《岱史》Vol. 3

This passage primarily discusses the historical and geographical significance of Mount Tai (Taishan/Daizong). Since ancient times, Mount Tai has been regarded as the most magnificent mountain in the world, with records dating back to the earliest texts like the Yu Dian (Ancient Classics). Unlike other mountains that are named merely by their cardinal directions, it bears the honorific title "Daizong" - where "Dai" signifies the eastern realm where all things undergo renewal, and "zong" denotes its status as the foremost among mountains, symbolizing its supreme authority over the Five Sacred Mountains.

The text then cites various classical references: the Book of Songs describes it as the majestic peak gazed upon by the State of Lu; the Book of Rites lists it as the guardian mountain of Yanzhou; while the Erya dictionary simply calls it the Eastern Peak. Moreover, philosophical texts, historical records, and Buddhist-Daoist scriptures abound with mystical depictions of Mount Tai - legends like the "Celestial Grandson's Divine Abode" and "Grotto-Heaven Blessed Land," which, though difficult to verify, were considered worthy of documentation by ancient scholars.

Particular emphasis is placed on Mount Tai's unique geographical features: its summit's climate differs drastically from the foothills, and the arduous ascent presents formidable challenges - details that have long captivated people's imagination. The passage concludes by quoting the General Meaning of the Five Classics, which explains the deeper meaning of "Daizong": whenever a new dynasty was established, emperors would perform the Fengshan sacrifices at Mount Tai to report their achievements to Heaven and Earth, for it symbolizes both the renewal of all things in the East and the leadership among the Five Peaks. The Tribute of Yu records Mount Tai as the boundary between Qingzhou and Xuzhou, with its southern slopes belonging to Xuzhou and northern to Qingzhou. The Odes of Lu employs the term "yanyan" (towering) to depict its grandeur, with commentaries further elucidating that the character "Tai" (泰) conveys not only supreme majesty but also embodies the harmonious Qi (vital energy) of Heaven and Earth germinating in the East.

The Rites of Zhou: Offices of the Regions records that the Hedong region was called Yanzhou, with Mount Dai (i.e., Mount Tai) serving as its "guardian mountain." The term "guardian" signifies the mountain's paramount importance.

The Erya states that Mount Dai is located in Hedong and also refers to Mount Tai as the "Eastern Peak." The text further notes that the Daiyue region abounds in the five grains, fish, and salt. According to annotations in the Book of Songs, the term "Peak" (Yue) denotes the most revered mountain. Mount Tai, situated in the east, governs the life-generating Qi (vital energy) of heaven and earth. Among the Five Sacred Peaks categorized by direction, Mount Tai stands as the eastern pillar supporting the cosmos.

The Gongyang Commentary describes the miraculous clouds of Mount Tai: when the mountain's Qi touches the rocks, it rises swiftly, filling the sky. Rain descends in abundance without waiting for dawn—a phenomenon unique to Mount Tai.

The Han-dynasty Han Official Ceremonial records the winding path up Mount Tai, with over fifty turns passing through the Small Heavenly Gate and the Great Heavenly Gate. Gazing upward at the Heavenly Gate is like viewing a skylight from within a cave. The distance from the base to the ancient imperial Fengshan (sacrificial) site is about forty li. On the western side of the summit lies the Immortal's Stone Chamber, while the eastern side features Jie Hill. The southeastern cliff is called the Sun-Viewing Peak—where at the crowing of the rooster, the first rays of the sun stretch over three zhang in length. Further southeast is the Qin-Viewing Peak, from which one can gaze as far as Chang'an; the Wu-Viewing Peak offers a view of Kuaiji; and the Zhou-Viewing Peak overlooks the ancient lands of Qi. The Yellow River lies over two hundred li from Mount Tai, yet when viewed from the sacrificial site, it appears as slender as a ribbon, seemingly at the mountain's base. To the south stands a temple surrounded by over a thousand cypress trees, the largest requiring fifteen or sixteen people to encircle its trunk—said to have been planted by Emperor Wu of Han. Near the Small Heavenly Gate, the Five Ministers' Pines from the Qin dynasty still remain.

The Book of the Later Han records that during Emperor Guangwu of Han's Fengshan ceremony at Mount Tai, the clouds condensed into the shape of a palace.

Daoist scriptures note that Mount Tai's circumference spans one hundred sixty li and fifty paces, with each side roughly forty li wide. Guo Pu's writings mention that Mount Tai lies northwest of Fenggao County, with the ascent from base to summit covering forty-eight li and one hundred paces.

The Classic of Mountains and Seas states that the Huan River originates from Mount Tai, flowing eastward into the sea. The Forest of Pearls in the Dharma Garden records a Sweet Spring on Mount Tai's eastern slope, shaped like a well and surrounded by stone. Those seeking its waters must kneel and pray sincerely for the spring to flow; any act of disrespect causes the waters to recede—said to be governed by a divine presence.

Zeng Gong's Record of Two Halls describes the waterways north of Mount Tai and southeast of Qi: they first converge northwest into the Black Water Bay before gathering at Bai Cliff.

