The worship of river gods originated in ancient China. Like the worship of mountain gods, it has a very long history and is strongly regionally based.
The Four Sacred Rivers are the Yangtze, Yellow, Huai and Jiyi Rivers, which are the representatives of the river gods in Chinese folk religion. The Erya Shuishi (Er Ya) says: “The Yangtze, Yellow, Huai and Jiyi Rivers are the Four Sacred Rivers. The Four Sacred Rivers are those that flow to the sea.” This explains why the Yangtze, Yellow, Huai and Jiyi Rivers are considered the Four Sacred Rivers: they all flow into the Great Sea. The “Fengxi Tongyi · Shanzi” quotes the “Shangshu Dazhuan” and “Lisan Zhengji” to further explain: “Du means to pass through, so it passes through the dirt and filth of China, the people living on the hills, and the cultivation of the five grains. Jiang means tribute, precious things can be contributed. He means sowing, sowing for the nine streams, coming out of the dragon map. Huai means even, even its work. Ji means 
harmony, and harmony in their measurements.” This belief actually originated from ancient Chinese nature worship, because the ancients believed that anything that could produce clouds and rain and see monsters was a god. Rivers provide people with abundant water sources and a variety of fish that can be used for food, but sometimes there are also various monsters that threaten human life, so they feel awe and reverence for them and build temples to worship them. Since the Zhou Dynasty, the Four Dukes of Heaven have served as representatives of the river gods and were worshipped by the kings. The Book of Rites: “The Son of Heaven sacrifices to the famous mountains and rivers of the world, the five mountains being regarded as equal to the three highest officials and the four rivers as equal to the feudal lords.” Temples were built all over the country to worship the gods. According to the “Fengxi Tongyi: Mountains and Rivers,” the temple dedicated to the river god was in Xingyang County, Henan Province. The person in charge of the river embankment worshipped the four rivers, and the ritual was the same as that for the five mountains. The river started from Shu Prefecture, passed the Diwei Mountains and Hui Mountains Minshan, into the sea, the temple is in Jiangdu County, Guangling; Huai comes out of Tongbai, southeast of Dafu Mountain, Ping County, Nanyang, into the sea, the temple is in Ping County; Ji comes out of Zhanhuang Mountain, east of Zhumu, Linyi County, Dongjun. This kind of sacrifice continued until the Han Dynasty. In the first year of Jianyuan (140–134 BC), the Emperor Wu of the Han Dynasty decreed: “The rivers and seas irrigate thousands of li. The officials in charge of sacrifices should repair the altars to the rivers and mountains.” Starting with Emperor Xuan of the Han Dynasty, the Four Dipper Gods were officially listed in the national sacrificial rites. The Han Shu·Dusi Zhi Xia (History of the Han Dynasty·Rites of the Capital) states that in the first year of Emperor Xuan's reign (61 BC), the emperor decreed to the Minister of Rites: “The Yangtze River and the sea are the largest of all rivers. Now there is no shrine to them. ”He ordered the ritual officials to hold annual ceremonies and worship the Yangtze, the sea, and the Liao River in the four seasons, praying for a good harvest for the world. Since then, there have been regular rituals for the Five Sacred Mountains and Four Sacred Rivers. The “Old Book of Tang: Rituals, Chapter 4” states that in the sixth year of the Tang Tianbao period (742-756) (747), the rivers were given the titles “Lingshan Gong” (Spirit Source Lord), “Qingyuan Gong” (Pure Source Lord), “Guangyuan Gong” (Broad Source Lord), and “Changyuan Gong” (Long Source Lord). Song Shiji·Lizhi 8 (Song History·Rites Chapter 8) states that in the first year of Emperor Renzong's reign (1040), Jiangbin was bestowed the title of Guangyuan Wang (King of Wide Source), Hedu was bestowed the title of Xiansheng Lingyuan Wang (King of Manifested Holy Source), Huaihu was bestowed the title of Changyuan Wang (King of Long Source), and Jibin was bestowed the title of Qingyuan Wang (King of Pure Source). The Yuan Shi·Zhi Ji (History of the Yuan Dynasty·Chapter 5) states that in the 28th year (1291) of the Zhizhi period (1264–1295) of the Zhizhi period, Jiangbin was additionally given the title of “Guangyuan Shunji Wang” (King of the Wide Source and Beneficent River), Hebin was given the title of “Lingyuan Hongji Wang” (King of the Spiritual Source and Magnanimous River), Huaijin was given the title of “Changyuan Boji Wang” (King of the Long Source and Bounteous River), and Jibin was given the title of “Qingyuan Puji Wang” (King of the Pure Source and Benevolent River). In the Ming Dynasty, the titles from the previous dynasty were removed, and Dongdu became the “God of the Great Huai River”, Nandu the “God of the Great River”, Xidou the “God of the Great River”, and Beidou the “God of the Great River”.
