Sima Qian
109-91 BCE
trans. Herbert J. Allen
1894-1895
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NOTE |
Ancient astronaut writers and alternative historians frequently cite ancient Chinese myths in support of their claims. The story of Fu Xi (Fushi), one of the earliest culture heroes, and the story of the Flood that occurred in the time of Yu are among the most frequently discussed tales. Some speculate that the early Chinese rulers were in contact with extraterrestrial beings masquerading as gods. The Records of the Grand Historian (109-91 BCE) composed by SIMA QIAN (Sshuma Ch'ien), with a preliminary chapter by the lesser Sima, Sima Cheng, from 720 CE, is a very rare source of information about pre-modern Chinese creation myths.
Herbert J. Allen translated the first three chapters of the Records, which comprise the mythological material, in order to "prove" that Sima Qian's history was unreliable, and that ancient Chinese texts were forged around 100 BCE from material derived from Buddhist and Near Eastern sources. Later excavations of Chinese oracle bones from the Bronze Age proved that Sima's texts carefully and correctly recorded the names of the emperors dating back more than a thousand years before his time. The following version of Allen's translation reproduces the first two chapters of the translation published in the Journal of the Royal Asiatic Society of Great Britain & Ireland in 1894 and 1895. The third chapter has little to do with our subjects of interest and is thus omitted. It may be read here. I have edited the footnotes to remove the most obviously incorrect information about fictitious connections to India and Babylon. The complete and unedited footnotes may be viewed here. Note too that a few notes originally included Chinese characters I cannot reproduce here, and which are marked with hashes (###). |
ORIGINAL RECORD OF THE THREE SOVEREIGNS
Preliminary Chapter.
T‘aihao (Great Brilliant), or P‘aohsi, of the surname Fêng (wind), superseding Suijên (fire producer), succeeded Heaven as King. His mother, named Huahsü, trod in the footprint [1] of a giant at Thunder lake, and bore P‘aohsi at Ch‘êngchi. He had a serpent's body, a man's head, and the virtue of a sage. 'Looking [2] up he contemplated the forms exhibited in the heavens, and looking down he observed the patterns shown on the earth: he observed also around him the ornamental markings of the birds and beasts, and the different suitabilities of the soil. As to what was near he found things for consideration in his own person, and as to the remote in things in general. He first delineated the eight Trigrams [3] in order to show fully the virtus of the gods, and to classify the qualities of the myriads of things. He worked out a system of recording by tablets in lieu of 'knotted cords,' and marriage rites were then first instituted, a pair of skins being given as wedding presents. 'He made nets to teach men how to snare animals and to fish,' and so he was called Fuhsi (hidden victim). He kept beasts for sacrificial purposes in his kitchen, and so he was called P‘aohsi (kitchen victims). There being a dragon omen, he enrolled dragons among his officers, and they were styled dragon leaders. He made the thirty-five-stringed lute. Ruling under the influence of the element Wood, [4] he directed his thoughts to the season of spring; thus the Book of Changes says 'The god came forth from Orient brightness, and made (the year begin with) the first month of spring.' This god was Great Brilliant. His capital was in Ch‘ên. In the East he built a fêng monument on Mount T‘ai. [5] Having reigned eleven years he died. His posterity in the 'Spring and Autumn' period (721-480 B.C.) were Jênhsü, Hsüchü, [6] and Ch‘uanyü, who all, one after the other, bore the surname Fêng.
Nükua, also of the surname Fêng, had the body of a serpent, the head of a man, and the virtue of a holy man. He came to the throne in the room of Fuhsi, under the title Nühsi. He made no hand-drums, and only fashioned the reed organ; accordingly the Book of Changes does not refer to him, and he had no share in the revolutions of the five elements. Ntikua is said by one author to have also reigned under the influence of the element Wood. Now several generations after Fuhsi, the elements metal, wood, etc., came round in regular rotation, and Nükua being the first to attain special distinction on account of his great merits, and also as one of the three sovereigns, was hurriedly referred to as the 'wood king.' In his last year one of the princes named Kung kung, whose duty it was to administer the criminal law, became violent and played the tyrant. He did not rule properly, for he sought by the element water to subdue that of wood. He also fought with Ch‘uyung [7] and was not victorious, when, falling into a rage, he butted with his head against the Incomplete mountain, and brought it down. The 'pillar of heaven' was broken and a corner of the earth was wanting. Nükua then fused five-coloured stones to repair heaven, cut off the feet of a tortoise to establish the four extremities of earth, collected the ashes of burnt reeds to stop the inundation, and so rescued the land of Chichow. After this the earth was at rest, the heaven made whole and the old things were unchanged. Nükua died, and Shênnung began his reign.
The blazing god, Shênnung, was of the Chiang family. His mother, named Nutêng, was Yukua's daughter and Shaotien's wife. Influenced by a sacred dragon, she brought forth the blazing god with a man's body and an ox's head. [8] He grew up on the banks of the Chiang river, whence he derived his surname. As he ruled by the influence of the element fire, he was called 'blazing god,' and named his officers by the help of fire. "He [9] cut down trees to make agricultural implements, bending timber into the shape of plough handles and spades, and taught the people the art of husbandry. As he was the first to give lessons in agriculture he was styled 'divine husbandman.' Then sacrifices were offered at the close of the year, and red thongs used for garlanding plants and trees. He was the first to taste the different herbs, and the first to make use of them for medicinal purposes. He also made the five-stringed lute." He taught people how to hold mid-day markets, when they bartered their wares and retired, everyone having got what he wanted. He reduplicated the eight Trigrams, and thus obtained sixty-four symbols. He first of all had his capital at Ch‘en, and then dwelt at Ch‘üfou. After reigning 120 years he died, and was buried at Ch‘angsha. Shênnung originally came from Liehshan (burning mountain), so Tso (ch‘iu ming) speaks of the son of the burning mountain called 'Pillar,' and also Lishan (whetstone mountain). The book of rites says: this was the individual of the whetstone mount who was in possession of the empire. Shênnung took for his consort the daughter of 'Rushing water,' named T‘ingpa, who bore a son, the Emperor Ai (alas), who had a son, Emperor K‘o (conqueror), who had a son, Emperor Yü-wang (elm net). There were altogether eight generations, lasting 530 years, after which Hsien-yüan arose. His descendants were Choufu, Kanhsü, Hsilu, Ch‘ichi, I-hsiang, and Shenlu, who were all of the Chiang tribe, and princes, or else one of the presidents of the four mountains. Under the Chou dynasty a great prince, the chief of Shen, was a loyal minister of the king, and Hsülieh, of the Ch‘i State, was the leader of the princes of the Middle Kingdom. Now the bounties conferred by the holy men were great and extensive, so their reigns were glorious and long, and their progeny numerous. According to one author the three sovereigns were the sovereign of Heaven, the sovereign of Earth, and the sovereign of Man. From the beginning of creation the relations between prince and subject were carefully worked out, and as the accounts cannot be entirely rejected, they are appended hereto. When heaven and earth were first set up, there were twelve sovereigns of heaven, who lived in retirement, in a state of inaction, converts from the busy world, kings ruling under the influence of the element Wood. The period began with these 12 brothers Shêti, who reigned 18,000 years each. The 11 sovereigns of Earth, kings ruling under the influence of the element fire were 11 persons, from 'Bear's Ear' and 'Dragon gate' mountains, who also reigned 18,000 years each. The 9 sovereigns of Man, who rode in cloud chariots drawn by 6 winged creatures, came from 'Valley mouth,' and were 9 brothers, who each held sway over one of the 9 provinces, and built cities and towns. They reigned for 150 periods, that is for 45,600 years. After the sovereigns of Man came the Five dragons, Suijên, Tat‘ing, Pohuang, Chung yang, Chuan-hsü, Li-liu, Lilien, Hêhsü, Ts‘unlu, Huntun, Haoying, Yuch‘ao,[10] Chujang, Kot‘ien, Yink‘ang, and Wu-huai, for these are the styles of the imperial dynasties after the age of the three sovereigns, but there being no record in the chronological lists, we cannot tell the names of the kings, the lengths of their reigns, or the localities of their capitals. In a poem of Han's it is stated that in ancient days over 10,000 persons erected fêng monuments on Mount T‘ai, and hollowed out ground for altars on Liangfu. Confucius observes on this that he does not know all these persons, and Kuan Iwu says that 72 persons built fêng monuments on Mount T‘ai, of whom he knew 12. Now the first of these was Wuhuai, but before Wuhuai, and after the sovereign of Heaven, the chronology covers such a vast period of time that one cannot enumerate all the emperors and kings. At any rate the old books are lost, and one cannot argue it out beforehand, yet we should never say that there were no such emperors or kings. So the 'Spring and Autumn' classic has it recorded that from the creation to the capture of the Lin [11] (B.C. 481) 3,276,000 years, divided into ten epochs, have elapsed, or 370,600 years (according to some authors). The first epoch was called that of the 9 chiefs, the 2nd the Five dragons, the 3rd Shêti (Jupiter), the 4th Holo, the 5th Lient‘ung. the 6th Hsüming, the 7th Hsiufei, the 8th Huit‘i, the 9th Shênt‘ung, and the 10th Liuchi. Now it was arranged in the time of Huangti that the Liuchi should be added to the other 9 epochs. The above is inserted here by way of supplementing the record.
Nükua, also of the surname Fêng, had the body of a serpent, the head of a man, and the virtue of a holy man. He came to the throne in the room of Fuhsi, under the title Nühsi. He made no hand-drums, and only fashioned the reed organ; accordingly the Book of Changes does not refer to him, and he had no share in the revolutions of the five elements. Ntikua is said by one author to have also reigned under the influence of the element Wood. Now several generations after Fuhsi, the elements metal, wood, etc., came round in regular rotation, and Nükua being the first to attain special distinction on account of his great merits, and also as one of the three sovereigns, was hurriedly referred to as the 'wood king.' In his last year one of the princes named Kung kung, whose duty it was to administer the criminal law, became violent and played the tyrant. He did not rule properly, for he sought by the element water to subdue that of wood. He also fought with Ch‘uyung [7] and was not victorious, when, falling into a rage, he butted with his head against the Incomplete mountain, and brought it down. The 'pillar of heaven' was broken and a corner of the earth was wanting. Nükua then fused five-coloured stones to repair heaven, cut off the feet of a tortoise to establish the four extremities of earth, collected the ashes of burnt reeds to stop the inundation, and so rescued the land of Chichow. After this the earth was at rest, the heaven made whole and the old things were unchanged. Nükua died, and Shênnung began his reign.
The blazing god, Shênnung, was of the Chiang family. His mother, named Nutêng, was Yukua's daughter and Shaotien's wife. Influenced by a sacred dragon, she brought forth the blazing god with a man's body and an ox's head. [8] He grew up on the banks of the Chiang river, whence he derived his surname. As he ruled by the influence of the element fire, he was called 'blazing god,' and named his officers by the help of fire. "He [9] cut down trees to make agricultural implements, bending timber into the shape of plough handles and spades, and taught the people the art of husbandry. As he was the first to give lessons in agriculture he was styled 'divine husbandman.' Then sacrifices were offered at the close of the year, and red thongs used for garlanding plants and trees. He was the first to taste the different herbs, and the first to make use of them for medicinal purposes. He also made the five-stringed lute." He taught people how to hold mid-day markets, when they bartered their wares and retired, everyone having got what he wanted. He reduplicated the eight Trigrams, and thus obtained sixty-four symbols. He first of all had his capital at Ch‘en, and then dwelt at Ch‘üfou. After reigning 120 years he died, and was buried at Ch‘angsha. Shênnung originally came from Liehshan (burning mountain), so Tso (ch‘iu ming) speaks of the son of the burning mountain called 'Pillar,' and also Lishan (whetstone mountain). The book of rites says: this was the individual of the whetstone mount who was in possession of the empire. Shênnung took for his consort the daughter of 'Rushing water,' named T‘ingpa, who bore a son, the Emperor Ai (alas), who had a son, Emperor K‘o (conqueror), who had a son, Emperor Yü-wang (elm net). There were altogether eight generations, lasting 530 years, after which Hsien-yüan arose. His descendants were Choufu, Kanhsü, Hsilu, Ch‘ichi, I-hsiang, and Shenlu, who were all of the Chiang tribe, and princes, or else one of the presidents of the four mountains. Under the Chou dynasty a great prince, the chief of Shen, was a loyal minister of the king, and Hsülieh, of the Ch‘i State, was the leader of the princes of the Middle Kingdom. Now the bounties conferred by the holy men were great and extensive, so their reigns were glorious and long, and their progeny numerous. According to one author the three sovereigns were the sovereign of Heaven, the sovereign of Earth, and the sovereign of Man. From the beginning of creation the relations between prince and subject were carefully worked out, and as the accounts cannot be entirely rejected, they are appended hereto. When heaven and earth were first set up, there were twelve sovereigns of heaven, who lived in retirement, in a state of inaction, converts from the busy world, kings ruling under the influence of the element Wood. The period began with these 12 brothers Shêti, who reigned 18,000 years each. The 11 sovereigns of Earth, kings ruling under the influence of the element fire were 11 persons, from 'Bear's Ear' and 'Dragon gate' mountains, who also reigned 18,000 years each. The 9 sovereigns of Man, who rode in cloud chariots drawn by 6 winged creatures, came from 'Valley mouth,' and were 9 brothers, who each held sway over one of the 9 provinces, and built cities and towns. They reigned for 150 periods, that is for 45,600 years. After the sovereigns of Man came the Five dragons, Suijên, Tat‘ing, Pohuang, Chung yang, Chuan-hsü, Li-liu, Lilien, Hêhsü, Ts‘unlu, Huntun, Haoying, Yuch‘ao,[10] Chujang, Kot‘ien, Yink‘ang, and Wu-huai, for these are the styles of the imperial dynasties after the age of the three sovereigns, but there being no record in the chronological lists, we cannot tell the names of the kings, the lengths of their reigns, or the localities of their capitals. In a poem of Han's it is stated that in ancient days over 10,000 persons erected fêng monuments on Mount T‘ai, and hollowed out ground for altars on Liangfu. Confucius observes on this that he does not know all these persons, and Kuan Iwu says that 72 persons built fêng monuments on Mount T‘ai, of whom he knew 12. Now the first of these was Wuhuai, but before Wuhuai, and after the sovereign of Heaven, the chronology covers such a vast period of time that one cannot enumerate all the emperors and kings. At any rate the old books are lost, and one cannot argue it out beforehand, yet we should never say that there were no such emperors or kings. So the 'Spring and Autumn' classic has it recorded that from the creation to the capture of the Lin [11] (B.C. 481) 3,276,000 years, divided into ten epochs, have elapsed, or 370,600 years (according to some authors). The first epoch was called that of the 9 chiefs, the 2nd the Five dragons, the 3rd Shêti (Jupiter), the 4th Holo, the 5th Lient‘ung. the 6th Hsüming, the 7th Hsiufei, the 8th Huit‘i, the 9th Shênt‘ung, and the 10th Liuchi. Now it was arranged in the time of Huangti that the Liuchi should be added to the other 9 epochs. The above is inserted here by way of supplementing the record.
HISTORICAL RECORDS
CHAPTER I.--Original Record of the Five Gods.
Huangti [12] (Yellow god) was the son of Shaotien. His surname was Kungsun, and his prename Hsienyüan. Born a genius he could speak when a baby, as a boy he was quick and smart, as a youth simple and earnest, and when grown up intelligent. In the time of Hsienyüan, Shênnung [13] became enfeebled. The princes made raids on each other and harassed the people, but Shênnung could not chastise them, so Hsienyüan exercised himself in the use of weapons of war, so as to be able to punish irregularities. The princes all came and did homage, but Ch‘ihyu [14] (stupid criminal), the fiercest of all, could not be subdued. 'Blazing god' (i.e. Shênnung) would oppress the princes, so they turned to Hsienyüan, who practised virtue, marshalled his men, controlled the five elements, cultivated the five kinds of grain, pacified the nations, and went over all parts of his country. Training black bears, grizzly bears, foxes, panthers, lynxes, and tigers, he, with their aid, fought with 'Blazing god' in the desert of Panch‘uan, and, after three battles, realised his wishes. Ch‘ihyu was a rebel, who did not obey the Emperor's command, so Huangti, levying an army of the princes, fought against Ch‘ihyu, captured, and slew him in the desert of Cholu. The princes all agreed that Hsienyüan should be the Emperor in place of Shênnung, under the title Huangti. Those in the empire who would not submit, Huangti pursued and chastised, and when they were subdued he left them. He made cuttings in hills, opened roads, and was never at rest. Eastward his empire extended to the sea, Ball hill, [15] and the ancestral T‘ai mountain; westward to 'Hollow cave' [16] and Cock's-head hills; southward to the Yangtze river and Hsiunghsiang hill; while in the north he drove out the Hsünyu. He made a treaty on Kettle hill, and built a city on the slopes of Cholu. He was constantly changing his residence, while his troops formed an encampment about him. He ordered his officers to be named after cloud omens. He appointed a chief and deputy superintendent over international affairs, and the various states being at peace, he worshipped the demons and spirits of the hills and streams with the fêng and shan ceremonies in numbers. He obtained a valuable tripod, [17] and made calculations of future events, appointing 'Chief of the winds,' 'Strength-governor,' 'Everfirst,' and 'Great Swan,' to direct the people to act in accordance with the celestial and terrestrial arrangements, the dark and bright prognostications, the disputations on life and death, the planting of the crops, plants, and trees in their seasons, and the transformations of birds, beasts, insects, and moths. He also prepared a record of the movements of the sun, moon, and stars; the flow of the tides; and the properties of clay, stones, metals, and gems. He devoted much careful attention to these things, and his observation was applied to ascertaining how fire, water, wood, and other elements could be used economically. There was an auspicious omen of the earth's energy, and he was therefore called 'Yellow god.' Huangti had twenty-five sons, of whom fourteen received surnames. He lived at Hsienyüan hill, and married a woman of 'Western range' land called Leitsu, who was his principal wife, and bore him two sons, both of whose descendants held Imperial sway. The eldest, named Hsüanhsiao, or Chingyang, dwelt on the Chiang stream, and the other, who was named Ch‘angyi, dwelt on the Jo stream. Ch‘angyi married a woman from the Shu hills (Szŭch‘uan) named Changp‘u, who bore him a son, Kaoyang, who possessed the virtue of a saint. Huangti died, and was buried at Ch‘iaoshan, and his grandson, Ch‘angyi's son Kaoyang, came to the throne under the title Emperor Ch‘uanhsü.
Emperor Ch‘uanhsü, or Kaoyang, was Huangti's grandson and Ch‘angyi's son. Calm and unfathomable in his designs, and thoroughly versed in all matters, he exercised his talents in cultivating the ground; he recorded in their seasons the movements of the heavenly bodies, relied on spiritual influences in framing laws, taught reform by controlling the passion nature, and sacrificed with purity and sincerity. Northward his rule extended to 'Dark mound,' southward to Annam, westward to the moving sands, and eastward to 'Coiling tree.' [18] of animate and inanimate things, of spirits great and small, of those on whom the sun and moon shone, all were equally subject to him. Emperor Ch‘uanhsü had a son, Chiungchan. Ch‘uanhsü died, and Hsüanhsiao's grandson Kaohsin came to the throne under the title of Emperor Ku.
