The Yellow Emperor, a descendant of the Shao Dian tribe, was born with the surname Gongsun and named Xuanyuan. From birth, he exhibited extraordinary intelligence, speaking shortly after his arrival into the world. As a child, he was sharp and quick-witted, and as he grew, he became known for his honesty, diligence, and vast knowledge, observing the world with clear insight.
During Xuanyuan’s era, the descendants of the Shennong clan had declined, and the feudal lords waged constant wars, oppressing the common people, while the Shennong clan lacked the strength to subdue them. Thus, Xuanyuan took up arms, training in military skills, and began to conquer those lords who refused to pay tribute. Only then did the feudal lords submit to him. Among these lords, Chiyou was the most brutal, and no one could defeat him. The Flame Emperor sought to oppress the lords, and they all turned to Xuanyuan for protection. Xuanyuan, focused on cultivating virtue, organized his military, studied the seasonal changes, planted the five grains, pacified the people, measured the land, and trained fierce beasts like bears, tigers, and leopards. He fought several battles with the Flame Emperor in the plains of Banquan, ultimately defeating him and achieving victory.
When Chiyou rebelled and refused to obey the Yellow Emperor, Xuanyuan summoned the forces of the other lords and, in the wilderness of Zhuolu, engaged in battle with Chiyou, capturing and killing him. As a result, the lords recognized Xuanyuan as the “Son of Heaven,” replacing the Shennong clan. If there were any lands that did not submit, the Yellow Emperor would lead campaigns to conquer them, pacifying one region after another, always forging new paths through mountains. He never had a permanent place to live. Xuanyuan journeyed east to the Eastern Sea, ascending Mount Wan and Mount Tai. He traveled west to Kongtong, climbing Jitou Mountain. To the south, he reached the Yangtze River, climbing Mount Xiong and Mount Xiang. In the north, he drove out the Xunyu tribe, reaching Fushan where he met with the other lords, confirming their loyalty with oaths, and established his capital at the foot of Zhulu Mountain. Xuanyuan never stayed in one place for long. Wherever he went with his army, he would set up camp for defense. His official titles were named after clouds, and his military was known as the “Cloud Army.” He established two high-ranking officials, known as the Great Supervisors, to oversee the various feudal states. At this time, the lands were stable, and it was during the Yellow Emperor’s reign that the most frequent sacrifices to gods and mountains took place.
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The Yellow Emperor was given a sacred tripod by Heaven and used it to observe the movements of the sun. He also used yarrow stalks for divination, calculating the lunar calendar and predicting seasonal changes. He appointed wise men like Feng Hou, Li Mu, Chang Xian, and Da Hong to govern the people. The Yellow Emperor adhered to the natural laws of Heaven and Earth, deducing the changes of yin and yang, explaining the principles of life and death, and discussing the reasons for existence and extinction. He planted the various grains and trees according to the seasons, tamed birds, animals, silkworms, and even studied the movements of the sun, moon, and stars to determine the calendar. He collected earth, stone, gold, and jade for the people’s use, enduring physical and mental hardships, managing resources like water, fire, and wood with moderation. As the “Son of Heaven,” the Yellow Emperor was a symbol of the Earth’s harmonious nature, and because of the color of the earth (yellow), he became known as the Yellow Emperor.
The Yellow Emperor had 25 sons, of whom 14 established their own surnames.
The Yellow Emperor lived on Xuanyuan Mountain and married the daughter of the Western Ling Kingdom, known as Lei Zu. Lei Zu was his primary wife, and they had two sons. Their descendants would go on to hold great power: one was named Xuanxiao, also known as Qingyang, who was granted a feudal state and settled by the Jiang River; the other was named Changyi, who was also granted a feudal state and settled by Ruo River. Changyi married the daughter of the Shushan clan, named Chang Pu, and they had a son named Gaoyang, who possessed the qualities of a sage. After the Yellow Emperor’s death, he was buried at Qiao Mountain, and his grandson, Gaoyang, ascended the throne, becoming Emperor Zhuangxu.
