| | 郊天上: |
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| | 郊天上: |
夫聖人之運，莫大乎承天。天行健，其道變化，故庖犧氏仰而觀之，以類萬物之情焉。黃帝封禪天地，少昊載時以象天，顓頊乃命南正重司天以屬神，高辛順天之義，帝堯命羲和敬順昊天，故郊以明天道也。所從來尚矣。 |
| | The operation of a sage, nothing is greater than receiving Heaven's mandate. Heaven's movement is vigorous; its way undergoes change and transformation, so the Paoxi Shi observed it from above to classify the sentiments of all things. The Yellow Emperor performed sacrifices to the heavens and earth, Shaohao carried out timekeeping to emulate Heaven, Zhuanxu then appointed Nanzheng Chong to oversee heavenly matters in charge of spirits. Gaixin followed the righteousness of Heaven; Emperor Yao appointed Xihe to respectfully follow the Vast Heaven, hence sacrifices at the suburbs clarified the principles of the heavenly way. This practice has been long established.
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| | 郊天上: |
有虞氏禘黃帝而郊嚳。 |
| | The Youyu Shi performed a di sacrifice to the Yellow Emperor And performed sacrifices at Jiao Ku.
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| | 郊天上: |
夏后氏禘黃帝而郊鯀。 |
| | The Xia Hou Shi performed a di sacrifice for the Yellow Emperor and conducted sacrifices at Jiao Gui.
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| | 郊天上: |
殷人禘嚳而郊冥。 |
| | The Yin people performed the di sacrifice for Ku and conducted sacrifices at Jiao Ming.
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| | 郊天上: |
周制，大司樂云：「冬日至，祀天於地上之圓丘。」又大宗伯職曰：「以禋祀，祀昊天上帝。」禮神之玉以蒼璧，其牲及幣，各隨玉色。牲用一犢。幣用繒，長丈八尺。王服大裘，其冕無旒。尸服亦然。乘玉輅，鍚，繁纓十有再就，建太常十有二斿以祀。樽及薦菹醢器，並以瓦。爵以匏片為之。以斓秸及蒲，但翦頭不納為藉神席。配以帝嚳。其樂，大司樂云：「凡樂，圜鍾為宮，黃鍾為角，太蔟為徵，姑洗為羽，雷鼓雷浅，孤竹之管，雲和之琴瑟，雲門之舞，冬日至於地上之圓丘奏之。若樂六變，則天神皆降，可得而禮矣。」其感生帝，大傳曰：「禮，不王不禘，王者禘其祖之所自出，以其祖配之。」因以祈穀。其壇名泰壇，在國南五十里。禮神之玉，用四珪有邸，尺有二寸。牲用騂犢。青幣。配以稷，其配帝牲亦騂犢。其樂，大司樂云：「乃奏黃鍾，歌大呂，舞雲門，以祀天神。」日用辛。又王者必五時迎氣者，以示人奉承天道，從時訓人之義。故月令於四立日及季夏土德王日，各迎其王氣之神於其郊。其配祭以五人帝：春以太皞，夏以炎帝，季夏以黃帝，秋以少昊，冬以顓頊。其壇位，各於當方之郊，去國五十里內曰近郊，為兆位，於中築方壇，亦名曰太壇，而祭之。禮神之玉，按大宗伯云：「青珪禮東方，赤璋禮南方，黃琮禮地則中央也，白琥禮西方，玄璜禮北方。」牲用犢，及幣各隨玉色。樂與感帝同。 |
| | The Zhou system, as stated by the Grand Master of Music: "On the winter solstice, Heaven is worshipped at the round altar on earth." Moreover, the duties of the Grand Minister of Ritual state: "Through yin sacrifice, Heaven and the Supreme Deity are worshipped." The jade used to worship spirits was qingbi (blue jade disk), and the sacrificial animals and offerings were each matched according to the color of the jade. One calf was used as a sacrifice. Silk offerings were made of zeng, measuring eight chi in length. The king wore a great fur robe, and his crown had no pendants. The same applies to the attire of the shi (the representative of the deity). They rode in a jade-drawn carriage, with bronze clappers and tassels made of ten layers of fine silk, and raised the Taichang standard with twelve streamers for the sacrifice. The wine vessels and those used to present pickled vegetables and meat paste were all made of pottery. Jue (wine cups) were made from gourds. They used lan straw and pu grass as a sacrificial mat for the spirits; only the tops were cut, not fully harvested. Accompanied by Emperor Ku. The music, as stated by the Grand Minister of Music: "For all musical performances, Huangzhong is used for gong (palace tone), Huangzhong for jue (angle tone), Taicu for zhi (sharp tone), Guxian for yu (feather tone). Thunder drums and shallow thunder instruments are played, with pipes made from Gugu bamboo, qin and se stringed instruments of Yunhe, and the Yumen dance. This is performed at the round altar on the ground on the winter solstice. If the music changes six times, then all heavenly spirits will descend and can be honored with rites." The Emperor who inspires birth, as stated in the Dachuan: "According to rites, one does not perform a di sacrifice unless he is a king. A king performs the di sacrifice for his ancestor from whom he originates, and pairs him with that ancestor." And thus, prayers for a good harvest are made. The altar was named Taitan. It is located fifty li to the south of the capital. The jade used for worshiping the spirits was four gui with bases, measuring one chi and two cun. The sacrificial animal used was a red calf. Green silk offerings. Accompanied by Ji, The sacrificial animal for the accompanying deity is also a red calf. The music: the Grand Minister of Music states: "Then play Huangzhong, chant Daliu, and perform the Yunmen dance to worship the heavenly deities." The day used is a Xin (Geng) day. Moreover, rulers must welcome the five seasonal qi (vital energies) at their respective times to demonstrate that people should follow and uphold the principles of Heaven, embodying the meaning of guiding people according to the seasons. Therefore, in Yue Ling, on the days of the four "Li" (beginnings) and on the day when Earth virtue reigns at midsummer, each respective deity representing the ruling qi is welcomed at their corresponding suburbs. The accompanying sacrifices are to the Five Human Emperors: in spring, Taihao; in summer, Yandi; at midsummer, Huangdi; in autumn, Shaohao; and in winter, Zhuanxu. The altars and positions are located at the corresponding suburbs in each direction. Within fifty li from the capital, it is called the near suburb, where a sacrificial site (zhaowei) is established; within this area, a square altar is built, also known as Taizhan, and sacrifices are conducted there. The jade used to worship deities: according to the Grand Minister of Ritual, "Green gui jade is used for the east; red zhang jade for the south; yellow cong jade for the earth, which corresponds to the center; white hu jade for the west; and black huang jade for the north." The sacrificial animal is a calf, and each offering follows the color of the jade used. The music is the same as that used for sacrificing to the deities.
