The Treasures of Chen".
作鄜畤後七十八年，秦德公既立，卜居雍，“後子孙饮马於河”，遂都雍。	作鄜畤后七十八年，秦德公既立为帝，经占卜居住在雍城，后来子孙把疆域扩展到黄河沿岸，便定都于雍城。	Seventy-eight years after the construction of the Altar of Fu, Duke De came to the throne of Qin. Consulting the arts of divination as to whether he should go to live in the region of Yong, he was told that "in ages to come your sons and grandsons shall water their horses in the Yellow River." He therefore transferred his capital to Yong.
雍之诸祠自此兴。用三百牢於鄜畤。作伏祠。磔狗邑四门，以御蛊菑。	雍城的许多祠庙都是这时期建立的。每祭祀用牲畜达三百头。又作祭伏的祠庙。还磔裂狗于城邑四方，以防御蛊灾的侵害。	and the various places of worship in Yong began from this time to prosper. He offered 300 sets of sacrificial animals at the Altar of Fu, instituted sacrifices to quell baneful influences, and had dogs sacrificed at the four gates of the capital to prevent the entrance of evil and disaster.
德公立二年卒。	德公立二年而死。	Duke De died two years after he came to the throne.
其後年，秦宣公作密畤於渭南，祭青帝。	又过四年，秦宣公在渭水以南作密畤，祭祀青帝。	Six years later Duke Xuan of Qin set up the Mi Altar south of the Wei River, where he sacrificed to the Green Emperor.
其後十四年，秦缪公立，病卧五日不寤；	过了十四年，秦缪公即位，病卧五天不省人事；	Fourteen years later Duke Mu came to the throne of Qin. On one time, he lay unconscious for five days.
寤，乃言梦见上帝，上帝命缪公平晋乱。	醒来后，自说梦见上帝了，上帝命缪公平定晋国内乱。	and when he awoke he reported that he had seen the Lord on High in a dream. The Lord on High had ordered him to pacify the revolt in the state of Jin.
史书而记藏之府。	史官记载下来藏于内府。	The historians at his court made a record of the event and stored it away in the treasury.
而後世皆曰秦缪公上天。	而后世都说秦缪公上天了。	Thus later ages all say, "Duke Mu of Qin ascended to Heaven".
秦缪公即位九年，齐桓公既霸，会诸侯於葵丘，而欲封禅。	秦缪公即位九年，齐桓公既为霸主，在葵丘召集诸侯会盟，产生了封禅的念头。	Nine years after Duke Mu came to the throne of Qin, Duke Huan of Qi made himself leader of the feudal states and summoned all the lords to a conference at Sunflower Hill. At this time he proposed to carry out the Feng and shan sacrifices.
管仲曰：“古者封泰山禅梁父者七十二家，而夷吾所记者十有二焉。昔无怀氏封泰山，禅云云；虙羲封泰山，禅云云；神农封泰山，禅云云；炎帝封泰山，禅云云；黄帝封泰山，禅亭亭；颛顼封泰山，禅云云；帝幹封泰山，禅云云；尧封泰山，禅云云；舜封泰山，禅云云；禹封泰山，禅会稽；汤封泰山，禅云云；周成王封泰山，禅社首：皆受命然後得封禅。”	管仲说：“古时候封泰山禅梁父的有七十二家，而我记得的只有十二家。以往无怀氏封泰山，禅云云；虙牺封泰山，禅云云；神农封泰山，禅云云；炎帝封泰山，禅云云；黄帝封泰山，禅亭亭；颛顼封泰山，禅云云；帝俈封泰山，禅云云；尧封泰山，禅云云；舜封泰山，禅云云；禹封泰山，禅会稽；汤封泰山，禅云云，周成王封泰山，禅社首。都是受天命为帝王以后才得以封禅。”	but his minister Guan Zhong said: "It is related that in the past the rulers of seventy-two houses performed the Feng sacrifice at Mt. Tai and the Shan sacrifice at Liangfu, though I can find the names of only twelve of these in the records. In the most ancient times, Wu Huai performed the Feng at Mt. Tai and the Shan at Yunyun, and the same was done by Fu Xi, Shen Nong and the Yan Emperor. The Yellow Emperor performed the Feng at Mt. Tai and the Shan at Tingting. Emperors Zhuanxu, Ku, Yao, and Shun all performed the Feng at Mt. Tai and the Shan at Yunyun, while Emperor Yu, the founder of the Xia, performed the Feng at Mt. Tai and the Shan at Kuaiji. Tang, the founder of the Shang, performed the Feng at Mt. Tai and the Shan at Yunyun, while King Cheng, the ruler of the Zhou, performed the Feng at Mt. Tai and the Shan at Sheshou. All of these had first to receive the mandate of Heaven to rule before they could perform these sacrifices."
桓公曰：“寡人北伐山戎，过孤竹；西伐大夏，涉流沙，束马悬车，上卑耳之山；南伐至召陵，登熊耳山以望江汉。兵车之会三，而乘车之会六，九合诸侯，一匡天下，诸侯莫违我。昔三代受命，亦何以异乎？”	齐桓公说：“寡人向北征伐山戎，兵过孤竹；向西伐大夏，远涉流沙，勒马停车，登上卑耳山；向南征伐到召陵，登上熊耳山以眺望长江、汉水。为平乱伐叛等武事召集诸侯会兵三次，为政治、外交等文事集会了六次，前后九次集会诸侯，一统天下，诸侯无一人敢违背我。与以往三代受天命为帝王，又有什么两样？”	Duke Huan replied, "I have marched north to attack the mountain barbarians, past the land of Guzhu. In the west I have attacked the Great Xia, crossing the drifting sands and, binding tight my horses and strapping together the carriages, have ascended Bi'er Mountain. In the south I have invaded as far as Shaoling, and climbed the Bear's Ear Mountain to gaze out over the Yangtze and the Han rivers. Three times I have met with the other lords in war conferences and six times I have met with them in times of peace. Nine times I have called together the other feudal lords to order the affairs of the empire. None of the other lords dares to disobey me. How then am I different from the rulers of the Three Dynasties of antiquity with their mandates of Heaven?"
於是管仲睹桓公不可穷以辞，因设之以事，曰：“古之封禅，鄗上之黍，北里之禾，所以为盛；江淮之间，一茅三脊，所以为藉也。东海致比目之鱼，西海致比翼之鸟，然后物有不召而自至者十有五焉。今凤皇麒麟不来，嘉穀不生，而蓬蒿藜莠茂，鸱枭数至，而欲封禅，毋乃不可乎？”	于是管仲看出对桓公不可能以言辞相说服，因设置些难办的事情阻止他，说道：“古时候封禅，需要用鄗上地区的黍，北里地区的禾，做祭天用的粢盛；用江淮之间生长的三脊茅，编织荐神的席子。东海来贡比目鱼，西海来贡比翼鸟，然后还有不求自至的十五种吉祥物出现。如今什么祥瑞也没有，凤凰麒麟没有降临，嘉谷没有产生，而田野中的蓬蒿杂草茂盛，鸱枭等恶鸟数次出现于朝堂，在这种情况下想要封禅，是否有点儿不太合适？”	Guan Zhong saw that he could not dissuade Duke Huan from his intention by such arguments and so he brought forward the following stipulations: "In ancient times when the Feng and Shan were performed, millet from Haoshang and grain from Beili were used as offerings. A certain kind of reed which grows between the Hua and Yangtze rivers and has three ridges was used to spread the grain offerings on. Fish were brought from the eastern sea having two eyes on one side of their heads, and pairs of birds from the western sea whose wings were grown together. In addition there were fifteen kinds of strange creatures which appeared of their own accord without being summoned. Now the phoenix and the unicorn have not come to our court and the auspicious grain does not spring up, but instead only weeds and brambles, tares and darnel, while kites and owls appear in swarms. Is it not unthinkable at such a time to attempt to perform the Feng and Shan sacrifices?"
於是桓公乃止。	于是桓公打消了封禅的念头。	With this Duke Huan abandoned his proposal.
是岁，秦缪公内晋君夷吾。其後三置晋国之君，平其乱。	这一年，秦缪公送夷吾回国立为晋君。此后先后三次为晋国立君主，平定晋国的内乱。	This same year Duke Mu of Qin sent his soldiers to escort Prince Yiwu of Jin, who was in exile, back to his state and set him up as duke of Jin. By his support Duke Mu thus made it possible for Prince Yiwu, who became Duke Hu of Jin, as well as the two succeeding rulers, Duke Hua and Duke Wen, to secure the throne of Jin. In this way he brought an end to the internal troubles in the state of Jin.
缪公立三十九年而卒。	缪公在位三十九年而死。	Duke Mu of Qin died in the thirty-ninth year of his rule.
其後百有馀年，而孔子论述六，传略言易姓而王，封泰山禅乎梁父者七十馀王矣，其俎豆之礼不章，盖难言之。	此后过了一百多年，有孔子论述六艺。书传中曾简略地记述说天下改姓而出现的新王，封泰山禅梁父的有七十多人，而孔子论述中却看不到有关封禅的俎豆之礼，大约是难以记述的缘故。	Some hundred years later, when Confucius was teaching and transmitting the six Classics, he is reported to have said something to the effect that there had been over seventy rulers in the past who, on assuming new surnames and becoming kings, had performed the Feng at Mt. Tai and the Shan at Liangfu. He added, however, that the details of the rituals which they followed were far from clear and that it was impossible to say much about them.
或问禘之说，孔子曰：“不知。知禘之说，其於天下也视其掌。”	曾有人问及有关谛祭的事，孔子说：“不知道。倘若知道谛祭的事，对天下任何事都如同观察自己的掌文一样明白了。”	When someone asked him the meaning of the Great sacrifice to the ancestors of the ruler, Confucius replied, "I do not know. If anyone knew the meaning of the Great Sacrifice, he would find it as easy to govern the empire as to look at the palm of his hand!"
诗云纣在位，文王受命，政不及泰山。武王克殷二年，天下未宁而崩。	按《诗经》所说纣王在位，文王受天命后，政事中没有封泰山的事。武王于灭殷以后二年，天下尚未安宁而死。	While Emperor Zhou, the last ruler of the Shang dynasty, still occupied the throne, King Wen received the mandate of Heaven to found a new dynasty, but his rule did not extend as far as Mt. Tai. His son, King Wu, finally overthrew the Shang dynasty, but passed away two years later before the empire had been brought to peace.
爰周德之洽维成王，成王之封禅则近之矣。	所以周朝惟有到成王时才说得上德政融洽，成王要封泰山才接近于合乎道理。	It was his son King Cheng who first manifested the virtue of the house of Zhou to the world. King Cheng was therefore quite correct in performing the Feng and Shan sacrifices.
及後陪臣执政，季氏旅於泰山，仲尼讥之。	然而，此后诸侯各国陪臣执政，鲁国季氏旅祭于泰山，孔子曾嘲笑这种事。	Later, when the ministers of the feudal states came to exercise the power of government in place of the lords, however, the Ji family of the state of Lu sacrificed to Mt. Tai; such impertinence was severely condemned by Confucius.
是时苌弘以方事周灵王，诸侯莫朝周，周力少，苌弘乃明鬼神事，设射貍首。	这时期苌弘以法术效力于周灵王，诸侯不肯朝见周王，周朝微弱，无力治其罪，于是苌弘就明目张胆地搞起了鬼神活动，设置了射《狸首》的仪式。	At about the same time as Confucius there lived a certain Chang Hong who served King Ling of the Zhou dynasty with his magical arts. By this time none of the feudal lords troubled to journey to the Zhou court to pay their respects and the power of the Zhou had waned sadly. Chang Hong therefore lectured the king on matters pertaining to the spirits and persuaded him to hang up the head of a wildcat and use it as a target for archery.
貍首者，诸侯之不来者。依物怪欲以致诸侯。	狸首，代表那些不来朝见的诸侯。想凭借神怪的力量招致诸侯来朝。	The wildcat's head symbolized the fact that the feudal lords did not come to court, and Chang Hong thus hoped by the use of this strange object to induce the lords to appear.
诸侯不从，而晋人执杀苌弘。	诸侯不从，而晋人捕获苌弘，杀掉了他。	The lords, however, were not persuaded by this device, and later the men of Jin captured Chang Hong and murdered him.
周人之言方怪者自苌弘。	周朝人谈法术神怪自苌弘开始。	Chang Hong was the first among the men of Zhou to expound the use of such magical arts.
其後百馀年，秦灵公作吴阳上畤，祭黄帝；作下畤，祭炎帝。	百余年后，秦灵公在吴阳设上畤，祭祀黄帝；设下畤，祭祀炎帝。	Some hundred years later Duke Ling of Qin constructed on the southern side of Mt.Wu an Upper Altar,where he sacrificed to the Yellow Emperor,and a Lower Altar,where he sacrificed to the Fire Emperor.
後四十八年，周太史儋见秦献公曰：“秦始与周合，合而离，五百岁当复合，合十七年而霸王出焉。”	此后四十八年，周朝太史儋见秦献公说：“起初秦与周联合，联合后又分离，五百年后该当重新联合，联合十七年就会有霸王出现了。”	Forty-eight years later Dan,the grand historian of the Zhou court,while visiting Duke Xian of Qin,made the statement:"Qin was originally joined with Zhou,but later they separated.After so years,however,they shall be joined again,and seventeen years after they are joined,a dictator king shall come forth!"
栎阳雨金，秦献公自以为得金瑞，故作畦畤栎阳而祀白帝。	栎阳下雨，有黄金随雨而落，秦献公自认为是得了五行中属于金的祥瑞，因而在栎阳作畦畤祭祀白帝。	A rain of metal fell at Yueyang,and Duke Xian of Qin,deciding that this was an auspicious sign of the power of the element metal,set up the Garden Altar at Yueyang,where he offered sacrifices to the White Emperor.
其後百二十岁而秦灭周，周之九鼎入于秦。或曰宋太丘社亡，而鼎没于泗水彭城下。	此后过了一百二十年秦灭周朝，周朝的九鼎流入秦国。有人说宋国的太丘社坛被毁以后，九鼎在彭城下的泗水中沉没了。	One hundred and twenty years later the state of Qin wiped out the Zhou dynasty and the nine sacred cauldrons of the Zhou were carried off to Qin.Some people,however,claim that the cauldrons were sunk in the Si River where it flows past the city of Pengcheng and that this took place at the time of the destruction of the Song state's altars of the soil at Big Hill.
其後百一十五年而秦并天下。	又过了一百一十五年秦国统一天下。	115 years before the time when Qin conquered the empire.
秦始皇既并天下而帝，或曰：“黄帝得土德，黄龙地螾见。夏得木德，青龙止於郊，草木暢茂。殷得金德，银自山溢。周得火德，有赤乌之符。今秦变周，水德之时。昔秦文公出猎，获黑龙，此其水德之瑞。”	秦始皇既统一天下为帝，有人说：“黄帝于五行得土德，有黄龙和大蚯蚓出现。夏朝得木德，有青龙降落在都城郊外，草木长得格外茁壮茂盛。殷朝得金德，所以才从山中流出银子来。周朝德火德，有红色乌鸦这种符瑞产生。如今秦朝改变了周朝天下，是得水德的时代，以前秦文公出外打猎，曾得到一条黑龙，这就是水德的吉祥物。”	After the First Emperor of the Qin had united the world and proclaimed himself emperor,someone advised him,saying,"The Yellow Emperor ruled by the power of the element earth,and therefore a yellow dragon and a great earthworm appeared in his time.The Xia dynasty ruled by the power of wood and so a green dragon came to rest in its court and the grasses and trees grew luxuriantly.The Shang dynasty ruled by metal,and silver flowed out of the mountains.The Zhou ruled by fire,and therefore it was given a sign in the form of a red bird.Now the Qin has replaced the Zhou,and the era of the power of water has come.In ancient times when Duke Wen of Qin went out hunting,he captured a black dragon.This is an auspicious omen indicating the power of the element water."
於是秦更命河曰“德水”，以冬十月为年首，色上黑，度以六为名，音上大吕，事统上法。	于是秦把黄河的名子改为“德水”，以冬季十月为每年的开头，颜色崇尚黑色，尺度以六为数，音声崇尚大吕，政事崇尚法令。	For this reason the First Emperor of the Qin changed the name of the Yellow River to "Powerful Water".He began his year with the tenth month,honoured the colour black,and used the number six,the number of the element water,as a standard for all his measurements.Among the musical tubes he selected Dati for the greatest honour,and in all his government affairs he put laws before everything else.
即帝位三年，东巡郡县，祠驺峄山，颂秦功业。	即帝位的第三年，向东方巡察郡县，在驺县峄山立祠祭祀，歌颂秦朝的功德事业。	Three years after he assumed the imperial title the First Emperor made a tour of the eastern provinces and districts.He performed a sacrifice at Mt.Yin Zou and there set up a stone marker lauding the achievements of the Qin.
於是徵从齐鲁之儒生博士七十人，至乎泰山下。	于是征发齐鲁的儒生、博士七十人为随从，来到泰山下。	He then summoned seventy Confucian masters and scholars from Qi and Lu to meet with him at the foot of Mt.Tai.
诸儒生或议曰：“古者封禅为蒲车，恶伤山之土石草木；埽地而祭，席用菹秸，言其易遵也。”	众儒生有的建议说：“古时候封禅，乘坐用蒲草包裹车轮的车子，是怕伤害了山上的土石草木；把地面打扫一下，就作为祭祀场地，席子用草、禾稽编成，是由于容易办到、易于遵行的缘故。”	where the scholars began to debate the proper procedure for carrying out the Feng and Shan sacrifices."In ancient times when the Feng and Shan were performed,”said some of them.“the wheels of the carriages were wrapped in rushes so as not to do any injury to the earth and grass of the mountain.The ground was swept clean and sacrifices performed,using rushes and peeled stalks of grain for mats.The ceremony,it is said,was very easy to carry out."
始皇闻此议各乖异，难施用，由此绌儒生。	始皇听到这些议论各不相同，而且与情理不合，难以实行，由此不用儒生。	But as the First Emperor listened to the debates of the scholars,he found that each of them expressed a different opinion and their recommendations were difficult to carry out,and with this he dismissed the whole lot.
而遂除车道，上自泰山阳至巅，立石颂秦始皇帝德，明其得封也。	而命人修理、打扫行车道路，自阳坡登上泰山的顶峰，立石碑歌颂秦始皇的功德，表明他应该封禅的道理。	Eventually he had a carriage road opened up,ascending from the southern foot of the mountain to the summit,where he set up a stone marker praising his own virtue as First Emperor of the Qin.In this he aid to make clear to all that he had succeeded in performing the Feng sacrifice.
从阴道下，禅於梁父。	从阴坡下山，在梁父山禅祭地神。	From the summit he descended by a road leading down the northern slope and carried out the Shan sacrifice at Liangfu.
其礼颇采太祝之祀雍上帝所用，而封藏皆祕之，世不得而记也。	封禅的仪式有许多是采用在雍城祭祀上帝所用的仪式，而所封所藏都秘而不宣，世人无法知晓并记录下来。	In both of these ceremonies he followed on the whole the procedure used by the master of invocations in sacrificing to the Lord on High at Yong,but the directions for the ritual were sealed and stored away,being kept strictly secret,so that none of the men of the time were able to record any description of the ceremonies.
始皇之上泰山，中阪遇暴风雨，休於大树下。	秦始皇上泰山时，于山腰中遇到暴风雨，曾在大树下避雨。	When the First Emperor was ascending Mt.Tai he encountered a violent wind and rain storm halfway up the slope and had to stop for a while under a large tree.
诸儒生既绌，不得与用於封事之礼，闻始皇遇风雨，则讥之。	诸儒生既被贬退，不能参与封禅的礼仪，听说始皇遇风雨，就讥笑他。	The Confucian scholars,who had been dismissed and were not allowed to take part in the ritual of the Feng sacrifice,hearing of the emperor's encounter with the storm,promptly used it as a basis to speak ill of him.
於是始皇遂东游海上，行礼祠名山大川及八神，求仙人羡门之属。	封禅既毕，秦始皇继续东行到海上游览，一路祭祀名山、大江河以及八神，向仙人羡门高等祈求福佑。	The First Emperor then proceeded east on his journey as far as the borders of the sea,stopping along the way to perform rituals and sacrifices to the various famous mountains and great rivers and to the Eight Spirits,and searching for immortal spirits such as Xianmen and his companions.
八神将自古而有之，或曰太公以来作之。齐所以为齐，以天齐也。其祀绝莫知起时。	八神名目自古就有，有的说是齐太公以来制造出来的。齐国之所以名为齐，就是由于八神之一的天齐神的缘故。天齐的祭祀已经废绝，不知起自何时。	The Eight spirits appear to have existed from ancient times.Some people say that their worship was begun at the time of the Grand Duke,the first lord of the state of Qi at the beginning of the Zhou dynasty."But since the sacrifices were later discontinued,no one knows exactly when they originated.
八神：一曰天主，祠天齐。天齐渊水，居临菑南郊山下者。	八神：一是天主，祀于天齐，有天齐渊水，在临淄城南郊的山脚下。	Of the Eight spirits,the first was called the Lord of Heaven;sacrifices to him were offered at the Navel of Heaven.The Navel of Heaven,or Tianqi,is the name of a spring situated at the foot of a mountain in the southern suburbs of the city of Linzi.It is said that the state of Qi takes its name from this place.
二曰地主，祠泰山梁父。盖天好阴，祠之必於高山之下，小山之上，命曰“畤”；地贵阳，祭之必於泽中圜丘云。	二是地主，祀于泰山下的梁父山。这是由于天性喜阴，祭祀它必须在高山的下面，小山的上面，称为畤；地性喜阳，祭祀它必须在低洼地区的圆丘上。	The second was called Lord of the Land and was sacrificed to at Liangfu near Mt.Tai.It appears that since Heaven loves the yin,the principle of darkness,it must be worshipped at the foot of a high mountain or on top of a small hill,a place called an“Altar":while because Earth honours the yang,the principle of light,the sacrifices to it must always be conducted on a round hill in the midst of a lowland.
三曰兵主，祠蚩尤。蚩尤在东平陆监乡，齐之西境也。	三是兵主，祭蚩尤。蚩尤祠在东平陆的监乡，为齐国西境。	The third spirit was called Lord of Arms and was worshipped by offering sacrifices to Chi You.The grave of Chi You is situated in the Lujian district in the province of Dongping,on the western border of the state of Qi.
四曰阴主，祠三山。	四是阴主，祭于参山。	The fourth was called Lord of the Yin and was worshipped at Three Mountains.
五曰阳主，祠之罘。	五是阳主，祭于之罘山。	The fifth was called Lord of the Yang and was worshipped at Zhifu.
六曰月主，祠之莱山。皆在齐北，并勃海。	六是月主，祭于莱山。以上三项在齐国北部，临近勃海。	The sixth was called Lord of the Moon and was worshipped at Mt.Lai.All these places mentioned above are in the northern part of Qi along the Gulf of Bohai.
七曰日主，祠成山。成山斗入海，最居齐东北隅，以迎日出云。	七是日主，祀于成山。成山绝壁迴曲，入于海中，在齐东北部的最为边隅的地区，据说是迎接日出的地方。	The seventh spirit was called Lord of the Sun and was worshipped at Mt.Cheng.Mt.Cheng juts out into the ocean like the handle of a dipper and is situated in the farthest corner of northeastern Qi.The sacrifices were thus held here in order to greet the sun as it rose from the sea.
