卷一·五帝本纪第一
卷一·五帝本纪第一
司马迁
黄帝者，少典之子，姓公孙，名曰轩辕。生而神灵，弱而能言，幼而徇齐，长而敦敏，成而聪明。轩辕之时，神农氏世衰。诸侯相侵伐，暴虐百姓，而神农氏弗能征。于是轩辕乃习用干戈，以征不享，诸侯咸来宾从。而蚩尤最为暴，莫能伐。炎帝欲侵陵诸侯，诸侯咸归轩辕。轩辕乃修德振兵，治五气，蓺五种，抚万民，度四方，教熊罴貔貅貙虎，以与炎帝战于阪泉之野。三战，然后得其志。蚩尤作乱，不用帝命。于是黄帝乃徵师诸侯，与蚩尤战于涿鹿之野，遂禽杀蚩尤。而诸侯咸尊轩辕为天子，代神农氏，是为黄帝。天下有不顺者，黄帝从而征之，平者去之，披山通道，未尝宁居。
东至于海，登丸山，及岱宗。西至于空桐，登鸡头。南至于江，登熊、湘。北逐荤粥，合符釜山，而邑于涿鹿之阿。迁徙往来无常处，以师兵为营卫。官名皆以云命，为云师。置左右大监，监于万国。万国和，而鬼神山川封禅与为多焉。获宝鼎，迎日推筴。举风后、力牧、常先、大鸿以治民。顺天地之纪，幽明之占，死生之说，存亡之难。时播百谷草木，淳化鸟兽虫蛾，旁罗日月星辰水波土石金玉，劳勤心力耳目，节用水火材物。有土德之瑞，故号黄帝。
黄帝二十五子，其得姓者十四人。
黄帝居轩辕之丘，而娶于西陵之女，是为嫘祖。嫘祖为黄帝正妃，生二子，其后皆有天下：其一曰玄嚣，是为青阳，青阳降居江水；其二曰昌意，降居若水。昌意娶蜀山氏女，曰昌仆，生高阳，高阳有圣德焉。黄帝崩，葬桥山。其孙昌意之子高阳立，是为帝颛顼也。
帝颛顼高阳者，黄帝之孙而昌意之子也。静渊以有谋，疏通而知事；养材以任地，载时以象天，依鬼神以制义，治气以教化，絜诚以祭祀。北至于幽陵，南至于交阯，西至于流沙，东至于蟠木。动静之物，大小之神，日月所照，莫不砥属。
帝颛顼生子曰穷蝉。颛顼崩，而玄嚣之孙高辛立，是为帝喾。
帝喾高辛者，黄帝之曾孙也。高辛父曰蟜极，蟜极父曰玄嚣，玄嚣父曰黄帝。自玄嚣与蟜极皆不得在位，至高辛即帝位。高辛于颛顼为族子。
高辛生而神灵，自言其名。普施利物，不于其身。聪以知远，明以察微。顺天之义，知民之急。仁而威，惠而信，脩身而天下服。取地之材而节用之，抚教万民而利诲之，历日月而迎送之，明鬼神而敬事之。其色郁郁，其德嶷嶷。其动也时，其服也士。帝喾溉执中而遍天下，日月所照，风雨所至，莫不从服。
帝喾娶陈锋氏女，生放勋。娶娵訾氏女，生挚。帝喾崩，而挚代立。帝挚立，不善，而弟放勋立，是为帝尧。
帝尧者，放勋。其仁如天，其知如神。就之如日，望之如云。富而不骄，贵而不舒。黄收纯衣，彤车乘白马。能明驯德，以亲九族。九族既睦，便章百姓。百姓昭明，合和万国。
乃命羲、和，敬顺昊天，数法日月星辰，敬授民时。分命羲仲，居郁夷，曰旸谷。敬道日出，便程东作。日中，星鸟，以殷中春。其民析，鸟兽字微。申命羲叔，居南交。便程南为，敬致。日永，星火，以正中夏。其民因，鸟兽希革。申命和仲，居西土，曰昧谷。敬道日入，便程西成。夜中，星虚，以正中秋。其民夷易，鸟兽毛毨。申命和叔；居北方，曰幽都。便在伏物。日短，星昴，以正中冬。其民燠，鸟兽氄毛。岁三百六十六日，以闰月正四时。信饬百官，众功皆兴。
尧曰：“谁可顺此事？”放齐曰：“嗣子丹朱开明。”尧曰：“吁！顽凶，不用。”尧又曰：“谁可者？”讙兜曰：“共工旁聚布功，可用。”尧曰：“共工善言，其用僻，似恭漫天，不可。”尧又曰：“嗟，四岳，汤汤洪水滔天，浩浩怀山襄陵，下民其忧，有能使治者？”皆曰鲧可。尧曰：“鲧负命毁族，不可。”岳曰：“异哉，试不可用而已。”尧于是听岳用鲧。九岁，功用不成。
尧曰：“嗟！四岳：朕在位七十载，汝能庸命，践朕位？”岳应曰：“鄙德忝帝位。”尧曰：“悉举贵戚及疏远隐匿者。”众皆言于尧曰：“有矜在民间，曰虞舜。”尧曰：“然，朕闻之。其何如？”岳曰：“盲者子。父顽，母嚚，弟傲，能和以孝，烝烝治，不至奸。”尧曰：“吾其试哉。”于是尧妻之二女，观其德于二女。舜饬下二女于妫汭，如妇礼。尧善之，乃使舜慎和五典，五典能从。乃遍入百官，百官时序。宾于四门，四门穆穆，诸侯远方宾客皆敬。尧使舜入山林川泽，暴风雷雨，舜行不迷。尧以为圣，召舜曰：“女谋事至而言可绩，三年矣。女登帝位。”舜让于德不怿。正月上日，舜受终于文祖。文祖者，尧大祖也。
于是帝尧老，命舜摄行天子之政，以观天命。舜乃在璿玑玉衡，以齐七政。遂类于上帝，禋于六宗，望于山川，辩于群神。揖五瑞，择吉月日，见四岳诸牧，班瑞。岁二月，东巡狩，至于岱宗，祡，望秩于山川。遂见东方君长，合时月正日，同律度量衡，脩五礼五玉三帛二生一死为挚，如五器，卒乃复。五月，南巡狩；八月，西巡狩；十一月，北巡狩：皆如初。归，至于祖祢庙，用特牛礼。五岁一巡狩，群后四朝。遍告以言，明试以功，车服以庸。肇十有二州，决川。象以典刑，流宥五刑，鞭作官刑，扑作教刑，金作赎刑。眚灾过，赦；怙终贼，刑。钦哉，钦哉，惟刑之静哉！
讙兜进言共工，尧曰不可而试之工师，共工果淫辟。四岳举鲧治鸿水，尧以为不可，岳强请试之，试之而无功，故百姓不便。三苗在江淮、荆州数为乱。于是舜归而言于帝，请流共工于幽陵，以变北狄；放驩兜于崇山，以变南蛮；迁三苗于三危，以变西戎；殛鲧于羽山，以变东夷：四罪而天下咸服。