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| | 郊天上: |
祭前期十日，王親戒百官及族人。太宰又總戒群官曰：「某日，有事於昊天上帝，各揚其職。百官廢職，服大刑。」乃習射於澤宮，選可與祭者。其日，王乃致齋於路寢之室。祭日之晨，雞人夜呼晨以叫百官，巾車鳴鈴以應雞人。典路乃出玉輅，建太常。大司樂既宿懸，遂以聲展之知完否。王將出，大司樂令奏王夏。王所過處之人，各於田首設燭以照於路。又，喪者不敢哭，凶服者不敢入國門。祭前，掌次先於丘東門外道北，設大次小次。掌次張观案，設皇邸。王服大裘而立於丘之東南，西面。大司樂奏圜鍾為宮以下之樂，以降神。次則積柴於丘壇上。王親牽牲而殺之。次則實牲體玉帛而燔之，謂之禋祀。次乃掃於丘壇上而祭，尸服裘而升丘也。王及牲、尸入時，樂章奏王夏、肆夏、昭夏。就坐時，尸前置蒼璧。又薦籩豆及血腥等，為重古之薦。王乃以匏片為爵，酌瓦甒之泛齊以獻尸。為朝踐之獻。五齊之名：一曰泛齊，二曰醴齊，三曰盎齊，四曰緹齊，五曰沈齊。七獻。七獻者，薦血腥後，王以匏爵酌泛齊以獻尸，所謂朝踐是也。此為一獻。次大宗伯攝王后之事，亦以匏爵酌醴齊亞獻，亦為朝踐。是二獻。每獻，奏樂一成。次薦熟於神前。薦畢，王乃以匏爵酌盎齊以獻尸，大宗伯以匏爵酌緹齊以亞獻，所謂饋獻也。通前凡四。尸乃食。食訖，王更酌朝踐之泛齊以酳尸，所謂朝獻。大宗伯更酌饋獻之緹齊以亞酳，所謂再獻。通前凡六。又有諸臣為賓之一獻。凡七。其尸酢諸臣之酒，皆用三酒。其法如祫祭之禮。畢獻之後，天子舞六代之樂。若感帝及迎氣，即天子舞當代之樂。其樂章用昊天有成命也。 |
| | Ten days before the sacrifice, the ruler personally instructs all officials and his clan members. The Tai Zai also addresses all officials collectively: "On a certain day, there will be an offering to Haotian Shangdi; each of you must fulfill your duties. If any official neglects their duty, they shall receive severe punishment." Then archery practice is held at Zegong, and those eligible to participate in the sacrifice are selected. On that day, the king begins his fasting in the room of Lu Qin (the chamber for rituals). On the morning of the sacrifice day, the Ji Ren (official in charge of timekeeping) calls out at night to announce dawn to all officials; the Jin Che official rings a bell to respond to the Ji Ren. The Dian Lu official then brings forth the yu lu (jade carriage), raising the Taichang banner. After the Grand Minister of Music has already arranged and suspended the instruments, he then tests their sound to determine if they are in good condition. As the king is about to leave, the Grand Minister of Music orders the playing of Wangxia (a ceremonial musical piece). People at each location where the king passes set up candles at the head of their fields to illuminate his path. Also, those in mourning must not weep, and people dressed in funeral attire are forbidden from entering the city gate. Before the sacrifice, the Zang Ci official first sets up a large and small pavilion to the north of the road outside the eastern gate of the altar. The Zang Ci official sets up viewing platforms (guan an) and establishes the Huangdi (royal pavilion). The king, wearing the grand fur robe, stands in the southeast corner of the altar, facing west. The Grand Minister of Music plays Yuanchong as the palatial tone and other accompanying music to invite the deities' descent. Next, firewood is piled on top of the altar mound. The king personally leads the sacrificial animal and slaughters it. Next, the bodies of the sacrificed animals, jade, and silk are placed within the firewood and burned; this is called yin sacrifice. Next, the altar mound is swept clean for the sacrifice; the shi (ritual substitute) wears a fur robe and ascends the altar. When the king, sacrificial animal, and shi ascend to the altar, the musical pieces Wangxia, Suxia, and Zhaoxia are played. When taking their seat, a blue bi disk is placed in front of the shi. Additionally,笾 and dou (ritual food vessels) as well as blood and other offerings are presented, following ancient traditions. The king then uses a gourd-shaped cup and pours from the clay wine vessel (wa wu) to offer the fermented liquor, presenting it to the shi. This is the offering for the morning sacrifice. The five types of liquor: the first is Fanji, The second is Liji, The third is Angji, The fourth is Tiji, The fifth is Shenji. Seven offerings. The seven offerings refer to the following: after presenting blood and raw meat, the king uses a gourd-shaped wine cup to pour Fanji liquor to offer to the shi; this is known as the "chaojian" (morning sacrifice). This constitutes one offering. Next, the Grand Minister of Rites assumes the duties of the queen and also uses a gourd-shaped cup to pour Liji liquor for the second offering; this is also considered part of the chaojian (morning sacrifice) ritual. This constitutes the second offering. For each offering, one section of music is played. Next, cooked food is presented before the deity. After presenting the offering, the king then uses a gourd cup to pour Angji liquor and offers it to the shi, while the Grand Minister of Rites pours Tiji liquor with another gourd cup for the second offering; this is known as "kui xian" (offering food). Including those before, there are a total of four. The shi then eats. After the shi has eaten, the king refills the chaojian Fanji liquor to wash the shi's mouth; this is known as "chao xian" (morning offering). The Grand Minister of Rites then refills the Tiji liquor from the kui xian offering for a second mouth-washing; this is known as "zai xian" (second offering). Including those before, there are now six in total. There is also one offering made by the officials serving as guests. This brings the total to seven. The shi's return of wine to the officials is done using the three types of wine. Its method follows the rites of the combined ancestral sacrifice. After all offerings are completed, the Son of Heaven dances to the music of six dynasties. If it is an offering to the deity of 感应 (Response) or a ritual for welcoming seasonal qi, then the Son of Heaven dances only to the music of his own dynasty. The musical piece used is "Hao Tian You Chengming."
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說曰：郊丘之說。互有不同，歷代諸儒，各執所見。雖則爭論紛起，大凡不出二塗：宗王子雍者，以為天體唯一，安得有六？圓丘之與郊祀，實名異而體同。所云帝者，兆五人帝於四郊，豈得稱之天帝！一歲凡二祭也。宗鄭康成者，則以天有六名，歲凡九祭。蓋以祭位有圓丘、太壇之異，用樂則黃鍾、圓鍾有差，牲乃騂蒼色殊，玉則四珪蒼璧，祭名且同稱禋祀，祭服又俱用大裘。略舉大綱，不復悉數。恭惟國章，並行二禮，可謂協於時宜矣。歷代所行，亦參二禮。異同之論，國朝最詳。具在郊天篇下。 |
| | The explanation states: The theory regarding the southern suburb and altar mound sacrifices. They differ from one another, and throughout history, Confucian scholars of various dynasties have held their own views. Although many debates arose, generally speaking, they fall into two main categories: those who followed Zong Wangziyong believed that Heaven has only one body; how could there be six? The round altar and the southern suburb sacrifices are in fact different in name but identical in essence. What is referred to as "di" (emperor) means that five human deities are divined at the four suburbs; how can they be called Heavenly Emperor! There are two sacrifices in a year. Those who follow Zhang Kangcheng, however, believe that Heaven has six names and that there are nine sacrifices in total throughout the year. This is because the sacrificial sites differ between the round altar and Taitan (Great Altar), the music used varies between Huangzhong and Yuanzhong, the sacrificial animals differ in color between red-yellow and blue-green, jade offerings include four gui and a bi disk, the names of the sacrifices are similarly referred to as yin si (sacrifice with incense), and the ritual attire for both is the same da qiu (great fur robe). I will briefly mention the main points without listing them all. Respectfully considering national rites, both rituals are carried out concurrently; this may be said to align with the needs of the times. The practices of various dynasties also incorporated elements from these two rites. Discussions on their similarities and differences are most detailed in our dynasty's records. They are fully recorded under the section "Jiaotian Pian" (On Sacrifices to Heaven).
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秦始皇既即位，以昔文公出獵，獲黑龍，此其水德之瑞，用十月為歲首，色尚黑，音尚大呂。東游海上，禮祀八神。二代尊雍四畤上帝。歲祠禱，因泮凍，秋涸凍，冬賽祠，五月嘗駒，及四仲之月月祠。畤駒四疋，木寓龍一駟，木寓車馬一駟，各如其帝色。黃犢與羔各四，珪幣各有數，皆生瘞埋，無俎豆之具。三年一郊。常以十月上宿郊見，通爟火，拜於咸陽之旁，而衣尚白，其用如常。 |
| | After Emperor Qin Shi Huang ascended the throne, he believed that in the past, Duke Wen of Jin had gone hunting and captured a black dragon, which was an omen of the Water virtue. Therefore, he adopted October as the first month of the year, favored the color black, and preferred the Daliu musical tone. He traveled east along the coast and made ritual sacrifices to the Eight Deities. The two dynasties revered the four altars of Heaven. Sacrifices and prayers were held annually; during spring, the ice melted, in autumn the water dried up and froze again, and winter was for sacrificial ceremonies. In May there was a ceremony to taste young horses, as well as monthly sacrifices on the Zhong days of each season's middle month. Four colts were used for each zhi, One team of four dragons was symbolically represented in wood, One team of wooden carriages and horses, each in the color corresponding to its respective Emperor. Four yellow calves and four lambs were used; jade tablets and silk offerings each had their specific quantities, all of which were buried alive without the use of ritual stands or vessels. A southern suburb sacrifice was held once every three years. The ceremony was usually conducted on the first Su day of October, Lighting signal fires, They performed the bows on the outskirts of Xianyang and wore white clothing, using the same procedures as usual.