Emperor Zhuangxu, Gaoyang, was the Yellow Emperor’s grandson and the son of Changyi. He was calm, wise, and strategic, understanding the principles of governance. He cultivated various crops and livestock to fully utilize the land’s potential, calculated seasonal changes to align with nature, followed the will of the gods to establish rites and morality, and harmonized the forces of the Five Elements to educate the people. He also purified his body and mind in preparation for sacrifices to the gods. Emperor Zhuangxu traveled extensively, reaching Youling in the north, Jiaozhi in the south, Liusha in the west, and Panmu in the east. He pacified every region, and all creatures, great and small, acknowledged his authority. Emperor Zhuangxu’s son was named Qiong Chan. After Zhuangxu’s death, Gaoyang’s grandson, Gao Xin, ascended the throne, becoming Emperor Ku.
Emperor Ku, also known as Gao Xin, was the great-grandson of the Yellow Emperor. His father was Jiaoji, and his grandfather, Xuanxiao, was the son of the Yellow Emperor. Neither Xuanxiao nor Jiaoji ascended to the throne, but it was Gao Xin who ultimately became emperor. Gao Xin was the nephew of Emperor Zhuangxu.
From the moment of his birth, Gao Xin exhibited extraordinary intelligence, even calling out his own name shortly after arriving in the world. His nature was generous and selfless, always extending favor to others while neglecting his own needs. He was sharp of hearing and sight, able to discern distant events and understand subtle matters. He aligned himself with the will of Heaven, keenly aware of the people’s needs and concerns. He was virtuous and dignified, gentle and trustworthy, cultivating both his character and his rule, which earned him the loyalty of the entire realm. He gathered the resources of the land and used them frugally, ensuring their careful distribution. He nurtured and educated the people, imparting to them all that was beneficial. He calculated the movements of the sun and moon to determine the seasons and the changes of time, reverently observing the entrance and exit of these celestial bodies. He had deep knowledge of the gods and spirits and treated them with great respect. Gao Xin’s appearance was commanding, his moral standing high. His actions were always timely, and he lived in a manner befitting a sage. Under his rule, governance was as balanced and nourishing as rainfall on the fields, spreading peace across the land. Everywhere the sun and moon shone, and where the winds and rains reached, people submitted to his rule.
Emperor Ku married the daughter of the Chenfeng clan, with whom he had a son named Fang Xun. He also married the daughter of the Juzi clan, named Zhi, and they had a son together. After Emperor Ku’s death, his son Zhi succeeded him. However, Zhi did not achieve notable accomplishments, and thus his brother, Fang Xun, ascended the throne, becoming Emperor Yao.
Emperor Yao, originally named Fang Xun, was a ruler endowed with virtues as vast as the heavens and wisdom akin to the gods. To be near him was to feel the warmth of the sun, while gazing upon him was like looking at the clouds that nourished the earth. He was wealthy but humble, noble but unpretentious. He wore a yellow cap and black robes, driving a red chariot drawn by white horses. He honored those with good character, fostering love and harmony among his people for nine generations. With his kin living in peace, he then turned his attention to evaluating the performance of the imperial officials. Under his rule, the officials excelled, and the various feudal lords and states coexisted in harmony.
Emperor Yao ordered Xi and He to follow the will of Heaven and establish the lunar calendar based on the movements of the sun, moon, and the positions of the stars. They carefully taught the people the proper times for agricultural work. He also instructed Xizhong, who lived in the Yuyi region in a place called Yang Valley, to respectfully welcome the sunrise and prepare for springtime farming. On the day of the Spring Equinox, when day and night are equal, the star of the Vermilion Bird, from the Seven Stars of the Southern Dipper, first appears at dusk in the southern sky. This marks the beginning of mid-spring, the time when people disperse for work, and animals begin mating.
He further instructed Xishu, who lived in the Southern Jiao region, to properly arrange for summer farming. On the Summer Solstice, when the day is the longest, the star of the Azure Dragon, known as Heart (or Big Fire), first appears at dusk in the southern sky, marking the start of mid-summer. This is when people move to higher ground, and animals shed their fur.
In the west, Hezhong was stationed in a place called Mei Valley, where he was tasked with respectfully seeing the sun set and preparing for the autumn harvest. On the Autumn Equinox, when day and night are equal, the star of the Black Tortoise, known as Void, first appears at dusk in the southern sky, marking the start of mid-autumn. This is when people move to the plains, and animals grow new fur.
Lastly, He Shu was placed in the northern region, in a place called Youdu, to oversee the careful preparation for the winter collection. On the Winter Solstice, when the day is the shortest, the star of the White Tiger, known as Mao, first appears at dusk in the southern sky, marking the start of mid-winter. This is when people stay indoors to keep warm, and animals grow fine fur.