八曰四时主，祠琅邪。琅邪在齐东方，盖岁之所始。	八是四时主，祀于琅邪山。琅邪在齐国东部，为太岁开始运行的地方。	The eighth was called Lord of the Four seasons and was worshipped at Langya.Langya is in the eastern part of Qi.It is said that at the beginning of each year sacrifices were offered at all of these places.
皆各用一牢具祠，而巫祝所损益，珪币杂异焉。	祭祀八神都用牺牲一头，而巫祝的数目有多有少，珪币的名目、数目也各不相同。	consisting of one set of sacrificial animals,though the jade and silk offerings presented by the shamans and invocators who directed the ceremonies were of various kinds and number.
自齐威、宣之时，驺子之徒论著终始五德之运，及秦帝而齐人奏之，故始皇采用之。	自从齐威王、宣王的时候，驺衍等人著书立说，论述五德终始变化，到秦称帝后有齐人把这套理论奏明秦王，所以秦始皇采用了它。	From the time of Kings Wei and Xuan of Qi,the disciples of the philosopher Zou Yan were very active in propounding their master's theory of the succession of the five elements.When the ruler of Qin took the title of emperor,the men of Qi accordingly explained to him this theory,and hence it was that the First Emperor selected water as the patron element of his reign.
而宋毋忌、正伯侨、充尚、羡门高最後皆燕人，为方仙道，形解销化，依於鬼神之事。	而自宋毋忌、正伯侨、充尚、羡门高以后都是燕国人，实行神仙道家的法术，如形解销化、依托鬼神等事。	Song Wuji,Zhengbo Qiao,Chong Shang,Xianmen Gao,and Zui Hou were all men of Yan who practised magic and followed the way of the immortals,discarding their mortal forms and changing into spiritual beings by means of supernatural aid.
驺衍以阴阳主运显於诸侯，而燕齐海上之方士传其术不能通，然则怪迂阿谀苟合之徒自此兴，不可胜数也。	驺衍以阴阳迭主运数的理论显名诸侯，而燕齐地区海上的方士传习他的理论又不能通达，因此一些荒诞奇怪、阿谀奉迎、苟且求合的人从此兴起了，其人数之多不可胜计。	Zou Yan won fame among the feudal lords for his theories of the yin and yang and the succession of the five elements.but the magicians who lived along the seacoast of Qi and Yan,though they claimed to transmit his teachings,were unable to understand them.Thus from this time there appeared a host of men,too numerous to mention,who expounded all sorts of weird and fantastic theories and went to any lengths to flatter the rulers of the day and to ingratiate themselves with them.
自威、宣、燕昭使人入海求蓬莱、方丈、瀛洲。此三神山者，其傅在勃海中，去人不远；患且至，则船风引而去。	自从齐威王、齐宣王、燕昭王以来，就使人人海寻找蓬莱、方丈、瀛洲三神山。这三座神山，相传在渤海之中，路程并不算远，困难在于将到山侧时，就会有海风吹引船只离山而去。	From the age of Kings Wei and Xuan of Qi and King Zhao of Yan,men were sent from time to time to set out to sea and search for the islands of Penglai,Fangzhang,and Yingzhou.These were three spirit mountains which were supposed to exist in the Gulf of Bohai.They were not very far from the land of men,it was said,but the difficulty was that,whenever a boat was about to touch their shores,a wind would always spring up and drive it away.
盖尝有至者，诸仙人及不死之药皆在焉。其物禽兽尽白，而黄金银为宫阙。	据说曾有人到过那里，众仙人以及长生不老药那里都有。山上的东西凡禽兽都是白色的，以黄金和白银建造宫阙。	In the past,people said,there had been men who succeeded in reaching them,and found them peopled by fairy spirits who possessed the elixir of immortality.All the plants and birds and animals of the islands were white,and the palaces and gates were made of gold and silver.
未至，望之如云；及到，三神山反居水下。	到山上以前，望过去如同一片白云；来到跟前，见三神山反而在海水以下。	Seen from afar,the three spirit mountains looked like clouds but,as one drew closer,they seemed instead to be down under the water.
临之，风辄引去，终莫能至云。	想要登上山，则每每被风吹引离去，终究不能到达。	In any event,as soon as anyone got near to them,the wind would suddenly come and drag the boat away,so that in the end no one could ever reach them.
世主莫不甘心焉。	世俗间的君主帝王无不钦羡非常。	The rulers of the time were all roused to envy by such tales.
及至秦始皇并天下，至海上，则方士言之不可胜数。	及秦始皇统一天下后，到海上游览，向始皇谈及这些事的方士不计其数。	and when the First Emperor of the Qin united the empire under his sway and journeyed to the sea,a countless throng of magicians appeared to tell him of these wonders.
其明年，始皇复游海上，至琅邪，过恆山，从上党归。	第二年，始皇重游海上，到琅邪，路过恒山，取道上党而回。	The following year the First Emperor again journeyed to the sea, going as far as Langya; then, passing by Mt.Hengg, he returned to the capital by way of Shangdang.
後三年，游碣石，考入海方士，从上郡归。	三年后，巡游碣石山，考察被派遣人海寻找三神山的方士，从上郡反回京城。	Three years later he made a trip to Jieshi on the coast, at which time he cross-examined the magicians who were supposed to have gone to sea to look for the islands. He returned to the capital by way of Shang province.
後五年，始皇南至湘山，遂登会稽，并海上，冀遇海中三神山之奇药。不得，还至沙丘崩。	过了五年，始皇南游到湘山，于是登上会稽山，并来到海上，希望能得到海中三神山中的长生不老药，没能如愿，回来的路上在沙丘宫病死。	Five years after this he made a trip south to Mt.Xiang and from there went to climb Mt.Kuai. He followed along the sea coast on his way back, hoping to acquire some of the wonderful medicine of immortality brought from the three spirit mountains in the sea. But his hopes were in vain. When he had gone as far as Sandy Hill, he passed away.
二世元年，东巡碣石，并海南，历泰山，至会稽，皆礼祠之，而刻勒始皇所立石书旁，以章始皇之功德。	二世元年，秦二世向东巡游到碣石山和海南，经过泰山，到达会稽，每处都按礼仪祭祀神祇，在始皇所立石上勒文纪事，以颂扬始皇的功德。	The Second Emperor of the Qin made a tour east to Jieshi in the first year of his reign (209 BC) and from there followed the seacoast south past Mt.Tai as far as Kuaiji. At all these places he performed ceremonies and sacrifices, and had new inscriptions carved on the sides of the stones set up by his father, the First Emperor, in which he lauded his father's glorious achievements.
其秋，诸侯畔秦。三年而二世弑死。	这年秋天，诸侯起兵背叛秦朝，三年后二世遇弑而死。	This same autumn the feudal lords rose in revolt against the Qin, and in his third year the Second Emperor was assassinated.
始皇封禅之後十二岁，秦亡。诸儒生疾秦焚诗书，诛僇文学，百姓怨其法，天下畔之，皆讹曰：“始皇上泰山，为暴风雨所击，不得封禅。”此岂所谓无其德而用事者邪？	始皇封禅以后十二年，秦朝灭亡。那些儒生们疾恨秦朝焚毁诗书，屠杀、侮辱文学士人，百姓怨恨秦朝法律，天下人都背叛秦朝，因而都讹传说：“始皇上泰山，被暴风雨所阻，没能行封禅礼。”既没封禅，怎能如方士们所说说是无封禅之德而行封禅之礼呢？	Thus the Qin dynasty fell just twelve years after the First Emperor performed the Feng and Shan sacrifices. The Confucian scholars loathed the Qin for having burned the Book of Odes and the Book of Documents and mercilessly put to death the scholars who expounded them, while the common people hated its harsh laws, so that the whole world rose up in rebellion. At this time everyone began to speak ill of the Qin, saying, "When the First Emperor ascended Mt.Tai, he was attacked by violent wind and rain and thus was never really able to carry out the Feng and Shan sacrifices!" This is an example, is it not, of a ruler who, though he did not possess the virtue necessary to perform the sacrifices, yet proceeded to carry them out?
昔三代之皆在河洛之间，故嵩高为中岳，而四岳各如其方，四渎咸在山东。至秦称帝，都咸阳，则五岳、四渎皆并在东方。	以往三代建国都在河、洛二水之间，所以以嵩高山为中岳，其他四岳名也都与各自的方位相合，而四渎都在崤山以东。到秦称帝，建都咸阳，则五岳、四渎都在都城东方。	The rulers of the Three Dynasties of antiquity all resided in the region between the Luo and Yellow rivers. Thus Mt.Song, which was nearby, was called the Central Peak, while the other four peaks of North, South, East, and West were situated in those directions respectively. The four watercourses were all east of the mountains. When the Qin ruler assumed the title of emperor and fixed his capital at Xianyang, however, it meant that all the five peaks and the four watercourses were east of the capital.
自五帝以至秦，轶兴轶衰，名山大川或在诸侯，或在天子，其礼损益世殊，不可胜记。及秦并天下，令祠官所常奉天地名山大川鬼神可得而序也。	自五帝到秦朝一代代的迭兴迭衰，名山大川或在诸侯境内，或在天子国中，祭祀的礼仪有损有益，随世而异，不可胜计。及秦朝统一天下后，命令祠官经常供奉的天地名山大川诸鬼神，便能按次序记述下来了。	From the time of the ancient Five Emperors down to the Qin dynasty, periods of strong central government alternated with periods of decay, and the famous mountains and great rivers were sometimes in the possession of the feudal lords and sometimes in the possession of the Son of Heaven. The rituals employed in the worship of these places, therefore, were often changed and varied from age to age. It is consequently impossible to give a detailed description of them all here. When the First Emperor united the world, he instructed the officials in charge of sacrifices to put into order the worship of Heaven and Earth, the famous mountains, the great rivers, and the other spirits that had customarily been honoured in the past, according to his new arrangement.
於是自殽以东，名山五，大川祠二。曰太室。太室，嵩高也。恆山，泰山，会稽，湘山。水曰济，曰淮。春以脯酒为岁祠，因泮冻，秋涸冻，冬塞祷祠。其牲用牛犊各一，牢具珪币各异。	于是知道那时自崤山以东，有名山五个，大川二个加以祭祀。名为太室。太室，就是嵩高山。恒山，泰山，会稽山，湘山。水名是济水，淮水。春季以干肉、酒醴举行岁祭，此外由于岁暖不能封冻，或秋季因干旱而河床涸落、因早寒而冰冻，或冬季寒而冰雪塞途等异常现象，随时祈祷祭祀。祭祀牺牲用牛犊各一头，与牛犊相配的礼器以及珪币等各不相同。	there were five mountains and two rivers east of Yao designated for sacrifice. The mountains were the Great Hall (that is, Mt.Song), Mt.Hengg, Mt.Tai, Kuai, and Mt.Xiang. The two rivers were the Ji and the Huai. In the spring offerings of dried meat and wine were made to ensure the fruitfulness of the year, and at the same time prayers were offered for the melting of the ice. In the autumn prayers were made for the freezing of the ice, and in the winter prayers and sacrifices were offered to recompense the gods for their favour during the year. A cow and calf were invariably used as sacrifices, but the sacrificial implements and the offerings of jade and silk differed with the time and place.
自华以西，名山七，名川四。曰华山，薄山。薄山者，衰山也。岳山，岐山，吴岳，鸿冢，渎山。渎山，蜀之汶山。水曰河，祠临晋；沔，祠汉中；湫渊，祠朝；江水，祠蜀。亦春秋泮涸祷塞，如东方名山川；而牲牛犊牢具珪币各异。而四大冢鸿、岐、吴、岳，皆有尝禾。	自华县以西名山有七个，名川有四个。名为华山，薄山。薄山，就是衰山。岳山，岐山，吴岳，鸿冢，渎山。渎山，就是蜀中的汶山。水的名子为河水，祀于临晋；沔水，祭祀于汉中；湫渊，祭祀于朝；江水，祭祀于蜀中。也是在春秋天不结冰，河川干涸及冰雪塞途时祷祭，与东方名山川相同，但祭祀所用牺牲牛渎以及配用礼具和珪币等各不相同。此外四大冢鸿冢、岐冢、吴冢、岳冢，都有尝禾的祭祀。	From Mt.Hua west, seven mountains and four rivers were designated. The former were Mt.Hua, Mt.Bo (that is, Mt.Shua), Mt.Yue, Mt.Qi, Wu Peak, Crane Mound, and Mt.Du (that is, Mt.Wen in Shu). The rivers were the Yellow River, which was worshipped at Linjin; the Mian, worshipped at Hanzhong; the Jiao Deep, worshipped at Chaona; and the Yangtze, worshipped at Shu. Sacrifices were offered in the spring and autumn for the thawing and freezing of the rivers, and in winter prayers of recompense the same as those for the mountains and rivers of the east were made; a cow and calf were used as sacrifices, but the implements and other offerings all differed. In addition the four great peaks of Crane Mound, Qi, Wu, and Yue all received offerings of new grain.
陈宝节来祠。其河加有尝醪。此皆在雍州之域，近天子之都，故加车一乘，駵驹四。	遇到陈宝神应节降临祠庙，河水增加尝醪的祭祀。这些都由于在雍州地域以内，靠近天子的都城，所以祭祀增加车一辆，马驹四匹。	The Treasures of Chen were worshipped at the season when they appeared. The Yellow River was given an additional offering of thick wine. All of these, being in the region of Yong near the capital of the emperor, were also given an offering of a carriage and four red horses with black manes.
霸、产、长水、沣、涝、泾、渭皆非大川，以近咸阳，尽得比山川祠，而无诸加。	霸水、产水、长水、沣水、涝水、泾水、渭水都不是大川，由于邻近咸阳，都得到与名山川相同的祭祀，但没有加祭的诸项内容。	The Ba, Chan, Changshui, Feng, Lao, Jing, and Wei are all small rivers but since they are in the vicinity of Xianyang, they were all accorded the same worship as the great rivers, though without the additions mentioned above.
汧、洛二渊，鸣泽、蒲山、岳鞚山之属，为小山川，亦皆岁祷塞泮涸祠，礼不必同。	汧水、洛水二渊，鸣泽、蒲山、岳山之类，是小山川，也都有每年的祷祭、冰雪塞途、河川干涸、不封冻等祀，但礼仪不必相同。	Rivers such as the Qian, Luo, Two Deeps, and Mingze, and Mt.Pu and Mt.Yuexu, though small in comparison to the other mountains and rivers, were also accorded ceremonies of recompense, thawing, and freezing each year, though the rituals used were not necessarily the same in all places.
而雍有日、月、参、辰、南北斗、荧惑、太白、岁星、填星、辰星、二十八宿、风伯、雨师、四海、九臣、十四臣、诸布、诸严、诸逑之属，百有馀庙。西亦有数十祠。於湖有周天子祠。於下邽有天神。沣、滈有昭明、天子辟池。於、亳有三社主之祠、寿星祠；而雍菅庙亦有杜主。杜主，故周之右将军，其在秦中，最小鬼之神者。各以岁时奉祠。	而雍州有日、月、参、辰、南北斗、荧惑星、太白星、岁星、填星、辰星、二十八宿、风伯、雨师、四海、九臣、十四臣、诸布、诸严、诸逑之类，凡一百多个祠庙。西县也有数十座祠庙。在湖县有周天子祠，下邽有天神祠，沣县、滈县有昭明庙，天子辟池庙、在〔杜〕、亳二县有三社主的祠庙、寿星庙；而雍城的菅庙中也有杜主庙。杜主，原是周朝的右将军，在秦中地区，是小庙中最有灵验的庙宇。以上种种各自都按年岁、季节供奉和祭祀。	In addition there were over 100 shrines dedicated to the worship of the sun, the moon, Orion, Antares, the Northern and Southern Dippers, Mars, Venus, Jupiter, Saturn, the twenty-eight constellations, the Lord of the Wind, the Master of the Rain, the Four Seas, the Nine Ministers, the Fourteen Ministers, the Displayers, the Majestic Ones, the Transmitters, etc., at Yong. To the west of the capital there were also some twenty or thirty places of worship. In the region of Hu sacrifices were offered to the son of Heaven of the Zhou dynasty; in Xiagu to the Heavenly spirit; and on the Feng and Hao rivers to the Radiant Light and the Round Lake of the son of Heaven. At Bo in Du there were three places of worship to the Lords of the soil and the stars of Long Life, and in the Thatch shrine of Yong there was also a place for the worship of Lord Du. Lord Du was a leading general of the Zhou dynasty in ancient times. Even the most insignificant spirits of the region of Qin, if they displayed divine powers, were worshipped with offerings at the appropriate seasons of the year.
唯雍四畤上帝为尊，其光景动人民唯陈宝。故雍四畤，春以为岁祷，因泮冻，秋涸冻，冬塞祠，五月尝驹，及四仲之月月祠，陈宝节来一祠。春夏用骍，秋冬用駵。畤驹四匹，木禺龙栾车一驷，木禺车马一驷，各如其帝色。黄犊羔各四，珪币各有数，皆生瘗埋，无俎豆之具。	诸神祠中唯有雍州四畤的上帝祠地位最尊，祭祀场面最激动人心的要数陈宝祠。所以雍州四畤，春季举行岁祷，此外还有由于不封冻、秋季河川干涸和早寒冰冻，冬季寒引起的冰雪塞途的祭祀，五月的尝驹，以及四仲月举行的月祀；而陈宝祠只有陈宝应节降临时的一次祭祀。祭礼春夏季用骍牛，秋冬季用驹。每用驹四匹，由四匹木偶龙拉的木偶栾车一乘，四匹木偶马拉的木偶马车一乘，颜色与各帝相应的五方色相同。黄牛犊和羔羊各四只，珪币各有定数，牛、羊等都是活埋于地下，没有俎豆等礼器。	but the Lords on High worshipped at the four Altars of Yong were regarded as the most honourable of the gods. The Treasures of Chen were also noteworthy because their gleaming lights had the power to move the common people. At the four Altars of Yong prayers were offered in the spring for a successful crop and for the thawing of the waters; in the fall for the freezing of the waters and in the winter to thank the deities for their aid, in the fifth month colts were sacrificed, and in the second month of each of the four seasons a “month sacrifice” was held, similar to that offered at the season when the Treasures of Chen appeared. For this sacrifice red colts were used in spring and summer and red colts with black manes for fall and winter. The colts sacrificed at the Altars were always four in number, along with a belled chariot drawn by four dragons and a regular chariot drawn by four horses, these last two both modeled out of wood and painted the colour appropriate to the deity being sacrificed to. Four yellow calves and four lambs were also sacrificed along with a specified number of jades and silks. All the sacrifices were buried alive in the ground and no sacrificial implements such as stands or platters were used.
三年一郊。秦以冬十月为岁首，故常以十月上宿郊见，通权火，拜於咸阳之旁，而衣上白，其用如经祠云。西畤、畦畤，祠如其故，上不亲往。	三年郊祭一次。秦以冬季十月为每年的开头，所以常以十月斋戒后郊祀上帝，由祭的地方以权火直达宫禁，皇帝拜于咸阳宫旁，衣服崇尚白色，其他用具与通常祭祀相同。西畤、畦畤的祭祀与秦统一前相同，皇帝不亲身往祭。	The suburban sacrifice was performed once every three years. Since the Qin dynasty had designated the tenth month as the beginning of its year, it was always in the tenth month that the emperor fasted and journeyed to the suburbs to visit the deity. Beacon fires were raised at the place of worship, and the ruler went to pay his respects outside the city of Xianyang. White was used for the vestments, and the procedure followed was the same as that for ordinary sacrifices. The sacrifices at the Altar of the West and the Garden Altar continued to be observed as before, though the emperor did not go in person to perform them.
诸此祠皆太祝常主，以岁时奉祠之。	此类祠庙都由太祝主持常务，按年岁季节加以祭祀。	All of these places of worship were customarily under the jurisdiction of the master of invocations, who saw to it that offerings and sacrifices were made at the appropriate seasons of the year.
至如他名山川诸鬼及八神之属，上过则祠，去则已。	至于其他名山川、诸鬼神以及八神之类，皇帝路过它们的祠庙时就加祭祀，离去则停祭。	As for the other famous mountains, great rivers, gods and deities such as the Eight Spirits, if the emperor happened to be passing by their places of worship, he performed sacrifices; otherwise, no ceremonies were carried out.
郡县远方神祠者，民各自奉祠，不领於天子之祝官。	郡县以及边远地区的神祠，百姓各自供奉祭祀，不归天子设置的祝官管辖。	The spirits and holy places of the various provinces and other distant regions were worshipped by the people of their respective localities and were not under the control of the emperor's religious officials.
祝官有祕祝，即有菑祥，辄祝祠移过於下。	祝官中有一种秘祝，即遇有灾祸，每每祝祷祭祀，把过失转归到臣下身上。	Among the religious officials of the court was one called the private invocator. If any disaster or evil omen appeared, it was his duty to offer sacrifices with all speed and pray that the blame for the mishap might be transferred from the ruler to the officials or the people.
汉兴，高祖之微时，尝杀大蛇。	汉朝兴起了。汉高祖贫贱时，曾经杀死一条大蛇。	At the time of the founding of the Han, when Gaozu was still a commoner, he once killed a great snake.
有物曰：“蛇，白帝子也，而杀者赤帝子。”	有神物化作人形说：“这条蛇，是白帝的儿子，杀它的是赤帝的儿子。”	whereupon a spirit appeared and announced, "This snake was the son of the White Emperor and he who killed him is the son of the Red Emperor!"
高祖初起，祷丰枌榆社。	高祖初起兵时，曾祷于丰县的枌榆社坛。	When Gaozu first began his uprising, he offered prayers at the altar of the soil at White Elm in the city of Feng.
徇沛，为沛公，则祠蚩尤，衅鼓旗。	攻下沛县后，称为沛公，就祭祀蚩尤神，以血衅鼓旗染成红色。	and after he had won control of the district of Pei and become its governor he sacrificed to the warrior god Chi You and anointed his drums and flags with the blood of the sacrifice.
遂以十月至灞上，与诸侯平咸阳，立为汉王。	终于在十月兵至霸上，与诸侯兵共同平定咸阳，自立为汉王。	Eventually, in the tenth month of the year, he reached Bashang, where he joined with the other feudal lords in bringing order to the capital city of Xianyang and was made king of Han.
因以十月为年首，而色上赤。	因此以十月为一年的开头，颜色崇尚赤色。	He therefore designated the tenth month as the first month of the year and chose red as his patron colour.
二年，东击项籍而还入关，问：“故秦时上帝祠何帝也？”	第二年，向东攻打项籍，还兵入关后，问道：“过去秦朝时祭祀的上帝是什么帝呢？”	In the second year of his reign(205 BC) he marched east to attack Xiang Yu and then returned once more to the area within the passes. There he inquired what deities the Qin rulers had worshipped in their sacrifices to the Lords on High.
对曰：“四帝，有白、青、黄、赤帝之祠。”	左右回答说：“共四帝，有白帝、青帝、黄帝、赤帝等祠庙。”	and was told that there had been sacrifices to four deities: the White, the Green, the Yellow, and the Red Emperors.
高祖曰：“吾闻天有五帝，而有四，何也？”	高祖说：“我听说天有五帝，只有四庙，是什么原因呢？”	"But I have heard that there are Five Emperors in Heaven,"said Gaozu. "Why is it that the Qin rulers worshipped only four?"
