五帝本纪 — Shiji

The Yellow Emperor was the son of Shaodian, with the surname Gongsun and given name Xuanyuan. From birth he displayed divine intelligence; in childhood he displayed precocious speech; in youth he was quick and eager; in adulthood he was sincere and perceptive; and upon reaching maturity he was wise and discerning.

At the time of Xuanyuan, the lineage of Shennong had fallen into decline. The feudal lords invaded and attacked one another, brutalizing the common people, and the Shennong clan was unable to bring them to heel. Xuanyuan therefore took up arms and shields to punish those who refused to submit, and the lords all came to court as guests in submission. Chi You was the most violent of all, and no one could defeat him. The Fiery Emperor (Yandi) sought to encroach upon the other lords, and all submitted to Xuanyuan. Xuanyuan cultivated virtue and strengthened his forces, regulating the five phases, cultivating the five grains, reassuring the masses, surveying the four directions, and training bears, brown bears, pixiu, pixie, and chu tigers. He fought the Fiery Emperor in the wilds of Banquan. After three engagements, he achieved his aim. Chi You raised a rebellion, refusing to obey the emperor's commands. The Yellow Emperor then rallied the feudal lords and fought Chi You in the wilds of Zhuolu, where he captured and killed Chi You. All the lords thereupon revered Xuanyuan as Son of Heaven, succeeding the Shennong house—this was the Yellow Emperor. Any in the realm who refused to submit, the Yellow Emperor would march against them; wherever peace was restored, he would depart. He cut through mountains and opened roads, never resting in tranquility.

East he reached the sea, ascending Mount Wan and Mount Daizong. West he reached Mount Kongtong, ascending Jitou. South he reached the Yangzi, ascending Mount Xiong and Mount Xiang. North he drove out the Xunyu. He gathered tally symbols at Mount Fufan and established his capital at the bend of Zhuolu. He moved and traveled without fixed residence, keeping his troops as a protective camp. Official titles were all named after clouds; the officials were called Cloud Masters. He established Left and Right Grand Supervisors to oversee the myriad states. The states lived in harmony, and the sacrifices to spirits and mountains, the Feng and Shan rites—all were performed in abundance. He obtained the precious tripod, and he calculated the movements of the sun and moon through divination. He appointed Feng Hou, Li Mu, Chang Xian, and Dahong to govern the people. He followed the patterns of heaven and earth, the prophecies of the hidden and the manifest, the teachings about death and life, the doctrines of survival and extinction. He sowed the hundred grains and cultivated plants and trees; he thoroughly civilized birds, beasts, insects, and moths. He extended his survey to the sun, moon, stars, and constellations, to the waters, waves, soil, stones, metals, and jade. He exhausted his mental and physical energies, exercising restraint in the use of water, fire, and natural resources. Because he possessed the virtue of earth, he was called the Yellow Emperor.

The Yellow Emperor resided at Xuanyuan Hill and married the woman from Xiling named Leizu, who was his primary consort. Leizu bore him two sons, and both of their descendants would come to rule all under heaven. The first was Xuanxiao, also called Qingyang, who descended to dwell at Jiangshui. The second was Changyi, who descended to dwell at Ruoshui. Changyi married the woman from Shushan named Changpu, who gave birth to Gaoyang, who possessed the virtue of sageliness. When the Yellow Emperor died, he was buried at Qiaoshan. His grandson, the son of Changyi named Gaoyang, ascended the throne—this was Emperor Zhuanxu.

Emperor Zhuanxu, Gaoyang, was the grandson of the Yellow Emperor and son of Changyi. Profound and deep in counsel, perceptive and skilled in affairs; he cultivated resources to exploit the land, he marked seasons to emulate heaven, he relied on spirits and gods to establish rightness, he regulated the vital energies to educate the people, and he maintained sincerity in sacrifices. North he reached Youling, south he reached Jiaozhi, west he reached Liusha, east he reached Panmu. All creatures, animate and inanimate; the great and small deities; wherever the sun and moon shone—none did not submit and defer.

