Mu Tianzi Zhuan — the itinerary of King Mu of Zhou, recovered from the Ji tomb, with the commentary of Guo Pu

The Travels of King Mu, Mu Tianzi Zhuan, is one of the strangest survivals of early Chinese literature: a day-by-day itinerary, in the terse diction of a court diary, of a king's journey to the western edge of the known world. It was recovered, along with the Bamboo Annals, from a tomb broken open at Ji in 281 CE; the two prefaces printed here, by an early collator and by the officials who oversaw the find's transcription, place its writing in the Warring States and locate the tomb, on the evidence of the texts buried with it, as that of a king of Wei. Whether it preserves a genuine Zhou-period original or a later composition built around King Mu's legend is a question the prefaces themselves already argue over, and this translation does not resolve it.

The text as recovered was already damaged, and the damage shows throughout: characters lost to rot or breakage are marked 囗 in the source and rendered [ ] in the translation below, sometimes singly, sometimes in runs long enough to break a sentence. What survives runs to six books. The first four follow King Mu's chariot journey west and north — crossing the Zhang and the Yellow River, receiving tribute and sacrificing to the River Ancestor, climbing Kunlun to view the treasures of the Yellow Thearch, and at last being received as guest by the Queen Mother of the West beside the Jasper Pool, where the two exchange songs of parting. The fifth and sixth books turn to the king's later travels nearer home and to the death, funeral, and mourning of Lady Sheng Ji, recorded in the same day-by-day form and in unusual ritual detail.

The two prefaces are the work of the text's early editors, not of the king's own age, and are kept here as the transcription gives them, ahead of the six books. Guo Pu's (郭璞, 276–324) commentary, which glosses names, places, and hard readings throughout, travels with the source text in this edition but has not been translated; it is marked 〔 〕 in the Chinese below exactly as the transcription carries it, for readers who can use it directly.

Translated for the Good Works Library directly from the classical Chinese, which is printed in full below. Cheng Te-k'un translated the Mu Tianzi Zhuan into English in the Journal of the North China Branch of the Royal Asiatic Society (1933–34); this translation was made independently from the Chinese, did not consult it, and makes no claim of firstness.

Contents

• Preface 1 (序一)
• Preface 2 (序二)
• Book 1 (卷一)
• Book 2 (卷二)
• Book 3 (卷三)
• Book 4 (卷四)
• Book 5 (卷五)
• Book 6 (卷六)

Translation

Preface 1 (序一)

The Travels of King Mu came out of the tomb at Ji. Xun Xu (荀勗) of Jin collated and fixed it in six books and supplied a preface, saying that although its matter is not canonical, its writing is very ancient and well worth looking at. I have examined the preface to the Documents, which states that King Mu enjoyed his realm for a hundred years and grew old and wandering in mind. The Grand Historian recorded the affair of King Mu being received as guest by the Queen Mother of the West, and it agrees in much with what the various traditions record. This book, then, sets down in full the particulars of a single reign, and it cannot be grossly dismissed as false.

In the age of the Spring and Autumn, the feudal lords each had state histories, with much confused and jumbled talk in them. Coming down to the Warring States, the traces of the kings were put out and the words of the sages were buried; unemployed scholars argued without restraint and strange doctrines arose; every man and every household made a theory of its own. To ask that such writings should not be confused and jumbled — how could that be had?

This book records the king travelling the world with the men of the Seven Elite. His escort, then, was slight and his requisitions were few. It was not like the thousand riders and ten thousand chariots of Qin and Han, emptying the state to go forth. The king reckoned up his own faults, and the Seven Elite set out their admonitions, and we do not hear that he took offence at it. He ascended the Mountain of Assembled Jade and ordered the Marquis of Xing to work the jade, yet would not accept that people's sacrificial beasts: this is the former kings' way of sparing the people, and it was never left unpracticed. When he met with rain and snow, he had all his officers rest; only the king's eight steeds rose and galloped ahead, and he would wait ten days at a time before setting out again — this was not a matter of driving men with orders to arrive by a fixed day.

He inherited what was left of the bright concord of Cheng and Kang, and the hundred families were at ease. Even King Yan of Xu, for all his vigorous practice of benevolence and righteousness, was not able to raise a cry that would shake the world — from which we know there was no violent conduct and no cruel government. And yet the gentleman still counts it deep good fortune that the king managed to die in the Zhi Palace: enough to show how precarious the human heart is. How could such a course be imitated! How could such a course be imitated!

One who preserves this book may indeed survey its antiquity; but one who takes its affairs as evidence — how can he not examine what in them is right and what is wrong? Liu Zhen of Haidai, whose courtesy name is Tinggan, administrator of the Southern Censorate, long held this book in his keeping. Fearing that it would not be handed down, on his idle days he collated its errors and corruptions, ordered the school officials of Jinling to print it again, and shared it with men of broad learning; and he charged me to inscribe the head of the volume.

The tenth year of Zhizheng, the year standing at gengyin, spring, the second month, the twenty-seventh day, renzi. Prefaced by Wang Jian, styled Xuanhan, of Beiyue.

Preface 2 (序二)

Palace Attendant, Director of the Palace Writers, Grandee of the Golden Light, Marquis of Jibei, your servant Xun Xu.

Acting Director of the Secretariat, Court Gentleman for Consultation, Earl of Shangcai, your servant Qiao, reports.

Clerk-Secretary of the Palace Library, Qian Quanji.

Collator and Court Gentleman of the Palace Library, Zhang Zhou.

Court Gentleman Fu Zan. We have finished collating the ancient-script Travels of King Mu, and respectfully record it here in order.

A preface to the ancient-script Travels of King Mu: in the second year of Taikang, a commoner of Ji county named Bu Zhun robbed and opened an ancient tomb, and this is among the books he obtained. They are all bamboo slips bound with plain silk. Measured against the ancient foot-rule that your servant Xu earlier established by inquiry, the slips are two feet four inches long, written in ink, forty characters to a slip. Ji was, in the age of the Warring States, territory of Wei. On the evidence of the Annals obtained with them, this is presumably the tomb of King Ling, son of King Hui-Cheng of Wei; according to the Roots of the Generations, presumably that of King Xiang.

According to the "Chronological Table of the Six States" in the Records of the Grand Historian, from the twenty-first year of King Ling to the thirty-fourth year of the First Emperor of Qin, the year in which the books were burned, is eighty-six years; and thence down to the second year of Taikang, when this book was first obtained, is five hundred and seventy-nine years in all.

The book speaks of the travels of King Mu of Zhou. The Zuo Commentary on the Spring and Autumn says: "King Mu wished to give free rein to his heart and to travel round the world, meaning that everywhere there should be the ruts of his chariot and the tracks of his horses." What this book records is that very matter. The king loved to tour and inspect. He obtained the team of Daoli and Lu'er, with Zaofu as his charioteer, and viewed the four wastes; in the north he crossed the Flowing Sands, in the west he ascended Kunlun and saw the Queen Mother of the West. This is the same as the record of the Grand Historian.

The commandery of Ji gathered up the books without care, and many are damaged, fallen away, broken off, and missing. Although their language is not canonical, they are all ancient books and well worth looking at. We have respectfully copied the text out on two-foot yellow paper and submitted it. We ask that, when the matter is settled, both the original slip-text and the new copy be handed over together to the Palace Library to be transcribed fair, stored in the Central Canon, with duplicates in the Three Pavilions. Respectfully, this preface.

Book 1 (卷一)

Ancient script.

… gave the Son of Heaven drink upon Mount Juan. On wuyin the Son of Heaven marched north and crossed the Zhang River.

On gengchen he came to [ ]. They toasted the Son of Heaven upon a great flat rock, and the Son of Heaven then had the Broad Music performed.

Standing in his chariot without dismounting, he came below Xingchang. On guiwei rain and snow fell, and the Son of Heaven hunted on the western slope of Mount Xing. There he was able to cross the defile of Mount Xing, and northward he followed the northern bank of the Hutuo.

On yiyou the Son of Heaven went up northward to [ ]. The Son of Heaven marched north against the Quanrong. Hu of the Quanrong [ ] toasted the Son of Heaven on the northern bank of the Dang, and the Son of Heaven made merry and [ ] rewarded the men of the Seven Elite for the fighting. On gengyin a north wind brought rain and snow; because of the cold the Son of Heaven ordered the king's followers to rest. On jiawu the Son of Heaven marched west and crossed the pass-slope of Yu. On jihai he came to the plain of Yanju and Yuzhi.

On xinchou the Son of Heaven marched west and came to the people of Peng (䣙). A descendant of the River Ancestor's line, Earl Xu of Peng, came out to meet the Son of Heaven at [ ] of Zhi. He first presented ten leopard skins and twelve fine horses, and the Son of Heaven had Jing Li receive them. On guiyou the Son of Heaven lodged at the Marsh of Qi, then fished westward in the River and looked out upon [ ] of Zhi. On jiachen the Son of Heaven hunted at the Marsh of Shen, and there took a white fox and a black raccoon-dog, and with them sacrificed to the River Ancestor (河宗). On bingwu the Son of Heaven drank on the bank of the River, and the Son of Heaven mustered the men of the Six Armies south of the land of Peng, above the Marsh of Shen.

On wushen the Son of Heaven marched west, galloping, and came to the mountain of Yangyu. It is the seat where the River Earl Wuyi has his capital; these are the people of the River Ancestor clan. Bo Yao (柏夭) of the River Ancestor met the Son of Heaven at Mount Yanran and did him welcome-honour with a bundle of silk topped by a jade disc. He first presented white [ ], and the Son of Heaven had Zhai Fu (祭父) receive it.

On guichou the Son of Heaven held a great court at Mount Yanran, on the bank of the River. He then ordered Jing Li and Liang Gu to lead the Six Armies. The Son of Heaven appointed the auspicious day wuwu. The Son of Heaven put on full ceremonial dress: the ceremonial cap and the embroidered robe, the knee-cover and sash, the tablet thrust in his girdle, pendants at either side. Bearing up the jade disc, he stood facing south below Han. The Assistant Invocator attended him, and the officers set out the sacrificial victims, whole, five [ ] complete.

The Son of Heaven handed the jade disc to the River Ancestor. Bo Yao of the River Ancestor received the disc, faced west, and sank the disc in the River, then bowed twice and touched his head to the ground. With invocation he sank ox, horse, pig, and sheep. The River Ancestor [ ] the command to the August Son of Heaven. The River Earl called out to him: "The Thearch says: 'Mu Man, you shall for ever attend upon and order the business of the age.'" Facing south, he bowed twice. The River Ancestor called out to him again: "The Thearch says: 'Mu Man, I show you the treasures of Mount Chong; I make known to you Kunlun's [ ] lodges, its four level places and its seventy springs. When you come to the hill of Kunlun and look upon the treasures of Mount Chong, I grant you the dark of the moon.'" The Son of Heaven received the command, faced south, and bowed twice.

On jiwei the Son of Heaven held a great court at the Yellow Mountain. He unrolled the chart and inspected the canon, and looked all round upon the treasures and vessels of the Son of Heaven. It said: "The treasures of the Son of Heaven: jade fruit, xuan-pearls, candle-silver, and the fat of yellow gold. The treasure of the Son of Heaven is worth ten thousand in gold; the treasure of a [ ], a hundred in gold; the treasure of an officer, fifty in gold; the treasure of a commoner, ten in gold. The Son of Heaven's bow that shoots men, the pacing sword, oxen and horses, rhinoceros [ ] vessels: a thousand in gold. The Son of Heaven's horse runs a thousand li and overcomes men and fierce beasts. The Son of Heaven's dog runs a hundred li and seizes tigers and leopards."

Bo Yao said: "Among the travelling birds that use their wings: the [ ] bird and the kite; the kun-fowl flies eight hundred li. Among the noted beasts that use their feet: the [ ] runs a thousand li; the suanni [ ] and the wild horse run five hundred li; the qiongqiong and the juxu run a hundred li; the elaphure [ ], twenty li."

It is said: when Bo Yao had delivered the River's canon, he mounted the team of Quhuang and went before the Son of Heaven, to reach the farthest western lands. On yichou the Son of Heaven crossed the River westward. [ ] There are the Warm Valley and the City of Joy, where the River Ancestor clan roam and dwell. On bingyin the Son of Heaven assembled his officers and had the vessels displayed. He then ordered the senior duke Jiao Fu to receive the ordinances and to harness out the team of eight steeds, and to water them among the branching islets, on the southern river of Jishi.

The Son of Heaven's steeds: Chiji, Daoli, Baiyi, Yulun, Shanzi, Quhuang, Hualiu, and Lü'er. His dogs: Chonggong, Chezhi, Guanjia, [ ]huang, Nan[ ], and Laibai. The Son of Heaven's charioteers: Zaofu, Sanbai, Geng Xiao, and Shao Ji.

It is said: with these the Son of Heaven went out [ ] and entered the fens, hunting in the fields, angling, and shooting with corded arrows. The Son of Heaven said: "Alas! I, the One Man, am not full in virtue, but busy myself with pleasure. Will later ages too reckon up my faults?" A man of the Seven Elite said to the Son of Heaven: "What later ages will look for is that Heaven's constancy is not lost. When farming and craft have their due, when men and women are clothed and fed, when the hundred families are rich in treasure and the officers attend to their charges — then Heaven keeps its seasons and the people [ ] answer to them. What need is there to plan for pleasure? What is there to be forgotten? Share the benefit with the people, and the age will take it for the constant way." The Son of Heaven commended him and bestowed on him the jade-flower pendant from his left side; and he bowed twice and knocked his head on the ground.

Book 2 (卷二)

[ ] Bo Yao said: [ ] enfeoffed Mo Zhou on the northern bank of the River, to be lord of the sacrifices for the men of Yin.

On dingsi the Son of Heaven went up to the southwest, to the seat where [ ] presided. There are great trees and large grasses; there are wild beasts that may be hunted. On wuwu Julü, a man of [ ], presented a hundred [vessels] of ale to the Son of Heaven. When the Son of Heaven had drunk he went on, and lodged that night on the slope of Kunlun, on the northern bank of the Red Water. There is the Mountain of the Zhen-bird, and for three days the Son of Heaven stayed at the Mountain of the Zhen-bird. [ ] On the auspicious day xinyou the Son of Heaven ascended the hill of Kunlun to view the palace of the Yellow Thearch, and heaped up the burial mound of [ ]long, to make it known to later ages.