In the preface to his farewell poem for his friend Yang Jie (styled Master Wuwei), Su Dongpo mentioned that Yang, while on an official mission, once ascended the summit of Mount Tai and witnessed the sunrise upon hearing the rooster's crow. Wei Zhuangqu recorded that Mount Tai has a Sunrise Peak where one can observe the sunrise over the distant sea even at midnight: the sea appears like a vast expanse of gold, while the outlines of islands and winding rivers flicker faintly like lightning in the dim light. As the golden hues gradually fade, the sun emerges like a colossal jade disc floating on the sea—a spectacular sight unique to coastal sunrises. Yet upon reaching the highest peak of Mount Tiantai, Huading Peak, one realizes that the view from Mount Tai only captures a small portion of the sea, with the true vast ocean lying beyond the mountain ranges.

Mount Tai boasts not only Sunrise Peak (the best spot for sunrise viewing) but also Moon Viewing Peak (for admiring the moonset), Chang'an View (overlooking the Qinling Mountains to the west), and Yue View (gazing south toward the Kuaiji Mountains). Though Mount Heng also has seventy-two peaks, including sunrise and moon viewing spots, its grandeur pales in comparison to Mount Tai due to its more easterly orientation (aligned with the Mao position in Chinese cosmology).

Regarding Mount Tai's geographical layout: The Records of Mount Dai notes that Mount Liangfu and Mount Changbai serve as its auxiliary peaks. The Comprehensive Gazetteer describes the mountains of Jinan as the northern foothills of Mount Tai, the ranges of Yanzhou as its southern foothills, the Qingzhou mountains extending to the coast as its left wing, and the mountains east of the Yellow River as its right wing. On the southern slope, ancient cypress trees planted by Emperor Wu of the Han still stand. Before the Heavenly Gate, the Five Grandee Pines (where the First Emperor of Qin sought shelter during his Fengshan ritual) remain, while the summit holds the Qin Dynasty's blank stele and cliffs inscribed with the Tang Emperor Xuanzong's Kaiyuan era inscriptions—all among Mount Tai's most treasured relics.

Daoist texts record: The Biographies of Master Mao identifies Mount Tai as one of the Thirty-Six Grotto-Heavens (sacred sites for Daoist cultivation), spanning over thirty li and named the "Grotto Heaven of the Three Palaces and Emptiness." The Record of Extensive Knowledge states that Mount Tai is also called the "Grotto Heaven of Pengxuan's Vast Emptiness," the abode of the Great Emperor of the Eastern Peak, towering four thousand zhang high and encircling a thousand li. The Records of the Five Sacred Mountains notes that the Eastern Peak, Mount Tai, is governed by the Heavenly Equal King (a title for the mountain deity), who commands ninety thousand celestial officials and maidens. The mountain stretches two thousand li and is located in Fengfu County, Yanzhou. The Record of Blessed Lands adds that the grotto-heaven of Mount Tai spans three thousand li and serves as a gathering place for spirits and ghosts. The Biographies of Immortals further mentions a suspended golden bed and jade table (dwelling places of immortals) in the Stone Chamber of Mount Dai, while The Writings of Master Shi records the existence of "Divine Chambers and Lofty Pavilions" (abodes of transcendents) deep within Mount Tai.

The Records of Diverse Matters states that Mount Tai is also called "Grandson of Heaven," meaning this mountain is the celestial emperor's grandson. Mount Tai governs human souls, because the east is where all things originate, thus it knows the length of human lifespans.

Daoist scriptures mention that the deities of the Five Sacred Mountains respectively govern all things in the world. Among them, Mount Tai as the Grandson of Heaven is where numerous deities reside, presiding over human affairs including official positions, life and death, and social status.

Fengshui masters note that water systems converge at Mount Tai's foothills, with only the Confucius Forest (the sage's cemetery) being exceptionally lush, referring to the Pan River, Nai River, Shuxi River, Wen River, and Jian River. Could Confucius' birth here be mere coincidence? Therefore, when nearing death, Confucius sang the ballad "Mount Tai is crumbling," comparing the mountain to himself. The enduring prominence of the Confucian lineage demonstrates the profound favor Mount Tai's deity has shown the Kong family.

The Sheng Lan records: Once ascending Mount Tai through winter snow, upon reaching Imperial Tent Cliff, mist enveloped everything. After climbing the Eighteen Bends, the sky suddenly cleared, revealing lingering clouds below the summit. Descending brought another snowstorm. During winter-spring transitions, valleys often fill with bone-chilling fog—mountain contours visible one moment, completely obscured the next. On rare clear days, frost flowers crystallized on valley trees and temple eaves resemble threaded pearls and jade powder, picturesque beyond words. Spring dawns reveal clouds mid-mountain—uniformly smooth, dense, and brilliantly colored like inverted skies.

Post-April, the summit becomes unbearably humid and hot. Through May-June, cotton coats remain necessary, sleeping requires heated beds, and mornings/evenings feel like deep autumn. Summer thunderstorms bring winds whipping clouds mid-slope, with thunder and lightning flashing below one's feet as white waves seem to surge at the mountain's base. Suddenly, rising mist engulfs the peak in curtains of rain.

Most mountain springs cause diarrhea if drunk, except at Yaochi (Jade Pool), White Crane Spring, Water Curtain Cave, Jade Blossom Spring, and Jade Maiden Spring—these have sweet, excellent water. East of the Bixia Yuanjun Temple's cliff, a tiny spring drips pearl-like droplets ceaselessly day and night, producing about one hu (ten liters) daily with exceptionally pure flavor.