Gao Xin was born with divine intelligence, able to name himself. He broadly dispensed benefit to all creatures, not keeping it for himself. His intelligence enabled him to understand what was distant; his keen sight enabled him to observe the minute. He followed heaven's righteousness and understood the people's urgent needs. He was benevolent yet awe-inspiring, gracious yet trustworthy. Through personal cultivation he won the submission of all under heaven. He gathered the resources of the earth while practicing economy; he nurtured and instructed the masses while benefiting and teaching them; he welcomed and farewelled the sun and moon; he clearly venerated spirits and gods. His manner was dignified; his virtue was impressive. His actions were timely; his dress was simple. Emperor Ku implemented fairness and equity throughout the realm; wherever the sun and moon shone, wherever wind and rain reached, none did not submit.

Emperor Yao was Fangxun. His benevolence was like heaven; his wisdom was like gods. Approaching him was like approaching the sun; gazing upon him was like gazing upon clouds. He was wealthy yet not arrogant; noble yet not lax. He wore a plain yellow cap and simple clothing, rode in a red chariot drawn by white horses. He could make clear the virtuous power of harmony, drawing the nine family clans close. When the nine clans were harmonious, he regulated the hundred surnames. When the hundred surnames were enlightened, the realm was united.

He then commanded Xi and He to revere and obey the vast heavens, calculating the movements of the sun, moon, stars, and constellations, and thereby carefully teaching the people the seasons. He separately commanded Xi Zhong to reside at Yu Yi, called Yinggu. He oversaw the rising of the sun and directed the eastern agricultural operations. When day and night were equal, the constellation Niao appeared, marking the proper middle of spring. The people dispersed to work the fields; birds and beasts mated. He again commanded Xi Shu to reside at the southern junction. He oversaw the southern transformations and reverently guided the summer solstice. When the day was longest, the constellation Huo appeared, marking the proper middle of summer. The people then relaxed; birds and beasts shed their feathers. He again commanded He Zhong to reside in the western lands, called Migu. He oversaw the setting of the sun and directed the autumn harvest. When night and day were equal, the constellation Xu appeared, marking the proper middle of autumn. The people were at ease; birds and beasts grew new plumage. He again commanded He Shu to reside in the north, called Youdu. He oversaw the storage of goods. When the day was shortest, the constellation Mao appeared, marking the proper middle of winter. The people kept warm; birds and beasts grew thick fur. The year had three hundred and sixty-six days, with intercalary months to correct the four seasons. He instructed the hundred officials with such fidelity that all achievements flourished.

Yao said: "Who could be suitable for this position?" Fangqi replied: "Your heir, Dan Zhu, is intelligent." Yao said: "Alas! He is stubborn and violent—useless." Yao again asked: "Who might be suitable?" Huandou said: "Gong Gong has gathered many followers and performed great services; he could be of use." Yao said: "Gong Gong speaks sweetly but is inwardly treacherous. He appears respectful but is utterly shameless—useless." Yao again said: "Ah, four chief lords! The flood waters swell to the heavens; the great waves encircle the mountains; the common people are distressed. Is there anyone who can control them?" All said: "Gun can." Yao said: "Gun is rebellious and brings ruin to his clan—useless." The chief lords said: "This is unusual, but try him; if he fails, dismiss him." Yao therefore heeded the chief lords and employed Gun. Nine years passed, but the project remained unfinished.