River God
The worship of the god of the Yangtze River can be divided into local and national. For example, at first, most people worshipped the Yangtze River spontaneously, so it was more local in nature. After the Qin unified the six states, the god of the river was included in the national sacrificial rites, so the worship of the god of the river gradually became more national. The Records of the Grand Historian: After Qin unified the world, it was said that there were seven famous mountains in the west of China, and the river was worshipped in Shu. The commentary also quoted the “Compendium of Local Records”: “The shrine on the banks of the Yangtze is located eight li south of Chengdu County in Yibin. After Qin unified the world, the river was worshipped in Shu.” This shows that the shrine in Shu symbolized the god of the entire Yangtze River.
However, people believed in the god of the Yangtze River, but only in a certain part of the river, saying that a certain part of the Yangtze River was under the protection of a certain god of the river. However, these local gods of the river were also valued by the emperors, and they were given titles and temples by the emperors. Some of these local gods of the river only govern the rain, wind and waves in a certain part of the Yangtze River. Some of the more famous of these gods of the river are the following:
Qi Xiang, one of the river gods, is described in Suo Yin as follows: “The river god is called Qi Xiang. According to the Jin dynasty writer Guo Pu's Jiang Fu, Qi Xiang became a god after attaining immortality, and now he is in harmony with Xiang E.” The Tea Fragrance Studio's Four Collections quotes the Song dynasty writer Zhang Tangying's Shu Yu as saying: “When there is heavy rain, people pray at the shrine of Qi Xiang. Tang Ying was a historian, and the daughter of the Zhenmeng clan stole the Yellow Emperor's mysterious pearl, drowned in the river and was transformed into this god, which is now the Jiangdu Temple.” The second volume of ‘Casting the Cauldron’ also quotes the ‘Legend of the Yellow Emperor’: ”The female of the Zhen clan, Qi Xiang, stole its mysterious pearl and drowned in the sea to become a god. It is in response to the town's constellation, and also the constellation of the ox.”
The “Zhiyi” and “Kuadi Zhi” say: “Jiangdu Temple is located eight li south of Chengdu County in Yizhou. After Qin unified the country, Jiangshu Temple was built in Sichuan.”
“Huayang Guozhi” says: “Li Bing, the governor of Shu, built three Jiangshen Temples at Pengmen.”
“Cha Xiang Shi Si Chao” Volume 20 says that the god of Jiangdu was given the title Guangyuan Gong in the Tang Dynasty, Guangyuan Wang in the Song Dynasty, and Guangyuan Shunji Wang in the Yuan Dynasty.
Xiangjun and Xiangfu are one of the gods of the river, and their jurisdiction is only over the Xiangjiang River.
The belief in this god dates back to ancient times. According to the Classic of Mountains and Seas: “The two daughters of the emperor live in the mountains of Dongting and often swim in the river.” The Jin Dynasty scholar Guo Pu commented: “The two daughters of the emperor are gods who live in the river.” Wang Pu commented: “The two daughters of the emperor refer to the two daughters of Yao who married Shun, namely Ehuang and Nüying. It is said that when Shun was on his southern inspection tour, he died in Cangwu. His two concubines ran to mourn his death and fell into the Xiangjiang River, where they became the deities of the Xiang River. They are also known as Xiangjun and Xiangfuren in Qu Yuan's Nine Songs. Suo Yin quotes Jiang Ji, which also says, “The emperor's daughters also became the deities of the river.” Later, Wang Yi's commentary on the Chu Ci says, “The two daughters of Yao fell into the Xiangjiang River and became Xiangfuren.”
The Three Water Lords of the Yangtze River are the Upper Water Lord at Madang, the Middle Water Lord at Caishi, and the Lower Water Lord at Jinshan. The belief in them began in the Tang Dynasty. The “Literature Survey ·郊社考” (Jiao She Kao) says that the Three Water Lords were enshrined during the pseudo-Tang Baodai period, with the Upper Water Lord at Madang being named “Guangning Jiangwang” (King of the Jiang River), the Middle Water Lord at Caishi being named “Jiyuan Dingjiangwang” (King of the Jiang River), and the Lower Water Lord at Jinshan being named “Lingsu Zhenjiangwang” (King of the Jiang River).
Song Shi · Li Zhi Wu (History of Song Dynasty · Chapter 5 on Rites) also says that Song Zhen Zong bestowed the titles of “King of the Peaceful and Virtuous River” on Shangshui Fu in Madang, Jiangzhou, “King of the Peaceful and Holy River” on Zhongshui Fu in Caishi, Taipingzhou, and “King of the Trustworthy and Majestic River” on Xiashui Fu in Jinshan, Runzhou.
Ming Tian Yiheng's “Liuqing Riji” also says: “The current term for the Sanshui officials, which originated during the Tang Baodazhong period, refers to the officials of the Shangshui Mansion in Madang, the Zhongshui Mansion in Caishi, and the Xiaoshui Mansion in Jinshan, all of which have the title of Wang. The Song Dynasty added the title of Duke and held sacrifices to worship them.”