On guihai the Son of Heaven made ready purified and fasted victims, whole, and with a smoke-offering [sacrificed on] the hill of Kunlun.

On jiazi the Son of Heaven marched north and lodged at the Pearl Marsh, and fished in the Liu River. It is said: the fen of the Pearl Marsh is thirty li square. There are reeds and rushes, sedge and cattail, thatch-grass and bei, the jian-reed and the yao-grass. The people of the Pearl Marsh then presented white jade, [ ] pieces, one [ ]-horn, three [ ], which may be used for [ ] and washing. Then they brought food: ten [measures] of [ ] ale, nine [ ] guyi, whose flavour matched elaphure tripe and was smooth. Thereupon they presented three hundred horses for the table, and three thousand oxen and sheep. The Son of Heaven [enfeoffed them at] Kunlun, to guard the palace of the Yellow Thearch, to the south to oversee the Red Water and to the north to guard the treasures of Mount Chong. The Son of Heaven then bestowed upon [ ]wu, a man of [ ], fifteen rings of yellow gold, thirty vermilion sashes with cowrie ornaments, and four bolts of worked cloth. [ ]wu bowed with hands raised to his brow and received them. The Son of Heaven also gave him twelve yellow oxen, and thirty [ ] men at the hill of Kunlun.

In the last month of summer, on dingmao, the Son of Heaven went up northward onto Mount Chong to gaze over the four wilds. It is said: Mount Chong is the high mountain of all under Heaven. The blossoms of the zi tree there do not fear snow, and the Son of Heaven took the fruit of the zi tree's blossom and carried it home to plant. It is said: at the marsh of Mount Chong clear water issues from the springs; it is mild and windless; it is where the flying birds and the hundred beasts drink and feed; it is what the former kings called the Hanging Garden. There the Son of Heaven obtained jade-blossom and the flower of zhisi. It is said: Mount Chong is where the hundred beasts gather and where the flying birds roost. There is a [ ] beast that eats tigers and leopards, like a river-deer but bearing bone; [ ] at first like a roe deer, with a small head and a large nose. There are red leopards and white tigers, black bears and brown bears, jackals and wolves, wild horses and wild oxen, mountain goats and wild boars. There are white falcons and dark-blue eagles, which seize dogs and sheep and feed on pigs and deer. It is said: for five days the Son of Heaven surveyed the land from Mount Chong. Then he made an inscribed record upon the Hanging Garden, to make it known to later ages.

On renshen the Son of Heaven marched west.

On jiaxu he came to Chiwu. Ji, a man of Chiwu, presented a thousand hu of ale to the Son of Heaven, and nine hundred horses for the table, three thousand sheep and oxen, and a hundred cartloads of panicled millet and wheat. The Son of Heaven had Zhai Fu receive them, and said: The Chiwu clan first came out of the ancestral line of Zhou. When Great King Danfu first raised up the western land, he enfeoffed his eldest son Wu Taibo at Eastern Wu, instructed him in the ordinances of metal and blade, and gave him as gift a jade disc of the house of Zhou; and he enfeoffed Ji's disc-servant, the elder Ji Chuo, at Shi on Mount Chong, gave him his eldest daughter to wife, instructed him in the ordinances of jade and stone, and made him lord of the sacrifices for the house of Zhou. The Son of Heaven then bestowed on Ji, the man of Chiwu, four black carriages, forty yi of yellow gold, fifty cowrie sashes, and three hundred packets of cinnabar; and Ji bowed with hands raised to his brow and received them.

It is said: Mount [ ] is the good mountain of all under Heaven; it is where treasure and jade are; fine grain grows there, and the grasses and trees are large and beautiful. The Son of Heaven therefore took the fine grain and carried it home to plant in the Central States. It is said: for five days the Son of Heaven rested below Mount [ ]. Then he had the Broad Music performed. Ji, the man of Chiwu, out of goodwill presented two women to the Son of Heaven, Nü Ting and Nü Lie, and they became his favourites. It is said: the land of the Chiwu clan is a land of beautiful women; it is where treasure and jade are. On jimao the Son of Heaven marched north, going by bounds, [ ] stages.

On gengchen he crossed the Yang River.

On xinsi he came in to Xi, a man of Caonu, who toasted the Son of Heaven upon the Yang River and presented nine hundred horses for the table, seven thousand oxen and sheep, and a hundred cartloads of panicled millet. The Son of Heaven had Feng Gu receive them. The Son of Heaven then bestowed on Xi, the man of Caonu, [ ] a deer of yellow gold, a roe deer of white silver, forty cowrie sashes, and four hundred packets of cinnabar. Xi bowed with hands raised to his brow and received them.

On renwu the Son of Heaven marched north and turned back eastward.

On jiashen he came to the Black Water, which the people of Ximo (西膜) call Honglu. There rain came down for seven days, and the Son of Heaven halted for the companies of the Six Armies. The Son of Heaven then enfeoffed the Long-Arms on the western river of the Black Water, upon the Honglu of Kunlun, to be lords of the sacrifices for the house of Zhou. This is called the land of Liuxu.

On xinmao the Son of Heaven marched north and turned back eastward, following the Black Water. On guisi he came to the Mountain of Assembled Jade, which the Rongcheng clan guards. It is said: the Mountain of Assembled Jade [ ], its slopes level and without hazard, straight as a plumb-line on all four sides; it is what the former kings called the Repository of Records. It has few plants and no birds or beasts. There is a [ ] tree, which the people of Ximo call [ ]. The Son of Heaven then had its jade-stone worked, and took three chariot-loads of jade tablets, jade vessels, garments and objects, and carried away ten thousand single pieces of jade. For four days the Son of Heaven rested at the Mountain of Assembled Jade, and then ordered the Marquis of Xing to remain with the jade-workers.

In the first month of autumn, on dingyou, the Son of Heaven marched north. Qianshi, a man of [ ], toasted the Son of Heaven upon Yuling and presented fine horses, oxen, and sheep. Because that country was at work upon the jade-stone, the Son of Heaven would not accept its sacrificial beasts. Bo Yao said: the [ ] clan are the descendants of Jian[ ]. The Son of Heaven then bestowed on him eighteen jars of yellow gold and three hundred packets of cinnabar. Qianshi bowed with hands raised to his brow and received them.

On wuxu the Son of Heaven marched west.

On xinchou he came to the Jilü clan. The Son of Heaven then ordered the Jilü clan to supply food to the men of the Six Armies below Iron Mountain. On renyin the Son of Heaven ascended Iron Mountain and sacrificed at the suburban gate. He then took away the sacrificial vessels and gave them to the people of Jilü, and Wengui bowed with hands raised to his brow and received them. When the Son of Heaven had sacrificed he set out, and marched on westward.

On bingwu he came to the Juanhan clan. There is a pleasant plain, mild and warm, where panicled millet and wheat grow thick, where dogs, horses, oxen, and sheep flourish, and where treasure and jade [abound]. On dingwei the Son of Heaven held a great court in the midst of the level lowland, and ordered the companies of the Six Armies to rest. On jiyou the Son of Heaven gave a great feast to the senior dukes, the feudal lords, the royal officers, and the men of the Seven Elite, in the midst of the level lowland. Wufu, a man of Juanhan, presented a hundred fine horses, three hundred draught oxen, seven thousand good dogs, two hundred fang-oxen, three hundred wild horses, two thousand oxen and sheep, and three hundred cartloads of panicled millet and wheat. The Son of Heaven then bestowed on him twenty-eight jars of yellow gold and silver, fifty cowrie sashes, and three hundred packets of cinnabar, [ ] and carved tubes. Wufu Shangxia bowed with hands raised to his brow and received them. On gengxu the Son of Heaven marched west and came to the Dark Pool. For three days the Son of Heaven rested beside the Dark Pool, and had the Broad Music performed; after three days it ended. This is called the Pool of Music. The Son of Heaven then planted bamboo there, and this is called the Bamboo Grove.

On guichou the Son of Heaven marched on westward.

On bingchen he came to Bitter Mountain, which the people of Ximo call Maoyuan. There the Son of Heaven rested and hunted, and there he ate the ku plant.

On dingsi the Son of Heaven marched west. On jiwei he lodged at the Mountain of the Yellow Rat, west [ ], and then marched on westward. On guihai he came to the realm of the Queen Mother of the West.

Book 3 (卷三)

Ancient script.

On the auspicious day jiazi the Son of Heaven was received as guest by the Queen Mother of the West. He took a white jade sceptre and a dark jade disc to see the Queen Mother of the West, and out of goodwill presented a hundred bolts of brocade ribbon and three hundred bolts of [ ] ribbon. The Queen Mother of the West bowed twice and received them. [ ] On yichou the Son of Heaven toasted the Queen Mother of the West beside the Jasper Pool. The Queen Mother of the West sang a ballad for the Son of Heaven, saying:

White clouds are in the sky;
the hills and mounds rise of themselves.
The road is long and far,
mountains and rivers lie between.
May you, my lord, not die,
but be able to come again.

The Son of Heaven answered her, saying:

I go home to the eastern land,
to harmonize and govern the Xia states.
When the myriad people are all made even,
I shall turn back and see you.
Before three years are out
I shall come again to your wilds.

The Queen Mother of the West chanted again for the Son of Heaven, saying:

Gone away to that western land,
here I dwell in its wilds.
Tigers and leopards make my herd,
crows and magpies my company.
The fair mandate does not shift;
I am the daughter of the Thearch.
What men of the age are those,
who will yet lead you away?
Blow the reed-pipes, sound the reeds:
the heart within me goes soaring.
Son of the men of the age,
it is Heaven you look toward.

The Son of Heaven then drove up onto Mount Yan, recorded his traces on the stone of Mount Yan, and planted a locust tree there, heading it: "The Mountain of the Queen Mother of the West."

On dingwei the Son of Heaven drank at Warm Mountain. [ ] the kao-bird. On jiyou the Son of Heaven drank upon the Ru River. He then issued ordinances, commanding the men of the Six Armies to [gather] their feathers. There are [ ] fens and watery marshes; there are hills, lowlands, and level ground, where the great birds shed their feathers. The men of the Six Armies all arrived at the Broad Plain. It is said: for three months the Son of Heaven lodged at the Broad Plain. The Son of Heaven gave a great feast to the senior dukes, the feudal lords, and the royal officers, and rewarded the labours of the men of the Seven Elite, upon Yuling, and had the Broad Music performed. [ ] The men of the Six Armies ranged and hunted over the Broad Plain, and their take was without limit; the birds and beasts were cut off in their herds. The men of the Six Armies hunted greatly for nine days, then halted at [ ] of Yuling, collected the hides and sorted the goods by kind, and borrowed carts to take the load. The Son of Heaven thereupon loaded a hundred cartloads of feathers. On jihai the Son of Heaven turned home eastward, and the Six Armies [ ] set out.

On gengzi he came to Mount [ ], and rested there to wait for the men of the Six Armies.

On gengchen the Son of Heaven marched east.

On guiwei he came to Mount Wu[ ], where the Zhi clan dwells. [ ] of Zhi [ ] went to the Son of Heaven at Mount Wu[ ], and did him welcome-honour with two white trace-horses, forty wild horses and wild oxen, and seventy watchdogs. He presented four hundred horses for the table and three thousand oxen and sheep, saying: the Zhi clan [ ]. The Son of Heaven journeyed north to the marsh of Zi. A man of the Zhi clan presented a hundred [vessels] of ale to the Son of Heaven, and the Son of Heaven bestowed on him a goucai stone, eighteen jars of yellow gold, forty cowrie sashes, three hundred packets of cinnabar, and a hundred [measures] of cassia and ginger; and he bowed with hands raised to his brow and received them.

On yiyou the Son of Heaven marched south and turned back eastward. On jichou he came to the Xian River, then marched on eastward, drank, and went forward. Then he went on to the southeast. On jihai he came to the Mountain of Gualu, which winds round three times like a city wall; it is the stronghold of the Yanshi and the Hushi. The Son of Heaven then marched on eastward, and to the south crossed the sandy shallows.

On xinchou the Son of Heaven grew thirsty at the sandy shallows, and the drink sought for him did not arrive. A man of the Seven Elite named Gao Benrong pierced the neck of his left trace-horse, took its clear blood, and gave it to the Son of Heaven to drink. The Son of Heaven praised him and bestowed on Benrong a single jade pendant, and Benrong bowed twice and touched his head to the ground. The Son of Heaven then marched on southward. On jiachen he came to Mount Ji, where there are cypresses. It is said: Minghuai, a man of Yu, presented ale to the Son of Heaven. The Son of Heaven bestowed on him a jar of yellow gold, cowrie sashes, and seventy packets of cinnabar. Minghuai bowed with hands raised to his brow and received them. On yisi Zhujian of [ ] presented ale to the Son of Heaven, and the Son of Heaven bestowed on him a jar of yellow gold, cowrie sashes, and seventy packets of cinnabar. Zhujian bowed with hands raised to his brow and received them.

Book 4 (卷四)

Ancient script.

On gengchen he came to the Tao River, on which the Zhuoyao clan feeds.

On xinsi the Son of Heaven marched east.

On guiwei he came to the Valley of Su, where the Gujian clan get their clothing and covering. Then he marched on southward and turned back eastward.

On bingxu he came to Changsha, the western border of the Chong clan (重𢀄氏).

On dinghai the Son of Heaven ascended Changsha, and then marched on eastward.

On gengyin he came to the bank of the Black Water of the Chong clan. There is wild wheat; there is daqin; it is what the people of Ximo call the tree-grain, and it is what the Chong clan feed on. There is the Mountain of Coloured Stone, which the Chong clan guard. It is said: zhisi and xuangui, [ ]yao, langgan, [ ], yuqi, and [ ]wei — every vessel of fine stone comes out from there.

In the first month of autumn, on guisi, the Son of Heaven ordered the Chong clan to supply food to the Son of Heaven's following. On the fifth day, dingyou, the Son of Heaven ascended the Mountain of Coloured Stone, and there took coloured stone. The Son of Heaven had the people of the Chong clan cast it into vessels upon the Black Water. The vessels, garments, objects, and pendants were beyond counting. It is said: the Son of Heaven rested one month. In autumn, on guihai, the Son of Heaven toasted [ ], a man of the Chong clan, and bestowed on him eighteen jars of yellow gold, one crow of silver, fifty cowrie sashes, seven hundred packets of pearls, a hundred [measures] of [ ] arrows, cassia, and ginger, and silk [ ] and carved tubes. He bowed with hands raised to his brow and received them.