Yao said: "Ah, four chief lords! I have ruled for seventy years; can you by your service take my place?" The chief lords replied: "Our virtue is unworthy of the imperial throne." Yao said: "Recommend all who are of noble or humble birth, the hidden and the obscure." The chief lords all said to Yao: "There is a worthy man among the common people named Shun of Yu." Yao said: "Yes, I have heard of him. What is he like?" The chief lord said: "He is the son of a blind man. His father is stubborn, his mother is deceitful, and his brother is arrogant. Yet Shun is able to live harmoniously with them through filial piety, governing with sincere diligence so as to prevent any great wrongdoing." Yao said: "I shall test him." Yao therefore gave his two daughters to Shun in marriage to observe his virtue. Shun disciplined his two wives in the Guishui riverbank, teaching them the rites appropriate to wives. Yao approved, and he set Shun to carefully propagate the five codes, which the people were able to follow. He then assigned Shun to oversee the various officials, and the officials were properly ordered. He stationed Shun at the four gates, and the gates were solemn and respectful; the lords and distant guests all venerated him. Yao sent Shun into the mountains, forests, marshes, and marshes; despite violent winds and thunderstorms, Shun did not lose his way. Yao recognized Shun's sageliness and summoned him, saying: "Your planning has been flawless, your words have proven true—it has been three years. You may ascend the imperial throne." Shun declined in the name of virtue, not daring to accept. On the first day of the first month, Shun received the abdication at the Temple of the Literary Ancestor. The Literary Ancestor was Yao's great ancestor.

When the aged Emperor Yao commanded Shun to act as regent, administering the affairs of the Son of Heaven, thereby observing the mandate of heaven, Shun turned to the celestial sphere and the armillary sphere to rectify the seven governing principles. He then offered sacrifice to the Supreme Lord, performed purification rites for the six ancestral spirits, gazed upon the mountains and rivers, and worshipped the multitude of spirits. He gathered the jade tally tokens and, selecting an auspicious month and day, received the lords and the regional governors, distributing the tokens of authority. In the second month of the year he traveled east on inspection, reaching Mount Tai, where he offered sacrifices and presented offerings to the mountains and rivers according to rank. He met with the eastern lords, harmonizing seasons and calendars, standardizing measures of length, capacity, and weight, and regulating the five types of ritual objects: the five jade pieces, the three silk offerings, the two live animals, and the one slain animal, as tribute—five kinds in all—before returning them. In the fifth month he traveled south; in the eighth month he traveled west; in the eleventh month he traveled north—each following the same procedure. Upon return, he visited the ancestral temples, offering a single bull as sacrifice. Every five years he made an inspection tour, and the various lords came to court four times. He spoke to all with comprehensive instructions, tested them by their achievements, and rewarded them with carriages and garments according to their merit. He established twelve provinces and opened up obstructed rivers. He codified the standard punishments: exile was substituted for the five punishments; flogging served as official punishment; the cane served as educational punishment; metal could be exchanged for punishment. Those who committed offenses through ignorance were pardoned; those who persisted in wrongdoing were punished. "Be reverent! Be reverent! Only then will punishments be just!"

Huandou had recommended Gong Gong, and Yao said he was unsuitable, but tested him as a craftsals minister—Gong Gong proved indeed licentious. The chief lords had recommended Gun to control the great floods, and Yao considered him unsuitable, but the chief lords strongly urged a trial; Gun was tried but accomplished nothing, and thus the common people found him unhelpful. The Sanmiao peoples in the Yangzi, Huai, and Jing provinces repeatedly caused unrest. Shun therefore reported to the emperor, requesting that Gong Gong be exiled to Youling to transform the northern Di peoples; that Huandou be sent to Mount Chong to transform the southern Man peoples; that the Sanmiao be relocated to Sanwei to transform the western Rong peoples; and that Gun be executed at Yushan to transform the eastern Yi peoples. When these four punishments were administered, all under heaven submitted.

Yao had reigned for seventy years when he found Shun; twenty years later Yao was elderly, and he commanded Shun to administer the realm, recommending him to heaven. Yao stepped down and, twenty-eight years after his abdication, died. The people mourned as if for their own parents. For three years, no music was performed throughout the realm as they reflected on Yao. Yao's son Dan Zhu was unworthy, unfit to receive the empire; thus Yao passed the succession to Shun. To give the empire to Shun would benefit the empire while harming Dan Zhu; to give it to Dan Zhu would harm the empire while benefiting Dan Zhu. Yao said, "I will never harm the empire for one man's benefit," and finally entrusted the empire to Shun. When Yao died, after the three-year mourning period, Shun yielded the position and withdrew to the south of the Nanhe River. But the lords who came to pay respects did not go to Dan Zhu—they went to Shun; those who came to settle disputes did not go to Dan Zhu—they went to Shun; those who came to sing praises did not sing of Dan Zhu—they sang of Shun. Shun said, "It is the will of heaven," and only then did he return to the central kingdom and ascend the throne of the Son of Heaven—this was Emperor Shun.

