五帝本紀

The Yellow Emperor was the son of Shaodian. His surname was Gongsun and his given name Xuanyuan. From birth he possessed a numinous spirit. As an infant he could speak; as a child he was quick and perceptive; as a youth he was earnest and capable; and when he came of age, he was brilliant.

In Xuanyuan's time, the house of Shennong had declined over generations. The feudal lords attacked and encroached upon one another, brutalizing the common people, and Shennong could not bring them to order. Thereupon Xuanyuan trained in the use of shield and halberd and campaigned against those who would not submit. All the feudal lords came to pay court and follow him. But Chiyou was the most violent of all, and none could subdue him. The Flame Emperor sought to overrun the other lords, and they all turned to Xuanyuan. Xuanyuan then cultivated virtue and strengthened his armies; he regulated the five vital forces, planted the five grains, pacified the myriad people, surveyed the four quarters, and trained bears, grizzlies, pixiu, and tigers. With these forces he fought the Flame Emperor on the plain of Banquan. After three battles he achieved his aim. Chiyou rose in rebellion and refused the emperor's commands. The Yellow Emperor then levied troops from the feudal lords and fought Chiyou on the plain of Zhuolu, where he captured and killed him. All the feudal lords honored Xuanyuan as Son of Heaven, and he replaced Shennong. This was the Yellow Emperor. Wherever in All-Under-Heaven there were those who would not submit, the Yellow Emperor campaigned against them; once they were pacified, he moved on. He cut through mountains and opened roads, never resting in one place.

To the east he reached the sea and climbed Mount Wan and Mount Dai. To the west he reached Kongtong and ascended Jitou. To the south he reached the Yangtze and climbed Mounts Xiong and Xiang. To the north he drove out the Xunyu, verified tallies at Mount Fu, and established his settlement at the bend of Zhuolu. He moved from place to place with no fixed residence, using his armies as his camp and guard.

He named all his officials after clouds and was called the Cloud Master. He appointed Grand Supervisors of the Left and Right to oversee the myriad states. The myriad states were at peace, and sacrifices of feng and shan to the spirits of mountains and rivers were more numerous than ever before. He obtained the precious tripod, greeted the sun, and calculated the calendar. He raised up Feng Hou, Li Mu, Changxian, and Da Hong to govern the people.

He followed the patterns of heaven and earth, divined the hidden and the manifest, discoursed on life and death, and grappled with survival and ruin. He sowed the hundred grains and plants in their proper seasons, domesticated birds, beasts, and insects, and broadly studied the sun, moon, stars, water, earth, stone, metal, and jade. He labored with all his heart, strength, eyes, and ears, and used water, fire, timber, and other materials frugally. Because an auspicious sign of earth-virtue appeared, he was called the Yellow Emperor.

The Yellow Emperor had twenty-five sons, of whom fourteen received surnames.

The Yellow Emperor dwelt on the Hill of Xuanyuan and married a woman of Xiling — this was Leizu, who became his principal consort. She bore two sons, and both their lines eventually held All-Under-Heaven. The first was Xuanxiao, also known as Qingyang, who went to dwell by the Jiang River. The second was Changyi, who went to dwell by the Ruo River. Changyi married a woman of the Shushan clan, named Changpu, who bore Gaoyang. Gaoyang possessed sagely virtue. When the Yellow Emperor died, he was buried at Mount Qiao. His grandson Gaoyang, the son of Changyi, ascended the throne — this was Emperor Zhuanxu.

Emperor Zhuanxu, styled Gaoyang, was the grandson of the Yellow Emperor and the son of Changyi. He was calm and profound, with great strategic insight; he was perceptive and knowledgeable in affairs. He cultivated resources appropriate to the land, ordered the seasons in accordance with Heaven, followed the spirits in establishing righteousness, regulated the vital forces to transform the people, and purified himself with sincerity in sacrifice. His domain reached north to Youling, south to Jiaozhi, west to the Flowing Sands, and east to Panmu. All things that move or rest, all spirits great and small, everything illuminated by the sun and moon — none failed to submit to his rule.

Emperor Zhuanxu fathered a son named Qiongchan. When Zhuanxu died, Gaoxin, the grandson of Xuanxiao, ascended the throne — this was Emperor Ku.

