顺治十七年（1660年），自汉代以来就在河北曲阳县举行的祭祀北岳礼改在山西浑源州举行。这次移祀事件有复杂的历史背景：首先五代之际北岳祭祀地点确实存在变化；其次至少金代就已经出现了浑源北岳说,到明代弘治六年（1493年）马文升提出北岳移祀一事时，浑源北岳说无论是在以方志为代表的文本叙述上，还是在实际的祭祀活动中都得到了延续和发展；再次浑源北岳说有着较广的知识史背景，自宋代以后，在经典注疏、舆图绘制和日常知识等领域浑源北岳说越来越被承认，值得注意的是朱熹对中国北方山脉的新认识构成了浑源北岳说的地理知识背景。最后随着北岳移祀的落实，河北山西两地出现了两个北岳祭祀圈，曲阳的北岳信仰出现了明显的衰落。

In 1660 (Shunzhi 17), the Sacrificial Ritual of Beiyue was transferred from Quyang, Hebei to Hunyun, Shanxi. I primarily found that this event based on a series of complicated historical settings. First, during Wudai Period the site for the Sacrificial Ritual of Beiyue did change. Second, Hunyuan-Beiyue Concept appeared in Jin Dynasty at least; when Mawensheng suggested the transfer in 1493(Hongzhi 6) Hunyuan-Beiyue Concept had been spread through the texts of chorography and also it had influenced the Sacrificial Ritual of Beiyue in Ming Dynasty. Third, Hunyuan-Beiyue Concept also had comprehensive settings in the history of knowledge. From commentaries on classics to map-protracting and general knowledge, Hunyuan-Beiyue Concept had been widely accepted. The noticeable setting was Zhuxi’s new idea of the mountains in North China. At last, following the transference of the Sacrificial Ritual of Beiyue, two sacrificial circles appeared in Hebei and Shanxi respectively and the belief of Beiyue in Quyang declined.