尧立七十年得舜，二十年而老，令舜摄行天子之政，荐之于天。尧辟位凡二十八年而崩。百姓悲哀，如丧父母。三年，四方莫举乐，以思尧。尧知子丹朱之不肖，不足授天下，于是乃权授舜。授舜，则天下得其利而丹朱病；授丹朱，则天下病而丹朱得其利。尧曰“终不以天下之病而利一人”，而卒授舜以天下。尧崩，三年之丧毕，舜让辟丹朱于南河之南。诸侯朝觐者不之丹朱而之舜，狱讼者不之丹朱而之舜，讴歌者不讴歌丹朱而讴歌舜。舜曰“天也夫！”而后之中国践天子位焉，是为帝舜。
虞舜者，名曰重华。重华父曰瞽叟，瞽叟父曰桥牛，桥牛父曰句望，句望父曰敬康，敬康父曰穷蝉，穷蝉父曰帝颛顼，颛顼父曰昌意：以至舜七世矣。自从穷蝉以至帝舜，皆微为庶人。
舜父瞽叟盲，而舜母死，瞽叟更娶妻而生象，象傲。瞽叟爱后妻子，常欲杀舜，舜避逃；及有小过，则受罪。顺事父及后母与弟，日以笃谨，匪有解。
舜，冀州之人也。舜耕历山，渔雷泽，陶河滨，作什器于寿丘，就时于负夏。舜父瞽叟顽，母嚚，弟象傲，皆欲杀舜。舜顺適不失子道，兄弟孝慈。欲杀，不可得；即求，尝在侧。
舜年二十以孝闻。三十而帝尧问可用者，四岳咸荐虞舜，曰可。于是尧乃以二女妻舜以观其内，使九男与处以观其外。舜居妫汭，内行弥谨。尧二女不敢以贵骄事舜亲戚，甚有妇道。尧九男皆益笃。舜耕历山，历山之人皆让畔；渔雷泽，雷泽上人皆让居；陶河滨，河滨器皆不苦窳。一年而所居成聚，二年成邑，三年成都。尧乃赐舜絺衣，与琴，为筑仓廪，予牛羊。瞽叟尚复欲杀之，使舜上涂廪，瞽叟从下纵火焚廪。舜乃以两笠自扞而下，去，得不死。后瞽叟又使舜穿井，舜穿井为匿空旁出。舜既入深，瞽叟与象共下土实井，舜从匿空出，去。瞽叟、象喜，以舜为已死。象曰“本谋者象。”象与其父母分，于是曰：“舜妻尧二女，与琴，象取之。牛羊仓廪予父母。”象乃止舜宫居，鼓其琴。舜往见之。象鄂不怿，曰：“我思舜正郁陶！”舜曰：“然，尔其庶矣！”舜复事瞽叟爱弟弥谨。于是尧乃试舜五典百官，皆治。
昔高阳氏有才子八人，世得其利，谓之“八恺”。高辛氏有才子八人，世谓之“八元”。此十六族者，世济其美，不陨其名。至于尧，尧未能举。舜举八恺，使主后土，以揆百事，莫不时序。举八元，使布五教于四方，父义，母慈，兄友，弟恭，子孝，内平外成。
昔帝鸿氏有不才子，掩义隐贼，好行凶慝，天下谓之浑沌。少皞氏有不才子，毁信恶忠，崇饰恶言，天下谓之穷奇。颛顼氏有不才子，不可教训，不知话言，天下谓之梼杌。此三族世忧之。至于尧，尧未能去。缙云氏有不才子，贪于饮食，冒于货贿，天下谓之饕餮。天下恶之，比之三凶。舜宾于四门，乃流四凶族，迁于四裔，以御螭魅，于是四门辟，言毋凶人也。
舜入于大麓，烈风雷雨不迷，尧乃知舜之足授天下。尧老，使舜摄行天子政，巡狩。舜得举用事二十年，而尧使摄政。摄政八年而尧崩。三年丧毕，让丹朱，天下归舜。而禹、皋陶、契、后稷、伯夷、夔、龙、倕、益、彭祖自尧时而皆举用，未有分职。于是舜乃至于文祖，谋于四岳，辟四门，明通四方耳目，命十二牧论帝德，行厚德，远佞人，则蛮夷率服。舜谓四岳曰：“有能奋庸美尧之事者，使居官相事？”皆曰：“伯禹为司空，可美帝功。”舜曰：“嗟，然！禹，汝平水土，维是勉哉。”禹拜稽首，让于稷、契与皋陶。舜曰：“然，往矣。”舜曰：“弃，黎民始饥，汝后稷播时百谷。”舜曰：“契，百姓不亲，五品不驯，汝为司徒，而敬敷五教，在宽。”舜曰：“皋陶，蛮夷猾夏，寇贼奸轨，汝作士，五刑有服，五服三就；五流有度，五度三居：维明能信。”舜曰：“谁能驯予工？”皆曰垂可。于是以垂为共工。舜曰：“谁能驯予上下草木鸟兽？”皆曰益可。于是以益为朕虞。益拜稽首，让于诸臣朱虎、熊罴。舜曰：“往矣，汝谐。”遂以朱虎、熊罴为佐。舜曰：“嗟！四岳，有能典朕三礼？”皆曰伯夷可。舜曰：“嗟！伯夷，以汝为秩宗，夙夜维敬，直哉维静絜。”伯夷让夔、龙。舜曰：“然。以夔为典乐，教稚子，直而温，宽而栗，刚而毋虐，简而毋傲；诗言意，歌长言，声依永，律和声，八音能谐，毋相夺伦，神人以和。”夔曰：“于！予击石拊石，百兽率舞。”舜曰：“龙，朕畏忌谗说殄伪，振惊朕众，命汝为纳言，夙夜出入朕命，惟信。”舜曰：“嗟！女二十有二人，敬哉，惟时相天事。”三岁一考功，三考绌陟，远近众功咸兴。分北三苗。
此二十二人咸成厥功：皋陶为大理，平，民各伏得其实；伯夷主礼，上下咸让；垂主工师，百工致功；益主虞，山泽辟；弃主稷，百谷时茂；契主司徒，百姓亲和；龙主宾客，远人至；十二牧行而九州莫敢辟违；唯禹之功为大，披九山，通九泽，决九河，定九州，各以其职来贡，不失厥宜。方五千里，至于荒服。南抚交阯、北发，西戎、析枝、渠廋、氐、羌，北山戎、发、息慎，东长、鸟夷，四海之内咸戴帝舜之功。于是禹乃兴九招之乐，致异物，凤皇来翔。天下明德皆自虞帝始。
舜年二十以孝闻，年三十尧举之，年五十摄行天子事，年五十八尧崩，年六十一代尧践帝位。践帝位三十九年，南巡狩，崩于苍梧之野。葬于江南九疑，是为零陵。舜之践帝位，载天子旗，往朝父瞽叟，夔夔唯谨，如子道。封弟象为诸侯。舜子商均亦不肖，舜乃豫荐禹于天。十七年而崩。三年丧毕，禹亦乃让舜子，如舜让尧子。诸侯归之，然后禹践天子位。尧子丹朱，舜子商均，皆有疆土，以奉先祀。服其服，礼乐如之。以客见天子，天子弗臣，示不敢专也。
