夏本紀

Yu of Xia — his name was Wenming. Yu's father was Gun, Gun's father was Emperor Zhuanxu, Zhuanxu's father was Changyi, and Changyi's father was the Yellow Emperor. Thus Yu was the great-great-grandson of the Yellow Emperor and the grandson of Emperor Zhuanxu. Yu's great-grandfather Changyi and his father Gun had both failed to attain the imperial throne and served as ministers.

In the time of Emperor Yao, the great flood reached to the heavens — its vastness engulfing the mountains and overtopping the hills. The people below were in distress. Yao sought someone who could control the waters. His ministers and the Four Peaks all said Gun could do it. Yao said: "Gun is a man who defies orders and ruins his own kin. He will not do." The Four Peaks said: "Among his peers, none is more capable than Gun. We hope the Emperor will try him." Thereupon Yao heeded the Four Peaks and employed Gun to control the flood. After nine years the waters had not subsided and the work was unfinished.

Emperor Yao then sought another man and found Shun. Shun was elevated and employed, serving as regent and conducting tours of inspection. When he went to observe Gun's flood control, he found it to be without results, and put Gun to death at Mount Yu. All-Under-Heaven regarded Shun's punishment as just. Thereupon Shun raised up Gun's son Yu and tasked him with continuing his father's work.

After Yao died, Emperor Shun asked the Four Peaks: "Who can complete and glorify Yao's work and hold office?" All said: "Bo Yu as Minister of Works can bring Yao's achievements to completion." Shun said: "So be it!" He commanded 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 Qi, Houji, and Gaoyao. Shun said: "Go now and see to your task."

Yu as a man was quick, resourceful, and tireless in effort. His virtue never strayed; his benevolence drew others to him; his words could be trusted. His voice was a standard of pitch, his person a standard of measure, and by these he went forth. Diligent and dignified, he served as the warp and weft of order.

Yu then proceeded with Yi and Houji to carry out the Emperor's command. He ordered the feudal lords and common people to raise labor gangs for the earthworks, traversed the mountains and marked the trees, and determined the positions of the great mountains and rivers.

Grieving that his father Gun had failed in the work and been punished with death, Yu labored his body and strained his mind. He lived away from home for thirteen years and did not dare enter his own door when he passed it. He wore the poorest clothes and ate the simplest food, but devoted himself with filial reverence to the spirits. He kept his dwelling humble, but lavished expense on ditches and waterways.

On land he traveled by cart, on water by boat, through mud by sled, and in the mountains by sedan. With leveling cord in his left hand and compass and square in his right, and keeping the four seasons in mind, he opened up the nine provinces, cleared the nine routes, embanked the nine marshes, and surveyed the nine mountains.

He ordered Yi to distribute rice seed among the people for planting in the low, wet lands. He commanded Houji to distribute food that was hard to come by among the people. When food was scarce, he transferred surpluses from one region to supply another, equalizing the feudal lords. Yu then went about inspecting the land to determine what each region could produce as tribute, and assessed the advantages of the mountains and rivers.

Yu began his work from Jizhou.

Jizhou: Once Hukou was brought under control, he regulated the Liang and Qi mountains. Having restored Taiyuan, he proceeded to the south of Mount Yue. The Tanhuai region was brought to order as far as the Heng and Zhang rivers. Its soil is white loam. Its tax grade is the highest with mixed assessments; its field grade is middle-middle. The Chang and Wei rivers were channeled, and the Great Land marsh was drained. The Bird Yi people wear fur garments. The route follows the right side of Jieshi and enters the sea.

Yanzhou lies between the Ji and Yellow Rivers: the Nine Rivers were channeled, Lei Marsh was formed into a lake, the Yong and Ju rivers were brought together, and the mulberry lands were made fit for silkworms — thereupon the people could come down from the hills and settle on the land. Its soil is black and rich; the grasses are luxuriant and the trees tall. Its field grade is middle-lower; its tax was stabilized only after thirteen years. Its tribute is lacquer and silk; its baskets contain patterned textiles. Transport is by the Ji and Luo rivers, connecting to the Yellow River.

