《穆天子傳》

King Mu of Zhou (also known as the Celestial Son Mu) held a banquet atop Mount Juan (pronounced "Juan"). On the day of Wuyin, he led his army northward across the Zhang River (located in the area of present-day Ye County). By Gengchen day, they reached a certain place where he hosted a feast for his ministers upon a flat stone (the original meaning of "shang" refers to offering wine, here extended to mean hosting a banquet). King Mu commanded the performance of the Grand Music (this "Guangyue" was recorded in historical texts as celestial music enjoyed by heavenly immortals, distinct from mortal compositions), standing in his chariot for a long time without sitting down.

When the procession arrived at the foot of Mount Xing (in present-day Shiyi County, Changshan, Hebei), it happened to snow on Guiwei day. King Mu hunted on the western slopes of Mount Xing, traversing dangerous mountain passes. Afterwards, they continued northward along the northern bank of the Hutuo River (a waterway in present-day Lucheng County, Yanmen). On Yiyou day, King Mu marched north to campaign against the Quanrong tribe (historical records note that his ministers advised against this expedition, but he disregarded their counsel). The Quanrong chieftain hosted a banquet for King Mu on the northern bank of the Dang River, greatly pleasing him, whereupon he rewarded his elite guards, the "Seven Select Warriors" (an elite retinue of brave and wise men chosen from across the land).

On Gengyin day, they encountered northern winds and snow, forcing King Mu to order a halt due to the bitter cold. From Jiawu day onward, they marched westward, crossing the treacherous pass of Mount Yu (where "deng" refers to steep mountain slopes), and by Jihai day, they reached the western regions of Yu. These records depict King Mu's grand tours and campaigns against foreign tribes, detailing banquets, hunts, and military marches—reflecting the ceremonial institutions of the Son of Heaven's royal inspections.

This passage records the itinerary and activities of King Mu of Zhou during his western expedition. On the day of Jihai, he arrived at the lands of Yanju and Yuzhi (likely names of states). On Xinchou day, the Son of Heaven continued westward to the state of Pei (a Western Regions kingdom), where Pei Bo Baixu, a descendant of Hezong (the Yellow River deity), came to greet him, presenting ten leopard pelts and twelve fine horses as tribute. King Mu dispatched his favored minister Jing Li to receive these gifts.

On Guiyou day, the king lodged at the place called Qi, then fished by the Yellow River while observing local conditions. On Jiachen day, he hunted at Shenze, capturing a white fox and a black raccoon dog for sacrificial offerings to the river deity (ancient people considered rare animals auspicious omens, often used in rituals). On Bingwu day, the Son of Heaven hosted a banquet at a bend of the Yellow River and summoned the six armies to assemble at Shenze, south of Pei.

On Wuyin day, the journey westward continued, swiftly reaching Mount Yangyu (the dwelling place of Fengyi, the Yellow River deity, also known as Wuyi in the Classic of Mountains and Seas). This was the territory of the Hezong clan, where Hezong Baiyao welcomed King Mu at Mount Yanran, presenting five bundles of silk and a jade disc as gifts (ancient customs considered five lengths of silk a standard offering). The king ordered his minister Moufu (also known as Moufu, author of the Ode to Qizhao in the Book of Songs) to receive them.

On Guichou day, King Mu convened a grand assembly at the Yellow River’s bend near Mount Yanran (likely in preparation for river worship rituals), appointing Jing Li and Liang Gu (a senior official of Liang) to command the six armies. Finally, an auspicious day—Wuri—was selected (important events in antiquity required careful calendrical divination).

On the auspicious day of Gengwu, King Mu of Zhou donned the ceremonial regalia befitting a queen (the mianguan being the imperial crown, and the huiyi the highest ceremonial robe for a queen—here King Mu wore them exceptionally). He fastened a crimson grand sash around his waist (the fu being the emperor's red ceremonial belt) and wore a three-foot-long jade gui (this large gui, also called ying, had a tapered tip). Jade pendants hung on both sides of his waist as he held a jade bi in his hands, standing southward at a place called "Hanxia" (its exact location remains unclear).

The Grand Invocator (the chief ritual officer) assisted him while palace attendants displayed five whole sacrificial animals (the livestock used in sacrifices had to be unblemished, pure in color, and plump in form). King Mu presented the jade bi to Hezong (the deity of the Yellow River), and Bo Yao, the representative of Hezong, received it before turning westward to sink the bi into the Yellow River as an offering, then performed the most solemn kowtow (a prostration with the forehead touching the ground). Subsequently, the sacrificial oxen, horses, pigs, and sheep were also submerged in the river.

When conveying the Mandate of Heaven, Hezong addressed King Mu with the honorific "August Son of Heaven," while the River Earl (the god of the Yellow River) called him by his personal name, saying: "Muman (King Mu's birth name, used here to denote intimacy), you must forever govern the realm with diligence." King Mu bowed deeply toward the south. The River Earl continued: "Muman, I shall show you the treasures of Chongshan (recorded in the Classic of Mountains and Seas as 'Lushan,' famed for its exquisite jade) and reveal to you the palaces upon Mount Kunlun and the seventy tranquil springs (likely wondrous sights within the Kunlun celestial realm)."

Thus, King Mu journeyed to Mount Kunlun to admire the precious jade of Chongshan. The River Earl bestowed blessings upon him, saying: "On the last day of the lunar month (the day of obscurity), I shall grant you fortune." King Mu reverently accepted the blessing and bowed southward once more. On the day of Jiwei, King Mu held a grand assembly at Huangzhi Mountain (likely a post-sacrificial ritual), where he reviewed maps, texts, and the treasures of the Son of Heaven. Among them was recorded the "Jade of the Son of Heaven" (a gem reserved exclusively for the sovereign).

The Biography of King Mu of Zhou primarily records the rare treasures and mythical creatures presented by the Hezong clan (the tribe of the Yellow River deity Boyao) during King Mu's western expedition. The described items are imbued with mythological qualities: "jade fruits" (strange fruits resembling fine jade), "xuán pearls" (precious beads made of xuan jade), "luminous silver" (silver ore that emits light), and "golden ointment" (a metallic essence akin to jade extract)—all considered manifestations of heaven and earth's vital essences.

The text details a strict ritual hierarchy through graded "yáo" (jade ritual vessels): the Son of Heaven used yáo worth ten thousand gold; feudal lords used yáo valued at one thousand gold; high-ranking officials used hundred-gold yáo; ordinary officials employed fifty-gold yáo, while hunters were permitted only ten-gold yáo.

King Mu's equipment was extraordinary: his bow could pierce through armored warriors on foot, his sword was worth a thousand gold, and his steed could traverse a thousand li in a day, its presence overwhelming fierce beasts. His hunting hounds could chase down tigers and leopards across a hundred li, demonstrating their exceptional ferocity.

The text also documents several mythical creatures: the "messenger bird" (a courier avian), the "raven-like bird" (similar to a crow), the "magpie fowl" (a crane-like bird capable of flying eight hundred li), the "suānní" (a lion that devours tigers and leopards), the "wild horse" (a small steed covering five hundred li daily), and the "qióngqióng jùxū" (a swift-running beast). These creatures were offered by the Hezong clan as part of the "River Canon" (tribute rituals for the Yellow River). Finally, Boyao himself drove the Qúhuáng horse to guide King Mu's procession westward to the "Warm Valley of Delight" (a winter haven and the Hezong clan's settlement). This passage vividly illustrates the ancient imagination of sacred tributes and ritual systems.

On the day of Bingyin, King Mu of Zhou summoned his officials to inventory precious treasures (yaowu referring to jade and other valuables) and commanded Duke Zheng (one of the Three Dukes, high-ranking ministers) Jiaofu to receive the royal decree. He then prepared a chariot drawn by eight legendary steeds, watering the horses on the banks of Zhizhi (a small islet), located near the southern river (flowing southeast from the northern mountains) of Jishi Mountain (in present-day Hebei).

