| | 五帝本紀: |
黃帝者，少典之子，姓公孫，名曰軒轅。生而神靈，弱而能言，幼而徇齊，長而敦敏，成而聰明。 |
| Annals of the Five...: |
Huangdi (Yellow emperor) was the son of Shaodian. His surname was Gongsun, and his prename Xuanyuan. Born a genius he could speak when a baby, as a boy he was quick and smart, as a youth simple and earnest, and when grown up intelligent. |
| | 五帝本紀: |
軒轅之時，神農氏世衰。諸侯相侵伐，暴虐百姓，而神農氏弗能征。於是軒轅乃習用干戈，以征不享，諸侯咸來賓從。而蚩尤最為暴，莫能伐。炎帝欲侵陵諸侯，諸侯咸歸軒轅。軒轅乃修德振兵，治五氣，藝五種，撫萬民，度四方，教熊羆貔貅貙虎，以與炎帝戰於阪泉之野。三戰然後得其志。蚩尤作亂，不用帝命。於是黃帝乃徵師諸侯，與蚩尤戰於涿鹿之野，遂禽殺蚩尤。而諸侯咸尊軒轅為天子，代神農氏，是為黃帝。天下有不順者，黃帝從而征之，平者去之，披山通道，未嘗寧居。 |
| Annals of the Five...: |
In the time of Xuanyuan, Shennong became enfeebled. The princes made raids on each other and harassed the people, but Shennong could not chastise them, so Xuanyuan exercised himself in the use of weapons of war, so as to be able to punish irregularities. The princes all came and did homage, but Chiyou, the fiercest of all, could not be subdued. Yandi (Flame emperor) wished to oppress the princes, so they turned to Xuanyuan, who practised virtue, marshalled his men, controlled the five elements, cultivated the five kinds of grain, pacified the nations, and went over all parts of his country. Training black bears, grizzly bears, foxes, panthers, lynxes, and tigers, he, with their aid, fought with 'Flame emperor' in the desert of Banquan, and, after three battles, realised his wishes. Chiyou was a rebel, who did not obey the Emperor's command, so Huangdi, levying an army of the princes, fought against Chiyou, captured, and slew him in the desert of Zhuolu. The princes all agreed that Xuanyuan should be the Emperor in place of Shennong, under the title Huangdi. Those in the empire who would not submit, Huangdi pursued and chastised, and when they were subdued he left them. He made cuttings in hills, opened roads, and was never at rest. |
| | 五帝本紀: |
黃帝二十五子，其得姓者十四人。 |
| Annals of the Five...: |
Huangdi had twenty-five sons, of whom fourteen received surnames. |
| | 五帝本紀: |
帝堯者，放勛。其仁如天，其知如神。就之如日，望之如雲。富而不驕，貴而不舒。黃收純衣，彤車乘白馬。能明馴德，以親九族。九族既睦，便章百姓。百姓昭明，合和萬國。 |
| Annals of the Five...: |
Emperor Yao was highly meritorious. His benevolence was like that of heaven, and his wisdom that of a god; when approached he was genial as the sun, and was looked out for as clouds in dry weather. He was rich without being proud, and esteemed yet not lax. He wore a yellow hat and plain silk dress, and drove a red car drawn by white horses. He was able to display his supereminent virtue, by bringing into close alliance the nine degrees of kindred, and they being rendered harmonious, he forthwith regulated the people, and his people having become enlightened, the various states were at peace. |
| | 五帝本紀: |
讙兜進言共工，堯曰不可而試之工師，共工果淫辟。四嶽舉鯀治鴻水，堯以為不可，嶽彊請試之，試之而無功，故百姓不便。三苗在江淮、荊州數為亂。於是舜歸而言於帝，請流共工於幽陵，以變北狄；放讙兜於崇山，以變南蠻；遷三苗於三危，以變西戎；殛鯀於羽山，以變東夷：四罪而天下咸服。 |
| Annals of the Five...: |
Huandou approached, and spoke about the minister of works. 'I cannot even give him a trial as a workman,' said Yao, 'for he is really profligate.' The president of the four mountains recommended Gun as the proper person to look after the deluge. Yao regarded it as impracticable, but the president vehemently requested that he might be tried, so the trial was made, but without good results. Of old the people had felt that it was undesirable that the three Miao tribes in the districts of Jiang Huai, and Jing should so often rise in rebellion; so Shun on his return spoke to the emperor requesting that the minister of works might be banished to the ridge of Yu to reform the Northern Ti tribes, that Huandou might be detained on mount Chong, to reform the Southern barbarians, that the chief of the three Miao tribes might be removed to Sanwei (three cliffs) to reform the Western Rong people, and that Gun might be imprisoned for life on Mount Yu to reform the Eastern barbarians. These four criminals being thus dealt with, universal submission prevailed throughout the empire. |