There are 366 days in a year, and a leap month is added to correct the cycle of the seasons. Emperor Yao sincerely advised his officials to remain true to their duties, and thus, the governance of the realm proceeded smoothly.
Yao asked, “Who can succeed me in this great task?” Fang Qi replied, “Your son, Dan Zhu, is wise and reasonable.” Yao responded, “Hmph! Dan Zhu? He is foolish and cruel, not suitable for the position.” Yao asked again, “Then who else could take on this role?” Huan Dou suggested, “Gong Gong has gathered many followers and accomplished significant feats; he could be of use.” Yao replied, “Gong Gong is skilled with flattery, but his intentions are not pure. He appears respectful, yet deceives Heaven—he cannot be trusted.”
Yao then asked, “Ah, Four Ministers, the floods are now overwhelming the land, engulfing mountains and hills, causing great suffering to the people. Who can be sent to manage this disaster?” Everyone agreed that Gun was the one. Yao said, “Gun defied the mandate of Heaven and caused harm to his own people; he is not suitable.” The Four Ministers insisted, “Let’s appoint him and give him a trial. If he fails, we can remove him.” Thus, Yao agreed to their suggestion and appointed Gun.
Gun spent nine years attempting to control the floods but achieved no success. Yao sighed and said, “Ah, Four Ministers, I have ruled for seventy years. Who among you can follow the will of Heaven and take the throne after me?” The ministers replied, “Our virtue is lacking, and we do not dare to taint the imperial seat.” Yao said, “Then let us choose from all the ministers, high or low, of the same or different surnames, as well as the hermits.” They all responded, “There is a single man living among the people, named Yu Shun.” Yao asked, “Ah, I have heard of him. What kind of man is he?” The Four Ministers replied, “He is the son of a blind man. His father is ignorant, his mother stubborn, and his brother arrogant, yet Shun has managed to live harmoniously with them, upholding the virtues of filial piety and respect, maintaining order in his household, and preventing them from going astray.” Yao said, “I will test him.” Yao then gave Shun two daughters in marriage to observe his character.
Shun asked his wives to set aside their noble pride and reside at a modest home by the Gui River, where he made sure to follow the duties of a good husband. Yao approved of his actions and assigned Shun to the position of Minister of Instruction, where he carefully worked to balance the duties between father and son, mother and child, elder and younger siblings, ensuring that these five moral virtues were upheld by all. Yao then had him oversee the work of the officials, and Shun brought order and harmony to the bureaucracy. He was placed in charge of receiving guests at the royal hall, ensuring that the atmosphere was peaceful and respectful, even for visiting lords from distant lands.
Yao also sent Shun into the wilderness to traverse mountains, forests, rivers, and marshes, even facing storms and floods. Shun never lost his way, never made mistakes. Yao, impressed by his wisdom and morality, called him to his presence and said, “For three years, you have acted with precision and kept your promises. Now, it is time for you to ascend the throne.” Shun hesitated, saying that his virtues were not yet sufficient and that he was unworthy of the position. On the first day of the first month, Shun accepted the abdication at the ancestral temple of Yao’s great-grandfather.
At this time, Yao, advanced in age, allowed Shun to handle state affairs in order to observe whether Shun’s actions aligned with the will of Heaven. Shun began by observing the movements of the Big Dipper and the five celestial bodies—Sun, Moon, and the five planets—looking for any irregularities. He held rituals to honor Heaven, Earth, and the Four Seasons, offering sacrifices to famous mountains and rivers, and worshiping various deities. He gathered the sacred jade tablets from the five ranks of lords—dukes, marquises, earls, viscounts, and barons—and on an auspicious day, summoned the Four Ministers and provincial governors to present the tablets to them.
In the second month, Shun traveled east to visit Tai Mountain, where he conducted a ritual to honor the Eastern Mountain and, through remote rites, paid homage to other significant mountains and rivers. He then convened the Eastern lords, harmonizing the seasonal cycles, the lunar months, the days of the calendar, as well as standards for music, length, weight, and volume. He clarified five major ceremonies: for good fortune, misfortune, guests, military matters, and celebrations. He specified gifts that should be presented during court audiences: five types of jade tablets for the lords, and animals such as lambs and wild geese for higher officials, while commoners should bring dead pheasants.
In May, Shun traveled south; in August, he visited the west; and in November, he went north. He continued the same process of ritual observance as he had in the east. Upon returning, he made offerings to the ancestral and paternal temples with a sacrificial ox. Every five years, he would conduct another round of inspections, and during the four intervening years, lords from all regions would come to the capital to pay their respects.