Emperor Ku, styled 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. Neither Xuanxiao nor Jiaoji attained the throne; it was Gaoxin who became emperor. In relation to Zhuanxu, Gaoxin was a clan nephew.

Gaoxin was born with a numinous spirit and spoke his own name. He bestowed benefits on all things but sought nothing for himself. He was perceptive enough to know what was distant and discerning enough to detect what was subtle. He followed the righteous principles of Heaven and understood the urgent needs of the people. He was humane yet commanding, generous yet trustworthy. He cultivated his person and All-Under-Heaven submitted. He took the wealth of the earth and used it frugally, nurtured and instructed the myriad people for their benefit, tracked the sun and moon to mark their courses, and honored the spirits with reverent service. His countenance was dignified, his virtue lofty. His actions were timely, his attire befitting a scholar. Emperor Ku held to the center and his influence reached throughout All-Under-Heaven — wherever the sun and moon shone, wherever wind and rain fell, none failed to submit.

Emperor Ku married a woman of the Chenfeng clan and fathered Fangxun. He married a woman of the Juzi clan and fathered Zhi. When Emperor Ku died, Zhi succeeded him. Emperor Zhi's reign was not good, and he died. His younger brother Fangxun then ascended the throne — this was Emperor Yao.

Emperor Yao — his personal name was Fangxun. His benevolence was like Heaven itself; his wisdom like that of a spirit. To approach him was like approaching the sun; to gaze upon him was like beholding the clouds. He was wealthy but not arrogant, noble but not indolent. He wore a yellow cap and plain robes, rode a vermilion chariot drawn by white horses. He was able to make bright his cultivated virtue and bring harmony to the nine degrees of kinship. When the nine degrees were in accord, he regulated the hundred clans. When the hundred clans were illuminated, he brought together the myriad states in harmony.

He then commanded Xi and He to reverently follow the great Heaven and calculate the patterns of the sun, moon, and stars, so as respectfully to bestow the seasons upon the people. He separately commanded Xi Zhong to reside at Yuyi, called the Valley of the Rising Sun, to respectfully guide the sunrise and regulate the spring planting. When the days are of middle length and the constellation is Niao, it marks the middle of spring. The people spread out, and birds and beasts mate and rear their young. He further commanded Xi Shu to reside at Nanjiao to regulate the summer works and mark the solstice with reverence. When the days are longest and the constellation is Huo, it marks the middle of summer. The people retreat to the highlands, and birds and beasts have thin coats. He further commanded He Zhong to reside in the western land, called the Valley of Darkness, to respectfully guide the sunset and regulate the autumn harvest. When the nights are of middle length and the constellation is Xu, it marks the middle of autumn. The people are at ease, and birds and beasts regrow their plumage. He further commanded He Shu to reside in the north, called the Dark Capital, to oversee the storing of things. When the days are shortest and the constellation is Mao, it marks the middle of winter. The people stay in their warm dwellings, and birds and beasts grow thick fur. The year was three hundred and sixty-six days, and intercalary months were used to correct the four seasons. He faithfully directed the hundred officials, and all endeavors flourished.

Yao asked: "Who can carry on this work?" Fang Qi said: "Your heir, Danxhu — he is perceptive." Yao said: "Bah! He is stubborn and vicious. He will not do."

Yao asked again: "Who is able?" Huandou said: "Gonggong has gathered supporters and spread his achievements far and wide. He could serve." Yao said: "Gonggong is clever with words but crooked in practice. He appears respectful but is contemptuous of Heaven. He will not do."

Yao said again: "Alas, you Four Peaks! The surging floodwaters reach to the heavens; their vastness engulfs the mountains and overtops the hills. The people below are in distress. Is there anyone who can bring them under control?" All said: "Gun can." Yao said: "Gun defies orders and destroys his own kin. He will not do." The Peaks replied: "He stands apart — try him, and if he cannot, dismiss him." Yao thereupon heeded the Peaks and employed Gun. After nine years, the work remained unfinished.