On yichou the Son of Heaven marched east, and the man of the Chong clan escorted the Son of Heaven as far as the mountain of Changsha. [ ] pairs; the Son of Heaven had Bo Yao receive them. Bo Yao said: the forebears of the Chong clan were of the Sanmiao clan, who [ ] dwelt with yellow wood [ ] and silver colouring; and [ ] bowed with hands raised to his brow and received them.

On bingyin the Son of Heaven marched east and turned back southward.

On jisi he came to Mount Wen, which the people of Ximo call [ ], and they toasted the Son of Heaven at Mount Wen. The people of Ximo presented three hundred horses for the table, two thousand oxen and sheep, and a thousand cartloads of panicled millet; and the Son of Heaven had Bi Ju receive them. It is said: [ ] for three days the Son of Heaven roamed on Mount Wen. There he took coloured stone.

On renyin the Son of Heaven drank below Mount Wen. Guiyi, a man of Mount Wen, presented ten teams of fine horses, three hundred working oxen, ninety watchdogs, and two hundred fang-oxen, for travelling through the Flowing Sands. Of the Son of Heaven's long-haired horses and long-haired oxen, his shaggy dogs and his long-haired sheep, thirty were used to sacrifice to Mount Wen. He also bestowed on him eighteen jars of yellow gold, thirty cowrie sashes, three hundred packets of cinnabar, and a hundred [measures] of cassia and ginger. Guiyi bowed with hands raised to his brow and received them.

On guiyou the Son of Heaven ordered the team of eight steeds to be harnessed: at the right of the yoke Hualiu and at the left Lü'er, the right trace-horse Chiji and the left Baiyi. The Son of Heaven had charge of the chariot, Zaofu was charioteer, and [ ] was the man on the right. For the team of the second chariot: at the right of the yoke Quhuang and at the left Yulun, the right trace-horse Daoli and the left Shanzi. Bo Yao had charge of the chariot, Sanbai was charioteer, and Benrong was the man on the right. The Son of Heaven then sped southeast as though in flight, galloping a thousand li, and came to the Jusou clan. [ ]nu, a man of Jusou, presented the blood of a white swan for the Son of Heaven to drink, and provided the milk of cows and mares to wash the feet of the Son of Heaven and of the men of the two chariots.

On jiaxu [ ]nu, the man of Jusou, toasted the Son of Heaven on the Mountain of Fenliu, and presented three hundred horses, five thousand oxen and sheep, a thousand cartloads of autumn wheat, and thirty cartloads of mo-millet. The Son of Heaven had Bo Yao receive them. Out of goodwill he presented forty flowers of zhisi, a hundred pairs of [ ] scabbard-jade pendants, forty langgan, and ten hampers of [ ]; and the Son of Heaven had Zaofu receive them. [ ] then bestowed on him silver and wood [ ] coloured, eighteen jars of yellow gold, forty cowrie sashes, three hundred packets of pearls, and a hundred [measures] of cassia and ginger. [ ]nu bowed with hands raised to his brow and received them.

On yihai the Son of Heaven marched south to the eastern tail of Yangyu, and then crossed the valley of [ ]. He came to the northern bank of the water of the [ ] River. There is [ ]sou's [ ], grandson of the River Earl, who serves the mountain of the August Son of Heaven. There is the mojin tree, whose leaves feed the enlightened ruler. The Son of Heaven commended him and bestowed a single jade pendant; and Bo Yao bowed twice and touched his head to the ground.

On guichou the Son of Heaven marched east. Bo Yao escorted the Son of Heaven as far as the people of Peng. Qi, Earl of Peng, toasted the Son of Heaven upon the Marsh of Zao, at the bend of [ ]duo, where the waters of the River turn back southward. It is said: for five days the Son of Heaven rested upon the Marsh of Zao, waiting for the men of the Six Armies.

On wuwu the Son of Heaven marched east. Looking back, he charged Bo Yao to return home to his own country. The Son of Heaven said: The River Ancestor is upright. Bo Yao bowed twice and touched his head to the ground. The Son of Heaven turned back southward and went up the ascent of the Tall Pines.

In the first month of winter, on renxu, the Son of Heaven came to Leishou. Hu of the Quanrong toasted the Son of Heaven on the slope of Leishou and presented twenty-four horses for the table; and the Son of Heaven had Kong Ya receive them, saying: On the bank of the Lei the cold has come upon me, the solitary one; dogs, horses, sheep, and oxen have been provided. There are black oxen with white horns; there are black sheep with white blood.

On guihai the Son of Heaven marched south and went up the ascent of Zi.

On bingyin the Son of Heaven came to the defile of Mount Xing, went up eastward by the ascent of the Three Roads, and lodged at Erbian. He gave his orders to Mao Ban. Feng Gu went ahead to Zhou, to await the commands of the Son of Heaven.

On guiyou the Son of Heaven ordered the team of eight steeds to be harnessed, with the four of Chiji and Zaofu as charioteer. He marched south as though in flight, cutting straight across the road of the Di, went up over Taihang, and crossed the River southward. Galloping a thousand li, he entered Zongzhou. The officers brought the blood of a white swan for the Son of Heaven to drink, and to wash the feet of the Son of Heaven. Zaofu then provided the blood of a sheep, to give drink to the men of the four-horse team.

On gengchen the Son of Heaven held a great court in the ancestral temple of Zongzhou, and reckoned in li the measures of the western lands. It is said: from the Chan River at Zongzhou westward to the land of the River Ancestor and the mountain of Yangyu is three thousand four hundred li. From Yangyu west to the Xixia clan is two thousand five hundred li. From Xixia to the Zhuyu clan and the head of the River is one thousand five hundred li. From the head of the River and Mount Xiang, southwestward to Mount Chong, the Pearl Marsh, and the hill of Kunlun, is seven hundred li. From Mount Chong westward to the Chiwu clan's Mount Chong is three hundred li. Turning northeast to the Mountain of Assembled Jade, cutting across to the north of Mount Chong. From the Mountain of Assembled Jade westward to the realm of the Queen Mother of the West is three thousand li. [ ] From the realm of the Queen Mother of the West northward to the wilds of the Broad Plain, where the flying birds shed their feathers, is one thousand nine hundred li. [From] Zongzhou to the great Broad Plain of the northwest is fourteen thousand li. Then turning southeast and coming again to Yangyu is seven thousand li; and returning home to Zhou is three thousand li. Taking all the stages travelled together: thirty-five thousand li. On the auspicious day jiashen the Son of Heaven sacrificed in the ancestral temple of Zongzhou.

On yiyou the Son of Heaven [ ] the men of the Six Armies upon the Luo River.

On dinghai the Son of Heaven crossed the River northward, [ ] the defile of Di, going to the northwest. He went up the ascent of the Nine Rivers at Mengmen, and then went on to the southwest.

In the second month of winter, on renchen, he came to the top of Mount [ ], and had the Broad Music performed; after three days it ended.

On the auspicious day dingyou the Son of Heaven entered Nanzheng.

Book 5 (卷五)

Ancient script.

Baochu said: for four days the Son of Heaven rested at the Marsh of Huo, and there shot birds and hunted beasts.

On dingchou the Son of Heaven [ ], and rain came. Zhai Fu came from Puzheng to make report: Liukun had sent back a hundred pieces of jade; the Jundi (陖翟) had brought gifts, a hundred teams of fine horses, and had returned the treasure of Bi, so as to make good their settlement. The Viscount of Jundi, Chouhu, [ ] the eastern males, and had audience with the Baron of Xu upon the Wei. Zhai Fu, by command of the Son of Heaven, declined it, saying: "Put away this lamb; present yourself with jade and silk." The Baron of Xu did not dare refuse; he went back and took a bundle of silk topped by a jade disc, and [ ] the Duke of Mao raised up the offerings of silk and jade. On that day the Son of Heaven gave the Baron of Xu drink upon the Wei. The Son of Heaven said: "It is not the state of Xu that I favour, but I care for its hundred families [ ]. At a feast with my uncle by marriage there need be no ceremony. The Baron of Xu must not refuse." He was seated at the wine-stand, and they used the music of the feast. The Son of Heaven bestowed sixteen fine horses on the Baron of Xu. The Baron of Xu came down, bowed twice and touched his head to the ground, then went up and sat on a level with him. At dusk the Son of Heaven sent the Baron of Xu home.

On guihai the Son of Heaven rode the bird-boat and the dragon-boat, afloat upon the Great Pool. In summer, on gengwu, the Son of Heaven drank upon the Wei. He then sent Zhai Fu to Puzheng, to [ ] the feudal lords.

On xinwei the Son of Heaven turned back northward, fished at the Marsh of Jian, and ate fish in the mulberry wilds.

On dingchou the Son of Heaven measured out the roads of Putian: eastward as far as Fang, westward as far as [ ] Hill, southward as far as the mulberry wilds, and northward taking in Jinglin. The fen of Zhu[ ] is fifty [li] from south to north. [ ] ten wardens: the eastern warden's post is called Tutai; the western warden's, Liqiu; the southern warden's, [ ]fuqiu; the northern warden's, Xiangqi; the driving warden's, [ ]lai — what the ten wardens [ ]. The Son of Heaven halted at Junqiu, and hunted in the fen [ ].

On jiayin the Son of Heaven made his dwelling at the Fan Palace, to watch the mulberry-gatherers, and drank amid the mulberries. The Son of Heaven ordered the mulberry warden to send out [ ] the mulberry-gatherers, and to restrain violent men.

In the second month of summer, on jiashen, the Son of Heaven [ ].

On gengyin the Son of Heaven journeyed west, and lodged at Zhai. On renchen the Duke of Zhai gave the Son of Heaven wine, and sang the ode of [ ] Heaven. The Son of Heaven ordered the singing of "On the South Hill There Is [ ]." Then they went on with the music of the feast.

On dingyou the Son of Heaven built a terrace, to be his western dwelling.

On renyin the Son of Heaven went east as far as Queliang.

On jiachen he floated upon the Xing River, and had the Broad Music performed.

In the last month of summer, on geng[ ], he rested at the Fan Palace.

In the second month of autumn, on dingsi, the Son of Heaven shot deer in the forest, and then drank at the Meng clan's. There sixteen white cranes danced. He returned and lodged at Queliang.

In the last month of autumn, on xinsi, the Son of Heaven took charge of military matters at [ ]lai, and the wardens attended him in turn.

In the first month of winter the birds came, and the king's [ ] shot with corded arrows.

In the second month of winter, on dingyou, the Son of Heaven shot beasts and rested among the deep reeds. He took four hundred and twenty river-deer, roe deer, boars, and stags, and two tigers and nine wolves; and he then sacrificed to the former kings, and ordered the cook to dress them.

On wuxu the Son of Heaven journeyed west and shot in [ ], where the grass and trees had newly fallen and were sparse. He ordered the wardens to cut back the woods and clear the fens, to make timber for the hundred families. On that day the Son of Heaven went north into Bing and played at the board with the Duke of Jing; after three days it was decided.

On xinchou he made the blocking throw. He came to the terrace, and the great heat had passed. The Son of Heaven dwelt upon the terrace to hear the affairs of all under Heaven; the reckonings of the distant regions [ ], and the multitude followed him. Thereupon he sorted out the milfoil stalks, and set down what the spirit-man [ ] was able to reckon, and looked to the left and to the right. The Son of Heaven delighted in it, and ordered him to be made a [ ] and in season to [ ]; [ ] his name was called [ ]. Duke [ ] went off riding, and men [ ] still [ ]. There was a tiger in the reeds. As the Son of Heaven was about to arrive, Gao Benrong, a man of the Seven Elite, asked to take the tiger alive and to keep it whole; and he did take the tiger alive and present it. The Son of Heaven ordered a cage to be made for it and kept it at Eastern Guo, and this is called Hulao. The Son of Heaven bestowed on Benrong ten teams of hunting horses, and sent him home with a full set of sacrificial beasts. Benrong bowed twice and touched his head to the ground.

On bingchen the Son of Heaven journeyed north into the forest, and returned when he had received the great commands.

In the second month of autumn, on jiaxu, the Son of Heaven journeyed east and halted at Queliang, [ ] airing the worm-eaten books at Yulin.

In the last month of autumn [ ] he lodged at Fang. The men of Bi reported war, saying: the Jundi have come raiding. The Son of Heaven sent Meng Yu to Bi to punish the Rong. The Marquis of Huo, Jiu, was announced to have passed away. The Son of Heaven presided at Junqiu, and hunted in the fen.

In the last month of winter, on jiaxu, the Son of Heaven journeyed east and drank at Liuqi. He shot at Lihu. He read the records at Liqiu. [ ] presented ale to the Son of Heaven, and the Broad Music was performed. The Son of Heaven lost his sacred drum, and it turned into a yellow snake. On that day the Son of Heaven beat the drum, and from below the ground it sounded and led the way; and he planted a paulownia there. Made into a drum, it is numinous and it sounds, and then it is of advantage in war; made into a zither, it is of advantage [ ] at the Yellow Marsh. The Son of Heaven journeyed east to the Yellow Marsh and lodged at Quluo. Setting aside [ ], he had the palace musicians sing a ballad, saying:

The pool of Huang:
his horses snort in the sand,
the august man in his awful bearing.
The marsh of Huang:
his horses snort out jade,
the august man receives increase.

On bingchen the Son of Heaven journeyed south to the hill of Huang[ ]shi, to view the dwelling of Qi, the sovereign of Xia. He then [went in] to the chamber of Qi. The Son of Heaven divined by milfoil concerning a hunt at the Marsh of Ping, and his hexagram met with Contention. Duke Feng read it, saying: "The oracle of Contention: the fen and marsh are green and vast; within them [ ] it is fitting for the senior duke. In matters of war he will be followed; in sacrifice there will be gladness; in hunting there will be a take." [The Son of Heaven] gave Duke Feng wine to drink, and bestowed on him sixteen fine horses and thirty hampers of fine kudzu-cloth and ramie; and Duke Feng bowed twice and touched his head to the ground. He made a gift to the milfoil scribe Hu. [ ] There was overcast rain, and he dreamed that the spirits had a sacrifice; this is called doubled darkness.