Shun, in his governance, divided the land into twelve provinces and dredged rivers. He prescribed legal punishments, including exile for minor offenses, and lighter punishments such as branding, mutilation, and execution. He implemented corporal punishment using whips in the administration, and rulers of learning institutions used the rod in education, with fines in gold allowed as a form of atonement. Those who caused harm due to disaster were forgiven, but those who remained obstinate in their wrongdoing faced the law. “Be cautious, be cautious—exercise great care in the use of punishment!”
Huan Dou had previously recommended Gong Gong, but Yao rejected the suggestion. Later, Huan Dou still attempted to appoint him as an engineer, but Gong Gong’s corruption proved evident. The Four Ministers had also suggested Gun for flood control, but Yao again declined, yet the ministers insisted on trying him. After nine years of failure, Gun was deemed unsuitable.
The Sanmiao tribe, located in the regions of the Yangtze, Huai, and Jingzhou, had repeatedly caused unrest. Now, Shun, upon his return from inspection, reported to Yao and suggested that Gong Gong be exiled to Youling to reform the customs of the northern tribes, Huan Dou be sent to Chongshan to correct the ways of the southern barbarians, the Sanmiao be relocated to Sanwei Mountain to change the customs of the western barbarians, and Gun be exiled to Yushan to reform the eastern tribes. By punishing these four criminals, Shun brought peace and obedience to the realm.
After Yao had ruled for seventy years, he abdicated in favor of Shun. Twenty years later, Yao, growing older, formally withdrew from the throne and recommended Shun as his successor. Yao passed away peacefully twenty-eight years after his abdication. The people mourned deeply, as if they had lost their own parents. For three years, there was no music played, as everyone grieved the passing of Emperor Yao. Yao, knowing that his son Dan Zhu was unworthy and could bring harm to the world, chose to pass the throne to Shun. When Shun took the throne, the people benefitted, while only Dan Zhu suffered.
After Yao’s death, three years of mourning passed, and Shun finally gave the throne to Dan Zhu, retreating to the southern banks of the Nan River. When the lords came to pay their respects, they did not go to Dan Zhu but instead went to Shun. Disputes were brought to Shun for resolution, and those who praised virtue did not sing of Dan Zhu but instead lauded Shun. Shun remarked, “This is the will of Heaven,” and then, finally, ascended the throne. Thus, Shun became the Emperor.
Yu Shun, whose given name was Chonghua, was the son of Gushou, whose father was Qiaoniu, and whose grandfather was Juwang. Juwang’s father was Jingkang, and Jingkang’s father was Qiongchan. Qiongchan’s father was Emperor Zhuanxu, and Zhuanxu’s father was Emperor Changyi. From Emperor Changyi to Shun, there were seven generations. From the time of Emperor Qiongchan until Emperor Shun, there were several generations of lowly status, all commoners.
Shun’s father, Gushou, was blind. After the death of Shun’s biological mother, Gushou remarried and had another son, Xiang, who was unruly and rebellious. Gushou favored his second wife’s son, often contemplating killing Shun, but Shun always managed to escape. When Shun made even the slightest mistake, he would be severely punished. Despite this, Shun continued to serve his father, stepmother, and stepbrother with great humility and diligence, never slacking in his duties.
Shun was from Jizhou. He worked as a farmer on Mount Lishan, fished in Lei Marsh, made pottery by the Yellow River, crafted household items in Shouqiu, and even engaged in business in Fuxia. His father, Gushou, was ignorant, his mother stubborn, and his brother, Xiang, was wild and rebellious, all of them plotting to kill him. Yet Shun continued to serve them with the utmost respect, never straying from the path of filial piety, always loving his brother, and honoring his parents. Whenever they tried to harm him, they could never find him; but when they needed him, he was always there, ready to serve.
At the age of twenty, Shun became renowned for his filial piety. By the age of thirty, Emperor Yao inquired who could govern the world, and the Four Ministers all recommended Shun, saying that he was the right man for the task. Thus, Yao gave Shun his two daughters in marriage to observe his behavior at home, and sent his nine sons to live with him to observe his conduct in the outside world. Shun resided by the Gui River, and at home, he became even more careful and diligent. Yao’s two daughters did not dare treat Shun’s family with arrogance due to their noble birth, adhering closely to the proper conduct expected of wives. Yao’s nine sons also grew more sincere and loyal.