Yao said: "Alas, you Four Peaks! I have been on the throne for seventy years. Can you carry out the mandate and take my place?" The Peaks answered: "Our virtue is too base to disgrace the imperial throne." Yao said: "Then nominate everyone — relatives of high or low rank, and those who live in obscurity." All said to Yao: "There is a commoner among the people named Yu Shun." Yao said: "Yes, I have heard of him. What manner of man is he?" The Peaks said: "He is the son of a blind man. His father is obstinate, his mother deceitful, and his half-brother arrogant. Yet he is able to live with them in harmony through filial devotion, governing himself with steadfast goodness and never falling into wickedness." Yao said: "Then let me try him." Thereupon Yao gave him his two daughters in marriage, to observe his virtue through their eyes. Shun directed the two daughters to the bend of the Gui River, where they observed the rites of a wife.

Yao was pleased with him and had Shun carefully harmonize the five norms of conduct — and all five were followed. He then had Shun take charge of the hundred officials — and the hundred officials performed their duties in proper order. Shun received guests at the four gates — and the four gates were solemn and dignified, with feudal lords and visitors from distant lands all showing respect. Yao sent Shun into the mountain forests and rivers and marshes, and amid violent storms of wind, thunder, and rain, Shun never lost his way. Yao deemed him a sage and summoned Shun, saying: "For three years your plans have been thorough and your words have proven effective. Ascend to the imperial throne." Shun demurred, saying his virtue was insufficient. On the first day of the first month, Shun received the succession at the Temple of the Accomplished Ancestor — the great ancestor of Yao.

Emperor Yao had grown old and commanded Shun to act as regent, carrying out the government of the Son of Heaven, so as to observe the Mandate of Heaven. Shun then aligned the jade armillary sphere to regulate the Seven Governors. He performed the lei sacrifice to the Supreme Deity, the yin sacrifice to the Six Honored Ones, the wang sacrifice to the mountains and rivers, and offered worship to all the spirits. He received the five jade tablets, chose auspicious days, held audience with the Four Peaks and the regional shepherds, and distributed the jade tablets.

In the second month of each year, he made his eastern tour of inspection, reaching Mount Dai, where he burned firewood and made wang sacrifices to the mountains and rivers in proper order. He then met with the lords of the east, harmonized the months and corrected the calendar, standardized musical pitches, measures of length, capacity, and weight, and regulated the five ritual ceremonies, the five jade tokens, the three silk fabrics, two living and one dead animal for presentation gifts, and the five ceremonial implements. When all was done, he returned.

In the fifth month he toured the south, in the eighth month the west, and in the eleventh month the north — all following the same pattern. On returning, he went to the ancestral temples and offered a single bull. Every five years he made one tour, and in the intervening four years the lords came to court. He gave them instructions by proclamation, tested them by examining their achievements, and rewarded them with chariots and robes according to merit.

He established the twelve provinces and dredged the rivers. He displayed the standard punishments as a warning, commuted the five major punishments to banishment, used the whip as the punishment for officials, the rod as the punishment in schools, and fines in metal as redemption. Offenses due to misfortune or accident were pardoned; those who persisted deliberately in wrongdoing were punished. Be reverent! Be reverent! Let punishments be applied with care!

Huandou had recommended Gonggong; Yao had said it was not possible but tried him as Master of Works — and Gonggong proved dissolute and perverse. The Four Peaks had nominated Gun to control the great flood; Yao had thought him unsuitable, but the Peaks insisted on trying him — the trial produced no results, and the people suffered. The Sanmiao in the Jiang-Huai and Jing regions repeatedly caused disorder.

Thereupon Shun returned and spoke to the Emperor. He requested 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 Sanmiao be relocated to Sanwei, to transform the western Rong; and that Gun be put to death at Mount Yu, to transform the eastern Yi. These four punishments were carried out, and All-Under-Heaven submitted.

Yao had been on the throne seventy years when he found Shun. Twenty years later, grown old, he ordered Shun to serve as regent and recommended him to Heaven. Yao stepped down and died twenty-eight years later. The people mourned him as though they had lost a father and mother. For three years, no music was played in any quarter, in memory of Yao.

Yao knew that his son Danxhu was unworthy and not fit to be entrusted with All-Under-Heaven. He therefore weighed the matter and chose to pass the throne to Shun. If he gave it to Shun, All-Under-Heaven would benefit while Danxhu would suffer. If he gave it to Danxhu, All-Under-Heaven would suffer while Danxhu alone would benefit. Yao said: "In the end, I will not make All-Under-Heaven suffer in order to benefit one man." And so he gave All-Under-Heaven to Shun.