Qingzhou lies between the sea and Mount Dai: the Yuyi people were brought to order, and the Wei and Zi rivers were channeled. Its soil is white and rich; the seacoast has broad salt flats, and the fields are alkaline. Its field grade is upper-lower; its tax grade is middle-upper. Its tribute is salt and fine hemp cloth, along with a variety of sea products. From the valleys of Dai come silk, hemp, lead, pine, and rare stones. The Lai Yi people are herders. Its baskets contain dark silk. Transport is by the Wen River, connecting to the Ji.

Xuzhou lies between the sea, Mount Dai, and the Huai River: the Huai and Yi rivers were brought under control, and the Meng and Yu mountains were cultivated. Lake Daye was managed, and the Eastern Plain was leveled. Its soil is red clay, rich and loamy; the grasses and trees grow increasingly lush. Its field grade is upper-middle; its tax grade is middle-middle. Its tribute includes earth of five colors, pheasant feathers from the Yu valley, the solitary paulownia of the sunny slope of Mount Yi, floating chime-stones from the banks of the Si, pearls and fish from the Huai Yi people, and its baskets contain black and fine white silk. Transport is by the Huai and Si rivers, connecting to the Yellow River.

Yangzhou lies between the Huai and the sea: Lake Pengli was managed, and it became a nesting ground for the sun-birds. The Three Rivers flowed together, and Zhen Marsh was brought to rest. Bamboo and arrow-bamboo were widespread. Its grasses are lush, its trees tall, and its soil is muddy clay. Its field grade is lower-lower; its tax grade is lower-upper with mixed upper assessments. Its tribute includes metals of three grades, jade, jasper, bamboo arrows, ivory, leather, feathers, and yak tail, and the Island Yi people wear garments of plant fiber. Its baskets contain woven cowrie shells, and its wrapped gifts of oranges and pomelos are presented in tribute. Transport crosses the Yangtze and sea, connecting to the Huai and Si.

Jingzhou lies between the Jing Mountains and the south side of Mount Heng: the Yangtze and Han rivers pay their tribute to the sea. The Nine Rivers flow through the central region; the Tuo and Cen rivers are channeled; the Yunmeng wetlands are regulated. Its soil is muddy clay. Its field grade is lower-middle; its tax grade is upper-lower. Its tribute includes feathers, yak tail, ivory, and leather; metals of three grades; chun, gan, gua, and cypress timbers; whetstones, grindstones, arrowheads, and cinnabar; jun and lu bamboos and hu arrows — three states send these in tribute by name. Wrapped gifts include the sacred jingmao grass. Its baskets contain black and crimson jade beads and braids. The region of the Nine Rivers presents its gift of great turtles. Transport is by the Yangtze, Tuo, Cen, and Han rivers, crossing overland to the Luo and reaching the Southern River.

Yuzhou lies between the Jing Mountains and the Yellow River: the Yi, Luo, Chan, and Jian rivers flow into the Yellow River. The Ying marsh is managed and Lake He is channeled, extending to Mingdu. Its upper soil is loam; the subsoil is rich clay. Its field grade is middle-upper; its tax grade is mixed upper-middle. Its tribute includes lacquer, silk, fine hemp, and ramie. Its baskets contain fine floss. Chime-stones are presented as gifts. Transport is by the Luo River, reaching the Yellow River.

Liangzhou lies between the south of Mount Hua and the Black River: the Wen and Bo mountains are cultivated; the Tuo and Cen rivers are channeled; Mounts Cai and Meng are surveyed and leveled, and the He Yi people are brought to order. Its soil is blue-black. Its field grade is lower-upper; its tax grade is lower-middle with triple mixed assessments. Its tribute includes jade, iron, silver, engraved metals, arrowheads, and chime-stones, as well as bear, grizzly, fox, and wildcat skins and woven hides. Transport comes eastward from the Xiqing Mountains following the Huan route, floating on the Qian River, crossing overland to the Mian, entering the Wei, and joining the Yellow River.