Yu Shun was called Chonghua. His father was Gusou; his grandfather was Qiaoniu; his great-grandfather was Juwang; his great-great-grandfather was Jingkang; his great-great-great-grandfather was Qiongchan; his great-great-great-great-grandfather was Emperor Zhuanxu; and his great-great-great-great-great-grandfather was Changyi. This made seven generations from the Yellow Emperor to Shun. From Qiongchan down to Emperor Shun, all had been commoners of humble status.

Shun's father Gusou was blind; when Shun's mother died, Gusou remarried and bore Xiang, who was arrogant. Gusou loved his second wife and son, often wanting to kill Shun. Shun would flee to avoid death; when he committed small faults, he accepted punishment. Shun served his father and stepmother and younger brother, daily growing more sincere and careful, never slackening.

At age twenty, Shun became renowned for his filial piety. At thirty, Emperor Yao asked his officials for someone suitable for rule; all the chief lords recommended Yu Shun, saying he was suitable. Yao therefore gave his two daughters to Shun in marriage to observe his inner virtue, and he placed his nine sons with Shun to observe his outer conduct. Shun resided at Guishui, and his private conduct became even more circumspect. Yao's two daughters dared not, despite their noble status, behave haughtily toward Shun's family; they displayed full wifely virtue. Yao's nine sons all grew more sincere. Shun plowed at Lishan, and the people of Lishan yielded their boundaries to one another. He fished at Leize, and the people of Leize yielded their dwelling places. He made pottery along the Hebin, and the pottery there was never defective or coarse. In one year his residence became a hamlet; in two years it became a town; in three years it became a city. Yao gave Shun coarse garments and a lute, built him storehouses and barns, and gave him cattle and sheep. Gusou still wanted to kill him, so he sent Shun up to repair the granary; Gusou then set fire to it from below. Shun shielded himself with two hats and escaped, surviving. Later Gusou again sent Shun to dig a well; Shun dug the well and made a hidden passage through the side. When Shun had gone deep, Gusou and Xiang together filled the well with earth. Shun escaped through the hidden passage. Gusou and Xiang rejoiced, thinking Shun was dead. Xiang said, "The scheme was mine." He then divided the household with his parents, saying: "Shun's wives, Yao's two daughters, and the lute—I'll take these. The cattle, sheep, storehouses, and barns go to my parents." Xiang then took up residence in Shun's palace and played the lute. When Shun came home, Xiang was startled and displeased, saying: "I was just thinking of you, Shun, and feeling melancholy!" Shun replied: "Yes, but you must attend to your duties." Shun continued to serve his father and younger brother with even greater care. Yao then tested Shun with the five codes and the hundred offices; he governed all well.

In ancient times, the Gaoyang clan had eight talented men who benefited the people; they were called the "Eight Harmonious Ones." The Gaoxin clan had eight talented men; they were called the "Eight Original Ones." These sixteen families preserved their excellence through the generations, never losing their good names. During Yao's time, Yao failed to employ them. Shun appointed the Eight Harmonious Ones to oversee the earth and regulate the hundred affairs; everything was properly ordered. He appointed the Eight Original Ones to disseminate the five teachings throughout the four directions: father should be righteous, mother should be kind, elder brother should be friendly, younger brother should be respectful, and children should be filial—thus achieving harmony within and peace without.

In ancient times, the Dihong clan had an unworthy son who concealed righteousness and harbored harm, delighting in evil—these called him Hunhun. The Shaohao clan had an unworthy son who destroyed trust and hated loyalty, celebrating evil speech—these called him Qiongqi. The Zhuanxu clan had an unworthy son who could not be taught, who did not understand speech—these called him Taowu. These three families troubled the realm. During Yao's time, Yao failed to remove them. The Jinyun clan had an unworthy son who was greedy for food and drink, covetous of wealth—these called him Taotie. All under heaven despised them, comparing them to the three villains. When Shun presided at the four gates, he exiled these four villainous families, banishing them to the frontiers to ward off evil spirits. Thus the four gates were pure, and no villains remained.