莫知其说。於是高祖曰：“吾知之矣，乃待我而具五也。”	谁也回答不出来。于是高祖说：“我知道了，是等待我来凑足五帝之数的。”	When no one was able to offer an explanation,Gaozu replied,"I know the reason. They were waiting for me to come and complete the five."
乃立黑帝祠，命曰北畤。有司进祠，上不亲往。	于是又建立了黑帝祠，命名为北畤。由有关机构主持祭祀，皇帝不亲自往祭。	He accordingly set up a place of worship for the Black Emperor, called the Altar of the North, with officials appointed to carry out its sacrifices; Gaozu did not go in person to perform sacrifices.
悉召故秦祝官，复置太祝、太宰，如其故仪礼。	全部录用往时秦朝的祝官，又设置了太祝、太宰，仪礼也与以往相同。	He then summoned all of the former religious officials of the Qin dynasty and restored the posts of master of invocations and grand supervisor, ordering these officials to carry out the rites and ceremonies as they had in the past.
因令县为公社。下诏曰：“吾甚重祠而敬祭。今上帝之祭及山川诸神当祠者，各以其时礼祠之如故。”	因命各县设置公用社坛，下诏书说：“我很重视祠庙而敬重祭祀。如今上帝的祭祀以及山川诸神应当祭祀的，各州县及有关机构按时礼象往常一样加以祭祀。”	He also gave instructions for altars of the dynasty to be erected in all the provinces and issued an edict saying,"I hold the places of worship in highest regard and deeply respect the sacrifices. Whenever the time comes for sacrifices to the Lord on High or for the worship of the mountains, rivers, or other spirits, let the ceremonies be performed in due season as they were in the past!"
後四岁，天下已定，诏御史，令丰谨治枌榆社，常以四时春以羊彘祠之。	四年后，天下已经平定，诏命御史，令丰县整修枌榆社坛，恭谨祭祀，四时祭常于春季用羊猪祭祀。	Four years later,after peace had been restored to the empire,Gaozu issued an edict to the imperial secretary instructing the officials of the city of Feng to renovate the altar of the soil at White Elm, performing ceremonies each season, with a sacrifice of a sheep and a pig each spring.
令祝官立蚩尤之祠於长安。	令祝官在长安建立蚩尤祠。	He also ordered a religious official to set up a place of worship to Chi You in the capital, Chang'an.
长安置祠祝官、女巫。	在长安设置祠祝官、女巫。	He appointed various officials for sacrifice and invocation in Chang'an, as well as women shamans.
其梁巫，祠天、地、天社、天水、房中、堂上之属；	其中梁巫，祭祀天、地、天社、天水、房中、堂上之类；	The shamans from the region of Liang worshipped such deities as Heaven and Earth, the Heavenly Altar, Heavenly Water, Within the House, and in the Hall.
晋巫，祠五帝、东君、云中、司命、巫社、巫祠、族人、先炊之属；	晋巫，祭祀五帝、东君、云中君、司命、巫社、巫祠、族人、先炊之类；	Those from the region of Jin worshipped the Five Emperors, the Lord of the East, the Lord in the Clouds, the Arbiter of Fate, the Altar of the shamans, the Kinsman of the shamans, the Bringer of Fire, etc.
秦巫，祠社主、巫保、族累之属；	秦巫，祭祀社主、巫保、族累之类；	Those from Qin worshipped the Lord of the Altar, the Protector of shamans, the Family Imprisoned, etc.
荆巫，祠堂下、巫先、司命、施糜之属；	荆巫，祭祀堂下、巫先、司命、施糜之类；	The shamans of Jing worshipped the deities Below the Hall, Ancestor of Shamans, Arbiter of Fate, and Giver of Gruel.
九天巫，祠九天：皆以岁时祠宫中。	九天巫，祭祀九天：都按年岁、季节祭于宫中。	Other shamans appointed especially for that purpose worshipped the Nine Heavens. All of these performed their sacrifices at the appropriate seasons during the year in the palace.
其河巫祠河於临晋，而南山巫祠南山秦中。秦中者，二世皇帝。各有时。	其河巫祭河神于临晋，而南山巫祭祀南山和秦中。秦中，是祭祀二世皇帝的。祭祀各有定时。	The shamans of the Yellow River, however, performed the sacrifices at Linjin, while those of the Southern Mountains performed sacrifices to these mountains and to Qinzhong. (Qinzhong is the spirit of the Second Emperor of the Qin) All these sacrifices were performed at specified months and seasons.
其後二岁，或曰周兴而邑邰，立后稷之祠，至今血食天下。於是高祖制诏御史：“其令郡国县立灵星祠，常以岁时祠以牛。”	此后二年，有人说周朝兴起就建立了邰邑，立了后稷庙，所以至今受天下人祭祀。于是高祖命令御史“下令各郡、诸侯国和县建立灵星庙，经常按岁时用牛祭祀。”	Two years later someone advised the emperor,"At the beginning of the Zhou dynasty,in the city of Tai,a place of worship was set up for Hou Ji, the ancestor of the Zhou and god of agriculture,and from that time until today the blood and flesh of the sacrifices have continued to be offered for the benefit of the world."Gaozu accordingly issued an edict to the imperial secretary ordering places of worship set up in all the provinces,districts,and feudal kingdoms called Shrines of the Sacred Star,and dedicated to Hou Ji,where oxen should be sacrificed at the appropriate seasons each year.
高祖十年春，有司请令县常以春月及腊祠社稷以羊豕，民里社各自财以祠。制曰：“可。”	汉高祖十年春天，主管机构请求，命各县常以春二月和腊月祀社稷，牺牲用羊猪，百姓按里社各自集资加以祭祀。高祖以制书批复说：“可。”	In the spring of the tenth year of Gaozu's reign(197 BC)the officials requested that the emperor order the districts to make offerings of a sheep and a pig to the altars of the soil and grain in the third and twelfth months of each year, the people in each district to raise the money for the sacrifices at their respective local shrines. The emperor gave his approval.
其後十八年，孝文帝即位。即位十三年，下诏曰：“今祕祝移过于下，朕甚不取。自今除之。”	此后十八年，孝文帝即皇帝位。即位的第十三年，下诏书说：“如今的秘祝把过失转移到臣下身上，朕很不喜欢这种法子，从今日起，取消秘祝。”	Eighteen years later Emperor Wen came to the throne. In the thirteenth year of his reign(167 BC)Emperor Wen issued an edict saying,"At the present time the private invocator is delegated to pray that the blame for any faults committed by me be transferred to himself or the lower officials. I find this practice wholly unacceptable. From now on,let the post of private invocator be abolished."
始名山大川在诸侯，诸侯祝各自奉祠，天子官不领。及齐、淮南国废，令太祝尽以岁时致礼如故。	起初名山大川在诸侯国境内的，由诸侯的祝官各自供奉祭祀，天子的祝官不领其事。及废除了齐、淮南国后，命令由太祝官负责，一律象往常一样按岁时加以祭祀。	Originally it had been left to the religious officials of the feudal lords to perform sacrifices and offerings to any of the famous mountains or great rivers that happened to be within their domains; the officials of the emperor had no jurisdiction over such affairs. When the kingdoms of Qi and Huainan were temporarily abolished,however,Emperor Wen ordered his master of invocations to see to it that all the proper ceremonies were carried out in these regions at the proper times as they had been in the past.
是岁，制曰：“朕即位十三年于今，赖宗庙之灵，社稷之福，方内艾安，民人靡疾。”	这一年，颁制书说：“朕即皇帝位至今已十三年，依赖宗庙的神灵，社稷的福报，境内安定，疾疫不兴。”	In this year the emperor issued a proclamation saying: "It has now been thirteen years since I came to the throne. By the aid of the spirits of the ancestral temples and the blessing of the altars of the soil and grain, the land within the borders is at peace and my people are without distress."
间者比年登，朕之不德，何以飨此？	其间连年丰收，如朕这般无德，为何能享受这样的福报？	"Moreover, for the past several years the empire has enjoyed good harvests. How could I, who am of no virtue, be deserving of such fortune?"
皆上帝诸神之赐也。	这都是上帝诸神的赐与啊。	"Rather are these gifts, all of them, from the Lord on High and the other spirits."
盖闻古者飨其德必报其功，欲有增诸神祠。	听说古时候享受神的恩德必报答它的功劳，所以想增加对诸神的祭祀礼数。	"I have heard that in ancient times when a ruler enjoyed reward for his virtue he invariably returned recompense to the gods for the merits they had bestowed. Therefore I would increase the sacrifices to the spirits."
有司议增雍五畤路车各一乘，驾被具；	经主管机构议定雍州五畤增加路车各一乘，连同驾车以及车上各种装具；	"Let the officials open deliberations to increase the offerings at the Five Altars of Yong by the addition of a great chariot for each altar fitted out with full trappings;"
西畤畦畤禺车各一乘，禺马四匹，驾被具；	西畤、畦畤增加(木)偶车各一乘，(木)偶马各四匹，连同驾车和车上的各种装具；	"and for the western and garden altars, one chariot each modelled in wood,with four wooden horses and full trappings."
其河、湫、汉水加玉各二；	河、湫、汉水的祭祀增加玉各二枚；	"Let the Yellow,Qiu,and Han rivers be granted an addition of two pieces of jade each;"
及诸祠，各增广坛场，珪币俎豆以差加之。	并且所有祠庙，各增大其祭坛场地，珪币俎豆也按等级有所增加。	"and at all the various places of worship let the altars and altar grounds be broadened and the jades,silks,and other sacrificial implements be increased as may be proper to each place."
而祝釐者归福於朕，百姓不与焉。	而祝福者把这些都归福于朕，百姓得不到好处。	"At present when prayers are offered for blessing,it is asked that all good fortune may come to me in person,while no mention is made of my people."
自今祝致敬，毋有所祈。	从今以后祝官向神致礼，不得为了朕再对神有所祈求。	"From now on let the invocations be carried out with all reverence,but let there be no more such prayers for myself alone."
鲁人公孙臣上书曰：“始秦得水德，今汉受之，推终始传，则汉当土德，土德之应黄龙见。宜改正朔，易服色，色上黄。”	鲁人公孙臣上书说：“起初秦朝得水的福德，如今汉承受了它。若推求五德终始的传受，汉朝应当受土德，受土德的感应是出现黄龙。应该更改岁正和月朔，变易服色，于五色崇尚黄色。”	A man of Lu named Gongsun Chen submitted a letter to the throne stating: “Formerly the Qin dynasty ruled by the power of the element water.Now that the Han has succeeded the Qin it is obvious that it must rule by the power of the element earth,since the cycle of the five elements revolves,going back to the beginning when it has once ended. To confirm this,an omen of the power of earth will appear in the form of a yellow dragon.It is proper,then,that the month on which the year begins should be changed and the colour of the court vestments altered to pay honour to the colour yellow."
是时丞相张苍好律历，以为汉乃水德之始，故河决金隄，其符也。年始冬十月，色外黑内赤，与德相应。如公孙臣言，非也。罢之。	当时丞相张苍爱好律历的学问，认为汉朝是水德的开始，河水决口于金堤，便是水德的符兆。以上年十月为岁首，颜色崇尚外黑内赤，能与五行之德相符合。公孙臣所说，是错误的。于是公孙臣的上书就被否决了。	The chancellor at this time was Zhang Cang,who was very fond of matters of the pitch pipes and the calendar,and it was his contention that the Han belonged to a period in which the power of water was in ascendancy. Proof of this,he said,was to be found in the fact that the Yellow River had burst its dikes at a place called Metal Embankment(i.e,water ascendant over metal).The Han year should therefore begin with the tenth month,the first month of winter,and the vestments should be black on the outside and red within,thus corresponding to the element water.He declared that Gongsun Chen's opinion was completely false and the matter was allowed to drop.
後三岁，黄龙见成纪。文帝乃召公孙臣，拜为博士，与诸生草改历服色事。	此后三年，黄龙出现于成纪地区。于是文帝召见公孙臣，拜他为博士官，与诸儒生一起起草更改历法和服色的事宜。	Three years later a yellow dragon appeared at Chengji.Emperor Wen thereupon summoned Gongsun Chen to court,made him an erudite,and set him to work with the other court scholars drawing up plans to change the calendar and the colour of the court vestments.
其夏，下诏曰：“异物之神见于成纪，无害於民，岁以有年。朕祈郊上帝诸神，礼官议，无讳以劳朕。”	当年夏天，颁下诏书说：“今有异类的神灵出现于成纪，对百姓不加伤害，且使每年得到好收成。朕欲郊祀上帝诸神，礼官商议一下具体事宜，不要因有所忌讳以劳朕思。”	In the summer the emperor issued an edict saying,"A supernatural being in the form of a strange creature has appeared at Chengji,but no harm will come to the people and the year will be a plentiful one. I wish to perform the suburban sacrifice and offer prayers to the Lord on High and the other spirits.Let the officials in charge of rites deliberate on the matter and let them not hesitate in their recommendations for fear of putting me to too much trouble."
有司皆曰“古者天子夏亲郊，祀上帝於郊，故曰郊”。	主管官员都说：“古时候天子在夏季亲自郊祀，在郊外祭祀上帝，所以称为郊。”	The officials all replied."In ancient times the Son of Heaven went in summer to the suburbs to sacrifice in person to the Lord on High. Hence this was called the suburban sacrifice."
於是夏四月，文帝始郊见雍五畤祠，衣皆上赤。	于是夏季四月，文帝首次亲自郊祀雍城的五畤祠，礼服崇尚赤色。	He performed the suburban sacrifice, visiting the Five Altars of Yong and worshipping there. His robes were all designed to honour the colour red.
其明年，赵人新垣平以望气见上，言“长安东北有神气，成五采，若人冠纟免焉。	第二年，赵人新垣平以善望气得以朝见皇帝，说道：“长安城的东北方有神气，色呈五彩，形状与人的冠冕相同。	A man of Zhao named Xinyuan Ping, appearing before the emperor to report an unusual cloud formation he had seen, asserted that in the sky northeast of Chang'an a supernatural emanation had appeared, made of five colours and shaped like an official's hat.
或曰东北神明之舍，西方神明之墓也。	有人说东北方是神明居住的地方；西方是神明的坟墓。	“The northeast is the dwelling place of the spirits," suggested someone else, "and the western region is where they have their graves."
天瑞下，宜立祠上帝，以合符应。	今东北方出现神气，是天降的祥瑞，应该立祠庙祀上帝，以与这天降的祥瑞相应合。	"Now, since Heaven has sent down this auspicious sign, it is right that places of worship should be set up to offer sacrifices to the Lord on High in answer to this omen."
於是作渭阳五帝庙，同宇，帝一殿，面各五门，各如其帝色。	于是在渭阳作五帝庙，五帝同庙而居，每帝居一殿，庙的每一面有五个门，颜色各与殿内所祭帝的五方色相同。	Accordingly the Temples of the Five Emperors were constructed north of the Wei River. They were housed under a single roof, but each emperor had his own hall of worship. Each of the five halls was fitted with a separate gate, painted in the colour appropriate to the deity worshipped there.
祠所用及仪亦如雍五畤。	祭祀所用以及诸仪式也都与雍城的五畤相同。	The animals sacrificed and the ceremonies conducted were the same as those at the Five Altars of Yong.
夏四月，文帝亲拜霸渭之会，以郊见渭阳五帝。	夏季四月，文帝亲自在霸、渭二水会合处拜神，以郊祀渭阳五帝。	In the summer, the fourth month, Emperor Wen went in person to pay his respects to the confluence of the Ba and Wei rivers, and at the same time performed the suburban sacrifice to the Five Emperors north of the Wei.
五帝庙南临渭，北穿蒲池沟水，权火举而祠，若光煇然属天焉。	五帝庙南临渭水，北部横跨蒲地池水，权火燃烧起来时开始祭祀，火光辉然上烛于天。	The temples of the Five Emperors overlooked the Wei River on the south, and to the north channels had been cut to bring water into the Lake of Rushes. Beacon fires were raised while the sacrifices were performed, their light pouring forth and their flames seeming to reach to the heavens.
於是贵平上大夫，赐累千金。	于是封新垣平为上大夫，赏赐累计达千金之多。	The emperor honoured Xinyuan Ping with the rank of superior lord and presented him with several thousand pieces of gold.
而使博士诸生刺六经中作王制，谋议巡狩封禅事。	而命博士和诸生员搜辑六经中有关资料撰成《王制》，打算商讨巡狩和封禅的事宜。	He also ordered the erudite and court scholars to select material from the six Classics and compose a work on the institutes of the rulers, as well as to begin plans for an inspection tour of the provinces and the performance of the Feng and Shan sacrifices.
文帝出长门，若见五人於道北，遂因其直北立五帝坛，祠以五牢具。	文帝出游到长门，仿佛见到五人立于道路以北，于是在道路以北就其所立处建立了五帝坛，以五牢和相应的礼具祭祀。	As Emperor Wen was leaving the place called Long Gate he saw something that looked like five men standing to the north of the road. Because of this he had an altar to the Five Emperors set up on the spot, where he offered five sets of sacrificial animals.
其明年，新垣平使人持玉杯，上书阙下献之。	明年，新垣平使人带着玉杯，到天子阙下上书进献。	The following year Xinyuan Ping had a man bring a jade cup and present it at the gate of the palace, along with a letter to the throne.
平言上曰：“阙下有宝玉气来者。”	新垣平自己预先对皇帝说：“有宝玉气来到了天子阙下。”	Xinyuan Ping then remarked to the emperor, "There are emanations in the sky which indicate that someone has come to the palace gate with a precious object."
已视之，果有献玉杯者，刻曰“人主延寿”。	事后，检查各处给皇帝的进献，果然发现有献玉杯的，上面刻着“人主延寿”四个字。	When a man was sent to verify this announcement, it was found that a jade cup bearing the inscription "Long Life to the Lord of Men” had in fact been presented at the gate.
平又言“臣候日再中”。	新垣平又说：“就为臣观测，太阳在一日之内将会出现二个中午。”	Xinyuan Ping also announced that, according to his observations, the setting sun would stop its course and ascend again to the centre of the sky.
居顷之，日卻复中。	过了不久，太阳过午以后，向东逆行，重又出现一个中午。	After a little while the sun began to move backward until it had returned to the meridian.
於是始更以十七年为元年，令天下大酺。	于是把文帝十七年改为元年，命令天下人得以聚饮庆贺。	In thereupon the emperor began to number the years of his reign all over again, making the seventeenth year the first year of a new period, and ordered great feasting throughout the empire.
平言曰：“周鼎亡在泗水中，今河溢通泗，臣望东北汾阴直有金宝气，意周鼎其出乎？	新垣平对皇帝说：“周鼎失落在泗水之中，如今河水泛滥通于泗水，臣望见东北方汾阴地区有金宝气，推想难道是周鼎要出现了吗？	Xinyuan Ping announced, "The cauldrons of the Zhou dynasty were lost in the Si River. Now the Yellow River has overflowed and runs into the Si. Observing the sky in the northeast, I note that there are certain emanations right over Fenyin which indicate the presence of precious metal objects. That, I believe, is where the cauldrons will be found."
兆见不迎则不至。”	虽然征兆已经出现，若不争取它还是不能自己来到人间。	"When such an omen appears, however, unless some action is taken in response, nothing will ever come of it."
於是上使使治庙汾阴南，临河，欲祠出周鼎。	于是皇上命人在汾阴南修了一座庙，临河而立，希望通过祭祀祈求周鼎的出现。	The emperor therefore sent envoys to build a temple at Fenyin, overlooking the Yellow River to the south, and offer sacrifices, hoping to bring the cauldron to light.
人有上书告新垣平所言气神事皆诈也。	有人上书告发新垣平所说的种种望气事都是骗局。	At this time someone sent a letter revealing to the emperor that all of the emanations and supernatural occurrences described by Xinyuan Ping were frauds.
下平吏治，诛夷新垣平。	把新垣平交给司法官员审理，杀新垣平，夷灭其族。	Xinyuan Ping was handed over to the law officials for trial and was executed, along with his three sets of relatives.
自是之後，文帝怠於改正朔服色神明之事，而渭阳、长门五帝使祠官领，以时致礼，不往焉。	从此以后，文帝对于更改岁正、服色、神明等事再也没有兴趣了，把渭阳、长门的五帝庙交给祠官管领，按时祭祀，自己不再亲往行礼了。	After this Emperor Wen lost interest in changing the calendar and the colour of the vestments and in matters concerning the spirits. He ordered his sacrificial officials to see to the upkeep of the temples and altars of the Five Emperors north of the Wei River and at Long Gate and to perform ceremonies at the proper seasons, but he himself no longer visited them.
明年，匈奴数入边，兴兵守御。	第二年，匈奴数次侵入边境，汉朝发兵守卫。	The following year the Xiongnu several times invaded the border and troops were raised to guard against further incursions.
後岁少不登。	此后几年收成少差一些。	During the last years of his reign the harvests were not very plentiful.
数年而孝景即位。	数年后孝景帝即皇帝位。	A few years later Emperor Jing ascended the throne.
十六年，祠官各以岁时祠如故，无有所兴，至今天子。	在位十六年，祠官象以往一样各自按照岁时祭祀，没有什么兴革，一直到本朝天子。	During the sixteen years of his reign the officials in charge of sacrifices continued to perform their various duties at the appropriate seasons of the year, but no new forms of worship were instituted. And so things continued to the reign of the present emperor.
今天子初即位，尤敬鬼神之祀。	本朝天子即位之初，就特别注重对鬼神的祭祀。	When the present emperor first came to the throne, he showed the greatest reverence in carrying out the sacrifices to the various spirits and gods.
元年，汉兴已六十馀岁矣，天下艾安，搢绅之属皆望天子封禅改正度也，	到(武帝)元年时，汉朝建国已经六十多年了，天下安定，官绅等辈都希望天子行封禅礼并改定岁正、度数。	In the first year of his reign (140 BC), because it had been over sixty years since the founding of the Han, and the empire was at peace, the gentlemen of the court all hoped that the emperor would perform the Feng and Shan sacrifices and change the calendar and other regulations of the dynasty.
而上乡儒术，招贤良，赵绾、王臧等以文学为公卿，	而皇帝心向儒术，招揽贤良士人。赵绾、王臧等是以文学升任为公卿的官员。	The emperor favoured the teachings of the Confucians and summoned to court a number of men who were noted for their wisdom and good character. Among these were Zhao Wan, Wang Zang, and others of their group, who were made officials because of their literary accomplishments.
欲议古立明堂城南，以朝诸侯。	打算按古制在城南建立明堂，以朝见诸侯。	These men wished to begin discussions on the establishment of a Bright Hall south of the capital, where the ruler would receive the feudal lords in audience, as had been done in ancient times.
草巡狩封禅改历服色事未就。	起草了皇帝巡狩、封禅的礼仪制度和改正历法、服色等事项，尚未完成。	They also drew up rough plans for an imperial tour of inspection, the performance of the Feng and Shan, alterations of the calendar and the colour of court vestments, etc. Before any of these plans had been put into effect.
会窦太后治黄老言，不好儒术，使人微伺得赵绾等奸利事，	正赶上窦太后专攻黄老学说，不喜欢儒术，派人私下里搜集、访察赵绾等人干过的违法事。	however, the emperor's grandmother, Empress Dowager Dou, who was a follower of Taoist teachings and had no use for Confucianism, sent men in secret to spy on Zhao Wan and the rest and gather evidence to show that they were deriving illegal profit from their posts.
