Basic Annals of the Five Emperors, Part One

The Five Emperors — Basic Annals 1

The Yellow Emperor was the son of Shaodian, surnamed Gongsun, and named Xuanyuan. From birth he was spiritually numinous; in infancy he could speak, as a child he was quick-witted and perceptive, as a youth he was sincere and diligent, and upon reaching maturity he was broadly informed and understood all principles.

In Xuanyuan’s era, the power of the Divine Farmer (Shennong) had already declined. The feudal lords attacked one another, oppressing the common people, and the Divine Farmer was unable to punish them. Therefore Xuanyuan drilled and employed weapons to campaign against those lords who did not come to pay homage, and all the lords came to submit and obey. But Chiyou was the most violent, and no one could punish him. The Flame Emperor (Yandi) sought to invade and oppress the feudal lords, so all the lords came to attach themselves to Xuanyuan. Xuanyuan then cultivated his virtue, rectified his armies, regulated the five elemental forces, planted the five grains, comforted the myriad people, surveyed the four quarters of the land, and trained bears, pi bears, pi beasts, xiu beasts, chu beasts, and tigers, using them to do battle with the Flame Emperor on the wilds of Banquan. After three engagements, he then achieved his ambition. Chiyou rebelled and did not obey the Yellow Emperor’s commands. Thereupon the Yellow Emperor assembled the armies of the feudal lords and fought with Chiyou on the wilds of Zhuolu, finally capturing and killing him. Thus all the lords honored Xuanyuan as the Son of Heaven, replacing the Divine Farmer—this was the Yellow Emperor.

Wherever in the realm there was disobedience, the Yellow Emperor would go and campaign against it; after pacifying it, he would depart. He split mountains and opened roads, never dwelling in one place. To the east he reached the sea, ascended Mount Wan and also Mount Tai. To the west he reached Kongtong, ascended Mount Jitou. To the south he reached the Yangtze River, ascended Mount Xiong and Mount Xiang. To the north he drove away the Xunyu, assembled the feudal lords at Mount Fu to verify their tallies, and established his capital at the foot of Mount Zhuolu. He moved about without a fixed residence, using his armies as a protective ring. His offices were named after clouds, and he established Cloud Masters. He set up the Left and Right Supervisors to oversee the myriad states. The myriad states were harmonious, and the number of sacrifices and Fengshan ceremonies to ghosts, spirits, mountains, and rivers was greatest at this time. The Yellow Emperor obtained a precious tripod, and using milfoil he calculated the calendar to predict the seasons. He employed Feng Hou, Li Mu, Chang Xian, and Da Hong to govern the people. He conformed to the principles of Heaven and Earth, the changes of yin and yang, the patterns of life and death, and the laws of survival and destruction. In accordance with the seasons, he sowed the hundred grains and plants, tamed birds, beasts, insects, and reptiles, extensively studied the changes of sun, moon, stars, water waves, earth, stones, metal, and jade, labored diligently with his mind, strength, ears, and eyes, and conserved the use of water, fire, and all resources. Because of the auspicious omen of the Earth Virtue, he was titled the Yellow Emperor.

The Yellow Emperor had twenty-five sons; of these, fourteen obtained surnames.

The Yellow Emperor dwelt at the Hill of Xuanyuan and married a daughter of the Xiling clan—this was Leizu. Leizu was the Yellow Emperor’s principal consort; she bore two sons, whose descendants each in turn possessed the realm: one was Xuanxiao, also called Qingyang, and Qingyang descended to dwell in the Jiang River. The other was Changyi, who descended to dwell in the Ruo River. Changyi married a daughter of the Shushan clan, named Changpu, who bore Gaoyang. Gaoyang possessed the virtue of a sage. After the Yellow Emperor died, he was buried at Mount Qiao. His grandson, the son of Changyi, Gaoyang, succeeded to the throne—this was Emperor Zhuanxu.

