In this paper, I discussed the ritual process for the Heaven and the Earth during the reign of Emperor Hanwudi in Former Han dynasty. This period is notable in that Hanwudi has made new ritual systems, which become a basis of national sacrifices through all the China ritual history. I think the new systems consist of three dimensions as follow: First is the Heaven and the Earth Sacrifice having held at Ganquan Taizhi and Fenyin Houtu one time per three years. This ritual is a main stream. Second is the Feng-chan ritual, one of the holy mountain worships, having held at Tai Mt. and Suran Mt. one time per five years. Especially, Tai mountain was believed the center of this world and the channel for communicating between heaven and earth. Here added Mingtang ritual for the Tai of Heaven and the Houtu of Earth, held at Wenshang near Tai mountain. I think these sacrificial rituals founded on Huanglao thought, that pursued for national unity and ideal unity, spreading abroad during Qin-han dynasty periods. The most important god among them was the god of Taiyi, who was the first superme god introduced as main deity for national sacrifices in ancient China. The meaning of Taiyi is literally "great one" or great prime god. Also, Taiyi means the polaris, a center of this celestial space. Therefor Taiyi is not only an ideological supreme god, but also a celestial supreme god. I argued this complex aspect could be set by Huanglao cosmology. As this, the Huanglao cosmology acted on the formation and development of the national sacrificial rituals during Hanwudi reign period. In the later of the Former Han, such this Huanglao style rituals changed to the Nan-bei suburban sacrifices based on the Confucian ideology. As the result, the Huanglao's rituals and thoughts were integrated into the Confucianism and Confucian's national ritual system.

In this paper, I discussed the ritual process for the Heaven and the Earth during the reign of Emperor Hanwudi in Former Han dynasty. This period is notable in that Hanwudi has made new ritual systems, which become a basis of national sacrifices through all the China ritual history. I think the new systems consist of three dimensions as follow: First is the Heaven and the Earth Sacrifice having held at Ganquan Taizhi and Fenyin Houtu one time per three years. This ritual is a main stream. Second is the Feng-chan ritual, one of the holy mountain worships, having held at Tai Mt. and Suran Mt. one time per five years. Especially, Tai mountain was believed the center of this world and the channel for communicating between heaven and earth. Here added Mingtang ritual for the Tai of Heaven and the Houtu of Earth, held at Wenshang near Tai mountain. I think these sacrificial rituals founded on Huanglao thought, that pursued for national unity and ideal unity, spreading abroad during Qin-han dynasty periods. The most important god among them was the god of Taiyi, who was the first superme god introduced as main deity for national sacrifices in ancient China. The meaning of Taiyi is literally "great one" or great prime god. Also, Taiyi means the polaris, a center of this celestial space. Therefor Taiyi is not only an ideological supreme god, but also a celestial supreme god. I argued this complex aspect could be set by Huanglao cosmology. As this, the Huanglao cosmology acted on the formation and development of the national sacrificial rituals during Hanwudi reign period. In the later of the Former Han, such this Huanglao style rituals changed to the Nan-bei suburban sacrifices based on the Confucian ideology. As the result, the Huanglao's rituals and thoughts were integrated into the Confucianism and Confucian's national ritual system.

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太一神, 黃老學, 天地郊祀, 封禪祭, 泰山, 明堂, 黃老宇宙論, the God of Taiyi, Huanglao thought, suburban sacrifices to the Heaven and the Earth, the Feng-chan ritual, Tai mountain, the Mingtang ritual, the Huanglao cosmology