Emperor Ku, or Kaohsin was Huangti's great grandson, his father being Chiaochi, whose father was Hsüanhsiao, whose father was Huangti. Neither Hsüanhsiao, nor Chiaochi came to the throne, but Kaohsin did hold Imperial sway. Kaohsin was a clansman of Ch‘uanhsü. Being born a genius he spoke from babyhood. He distributed his benefits everywhere, regardless of self. Intelligent enough to understand things afar off, and clever enough to search into minutiæ, he followed Heaven's laws, and knew the people's needs. Humane yet dignified, kind yet truthful; he practised self-culture and all men submitted to him. He secured the revenue of the land, and spent it economically. He governed and instructed all his subjects, and they profited by the instruction. He made a calendar of the days and months past as well as future. He knew all about spirits, and worshipped them respectfully. His appearance was elegant, and his virtue eminent. His movements were well-timed, and his dress gentlemanly. Emperor Ku was thoroughly impartial all over his empire. There was no one on whom the sun and moon shone, or on whom the rain and wind blew, who was not devoted to him. Emperor Ku married a daughter of Ch‘enfêng, who bore a son named 'The highly meritorious.' He also married a daughter of Ch‘ütz‘ŭ, who bore a son Chih. Emperor Ku died, and Chih reigned in his stead. Chih reigned badly and died, and his brother 'The highly meritorious one' reigned under the title of Emperor Yao.
Emperor Yao was highly meritorious. His benevolence was like that of heaven, and his wisdom that of a god; when approached he was genial as the sun, and was looked out for as clouds in dry weather. He was rich without being proud, and esteemed yet not lax. He wore a yellow hat and plain silk dress, and drove a red car drawn by white horses. [19] "He was able to display his supereminent virtue, by bringing into close alliance the nine degrees of kindred, and they being rendered harmonious, he forthwith regulated the people, and his people having become enlightened, the various states were at peace. He then commanded Hsi and Ho in reverent accordance with their observations of the wide heavens to record in a calendar the laws affecting the sun, moon, stars, and zodiacal spaces, and respectfully to communicate to the people the seasons (adapted for labour). He also commanded Hsi's younger brother to reside at Yüyi, called the bright valley, so as to hail with respect the rising sun, and arrange the labours of the spring; and the day being of medium length, and the culminating star (the central one of the) 'Bird' quarter of the heavens, he was to determine midspring, when the people begin to disperse, and birds and beasts to breed and copulate. He further commanded Hsi's third brother to reside at the southern frontier to arrange the transformations of summer, and respectfully observe the extreme limit (of the shadow), and the day being at its longest, and the star in the zenith that called 'Fire,' he was to fix the exact period of midsummer, when the people are most widely dispersed, birds moult, and beasts change their coats. He further commanded Ho's younger brother to reside in the west at a place called Dark Valley to respectfully convoy the setting sun, and arrange the completing labours of the autumn, and the night being of medium length, and the culminating star Hsü (β in Aquarius) to determine mid-autumn, when people begin to feel comfortable, and birds and beasts look smooth and glossy. He further commanded Ho's third brother to reside in the northern region in what was called the sombre capital, to examine the hidden things, and the day being at its shortest, and the culminating star Mao (ε in Pleiades) to determine midwinter, when people get into cosy corners, and the coats of birds and beasts are downy and thick. The year consisted of 366 days, an intercalary month being added to adjust the four seasons. Authentic directions were given to the various officers, and their several labours commenced. Yao said, 'Who can obediently manage these matters?' Fangch‘i said, 'There is your adopted son Tanchu, [20] who is developing his intelligence.' Yao said, 'Oh! he is unscrupulous and wicked; I cannot employ him.' He said again, 'Who will do it?' Huantou said, 'The minister of works, who is generally popular, and has displayed merit, could be employed.' Yao said, 'The minister of works is talkative; if he is employed, his depravities, although he is apparently respectful, would overspread the heavens, he will not do.' He said further, 'Alas! O president of the four mountains, the waters of the flood rise up to heaven, and in their vast expanse encompass the mountains, and overtop the hills; the common people are troubled about it. Is there a capable man whom I could set to deal with the matter?' They all said, 'Kun might do it.' Yao said, 'Kun disobeys orders, and ruins his companions. He will not do.' The President said, 'Ah! well! try him, and if he is found useless, have done with him.'" Whereupon Yao adopting his suggestion, employed Kun "for nine years, but his work was not completed. Yao said, 'Alas! O president of the four mountains, I have been on the throne seventy years; you are able to carry out the decrees, do you occupy my throne.' The president replied, 'My moral qualities are of such a low order that I should disgrace the Imperial throne.' Yao said, 'You must all recommend one of your esteemed relations, or even an obscure stranger.' All the courtiers said to Yao, 'There is an unmarried man of the lower orders called Shun of Yü.' Yao said, 'Yes, I have heard of him, what is he like?' The president said, 'He is the son of a blind man; his father was unprincipled, his mother insincere, and his brother arrogant, but he managed by his dutiful conduct to be reconciled to them, so they have gradually improved, and not been extremely wicked.' 'Shall I try him?' said Yao. He then married his two daughters to Shun, and watched his behaviour towards them. Shun sent the two women down to the north of the Kuei river," and treated them with the ceremony due to them as his wives. Yao praised Shun, and told him [21] "carefully to show the harmony of the five human relationships, and when they could be obeyed," they became universal among the various officials, who "at the proper times arranged the visitors at the four gates in the right order, and when the visitors at the four gates were submissive," the princes and strangers from distant regions became one and all respectful. "Yao sent Shun into the hills and forests among rivers and swamps, but although fierce winds and thunderstorms prevailed, Shun did not miss his way." Yao then taking Shun to be a holy man, called him and "said, 'For three years your deliberations have been excellent, and I have found that your words can be carried into practice. You shall ascend the Imperial throne.' Shun yielded in favour of some one more virtuous than himself, and was unhappy, but on the first day of the first month Shun accepted Yao's resignation in the temple of the accomplished ancestor," who was Yao's great ancestor. "So the Emperor Yao being old ordered that Shun should be associated with him in the government of the Empire." [22] In order to observe Heaven's decrees, Shun thereupon "examined the gem-adorned armillary sphere, and the jade transverse, so as to adjust the position of the 'Seven Directors.' He then offered a special sacrifice to the Supreme Ruler, sacrificed purely to the six honoured ones, [23] looked with devotion to the hills and rivers, and worshipped with distinctive rites the hosts of spirits. He called in the five tokens, chose a lucky month and day, gave audience to the president of the four mountains, and all the governors, returning the tokens in due course. In the second month of every year he went eastward on a tour of inspection, and on reaching T‘aitsung he presented a burnt-offering, and sacrificed in order to the hills and rivers. He then gave audience to the chieftains of the East, putting in accord their seasons and months, and rectifying the days. He rendered uniform the standard tubes, the measures of length and capacity, and the scales; and regulated the five kinds of ceremonies. The five gems, the three kinds of silks, the two living animals, and one dead one were brought as presents to the audience, but the five implements were returned at the conclusion. In the fifth month he went to the south, in the eighth month to the west, and in the eleventh month northward on his tours of inspection; in each case observing the same ceremonies as before, and on his return he went to the temple of the ancestral tablets, and offered up a single ox. Every five years there was one tour of inspection, and four audiences of the princes at court, when they presented a full verbal report, which was intelligently tested by their works, and chariots and robes given according to their deserts. Shun instituted the division of the Empire into twelve provinces, and deepened the rivers. He gave delineations of the statutory punishments, enacting banishment as a mitigation of the five chief punishments, the whip being employed for public officers, the stick in schools, and a money penalty being inflicted for redeemable crimes. Inadvertent offences, and those caused by misfortune were to be pardoned, and those who offended presumptuously or repeatedly were to be punished with death. 'Be reverent, be reverent' (said he), 'and in the administration of the law be tranquil.'" Huantou [24] approached, and spoke about the minister of works. 'I cannot even give him a trial as a workman,' said Yao, 'for he is really profligate.' The president of the four mountains recommended Kun as the proper person to look after the deluge. Yao regarded it as impracticable, but the president vehemently requested that he might be tried, so the trial was made, but without good results. Of old the people had felt that it was undesirable that the three Miao tribes in the districts of Chiang Huai, and Ching should so often rise in rebellion; so Shun on his return spoke to the emperor requesting that "the minister of works might be banished to the ridge of Yu" to reform the Northern Ti tribes, "that Huantou might be detained on mount Tsung," to reform the Southern barbarians, that "the chief of the three Miao tribes might be removed to Sanwei (three cliffs)" to reform the Western Jung people, and that "Kun might be imprisoned for life on Mount Yu" to reform the Eastern barbarians. "These four criminals being thus dealt with, universal submission prevailed throughout the empire," Yao had sat on the throne seventy years, when he secured Shun's services for twenty years; [25] "then, being old, he directed that Shun should be associated with him in the government of the empire, and presented him to Heaven." Yao had abdicated the throne "twenty-eight years when he died, and the people mourned for him as for a parent, no music being played for three years throughout the empire," for which reason he was remembered. Yao knew that his son "Tanchu was a worthless fellow," who was not fit to reign, and so the authority was conferred on Shun. As it was conferred on Shun, the empire got the advantage and Tanchu was injured. If it had been conferred on Tanchu, the empire would have been injured, and Tanchu gained the advantage. Yao said, 'We certainly cannot cause the empire to suffer loss, and the advantage go to an individual.' In the end the empire was given over to Shun. "After the death of Yao, when the three years' mourning was over, Shun gave way to Tanchu, and retired to the south of the southern river. When the princes went to an audience at court, they did not present themselves before Tanchu, but before Shun; litigants did not go before Tanchu, but Shun; and the singers did not sing in praise of Tanchu, but of Shun. Shun said, 'It is from Heaven.' Afterwards he went to the capital, sat on the Imperial throne," [26] and was styled Emperor Shun.
Shun of Yü was named Ch‘unghua (double splendour); Ch‘unghua's father was Kusou; Kusou's father was Ch‘iaoniu (bridge cow); Ch‘iaoniu's father was Chümang [27]; Chümang's father was Chingkang; Chingkang's father was Ch‘iungchan; Ch‘iungchan's father was Emperor Ch‘uanhsü; Ch‘uanhsü's father was Ch‘angyi. From him to Shun we have seven generations. From Ch‘iungchan to Emperor Shun they were all insignificant common people. Shun's father, Kusou, was blind, and his mother having died, Kusou married again and had a son, Hsiang, who was arrogant. Kusou loved his second wife, and frequently tried to kill Shun, who avoided him; when he made slight mistakes he was punished, yet he obediently served his father, stepmother, and brother, and was day by day generous, careful, and never negligent. Shun was a native of Ch‘ichou, ploughed on Li mountain, fished in Thunder lake, made pots on the bank of the river, fashioned various articles at Shouch‘iu, and went now and then to Fuhsia. Shun's father, Kusou, was unprincipled, his mother insincere, and his brother, Hsiang, arrogant. They all tried to kill Shun, who was obedient, and never by chance failed in his duty as a son, or his fraternal love. Though they tried to kill him they did not succeed, and when they sought him he got out of the way. When Shun was twenty years old he was noted for his filial piety, and when he was thirty the Emperor Yao asked if he was fit to reign. The presidents united in bringing Shun of Yü forward as an able man, so Yao gave him his two daughters in marriage in order to observe his conduct at home, and bade his nine sons put him in charge of a post so as to note his behaviour abroad. Shun lived within the bend of the Kuei river, and was especially careful. Yao's two daughters did not dare, on account of their rank, to be proud, but waited on Shun's relations, and were constant in their wifely duties, while Yao's nine sons became more and more generous. When Shun ploughed on Li mountain, the inhabitants yielded the boundaries; when he fished in Thunder lake, the men on the lake yielded to him the best place; and when he made pots on the bank of the river, his vessels had no holes or flaws in them. If he dwelt in a place for a year he formed an assemblage, in two years it became a town, and in three a metropolis. Yao gave Shun clothes made of fine grass-cloth, and a lute, and built him a granary and shed for his oxen and sheep. Kusou again tried to kill Shun by making him go up and plaster the roof of the granary, while he set fire to it from below, but Shun, protecting himself from the fire with a couple of bamboo hats, came down and escaped with his life. Kusou after this told Shun to dig a well, which he did, making a secret tunnel at the side to get out at. When Shun had gone right in, Kusou and Hsiang filled up the well with earth, but Shun came out by the secret passage. [28] Kusou and Hsiang rejoiced, thinking that Shun was dead, and Hsiang said, 'The plot was mine, but I will go shares with my father and mother; I will take Shun's wives, Yao's two daughters, and the lute as my share, while the oxen, sheep, granary and shed shall belong to my parents.' He remained, however, in Shun's house playing on the lute, and when Shun went thither Hsiang, startled and not well-pleased to see him, said, 'I was just thinking of you, and getting very anxious.' 'Quite so,' said Shun, 'and so you possessed yourself of all these things.' Shun again served Kusou, loved his brother, and was still more careful in his conduct. Yao thereupon tested Shun as to the five cardinal rules, and the various officers were under control. [29] "In former days the Emperor Kaoyang had eight talented sons;" the world benefited by them, and "they were called the eight benevolent ones. The Emperor Kaohsin had also eight talented sons, and men called them the eight virtuous ones. Of these sixteen men after ages have acknowledged the excellence, and not let their names fall to the ground. In the time of Yao he was not able to raise them to office, but Shun raised the eight benevolent ones to office, and made them superintend the land department and direct all matters, arranging them according to their seasons. He also raised the right virtuous ones to office, employing them to spread throughout the country a knowledge of the duties pertaining to the five social relationships, for fathers became just, mothers loving, elder brothers sociable, younger ones respectful, and children dutiful; within the empire there was peace, and beyond it submission. In ancient days the Emperor Hung (Huangti) had a son devoid of ability, who shut himself off from duty, and was a villain in secret, delighting in the practice of the worst vices, and all men called him Chaos. (The Emperor) Shaohao had a descendant devoid of ability, who overthrew good faith, hated loyalty, extolled specious and evil talk, and all the people called him Monster. Ch‘uanhsü had a son devoid of ability, who would receive no instruction and acknowledge no good words, and all the people called him Block. These three men everyone was distressed about until the time of Yao, but Yao could not send them away. Chinyün had a son devoid of ability, who was greedy in eating and drinking, and pursued wealth blindly. All the people called him Glutton, hated and compared him to the three other wicked men. Shun received visitors at the four gates, but banished these four wicked ones to the four borders of the empire to manage hobgoblins;" and those at the four gates rightly said "there were no wicked men among them." Shun "went to the great plains at the foot of the mountains, and, amid violent wind, thunder, and rain, did not go astray." Yao then knew that Shun was fit to accept the empire, and "being old, caused Shun to be associated with him in the government," and when he went on a tour of inspection Shun was promoted and employed in the administration of affairs for twenty years; and Yao having directed that he should be associated in the government, he was so associated for eight years. Yao died, and "when the three years' mourning was over, Shun yielded to Tanchu," but the people of the empire turned to Shun. Now Yü, Kaoyao, Hsieh, Houch‘i, Poyi, K‘uei, Lung, Ch‘iu Yi, and P‘êngtsu were all from the time of Yao promoted to office, but had not separate appointments. "Shun having then proceeded to the temple of the accomplished ancestor, deliberated with the president of the four mountains, threw open the four gates, and was in direct communication with officers in all four quarters of the empire, who were eyes and ears to him. He ordered the twelve governors" to talk of the Emperor's virtue, "to be kind to the virtuous, and keep the artful at a distance, so that the barbarians of the south might lead on one another to be submissive. He said to the president of the four mountains, 'Is there anyone who can vigorously display his merits, aud beautify Yao's undertakings, and whom I can make prime minister?' They all said, 'There is Baron Yü, the superintendent of works,'" he can beautify the Emperor's labours. "Shun said, 'Ah! yes, Yü, you have put in order the water and the land, but in this matter you must exert yourself.' Yü did obeisance with his head to the ground, while declining in favour of Millet, Hsieh, or Kaoyao. Shun said, 'Yes; but do you go and set about it.' Shun said, 'Ch‘i, the black-haired people begin to be famished. Do you, Prince Millet, sow in their seasons the various kinds of grain.' He also said, 'Hsieh, the people do not love one another, and the five orders of relationship are not observed. You, as minister of instruction, must carefully diffuse abroad those five lessons of duty, but do so with gentleness.' He also said, 'Kaoyao, the southern barbarians are disturbing the summer region, while robbers, murderers, villains, and traitors abound. Do you, as minister of crime, exercise repression by use of the five kinds of punishment—for the infliction of which there are three appointed places—and the five banishments with their several places of detention, and the three degrees of distance. Be intelligent and you will inspire confidence.' Shun said, 'Who can direct the workmen?' They all said 'Ch‘ui can do it'; so he made Ch‘ui minister of works. Shun said, 'Who can superintend my uplands and lowlands, pastures and woods, birds and beasts?' They all said, 'Yi is the man'; so Yi was made imperial forester. Yi did obeisance with his head to the ground, and declined in favour of the officials Fir, Tiger, Black Bear, and Grizzly Bear. Shun said, 'Go and act harmoniously.'" Fir, Tiger, Black Bear, and Grizzly Bear were accordingly his assistants. "Shun said, 'Ah! president of the four mountains, is there anyone who can superintend the three ceremonies?' They all said, 'Baron Yi is the man.' Shun said, 'Ah! Baron Yi, I will make you arranger of the ancestral temple. Day and night be careful, be upright, be pure.' Baron Yi declined in favour of K‘uei or Lung, but Shun said, 'Let it be so,' and made K‘uei director of music and teacher of youth. 'Be straightforward' (he added) 'and yet mild; lenient and yet stern; firm, yet not tyrannical; impetuous, yet not arrogant. Poetry gives expression to the thought, and singing is the prolonged utterance of that expression. Notes accompany that utterance, and are harmonized themselves by the pitch-pipes. The eight kinds of instruments can be adjusted, so that one shall not take from or interfere with another, and spirits and men are thereby brought into harmony.' K‘uei said, 'Oh! I smite the stone; I tap the stone, and the various animals lead on one another to dance.' Shun said, 'Lung, I dread slanderous speakers and injurious deceivers, who agitate and alarm my people. I appoint you minister of communication. Day and night you will issue and receive my orders, but be truthful.' Shun said, 'Ah! you twenty and two men, be reverent, and you will aid in their proper seasons the undertakings of heaven.' Every three years there was an examination of merits, and after three examinations there were degradations and promotions both far and near. The people's labours generally prospered, while the people of the three Miao tribes were divided and defeated." These twenty-two all completed their labours. Kaoyao was chief minister of crime, and the people were all subservient and obtained his genuine services. Poyi was director of ceremonies, and both upper and lower classes were retiring. Ch‘ui was head workman, and the various kinds of work were successfully accomplished. Yi was head forester, and hills and swamps were brought under cultivation. Ch‘i was director of agriculture, and the various crops ripened in their seasons. Hsieh was minister of instruction, and the people were friendly together. Lung superintended the foreign department, and men from afar arrived. The twelve governors did their duty, and the people of the nine provinces did not dare to rebel. But Yü's labours consisted in making great cuttings through the nine hills, making thoroughfares through the nine swamps, deepening the nine rivers, and regulating the nine provinces, each of which by their officials sent tribute, and did not lose their rightful dues. In a square of 5000 li he reached the wild domain. [30] To the south he governed Annam; on the north he reduced the western Jung tribes, Hsichih, Chüsou, [30] and the Ch‘iang of Ti; on the north the hill Jung tribes and the Hsichên; and on the east the tall island barbarians. All within the four seas were grateful for Emperor Shun's labours; and Yü then "performed the nine tunes," [31] and the result was that strange creatures and "phœnixes flew to and fro." [31] Men of illustrious virtue in the empire began from the days of Emperor Shun of Yü. When Shun was twenty years of age he was noted for his filial piety, at thirty Yao raised him to office, at fifty he assisted in the administration of Imperial affairs, when he was fifty-eight Yao died, and when he was sixty-one he sat on the Imperial throne in Yao's stead. After he had occupied the Imperial throne thirty-nine years, he went on a hunting expedition to the south, died in the desert of Ts‘angwu, and was buried at a place called Lingling (broken hillocks) in the Chiuyi range in Chiangnan province. After Shun had come to the throne, and was flying the Imperial flag, he went to pay a visit to his father, Chüsou, and addressed him in a grave and respectful manner, [32] as a son should do. He raised his brother Hsiang to the rank of prince. Shun's son Shang-chün was also degenerate, so that Shun, being prepared, recommended Yü to the notice of Heaven, and seventeen years later he died. When the three years' mourning was over, Yü also yielded to Shun's son just as Shun had yielded to Yao's son, but the princes gave their allegiance to Yü, and he thereupon came to the Imperial throne. Yao's son Tanchu, and Shun's son Shangchün, both held territory so that they might be enabled to perform sacrifices to their ancestors; they paid the due observances, such as religious ceremonies and music, and they went to the audiences as the Emperor's guests. The Emperor did not dare, without due notification from his ministers, to act on his own responsibility. From Huangti to Shun and Yü all the sovereigns had the same surname, but different dynastic appellations, and so displayed their illustrious virtue. So Huangti was called Yuhsiung (possessor of bears); Emperor Ch‘uanhsü was Kaoyang; Emperor Ku was Kaohsin; Emperor Yao, Taot‘ang; Emperor Shun was Yuyü (possessor of foresters); and Emperor Yü was Hsiahou (prince of Hsia); and he had also the name Ssŭ (sister-in-law); Hsieh had the family name of Shang with the personal name Tzŭ (son); and Ch‘i had the family name Chou with the personal name Chi (queen).