These eight renowned steeds were: Chiji (flame-red steed), Daoli (slender-necked horse with black mane and tail), Baiyi (pure white horse), Yulun (blue-and-white dappled coat), Shanzi (unknown), Quhuang (yellow horse), Hualiu (date-red horse), and Lü'er (white horse with yellow ears, said to be a tribute from the Northern Tang Kingdom). Each was named after distinctive coat colors. Historical records state that Zaofu (a legendary charioteer) tamed several of them for King Mu, aiding his westward journey to visit the Queen Mother of the West.

The entourage also included famed hounds like Chonggong and Cheshan, along with three hundred charioteers, led by skilled drivers such as Zaofu, Gengxiao, and Shaoji. King Mu led them through forests and mountains on grand hunts, using tethered arrows (yi, arrows attached to cords) to shoot birds. Yet he suddenly lamented, "Alas! My virtue (De) is incomplete, yet I indulge in the pleasures of hunting—will future generations not censure my faults?" At this moment, the warriors of the Qicui (elite royal guard)....

(Note: This account showcases the opulence of King Mu’s western expedition, detailing his famed steeds and hounds while reflecting the ruler’s self-reproach over excessive indulgence—a narrative consistent with ancient legends of the "Eight Steeds of King Mu.")

King Mu of Zhou (the fifth ruler of the Western Zhou Dynasty) declared: "May our descendants never violate the constant ways of Heaven (referring to observing seasonal agricultural cycles). Let farmers and craftsmen each fulfill their proper roles (ensuring bountiful harvests), men and women alike be clothed and fed (free from hunger and cold), the common people enjoy prosperous lives (for only with prosperity comes stability), and officials diligently perform their duties (each attending to their proper responsibilities). Thus shall the operations of Heaven and Earth proceed orderly (with the smooth succession of seasons), and the people dwell in peace and contentment (bringing harmony to the nation). Why then should we deliberately pursue pleasure? (For when we cease striving for joy, happiness arrives naturally.) How could we ever forget our fundamental principles? (We must constantly maintain reverent caution in cultivating virtue.) To share benefits with the common people—this should become the enduring principle followed through generations."

Greatly pleased with these words (considering them wise counsel), King Mu bestowed upon the advisor an exquisite jade ornament to be worn on the left side (an elaborately carved jade pendant). The recipient performed the ritual of double prostration with forehead touching the ground in gratitude.

(This passage, recorded in the first volume of The Biography of Emperor Mu, Son of Heaven, reflects the Western Zhou political philosophy of "revering Heaven and protecting the people," emphasizing governance through harmonizing with natural rhythms and allowing people rest. Here "the constant ways of Heaven" refers to natural laws, while the "left-worn jade ornament" was a status symbol among ritual jade accoutrements of that period.)

This passage records a series of events during King Mu of Zhou's western expedition:

A man named Bai Yao suggested appointing Mo Zhou (likely a person's name) to govern north of the Yellow River, where he would oversee sacrificial rites for the remnants of the Shang people. On the day of Dingsi, King Mu traveled southwest to a place where ancient sages once dwelled. The area featured towering trees, lush wild grasses, and game for hunting.

On the day of Wuwu, a local chieftain named Julü (possibly a tribe name) presented the king with hundreds of jars of fine wine. After feasting, the king continued his journey and camped that evening by the northern bank of the Red River at the foot of Mount Kunlun (renowned for its five-colored springs, with the Red River originating in the southeast and flowing northeast).

They reached Zhenniao Mountain ("Zhen" pronounced as in "Zhen" mountain, also called Zhan Mountain), where King Mu stayed for three days. On the auspicious day of Xinyou, the king ascended Kunlun's peak to visit the palace where the Yellow Emperor once resided (legend says the Yellow Emperor built this traveling palace during his inspection tours), and paid respects at the Yellow Emperor's mausoleum (possibly the tomb of Fenglong, the thunder god—just as the Yellow Emperor has a tomb at Qiaoshan, later generations deliberately raised the burial mound as a marker).

On the day of Guihai, King Mu prepared pure sacrificial offerings and conducted the grand Yin sacrifice at Kunming Hill ("Yin" being a heaven-worshiping ceremony, "juan" meaning purification). On the day of Jiazi, he journeyed northward to Pearl Marsh (said to be the same freshwater marsh in Yue territory that produces green pearls). This thirty-li lake, rich in aquatic plants, abounded with reeds, cattails, and various water-growing vegetation.

(Note: □ symbols indicate illegible characters in the original text. Parenthetical comments are annotations by Jin Dynasty scholar Guo Pu, explaining proper names, locations, and specialized terminology.)

This passage records King Mu of Zhou's observations and ritual activities during his western expedition to Mount Kunlun. The local tribes presented the Son of Heaven with white jade vessels, horn artifacts (likely used in purification rituals), three hundred horses for consumption, and three thousand cattle and sheep. On the southern slopes of Kunlun, King Mu established guards to protect the Chishui River in the south and the treasures of Chongshan Mountain in the north, thereby honoring the sacred virtue (De) of the Yellow Emperor.

King Mu bestowed upon the local chieftains five golden rings (hollow circular ornaments) and thirty red shell-decorated belts. The chieftains performed the "mobai" salute (similar to the later Central Asian Buddhist prostration with hands raised above the head) to receive the gifts, and were additionally granted twelve yellow oxen for sacrificial use.

During the sixth month of midsummer, King Mu ascended Chongshan and gazed into the distance, marveling that this was the loftiest mountain under heaven. The mountain grew precious "zimu" trees (possibly referring to some extraordinary flora), whose blossoms endured frost and snow. King Mu collected these rare flowers intending to cultivate them elsewhere. The text mentions Chongshan's clear springs and warm pools where birds and beasts came to drink—the legendary "Hanging Gardens" of the Yellow Emperor (an aerial paradise on Kunlun described in the Huainanzi as existing above the nine-layered celestial city).

Finally, King Mu obtained the "jade essence of the Zhibai and Sizhi" (the quintessence of jade). The Classic of Mountains and Seas records that the Yellow Emperor once took jade tablets from Mishan and cast them upon the southern slopes of Zhongshan, suggesting this site's deep connection to Yellow Emperor lore. Through King Mu's royal inspection, this passage links Mount Kunlun with the sacred traces of the Yellow Emperor, reflecting early monarchs' veneration of ancient sage-kings.

This passage records King Mu of Zhou's observations during his western expedition and his bestowal of rewards.

On Mount Chun, various wild beasts and birds gathered. Among them was a peculiar creature resembling a deer but capable of preying on tigers and leopards, with sturdy bones, a small head, and a large nose. The mountain was also home to crimson leopards, white tigers, bears, black bears, wolves, wild horses, wild oxen, mountain goats, and wild boars (today, wild oxen and goats on Mount Huayin can grow to weigh a thousand jin). There were also large white birds and blue eagles that could seize dogs and sheep, as well as hunt wild boars and deer (modern red eagles are also known to prey on roe deer).

King Mu of Zhou spent five days touring Mount Chun and ordered inscriptions to be carved on stone at Xuanpu (a legendary garden where immortals dwelled) to commemorate his achievements for posterity (much like the stone steles erected by Qin Shi Huang and Emperor Wu of Han during their tours of sacred mountains). On the day of Renshen, King Mu continued his westward journey, arriving at the territory of the Chiwu clan on the day of Jiaxu. The Chiwu people presented him with a thousand hu of fine wine, nine hundred fine horses, three thousand cattle and sheep, and a hundred carts of millet (a grain similar to glutinous millet but non-sticky). King Mu sent Jifu to receive the tribute and declared that the ancestors of the Chiwu clan shared lineage with the Zhou royal house, both being descendants of Gugong Danfu (grandfather of King Wen of Zhou).