Emperor Zhuanxu, Gaoyang, was the grandson of the Yellow Emperor and the son of Changyi. He was calm, steady, and resourceful, penetrating and clear-sighted in understanding principles. He planted and nurtured all resources to make full use of the land, followed the seasons to emulate Heaven, relied on ghosts and spirits to establish ritual, regulated the five elemental forces to instruct the people, and purified himself sincerely to perform sacrifices. To the north he reached Youling, to the south he reached Jiaozhi, to the west he reached Liusha, to the east he reached Panmu. Whether animals or plants, whether great spirits or small spirits, wherever the sun and moon shone, none failed to submit and obey.

Emperor Zhuanxu had a son named Qiongchan. After Zhuanxu died, the grandson of Xuanxiao, Gaoxin, succeeded to the throne—this was Emperor Ku.

Emperor Ku, Gaoxin, was the great-grandson of the Yellow Emperor. Gaoxin’s father was Jiaoji, Jiaoji’s father was Xuanxiao, and Xuanxiao’s father was the Yellow Emperor. From Xuanxiao to Jiaoji, none had occupied the throne; only with Gaoxin did he become emperor. Gaoxin was a cousin-nephew to Zhuanxu.

From birth, Gaoxin was spiritually numinous and could speak his own name. He universally bestowed benefits on all things without regard for himself. His hearing was far-reaching, so he knew distant affairs; his vision was keen, so he perceived subtle principles. He complied with the righteousness of Heaven and understood the hardships of the people. He was benevolent yet majestic, kind yet trustworthy, cultivated himself, and the whole realm submitted. He took the resources of the earth and used them frugally, nurtured and taught the myriad people and guided them with benefits, calculated the movements of the sun and moon to welcome and see them off, and understood the principles of ghosts and spirits to serve them reverently. His countenance was solemn, his virtue steadfast. His actions were timely, and his clothing was plain like a commoner. Emperor Ku held to the Way of the center and universally governed the realm; wherever the sun and moon shone, wherever wind and rain reached, none failed to submit and obey.

Emperor Ku married a daughter of the Chenfeng clan and bore Fangxun. He married a daughter of the Juzi clan and bore Zhi. After Emperor Ku died, Zhi succeeded to the throne. After Emperor Zhi took the throne, his governance was not good; when he died, his younger brother Fangxun succeeded—this was Emperor Yao.

Emperor Yao was Fangxun. His benevolence was as vast as Heaven, his wisdom was as wondrous as a spirit. Approaching him was like the warmth of the sun, looking up to him was like the purity of clouds. He was rich without being arrogant, noble without being indulgent. He wore a yellow cap, black clothes, rode in a red carriage drawn by white horses. He could glorify and make manifest bright and compliant virtue, thereby drawing close to the nine clans. When the nine clans were harmonious, he clearly examined the hundred officials. When the hundred officials were upright, he united and harmonized the myriad states. He then commanded the Xi and He clans to reverently follow Heaven, calculate the movements of the sun, moon, and stars, and respectfully impart the seasons to the people. He separately commanded Xizhong to dwell in Yuyi, a place called Yanggu. Reverently he greeted the rising sun and orderly arranged the spring plowing. At the spring equinox, day and night were equal; at dusk, the Southern Vermilion Bird constellation appeared due south, thereby determining the mid-spring season. At this time the people dispersed into the fields to work, and birds and beasts began to mate and reproduce. He further commanded Xishu to dwell in Nanjiao. Orderly he arranged the summer agricultural tasks and reverently carried them out. At the summer solstice, the day was longest; at dusk, the Fire Star of the Eastern Azure Dragon constellation appeared due south, thereby determining the mid-summer season. At this time the people continued their labor in the fields, and the feathers of birds and beasts became sparse. He further commanded Hezhong to dwell in the western lands, a place called Meigu. Reverently he saw off the setting sun and orderly arranged the autumn harvest. At the autumn equinox, day and night were equal; at dusk, the Void Star of the Northern Dark Warrior constellation appeared due south, thereby determining the mid-autumn season. At this time the people were peaceful and content, and the feathers of birds and beasts grew full. He further commanded Heshuzu to dwell in the northern Youdu. He arranged the storage of supplies for winter. At the winter solstice, the day was shortest; at dusk, the Hairy Head Star of the Western White Tiger constellation appeared due south, thereby determining the mid-winter season. At this time the people all stayed indoors for warmth, and birds and beasts grew fine down. The year had three hundred and sixty-six days; by intercalating a month, the four seasons were adjusted. He faithfully rectified the hundred officials, and all undertakings flourished.