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漢高帝立二年，東敗項籍還入關，問：「故秦時上帝祠何帝也？」對曰：「四帝。有白、青、黃、赤。」高帝曰：「乃待我而具五色。」遂立黑帝祠，名北畤。有司進祠，帝不親往。悉召故秦祀官，復置太祝、太宰，如其故儀。後四年，詔御史，令九天巫，祀九天。皆以歲時祠宮中。 |
| | In the second year of his reign, Emperor Gaozu of Han defeated Xiang Yu in the east and returned to Guan. He asked: "Which Deity was worshipped at the former Qin dynasty's Supreme God shrine?" The reply was: "Four Emperors." They were the White, Green, Yellow, and Red Emperors. Emperor Gaozu said: "Then I am here to complete the five colors." He then established a shrine for the Black Emperor, named Bei zhi. The officials in charge conducted the sacrifice; the emperor did not personally attend. He summoned all former Qin ritual officers and reestablished positions such as Taizhu (Grand Priest) and Taicai (Grand Steward), following the previous rituals. Four years later, he issued an edict to the Yushi (Office of Censorate) ordering the nine-day witches to worship the Nine Heavens. All of these were worshipped seasonally within the palace.
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文帝即位，詔有司增雍五畤路車各一乘，駕被具。魯人公孫臣上書曰：「始秦以水德，則漢當土德，其應黃龍見。宜改正朔，服色尚黃。」明年，黃龍見成紀，拜公孫臣為博士，申明土德，草改歷服色事。有司曰：「古者天子夏親祀上帝於郊，故曰郊。」夏四月，詔郊祀上帝。始幸雍，郊見五畤祠，衣皆尚赤。趙人新垣平上言：「長安東北有神氣，成五采，若人冠冕焉。宜祠上帝。」於是作渭陽五帝廟，同宇。帝一殿，面五門，各如其帝色。服用及儀如雍五畤。明年夏四月，帝親拜郊見五帝廟，爟火舉，若光屬天。於是貴平至上大夫。文帝出長門，若見五人於道北。因其直立五帝壇。人有上書告平詐偽，遂誅夷平。後渭陽、長門五帝使祠官領，以時致禮，不親往焉。 |
| | When Emperor Wen ascended the throne, he issued an edict ordering officials to add one ceremonial chariot for each of the five zhi altars in Yong, along with their harnesses and equipment. Gongsun Chen from Lu submitted a memorial stating: "Initially, the Qin dynasty claimed the Water virtue; therefore, Han should claim the Earth virtue. The sign of this would be the appearance of a yellow dragon. The calendar system and the color of official robes should be changed to emphasize yellow." The following year, a yellow dragon appeared in Chengji. Gongsun Chen was appointed as a Doctor of Literature; he reaffirmed the Earth virtue and drafted proposals for changing the calendar system and official colors. The officials said: "In ancient times, the Son of Heaven personally worshipped the Supreme Deity in the southern suburbs during summer; hence it was called 'jiao' (southern suburb)." In the fourth month of summer, an edict was issued to hold a southern suburb sacrifice for the Supreme Deity. He first visited Yong and performed the southern suburb rites at the five zhi shrines, wearing red in all ceremonies. Xinyuan Ping from Zhao submitted a report stating: "There is divine energy northeast of Chang'an, appearing in five colors, like a person wearing a crown and official cap. It would be appropriate to worship the Supreme Deity there." Thus, a temple for the Five Emperors was built at Weiyang, all under one roof. There was one main hall for the Emperor, with five gates facing it, each painted in the color corresponding to its associated Emperor. The clothing and rituals followed those of the Five Zhi altars at Yong. The following summer in the fourth month, the emperor personally performed the southern suburb rite at the Five Emperors Temple; signal fires were lit and their light seemed to connect with the sky. Thus, Ping was elevated to the rank of Shangdadaifu (Senior Grand Officer). Emperor Wen passed through Changmen, As if he saw five people on the northern side of the road. Therefore, they erected a Five Emperors altar there directly in line with it. Someone submitted a report accusing Ping of fraud, and as a result, Ping was executed along with his family. Later, the Weiyang and Changmen Five Emperors shrines were managed by ritual officials who offered sacrifices at appropriate times without the emperor personally attending.
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| | 郊天上: |
武帝即位，初至雍，郊見五畤。後常三歲一郊。後亳人謬忌曰：「天神貴者太一，太一佐曰五帝。古者天子以春秋祭太一於東南郊，日一太牢，七日。為壇，開八通鬼道。」於是令太祝立祠於長安城東南郊。後人上書言：「古者天子三年一用太牢祠三一。」許之。令太祝領祠之於太一壇上，如其方。後一年，郊雍，獲一角獸，若麟。於是薦五畤，各加一牛以燎。有言黃帝鼎成，騎龍飛去。天子曰：「得如黃帝，去妻子如脫屣。」上遂郊雍。祠官寬舒等具太一祠壇，放亳忌太一壇，三垓。五帝壇環居其下，各如其方，黃帝於西南未地。太一所用，如雍一畤物，加醴棗脯，殺一镒牛以為俎豆牢具。而五帝獨有俎豆醴進。祠胙餘皆燎之。太一祝宰衣紫及繡。五帝祝衣各如其方色。贊饗曰：「天始以寶鼎神策授皇帝，皇帝敬拜見焉。」而衣尚黃。當祠時，列火滿壇。夜有光。及晝，黃氣上屬天。太史令談、祠官寬舒等曰：「神靈之休，兆光此地。宜立泰畤壇以明應。令太祝領，秋及臘間祠。三歲天子一郊。」後嬖臣李延年以好音見，帝善之。下公卿議，曰：「人間祠尚有鼓舞樂，今郊祀無樂，豈稱乎！」公卿曰：「古者祠天地皆有樂，而神祇可得而禮。」乃立樂府，以延年為協律都尉，論律呂，合八音之調，作十九章之歌。以正月上辛用事甘泉圓丘，使童男女七十人俱歌，昏祠至明。夜常有神光如流星止集於祠壇，天子自竹宮遙拜，百官侍祠者數百人皆肅然心動。太初元年，西伐大宛，蝗大起。明年，有司言雍五畤無牢熟具，芬芳不備。乃令祠官進畤犢牢具，色食所勝，而以木寓馬代駒。 |
| | When Emperor Wu ascended the throne, upon his first arrival in Yong, he performed a southern suburb rite to worship at the five zhi altars. Thereafter, a southern suburb sacrifice was conducted once every three years. Later, Miu Ji from Bo said: "Among the heavenly deities, Taiyi is the most honored; the assistants of Taiyi are the Five Emperors. In ancient times, the Son of heaven sacrificed to Taiyi at the southeast suburb in spring and autumn, offering one taolao (a set of three sacrificial animals) per day for seven days. An altar was built, with eight paths opened to connect the spirits." Thus, an order was given for Taizhu (the Grand Priest) to establish a shrine in the southeast suburb of Chang'an. Later, someone submitted a memorial stating: "In ancient times, the Son of Tian performed sacrifices with one taolao to the Three Ones once every three years." The proposal was approved. An order was given for the Grand Priest to oversee the sacrifices at the Taiyi altar, following their respective directions. One year later, during a southern suburb sacrifice in Yong, they captured a one-horned beast resembling a qilin (a mythical creature). Therefore, at the five zhi altars, an additional bull was added to each for burning sacrifices. Some said that after the Yellow Emperor completed his tripod, he rode a dragon and ascended into the heavens. The Son of Heaven said: "If I could be like the Yellow Emperor, I would leave my wife and children behind as easily as discarding a shoe." Thus, the emperor proceeded to perform the southern suburb sacrifice in Yong. The ritual officials Kuanshu and others prepared an altar for Taiyi worship, modeled after the Miu Ji Taiyi altar in Bo, with three surrounding enclosures. The Five Emperors altars were arranged around it, each corresponding to its direction; the Yellow Emperor's altar was located in the southwest Wei area. The offerings used for Taiyi were similar to those at one of the zhi altars in Yong; additionally, sweet wine, dates, and dried meat were added, and a yin cow was sacrificed. These were used as ritual stands, vessels, and sacrificial offerings. However, the Five Emperors had only ritual stands, vessels, sweet wine, and food offerings presented to them. The remaining sacrificial meat was burned in a fire offering. The priests and butchers for Taiyi wore purple robes with embroidery. The priests of the Five Emperors wore clothing in colors corresponding to their respective directions. The ritual master announced: "Heaven first bestowed the sacred tripod and divine staff upon the emperor; the Son of Heaven respectfully bows to receive them." And the clothing was yellow in color. At the time of sacrifice, fires were arranged to fill the altar grounds. There was light at night. And during the day, yellow vapor rose to connect with the sky. The Grand Historian Tan and the ritual officer Kuanshu said: "This is a sign of divine blessings, manifesting light in this place. It would be appropriate to establish the Taichi altar here to clearly demonstrate the response from heaven." The emperor ordered the Grand Priest to oversee it, with sacrifices conducted in autumn and during the Laxi (Lunar New Year) season. "The Son of Heaven performs a suburban sacrifice once every three years." Later, the favored minister Li Yannian