Qu Yuan Qu Yuan is one of the river gods worshipped since the Ming Dynasty. The “Broad Meaning of the Lunar Calendar, First of the Annual Orders” says that the river god is the Chu nobleman Qu Yuan. The “Search for Gods in the Origin of the Three Religions” also says: “Jiang Du is the Chu nobleman Qu Yuan. In the Tang Dynasty, he was given the title of ‘Two-Character Lord’, and in the Song Dynasty, he was given the title of ‘Four-Character Lord’. In the current dynasty, he was given the title of ‘Four-Character King’, and the title of ‘King of Wide Sources and Shun Ji’.”
King Liu Yi of the Golden Dragon
King Liu Yi of the Golden Dragon is a character from a novel of the Tang Dynasty. He is worshipped as a water immortal because he delivered a message from the Dragon Girl of Dongting Lake in the third year (709) of the Tang Jinglong period (707–710). Volume 15 of “A General History of Immortals of All Ages” says: “Yangtze River, King Liu Yi of the Golden Dragon.”
The river god is the water god of the Yellow River and was one of the earliest and most influential nature gods worshipped in ancient China. Like the river god, it still has a diverse character due to regional and other factors. Since the Yin Dynasty, the state has attached great importance to the river god, worshipping it every year and building temples to worship it. This phenomenon soared during the Spring and Autumn Period and the Warring States Period. After the Qin and Han Dynasties, the river god was abstracted as the river god, and the human and godly colors were further diluted. The Records of the Grand Historian – Book of Sacrifices states: When Qin conquered the world, the officials in charge of worship were ordered to worship the gods of the heavens, the earth, the mountains, the rivers, and the ghosts and spirits of the places where they could be found. The Han Shu – Book of Sacrifices at the Countryside says that in the first year of Emperor Xuan of Han's reign (61 BC), the river was worshipped at Linjin, and the messenger held the ritual staff and served at the shrine. The Huai and Tai Rivers and the river were worshipped at the five shrines each year. The “Old Book of Tang - Rites, Chapter 4” states that in the sixth year of Emperor Xuanzong's Tianbao reign (747), the river was conferred the title of “Spirit Source Lord”. The “Song Zhi - Rites, Chapter 8” states that in the first year of Emperor Renzong's Kangding reign (1040-1041), the river was conferred the title of “Spirit Source King of Manifested Divinity”. The Yuan Dynasty History – Shundi Ji (History of the Shundi Emperor) states that in the eleventh year (1351) of the Zhizheng period (1341–1368) of the Yuan Dynasty, the title of the river god was further elevated to “King of the Sacred Source of the Spirit and the Blessing of the Grand Canal”.
He Bo He Bo is a relatively unified name for the river god. Its earliest recorded appearance is in the Chu Ci (Songs of Chu), Zhuang Zi (Zhuangzi), Shan Hai Jing (Classic of Mountains and Seas), and other books. It is a river god widely worshipped in both the northern and southern regions of China, and is extremely widespread. At that time, people believed that he was a white dragon, a big fish or a man with a beast's body, which was a nature god. Later, the river god evolved into a human-god, and was called Fengyi in Zhuangzi and Hanfeizi, Chenhou in Li Shanzhu's Annotations to Wenxuan, and Yujiang in Sanjiao Yuanliu Caoshen Daquan.
During the Wei and Jin dynasties, the moon was worshipped, and Taoism incorporated folk beliefs, basically establishing He Bo as Fengyi, regarded as “a man who has attained the Dao”. The “Longyu Hetu” in Volume 6 of the “Zhongxiu Weishuju Ji” says: “He's surname is Gong, his given name is Zi, and his wife's surname is Feng and her given name is Yijun. He Bo's surname is Lv and his given name is Gongzi, and his wife's surname is Feng and her given name is Yi. According to the ancient sages, Feng Yi was a native of Huanong Huayin, who lived in Daolili, Tongguan. He took eight stones and obtained immortality, and became the river god.
The Divine and Strange Classic – The Western Wilderness Classic says: “On the waters of the Western Sea there is a man riding a white horse with a red mane and a white tunic and black hat, accompanied by ten young attendants. They gallop on the waters of the Western Sea as if they were flying, like the wind. They are called the messengers of the river god.”
The Zhenling Weiyetu (Map of the Spiritual Realms) lists Hebo as the right position in the Taiqing, saying that Hebo was filled by a person who had attained the Dao. The Youyang Zazhu Qianji (Miscellaneous Morsels from Youyang – First Collection) depicts Hebo as having a human face, riding on two dragons, one called Bingyi and the other Fengyi, also known as a human face and fish body. Jin Kui says that his name was Feng Xun (also known as Xiu), He Tu says that his surname was Pin and his given name was Yi, Mu Wang Zi Zhuan says that he had no given name, Huainanzi says that his name was Feng Chi, Shengxian Ji says that he took eight stones and obtained immortality, Bao Pu Zi says that he drowned in the river on the seventh day of the eighth lunar month, and Sou Shen Ji also says the same thing.