Yongzhou lies between the Black River and the Western River: the Ruo River flows west; the Jing River joins the Wei at the bend. The Qi and Ju rivers are channeled; the Feng River flows together with them. The Jing and Qi mountains are surveyed; Zhongnan and Dunwu extend to Niaoshu. The plateau and lowlands are brought to order as far as Duye. The Sanwei region is pacified and the Sanmiao people are well governed. Its soil is yellow loam. Its field grade is upper-upper; its tax grade is middle-lower. Its tribute includes jade, precious jade, and langgan gems. Transport floats on the river from Jishi, reaching Longmen on the Western River and joining the Wei at the bend. The fur-clad peoples of Kunlun, Xizhi, and Qusou — the Western Rong — are brought into the system.

He channeled the nine mountain ranges: from Qian and Qi to Mount Jing, crossing the Yellow River; from Hukou and Leishou to Mount Taiyue; from Dizhu and Xicheng to Wangwu; from Taihang and Changshan to Jieshi, reaching the sea; from Xiqing, Zhuyu, and Niaoshu to Mount Taihua; from Xiong'er, Waifang, and Tongbai to Fuwei; he channeled from Bozhong to Mount Jing; from Neifang to Dabie; from the south slope of Mount Wen to Mount Heng, past the Nine Rivers, reaching Fuqian Plain.

He channeled the nine rivers: the Ruo River flows to Heli, its remaining waters entering the Flowing Sands. He channeled the Black River to Sanwei, entering the Southern Sea. He channeled the Yellow River from Jishi to Longmen, south to Huayin, east to Dizhu, then further east to Mengjin, east past the bend of the Luo to Dapi, north past the Jiang River to the Great Land marsh, where it spreads north into the Nine Rivers and converges into the Reverse River before entering the sea.

From Bozhong he channeled the Yang River, which flows east to become the Han, then east again to become the Canglang River. It passes the Three Shi, enters Dabie, flows south into the Yangtze, and east into the marshes forming Lake Pengli. It continues east as the Northern Yangtze and enters the sea.

From Mount Wen he channeled the Yangtze, which branches east into the Tuo, then east to Li, past the Nine Rivers to Dongling. It flows northeast to join the marshes, becoming the Middle Yangtze, and enters the sea.

He channeled the Yan River, which flows east to become the Ji, enters the Yellow River, overflows as the Ying, exits east of Taoqiu to the north, then east to Lake He, northeast to join the Wen, and northeast again to enter the sea.

He channeled the Huai from Tongbai, flowing east to join the Si and Yi, then east into the sea.

He channeled the Wei from the Niaoshu-Tongxue mountain, flowing east to join the Feng, northeast to the Ta, east past the Qi and Ju, and into the Yellow River.

He channeled the Luo from Mount Xiong'er, flowing northeast to join the Jian and Chan, then east to join the Yi, and northeast into the Yellow River.

And so the nine provinces were unified; the four corners were settled. The nine mountain ranges were surveyed and made traversable, the nine rivers were dredged to their sources, the nine marshes were embanked, and the four seas were brought into communion. The six treasuries were well maintained, the many lands were mutually assessed, resources and tribute were carefully determined, and all were taxed according to the three grades of soil.

The Central Kingdom was granted lands and surnames, with the pronouncement: "Reverence for my virtue comes first — do not oppose my ways."

Beyond the Son of Heaven's domain, the first five hundred li were the Dian Zone of direct service: within the first hundred li, tribute was whole stalks of grain; at two hundred li, cut grain; at three hundred li, straw for service; at four hundred li, unhusked millet; at five hundred li, husked rice. Beyond the Dian Zone, the next five hundred li were the Hou Zone of feudal service: the first hundred li for imperial estates, the next two hundred li for appointed states, and the remaining three hundred li for feudal lords. Beyond the Hou Zone, five hundred li were the Sui Zone of pacification: three hundred li for cultural and educational influence, two hundred li for military defense. Beyond the Sui Zone, five hundred li were the Yao Zone of controlled allegiance: three hundred li for the Yi peoples, two hundred li for the Cai peoples. Beyond the Yao Zone, five hundred li were the Huang Zone of the wild frontier: three hundred li for the Man peoples, two hundred li for the banished.