After Yao died and the three years of mourning were complete, Shun withdrew and yielded to Danxhu, retreating south of the Southern River. But the feudal lords who came to pay court went not to Danxhu but to Shun. Those who brought lawsuits went not to Danxhu but to Shun. Those who sang songs of praise sang not of Danxhu but of Shun. Shun said: "This is Heaven's will." Only then did he go to the Central Kingdom and take the throne of the Son of Heaven. This was Emperor Shun.

Shun of Yu — his name was Chonghua. Chonghua's father was Gusou, Gusou's father was Qiaoniu, Qiaoniu's father was Juwang, Juwang's father was Jingkang, Jingkang's father was Qiongchan, Qiongchan's father was Emperor Zhuanxu, and Zhuanxu's father was Changyi. From Changyi to Shun was seven generations. From Qiongchan down to Shun, all had been commoners of low station.

Shun's father Gusou was blind, and Shun's mother died. Gusou remarried and fathered Xiang, who was arrogant. Gusou favored his second wife's son and constantly sought to kill Shun. Shun would flee and hide; for the slightest offense, he accepted punishment. He served his father, stepmother, and half-brother with devotion that grew more earnest each day and never slackened.

Shun was a man of Jizhou. He plowed at Mount Li, fished at Lei Marsh, made pottery on the banks of the Yellow River, crafted implements at Shouqiu, and traded at Fuxia. His father Gusou was obstinate, his stepmother deceitful, and his brother Xiang arrogant — all wanted to kill him. Yet Shun adapted to every situation without losing the way of a son, treating his brother with both filial respect and kindness. When they tried to kill him, they could never succeed; when they needed him, he was always at their side.

At twenty, Shun was known for his filial piety. At thirty, Emperor Yao asked who could be employed, and the Four Peaks all recommended Shun, saying he was able. Thereupon Yao gave him his two daughters in marriage to observe his conduct within the household, and sent nine of his sons to live with him to observe his conduct without. Shun dwelt at the bend of the Gui River, and his private conduct grew ever more scrupulous. Yao's two daughters did not dare use their noble birth to treat Shun's relatives with arrogance — they were exemplary wives. Yao's nine sons all became more earnest in their conduct.

When Shun plowed at Mount Li, all who farmed there yielded their field boundaries. When he fished at Lei Marsh, all the fishermen yielded their fishing grounds. When he made pottery on the riverbank, none of the vessels were rough or shoddy. After one year, wherever he settled became a hamlet; after two years, a town; after three years, a city.

Yao then gave Shun fine hemp garments and a zither, built him granaries, and gave him cattle and sheep. Yet Gusou still tried to kill him. He sent Shun to plaster the roof of the granary, then set fire to it from below. Shun used two conical hats as wings to shield himself and floated down, escaping death. Afterward, Gusou had Shun dig a well. While Shun was deep in the well, Gusou and Xiang shoveled earth to fill it — but Shun had dug a side tunnel and escaped through it.

Gusou and Xiang were delighted, thinking Shun was dead. Xiang said: "The plan was mine." He divided the spoils with his parents, saying: "Shun's two wives, the daughters of Yao, and his zither — I will take those. The cattle, sheep, and granaries go to our parents." Xiang then moved into Shun's chambers and played his zither. Shun came to see him. Xiang was startled and displeased, but said: "I was just thinking of Shun, and it was weighing on my heart!" Shun said: "Indeed — you are a devoted brother." Shun then served Gusou and loved Xiang with even greater devotion than before. Thereupon Yao tested Shun with the five norms and the hundred officials, and all were well governed.

In ancient times, the Gaoyang clan had eight talented sons, and the world benefited from them generation after generation — they were called the 'Eight Harmonious Ones.' The Gaoxin clan had eight talented sons, called by the world the 'Eight Originals.' These sixteen families perpetuated their excellence across generations and never lost their renown. Up to Yao's time, Yao had not been able to promote them. Shun raised up the Eight Harmonious Ones and set them to manage the land, directing the hundred affairs — and nothing was out of order. He raised up the Eight Originals and had them spread the five teachings in the four directions: righteousness for fathers, kindness for mothers, friendship for elder brothers, respect for younger brothers, and filial piety for sons. Within, all was at peace; without, all was accomplished.