Shun worked on Mount Lishan, where the locals respected each other’s land boundaries; he fished in Lei Marsh, where the people shared fishing spots; and he made pottery by the Yellow River, where there was no inferior product. In just one year, the area where Shun lived transformed into a village; in two years, it became a small town; and in three years, it turned into a large city. Witnessing these accomplishments, Yao gave Shun a fine set of clothes made of fine ramie, a zither, and built him a warehouse. He also bestowed cattle and sheep upon him.
However, Gushou still wished to kill Shun. He ordered Shun to climb high and use mud to repair a granary, while secretly setting fire to it. Shun used two large straw hats to protect himself, and like a bird with wings, he leapt down and escaped, narrowly avoiding death. Later, Gushou asked Shun to dig a well. While digging, Shun secretly carved a hidden tunnel leading outside. When Gushou and Xiang poured earth into the well to bury him, Shun escaped through the tunnel. Gushou and Xiang, believing Shun was dead, rejoiced. Xiang said, “It was my idea to kill him in the first place.” He and his parents then divided Shun’s belongings, saying, “Shun married the two daughters of Yao and received a zither from him. I will take that. The cattle, sheep, and granaries belong to our parents.”
Xiang moved into Shun’s house and began playing the zither. When Shun returned and visited him, Xiang was stunned and then feigned a gloomy expression, saying, “I was just thinking about you. I miss you so much, it makes my heart heavy!” Shun replied, “Indeed, you are such a good brother!” Shun continued to serve his parents as before, showing brotherly love and greater humility. Only then did Yao begin to test Shun by assigning him the task of organizing the five moral relationships and involving him in the affairs of the state, where he performed excellently.
In ancient times, the Gaoyang clan had eight descendants renowned for their talents and virtues. These individuals were praised for their kindness, and the people called them the “Eight Good” (Ba Kai), meaning the eight benevolent ones. The Gao Xin clan also had eight descendants, equally talented and virtuous, whom the people referred to as the “Eight Yuan,” meaning the eight righteous ones. These sixteen families maintained their ancestors’ virtues for generations, never tarnishing their reputation. However, during the reign of Yao, he did not appoint them. Instead, Shun appointed the descendants of the Eight Good and Eight Yuan to hold positions of land administration and handle various state affairs, which they managed with great order and efficiency. Shun also appointed the descendants of these families to spread the Five Ethical Teachings, ensuring that fathers acted with righteousness, mothers with kindness, elder brothers with friendliness, younger brothers with respect, and sons with filial piety, creating harmonious families and sincere communities.
In the past, the Emperor Hong clan had a degenerate descendant who lost all sense of righteousness, harbored evil intentions, and was known for his cruelty and malice. The people called him “Hundun,” meaning barbaric and uncivilized. The Shaohao clan also had a wayward descendant who abandoned loyalty and trust, despised honesty, and favored wicked speech. The people called him “Qiongqi,” meaning monstrous and strange. The Zhuanxu clan also had a rebellious descendant who could not be reformed, who did not know the difference between good and bad, and the people called him “Tao Wu,” meaning ruthless and fierce. These three families were feared by all. During Yao’s reign, however, he did not eliminate them. The Jinyun clan had a descendant who was gluttonous and greedy for wealth, and the people called him “Taotie,” meaning insatiable. He was despised by the people and was grouped with the other three as the Four Evils.
When Shun became emperor, he held court at the Four Gates and exiled these four wicked families, sending them to remote regions to ward off harmful spirits and demons. From that point on, the Four Gates were opened, and the people declared that there were no more evil-doers.
When Shun entered the mountains and forests, even amidst violent storms and thunder, he never lost his way or allowed his tasks to be hindered. It was then that Emperor Yao realized that Shun’s abilities were sufficient to entrust him with the governance of the world. As Yao grew older, he appointed Shun to take over the imperial administration, sending him to tour the realms. Shun was appointed to manage state affairs for twenty years, and Yao granted him full authority as the acting ruler. After eight years of administration, Yao passed away. After observing the mourning period of three years, Shun prepared to pass the throne to Dan Zhu, but people from all over the world came to pledge allegiance to him.