| | 五帝本紀: |
堯立七十年得舜，二十年而老，令舜攝行天子之政，薦之於天。堯辟位凡二十八年而崩。百姓悲哀，如喪父母。三年，四方莫舉樂，以思堯。堯知子丹朱之不肖，不足授天下，於是乃權授舜。授舜，則天下得其利而丹朱病；授丹朱，則天下病而丹朱得其利。堯曰：「終不以天下之病而利一人」，而卒授舜以天下。堯崩，三年之喪畢，舜讓辟丹朱於南河之南。諸侯朝覲者不之丹朱而之舜，獄訟者不之丹朱而之舜，謳歌者不謳歌丹朱而謳歌舜。舜曰：「天也」，夫而後之中國踐天子位焉，是為帝舜。 |
| Annals of the Five...: |
Yao had sat on the throne seventy years, when he secured Shun's services for twenty years; then, being old, he directed that Shun should be associated with him in the government of the empire, and presented him to Heaven. Yao had abdicated the throne twenty-eight years when he died, and the people mourned for him as for a parent, no music being played for three years throughout the empire, for which reason he was remembered. Yao knew that his son Danzhu was a worthless fellow, who was not fit to reign, and so the authority was conferred on Shun. As it was conferred on Shun, the empire got the advantage and Danzhu was injured. If it had been conferred on Danzhu, the empire would have been injured, and Danzhu gained the advantage. Yao said, 'We certainly cannot cause the empire to suffer loss, and the advantage go to an individual.' In the end the empire was given over to Shun. After the death of Yao, when the three years' mourning was over, Shun gave way to Danzhu, and retired to the south of the southern river. When the princes went to an audience at court, they did not present themselves before Danzhu, but before Shun; litigants did not go before Danzhu, but Shun; and the singers did not sing in praise of Danzhu, but of Shun. Shun said, 'It is from Heaven.' Afterwards he went to the capital, sat on the Imperial throne, and was styled Emperor Shun. |
| | 五帝本紀: |
舜入于大麓，烈風雷雨不迷，堯乃知舜之足授天下。堯老，使舜攝行天子政，巡狩。舜得舉用事二十年，而堯使攝政。攝政八年而堯崩。三年喪畢，讓丹朱，天下歸舜。而禹、皋陶、契、后稷、伯夷、夔、龍、倕、益、彭祖自堯時而皆舉用，未有分職。於是舜乃至於文祖，謀于四嶽，辟四門，明通四方耳目，命十二牧論帝德，行厚德，遠佞人，則蠻夷率服。舜謂四嶽曰：「有能奮庸美堯之事者，使居官相事？」皆曰：「伯禹為司空，可美帝功。」舜曰：「嗟，然！禹，汝平水土，維是勉哉。」禹拜稽首，讓於稷、契與皋陶。舜曰：「然，往矣。」舜曰：「棄，黎民始饑，汝后稷播時百穀。」舜曰：「契，百姓不親，五品不馴，汝為司徒，而敬敷五教，在寬。」舜曰：「皋陶，蠻夷猾夏，寇賊姦軌，汝作士，五刑有服，五服三就；五流有度，五度三居：維明能信。」舜曰：「誰能馴予工？」皆曰垂可。於是以垂為共工。舜曰：「誰能馴予上下草木鳥獸？」皆曰益可。於是以益為朕虞。益拜稽首，讓于諸臣朱虎、熊羆。舜曰：「往矣，汝諧。」遂以朱虎、熊羆為佐。舜曰：「嗟！四嶽，有能典朕三禮？」皆曰伯夷可。舜曰：「嗟！伯夷，以汝為秩宗，夙夜維敬，直哉維靜絜。」伯夷讓夔、龍。舜曰：「然。以夔為典樂，教稚子，直而溫，寬而栗，剛而毋虐，簡而毋傲；詩言意，歌長言，聲依永，律和聲，八音能諧，毋相奪倫，神人以和。」夔曰：「於！予擊石拊石，百獸率舞。」舜曰：「龍，朕畏忌讒說殄偽，振驚朕眾，命汝為納言，夙夜出入朕命，惟信。」舜曰：「嗟！女二十有二人，敬哉，惟時相天事。」三歲一考功，三考絀陟，遠近眾功咸興。分北三苗。 |
| Annals of the Five...: |
Shun went to the great plains at the foot of the mountains, and, amid violent wind, thunder, and rain, did not go astray. Yao then knew that Shun was fit to accept the empire, and being old, caused Shun to be associated with him in the government, and when he went on a tour of inspection Shun was promoted and employed in the administration of affairs for twenty years; and Yao having directed that he should be associated in the government, he was so associated for eight years. Yao died, and when the three years' mourning was over, Shun yielded to Danzhu, but the people of the empire turned to Shun. Now Yu, Gaoyao, Xie, Houji, Boyi, Kui, Long, Chui Yi, and Pengzu were all from the time of Yao promoted to office, but had not separate appointments. Shun having then proceeded to the temple of the accomplished ancestor, deliberated with the president of the four mountains, threw open the four gates, and was in direct communication with officers in all four quarters of the empire, who were eyes and ears to him. He ordered the twelve governors to talk of the Emperor's virtue, to be kind to the virtuous, and keep the artful at a distance, so that the barbarians of the south might lead on one another to be submissive. He said to the president of the four mountains, 'Is there anyone who can vigorously display his merits, aud beautify Yao's undertakings, and whom I can make prime minister?' They all said, 'There is