Yao said: “Who can comply with Heaven’s command to handle the great affairs of state?” Fangqi said: “Your heir Danzhu is enlightened and wise.” Yao said: “Alas! He is obstinate and evil—he cannot be used.” Yao further said: “Who then is suitable?” Huandou said: “Gonggong broadly gathers the people and advances their tasks—he can be employed.” Yao said: “Gonggong is skilled in speech, but his intentions are depraved; outwardly respectful, inwardly he scorns Heaven—he cannot be used.” Yao further said: “Ah, the Four Peaks, the rolling floodwaters are overwhelming the heavens, vast and boundless they surround the mountains and submerge the hills; the people below are greatly distressed. Is there anyone who can control it?” All said Gun could. Yao said: “Gun violates commands and destroys his kin—he cannot be used.” The Four Peaks said: “Try him; if he truly fails, then discard him.” Yao then followed the advice of the Four Peaks and employed Gun. After nine years, the water control work had not succeeded.

Yao said, "Alas! Heads of the Four Mountains: I have been on the throne for seventy years. Can you comply with the Mandate of Heaven and succeed me on the imperial throne?" The Heads of the Four Mountains replied, "Our virtue is base and would disgrace the imperial throne." Yao said, "Then you may fully recommend nobles and relatives, as well as those who are distant and living in seclusion." Everyone said to Yao, "There is a bachelor among the people, named Yu Shun." Yao said, "Yes, I have also heard of him. What kind of person is he?" The Heads of the Four Mountains said, "He is the son of a blind man. His father is stubborn, his mother is ignorant, and his younger brother is arrogant, yet he is able to be harmonious and filial, gradually leading them toward goodness, preventing them from reaching the point of wickedness." Yao said, "Then I will test him." So Yao married his two daughters to Shun, using these two daughters to observe Shun's virtue. Shun made Yao's two daughters lower their noble status, dwell at the bend of the Gui River, and conduct themselves according to women's rites. Yao considered this very good, and then had Shun carefully promote and expound the five ethical norms, and all five norms were followed. Then Shun participated in the affairs of the hundred officials, and the affairs of the hundred officials were all managed in good order. He had Shun receive guests at the four gates, and the atmosphere at the four gates was solemn and dignified, with the feudal lords and guests from distant regions all showing respect. Yao sent Shun into the mountains, forests, rivers, and marshes, and when he encountered violent storms and thunder and rain, Shun was able to proceed without losing his way. Yao considered Shun very sage, summoned him, and said, "You plan affairs thoroughly, and your words can all be put into effect. It has been three years. Ascend the imperial throne." Shun yielded on the grounds of insufficient virtue, and was not delighted in his heart. On the first day of the first month, Shun received Yao's abdication in the Temple of Wen Zu. Wen Zu was Yao's ancestral temple.