“Lidai xian Shen Tongjian” (Comprehensive Mirror to the Past), vol. 2: ”Bingyi, also known as Fengyi, had the face of a human but the body of a snake. He was a man from Tongxiang who once went to Huayin to take the Eight Stones and thus acquired the way of the Lingbo Fan water. He lived in the mountains at the gates of Yanghan Mausoleum in the north, where he exchanged techniques with Fei Lian. He first explored the bottomless abyss, going deep into the three-sided precipice, and learned the method of chaos from the Lord Xuanming. Then he saw a divine bird taking in water and sprinkling it into the air, turning it into rain. The ice barbarian placed it by the water's edge, and it attracted him from time to time. It became his companion, and he could keep it in his sleeve. It was called the shangyang, and it was born in the nest. It could absorb the essence of rain and dew, and it could make the sea dry up if it drank it, and it could make the highlands disappear if it excreted it. It is said that it once helped the Yellow Emperor fight against Chiyou.
The “Comprehensive Mirror to Record the Gods of All Ages” (Volume 15) calls the river god He Bo the God of Clarity.
Juling The earliest record of the river god Juling can be found in Zhang Heng's “Xijing Fu” from the Eastern Han Dynasty, which refers to Juling. The note in volume 15 of “Cha Xiang Shi Cong Chao” says: “Juling is also the river god. Juling is the great god.” Xue Zong's note says: “Juling is also the river god. As the old saying goes, this was originally a mountain, but when the river flowed past it, it curved. The river god opened the top with his arms and stepped away from the bottom, dividing it in half to allow the river to flow through. The hands and feet are still there.” Li Shan's annotation to ‘Dunjia Kaishantu’ says: ”There is a giant spirit Hu who has gained the way of the primordial spirit and can create mountains and rivers.” The “Search for Gods” volume 13 says that the river god Ju Ling used his arms to hold on to the sky, and his feet to step off the ground, splitting the middle in two to facilitate the flow of the river. The “Dunjia Kaishantu” says that Ju Ling was partial to the way of the primordial spirit, so he and the primordial energy created chaos at the same time. The “Sanjiao Gantonglu” says: Ju Ling's name was Qin Honghai.
He Hóu: He Hóu is the river god since the beginning of human and ghost worship. “The Collection of Books Ancient and Modern · The Book of Miracles” Volume 27 quotes “Hua County Records” as saying that He Hóu Temple is one li south of the county. When the river broke through in Handong County during the Han Dynasty, the prefect Wang Zun filled it in with his body, and the water stopped. After his death, the people built He Hóu Temple to worship him.
The Daoist classic Zhenlingweiye Tu (Map of the True Spirit and Career) lists her as the Taiqing You
Hei Yin Shenghou (Holy Empress of the River Yin). The Hei Yin Shenghou was the local river goddess. The Shu Fang Xian Tong Kao (Continued Examination of the Imperial Sacrifices) states that in the first month of the twenty-seventh year (1187) of the Dading reign (1161–1190) of the Jin dynasty, Emperor Shizong added the name Zhaoyingshunji Shenghou to the Yellow River in Heyin County, Zhengzhou, and bestowed the temple title Lingde Shanli. The Ministry of the Imperial Household said: The temple of the goddess of the river in Heyin County, Zhengzhou, has been plagued by the river in previous generations, but prayers have been answered time and time again, and the goddess has been given a title and a temple name. Now, because prayers have been answered and the river is flowing peacefully, I beg for a further honor. The emperor granted the request and gave the goddess a title and a temple name, and the magistrate of the county was tasked with offering sacrifices to the goddess in spring and autumn every year.
Chen Ping, the river god: According to the “Broad Meaning of the Monthly Orders and the Annual Orders”, Chen Ping was the prime minister of the Han Dynasty. Volume 2 of “A Comprehensive Search for the Origins of the Three Religions and the Great Gods” also calls the river god Chen Ping of the Han Dynasty. He was first given the title of “Lord” in the Tang Dynasty, and then “Lord of Four Characters” in the Song Dynasty. In the Ming and Qing Dynasties, he was further given the title of “King of Four Characters” and was known as the “King of Spiritual Sources and Great Benefactor”.
The River God Tai Feng: “Historical Survey of Immortals” Volume 1: There was a time when the Tai Feng clan lived in Heshun, a place with five twists and turns and nine townships along the Huai River. Tai Feng loved to travel, and when he rode out on his decorated horse, he shone with light, moving the energy of heaven and earth and causing rain and clouds. The people called him the God of Good Fortune, and also the River God.