When Shun entered the great forest, he was not bewildered by violent winds or thunderstorms; Yao then knew Shun was fit to receive the empire. When Yao aged, he sent Shun to administer the government and conduct inspections. Shun was selected for office and served for twenty years; Yao then made him regent. In the eighth year of his regency, Yao died. After the three-year mourning period, he yielded the throne to Yao's son Dan Zhu, but all returned to Shun. Yu, Gao Yao, Xie, Hou Ji, Bo Yi, Kui, Long, Chui, Yi, and Pengzu had all been appointed by Yao but had no defined offices. Shun therefore went to the Temple of the Literary Ancestor and consulted the four chief lords, opening the four gates to receive clear reports from all directions. He commanded the twelve regional governors to discuss imperial virtue, promoting those of deep virtue and keeping flattering sycophants at a distance, so that the barbarous tribes submitted. Shun said to the four chief lords: "Is there anyone who can labor diligently to accomplish what Yao achieved, so as to assist in governing?" All said: "Yu is fit for the Ministry of Works—his achievements would honor the emperor's deeds." Shun said: "Ah, yes! Yu, you must regulate the waters and land—exert yourself to the utmost!" Yu bowed his head in gratitude and yielded the position to Hou Ji, Xie, and Gao Yao. Shun said: "Yes, go." Shun said: "Hou Ji, the common people are beginning to starve—take up the role of Minister of Agriculture and sow the hundred grains." Shun said: "Xie, the people do not harmonize and the five relationships are disordered—you become Minister of Education, carefully teaching the five teachings with leniency." Shun said: "Gao Yao, the barbarous tribes disturb the Chinese and engage in robbery and crime—you become Minister of Justice, so that the five punishments are properly applied, carried out in three places; exile is substituted according to five degrees, each applied in three locations—only then will there be clarity and trust." Shun said: "Who can regulate my craftsmen?" All said: "Chui is suitable." Therefore Shun appointed Chui as Minister of Works. Shun said: "Who can regulate my officials over the mountains, forests, and wildlife?" All said: "Yi is suitable." Therefore Shun appointed Yi as my Keeper of Hunting. Yi bowed his head in gratitude and yielded to Zhu Hu and Xiong Pi. Shun said: "Yes, you will work together." Therefore Shun appointed Zhu Hu and Xiong Pi as his assistants. Shun said: "Ah, four chief lords, who can preside over my three ritual ceremonies?" All said: "Bo Yi is suitable." Shun said: "Ah, Bo Yi, I appoint you as Minister of Rites; be reverent morning and night, maintaining uprightness and purity." Bo Yi yielded the position to Kui and Long. Shun said: "Yes, appoint Kui as Director of Music, to teach the young princes—upright yet gentle, broad yet cautious, strong yet not cruel, simple yet not arrogant. Poetry expresses intent; song is elongated speech; tone follows length; the pitch-pipes harmonize tones; the eight instruments are harmonious and do not disorder one another, so that spirits and humans are in harmony." Kui replied: "Yes! I will strike the stones and beat the stones, and all the animals will dance." Shun said: "Long, I respect and fear the treacherous speeches that corrupt—disturbing my people—I command you as my spokesperson, to enter and exit my commands day and night, with complete trustworthiness." Shun said: "Ah, you twenty-two men, be reverent! Aid the heavenly affairs." Every three years he examined their achievements; after three examinations, he demoted or promoted them. Thus achievements flourished throughout the realm. He divided and reconciled the Sanmiao peoples.