Baron Yu, the superintendent of works,' he can beautify the Emperor's labours. Shun said, 'Ah! yes, Yu, you have put in order the water and the land, but in this matter you must exert yourself.' Yu did obeisance with his head to the ground, while declining in favour of Hou Ji (Millet), Xie, or Gaoyao. Shun said, 'Yes; but do you go and set about it.' Shun said, 'Qi, the black-haired people begin to be famished. Do you, Prince Millet, sow in their seasons the various kinds of grain.' He also said, 'Xie, the people do not love one another, and the five orders of relationship are not observed. You, as minister of instruction, must carefully diffuse abroad those five lessons of duty, but do so with gentleness.' He also said, 'Gaoyao, the southern barbarians are disturbing the summer region, while robbers, murderers, villains, and traitors abound. Do you, as minister of crime, exercise repression by use of the five kinds of punishment—for the infliction of which there are three appointed places—and the five banishments with their several places of detention, and the three degrees of distance. Be intelligent and you will inspire confidence.' Shun said, 'Who can direct the workmen?' They all said 'Chui can do it'; so he made Chui minister of works. Shun said, 'Who can superintend my uplands and lowlands, pastures and woods, birds and beasts?' They all said, 'Yi is the man'; so Yi was made imperial forester. Yi did obeisance with his head to the ground, and declined in favour of the officials Fir, Tiger, Black Bear, and Grizzly Bear. Shun said, 'Go and act harmoniously.' Fir, Tiger, Black Bear, and Grizzly Bear were accordingly his assistants. Shun said, 'Ah! president of the four mountains, is there anyone who can superintend the three ceremonies?' They all said, 'Baron Yi is the man.' Shun said, 'Ah! Baron Yi, I will make you arranger of the ancestral temple. Day and night be careful, be upright, be pure.' Baron Yi declined in favour of Kui or Long, but Shun said, 'Let it be so,' and made Kui director of music and teacher of youth. 'Be straightforward' (he added) 'and yet mild; lenient and yet stern; firm, yet not tyrannical; impetuous, yet not arrogant. Poetry gives expression to the thought, and singing is the prolonged utterance of that expression. Notes accompany that utterance, and are harmonized themselves by the pitch-pipes. The eight kinds of instruments can be adjusted, so that one shall not take from or interfere with another, and spirits and men are thereby brought into harmony.' Kui said, 'Oh! I smite the stone; I tap the stone, and the various animals lead on one another to dance.' Shun said, 'Long, I dread slanderous speakers and injurious deceivers, who agitate and alarm my people. I appoint you minister of communication. Day and night you will issue and receive my orders, but be truthful.' Shun said, 'Ah! you twenty and two men, be reverent, and you will aid in their proper seasons the undertakings of heaven.' Every three years there was an examination of merits, and after three examinations there were degradations and promotions both far and near. The people's labours generally prospered, while the people of the three Miao tribes were divided and defeated. |
| | 五帝本紀: |
此二十二人咸成厥功：皋陶為大理，平，民各伏得其實；伯夷主禮，上下咸讓；垂主工師，百工致功；益主虞，山澤辟；棄主稷，百穀時茂；契主司徒，百姓親和；龍主賓客，遠人至；十二牧行而九州莫敢辟違；唯禹之功為大，披九山，通九澤，決九河，定九州，各以其職來貢，不失厥宜。方五千里，至于荒服。南撫交阯、北發，西戎、析枝、渠廋、氐、羌，北山戎、發、息慎，東長、鳥夷，四海之內咸戴帝舜之功。於是禹乃興九招之樂，致異物，鳳皇來翔。天下明德皆自虞帝始。 |
| Annals of the Five...: |