Thus Emperor Yao, being old, had Shun act as regent for the Son of Heaven's government, in order to observe the will of Heaven. Shun then observed the Xuanji and Yuheng (astronomical instruments) to adjust the movements of the sun, moon, and five planets. Subsequently, he performed the Lei sacrifice to report to the Supreme Lord, performed the Yin sacrifice to worship Heaven, Earth, and the four seasons, performed the Wang sacrifice to offer distant sacrifices to famous mountains and great rivers, and also universally sacrificed to all the various spirits. He collected the five kinds of jade tokens from the feudal lords, selected an auspicious month and day, summoned the Heads of the Four Mountains and the leaders of the feudal lords, and bestowed the jade tokens. In the second month of that year, Shun made a tour of inspection to the east, reaching Mount Tai, where he performed the Chai sacrifice, and also offered distant sacrifices to other mountains and rivers according to rank. Then he received the leaders of the eastern feudal lords, harmonized the four seasons, months, and days, standardized pitch pipes, weights and measures, revised the five rites, and specified the five kinds of jade, three types of silk fabrics, two living creatures, and one dead creature as gifts for feudal lords when they came to court. As for the five kinds of jade, they were returned after the ceremony. In the fifth month, he made a tour to the south; in the eighth month, to the west; in the eleventh month, to the north. The rites were all the same as at the beginning. After returning, he performed sacrifices at the ancestral temple and the father's temple, using a single bull as the offering. Every five years there was a tour of inspection, and the feudal lords came to court in the four seasons. He universally admonished them to be cautious in speech and conduct, clearly assessed their achievements, and bestowed chariots, robes, and regalia according to their merits. He began to divide the land into twelve provinces and dredged the rivers. He depicted the five punishments on objects as a warning, used exile to show leniency for the five punishments, used flogging as the punishment in government offices, used caning as the punishment for education, and used fines for redemption. Crimes due to negligence could be pardoned; those who relied on power to do evil and repeatedly refused to reform were subjected to punishment. Be cautious, be cautious! Use punishments carefully, striving to achieve peace!

Huan Dou recommended Gong Gong, but Yao said it was not permissible, yet he still tried him and made him Director of Works, and Gong Gong indeed became evil and unrighteous. The Heads of the Four Mountains recommended Gun to control the flood, but Yao thought it was not permissible; the Heads of the Four Mountains insisted on requesting a trial, and after the trial there was no effect, so the people felt inconvenienced. The San Miao repeatedly caused turmoil in the regions of the Yangtze River, Huai River, and Jingzhou. Then Shun, after returning, reported to Emperor Yao, requesting to exile Gong Gong to Youling to transform the customs of the Northern Di; to exile Huan Dou to Chongshan to transform the customs of the Southern Man; to move the San Miao to Sanwei to transform the customs of the Western Rong; and to exile Gun to Yushan to transform the customs of the Eastern Yi. After punishing these four men, all under Heaven submitted.

Yao obtained Shun after seventy years on the throne, and after another twenty years, he retired and had Shun act as regent for the Son of Heaven's government, recommending him to Heaven. Yao lived for a total of twenty-eight years after retiring, then died. The people were extremely grieved, as if they had lost their parents. For three years, no one under Heaven played music, in order to mourn Yao. Yao knew that his son Dan Zhu was unworthy and insufficient to inherit the empire, so he expediently passed the empire to Shun. Passing it to Shun would benefit all under Heaven but harm Dan Zhu alone; passing it to Dan Zhu would harm all under Heaven but benefit Dan Zhu alone. Yao said, "After all, I cannot harm all under Heaven to benefit one person." Thus he finally passed the empire to Shun. After Yao's death, when the three-year mourning period was completed, Shun, to yield to Dan Zhu, retreated to the south of the Southern River. When the feudal lords came to court, they did not go to Dan Zhu but went to Shun; those who brought lawsuits did not go to Dan Zhu but went to Shun; those who sang praises did not praise Dan Zhu but praised Shun. Shun said, "This is the will of Heaven." Only then did he return to the capital and ascend to the position of Son of Heaven. This was Emperor Shun.

Yu Shun was named Chonghua. Chonghua's father was Gu Sou, Gu Sou's father was Qiao Niu, Qiao Niu's father was Ju Wang, Ju Wang's father was Jing Kang, Jing Kang's father was Qiong Chan, Qiong Chan's father was Emperor Zhuanxu, and Zhuanxu's father was Chang Yi. Thus, up to Shun, this was the seventh generation. From Qiong Chan to Emperor Shun, they were all lowly in status, common people.

Shun's father Gu Sou was blind. After Shun's mother died, Gu Sou remarried and had a son named Xiang, who was arrogant. Gu Sou loved his second wife's son and often wanted to kill Shun, but Shun always avoided him; when he himself had minor faults, he accepted punishment. He dutifully served his father, stepmother, and younger brother, becoming more cautious and loyal day by day, without any slack.