召案绾、臧，绾、臧自杀，诸所兴为皆废。	召集官员审理绾、臧的案件，赵绾、王臧自杀，他们主持兴办的各项事务也都随之废止。	Zhao Wan and Wang Zang were summoned to answer these charges, but both men committed suicide and all the projects which they had sponsored were abandoned.
後六年，窦太后崩。	六年以后，窦太后去世。	Six years later(135 BC) Empress Dowager Dou passed away.
其明年，徵文学之士公孙弘等。	第二年，征召文学人士公孙弘等人为官。	and the following year the emperor summoned to court a number of literary men such as Gongsun Hong.
明年，今上初至雍，郊见五畤。	明年，本朝皇帝初次到雍城，郊祀、礼见五畤神灵。	The next year(133 BC)the emperor journeyed to Yong for the first time to perform the suburban sacrifice at the Five Altars.
後常三岁一郊。	以后常常是每隔三年郊祀一次。	From this time on he invariably performed the suburban sacrifice once every three years.
是时上求神君，舍之上林中氾氏观。	当时皇帝求得神君偶象，供奉在上林苑中的蹄氏观。	At this time the emperor also sought out the spirit Mistress and housed her in the Tishi Tower in the Shanglin Park.
神君者，长陵女子，以子死，见神於先後宛若。	神君，原是长陵一女子，因儿子的原因而死，显神灵于字为宛若的妯娌二人。	The spirit Mistress was originally a woman of Changling who died in childbirth. Later her spirit appeared and took possession of her sister-in-law Wan Ruo.
宛若祠之其室，民多往祠。	宛若在家中供奉它，百姓多到他家里来祭祀。	Wan Ruo offered sacrifices to the spirit in her house, and many people came to join in the worship.
平原君往祠，其後子孙以尊显。	平原君曾去祭祀，他的后世子孙因此而位尊名显。	Lady Pingyuan, the maternal grandmother of the present emperor, was among those who sacrificed to the spirit, and after her sons and grandsons all became famous and honoured.
及今上即位，则厚礼置祠之内中。	到本朝天子即位，就以隆重的礼节在宫中设庙祭祀。	Thus when the present emperor came to the throne he treated the spirit Mistress with great reverence and transferred her place of worship to his own palace in the Shanglin Park.
闻其言，不见其人云。	能听到神君的说话声，看不到它的形象。	It was said that one could hear the words spoken by the spirit but could not see her form.
是时李少君亦以祠灶、穀道、卻老方见上，上尊之。	当时李少君也以祭灶、避谷、长生不老等法术见皇帝，受到皇帝的尊重。	It was at this time also that Li Shaojun appeared before the emperor to expound the worship of the god of the fireplace and expound theories on how to achieve immortality through dietary restrictions. The emperor treated him with great respect.
少君者，故深泽侯舍人，主方。	李少君，原来是深泽侯的舍人，主管方术。	Li Shaojun had formerly been a retainer of the marquis of Shenze and specialized in magical arts.
匿其年及其生长，常自谓七十，能使物，卻老。	这时他隐瞒了自己的年龄和经历，经常自称是七十岁年纪，能驱使鬼物，长生不老。	He kept his real age and place of birth a secret, always telling people that he was seventy years old, claiming that he could make the spirits serve him and prevent old age.
其游以方遍诸侯。	他用自己的法术遍交诸侯。	he traveled about to the courts of the various feudal lords, expounding his magic.
无妻子。	无妻无子。	He had no wife or children.
人闻其能使物及不死，更馈遗之，常馀金钱衣食。	人们听说他能驱使鬼物还能长生不死，不断赠送给他一些礼物，因此金钱衣食时常有余。	When people heard of his power to command the spirits and drive away death they showered him with a constant stream of presents, so that he always had more than enough food and clothing and money.
人皆以为不治生业而饶给，又不知其何所人，愈信，争事之。	不知情者都以为他不从事任何生业反而很富裕，又不知道他的来历出身，对他更加信奉，争相尊崇他。	Impressed that he seemed to enjoy such affluence without engaging in any business, and also not knowing where he was from, people put even greater faith in his claims and vied with each other in waiting on him.
少君资好方，善为巧发奇中。	少君天生好法术，善于巧发奇中。	He relied wholly on his ability to work magic and was clever at making pronouncements that were later found to have been curiously apt.
尝从武安侯饮，坐中有九十馀老人，少君乃言与其大父游射处，老人为兒时从其大父，识其处，一坐尽惊。	曾经随武安侯赴宴，宴席中有一位九十多岁的老人，少君就与他谈论早先与他祖父一起游玩射猎的地方，这位老人年幼时与祖父住在一起，还能记得这些地方，宴会上所有的人都惊讶不止。	Once when he was staying with Tian Fen, the marquis of Wu'an, and was drinking with the marquis and his friends, he told one of the guests, an old man of over ninety, that he had gone with the man's grandfather to such and such a place to practise archery. The old man had in fact, when he was a child, accompanied his grandfather, and remembered visiting the place that Li Shaojun mentioned. With this the whole party was struck with amazement.
少君见上，上有故铜器，问少君。	少君见皇帝，皇帝有一件古铜器，问少君。	When Li Shaojun appeared before the emperor, the latter questioned him about an ancient bronze vessel which the emperor had in his possession.
少君曰：“此器齐桓公十年陈於柏寝。”	少君说：“这件铜器是齐桓公十年时在柏寝台上的陈设品。”	"This vessel," replied Li Shaojun, "was presented at the Cypress Chamber in the tenth year of the reign of Duke Huan of Qi (676 BC)."
已而案其刻，果齐桓公器。	过后考察铜器上的铭文，果然是齐桓公时的器物。	When the inscription on the vessel was deciphered, it was found that it had in fact belonged to Duke Huan of Qi.
一宫尽骇，以为少君神，数百岁人也。	举宫上下，尽都惊骇，以为少君是活神仙，是数百岁人了。	Everyone in the place was filled with astonishment and decided that Li Shaojun must be a spirit who had lived hundreds of years.
少君言上曰：“祠灶则致物，致物而丹沙可化为黄金，黄金成以为饮食器则益寿，益寿而海中蓬莱仙者乃可见，见之以封禅则不死，黄帝是也。	少君对皇帝说：“祭灶能招致鬼物，招致来鬼物后丹砂就能炼成黄金，用变化来的黄金打造饮食器，使用后能延年益寿。益寿才能见到蓬莱山的仙人，见仙人后再行封禅礼就能长生不老了。黄帝就是一个例证。	Li Shaojun then advised the emperor, “If you sacrifice to the fireplace you can call the spirits to you, and if the spirits come you can transform cinnabar into gold. Using this gold, you may make drinking and eating vessels, which will prolong the years of your life, with prolonged life you may visit the immortals who live on the island of Penglai in the middle of the sea. If you visit them and perform the Feng and Shan sacrifices, you will never die. This is what the Yellow Emperor did.
臣尝游海上，见安期生，安期生食巨枣，大如瓜。	为臣曾经在海中游历，见到安期生，他正吃着一种枣，象瓜一样大。	Once I wandered by the sea and visited Master Anqi and he fed me jujubes as big as melons."
安期生仙者，通蓬莱中，合则见人，不合则隐。”	仙人安期生，往来于蓬莱山中，缘分合就与人相见，不合就隐而不见。”	Master Anqi is an immortal who roams about Penglai. If he takes a liking to someone he will come to meet him, but if not he will hide.
於是天子始亲祠灶，遣方士入海求蓬莱安期生之属，而事化丹沙诸药齐为黄金矣。	于是天子开始亲自行祭灶礼，派遣方士到海中寻找安期生等仙人，并从事于炼丹砂等药剂为黄金的事情了。	As a result, the emperor for the first time began to sacrifice in person to the fireplace. He also dispatched magicians to set out on the sea in search of Master Anqi and the immortals of Penglai, and attempted to make gold out of cinnabar sand and various kinds of medicinal ingredients.
居久之，李少君病死。	过了很久，李少君病死。	After some time, Li Shaojun fell ill and died.
天子以为化去不死，而使黄锤史宽舒受其方。	天子认为没有死，是化去成仙了，指命黄锺县史名为宽舒的人学习他的方术。	The emperor, however, believed that he was not really dead but had transformed himself into a spirit and he ordered Kuan Shu, a clerk from Huangchu, to carry on the magical arts which Li Shaojun had taught.
求蓬莱安期生莫能得，而海上燕齐怪迂之方士多更来言神事矣。	蓬莱安期生寻找不到，而燕齐两地海上怪诞、迂腐的方士们一拨又一拨地相继前来讲述修炼神仙的事了。	None of the group sent out to search for Master Anqi in the island of Penglai succeeded in finding anything. After this, any number of strange and dubious magicians from the seacoast of Yan and Qi appeared at court to speak to the emperor about supernatural matters.
亳人谬忌奏祠太一方，曰：“天神贵者太一，太一佐曰五帝。古者天子以春秋祭太一东南郊，用太牢，七日，为坛开八通之鬼道。”	亳县人廖忌以祭祀太一神的方法上奏朝廷，说：“天神之中以太一为贵，太一的辅佐名为五帝。古时候天子在春秋两季祭太一神于东南郊，礼用太牢，祭祀凡用七天，建造神坛，于八方设立阶梯，开门为鬼道。”	Among them was a man from Bo named Mu who instructed the emperor on how to sacrifice to the Great Unity. "The Great Unity," he explained, "is the most honoured of the spirits of Heaven and his helpers are the five Emperors. In ancient times the Son of Heaven sacrificed to the Great Unity each spring and autumn in the southeastern suburbs, offering one set of sacrificial animals each day for seven days. An altar was constructed for the purpose which was open to the spirit roads of the eight directions."
於是天子令太祝立其祠长安东南郊，常奉祠如忌方。	于是天子命太祝在长安东南郊建祠庙，经常按谬忌的方法供奉和祭祀。	The emperor accordingly ordered the master of invocations to set up such a place of worship southeast of Chang'an where sacrifices were conducted regularly according to the method described by Miu Ji.
其後人有上书，言“古者天子三年壹用太牢祠神三一：天一、地一、太一”。	后来有人上书，说：“古时候的天子，每三年一次用太牢祭祀三一神：就是天一、地一、太一神”。	Later someone submitted a letter to the throne stating that in ancient times the Son of Heaven had offered a set of sacrificial beasts once every three years to the spirits called the Three Unities. These were the Heavenly Unity, the Earthly Unity, and the Great Unity.
天子许之，令太祝领祠之於忌太一坛上，如其方。	天子准其奏，命太祝负责在谬忌奏请建立的太一神坛上祭祀三一神，祭法按上书人所说的方法。	The emperor gave his consent to the ritual and ordered the master of invocations to see to it that such sacrifices were carried out at Miu Ji's altar of the Great Unity in the manner recommended.
後人复有上书，言“古者天子常以春解祠，祠黄帝用一枭破镜；冥羊用羊祠；马行用一青牡马；太一、泽山君地长用牛；武夷君用乾鱼；阴阳使者以一牛”。	以后又有人上书，说：“古时候天子常在春季举行解除灾殃的祭祀，祀黄帝用枭、破镜各一只；祀冥羊用羊；祀马行用一匹青色牡马；祀太一、泽山君地长用牛；祀武夷君用干鱼；祀阴阳使者用牛一头。”	Later someone again sent a letter to the throne advising that in ancient times the Son of Heaven had always performed in the spring a ceremony to drive away evil in which he sacrificed an owl and a broken mirror to the Yellow Emperor; a sheep to the god called Dark Ram; a blue stallion to the god Horse Traveller; an ox to the Great Unity, the Lord of Mt.Ze, and the Earth Elder; a dried fish to the Lords of Wuyi; and an ox to the Messenger of the Yin and Yang.
令祠官领之如其方，而祠於忌太一坛旁。	命祠官负责，都按上书人说的方法，在谬忌太一神坛的旁边祭祀。	The emperor gave orders to the religious officials to see that such sacrifices were performed in the recommended manner at the side of Miu Ji's altar to the Great Unity.
其後，天子苑有白鹿，以其皮为币，以发瑞应，造白金焉。	后来，天子苑中有白鹿，用白鹿皮作为货币，为了引发祥瑞征兆的产生，制造了白金。	Some time afterwards a white deer appeared in the emperor's park. He had the hides made into a type of currency which he issued in order to make known this auspicious omen, and also had currency minted out of white metal.
其明年，郊雍，获一角兽，若麃然。	第二年，在雍城郊祭，猎获一只一角兽，样子象麃。	The following year(122 BC) when the emperor went to Yong to perform the suburban sacrifice he captured a beast with one horn which looked like a unicorn.
有司曰：“陛下肃祗郊祀，上帝报享，锡一角兽，盖麟云。”	主管官员说：“陛下恭恭敬敬的进行郊祀，上帝作为报答，赐给一角兽，这大约就是麒麟。”	The officials announced, "Since Your Majesty has performed the suburban sacrifice with such reverence and care, the Lord on High has seen fit to reward you by presenting this one-horned beast. Is this not what is called a unicorn?"
於是以荐五畤，畤加一牛以燎。	于是把它献给五畤，每畤的祭物增加牛一头，在燎火中焚祭。	The emperor thereupon visited the five Altars and presented an additional burnt offering of an ox at each one.
锡诸侯白金，风符应合于天也。	由于这是造白金引发天降下的祥瑞，所以赐给诸侯白金，向他们暗示，造白金为瑞应是与天意相合的。	He presented the white metal coins, symbol of the auspicious white deer, to the various feudal lords as a hint to them that he had by now received the necessary omens proving that he had found favour with Heaven.
於是济北王以为天子且封禅，乃上书献太山及其旁邑，天子以他县偿之。	于是济北王以为天子将要封禅了，就上书把太山以及附近的城邑献给天子，天子赏给他其他县城作为报答。	The king of Jibei, assuming from these moves that the emperor was about to perform the Feng and Shan sacrifices, sent a letter to the throne in which he presented to the emperor Mt.Ta and the surrounding cities, which were situated in his domains. The emperor accepted the gift and conferred upon the king a district elsewhere by way of compensation.
常山王有罪，迁，天子封其弟於真定，以续先王祀，而以常山为郡，然后五岳皆在天子之。	常山王有罪，贬除王爵，天子另封他的弟弟为真定王，以继续对先王的祭祀，而把常山国改为郡，这样五岳都在天子直接管辖的郡县之内了。	The king of Changshan was accused of some crime and transferred to another region. The emperor enfeoffed the king's younger brother in the region of Zhending so that he might carry on there the sacrifices to the former kings of Changshan, and made the region of Changshan, where Mt.Hengg is situated, into a province. Thus it was that, after these two events, all the regions in which the five Peaks were situated came under the direct jurisdiction of the emperor.
其明年，齐人少翁以鬼神方见上。	明年，齐人少翁以能与鬼神相通的法术来见皇帝。	The following year a man of Qi named Shaoweng gained the emperor's ear with his tales of ghosts and spirits.
上有所幸王夫人，夫人卒，少翁以方盖夜致王夫人及灶鬼之貌云，天子自帷中望见焉。	皇帝有一位宠爱的妃嫔王夫人，王夫人死，少翁用法术使王夫人和灶鬼的形貌在黑夜中重现，天子隔着帷幕看到了她。	The emperor had formerly had a favourite concubine named Madam Wang who had died. It is said that Shaoweng by his magical arts succeeded in summoning forth at night the apparitions of Madam Wang and the god of the fireplace, while the emperor stood within a curtained enclosure and gazed at them from afar.
於是乃拜少翁为文成将军，赏赐甚多，以客礼礼之。	于是就封少翁为文成将军，赏赐他很多东西，以客礼对待他。	The emperor accordingly honoured Shaoweng with the title of General of Peaceful Accomplishment and rewarded him with lavish gifts, treating him with the courtesy due to an imperial guest.
文成言曰：“上即欲与神通，宫室被服非象神，神物不至。”	文成向皇帝进言说：“皇帝想与神交往，宫殿居室衣服用具没有神的样子，神就不会降临。”	Shaoweng then said to the emperor, "I perceive that Your Majesty wishes to commune with the spirits. But unless your palaces and robes are patterned after the shapes of the spirits, they will not consent to come to you."
乃作画云气车，及各以胜日驾车辟恶鬼。	于是制造了画着云气的车子，并且所驾车的颜色必与干支相胜的日子合，以避恶鬼。	He fashioned five chariots, symbolizing the five elements and painted with cloud designs, and on the days when each of the five elements was in ascendancy, he would mount the appropriate chariot and ride about, driving away evil demons.
又作甘泉宫，中为台室，画天、地、太一诸鬼神，而置祭具以致天神。	又建造甘泉宫，在宫中起高台，台上建宫室，室内画着天、地、太一等鬼神象，而且摆上祭祀用具，以此召致天神。	He also directed the emperor to build the Palace of Sweet Springs, in which was a terrace chamber painted with pictures of Heaven, Earth, the Great Unity, and all the other gods and spirits. Here Shaoweng set forth sacrificial vessels in an effort to summon the spirits of Heaven.
居岁馀，其方益衰，神不至。	过了一年多，他的法术更加不灵了，天神总也不降临。	A year or so passed, however, and Shaoweng's magical arts seemed to grow less and less effective, for no spirits appeared to answer his summons.
乃为帛书以饭牛，详不知，言曰此牛腹中有奇。	于是用帛写上字让牛吃到肚子里，假装预先不识，说道这头牛肚子里必有古怪。	He then wrote a message on a piece of silk and fed it to an ox and, pretending to know nothing of the matter, announced to the emperor, "There appears to be some strange object in this ox's belly!"
杀视得书，书言甚怪。	杀牛得帛，上面写的尽是怪里怪气的话。	The ox was slaughtered and its belly opened, revealing the piece of silk, and the words written on it were exceedingly strange.
天子识其手书，问其人，果是伪书，於是诛文成将军，隐之。	但天子认识他的笔迹，经过追查，果然是假的，于是杀文成将军，并把这事掩盖起来。	The emperor, however, recognized the handwriting and when he cross-examined Shaoweng, discovered that the message was in fact a fraud. He had Shaoweng executed but kept the matter a secret.
其後则又作柏梁、铜柱、承露仙人掌之属矣。	此后又建造了柏梁殿、铜柱、承露仙人掌之类。	Following this he built the Terrace of Cypress Beams with the bronze pillars, and atop them the Immortals holding in their palms the Pans for receiving Dew, and similar structures.
文成死明年，天子病鼎湖甚，巫医无所不致，不愈。	文成死后的第二年，天子在鼎湖宫病得很厉害，巫和医都千方百计加以治疗，始终不见好转。	The year after Shaoweng's execution(118 BC) the emperor was taken gravely ill at Cauldron Lake and, though all the doctors and shamans were summoned to attend him, none could cure his sickness.
游水发根言上郡有巫，病而鬼神下之。	游水发根推荐说，上郡有一个巫师，曾经有病，有鬼神附在身上，因而很灵验。	Earlier, a man of Youshui named Fa Gen had advised the emperor that in the province of Shang there lived a shamaness who,when ill,became possessed by spirits.
上召置祠之甘泉。	皇帝召来巫师，为附在他身上的鬼神在甘泉宫建立了祠庙，称为神君。	The emperor had accordingly summoned the shamaness to the Palace of Sweet Springs and set up a place of worship for her.
及病，使人问神君。	这一次得病，使人问神君吉凶如何。	When the emperor later fell ill at Cauldron Lake he sent someone to consult the spirit Mistress through the shamaness.
神君言曰：“天子无忧病。病少愈，彊与我会甘泉。”	神君说道：“天子不要为病耽心，等你病体稍愈，强起与我在甘泉宫相会。”	who returned this answer: "The son of Heaven need not worry about his illness,when he is a little better he should make an effort to come and meet with me at Sweet Springs!"
於是病愈，遂起，幸甘泉，病良已。	于是病体见轻，就起身，驾幸甘泉宫，病也完全好了。	After this the emperor's illness improved somewhat until he was able to rise from his bed and journey to Sweet Springs. There he recovered completely.
大赦，置寿宫神君。	因此颁布大赦，为神君建造寿宫。	and proclaimed a general amnesty to the empire. He set up the Temple of Long Life dedicated to the spirit Mistress.
寿宫神君最贵者太一，其佐曰大禁、司命之属，皆从之。	在寿宫神君之中最尊贵的是太一神，他的辅佐是大禁、司命之类，都跟随着他。	The spirit Mistress was accorded honour equal to that of the Great Unity. Her helpers were called the Great Forbidden Ones, and it was said that the other deities such as the Arbiter of Fate were all her attendants.
非可得见，闻其言，言与人音等。	人们看不到他的样子，能听到他的说话声，与人的声音相同。	It was impossible to catch a glimpse of her form,but her words could be heard,sounding the same as a human voice.
时去时来，来则风肃然。	有时去有时来，来的时候则风声肃然。	At times she went away and at other times returned,and when she came,the wind made a sighing sound.
居室帷中。时昼言，然常以夜。	住在室内帷帐中，有时白昼说话，然而经常是在夜间说话。	she dwelt within the curtains of the chamber and spoke sometimes during the day,though usually at night.
天子祓，然后入。	天子祓除以后才进入庙中。	The emperor would always perform rites of ablution before entering her presence.
因巫为主人，关饮食。所以言，行下。	庙以巫为主人，关照、领取神君饮食。神君有什么话，由巫传递到下面。	and there,through the offices of the shamaness,he would eat and drink with the deity as though she were his host. Whatever the spirit wished to say to him she would relay by way of the shamaness.
又置寿宫、北宫，张羽旗，设供具，以礼神君。	又建造了寿宫的北宫，在宫中张挂羽旗，设置供具，以礼敬神君。	The emperor also set up another temple north of the Temple of Long Life,where he hung feathered banners and set out the implements of sacrifice to perform ceremonies in honour of the spirit Mistress.
神君所言，上使人受书其言，命之曰“画法”。	神君说的话，皇帝使人记录下来，称为“画法”。	Whenever the spirit Mistress spoke,the emperor ordered his secretaries to take down the words, calling these messages his “Planning Laws”.
其所语，世俗之所知也，无绝殊者，而天子心独喜。	它说的话，都是世俗人所知道的，没有特别不同处，然而独有天子心里喜爱。	There was nothing the least bit extraordinary about the words of the deity,which were the sort of thing that anyone at all could say,but the emperor alone took great delight in them.
其事祕，世莫知也。	事情很隐秘，世间无人知晓。	The whole affair,however,was kept secret so that most people at the time knew nothing about it.
其後三年，有司言元宜以天瑞命，不宜以一二数。一元曰“建”，二元以长星曰“光”，三元以郊得一角兽曰“狩”云。	此后三年，主管官员说，纪元应该按天降的符瑞命名，不应该按一元二元的顺次数。一元称为“建”，二元因有长星出现称为“光”，如今郊祀得到一角兽，应称为“狩”。	Three years later(114 BC) the officials advised the emperor,saying,"When a ruler begins the numbering of the years of his reign over again,he should not call the periods merely 'first,'second',etc but should select names from the auspicious omens that may have appeared at the time. Thus the first period of Your Majesty's reign should be called jianyuan or 'Establishment Period';the second,when the comet appeared,should be called yuanguang,or 'Period of Light';and the third,when the one-horned beast was captured at the time of the suburban sacrifice,should be called yuanshou,or 'Hunting Period’."
其明年冬，天子郊雍，议曰：“今上帝朕亲郊，而后土无祀，则礼不答也。”	第二年，天子郊祀于雍城，说：“如今上帝由朕亲自祭祀，却不祭后土，与礼不合。”	In the winter of the following year(113 BC) the emperor performed the suburban sacrifice at Yong. He called his officials into conference and said,"I have now performed the suburban sacrifice in person to the Lord on High. But unless I also sacrifice to the Earth Lord,I fear these ceremonies will have no effect."