was introduced because he had a talent for music; the emperor appreciated him. He summoned the high officials to deliberate, saying: "Even in common people's sacrifices there are still dances and music; now that the suburban rites have no music, is this appropriate!" The high officials said: "In ancient times, sacrifices to Heaven and Earth all included music, and thus the deities could be properly honored." They then established a Music Bureau, appointed Li Yannian as Director of Musical Coordination (Xielv Duyi), who studied the musical scales and harmonized the eight tones to compose nineteen chapters of songs. On the first Xinxu day of the first month, rituals were conducted at the round altar in Ganhquan; seventy boys and girls sang together, with ceremonies beginning at dusk and continuing until dawn. At night, there were often divine lights like shooting stars that stopped and gathered at the altar; the Son of Heaven personally performed distant bows from a bamboo palace. Hundreds of officials who served at the sacrifice were all solemn and deeply moved. In the first year of Taichu, when the western expedition against Dayuan was launched, a great locust plague arose. The following year, officials reported that at the five altars in Yong there were no prepared sacrificial vessels or ripe offerings, and the fragrant items were incomplete. The emperor then ordered the ritual officials to present sacrificial bulls and offerings at each altar, with colors and foods corresponding to the element that overcomes them. And wooden horses were used in place of foals.
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| | 郊天上: |
元帝即位，遵舊儀，間歲正月，一幸甘泉郊泰畤，西至雍祠五畤。 |
| | When Emperor Yuan ascended the throne, he followed the old rituals; every other year in the first month, he would visit Ganhquan to perform a suburban sacrifice at Taichi, and travel westward to Yong to worship at the five altars.
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| | 郊天上: |
成帝即位，徙甘泉泰畤置於長安。遂廢雍、鄜、密、上下畤、九天、太一、三一、八神之屬，并餘淫祀陳寶等祀，所不應禮者四百七十所，皆罷。初罷甘泉泰畤作南郊日，大風壞甘泉竹宮，折拔畤中樹十圍以上者百餘。天子問劉向。向曰：「甘泉及雍五畤始立，皆神祇，誠未易動。」帝意恨之。後以無嗣，遂復甘泉泰畤及雍五畤如故。天子親郊禮如前。又復長安、雍祠著明者且半。後成帝崩，皇太后詔復南郊長安如故，以順帝意。 |
| | When Emperor Cheng ascended the throne, the Taichi altar in Ganhquan was moved and established in Chang'an. Thus, the altars of Yong, Fu, Mi, Shangxia Zhi, Jiutian, Taiyi, San Yi, and Baishen were abolished, along with other superstitious or improper sacrifices such as those to Chen Bao; a total of 470 sites that did not conform to ritual propriety were all discontinued. When the Taichi altar in Ganhua was first abolished and replaced with a southern suburban sacrifice, a great wind destroyed the bamboo palace at Ganhuan and uprooted more than one hundred trees around ten feet in girth from within the altar grounds. The Son of Heaven consulted Liu Xiang. Liu Xiang said: "When the altars at Ganhuan and the five altars in Yong were first established, they were all associated with divine spirits; it is indeed not easy to change them." The emperor was displeased. Later, because the emperor had no heir, he restored the Taichi altar at Ganhuan and the Five Altars in Yong as they were before. The Son of Heaven personally conducted the suburban sacrifice rites as previously done. Many of the prominent altars in Chang'an and Yong were also restored, nearly half of them. After Emperor Cheng died, the Empress Dowager issued an edict to restore the southern suburban sacrifice in Chang'an as before, in accordance with the late emperor's wishes.
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| | 郊天上: |
哀帝立，寢疾，博徵方士，復甘泉泰畤祀如故，遣有司行事而禮祠焉。 |
| | When Emperor Ai ascended the throne and fell ill, he widely summoned Daoist magicians and restored the sacrifices at the Taichi altar in Ganhwan as before. He sent officials to conduct the rites and perform the ceremonies accordingly.
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| | 郊天上: |
平帝立，王莽奏：宜如建始所行丞相匡衡等議，復長安郊祀如故。莽又頗改祭禮，云：「天地有別有合。其合者，孟春正月上辛若丁，天子親合祀天地於南郊，先祖配天，先妣配地。祭天南郊，則以地配，天地位皆南向，地在東，共牢而食。高帝、高后配於壇上，西向，后在北，亦同席共牢。牲用繭栗，玄酒陶匏。天地用牲一，高帝、高后用牲一。天用牲左，及黍稷燔燎於南郊；地用牲右，及黍稷瘞埋於北郊。六律、六鍾、五聲、八音、六舞大合樂。其別者，天地有常位。以冬日至，使有司奉祠南郊，高帝配而遙祀群陽；夏日至，使有司祀北郊，高后配而遙祀群陰。其渭陽祠勿復修。」從之。三十餘年間，天地之祠五徙焉。又奏：「舊天神稱皇天上帝，太一兆曰泰畤，地祇曰后土，與中央黃靈同，又兆北郊未有尊稱，五帝兆雍五畤，並未合禮。今宜地祇稱皇地后祇，兆曰廣畤。中央帝黃靈后土畤，兆於長安城未地；東方帝太昊青靈句芒，南方帝炎帝赤靈祝融，西方帝少昊白靈蓐收，北方帝顓頊黑靈玄冥，各兆其方之郊。」於是長安旁諸廟兆畤甚盛。 |
| | When Emperor Ping ascended the throne, Wang Mang submitted a proposal: it was appropriate to follow the recommendations of Chancellor Kuang Heng as carried out during the Jianshi era and restore the suburban sacrifices in Chang'an as they had been. Wang Mang also made some changes to the sacrificial rites, stating: "Heaven and Earth have both distinctions and unifications. When they are united, on the first Xinxu or Ding day of the first month in early spring, the Son of Heaven personally performs a combined sacrifice to Heaven and Earth at the southern suburbs; his ancestor is paired with Heaven, and his ancestress is paired with Earth. When sacrificing to Heaven at the southern suburbs, the earth deity is also included; both Heaven and Earth are positioned facing south, with the Earth altar located to the east. The sacrificial offerings for both deities share a single set of ritual vessels and food. Emperor Gaozu and Empress Dowager Gaohou are placed on the altar, facing west; the empress dowager is positioned to the north. They also share a single mat and set of sacrificial vessels. The sacrificial animals are young calves with soft fur, and the offerings include plain water in earthenware and gourds. One set of sacrificial animals is used for Heaven and Earth, and another set is used for Emperor Gaozu and Empress Gaohou. The sacrifice to Heaven uses the left side of the animal; millet and other grains are burned in a fire offering at the southern suburbs; the sacrifice to Earth uses the right side of the animal, along with millet and grains buried underground at the northern suburbs. The six pitch pipes, six bells, five tones, eight musical instruments, and six dances were all combined in a grand musical performance. When they are separate, Heaven and Earth have fixed positions. On the winter solstice, officials were sent to perform sacrifices at the southern suburbs; Emperor Gaozu was honored as a companion deity while other deities of yang were venerated from afar; On the summer solstice, officials conducted sacrifices at the northern suburbs, with Empress Gaohou as a companion deity and other deities of yin venerated from afar. "Do not restore or repair the Weiyang altar." The emperor followed this recommendation. Over a period of more than thirty years, the altars for Heaven and Earth were moved five times. He also submitted a proposal: "In the past, the celestial deity was called Huangtian Shangdi (the Yellow Heaven Supreme Deity), and Taiyi's omen was designated as Taichi. The earth deity was known as Hou Tu, who shared the same status as the central yellow spirit. However, the northern suburban altar lacks a proper title of respect, while the five emperors' altars at Yong have not yet conformed to ritual standards. Now it is appropriate for the earth deity to be called Huangdi Houqi (the Yellow Earth Empress Deity), with its designated altar named Guangchi. The central emperor, the yellow spirit Hou Tu, should have an altar established within Chang'an city at a suitable location; the Eastern Emperor Taihao Qingling Goumang, the Southern Emperor Yandi Chiling Zhurong, the Western Emperor Shaohao Bailing Rushou, and the Northern Emperor Zhu Xu Heiling Xuanming should each have their designated altars established in the suburbs corresponding to their directions." Thus, numerous temples and designated altars were established around Chang'an.