自黄帝至舜、禹，皆同姓而异其国号，以章明德。故黄帝为有熊，帝颛顼为高阳，帝喾为高辛，帝尧为陶唐，帝舜为有虞。帝禹为夏后而别氏，姓姒氏。契为商，姓子氏。弃为周，姓姬氏。
太史公曰：学者多称五帝，尚矣。然尚书独载尧以来；而百家言黄帝，其文不雅驯，荐绅先生难言之。孔子所传宰予问五帝德及帝系姓，儒者或不传。余尝西至空桐，北过涿鹿，东渐于海，南浮江淮矣，至长老皆各往往称黄帝、尧、舜之处，风教固殊焉，总之不离古文者近是。予观春秋、国语，其发明五帝德、帝系姓章矣，顾弟弗深考，其所表见皆不虚。书缺有间矣，其轶乃时时见于他说。非好学深思，心知其意，固难为浅见寡闻道也。余并论次，择其言尤雅者，故著为本纪书首。
Fascicle One · Basic Annals of the Five Emperors, First
司马迁
The Yellow Emperor was a son of Shaodian; his surname was Gongsun and his given name Xuanyuan. From birth he was numinous; as an infant he could speak; as a small child he was quick and even-tempered; growing up he was earnest and sharp; and when fully grown he was perceptive. In Xuanyuan's time the house of Shennong had declined through the generations. The territorial lords encroached upon and attacked one another and were cruel to the common people, and the house of Shennong could not chastise them. So Xuanyuan practised the use of shield and halberd, in order to chastise those who brought no tribute, and the lords all came to submit as guests. But Chiyou was the most violent of them, and none could chastise him. The Fiery Emperor wished to encroach upon and overbear the lords, and the lords all went over to Xuanyuan. Xuanyuan then cultivated virtue and put his troops in order, regulated the five vapours, planted the five kinds of grain, comforted the myriad people, took the measure of the four quarters, and trained bears, brown bears, pixiu, chu and tigers, and with these fought the Fiery Emperor in the field of Banquan. After three battles he gained his purpose. Chiyou made rebellion and did not obey the Emperor's commands. So the Yellow Emperor summoned troops from the lords and fought Chiyou in the field of Zhuolu, and captured and killed him. And the lords all honoured Xuanyuan as Son of Heaven in place of the house of Shennong; this is the Yellow Emperor. Whenever there were any in the world who did not submit, the Yellow Emperor went and chastised them, and when a place was pacified he left it; he opened the hills and made roads through them, and never lived at ease.