The Four Kings of the Golden Dragon were people from the late Southern Song Dynasty, and were conferred in the Ming Dynasty. The “Continued Historical Examination and General Examination” states that in the seventh year (1456) of the Ming Emperor Jing Tai's reign (1450-1457), the Four Kings of the Golden Dragon Temple was built in Shawan in the twelfth lunar month, at the request of Xu Youzhen, the left deputy imperial censor. The Qing Dynasty Literature Comprehensive Examination: Group Sacrifice Examination II also says that in the third year of the Qing Dynasty Shunzhi (1644-1662) (1666), the god of Xianyou Tongji was bestowed by imperial decree. The case of the ministers said: The “Compendium of Codes” records the name of the god Xie, a native of Zhejiang, who ranks fourth and studies at Jinlongshan. During the Ming Dynasty Jingtai (1450-1457), he was asked to build a temple in Shawan. The god has long been worshipped, and it was only then that he was granted the title. The temple worships Suqian, and the river god was invited by the river minister.
Huai River God
The Huai River God is the god of the Huai River. One is the ancient mythological legend of the Huai River God before the Qin and Han Dynasties, and the other is the god worshipped as a symbol of the Huai River after the Qin and Han Dynasties.
The ancient mythological god of the Huai River was Wuzhiqi. The “Casting of the Tripods” quotes the “Huaiyangji” according to the “Guyuedu Jing”: Yu, the water god, went to Tongbai Mountain three times to control the floods. He met the god of the whirlpool, Wuzhiqi, who was able to speak and could tell the depth of the rivers and the distance between them. He looked like a monkey, with a small nose, high forehead, white hair, golden teeth, and a hundred-foot-long head. He had the strength of nine elephants, could leap high and run fast, and was so quick that people could not watch him for long. Yu taught him with a high nose, a white head, golden teeth like snow, a head that reaches 100 feet, strength beyond that of nine elephants, leaping and bounding, running swiftly and lightly, as if in a flash, so that people watching cannot keep up. Yu gave him Tong Li, but Tong Li could not control him; he gave him Wumu Tian, but Wumu Tian could not control him either; he gave to Gengchen, who was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it. Gengchen was able to control it.
After the Qin dynasty, the Huai River was included in the national sacrificial rites. The Records of the Grand Historian: The Book of Sacrifice and the Sacrificial Rites states: When the Qin conquered the world, the officials in charge of the temples were ordered to worship the gods of the heavens, the earth, the mountains, the rivers, and the ghosts and spirits. So from the east of the Xiao Mountains, there were five famous mountains, two large rivers, and two temples. The rivers were called the Jie and Huai. The Records of the Grand Historian: The Book of Sacrifice and the Sacrificial Rites states: The Huai River was worshipped at Pingshi, and the Jie River at the border between Lin County and Yizhou. The second volume of Cast-iron Cauldron: Anecdotes quotes from the Sixteenth Chapter of the Universal Record of the Great Peace: The god of the Huai River in Si Prefecture, Henan Province is worshipped at the foot of Guishan Mountain.
During the Tang Dynasty, the god of the Huai River was called Tang Pei. The second volume of The Origin and Development of the Three Religions quotes: The god of the Huai River is also known as Tang Pei. He was first honoured with the title of Erzi Gong during the Tang Dynasty, and then with the title of Sizi Gong during the Song Dynasty. During the Ming and Qing Dynasties, he was honoured with the title of Wang. His title was changed to Changyuan Guangji Wang during the Qing Dynasty.
Jing god
Jishen is the god of the Jishui River and also a nature god included in the national sacrificial rites during the Qin Dynasty.
According to the second volume of “The Origin and Development of the Three Religions and the Search for Gods”: Jidu was also known as Chu Wudaifu. He was first given the title of Gong with two characters in the Tang Dynasty, and then given the title of Gong with four characters in the Song Dynasty. In the Shengchao, he was given the title of Wang with four characters and the title of Qingyuan Hanji Wang.
The “Book of Ancient and Modern Archives: Strange and Unusual Classics”, Volume 27, quotes from “Youyang Qinzu”: “Ten li west of Pingyuan County, there used to be a forest of sacred trees. At the end of the reign of the Tai Shang of the Southern Yan, there was a man named Shao Jingbo, who lived in Changbai Mountain. Someone sent Shao Jingbo a letter, which said: ”I am a messenger from Wujiang. Please let me pass to Jibo. I must pass through Changbai Mountain, so I hope you can help me. He then taught Jingbo to take a leaf from the forest and throw it into the water. Someone would appear. Jingbo followed his instructions and saw someone leading him out. Jingbo was afraid of the water, so the man told him to close his eyes and it seemed like he was entering the water. Suddenly, he saw a magnificent palace. There was an old man in his 80s or 90s sitting on a fine bed. He opened the letter and read: “Yu Xing Chao Mie” (Yu Xing is destroyed). The defenders are all round, with armor and helmets. Jingbo came out and returned to the forest, as if he had just woken from a dream, but his clothes were not even damp. It turned out that the Song Emperor Wu destroyed Yan in the same year. Jingbo lived between the two rivers for three years. One night, he had a dream of a great flood, and the whole village was submerged. Only Jingbo was sitting on a small bed. When he got up to put on his shoes in the morning, he looked down at the bed and saw that it was a large one.