In ancient times, the Di Hong clan had a worthless son who concealed righteousness and harbored malice, delighting in villainy — All-Under-Heaven called him Hundun. The Shaohao clan had a worthless son who undermined trust and despised loyalty, embellishing slander — All-Under-Heaven called him Qiongqi. The Zhuanxu clan had a worthless son who could not be taught or instructed and would not heed counsel — All-Under-Heaven called him Taowu. These three clans were a source of worry for generations. Up to Yao's time, Yao had not been able to remove them. The Jinyun clan had a worthless son who was greedy for food and drink and covetous of wealth and bribes — All-Under-Heaven called him Taotie. All-Under-Heaven despised him, ranking him with the Three Villains. When Shun received guests at the four gates, he banished these four villainous clans, relocating them to the four remote borders to ward off monsters and demons. Thereupon the four gates were opened, and it was said there were no more evil men.

Shun entered the great wilderness, and amid fierce winds, thunder, and rain he did not lose his way. Yao then knew that Shun was fit to receive All-Under-Heaven. When Yao grew old, he had Shun serve as regent and conduct tours of inspection. Shun had been serving in office for twenty years when Yao made him regent. He served as regent for eight years before Yao died. After the three years of mourning, Shun yielded the throne to Danxhu, but All-Under-Heaven turned to Shun.

Now Yu, Gaoyao, Qi, Houji, Boyi, Kui, Long, Chui, Yi, and Pengzu had all been employed since Yao's time but had not yet been assigned specific offices. Shun therefore went to the Temple of the Accomplished Ancestor, consulted the Four Peaks, opened the four gates, and made the eyes and ears of the four quarters clear and accessible. He commanded the twelve regional shepherds to discuss the emperor's virtue, to practice generous virtue, and to keep flatterers at a distance — and the Man and Yi peoples all submitted.

Shun said to the Four Peaks: "Is there one who can exert himself to glorify Yao's work and hold office as chief minister?" All said: "Bo Yu as Minister of Works can glorify the Emperor's achievements." Shun said: "So be it! Yu, you shall bring the waters and lands to order — devote yourself to this!" Yu bowed low, touching his head to the ground, and deferred to Ji, Qi, and Gaoyao. Shun said: "Very well — go and attend to it."

Shun said: "Qi, the people are beginning to starve. You, Houji, shall sow the hundred grains in their proper seasons." Shun said: "Qi, the hundred clans are not close, and the five relationships are not in harmony. You shall be Minister of Education and reverently spread the five teachings. Let there be leniency." Shun said: "Gaoyao, the Man and Yi peoples trouble the Xia lands, and bandits, thieves, and criminals are at large. You shall be Minister of Justice. The five punishments shall have their proper applications, each applied in its appropriate place; the five degrees of banishment shall have their proper measures, each with its appointed destination. Only through clarity can trust be established."

Shun asked: "Who can oversee my craftsmen?" All said: "Chui can." So Chui was made Master of Works. Shun asked: "Who can manage the grasses, trees, birds, and beasts of high and low?" All said: "Yi can." So Yi was made Master of Marshes. Yi bowed and deferred to Zhu Hu and Xiong Pi. Shun said: "Go — work in harmony." And so Zhu Hu and Xiong Pi were made his assistants.

Shun said: "You Four Peaks — who can preside over my three ritual ceremonies?" All said: "Boyi can." Shun said: "Boyi, I make you Master of Ceremonies. Morning and night be reverent; be upright and pure." Boyi deferred to Kui and Long.

Shun said: "Very well. Kui shall be Master of Music. Teach the young: be upright yet gentle, broad yet firm, strong yet not cruel, simple yet not arrogant. Poetry gives voice to thought; song prolongs the words; tones follow the melody; pitch harmonizes the tones. When the eight kinds of instruments are in accord, none overriding another, spirits and men are brought into harmony." Kui said: "Ah! When I strike and tap the stones, the hundred beasts all dance."

Shun said: "Long, I dread and detest slander and falsehood that alarms my people. I command you to be my Herald, issuing and receiving my orders morning and night. Be truthful."

Shun said: "Attend, you twenty-two men! Be reverent, and assist the work of Heaven at the proper times." Every three years he examined their achievements; after three examinations, the unworthy were dismissed and the worthy promoted. The many achievements, near and far, all flourished. The Sanmiao were driven apart and subdued.