The historian has to remark on this as follows: Most scholars say that the five gods are deserving of honour, but the Book of History only refers to Yao, and those who come after him, while the book of the 'hundred families' speaks of the Yellow god. The style of the latter work is not, however, very refined, and the officials and gentry hardly ever refer to it. Confucius handed down these works, viz. 'Tsai yü's questions,' the 'virtues of the five gods,' and 'the genealogies and names of the gods,' but the literati doubt that they have been so handed down. I have travelled westward as far as 'hollow cave' hill, northward beyond Cholu, eastward I have crossed the sea, while southward I have floated on rafts along the Yangtzŭ and Huai rivers, and all the elders whom I met again and again talked of the places where the Yellow god, Yao, and Shun dwelt, and how very different their customs and teachings were. In short, those who are attached to the ancient literature must be familiar with their sayings. I have looked at the 'Spring and Autumn' classic, and the 'Narratives of the States,' which make the 'virtues of the five gods' and the 'genealogies and names of the gods' very clear. I have inspected these works, but not thoroughly examined them, and the portions I have quoted are none of them unimportant. There are defects in the book, and occasionally the views of others may be noted. Scholars should not think too deeply over the book, but take the general drift of it, when it can hardly be called superficial. There are a few investigations into doctrine, which I have discussed in the concrete, and then selected some of the more elegant sentences for quotation. Thus I have compiled the first chapter of the 'Original Records.'
Emperor Ch‘uanhsü, or Kaoyang, was Huangti's grandson and Ch‘angyi's son. Calm and unfathomable in his designs, and thoroughly versed in all matters, he exercised his talents in cultivating the ground; he recorded in their seasons the movements of the heavenly bodies, relied on spiritual influences in framing laws, taught reform by controlling the passion nature, and sacrificed with purity and sincerity. Northward his rule extended to 'Dark mound,' southward to Annam, westward to the moving sands, and eastward to 'Coiling tree.' [18] of animate and inanimate things, of spirits great and small, of those on whom the sun and moon shone, all were equally subject to him. Emperor Ch‘uanhsü had a son, Chiungchan. Ch‘uanhsü died, and Hsüanhsiao's grandson Kaohsin came to the throne under the title of Emperor Ku.
Emperor Ku, or Kaohsin was Huangti's great grandson, his father being Chiaochi, whose father was Hsüanhsiao, whose father was Huangti. Neither Hsüanhsiao, nor Chiaochi came to the throne, but Kaohsin did hold Imperial sway. Kaohsin was a clansman of Ch‘uanhsü. Being born a genius he spoke from babyhood. He distributed his benefits everywhere, regardless of self. Intelligent enough to understand things afar off, and clever enough to search into minutiæ, he followed Heaven's laws, and knew the people's needs. Humane yet dignified, kind yet truthful; he practised self-culture and all men submitted to him. He secured the revenue of the land, and spent it economically. He governed and instructed all his subjects, and they profited by the instruction. He made a calendar of the days and months past as well as future. He knew all about spirits, and worshipped them respectfully. His appearance was elegant, and his virtue eminent. His movements were well-timed, and his dress gentlemanly. Emperor Ku was thoroughly impartial all over his empire. There was no one on whom the sun and moon shone, or on whom the rain and wind blew, who was not devoted to him. Emperor Ku married a daughter of Ch‘enfêng, who bore a son named 'The highly meritorious.' He also married a daughter of Ch‘ütz‘ŭ, who bore a son Chih. Emperor Ku died, and Chih reigned in his stead. Chih reigned badly and died, and his brother 'The highly meritorious one' reigned under the title of Emperor Yao.
Emperor Yao was highly meritorious. His benevolence was like that of heaven, and his wisdom that of a god; when approached he was genial as the sun, and was looked out for as clouds in dry weather. He was rich without being proud, and esteemed yet not lax. He wore a yellow hat and plain silk dress, and drove a red car drawn by white horses. [19] "He was able to display his supereminent virtue, by bringing into close alliance the nine degrees of kindred, and they being rendered harmonious, he forthwith regulated the people, and his people having become enlightened, the various states were at peace. He then commanded Hsi and Ho in reverent accordance with their observations of the wide heavens to record in a calendar the laws affecting the sun, moon, stars, and zodiacal spaces, and respectfully to communicate to the people the seasons (adapted for labour). He also commanded Hsi's younger brother to reside at Yüyi, called the bright valley, so as to hail with respect the rising sun, and arrange the labours of the spring; and the day being of medium length, and the culminating star (the central one of the) 'Bird' quarter of the heavens, he was to determine midspring, when the people begin to disperse, and birds and beasts to breed and copulate. He further commanded Hsi's third brother to reside at the southern frontier to arrange the transformations of summer, and respectfully observe the extreme limit (of the shadow), and the day being at its longest, and the star in the zenith that called 'Fire,' he was to fix the exact period of midsummer, when the people are most widely dispersed, birds moult, and beasts change their coats. He further commanded Ho's younger brother to reside in the west at a place called Dark Valley to respectfully convoy the setting sun, and arrange the completing labours of the autumn, and the night being of medium length, and the culminating star Hsü (β in Aquarius) to determine mid-autumn, when people begin to feel comfortable, and birds and beasts look smooth and glossy. He further commanded Ho's third brother to reside in the northern region in what was called the sombre capital, to examine the hidden things, and the day being at its shortest, and the culminating star Mao (ε in Pleiades) to determine midwinter, when people get into cosy corners, and the coats of birds and beasts are downy and thick. The year consisted of 366 days, an intercalary month being added to adjust the four seasons. Authentic directions were given to the various officers, and their several labours commenced. Yao said, 'Who can obediently manage these matters?' Fangch‘i said, 'There is your adopted son Tanchu, [20] who is developing his intelligence.' Yao said, 'Oh! he is unscrupulous and wicked; I cannot employ him.' He said again, 'Who will do it?' Huantou said, 'The minister of works, who is generally popular, and has displayed merit, could be employed.' Yao said, 'The minister of works is talkative; if he is employed, his depravities, although he is apparently respectful, would overspread the heavens, he will not do.' He said further, 'Alas! O president of the four mountains, the waters of the flood rise up to heaven, and in their vast expanse encompass the mountains, and overtop the hills; the common people are troubled about it. Is there a capable man whom I could set to deal with the matter?' They all said, 'Kun might do it.' Yao said, 'Kun disobeys orders, and ruins his companions. He will not do.' The President said, 'Ah! well! try him, and if he is found useless, have done with him.'" Whereupon Yao adopting his suggestion, employed Kun "for nine years, but his work was not completed. Yao said, 'Alas! O president of the four mountains, I have been on the throne seventy years; you are able to carry out the decrees, do you occupy my throne.' The president replied, 'My moral qualities are of such a low order that I should disgrace the Imperial throne.' Yao said, 'You must all recommend one of your esteemed relations, or even an obscure stranger.' All the courtiers said to Yao, 'There is an unmarried man of the lower orders called Shun of Yü.' Yao said, 'Yes, I have heard of him, what is he like?' The president said, 'He is the son of a blind man; his father was unprincipled, his mother insincere, and his brother arrogant, but he managed by his dutiful conduct to be reconciled to them, so they have gradually improved, and not been extremely wicked.' 'Shall I try him?' said Yao. He then married his two daughters to Shun, and watched his behaviour towards them. Shun sent the two women down to the north of the Kuei river," and treated them with the ceremony due to them as his wives. Yao praised Shun, and told him [21] "carefully to show the harmony of the five human relationships, and when they could be obeyed," they became universal among the various officials, who "at the proper times arranged the visitors at the four gates in the right order, and when the visitors at the four gates were submissive," the princes and strangers from distant regions became one and all respectful. "Yao sent Shun into the hills and forests among rivers and swamps, but although fierce winds and thunderstorms prevailed, Shun did not miss his way." Yao then taking Shun to be a holy man, called him and "said, 'For three years your deliberations have been excellent, and I have found that your words can be carried into practice. You shall ascend the Imperial throne.' Shun yielded in favour of some one more virtuous than himself, and was unhappy, but on the first day of the first month Shun accepted Yao's resignation in the temple of the accomplished ancestor," who was Yao's great ancestor. "So the Emperor Yao being old ordered that Shun should be associated with him in the government of the Empire." [22] In order to observe Heaven's decrees, Shun thereupon "examined the gem-adorned armillary sphere, and the jade transverse, so as to adjust the position of the 'Seven Directors.' He then offered a special sacrifice to the Supreme Ruler, sacrificed purely to the six honoured ones, [23] looked with devotion to the hills and rivers, and worshipped with distinctive rites the hosts of spirits. He called in the five tokens, chose a lucky month and day, gave audience to the president of the four mountains, and all the governors, returning the tokens in due course. In the second month of every year he went eastward on a tour of inspection, and on reaching T‘aitsung he presented a burnt-offering, and sacrificed in order to the hills and rivers. He then gave audience to the chieftains of the East, putting in accord their seasons and months, and rectifying the days. He rendered uniform the standard tubes, the measures of length and capacity, and the scales; and regulated the five kinds of ceremonies. The five gems, the three kinds of silks, the two living animals, and one dead one were brought as presents to the audience, but the five implements were returned at the conclusion. In the fifth month he went to the south, in the eighth month to the west, and in the eleventh month northward on his tours of inspection; in each case observing the same ceremonies as before, and on his return he went to the temple of the ancestral tablets, and offered up a single ox. Every five years there was one tour of inspection, and four audiences of the princes at court, when they presented a full verbal report, which was intelligently tested by their works, and chariots and robes given according to their deserts. Shun instituted the division of the Empire into twelve provinces, and deepened the rivers. He gave delineations of the statutory punishments, enacting banishment as a mitigation of the five chief punishments, the whip being employed for public officers, the stick in schools, and a money penalty being inflicted for redeemable crimes. Inadvertent offences, and those caused by misfortune were to be pardoned, and those who offended presumptuously or repeatedly were to be punished with death. 'Be reverent, be reverent' (said he), 'and in the administration of the law be tranquil.'" Huantou [24] approached, and spoke about the minister of works. 'I cannot even give him a trial as a workman,' said Yao, 'for he is really profligate.' The president of the four mountains recommended Kun as the proper person to look after the deluge. Yao regarded it as impracticable, but the president vehemently requested that he might be tried, so the trial was made, but without good results. Of old the people had felt that it was undesirable that the three Miao tribes in the districts of Chiang Huai, and Ching should so often rise in rebellion; so Shun on his return spoke to the emperor requesting that "the minister of works might be banished to the ridge of Yu" to reform the Northern Ti tribes, "that Huantou might be detained on mount Tsung," to reform the Southern barbarians, that "the chief of the three Miao tribes might be removed to Sanwei (three cliffs)" to reform the Western Jung people, and that "Kun might be imprisoned for life on Mount Yu" to reform the Eastern barbarians. "These four criminals being thus dealt with, universal submission prevailed throughout the empire," Yao had sat on the throne seventy years, when he secured Shun's services for twenty years; [25] "then, being old, he directed that Shun should be associated with him in the government of the empire, and presented him to Heaven." Yao had abdicated the throne "twenty-eight years when he died, and the people mourned for him as for a parent, no music being played for three years throughout the empire," for which reason he was remembered. Yao knew that his son "Tanchu was a worthless fellow," who was not fit to reign, and so the authority was conferred on Shun. As it was conferred on Shun, the empire got the advantage and Tanchu was injured. If it had been conferred on Tanchu, the empire would have been injured, and Tanchu gained the advantage. Yao said, 'We certainly cannot cause the empire to suffer loss, and the advantage go to an individual.' In the end the empire was given over to Shun. "After the death of Yao, when the three years' mourning was over, Shun gave way to Tanchu, and retired to the south of the southern river. When the princes went to an audience at court, they did not present themselves before Tanchu, but before Shun; litigants did not go before Tanchu, but Shun; and the singers did not sing in praise of Tanchu, but of Shun. Shun said, 'It is from Heaven.' Afterwards he went to the capital, sat on the Imperial throne," [26] and was styled Emperor Shun.