In ancient times, when Gugong Danfu rose to power in the western region of Mount Qi, he enfeoffed his eldest son, Taibo, in the eastern lands of Wu (Taibo voluntarily relinquished his claim to the throne and traveled far to establish his own domain in Wu). As a token of reward, he bestowed upon him finely crafted metal artifacts from the south. Now, following his ancestor’s example, King Mu granted the Chiwu chieftain, Jique, a royal jade disc, enfeoffing him near Mount Chun. He also betrothed his eldest daughter to Jique, presenting him with precious jade from Mount Kunlun as a pledge, entrusting him to safeguard the Zhou dynasty for generations. Additionally, King Mu rewarded the Chiwu people with four black carriages (luxury chariots befitting a high-ranking official according to Zhou rites), two thousand taels of gold, fifty belts adorned with cowrie shells, and three hundred bolts of crimson silk. The Chiwu chieftain knelt in deep reverence to receive the gifts, praising Mount Chun as a treasure mountain of the world, renowned for its exquisite jade.

This passage records King Mu of Zhou's westward expedition. In a land abundant with high-quality grains and lush vegetation, the king gathered superior crops to bring back to the Central Plains for cultivation (similar to how Emperor Wu of Han introduced fragrant herbs and premium vegetable varieties from foreign lands).

Resting for five days at the foot of □ Mountain, King Mu held grand musical performances. The Chiwu tribe, as a gesture of goodwill, presented women to the Son of Heaven (a customary alliance practice in ancient times), who were then taken as concubines. The text notes that the Chiwu territory was renowned for producing both beautiful women and exquisite jade.

Continuing his northern tour: On the day Jimao, the journey resumed; on Gengchen, they crossed the Yang River (originating from the northwest corner of Kunlun Mountain and flowing eastward); by Xinsi, they reached the Caonu tribe. Chief Xi of Caonu hosted a banquet by the Yang River for King Mu, offering nine hundred horses, seven thousand cattle and sheep, and a hundred carts of yellow millet. King Mu dispatched court official Feng Gu to receive these gifts, reciprocating with gold-crafted deer, silverware, forty strings of cowrie-decorated belts, and four hundred cinnabar pellets. Chief Xi accepted these presents with reverent kowtows.

On Renwu, King Mu turned back after further northern travels, arriving at the Black River (also originating from Kunlun's northwest corner, flowing southeast) by Jiashen. This place was called "Honglu" by Western Regions inhabitants (whose toponymy differed from Central Plains conventions). Torrential rain persisted for seven days, during which the royal entourage remained encamped. King Mu's exceptional steeds and swift chariots often outpaced the main procession. Ultimately, the king appointed Changgong (a remarkably long-armed man, said to be three zhang tall) as guardian of the river's western bank at the Black River.

This passage recounts King Mu of Zhou's westward expedition. On the day of Xinmao, after traveling northward, the king turned east and followed the course of the Black River (an ancient waterway). By Guisi day, they reached the Mountain of Congregated Jade (recorded in the Classic of Mountains and Seas as the dwelling place of the Queen Mother of the West), which was guarded by the Rongcheng clan. This mountain, called the Jade Field Mountain of Congregation, featured completely level terrain without cliffs or obstacles, with straight roads extending in all directions. It served as a repository for the ancient kings' archives (rulers often stored important texts in sacred mountains). The mountain bore scarcely any vegetation, birds, or beasts, as its entire mass consisted of jade.

Here King Mu gathered vast quantities of jade artifacts—three cartloads of ritual jades and various pendants, totaling over ten thousand pieces (ancient Chinese measured jade objects in units called "zhi"). The king rested at the Mountain of Congregated Jade for four days, appointing Marquis Xing (the local administrator of Guangping Xiangyi County) to oversee jade extraction operations.

On the Dingyou day of early autumn, King Mu continued northward, where a local named Qian Shi hosted a banquet at Feather Mound, presenting fine horses, cattle, and sheep. Since Qian Shi's state excelled in jade craftsmanship, the king ceremoniously accepted these gifts. Minister Bai Yao introduced Qian Shi as a descendant of Jian □, whereupon the king bestowed upon him eighteen golden wine vessels (called "ying" in the Xuzhou region) and three hundred bundles of cinnabar.

On Wuxu day, the expedition turned westward again, reaching the territory of the Jilü clan (pronounced "yi") by Xinchou day. King Mu commanded the Jilü people to prepare provisions at the foot of Iron Mountain for his six armies (ancient kings maintained six military divisions). On Renyin day, the king ascended Iron Mountain and presented sacrificial vessels to the Jilü clansmen. A man named Wen Gui reverently performed full prostration to receive the honors. After completing the rites, King Mu resumed his westward journey on Bing day...

At noon, King Mu of Zhou arrived at the territory of the Hanwu tribe. This was a land of joyous plains with temperate climate, abundant in millet and wheat (staple crops of antiquity), where lush vegetation flourished. A fertile region ideal for pasturing hounds, horses, cattle, and sheep, it also yielded precious jade.

On the day of Dingwei, the Son of Heaven held a grand court assembly on the open plains ("平衍" referring to flat, expansive outskirts resembling ceremonial grounds described in the Rites of Zhou). He commanded his six armies to rest and recuperate there. Two days later on Jiyou, he hosted a banquet for the Zhengong (high ministers), feudal lords, royal officials, and the elite Qicui guards ("七萃" denoting the elite royal guard). The Hanwu chieftain Wufu presented tribute: a hundred fine steeds, three hundred oxen, seven thousand trained hunting hounds, two hundred powerful fang cattle (a breed of robust bulls), three hundred wild horses, two thousand sheep and cattle, and three hundred cartloads of millet and wheat. In return, the king bestowed gold, twenty-eight silver urns, fifty shell-adorned belts, three hundred bundles of cinnabar, and exquisitely carved artifacts. Wufu and his tribesmen performed the traditional prostration ritual (a kneeling ceremony of border peoples) to receive these honors.

On Gengxu day, the royal procession continued westward to the Black Pool (玄池), where they rested for three days. By its shores, the king ordered the Grand Music (广乐, ceremonial Zhou court music) to be performed continuously throughout this period, subsequently renaming the pool "Broad Music Pool" (much like Emperor Wu of Han renamed Jixiang as Wenxi). He also planted bamboo along its banks, creating a lush grove.

Resuming the journey on Guichou day, they reached Mount Ku by Bingchen day. This was the "Luxuriant Garden" as called by the Ximo people (western tribes). Here the king hunted and sampled the local bitter herbs known as "ku." After departing on Dingsi day, they camped west of Yellow Rat Mountain by Jiwei day. Following days of arduous travel, they finally arrived at the realm of the Queen Mother of the West (the mythical western goddess) on Guihai day.

On the auspicious day of Jiazi, King Mu of Zhou (the fifth ruler of the Zhou Dynasty) visited the Queen Mother of the West (the goddess of Mount Kunlun who presides over the elixir of immortality). He brought white jade tablets and black jade discs as ceremonial gifts (ancient tokens of respect), along with exquisite silks—a hundred bolts of brocade and three hundred lengths of silk ribbons (in ancient measurement, "chun" referred to a unit of cloth equivalent to five taels; "zu" was a type of silk ribbon).

The following day, on Yichou, King Mu hosted a banquet for the Queen Mother at the Jade Pool. The Queen Mother spontaneously sang: "White clouds drift beyond the horizon, mountains rise and fall in endless waves. The journey is long and treacherous, with rivers and peaks barring the way. May you live forever, that we might meet again." King Mu responded: "I must return east to govern my kingdom. Once the people are settled and prosperous, within three years I shall surely return to this place to reunite with you."

Later, King Mu ascended Mount Yan (the mythical mountain where the sun sets), carved a record of his travels on the stone cliffs, and planted a locust tree as a marker. He inscribed the words "Mountain of the Queen Mother of the West" to signify her sacred abode.