Eastward he went as far as the sea and climbed Mount Wan and Mount Dai. Westward he went as far as Kongtong and climbed Jitou. Southward he went as far as the Yangtze and climbed Xiong and Xiang. Northward he drove off the Xunyu, and assembled the tallies at Mount Fu, and made his settlement on the slope at Zhuolu. He moved about with no fixed dwelling, and used his troops as his camp guard. His offices were all named after clouds, and he was called the Cloud Master. He set up Great Inspectors of the left and right to oversee the myriad states. The myriad states were at peace, and the sacrifices to the ghosts and spirits, to hills and rivers, and the feng and shan rites, were more numerous in his time than in any other. He obtained a precious tripod, and by observing the sun reckoned with the divining stalks. He raised up Fenghou, Limu, Changxian and Dahong to govern the people. He followed the ordering of heaven and earth, the prognostications of the dark and the bright, the doctrines of death and life, and the difficulties of survival and ruin. In season he sowed the hundred grains, grasses and trees, and tamed the birds, beasts, insects and moths; he ranged widely over sun, moon, stars and constellations, water and waves, earth and stone, metal and jade; he laboured with heart and strength, ear and eye, and used water, fire, timber and goods with restraint. He had the auspicious sign of the power of earth, and so was styled the Yellow Emperor.
The Yellow Emperor had twenty-five sons, of whom fourteen obtained surnames.
The Yellow Emperor dwelt on the hill of Xuanyuan and took a wife from the house of Xiling; this was Leizu. Leizu was the Yellow Emperor's principal consort and bore two sons, whose descendants both came to hold the world. The first was called Xuanxiao, that is Qingyang, and Qingyang went down to dwell by the Jiang River; the second was called Changyi, who went down to dwell by the Ruo River. Changyi took to wife a woman of the house of Shushan named Changpu, who bore Gaoyang; and Gaoyang had sagely virtue. When the Yellow Emperor died he was buried on Mount Qiao. His grandson Gaoyang, the son of Changyi, was set up; this is the Emperor Zhuanxu.
The Emperor Zhuanxu, Gaoyang, was the Yellow Emperor's grandson and Changyi's son. He was still and deep and had plans; he was penetrating and understood affairs. He nurtured resources to make use of the land; he carried the seasons to take pattern from heaven; he relied on ghosts and spirits to determine what was right; he regulated the vapours in order to teach and transform; he was pure and sincere in sacrifice. Northward he reached Youling, southward Jiaozhi, westward the Flowing Sands, eastward the Coiling Tree. Of things that move and things that are still, of spirits great and small, wherever sun and moon shine, there were none that did not submit and belong to him.
The Emperor Zhuanxu had a son called Qiongchan. When Zhuanxu died, Gaoxin, the grandson of Xuanxiao, was set up; this is the Emperor Ku.
The Emperor Ku, Gaoxin, was a great-grandson of the Yellow Emperor. Gaoxin's father was called Jiaoji; Jiaoji's father was called Xuanxiao; Xuanxiao's father was the Yellow Emperor. From Xuanxiao to Jiaoji neither held the throne, and it was Gaoxin who came to the imperial position. Gaoxin was a clan nephew to Zhuanxu.
Gaoxin from birth was numinous, and told his own name. He bestowed benefits widely on all things and not upon himself. He was sharp of hearing, so as to know what was far off, and clear of sight, so as to discern what was minute. He followed the rightness of heaven and knew the urgent needs of the people. He was humane and yet awe-inspiring, kind and yet trustworthy; he cultivated his own person, and the world submitted. He took the materials of the earth and used them with restraint; he comforted and taught the myriad people and instructed them to their benefit; he reckoned the sun and moon and welcomed and saw them off; he understood the ghosts and spirits and served them reverently. His countenance was rich and full, his virtue lofty. His movements were timely, his dress that of a gentleman. The Emperor Ku held to the mean and spread it over the whole world, and wherever sun and moon shone, wherever wind and rain reached, there were none that did not follow and submit.