有司与太史公、祠官宽舒议：“天地牲角茧栗。今陛下亲祠后土，后土宜於泽中圜丘为五坛，坛一黄犊太牢具，已祠尽瘗，而从祠衣上黄。”	负责官员与太史令司马谈、祠官宽舒商议后说：“祭天地用牛角象茧栗那样大的牲牛。如今陛下要亲自祭祀后土，祭后土应在低洼地区建圆丘，在圆丘上设五个祭坛，每坛的祭牲用黄牛犊一头以及连带的太牢礼具，祭过以后全部埋掉，随从祭祀的人衣服用黄色。”	The officials debated with the grand historian and the minister in charge of sacrifices,Kuanshu,and made the following announcement:"In the past,at the sacrifices to Heaven and Earth,oxen with horns as small as silk cocoons or chestnuts were used.Now if Your Majesty wishes to sacrifice in person to the Earth Lord,it is necessary to set up five altars on a round hill in the middle of a swamp.At each altar a yellow calf and a set of three sacrificial animals should be offered,and when the ceremony is completed these should all be burned in the hearth.All persons attending the ceremony should wear vestments honouring the colour yellow."
於是天子遂东，始立后土祠汾阴脽丘，如宽舒等议。	于是天子遂东行，首次在汾阴脽丘建起了后土祠，祭仪按宽舒等议定的执行。	The emperor then journeyed east and for the first time set up the altar to the Earth Lord on top of Rump Hill in Fenyin as Kuan Shu and the others had recommended.
上亲望拜，如上帝礼。	皇帝亲自望祭礼拜，与祭天帝的礼仪相同。	There he personally performed worship ceremonies,following the same ritual as that used for the Lord on High.
礼毕，天子遂至荥阳而还。	祭祀结束后，天子经荥阳回京。	When the ceremony was completed the emperor proceeded to Xingyang and from there returned to the capital.
过雒阳，下诏曰：“三代邈绝，远矣难存。其以三十里地封周後为周子南君，以奉其先祀焉。”	路过雒阳时下诏书说：“三代年代渺远，如今连一点影子也不存在了。可画出三十里的地区封周王的后人为周子南君，以供奉他们祖先的祭祀。”	When he passed through Luoyang the emperor issued an edict which read："The Three dynasties of antiquity are far removed in time and it is difficult at this day to make provisions for the preservation of their lines.Since Luoyang was the capital of the Zhou dynasty,let thirty li of land here be set aside as fief for the descendant of the Zhou rulers so that,with the title of Lord Nan of Zhou,he may carry out sacrifices to his ancestors."
是岁，天子始巡郡县，侵寻於泰山矣。	这一年，天子第一次巡察郡县，逐渐到了泰山下。	This year the emperor for the first time made a tour of the provinces and districts and visited Mt.Tai.
其春，乐成侯上书言栾大。	这年春天，乐成侯上书皇帝，介绍栾大事迹。	In the spring the marquis of Lecheng sent a letter to the throne recommending a man named Luan Da.
栾大，胶东宫人，故尝与文成将军同师，已而为胶东王尚方。	栾大，是胶东王的宫人，以前曾与文成将军同师学习方术，后来做了胶东王的尚方。	Luan Da was a palace attendant of the king of Jiaodong.Originally he had studied under the same teacher as Shaoweng,the magician whom the emperor had executed,and later he became the master of magical arts to King Kang,the king of Jiaodong.
而乐成侯姊为康王后，无子。	而乐成侯的姐姐是康王的王后，没有生子。	King Kang's queen was the elder sister of the marquis of Lecheng.She had no children,however.
康王死，他姬子立为王。	康王死后，其他姬妾的儿子继承了王位。	and when King Kang died,one of his sons by a concubine was made king to succeed him.
而康后有淫行，与王不相中，相危以法。	康王后作风淫乱，与新王合不来，相互间明争暗斗。	The queen was a woman of loose conduct and was on very poor terms with the new king; the two of them were constantly searching for some legal excuse to trip each other up.
康后闻文成已死，而欲自媚於上，乃遣栾大因乐成侯求见言方。	康后听说文成将军已死，想对皇上谄媚，就派栾大通过乐成侯求见皇帝讲述自己的法术。	When the queen heard that the magician Shaoweng had been executed,she hoped to ingratiate herself with the emperor by dispatching Luan Da to the capital.She therefore enlisted the aid of her brother,the marquis of Lecheng,to help Luan Da gain an audience with the emperor so that he could expound his magic.
天子既诛文成，後悔其蚤死，惜其方不尽，及见栾大，大说。	天子既已杀掉文成将军，后悔他死得太早，惋惜他的法术没有全部使用出来，及至见到栾大，很是高兴。	The emperor,after having executed Shaoweng,began to regret that he had been so hasty with the death sentence and had not given the magician an opportunity to finish displaying his powers.He was therefore extremely delighted to see Luan Da.
栾大为人长美，言多方略，而敢为大言处之不疑。	栾大这个人身材高大俊美，言谈中有许多机巧，而又敢于说大话，象真有其事一样。	Luan Da was tall and handsome and full of magical schemes and stratagems.He did not hesitate to come out with the most grandiose pronouncements and never betrayed any sign that he doubted the truth of what he was saying.
大言曰：“臣常往来海中，见安期、羡门之属。顾以臣为贱，不信臣。又以为康王诸侯耳，不足与方。”	曾自吹说：“臣经常往来于海中，会见安期生、羡门高这些仙人。他们因为臣的地位低贱，不相信臣的话。又以为康王不过是一个诸侯，不足以把神仙方术交给他。”	"I once travelled far and wide over the sea," he informed the emperor,"and visited Anqi,Xianmen,and the other immortals.But they all considered me a man of humble station and would not confide in me.Also,because I served King Kang who was only one of the feudal lords,they considered that I was not worthy to receive their teachings."
臣数言康王，康王又不用臣。	臣曾数次对康王说，康王又不采用臣的话。	I often spoke to King Kang about the matter,but he would not listen to my suggestions.
臣之师曰：‘黄金可成，而河决可塞，不死之药可得，仙人可致也。’	为臣的师父说：‘黄金可以炼成，河水的决口可以堵塞，长生不死药可以得到，仙人可以招致而来。’	My teacher had told me that gold could definitely be made from cinnabar,that the break in the dikes of the Yellow River could be repaired,the elixir of immortal life made,and the immortals persuaded to appear.
然臣恐效文成，则方士皆奄口不言，恶敢言方哉！”	但是臣恐怕再走文成的老路，被诛而死，就会使方士人人掩口不言,怎么还敢再谈方术！”	But I was afraid that if I mentioned these things,I would meet the same fate as Shaoweng.This is the reason I and all the other magicians have kept our mouths closed.How could I dare under the circumstances to discuss my magic? "
上曰：“文成食马肝死耳，非朕杀之。子诚能脩其方，我何爱乎！”	皇帝说：“文成是吃马肝死的，不是朕杀了他。先生倘若真有修成神仙的方术，我对爵禄等赏赐有何吝惜呢！”	"As for Shaoweng,"said the emperor,"he happened to eat some horse liver and died,that was all.But if you can really carry on his magic arts,what will I not give you?"
栾大曰：“臣之师非有求人，人者求之。陛下必欲致之，则贵其使者，令有亲属，以客礼待之，勿卑视，使各佩其信印，乃可使通言於神人。”	栾大说：“臣的师父不是有求于人，而是人们有求于他。陛下若一定要招他来，就要让招聘的使者地位更尊贵，使他做天子的亲属，以客礼对待他，不要卑视他，让他佩带各种印信，才可使他传话给神人。”	Luan Da replied,"My teacher has no reason to seek for men.It is men who seek for him.If Your Majesty really wishes to summon him,then you must first honour the envoys that you send to him,making them members of the imperial family, and treating them as guests rather than subjects,doing nothing that would humiliate them.If you grant each of the envoys the imperial seals,they may go and speak to the spirit man."
於是上使验小方，斗棋，棋自相触击。	于是皇帝要他演示小方术，看有无效验。演示斗棋，棋子能自相撞击。	In order to test Luan Da,the emperor instructed him to give a minor display of his magical powers by making some chessmen fight,when the board was set up,the chessmen were seen to rush against each other of their own accord.
是时上方忧河决，而黄金不就，乃拜大为五利将军。	那时皇帝正为河水决口而忧虑，而炼黄金又不成功，就封栾大为五利将军。	At this time the emperor was very worried about the break in the dikes of the Yellow River and concerned that he had not been able to change cinnabar into gold.He therefore honoured Luan Da with the title of General of the Five Profits.
居月馀，得四印，佩天士将军、地士将军、大通将军印。	过了一月多，他得到四颗官印，五利将军印之外，还佩有天士将军、地士将军、大通将军印。	After a few months,Luan Da was able to wear four seals at his girdle,those of General of the Heavenly Man,General of the Earthly Man,and General of the Great Way having been granted to him in addition to the previous one.
制诏御史：“昔禹疏九江，决四渎。”	皇帝颁诏书给御史说：“以前大禹能够疏导九江，决通四渎。”	The emperor issued an edict to the imperial secretary which read:"In ancient times Emperor Yu opened up the nine rivers and fixed the courses of the four waterways."
间者河溢皋陆，隄繇不息。	近些日子河水泛滥于大陆，筑堤的徭役久不能息。	"In recent years,however,the Yellow River has flowed out over the land and the labourers working on its dikes have been able to find no rest."
朕临天下二十有八年，天若遗朕士而大通焉。	朕在帝位二十八年，如果天委派士人辅佐我而栾大就是其中之一。	"For twenty-eight years I have watched over the empire,and now it is as though Heaven has sent me this man to open up the great way for me."
乾称‘蜚龙’，‘鸿渐于般’，朕意庶几与焉。	《乾》封称：‘飞龙’，又有所谓‘鸿渐于般’，朕以为栾大的境遇接近于这个样子。	"In the Book of Changes we read of‘the flying dragon’and‘the wild swan advancing to the great rock.’Do these oracles not apply to this great man whom Heaven has sent to me?"
其以二千户封地士将军大为乐通侯。”	你们给办理一下，以二千户的租税封地士将军栾大为乐通侯。”	"Therefore let a fief of 2000 households be granted to General Luan Da and let him be given the title of marquis of Letong."
赐列侯甲第，僮千人。	赐给列侯的宅第一区，僮仆千人。	In addition the emperor presented Luan Da with one of the finest mansions of the marquises, 1,000 servants.
乘轝斥车马帷幄器物以充其家。	从皇帝的乘骑用物中分出车马帷帐器物布置他的新居。	carriages for use on ordinary and special occasions, and hangings, draperies, and vessels of every kind to adorn his house.
又以卫长公主妻之，赍金万斤，更命其邑曰当利公主。	又把卫长公主嫁给他作妻子，送给黄金万斤，把他住的城邑改名为当利公主邑。	He also bestowed his daughter Princess Wei, the eldest daughter of Empress Wei, upon Luan Da to be his wife, along with 10,000 catties of gold, and changed the name of the princess's fief to “Princess Dangli”.
天子亲如五利之第。	天子亲自到五利家里作客。	The emperor in person went to visit the home of Luan Da.
使者存问供给，相属於道。	到他家里慰问、赏赐物品的天子使者，络绎不绝。	and in addition sent a constant stream of envoys to inquire how he was and supply him with anything he needed.
自大主将相以下，皆置酒其家，献遗之。	自大长公主、将相以下，都在他家摆酒庆贺，献给物品。	From the emperor's aunt and the highest officials of the government on down, people invited him to their homes to dine and showered him with gifts.
於是天子又刻玉印曰“天道将军”，使使衣羽衣，夜立白茅上，五利将军亦衣羽衣，夜立白茅上受印，以示不臣也。	于是天子又刻了一颗“天道将军”的玉印，命使者穿着羽衣，夜间站在白茅草的上面，把印赐给五利将军，五利将军也穿着羽衣，夜间站在白茅上受印，以此表示不是天子的臣子。	The emperor then had another jade seal carved with the title "General of the Heavenly Way" and sent his envoy to present it to Luan Da. The presentation ceremony was performed at night, the envoy being dressed in a feather cloak and standing on a spread of white rushes, while Luan Da, smartly dressed and standing on the rushes, received the seal. This was done to indicate that Luan Da was not being treated as a subject of the emperor.
而佩“天道”者，且为天子道天神也。	而佩戴“天道”将军印，只是姑且为了与天子引导天神。	The words “Heavenly Way" on the seal meant that Luan Da should open up a way to the heavenly spirits for the emperor.
於是五利常夜祠其家，欲以下神。	于是五利时常夜间在家中祭祀，欲请神仙下降。	After this Luan Da spent every evening offering sacrifices at his home, hoping that he would be able to call down the spirits.
神未至而百鬼集矣，然颇能使之。	神没有降临，各种鬼却聚集来了，然而五利善能驱使诸鬼。	No spirits appeared, however, but only a multitude of ghosts who gathered around. These he was able to command.
其後装治行，东入海，求其师云。	此后他治理行装上路，东行到海中，说是要寻找他的师父。	Sometime later he began to make preparations for a journey, announcing that he would travel east and set out upon the sea to search for his teacher.
大见数月，佩六印，贵震天下，而海上燕齐之间，莫不搤捥而自言有禁方，能神仙矣。	栾大见皇帝后几个月的时间里，佩戴六颗大印，其尊贵使天下震动，而海上的燕齐众方士，无不以手扼腕表示振奋，并自言有祝禁的方术，能够修炼成神仙。	In no more than a few months from the time he was granted an audience with the emperor, Luan Da bore at his girdle six seals, those of his five generalships and his marquisate, and his honour awed the empire. After this there was hardly a soul living on the seacoast of Yan and Qi who did not begin waving his arms about excitedly and proclaiming that he possessed secret arts and could command the spirits and immortals.
其夏六月中，汾阴巫锦为民祠魏脽后土营旁，见地如钩状，掊视得鼎。	这年夏季六月中旬，一个名为锦的汾阴巫师在魏脽后土祠旁为民祭祀，见地下有个象钩一样的东西，挖开来看是一个鼎。	In the summer, during the sixth month of this year(115 BC), the shaman Jin of Fenyin was performing a sacrifice for the sake of the common people to the Earth Lord at the Rump Hill altar in the region of Wei, when he noticed an object shaped like a hook sticking up out of the ground at the side of the altar. Digging up the soil around it, he unearthed a cauldron.
鼎大异於众鼎，文镂无款识，怪之，言吏。	尺寸很大，与普通大多数鼎都不同，刻有花纹，没有款识，觉得奇怪，告诉了小吏。	It was much larger than any ordinary cauldron and had a pattern incised on it, but no inscription. Much struck by his find, he reported it to the officials.
吏告河东太守胜，胜以闻。	吏上报给河东太守胜，胜上报朝廷。	who in turn informed Sheng, the governor of Hedong Province. The governor having relayed intelligence of the affair to the throne.
天子使使验问巫得鼎无奸诈，乃以礼祠，迎鼎至甘泉，从行，上荐之。	天子派使者检查并询问巫师得鼎的经过，确认中间没有奸诈作伪事以后，就按礼祭祀，迎接鼎到甘泉宫，天子从行，将要把它上献给天。	the emperor dispatched an envoy to question the shaman on how he had come into possession of the cauldron. The envoy, finding no evidence of fraud or deceit, sacrificed with full ceremony at the altar and bore the cauldron back with him to the Palace of Sweet Springs, where the emperor determined to take it along with him on one of his journeys and offer it to the spirits of heaven.
至中山，曣翚，有黄云盖焉。	行到中山，鼎的上空出现一片黄云，氤氲缭绕如同车盖。	For this purpose he made a trip to the mountains, whereupon the sun shone forth with a bright, warm glow and a yellow cloud came and stood over the place where the cauldron was.
有麃过，上自射之，因以祭云。	恰有一头麃子经过，皇帝射死它，就势用来做了祭鼎的牲礼。	Just then a large deer passed by the imperial party, which the emperor shot down in person and used as a sacrifice.
至长安，公卿大夫皆议请尊宝鼎。	到长安以后，公卿大夫都议论请求尊奉宝鼎。	When the emperor and his party returned to Chang'an, the ministers and high officials all gathered in conference and requested that due honour be shown to the precious cauldron.
天子曰：“间者河溢，岁数不登，故巡祭后土，祈为百姓育穀。今岁丰庑未报，鼎曷为出哉？”	天子说：“最近以来，河水泛滥，一连数年收成不好，所以朕才巡察郡县，祭祀后土，为百姓祈求有个好年成。今年丰收与否尚不可知，鼎究竟是为什么原因才出现的呢？”	The emperor announced, "Recently the Yellow River overflowed its banks and for several years the harvests were poor. Therefore I journeyed about the empire and performed sacrifices to the Earth Lord, praying for the sake of the common people that the grain might grow well. This year, though the harvest has been rich and plentiful, I have not yet returned thanks for this blessing. Why then should this cauldron appear?"
有司皆曰：“闻昔泰帝兴神鼎一，一者壹统，天地万物所系终也。黄帝作宝鼎三，象天地人。禹收九牧之金，铸九鼎。皆尝亨上帝鬼神。遭圣则兴，鼎迁于夏商。周德衰，宋之社亡，鼎乃沦没，伏而不见。颂云‘自堂徂基，自羊徂牛；鼐鼎及鼒，不吴不骜，胡考之休’。”	有关官员都说：“听说过去泰帝制神鼎一个，一就是壹统的意思，天地万物都统于宝鼎，与宝鼎所示现象相联系。黄帝作宝鼎三个，三象征天地人。禹收集九州的铜，铸成九鼎，象征九州，都曾经用来烹煮牺牲祭祀上帝和鬼神。遭逢圣主盛世鼎就会出现，迁延经过了夏商二朝，到周未世德衰败，宋国社坛被毁以后，鼎就沦没了。从此隐伏不再出现。诗《颂》说：‘自堂上至于门塾，自牲羊至于牲牛，大鼎小鼎，全都验过，牲肥鼎洁，祭事绸缪’，‘不喧哗不倨傲，恭慎又肃穆，神必降福，得享寿考，休美征候。’”	To this the officials all replied, "We have heard that in ancient times the Great Emperor Fu Xi made a single sacred cauldron. The number one symbolizes the unification of heaven and earth, showing that all things of creation were brought together. The Yellow Emperor made three precious cauldrons, symbolizing heaven, earth, and man, while Emperor Yu collected metal from the nine ancient provinces and cast nine cauldrons. All of them used the cauldrons to boil offerings and present them to the Lord on High and the other spirits. Only when a sage ruler appeared on the throne were these cauldrons made. The cauldrons were handed down during the successive dynasties of the Xia and Shang, but later, when the virtue of the Zhou rulers declined and the altars of the soil of the state of Song, ruled by the descendants of the Shang kings, were destroyed, the cauldrons sank into the waters and disappeared from sight. The temple hymn in the Book of Odes reads: 'From hall to gatehouse, From ram to bull he moves, With great cauldron and small; Neither contentious nor proud, Beautiful shall be the blessing of long life for him!'"
“今鼎至甘泉，光润龙变，承休无疆。合兹中山，有黄白云降盖，若兽为符，路弓乘矢，集获坛下，报祠大享。唯受命而帝者心知其意而合德焉。鼎宜见於祖祢，藏於帝廷，以合明应。”	“如今鼎已到甘泉宫，看它色泽光润。变化如神，朝廷必承无疆之福。这与行到中山时，有黄白云盖降落在鼎上的征兆相符，还有麃兽这种符瑞，以及大弓和四支一套的箭，都是在神坛下得到的，这全是上天对于祭祀大享的回报。只有受天命而为帝的人才能心知其意而与天德相合。鼎应该献给祖祢庙，藏于帝王宫廷，以与上述各种明显的瑞应相合。”	"Now this cauldron was brought to the Palace of Sweet Springs and a radiance burst forth, shimmering like a dragon. Boundless beauty was received from on high when it was carried among the mountains. A cloud of yellow and white descended to cover it and an omen in the form of a beast appeared. With the great bow and a set of four arrows, the beast was captured and placed at the foot of the altar, a sacrifice of thanksgiving accepted with great favour on high. Only an emperor who has received the mandate of Heaven can understand the meaning of these signs, and he alone possesses the virtue needed to answer them. The cauldron should therefore be presented in the temple of the ancestors and stored away in the imperial court in accordance with these bright omens!"
制曰：“可。”	皇帝下制书说道：“就这么办。”	The emperor gave his consent to this.
入海求蓬莱者，言蓬莱不远，而不能至者，殆不见其气。	到海中寻找蓬莱山的人，说蓬莱山路程不远，而总也不能到达的原因，大约是看不到仙山的云气。	The men who had been sent to sea in search of the island of Penglai reported that it was not far away, but that they had as yet been unable to reach it because they could barely make out the emanations which indicated its location.
上乃遣望气佐候其气云。	于是皇上派遣善于望气者帮助他们观察云气。	The emperor therefore dispatched more men whose duty, it was said, was to watch the sky from afar and aid the magicians in locating the emanations.
其秋，上幸雍，且郊。或曰“五帝，太一之佐也，宜立太一而上亲郊之”。上疑未定。	这年秋天，皇上来到雍城，将要行郊祀五帝礼。有人说：“五帝，是太一神的辅佐，应该建立太一庙，皇上亲自郊祀。”皇上犹豫未决。	In the autumn the emperor journeyed to Yong and was preparing to perform the suburban sacrifice when someone advised him, saying, "The Five Emperors are no more than the helpers of the Great Unity. It would be well if Your Majesty were to set up an altar to the Great Unity and perform the suburban sacrifice in person to this spirit." The emperor, however, was in doubt about what to do and came to no decision.
齐人公孙卿曰：“今年得宝鼎，其冬辛巳朔旦冬至，与黄帝时等。”卿有札书曰：“黄帝得宝鼎宛朐，问於鬼臾区。鬼臾区对曰：‘帝得宝鼎神策，是岁己酉朔旦冬至，得天之纪，终而复始。’於是黄帝迎日推策，後率二十岁复朔旦冬至，凡二十推，三百八十年，黄帝仙登于天。”	齐人公孙卿说：“今年得到宝鼎，冬季辛巳日十一月初一是冬至节，与黄帝时完全一样。”公孙卿有一本扎记书说：“黄帝在宛朐城得到宝鼎，向鬼臾区询问，鬼臾区回答说：‘帝得到了宝鼎和神策，这一年已酉日的月朔是冬至节，从此进入天纪，终而复始，循环不止。’于是黄帝按日影用神策推算，以后大率每二十年重又出现月朔黎明时为冬至节，到二十周，第三百八十年，黄帝成仙上天而去。”	At this point a man of Qi named Gongsun Qing appeared with a letter which he wished to present to the throne, reading as follows: "This year the precious cauldron was found, and this winter the first day of the month, xinsi, corresponds with the winter solstice. This is the same conjunction of circumstances that occurred in the time of the Yellow Emperor. I have in my possession a document on wood which states: 'When the Yellow Emperor obtained the precious cauldron at Wangqu he questioned Guiyu Qu, who replied, "The Yellow Emperor has obtained the precious cauldron and the sacred calculations. This year the first day of the month, you, corresponds to the winter solstice, which indicates that the heavenly reckonings are in order. When the cycles of heaven have come to an end, they shall begin again." The Yellow Emperor then proceeded to reckon ahead and found that after approximately twenty years the first day of the month would once more fall on the winter solstice. After about twenty such cycles had passed, or 380 years, the Yellow Emperor became an immortal and ascended to heaven.'"