His accompanying officials lamented: "We have come to this western land, dwelling among tigers and leopards, living alongside crows and magpies. Though we have obtained the secrets of immortality, we must remain bound here. We are moved by the Son of Heaven’s virtue, yet words fail to express it." Overcome with emotion, they wept and played the sheng and huang reed instruments to ease their longing. Their hearts heavy with melancholy, they could only gaze at the heavens in silent yearning.

Later, on the day of Dingwei, King Mu feasted at Mount Wen. According to the Bamboo Annals, the Queen Mother of the West once cautioned him, saying: "[Here the text is fragmentary, but records suggest she may have advised King Mu on immortality or the art of governance.]"

King Mu of Zhou (the fifth ruler of the Western Zhou Dynasty) hosted a banquet for his ministers by the Rushui River (an ancient waterway), then issued an edict commanding his six armies to gather rare bird feathers. The region at that time boasted lush vegetation with rolling hills and plains, providing habitat for numerous large avian species. The entire military force assembled on the vast open plain called "Kuangyuan" to prepare for the hunt.

For three months, King Mu encamped at Kuangyuan, feasting with feudal lords and his elite palace guards (Qicui). After grand musical performances at Yuling (possibly a place name), the six armies launched a massive encircling hunt. They captured countless birds and beasts, nearly depleting the local wildlife population. Following this nine-day hunting expedition, the troops rested at Yudi to tally pelts and game.

The king ordered feathers to be packed into over a hundred carts (ancient measurements: ten feathers made one zhen, one hundred zhen formed one fu, and one thousand fu constituted one yi). During the return journey, King Mu stopped at the territory of the Zhi tribe (a northwestern ethnic group). Their chieftain presented tribute including two white stallions, forty wild oxen and horses, seventy hunting dogs, four hundred food horses, and three thousand cattle and sheep.

When the king toured north to the Zizi Marshlands, the Zhi chieftain offered another hundred jars of fine wine. In return, King Mu gifted jade artifacts, eighteen golden wine vessels, forty shell-ornamented belts, three hundred jin of cinnabar, and hundred bundles of cinnamon and ginger. The chieftain performed the mobai ritual (the highest ceremonial courtesy among ancient ethnic groups) to express gratitude.

On the day Yiyou, King Mu of Zhou returned eastward after his southern campaign. By the day Jichou, he reached the Xianshui River area and continued his eastward expedition. The troops marched southeast while drinking wine, arriving at Gualu Mountain on the day Jihai. This mountain was encircled by three concentric ridges resembling fortified city walls, being the territory of the Yanzhi and Huzhi tribes. King Mu pressed eastward, then turned south to cross a sandy riverbed (shayan refers to shallow sandbars in waterways).

On the day Xinchou, King Mu suffered extreme thirst in the sandy terrain (where no water sources existed). Before the water-fetching attendants returned, his guard Gao Benrong slit the neck of the left-side trace horse to offer its blood to quench the king's thirst (Note: Northwestern Qianghu tribes practiced horse blood-drinking during thirst emergencies). Greatly pleased by this act, King Mu rewarded Benrong with a jade pendant, to which Benrong responded with kowtow prostration.

By the day Jiachen, King Mu's southern campaign reached Mount Ji, where the "Yu" tribe dwelled. Their chieftain Minghuai presented wine to the king, who reciprocated with golden wine vessels, a shell-ornamented belt, and seventy strings of cinnabar. Minghuai received these gifts with full-body prostration. The following day Yisi saw another chieftain Zhuzhan offering wine and receiving identical gifts of golden vessels, shell belt and seventy cinnabar strings, likewise acknowledging with ceremonial kowtow.

(Note: "Mobai" refers to the most solemn ancient prostration requiring both hands and forehead touching the ground; "qicui zhi shi" denotes the Zhou king's elite guards; place names containing "zhi" typically indicate tribal territories)

King Mu of Zhou (the fifth ruler of the Zhou dynasty) journeyed westward to the region of the Tao River, which was the territory of the Zhuoyou tribe (the Classic of Mountains and Seas records three marsh rivers in this area). The next day, he continued eastward and arrived on the third day at Su Valley, where the Guxian tribe crafted clothing from tree bark.

Turning southward, on the sixth day, he reached the western border of the Chong□ tribe in the Changdan region. On the seventh day, King Mu ascended the highlands of Changdan to begin his eastern inspection, arriving on the tenth day by the Blackwater River of the Chong□ tribe. Here grew wild wheat and daqin grass (a type of plant), which the Ximo people called "muhe" (a grain mentioned in the Classic of Mountains and Seas, reaching five xun in height and five arm-spans in girth), serving as the staple food of the Chong□ people.

Nearby stood the Caishi Mountain (a source of patterned stone), where the Chong□ tribe guarded precious jade deposits, including zhisi, xuangui (fine jade), yaoyao (another type of jade), langgan (pearl-like stone), jinyu□xuan (various jade names), and yuqi (jade stone). All exquisite stone artifacts originated from this mountain.

On the seventh day of early autumn, King Mu ordered the Chong□ tribe to provide supplies for his retinue (excluding the main army). On the eleventh day, he personally ascended Caishi Mountain to gather stone materials and commanded Chong□ craftsmen to fashion them into vessels by the Blackwater River (note: foreign peoples also used similar stone for tools). The resulting utensils, garments, and ornaments were of extraordinary craftsmanship.

King Mu remained here throughout the autumn for rest and recuperation. On the final day of the month, he hosted a banquet for the Chong□ people, bestowing upon them lavish gifts: eighteen golden wine vessels, a silver crow, fifty shell-adorned belts, seven hundred bolts of crimson silk, a hundred tubes of cinnamon-ginger spice, and a hundred bundles of silk cords, among other treasures.

This passage describes the scene of King Mu of Zhou (the Celestial Sovereign Mu) during his eastern tour. On the day of Yichou, after receiving the ceremonial obeisance from the local chieftain Diaoguan, the king continued eastward. Upon reaching Changsha Mountain, he dispatched his minister Bai Yao to receive tribute. Bai Yao noted that this was originally the territory of the Sanmiao tribe (an ancient tribe exiled by Emperor Shun to Sanwei Mountain). The locals presented yellow wood, silverware, and other offerings, and King Mu accepted their ritual homage.

On the day of Bingyin, the journey east resumed, and by the day of Jisi, they arrived at Mount Wen. The Ximo tribe (a western ethnic minority) hosted a banquet here, presenting 300 warhorses, 2,000 cattle and sheep, and a thousand carts of millet, which were received by the minister Bi Ju. King Mu spent three days at Mount Wen, gathering the mountain's colorful stones (which gave the mountain its name, "Mount Wen"). On the day of Renyin, the tribal leader Guiyi offered an additional tribute: forty fine horses (four horses counted as a team), 300 oxen, 90 hunting dogs, 200 fangniu (camel-like oxen capable of traversing quicksand), and thirty of King Mu's own prized livestock—long-haired horses and oxen, fierce hounds, and haoyang (similar to yaks)—for sacrificial rites at Mount Wen. In return, King Mu bestowed eighteen golden vessels, thirty shell-adorned belts, 300 packets of cinnabar, and a hundred loads of cinnamon and ginger, which Guiyi accepted with a kneeling bow.

On the day of Guiyou, King Mu set out in his chariot drawn by the Eight Steeds: to the right was the Hualiu horse (possibly a legendary steed), and to the left, the Lü'er horse; on the right flank was the Chiji horse, and on the left, the Baiyi horse. Zaofu served as the charioteer, while Cheyou acted as the armed guard on the right. The secondary chariot was arranged as follows: to the right was the Quhuang horse, and to the left, the Yulun horse; on the right flank was the Daoli horse, and on the left, the Shanzi horse, all managed by Bai Yao, with Sanbai driving and Benrong serving as the armed guard. The procession raced southeast for a thousand li, reaching the Chinsou tribe, where the chieftain presented white magpie blood for King Mu to drink.