Shun of Yü was named Ch‘unghua (double splendour); Ch‘unghua's father was Kusou; Kusou's father was Ch‘iaoniu (bridge cow); Ch‘iaoniu's father was Chümang [27]; Chümang's father was Chingkang; Chingkang's father was Ch‘iungchan; Ch‘iungchan's father was Emperor Ch‘uanhsü; Ch‘uanhsü's father was Ch‘angyi. From him to Shun we have seven generations. From Ch‘iungchan to Emperor Shun they were all insignificant common people. Shun's father, Kusou, was blind, and his mother having died, Kusou married again and had a son, Hsiang, who was arrogant. Kusou loved his second wife, and frequently tried to kill Shun, who avoided him; when he made slight mistakes he was punished, yet he obediently served his father, stepmother, and brother, and was day by day generous, careful, and never negligent. Shun was a native of Ch‘ichou, ploughed on Li mountain, fished in Thunder lake, made pots on the bank of the river, fashioned various articles at Shouch‘iu, and went now and then to Fuhsia. Shun's father, Kusou, was unprincipled, his mother insincere, and his brother, Hsiang, arrogant. They all tried to kill Shun, who was obedient, and never by chance failed in his duty as a son, or his fraternal love. Though they tried to kill him they did not succeed, and when they sought him he got out of the way. When Shun was twenty years old he was noted for his filial piety, and when he was thirty the Emperor Yao asked if he was fit to reign. The presidents united in bringing Shun of Yü forward as an able man, so Yao gave him his two daughters in marriage in order to observe his conduct at home, and bade his nine sons put him in charge of a post so as to note his behaviour abroad. Shun lived within the bend of the Kuei river, and was especially careful. Yao's two daughters did not dare, on account of their rank, to be proud, but waited on Shun's relations, and were constant in their wifely duties, while Yao's nine sons became more and more generous. When Shun ploughed on Li mountain, the inhabitants yielded the boundaries; when he fished in Thunder lake, the men on the lake yielded to him the best place; and when he made pots on the bank of the river, his vessels had no holes or flaws in them. If he dwelt in a place for a year he formed an assemblage, in two years it became a town, and in three a metropolis. Yao gave Shun clothes made of fine grass-cloth, and a lute, and built him a granary and shed for his oxen and sheep. Kusou again tried to kill Shun by making him go up and plaster the roof of the granary, while he set fire to it from below, but Shun, protecting himself from the fire with a couple of bamboo hats, came down and escaped with his life. Kusou after this told Shun to dig a well, which he did, making a secret tunnel at the side to get out at. When Shun had gone right in, Kusou and Hsiang filled up the well with earth, but Shun came out by the secret passage. [28] Kusou and Hsiang rejoiced, thinking that Shun was dead, and Hsiang said, 'The plot was mine, but I will go shares with my father and mother; I will take Shun's wives, Yao's two daughters, and the lute as my share, while the oxen, sheep, granary and shed shall belong to my parents.' He remained, however, in Shun's house playing on the lute, and when Shun went thither Hsiang, startled and not well-pleased to see him, said, 'I was just thinking of you, and getting very anxious.' 'Quite so,' said Shun, 'and so you possessed yourself of all these things.' Shun again served Kusou, loved his brother, and was still more careful in his conduct. Yao thereupon tested Shun as to the five cardinal rules, and the various officers were under control. [29] "In former days the Emperor Kaoyang had eight talented sons;" the world benefited by them, and "they were called the eight benevolent ones. The Emperor Kaohsin had also eight talented sons, and men called them the eight virtuous ones. Of these sixteen men after ages have acknowledged the excellence, and not let their names fall to the ground. In the time of Yao he was not able to raise them to office, but Shun raised the eight benevolent ones to office, and made them superintend the land department and direct all matters, arranging them according to their seasons. He also raised the right virtuous ones to office, employing them to spread throughout the country a knowledge of the duties pertaining to the five social relationships, for fathers became just, mothers loving, elder brothers sociable, younger ones respectful, and children dutiful; within the empire there was peace, and beyond it submission. In ancient days the Emperor Hung (Huangti) had a son devoid of ability, who shut himself off from duty, and was a villain in secret, delighting in the practice of the worst vices, and all men called him Chaos. (The Emperor) Shaohao had a descendant devoid of ability, who overthrew good faith, hated loyalty, extolled specious and evil talk, and all the people called him Monster. Ch‘uanhsü had a son devoid of ability, who would receive no instruction and acknowledge no good words, and all the people called him Block. These three men everyone was distressed about until the time of Yao, but Yao could not send them away. Chinyün had a son devoid of ability, who was greedy in eating and drinking, and pursued wealth blindly. All the people called him Glutton, hated and compared him to the three other wicked men. Shun received visitors at the four gates, but banished these four wicked ones to the four borders of the empire to manage hobgoblins;" and those at the four gates rightly said "there were no wicked men among them." Shun "went to the great plains at the foot of the mountains, and, amid violent wind, thunder, and rain, did not go astray." Yao then knew that Shun was fit to accept the empire, and "being old, caused Shun to be associated with him in the government," and when he went on a tour of inspection Shun was promoted and employed in the administration of affairs for twenty years; and Yao having directed that he should be associated in the government, he was so associated for eight years. Yao died, and "when the three years' mourning was over, Shun yielded to Tanchu," but the people of the empire turned to Shun. Now Yü, Kaoyao, Hsieh, Houch‘i, Poyi, K‘uei, Lung, Ch‘iu Yi, and P‘êngtsu were all from the time of Yao promoted to office, but had not separate appointments. "Shun having then proceeded to the temple of the accomplished ancestor, deliberated with the president of the four mountains, threw open the four gates, and was in direct communication with officers in all four quarters of the empire, who were eyes and ears to him. He ordered the twelve governors" to talk of the Emperor's virtue, "to be kind to the virtuous, and keep the artful at a distance, so that the barbarians of the south might lead on one another to be submissive. He said to the president of the four mountains, 'Is there anyone who can vigorously display his merits, aud beautify Yao's undertakings, and whom I can make prime minister?' They all said, 'There is Baron Yü, the superintendent of works,'" he can beautify the Emperor's labours. "Shun said, 'Ah! yes, Yü, you have put in order the water and the land, but in this matter you must exert yourself.' Yü did obeisance with his head to the ground, while declining in favour of Millet, Hsieh, or Kaoyao. Shun said, 'Yes; but do you go and set about it.' Shun said, 'Ch‘i, the black-haired people begin to be famished. Do you, Prince Millet, sow in their seasons the various kinds of grain.' He also said, 'Hsieh, the people do not love one another, and the five orders of relationship are not observed. You, as minister of instruction, must carefully diffuse abroad those five lessons of duty, but do so with gentleness.' He also said, 'Kaoyao, the southern barbarians are disturbing the summer region, while robbers, murderers, villains, and traitors abound. Do you, as minister of crime, exercise repression by use of the five kinds of punishment—for the infliction of which there are three appointed places—and the five banishments with their several places of detention, and the three degrees of distance. Be intelligent and you will inspire confidence.' Shun said, 'Who can direct the workmen?' They all said 'Ch‘ui can do it'; so he made Ch‘ui minister of works. Shun said, 'Who can superintend my uplands and lowlands, pastures and woods, birds and beasts?' They all said, 'Yi is the man'; so Yi was made imperial forester. Yi did obeisance with his head to the ground, and declined in favour of the officials Fir, Tiger, Black Bear, and Grizzly Bear. Shun said, 'Go and act harmoniously.'" Fir, Tiger, Black Bear, and Grizzly Bear were accordingly his assistants. "Shun said, 'Ah! president of the four mountains, is there anyone who can superintend the three ceremonies?' They all said, 'Baron Yi is the man.' Shun said, 'Ah! Baron Yi, I will make you arranger of the ancestral temple. Day and night be careful, be upright, be pure.' Baron Yi declined in favour of K‘uei or Lung, but Shun said, 'Let it be so,' and made K‘uei director of music and teacher of youth. 'Be straightforward' (he added) 'and yet mild; lenient and yet stern; firm, yet not tyrannical; impetuous, yet not arrogant. Poetry gives expression to the thought, and singing is the prolonged utterance of that expression. Notes accompany that utterance, and are harmonized themselves by the pitch-pipes. The eight kinds of instruments can be adjusted, so that one shall not take from or interfere with another, and spirits and men are thereby brought into harmony.' K‘uei said, 'Oh! I smite the stone; I tap the stone, and the various animals lead on one another to dance.' Shun said, 'Lung, I dread slanderous speakers and injurious deceivers, who agitate and alarm my people. I appoint you minister of communication. Day and night you will issue and receive my orders, but be truthful.' Shun said, 'Ah! you twenty and two men, be reverent, and you will aid in their proper seasons the undertakings of heaven.' Every three years there was an examination of merits, and after three examinations there were degradations and promotions both far and near. The people's labours generally prospered, while the people of the three Miao tribes were divided and defeated." These twenty-two all completed their labours. Kaoyao was chief minister of crime, and the people were all subservient and obtained his genuine services. Poyi was director of ceremonies, and both upper and lower classes were retiring. Ch‘ui was head workman, and the various kinds of work were successfully accomplished. Yi was head forester, and hills and swamps were brought under cultivation. Ch‘i was director of agriculture, and the various crops ripened in their seasons. Hsieh was minister of instruction, and the people were friendly together. Lung superintended the foreign department, and men from afar arrived. The twelve governors did their duty, and the people of the nine provinces did not dare to rebel. But Yü's labours consisted in making great cuttings through the nine hills, making thoroughfares through the nine swamps, deepening the nine rivers, and regulating the nine provinces, each of which by their officials sent tribute, and did not lose their rightful dues. In a square of 5000 li he reached the wild domain. [30] To the south he governed Annam; on the north he reduced the western Jung tribes, Hsichih, Chüsou, [30] and the Ch‘iang of Ti; on the north the hill Jung tribes and the Hsichên; and on the east the tall island barbarians. All within the four seas were grateful for Emperor Shun's labours; and Yü then "performed the nine tunes," [31] and the result was that strange creatures and "phœnixes flew to and fro." [31] Men of illustrious virtue in the empire began from the days of Emperor Shun of Yü. When Shun was twenty years of age he was noted for his filial piety, at thirty Yao raised him to office, at fifty he assisted in the administration of Imperial affairs, when he was fifty-eight Yao died, and when he was sixty-one he sat on the Imperial throne in Yao's stead. After he had occupied the Imperial throne thirty-nine years, he went on a hunting expedition to the south, died in the desert of Ts‘angwu, and was buried at a place called Lingling (broken hillocks) in the Chiuyi range in Chiangnan province. After Shun had come to the throne, and was flying the Imperial flag, he went to pay a visit to his father, Chüsou, and addressed him in a grave and respectful manner, [32] as a son should do. He raised his brother Hsiang to the rank of prince. Shun's son Shang-chün was also degenerate, so that Shun, being prepared, recommended Yü to the notice of Heaven, and seventeen years later he died. When the three years' mourning was over, Yü also yielded to Shun's son just as Shun had yielded to Yao's son, but the princes gave their allegiance to Yü, and he thereupon came to the Imperial throne. Yao's son Tanchu, and Shun's son Shangchün, both held territory so that they might be enabled to perform sacrifices to their ancestors; they paid the due observances, such as religious ceremonies and music, and they went to the audiences as the Emperor's guests. The Emperor did not dare, without due notification from his ministers, to act on his own responsibility. From Huangti to Shun and Yü all the sovereigns had the same surname, but different dynastic appellations, and so displayed their illustrious virtue. So Huangti was called Yuhsiung (possessor of bears); Emperor Ch‘uanhsü was Kaoyang; Emperor Ku was Kaohsin; Emperor Yao, Taot‘ang; Emperor Shun was Yuyü (possessor of foresters); and Emperor Yü was Hsiahou (prince of Hsia); and he had also the name Ssŭ (sister-in-law); Hsieh had the family name of Shang with the personal name Tzŭ (son); and Ch‘i had the family name Chou with the personal name Chi (queen).
The historian has to remark on this as follows: Most scholars say that the five gods are deserving of honour, but the Book of History only refers to Yao, and those who come after him, while the book of the 'hundred families' speaks of the Yellow god. The style of the latter work is not, however, very refined, and the officials and gentry hardly ever refer to it. Confucius handed down these works, viz. 'Tsai yü's questions,' the 'virtues of the five gods,' and 'the genealogies and names of the gods,' but the literati doubt that they have been so handed down. I have travelled westward as far as 'hollow cave' hill, northward beyond Cholu, eastward I have crossed the sea, while southward I have floated on rafts along the Yangtzŭ and Huai rivers, and all the elders whom I met again and again talked of the places where the Yellow god, Yao, and Shun dwelt, and how very different their customs and teachings were. In short, those who are attached to the ancient literature must be familiar with their sayings. I have looked at the 'Spring and Autumn' classic, and the 'Narratives of the States,' which make the 'virtues of the five gods' and the 'genealogies and names of the gods' very clear. I have inspected these works, but not thoroughly examined them, and the portions I have quoted are none of them unimportant. There are defects in the book, and occasionally the views of others may be noted. Scholars should not think too deeply over the book, but take the general drift of it, when it can hardly be called superficial. There are a few investigations into doctrine, which I have discussed in the concrete, and then selected some of the more elegant sentences for quotation. Thus I have compiled the first chapter of the 'Original Records.'
CHAPTER II.--The Hsia Dynasty.
Yü of Hsia "was styled Wênming." [33] Yü's father was Kun, whose father was the Emperor Ch‘uanhsü, whose father was Ch‘angyi, whose father was Huangti; so Yü was Huangti's great-great-grandson, and Ch‘uanhsü's grandson. Yü's great-grandfather Ch‘angyi and his father Kun were both unable to sit on the Imperial throne, being simply officials. In the time of the Emperor Yao [34] "the deluge assailed the heavens, and in its vast expanse encompassed the mountains, and overtopped the hills, so that the common people were troubled about it. Yao sought for one capable of controlling the waters. All the officials and presidents of the four mountains said, 'Kun might do it.' Yao said, 'Kun is a man who disobeys orders, and ruins his companions. He will not do.' The president of the four mountains said," 'Among his equals there is no one so worthy as Kun; I wish your Majesty would "try him." Upon which Yao, giving heed to the president of the four mountains, employed Kun to control the waters "for nine years," but the waters did not abate, "and the work was unaccomplished." Then the Emperor Yao sought a man in his stead, and secured Shun. Shun being employed in the public service was associated with the Son of Heaven in the administration. While on a tour of inspection, he saw that there was no evidence that Kun kept the waters under control, so "he imprisoned him for life on Mount Yu," and everyone in the Empire said that Shun's decision was a just one. Shun then appointed Kun's son Yü to the post, and directed him to continue his father's occupation. After Yao's death, the Emperor Shun [35] "asked the president of the four mountains if there was any one who could perfect and develop Yao's undertakings, and whom he could employ in an official capacity. They all said, 'There is lord Yü, the Minister of Works; he might perfect and develop Yao's labours.' Shun said, 'Ah yes! you, Yü, have regulated the water and the land, but in this office you must exert yourself.' Yü did obeisance with his head to the ground, and would have declined in favour of Hsieh, Prince Millet, or Kaoyao, but Shun said 'Go and attend to your duties.'" Yü was quick, earnest, and diligent, not deviating from virtue, kind, and lovable; his word could be depended on, his voice was musical, and his body, like a balance properly adjusted, moved unweariedly and solemnly in accordance with certain fixed rules. Yü, then in company with Yi and Prince Millet, having received the Emperor's orders, bade the princes and people raise a gang of men [36] "to make a division of the land, and following the line of the hills hew down the trees, and determine the characteristics of the high hills and great rivers." Yü was grieved in that his progenitor Kun had been punished on account of his work being incomplete, so, wearied in body and distressed in mind, he [37] lived away from his home for 13 years, passing the door of his house without daring to enter. With ragged clothes and poor diet he paid his devotions to the spirits until his wretched hovel fell in ruins in the ditch. When travelling along the dry land he used a carriage, on the water he used a boat, in miry places a sledge, while in going over the hills he used spikes. On the one hand he used the marking-line, and on the other the compass and square. Working as the seasons permitted, and with a view to [38] "open up the nine provinces," he made the roads communicable, banked up the marshes, surveyed the hills, told Yi and his band that paddy should be planted in low damp places, and directed Lord Millet and his band, [38] when it was difficult to obtain food, or when food was scarce, to barter their surplus stock in exchange for what they had not," so as to put all the princes on an equal footing. Yü in this way worked for the mutual convenience of the respective districts as regards the distribution of the wealth and resources of the country.
Yü started from Ch‘ichow. [39] He "commenced his work in Ch‘ichow at Pot's mouth, and regulated the country about the Liang and Ch‘i mountains. Having repaired the works at T‘aiyuan he went to the south of Mount Yo. He was successful with his labours at Tanhuai, and went to the cross-flowing stream of Chang. The soil of the province was white clay. Its contribution of revenue was the first of the highest class with some admixture of the second, while its fields were the average of the middle class. The Ch‘ang and Wei rivers flowed in their proper channels, and the Talu plain was formed. The bird barbarians, [40] wearing skin dresses, kept close on the right to the granite rocks until they came to the sea. The Ch‘i and Yellow rivers formed the boundaries of Yenchow. The nine branches of the Yellow river followed their courses, and Lei hsia was a marsh, in which the Yung and Chü streams were united. The mulberry region was supplied with silkworms, and then the people came down from the heights and occupied it. The soil of the province was black loam, its herbage luxuriant, and trees tall. Its fields were the lowest of the middle class. Its contribution of revenue was fixed at what would just be deemed the correct amount, and after it had been worked for 13 years it was assimilated to the other provinces. Its tribute consisted of varnish and silk, and woven ornamental fabrics in baskets. You float along the Ch‘i and T‘a and so reach the Yellow river. The sea and the Tai mountain formed the boundaries of Ch‘ingchow. The territory of Yü-i was defined, and the Wei and Tzŭ rivers flowed in their proper channels. The soil of the province was white loam, and on the sea-coast were wide tracts of salt land. Its fields, which were impregnated with salt, were the lowest of the first class, and its contribution of revenue the highest of the second. Its tribute consisted of salt, fine cloth of dolichos fibre, and productions of the sea of various kinds, with silk, hemp, lead, pine-trees, and strange stones from the valleys of the Tai. The wild tribes of Lai were shepherds, and brought in their baskets silk from the mountain mulberry. You float down the Wên, and so reach the Ch‘i. The sea, the Tai mountain, and the river Huai formed the boundaries of Hsüchow. The Huai and I rivers were regulated. The Mêng and Yü mountains were made fit for cultivation. The waters of Tayeh formed a marsh, and the eastern plain became level. The soil of this province was red, clayey, and rich. The grass and trees grew more and more bushy. Its fields were the second of the highest class, and its contribution of revenue was the average of the second. Its tribute consisted of earth of different colours, the variegated pheasants from the valleys of mount Yü, the solitary dryandra from the south of mount Yi, and the floating musical stones from the banks of the Szŭ. The wild tribes of the Huai brought oyster-pearls and fish, and their baskets were full of dark embroideries and pure white silken fabrics. You float along the Huai and Szŭ and so reach the Yellow river. The Huai river and the sea formed the boundaries of Yangchow. The P‘êngli lake formed a reservoir of water, where the sun birds (i.e. the wild geese) settled. The three large rivers entered the sea, and the shaking marsh became quite still. Bamboos of different kinds were spread about, the grass grew luxuriantly, and the trees tall, but the soil was miry. The fields of this province were the lowest of the lowest class; its contribution of revenue was the highest of the lowest class, with a proportion of the class above. Its tribute consisted of gold, silver, and copper, jasper, pearls, bamboos of various kinds, ivory, hides, feathers, and hair. The wild people of the isles brought garments of grass; their baskets were filled with woven silks and cowries, and their bundles contained small oranges and pummeloes, which were rendered when required. You follow the course of the Great river and the sea, and so reach the Huai and Szŭ rivers. Mount Ching and the south of Mount Hêng formed the boundaries of Chingchow. The Great river and Han rivers paid their court to the sea. The nine rivers occupied all the middle of the land. The T‘o and Ch‘ien rivers flowed in their proper channels; and the land in the Yün and Mêng marshes was made capable of cultivation. The soil of this province was miry; its fields were the average of the lowest class; its contribution of revenue was the lowest of the highest class. Its tribute consisted of feathers, hair, ivory, hides, gold, silver, copper, woods of the wild varnish, cudrania, triloba, juniper, and cypress trees, with grindstones, whetstones, stone arrowheads, and cinnabar, likewise the Ch‘ün and Lu bamboos, and the wood of the redthorn, of which the three states brought the most noted specimens. The three ribbed rush was put in cases which were wrapped up, while the baskets were filled with dark and purple silks and strings of coarse pearls. From the country of the nine rivers the great tortoise was presented. You float down the Great river, the T‘o, the Ch‘ien, and the Han rivers, cross over to the Lo, whence you reach the southern part of the Yellow river. The Ching mountain and the Yellow river formed the boundaries of Yüchow. The I, the Lo the Ch‘an, and the Chien streams flowed into the Yellow river, the Yungpo waters formed a lake, and the waters of the K‘o marsh were conducted to the Ming reservoir. The soil of this province was clayey, while in its lower parts it was rich, and in clods. Its fields were the highest of the middle class; its contribution of revenue was the average of the highest class, with a proportion of the very highest. The tribute was varnish, silk, fine cloth of dolichos fibre, and sackcloth. The baskets were filled with delicate embroidery and floss-silk, and stones for polishing musical stones were rendered when required. You float along the Lo until you reach the Yellow river. The south of Mount Hua and the Blackwater formed the boundaries of Liangchow. The Min and Po hills were cultivated. The T‘o and Ch‘ien rivers flowed in their channels, sacrifices were offered to the hills Ts‘ai and Mêng on the plateaux, and the wild tribes on the Ho river were successfully managed. The soil of the province was bluish black. Its fields were the highest of the lowest class; its contribution of revenue was the average of the lowest class, with proportions of the rates above and below. Its tribute consisted of the best gold, iron, silver, steel, stone arrow-heads, musical stones, and nets woven from the hair of bears and foxes. From Hsiching you come along the river Huan, float down the Ch‘ien, cross over to the Mien, enter the Wei, and ferry across the Yellow river. The Blackwater and the western bend of the Yellow river formed the boundaries of Yungchow. The Jo water flowed westward; the Ching, the Ch‘i, and Chü streams formed a junction with the Wei, as also did the waters of the Fêng. The Ching and Ch‘i hills were sacrificed too, and so were those of Chungnan and Tunwu all the way to 'Bird-and-Rat' hill. Successful measures were taken with the plains and swamps as far as the Tuyeh marsh. The people of Sanwei were controlled, and the Sanmiao tribes kept in good order. The soil of the province was yellow clay. Its fields were the highest of the highest class, while its contribution of revenue was the lowest of the second. Its tribute was jade, topazes, and white cornelian stones. From 'Stonepile' hill you float on to 'Dragongate' on the western branch of the Yellow river at its junction with the Wei river. The western Jung tribes from the Kunlun, Hsichih, and Ch‘üsou mountains with their hair-cloth and furs were kept in order. Journeying over the nine mountains, you go from Ch‘ien and Ch‘i hills to mount Ching; passing the Yellow river, Pot's mouth, and Leishow you come to T‘aiyo; from Tich‘u and Hsichêng hills to 'King's house'; from T‘aihung and Mount Ch‘ang to the granite rocks and the sea; from Hsiching, Chuyu, and 'Bird-and-Rat' [41] hills to mount T‘aihua; from 'Bear's-ear,' Waifang, and T‘ungpo hills to Peiwei; you journey from Pochung to mount Ching; from Neifang to Tapieh, and from the south of Mount Min to Mount Hêng, and cross the nine rivers to the Fuchien plain. Following the course of the nine large rivers: from the Jo river you go to Holi, whence the superfluous water flows into the Rolling sands. You trace the Blackwater to Sanwei, where it enters the southern sea; you trace the Yellow river from 'Stone-pile' to 'Dragongate,' southward to the north of Mount Hua, eastward to Tich‘u, again eastward to the ford Mêng, eastward you pass the junction of the Lo river to Tapei, northward past the Chiang water to Talu, northward the stream is divided and becomes the nine rivers, reunited it forms the opposing river and flows into the sea. From Pochung you trace the course of the Yang. Flowing eastward it becomes the Han, further east it becomes the Ts‘anglang water, passing the three dykes it goes to T‘aipieh, southward it enters the great river, eastward whirling on it forms the P‘êngli marsh, again eastward it forms the northern great river and enters the sea. From mount Min you trace the great river, which branching to the east becomes the T‘o, again eastward it comes to the Li, passes the nine great rivers and comes to the eastern ridge, flows eastward, winds to the north, and joins the eddies, eastward it becomes the middle great river and enters the sea. Tracing the course of the Yün river—it flows to the east, becomes the Chi, enters the Yellow river, flows on and becomes the Yung; eastward it comes out to the north of Taoch‘iu, further east flows into the Ko marsh, again north-eastward it unites with the Wên, and still further to the north-east it enters the sea. Tracing the course of the Huai from T‘ungpo—to the eastward it unites with the Ssŭ and I rivers, and flowing to the east enters the sea. Tracing the course of the Wei from 'Bird-and-rat-in-the-same-hole' hill—it unites to the east with the Fêng, further to the north-east it flows into the Ching, to the east passing the Ch‘i and Chü streams it enters the Yellow river. Tracing the course of the Lo from 'Bear's-ear' hill, on the north-east it unites with the Chien and Ch‘an, further to the east it unites with the I, and to the north-east enters the Yellow river. So throughout the nine provinces a similar order was effected: the four coasts were built over, the hills were cleared of their wood and sacrificed to, the streams had their sources scoured out, the marshes were well banked, and all within the four seas had access to the capital. The six treasuries of nature [42] were made the most of, and the various parts of the country exactly compared so that the receipt of revenue could be carefully adjusted according to their resources. The three characters of the soil were classified, and the taxation fixed. The central government conferred lands and surnames. Revenue was paid to the Emperor's exalted virtue, which was set up as an example, and none opposed his Majesty's action." Now beyond the Emperor's capital "500 li constituted the Imperial domain. From the first hundred li they brought, as revenue, the whole plant of the grain, from the second the ears, from the third the straw, but the people had to perform feudal services, from the fourth the grain in the husk, and from the fifth the grain cleaned. Five hundred li beyond the Imperial domain constituted the domain of the nobles. The first hundred li formed the allotments to the feudal nobles, the second hundred those to the people employed by the State, and the other 300 those to the various princes. Five hundred li beyond the nobles' domain lay the peaceful domain. In the first 300 li they cultivated learning and the moral duties, and in the other 200 their energies lay in the direction of war and defence. Five hundred li beyond the peaceful domain was the domain of restraint. The first 300 were occupied by the I tribes, and the other 200 by criminals undergoing the lesser banishment. Five hundred li beyond the domain of restraint lay the wild domain. Three hundred li were occupied by the Man tribes, and the other 200 li by criminals undergoing the greater banishment. On the east reaching to the sea, on the west extending to the rolling sands, to the utmost limits of the north and south, Yü's fame and influence spread everywhere within the four seas, so the Emperor presented him with a dark-coloured sceptre, thus announcing to the empire the completion of his work."