Shun was a man of Jizhou. Shun farmed at Mount Li, fished at Lei Marsh, made pottery by the Yellow River, crafted various utensils at Shouqiu, and traded at Fuxia. Shun's father Gu Sou was stubborn and ignorant, his mother was deceitful, and his younger brother Xiang was arrogant; all wanted to kill Shun. Yet Shun was obedient without losing the way of a son, and was filial and kind to his brother. They wanted to kill him but always found no opportunity; when they needed Shun for something, he was always by their side.

Shun became known for his filial piety at the age of twenty. When he was thirty, the Emperor Yao asked about suitable men for office, and the Four Mountains all recommended Yu Shun, saying he was fit. Thereupon Yao married his two daughters to Shun to observe how he managed his household, and sent his nine sons to live with him to observe his conduct in external affairs. Shun lived on the banks of the Gui River, and his behavior at home became even more careful. The two daughters of Yao did not dare to treat Shun’s relatives with arrogance because of their noble status, and they fully observed the proper conduct of daughters-in-law. Yao’s nine sons also became more sincere and respectful. When Shun plowed at Mount Li, the people of Mount Li yielded the field boundaries; when he fished at Lei Marsh, the people of Lei Marsh yielded their dwelling places; when he made pottery by the Yellow River, the pottery produced there had no coarse or defective pieces. Within a year, the place where he lived became a village; in two years, it became a market town; in three years, it became a capital. Yao then bestowed on Shun fine linen garments and a lute, built granaries for him, and gave him oxen and sheep. Gu Sou again wanted to kill Shun. He made Shun go up to plaster the granary roof, then set fire to the granary from below. Shun used two bamboo hats to protect himself and jumped down, escaping without being burned. Later, Gu Sou again made Shun dig a well. While digging the well, Shun made a side passage in the wall where he could hide and escape. When Shun had gone deep into the well, Gu Sou and Xiang together filled the well with earth, but Shun escaped through the side passage. Gu Sou and Xiang were delighted, thinking Shun was dead. Xiang said, “This plan was originally my idea.” Xiang divided Shun’s property with his parents, saying, “Shun’s wives—Yao’s two daughters—and the lute belong to me. The oxen, sheep, and granaries go to our parents.” Xiang then went to live in Shun’s palace and played his lute. Shun went to see him. Xiang was startled and displeased, saying, “I was just thinking of Shun, and my heart was troubled!” Shun said, “Indeed, you are truly a brother with deep affection!” Shun again served Gu Sou as before, and treated his younger brother with even more care. Thereupon Yao tested Shun by having him implement the Five Norms and manage the various officials, and Shun did everything well.

Formerly, Gaoyang had eight sons of outstanding virtue, and the world benefited from them, calling them the “Eight Kai.” Gaoxin had eight sons of outstanding virtue, and the world called them the “Eight Yuan.” These sixteen families, generation after generation, perfected their virtue without tarnishing their reputation. By the time of Yao, Yao was unable to employ them. Shun employed the Eight Kai, putting them in charge of land affairs to handle various matters, and everything was arranged in timely order. He also employed the Eight Yuan, sending them to spread the Five Teachings in all directions, so that fathers were righteous, mothers kind, elder brothers friendly, younger brothers respectful, and sons filial; within the state there was peace, and beyond it harmony.

Formerly, there was a worthless son of the Di Hong clan, who concealed righteousness, hid villains, and delighted in doing evil; the world called him “Hundun.” There was a worthless son of the Shao Hao clan, who destroyed trust, abhorred loyalty, and exalted and embellished evil speech; the world called him “Qiongqi.” There was a worthless son of the Zhuan Xu clan, who could not be taught or admonished, and did not understand good or bad words; the world called him “Taowu.” These three families caused worry for generations. By the time of Yao, Yao could not eliminate them. There was a worthless son of the Jin Yun clan, greedy for food and covetous of wealth; the world called him “Taotie.” The world detested him, ranking him with the three previous villains. When Shun received guests at the Four Gates, he exiled these four evil families, moving them to the remote border regions to ward off demons and monsters; thus the Four Gates were opened, and it was said there were no villains.