Yu, Gao Yao, Qi, Hou Ji, Bo Yi, Kui, Long, Gui, Yi, and Peng Zu—who had all been appointed since the time of Yao but had yet to hold official positions—were called upon by Shun. Shun went to the ancestral temple of Wen Zu, where he consulted the Four Ministers and opened the Four Gates to better understand the situation of the empire. He summoned the twelve regional governors to discuss the virtues necessary for someone to become emperor. They all agreed that a ruler should focus on great deeds, avoid the flattery and deceit of petty individuals, and unite distant tribes. Shun said to the Four Ministers: “Who among you can show determination and build an empire that will carry forward Emperor Yao’s legacy, assisting me in governing the empire?”
The Four Ministers replied, “Bo Yu, as Minister of Public Works, is capable of advancing Emperor Yao’s legacy.” Shun responded, “Very well! Yu, go and oversee the management of water and land; make sure to do it diligently!” Yu knelt and expressed his gratitude, humbly offering the post to Ji, Qi, and Gao Yao. Shun said, “No, go ahead!”
Shun then addressed Qi: “The common people are suffering from hunger and famine. You, Qi, must oversee agriculture and teach them how to plant all kinds of crops.” Shun turned to Gao Yao: “The officials are distant from one another, and the Five Bonds are out of order. You, Gao Yao, are appointed Minister of Education, and you must carefully implement teachings on the Five Bonds. The key is to act with generosity.”
To Yi, Shun said: “The wild tribes are invading the central plains, committing robbery and murder, creating chaos inside and outside our borders. You, Yi, will serve as the judicial officer. Ensure the proper application of the Five Punishments, meting out severe punishment for serious crimes, and lighter punishment for lesser crimes. Public execution should take place in the fields, while lesser crimes should be dealt with in the marketplace or court. If individuals from the same clan commit crimes, send them to the Dianshi clan for judgment. Be fair and strict in your application of justice to gain the people’s trust.”
Shun asked, “Who among you can manage my various craftsmen?” The Four Ministers replied, “Chui is fit for the task.” Shun appointed Chui as the overseer of artisans, responsible for managing all craftsmen.
Shun then asked, “Who will take charge of the plants, animals, and creatures in the mountains and marshes?” The Four Ministers responded, “Yi Xing.” Shun appointed Yi Xing as the supervisor of mountains and marshes. Yi Xing bowed and humbly offered the position to Zhu Hu and Xiong Pi. Shun said, “Go ahead, you are capable.” He made Zhu Hu and Xiong Pi assistants to Yi Xing.
Shun asked, “Who can take charge of the heavenly, earthly, and human sacrifices?” The Four Ministers answered, “Bo Yi.” Shun said, “Bo Yi, I appoint you to oversee ancestral rites and sacrifices. You must conduct them with respect and piety, and maintain purity and integrity.”
Bo Yi humbly offered the position to Kui and Long. Shun said, “Very well, I appoint Kui as the Director of Music. You will oversee music, teach noble children, and ensure the music is both dignified and temperate, firm but not harsh, simple but not arrogant. Songs express the inner emotions of the heart, while music extends those emotions. The tone of music must align with the lyrics, using precise musical notes to harmonize the melodies. All eight instruments should produce harmonious sounds without clashing.”
Kui said, “I will strike the stones in rhythm, and all the birds and beasts will dance in response.” Shun replied, “Long, I detest slander and the destruction of moral principles, as they disturb my people. I appoint you as the Director of Public Words. You will deliver my orders truthfully, report the situation honestly, and remain sincere.”
Shun said to the ministers, “All of you—twenty-two individuals—must carefully fulfill your duties and assist me in managing the great matters entrusted to us by Heaven.” From then on, every three years, Shun would assess their achievements. After three assessments, officials would be promoted or demoted based on their performance. As a result, affairs both near and far prospered under Shun’s reign.
Additionally, Shun divided the Three Miao tribes based on their allegiance, further consolidating his rule.
These twenty-two individuals all achieved remarkable feats: Gao Yao served as the Chief Justice, overseeing the laws and ensuring that all judgments were fair and based on the facts. Bo Yi managed rituals and propriety, ensuring that all people, high and low, adhered to proper decorum. Chui supervised the craftsmen, and under his leadership, they excelled in their work. Yi Xing managed the mountains and marshes, overseeing the development of forests, lakes, and wetlands. Qi managed agriculture, ensuring that crops were sown and grew in accordance with the seasons. Long was responsible for welcoming guests and ensuring that distant rulers paid tribute.