The empire then being at peace and well governed, Kaoyao was made chief minister of state with a view to his ruling the people. The emperor Shun gave audience to Yü, Poyi, and Kaoyao, who addressed each other before the Emperor. [42] "Kaoyao, setting forth his counsels, said, 'If a man sincerely follows the path of duty and virtue, his counsellors will be intelligent, and those who aid him will act in harmony.' Yü said, 'Yes, but what do you mean?' Kaoyao said, 'Oh! he will be careful about his personal cultivation, and will think constantly about it. Thus he will pay due regard to precedence among the nine branches of his kindred, all the intelligent will exert themselves in his service, and so from what is at hand he may attain to what is far off.' Yü made obeisance at these excellent words, and said, 'It is so.' Kaoyao said 'Oh! It all lies in knowing mankind, and in quieting the people.' Yü said, 'Alas! to attain to all this would be difficult even for the Emperor. He who knows men is wise; he who can put men into the posts for which they are fit, and can quiet the people, is benevolent, and the black-haired race will cherish him in their hearts. When a man can be thus wise and kind, why should he have anxiety about a Huantow? why to be removing a chief of the Miao tribes? why should he fear a man of specious words, good appearance, and artful ways?' Kaoyao said, 'Just so! there are in all nine virtues, and when we say that a man possesses these virtues it is as much as to say that he begins to do such and such things. They are liberality combined with dignity, mildness combined with firmness, bluntness combined with respect, aptness for government combined with caution, docility combined with boldness, straightforwardness combined with gentleness, easy negligence combined with discrimination, resolution combined with sincerity, and courage combined with justice. If these are apparent, and that continuously, how fortunate it will be. He who daily displays three of these virtues could early and late support and educate a family. He who is strict and reverent in cultivating six of these virtues could brilliantly conduct the affairs of the State. When such men are received and found everywhere, the possessors of those nine virtues will all be employed, and men of eminence will hold office, and the various officers will be respectful and diligent, not teaching heretical, vicious, or strange doctrines. If such men and such officers do not exist it may be said that the affairs of Heaven are in confusion. Heaven punishes the guilty, and the five punishments can be severally applied for that purpose. Are my words sound, and can they be put in force?' Yü said, 'Your words are perfect, and can be successfully put in force.' Kaoyao said, 'As to that I do not know, but I aim at assisting in the path of duty.'" [44]
"The Emperor Shun said to Yü, 'Will you, too, make a brilliant speech?' Yü did obeisance and said, 'Ah! what can I say? I aim at being assiduous from day to day.' Kaoyao, teasing Yü, said, 'What do you mean by being assiduous?' Yü said, 'When the flood assailed the heavens, and in its vast expanse encompassed the mountains and overtopped the hills, so that the common people were overcome by the water, I travelled on dry land in a carriage, went about on the water in a boat, in miry places I used a sledge, while in going over the hills I used spikes. All along the hills I hewed paths through the woods, and together with Yi supplied the people with paddy and fresh meat. In order to drain the nine streams into the four seas, I deepened the channels and canals, and connected them with the rivers, and together with 'Millet' and the people in general when it was difficult to obtain food, and when food was scarce I bartered the surplus stock to make up for deficiencies, and removed the stores. Thus the people were quieted, and the various states properly governed.' Kaoyao said, 'Yes! this was good on your part.' Yü said, 'Ah! your Majesty, carefully maintain the Throne which you occupy, and be quiet in your behaviour, assist virtue, and the nation will grandly respond to your pure desires. It will thus be manifest that you await the decrees of the Supreme Being, and will not Heaven renew its favouring appointment by conferring blessings on you?' The Emperor said, 'Dear me! ministers! ministers! you constitute my legs and arms, my ears and eyes. If I wish to aid and support the people, you help me to do so. If I wish to see the emblematic figures of the ancients—the sun, moon, and stars—which are embroidered on the robes and coloured silks, you see them clearly for me. If I wish to hear the six pitchpipes, the five notes, and the eight musical instruments on the adjustment of which depend good government or misrule, and the consequent rise or decline of the five duties, you hear them for me. If I do wrong, you have to correct me. Do not flatter me to my face and speak evil of me behind my back. Be reverent, ye four ministers, and all ye calumniating minions of officials. If the prince's virtue is honestly displayed all men will be pure.' Yü said, 'Yes! should your Majesty not act thus, but equally employ the good and bad, you will gain no credit.' The Emperor said, 'Do not be arrogant like Chu of Tan, who took his pleasure only in idleness and dissipation. He would make boats go where there was no water, introduced licentious friends into his family, and thereby cut off the hereditary honours of his house. I could not follow that line of conduct.' Yü said, 'I was married at T‘ushan on the days hsin and jên, and on the days kuei and chia my son Ch‘i was born. I did not treat him as a son, and therefore was able to complete my labours on the water and on land. I assisted, in completing the five Tenures, extending over 5000 li. In the provinces I appointed twelve tutors, and in the regions beyond to the four seas I established five presidents. These all did their duty, and achieved great results, but the Miao tribes were obstinate, and refused to do their work. Think of this, your Majesty.' The Emperor said, 'That my virtue is the guide is the result of your orderly arrangements.' Kaoyao therefore, respecting Yü's virtues," bade the people carry out as a rule his plan of preferring admonition, but "also made use of punishments." Shun's virtues were very clear, whereupon "K‘uei played some music; the spirits of Imperial ancestors, and hosts of nobles gave place to one another, and even birds and beasts wheeled about and danced. When the nine airs of Shun's music were played, the phœnixes came and put themselves in attitudes, the different beasts led each other on to dance, and the various officials were really in harmony. The Emperor upon this composed the following ode, 'Being set on high by the favouring appointment of Heaven, we must be careful at every moment, and in every particular.' He then sang as follows, 'When the members are happy, the head is exalted, and the various kinds of work are happily performed.' Kaoyao did obeisance with his head to his hands, and then to the ground, and with a loud voice said, 'Oh! think. It is yours to lead on and originate affairs. Pay careful attention to your laws. Be cautious.' He continued his song, saying, 'When the head is intelligent, the members are good, and all business will prosper.'" Shun "again sang as follows, 'When the head is vexatious, the members are idle, and all business is ruined.' The Emperor bowed and said, 'Yes, go and be reverent!'"
The whole nation upon this applauded Yü's brilliant musical performance, and the divine lord of hills and streams, [45] "the Emperor Shun presented Yü to Heaven as his heir, and 17 years afterwards the Emperor Shun died. The three years' mourning being over, Yü retired before Shun's son Shangchün to the town of Yang," but the princes of the empire all left Shangchün, and went to Yü's court, and Yü accordingly occupied the Imperial throne. Facing the south he gave audience to the nation. His dynastic appellation was (Hsia hou) Prince of Hsia, and his surname Ssŭ. The Emperor Yü sat on the throne and recommended Kaoyao for promotion, transferring also the administration of affairs to him, but Kaoyao died, and his descendants were enfeoffed with the principalities of Yingliu and Hsü. The prince then recommended Yi for the appointment of administrator of affairs. Ten years elapsed, when the Emperor Yü, having gone to the east on a tour of inspection, died at Huich‘i, and the rule of the empire was given to Yi. "When the three years' mourning was over, Yi" resigned in favour of Yü's son Ch‘i, and "retired to the south of Mount Chi." Yü's son Ch‘i was worthy, and the nation fixed its desires upon him, but when Yü died, although the rule was given to Yi, he supported Yü but a few days, when the nation not being content "the princes all left Yi, and went to Ch‘i's court saying, 'He is the son of our sovereign'" emperor Yü.
Ch‘i then succeeded to the Imperial throne, and became Emperor Ch‘i, the Prince of Hsia. The Prince of Hsia, Emperor Ch‘i, was the son of Yü, his mother being the daughter of the lord of T‘ushan. As the lord of Hu would not submit, Ch‘i attacked him, and [46] "there was a great battle at Han."
Just before the engagement the "speech at Kan" was delivered to the "six generals, who were summoned together; Ch‘i said, 'Ah! ye who are engaged in my six armies, I have a solemn announcement to make to you. The chief of Hu violently sets at naught the five human relations, and idly casts aside the three obligations of duty. Heaven will on this account oppose him and cut off the span of his life, and I am now but reverently executing the punishment appointed by Heaven. If you on the left do not do your work on the left, and you on the right do not do your work on the right, it will be a disregard of my orders. If you, charioteers, do not observe the rules for the management of your horses, it will be a disregard of my orders. You who obey my orders shall be rewarded in the ancestral temple, but you who disobey my orders shall be slain before the altar of the spirits of the land, and I will destroy both you and your children." He thereupon destroyed the chief of Hu, and the whole nation went to the court of the Prince of Hsia.
Emperor Ch‘i died, and his son Emperor T‘aik‘ang (K‘ang the 1st) came to the throne. The Emperor [47] "T‘aik‘ang lost his kingdom; his five brothers waited for him on the north of the Lo river, and composed the song of the five sons." [48]
K‘ang the 1st died, and his brother K‘ang the 2nd came to the throne, that is the Emperor K‘ang the 2nd. In the time of the Emperor K‘ang the 2nd, [49] "Hsi and Ho, indulging in wine and dissipation, neglected the seasons, and let the calendar get into confusion. Yin went to punish them, and the 'punitive expedition of Yin' was composed."
K‘ang the 2nd died, and his son Emperor Hsiang came to the throne.
Emperor Hsiang died, and his Son K‘ang the 3rd came to the throne.
Emperor K‘ang the 3rd died, and his son Emperor Chu came to the throne.
Emperor Chu died, and his son Emperor Huai came the throne.
Emperor Huai died, and his Son Emperor Mang came to the throne.
Emperor Mang died, and his Son Emperor Hsieh came to the throne.
Emperor Hsieh died, and his son Emperor Puhsiang came to the throne.
Emperor Puhsiang died, and his brother Emperor Chiung came to the throne.
Emperor Chiung died, and his Son Emperor Chin came to the throne.
Emperor Chin died, and Emperor Puhsiang's son K‘ungchia, that is Emperor K‘ungchia, came to the throne. Emperor K‘ungchia was fond of enquiring into spiritual matters, and indulged in dissipation, and the virtue of the princes of Hsia having degenerated, the chiefs rebelled. Heaven sent down two dragons, a male and a female. K‘ungchia could not feed them, and could not obtain a dragon-keeper. After the decline of T‘aot‘ang (Yao) one of his descendants, Liu lei, learnt to train dragons, and he was chosen out of the dragon-keepers to wait on K‘ungchia, who gave him the title of dragon-tamer, which was inherited by the descendants of the Shiwei. [50] The female dragon died, and he served it up as a meal for the Prince of Hsia, but the latter having sent some one to look for it, he became frightened and ran away.
K‘ungchia died, and his son Emperor Kao came to the throne.
Emperor Kao died, and his son Emperor Fa came to the throne.
Emperor Fa died, and his son Emperor Li Kuei, [51] that is Chieh, came to the throne.
Reign of the Emperor Chieh. Ever since the time of K‘ungchia the barons had frequently rebelled. Chieh of Hsia did not strive after virtue, and the wars injured the people. Unable to endure their wrongs they summoned T‘ang to their aid, but he was imprisoned in the tower of Hsia; being afterwards released. T‘ang cultivated virtue, and the princes all went over to him, so T‘ang led an army to attack Chieh of Hsia. Chieh fled to Mingt‘iao, and was eventually driven out and slain. Chieh observed to someone, 'I regret that I did not take the opportunity of killing T‘ang in the tower of Hsia, and then I should not have been brought to such a pass.' T‘ang, being seated on the Imperial throne, superseded Hsia, and gave audience to the people. T‘ang enfeoffed the descendants of the Hsias. Until the time of the Chow dynasty they held the principality of Chi.