The Emperor Ku took to wife a woman of the house of Chenfeng, who bore Fangxun. He took to wife a woman of the house of Juzi, who bore Zhi. When the Emperor Ku died, Zhi succeeded in his place. The Emperor Zhi was set up but was not good, and his younger brother Fangxun was set up; this is the Emperor Yao.
The Emperor Yao was Fangxun. His humanity was like heaven, his knowledge like that of a spirit. Drawing near him was like drawing near the sun; gazing at him was like gazing at the clouds. Rich, he was not proud; honoured, he was not overbearing. He wore a yellow cap and plain robes, and rode in a vermilion carriage drawn by white horses. He was able to make bright his gentle virtue, and so to draw close the nine branches of his kin. The nine branches being harmonious, he distinguished and ordered the hundred clans. The hundred clans being made illustrious, he brought the myriad states into concord.
Then he charged Xi and He reverently to follow august heaven, to reckon and take pattern from sun, moon, stars and constellations, and reverently to give the people the seasons. Separately he charged Xi Zhong to dwell at Yuyi, at the place called the Valley of Sunrise, reverently to lead forth the rising sun and to order the work of the east in its season. When the day is of middling length and the star is the Bird, he is to fix mid-spring. Then the people disperse, and the birds and beasts mate and breed. Again he charged Xi Shu to dwell in the southern borderland, to order the work of the south in its season and reverently to bring on the growth. When the day is longest and the star is Fire, he is to fix mid-summer. Then the people go out to the fields, and the birds and beasts have thin coats. Again he charged He Zhong to dwell in the western land, at the place called the Valley of Darkness, reverently to lead in the setting sun and to order the completion of the west in its season. When the night is of middling length and the star is Void, he is to fix mid-autumn. Then the people are at ease, and the birds and beasts have new coats. Again he charged He Shu to dwell in the north, at the place called the Dark Capital, to attend to the storing away of things. When the day is shortest and the star is Mao, he is to fix mid-winter. Then the people keep warm, and the birds and beasts have downy fur. The year is of three hundred and sixty-six days, and by an intercalary month the four seasons are corrected. He sincerely instructed the hundred officers, and all works flourished.
Yao said, "Who is fit to carry on this task?" Fangqi said, "Your heir Danzhu is enlightened." Yao said, "Alas! He is obstinate and quarrelsome; he will not do." Yao said again, "Who then is fit?" Huandou said, "Gonggong has gathered men about him and spread his achievements abroad; he may be used." Yao said, "Gonggong speaks well, but his conduct is crooked; he seems respectful while flouting heaven. He will not do." Yao said again, "Ah, Four Peaks, the surging flood waters reach to heaven; vast and wide, they encircle the hills and overtop the mounds, and the people below are troubled. Is there any who can control them?" All said Gun was able. Yao said, "Gun disobeys commands and injures his own kind; he will not do." The Peaks said, "Not so; try him, and if he will not do, then have done." Yao thereupon listened to the Peaks and employed Gun. In nine years his work was not accomplished.
Yao said, "Ah, Four Peaks! I have been in this position seventy years. Can you carry out the mandate and take my place?" The Peaks answered, "Our poor virtue would disgrace the imperial seat." Yao said, "Set forth all, whether of the noble kindred or of those distant and in obscurity." All said to Yao, "There is an unmarried man among the common people, called Shun of Yu." Yao said, "Yes, I have heard of him. What is he like?" The Peaks said, "He is the son of a blind man. His father is obstinate, his mother a wrangler, his younger brother arrogant; yet he has been able to bring harmony by his filial conduct, and has gradually brought them to order, so that they have not come to wickedness." Yao said, "I shall try him." Thereupon Yao gave him his two daughters to wife, and observed his virtue through the two daughters. Shun ordered the two daughters to go down to the bend of the Gui River, and they kept the rites of wives. Yao thought well of it, and then set Shun to see carefully to the harmony of the five teachings, and the five teachings were followed. Then he was put among all the offices, and all the offices were kept in their seasonal order. He received guests at the four gates, and the four gates were solemn, and the lords and the guests from distant regions were all respectful. Yao sent Shun into the mountain forests and the rivers and marshes, and in violent wind, thunder and rain Shun went on and did not lose his way. Yao held him to be a sage, and summoning Shun said, "Your plans for affairs have been thorough and your words have borne fruit; it is now three years. Ascend the imperial seat." Shun yielded on the ground of virtue and was not pleased. On the first day of the first month Shun received the succession in the temple of the Accomplished Ancestor. The Accomplished Ancestor was Yao's great ancestor.