To the east it reached the sea, to the west the Flowing Sands, and north and south it extended to the uttermost limits. The influence of voice and teaching reached to the four seas. Thereupon the Emperor bestowed upon Yu the dark jade tablet, announcing the completion of his work to All-Under-Heaven. All-Under-Heaven was then at great peace.

Gaoyao served as Minister of Justice to govern the people. At Emperor Shun's court, Yu, Boyi, and Gaoyao conversed before the Emperor. Gaoyao set forth his counsel: "Trust in virtue and moral principle, and the plans will be clear and the assistance harmonious." Yu said: "Indeed, but how?" Gaoyao said: "Ah! Be careful in cultivating one's own person, think of the long term, earnestly order the nine degrees of kinship, and the many worthy men will support and assist from on high — what is near can be managed, and what is far rests with oneself."

Yu bowed and praised these words, saying: "Indeed." Gaoyao said: "The key lies in knowing men and in giving the people peace." Yu said: "Alas! Both are as you say, yet even the Emperor finds them difficult. To know men is wisdom — then one can appoint the right officials. To give the people peace is benevolence — then the common people will cherish the ruler. If one can both know men and act with benevolence, why worry about a Huandou? Why exile a Sanmiao? Why fear the flatterer with clever words and a pleasing face?"

Gaoyao said: "Indeed! In conduct there are nine virtues, and one must speak of possessing them." He then said: "To begin every task with diligence; to be broad yet firm; to be gentle yet resolute; to be deliberate yet respectful; to be tractable yet determined; to be upright yet warm; to be simple yet incorruptible; to be strong yet true; to be bold yet righteous — to display these with constancy, that is auspicious. If one daily practices three of these virtues, rising early and working late, one can hold a noble house. If one daily maintains with reverence six of these virtues, one can illuminate and govern a state. If one gathers and universally applies all nine virtues, then the talented and worthy fill the offices, and the hundred officials are solemn and diligent. Do not teach crooked, licentious, or cunning schemes. If the wrong man occupies an office, that is called bringing chaos to Heaven's work. Heaven punishes the guilty — use the five punishments in their five applications. Can my words be put into practice?"

Yu said: "Your words can assuredly be carried out with lasting effect." Gaoyao said: "I do not yet possess understanding — I only aspire to assist the Way."

Emperor Shun said to Yu: "Speak freely as well." Yu bowed and said: "Ah, what can I say? I think only of working tirelessly day by day." Gaoyao challenged him: "What do you mean by tirelessly?" Yu said: "When the great flood reached to the heavens, its vastness engulfing mountains and overtopping hills, the people below were all overwhelmed by the waters. On land I rode in carts, on water in boats, through mud on sleds, and in the mountains on sedans. I traversed the mountains and cleared the trees. With Yi, I provided the people with rice and fresh food. I opened the nine rivers to reach the four seas and dredged the ditches and canals to feed the rivers. With Houji, I provided the people with food that was hard to come by. When food was scarce, I transferred surpluses to make up deficits, and relocated people as needed. The masses then settled, and the myriad states were brought to order."

Gaoyao said: "Indeed — this achievement of yours is magnificent."

Yu said: "Ah, Emperor! Be careful in your position and secure in your conduct. Support virtue, and All-Under-Heaven will greatly respond. With a pure mind and clear intent, await the command of the Supreme Deity, and Heaven will renew its mandate with blessings." The Emperor said: "Ministers! Ministers! Ministers are my arms, legs, eyes, and ears. I wish to assist and protect the people — you shall help me. I wish to observe the patterns of the ancients — the sun, moon, and stars, the embroidered designs on ritual garments — you shall make them clear to me. I wish to hear the six pitches, five tones, and eight instruments, and to detect the onset of disorder through the coming and going of the five kinds of speech — you shall listen for me. If I stray from the right path, you shall correct and admonish me. Do not flatter me to my face and slander me behind my back. Respect the four chief ministers. As for the many slanderers and favorites — when the ruler's virtue is sincerely practiced, all will be pure."