(Note: The term "ceremonial obeisance" refers to an ancient ritual kneeling practiced by ethnic minorities; the "Eight Steeds" are King Mu's eight famed horses; "armed guard" denotes the weapon-bearing protector on a war chariot; "quicksand" refers to the northwestern desert regions; the character "hao" describing the sacrificial livestock denotes their long-haired characteristics.)

The Biography of King Mu of Zhou records scenes from King Mu's western tour. It mentions local tribes presenting the Son of Heaven with milk from cows and sheep (called "dong," a term still used for milk in Jiangnan regions today), which was used to wash the king's feet to smooth his skin, as well as to serve his retinue (the "two chariots" refer to the main and secondary attendants accompanying the king's carriage).

On the day of Jiaxu, the Jusou tribe (also called "Qunu") hosted a banquet for the Son of Heaven at Fenliu Mountain, offering three hundred horses, five thousand cattle and sheep, a thousand carts of autumn wheat (a type of grain), and thirty carts of "moji" (a variety of millet; the meaning of "mo" is unclear). The Son of Heaven dispatched his minister Bai Yao to receive these tributes. Later, they also presented forty pieces of exquisite "Zhis" jade (high-quality stones were called "ying"), a hundred jade pendants, forty pieces of langgan (a type of precious jade), and other treasures. The Son of Heaven sent Zaofu to receive these gifts and in return bestowed silver-inlaid wooden vessels, painted pottery, golden wine vessels, and shell-decorated belts as rewards. The Jusou chieftain knelt in deep reverence to receive the gifts.

On the day of Yihai, the Son of Heaven traveled south to the eastern side of Yangyu Mountain, passing through the Qulou Valley and arriving at the northern bank of a river. Here lived the descendants of the River Earl (a water deity), who worshipped the Mujin tree (a type of tree, with "jin" pronounced as "jin") on Huangtianzi Mountain, whose leaves were edible. The Son of Heaven praised their loyalty and granted them jade pendants. Bai Yao once again kowtowed in gratitude.

On the day of Guichou, as the Son of Heaven journeyed eastward, Bai Yao escorted him to the territory of the Peng people. Peng Bo Xu hosted a banquet by Zaozhe Marsh, located at a bend where the river turned south. The Son of Heaven rested here for five days, awaiting the arrival of the rest of his entourage. On the day of Wuwu, before continuing east, he appointed Bai Yao to return to his own fief, praising him as the "Zheng of Hezong" (an official overseeing the affairs of the River Ancestors). Bai Yao bowed deeply in farewell.

Finally, the text records the Son of Heaven's southern return, passing through the Longsong Slope (named for its towering pine trees) and arriving at Leishou Mountain on the day of Renxu in early winter. This passage vividly depicts the ritual system of tribute from regional lords during ancient times and the grandeur of the Zhou king's royal tours.

This account describes King Mu of Zhou's western expedition and his observations. In the Hedong region (modern southwest Shanxi), the Quanrong tribe hosted a banquet for the Zhou king at the foot of Leishou Mountain and presented twenty-four fine horses. King Mu dispatched his minister Kong Ya to receive them, noting the conditions of the Leishui plain region.

The king prepared sacrificial offerings of dogs, horses, sheep, and cattle, with special mention of unusual phenomena—black oxen with white horns and black sheep with white blood. On the day of Guihai, King Mu traveled south, ascending the steep slopes of Zishan. Three days later, he reached the Xing Mountain region, climbing three eastern ridges before camping at the border that evening. He ordered his minister Mao Ban (ancestor of the Wei state) to return ahead to the Zhou capital to prepare for his reception.

On the day of Guiyou, King Mu rode in a chariot drawn by eight magnificent steeds, four of which—the famed Red Steeds—were driven by the legendary charioteer Zaofu. They raced southward, traversing the Di Passage (a mountain path in Longxi), crossing the Taihang Mountains, and fording the Yellow River, covering a thousand li in a single day before returning to the capital, Zongzhou. Attendants presented white crane’s blood (possibly milk) for the king to drink and wash his feet, while Zaofu fed the four chariot horses with sheep’s blood.

On the day of Gengchen, King Mu held a grand assembly at the ancestral temple in Zongzhou, tallying the distances of his western journey: 3,400 li from the Chan River in Zongzhou westward to the Yangyu Mountain of the Hezong state; another 2,500 li to the territory of the Xixia tribe; 1,500 li further to the Zhuyu clan and the headwaters of the Yellow River; 700 li southwest from the Xiang Mountain at the river’s source to Chong Mountain, Pearl Marsh, and Kunlun Hill; 300 li west from Chong Mountain to the Chiwu clan; northeast to the Qunyu Mountains; 3,000 li west from there to the kingdom of the Queen Mother of the West (Xiwangmu); and finally northward to the vast wilderness beyond.

This passage meticulously documents ancient travel routes between the Central Plains and the Western Regions. The references to the Queen Mother of the West and Kunlun Hill later became foundational to Daoist conceptions of celestial realms. The descriptions of extraordinary animals also reflect early observations and imaginative interpretations of natural phenomena.

This passage documents the westward journey of King Mu of Zhou. Departing from Zongzhou (the Western Zhou capital), he traveled 1,900 li northwest to reach the Great Wilderness (recorded in the Classic of Mountains and Seas as a habitat for flocks of birds, featuring two water regions spanning 100 li and 1,000 li respectively). After covering a total distance of 14,000 li, the entourage turned southeastward, proceeding another 7,000 li to reach Yangyu before finally returning to Zongzhou with 3,000 li remaining. The entire round trip spanned approximately 35,000 li.

On the auspicious day of Jiashen, King Mu conducted sacrificial rites at the ancestral temple in Zongzhou (an ancient royal ritual performed upon returning from travels, as recorded in the Great Commentary to the Book of Documents: "One must report to the ancestral temple upon return"). On the following day Yiyou, the king reviewed his six armies by the Luo River. By Dinghai day, they crossed the Yellow River northward, passing through the Qiangdui region before heading northwest across Mount Mengmen (located in present-day Hebei province, where the philosopher Shizi noted "the Yellow River originates above Mengmen's nine perilous waterways").

During midwinter on Renchen day, the procession arrived at Mount Xun, where they held three days of grand musical and dance ceremonies. On the propitious day Dingyou, King Mu entered Nanzheng (near present-day Zheng County in Shaanxi, where the Bamboo Annals record that in the first year of his reign he constructed the Zhi Palace—the very place where he would eventually pass away).

The text meticulously records the route, distances, and significant events of King Mu's western expedition, including sacrificial ceremonies, military reviews, river crossings, and musical performances, demonstrating the scale and ritual protocols of ancient imperial tours.

This passage recounts the diplomatic activities of King Mu of Zhou (known as the Celestial Sovereign Mu) during his rest at Huoze (in present-day Pingyang, Shanxi). Over four days of respite, the king engaged in hunting. On the day of Dingchou, Jifu (a high-ranking minister of Zhou) arrived from Puzheng (the Putian region of the State of Zheng) to pay his respects.

Several significant events occurred during this time: The State of Liukun presented one hundred jade artifacts as tribute, while the State of Lingdi (a vassal state of the Wei clan) gifted four hundred fine horses and returned treasures previously seized from the State of Bi, signaling their submission. King Mu received the chieftain of the Eastern Hu (a leader among the Yi-Di peoples, referred to as "Zi" for their virtuous conduct) and later met with the ruler of the State of Xu (Lord Xu, a vassal with the rank of "Nan" or "Baron") by the Wei River.