   四渎神源于中国古代对河流的崇拜，其与山岳神一样，起源甚早，且地域性很强，所以没有统一的河神或水神。
四渎指长江、黄河、淮河、济水，为中国民间信仰的河流神的代表。《尔雅·释水》：“江、河、淮、济为四渎。四渎者，发源注海者也。”说明了奉江、河、淮、济为四渎的原因是此四者均流入大梅。《风惜通义·山泽》引《尚书大传》、《礼三正记》继续解释说：“渎者，通也，所以通中国垢浊，民陵居，殖五谷也。江者，贡也，珍物可贡献也。河者，播也，播为九流，出龙图也。淮者，均，均其务也。济者， 
齐，齐其度量也。”这种信仰其实源于中国古代的自然崇拜，因为古人认为凡能出云为风雨见怪物的都是神，河流给人们丰富的水源，有可供给人们食用的各种鱼类，但有时也有危胁人类生命的各种怪物，于是对之产生敬畏之情，立庙祀之。从周朝开始，四渎神就作为河川神的代表，由君王来祭祀。《礼记·祭法》曰：“天子祭天下名山大川，五岳视三公，四渎视诸侯。”并在全国各地修庙祭祀，据《风惜通义·山泽》记载，祭祀河神的庙在河南荥阳县，河堤谒者掌四渎，礼祠与五岳同，江出蜀郡前氐徽外岷山，入海，庙在广陵江都县，淮出南阳平氏桐柏大复山东南，入海，庙在平氏县，济出常山房子赞皇山，东入沮，庙在东郡临邑县。这种祭祀直至汉代，《汉书·武帝纪》建元(前140-134年)元年(前140年)诏曰：“河海润千里，其令祠官修山川之祀。”从汉宣帝开始正式列四渎神入国家祀典。《汉书·都祀志下》称宣帝神爵(前61前57年)元年(前61年)制诏太常曰：“夫江海，百川之大者也，今阀焉无祠。”其令祠官以礼为岁事，以四时祀江梅洛水，祈为天下丰年焉。自是五岳四渎皆有常礼。《旧唐书·礼仪志四》称唐天宝(742-756年)六年(747年)封河滨为“灵源公”，济渎为“清源公”，江滨为“广源公”，淮渎为“长源公”。《宋史·礼志八》称宋仁宗康定(1040-1064年)元年(1040年)诏封江滨为“广源王”，河渎为“显圣灵源王”，淮渎为“长源王”，济滨为“清源王”。《元史·祭祀志五》则称至元(1264-1295年)二十八年(1291年)加封江滨为“广源顺济王”，河滨为“灵源弘济王”，淮滨为“长源博济王”，济滨为“清源菩济王”。明代则去前代所封号，则东渎为“大淮之神”，南渎为“大江之神”，西渎为“大河之神”，北渎为“大济之神”，崇奉依日。
江 神
对长江之神的崇拜有地方性和整体性之分，例如起初人们对长江的崇拜大都为自发性，因而地方性质比较浓，秦统一六国以后，将江神列入国家祀典，从而使江神崇拜逐渐转变成整体性。《史记·封禅书》称秦统一天下后，自华西，名山七；江水，祠蜀。《正义》引《括地志》亦云：“江滨祠在益卅成都县南八里，秦并天下，江水祠蜀。”说明蜀地祭祠象征整条长江之神。
然人们信仰长江之神，只是信仰长江的某一段，言长江某段自某江神主之。不过这些地方性江神同样受到帝王的重视，并得到了皇帝的封号和赐庙。其中某些地方性江神，只管辖长江某一段的风雨波浪。这些江神中比较著名的有以下几位：
奇相　江神之一，《索隐》引李善注《广雅》云：“江神谓之奇相。有关的记载有晋郭璞《江赋》奇相得道而宅神，乃协爽于湘娥。” 《茶香室四钞》引宋张唐英《蜀杌》云：“时大霖雨，祷于奇相之祠。唐英按右史，震蒙氏之女窃黄帝玄珠，沈江而死，化为此神，今江渎庙是也。”《铸鼎余闻》卷二引《轩辕黄帝传》亦云：“蒹氏女奇相，女窃其元珠，沈海去为神。上应镇宿，旁及牛宿。”
《正义》、《括地志》云：“江渎祠在益州成都县南八里，秦并天下，江水祠蜀。”
《华阳国志》云：“蜀守李冰于彭门阙立江神祠三所。”
《茶香室四钞》卷二〇称江渎之神，唐封广源公，宋封广源王，元封广源顺济王。
湘君　湘夫人　江神之一，其所辖只在湘江。