The Son of Heaven then rested. At midday it was bitterly cold; a north wind brought rain and snow, and there were people frozen. The Son of Heaven made a poem in three stanzas, to grieve for the people, saying:

I go to Huangzhu,
[ ] bearing the shut-in cold.
The Thearch gathers in the nine roads.
Alas, my dukes and marquises,
all you lords and chief ministers:
set right my myriad people,
morning and evening do not forget it.

I go to Huangzhu,
[ ] bearing the shut-in cold.
The Thearch gathers in the nine roads.
Alas, my dukes and marquises,
all you lords and chief ministers:
set right my myriad people,
morning and evening let them not be brought to want.

There is a white lu-bird,
fluttering, fluttering it flies.
Alas, my dukes and marquises,
[ ] do not then remove.
The joy of staying settled is very small;
better to remove to another land,
and order the people there with rites and music.

The Son of Heaven said: "I, the One Man, have given myself to excess, and have not set right my myriad people [ ]." He then lodged at Huangzhu. The Son of Heaven dreamed that Yi was shooting on Mount Tu, and the Duke of Zhai read the dream; the explanation [ ]. Then he lodged at Mount Qu.

On renshen the Son of Heaven went up westward onto Mount Qu. [ ] The Son of Heaven marched west and went up the Nine Slopes, and lodged southward at Danhuang.

On wuyin the Son of Heaven went west and ascended at Yang; [ ] he passed by Ling[ ] with Jing Gongbo (井公博). Then he harnessed deer and roamed upon the mountain, and made a stone marker there, and [ ] at Tianling (窴軨). He then halted on the north bank of the Huan River (洹水). On the auspicious day dinghai the Son of Heaven entered Nanzheng (南鄭).

Book 6 (卷六)

… Its ruins, the ward of the August Thearch. Then he [ ] the nine towers of the former kings, so as to make them known to later ages.

On jisi the Son of Heaven [ ] marched, and lodged at Zutai (菹台).

On xinwei he hunted the beasts of Zu. Thereupon a single white deer started up, [ ] broke out and ran away. The Son of Heaven rode the team of Quhuang (渠黃) and [ ] it. The Son of Heaven gave the place a mound-name, and it is called Wulu (五鹿), the Five Deer. The stewards [ ] — this is the mound. [ ] its hide: this is called [ ]-hide. [ ] its dried meat: this is called [ ]-flesh. The Son of Heaven drank on the bank of the Ta River (漯水), and the stewards dressed the deer and presented it to the Son of Heaven. The Son of Heaven found it good, and it is called Gan (甘), the Sweet.

On guiyou the Son of Heaven went south and sacrificed the white deer at the Ta; [ ] then he drank among the grasses, and had the Broad Music grandly performed. This is called Leren (樂人), the Music Men.

On jiaxu the Son of Heaven went northwest [ ]. She was of the Ji (姬) surname, a child of Sheng Bo (盛柏). The Son of Heaven granted him the first place, the headship of the Ji surname; this is called the Sheng Gate (盛門). The Son of Heaven then built a terrace for her, and it is called the Terrace of Doubled Jade Discs (重璧之台).

On wuyin the Son of Heaven hunted eastward in the marsh, and Sheng Ji (盛姬), who was with him, met with a sickness of cold. The Son of Heaven lodged in the marsh, and she reported that she was ill. The Son of Heaven pitied her, and [ ] the marsh Hanshi (寒氏), the Cold. Sheng Ji asked for something to drink, and the Son of Heaven ordered a man to fetch a draught, and it was supplied at once; this is called Huchuan (壺輲), the Swift Jar. The Son of Heaven went west to the Terrace of Doubled Jade Discs, and Sheng Ji reported that she was ill. [ ] The Son of Heaven grieved for her; this is called Aici (哀次), the Station of Mourning. The Son of Heaven then laid Sheng Ji's coffin in state in the temple at Guqiu (穀丘). [ ] On renyin the Son of Heaven ordered the wailing, and Qi (啟) — the same person as Yihu below — was made chief mourner. Zhai Fu (祭父) served as usher of the funeral. The Son of Heaven's own daughter, the king's daughter Shu [ ] Zuo (叔▢坐), was made chief mourner among the women. The Son of Heaven [ ] the usher, and gave the command to complete the rites of grief. Thereupon the sacrifice for the untimely dead was made, and they wailed; and the court scribe (內史) held the record tablets. The stewards [ ] their duties. The chief invocator (曾祝) spread the mats and set out the armrests, and laid out the offering in full: lung-meat, salt, and broth; sliced meat, dried meat, dates, [ ], minced-meat sauce, dried fish, parched grain, and leeks — provisions of every kind. Then were set out twelve stands of raw meat, ninety stemmed dishes of dried offerings, forty cauldrons, basins, jars, and goblets, and the vessels. The chief invocator made the food offering, presented the lung-meat and salt, and poured the libation of wine. Then the offering was presented to the chief mourner Yihu (伊扈), and Yihu bowed and received it. [ ] The offering was made to the women, and it was presented again to the chief woman mourner Shu [ ] Zuo, and Shu [ ] Zuo bowed and received it. The offering [ ]; the invocator, at the return sacrifice, presented the cup to the Grand Master of Music. Then they wailed and took their mourning stations. When the wailing was done, the court scribe [ ] the record tablets and wailed; the chief invocator held up the offerings in both hands and wailed; the body-attendants [ ] prayed and wailed; the lifters presented the evening cup and wailed; the assistants took up the ladle and wailed; the assistants of the food, with the grave clothes, the coverlets, and the pendants [ ], wailed; the music [ ] men set out the qin and se zithers, [ ] the yu mouth-organ, the yue pipe, the di flute (篴), and the guan double pipe, and wailed. The hundred [ ] and the many officers each [ ] their several duties and wailed. It is recorded: the men and women leapt in alternation nine [ ] times, and then it ended. The chief mourner Yihu wailed and went out to the mourning hut, and the fathers and elder brothers, the members of the ancestral surname, and those in their stations followed him. The assistants wailed, and at the same time cleared away the offerings, together with the jars, the cauldrons, the stands, and the dishes. The many officers each [ ] their duties, and all wailed and went out. Jing Li (井利) [ ] the business, going out last, and gathered the vessels in.

On guimao there was the great wailing and the sacrifice for the untimely dead, and the coffin was set upon the hearse.

On jiachen the Son of Heaven went south and buried Sheng Ji south of Lechi (樂池). The Son of Heaven then ordered that Sheng Ji's [ ] funeral should follow the burial law of a queen; yet she was not installed as queen before the feudal lords. The country between the He and the Ji supplied the funeral, and the three states of Wei (韋), Gu (穀), and Huangcheng (黃城) undertook the drawing of the funeral carriage. The knights of the Seven Companies (七萃之士) lifted the coffin onto the carriage; the chief invocator went before the bier; the Master Artisan conducted the coffin. There was the banner of sun and moon, with the figure of the seven stars. Drums and bells attended the burial; the dragon banner [ ]; a bird was set upon the drum, a beast upon the bell, a dragon upon the banner. It is recorded: before and behind the funeral train, and among the wailers and the leapers, there were everywhere bells and banners, [ ] and the hundred things and the funeral vessels; Jing Li had charge of them and arrayed them in the ranks of the procession, and nothing was wanting. The drum was struck to move the funeral forward, the banner was raised to urge them on; the bell was struck to stop the wailing, the banner was lowered to give it measure. It is recorded: at the [ ] sacrifice they wailed greatly nine times, and so completed the mourning. Going out at the gate, the chief mourner took his station. The fathers, elder brothers, sons, and grandsons of the house of Zhou formed a rank behind him. The attached sons of the feudal lords took their place, and the king's officers formed a rank behind them. Then the outer officers and the king's dependents, and the knights of the Seven Companies formed a rank behind them. The sons and younger brothers of the Ji surname formed a rank behind them. Those holding office formed a rank behind them. The hundred officers and the multitude formed a rank behind them. The wailers stood seven ranks deep; the leapers stood in thirty rows, each row gathering a hundred men. The chief woman mourner took her station, and the favorites and the throng of women formed a rank behind her. The women of the Ji surname among the king's servants formed a rank behind them. The palace stewards formed a rank behind them. The palace worthies and the secondary consorts formed a rank behind them. The wailers stood five ranks deep, and the leapers followed after in their order. It is recorded: the Son of Heaven ordered the funeral, and at every li the bell was struck to stop the wailing. It is recorded: the artisans wailed upon the carriage, the chief invocator wailed before the bier, and the knights of the Seven Companies wailed at the place of the funeral. It is recorded: there was a lesser wailing with alternating leaps; after three leaps they went forward, and at every five li they halted. It is recorded: the funeral went three stages to Aici, and five stages to the Terrace of Doubled Jade Discs, and there it rested. The Son of Heaven then led round the water of Guyao (姑繇) so as to encircle the funeral carriage; this is called the Encircled Carriage (圜車). It is recorded: there they made the sacrifice for the untimely dead.

In the first month of winter, on xinhai, the Marquis of Xing (邢侯) and the Marquis of Cao (曹侯) came to offer condolence. The court scribe conducted them to see the Son of Heaven, but the Son of Heaven declared himself indisposed and declined them. The Marquis of Xing and the Marquis of Cao then condoled with the heir apparent. The heir apparent wailed and came out of the temple gate to meet the Marquis of Xing, and bowed twice to thank him for his trouble; the marquis did not return the bow. The Marquis of Xing asked leave to wail in the temple. The heir apparent wailed first and entered, and took his station facing west. The court scribe, ushering the marquis, stood facing north. They wailed greatly nine times, and the Marquis of Xing leapt three times in alternation and stopped. The heir apparent escorted the Marquis of Xing to the outside of the temple gate, and the Marquis of Xing went out, and the heir apparent bowed twice in sending him off. The Marquis of Cao condoled at the temple, entered and wailed, and the heir apparent escorted him with the same rites as for the Marquis of Xing.

On renzi the Son of Heaven, with his full complement of officers, received the Marquis of Xing and the Marquis of Cao. The Son of Heaven was about to return. The Marquis of Xing and the Marquis of Cao held audience and made to the Son of Heaven a single martial obeisance, and the Son of Heaven received them. He then sent the Marquis of Xing and the Marquis of Cao back to their states, and the king's officers performed the rites and supplied the two marquises as before. It is recorded: the Son of Heaven issued an ordinance, and thereby there were gifts of grave clothes and of funeral offerings.

On guichou there was the great wailing, and [ ].

On jiayin there was the sacrifice for the untimely dead, and the great wailing, and they went forward. The funeral went five stages to the Great Station (大次). It is recorded: the funeral rested three days at the Great Station, and the sacrifice for the untimely dead was as at the first.

On xinyou all was completed, and the hundred things were made ready.

On renxu the funeral scribe recorded the chant, and with drums and bells the coffin was let down. The knights of the Seven Companies [ ]; the men and women leapt in alternation nine [ ] times, and the coffin went down into the earth. At first light the Son of Heaven sent his favorites, and the gift was nine sets of spirit-robes of patterned brocade. The head of the mourning, Yihu, gave as his gift the bianchang skirts (變裳). The chief woman mourner Shu [ ] Zuo gave as her gift mat-cushions and silk cords. The hundred favorites and the officers all made their gifts, and Jing Li then stored them away. They returned and wailed at the Great Station. At the auspicious sacrifice the [ ] invocator brought the funeral wailing to an end, and leave was taken of those who had come from afar. For Sheng Ji they made the posthumous title Ai Shuren (哀淑人), the Mourned Good Lady; the Son of Heaven named the place for her, and it is called the Mound of Ai Shu (哀淑之丘).

On yichou the Son of Heaven marched east and lodged at Wulu. Shu [ ] Zuo, remembering, wept; this is called the Mound of the Lady [ ] Zuo (女▢坐之丘).

On dingmao the Son of Heaven marched east and fished in the Ta River, and made offering therewith to the Good Lady; this is called the Mound of Sacrifice (祭丘).

On jisi the Son of Heaven marched east and fed the horses on the bank of the Ta. Then he drummed among the thorn trees; this is called Mazhu (馬主), the Horse Marker.

On guiyou the Son of Heaven marched south and came to Zutai.

On jiaxu the Son of Heaven marched west and came to Yinshi (因氏). The Son of Heaven then fished in the He, and looked upon the guyao tree (姑繇之木).

On dingchou the Son of Heaven marched north.

On wuyin he lodged by the He, and summoned the fathers and elder brothers, the sons and younger brothers, the king's servants, and the women of the Ji [ ]. At the auspicious sacrifice the wailing was finished, and the mourning was ended at Xiaoshi (囂氏).

On jimao the Son of Heaven crossed the He to the west, by the road of Xiaoshi.

On gengchen he lodged at Maochi (茅尺). There he made the purificatory offering and put off mourning. He first took up music again, and returned in plain white robes; this is called Sushi (素氏), the Plain. The Son of Heaven then went on to the southwest.

On guiwei he came to Yewang (野王).

On jiashen the Son of Heaven climbed north up the slope of Dabei (大北), and came down to rest beneath two cypresses. The Son of Heaven thought long upon her and was wounded in heart; he remembered the Good Lady, Sheng Ji, and thereupon shed tears. Of the knights of the Seven Companies, Yaoyu (葽豫) came forward and remonstrated with the Son of Heaven, saying: "From of old there has been dying and there has been living; how should the Good Lady alone be otherwise? The Son of Heaven is without joy because he dwells in long remembrance. If long remembrance is to profit, let him not forget the new." The Son of Heaven grieved at this, and shed tears again. That day he broke off. On jiwei and yiyou the Son of Heaven crossed the slope of Xing (鈃隥) to the west, and so went on to the southwest.

On wuzi he came to Yan (鹽), the salt lake. On jichou the Son of Heaven climbed south up the Tianling slope of Mount Bo (薄山), and lodged at Yu (虞).

On gengyin the Son of Heaven marched south. On the auspicious day xinmao the Son of Heaven entered Nanzheng.

Colophon

This translation was prepared for the Chinese shelf of the Good Works Library and made independently from the classical Chinese printed below. The six books and the two prefaces are kept in the order the transcription gives them; the sexagenary day-dates that open almost every entry are kept in pinyin as the source's own reckoning, and the three songs — the Queen Mother of the West's parting song, King Mu's reply, and his later lament for Sheng Ji — keep their line breaks. Lacunae marked 囗 in the source are rendered [ ] in the English; Guo Pu's commentary is left untranslated in the source text below, marked 〔 〕 as the transcription carries it.