Yü started from Ch‘ichow. [39] He "commenced his work in Ch‘ichow at Pot's mouth, and regulated the country about the Liang and Ch‘i mountains. Having repaired the works at T‘aiyuan he went to the south of Mount Yo. He was successful with his labours at Tanhuai, and went to the cross-flowing stream of Chang. The soil of the province was white clay. Its contribution of revenue was the first of the highest class with some admixture of the second, while its fields were the average of the middle class. The Ch‘ang and Wei rivers flowed in their proper channels, and the Talu plain was formed. The bird barbarians, [40] wearing skin dresses, kept close on the right to the granite rocks until they came to the sea. The Ch‘i and Yellow rivers formed the boundaries of Yenchow. The nine branches of the Yellow river followed their courses, and Lei hsia was a marsh, in which the Yung and Chü streams were united. The mulberry region was supplied with silkworms, and then the people came down from the heights and occupied it. The soil of the province was black loam, its herbage luxuriant, and trees tall. Its fields were the lowest of the middle class. Its contribution of revenue was fixed at what would just be deemed the correct amount, and after it had been worked for 13 years it was assimilated to the other provinces. Its tribute consisted of varnish and silk, and woven ornamental fabrics in baskets. You float along the Ch‘i and T‘a and so reach the Yellow river. The sea and the Tai mountain formed the boundaries of Ch‘ingchow. The territory of Yü-i was defined, and the Wei and Tzŭ rivers flowed in their proper channels. The soil of the province was white loam, and on the sea-coast were wide tracts of salt land. Its fields, which were impregnated with salt, were the lowest of the first class, and its contribution of revenue the highest of the second. Its tribute consisted of salt, fine cloth of dolichos fibre, and productions of the sea of various kinds, with silk, hemp, lead, pine-trees, and strange stones from the valleys of the Tai. The wild tribes of Lai were shepherds, and brought in their baskets silk from the mountain mulberry. You float down the Wên, and so reach the Ch‘i. The sea, the Tai mountain, and the river Huai formed the boundaries of Hsüchow. The Huai and I rivers were regulated. The Mêng and Yü mountains were made fit for cultivation. The waters of Tayeh formed a marsh, and the eastern plain became level. The soil of this province was red, clayey, and rich. The grass and trees grew more and more bushy. Its fields were the second of the highest class, and its contribution of revenue was the average of the second. Its tribute consisted of earth of different colours, the variegated pheasants from the valleys of mount Yü, the solitary dryandra from the south of mount Yi, and the floating musical stones from the banks of the Szŭ. The wild tribes of the Huai brought oyster-pearls and fish, and their baskets were full of dark embroideries and pure white silken fabrics. You float along the Huai and Szŭ and so reach the Yellow river. The Huai river and the sea formed the boundaries of Yangchow. The P‘êngli lake formed a reservoir of water, where the sun birds (i.e. the wild geese) settled. The three large rivers entered the sea, and the shaking marsh became quite still. Bamboos of different kinds were spread about, the grass grew luxuriantly, and the trees tall, but the soil was miry. The fields of this province were the lowest of the lowest class; its contribution of revenue was the highest of the lowest class, with a proportion of the class above. Its tribute consisted of gold, silver, and copper, jasper, pearls, bamboos of various kinds, ivory, hides, feathers, and hair. The wild people of the isles brought garments of grass; their baskets were filled with woven silks and cowries, and their bundles contained small oranges and pummeloes, which were rendered when required. You follow the course of the Great river and the sea, and so reach the Huai and Szŭ rivers. Mount Ching and the south of Mount Hêng formed the boundaries of Chingchow. The Great river and Han rivers paid their court to the sea. The nine rivers occupied all the middle of the land. The T‘o and Ch‘ien rivers flowed in their proper channels; and the land in the Yün and Mêng marshes was made capable of cultivation. The soil of this province was miry; its fields were the average of the lowest class; its contribution of revenue was the lowest of the highest class. Its tribute consisted of feathers, hair, ivory, hides, gold, silver, copper, woods of the wild varnish, cudrania, triloba, juniper, and cypress trees, with grindstones, whetstones, stone arrowheads, and cinnabar, likewise the Ch‘ün and Lu bamboos, and the wood of the redthorn, of which the three states brought the most noted specimens. The three ribbed rush was put in cases which were wrapped up, while the baskets were filled with dark and purple silks and strings of coarse pearls. From the country of the nine rivers the great tortoise was presented. You float down the Great river, the T‘o, the Ch‘ien, and the Han rivers, cross over to the Lo, whence you reach the southern part of the Yellow river. The Ching mountain and the Yellow river formed the boundaries of Yüchow. The I, the Lo the Ch‘an, and the Chien streams flowed into the Yellow river, the Yungpo waters formed a lake, and the waters of the K‘o marsh were conducted to the Ming reservoir. The soil of this province was clayey, while in its lower parts it was rich, and in clods. Its fields were the highest of the middle class; its contribution of revenue was the average of the highest class, with a proportion of the very highest. The tribute was varnish, silk, fine cloth of dolichos fibre, and sackcloth. The baskets were filled with delicate embroidery and floss-silk, and stones for polishing musical stones were rendered when required. You float along the Lo until you reach the Yellow river. The south of Mount Hua and the Blackwater formed the boundaries of Liangchow. The Min and Po hills were cultivated. The T‘o and Ch‘ien rivers flowed in their channels, sacrifices were offered to the hills Ts‘ai and Mêng on the plateaux, and the wild tribes on the Ho river were successfully managed. The soil of the province was bluish black. Its fields were the highest of the lowest class; its contribution of revenue was the average of the lowest class, with proportions of the rates above and below. Its tribute consisted of the best gold, iron, silver, steel, stone arrow-heads, musical stones, and nets woven from the hair of bears and foxes. From Hsiching you come along the river Huan, float down the Ch‘ien, cross over to the Mien, enter the Wei, and ferry across the Yellow river. The Blackwater and the western bend of the Yellow river formed the boundaries of Yungchow. The Jo water flowed westward; the Ching, the Ch‘i, and Chü streams formed a junction with the Wei, as also did the waters of the Fêng. The Ching and Ch‘i hills were sacrificed too, and so were those of Chungnan and Tunwu all the way to 'Bird-and-Rat' hill. Successful measures were taken with the plains and swamps as far as the Tuyeh marsh. The people of Sanwei were controlled, and the Sanmiao tribes kept in good order. The soil of the province was yellow clay. Its fields were the highest of the highest class, while its contribution of revenue was the lowest of the second. Its tribute was jade, topazes, and white cornelian stones. From 'Stonepile' hill you float on to 'Dragongate' on the western branch of the Yellow river at its junction with the Wei river. The western Jung tribes from the Kunlun, Hsichih, and Ch‘üsou mountains with their hair-cloth and furs were kept in order. Journeying over the nine mountains, you go from Ch‘ien and Ch‘i hills to mount Ching; passing the Yellow river, Pot's mouth, and Leishow you come to T‘aiyo; from Tich‘u and Hsichêng hills to 'King's house'; from T‘aihung and Mount Ch‘ang to the granite rocks and the sea; from Hsiching, Chuyu, and 'Bird-and-Rat' [41] hills to mount T‘aihua; from 'Bear's-ear,' Waifang, and T‘ungpo hills to Peiwei; you journey from Pochung to mount Ching; from Neifang to Tapieh, and from the south of Mount Min to Mount Hêng, and cross the nine rivers to the Fuchien plain. Following the course of the nine large rivers: from the Jo river you go to Holi, whence the superfluous water flows into the Rolling sands. You trace the Blackwater to Sanwei, where it enters the southern sea; you trace the Yellow river from 'Stone-pile' to 'Dragongate,' southward to the north of Mount Hua, eastward to Tich‘u, again eastward to the ford Mêng, eastward you pass the junction of the Lo river to Tapei, northward past the Chiang water to Talu, northward the stream is divided and becomes the nine rivers, reunited it forms the opposing river and flows into the sea. From Pochung you trace the course of the Yang. Flowing eastward it becomes the Han, further east it becomes the Ts‘anglang water, passing the three dykes it goes to T‘aipieh, southward it enters the great river, eastward whirling on it forms the P‘êngli marsh, again eastward it forms the northern great river and enters the sea. From mount Min you trace the great river, which branching to the east becomes the T‘o, again eastward it comes to the Li, passes the nine great rivers and comes to the eastern ridge, flows eastward, winds to the north, and joins the eddies, eastward it becomes the middle great river and enters the sea. Tracing the course of the Yün river—it flows to the east, becomes the Chi, enters the Yellow river, flows on and becomes the Yung; eastward it comes out to the north of Taoch‘iu, further east flows into the Ko marsh, again north-eastward it unites with the Wên, and still further to the north-east it enters the sea. Tracing the course of the Huai from T‘ungpo—to the eastward it unites with the Ssŭ and I rivers, and flowing to the east enters the sea. Tracing the course of the Wei from 'Bird-and-rat-in-the-same-hole' hill—it unites to the east with the Fêng, further to the north-east it flows into the Ching, to the east passing the Ch‘i and Chü streams it enters the Yellow river. Tracing the course of the Lo from 'Bear's-ear' hill, on the north-east it unites with the Chien and Ch‘an, further to the east it unites with the I, and to the north-east enters the Yellow river. So throughout the nine provinces a similar order was effected: the four coasts were built over, the hills were cleared of their wood and sacrificed to, the streams had their sources scoured out, the marshes were well banked, and all within the four seas had access to the capital. The six treasuries of nature [42] were made the most of, and the various parts of the country exactly compared so that the receipt of revenue could be carefully adjusted according to their resources. The three characters of the soil were classified, and the taxation fixed. The central government conferred lands and surnames. Revenue was paid to the Emperor's exalted virtue, which was set up as an example, and none opposed his Majesty's action." Now beyond the Emperor's capital "500 li constituted the Imperial domain. From the first hundred li they brought, as revenue, the whole plant of the grain, from the second the ears, from the third the straw, but the people had to perform feudal services, from the fourth the grain in the husk, and from the fifth the grain cleaned. Five hundred li beyond the Imperial domain constituted the domain of the nobles. The first hundred li formed the allotments to the feudal nobles, the second hundred those to the people employed by the State, and the other 300 those to the various princes. Five hundred li beyond the nobles' domain lay the peaceful domain. In the first 300 li they cultivated learning and the moral duties, and in the other 200 their energies lay in the direction of war and defence. Five hundred li beyond the peaceful domain was the domain of restraint. The first 300 were occupied by the I tribes, and the other 200 by criminals undergoing the lesser banishment. Five hundred li beyond the domain of restraint lay the wild domain. Three hundred li were occupied by the Man tribes, and the other 200 li by criminals undergoing the greater banishment. On the east reaching to the sea, on the west extending to the rolling sands, to the utmost limits of the north and south, Yü's fame and influence spread everywhere within the four seas, so the Emperor presented him with a dark-coloured sceptre, thus announcing to the empire the completion of his work."
The empire then being at peace and well governed, Kaoyao was made chief minister of state with a view to his ruling the people. The emperor Shun gave audience to Yü, Poyi, and Kaoyao, who addressed each other before the Emperor. [42] "Kaoyao, setting forth his counsels, said, 'If a man sincerely follows the path of duty and virtue, his counsellors will be intelligent, and those who aid him will act in harmony.' Yü said, 'Yes, but what do you mean?' Kaoyao said, 'Oh! he will be careful about his personal cultivation, and will think constantly about it. Thus he will pay due regard to precedence among the nine branches of his kindred, all the intelligent will exert themselves in his service, and so from what is at hand he may attain to what is far off.' Yü made obeisance at these excellent words, and said, 'It is so.' Kaoyao said 'Oh! It all lies in knowing mankind, and in quieting the people.' Yü said, 'Alas! to attain to all this would be difficult even for the Emperor. He who knows men is wise; he who can put men into the posts for which they are fit, and can quiet the people, is benevolent, and the black-haired race will cherish him in their hearts. When a man can be thus wise and kind, why should he have anxiety about a Huantow? why to be removing a chief of the Miao tribes? why should he fear a man of specious words, good appearance, and artful ways?' Kaoyao said, 'Just so! there are in all nine virtues, and when we say that a man possesses these virtues it is as much as to say that he begins to do such and such things. They are liberality combined with dignity, mildness combined with firmness, bluntness combined with respect, aptness for government combined with caution, docility combined with boldness, straightforwardness combined with gentleness, easy negligence combined with discrimination, resolution combined with sincerity, and courage combined with justice. If these are apparent, and that continuously, how fortunate it will be. He who daily displays three of these virtues could early and late support and educate a family. He who is strict and reverent in cultivating six of these virtues could brilliantly conduct the affairs of the State. When such men are received and found everywhere, the possessors of those nine virtues will all be employed, and men of eminence will hold office, and the various officers will be respectful and diligent, not teaching heretical, vicious, or strange doctrines. If such men and such officers do not exist it may be said that the affairs of Heaven are in confusion. Heaven punishes the guilty, and the five punishments can be severally applied for that purpose. Are my words sound, and can they be put in force?' Yü said, 'Your words are perfect, and can be successfully put in force.' Kaoyao said, 'As to that I do not know, but I aim at assisting in the path of duty.'" [44]
"The Emperor Shun said to Yü, 'Will you, too, make a brilliant speech?' Yü did obeisance and said, 'Ah! what can I say? I aim at being assiduous from day to day.' Kaoyao, teasing Yü, said, 'What do you mean by being assiduous?' Yü said, 'When the flood assailed the heavens, and in its vast expanse encompassed the mountains and overtopped the hills, so that the common people were overcome by the water, I travelled on dry land in a carriage, went about on the water in a boat, in miry places I used a sledge, while in going over the hills I used spikes. All along the hills I hewed paths through the woods, and together with Yi supplied the people with paddy and fresh meat. In order to drain the nine streams into the four seas, I deepened the channels and canals, and connected them with the rivers, and together with 'Millet' and the people in general when it was difficult to obtain food, and when food was scarce I bartered the surplus stock to make up for deficiencies, and removed the stores. Thus the people were quieted, and the various states properly governed.' Kaoyao said, 'Yes! this was good on your part.' Yü said, 'Ah! your Majesty, carefully maintain the Throne which you occupy, and be quiet in your behaviour, assist virtue, and the nation will grandly respond to your pure desires. It will thus be manifest that you await the decrees of the Supreme Being, and will not Heaven renew its favouring appointment by conferring blessings on you?' The Emperor said, 'Dear me! ministers! ministers! you constitute my legs and arms, my ears and eyes. If I wish to aid and support the people, you help me to do so. If I wish to see the emblematic figures of the ancients—the sun, moon, and stars—which are embroidered on the robes and coloured silks, you see them clearly for me. If I wish to hear the six pitchpipes, the five notes, and the eight musical instruments on the adjustment of which depend good government or misrule, and the consequent rise or decline of the five duties, you hear them for me. If I do wrong, you have to correct me. Do not flatter me to my face and speak evil of me behind my back. Be reverent, ye four ministers, and all ye calumniating minions of officials. If the prince's virtue is honestly displayed all men will be pure.' Yü said, 'Yes! should your Majesty not act thus, but equally employ the good and bad, you will gain no credit.' The Emperor said, 'Do not be arrogant like Chu of Tan, who took his pleasure only in idleness and dissipation. He would make boats go where there was no water, introduced licentious friends into his family, and thereby cut off the hereditary honours of his house. I could not follow that line of conduct.' Yü said, 'I was married at T‘ushan on the days hsin and jên, and on the days kuei and chia my son Ch‘i was born. I did not treat him as a son, and therefore was able to complete my labours on the water and on land. I assisted, in completing the five Tenures, extending over 5000 li. In the provinces I appointed twelve tutors, and in the regions beyond to the four seas I established five presidents. These all did their duty, and achieved great results, but the Miao tribes were obstinate, and refused to do their work. Think of this, your Majesty.' The Emperor said, 'That my virtue is the guide is the result of your orderly arrangements.' Kaoyao therefore, respecting Yü's virtues," bade the people carry out as a rule his plan of preferring admonition, but "also made use of punishments." Shun's virtues were very clear, whereupon "K‘uei played some music; the spirits of Imperial ancestors, and hosts of nobles gave place to one another, and even birds and beasts wheeled about and danced. When the nine airs of Shun's music were played, the phœnixes came and put themselves in attitudes, the different beasts led each other on to dance, and the various officials were really in harmony. The Emperor upon this composed the following ode, 'Being set on high by the favouring appointment of Heaven, we must be careful at every moment, and in every particular.' He then sang as follows, 'When the members are happy, the head is exalted, and the various kinds of work are happily performed.' Kaoyao did obeisance with his head to his hands, and then to the ground, and with a loud voice said, 'Oh! think. It is yours to lead on and originate affairs. Pay careful attention to your laws. Be cautious.' He continued his song, saying, 'When the head is intelligent, the members are good, and all business will prosper.'" Shun "again sang as follows, 'When the head is vexatious, the members are idle, and all business is ruined.' The Emperor bowed and said, 'Yes, go and be reverent!'"
The whole nation upon this applauded Yü's brilliant musical performance, and the divine lord of hills and streams, [45] "the Emperor Shun presented Yü to Heaven as his heir, and 17 years afterwards the Emperor Shun died. The three years' mourning being over, Yü retired before Shun's son Shangchün to the town of Yang," but the princes of the empire all left Shangchün, and went to Yü's court, and Yü accordingly occupied the Imperial throne. Facing the south he gave audience to the nation. His dynastic appellation was (Hsia hou) Prince of Hsia, and his surname Ssŭ. The Emperor Yü sat on the throne and recommended Kaoyao for promotion, transferring also the administration of affairs to him, but Kaoyao died, and his descendants were enfeoffed with the principalities of Yingliu and Hsü. The prince then recommended Yi for the appointment of administrator of affairs. Ten years elapsed, when the Emperor Yü, having gone to the east on a tour of inspection, died at Huich‘i, and the rule of the empire was given to Yi. "When the three years' mourning was over, Yi" resigned in favour of Yü's son Ch‘i, and "retired to the south of Mount Chi." Yü's son Ch‘i was worthy, and the nation fixed its desires upon him, but when Yü died, although the rule was given to Yi, he supported Yü but a few days, when the nation not being content "the princes all left Yi, and went to Ch‘i's court saying, 'He is the son of our sovereign'" emperor Yü.
Ch‘i then succeeded to the Imperial throne, and became Emperor Ch‘i, the Prince of Hsia. The Prince of Hsia, Emperor Ch‘i, was the son of Yü, his mother being the daughter of the lord of T‘ushan. As the lord of Hu would not submit, Ch‘i attacked him, and [46] "there was a great battle at Han."
Just before the engagement the "speech at Kan" was delivered to the "six generals, who were summoned together; Ch‘i said, 'Ah! ye who are engaged in my six armies, I have a solemn announcement to make to you. The chief of Hu violently sets at naught the five human relations, and idly casts aside the three obligations of duty. Heaven will on this account oppose him and cut off the span of his life, and I am now but reverently executing the punishment appointed by Heaven. If you on the left do not do your work on the left, and you on the right do not do your work on the right, it will be a disregard of my orders. If you, charioteers, do not observe the rules for the management of your horses, it will be a disregard of my orders. You who obey my orders shall be rewarded in the ancestral temple, but you who disobey my orders shall be slain before the altar of the spirits of the land, and I will destroy both you and your children." He thereupon destroyed the chief of Hu, and the whole nation went to the court of the Prince of Hsia.
Emperor Ch‘i died, and his son Emperor T‘aik‘ang (K‘ang the 1st) came to the throne. The Emperor [47] "T‘aik‘ang lost his kingdom; his five brothers waited for him on the north of the Lo river, and composed the song of the five sons." [48]
K‘ang the 1st died, and his brother K‘ang the 2nd came to the throne, that is the Emperor K‘ang the 2nd. In the time of the Emperor K‘ang the 2nd, [49] "Hsi and Ho, indulging in wine and dissipation, neglected the seasons, and let the calendar get into confusion. Yin went to punish them, and the 'punitive expedition of Yin' was composed."
K‘ang the 2nd died, and his son Emperor Hsiang came to the throne.
Emperor Hsiang died, and his Son K‘ang the 3rd came to the throne.
Emperor K‘ang the 3rd died, and his son Emperor Chu came to the throne.
Emperor Chu died, and his son Emperor Huai came the throne.
Emperor Huai died, and his Son Emperor Mang came to the throne.
Emperor Mang died, and his Son Emperor Hsieh came to the throne.
Emperor Hsieh died, and his son Emperor Puhsiang came to the throne.
Emperor Puhsiang died, and his brother Emperor Chiung came to the throne.
Emperor Chiung died, and his Son Emperor Chin came to the throne.
Emperor Chin died, and Emperor Puhsiang's son K‘ungchia, that is Emperor K‘ungchia, came to the throne. Emperor K‘ungchia was fond of enquiring into spiritual matters, and indulged in dissipation, and the virtue of the princes of Hsia having degenerated, the chiefs rebelled. Heaven sent down two dragons, a male and a female. K‘ungchia could not feed them, and could not obtain a dragon-keeper. After the decline of T‘aot‘ang (Yao) one of his descendants, Liu lei, learnt to train dragons, and he was chosen out of the dragon-keepers to wait on K‘ungchia, who gave him the title of dragon-tamer, which was inherited by the descendants of the Shiwei. [50] The female dragon died, and he served it up as a meal for the Prince of Hsia, but the latter having sent some one to look for it, he became frightened and ran away.
K‘ungchia died, and his son Emperor Kao came to the throne.
Emperor Kao died, and his son Emperor Fa came to the throne.
Emperor Fa died, and his son Emperor Li Kuei, [51] that is Chieh, came to the throne.