All twenty-two men accomplished their tasks. Gaoyao served as Grand Judge, and justice was even — the people each submitted and received their due. Boyi presided over ritual, and high and low alike practiced courtesy. Chui directed the craftsmen, and the hundred trades achieved their purposes. Yi managed the marshes, and the mountains and wetlands were opened. Qi managed the grain, and the hundred grains flourished in their seasons. Qi served as Minister of Education, and the people were close and harmonious. Long managed guests, and people from afar came to court. The twelve regional shepherds carried out their duties, and none in the nine provinces dared to evade or defy.

But Yu's achievements were the greatest. He cut through the nine mountains, opened the nine marshes, channeled the nine rivers, and fixed the nine provinces. Each province brought tribute according to its products, and none exceeded what was proper. The domain extended five thousand li in each direction, reaching as far as the outermost zone of submission. To the south he pacified Jiaozhi and the Beifa; to the west, the Rong, Xizhi, Qusou, Di, and Qiang; to the north, the Mountain Rong, the Fa, and the Xishen; to the east, the Chang and the Island Yi. All within the four seas honored the achievements of Emperor Shun.

Thereupon Yu composed the music of the Nine Summons, which attracted rare creatures, and phoenixes came to soar. All the bright virtue of All-Under-Heaven began with Emperor Shun of Yu.

Shun was known for filial piety at twenty, promoted by Yao at thirty, regent at fifty, and when Yao died at fifty-eight, Shun ascended the throne at sixty-one. He reigned for thirty-nine years, then traveled south on a tour of inspection and died in the wilds of Cangwu. He was buried south of the Yangtze at Jiuyi — this is Lingling.

When Shun had ascended the throne, he bore the Son of Heaven's banner and went to pay court to his father Gusou, deferential and solemn, fulfilling the way of a son. He enfeoffed his brother Xiang as a feudal lord.

Shun's son Shangjun was also unworthy. Shun therefore recommended Yu to Heaven in advance. Seventeen years later, Shun died. When the three years of mourning were complete, Yu likewise yielded to Shun's son, just as Shun had yielded to Yao's son. But the feudal lords turned to Yu, and only then did Yu take the throne of the Son of Heaven.

Yao's son Danxhu and Shun's son Shangjun both retained their territories and maintained the ancestral sacrifices of their fathers. They wore the garments of their houses and performed the rites and music appropriate to them. When they appeared before the Son of Heaven, it was as guests, not as ministers — showing that the Son of Heaven did not presume to claim them as subjects.

From the Yellow Emperor down to Shun and Yu, all shared the same surname but differed in their dynastic titles, so as to make manifest their virtue. Thus the Yellow Emperor was 'Lord of Youxiong,' Emperor Zhuanxu was 'Gaoyang,' Emperor Ku was 'Gaoxin,' Emperor Yao was 'Tao Tang,' and Emperor Shun was 'You Yu.' Emperor Yu was 'Lord of Xia' and his separate clan name was Si. Qi was 'Shang' and his surname was Zi. Qi was 'Zhou' and his surname was Ji.

The Grand Historian says: Many scholars speak of the Five Emperors — it is a tradition of great antiquity. Yet the Book of Documents records only from Yao onward. The various schools speak of the Yellow Emperor, but their writings are not refined or reliable, and gentlemen-scholars find it difficult to discuss them. What Confucius transmitted — Zai Yu's questions on the 'Virtue of the Five Emperors' and the 'Lineages of the Emperors' — some Confucians do not transmit.

I myself have traveled west to Kongtong, north past Zhuolu, east to the sea, and south across the Yangtze and Huai. Everywhere, the elders point out the places associated with the Yellow Emperor, Yao, and Shun — though local customs and traditions differ greatly, those accounts that accord with the ancient texts seem closest to the truth.

I have examined the Spring and Autumn Annals and the Discourses of the States, and they clearly illuminate the 'Virtue of the Five Emperors' and the 'Lineages of the Emperors.' It is just that people have not investigated them deeply. What these works reveal is not baseless. Though the written records have gaps, what has been lost still turns up from time to time in other sources.

Unless one is devoted to learning and deep in thought, grasping the meaning with one's own mind, it is truly difficult to explain these things to those of narrow view and limited knowledge. I have synthesized and ordered the accounts, selecting those that are most refined, and have therefore placed this as the first of the Basic Annals.