Shun’s twelve regional governors and Yu’s establishment of the nine provinces brought peace and order to the empire. Yu’s greatest accomplishments included opening nine great mountains, regulating nine lakes, dredging nine rivers, and defining the borders of the Nine Provinces. Tributes flowed in from all corners of the empire, with no mismanagement. The entire realm, spanning five thousand miles, was pacified, from the most distant frontier regions to the heart of the capital.
In the south, Shun pacified the Jiaozhi region; in the north, the Rong, Xizhi, Quzhou, Di, and Qiang tribes were subdued; in the west, the Shanrong and others were pacified; and in the east, the Chang and Bird Yi tribes were brought to submission. Across the Four Seas, people united in praise of Emperor Shun’s virtues.
Emperor Yu then composed the Nine Invitations, a song celebrating Shun’s achievements. The music brought forth auspicious signs, and the phoenix descended, circling and dancing in harmony with the melodies. The virtuous governance of Emperor Shun, from the time of his reign, became the model of good government throughout the world.
When Shun was twenty years old, his filial piety became widely known. By the age of thirty, he was appointed by Emperor Yao, and at fifty, he assumed the role of acting ruler. At fifty-eight, Emperor Yao passed away, and by the age of sixty-one, Shun succeeded him on the throne. He reigned for thirty-nine years and, during a tour of the southern regions, passed away in the countryside of Cangwu. He was buried at Mount Jiuyi, located on the southern banks of the Yangtze River, in what is now the Lingling region.
After ascending the throne, Shun, with the imperial banner raised on his carriage, went to pay respects to his blind father, Gu Sou. With gentleness and reverence, he adhered to the filial duties of a son. He also granted his younger brother, Xiang, a fief as a noble with the title of Marquis. Shun’s son, Shangjun, proved to be unworthy, and so Shun recommended Yu to Heaven as his successor. Seventeen years later, Shun passed away, and after the customary mourning period of three years, Yu, much like Shun had done for Yao’s son, transferred the throne to Shangjun. The vassal lords all pledged their allegiance to Yu, and thus, he ascended the imperial throne.
Yao’s son, Dan Zhu, and Shun’s son, Shangjun, were granted fiefs in Tang and Yu, respectively, where they served to honor their ancestors. Yu instructed that they wear the attire of their respective families and observe their ancestral rituals. When they visited the emperor, they did so as guests, and the emperor did not treat them as subjects, a gesture symbolizing that he did not dare to monopolize the throne.
From the Yellow Emperor to Shun and Yu, they all shared the same surname but established different dynastic names to highlight their individual virtuous deeds. The Yellow Emperor was known as Youxiong, Emperor Zhuanxu was known as Gaoyang, Emperor Ku was known as Gaoxin, Emperor Yao as Taotang, and Emperor Shun as Youyu. Emperor Yu was known as Xia Hou, and he further divided the clan, adopting the surname of Si. Qi, the ancestor of the Shang dynasty, adopted the surname Zi, and Qi, the ancestor of the Zhou dynasty, adopted the surname Ji.
Sima Qian, the Grand Historian, wrote: Many scholars have recounted the deeds of the Five Emperors, though their era is long past. The Shangshu (Book of Documents) only records the historical facts from the time of Yao onward, and various families recount the deeds of the Yellow Emperor with imprecise and rough language that lacks literary elegance. It is difficult for scholars to offer precise interpretations. The teachings of Confucius, transmitted through Zai Yu Asks About the Virtues of the Five Emperors and The Lineage of Emperors’ Surnames, are not always well-studied by scholars. I have traveled west to Kongtong, north to Zhuolu, east to the great sea, and south across the Yangtze and Huai rivers. In all the places I visited, the elders often spoke of what they had heard about the Yellow Emperor, Yao, and Shun, but their customs and teachings varied. Generally speaking, I believe that those accounts which align with the ancient texts are closer to the truth.
I have studied the Spring and Autumn Annals and The Annals of the States, and their explications of the Virtues of the Five Emperors and The Lineage of Emperors’ Surnames are very clear, though most people have not delved deeply into them. In truth, these records are not baseless or fanciful. The Shangshu has been incomplete for a long time, but scattered records can often be found in other texts. If one is not diligent in studying and thoughtful in their reflection, it is difficult to explain these matters clearly to those who have little learning and experience. I have compiled and reviewed these materials, selecting only those passages with particularly refined and correct wording, recording them and composing this biography, which I have placed at the beginning of this book.