Reign of the Emperor Chieh. Ever since the time of K‘ungchia the barons had frequently rebelled. Chieh of Hsia did not strive after virtue, and the wars injured the people. Unable to endure their wrongs they summoned T‘ang to their aid, but he was imprisoned in the tower of Hsia; being afterwards released. T‘ang cultivated virtue, and the princes all went over to him, so T‘ang led an army to attack Chieh of Hsia. Chieh fled to Mingt‘iao, and was eventually driven out and slain. Chieh observed to someone, 'I regret that I did not take the opportunity of killing T‘ang in the tower of Hsia, and then I should not have been brought to such a pass.' T‘ang, being seated on the Imperial throne, superseded Hsia, and gave audience to the people. T‘ang enfeoffed the descendants of the Hsias. Until the time of the Chow dynasty they held the principality of Chi.
Notes
[1] With this 'footprint of giant' we must compare the honour paid to the sacred S’ripâda, or footprint of Buddha in India, Siam, Burmah, etc., and the passage would show how imbued the historian is with Buddhist sentiments. We find similar miraculous conceptions throughout the Classics, e.g. the ancestress of the Chow dynasty conceived after treading in the toe-print of a god (L. C. iv. V. 465). Mr. Clement Allen says that the ode in which this story is related is 'the only one in the whole classsic of poetry which he can acknowledge to be a solar myth,' although he is not sure that Houchi, whose birth is here described, had a real existence.
[2] Here follows a quotation from part 2, chapter 2 of book iii. of the Book of Changes, called 'Confucius' Commentary.'
[3] The eight Trigrams, said to have been developed by Fuhsi from a drawing or plan revealed to him on the back of a dragon-horse, are specially referred to in the Book of Changes, and are named as follows: Heaven, or male principle; thunder; water; mountains; earth, or female principle; wind; fire; and dew, or watery exhalations. These eight are reducible to two, the male and female principles, and they again to an ultimate unity or Supreme God. A ceaseless process of revolution is held to be at work, in the course of which the various elements or properties of nature, indicated by the diagrams, mutually extinguish and give birth to one another, thus producing the phenomena of existence (Mayers' Manual, ii. p. 241). I cannot help suspecting that the original drawing was a representation of the Linga, and when we read in the commentary of Confucius "that the River gave forth the plan, and the Lo gave forth the scroll," we must understand that the delineation of the object in question was first seen in the Lo country, brought there, doubtless, from India, where its worship is so prevalent.
[4] The five planets with their corresponding elements, etc., which revolve in rotation, each dynasty being supposed to be under the influence of one or the other, are as follows:
[5] Mount T‘ai, to the north of the town of T‘aian in Shantung province, has the epithet of 'honorable' attached to it, being the most famous of the mountains of China, and burnt sacrifices are offered at the T‘ai altar to Heaven by the Emperor of China in the second month of every year. Hills were frequently chosen for adoration in sun worship as being nearer to the deity, and so in China the Emperor goes to the East, that being the quarter whence everything is said to originate, as Ssŭma piao says. It would be interesting to trace what the first ceremony of the 'fêng' was, for, of course, this one is not really historical. "In the 3rd month of the Yuanfêng year (110 B.C.) the Emperor ordained that a stone should be set up on Mount T‘ai, and that (a libation) should be poured out. In the 4th month of the year, His Majesty went to Mount Liangfu, and offered sacrifice to the lord of the soil. On the day I mao he ordered the literary men, and the fur-cap-wearing gentry among his attendants, to kill a bull by shooting it with arrows. He then performed the fêng ceremony on Mount T‘ai, at the foot of the hill to the East, following the ceremonial styled kiao, in honour of the great Unity. He set up a fêng monument twelve feet wide and nine feet high, and below it were lodged the royal genealogical tablets covered with secret writing. The ceremony being over, the Son of Heaven, accompanied solely by the young prince who assisted him in mounting his chariot, ascended Mount T‘ai, and again performed the ceremony of the fêng, the view thereof being interdicted to all. The next day he descended by the shady path. On the ping chên day he performed the shan ceremony on Mount Sujan, at the foot of Mount T‘ai on the north-east side, the observances being similar to those performed on sacrificing to Queen Earth. The Son of Heaven on all occasions personally prostrated himself before the altar, his vestments being yellow, and music being always played. . . . It was officially stated that inasmuch as the previous period (beginning 116 B.C.) was styled 'original tripod' in consequence of a valuable tripod having been exhumed, so this year should bear the style 'original fêng monument.'" The primitive form of the character 'fêng' represented the 'top of a trident above the soil,' and its first meaning seems to have been to heap up earth for an altar (Legge's Cl. III. ii. 1, 10). It also signifies a fief, or territory over which a prince is lord; great; wealthy; to seal up; a title of nobility. The shan ceremony was often performed at the same time as that of the fêng. Shan, according to the T‘ung chien kang mu, means to clear away the earth and sacrifice, or to level ground for an altar (cf. L. C. III. v. 6, 4). From the foregoing it seems certain that the fêng ceremony was the erection of a stone in the shape of the phallus, while shan meant to hollow out earth in the shape of the yoni.
[6] Hsüchü and Ch‘uan yu were names of towns in Shantung province, the former being an old name for Tungpingchow, and the latter being a name for Mêngyin, a district town in Yichow department (Playfair's Cities, 7717; 4859).
[7] Ch‘uyung, also called Ch‘ungli, was the god of Fire (Mayers' Manual, i. 87.121).
[8] Fire and ox were both representatives of the male energy.
[9] The following few lines are a quotation from 'Confucius' Commentary to the Yi King' as it
[10] Huntun and Yuch‘ao are names for the years B.C. 93 and 101 respectively (L. C. iii. proleg. iii. app.).
[11] The capture of the Lin or Ch‘ilin, which has been identified with the giraffe, is said to have happened two years before Confucius died.
[12] In the annals of the Bamboo books we find these further details about this fabulous monarch, viz., that Huangti's mother Fupao saw a great flash of lightning surrounding the star Chu (α Dubhe) of the great bear constellation, whereupon she became pregnant, and gave birth to Huangti after twenty-four months gestation at the hillock of Shou (Shantung province). He was called prince of Yuhsiung state, and the second son of the prince of Shaotien. The term Yuhsiung is frequently used by the historian to designate a country as well as a personage, e.g. the records of King Wên, of the Chou dynasty, and the state of Ch‘u records. M. Lacouperie gives 2332 B.C. as the rectified date of the first year of Huangti, the ordinary date according to the common scheme being 2697, while 2388 B.C. is the date in the Bamboo annals. In the Tsoch‘uan this Emperor is also given the name of Hung. The Yuhsiung state is, according to a commentator, Hsinchêng district in the prefecture of K‘aifêng, Honan province. For remarks on the names Shaotien and Hsienyüan vide my article entitled 'Chinese Antiquity' in Vol. XXII. for 1890 of this Journal.
[13] According to Huangfumi it was not Shênnung himself, who is here referred to, but his descendant Yuwang. Under the usual chronological scheme Shênnung reigned from B.C. 2737 to 2698.
[14] Ch‘ihyu is, according to a collection of legends, said to have been the chief of a band of eighty-one brothers, who had bodies of beasts with foreheads of iron, spoke like men, ate dust, made weapons of war, and oppressed the people; so Huangti ordered Yinglung to attack Ch‘ihyu, who calling on the chief of the winds and the master of the rain for aid, a great storm arose. Huangti then sent the daughter of heaven, Pa (god of drought), to check the great rain caused by the enemy, and Ch‘ihyu was taken and slain at Cholu, now Pao-anchow.
[15] Ball hill is on the south-east coast of Shantung, near the old town of Langye.
[16] 'Hollow cave' is said to have been the name of a hill in Kansu province, where Huangti studied philosophy from a supernatural being called Kuang-chêngtzŭ, the essence of his teaching being as follows: "See nothing, hear nothing, let your spirit be wrapped in contemplation, and your body will assume its right form. Attain absolute repose and absolute purity, do not weary yourself, nor injure your vital powers, and you will live for ever. If the eye becomes incapable of seeing, the ear of hearing, and the mind of thinking, the body will never die. Ponder on inward thoughts and shut out external influences, for much learning is a curse." These are, of course, simply Buddhist doctrines.
[17] We are reminded of three historical events, which must have been present to Ssŭma's mind when he wrote this account, viz. the discovery of a large tripod in the year B.C. 113, the inauguration of the fêng and shan sacrifices in the year B.C. 110, and the adjustment of the calendar B.C. 104. The first two were considered to be of sufficient importance to justify the six-year periods, 'Original tripod' period, and 'Original fêng' altar period to be named after them respectively. It is noticeable that the historian makes everyone of the 'Five gods' busy himself in framing a calendar, a work on which the historian was himself engaged in the year B.C. 104.
[18] A native commentator observes "The beyond sea classic says 'In the Eastern sea there is an island called Tuso, on which there grows a large peach tree which twists and coils about for 3000 li. To the north-east there is a door called the spirit-door, where the myriad spirits dwell. The god of heaven sends a holy being called Yülei, who keeps these spirits in check, and if any of them work harm to men, they are bound with reed withes, shot with arrows made from the peach-tree, and thrown to the tigers who eat them.'"
[19] Here follows the whole of the first chapter of the Book of History, called 'Canon of Yao,' with the exception of the first paragraph, and a few words at the end. It is not quoted word for word, however, simpler words being occasionally employed, the meaning being retained. Dr. Legge translates the opening passage thus (L. C. III. 17): "He was able to make the able and virtuous distinguished, and thence proceeded to the love of the nine classes of his kindred, who all became harmonious. He also regulated and polished the people of his domain, who all became brightly intelligent. Finally, he united and harmonized the myriad states of the empire." In the great learning, however (Comm. i. 4), Dr. Legge translates: "He was able to make illustrious his lofty virtue;" and this we are told in the same classic is to be carried out by the following process: (1) investigation of things, (2) completion of knowledge, (3) making the thoughts sincere, (4) rectification of the heart, (5) self-cultivation, (6) regulation of the family, (7) ordering the state, and (8) tranquillization of the empire.
[20] Tanchu means red cinnabar, which was the basis of the mystical compounds by which the alchemists of our historian's days pretended to be able to produce gold, and confer the gift of immortality.
[21] Here follows the second chapter of the Book of History, styled 'Canon of Shun,' quoted in its entirety, except the first paragraph. A few sentences are interspersed here and there, which have the effect of bringing out the meaning.
[22] A sentence interpolated from Mencius V. i. iv. 1.
[23] It is doubtful who the six honoured ones are. Some commentators maintain that they are the seasons, cold and heat, the sun, the moon, the stars, and drought.
[24] A few sentences, which are almost a repetition of the observations about the superintendent of works and Kun as controller of the flood, are here interpolated.
[25] An interpolated sentence. Dr. Legge (L. C. III. p. 40) says: "It seems to me that every unprejudiced reader of the classic must understand this as meaning twenty-eight years, reckoning from Shun's accession to the administration of affairs, mentioned page 4, so that Yao's death would occur in the hundredth year of his reign, B.C. 2257. The matter is complicated, however, by what related in the Historical Records, that Yao, getting Shun in the seventieth year of his reign, employed him for twenty years, and only then resigned to him the administration, dying himself eight years after. This account would make Yao's reign extend over ninety-eight years. The conclusion we draw from the classic is all against this view." The commentators are at variance on the point, Huang Fumi, a celebrated scholar, who lived 216-218 A.D., says that Yao reigned alone ninety years, and was 'associated with Shun in the government' twenty-eight years longer. Some of the interpolated sentences are similar to sentences found in Mencius V.
[26] The foregoing seven lines are also from Mencius V. i. v. 7.
[27] This descent of Shun is puzzling, for it would make Shun's great-great-grandfather Yao's contemporary, although Shun married Yao's two daughters. This is an instance of the carelessness of which the historian is frequently guilty.
[28] These various attempts of the relations of Shun to kill him, and their after behaviour, are also related, although in sligntly different language, in Mencius V. i. II. 3.
[29] Here follows a long extract from the Tsoch‘uan (vi. 18. 9). The Emperor Shaohao, although mentioned here, is not included in the historian's chronological scheme. He is generally placed between Huangti and Ch‘uanhsü (B.C. 2697-2614). After the extract a few sentences are repeated, and the 'Canon of Shun' quotation is then concluded, exeept the last few words.
[30] References to passages in 'Tribute of Yü' (L. C. III. pp. 147, 127).
[31] Reference to a passage in 'Yi and Tseih' (L. C. III. 88).
[32] Reference to a passage in 'Counsels of the Great Yü' (L. C. III. 66).
[33] Wênming means literally 'accomplishments and orders.' In the 'Counsels of the Great Yü' (L. C. III. p. 52) the Emperor Yü is so named. That chapter of the Book of History is not further referred to by our historian; but we have all the other books of Yü and books of Hsia either transcribed, or referred to.
[34] This passage from the 'Canon of Yao,' which we have already had in the first chapter of the Historical Records, appears later in the transcript from the 'Yi and Chi.'
[35] Parts of the 'Canon of Shun' (para. 12 and 17) are again quoted here.
[36] The first paragraph of the 'Tribute of Yü' (L. C. III. p. 92) is here quoted.
[37] In the 'Works of Mencius' (L. C. II. p. 127) the passage reads, "Yü was eight years away from his home, and though he thrice passed the door of it he did not enter."
[38] These passages appear in the transcript from 'Yi and Chi' below.
[39] We have now the rest of the Yü Kung (Tribute of Yü) transcribed in its entirety. Dr. Legge in the notes to his translation of this book says very rightly, "The name, the tribute of Yü, gives a very insufficient account of the contents. The determination of the revenue, and of the various articles of tribute was, indeed, very important, but the book describes generally the labours of Yü in remedying the disasters occasioned by the overflowing waters?" It seems indeed to be just a description of the mountains and rivers of the several provinces of China. Of course no one, not even the great Yü, could have performed the Herculean task he is by some credited with doing. Dr. Legge, in fact, says with regard to the second part of the book (p. 129), "we cannot suppose that Yü travelled again along the hills or the rivers, for in that case his toil would have been endless."
[40] The bird barbarians are said to refer to a people living in the north-east who ate the flesh of birds and beasts, and wore their skins. A commentator says that these were the Mohos or Sushêns, i.e. the Tungusic ancestors of the Manchus, who lived on the eastern seabord, north of the Ever White mountains. Their birds, beasts, trees, and all were white. They dwelt in the forests, but the country was so cold that they frequently inhabited deep holes in the ground. They kept pigs, ate pork, wore pigskins, and smeared themselves with lard several inches thick to keep off the winter's cold, were very dirty in their habits, but good archers, shooting with a bow four feet long, and using arrows 1 ft. 8 in. long tipped with stone. At their funerals they piled hundreds of dead pigs on their coffins to serve as food for the deceased. The wooden coffin was bound with cords, and on the top, which protruded from the ground, they poured a libation of wine until the cords rotted.
[41] This hill seems to be called subsequently 'Bird-and-rat-in-the-same-hole' hill.
[42] K‘ung-an-ku states that the six treasuries of nature were water, fire, metal, wood, earth, and grain.
[43] Most of the 'Counsels of Kaoyao' is here transcribed, a few sentences near the close only being omitted. The historian never intimates in any of his extracts that he is drawing largely from the Book of History.
[44] Here follows nearly the whole of the 'Yi and Chi' chapter of the Book of History.
[45] This passage is found in Mencius (Bk. V. pt. 1, vi.), where, however, the name of Shun's son is not mentioned. There are, too, some discrepancies. Mencius has it that after Yi had been "presented to Heaven by Yü, seven years elapsed, when Yü died"; also that "after the three years' mourning had expired, Yi withdrew from the son of Yü to the north of Mount Chi." This word, which is also applied to the founder of the Chow dynasty, is the name of the seventh asterism (γ, δ, ε, and β in Sagittarius), so called from its resemblance to a chi (winnowing tray or basket). We find it here as the name of a hill, and it was also that of a marquisate.
[46] Here follows a transcript of the whole of the 'Speech at Kan.' Dr. Legge observes in the concluding note to his translation of the chapter that the account is a clumsy imitation of Yü's expedition against the Sanmiao tribes in the 'Counsels of the Great Yü,' but there are so many imitations and repetitions in the Records that one soon tires of noticing them, and can but suppose that the historian's inventive faculty was faulty.
[47] From the Preface to the Book of History, para. 7.
[48] The 'Song of the Five Sons,' and the 'Punitive Expedition of Yin' are the names of two other short documents of the Shuching. The calendar getting into confusion is said to refer to a solar eclipse occurring in the fifth year of the reign of the Emperor Chungk‘ang or K‘ang the 2nd, which, according to the common scheme of chronology, was in the year B.C. 2166, but Professor De Lacouperie gives the rectified date as 1904, while it is 1948 B.C. in the Bamboo annals. The date of the eclipse cannot, however, be satisfactorily verified, and the doubts as to the antiquity of this part of Chinese history are therefore confirmed.
[49] From the Preface to the Book of History, para. 8.
[50] These characters, which mean 'pig-sty,' may be used derogatorily for the Shiwei ### tribes, which were to the east, west, north, and south of Turphan. One of the eighteen tribes joining Yelutache in 1125 A.D. was called the Great Yellow Shiwei (see Situation de Holin en Tartarie. T‘oungpao, vol. iv. p. 76). In Plath's Mandchurie, p. 80, we find that 'the Shiwei lived to the north of the Amur and of the Moho, and 3000 li from the Khitan country. You cross the river Cho, pass the mountain Toutsu, which is 3000 li in circumference, reach the Kioli river, and then come to the land of the Shiwei.' One of the most southerly branches of this stock were the Khitans, who came originally from the north of Liaotung (cf. Parker's History of the Wuhwan Tunguses, China Review, vol. xx. p. 100).
[51] Li or Chieh Kuei is the 17th and last emperor of the Hsia dynasty, which the 'General Mirror of History' shows us lasted 439 years, but with the exception of K‘ungchia and the last emperor, where some few details of character are given, our historian merely gives the names of the last fourteen without any record of events or length of reigns whatever. This is the more surprising when, according to Dr. Legge, "the documents of the Shuching which follow the Tribute of Yü, commencing with the speech at Kan, delivered in B.C. 2197 by Yü's son and successor, may all be received as veritable monuments of antiquity, and are contemporaneous with the events which they relate."
The meanings of the names of the emperors are worth noting, for it will then be seen how many are connected with astronomy or the calendar—a very pregnant fact. They are as follows:--
Thus most of the names of the Emperors of this dynasty seem to be connected with astronomical or calendaric signs, and this fact will be more evident in the case of the names of the emperors in the succeeding dynasty of Shang.
[2] Here follows a quotation from part 2, chapter 2 of book iii. of the Book of Changes, called 'Confucius' Commentary.'
[3] The eight Trigrams, said to have been developed by Fuhsi from a drawing or plan revealed to him on the back of a dragon-horse, are specially referred to in the Book of Changes, and are named as follows: Heaven, or male principle; thunder; water; mountains; earth, or female principle; wind; fire; and dew, or watery exhalations. These eight are reducible to two, the male and female principles, and they again to an ultimate unity or Supreme God. A ceaseless process of revolution is held to be at work, in the course of which the various elements or properties of nature, indicated by the diagrams, mutually extinguish and give birth to one another, thus producing the phenomena of existence (Mayers' Manual, ii. p. 241). I cannot help suspecting that the original drawing was a representation of the Linga, and when we read in the commentary of Confucius "that the River gave forth the plan, and the Lo gave forth the scroll," we must understand that the delineation of the object in question was first seen in the Lo country, brought there, doubtless, from India, where its worship is so prevalent.