卿因所忠欲奏之。所忠视其书不经，疑其妄书，谢曰：“宝鼎事已决矣，尚何以为！”	公孙卿想通过所忠把此事上奏皇上，所忠看他的书荒诞不经，怀疑是他妄造的假书，辞谢说：“宝鼎的事已经定下来了，还有什么文章可做？”	Gongsun Qing asked one of the officials named Suo Zhong to present the letter to the throne, but when Suo Zhong read over the letter, he saw that it made no sense and, suspecting that Gongsun Qing had concocted the whole thing out of his own head, he declined, saying, "The matter of the precious cauldron has already been disposed of. Nothing further can be done about it at this time."
卿因嬖人奏之。上大说，乃召问卿。对曰：“受此书申公，申公已死。”	公孙卿又通过皇帝的私宠上奏，皇上很是高兴，就召问公孙卿，公孙卿回答说：“这本书是申公传授给我的，如今申公已然去世。”	Gongsun Qing then got one of the emperor's favourites to present his letter, and the emperor was exceedingly pleased. He immediately summoned Gongsun Qing and questioned him, whereupon the latter replied, "I was given this letter by Master Shen, but he is dead."
上曰：“申公何人也？”	皇上说：“申公是个什么样的人？”	"And who was Master Shen?" asked the emperor.
卿曰：“申公，齐人。与安期生通，受黄帝言，无书，独有此鼎书。曰‘汉兴复当黄帝之时’。曰‘汉之圣者在高祖之孙且曾孙也。宝鼎出而与神通，封禅。封禅七十二王，唯黄帝得上泰山封’。申公曰：‘汉主亦当上封，上封能仙登天矣。	公孙卿说：“申公，是齐人。与安期生相交往，接受黄帝的教言，没有书，只有这本关于鼎的书。其中说‘汉朝兴盛于黄帝时的年名重新出现的时候’。说‘汉朝的圣人出现在于高祖皇帝的孙和曾孙之中。宝鼎出现后就能与神勾通，并行封禅礼。古来行封禅礼的共有七十二个帝王，唯有黄帝得以登上泰山顶行封祭礼’。申公说：‘汉朝皇帝也应当上泰山行封祭礼，登上泰山封祭就能成仙登天了。	"Master Shen was a man of Qi who was friendly with the immortal, Master Anqi, and from him received the words of the Yellow Emperor. He possessed no writings, but only a cauldron inscription which said: "When the Han dynasty comes to power, the months and days shall fall the same as they did at the time of the Yellow Emperor.' It further said: 'The sage of the Han shall be the grandson or great-grandson of Gaozu. A precious cauldron shall appear and he shall commune with the spirits at the Feng and Shan sacrifices. Of all the seventy-two rulers who attempted the Feng and Shan, only the Yellow Emperor was able to ascend Mt.Tai and perform the Feng!' Master Shen told me, 'The ruler of the Han shall also ascend the mountain and perform the Feng, and when he has done this, then he will become an immortal and will climb up to heaven!
黄帝时万诸侯，而神灵之封居七千。天下名山八，而三在蛮夷，五在中国。中国华山、首山、太室、泰山、东莱，此五山黄帝之所常游，与神会。	黄帝时诸侯上万数，其中神灵被封的占七千。天下有名山八座，其中三座在蛮夷境内，五座在中国。在中国的有华山、首山、太室、泰山、东莱山，这五座是黄帝经常游观的地方，在那里与神相会。	"In the time of the Yellow Emperor there were 10,000 feudal lords, and among these 7,000 lived in fiefs containing the places of worship of the gods. In the world there are eight famous mountains, three of them in the lands of the Man. The Great Room, Mt.Tai, and Mt.Donglai. The Yellow Emperor often visited these five mountains and met there with the spirits.
黄帝且战且学仙。患百姓非其道者，乃断斩非鬼神者。百馀岁然後得与神通。	黄帝一边作战一边学习修仙，恐怕百姓有对仙道非议者，就断然把非难鬼神的人杀掉。经过百多年的修炼然后能与神仙往来了。	At times the Yellow Emperor made war, and at times he studied the arts of becoming an immortal, but he was distressed that the common people criticized his ways and so he beheaded anyone who spoke ill of the spirits. After 100 years or so he was able to commune with the spirits.
黄帝郊雍上帝，宿三月。鬼臾区号大鸿，死葬雍，故鸿冢是也。	黄帝在雍城郊祭上帝，住了三个月。鬼臾区号称大鸿，死后葬在雍城，所以那里才有鸿冢这个地方。	"The Yellow Emperor performed the suburban sacrifice to the Lord on High at Yong, camping there for three months. Guyu Qu's other name was Great Crane, and when he died he was buried in Yong. Therefore the mountain is now called Crane Mound.
其後黄帝接万灵明廷。明廷者，甘泉也。所谓寒门者，谷口也。	此后黄帝在明廷与万千神灵相见。明廷，就是甘泉山。黄帝升仙的地方为寒门，就是今天的谷口。	Later the Yellow Emperor communed with the myriad spiritual beings in the Bright Court. The Bright Court was located at Sweet Springs, and Cold Gate was the name for the mouth of the valley.
黄帝采首山铜，铸鼎於荆山下。	黄帝采掘首山的铜矿，铸鼎于荆山脚下。	"The Yellow Emperor collected copper from Mt.Shou and had it melted and cast into a cauldron at the foot of Mt.Jing.
鼎既成，有龙垂胡珣下迎黄帝。	鼎既铸成，云端里有一条龙垂下长长的胡须，迎接黄帝。	When the cauldron was completed, a dragon with whiskers hanging from its chin came down from the sky to fetch him.
黄帝上骑，群臣後宫从上者七十馀人，龙乃上去。	黄帝攀援而上骑在龙背上，群臣以及后宫纪嫔随他登上龙背的有七十多人，龙就向天上飞去。	The Yellow Emperor mounted on the dragon's back, followed by his ministers and palace ladies, making a company of over seventy persons. When they had all mounted, the dragon rose from the ground and departed.
馀小臣不得上，乃悉持龙珣，龙珣拔，堕，堕黄帝之弓。	其余级别低的官员不得上，都抓住龙须不放手，龙须被拉断，从空中落下，匆忙间黄帝的弓也落了下来。	The lesser ministers, unable to mount the dragon, clung to its whiskers until the whiskers came out and fell to the ground, along with the bow of the Yellow Emperor.
百姓仰望黄帝既上天，乃抱其弓与胡珣号，故後世因名其处曰鼎湖，其弓曰乌号。’”	百姓仰面望见黄帝慢慢飞上天去，于是抱着他失落的弓以及拉断的龙须哭号，所以后世把这个地方称为鼎湖，弓的名子叫作乌号。”	The common people gazed up into the sky till the Yellow Emperor had reached heaven and then they clasped the whiskers and the bow and began to wail. Therefore in later ages the spot where all of this took place was named Cauldron Lake and the bow was called The Cry of Sorrow."
於是天子曰：“嗟乎！吾诚得如黄帝，吾视去妻子如脱鵕耳。”	于是天子说：“呀！要是能象黄帝那样，我把离开妻子只当作是扔掉一只鞋子一样容易。”	When the emperor heard this, he gave a great sigh and said, "Ah! If I could only become like the Yellow Emperor, I would think no more of my wife and children than of a cast-off slipper!"
乃拜卿为郎，东使候神於太室。	就封公孙卿为郎官，让他到东面太室山去迎候神仙。	He then honoured Gongsun Qing with the position of palace attendant and sent him east to wait upon the spirits at the Great Room, Mt.Song.
上遂郊雍，至陇西，西登崆峒，幸甘泉。	皇上遂到雍城郊祀，后来到陇西，向西行登上崆峒山，又回到甘泉宫。	The emperor proceeded to carry out the suburban sacrifice at Yong, after which he travelled west as far as Longxi, climbed Mt.Kongtong in the west, and then returned to the Palace of Sweet Springs.
令祠官宽舒等具太一祠坛，祠坛放薄忌太一坛，坛三垓。	命祠官宽舒等人准备好太一神的祭坛，祭坛仿照薄忌的太一坛建造，坛分三层。	There he gave orders to Kuan Shu and the other officials in charge of sacrifices to set out an altar to the Great Unity. It was modelled after Mu Ji's altar to the Great Unity and had three levels.
五帝坛环居其下，各如其方，黄帝西南，除八通鬼道。	第一层是太一坛，五帝坛环绕在太一坛下，五帝各自所在方位与所主方位相同，只有主中央方位的黄帝处在西南方，除去这个方向上的八通鬼道。	Surrounding the base of it were the altars of the Five Emperors, each disposed in the direction appropriate to the particular deity, except that the altar to the Yellow Emperor, the deity of the centre, was placed on the southwest side. Thus the eight roads by which demons approach were blocked.
太一，其所用如雍一畤物，而加醴枣脯之属，杀一貍牛以为俎豆牢具。	太一坛，祭祀所用与雍城五畤中的一畤相同，而增加酒醴、枣和肉脯之类，宰杀一头犁牛作为俎豆和其他与牲牢相配的礼器中的供奉物。	For the worship of the Great Unity the same offerings were used as at the altars of Yong, with the addition of such things as thick wine, jujubes, and dried meat. A yak was also slaughtered and offered with the appropriate dishes and other sacrificial implements.
而五帝独有俎豆醴进。	而五帝坛只有酒醴和俎豆供奉。	The Five Emperors were given only offerings of rich wine in the appropriate sacrificial vessels.
其下四方地，为醊食群神从者及北斗云。	最下一层坛是一块四方形地面，作为供奉配祭群神和北斗的地方。	Wine was poured on the ground at the four corners of the altar for the purpose, it was said, of giving sustenance to the lesser spirits and attendants and to the Beidou.
已祠，胙馀皆燎之。	祭祀完毕，剩余的胙肉都付之燎火。	When the offerings were completed, the beasts that had been sacrificed were all burned.
其牛色白，鹿居其中，彘在鹿中，水而洎之。	牲牛用白色，把宰杀好的鹿塞入牛的腹腔中，再把猪塞入鹿的腹腔中，一起放在釜中加水烹煮。	The ox was white, and inside it was placed a deer, and inside the deer a pig; water was then sprinkled over them while they burned.
祭日以牛，祭月以羊彘特。	祭日的牺牲用牛，祭月用羊猪，都用一只，雄性。	An ox was offered to the sun and a ram or a pig to the moon.
太一祝宰则衣紫及绣。五帝各如其色，日赤，月白。	太一坛的祝宰礼服用紫色以及五彩绣衣，五帝坛祝宰的礼服则各按帝所主方位的颜色，日坛祝宰礼服为赤色，月坛的为白色。	The priest who presented the offerings to the Great Unity wore robes of purple with brocade: those for the Five Emperors wore the colour appropriate to the particular deity. The robes of those who performed the sacrifice to the sun were red, and those for the moon white.
十一月辛巳朔旦冬至，昧爽，天子始郊拜太一。	十一月初一黎明冬至这一天，天刚拂晓，天子开始祭祀太一神，行跪拜礼。	On the first day of the eleventh month, the day xinsi (24 bec. 113 BC) which corresponded to the winter solstice, just before daylight, the emperor for the first time performed the suburban sacrifice in honour of the Great Unity.
朝朝日，夕夕月，则揖；而见太一如雍郊礼。	早晨朝见日神，傍晚朝见月神，都揖而不跪；而朝见太一神则和雍城的郊祭礼相同。	In the morning he made the morning bows to the sun, and in the evening the evening bows to the moon. The ritual used for the Great Unity was the same as that for the suburban sacrifice at Yong.
其赞飨曰：“天始以宝鼎神策授皇帝，朔而又朔，终而复始，皇帝敬拜见焉。”	其赞礼者念道：“天开始把宝鼎神策授给皇帝，此后朔日一次接着一次，终而复始，永无穷尽，皇帝恭敬拜见天神。”	The words of praise employed in the sacrifice read: "Heaven has for the first time granted to the supreme Emperor the precious cauldron and the sacred calculations. The first day of the month corresponds to the winter solstice: when the cycles have come to an end, they shall begin again. The supreme Emperor, reverently bowing, appears here."
而衣上黄。	礼服崇尚黄色。	The vestments used in the ceremony honoured the colour yellow.
其祠列火满坛，坛旁亨炊具。	祭祀时满坛是一堆堆的燎火，坛旁边放着烹煮等炊具。	At the time of the sacrifice, the altar was covered with rows of torches, and at the side of the altar were set the vessels for boiling and roasting the sacrifices.
有司云“祠上有光焉”。	主管官员说：“祀坛上有光出现了。”	"During the sacrifices," the officials concerned with the ceremony reported, "a light appeared in the sky over the offerings."
公卿言“皇帝始郊见太一云阳，有司奉瑄玉嘉牲荐飨。是夜有美光，及昼，黄气上属天”。	公卿说：“皇帝最初在云阳郊祭，朝见太一神，主管官员供奉着瑄玉，嘉牲献给太一神享食。当夜就有很美的光辉出现，到天亮时，黄气上腾，与天相连。”	The high ministers of the court announced, "The supreme Emperor has for the first time performed the suburban sacrifice to the Great Unity at Yunyang. The officials presented large circlets of jade and offerings of the finest sacrificial animals. On the night of the sacrifice a beautiful light appeared, and the following day yellow exhalations rose from the altar and reached to heaven."
太史公、祠官宽舒等曰：“神灵之休，祐福兆祥，宜因此地光域立太畤坛以明应。令太祝领，秋及腊间祠。三岁天子一郊见。”	太史公、祠官宽舒等说：“这是神灵的美意，保祐降福于人的吉兆祥瑞，应该按照这里神光所照的地区建立太畤坛以与神光的祥瑞吉兆相呼应。命太祝管领此事，每年秋天和腊月间祭祀，隔三年天子郊祭朝见一次。”	The grand historian and Kuan Shu and the other officials in charge of sacrifices advised the emperor, saying, "The spiritual beings in their beauty have come to aid Your Majesty with blessings and show forth auspicious omens. It is right that an Altar of the Great Unity should be permanently established in this region where the light shone, in clear answer to these portents." The emperor ordered the Altar to be placed under the jurisdiction of the master of invocations. The emperor performed the suburban sacrifice here in person once every three years, and during these intervals sacrifices were performed by the officials in the autumn and the last month of the year.
其秋，为伐南越，告祷太一。	这年秋天，为了讨伐南越，向太一神祷告祈求福祐。	In the autumn, in preparation for the attack on the state of Southern Yue, an announcement was made to the Great Unity, along with prayers for success.
以牡荆画幡日月北斗登龙，以象太一三星，为太一锋，命曰“灵旗”。	以荆为幡竿，幡上画日月、北斗、升龙等图案，以象征太一座的三星，作为太一锋旗，命名为“灵旗”。	A banner was made, fixed to a handle of thorny wood, and painted with representations of the sun, the moon, the Big Dipper, and an ascending dragon. These represented the spear of the Great Unity (that is, the three stars in the mouth of the Big Dipper). It was called the “spirit banner”.
为兵祷，则太史奉以指所伐国。	在出兵祷告时，由太史官手捧灵旗指向被伐的国家。	and when the announcement and prayers for the soldiers were offered, the grand historian took it in his hand and pointed it at the country that was about to be attacked.
而五利将军使不敢入海，之泰山祠。	五利将军作为使者不敢入海求神，却来到泰山祭祷。	Meanwhile the magician Luan Da, who had supposedly set off as the emperor's envoy to search for his teacher, had not ventured to set out to sea but had instead gone to Mt.Ta, where he was performing sacrifices.
上使人随验，实毋所见。	皇上派人尾随着他察看他的行踪，知道他实际上什么也没见到。	The emperor dispatched men to trail Luan Da and see whether there were any evidences of his magical powers. They reported that Luan Da had in fact met with no spiritual beings at all.
五利妄言见其师，其方尽，多不雠。上乃诛五利。	五利却妄言说见到他师父了。他的方术已经用尽，大多没有效验，于是皇上杀掉五利。	and that the story of his going to visit his teacher was all nonsense. Since it seemed that Luan Da's magical powers were exhausted, and since his claims in most cases were not borne out by the facts, the emperor had him executed.
其冬，公孙卿候神河南，言见仙人迹缑氏城上，有物如雉，往来城上。	这年冬天，公孙卿在河南迎候神仙，说在缑氏城上看到了仙人足迹，还有个东西样子象山鸡一样，往来于城上。	In the winter Gongsun Qing went to observe the spirits in the region of Henan and reported that he had seen the footprints of an immortal being on top of the city wall of Goushi, where a creature like a pheasant had flown back and forth over the wall.
天子亲幸缑氏城视迹。	天子亲自到缑氏城看了仙人足迹。	The emperor went in person to Goushi to examine the footprints.
问卿：“得毋效文成、五利乎？”	问公孙卿：“莫非你是仿效文成、五利吗？”	“Are you sure you are not trying the same sort of trick as Shaoweng and Luan Da?" the emperor asked.
卿曰：“仙者非有求人主，人主者求之。其道非少宽假，神不来。言神事，事如迂诞，积以岁乃可致也。”	公孙卿说：“仙人不是有求于皇帝，是皇帝求仙人。所以这事非得宽限时日，神就不会降临。谈论神仙事，好象是迂腐怪诞，然而积以年岁就能办成。”	"The immortals do not seek for the ruler of men," replied Gongsun Qing. "It is the ruler who must seek for them! Unless one sets about the task with a liberal and open-minded attitude, I am afraid that the spirits will never appear. When men discuss spiritual matters, their words are apt to sound wild and irrational, but if these matters are pursued for a sufficient number of years, the spirits can eventually be persuaded to come forth!"
於是郡国各除道，缮治宫观名山神祠所，以望幸。	于是郡国各自清扫道路，修治宫殿、列观、名山、神庙等，以等待皇帝到来。	After this all the provinces and feudal kingdoms set about busily cleaning their roads, and repairing their palaces and towers and the places of worship of the spirits and the famous mountains, anticipating a visit from the emperor.
其春，既灭南越，上有嬖臣李延年以好音见。	这年春天，既已灭掉南越，皇上有位宠爱的官员李延年献上一首优美的乐曲。	In the spring, after the kingdom of southern Yue had been wiped out, Li Yannian, who became one of the emperor's favourite ministers, attracted the ruler's attention because of his knowledge of music.
上善之，下公卿议，曰：“民间祠尚有鼓舞乐，今郊祀而无乐，岂称乎？”	皇上称善不止，命公卿商议说：“民间祠庙还有鼓舞乐曲，如今郊祭反而无乐，如何相称。”	The emperor was much impressed with his views and ordered the high ministers to open discussions on the following question: “At the places of worship among the common people, musical instruments and dances are still in use, yet at present no such music is employed at the suburban sacrifice. How can this be right?"
公卿曰：“古者祠天地皆有乐，而神祇可得而礼。”	公卿说：“古时候祭祀天地都有乐，神祇才来享受祭祀。”	"In ancient times,” replied the ministers, "music was used at all the sacrifices to Heaven and Earth, and thus the deities of those two realms were treated with the highest degree of propriety."
或曰：“太帝使素女鼓五十弦瑟，悲，帝禁不止，故破其瑟为二十五弦。”	还有人说：“太帝命素女奏五十弦瑟，由于太过悲哀，太帝禁而不能止，所以把她的瑟分为两半成二十五弦瑟。”	Others said, "The Great Emperor Fu Xi ordered the White Maiden to play upon a fifty-stringed zither. The music was exceedingly sad and the Great Emperor tried to stop her from playing, but she would not cease. Therefore he broke the zither into two, making an instrument of only twenty-five strings."
於是塞南越，祷祠太一、后土，始用乐舞，益召歌兒，作二十五弦及空侯琴瑟自此起。	于是以南越为边塞，开始用乐舞祷祭太一、后土，广召歌儿，并从这时期开始制作二十五弦瑟和空侯。	As a result of their deliberations, sacrifices and prayers of thanksgiving for the success of the expedition to Southern Yue were offered to the Great Unity and the Earth Lord, and at these music and dances were used for the first time. A number of boys were summoned to sing at the services and twenty-five stringed zithers and harps of the kind called konghou were made. It was at this time that zithers and harps first came into use for religious ceremonies.
其来年冬，上议曰：“古者先振兵泽旅，然后封禅。”	来年冬天，臣下进言说“古时候先振兵释旅，专力于农，然后行封禅礼。”	In the winter of the following year(110 BC) the emperor held discussions with his ministers and announced, "In ancient times the troops were brought back from their posts and temporarily disbanded before the Feng and Shan sacrifices were performed."
乃遂北巡朔方，勒兵十馀万，还祭黄帝冢桥山，释兵须如。	于是皇帝巡察北方到朔方，布勒军队十多万人，回来时祭黄帝冢于桥山，在须如遣散军队。	He proceeded to make a tour of the northern border, calling up a force of over a 100,000 troops to accompany him. He returned and sacrificed at the grave of the Yellow Emperor at Bridge Mountain and then disbanded the troops at Xuru.
上曰：“吾闻黄帝不死，今有冢，何也？”	皇上说：“我听说黄帝没有死，如今有黄帝冢，是何原因？”	"I have been told that the Yellow Emperor did not die," said the emperor. "Why is it that we now find his grave here?"
或对曰：“黄帝已仙上天，群臣葬其衣冠。”	有人回答说：“黄帝成仙后飞升上天，群臣把他的衣冠埋葬起来，因而有黄帝冢。”	To this question someone replied, “After the Yellow Emperor had been transformed into an immortal and had ascended to Heaven, his ministers made a grave here for his robes and hat!"
既至甘泉，为且用事泰山，先类祠太一。	既已回到甘泉宫，由于不久就要到泰山行封禅礼，先类祭了太一神。	After the emperor had returned to the Palace of Sweet Springs he began making preparations to perform the sacrifices at Mt.Tai, first offering a special sacrifice to the Great Unity.
自得宝鼎，上与公卿诸生议封禅。	自从得到宝鼎以后，皇上与公卿、诸经生员商议封禅事。	From the time the precious cauldron was discovered, the emperor had ordered his high ministers and court scholars to discuss the question of the Feng and Shan.
封禅用希旷绝，莫知其仪礼，而群儒采封禅尚书、周官、王制之望祀射牛事。	封禅由于以往很少举行，有关资料已旷废绝灭，无人知道礼仪的详细情形，而众儒者从《尚书》、《周官》、《王制》等书中摘引了封禅时望祭射牛的故事。	but since these sacrifices were so seldom performed and since the last performance had been so long ago, no one knew the proper ceremony to be followed. The Confucian scholars selected material from the Book of Documents, the Offices of Zhou, and the Institutes of a King to show that it was a mountain sacrifice in which the ruler in person shot the sacrificial bull with an arrow.
齐人丁公年九十馀，曰：“封禅者，合不死之名也。秦皇帝不得上封，陛下必欲上，稍上即无风雨，遂上封矣。”	齐人丁公年已九十多岁，说：“封禅，就是合当不死的意思。秦始皇没有这种造化，所以没能够登上山顶行封祭礼。陛下若一定上山，上到一定高度，乘无风雨的时候，即刻行礼就算是上山封祭了。”	However, a certain Master Ding of Qi, who was over ninety years old, stated, "The word feng indicates the concept of immortality. The First Emperor of the Qin did not succeed in ascending the mountain and performing the Feng sacrifice. If Your Majesty wishes to make the ascent, you should do so in gradual stages, and when it is apparent that there is no wind or rain, you may proceed to the top and carry out the sacrifice."