Thereupon the Emperor Yao being old, he charged Shun to act in his stead in the government of the Son of Heaven, so as to observe the mandate of heaven. Shun then examined the jade sighting-tube and the jade cross-piece, and so set in order the seven governors. Then he made the lei sacrifice to the Lord on High, the yin sacrifice to the six honoured ones, sacrificed from afar to the hills and rivers, and made offerings in order to the host of spirits. He gathered in the five tokens of rank, chose an auspicious month and day, gave audience to the Four Peaks and the pastors of the regions, and distributed the tokens again. In the second month of the year he made a tour of inspection to the east, reaching Mount Dai, where he made a burnt offering and sacrificed from afar in due order to the hills and rivers. Then he gave audience to the rulers of the east, brought their seasons and months and days into agreement, made uniform the pitch-pipes, measures of length, of capacity and of weight, and put in order the five rites, the five jades, the three kinds of silk, the two living creatures and one dead creature used as gifts of introduction; and as for the five instruments, when all was done they were returned. In the fifth month he made a tour to the south; in the eighth month a tour to the west; in the eleventh month a tour to the north: in each case as at first. On his return he went to the temple of his ancestor and father and used the rite of a single ox. Once in five years he made a tour of inspection, and the many princes came to court four times. He instructed them fully in words, examined them clearly by their achievements, and rewarded them with carriages and robes according to their merit. He first established the twelve provinces and cleared the rivers. He set forth the regular punishments in pictures, and banishment to mitigate the five punishments; the whip was made the punishment of officials, the rod the punishment of schools, and metal the punishment redeemable by payment. For faults of inadvertence and misfortune there was pardon; for those who presumed on their strength and persisted to the end in harm, there was punishment. Be reverent, be reverent! In punishment let there be calm!
Huandou had put forward Gonggong; Yao said it would not do, but tried him as Master of Works, and Gonggong proved indeed dissolute and depraved. The Four Peaks had put forward Gun to control the great flood; Yao thought it would not do, but the Peaks urgently begged that he be tried, and being tried he had no success, so that the people suffered by it. The Three Miao in the Jiang and Huai region and in Jingzhou repeatedly made rebellion. Thereupon Shun returned and spoke to the Emperor, asking that Gonggong be banished to Youling, to transform the Northern Di; that Huandou be exiled to Mount Chong, to transform the Southern Man; that the Three Miao be removed to Sanwei, to transform the Western Rong; and that Gun be put to death on Mount Yu, to transform the Eastern Yi. These four were punished, and the whole world submitted.
Yao had been on the throne seventy years when he got Shun; after twenty years he grew old and made Shun act in his stead in the government of the Son of Heaven, and recommended him to heaven. Yao had withdrawn from his position twenty-eight years in all when he died. The people mourned as at the loss of father or mother. For three years in the four quarters no music was performed, in remembrance of Yao. Yao knew that his son Danzhu was unworthy and not fit to be given the world, and so he provisionally gave it to Shun. Giving it to Shun, the world would gain the benefit and Danzhu suffer; giving it to Danzhu, the world would suffer and Danzhu gain the benefit. Yao said, "I will not in the end let the whole world suffer for the benefit of one man," and in the end he gave the world to Shun. When Yao died and the three years' mourning was completed, Shun yielded and withdrew before Danzhu to the south of the Southern River. But the lords who came to court went not to Danzhu but to Shun; those with suits at law went not to Danzhu but to Shun; and the singers sang not of Danzhu but of Shun. Shun said, "It is heaven!" and afterwards he went to the central states and ascended the position of Son of Heaven; this is the Emperor Shun.
Shun of Yu was named Chonghua. Chonghua's father was called Gusou; Gusou's father was called Qiaoniu; Qiaoniu's father was called Gouwang; Gouwang's father was called Jingkang; Jingkang's father was called Qiongchan; Qiongchan's father was the Emperor Zhuanxu; Zhuanxu's father was Changyi: down to Shun it is seven generations. From Qiongchan down to the Emperor Shun they were all humble and common men.
Shun's father Gusou was blind, and Shun's mother died; Gusou took another wife, who bore Xiang, and Xiang was arrogant. Gusou loved the son of his later wife and constantly wished to kill Shun, and Shun kept out of the way and fled; but when he had some small fault he accepted the blame. He served his father and his stepmother and his younger brother obediently, daily more earnest and careful, and never slackening.
Shun was a man of Jizhou. Shun ploughed at Mount Li, fished at Lei Marsh, made pottery on the bank of the Yellow River, made household vessels at Shouqiu, and traded in season at Fuxia. Shun's father Gusou was obstinate, his mother a wrangler, his younger brother Xiang arrogant, and all of them wished to kill Shun. Shun was compliant and obedient and never failed in the way of a son; toward his brother he was kind as an elder brother, and toward his parents filial. They wished to kill him but could not manage it; yet whenever they sought him he was always at their side.