[4] The five planets with their corresponding elements, etc., which revolve in rotation, each dynasty being supposed to be under the influence of one or the other, are as follows:
- Jupiter: wood, azure, spring, east, rain
- Mars: fire, red, summer, south, heat
- Saturn: earth, yellow, mid-year, centre, wind
- Venus: metal, white, autumn, west, fine weather
- Mercury: water, black, winter, north, cold.
[5] Mount T‘ai, to the north of the town of T‘aian in Shantung province, has the epithet of 'honorable' attached to it, being the most famous of the mountains of China, and burnt sacrifices are offered at the T‘ai altar to Heaven by the Emperor of China in the second month of every year. Hills were frequently chosen for adoration in sun worship as being nearer to the deity, and so in China the Emperor goes to the East, that being the quarter whence everything is said to originate, as Ssŭma piao says. It would be interesting to trace what the first ceremony of the 'fêng' was, for, of course, this one is not really historical. "In the 3rd month of the Yuanfêng year (110 B.C.) the Emperor ordained that a stone should be set up on Mount T‘ai, and that (a libation) should be poured out. In the 4th month of the year, His Majesty went to Mount Liangfu, and offered sacrifice to the lord of the soil. On the day I mao he ordered the literary men, and the fur-cap-wearing gentry among his attendants, to kill a bull by shooting it with arrows. He then performed the fêng ceremony on Mount T‘ai, at the foot of the hill to the East, following the ceremonial styled kiao, in honour of the great Unity. He set up a fêng monument twelve feet wide and nine feet high, and below it were lodged the royal genealogical tablets covered with secret writing. The ceremony being over, the Son of Heaven, accompanied solely by the young prince who assisted him in mounting his chariot, ascended Mount T‘ai, and again performed the ceremony of the fêng, the view thereof being interdicted to all. The next day he descended by the shady path. On the ping chên day he performed the shan ceremony on Mount Sujan, at the foot of Mount T‘ai on the north-east side, the observances being similar to those performed on sacrificing to Queen Earth. The Son of Heaven on all occasions personally prostrated himself before the altar, his vestments being yellow, and music being always played. . . . It was officially stated that inasmuch as the previous period (beginning 116 B.C.) was styled 'original tripod' in consequence of a valuable tripod having been exhumed, so this year should bear the style 'original fêng monument.'" The primitive form of the character 'fêng' represented the 'top of a trident above the soil,' and its first meaning seems to have been to heap up earth for an altar (Legge's Cl. III. ii. 1, 10). It also signifies a fief, or territory over which a prince is lord; great; wealthy; to seal up; a title of nobility. The shan ceremony was often performed at the same time as that of the fêng. Shan, according to the T‘ung chien kang mu, means to clear away the earth and sacrifice, or to level ground for an altar (cf. L. C. III. v. 6, 4). From the foregoing it seems certain that the fêng ceremony was the erection of a stone in the shape of the phallus, while shan meant to hollow out earth in the shape of the yoni.
[6] Hsüchü and Ch‘uan yu were names of towns in Shantung province, the former being an old name for Tungpingchow, and the latter being a name for Mêngyin, a district town in Yichow department (Playfair's Cities, 7717; 4859).
[7] Ch‘uyung, also called Ch‘ungli, was the god of Fire (Mayers' Manual, i. 87.121).
[8] Fire and ox were both representatives of the male energy.
[9] The following few lines are a quotation from 'Confucius' Commentary to the Yi King' as it
[10] Huntun and Yuch‘ao are names for the years B.C. 93 and 101 respectively (L. C. iii. proleg. iii. app.).
[11] The capture of the Lin or Ch‘ilin, which has been identified with the giraffe, is said to have happened two years before Confucius died.
[12] In the annals of the Bamboo books we find these further details about this fabulous monarch, viz., that Huangti's mother Fupao saw a great flash of lightning surrounding the star Chu (α Dubhe) of the great bear constellation, whereupon she became pregnant, and gave birth to Huangti after twenty-four months gestation at the hillock of Shou (Shantung province). He was called prince of Yuhsiung state, and the second son of the prince of Shaotien. The term Yuhsiung is frequently used by the historian to designate a country as well as a personage, e.g. the records of King Wên, of the Chou dynasty, and the state of Ch‘u records. M. Lacouperie gives 2332 B.C. as the rectified date of the first year of Huangti, the ordinary date according to the common scheme being 2697, while 2388 B.C. is the date in the Bamboo annals. In the Tsoch‘uan this Emperor is also given the name of Hung. The Yuhsiung state is, according to a commentator, Hsinchêng district in the prefecture of K‘aifêng, Honan province. For remarks on the names Shaotien and Hsienyüan vide my article entitled 'Chinese Antiquity' in Vol. XXII. for 1890 of this Journal.
[13] According to Huangfumi it was not Shênnung himself, who is here referred to, but his descendant Yuwang. Under the usual chronological scheme Shênnung reigned from B.C. 2737 to 2698.
[14] Ch‘ihyu is, according to a collection of legends, said to have been the chief of a band of eighty-one brothers, who had bodies of beasts with foreheads of iron, spoke like men, ate dust, made weapons of war, and oppressed the people; so Huangti ordered Yinglung to attack Ch‘ihyu, who calling on the chief of the winds and the master of the rain for aid, a great storm arose. Huangti then sent the daughter of heaven, Pa (god of drought), to check the great rain caused by the enemy, and Ch‘ihyu was taken and slain at Cholu, now Pao-anchow.
[15] Ball hill is on the south-east coast of Shantung, near the old town of Langye.
[16] 'Hollow cave' is said to have been the name of a hill in Kansu province, where Huangti studied philosophy from a supernatural being called Kuang-chêngtzŭ, the essence of his teaching being as follows: "See nothing, hear nothing, let your spirit be wrapped in contemplation, and your body will assume its right form. Attain absolute repose and absolute purity, do not weary yourself, nor injure your vital powers, and you will live for ever. If the eye becomes incapable of seeing, the ear of hearing, and the mind of thinking, the body will never die. Ponder on inward thoughts and shut out external influences, for much learning is a curse." These are, of course, simply Buddhist doctrines.
[17] We are reminded of three historical events, which must have been present to Ssŭma's mind when he wrote this account, viz. the discovery of a large tripod in the year B.C. 113, the inauguration of the fêng and shan sacrifices in the year B.C. 110, and the adjustment of the calendar B.C. 104. The first two were considered to be of sufficient importance to justify the six-year periods, 'Original tripod' period, and 'Original fêng' altar period to be named after them respectively. It is noticeable that the historian makes everyone of the 'Five gods' busy himself in framing a calendar, a work on which the historian was himself engaged in the year B.C. 104.
[18] A native commentator observes "The beyond sea classic says 'In the Eastern sea there is an island called Tuso, on which there grows a large peach tree which twists and coils about for 3000 li. To the north-east there is a door called the spirit-door, where the myriad spirits dwell. The god of heaven sends a holy being called Yülei, who keeps these spirits in check, and if any of them work harm to men, they are bound with reed withes, shot with arrows made from the peach-tree, and thrown to the tigers who eat them.'"
[19] Here follows the whole of the first chapter of the Book of History, called 'Canon of Yao,' with the exception of the first paragraph, and a few words at the end. It is not quoted word for word, however, simpler words being occasionally employed, the meaning being retained. Dr. Legge translates the opening passage thus (L. C. III. 17): "He was able to make the able and virtuous distinguished, and thence proceeded to the love of the nine classes of his kindred, who all became harmonious. He also regulated and polished the people of his domain, who all became brightly intelligent. Finally, he united and harmonized the myriad states of the empire." In the great learning, however (Comm. i. 4), Dr. Legge translates: "He was able to make illustrious his lofty virtue;" and this we are told in the same classic is to be carried out by the following process: (1) investigation of things, (2) completion of knowledge, (3) making the thoughts sincere, (4) rectification of the heart, (5) self-cultivation, (6) regulation of the family, (7) ordering the state, and (8) tranquillization of the empire.
[20] Tanchu means red cinnabar, which was the basis of the mystical compounds by which the alchemists of our historian's days pretended to be able to produce gold, and confer the gift of immortality.
[21] Here follows the second chapter of the Book of History, styled 'Canon of Shun,' quoted in its entirety, except the first paragraph. A few sentences are interspersed here and there, which have the effect of bringing out the meaning.
[22] A sentence interpolated from Mencius V. i. iv. 1.
[23] It is doubtful who the six honoured ones are. Some commentators maintain that they are the seasons, cold and heat, the sun, the moon, the stars, and drought.
[24] A few sentences, which are almost a repetition of the observations about the superintendent of works and Kun as controller of the flood, are here interpolated.
[25] An interpolated sentence. Dr. Legge (L. C. III. p. 40) says: "It seems to me that every unprejudiced reader of the classic must understand this as meaning twenty-eight years, reckoning from Shun's accession to the administration of affairs, mentioned page 4, so that Yao's death would occur in the hundredth year of his reign, B.C. 2257. The matter is complicated, however, by what related in the Historical Records, that Yao, getting Shun in the seventieth year of his reign, employed him for twenty years, and only then resigned to him the administration, dying himself eight years after. This account would make Yao's reign extend over ninety-eight years. The conclusion we draw from the classic is all against this view." The commentators are at variance on the point, Huang Fumi, a celebrated scholar, who lived 216-218 A.D., says that Yao reigned alone ninety years, and was 'associated with Shun in the government' twenty-eight years longer. Some of the interpolated sentences are similar to sentences found in Mencius V.
[26] The foregoing seven lines are also from Mencius V. i. v. 7.
[27] This descent of Shun is puzzling, for it would make Shun's great-great-grandfather Yao's contemporary, although Shun married Yao's two daughters. This is an instance of the carelessness of which the historian is frequently guilty.
[28] These various attempts of the relations of Shun to kill him, and their after behaviour, are also related, although in sligntly different language, in Mencius V. i. II. 3.
[29] Here follows a long extract from the Tsoch‘uan (vi. 18. 9). The Emperor Shaohao, although mentioned here, is not included in the historian's chronological scheme. He is generally placed between Huangti and Ch‘uanhsü (B.C. 2697-2614). After the extract a few sentences are repeated, and the 'Canon of Shun' quotation is then concluded, exeept the last few words.
[30] References to passages in 'Tribute of Yü' (L. C. III. pp. 147, 127).
[31] Reference to a passage in 'Yi and Tseih' (L. C. III. 88).
[32] Reference to a passage in 'Counsels of the Great Yü' (L. C. III. 66).
[33] Wênming means literally 'accomplishments and orders.' In the 'Counsels of the Great Yü' (L. C. III. p. 52) the Emperor Yü is so named. That chapter of the Book of History is not further referred to by our historian; but we have all the other books of Yü and books of Hsia either transcribed, or referred to.
[34] This passage from the 'Canon of Yao,' which we have already had in the first chapter of the Historical Records, appears later in the transcript from the 'Yi and Chi.'
[35] Parts of the 'Canon of Shun' (para. 12 and 17) are again quoted here.
[36] The first paragraph of the 'Tribute of Yü' (L. C. III. p. 92) is here quoted.
[37] In the 'Works of Mencius' (L. C. II. p. 127) the passage reads, "Yü was eight years away from his home, and though he thrice passed the door of it he did not enter."
[38] These passages appear in the transcript from 'Yi and Chi' below.
[39] We have now the rest of the Yü Kung (Tribute of Yü) transcribed in its entirety. Dr. Legge in the notes to his translation of this book says very rightly, "The name, the tribute of Yü, gives a very insufficient account of the contents. The determination of the revenue, and of the various articles of tribute was, indeed, very important, but the book describes generally the labours of Yü in remedying the disasters occasioned by the overflowing waters?" It seems indeed to be just a description of the mountains and rivers of the several provinces of China. Of course no one, not even the great Yü, could have performed the Herculean task he is by some credited with doing. Dr. Legge, in fact, says with regard to the second part of the book (p. 129), "we cannot suppose that Yü travelled again along the hills or the rivers, for in that case his toil would have been endless."
[40] The bird barbarians are said to refer to a people living in the north-east who ate the flesh of birds and beasts, and wore their skins. A commentator says that these were the Mohos or Sushêns, i.e. the Tungusic ancestors of the Manchus, who lived on the eastern seabord, north of the Ever White mountains. Their birds, beasts, trees, and all were white. They dwelt in the forests, but the country was so cold that they frequently inhabited deep holes in the ground. They kept pigs, ate pork, wore pigskins, and smeared themselves with lard several inches thick to keep off the winter's cold, were very dirty in their habits, but good archers, shooting with a bow four feet long, and using arrows 1 ft. 8 in. long tipped with stone. At their funerals they piled hundreds of dead pigs on their coffins to serve as food for the deceased. The wooden coffin was bound with cords, and on the top, which protruded from the ground, they poured a libation of wine until the cords rotted.
[41] This hill seems to be called subsequently 'Bird-and-rat-in-the-same-hole' hill.
[42] K‘ung-an-ku states that the six treasuries of nature were water, fire, metal, wood, earth, and grain.
[43] Most of the 'Counsels of Kaoyao' is here transcribed, a few sentences near the close only being omitted. The historian never intimates in any of his extracts that he is drawing largely from the Book of History.
[44] Here follows nearly the whole of the 'Yi and Chi' chapter of the Book of History.
[45] This passage is found in Mencius (Bk. V. pt. 1, vi.), where, however, the name of Shun's son is not mentioned. There are, too, some discrepancies. Mencius has it that after Yi had been "presented to Heaven by Yü, seven years elapsed, when Yü died"; also that "after the three years' mourning had expired, Yi withdrew from the son of Yü to the north of Mount Chi." This word, which is also applied to the founder of the Chow dynasty, is the name of the seventh asterism (γ, δ, ε, and β in Sagittarius), so called from its resemblance to a chi (winnowing tray or basket). We find it here as the name of a hill, and it was also that of a marquisate.
[46] Here follows a transcript of the whole of the 'Speech at Kan.' Dr. Legge observes in the concluding note to his translation of the chapter that the account is a clumsy imitation of Yü's expedition against the Sanmiao tribes in the 'Counsels of the Great Yü,' but there are so many imitations and repetitions in the Records that one soon tires of noticing them, and can but suppose that the historian's inventive faculty was faulty.
[47] From the Preface to the Book of History, para. 7.
[48] The 'Song of the Five Sons,' and the 'Punitive Expedition of Yin' are the names of two other short documents of the Shuching. The calendar getting into confusion is said to refer to a solar eclipse occurring in the fifth year of the reign of the Emperor Chungk‘ang or K‘ang the 2nd, which, according to the common scheme of chronology, was in the year B.C. 2166, but Professor De Lacouperie gives the rectified date as 1904, while it is 1948 B.C. in the Bamboo annals. The date of the eclipse cannot, however, be satisfactorily verified, and the doubts as to the antiquity of this part of Chinese history are therefore confirmed.
[49] From the Preface to the Book of History, para. 8.
[50] These characters, which mean 'pig-sty,' may be used derogatorily for the Shiwei ### tribes, which were to the east, west, north, and south of Turphan. One of the eighteen tribes joining Yelutache in 1125 A.D. was called the Great Yellow Shiwei (see Situation de Holin en Tartarie. T‘oungpao, vol. iv. p. 76). In Plath's Mandchurie, p. 80, we find that 'the Shiwei lived to the north of the Amur and of the Moho, and 3000 li from the Khitan country. You cross the river Cho, pass the mountain Toutsu, which is 3000 li in circumference, reach the Kioli river, and then come to the land of the Shiwei.' One of the most southerly branches of this stock were the Khitans, who came originally from the north of Liaotung (cf. Parker's History of the Wuhwan Tunguses, China Review, vol. xx. p. 100).
[51] Li or Chieh Kuei is the 17th and last emperor of the Hsia dynasty, which the 'General Mirror of History' shows us lasted 439 years, but with the exception of K‘ungchia and the last emperor, where some few details of character are given, our historian merely gives the names of the last fourteen without any record of events or length of reigns whatever. This is the more surprising when, according to Dr. Legge, "the documents of the Shuching which follow the Tribute of Yü, commencing with the speech at Kan, delivered in B.C. 2197 by Yü's son and successor, may all be received as veritable monuments of antiquity, and are contemporaneous with the events which they relate."
The meanings of the names of the emperors are worth noting, for it will then be seen how many are connected with astronomy or the calendar—a very pregnant fact. They are as follows:--
- The great Yü or Hsia how. Kung yü and Hsia how were the names of two scholars contemporary with Ssŭma Ch‘ien. The characters used for writing Kung yü are the same as those for 'Tribute of Yü,' but reversed.
- Ch‘i or Ch‘i ming = opening brightness, is the name for the planet Venus, so called because it 'opens the brightness' of the day (L. C. IV. 2, v. 9).
- T‘aik‘ang, or K‘ang the 1st, literally 'great peace,' but ### is used for ### the second of the twenty-eight asterisms, answering to ι.κ.λ.μ. in Virgo constellation.
- Chung K‘ang or K‘ang the 2nd.
- Hsiang, the 'Counsellor,' is the name of a single red star, answering to seventy-three of Flamsteed between δ and ε of the Great Bear (Schlegel, p. 528). The interregnum of forty years during this reign referred to in different schemes of chronology is not referred to by our historian.
- Shao K‘ang = K‘ang the lesser, or K‘ang the 3rd.
- There seems an uncertainty as to the right character to be used for the Emperor Chu's name. Ssŭma gives first ###, which means the space between the throne and the Emperor's retiring room behind it, and then ### which means 'I.' The 'General Mirror of History' gives ###, which means a shuttle. It is likely that ###, which means a lance, and the star β in Böotes, is the one which should be used.
- Huai = the Sophora Japonica tree; also the essence of the asterism ### tumulus composed of α in Equuleus and β in Aquarius.
- Mang = bearded grain, a solar term falling about the 6th June.
- Hsieh = ooze out. Read 'I' = a tributary of the Huai river.
- Pu-hsiang = no surrender. Hsiang lou (###) is a star in Aries.
- Chiung = a door-bar.
- Chin = a hovel.
- K‘ung chia = Cave A. Chia is a cyclical character, and the first of 'Ten stems,' and being used in notation may be said to be equal to 1, or A.
- Kao or Hao = vast, glorious. Great Hao is the name for the first moon, as Small Hao is for the ninth moon.
- Fa = to shoot; spring.
- Li Kuei, or Chieh Kuei. Li = a shoe, and Chieh = cruel. Kuei is the last of the 'Ten stems' and therefore equivalent to the letter 10 or J.
Thus most of the names of the Emperors of this dynasty seem to be connected with astronomical or calendaric signs, and this fact will be more evident in the case of the names of the emperors in the succeeding dynasty of Shang.