上於是乃令诸儒习射牛，草封禅仪。数年，至且行。	皇上于是命诸儒者演习射牛的礼仪，起草封禅的程式。数年以后，终于到了将要封禅的日子。	The emperor therefore ordered the Confucian scholars to practise shooting bulls and to draw up rough plans for the performance of the Feng and Shan. Several years had passed since that time, and the emperor felt that the moment had come to perform the sacrifices.
天子既闻公孙卿及方士之言，黄帝以上封禅，皆致怪物与神通，欲放黄帝以上接神仙人蓬莱士，高世比德於九皇，而颇采儒术以文之。	天子既然听了公孙卿以及方士的话，说黄帝以前的帝王封禅，都招徕异类以与神相通。所以想仿照黄帝以前的帝王招徕蓬莱士人以迎神仙，对世人抬高自己的身价以与九皇相比德，而又稍稍采用儒者的一套作为文饰。	He had been told by Gongsun Qing and the other magicians, however, that when the Yellow Emperor and the rulers before him had performed the Feng and Shan, they had all succeeded in summoning forth supernatural beings and communing with the spirits. He therefore wished to imitate the example of these rulers by getting in touch with the spirits and the immortals of Penglai and achieving fame in the world so that his virtue might be compared to that of the Nine Bright Ones of antiquity. At the same time he wished to follow as much as possible the doctrines of the Confucians in order to lend elegance to the proceedings.
群儒既已不能辨明封禅事，又牵拘於诗书古文而不能骋。	众儒者既不能把封禅的仪式搞明白，又牵缠拘泥于《诗》《书》等古文的记载，不能骋其想象。	The Confucian scholars for their part had been unable to produce any detailed information on the Feng and Shan ceremonies. Furthermore, they insisted upon confining themselves to what was written in the Odes and Documents and other old works and seemed incapable of coming forward with any worthwhile suggestions.
上为封禅祠器示群儒，群儒或曰“不与古同”，	皇上亲自设计了封禅用的祭器让群儒观看，这些儒者有的说：“与古时候不同”，	When the emperor had sacrificial vessels made for use in the Feng and Shan and showed them to the Confucian scholars, some of them objected, saying, “These are not the same as the ones used in ancient times!"
徐偃又曰“太常诸生行礼不如鲁善”，周霸属图封禅事，於是上绌偃、霸，而尽罢诸儒不用。	一个名叫徐偃的人又说：“太常诸生演习的礼不如鲁礼好”，周霸嘱咐他另绘封禅礼图。于是皇上把徐偃、周霸免官，所有儒生也被停止使用。	In addition an erudite named Xu Yan informed the emperor, “The scholars who are charged with the conducting of ceremonies under the master of ritual are not as skilful as those of Lu!” Another named Zhou Ba called all the scholars together and began making his own plans for the ceremony. With this the emperor demoted Xu Yan and Zhou Ba and called a halt to the discussions of the Confucian scholars, making no further use of their suggestions.
三月，遂东幸缑氏，礼登中岳太室。	三月，东行到缑氏，登上中岳太室山行祭礼。	In the first month the emperor journeyed east and visited Goushi.He stopped at Mt.Song,the Central Peak,and ascended the crest called The Great Room to pay his respects.
从官在山下闻若有言“万岁”云。	随从官员在山下听到象有呼喊“万岁”的声音。	The attendants who were waiting for him at the foot of the mountain reported that they had heard a voice call out "Long Live!"
问上，上不言；问下，下不言。	问皇上，皇上不答；问下官，下官也不言语。	The emperor questioned the men who had ascended the mountain with him,but they replied that they had not spoken any such words,and the men at the foot of the mountain gave the same answer.
於是以三百户封太室奉祠，命曰崇高邑。	于是将三百户人家封为太室奉祠，以他们的租税作为太室山祭祀的费用，把他们的居住区命名为崇高邑。	The emperor then set aside a fief of 300 households to support the sacrifices to The Great Room,calling it The City Which Honours Mt.Song.
东上泰山，泰山之草木叶未生，乃令人上石立之泰山巅。	继续东行到泰山。那时候泰山上的草木还没有长出叶子，乘机命人将大石运上泰山绝顶，备封禅时用。	He then proceeded east and ascended Mt.Tai.At this time the grass and leaves of the trees had not yet come out and so,without fear of injuring them he was able to order his men to drag a stone up the mountain and erect it on the summit of Mt.Tai.
上遂东巡海上，行礼祠八神。	皇上随即向东巡游来到海上，行礼祭祀八神。	From there the emperor journeyed along the seacoast,paying his respects and sacrificing to the Eight spirits on the way.
齐人之上疏言神怪奇方者以万数，然无验者。	齐人纷纷上书谈论神怪和奇异方术，数以万计，然而没有一件能得到证实。	The men of Qi who came to the emperor with tales of supernatural things and magical powers numbered in the tens of thousands,but none of them were able to offer any proofs.
乃益发船，令言海中神山者数千人求蓬莱山的神人。	于是调发了更多的船只，让那些谈论海中神山的数千人下海寻求蓬莱山的神人。	The emperor then despatched a number of boats,ordering several thousand of the men who had brought him tales of the mountain of the gods in the middle of the sea to set out in search of the spiritual beings of Penglai.
公孙卿持节常先行候名山，至东莱，言夜见大人，长数丈，就之则不见，见其迹甚大，类禽兽云。	天子出行，常常由公孙卿持天子符节先行到达，在名山胜境迎候天子车驾，他到东莱后，说夜间看到一个异常高大的人，身长数丈，走近后却看不到了，只留下一个很大的足迹，形状象是禽兽的足印。	Gongsun Qing in the meantime had been proceeding in advance of the emperor,bearing the seals of an imperial envoy and looking for signs of the spirits at the various famous mountains.When he reached Mt.Donglai,he reported that he had encountered a giant man at night who measured several zhang in height.“When he approached to speak to the being,it disappeared,but its footprints were still visible,”he said,being very large and like those of an animal.
群臣有言见一老父牵狗，言“吾欲见巨公”，已忽不见。	群臣还有的说见到一个老人牵着狗，说：“我想见一见臣公”，说完忽然不见踪影。	One of the emperor's ministers also reported that he had seen an old man leading a dog.The man had said,"I am looking for the Great Lord?"and had then abruptly disappeared.
上即见大迹，未信，及群臣有言老父牵狗，则大以为仙人也。	皇上亲自看了大足印，尚不肯相信，等到又听群臣讲述牵狗老人的事，才深信这就是仙人了。	The emperor had in the meantime gone to see the large footprints reported by Gongsun Qing,but was not yet persuaded that they were genuine.When his ministers told him about the old man with the dog however,he became firmly convinced that it had actually been an immortal being.
宿留海上，予方士传车及间使求仙人以千数。	特意在海上留宿以待仙人，准予方士乘坐驿传的车子以来往报信，陆续派出的求仙人已有千数以上。	He therefore lingered for a while on the seacoast,providing his magicians with post carriages so that they could get about quickly and sending out several thousand men to search in secret for immortal beings.
四月，还至奉高。	四月，从海上归来，到奉高县。	In the fourth month the emperor started back west,arriving at Fenggao.
上念诸儒及方士言封禅人人殊，不经，难施行。	皇上认为众儒生和方士所说的封禅事各自不同，荒诞不经，难以施行。	He had thought over the various recommendations which the Confucian scholars and the magicians had made concerning the feng and shan sacrifices,but he was troubled by the fact that each said something different and that many of their recommendations were absurd or almost impossible to put into practice.
天子至梁父，礼祠地主。	天子到了梁父山，以礼祭祀地主。	When he reached Liangfu,he sacrificed to the Lord of the Land.
乙卯，令侍中儒者皮弁荐绅，射牛行事。	乙卯日，命侍中和儒者穿着隆重的礼服：头戴皮弁，插笏垂绅，行射牛的礼仪。	On the day yimao(17May 110 BC) he ordered the Confucians who attended him to don leather caps and wide sashes and to carry out the shooting of the ox.
封泰山下东方，如郊祠太一之礼。	在泰山东面的山脚下封土行礼，礼仪程式与郊祭太一相同。	Performing the ceremony used at the suburban sacrifices to the Great Unity
封广丈二尺，高九尺。	所封土宽一丈二尺，高九尺。	The feng altar mound was one zhang and two chi in breadth and nine chi high.
其下则有玉牒书，书祕。	下面埋有玉牒书，书的内容隐秘无人知。	Buried beneath it was a jade tablet inscribed with a message,but the contents were kept secret.
礼毕，天子独与侍中奉车子侯上泰山，亦有封。	行礼毕，天子独自带了侍中奉车霍子侯登上泰山，在山顶同样行了封土礼。	After this ceremony was completed,the emperor alone,accompanied by only one attendant,the carriage server Zihou,ascended Mt.Tai and again performed the Feng sacrifice.
其事皆禁。	只是在山顶事禁止外传。	This later ceremony was carried out entirely in secret.
明日，下阴道。	第二天，从山后阴道下山。	The following day the emperor descended the mountain by the northern road.
丙辰，禅泰山下阯东北肃然山，如祭后土礼。	丙辰日，在泰山脚下东北的肃然山上行禅祭礼，与祭后土仪式相同。	On the day bingchen(18 May 110 BC) the emperor performed the shan sacrifice at Mt.Suran in the northeast foothills of Mt Tai,following the ceremony used for the sacrifices to the Earth Lord.
天子皆亲拜见，衣上黄而尽用乐焉。	封祭、禅祭天子都亲行拜见礼。礼服尚黄色，都用乐伴奏。	At all of these ceremonies the emperor made his obeisance and presented himself in person,wearing garments honouring the colour yellow,and music was employed throughout.
江淮间一茅三脊为神藉。	荐神用的草席是用江淮间的三脊茅编织而成。	A type of rush having three ridges on one stalk,which grows between the Yangtze and Huai rivers,was used to make the sacred mats for the offerings.
五色土益杂封。	封土用杂土石，上面加盖五色土。	and earth of five colours was heaped on top of the sacrificial mound.
纵远方奇兽蜚禽及白雉诸物，颇以加礼。	将远方进贡来的奇兽、飞禽以及白山鸡等物纵还山林，比起雍畤的祭祀礼数颇有增加。	In addition to the offerings all sorts of strange beasts,flying creatures,white pheasants,and other animals brought from distant regions were set free so that the ritual would be complete.
兕牛犀象之属不用。皆至泰山祭后土。	兕牛犀象之类不宜放还山林的，都到泰山下祭祀后土。	Rhinoceroses,elephants,and such creatures,however,were not set free,but were brought to Mt.Tai and then taken away again.
封禅祠；其夜若有光，昼有白云起封中。	行封禅礼的地方，当夜仿佛有光出现，白天有白云从封土中升起。	While the Feng and shan were being performed,something like a light appeared in the sky at night,and during the day white clouds rose from the mounds.
天子从禅还，坐明堂，群臣更上寿。	天子从禅祭的地方回来后，坐于明堂，群臣轮番入见道贺，恭祝天子圣寿无疆。	Returning from the Shan sacrifice,the emperor took his seat in the Bright Hall,where all his ministers in turn offered him their congratulations.
於是制诏御史：“朕以眇眇之身承至尊，兢兢焉惧不任。”	于是降下制书，诏告于御史说：“朕以渺小之身继承至尊大位，终日战战兢兢深恐不能胜任。”	The emperor issued an edict to the imperial secretary which read："I,in my humble and insignificant person,have been accorded the position of highest honour;constantly I tremble with fear that I shall not be worthy of it."
维德菲薄，不明于礼乐。	由于德行微薄，不明礼乐。	"for my virtue is poor and slight and I have no understanding of rites and music."
脩祠太一，若有象景光，箓如有望，震於怪物，欲止不敢，遂登封太山，至于梁父，而後禅肃然。	所以重修祭祀太一的盛典时，仿佛有霞光出现，又隐然见到一些奇怪物事，恐怕是怪物出现，欲停止行礼而又怕得罪神灵，于是强自支撑，登上太山行封祭礼，到梁父，而后在肃然山行禅祭礼。	"When I performed the sacrifice to the Great Unity,something which looked like a beam of light was seen faintly from afar.I was filled with awe at this strange occurrence and would have proceeded no further,but I did not dare to halt.Thus I ascended Mt.Tai to perform the Feng sacrifice,journeyed to Liangfu,and later performed the shan sacrifice at Mt.Suran."
自新，嘉与士大夫更始，赐民百户牛一酒十石，加年八十孤寡布帛二匹。	欲从此自新，与士大夫一起重新做起，特赐给百姓每百户牛一头，酒十石，年八十岁以上的孤寡老人赠赐布帛二匹。	"thus renewing myself.In recognition of this new beginning which I and my ministers have made,I grant to every hundred households of the common people one ox and ten piculs of wine,and in addition,to all those over eighty and to orphans and widows,two bolts of silk cloth."
复博、奉高、蛇丘、历城，无出今年租税。	博县、奉高、蛇丘、历城四县免除徭役和今年租税。	"Bo,Fenggao,Yiqiu and Licheng shall be exempted from corvee labour and need pay no taxes this year."
其大赦天下，如乙卯赦令。	大赦天下，细则与乙卯日赦令相同。	"In addition,let a general amnesty be granted to the empire of the same kind as that ordered in the year yimao(120 BC)."
行所过毋有复作。	所经过处不得再有复作者。	"None of the places which I have passed through in my visit shall be required to send labour forces."
事在二年前，皆勿听治。	凡二年以前所犯过失，都不再治罪。	"and no criminal charges dating from more than two years in the past shall be tried."
又下诏曰：“古者天子五载一巡狩，用事泰山，诸侯有朝宿地。”	又下诏说：“古时候天子每隔五年外出巡狩一次，到泰山行礼，诸侯都有朝见留宿的处所。”	He also issued an edict saying:"In ancient times the Son of Heaven journeyed about on an inspection tour once every five years,and at that time he performed sacrifices to Mt.Tai.The feudal lords who came to pay court to him constructed their lodgings there."
其令诸侯各治邸泰山下。	今命诸侯各自在泰山下构筑邸舍房屋。	"Let an order therefore be given to the feudal lords to build their own lodges at the foot of Mt.Tai."
天子既已封泰山，无风雨灾，而方士更言蓬莱诸神若将可得，於是上欣然庶几遇之，乃复东至海上望，冀遇蓬莱焉。	天子既已封泰山，没有遇到风雨灾，因而方士纷纷说蓬莱山诸神不久将能见到，皇上也欣然以为差不多，就重新东行到海上观望，希望能遇到蓬莱山诸神。	The emperor had succeeded in performing the Feng and shan and had not been troubled by wind or rain,and the magicians now came forward one after the other to assure him that the time had surely come when he would make contact with the spirits of Penglai.The emperor was overjoyed and,convinced that his meeting with the gods was near,he returned east once more to the seacoast,gazing from afar in hopes of sighting the island of Penglai.
奉车子侯暴病，一日死。	奉车霍子侯突然得急病，才一天就死了。	Instead however,his carriage server Zihou,who had accompanied him to the top of Mt.Tai,was stricken with a violent sickness and died the same day.
上乃遂去，并海上，北至碣石，巡自辽西，历北边至九原。	皇上这才离去。沿海而上，北行到碣石，自辽西开始巡察，历经北部边塞来到九原县。	The emperor departed and,following the coast,journeyed north as far as Jieshi.From there he travelled through Liaoxi,passed along the northern border to Jiuyuan.
五月，反至甘泉。	五月，返回到甘泉宫。	and in the fifth month returned to the Palace of Sweet Springs.
有司言宝鼎出为元鼎，以今年为元封元年。	主管官员说宝鼎出现年号定为元鼎，今年封禅年号应为元封元年。	The officials suggested that the era when the precious cauldron was found should be called yuanding or Cauldron Period,and that the present year should be designated as the first year of a new era,to be called yuankeng,the “feng Period”.
其秋，有星茀于东井。	这年秋天，有彗星出现于东井宿中。	In the autumn a comet appeared in the constellation of the Eastern Well.
後十馀日，有星茀于三能。	十多天后，又有彗星出现于三台附近。	and some ten or twelve days later it appeared in the constellation of the Three Steps.
望气王朔言：“候独见填星出如瓜，食顷复入焉。”	有个望气的人名叫王朔的说：“测候时独有我看到填星出现时象瓜一样大，约一顿饭的功夫隐去不见了。”	Wang Shuo,a man versed in the observation of the skies,reported that he had seen the star swell forth until it was as large as a melon,and after a while disappear again.
有司皆曰：“陛下建汉家封禅，天其报德星云。”	有关官员都说：“陛下创建了汉朝封禅的礼仪，大约是上天以德星的出现作为报答。”	The officials all assured the emperor,"Since Your Majesty has instituted the Feng and Shan sacrifices for the house of Han,Heaven has sent forth in response this star of virtue."
其来年冬，郊雍五帝。还，拜祝祠太一。	来年冬天，郊祭雍城的五帝祠，回来后拜祝并祭祀了太一神。	In the winter of the following year the emperor performed the suburban sacrifice to the Five Emperors at Yong and on his return he worshipped and sacrificed to the Great Unity.
赞飨曰：“德星昭衍，厥维休祥。寿星仍出，渊耀光明。信星昭见，皇帝敬拜太祝之享。”	赞礼官念道：“德星明亮，其是吉祥。又出寿星，渊耀光明。信星光见，皇帝敬拜太祝之享食。”	The following words of praise were used in the ceremony:"The star of virtue,large and bright,has shown us this auspicious omen.The star of Long Life shines forth as before,deep and glowing is its great light.The star signs have appeared for all to see.The Supreme Emperor bows in reverence before the offerings of the master of invocation."
其春，公孙卿言见神人东莱山，若云“欲见天子”。	这年春天，公孙卿说在东莱山见到神人，隐约听到他说：“要见天子”。	In the spring of this year Gongsun Qing reported that he had met a spiritual being at Mt.Donglai who seemed to be saying that he wished to see the Son of Heaven.
天子於是幸缑氏城，拜卿为中大夫。	天子于是来到缑氏城，封公孙卿为中大夫。	The emperor therefore paid a visit to Goushi,where he honoured Gongsun Qing with the rank of palace counsellor.
遂至东莱，宿留之数日，无所见，见大人迹云。	随后到达东莱，住了数日，什么也没看到，有的说见到了大人的足印。	and then proceeded to Donglai.He lodged there for several days but did not succeed in meeting the spirit,though he did see what were said to be the footprints of a giant man.
复遣方士求神怪采芝药以千数。	重又派遣方士寻访神仙、采掘灵芝达千余人。	He once more dispatched a group of several thousand magicians to search for the spirits and gather the herbs of immortality.
是岁旱。於是天子既出无名，乃祷万里沙，过祠泰山。	这一年天旱，天子既已出游，没有出游的理由，就借口说往万里沙祷神求雨，顺道祭祀泰山。	This year there was a drought,and since the emperor had had no official business which could be used as an excuse for a trip to the east,he took this opportunity to journey to the altar of the Ten Thousand Mile Sands and offer prayers for rain.On his way back he sacrificed at Mt.Tai.
还至瓠子，自临塞决河，留二日，沈祠而去。	回来时到达瓠子县，亲自到河水决口处堵塞决口，住了二日，沉祭河神以后离去。	and then returned to Huzi,where he inspected the work which was being done to close the break in the dikes of the Yellow River there.He remained for two days and then,casting offerings into the Yellow River as a sacrifice,departed.
使二卿将卒塞决河，徙二渠，复禹之故迹焉。	命上卿二人率领兵卒堵塞河水的决口，将二条渠水移位，以恢复禹时的旧迹。	He left orders for two of his ministers to bring a force of soldiers and complete the closing of the breach,leading the waters off in two channels so that the river might be restored to the course it had followed in the time of Emperor Yu.
是时既灭两越，越人勇之乃言“越人俗鬼，而其祠皆见鬼，数有效。”	当时既已灭掉两越，一个名为勇之的越人说道：“越人风俗是信鬼，祭祀时都能见到鬼，常常很有效验。”	By this time the emperor had completed the conquest of the two barbarian kingdoms of Yue.A man of Yue named Yong zhi informed the emperor that the spirits of the dead were highly honoured among the people of Yue and that at their sacrifices these spirits invariably appeared,often giving proofs of their power.
昔东瓯王敬鬼，寿百六十岁。	过去东瓯王敬鬼，活了一百六十岁。	"In former times,"he said,"the king of Eastern Ou had honoured the spirits and had consequently lived to the age of 160."
後世怠慢，故衰秏。	后世人怠慢鬼神，所以很早就衰老了。	"but after generations had grown careless and indifferent and therefore the power of the spirits had declined."
乃令越巫立越祝祠，安台无坛，亦祠天神上帝百鬼，而以鸡卜。	于是命越巫建立越祝庙，其中有台而无坛，同样是祭祀上帝百鬼，而用鸡卜吉凶。	The emperor then ordered the shamans of Yue to set up a place for Yue sacrifices with a platform but no altar.Here sacrifices were also offered to the spirits of Heaven,the Lord on High,and the various spirits of the dead,and a type of divination using chicken bones was employed which the emperor put great faith in.
上信之，越祠鸡卜始用。	皇上极为信任，越祭和鸡卜从此开始在天下行用。	Thus the Yue sacrifices and chicken divination began from this time.
公孙卿曰：“仙人可见，而上往常遽，以故不见。”	公孙卿说：“仙人本来可以看到，而皇上来往急剧，匆匆忙忙，因此才看不到。”	Gongsun Qing advised the emperor,saying,"It is quite possible to meet with the immortals.It is only that Your Majesty always rushes off in great haste to see them and therefore never succeeds."
今陛下可为观，如缑城，置脯枣，神人宜可致也。	如今陛下可以建一座楼观，象缑氏城楼一样，上面摆上肉脯、枣，神人理应可以请到。	"Now if you would only build some turrets like those on the city wall of Goushi and set out dried meat and jujubes,I believe the spirits could be induced to come."
且仙人好楼居。	而且仙人喜欢住在楼上。	"for they like to live in towers!"
於是上令长安则作蜚廉桂观，甘泉则作益延寿观，使卿持节设具而候神人。	于是皇上命在长安建造蜚廉观和桂观，在甘泉则建造益寿观和延寿观，使公孙卿持天子符节在上面设立供具，迎候神人。	Therefore the emperor gave orders for the construction of the Flying Eave and Cassia Towers in Chang an and the Increased Life and Long Life Towers at the Palace of Sweet Springs.He presented Gongsun Qing with the seals of an imperial envoy and ordered him to set out the necessary offerings and watch for the arrival of the spirits.
乃作通天茎台，置祠具其下，将招来仙神人之属。	又作通天台，台下设置祭祀礼具，用来招致仙人、神人之属。	He also built the Terrace that Reaches to Heaven and had the sacrificial utensils laid out at the foot,hoping to induce the spirits and immortals to visit it.
於是甘泉更置前殿，始广诸宫室。	于是在甘泉宫又建了前殿，开始扩建各处的宫殿。	In addition he constructed a Front Hall at the Palace of Sweet Springs and for the first time enlarged the various rooms of the palace.
夏，有芝生殿房内中。	夏季，在甘泉殿的房中长出了灵芝草。	In the summer the fungus of immortality sprang up in one of the rooms of the palace.