At twenty Shun was known for filial piety. At thirty the Emperor Yao asked who might be employed, and the Four Peaks all recommended Shun of Yu, saying he would do. Thereupon Yao gave him his two daughters to wife, in order to observe his conduct within, and sent his nine sons to live with him, in order to observe his conduct without. Shun dwelt at the bend of the Gui, and his conduct within was ever more careful. Yao's two daughters did not dare, on account of their rank, to be proud in serving Shun's kin, and were very correct in the wifely way. Yao's nine sons all became more earnest. Shun ploughed at Mount Li, and the people of Mount Li all gave way over the field boundaries; he fished at Lei Marsh, and the people on Lei Marsh all gave way over their dwellings; he made pottery on the bank of the Yellow River, and the vessels made there were no longer flawed. In one year the place where he lived became a hamlet, in two a town, in three a city. Yao then gave Shun fine linen clothes and a zither, built granaries for him and gave him oxen and sheep. Gusou still wished to kill him, and made Shun go up to plaster the granary, and then from below set fire to the granary. Shun used two rain-hats to shield himself and came down, and got away without dying. Afterwards Gusou made Shun dig a well; Shun in digging the well made a hidden passage out at the side. When Shun had gone deep in, Gusou and Xiang together threw down earth and filled up the well, and Shun came out by the hidden passage and got away. Gusou and Xiang were delighted, thinking Shun already dead. Xiang said, "The plan was mine from the first." Xiang divided the goods with his father and mother, saying: "Shun's wives, Yao's two daughters, and the zither, Xiang will take. The oxen and sheep and the granaries go to father and mother." Xiang then stayed in Shun's house and played his zither. Shun came and saw him. Xiang was startled and displeased, and said, "I was thinking of you, Shun, and in great distress!" Shun said, "Just so; you are nearly right!" Shun went on serving Gusou and loving his brother more carefully than ever. Thereupon Yao tried Shun with the five teachings and the hundred offices, and all were well governed.
Of old the house of Gaoyang had eight talented sons, and the age enjoyed their benefits; they were called the Eight Harmonious Ones. The house of Gaoxin had eight talented sons, whom the age called the Eight Excellent Ones. These sixteen families carried on their good repute from age to age and did not let their names fall. Down to the time of Yao, Yao had not been able to raise them up. Shun raised up the Eight Harmonious Ones and made them take charge of the Lord of the Soil, to order the hundred affairs, and there were none that were not kept in their seasonal order. He raised up the Eight Excellent Ones and made them spread the five teachings in the four quarters: the father righteous, the mother kind, the elder brother friendly, the younger brother respectful, the son filial; within all was at peace and without all was accomplished.
Of old the house of Dihong had an untalented son, who covered up right and hid wrong and delighted in doing evil, and the world called him Chaos. The house of Shaohao had an untalented son, who destroyed good faith and hated loyalty and set up wicked speech in fine array, and the world called him Monstrous Marvel. The house of Zhuanxu had an untalented son, who could not be taught or admonished and knew nothing of proper speech, and the world called him Block. These three families were a grief to the age. Down to the time of Yao, Yao had not been able to get rid of them. The house of Jinyun had an untalented son, greedy of food and drink and covetous of goods and bribes, and the world called him Glutton. The world hated him and ranked him with the three villains. When Shun received guests at the four gates, he banished the four villainous families and removed them to the four remote regions, to ward off the goblins and sprites; thereupon the four gates were opened, and it was said that there were no villainous men.
Shun went into the great forest, and in violent wind and thunder and rain did not lose his way; and Yao then knew that Shun was fit to be given the world. Yao being old, he made Shun act in his stead in the government of the Son of Heaven, and make the tour of inspection. Shun had been raised up and in office twenty years when Yao made him act as regent. He acted as regent eight years, and Yao died. When the three years' mourning was over, he yielded to Danzhu, but the world turned to Shun. And Yu, Gaoyao, Xie, Houji, Boyi, Kui, Long, Chui, Yi and Pengzu had all been raised up and employed since Yao's time, but had not yet had their duties assigned. Thereupon Shun went to the temple of the Accomplished Ancestor, took counsel with the Four Peaks, opened the four gates, and made clear the ears and eyes of the four quarters; he charged the twelve pastors to discourse on the virtue of an emperor, to practise generous virtue and to keep flatterers at a distance, so that the Man and Yi would submit in a body. Shun said to the Four Peaks: "Is there any who can exert himself vigorously and make Yao's work glorious, whom I might set in office to assist in affairs?" All said: "Let Bo Yu be Minister of Works; he can make the Emperor's achievements glorious." Shun said, "Ah, so be it! Yu, you shall level the waters and the land; only be diligent in it." Yu bowed with his head to the ground and yielded to Ji, Xie and Gaoyao. Shun said, "So; but go to your work." Shun said, "Qi, the black-haired people are beginning to hunger; you as Lord Millet shall sow the hundred grains in season." Shun said, "Xie, the hundred clans are not affectionate to one another and the five relationships are not observed; you shall be Minister of Instruction, and reverently spread the five teachings, with leniency." Shun said, "Gaoyao, the Man and Yi disturb the Xia lands, and there are robbers, brigands, villains and traitors; you shall be Judge. The five punishments have their applications, and the five applications have their three places; the five banishments have their measures, and the five measures their three abodes: only by clarity can trust be gained." Shun said, "Who can direct my craftsmen?" All said Chui would do. Thereupon he made Chui Master of Works. Shun said, "Who can direct my plants and trees, birds and beasts, above and below?" All said Yi would do. Thereupon he made Yi my Forester. Yi bowed with his head to the ground and yielded to the ministers Zhuhu and Xiongpi. Shun said, "Go to it; you shall work in concert." So he made Zhuhu and Xiongpi his assistants. Shun said, "Ah, Four Peaks! Is there any who can take charge of my three rites?" All said Boyi would do. Shun said, "Ah, Boyi, I make you Master of Ceremonies; morning and night be reverent, be upright, be still and pure." Boyi yielded to Kui and Long. Shun said, "So be it. Let Kui be Director of Music and teach the young: upright yet mild, generous yet firm, strong yet not cruel, simple yet not arrogant. Poetry speaks the intent, song prolongs the words, the notes follow the prolonging, the pitch-pipes harmonise the notes; let the eight kinds of instruments be in accord and not usurp one another's order, and spirits and men will be in harmony." Kui said, "Oh! I strike the sounding stone and tap the sounding stone, and the hundred beasts dance together." Shun said, "Long, I dread slanderous talk and destructive falsehood, which alarm and startle my people. I appoint you Receiver of Words; morning and night you shall carry out and bring in my commands: be trustworthy." Shun said, "Ah, you two and twenty men, be reverent, and in season assist in the work of heaven." Once in three years their achievements were examined, and after three examinations men were demoted or promoted; and the works of near and far all flourished. He separated and distinguished the Three Miao.