No live search for prior translations could be made when this file was prepared; what follows is the limit of our present knowledge. The Mu Tianzi Zhuan was translated into English by Cheng Te-k'un, 'The Travels of Emperor Mu,' in the Journal of the North China Branch of the Royal Asiatic Society (1933–34); this is named here as a control in existence and was not fetched or consulted. This translation was made independently from the Chinese, and no claim of firstness is made.

On the lacunae: the source marks damage with 囗, occasionally in long runs where a whole clause is lost, and these are rendered [ ] throughout without guessing at the missing sense. Place-names recovered only in fragments, and the several personal names broken by a lost character, are left with the gap marked rather than silently completed.

Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted translation and editorial work.

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Source Text: 穆天子傳

Classical Chinese text in the Chinese Wikisource transcription, with the commentary of Guo Pu (郭璞) set in 〔 〕 as the transcription carries it. Presented complete for reference, study, and verification alongside the English translation above; the commentary is not translated.

序一

《穆天子傳》出汲冢。晉荀朂校定為六卷，有序，言其事雖不典，其文甚古，頗可觀覽。予攷書序，稱穆王饗國百年，耄荒。太史公記穆王賔西王母事，與諸傳說所載多合。則此書蓋備記一時之詳，不可厚誣也。春秋之時，諸侯各有國史，多龎雜之言。下逮戰國，王迹熄而聖言湮，處士橫議而異端起，人人家自為說，求其欲不龎雜，其可得乎？其書紀王與七萃之士，廵行天下，然則徒衛簡而徵求寡矣！非有如秦漢之千騎萬乗空國而出也。王之自數其過，及七萃之規，未聞以為迕也。登羣玉山，命邢侯攻玉，而不受其牢，是先王恤民之法，未甞不行。至遇雨雪，士皆使休，獨王之八駿起騰以先待輒旬日，然後復發去，是非督令致期也。其承成康熙洽之餘，百姓晏然，雖以徐偃王之力行仁義，不足以為倡而搖天下，以知非有暴行虐政。而君子猶以王為獲沒於祗宮為深幸，足以見人心之危之如此也。是豈可效哉！是豈可效哉！存其書者固可以覽其古，徵其事者又安可不攷其是非歟？南臺都事海岱劉貞庭幹舊藏是書，懼其無傳，暇日稍加讎校訛舛，命金陵學官重刊，與博雅之士共之，諗予題其篇端云。時至正十年，歲在庚寅，春二月二十七日壬子。北岳王漸玄翰序。

序二

侍中中書監光祿大夫濟北侯臣荀勗

領中書令議郎上蔡伯臣嶠言部

祕書主書令史譴勸給

祕書校書郎中張宙

郎中傅瓚校古文《穆天子傳》已訖謹並第錄

序古文《穆天子傳》者，太康二年，汲縣民不準盜發古塚所得書也。皆竹簡素絲編，以臣勗前所考定古尺度其簡，長二尺四寸，以墨書，一簡四十字。汲者，戰國時魏地也。案所得《紀年》，蓋魏惠成王子令王之塚也。於《世本》，蓋襄王也。案《史記‧六國年表》，自令王二十一年至秦始皇三十四年燔書之歲，八十六年。及至太康二年初得此書，凡伍百七十九年。其書言周穆王遊行之事，《春秋左氏傳》曰：「穆王欲肆其心，周行於天下，將皆使有車轍馬迹焉。」此書所載，則其事也。王好廵守，得盜驪、騄耳之乗，造父爲御，以觀四荒。北絕流沙，西登昆侖，見西王母，與太史公記同。汲郡收書不謹，多毁落殘缺。雖其言不典，皆是古書，頗可觀覽。謹以二尺黃紙寫上，請事平，以本簡書及所新寫，竝付祕書繕寫，藏之中經，副在三閣。謹序。

卷一

○古文

飲天子蠲〔音涓。〕山之上。戊寅，天子北征，乃絕漳水〔絕猶截也。漳水，今在鄴縣〕。

庚辰，至於□。觴天子于磐石之上〔觴者所以進酒，因云觴耳〕，天子乃奏廣樂。〔《史記》云：「趙簡子疾，不知人，七日而寤，曰：『我之帝所，甚樂，與百神遊于鈞天，廣樂九奏萬舞，不類三代之樂，其聲動心。』」「廣樂」義見此。〕

載立不舍，〔言在車上，立不下也。〕至于鈃常之下。〔燕趙謂山脊為鈃，即井鈃山也。今在常山石邑縣。鈃音邢。〕癸未，雨雪，天子獵于鈃山之西阿。〔阿，山陂也。〕於是得絕鈃山之隊，〔隊，謂谷中險阻道也，音遂。〕北循虖沱之陽。〔虖沱河，今在雁門鹵城縣。陽，水北。沲，音橐駝之駝。〕

乙酉，天子北升于□。天子北征于犬戎，〔《國語》曰：「穆王將征犬戎，祭公謀父諫，不從，遂征之。得四白狼、四白鹿以歸，自是荒服不至。」《紀年》又曰：「取其五王以東。」〕犬戎□胡觴天子于當水之陽。天子乃樂，□賜七萃之士戰。〔萃，集也，聚也，亦猶《傳》有七輿大夫，皆聚集有智力者為王之爪牙也。〕庚寅，北風雨雪〔《詩》曰：「北風其涼，雨雪其雱。」〕天子以寒之故，命王屬休。〔令王之徒屬休息也。〕甲午，天子西征，乃絕隃之關隥。〔隥，阪也。疑此謂北陵、西隃。西隃，雁門山也，音俞。〕己亥，至于焉居、愚知之平。〔疑皆國名。〕

辛丑，天子西征，至于䣙人。〔䣙，國名。音叵肯切。〕河宗之子孫䣙柏絮〔伯爵，絮名，古柏字多從木〕，且逆天子于智之□。先豹皮十，良馬二六，〔古者為禮，皆有以先之，《傳》曰：「先進乘韋。〕天子使井利受之。〔井利，穆王之嬖臣。〕癸酉，天子舍于漆澤，〔一宿為舍。〕乃西釣于河，以觀□智之□。甲辰，天子獵于滲澤。于是得白狐玄狢焉，以祭于河宗。〔以將有事于河、奇此獲，故用之。漢武帝郊祀得一角白鹿，以為祥瑞，亦將燎祭之類。〕丙午，天子飲于河水之阿，〔阿，水崖也。〕天子屬六師之人於䣙邦之南，滲澤之上〔屬，猶會也。〕

戊申，天子西征，鶩行至于陽紆之山。〔鶩，猶馳也。紆，音嘔。〕河伯無夷之所都居，〔無夷，馮夷也。《山海經》云冰夷。〕是惟河宗氏。〔河，四瀆之宗，主河者因以為氏。〕河宗柏夭逆天子燕然之山〔伯夭，字也。〕勞用束帛加璧。〔勞，郊勞也。五兩為一束，兩，今之二丈。〕先白□，天子使祭父受之。〔祭父，祭公謀父，作《祈招》之詩者〕。

癸丑，天子大朝于燕然之山，河水之阿。〔蓋朝會群官，告將禮河也。〕乃命井利、梁固〔梁固，大夫。〕聿將六師。〔聿，猶曰也。〕天子命吉日戊午，〔《詩》曰：「吉日庚午。」〕天子大服：冕褘、〔冕，冠。褘，衣，蓋王后之上服。今帝服之所未詳。褘，音暉。〕帗帶、〔帗，韠也，天子赤。帗，音弗。〕搢曶、〔曶長三尺，杼上椎頭，一名珽，亦謂之大圭。搢，猶帶也。曶音忽。〕夾佩，〔左右兩佩。〕奉璧，南面立于寒下，〔受河宗也。寒下，未詳。〕曾祝佐之，〔曾，重也。《傳》曰「曾臣偃」。〕官人陳牲全五□具。〔牛羊之品曰牲，體完曰全。或曰︰全，色純也。《傳》曰：「牲全肥腯」。〕

天子授河宗璧。河宗伯夭受璧，西向沉璧于河，〔河位載昆侖。〕再拜稽首。〔稽首，首至地也。〕祝沉牛馬豕羊，河宗□命于皇天子。〔加皇者，尊上之。〕河伯號之︰「〔呼穆王。〕帝曰：『穆滿，〔以名應，謙也。言諡蓋後記事者之辭。〕女當永致用旹事。』」〔語穆王當長幹理世事也。〕南向再拜。〔穆王拜。〕河宗又號之︰「帝曰：『穆滿，示女舂山之珤，〔《山海經》「舂」字作「鍾」，音同耳。言此山多珍寶奇怪。〕，詔女昆侖□舍四平泉七十，〔疑皆說昆侖山上事物。〕乃至于昆侖之丘，以觀舂山之珤，〔皆河伯與穆王詞語。〕賜女晦。』」〔月終為晦，言賜女受終福。〕天子受命，南向再拜。〔受河伯命。〕

己未，天子大朝于黃之山。〔將禮河而去。〕乃披圖視典，周觀天子之珤器，〔省河所視禮圖。〕曰：「天子之珤︰〔曰，《河圖》辭也。〕玉果、〔石似美玉，所謂女果者也。〕璿珠、〔璿，玉類也，音旋。〕燭銀、〔銀有精光如燭。〕黃金之膏。〔金膏，亦猶玉膏，皆其精汋也。〕天子之珤萬金，□珤百金，士之珤五十金，庶人之珤十金。〔自萬金以下，宜次言諸侯之珤千金，大夫之珤百金。此書殘缺，集錄者不續，以見闕文耳。〕天子之弓射人步劍、牛馬、犀□器千金。〔步劍，疑步光之劍也。犀似水牛，庳腳為三蹄，黑色。〕天子之馬走千里，勝人猛獸。〔言炁勢傑駭。〕天子之狗走百里，執虎豹。〔言筋力壯猛也。〕柏夭曰：「征鳥使翼︰曰□鳥鳶〔音緣，鴟也。〕，鶤雞飛八百里。〔即鶤雞，鴻鵠屬也。〕名獸使足︰□走千里，狻猊□野馬走五百里，〔狻猊，師子，亦食虎豹。野馬，亦如馬而小。狻音俊，猊音倪。〕邛邛距虛走百里，〔亦馬屬。《尸子》曰：「距虛不擇地而走。」《山海經》云：「邛邛距虛」，並言之耳。〕麋□二十里。」〔自麋已上，似次第獸能走里數遠近。〕

曰柏夭既致河典，〔典，禮也。自此以上，事物皆《河圖》數載，河伯以為禮，禮穆王也。〕乃乘渠黃之乘；為天子先，〔先驅導路也。〕以極西土。〔極，競。〕乙丑，天子西濟于河。□爰有溫谷樂都，〔溫谷，言冬暖也。燕有寒谷，不生五穀。〕河宗氏所遊居〔伯夭之別州邑。〕丙寅，天子屬官效器。〔會官司閱所得珤物。〕乃命正公郊父〔正公謂三上公。天子所取正者，郊父為之。〕受敕憲，〔憲，教令也。《管子》曰：「皆受憲。」〕用伸八駿之乘，〔八駿名在下。〕以飲于枝洔之中，〔水岐成洔。洔，小渚也，音止。〕積石之南河。〔積石，山名，今在金成河關縣南，河出北山而東南流。〕

天子之駿︰〔駿者，馬之美稱。〕赤驥、〔世所謂騏驥。〕盜驪、〔為馬細頸。驪，黑色也。〕、白義、踰輪、山子、渠黃、華騮、〔色如華而赤，今名驃赤者為棗騮。騮，赤馬也。〕綠耳。〔《紀年》曰：「北唐之君來見，以一驪馬，是生綠耳。」魏時鮮卑獻千里馬，白色而兩耳黃，名曰黃耳，即此類也。八駿皆因其毛色以為名號耳。案︰《史記》︰「造父為穆王得盜驪、華騮、綠耳之馬，御以西巡遊，見西王母，樂而忘歸。」皆與此同，若合符契。〕狗：重工、徹止、雚猳、□黃、南□、來白。〔皆駿狗之名，亦猶宋鵲之類。〕天子之御：造父、三百、〔下云：三百為御者。〕、耿翛、芍及。〔造父善御，穆王封之于趙城，餘未聞也。〕曰天子是與出□入藪，田獵釣弋。〔弋，繳射也。〕天子曰：「於乎！予一人不盈于德，〔盈，猶充也。〕而辨于樂，〔辨作遊樂之事。〕後世亦追數吾過乎！」〔穆王遊放過度，行輒忘歸，故作此言以自警也。〕七萃之士□天子曰：「後世所望，無失天常。〔奉天時也。〕農工既得，〔歲豐登也。〕男女衣食〔無飢寒也。〕，百姓珤富，〔富者，安也。〕官人執事。〔各視職事。〕故天有旹，〔四時。〕民□氏響□，〔音國。〕何謀于樂？〔言不規樂而樂自及。〕何意之忘？〔常慎德也。〕與民共利，世以為常也。」天子嘉之，〔善其有辭。〕賜以左佩玉華也。〔玉華之佩，佩之精也。〕乃再拜頓首。

卷二

□柏夭曰：□封膜晝于河水之陽，〔膜晝，人名。膜音莫。〕以爲殷人主。〔主，謂主其祭祀，言同姓也。〕

丁巳，天子西南升□之所主居。〔似說古之賢聖所居。〕爰有大木碩艸〔碩，大也。〕爰有野獸，可以畋獵。戊午，□之人居慮〔古疇字，居慮名。〕，獻酒百□于天子〔百下脫盛酒器名。〕天子已飲而行，遂宿于昆侖之阿，赤水之陽〔昆侖山有五色水，赤水出東南隅而東北流。皆見《山海經》。〕爰有𪃋鳥之山〔𪃋音甄，一音栴。〕，天子三日舍於𪃋鳥之山。□吉日辛酉，天子升于昆侖之丘，以觀黃帝之宮〔黃帝巡遊四海，登昆侖山，起宮室於其上。見《新語》。〕，而封□隆之葬〔隆上字疑作豐，豐隆，筮禦雲得大壯卦，遂爲雷師。亦猶黃帝橋山有墓。封，謂增高其上土也，以標顯之耳。〕，以詔後世〔詔謂語之。〕