是神信仰甚早，据《山海经·中山经》称：洞庭之山，帝之二女居之，是常游于江渊。晋郭璞注云：“天帝之二女而处江为神也。”汪绂注曰：“帝之二女，谓尧之二女以妻舜者娥皇女英也。相传舜南巡，崩于苍梧，二妃奔哭之，陨于湘江，遂为湘水之神，屈原《九歌》所称湘君、湘夫人是也。” 《索隐》引《江记》亦云：“帝女也，卒为江神。”后王逸《楚辞》注曰：“尧二女，坠湘水之中，因为湘夫人也。”
长江三水府　长江三水府为上水府马当，中水府采石，下水府金山，其信仰始于唐代。《文献通考·郊社考》二三称三水府神在伪唐保大中，封上水府马当为“广宁江王”，采石中水府为“济远定江王”，金山下水府为“灵肃镇江王”。
《宋史·礼志五》又称宋真宗诏封江州马当上水府，“福善安江王”，太平州采石中水府，“顺圣平江王”，润州金山下水府，“昭信泰江王”。
明田艺蘅《留青日札》又云：“今称三水府官者，起于唐保大中，上水府马当，中水府采石，下水府金山，皆有王号。宋因加封爵祭告。”
屈原　屈原是明代以后信仰的江神之一，是人们出于对屈原的怀念而祀之。《月令广义·岁令一》江神即楚大夫屈原。《三教源流搜神大全》亦曰：“江渎，楚屈原大夫也。唐始封二字公，宋加封四字公，圣朝加封四字王，号广源顺济王。”
金龙大王柳毅
金龙大王柳毅本为唐代小说中人物，因其在唐景龙(707-710年)三年(709年)为洞庭龙女传书，被奉为水仙。《历代神仙通鉴》卷一五云：“长江，金龙大王柳毅。”
河神为黄河水神，是中国古代祟拜较早、最具影响的自然神，与江神一样，由于地域等原因，仍具有多元性的特征。从殷王朝开始，国家就对河神极为重视，每岁祭祀，并立庙祀之，而到春秋战国时，这种现象异常话跃。秦汉以后河神被抽象为河渎，而人神色彩进一步淡化。《史记-封禅书》云：及秦并天下，令祠官所常奉天地名山大川鬼神可得而序也，水曰河，祠临晋。《汉书-郊祀志下》称汉宣帝神爵元年(前61年)河于临晋，使者持节侍于祠，淮泰山与河岁五祠。《旧唐书-礼仪志四》称唐玄宗天宝六年(747年)封渎为“灵源公”。《宋志-礼志八》称宋二宗康定(1040-1041年)元年(1040年)诏封河渎为“显圣灵源王”。《元史-顺帝纪》称元至正(1341-1368年)十一年(1351年)加封河渎神号“灵源神佑宏济王”。
河伯河伯是河神比较统一的称呼，其记载最初见于《楚辞》、《庄子》、《山海经》等书中，为中国南北地区普遍信仰的河神，流传极其广泛。当时人们信仰为白龙、大鱼或人面兽身，盖为自然神。后来河伯进步衍化为人神，《庄子》、《韩非子》等称为冯夷，李善注《文选》称为川后，《三教源流搜神大全》则称为禺强。
魏晋以月，道教对民间信仰加以吸收，基本上定河伯为冯夷，视为“得道之人所补’。《重修纬书集》卷六《龙鱼河图》曰：“河姓公名子，夫人姓冯名夷君。河伯姓吕名公子，夫人姓冯名夷。上古圣贤所记曰：“冯夷者，弘农华阴人也，在潼关提道里住，服八石，得水仙，为河伯。”
《神异经-西荒经》：“西海水上有人乘白马，朱鬣白衣玄冠，从十子童子，驰马西海水上，如飞如风，名曰河伯使者。”
《真灵位业图》将河伯列为太清右位，称河伯是得道之人所补。《酉阳杂俎-前集》描绘河伯的形象称河伯人面，乘两龙，一曰冰夷 一曰冯夷又曰人面鱼身。《金匮》言，一名冯循(作修)，《河图》言，姓品名夷，《穆天子传》言无夷，《淮南子》言冯迟，《圣贤记》言其服八石，得水仙，《抱朴子》则称其八月上庚日溺河，《搜神记》亦有此说。
《历代神仙通鉴》卷二：“冰夷一名冯夷，人面蛇身，潼乡提首人，尝入华阴服八石，得凌波帆水之道。北居阳汗陵门之山，与蜚廉互相讲术。初探从极之渊，深入三面仞，师玄冥大人学混沌之法。起而见有神鸟吸水洒空，施化为雨水。冰夷及置食水滨，时时招引，系熟为伴，可置怀袖，名曰商羊，是鸟生于有巢氏，特采雨露之精，能大自小，吸则勃海可枯，施则高原可没。相传其曾助黄帝与蚩尤作战。
《历代神仙通鉴》卷一五称河伯为澄清尊神。