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| | 郊天上: |
後漢建武元年，光武即位，為壇營於鄗之陽。祭告天地，采用前漢元始中郊祭故事。六宗群神從祀，未以祖配。天地共犢，餘牲尚約。二年正月，制郊兆於雒陽城南七里，依鄗故事。為圓壇八陛，中又為重壇，天地位其上，皆南面，西上。其外壇上為五帝位。青帝位在甲寅，赤帝位在丙巳，黃帝位在丁未，白帝位在庚申，黑帝位在壬亥。其外為壝，重營皆紫，以象紫宮，有四通道為門。日月在中營內南道，日在東，月在西，北斗在北道之西，皆別位，不在群神列中。八陛，陛五十八醊。五帝陛郭，帝七十二醊。中營四門，門五十四神。外營四門，門各百八神。皆背營內嚮。中營四門，門封神四；外營四門，門封神四。凡千五百一十四神。至七年五月，詔三公曰：「漢當郊堯。其與群臣議。」時御史杜林等上疏，以為：「漢起不緣堯，與殷周異宜，而舊制以高帝配。方軍師在外，且可如元年郊祀故事。」帝從之。隴蜀平後，乃增廣郊祀，高皇帝配食，位在中壇上，西面北上。天、地、高皇帝、黃帝犢各一，四方帝犢共二，日、月、北斗共牛一，四營群神用牛四。樂奏青陽、朱明、西皓、玄冥及雲翹、育命舞。中營四門，門用席三十六，皆莞簟三神。日、月、北斗無陛郭醊。既送神，燎俎實於壇南巳地。 |
| | In the first year of Jianwu of the Later Han dynasty, Emperor Guangwu ascended the throne and built an altar at Yang in Hao. He sacrificed to Heaven and Earth as a proclamation. The ceremony followed the precedent of suburban sacrifices during the Yuanshi period of the Former Han dynasty. Six major deities and various spirits were venerated alongside, but no ancestor was yet included as a companion in the sacrifice. A single bull was used for both Heaven and Earth; other sacrificial animals remained limited. In the first month of the second year, an altar was established seven li south of Luoyang city, following the precedent set in Hao. A round altar with eight steps was built; within it another tiered altar was constructed, where the positions of Heaven and Earth were placed. All faced south, with west being the higher position. On the outer altar, five positions for the Five Emperors were established. The Green Emperor's position was at Jia Yin, the Red Emperor's at Bing Si, the Yellow Emperor's at Ding Wei, the White Emperor's at Geng Shen, and the Black Emperor's at Ren Hai. Outside of this was a walled enclosure; both layers were painted purple to symbolize the Purple Palace, with four passageways serving as gates. The sun and moon were placed along the southern path within the central enclosure, with the sun to the east and the moon to the west. The Big Dipper was located on the western side of the northern path; all had separate positions and did not appear among the ranks of other deities. There were eight steps, each with fifty-eight sacrificial libations. The steps surrounding the Five Emperors' altar had seventy-two libations per emperor. The central enclosure had four gates, each with fifty-four deities. The outer enclosure also had four gates, each guarded by one hundred and eight deities. All of them faced inward toward the enclosures. The four gates of the central enclosure each had four guardian deities; the four gates of the outer enclosure also each had four guardian deities. In total, there were 1,514 deities. In the fifth month of the seventh year, an edict was issued to the Three Excellencies: "The Han dynasty should perform sacrifices at the altar of Yao. You should discuss this matter with all your ministers." At that time, the imperial censor Du Lin and others submitted a memorial stating: "The Han dynasty did not originate from Yao; its situation differs from that of Yin and Zhou. According to the old system, Emperor Gaozu should be honored as the accompanying deity. With generals still stationed outside, it would be best to follow the precedent of the sacrificial rites in the first year." The emperor followed this advice. After the regions of Long and Shu were pacified, the sacrificial rites at the suburban altars were expanded. Emperor Gaozu was honored as a co-offering deity, positioned on the central altar above, facing west with rank arranged from north to south. One bull each for Heaven, Earth, Emperor Gaozu, and the Yellow Emperor; two bulls in total for the Four Directions' Emperors. One bull was used collectively for the Sun, Moon, and Big Dipper; four bulls were used by the deities of the four encampments. The music performed included Qingyang, Zhuming, Xihao, Xuanming, as well as the Yunqiao and Yuming dances. The four gates of the central camp each used thirty-six mats; all were made of wanshan for three deities. The Sun, Moon, and Big Dipper did not have steps or surrounding altars for the sacrificial wine offerings. After the deities were sent off, the ritual vessels containing the offerings were burned at the southern part of the altar in the Si direction.
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| | 郊天上: |
明帝即位，永平二年，以月令有五郊迎氣，因采元始故事，兆五郊於雒陽四方。中兆一在未，壇皆三尺，階無等。立春日，迎春東郊，祭青帝句芒。立夏日，迎夏南郊，祭赤帝祝融。先立秋十八日，迎黃靈於中兆，祭黃帝后土。立秋日，迎秋西郊，祭白帝蓐收。立冬日，迎冬北郊，祭黑帝玄冥。車旗服飾各從方色。 |
| | After Emperor Ming ascended the throne, in the second year of Yongping, since the "Monthly Ordinances" mentioned five suburban rites to welcome the seasonal qi (vital energy), he adopted the precedents from the Yuanshi era and established the five suburbs at four directions around Luoyang. The central altar was located in the Wei direction, all altars were three chi high, and their steps had no hierarchical distinctions. On the day of Lichun (Beginning of Spring), the spring season was welcomed at the eastern suburb, where sacrifices were made to Qingdi Goumang. On the day of Lixia (Beginning of Summer), the summer season was welcomed at the southern suburb, where sacrifices were made to Chidi Zhurong. Eighteen days before Lichu (Beginning of Autumn), the yellow spirit was welcomed at the central altar, where sacrifices were made to Huangdi and Houtu. On the day of Lichu (Beginning of Autumn)， the autumn season was welcomed at the western suburb, where sacrifices were offered to Baodi Rushou. On the day of Lidong (Beginning of Winter), the winter season was welcomed at the northern suburb, where sacrifices were made to Heidi Xuanming. The carriages, banners, and attire were each colored according to their respective directional associations.