癸亥，天子具蠲齊牲全，以禋□昆侖之丘〔蠲者，潔也。潔齊祭神曰禋。《書》“天子禋于六宗”。蠲，音圭。〕

甲子，天子北征，舍於珠澤〔此澤出珠，因名之雲。今越巂平澤出青珠是。〕，以釣于㳅水。曰：珠澤之藪，方三十里〔澤中有草者爲藪。〕爰有萑葦、莞蒲〔莞，蔥蒲，或曰莞蒲，齊名耳。關西雲莞。音丸。〕、茅萯〔萯今菩字，音倍。〕、蒹〔蒹，薕也，似萑而細，音兼。〕葽〔莠屬。《詩》曰“四月秀要”。〕珠澤之人乃獻白玉，□只，□角之一，□三，可以□沐，乃進食，□酒十，□姑劓九，□亓味中麋胃而滑（中猶合也）。因獻食馬三百〔可以供廚膳者。〕，牛羊三千。天子□昆侖〔此以上似說封人於昆侖山旁。〕，以守黃帝之宮。南司赤水而北守舂山之珤〔欲以崇表聖德，因用顯其功跡。〕天子乃賜□之人□吾，黃金之環三五〔空邊等爲環。〕，朱帶貝飾三十〔《淮南子》曰“貝帶鵕鸃”，是也。〕，工布之四。□吾乃膜拜而受〔今之胡人禮佛，舉手加頭，稱南膜拜者，即此類也。音模。〕天子又與之黃牛二六〔以爲犠牲種。〕以三十□人於昆侖丘。

季夏丁卯，天子北升于舂山之上，以望四野，曰：舂山，是唯天下之高山也。孳木華不畏雪。天子於是取孳木華之實，持歸種之（孳音滋），曰：舂山之澤，清水出泉，溫和無風〔炁條適也。〕，飛鳥百獸之所飲食，先王所謂縣圃〔《淮南子》曰：“昆侖去地一萬一千里，上有曾城九重，或上倍之，是謂閬風；或上倍之，是謂玄圃。”經相及。《山海經》云：明明昆侖玄圃各一山，但相近耳。又曰：實爲帝之平圃也。〕天子於是得玉榮枝斯之英〔英，玉之精華也。《屍子》曰“龍泉有玉英”，《山海經》曰“黃帝乃取密山之玉榮而投之鐘山之陽”，是也。〕，曰：舂山，百獸之所聚也，飛鳥之所棲也。爰有□獸食虎豹，如麇而載骨，盤□始如麕，小頭大鼻〔麕，獐是也。〕爰有赤豹、白虎〔《詩》曰“赤豹黃羆”。〕、熊羆、豺狼、野馬、野牛、山羊、野豕〔今華陰山有野牛、山羊，肉皆千斤。〕爰有白鶽青雕，執犬羊，食豕鹿〔今之雕亦能食麕鹿。〕曰：天子五日觀於舂山之上。乃爲銘跡於縣圃之上，以詔後世〔謂勒石銘功德也。秦始皇、漢武帝巡守登名山，所在刻石立表，此之類也。〕

壬申，天子西征。

甲戌，至於赤烏。赤烏之人丌獻酒千斛于天子。食馬九百，羊牛三千，穄麥百載〔穄，似黍而不黏。〕天子使祭父受之，曰：赤烏氏先出自周宗〔與周同始祖。〕，大王亶父〔即古公亶父字也。〕之始作西土〔言作興於岐山之下。今邑在扶風美陽是也。〕，封其元子吳太伯于東吳〔太伯讓國入吳，因即封之于吳。〕，詔以金刃之刑〔南金精利，故語其刑法也。〕，賄用周室之璧〔賄，贈賄也。〕，封丌璧臣長季綽於舂山之虱，妻以元女，詔以玉石之刑〔昆侖山出美玉石處，故以語之。〕，以爲周室主。天子乃賜赤烏之人丌默乘四〔周禮，大夫乘墨車。〕，黃金四十鎰〔二十兩爲鎰。〕，貝帶五十，朱三百裹。丌乃膜拜而受〔裹，音罪過之過。丌，名。赤烏，人名也。〕，曰：□山，是唯天下之良山也。珤玉之所在。嘉穀生之，草木碩美。天子於是取嘉禾，以歸樹于中國〔漢武帝取外國香草美菜種之中國。〕曰：天子五日休於□山之下。乃奏廣樂，赤烏之人丌好獻二女于天子〔所以結恩好也。〕，女聽、女列，以爲嬖人〔一名聽，名失，一女名下文。〕曰：赤烏氏，美人之地也。珤玉之所在也。己卯，天子北征，趙行□舍〔趙，猶超騰。舍，三十里。〕

庚辰，濟于洋水〔洋水，出昆侖山西北隅而東流。洋，音詳。〕

辛巳，入于曹奴之人戲，觴天子于洋水之上〔戲，國人名也。〕，乃獻食馬九百，牛羊七千，穄米百車。天子使逢固受之〔逢固，周大夫。〕天子乃賜曹奴之人戲□黃金之鹿，白銀之麕〔今所在地中，得玉肫金狗之類，此皆古者以賂夷狄之奇貨也。〕，貝帶四十，朱四百裹。戲乃膜拜而受。

壬午，天子北征，東還〔從東頭而還歸。〕

甲申，至於黑水〔水亦出昆侖山西北隅而東南流。〕，西膜之所謂鴻鷺〔西膜，沙漠之鄉。以言外域，人名物與中華不同。春秋叔弓敗莒師于濆水，《穀梁傳》曰“狄人謂濆泉失名，號從中國，名從主人”之類也。〕，於是降雨七日，天子留骨六師之屬〔穆王馬駿而禦良，故行輒出從眾前。〕天子乃封長肱于黑水之西河〔即長臂人也。身如中國，臂長三丈，魏時在赤海中得此人裾也。長腳人國，又在赤海東，皆見《山海經》。〕，是惟昆侖鴻鷺之上，以爲周室主。是曰留胥之邦〔因以名之。〕

辛卯，天子北征，東還，乃循黑水。癸巳，至於群玉之山〔即《山海經》：玉山，西王母所居者。〕，容成氏之所守。曰：群玉田山，□知，阿平無險〔言邊無險阻也。〕，四徹中繩（言皆平實），先王之所謂策府（言往古帝王以爲藏書冊之府，所謂藏之名山者也），寡草木而無鳥獸〔言純玉石也。〕爰有□木，西膜之所謂□，天子於是攻其玉石，取玉版三乘，玉器服物〔環珮之屬。〕，載玉萬隻〔雙玉爲瑴，半瑴爲只。見《左氏傳》。〕天子四日休群玉之山〔休，遊息也。〕，乃命邢侯待攻玉者〔待留之也。邢，今廣平襄國縣。〕

孟秋丁酉，天子北征，□之人潛旹〔潛旹，名也。〕，觴天子于羽陵之上，乃獻良馬牛羊。天子以其邦之攻玉石也，不受其牢〔重慎費其牢牲，禮也。〕柏夭曰：□氏，檻□之後也。天子乃賜之黃金之罌三六〔即盂也，徐州謂之罌。〕，朱三百裹。潛旹乃膜拜而受。

戊戌，天子西征。

辛丑，至於剞閭氏〔音倚。〕天子乃命剞閭氏供食六師之人〔天子六軍。《詩》曰“周王於邁，六師及之”。〕於鐵山之下。壬寅，天子登于鐵山，祀於郊門。乃徹祭器於剞閭之人〔以祭餘胙賜之。〕溫歸乃膜拜而受〔溫歸，名也。〕天子已祭而行，乃遂西征。

丙午，至於鄄韓氏（鄄，之然切）。爰有樂野溫和，穄麥之所草〔此字作下早，疑古茂字。〕，犬馬牛羊之所昌〔昌，猶盛也。〕，珤玉之所□。丁未，天子大朝于平衍之中〔衍，墳之下者，見《周禮》。〕，乃命六師之屬休。己酉，子大饗正公、諸侯、王、吏、七萃之士于平衍之中。鄄韓之人無鳧乃獻良馬百匹，服牛三百〔服，可服用者。〕，良犬七千〔良調習者。〕，牥牛二百，野馬三百，牛羊二千，穄麥三百車。天子乃賜之黃金銀罌四七，貝帶五十，朱三百裹。變□雕官。無鳧上下乃膜拜而受〔疑古上下字，今夷狄官多複名。〕庚戌，天子西征，至於玄池。天子三日休于玄池之上，乃奏廣樂，三日而終，是曰樂池〔因改名爲樂池，猶漢武改桐鄉爲聞喜之類。〕天子乃樹之竹〔種竹池邊。〕，是曰竹林〔竹木盛者爲林。〕

癸丑，天子乃遂西征。

丙辰，至於苦山，西膜之所謂茂苑。天子於是休獵，於是食苦〔苦，草名，可食。〕

丁巳，天子西征。己未，宿於黃鼠之山，西□，乃遂西征。癸亥，至於西王母之邦。

卷三

○古文

吉日甲子。天子賓于西王母〔西王母如人，虎齒，蓬發戴勝，善嘯。《紀年》“穆王十七年，西征，至昆侖丘，見西王母。其年來見，賓于昭宮”〕。乃執白圭玄璧，以見西王母〔執贄者，致敬也〕好獻錦組百純，□組三百純〔純，匹端名也。《周禮》曰“純帛不過五兩”。組，綬屬。音祖〕西王母再拜受之。□。乙丑，天子觴西王母于瑤池之上。西王母為天子謠〔徒歌曰謠〕，曰：白雲在天，丘陵自出。道裡悠遠，山川間之〔間音諫〕，將子無死〔將，請也〕，尚能複來〔尚，庶畿也〕。天子答之曰：予歸東土，和治諸夏。萬民平均，吾顧見汝〔顧，還也〕。比及三年，將複而野〔複反此野而見汝也〕。西王母又為天子吟曰：徂彼西土〔徂，往也〕，爰居其野。虎豹為群，於鵲與處〔於，讀曰烏〕。嘉命不遷〔言守此一方〕，我惟帝女〔帝，天帝也〕。彼何世民，又將去子。吹笙鼓簧〔簧在笙中〕，中心翱翔（憂無薄也）。世民之子，惟天之望〔所瞻望也〕。天子遂驅升於弇山〔弇山，弇茲山，日入所也〕，乃紀丌跡於弇山之石〔銘題之〕而樹之槐。眉曰：西王母之山〔言是西王母所居也〕。
丁未，天子飲于溫山。□考鳥〔《紀年》曰“穆王見西王母，西王母止之曰，有鳥人”，疑說此鳥，脫落不可知也〕。己酉，天子飲于溽水之上〔溽，音淑〕。乃發憲命〔憲，謂法令〕，詔六師之人□其羽。爰有□藪水澤，爰有陵衍平陸〔大阜曰陵，高平曰陸〕，碩鳥解羽。六師之人畢至於曠原〔言將獵也。下云“北至曠原之野，飛鳥之所解其羽”，《山海經》云“大澤方千里，群鳥之所生及所解”，《紀年》曰“穆王北征，行積羽千里”，皆謂此野耳〕。曰：天子三月舍于曠原，天子大饗正公、諸侯、王，勤七萃之士〔勤，猶勞也〕，於羽琌之上〔下有羽陵，疑亦同〕，乃奏廣樂。□。六師之人翔畋于曠原〔翔，猶遊也〕，得獲無疆〔無疆，無限也〕，鳥獸絕群〔言取盡也〕。六師之人大畋九日，乃駐於羽陵之□，收皮效物〔物，謂物色也。《詩》云“九十維物”〕，債車受載〔債，猶借也〕。天子於是載羽百車〔十羽為箴，百羽為縳，十縳為緷。見《周官》〕。己亥，天子東歸，六師□起。

庚子，至於□之山，而休以待六師之人。

庚辰，天子東征。

癸未，至於戊□之山。智氏之所處，□智□往天子于戊□之山，勞用白驂二匹〔驂，騑馬也〕，野馬野牛四十，守犬七十〔任守備者〕。乃獻食馬四百，牛羊三千，曰：智氏□。天子北游于子之澤。智氏之夫獻酒百□于天子，天子賜之狗采〔疑玉名〕，黃金之罌二九，貝帶四十，朱丹三百裹，桂薑百□，乃膜拜而受。

乙酉，天子南征，東還。己丑，至於獻水，乃遂東征，飲而行。乃遂東南。己亥，至於瓜纑之山，三周若城〔言山周匝三重，狀如城壘〕。閼氏胡氏〔閼，音遏〕之所保。天子乃遂東征，南絕沙衍〔沙衍，水中有沙者〕。

辛丑。天子渴于沙衍〔沙中無水泉〕，求飲未至。七萃之士曰高奔戎刺其左驂之頸，取其清血以飲天子〔今西方羌胡刺馬咽取血飲，渴亦愈〕。天子美之，乃賜奔戎佩玉一隻，奔戎再拜稽首。天子乃遂南征。甲辰，至於積山之，爰有柏。曰：餘之人命懷〔命懷，人名〕獻酒于天子。天子賜之黃金之罌。貝帶朱丹七十裹。命懷乃膜拜而受。乙巳，□諸飦獻酒于天子〔諸飦，亦人名。音犍牛之犍〕，天子賜之黃金之罌，貝帶朱丹七十裹。諸飦乃膜拜而受。

卷四

古文

庚辰，至於滔水。濁繇氏之所食〔《山海經》曰“有川名曰三淖，昆吾之所食”亦此類〕。

辛巳，天子東征。古

癸未，至於蘇穀。骨飦氏之所衣被〔言穀中有草木皮，可以為衣被〕，乃遂南征，東還。

丙戌，至於長𣴽，重𢀄氏之西疆〔疆，界也〕。

丁亥，天子升于長𣴽，乃遂東征。

庚寅，至於重𢀄氏黑水之阿。爰有野麥〔自然生也〕，爰有荅堇〔祇謹二音〕，西膜之所謂木禾〔木禾，穀類也。長五尋，大五圍。見《山海經》〕。重𢀄氏之所食。爰有採石之山〔出文采之石也〕，重𢀄氏之所守，曰：枝斯，璿瑰〔璿瑰，玉名。《左傳》曰：贈我以璿瑰。旋回兩音〕。𤤄瑤〔亦玉名，瑤音遙〕，琅玕〔石似珠也。琅幹兩音〕，玪𤧜兏𤫋 〔皆玉名，字皆無聞。玪[A130]音鈐瓆〕， 玗琪〔王屬也， 於其二音〕，𢕲尾〔無聞焉〕，凡好石之器於是出〔盡出此山〕。