Yu said: "Indeed. If the Emperor does not act at the right time and treats good and evil alike, then nothing will be accomplished."

The Emperor said: "Do not be like Danxhu in his arrogance — he delighted only in idle roaming. Without water, he would go boating; he debauched with companions at home, and thereby cut off his line. I could not abide this." Yu said: "On the day xinren I married a woman of Tushan, and by the days guijia she bore my son Qi. I did not act as a father to him — and for this reason I was able to complete the work of water and land. I helped establish the Five Zones extending five thousand li, appointed twelve commanders to the provinces, and reached outward to the four seas, establishing five chiefs in each region, each with its own achievements. Yet the Miao remain stubborn and will not submit — may the Emperor give this thought." The Emperor said: "The spread of my virtue — it is through the ordering of your achievements."

Gaoyao thereupon honored Yu's virtue and commanded the people to take Yu as their model. Those who did not comply with this pronouncement were punished. The virtue of Shun shone greatly.

Thereupon Kui performed the music. The spirits of ancestors came; the lords yielded to one another in courtesy. Birds and beasts soared and danced. When the Shao music reached its ninth movement, phoenixes appeared in ceremony and the hundred beasts all danced. The hundred officials were in true harmony.

The Emperor composed a song for this occasion, saying: "Ascending to Heaven's mandate — it is all timing and the critical moment." He then sang: "The limbs rejoice! The head rises! The hundred works all prosper!" Gaoyao bowed with hands clasped, touched his head to the ground, and proclaimed: "Be mindful! Lead all endeavors with vigor, and be careful of your laws — be reverent!" He then sang in turn: "When the head is wise, the limbs are good, and the myriad affairs are at peace!" Shun sang again: "When the head is muddled, the limbs grow lazy, and the ten thousand affairs all fail!"

The Emperor bowed and said: "Indeed. Go forth, and be reverent!" Thereupon All-Under-Heaven looked to Yu as master of the clear measures, numbers, sounds, and music, and he became lord of the spirits of mountains and rivers.

Emperor Shun recommended Yu to Heaven as his successor. Seventeen years later, Emperor Shun died. When the three years of mourning were complete, Yu withdrew and yielded to Shun's son Shangjun, retiring to Yangcheng. But all the feudal lords in All-Under-Heaven left Shangjun and came to pay court to Yu. Thereupon Yu ascended the throne of the Son of Heaven, facing south to receive the allegiance of All-Under-Heaven. His dynastic name was Lord of Xia, and his clan name was Si.

When Emperor Yu took the throne, he raised up Gaoyao, recommended him, and was about to entrust him with the government — but Gaoyao died. He enfeoffed Gaoyao's descendants at Ying and Liu, and some were at Xu. He then raised up Yi and entrusted him with the government.

In his tenth year, Emperor Yu traveled east on a tour of inspection, reached Kuaiji, and died. He bequeathed All-Under-Heaven to Yi. When the three years of mourning were complete, Yi yielded to Emperor Yu's son Qi and withdrew to the south side of Mount Ji.

But Yu's son Qi was worthy, and All-Under-Heaven had set its heart on him. When Yu died, although Yi had been designated successor, Yi had served Yu only a short time and had not yet won the allegiance of All-Under-Heaven. Therefore all the feudal lords left Yi and came to pay court to Qi, saying: "He is the son of our lord Emperor Yu." Thereupon Qi ascended the throne of the Son of Heaven — this was Xia Lord Emperor Qi.

Xia Lord Emperor Qi was the son of Yu. His mother was a woman of the Tushan clan.