These twenty-two all completed their labours. Gaoyao was chief minister of crime, and the people were all subservient and obtained his genuine services. Boyi was director of ceremonies, and both upper and lower classes were retiring. Chui was head workman, and the various kinds of work were successfully accomplished. Yi was head forester, and hills and swamps were brought under cultivation. Qi was director of agriculture, and the various crops ripened in their seasons. Xie was minister of instruction, and the people were friendly together. Long superintended the foreign department, and men from afar arrived. The twelve governors did their duty, and the people of the nine provinces did not dare to rebel. But Yu's labours consisted in making great cuttings through the nine hills, making thoroughfares through the nine swamps, deepening the nine rivers, and regulating the nine provinces, each of which by their officials sent tribute, and did not lose their rightful dues. In a square of 5000 li he reached the wild domain. To the south he governed Annam; on the north he reduced the western Rong tribes, Xizhi, Chusou, and the Qiang of Di; on the north the hill Rong tribes and the Xishen; and on the east the tall island barbarians. All within the four seas were grateful for Emperor Shun's labours; and Yu then performed the nine tunes, and the result was that strange creatures and phœnixes flew to and fro. Men of illustrious virtue in the empire began from the days of Emperor Shun of Yu. |
| | 五帝本紀: |
自黃帝至舜、禹，皆同姓而異其國號，以章明德。故黃帝為有熊，帝顓頊為高陽，帝嚳為高辛，帝堯為陶唐，帝舜為有虞。帝禹為夏后而別氏，姓姒氏。契為商，姓子氏。棄為周，姓姬氏。 |
| Annals of the Five...: |
From Huangdi to Shun and Yu all the sovereigns had the same surname, but different dynastic appellations, and so displayed their illustrious virtue. So Huangdi was called Youxiong (possessor of bears); Emperor Zhuanxu was Gaoyang; Emperor Ku was Gaoxin; Emperor Yao, Taotang; Emperor Shun was Youyu (possessor of foresters); and Emperor Yu was Xiahou (prince of Xia); and he had also the name Si (sister-in-law); Xie had the family name of Shang with the personal name Zi (son); and Qi had the family name Zhou with the personal name Ji (queen). |
| | 五帝本紀: |
太史公曰：學者多稱五帝，尚矣。然尚書獨載堯以來；而百家言黃帝，其文不雅馴，薦紳先生難言之。孔子所傳宰予問五帝德及帝系姓，儒者或不傳。余嘗西至空桐，北過涿鹿，東漸於海，南浮江淮矣，至長老皆各往往稱黃帝、堯、舜之處，風教固殊焉，總之不離古文者近是。予觀春秋、國語，其發明五帝德、帝系姓章矣，顧弟弗深考，其所表見皆不虛。書缺有閒矣，其軼乃時時見於他說。非好學深思，心知其意，固難為淺見寡聞道也。余并論次，擇其言尤雅者，故著為本紀書首。 |
| Annals of the Five...: |
The historian remarks on this as follows: Most scholars say that the five emperors are deserving of honour, but the Book of History only refers to Yao, and those who come after him, while the book of the 'hundred families' speaks of the Yellow emperor. The style of the latter work is not, however, very refined, and the officials and gentry hardly ever refer to it. Confucius handed down these works, viz. 'Zai Yu's questions,' the 'virtues of the five emperors,' and 'the genealogies and names of the emperors,' but the literati doubt that they have been so handed down. I have travelled westward as far as 'hollow cave' hill, northward beyond Zhuolu, eastward I have crossed the sea, while southward I have floated on rafts along the Yangtze and Huai rivers, and all the elders whom I met again and again talked of the places where the Yellow emperor, Yao, and Shun dwelt, and how very different their customs and teachings were. In short, those who are attached to the ancient literature must be familiar with their sayings. I have looked at the 'Spring and Autumn' classic, and the 'Narratives of the States,' which make the 'virtues of the five emperors' and the 'genealogies and names of the emperors' very clear. I have inspected these works, but not thoroughly examined them, and the portions I have quoted are none of them unimportant. There are defects in the book, and occasionally the views of others may be noted. Scholars should not think too deeply over the book, but take the general drift of it, when it can hardly be called superficial. There are a few investigations into doctrine, which I have discussed in the concrete, and then selected some of the more elegant sentences for quotation. Thus I have compiled the first chapter of the 'Original Records.' |