These twenty-two men all achieved their tasks: Gao Yao as Minister of Justice ensured that the people each achieved their proper standing; Bo Yi as Minister of Rites ensured that high and low yielded to one another; Chui as Minister of Works guided the craftsmen to complete their tasks; Yi as Keeper of Hunting opened up the mountains and marshes; Hou Ji as Minister of Agriculture ensured the hundred grains flourished; Xie as Minister of Education harmonized the people; Long as Director of Guests ensured distant peoples came; the twelve regional governors acted so that the nine provinces dared not transgress. Yu's achievements were the greatest: he opened the nine mountains, connected the nine marshes, channeled the nine rivers, and settled the nine provinces, each contributing tribute according to their proper duties. Within five thousand li the realm was pacified, reaching even to the most distant borderlands. South he pacified Jiaozhi and Beifa; west he governed the Rong peoples of Xizhi, Quli, and Qumang; north he governed the Shanrong, Fa, and Xishen peoples; east he governed the long-states and niao-yi peoples. Throughout the four seas all honored Emperor Shun's achievements. Yu then composed the music of the Nine Summons, attracting rare creatures; the phoenix came soaring. The realm's enlightened virtue all began with Emperor Shun.

Shun, at age twenty, became renowned for filial piety; at thirty, Yao raised him; at fifty, he administered the empire; at fifty-eight, Yao died; at sixty-one, he succeeded Yao and ascended the throne. He reigned for thirty-nine years, then traveled south on inspection and died in the wilds of Cangwu. He was buried south of the Jiuyi Mountains; this became the Lingling memorial. When Shun ascended the throne, he carried the imperial banners and went to pay respects to his blind father Gusou, serving him with trembling caution, as a son should. He enfeoffed his brother Xiang as a lord. Shun's son Shangjun was also unworthy; Shun therefore recommended Yu to heaven in advance. After seventeen years Shun died. After the three-year mourning period, Yu yielded to Shun's son as Shun had yielded to Yao's son. The lords submitted to Yu, and only then did Yu ascend the throne. Yao's son Dan Zhu and Shun's son Shangjun both retained their territories to continue their ancestral worship. They wore their ancestral dress and observed their ancestral rites; they were received as guests by the Son of Heaven, who did not treat them as subjects, showing that he did not presume to act alone.

From the Yellow Emperor down through Shun and Yu, all shared the same surname but differed in their state titles to display their distinct virtues. Thus the Yellow Emperor was of Youxiong; Emperor Zhuanxu was of Gaoyang; Emperor Ku was of Gaoxin; Emperor Yao was of Taotang; Emperor Shun was of Youyu. Emperor Yu was of the Xia dynasty and was separately designated, with the surname Si. Xie was of Shang, with the surname Zi. Hou Ji was of Zhou, with the surname Ji.

The Grand Historian said: Scholars frequently discuss the Five Emperors, but the subject is indeed remote. The Book of Documents records only from Yao onward, while the various schools' writings about the Yellow Emperor are not sufficiently reliable, so that even the learned gentlemen find them difficult to discuss. Confucius transmitted the accounts of the Five Emperors as found in Zai Yu's questions and the Genealogical Records, but some Confucian scholars do not accept them. I have traveled west to Kongtong, north through Zhuolu, east to the sea, and south to the Yangzi and Huai—anywhere I went, the elders there would point out places associated with the Yellow Emperor, Yao, and Shun, though their teachings differed widely. In general, those accounts closest to the ancient texts are the most credible. I have examined the Spring and Autumn Annals and the Discourses of the Nations, which clearly illuminate the accounts of the Five Emperors' virtue and the genealogical records, though I have not examined them deeply enough; what they record is not false. The Book of Documents has gaps and breaks, but lost passages are sometimes found in other sources. Only one who loves learning and thinks deeply can understand their meaning; it is difficult to explain to those with shallow views and limited knowledge. I have therefore compiled and organized these accounts, selecting the most reliable statements, and so have composed this as the opening of the Basic Annals.

The ancient texts have long been fragmentary and incomplete, yet those missing parts are still occasionally found in other accounts.

Without a love of learning and deep reflection, and without comprehending their inner meaning, it is inherently difficult to make them clear to those of shallow understanding and limited knowledge.

I have arranged and discussed them together, selecting the most elegant and trustworthy among their words, and have thus placed this at the head of the Basic Annals.