When Shun entered deep into the mountains and forests, even encountering wind, thunder, and rainstorms, he did not lose his way. Yao then knew that Shun was sufficient to be entrusted with the world. When Yao grew old, he had Shun act as regent for the Son of Heaven and inspect the various regions. After Shun had been employed and worked for twenty years, Yao had him act as regent. After eight years of regency, Yao died. When the three-year mourning period ended, Shun yielded the throne to Dan Zhu, but all the world turned to Shun. As for Yu, Gao Yao, Qi, Hou Ji, Bo Yi, Kui, Long, Chui, Yi, and Peng Zu, they had been employed since the time of Yao, but had not yet been assigned duties. Thereupon Shun went to the temple of Wen Zu, consulted with the Four Mountains, opened the Four Gates, broadened the views from all directions, and ordered the twelve regional governors to discuss the virtue of emperors and kings, to promote thick virtue, and to distance crafty flatterers; thus the barbarians from all directions all came to submit.

Shun said to the Four Mountains, “Is there anyone who can strive with vigor and glorify Yao’s work, whom I can appoint to office to assist in government?” The Four Mountains all said, “Bo Yu as Minister of Works can glorify the achievements of the Emperor Yao.” Shun said, “Ah, good! Yu, you have leveled the waters and settled the land; you must exert yourself.” Yu bowed and kowtowed, yielding to Ji, Qi, and Gao Yao. Shun said, “Enough, go.” Shun said, “Qi, the people are beginning to suffer famine. You shall be Hou Ji, and sow the various grains in due season.” Shun said, “Qi, the people are not harmonious, and the Five Relationships are disordered. You shall be Minister of Instruction, respectfully promoting the Five Teachings, and take leniency as the foundation.” Shun said, “Gao Yao, the barbarians are encroaching upon the Xia, and bandits and robbers are causing chaos. You shall be Minister of Justice. The Five Punishments each have their rules of application; there are three places for executing the Five Punishments; the Five Exiles each have their regulations; there are three grades for the Five Exiles. Only through clarity can you make people trust.” Shun said, “Who can manage my various artisans?” The multitude all said Chui could. Thereupon Chui was appointed as Minister of Works. Shun said, “Who can manage the plants, trees, birds, and beasts in my mountains and marshes?” The multitude all said Yi could. Thereupon Yi was appointed as my Minister of Forests. Yi bowed and kowtowed, yielding to the officials Zhu Hu and Xiong Pi. Shun said, “Go, you will cooperate well.” So Zhu Hu and Xiong Pi were made Yi’s assistants. Shun said, “Ah! Four Mountains, is there anyone who can preside over my three kinds of rituals?” The multitude all said Bo Yi could. Shun said, “Ah! Bo Yi, I appoint you as Minister of Religious Ceremonies. Be reverent morning and evening, upright and pure.” Bo Yi yielded to Kui and Long. Shun said, “Good. I appoint Kui as Director of Music, to teach the young, making them upright yet gentle, broad yet solemn, firm yet not violent, simple yet not arrogant. Poetry expresses intent; song prolongs the language of poetry; the voice follows the song; pitch makes the voice harmonious. The sounds of the eight kinds of instruments can be harmonious, without disturbing each other’s order; thus gods and humans will be harmonious.” Kui said, “Ah! When I strike the stone chime, all kinds of beasts will follow in dance.” Shun said, “Long, I detest slander and hypocrisy, for they disturb my people. I appoint you as Receiver of Reports. Morning and evening, transmit my commands, and be sure to be faithful.” Shun said, “Ah! You twenty-two men, be reverent! Always accord with the seasons and assist Heaven’s work.” Every three years, achievements were assessed; after three assessments, promotions and demotions were decided. Thus all affairs, near and far, were revitalized. He also separately dealt with the problem of the San Miao.