巨灵　关于河神巨灵的记载最早见于东汉张衡的《西京赋》，书中称巨灵。《茶香室丛钞》卷一五注云：“巨灵，河神也，巨，大也。是巨灵为大神。”薛综注曰：“巨灵，河神也。古语云，此本一山，当河水过之而曲行。河之神以手臂开其上，踏离其下，中分为二，以通河流。手足尚在。”李善注《遁甲开山图》日：“有巨灵胡者，遍得坤元之道，能造山川，出江河。”《搜神记》卷一三称河神巨灵以手臂其上，以足蹈离其下，中分为两，以利河流。《遁甲开山图》则称巨灵偏得元神之道，故与元气一时生棍沌。《三教感通录》云：巨灵名秦洪海。
河侯　河侯是自人鬼祀为河神的开始，《古今图书集成·神异典》卷二七引《滑县志》称河侯祠在县南一里，汉东郡河决，太守王尊以身填之，水乃却。及卒，民为立河侯祠祀之。
道经《真灵位业图》将其列为太清右
河阴圣后　河阴圣后为地方性河神，《续方献通考·群祀考》三称金世宗大定(1161-1190年)二十七年(1187年)正月，加郑州河阴县黄河号曰昭应顺济圣后，赐庙额灵德善利。尚书省奏言：郑州河阴县圣后庙，前代河水为患，屡祷有应，尝加封号，庙额。今因祷祈，河遂安流，乞加褒赠。帝从其请，特加号赐额，岁委本县长官春秋致祭。
河神陈平　据《月令广义·岁令—》称河神陈平为汉相国。《三教源流搜神大全》卷二亦称河渎为汉陈平，唐始封二字公，宋加四字公，圣朝加封四字王，号“灵源弘济王”。
河神泰逢氏　《历代神仙通鉴》卷一：时有泰逢氏居于和山，是山曲回五重，实淮河之九都。泰逢好游，出驾文马，出入有光，能动天地之气，致兴云雨。民称之曰吉神，一曰为河神。
金龙四大王　金龙四大王为南宋末人，受封于明代，《续史献通考·群祀考》三称明景帝景泰(1450-1457年)七年(1456年)十二月建金龙四大王祠于沙湾，从左副都御史徐有贞请也。《清朝文献通考·群祀考》二亦称清顺治(1644-1662年)三年(1666年)敕封显佑通济之神。众臣案曰：《会典》记载神谢姓名绪，浙人，行四，读书金龙山。明景泰(1450-1457年)问建庙沙湾。盖崇祀已久，至是加封。庙祀宿迁，从河臣请也。
淮　神
淮神为淮水之神，一为秦汉之前上古神话传说中淮神，一为秦汉以后作为淮河象征而受到们祭祀的神灵。
上古神话传说中的淮水之神为无支祁，《铸鼎余闻》引《淮阳记》按《古岳渎经》日：禹治水，三至桐柏山，乃获涡水神名无支祁，喜应对言语，辨江淮之浅深，原远近，形若弥猴，缩鼻高额，青驱白首，金月雪牙，头伸百尺，力逾九象，搏击腾踔，疾奔轻利，若倏忽之间，人观之不可久，禹授之童律，童律不能制，授之乌木田，乌木田不能制，授之庚辰，庚辰能制，颈脾柏，于是木魅水灵，火妖石怪，奔号丛绕以千数，庚辰以戟逐击，连颈锁大索，鼻穿金铃，徙淮泗阴，锁龟山之号，淮水乃安流注于海。
秦以后将淮水历入国家祀典，《史记·封禅书》云：及秦并天下，令祠官所常奉天地名山大川鬼神可得而序也，于是自崤以东，名山五，大川祠二，水曰济、曰淮。《汉书·都祀志下》淮于平氏，济于临邑界中，皆使者持节侍祠。《铸鼎余闻》卷二引《太平寰宇记》十六：河南道泗州淮涡神在龟山之下。
唐时称淮神为唐裴，《三教源流搜神大全》卷二：淮渎，唐裴说也，唐始封二字公，宋加四字公，圣朝加封四字王，号长源广济王。
济 神
济神为济水之神，亦为秦代列入国家祀典的自然神。
据《三教源流搜神大全》卷二曰：济渎，楚伍大夫也。唐始封二字公，宋加四字公，圣朝加封四字王，号清源汉济王。
《古今图书集成·神异典》卷二七引《酉阳亲俎》云：平原县西十里，旧有社林。南燕太上末，有邵敬伯者，家于长白山，有人寄敬伯一函，书言：我吴江使也。令我通向于济伯。今须过长白，幸君为通之。乃教敬伯，但于社林中取社叶，投之于水，当有人出。敬伯从之，恍惚见人引出。敬伯惧水，其人令敬伯闭目，似入水中。豁然宫殿宏丽，见一翁年八九十，坐于精床，发函开书曰：裕兴超灭。恃卫者皆圆，具甲胄。敬伯出，还至社林中，如梦觉而衣裳初无沾湿。果其年宋武帝灭燕。敬伯三年居两河间，夜梦忽大水，举村皆没。唯敬伯坐一榻床，至晓著履，下看之床，乃是一大也。