Section 23.1
The
Spring and Autumn states: “The king’s first month.” The [
Gongyang]
Commentary states: “To whom does ‘the king’ refer? It refers to King Wen. Why [does the
Spring and Autumn] first mention ‘the king’ and then mention ‘the first month’? The king rectified the month.”
1 [23/29/13–14]
Section 23.2
Why [does the text] say “the king rectified the month”?
2 The answer is: One who is a king must receive the Mandate and, only then, reigns. One who is a king must
revise the first month of the year,
change the color of [official] dress,
regulate rituals and music,
to unite
3 the empire into one. By changing the surname of the [ruling household], it is made clear that [the king] has not succeeded another person’s line but that he himself has received [the Mandate] of Heaven.
4 The king receives the Mandate and, only then, reigns. He rectifies the month [that serves as the first month of the year] to respond to the change [in Heaven’s Mandate]. He creates benchmarks to venerate Heaven.
5 Therefore [the text] refers to it as “the King’s first month.” [23/29/14–16]
Section 23.3
How does one who is a king revise regulations and create benchmarks? The answer is: He matches the twelve colors [correlated with the twelve months of the year]. He calculates by various methods to rectify the color [for his dynasty]. Counting backward by three and then beginning again, he omits anything that precedes the three [earlier dynasties]. As for the Five Thearchs, each thearch took one color as the most important. [Thus] complying with the number five, one [counts a sequence of five] and then repeats. [With respect to] ritual and music, for each [the king] uses a standard so that it matches what is appropriate. [In that case,] one complies with the number four, [counting by four] and then beginning again. [In these ways, the ruler] variously establishes the name of the state, shifts his residence, alters the titles of the various offices, regulates ritual, and creates music.
Thus when Tang [the Victorious] received the Mandate and reigned, in response to Heaven he altered [the name] Xia and created the name Yin. [In accordance with] the times, he established the White Sequence [as the statutory color]. [He considered] the Xia dynasty to be closest [to him] and [understood] Yu [Shun] to be more remote. [Accordingly,] he demoted Tang [Yao], designating him as Thearch Yao. He took Shen Nong to be the Red Thearch. [Tang the Victorious] built the royal city on the north bank of the Luo River and named the corresponding palace Yin. He created the music of Huo and made regulations for simple rituals to venerate Heaven.
Thus when King Wen received the Mandate and reigned, in response to Heaven he altered [the name] Yin and created the name Zhou. [In accordance with] the times, he established the Red Sequence [as the statutory color]. [He considered] the Yin dynasty to be closest [to him] and [understood] the Xia dynasty to be more remote. [Accordingly,] he demoted Yu [Shun], designating him as Thearch Shun. King Wen took Xuan Yuan to be the Yellow Thearch. He pushed Shen Nong further back to become one of the nine [archaic] sovereigns. He built the royal city at Feng and named the corresponding palace Cai. He created the music of Wu and made regulations for refined rituals to venerate Heaven.
When King Wu received the Mandate and reigned, he built the royal city at Hao. He made regulations for the five grades of nobility. He created the music of Xiang and continued the refined rituals of King Wen to venerate Heaven.
When the Duke of Zhou assisted King Cheng, who received the Mandate and reigned, he built the royal city at Luoyang, brought to completion the regulations of Kings Wen and Wu, and created the music of Shao to venerate Heaven. He enfeoffed the descendants of King Tang of Yin at Song and named their city Yi to demonstrate that Heaven alters [the Mandate of those] who defy Heaven. Thus the Mandate of the Son of Heaven is not constant. Heaven rewards only those who are virtuous.
6Therefore, when the
Spring and Autumn, responding to Heaven, brought up the affairs of the new royal [dynasty], [in accordance with] the times it established the Black Sequence [as the statutory color]. It entrusted [the functions of] the [new] king to the state of Lu, esteemed the color black, and demoted Xia. [It considered] the Zhou to be closest and the Song [i.e., the remnant state of Shang/Yin] to be more remote. In music, it was considered suitable to draw near the Shao [Airs of Shun] and the Wu [Airs of Zhou].