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| | 郊天上: |
魏文帝南巡在潁陰，有司為壇於繁陽故城。庚午，登壇受軷，降壇視燎成禮，未有祖配。明帝即位，於太和元年正月丁未，郊祭，以武帝配天，文皇帝配上帝。至景初元年十月乙卯，始營洛陽南委粟山為圓丘。詔曰：「曹氏代系，出自有虞氏。令祀圓丘，以始祖帝舜配，號圓丘曰皇皇帝天。郊所祭曰皇天之神，以太祖武帝配。祀稱嗣皇帝。」十二月壬子日冬至，始祀皇天帝於圓丘，以始祖帝舜配。自正始以後，終魏代不復郊祀。 |
| | When Wei Wen Di toured the south and stayed in Yingyin, officials constructed an altar at the site of the old Fanyang city. On the Gengwu day, he ascended the altar to receive the pò (a ritual object), then descended and observed the sacrificial fire ceremony to complete the rites; at that time, there was no ancestor deity as a companion. After Emperor Ming ascended the throne on the Dingwei day of the first month in the first year of Taihe, he performed a sacrificial rite at the suburban altar, offering his father, Emperor Wu, as the deity accompanying Heaven and Emperor Wen as the deity accompanying the Supreme Deity. In the tenth month of the first year of Jingchu, on the Yimo day, they began to construct a round altar at Weisu Mountain in the southern part of Luoyang. An edict stated: "The Cao family's lineage traces back to the Youyu clan. Therefore, when performing sacrifices at the round altar, the founding ancestor Emperor Shun should be honored as a co-offered deity, and this round altar shall be named Huanghuang Tiantian (the Celestial Emperor of Heaven). The deity worshipped at the suburban rite was called the "Huangtian Shen" (the Yellow Heaven Deity). Emperor Wu, the great ancestor, was honored as the co-offered deity. The rite is referred to as "Sidi Huangdi" (the successor emperor)." On the Renzi day of the twelfth month, when the winter solstice arrived, they first performed a sacrifice to Huangtiandi at the round altar, with Emperor Shun, the founding ancestor, as the accompanying deity. After the Zhengshi era, throughout the entire Wei dynasty, no further suburban sacrifices were conducted.
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| | 郊天上: |
晉武帝南郊燎告，未有祖配。泰始二年，詔定郊祀，南郊除五帝座，五郊同稱昊天，各設一座而已。時群臣議：「五帝即天，隨時王而殊號耳。名雖有五，其實一神。南郊宜除五帝座，五郊同稱昊天。」從之。二月丁丑，郊，宣皇帝配。十一月，有司奏：古者郊丘不異，宜并圓方二丘，更修壇兆，二至合祀。是月庚寅冬至，帝親祀圓丘於南郊。是後圓丘方澤不別立。太康三年正月，帝親郊祀，皇太子、皇子悉侍祠。十年十月，詔曰：「孝經『郊祀后稷以配天，宗祀文王於明堂以配上帝』。往者眾議除明堂五帝位，考之於禮不正。詩序曰『文武之功，起於后稷』，故推以配天焉。宣帝以神武創業，既以配天，復以先帝配天，於義亦不正。」遂復南郊五帝位。 |
| | Emperor Wu of Jin performed the sacrificial fire rite at the southern suburban altar, but no ancestor was honored as a co-offered deity yet. In the second year of Taishi, an edict was issued establishing the sacrificial rites. At the southern suburb altar, the five seats for the Five Emperors were removed; instead, the five seasonal suburbs all bore the title Haotian (Vast Heaven), each with only one seat established. At that time, ministers debated: "The Five Emperors are manifestations of Heaven itself; their different titles merely reflect the changing seasons and rulers. Although they have five names, in reality, they represent a single deity. Therefore, the southern suburb should remove the five seats of the Five Emperors, and all five seasonal suburbs should be collectively referred to as Haotian." The emperor accepted this proposal. On the Dingchou day of the second month, a sacrificial rite was performed at the southern suburb with Emperor Xuan as the accompanying deity. In November, officials submitted a proposal: "Anciently, the suburban altars and round mounds were not separate; it is appropriate to combine the two altars (circular and square), rebuild the altar site, and perform combined sacrifices during both winter solstice and summer solstice. On the Gengyin day of this month, when it was the winter solstice, the emperor personally performed a sacrifice at the round altar in the southern suburb. After that, no separate altars for the circular hill and square marsh were established. In the first month of Taikang three, the emperor personally conducted a sacrificial rite at the southern suburb; the crown prince and all imperial sons attended the ceremony. In October of the tenth year, an edict stated: "According to the Classic of Filial Piety, 'At the suburban sacrifice, Houji is honored as co-offered with Heaven, and at the ancestral hall rite, King Wen is honored as accompanying the Supreme Deity.'" Previously, many people proposed removing the five seats of the Five Emperiors from the ancestral hall; however, according to ritual principles, this was not appropriate. The preface of the Book of Songs says: "The achievements of King Wen and King Wu originated from Houji," so he is honored as accompanying Heaven. Emperor Xuan, because of his divine martial achievements in founding the dynasty, was already honored as accompanying Heaven; to honor another former emperor alongside Heaven would also be inappropriate according to ritual principles." Thus, they restored the five seats of the Five Emperiors at the southern suburb altar.
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| | 郊天上: |
東晉元帝即位於建康，議立南郊於巳地。太常賀循定制度，多依漢及晉初儀注。三月辛卯，帝親郊，祀饗如泰始故事。成帝咸和八年正月郊天，則五帝及佐、天文等凡六十二神從祀。康帝建元元年正月辛未，南郊，帝親奉焉。安帝元興四年應郊，朝議宜依周禮宗伯攝事。尚書右丞王訥之曰：「郊天極尊，非天子不祀。無使皇輿不得親奉。」時從訥之議。郊牲用玄。 |
| | When Emperor Yuandi of Eastern Jin ascended the throne in Jiankang, a discussion was held on establishing the southern suburban altar at the Si location. Tai Chang He Xun established regulations and systems largely based on the rites of the Han dynasty and early Jin dynasty. On the Xinmao day of March, the emperor personally conducted the sacrificial rite; the ceremony followed the precedents established in the Taishi era. In January of the eighth year of Xianhe, Emperor Cheng performed a sacrifice to Heaven; in total, sixty-two deities including the Five Emperors and their assistants, as well as celestial phenomena, participated in the accompanying rites. On the Xinning day of January in the first year of Jianyuan under Emperor Kangdi, a southern suburban sacrifice was held, and the emperor personally presided over it. In the fourth year of Yuanxing under Emperor An, a suburban sacrifice should have been held. The court debated that it was appropriate to follow the Zhou Li (Rites of Zhou) and have the Minister of Rites act on behalf of the emperor in conducting the ceremony. Wang Nezhi, Right Assistant Secretary of the Ministry of Works, said: "The sacrifice to Heaven is the most exalted rite; it can only be performed by the Son of Heaven himself. It would be improper for the imperial chariot to proceed without the emperor personally offering sacrifices." At that time, they followed Wang Nezhi's proposal. The sacrificial animal used for the suburban rite was a black bull.