孟秋癸巳，天子命重𢀄氏共食天子之屬〔音供，言不及六師也〕。五日丁酉，天子升于採石之山，於是取採石焉。天子使重𢀄之民，鑄以成器于黑水之上〔今外國人所鑄作器者，亦皆石類也〕。器服物佩好無疆，曰：天子一月休。秋癸亥，天子觴重𢀄之人𣎕𩖿，乃賜之黃金之罌二九，銀烏一隻，貝帶五十，珠七百裹，𥭩箭桂薑百 𡸍，絲𦃥雕官。𣎕𩖿乃膜拜而受。

乙丑，天子東征，𣎕𩖿送天子至於長沙之山。□𨾏，天子使柏夭受之。柏夭曰：重𢀄氏之先，三苗氏之□處以黃木𢁎銀采，□乃膜拜而受〔三苗，舜所竄于三危山者〕。

丙寅，天子東征，南還。

己巳，至於文山，西膜之所謂□，觴天子于文山。西膜之人乃獻食馬三百，牛羊二千，穄米千車，天子使畢矩受之，曰：□天子三日游于文山。於是取採石〔以有採石，故號文山〕。

壬寅，天子飲于文山之下，文山之人歸遺〔歸遺，名也〕乃獻良馬十駟〔四馬為駟〕，用牛三百，守狗九十，牥牛二百，以行流沙〔此牛能行流沙中，如橐駝〕。天子之豪馬豪牛〔豪，猶髦也。《山海經》云“髦馬如馬，足四節皆有毛”〕，尨狗〔尨，尨茸，謂猛狗。或曰尨亦狗名〕。豪羊，〔似髦牛〕以三十祭文山。又賜之黃金之嬰二九，貝帶三十，硃三百裹，桂薑百𡸍，歸遺乃膜拜而受。

癸酉，天子命駕八駿之乘，右服𧃭騮〔疑驊騮字〕而左綠耳，右驂赤蘎〔古驥字〕而左白𠌾〔古義字，音俄〕。天子主車，造父為禦，𡇷𡇤為右。次車之乘〔次車，副車〕，右服渠黃而左踰輪，右驂盜驪而左山子。柏夭主車，參百為禦，奔戎為右，天子乃遂東南翔行，馳驅千里〔一舉轡千里，行如飛翔〕，至於巨蒐氏，巨蒐之人𠮀奴，乃獻白鵠之血，以飲天子〔飲血所以益人炁力〕，且具牛馬之湩〔湩，乳也。今江南人亦呼乳為湩。音寒凍之凍〕，以洗天子之足〔令肌膚滑〕，及二乘之人〔謂主天子車及副車者也〕。

甲戌，巨蒐之人𠮀奴觴天子于焚留之山。乃獻馬三百，牛羊五千，秋麥千車〔秋麥，禾也〕，膜稷三十車〔稷，栗也。膜未聞〕。天子使柏夭受之。好獻枝斯之英四十〔精者為英〕，𠍝𤕁𠢮𦉔珌佩百𨾏，琅玕四十，𩟜𡮖十篋〔疑此紵葛之屬〕， 天子使造父受之， □乃賜之銀木𡐜采，黃金之罌二九，貝帶四十，珠三百裹，桂薑百𡸍。𠮀奴乃膜拜而受。乙亥，天子南征陽紆之東尾〔尾，山后也〕。乃遂絕𠭺𦟆之穀。已至於𣠴𤧱河之水北阿。爰有𤃄溲之□河伯之孫〔今西有渠搜國，𤃄疑渠字〕，事皇天子之山。有模堇，其葉是食明後〔模堇，木名。後，君也。堇，音謹〕。天子嘉之，賜以佩玉一隻，柏夭再拜稽首。

癸丑，天子東征。柏夭送天子至於䣙人。䣙伯綮觴天子于澡澤之上，𣂿多之汭〔汭，水涯〕，河水之所南還〔還，回也。音旋〕。曰：天子五日休於澡澤之上。以待六師之人。

戊午，天子東征。顧命柏夭歸子丌邦。天子曰：河宗正也。柏夭再拜稽首〔辨去也〕。天子南還，升於長松之隥〔阪有長松〕。

孟冬壬戌，天子至於雷首〔雷首，山名，今在河東蒲阪縣南也〕，犬戎胡觴天子于雷首之阿，乃獻食馬四六。天子使孔牙受之，曰：雷水之幹，寒寡人，具犬馬羊牛。爰有黑牛白角，爰有黑羊白血〔記異也〕。

癸亥，天子南征，升於髭之隥〔音訾〕。

丙寅，天子至於鈃山之隊，東升於三道之隥，乃宿于二邊。命毛班〔毛班，毛伯衛之先也〕。逄固先至於周，以待天子之命。

癸酉，天子命駕八駿之乘，赤驥之駟，造父為禦，南征翔行，逕絕翟道〔翟道，在隴西，謂截隴阪過〕，升於太行，南濟於河。馳驅千里，遂入于宗周。官人進白鵠之血，以飲天子，以洗天子之足〔亦謂乳也〕。造父乃具羊之血，以飲四馬之乘一〔與王同車，禦右之屬。《左傳》所謂四乘是也〕。

庚辰，天子大朝于宗周之廟。乃里西土之數〔里，謂計其道裡也。《紀年》曰“穆王西征，還里天下，億有九萬里”〕。曰：自宗周瀍水以西〔瀍水，今在洛西。洛即成周也。音纏〕。至於河宗之邦，陽紆之山三千有四百里。自陽紆西至於西夏氏，二千又五百里。自西夏至於珠餘氏及河首，千又五百里。自河首襄山以西南，至於舂山珠澤，昆侖之丘，七百里。自舂山以西，至於赤烏氏舂山三百里。東北還至於群玉之山，截舂山以北〔截，由阻也〕。自群玉之山以西，至於西王母之邦三千里。□自西王母之邦，北至於曠原之野，飛鳥之所解其羽〔所謂解毛之處〕，千有九百里。□宗周至於西北大曠原〔案《山海經》云“群鳥所集澤有兩處，一方百里，一方千里”，即此大曠原也〕，萬四千里。乃還東南，複至於陽紆，七千里。還歸於周，三千里。各行兼數，三萬有五千里。吉日甲申，天子祭于宗周之廟〔告行反也。《書•大傳》曰“反必告廟”也〕。

乙酉，天子□六師之人于洛水之上。

丁亥，天子北濟于河，□羝之隊以西北。升於盟門九河之隥〔盟門山，今在河北。《屍子》曰“河出於盟門之上”〕，乃遂西南。

仲冬壬辰，至𤃻山之上，乃奏廣樂，三日而終。

吉日丁酉，天子入于南鄭〔今京兆鄭縣也。《紀年》“穆王元年，築祗宮于南鄭”，《傳》所謂“王是以獲沒于祗宮者”〕。

卷五

¤古文

珤处曰：天子四日休于濩泽〔今平阳濩泽县是也。濩音获〕，于是射鸟猎兽。

丁丑，天子□雨乃至，𨝋父自圃郑来谒〔郑有圃田，因云圃郑。谒，告也〕，留昆归玉百枚〔留昆国，见《纪年》〕，陖翟致赂〔陖翟，隗姓，国也，音峻〕，良马百驷〔《传》曰“文马百驷”〕，归毕之珤〔毕，国名。言翟前取此珤也〕，以诘其成〔成，谓罕也。诘，犹责也〕。陖子𠷎胡□东牡〔夷狄有德者称子。畴，胡名〕，见许男于洧上〔男，爵也。许国，今许昌县洧水之所在。音羽美反〕。𨝋父以天子命辞曰：“去兹羔，用玉帛见〔礼，男执蒲璧，许男欲崇谦，故执羔也〕。”许男不敢辞〔奉王命〕，还取束帛加璧，□毛公举币玉〔毛公，即毛班也〕。是日也，天子饮许男于洧上。天子曰：“朕非许邦而恤百姓□也。咎氏宴饮毋有礼〔礼，天子称异姓诸侯为伯舅，燕者私会，不欲崇礼敬也。《管子》曰“伯舅无下拜”，字亦作咎，咎犹舅也〕。许男不敢辞。”升坐于出尊〔《礼记》曰“反坫出尊”，唯两君为好。既献反爵，坫上出尊，盖此之类也。坐之于尊边，使为酒魁，欲以尽欢酣也〕，乃用宴乐〔言曲宴也〕。天子赐许男骏马十六〔称骏者，名马也〕。许男降，再拜空首〔空首，头至于地。《周礼》“三日空拜”〕，乃升平坐。及暮，天子遣许男归。

癸亥，天子乘鸟舟，龙浮于大沼〔沼，池。龙下有舟字，舟皆以龙鸟为形制，今吴之青雀舫，此其遗象也〕。夏庚午，天子饮于洧上。乃遗𨝋父如圃郑。用□诸侯。

辛未，天子北还，钓于渐泽，食鱼于桑野。

丁丑，天子里圃田之路〔尽规度以为苑圃地而虞守之也〕，东至于房〔房，房子，属赵国，地有巑山〕，西至于□丘，南至于桑野，北盖经林。煮□之薮，南北五十□ 十虞，东虞曰兔台，西虞曰栎丘〔栎，今河南阳翟县，音栎〕，南虞曰□富丘，北虞曰相其御虞曰□来十虞所□辰。天子次于军丘，以畋于薮□。知

甲寅，天子作居范宫〔范离宫之名也〕，以观桑者〔桑，采桑也。诗曰“桑者闲闲兮”〕，乃饮于桑中〔桑林之中〕。天子命桑虞〔主桑者也〕，出□桑者，用禁暴民〔不得令妄差刂犯桑本〕。

仲夏甲申，天子□所。

庚寅，天子西游，乃宿于𨝋〔𨝋，𨝋公邑〕。壬辰，𨝋公饮天子酒，乃歌[外門內惢]天之诗〔《诗》“颂”有昊天有成命，二后受之成王，不敢康。疑𨝋公以此规谏也〕。天子命歌《南山有𢅇》〔《诗》“小雅”有南山有台，乐之君子，邦家之基，以答𨝋公之言。然皆古字难晓，所以未详〕。乃绍宴乐〔绍，继也〕。

丁酉，天子作台，以为西居。

壬寅。天子东至于雀梁。

甲辰，浮于荥水〔今荥阳荥泽是〕。乃奏广乐。

季夏庚□，休于范宫。

仲秋丁巳，天子射鹿于林中，乃饮于孟氏。爰舞白鹤二八〔今之畜鹤、孔雀驯者，亦能应节鼓舞〕，还宿于雀梁。

季秋辛巳，天子司戎于□来虞人次御〔以次侍御，备有所问〕。

孟冬，鸟至〔鹰来翔也〕，王[C050]口弋〔下云王 [C050] 姬姓之女，疑是妇官也〕。

仲冬丁酉，天子射兽，休于深萑〔萑，苇之丛〕，得麇麕豕鹿四百有二十，得二虎九狼，乃祭于先王，命庖人熟之〔庖人，主饮食者〕。

戊戌，天子西游，射于中□方落草木鲜，命虞人掠林除薮，以为百姓材〔以供人之材用。掠，谓差刂伐之〕。是日也，天子北入于邴〔邴，郑邑也，音丙〕，与井公博，三日而决〔疑井公贤人而隐祊，故穆王就之游戏也〕。

辛丑塞〔戒不如，故进为塞也〕，至于台，乃大暑除，天子居于台以听天下之〔因以避暑〕，远方□之数而众从之，是以选扐〔音勒〕，乃载之神人□之能数也〔有道数也〕，乃左右望之〔占候也〕。天子乐之〔爱其术也〕，命为□而时□焉□其名曰□公去乘人□犹□有虎在乎葭中〔葭草〕。天子将至，七萃之士高奔戎请生搏虎，必全之，乃生搏虎而献之〔《诗》所谓“袒褐暴虎，献于公所”，此之谓也〕。天子命之为柙〔柙，槛也。《论语》曰“虎兕出於柙”〕，而畜之东虢，是曰虎牢〔因以名其地也。今荥阳成皋县是〕。天子赐奔戎畋马十驷〔《尔雅》曰：畋马齐足尚疾也〕，归之太牢〔牛羊豕为太牢〕。奔戎再拜䭫首。

丙辰，天子北游于林中，乃大受命而归。斋

仲秋甲戌，天子东游，次于雀梁〔一宿为舍，再宿为信，过信为次〕，□蠹书于羽林〔谓暴言中蠹虫，因云蠹书也〕。

季秋□乃宿于<户方>。毕人告戎〔告戎难也〕，曰：陖翟来侵。天子使孟{余心}如毕讨戎，霍侯旧告薨〔霍国，今在平阳永安县，西南有城〕。天子临于军丘，狩于薮。

季冬甲戌，天子东游，饮于留祈。射于丽虎。读书于菞丘〔君举必书，菞音犁〕，□献酒于天子，乃奏广乐。天子遗其灵鼓，乃化为黄蛇〔《周礼》曰灵鼓四面，《洪范》所谓鼓妖也〕。是日，天子鼓道其下而鸣〔从失鼓而击鼓也。鼓在地下鸣道从也。《韩非》曰道南方来也〕，乃树之桐〔因以树梧桐。桐亦响木也〕，以为鼓则神且鸣，则利于戎〔宜以攻戎〕，以为琴则利□于黄泽。天子东游于黄泽，宿于曲洛〔洛水之回曲，地名也〕，废□使宫乐谣〔宫乐，典乐者〕，曰黄之池，其马歕沙〔歕，[QXXR]也，普闷切〕，皇人威仪〔威，畏也〕，黄之泽。其马歕玉，皇人受穀〔穀，生也。皆诸谣辞〕。