Jifu conveyed King Mu's decree, instructing Lord Xu to replace his customary offering of lambs with jade and silk (according to ritual protocol, a baron should present a "Pu" jade disc; Lord Xu had initially intended to use lambs as a gesture of humility). Not daring to disobey the royal command, Lord Xu switched to the formal ritual of "bundled silk with jade" (a high-ranking gift consisting of five bolts of silk topped with a jade disc). That same day, King Mu hosted a banquet for Lord Xu by the Wei River, explicitly stating it was a private gathering where formalities could be relaxed (according to Zhou ritual, the Son of Heaven addressed rulers of different surnames as "Elder Uncle" in private settings). During the feast, Lord Xu was seated beside the wine vessel (a special protocol reserved for "two rulers in friendship"), and the attendees indulged freely. Finally, King Mu rewarded Lord Xu with sixteen fine steeds, to which Lord Xu responded with the "Kongshou" grand prostration (a ceremonial bow where the head touches the ground) before resuming the banquet in a seated position.

Note: The term "Kongshou" refers to one of the nine ceremonial bows in Zhou ritual, involving kneeling with the head touching the ground. "Bundled silk with jade" was an elite gift in antiquity, consisting of five bolts of silk topped with a jade disc. The rank of "Nan" (Baron) was the lowest of the five noble titles (Duke, Marquis, Earl, Viscount, Baron) in the Zhou dynasty.

King Mu of Zhou (the fifth ruler of the Western Zhou dynasty) bid farewell to the Duke of Xu and began his return journey. On the Guihai day, the king embarked on an ornate vessel adorned with dragon and phoenix motifs (these ceremonial boats featuring zoomorphic designs would later inspire the "blue sparrow barges" of subsequent eras), cruising across the Great Marsh.

On the summer day of Gengwu, the king hosted a banquet by the Wei River while dispatching Sacrificial Officer Ji to inspect the feudal lords' territories in Putian. The following day Xinwei saw the king traveling northward, angling at Jianze and feasting on fresh fish at Sangye. On Dingchou day, the king demarcated the royal hunting grounds around Putian (establishing the entire area as imperial preserves managed by gamekeepers), extending east to the state of Fangzi (a Zhao territory encompassing Cuanshan Mountain), west to certain hills, south to Sangye, and north to Jinglin Forest. This fifty-li expanse was administered by ten gamekeeping offices: the eastern warden stationed at Tutai, the western at Liqiu (modern Yangdi County in Henan, where "Li" is pronounced "li"), the southern at Fuqiu, the northern at Xiangdi, with the imperial gamekeeper residing at Lailu.

During the Chen period, the king encamped at Junqiu for hunting expeditions in the preserves. On Jiayin day, he commissioned the construction of Fan Palace (a detached traveling lodge), where he observed serene mulberry gatherers (as depicted in the Book of Songs' verse "The mulberry gatherers move with quiet grace") and hosted banquets amid mulberry groves. The king appointed Mulberry Wardens to regulate gatherers and prevent vandals from damaging trees.

Mid-summer Jiayin day found the king pausing his journey, then proceeding westward on Gengyin day to the sacrificial lands (fief of the Duke of Ji) for lodging. On Renchen day, the Duke of Ji hosted a banquet, presenting the ode "Heaven's Mandate Accomplished" (a hymn extolling Kings Wen and Wu's achievements while cautioning King Cheng against complacency—clearly intended as admonition). In response, the king ordered musicians to perform "Southern Hills Bear Oaks" (a Book of Songs piece celebrating virtuous ministers as the state's foundation) before resuming festivities.

On Dingyou day the king erected an observation platform as his western touring lodge. The Renyin day saw him traveling east to Sparrow Bridge, where on Jiachen day he staged grand musical performances while boating on the Rong River (modern Rongze near Xingyang). All these events unfolded during late summer.

This passage records King Mu of Zhou's autumn travels. On the Ding-Si day of the eighth month, after resting at Fan Palace, the king went hunting deer in the woods, then drank wine at the Meng residence while watching sixteen white cranes perform their elegant dance (tamed cranes and peacocks at that time could dance in rhythm with music). Afterwards, he returned to Queliang to spend the night.

At the beginning of the ninth month, King Mu reviewed his troops at a certain location, with his Yu officials (those in charge of mountains and marshes) attending in order. By the tenth month, migratory birds arrived, and the king's ministers began hunting. On the Ding-You day of the eleventh month, the king hunted in dense grasslands, capturing a total of 420 deer, roe deer, wild boars, and other game, as well as two tigers and nine wolves. He ordered his cooks to prepare the game for sacrifices to his royal ancestors.

The next day, King Mu traveled westward. While hunting in a certain region, he noticed the lush vegetation and commanded the Yu officials to clear the shrubs and forests to provide timber resources for the people. Later that day, he journeyed north to Bing (a city of the Zheng State), where he played a board game with the recluse Duke Jing for three days before a winner emerged. On the Xin-Chou day, after organizing his retinue, he retreated to a high terrace to escape the heat, handling state affairs there while envoys from distant lands came to pay homage.

King Mu took great interest in Duke Jing's divination techniques and ordered his methods to be recorded, frequently consulting him. Later, when a tiger was spotted in the reeds, the guard Gao Benrong requested permission to capture it alive—and indeed succeeded in presenting the unharmed beast to the king. King Mu then had a cage built (similar to the "xia" mentioned in the Analects for confining wild beasts) and kept the tiger in the eastern imperial hunting park.

This passage records events during the travels of King Mu of Zhou (revered in Daoism as "Celestial King Mu"). At Hulao (near present-day Sishui, Xingyang in Henan), the king bestowed upon Benrong ten hunting chariots drawn by four horses (the "ten teams of hunting steeds" referring to specialized fast carriages for hunting), along with the grand sacrifice of Tai Lao (the highest ritual offering in antiquity using ox, sheep, and pig). Benrong performed the full prostration to express gratitude.

On the seventh day of the eighth lunar month, King Mu journeyed north to the forested lands, where he received an important mandate before returning. On the ninth day of the ninth month, he traveled east to Queliang (staying multiple nights at a location was termed "ci"), where he aired insect-damaged texts among the imperial guards (the "worm-eaten books" referring to volumes discovered with bookworms during sunning). In late autumn while encamped at Yan territory, the Bi people reported invasions by the Di tribes, prompting King Mu to dispatch Meng Yu to suppress the incursions. During this time, news arrived of Marquis Huo's passing (the Huo state was located southwest of present-day Yong'an in Shanxi).

In winter, King Mu inspected troops at Junqiu and hunted in marshlands. On the seventh day of the twelfth month, he continued eastward travels—drinking at Liuqi, hunting at Lihu, and studying texts at Weiqiu (all significant royal activities requiring documentation). When wine was presented, the orchestra performed the "Grand Music," during which the king's spiritual drum (a sacred four-sided instrument) suddenly transformed into a yellow serpent. The Rites of Zhou records such phenomena as "drum specters," considered extraordinary omens. That day, drumbeats emerged from beneath the earth (possibly echoes from buried instruments), whereupon King Mu ordered the planting of phoenix trees (legendary wood capable of sympathetic resonance). Drums made from this timber enhanced military might, while zithers crafted from it produced exquisite tones.

Later, King Mu traveled east to Huangze, lodging at the winding curves of the Luo River. He commanded court musicians to compose ballads: "By Huang Pond, steeds tread dust clouds, revealing the sovereign's majesty; Along Huang Marsh, steeds splash jade drops, heralding the king's bountiful year." Finally, on the bingchen day, he journeyed south to the Yellow Chamber Mound to inspect summer agricultural affairs.

This account describes several incidents during King Mu of Zhou's royal tour. It first mentions the former dwelling place of Xia Qi (also known as Hou Qi), said to be near the Qimu Stone on Mount Songgao (the Central Sacred Mountain). Legend holds that Qi's mother transformed into stone on this mountain, while Xia Qi himself attained immortality (Dao) here, leaving behind the ruins of the "Qi Chamber" - a tradition recorded in both the Guicang and Huainanzi texts.

The narrative then details how King Mu used yarrow stalks for divination (shi) to determine the auspiciousness of hunting at Huaze Marsh, obtaining the Song hexagram (Water below, Heaven above). His accompanying official Feng Gong interpreted the signs: "The lush vegetation of the marshland makes it ideal for hunting. Used for military purposes, it foretells success (as water represents harmony and heaven signifies justice). For sacrificial rites it promises joy, and for hunting it guarantees bountiful gains." King Mu consequently rewarded Feng Gong with fine wine, sixteen prized steeds, and thirty cases of exquisite ramie cloth.