天子为塞河，兴通天台，若见有光云，乃下诏：“甘泉房中生芝九茎，赦天下，毋有复作。”	天子以为是由于亲自塞决河，建通天台，产生的祥瑞感应，就下诏书说：“甘泉宫房中长出一株九茎灵芝，为此天下大赦，免去复作者刑。”	and when the Terrace that Reaches to Heaven,which the emperor had built in honour of the closing of the breach in the dikes of the Yellow River was completed,something that looked like a light in the sky was said to have appeared.The emperor therefore issued an edict saying,"In a room of the Palace of Sweet Springs the fungus of immortality,with its nine stalks,has sprung up.A general amnesty shall be granted to the empire and no more construction labour shall be required."
其明年，伐朝鲜。	第二年，出兵伐朝鲜。	The following year(108 BC)the army attacked Korea.
夏，旱。公孙卿曰：“黄帝时封则天旱，乾封三年。”	夏季，天旱。公孙卿说：“黄帝时只要封祭就会出现天旱，是由于天要把封土晒干，一直晒上三年。”	In the summer there was a drought.Gongsun Qing informed the emperor,"In the time of the Yellow Emperor,whenever the feng sacrifice was performed,Heaven sent a drought for three years in order to dry out the earth of the feng altar mound."
上乃下诏曰：“天旱，意乾封乎？其令天下尊祠灵星焉。”	皇上就下诏书说：“天旱，推想是天要晒干封土吗？兹令天下人都尊奉、祭祀灵星。”	The emperor then issued an edict saying,“Heaven has sent this drought for the purpose of drying out the earth of the feng.Let all the empire be ordered to pay honour and sacrifice to the Sacred Star.”
其明年，上郊雍，通回中道，巡之。	明年，皇上在雍城郊祭，打通了去回中的道路，到那里去巡察。	The following year the emperor performed the suburban sacrifice at Yong.He opened up a road through Huizhong and,passing through the region,made a tour of it.
春，至鸣泽，从西河归。	春季，到达鸣泽，从西河县而归。	In the spring,he reached Mingze and on his return came back by way of the West River.
其明年冬，上巡南郡，至江陵而东。	第二年冬天，皇上巡察南郡，到江陵后向东行。	In the winter of the following year(106 BC) the emperor visited Nan Province,traveling to Jiangling and the east.
登礼灊之天柱山，号曰南岳。	登上灊县境内的天柱山并且行了祭礼，此山号为南岳。	where he ascended and paid his respects to the Mountain of the Heavenly Pillar in Qian,which he designated the Southern Peak.
浮江，自寻阳出枞阳，过彭蠡，礼其名山川。	然后乘船沿江而下，自寻阳起程，出枞阳，经过彭蠡湖，沿途祭奠了名山大河。	He embarked on the Yangtze and traveled from Xunyang to Congyang,passing through Lake Pengli and paying his respects to the famous mountains and rivers along the way.
北至琅邪，并海上。	再向北行到琅邪，是循海路而上。	From there he proceeded north to Langya,following the seacoast.
四月中，至奉高脩封焉。	四月中旬，到奉高县修整了泰山上的封土。	and in the fourth month reached Fenggao,where he renewed the Feng sacrifice.
初，天子封泰山，泰山东北阯古时有明堂处，处险不敞。	起初，天子封泰山，在泰山的东北方向有一处古时候的明堂旧址，周围地势险而且不宽敞。	When the emperor first performed the Feng sacrifice at Mt.Tai a spot was pointed out to him at the northeast foot of the mountain which was said to be the site of the Bright Hall in ancient times.The place was steep and narrow,however.
上欲治明堂奉高旁，未晓其制度。	皇上想在奉高邑旁另建一座明堂，而不知道该建成什么样子。	and the emperor wished to build his own Bright Hall in the vicinity of Fenggao,but he did not know what sort of plan to follow for the building.
济南人公玉带上黄帝时明堂图。	济南人公王带献上一幅黄帝时的明堂图。	Then a man of Jinan named Gongyu Dai presented to the emperor a plan of the Bright Hall used in the time of the Yellow Emperor.
明堂图中有一殿，四面无壁，以茅盖，通水，圜宫垣为衤复道，上有楼，从西南入，命曰昆仑，	明堂图中有一殿，四面无壁，以茅草复顶。与水相通，水环绕宫垣一周。又建有复道。殿上有楼，从西南方的复道进入大殿，称为昆仑道。	According to this design there was a hall in the centre,wall-less on all four sides and roofed with rushes.Streams flowed beside the fence which surrounded the building,and a two-storey walk,topped by towers,led into it from the southwest.The Son of Heaven entered by the walk,which was called Kunlun.
天子从之入，以拜祠上帝焉。	天了从这里入殿，就可拜祀上帝了。	and performed sacrifices there to the Lord on High.
於是上令奉高作明堂汶上，如带图。	于是皇上命奉高邑在汶水旁建造明堂，形制与公王带的明堂图相同。	The emperor accordingly gave orders for a Bright Hall to be constructed beside the Wen River at Fenggao following the plan submitted by Gongyu Dai.
及五年脩封，则祠太一、五帝於明堂上坐，令高皇帝祠坐对之。	到元封五年重到此处修整封土的时候，就在明堂的上层祭祀太一和五帝，命高皇帝庙的神坐与它们相对。	In the fifth year of yuanfeng(106 BC)when the emperor renewed the Feng sacrifice, he sacrificed to the Great Unity and the Five Emperors at the Bright Hall, placing them in the highest seats and placing the seat of Emperor Gaozu facing them.
祠后土於下房，以二十太牢。	在明堂下层祭奠后土，用牢牛共二十头。	In the lower room he sacrificed to the Earth Lord. Twenty sets of animals were used for these sacrifices.
天子从昆仑道入，始拜明堂如郊礼。	天子从昆仑道进入，开始祭拜明堂，礼数与郊祭相同。	The emperor entered from the Kunlun walk and for the first time paid his respects at the Bright Hall, following the ceremony used at the suburban sacrifice.
礼毕，燎堂下。	行礼毕，在堂下点燃燎火。	When the ceremony was complete, the sacrifices were burned outside the hall.
而上又上泰山，自有祕祠其巅。	皇上又登上泰山，在山顶又有一番外人不知详情的秘祭。	The emperor then once more ascended Mt.Tai and performed a secret sacrifice at the summit.
而泰山下祠五帝，各如其方，黄帝并赤帝，而有司侍祠焉。	而在泰山下祭祀五帝，则各按其方位进行，只有黄帝与赤帝合并祭祀，祭时都有主管官员辅助侍候。	while at the foot of the mountain the officials performed sacrifices to the Five Emperors, each place of sacrifice being situated in the appropriate direction, except that that for the Yellow Emperor, the ruler of the centre, was combined with that for the Red Emperor of the south, with the officials attending the sacrifice.
山上举火，下悉应之。	山上燃起燎火，山下各处都举火相应。	When fires were lit on top of the mountain the officials at the foot all lit their torches in answer.
其後二岁，十一月甲子朔旦冬至，推历者以本统。	二年以后，适逢十一月甲子日朔旦为冬至节，推算历法的人认为这一天是进入统岁的开始。	Two years later those who were in charge of reforming the calendar announced that it would be appropriate to carry out their changes on the day jiazi of the eleventh month(25 Dec.105 BC), on which the first day of the month would correspond with the winter solstice.
天子亲至泰山，以十一月甲子朔旦冬至日祠上帝明堂，毋脩封禅。	所以天子亲自到泰山下，在这一天于明堂祭祀上帝，但不行封禅礼。	The emperor therefore went in person to Mt.Tai and on that day sacrificed in the Bright Hall to the Lord on High, but he did not renew the Feng and Shan.
其赞飨曰：“天增授皇帝太元神策，周而复始。皇帝敬拜太一。”	其赞礼官念道：“天增授给皇帝太初历法，周而复始，无有穷尽。皇帝敬拜太一。”	The words of praise used in the ceremony were as follows: "Heaven has once more granted to the supreme Emperor the sacred calculations of the Great Beginning. When the cycles of the heavens have been completed, they shall in this way begin again. The supreme Emperor respectfully bows to the Great Unity."
东至海上，考入海及方士求神者，莫验，然益遣，冀遇之。	然后东行到海上，询问访求神仙的方士和其他下海人，没见有何效验，然而非但不停止这些活动，反正增派人员，希望能侥悻与神仙相遇。	The emperor then proceeded east to the sea, where he examined those who had gone to sea and the magicians he had dispatched to seek for the gods, but none of them were able to report any success. He sent a large party of them out again, however, still hoping to accomplish some meeting with the spirits.
十一月乙酉，柏梁灾。	十一月乙酉日，柏梁殿发生火灾。	In the eleventh month, the day yiyou(15 Jan.104 BC), a fire broke out at the Terrace of Cypress Beams.
十二月甲午朔，上亲禅高里，祠后土。	十二月甲午初一日，皇上亲自到高里禅祭，祭祀后土。	On the first day of the twelfth month, the day jiazi(24 Jan.), the emperor in person performed the shan sacrifice at Mt.Gaoli and offered sacrifices to the Earth Lord.
临勃海，将以望祀蓬莱之属，冀至殊廷焉。	来到勃海岸边，将要望祭蓬莱山的仙人之属，希望自己终有一日到达仙人之庭。	He then went on to the Gulf of Bohai, where he performed sacrifices from afar to the land of Penglai and such places, hoping always to reach the wonderful halls.
上还，以柏梁灾故，朝受计甘泉。	皇上回到京都，由于柏梁殿发生火灾的缘故，改在甘泉宫朝见天下郡国的上计吏，并接受他们献上的计薄。	The emperor then returned to the capital area and, because the Terrace of Cypress Beams had been destroyed by fire, he held court at the Palace of Sweet Springs and received the yearly accounts from the provinces and kingdoms there.
公孙卿曰：“黄帝就青灵台，十二日烧，黄帝乃治明廷。明廷，甘泉也。”	公孙卿说：“黄帝建造成青灵台，才十二天被火烧掉，黄帝就又建造了明廷。明廷，就是甘泉宫。”	Gongsun Qing informed him, "The Yellow Emperor constructed the Blue Spirit Terrace, but twelve days later it burned down. He then built the Bright Court, which was located at the site of the present Palace of Sweet Springs."
方士多言古帝王有都甘泉者。其後天子又朝诸侯甘泉，甘泉作诸侯邸。	方士大都说古时帝王有建都于甘泉的。后来天子又在甘泉宫朝见诸侯，在甘泉建造诸侯的邸舍。	Many of the other magicians likewise assured the emperor that there had been rulers in ancient times who had had their capital at Sweet Springs. The emperor therefore decided that in the future he would also hold court with the feudal lords at Sweet Springs, where mansions would be built to house the lords during their visits.
勇之乃曰：“越俗有火灾，复起屋必以大，用胜服之。”	勇之就说：“越地的风俗是发生火灾后，重新盖屋必须比原来的更大，用以镇服、胜过原屋，以避灾害。”	Yong zhi of Yue informed the emperor, "According to the custom of Yue, when there has been a fire and the buildings are rebuilt, they must always be larger than before in order to overcome the evil influences."
於是作建章宫，度为千门万户。前殿度高未央。	于是建造了建章宫，计有千门万户。前殿比未央宫还高。	The emperor then constructed the Jianzhang Palace or Palace for Establishing the Statutes. It had a countless number of gates and doors, and the front hall was larger than that of the Imperial Palace.
其东则凤阙，高二十馀丈。	建章宫以东建有凤阙，二十多丈高。	On the east side was the Phoenix Tower, measuring over twenty zhang in height.
其西则唐中，数十里虎圈。	以西则是唐中，方圆数十里辟为虎圈。	On the west were the parks, with a garden measuring twenty or thirty li in which tigers were kept.
其北治大池，渐台高二十馀丈，命曰太液池，中有蓬莱、方丈、瀛洲、壶梁，象海中神山龟鱼之属。	以北开凿了一个很大的池沼，其中有渐台，高二十多丈，名为太液池，池中有蓬莱、方丈、瀛洲、壶梁诸岛屿，以象征海中的神山龟鱼之类。	North of the palace was built a large lake called the Great Fluid, with the Terrace of the Lapping Water rising over twenty zhang from it. In the middle of the lake were Penglai, Fangzhang, Yingzhou, and Huliang, islands built to represent the spirit isles of the sea or such things as turtles and fish.
其南有玉堂、璧门、大鸟之属。	以南有玉堂、璧门等建筑以及大鸟的塑象。	On the south were the Jewelled Hall, the Jade Gate, the Great Bird, and similar constructions.
乃立神明台、井幹楼，度五十丈，辇道相属焉。	又建造了神明台、井干楼，高度为五十丈，以辇道彼此相连属。	as well as the Terrace of the Spirits and the Railing Tower, measuring fifty zhang, all connected by walks for the imperial palanquin.
夏，汉改历，以正月为岁首，而色上黄，官名更印章以五字，为太初元年。	夏季，汉朝改变历法，以每年正月为一年的开头，五色中崇尚黄色，刻着官名的印章改为五字，以当年为太初元年。	In the summer the calendar of the Han dynasty was changed so that the official year began with the first month. Yellow, the colour of earth, was chosen as the colour of the dynasty, and the titles of the officials were recarved on seals so that they consisted of five characters, five being the number appropriate to the element earth. This year was designated as the first year of the era taichu or "Great Beginning".
是岁，西伐大宛。蝗大起。丁夫人、雒阳虞初等以方祠诅匈奴、大宛焉。	这一年，向西出兵讨伐大宛。遍地生蝗虫。丁夫人，雒阳虞初等人以方术祷祀诅咒匈奴和大宛。	This year the armies marched west to attack Ferghana. Swarms of locusts appeared. Ding Furen, Yu Chu of Luoyang, and others used their magical arts and sacrifices to put a curse upon the leaders of the Xiongnu and Ferghana.
其明年，有司上言雍五畤无牢熟具，芬芳不备。	明年，主管机构说雍城五畤没有煮熟的牲牢等祭品，祭祀时芬芳之味不能齐备。	The following year the officials informed the emperor that there were no proper vessels for use in boiling the sacrificial animals at the Five Altars of Yong, and for this reason the fragrance of the offerings was not being properly presented.
乃令祠官进畤犊牢具，色食所胜，而以木禺马代驹焉。	于是命祠官给五畤煮牺牲的器具，颜色按照五行相胜配置。牲礼中的驹以木偶马代替。	The emperor therefore ordered the sacrificial officials to present vessels to the altars for use in the calf offerings. The colour of the sacrificial animals was to be that appropriate to whichever of the Five Emperors was being sacrificed to. He ordered, however, that wooden models of horses be substituted for the former offerings of colts.
独五月尝驹，行亲郊用驹。	只有五月的尝驹祭以及天子亲行郊祀礼时才用真正的驹作牺牲。	“Real colts were to be used only when the emperor in person performed the suburban sacrifice.
及诸名山川用驹者，悉以木禺马代。行过，乃用驹。他礼如故。	所有名山川的祭祀有用驹的，也一律改用木偶马代替。天子出行路过该地祭祀时用真驹。其他礼数不变。	Likewise all of the sacrifices to famous mountains and rivers which had previously used colts were to substitute wooden horses except when the emperor visited the region to perform the sacrifice himself. In all other respects the ceremonies were to be carried out in the same way as before.
其明年，东巡海上，考神仙之属，未有验者。	第二年，东行巡察来到海上，考察方士们关于神仙之类的话，没有一件有效验的。	The following year(102 BC) the emperor journeyed east to the sea to examine the men who had been sent to search for the immortals, but none of them had any success to report.
方士有言“黄帝时为五城十二楼，以候神人於执期，命曰迎年”。上许作之如方，命曰明年。上亲礼祠上帝焉。	方士有的说：“黄帝时候建造了五个城邑十二座楼，在执期迎接、等候神人，称为迎年。”皇上准许按他所说的办，称为明年。皇上亲自行礼祭祀上帝。	The magicians then informed him that in the time of the Yellow Emperor there had been five city walls and twelve towers at Zhiqi from which the spirits were observed, which were called “Prolonged Life”. The emperor gave permission for the construction of similar walls and towers according to the directions of the magicians, to be called "Bright Life". The emperor sacrificed there in person to the Lord on High.
公王带曰：“黄帝时虽封泰山，然风后、封巨、岐伯令黄帝封东泰山，禅凡山，合符，然后不死焉。”	公王带说：“黄帝时虽然封祭泰山，然而风后、封巨、岐伯等都是要黄帝封东泰山，禅祭凡山，与符瑞相合，然后才能长生不死。”	Gongyu Dai advised the emperor, saying, "When the Yellow Emperor was alive, although he performed the Feng sacrifice at Mt.Tai, his ministers Fenghou, Feng支持, and Qibo instructed him to perform the Feng at the Eastern Mt.Tai and the shan at Mt.Fan as well. Only when he had thus obeyed the omens sent from Heaven was he able to obtain immortal life!"
天子既令设祠具，至东泰山，泰山卑小，不称其声，乃令祠官礼之，而不封禅焉。	天子既已命人准备祭祀用具，来到东泰山后，见东泰山很矮小，与名声不相称，就命祠官行礼，不在这里封禅了。	The emperor accordingly ordered the sacrificial utensils prepared and journeyed to the Eastern Mt.Tai, but he found it to be a small hill of no great height, in no way measuring up to the exalted name it bore. He therefore ordered the sacrificial officials to conduct ceremonies there, but he did not perform the Feng or shan sacrifices.
其後令带奉祠候神物。	以后命公王带在这里主持祭祀以迎候神人。	He later ordered Gongyu Dai to perform sacrifices and watch for spiritual beings.
夏，遂还泰山，脩五年之礼如前，而加以禅祠石闾。	夏季，回到泰山，象从前一样举行五年一次的修封礼，另外增加了禅祭石闾的礼仪。	In the summer the emperor proceeded to Mt.Tai to renew the Feng sacrifice, as was appropriate every five years, using the same ceremony he had used before except that he also performed the Shan sacrifice at Stone Gate.
石闾者，在泰山下阯南方，方士多言此仙人之闾也，故上亲禅焉。	石闾，在泰山以南的山脚下，方士有许多人说这是仙人居住的门闾，所以皇上亲加禅祭。	Stone Gate is located at the southern foot of Mt.Tai. According to a number of the magicians, it is the gateway to the village of the immortals and for this reason the emperor performed the shan in person there.
其後五年，复至泰山脩封。还过祭恆山。	此后过了五年，重到泰山修封，回来时路过并祭祀了恒山。	Five years later (97 BC) he once more went to Mt.Tai to renew the Feng sacrifice, and on his way back to the capital he sacrificed at Mt.Hengg.
今天子所兴祠，太一、后土，三年亲郊祠，建汉家封禅，五年一脩封。	本朝天子新制定的祭礼，有太一、后土，每隔三年天子亲自郊祭一次；建立了汉家的封禅制度，每隔五年修封一次。	The sacrifices instituted by the present emperor, then, are those to the Great Unity and the Earth Lord, as well as the suburban sacrifices performed by the ruler in person every three years. He has established the Feng and Shan sacrifices for the Han dynasty, which are renewed every five years.
薄忌太一及三一、冥羊、马行、赤星，五，宽舒之祠官以岁时致礼。凡六祠，皆太祝领之。	薄忌的太一祠以及三一、冥羊、马行、赤星、五床山祀，由宽舒等祀官按岁时祭祀，凡六庙，都由太祝官管领。	as well as the five sacrifices to the Great Unity recommended by Miu Ji, the Three Unities, the Dark Ram, the Horse Traveller, the Red Star, and those at the altars recommended by Kuan shu, with officials to perform the ceremonies to them at the appropriate seasons. All of the last six groups of sacrifices are under the jurisdiction of the master of invocations.
至如八神诸神，明年、凡山他名祠，行过则祠，行去则已。	至于此外的八神等神，明年、凡山等名祠，天子出行时路过则祭，离去则停祭。	As for the Eight Spirits and the other deities, Bright Life, Mt Fan, and similar sacrificial places mentioned, if the emperor happens to be passing by then sacrifices are performed to them, and when he has departed, they are discontinued.
方士所兴祠，各自主，其人终则已，祠官不主。	由方士建议所立的祠庙，各由建议者主持，此人死，祠庙废，与祠官无涉。	Any places of sacrifice instituted by the magicians themselves are left to their own charge; they continue as long as the particular man is living and are discontinued at his death, the sacrificial officials of the government having nothing to do with them.
他祠皆如其故。	其他祭祀凡是沿袭下来的都一仍旧贯。	All other sacrifices are carried on as they were in previous reigns.
今上封禅，其後十二岁而还，遍於五岳、四渎矣。	今天子自封禅始，其后十二年间，五岳、四渎遍祭一周。	The present emperor, after performing the Feng and shan, made another tour twelve years later (98 BC), visiting all the Five Peaks and the Four watercourses.
而方士之候祠神人，入海求蓬莱，终无有验。	而迎候并祭祀神人的方士，以及人海寻求蓬莱山的，终究没有效验。	The magicians who had been instructed to watch for spiritual beings and those who had been sent to search for the island of Penglai in the sea, failed completely during that time to produce any evidence of success.
而公孙卿之候神者，犹以大人之迹为解，无有效。	如公孙卿那样的候神者，还能以神人的脚印来辩解，再无其他效验。	Gongsun Qing was supposed to be observing the spirits, but he had nothing to show for his efforts and could only make excuses by pointing out the footprints of giant men.
天子益怠厌方士之怪迂语矣，然羁縻不绝，冀遇其真。	因而天子越来越对方士怪诞、迂阔的话感到厌倦懈怠了，然而仍对他们加以笼络，无使断绝往来，希望能遇到真有方术的人。	Thus the emperor grew increasingly weary and disgusted with the inane tales of the magicians, and yet he was bound and snared by them and could not free himself, for always he hoped to find one who spoke the truth.
自此之後，方士言神祠者弥众，然其效可睹矣。	从此以后，方士上言神仙和祭祀事的更多，然而其效验自可想见了。	From this time on, the magicians who came to him recommending sacrifices to this or that deity grew even more numerous, but the results of all this are as one can see.
太史公曰：余从巡祭天地诸神名山川而封禅焉。	太史公说：我随从天子巡视并祭祀天地诸神和名山川还参预了封禅礼。	The Grand Historian remarks: I accompanied the emperor when he journeyed about to sacrifice to Heaven and Earth, the other deities, and the famous mountains and rivers, and when he went to perform the Feng and shan.
入寿宫侍祠神语，究观方士祠官之意，於是退而论次自古以来用事於鬼神者，具见其表里。	进入寿宫祭祀并等候神君说话，考究并观察了祠官们的心态、意向，于是退而论述自古以来祭祀鬼神的事，全部涉及了事情的表里内外。	I entered the Temple of Long Life and assisted at the sacrifices there when the deity spoke, and I thus had an opportunity to study and examine the ways of the magicians and the sacrificial officials. Later I retired and wrote down in order all that I knew about the worship of the spirits from ancient times on, setting forth both the outside and the inside stories of these affairs.
後有君子，得以览焉。	使后世君子，得以观览。	Gentlemen in later ages will thus be able to peruse what I have written.
若至俎豆珪币之详，献酬之礼，则有司存。	至于祭祀中关于俎豆珪币等情形，献酬的礼仪程式，则主管机构保存有详细档案，本文就不复赘及了。	As for the details of sacrificial plates and utensils, the types of jades and silks offered, or the exact ritual to be followed in presenting them-these I have left to the officials who handle such matters.