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| | 郊天上: |
宋永初二年正月上辛，帝親郊祀。三年九月，司空羨之等奏，高祖武皇帝宜配天郊。詔可。孝武大明二年正月，有司奏：今月六日南郊，輿駕親奉。至時或雨，遂遷日，有司行事。大明三年，移郊兆於秣陵牛頭山西，在宮之午地。大明五年九月甲子，有司奏，郊祭用三牛。孝武崩，廢帝以郊舊地為吉祥，移置本處。 |
| | In January of the second year of Yongchu, on the first Xing day, Emperor Song personally conducted the sacrificial rites at the southern suburb. In September of the third year, officials such as Sikong Xianzhi submitted a memorial stating that Emperor Wu, the high ancestor, should be honored at the Heaven Sacrifice. The emperor issued an edict approving this proposal. In the first month of the second year of Daming under Emperor Xiaowu, officials submitted a report: "On the sixth day of this month at the southern suburb altar, Your Majesty should personally preside over the ceremony." However, when that day arrived it rained, so the date was changed and officials conducted the rites on behalf of the emperor. In the third year of Daming, the sacrificial site for the southern suburb was moved to Mount Niutou in Moling, located at the Wu direction from the palace. On Jiayou day of the ninth month, fifth year of Daming, officials submitted a report that three oxen should be used for the suburban sacrifice. After Emperor Xiaowu's death, Feidi considered the old site of the southern suburb to be auspicious and moved it back to its original location.
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| | 郊天上: |
齊高帝受禪，明年正月上辛，有事南郊，而無配，犧牲之色因晉宋故事。建元四年，武帝繼位。明年正月，祀南郊。自茲以後，間歲而祀。永明元年，立春前郊祀。郊壇圓兆外內起瓦屋，形制宏壯。 |
| | Emperor Gao of Qi received the mandate, and in the following year on the first Xing day of the first month, he conducted a ceremony at the southern suburb without a consort accompanying him; the color of the sacrificial animals followed the precedent from the Jin and Song dynasties. In the fourth year of Jianyuan, Emperor Wu ascended the throne. The following year in the first month, a sacrifice was held at the southern suburb. From then on, sacrifices were conducted every other year. In the first year of Yongming, a suburban sacrifice was held before the beginning of spring. Inside and outside the circular sacrificial altar at the southern suburb were built tiled-roof houses, with grand architectural designs.
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| | 郊天上: |
梁武帝即位，南郊為壇，在國之南。常與北郊間歲。正月，皇帝致齋於萬壽殿，上辛行事。用特牛一，祀天皇大帝於壇上。攢題曰皇天座。以皇考太祖文帝配。五帝、天文從祀。禮以蒼璧制幣，除鬯祼。香用沈。器以陶匏素俎，席用斓秸。皇帝一獻，再拜受福，太尉設燎壇於丙地，禮畢，器席有司燒埋之。五年，迎五帝，以始祖配。十一年，帝曰：「禮『祭月於坎』，由是陰義，乃別祭之儀。今兆南郊，既云就陽，理不應為坎。」遂廢之。十七年，帝以威仰、魄寶俱是天神，於壇則尊，於下則卑。南郊所祭天皇，其五帝別有明堂之祀，不煩重設。又祭二十八宿無十二辰，於義闕然。南郊可除五帝祀，加十二辰，與二十八宿各於其方為壇。 |
| | When Emperor Wu of Liang ascended the throne, he established an altar for the southern suburb sacrifice at the southern part of the capital. Sacrifices at the southern and northern suburbs alternated every other year. In the first month, the emperor observed a period of fasting in Wanshou Hall and conducted the ceremony on an Xing day. One bull was used as a sacrifice to worship Tianhuang Dadi (the Celestial Emperor) on the altar. The inscription read "Huangtian Zuo" (Seat of the Yellow Heaven). The emperor's late grandfather, Taizu Wendi, was honored as a consort in this sacrifice. The Five Emperors and celestial deities were included among the accompanying sacrifices. The rites used a blue jade disc as the ritual object and eliminated the use of chuang (sacrificial wine). Incense used was made from chen (a type of aromatic wood). The ritual vessels were made from simple materials such as pottery, gourds, and plain wooden platters, while the mats used were woven from straw. The emperor made one offering and bowed twice to receive blessings. The Grand Marshal established a sacrificial fire altar at the location facing southeast; after the ceremony was completed, the ritual officials burned and buried the vessels and mats. In the fifth year, the Five Emperors were honored; the dynasty's founding ancestor was enshrined as their counterpart. In the eleventh year, the emperor said: "According to ritual texts, 'The moon is sacrificed in the northern direction'; this reflects its association with Yin energy and thus requires a separate sacrificial ceremony. Now that we have established an altar for sacrifice at the southern suburbs, which is associated with Yang energy, it would be inappropriate to conduct a separate ceremony in the north. Thus, the practice was abolished. In the seventeenth year, the emperor considered Weiyang and Po Bao to both be deities of Heaven; placing them on the altar would elevate their status, while placing them below would diminish it. The southern suburb sacrifices honor Tianhuang (Heavenly Emperor), and the Five Emperors have their own distinct rituals at the Mingtang (Hall of Illumination); there is no need to establish additional altars. Moreover, sacrificing to the Twenty-Eight Lunar Mansions without including the Twelve Earthly Branches leaves a significant gap in ritual meaning. The southern suburb sacrifice may remove the Five Emperors' rites and instead add the Twelve Earthly Branches, with each of them and the Twenty-Eight Lunar Mansions having their own altars in their respective directions.
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| | 郊天上: |
陳武帝永定元年受禪，修圓丘，柴燎告天。明年因以正月上辛，有事南郊，以皇考德皇帝配。除十二辰、風伯、雨師及五帝位。間歲而祀。文帝天嘉中，改以高祖配，復三獻之禮。宣帝即位，以郊壇卑下，更增廣之。 |
| | In the first year of Yongding reign period of Emperor Wu of Chen, after receiving the mandate from a previous ruler, he restored the round altar. He burned sacrificial offerings to inform Heaven of his ascension. The following year, on the first Xing day in the first lunar month, he conducted a sacrifice at the southern suburb and enshrined his late father, Emperor De, as the counterpart. The altars for the Twelve Earthly Branches, Fengbo (Wind God), Yushi (Rain Master), and the Five Emperors were removed. Sacrifices were held every other year. During the Tianjia period of Emperor Wen, it was changed to have the dynasty's founding emperor as the counterpart, and the three-offering ritual was restored. Upon Emperor Xuan's ascension, he found the sacrificial altar at the southern suburb to be low and narrow, so he expanded it further.