Later, during overcast rainy weather, King Mu dreamed of deities demanding sacrifices, which he took as an omen of excessive Yin energy. As bitter cold gripped the land with howling northern winds leaving commoners freezing, the king composed three stanzas of the Yellow Bamboo poems expressing compassion: "I come to Yellow Bamboo land/Feeling winter's piercing hand/Heaven rules nine provinces fair/O nobles, officers everywhere/Keep the people's woes in care." Using the imagery of egrets soaring freely, the verses admonished aristocrats against complacency, urging them to educate the populace through ritual and music.

King Mu ultimately reflected: "Were I to indulge in pleasure-seeking, I would neglect my people's suffering." This passage reveals ancient rulers' emphasis on celestial divination and illustrates the ideal sovereign's benevolent concern for subjects. The interpretation of the Song hexagram, sacrificial traditions, and Yellow Bamboo poems all embody the Zhou dynasty's governing philosophy of "revering heaven while protecting the people."

During his stay at Huangzhu, King Mu of Zhou (the fifth ruler of the Western Zhou Dynasty) dreamed of the legendary archer Yi (leader of the Youqiong clan, renowned for his marksmanship) shooting arrows at Mount Tu. His ritual official, the Jigong (in charge of sacrificial ceremonies), conducted a divination that indicated the need for an exorcism ritual. Consequently, the king changed his lodging to Qushan.

On the Ren-Shen day, King Mu journeyed westward and ascended Qushan. Continuing his western expedition, he crossed the Jiua (likely the nine mountain slopes in present-day Xi’an County). When heading south, he stayed overnight at Danhuang. On the Wu-Yin day, he climbed Yangshan to the west, passing by Lingjing (a sacred well) where he met the recluse Jing Gongbo (a virtuous hermit whom the king often visited during his travels). Together, they rode deer-drawn carriages through the mountains and erected a stone marker (a ritual pillar for sacrifices), later naming the place Lingban (located near present-day Dayangshan east of Du River in Pinglu County, Shanxi).

The procession then camped along the northern bank of the Doushui River (Doushui Ferry, now a Yellow River crossing in Yongji, Shanxi). Finally, on the auspicious Ding-Hai day, King Mu arrived at Nanzheng (north of present-day Huaxian, Shaanxi). These records reveal details of the Zhou king’s travels—his interactions with recluses, ritual observances, and the shifting landscapes of antiquity.

The Biography of King Mu of Zhou records several significant events during King Mu's royal inspection tour. The text mentions the king arriving at the "Gate of the August Emperor" (possibly ruins of ancient sage-kings), where he viewed nine stone inscriptions left by predecessors. On the day of Jisi, he continued his journey and encamped at Zutai (a hunting ground lush with aquatic plants). On the third day, he captured a white deer that suddenly broke through the enclosure and escaped.

Mounted on his famed steed named "Quhuang" (one of the Eight Chargers), King Mu pursued the deer. He named the capture site "Five Deer" and commemorated the event by crafting artifacts from the deer's hide and meat. While feasting by the Luo River (in present-day Luoyin County, Shandong), officials presented venison that the king found exceptionally delicious, prompting him to name the place "Sweet" (Gan).

On the day of Guiyou, King Mu performed sacrifices to the white deer on the southern bank of the Luo River. Later, he hosted a grand banquet in the western grasslands accompanied by magnificent music, thereafter honoring the musicians as "Music Masters" (Yueren). The day of Jiaxu records the deeds of Lord Bai of the Sheng State (a Ji-surname vassal state of Zhou). King Mu granted him the prestigious title "Eldest of the Upper Ji Clan" and constructed for him the "Jade-Stacked Terrace" (Chongbi zhi tai), named for its layered jade-like appearance. Finally, on the day of Wuyin, the king conducted hunts in the eastern marshlands.

The term "Zu" refers to hunting grounds abundant with aquatic vegetation, "Quhuang" was one of King Mu's legendary Eight Chargers, and the "Sheng State" was a Zhou dynasty vassal state of the Ji lineage. These accounts not only reflect the ceremonial aspects of ancient royal inspection tours but also preserve valuable historical and geographical information.

During his journey, King Mu of Zhou encountered a fierce snowstorm, and his beloved consort Sheng Ji fell gravely ill. Deeply concerned for her, the king set up camp by a marshland to allow her to recuperate, naming the place "Cold Marsh" in commemoration. When Sheng Ji thirsted for water, the king immediately dispatched attendants to fetch drinks with such haste that the location became known as "Gourd Speed" (輲 meaning swiftness).

As the procession continued westward to the Twin-Jade Terrace, Sheng Ji's condition worsened (context suggests she likely passed away here). Overcome with grief, King Mu established a "Mourning Station" dedicated to funeral rites and temporarily placed her coffin in the ancestral temple at Wheel Hill. On the Renyin day, the king ordered formal mourning ceremonies presided over by Sacrificer Fu, with his daughter Shu Zuo serving as chief mourner.

The funeral offerings were sumptuously prepared: ceremonial mats and stands were arranged, displaying over a hundred ritual foods including meat broths, whole roasted cuts, dried meat with jujube porridge, meat pastes, dried fish, fried rice powder, and chives. Specifically, there were twelve raw meat offering stands (zu), ninety stemmed vessels (dou) filled with dried fruits, forty tripod food containers (dun) and wine jugs. The ritual officiants conducted ceremonies according to protocol, offering food and wine while performing sacrifices with salt-dipped lung slices.

(Note: The "dun" refers to ancient stemmed food vessels resembling high-footed plates; "dou" were pedestaled serving dishes; "zu" were sacrificial chopping boards. These ceremonial details demonstrate the elaborate funeral rites of Zhou dynasty nobility.)

This passage describes the elaborate funeral rites performed by King Mu of Zhou for his beloved consort Sheng Ji. The mourning ceremony followed a strict ritual protocol:

The officiating priest (Zhu) first presented offerings to the chief mourner Yi Hu (using animal lungs as sacrificial offerings, indicating the "Shao Lao" sacrificial grade of ancient times). Yi Hu reverently bowed to accept them. The same ritual was then performed for the female chief mourner Shu Zuo, who likewise bowed in acceptance.

The court musicians (Da Shi) began playing mournful music while all participants took their designated positions to weep. As the court historian (Nei Shi) read the funeral oration, the assembly continued wailing. The senior priest (Zeng Zhu) held the sacrificial vessels while weeping, and the attendants (Yu Zhe) performed the purification rites amidst their lamentations. The pallbearers (Kang Zhe), water bearers (Zuo Zhe), and food preparers all carried out their duties while weeping.

The musicians arranged various instruments: qin zithers, se zithers, sheng mouth organs, yu mouth organs, yue panpipes, di flutes, and guan double-reed pipes, playing mournful music while weeping. All officials participated in the mourning according to their respective roles.

Chief mourner Yi Hu led the assembly in performing the ritualized alternating foot-stamping and wailing (the ancient "three wailings and nine stampings" ceremony), then withdrew to the temporary mourning hut (a simple structure for observing mourning rites). The royal relatives and attending officials all followed suit.

The funeral assistants (Zuo Zhe) wept while collecting the ritual vessels, including hu pots, ding tripods, zu sacrificial stands, and dou stemmed dishes. After completing their duties, all officials withdrew in order, with only Jing Li remaining last to oversee final arrangements (likely because he was in charge of funeral implements, though some suggest he was left behind due to his tardiness).

On the Guimao day, a grand memorial ceremony was held. The following day, Jiachen, King Mu interred Sheng Ji south of the Music Pond (Xuan Chi), decreeing that she be buried with the full honors of a queen. This account reveals the complete aristocratic funeral rites of the Zhou dynasty, from the preparation of offerings and arrangement of musical instruments to the precisely regulated weeping rituals at each stage of the ceremony.