These twenty-two men all accomplished their work. Gaoyao was Chief Justice, and was impartial, so that the people each submitted and got their due; Boyi took charge of the rites, and high and low all yielded to one another; Chui was Master of the Artisans, and the hundred crafts brought their work to perfection; Yi took charge of the forests, and the hills and marshes were opened; Qi took charge of the millet, and the hundred grains flourished in season; Xie was Minister of Instruction, and the hundred clans were affectionate and harmonious; Long took charge of guests, and distant men came; the twelve pastors went about their work, and in the nine provinces none dared evade or transgress. Only Yu's achievement was greatest: he opened the nine mountains, made passage through the nine marshes, cleared the nine rivers and fixed the nine provinces, and each came with tribute according to its office, and none failed in what was fitting. Five thousand li square, out to the wild domain. In the south he pacified Jiaozhi and Beifa, the Western Rong, Xizhi, Qusou, Di and Qiang; in the north the Mountain Rong, Fa and Xishen; in the east the Chang and the Bird Yi; and within the four seas all upheld the achievements of the Emperor Shun. Thereupon Yu raised the music of the Nine Summonings, and rare creatures were brought, and the phoenix came soaring. Bright virtue in the world all began with the Emperor of Yu.
At twenty Shun was known for filial piety; at thirty Yao raised him up; at fifty he acted in the affairs of the Son of Heaven; at fifty-eight Yao died; at sixty-one he took Yao's place and ascended the imperial seat. Having been on the imperial seat thirty-nine years, he made a tour of inspection to the south and died in the wilds of Cangwu. He was buried at Jiuyi south of the Yangtze; this is Lingling. When Shun had ascended the imperial seat, he carried the Son of Heaven's banner and went to pay court to his father Gusou, with trembling reverence, keeping the way of a son. He enfeoffed his younger brother Xiang as a territorial lord. Shun's son Shangjun was likewise unworthy, and Shun therefore recommended Yu to heaven beforehand. Seventeen years later he died. When the three years' mourning was over, Yu in his turn yielded to Shun's son, as Shun had yielded to Yao's son. The lords turned to him, and only then did Yu ascend the position of Son of Heaven. Yao's son Danzhu and Shun's son Shangjun both had territories, in order to maintain the sacrifices of their forebears. They wore the robes of their own houses and had their own rites and music. They appeared before the Son of Heaven as guests, and the Son of Heaven did not treat them as subjects, to show that he did not dare to act on his own authority.
From the Yellow Emperor down to Shun and Yu, all were of the same surname but differed in the titles of their states, in order to make manifest their bright virtue. So the Yellow Emperor was Youxiong, the Emperor Zhuanxu was Gaoyang, the Emperor Ku was Gaoxin, the Emperor Yao was Taotang, the Emperor Shun was Youyu. The Emperor Yu was Xiahou and had a separate clan name, his surname being Si. Xie was Shang, surnamed Zi. Qi was Zhou, surnamed Ji.
The Lord Grand Astrologer says: Scholars mostly speak of the Five Emperors as of remote antiquity. Yet the Documents records only from Yao onward; and when the hundred schools speak of the Yellow Emperor, their texts are not refined and orderly, and gentlemen of the gentry find them hard to speak of. As for the Questions of Zai Yu on the Virtue of the Five Emperors and the Lineages and Surnames of the Emperors, transmitted by Confucius, some Confucians do not transmit them. I once went west as far as Kongtong, north past Zhuolu, east to the shore of the sea, and south sailed on the Jiang and the Huai; and everywhere the elders each told of the places of the Yellow Emperor, Yao and Shun, and though their customs and teachings certainly differed, on the whole those that did not depart from the ancient texts came nearest the truth. I have looked at the Spring and Autumn Annals and the Discourses of the States, and they make clear the Virtue of the Five Emperors and the Lineages and Surnames of the Emperors; it is only that men have not examined them deeply, but what they set forth is in no case empty. There are gaps and lacunae in the Documents, yet what has been lost from them is from time to time to be seen in other accounts. For one who is not fond of learning and deep in thought, and does not understand their meaning in his heart, it is truly hard to expound these things to the shallow of sight and scant of hearing. I have accordingly discussed and arranged them, choosing those sayings that are most refined, and so have made this the first of the Basic Annals.