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| | 郊天上: |
後魏道武帝即位，二年正月，親祠上帝於南郊，以始祖神元皇帝配。壇通四陛，壝埒三重。天位在上，南面，神元西面。五帝以下天文從食。席用斓秸，玉以四珪，幣用束帛，牲以黝犢。祭畢，燎牲體左於壇南巳地。後冬至祭上帝於圓丘，牲幣並同。天賜二年四月，復祀天於西郊。為方壇，東為二陛，士陛無等；周垣四門，門各依方色為名。置木主七於壇上。牲用白犢、黃駒、白羊各一。祭之日，帝御大駕，至郊所，立青門內近南，西面。內朝臣皆位於壇北，外朝臣及夫人方容咸位於青門外，后率六宮從黑門入，列於青門內近北，並西面。廩犧令掌牲，陳於壇前。女巫執鼓，立於陛東，西面。選帝七族子弟七人執酒，在巫南，西面北上。女巫陞壇，搖鼓。帝拜，后肅拜，內外百官拜。祀訖，乃殺牲。執酒七人西向，以酒灑天神主，復拜，如此者三。禮畢而反。自後，歲一祭。明元帝泰常三年，立五精帝兆於四郊，遠近依五行數。各為方壇四陛，埒壝三重，通四門。以太昊等及諸佐配。祭黃帝常以立秋前十八日。餘四帝各以四立日祀之。牲各用牛一。又立春日，遣有司迎春於東郊，祭用酒脯棗栗，無牲幣。至獻文帝，以西郊舊事，歲增木主，易代則更兆，其事無益於神明，乃革前儀，定置主七，立碑於郊所。孝文帝太和十二年，親築圜丘於南郊。 |
| | After the Northern Wei Taowu Emperor ascended the throne, in the first lunar month of the second year, he personally conducted a sacrifice to Shangdi (Supreme Deity) at the southern suburb, enshrining his dynasty's founding ancestor, Shenyuan Huangdi, as the counterpart. The altar had four staircases leading to it and three concentric enclosures. Shangdi was enshrined at the upper position facing south, while Shenyuan Huangdi faced west. The Five Emperors and other celestial deities followed in receiving offerings. Mats woven from rush grass and straw strips were used, jade offerings consisted of four gui-shaped pieces, silk offerings were bundles of cloth, and the sacrificial animal was a black bull. After the sacrifice was completed, the left side of the sacrificial animals' bodies was burned at the altar's southern location facing the Si direction. Later, on the winter solstice, sacrifices to Shangdi were conducted at the round altar, and the animals and offerings used were identical. In the fourth month of the second year of Tiangci, sacrifices to Heaven were resumed at the western suburb. A square altar was built; it had two staircases on the east side, and for commoners' staircases there were no levels; The surrounding walls had four gates, each named according to its cardinal direction's color. Seven wooden tablets were placed on the altar. The sacrificial animals included one white bull, one yellow colt, and one white ram. On the day of sacrifice, the emperor rode in a grand procession to the site; he stood inside the Green Gate near the southern side, facing west. The inner court officials stood to the north of the altar, while outer court officials and Lady Fangrong were positioned outside the Green Gate. The empress led the Six Palaces through the Black Gate and took position near the northern side inside the Green Gate; all faced west. The Linxi Ling (Officer in Charge of Livestock) oversaw the sacrificial animals, which were arranged before the altar. Female shamans held drums and stood to the east of the staircase, facing west. Seven descendants from the emperor's seven clans were selected to hold wine vessels; they stood south of the shamans, arranged in a row facing west with northern precedence. The female shaman ascended the altar and shook the drum. The emperor bowed, the empress performed a respectful bow, and all inner and outer officials bowed. After the sacrifice was completed, they slaughtered the sacrificial animals. The seven wine-holders faced west and sprinkled wine onto the tablet representing Heaven's deity; they then bowed again, repeating this process three times. After the ceremony concluded, they returned. From then on, sacrifices were held once a year. In the third year of Taichang reign period under Emperor Mingyuan, altars for the Five Pure Emperors were established at the four suburbs; their distances and positions followed the numerical principles of the Five Elements. Each altar was square with four staircases, had three concentric enclosures, and featured four gates in total. Taifang and other deities along with their assistants were enshrined as counterparts. Sacrifices to the Yellow Emperor were regularly held eighteen days before the beginning of autumn. The remaining four emperors were each honored on the day marking the start of their respective seasons. Each sacrifice used one ox as a sacrificial animal. On the day of Lichun (Beginning of Spring), officials were sent to welcome spring at the eastern suburb; sacrifices used wine, dried meat, dates, and chestnuts, without any sacrificial animals or silk offerings. When Emperor Xianwen came to power, he considered the previous western suburb rituals; each year additional wooden tablets were added and new altars established with each dynasty's change. He found these practices of no benefit to divine communication, so he abolished earlier ceremonies, fixed the number of seven tablets, and erected stone steles at the sacrificial site. In the twelfth year of Tahe reign period under Emperor Xiaowen, he personally oversaw the construction of a round altar at the southern suburb.
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| | 郊天上: |
北齊每三年一祭。以正月上辛，禘祀昊天上帝於圜丘，以高祖神武帝配，五精帝、天文等從祀。禮以蒼璧束帛，蒼牲九。皇帝初獻，太尉亞獻，光祿卿終獻。司徒獻五帝，司空獻日月五星、二十八宿，太常丞以下薦眾星。後諸儒定禮，圜丘改以冬至祀之。南郊則歲一祀，以正月上辛，為壇於國南。祀所感帝靈威仰，以高祖神武皇帝配。禮用四珪，幣如方色。其上帝、配帝，各騂牲一。燎同圜丘。 |
| | The Northern Qi dynasty held sacrifices once every three years. On the first Xin day of the first month, they offered sacrifices to the Supreme Deity of the Vast Heaven at the round altar. The Shiwudi, the deified ancestor, was enshrined as counterpart; the Five Pure Emperors and celestial phenomena were venerated in accompanying rituals. Rituals used a blue jade disc and ten bolts of silk, with nine blue sacrificial animals. The emperor made the initial offering, the Taiwei (Minister of War) presented the second offering, and the Guanglu Qing (Ministry of Ceremonies official) completed the final offering. The Siku presented offerings to the Five Emperors, the Sikong offered sacrifices to the sun and moon, five planets, and Twenty-Eight Lunar Mansions; officials below the Taichang Cheng presented offerings for all other stars. Later Confucian scholars established new rituals, changing the round altar sacrifices to be held on the winter solstice. The southern suburb was used for one annual sacrifice, also on the first Xin day of January, with an altar built in the southern part of the capital. The deity Lingweiyang, the 感应帝 (Emperor of 感应), was honored at this sacrifice, with the deified Shiwudi as counterpart. Rituals used four gui jade objects, and silk offerings matched in color according to directional principles. For the Supreme Deity and its counterpart emperor, one red sacrificial animal was each offered. The burning rituals were identical to those at the round altar.
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| | 郊天上: |
後周憲章，多依周制。正月上辛，祀昊天上帝於圜丘，以其先炎帝神農氏配，五帝、天文並從祀。又祀所感帝靈威仰於南郊，以始祖獻侯莫那配，用牲各以方色。皇帝乘蒼輅，戴玄冕，備大駕而行。從祭者皆蒼服。 |
| | Later, the dynasty of Houzhou followed many regulations based on Zhou dynasty systems. On the first Xin day in January, sacrifices to the Supreme Deity were offered at the round altar; The deity Shennong, the Yan Emperor and ancestor, was enshrined alongside the Five Emperors and celestial deities in accompanying rituals. Additionally, sacrifices to the 感应帝灵威仰 (Emperor Lingweiyang) were held at the southern suburb; The ancestor Xianhou Mona was enshrined as a counterpart; sacrificial animals were used in colors corresponding to directional principles. The emperor rode in a blue-draped carriage, wore the black ceremonial cap, and traveled with full imperial procession. All participants in the accompanying rituals wore blue robes.
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| | 郊天上: |
隋文帝受命，再歲冬至日，祀昊天上帝於圜丘，以太祖武元皇帝配，五方上帝、天文並從祀。上帝、配帝、蒼犢各一。五帝、日月，方色犢各一。五星以下，羊豕各九。孟春上辛，祠感帝赤熛怒於南郊，以太祖武元帝配。其禮四珪有邸，牲用騂犢二。 |
| | When Emperor Wen of Sui assumed power, on the second winter solstice, he offered sacrifices to the Supreme Deity at the round altar; The Taizu Wuyuan Huangdi was enshrined as counterpart The Five Directional Emperors and celestial deities were venerated in accompanying sacrifices. One blue bull was sacrificed for the Supreme Deity, its counterpart emperor, and others. For each of the Five Emperors and sun/moon, one ox in color corresponding to their directional attributes was sacrificed. For the five planets and below, nine sheep and nine pigs were offered respectively. On the first Xin day of Mengchun (first month), sacrifices to Emperor Chibianu, the 感应帝, were held at the southern suburbs; The Taizu Wuyuandi was enshrined as counterpart. 𝒍 The ritual used four gui jade objects with bases, and two red bulls were sacrificed.
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| | 郊天上: |
煬帝大業元年孟春，祀感生帝，改以高祖文帝配。餘並仍舊。十年冬至，祀圜丘，帝不齊於次。詰朝，備法駕，至便行禮。是日大風，帝獨獻上帝，三公分獻五帝。禮畢，御馬疾驅而歸。 |
| | In the first year of Daye reign period under Emperor Yang, during Mengchun (early spring), sacrifices to the 感应生帝 were held, and it was changed so that Gaozu Wendi served as counterpart. All other aspects remained unchanged. On the winter solstice of the tenth year, sacrifices were held at the round altar, but the emperor did not attend in his ceremonial quarters. The next morning, with full ceremonial procession prepared, he proceeded to perform the rites directly at a convenient location. On that day there was strong wind; the emperor alone made offerings to the Supreme Deity, while the three dukes separately presented sacrifices for the Five Emperors. After completing the rites, he rode his horse at full speed back to the palace.
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