This passage records the grand funeral rites held by King Mu of Zhou for his beloved concubine Sheng Ji. In the region between the Yellow River and Ji River, three vassal states—Wei, Gu, and Huang—sent representatives to participate. The elite royal guards (Qicui) carried the coffin to the funeral carriage, while the ritual officiant (Zeng Zhu) led the procession, and the chief craftsman (Da Jiang) controlled the hearse. The ceremonial procession raised banners painted with the sun, moon, and stars, using drums and bells to coordinate the movements of the funeral cortege.

The entire funeral followed strict protocols: drums signaled the procession to advance, while raised banners indicated mourning; bells commanded the cessation of weeping, and lowered banners modulated the intensity of grief. During the sacrificial rites, the assembly wailed nine times to complete the ceremony before the coffin was carried out of the palace gates. Participants were arranged in a meticulously ordered hierarchy: the king’s paternal relatives and descendants stood at the forefront, followed in sequence by the scions of noble houses, royal officials, Qicui guards, Ji clan members, and various functionaries—forming seven concentric ranks. Mourners were arranged in thirty rows, each containing a hundred individuals. The queen, her attendants, and palace women also took their designated positions. The entire ceremony was overseen by the official Jing Li, with every funerary implement prepared in full.

Particularly noteworthy in this account is the use of bells, drums, and banners to coordinate the massive funeral procession. Different musical cues and banner signals regulated collective mourning behavior, demonstrating the highly ritualized nature of Zhou aristocratic funerals. The strict hierarchical arrangement of participants by status reflects the rigid social stratification of the period.

The Biography of King Mu of Zhou records the funeral rites for King Mu:

According to protocol, the palace concubines (referring to lower-ranking consorts) doubled their mourning wails, with lamenters arranged in five rows, followed by attendants beating their chests and stamping their feet (the "yong" ritual of stomping in mourning). By the Son of Heaven's decree, the funeral procession would pause its wailing each time they advanced one li, signaled by bell strikes. Officials mourned from their chariots (unable to disembark while escorting the coffin), the chief ritualist (Zeng Zhu) wailed before the coffin, while the royal guards (the Seven Elite Forces) lamented at the resting place of the bier. The ceremony included intervals of restrained mourning and three rounds of stomping before proceeding, pausing every five li.

After traveling three she (one she being thirty li), the procession reached the "Mourning Station" resting place, then advanced five more she to the "Tower of Layered Jades" for respite. King Mu commanded the Guyao River's waters to encircle the funeral chariot (the character "yuan" meaning "to circle"), hence naming the location "□ Chariot." Here they performed soul-pacifying sacrifices (shang si).

On the eighth day of the tenth month, Marquis Xing and Marquis Cao (from Cao state in modern Shandong's Dingtao) came to pay condolences. When the court historian brought them for audience, King Mu declined on grounds of illness ("bu yu" being the deferential term for a ruler's ailment). The two nobles then visited the crown prince, who emerged weeping from the temple gate to receive them (Marquis Cao did not approach). The prince performed the double bow of condolence, which Marquis Xing modestly declined to reciprocate (indicating his unworthiness to exchange equal courtesies with the heir). Entering the temple, Marquis Xing announced his mourning with wails—the prince first entered to stand facing west, while the court historian guided Marquis Xing to face north. They performed nine great lamentations, with Marquis Xing concluding after three ritual stomps (alternating rites with the prince). Escorting Marquis Xing beyond the temple gate, the prince bowed farewell again. When Marquis Cao entered to mourn, the prince observed identical protocols.

The following day, King Mu formally received both nobles ("ju guan" indicating full ceremonial protocol). As the king prepared to depart, Marquis Xing and Marquis Cao presented arms (possibly ceremonial weapons called "wu yi") in farewell. After this audience, King Mu permitted them to return to their respective states.

When Consort Shengji of King Mu of Zhou (ruler of the Western Zhou dynasty) passed away, her funeral rites were conducted with strict ceremonial protocol. Court officials maintained their daily court etiquette (demonstrating that rituals were not abolished due to mourning). On the Guichou day, a grand lamentation ceremony was held, followed by the Shangsi funeral rites (for those deceased in youth) on the Jiayin day, after which the wailing continued. The coffin remained in the temporary funerary palace (daci) for three days.

By the Xinyou day, all burial objects had been prepared, and on the Renxu day, the formal interment took place. Historians recorded the funeral proceedings as bells and drums resounded in unison. Seven elite warriors (qicui zhi shi) and palace maidens performed nine ritual leaps to complete the burial ceremony. At dawn, King Mu dispatched his favored courtier (biren) to present nine sets of embroidered burial garments (mingyi, literally "garments of the spirits") woven with intricate patterns. Chief Minister Yi Hu offered ceremonial robes with changing hemlines, while the palace matron Shu Zou contributed bedding and other funerary furnishings, with all officials presenting burial gifts. Jing Li oversaw the arrangement of these objects within the tomb chamber.

After the burial, the assembly returned to the temporary palace to continue mourning. Following the Xiangci ceremony (rite for removing mourning garments), the wailing ceased, and distant condolence guests were bid farewell. Posthumously, Shengji was honored with the title "Aishuren" ("Ai" denoting premature death). King Mu constructed her mausoleum at Wulu, naming it "Shuren's Mound." On the Yichou day during his eastern tour, when pausing at Wulu, the Shu clan members wept in remembrance of Shengji, hence the site also became known as "Nüzou's Mound."

On the Dingmao day, the procession traveled eastward to the Luo River where fishing rites were performed in Shengji's memory, earning the location the name "Sacrifice Mound." By the Jisi day, when watering horses by the Luo River while beating jigu drums, the spot was called "Horse Lord." On the Guiyou day, the southern tour reached Zutai, and by the Jiaxu day, the western journey arrived at the state of Yinshi (name of a vassal state). While fishing by the Yellow River, they observed the legendary Guyou Divine Tree (the colossal tree recorded in the Classic of Mountains and Seas).

This passage recounts a series of events during King Mu of Zhou's (the Son of Heaven) northern expedition. On the day of Dingchou, the king marched northward and camped by the Yellow River the following day. He summoned his royal clansmen and ministers of the Ji lineage to conduct sacrificial rites, mourning the deceased and completing funeral ceremonies at the territory of the Xiao clan.

On Jimao day, King Mu crossed the Yellow River westward, passing through Xiao lands. He paused at Maochi on Gengchen day, where he performed a Yinsi sacrifice (a ritual offering) to formally conclude the mourning period and resume musical activities, though he still wore plain garments as a sign of grief—hence the place later became known as Susu. The king then traveled southwest, arriving at Yewang (modern-day Qinyang, Henan) on Guiwei day.

On Jiashen day, King Mu ascended the Great Northern Mountains (likely the Taihang range) and rested beneath two cypress trees. Overcome with sorrow, he wept for his deceased favorite concubine, Sheng Ji. The leader of his Seven Elite Guards (Qicui), Yao Yu, admonished him: "Life and death follow the Dao's natural order—excessive grief is unseemly. Your Majesty should seek new companionship." The king, moved by these words, grew even more melancholy and suspended all activities that day.

On Yiyou day, King Mu traversed the steep slopes of Mount Xing westward before turning southwest. He reached Yanchi (the salt lakes near modern-day Xie County, Shanxi) on Wuzi day. The next day, he climbed Mount Bo and crossed the perilous Tianling Pass (a cliffside trail in present-day Pinglu, Shanxi), lodging overnight in the State of Yu (modern Pinglu). On Gengshen day, he continued southward, finally entering Nanzheng (north of present-day Huaxian, Shaanxi) on Xinmao day. This account, drawn from Chapter Six of The Travels of King Mu, documents both the geographical journey and emotional experiences of the Zhou monarch.