7 Thus in order to draw near Shun Yu, in music they regulated what was appropriate to the Shang. It combined into one the ranks of earl, viscount, and baron. [23/29/16–28]
Section 23.4
What, then, are the general contours of this theory? The answer is: The Three Rectifications [of the three sequential colors] begin with the Black Sequence. On the first day of the year, the sun and new moon stand in [the lunar lodge] Encampment, and the Dipper establishes [i.e., points to]
yin [east-northeast as the first month of the civil calendar]. Heaven’s all-embracing
qi then first begins to permeate and transform things, [causing] buds of growth [to] appear. The [ritual] color is black.
Therefore, the clothes formally worn at court are black; the pendants on official caps are black; the imperial chariots are black; their horses are black. The cords that carry the great seals [of the officials], and their headdresses, are black; the flags are black; the great precious jades are black; and the animals used in the Suburban Sacrifices are black. The horns of these animals are egg shaped. The ceremony of capping [that takes place when a youth comes of age] is performed at the eastern steps [of the main hall]. In the marriage ceremony, [the groom] goes to meet [the bride] in the courtyard [of the ancestral temple of her home]. In the funeral ceremony, the deceased is encoffined above the eastern steps [leading to the main hall]. The sacrifice uses a black male [animal]. The sacrificial offering is the liver. The musical instruments are made of black materials.
The laws do not punish those who are pregnant or those who have just given birth. In this month, there are no executions. In accordance with the first month, punishments are set aside while virtue is promoted. The ritual vessels preserve the memory of the two [preceding] royal [dynasties]. [This sequence] is close to the Red Sequence; therefore the first division of the day is set at daybreak. At daybreak the court rectifies [matters].
What about the establishment of the White Sequence? The answer is: When the White Sequence is established, on the first day of the year the sun and new moon stand in [the lunar lodge] Emptiness.
8 The Dipper establishes [i.e., points to]
chou [north-northeast as the first month of the civil calendar]. Heaven’s all-embracing
qi then first causes living things to shed their coverings and transform. They begin to bud. The [ritual] color is white. Therefore, the clothes formally worn at court are white; the pendants on official caps are white; the imperial chariots are white; and their horses are white. The cords that carry the great seals [of the officials], and their headdresses, are white; the flags are white; the great precious jades are white; and the animals used in the Suburban Sacrifices are white. The horns of these animals are shaped like a silk cocoon. The ceremony of capping is performed at the [platform in front of] the main hall. In the marriage ceremony, [the groom] goes to meet [the bride] at [the platform in front of] the main hall [of her family’s ancestral temple]. In the funeral ceremony, the deceased is encoffined between the columns [on the platform of the main hall]. The sacrifice uses a white male [animal]. The sacrificial offering is the lungs. The musical instruments are made of white materials.
The laws do not punish those who are pregnant or those who have just given birth. In this month, there are no executions. In accordance with the first month, punishments are set aside while virtue is promoted. The ritual vessels preserve the memory of the two [preceding] royal [dynasties]. [This sequence] is close to the Black Sequence; therefore the first division of the days is set at dawn. At dawn the court rectifies [matters].
What about the establishment of the Red Sequence? The answer is: When the Red Sequence is established, on the first day of the year the sun and new moon stand in [the lunar lodge] Ox Leader. The Dipper establishes [i.e., points to] zi [north as the first month of the civil calendar]. Heaven’s all-embracing qi then first comes forth and transforms things, and these things begin to move. The [ritual] color is red. Therefore, the clothes formally worn at court are red; the pendants on official caps are red; the imperial chariots are red; and their horses are red. The cords that carry the great seals [of the officials], and their headdresses, are red; the flags are red; the great precious jades are red; and the animals used in the Suburban Sacrifices are red. The horns of these animals are shaped like chestnuts. The ceremony of capping is performed in the side chamber [of the main hall]. In the marriage ceremony, [the groom] goes to meet [the bride] at the door [to the eastern side of the ancestral temple of her home]. In the funeral ceremony, the deceased is encoffined above the western steps [leading to the main hall]. The sacrifice uses a red male [animal]. The sacrificial offering is the heart. The musical instruments are made of red materials.