The Youhu clan refused to submit. Qi attacked them, and a great battle was fought at Gan. Before the battle, he composed the Oath at Gan and summoned the six ministers to hear it. Qi said: "Attend, you men of the six commands! I solemnly declare to you: the Youhu clan has insulted and defied the Five Phases and abandoned the three standards. Heaven has therefore decreed the destruction of their mandate. Now I merely carry out Heaven's punishment. If those on the left do not attack on the left, or those on the right do not attack on the right, you disobey orders. If your charioteers fail to control their horses properly, you disobey orders. Those who obey orders will be rewarded at the ancestral temple; those who disobey will be executed at the altar of earth — and I will enslave your families." The Youhu were destroyed. All-Under-Heaven submitted.

When Emperor Qi died, his son Emperor Taikang succeeded him. Emperor Taikang lost the kingdom. His five brothers waited at the bend of the Luo River and composed the Songs of the Five Sons.

When Taikang died, his brother Zhongkang succeeded him — this was Emperor Zhongkang. In Emperor Zhongkang's time, the Xi and He astronomers had become dissolute and neglectful, abandoning the calendar and misaligning the days. The lord of Yin led a punitive expedition against them, recorded as the Punitive Expedition of Yin.

When Zhongkang died, his son Emperor Xiang succeeded him. When Emperor Xiang died, his son Emperor Shaokang succeeded him. When Shaokang died, his son Emperor Yu succeeded him. When Emperor Yu died, his son Emperor Huai succeeded him. When Huai died, his son Emperor Mang succeeded him. When Mang died, his son Emperor Xie succeeded him. When Xie died, his son Emperor Bujiang succeeded him. When Bujiang died, his brother Emperor Jiong succeeded him. When Jiong died, his son Emperor Jin succeeded him. When Jin died, the son of Bujiang, Kongjia, was enthroned — this was Emperor Kongjia.

When Emperor Kongjia took the throne, he was fond of shamanic rites and spirit worship, and his conduct was dissolute. The virtue of the Xia lords declined, and the feudal lords rebelled. Heaven sent down two dragons, male and female. Kongjia could not feed them and had not obtained the services of the Dragon-Keeper clan. The house of Tao Tang had declined, but among its descendants was Liu Lei, who had learned to rear dragons from the Dragon-Keeper clan. He served Kongjia. Kongjia granted him the surname Yulong, 'Dragon-Charioteer,' and he received the fiefdom of Shiwei. When the female dragon died, he served it as food to the Xia lord. When the Xia lord sent for more, Liu Lei was afraid and fled.

When Kongjia died, his son Emperor Gao succeeded him. When Emperor Gao died, his son Emperor Fa succeeded him. When Emperor Fa died, his son Emperor Lügui succeeded him — this was Jie.

In Emperor Jie's time, from Kongjia onward the feudal lords had increasingly rebelled against the Xia. Jie did not attend to virtue but used military force to harm the people. The people could not bear it. He summoned Tang and imprisoned him at Xiatai, but later released him.

Tang cultivated virtue, and all the feudal lords turned to him. Tang then led his armies to attack Jie of the Xia. Jie fled to Mingtiao, where he was exiled and died. Jie said to those around him: "I regret that I did not kill Tang at Xiatai — that it has come to this."

Tang then ascended the throne of the Son of Heaven, replacing the Xia as ruler of All-Under-Heaven. Tang enfeoffed the descendants of the Xia — the Zhou dynasty later enfeoffed them at Qi.

The Grand Historian says: Yu's surname was Si. His descendants were enfeoffed and took their states as surnames. Thus there arose the clans of Xiahou, Youhu, Younan, Zhenxun, Tongcheng, Bao, Fei, Qi, Zeng, Xin, Ming, and Zhenge.

Confucius corrected the Xia calendar, and many scholars transmit the Lesser Calendar of the Xia. From the times of Yu and the Xia onward, the tribute and tax systems were fully established.

Some say that Yu assembled the feudal lords south of the Yangtze to reckon their achievements and died there — and was buried there. The place was named Kuaiji. Kuaiji means 'to assemble and reckon.'