丙辰，天子南游于黄□室之丘，以观夏后启之所居〔疑此言太室之丘。嵩高山，启母在此山化为石，而子启亦登仙，故其上有启室也。皆见《归藏》及《淮南子》〕。乃□于启室〔似谓入启室中〕，天子筮猎苹泽〔音瓶〕，其卦遇讼☰☵〔坎下乾上〕，逢公占之，曰：讼之繇〔繇，爻辞音胄〕，薮泽苍苍，其中□宜其正公，戎事则从〔水性平而天无私，兵不曲挠则戎事集也〕，祭祀则憙，畋猎则获。□饮逢公酒，赐之骏马十六，絺纻三十箧。〔絺，葛精者〕，逢公再拜稽首，赐筮史狐□有阴雨，梦神有事〔有事，祭也〕，是谓重阴〔因以纪也〕。天子乃休，日中大寒，北风雨雪，有冻人。天子作诗三章以哀民〔哀，犹愍也〕，曰：我徂黄竹。□负閟寒〔閟，闭也，音秘〕。帝收九行〔九行，九道也。言收罗九域之道里也。《传》曰“经启九道”〕，嗟我公侯。百辟冢卿〔辟君冢卿冢宰〕，皇我万民〔皇，正也〕，旦夕勿忘〔恆念之也〕。我徂黄竹，□负閟寒。帝收九行，嗟我公侯，百辟冢卿。皇我万民，旦夕勿穷〔令无困也〕。有皎者鴼〔皎，白兒。鴼，鸟名，音路〕，翩翩其飞〔言得意也〕。嗟我公侯，□勿则迁〔自侯以下自当云，百辟冢卿，皇我万民，□勿则迁〕，居乐甚寡〔言守一居少乐〕，不如迁土〔居无求安〕。礼乐其民〔言当以礼乐化其民也〕。天子曰：余一人则淫〔淫于游乐〕，不皇万民□登，方宿于黄竹。天子梦羿射于涂山〔羿，有穷氏，帝善射者〕，𨝋公占之，疏□之□乃宿于曲山。

壬申，天子西升于曲山，□天子西征，升九阿〔疑今西安县十里九阪也〕，南宿于丹黄。

戊寅，天子西升于阳，□过于灵□井公博〔穆王往反辄从井公博游，明其有道德人也〕。乃驾鹿以游于山上，为之石主而□窴軨〔即軨坂也，今杜河东大阳县。《传》曰“入于窴軨”，巅岭二音〕，乃次于洹水之阳〔今之洹津也。在河东河北县，音项脰之脰〕。吉日丁亥，天子入于南郑。

卷六

之虛，皇帝之閭，乃□先王九觀，以詔後世〔此複是登名山有所銘勒封建也。殘缺字多不可推考耳〕。

己巳，天子□征，舍於菹台。

辛未，獵菹之獸〔《管子》曰“菹菜之壤”，今吳人呼田獵茸草地為菹，音罝〕，於是白鹿一遻，[C121]逸出走〔言突圍出。牾，觸也，或曰所駕鹿迕，猶驚也〕。天子乘渠黃之乘□焉〔自此已上，疑說逐得鹿之狀〕。天子丘之〔丘，謂為之名號，方言耳〕，是曰五鹿官人之□是丘，□其皮是曰□皮，□其脯是曰□脯。天子飲于漯水之上〔漯水，今濟陰漯陰縣，音遝〕，官人膳鹿，獻之天子。天子美之，是曰甘〔自此以上，皆因鹿以名所在地，用記之也。今元城縣東郭有五鹿墟，晉文公所乞食於野人處者也〕。

癸酉，天子南祭白鹿於漯，□乃飲於草中〔草野之中〕，大奏廣樂〔大，謂盛作之也〕，是曰樂人〔亦以紀之〕。

甲戌，天子西北□，姬姓也，盛柏之子也〔盛，國名。疑上說姬事，《公羊傳》曰“成者何？盛也者，為諱之盛，諱滅同姓也”〕，天子賜之上姬之長〔令今盛柏為姬姓之長。位，位在上也〕，是曰盛門。天子乃為之台〔為盛姬築台也〕，是曰重璧之台〔言如狀如壘璧〕。

戊寅，天子東田于澤中，逢寒疾〔言盛姬在遇風寒得疾〕。天子舍于澤中，盛姬告病，天子憐之，□澤曰寒氏〔以名澤也〕。盛姬求飲，天子命人取漿而給〔得之速也。《傳》曰“何其給也”〕，是曰壺輲〔壺器名輲，音遄，速也，與遄同〕。天子西至於重璧之台，盛姬告病，□天子哀之〔上疑說盛姬死也〕，是曰哀次〔哭泣之位次〕。天子乃殯盛姬於穀丘之廟〔先王之廟有在此者，漢氏亦所在有廟焉〕。□壬寅，天子命哭〔令群臣大臨也〕，啟為主〔為之喪主，即下伊扈也。上啟疑為開殯出棺也〕。祭阝父賓喪〔儐贊禮儀〕，天子王女叔▢坐為主〔叔▢坐，穆王之女也，音痤〕。天子□賓之命終哀禮〔今持喪終禮也〕，於是殤祀而哭〔殤，未成喪，盛姬年少也〕，內史執策〔所以書贈賵之事。內史，主冊命者〕。官人□丌職曾祝敷席設幾〔敷，猶鋪也，《周禮》曰“喪事仍幾”〕，盛饋具〔饋具奠也〕，肺鹽羹〔肉也，當以音行〕，胾〔大胾〕脯、棗、▢▢〔粥清也，音移〕、醢〔肉醬也〕、魚臘〔乾魚〕、糗〔寒粥也〕、韭〔韭殂〕，百物〔言備有也〕，乃陳腥俎十二，乾豆九十，鼎敦壺尊四十〔敦似盤，音堆〕，器〔雜器皿也〕，曾祝祭食〔禮雖喪祭，皆祭食，示有所先也〕，進肺鹽，祭酒〔以肺扌耎鹽中以祭，所謂振祭也，禮以肺，見《少牢饋食》也〕。乃獻喪主伊扈，伊扈拜受，□祭女，又獻女主叔▢坐。叔▢坐拜受。祭□祝報祭觴大師〔樂官〕，乃哭即位〔就喪位也〕，畢哭，內史□策而哭〔策上宜作讀《既夕禮》曰“主人之史讀賵”是也〕，曾祝捧饋而哭〔捧，兩手持也〕，禦者□祈而哭〔待禦者，《禮》曰“禦者入浴”〕，抗者觴夕而哭〔抗，猶舉也。《禮記》曰“小臣四人抗衾也”〕，佐者承鬥而哭〔佐斂者也。鬥，斟水杓也〕，佐者〔佐飲食者〕衣衾佩□而哭，樂□人陳琴瑟□竽〔疑竽上宜作笙，笙亦竽屬〕，籥〔如笛，三孔〕，{⺮狄}〔今戟吏所吹者〕，筦〔筦如並兩笛，音管〕而哭。百□眾官人各□其職事以哭〔百眾，猶百族也〕，曰：士女錯踴九□乃終〔錯，互也，哭則三踴，三哭而九踴，所謂成踴者也〕，喪主伊扈，哭出造舍〔倚廬也〕，父兄宗姓及在位者從之。佐者哭〔佐，斂者也〕，且徹饋，及壺鼎俎豆〔皆佐者主為之〕，眾官人各□其職，皆哭而出〔事畢〕，井利□事後出而收〔井利所以獨後出者，典喪祭器物狀斂之也。或曰井利稽慢出不及輩，故收縛之〕。

癸卯，大哭殤祀而載〔載，祖載也〕。

甲辰，天子南葬盛姬于樂池之南〔即玄池也〕。天子乃命盛姬□之喪，視皇后之葬法〔視，猶比也〕。亦不拜後於諸侯〔疑宇錯誤，所未詳也〕。河濟之間共事〔供，給喪事也〕，韋穀黃城三邦之事輦喪〔輦，謂挽輪車發三國之眾，以示榮侈〕，七萃之士抗即車〔舉棺以就車〕，曾祝先喪〔導也〕，大匠禦棺〔為棺禦也。《周禮》曰“喪祝為禦”，《禮記》曰“諸侯禦樞以羽保”，謂在前為行止之節〕，日月之旗，七星之文〔言旗上畫日月及北斗星也。《周禮》“日月為常”，旗亦通名〕，鼓鐘以葬，龍旗以□，鳥以建鼓，獸以建鍾。龍以建旗。曰喪之先後及哭踴者之間，畢有鐘旗□百物喪器，井利典之，列於喪行，靡有不備〔行，行伍〕。擊鼓以行喪，舉旗以勸之〔令盡哀也〕，擊鐘以止哭，彌旗以節之〔為節，音節。彌，猶低也〕，曰□祀大哭九而終喪。出於門，喪主即位〔就哭位也〕。周室父兄子孫倍之〔倍，倍列位也〕。諸侯屬子〔宗屬群子〕，王吏倍之。外官王屬，七萃之士倍之〔外官，所主在外者〕。姬姓子第倍之〔盛姬之族屬也〕。執職之人倍之〔執職，猶執事也〕。百官眾人倍之。哭者七倍之〔列七重〕，踴者三十行，行萃百人〔百人為一倍。萃，聚也〕。女主即位，嬖人群女倍之〔嬖人，王所幸愛者〕。王臣姬姓之女倍之〔疑同姓之女為大夫士妻者，所謂內宗也〕。宮官人倍之〔宮官為內〕，宮賢庶妾倍之〔庶妾，眾散妾也〕。哭者五倍，踴者次從〔以次相從〕，曰天子命喪，一裡而擊鐘止哭。曰匠人哭于車上〔禦棺不得下也〕，曾祝哭於喪前，七萃之士哭於喪所。曰小哭，錯踴，三踴而行，五裡而次〔次，猶止也〕。曰喪三舍至於哀次，五舍至於重璧之台〔三十裡為舍也。《傳》曰“避君三舍”〕，乃休〔休，駐也〕。天子乃周姑繇之水以圜喪車〔決水周繞之也。繇，音遙。圜，音員〕。是曰圜車〔以號水也〕，曰殤祀之〔於此複祭〕。

孟冬辛亥，邢侯、曹侯來吊〔曹國，今濟陰定陶縣是也〕，內史將之以見天子，天子告不豫而辭焉〔不豫，辭病也。《尚書》曰“武王不豫”〕。邢侯、曹侯乃吊太子，太子哭出廟門，以迎邢侯〔曹侯不進〕，再拜勞之〔問勞之也〕，侯不答拜〔謙不敢與太子抗禮〕，邢侯謁哭於廟〔謁，告也〕。太子先哭而入，西向即位。內史賓侯〔儐相〕北向而立，大哭九，邢侯厝踴三而止〔與太子拾踴〕。太子送邢侯至廟門之外，邢侯遂出，太子再拜送之。曹侯廟吊入哭，太子送之亦如邢侯之禮〔雖吊異而禮同〕。

壬子，天子具官見邢侯、曹侯〔具官，備禮相見〕，天子還返〔將歸〕，邢侯、曹侯執見拜天子之武一〔義所未聞〕，天子見之。乃遣邢侯、曹侯歸於其邦，王官執禮共于二侯如故〔言不以喪廢禮〕，曰：天子出憲〔憲，命〕，以或襚賵〔此以上似說賵贈事，衣物曰襚，音遂〕。

癸丑，大哭而□。

甲寅，殤祀，大哭而行。喪五舍於大次，曰喪三日於大次〔停三日也〕，殤祀如初。

辛酉，大成，百物皆備〔送葬之物俱備〕。

壬戍，葬史錄繇鼓鐘以亦下棺〔窆也〕，七萃之士□士女錯踴九□喪下〔下謂入土〕。昧爽，天子使嬖人〔所愛幸者〕，贈用文錦明衣九領〔謂之明衣，言神明之衣〕，喪宗伊扈贈用變裳〔宗亦主，變裳，裳名也〕。女主叔▢坐贈用茵組〔茵，褥〕，百嬖人官師畢贈〔言盡有襚賵也。官師，群士號也。《禮記》曰“官師一廟 ”〕，井利乃藏〔藏之於墓所〕。報哭於大次〔報，猶反也。大次，有次神次也〕，祥祠□祝喪罷哭，辭於遠人〔辭，謝遣歸〕。為盛姬諡曰哀淑人〔恭人短折曰哀〕，天子名之〔為丘作名〕，是曰哀淑之丘。

乙丑，天子東征，舍于五鹿，叔▢坐思哭〔思哭盛姬〕，是曰女▢坐之丘〔因以名五鹿也〕。

丁卯，天子東征，釣于漯水，以祭淑人，是曰祭丘。

己巳，天子東征，食馬于漯水之上。乃鼓之棘，是曰馬主〔未詳所雲〕。

癸酉，天子南征，至於菹台。

甲戌，天子西征，至於因氏〔國名〕。天子乃釣于河，以觀姑繇之木〔姑繇，大木也。《山海經》雲“尋木長千里，生河邊”，謂此木之類〕。

丁丑，天子北征。

戊寅，舍於河上，乃致父兄子弟王臣姬□祥祠畢哭〔上雲王臣姬姓之女，疑此亦同也〕，終喪於囂氏〔服閼〕。

己卯，天子西濟于河，囂氏之遂。

庚辰，舍于茅尺〔地名〕，於是禋祀除喪。始樂素服而歸〔哀未忘也〕，是曰素氏，天子遂西南。

癸未，至於野王〔今河內縣〕。

甲申，天子北升于大北之隥〔疑此太行山也〕，而降休于兩柏之下〔有兩柏也〕。天子永念傷心，乃思淑人盛姬，於是流涕。七萃之士，葽豫上諫于天子曰：自古有死有生，豈獨淑人。天子不樂，出於永思。永思有益，莫忘其新〔言思之有益者，莫忘更求新人〕。天子哀之，乃又流涕〔聞此言，愈更增感也〕。是日輟，己未乙酉，天子西絕鈃隥〔即鈃山之阪。一雲癸巳游于井鈃之山，吉日癸巳〕，乃遂西南。

戊子，至於鹽〔鹽，鹽池，今在河東解縣。鹽，音古〕。己丑，天子南登于薄山窴軨之隥〔今橋西南懸絕，中央有兩道〕，乃宿于虞〔虞，國名，今大陽縣〕。

庚寅，天子南征，吉日辛卯，天子入于南鄭。

Source Colophon

The Chinese text follows the Chinese Wikisource transcription of the Travels of King Mu (articles 穆天子傳/序一, 穆天子傳/序二, 穆天子傳/卷一, 穆天子傳/卷二, 穆天子傳/卷三, 穆天子傳/卷四, 穆天子傳/卷五, 穆天子傳/卷六, revisions of 25 March 2017 to 31 October 2024), inspected from a witness copy captured on 22 August 2026. Chinese Wikisource transcriptions are published under CC BY-SA 4.0 and the GFDL; the text itself is ancient and in the public domain. The wiki header, navigation links, license templates, and modern contributors' footnotes have been removed; the text is otherwise complete and unaltered.

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