All these twenty-two men accomplished their tasks: Gao Yao served as Grand Judge, enforcing laws fairly, and the people all trusted that his judgments were correct; Bo Yi presided over rituals, and high and low all yielded; Chui supervised the various artisans, and all craftsmen achieved results; Yi managed forestry, and the mountains and marshes were developed; Qi supervised agriculture, and all grains flourished in season; Qi served as Minister of Instruction, and the people became close and harmonious; Long managed the reception of guests, and people from afar came to pay tribute; the twelve regional governors carried out their duties, and within the Nine Regions no one dared to resist or evade; only Yu’s achievements were the greatest—he opened up nine great mountains, dredged nine great lakes, channeled nine great rivers, and delimited the Nine Provinces, with each region bringing tribute according to its duties, none out of order. The territory extended five thousand li square, reaching the most distant frontier regions. To the south, he pacified Jiao Zhi and Bei Fa; to the west, he pacified Rong, Xi Zhi, Qu Sou, Di, and Qiang; to the north, he pacified Shan Rong, Fa, and Xi Shen; to the east, he pacified Chang and Niao Yi. Within the four seas, all were grateful for the virtue of Emperor Shun. Thereupon Yu created the music of the Nine Shao, which summoned rare and strange creatures, and the phoenix came to dance. The pure and enlightened government under heaven all began with Emperor Yu.

Shun became famous for his filial piety at the age of twenty. At thirty, Yao raised him to office. At fifty, he acted as regent for the Son of Heaven. At fifty-eight, Yao died. At sixty-one, he replaced Yao and ascended the imperial throne. After reigning for thirty-nine years, he went on an inspection tour to the south and died in the wilds of Cangwu. He was buried on Mount Jiuyi south of the Yangtze River, which is Lingling. After Shun ascended the throne, he set up the Son of Heaven's banner on his carriage and went to pay his respects to his father, Gusou, with utmost reverence and caution, completely following the propriety of a son. He enfeoffed his younger brother Xiang as a feudal lord. Shun's son, Shangjun, was also unworthy, so Shun in advance recommended Yu to Heaven. Seventeen years later, Shun died. After the three-year mourning period ended, Yu, following Shun's example of yielding the throne to Yao's son, yielded the throne to Shun's son. The feudal lords all submitted to Yu, and then Yu ascended the position of Son of Heaven. Yao's son, Danzhu, and Shun's son, Shangjun, were both granted fiefs to maintain the sacrifices to their ancestors. They wore their own regalia and performed their own rites and music. They appeared at court as guests of the Son of Heaven, who did not treat them as subjects, signifying that he did not dare to monopolize the realm.

From the Yellow Emperor to Shun and Yu, they all shared the same surname but had different dynastic titles, in order to manifest their respective virtues. Thus the Yellow Emperor was titled Youxiong; Emperor Zhuanxu was titled Gaoyang; Emperor Ku was titled Gaoxin; Emperor Yao was titled Taotang; and Emperor Shun was titled Youyu. Emperor Yu was titled Xia Hou, and he established a separate clan name, the surname Si. Xie was the ancestor of the Shang lineage, with the surname Zi. Qi was the ancestor of the Zhou lineage, with the surname Ji.

The Grand Historian says: Scholars often speak of the Five Emperors, but that is a very ancient matter. However, the Book of Documents only records events from Yao onward, and what the Hundred Schools say about the Yellow Emperor is not elegant or canonical, and gentlemen find it difficult to explain. The traditions of Zaiyu Asking about the Virtues of the Five Emperors and The Imperial Lineages transmitted by Confucius are not studied by some Confucians. I have traveled west to Kongtong, north past Zhuolu, east to the sea, and south across the Yangtze and Huai Rivers. Everywhere I went, the elders often spoke of the deeds of the Yellow Emperor, Yao, and Shun, but their local customs and teachings were inherently different; in sum, their accounts roughly agreed with the ancient texts. When I read the Spring and Autumn Annals and the Discourses of the States, their elucidations of The Virtues of the Five Emperors and The Imperial Lineages were very clear. It is just that people have not examined them deeply, but what they present is not false. The ancient texts have been lost for a long time, and the scattered events are often seen in other writings. Only those who love learning and think deeply, and who grasp the profound meaning in their hearts, can truly explain it to the shallow and ignorant. I have compiled and arranged them in order, selecting the most elegant and credible passages, and thus have written this basic annals, placing it at the beginning of the entire work.