The laws do not punish those who are pregnant or those who have just given birth. In this month, there are no executions. In accordance with the first month, punishments are set aside while virtue is promoted. The ritual vessels preserve the memory of the two [preceding] royal [dynasties]. [This sequence] is close to the White Sequence; therefore the first division of the day is set at midnight. At midnight the court rectifies [matters].
The righteous principle of altering the first month arose from venerating the Origin. In ancient times, those who were kings received the Mandate and then reigned. They altered the regulations, titles and designations, and the first month [of the calendar year]. Once the color of clothes [worn at court] had been determined, [the king] performed the Suburban Sacrifice to announce [the accession of the new dynasty] to Heaven, Earth, and the numerous spirits. He offered sacrifices to his distant and nearer ancestors and then proclaimed [the accession of their dynasty] throughout the empire. The Lords of the Land received [the proclamation of the new statutory color and beginning of the civil year] in their ancestral temples. They then announced it to their spirits of the land and grain, to the ancestors, and to the spirits of mountains and streams in their respective territories. Only then were the movements and responses of the various officials united. As for the alternations of the Three Sequences, neither the Yi and Di tribes who lived near [the Central States] nor the more distant states promulgated them. It was a matter for the Central States alone. That being so, the Three Dynasties inevitably used the Three [Sequences] to administer the world.
9 [23/29/28–23/30/15]
Section 23.5
It is said: “The Three Sequences and the Five Inceptions are the basis for transforming the Four Quarters [of the world].” When Heaven begins to withdraw [the Mandate from the old dynasty] and begins to bring forth [the new dynasty], Earth necessarily waits [passively] at the center. For this reason, the Three Dynasties necessarily occupied the Central States. Emulating Heaven and revering the root, they grasped the essentials of the Five [Inceptions] to unify the world and received the Lords of the Land at court audiences. Therefore they used the righteous principle of rectifying [the rituals of] court audiences, [so that] the Son of Heaven donned clothing purely the color appropriate to the current sequence; the Lords of the Land donned clothing appropriate to the current sequence, but their embroidered hems and sashes were differently colored; the great ministers and officials wore caps whose crowns corresponded to the color of the current sequence; the neighboring Yi [tribes] wore caps whose tassels corresponded to the color of the current sequence; and those from distant lands donned clothing appropriate to court audiences held in their respective states in order to manifest the righteousness of the Heavenly sequences. [23/30/15–18]
Section 23.6
In regard to what is called “Unifying the Three Rectifications,” “first” [as in “first month”] [also] means “to correct.” [Heaven’s] sequences bring the [yin and yang] qi into operation, to which all things respond and thus are made correct. When the sequences are correct, everything else is correct. What is vital to the entire year is [the starting point of] its first month. To emulate the Way of Rectification is
to correct the root and the branches respond,
to correct the inside and the outside responds.
Then, as movements and activities are initiated or stopped, there will be nothing that does not follow [an orderly sequence] in its transformations. This may be called Emulating the First [month]. Thus the Noble Man said: “King Wu resembled the first month [of the civil year].” [23/30/18–21]
Section 23.7
The
Spring and Autumn states: “The earl of Ji came to pay a court visit to the ruler of Lu.”
10 The descendants of the king are called dukes; why, then, is the ruler of Ji referred to as an “earl”? [With regard to those who came before,] the
Spring and Autumn considers the Xia to be the most remote; it preserves the [descendants of] Zhou as the most recent; and it considers the Spring and Autumn era] to correspond to a new royal [dynasty]. [23/30/21–22]
How does the Spring and Autumn [era] correspond to a new royal [dynasty]? The answer is: The method of the king must be to rectify titles. The most remote [predynastic] kings are designated as “thearchs.” One grants land to their descendants for small states and allows them to pray and offer sacrifices there. Next, one preserves the descendants of the two [former] royal [dynasties], [granting them land for] large states, permitting them to wear their own color of clothing, practice their own rituals and music, and be treated as guests when they come to court. Thus at the same time, those who are designated as “thearchs” number five, and those who are designated as “royal [dynasties]” number three, in order to reflect the Five Inceptions and penetrate the Three Sequences. This is why the royal dynasty of the Zhou
extended their veneration back to Shen Nong, taking him to be one of the Nine Sovereigns [of high antiquity];
altered the title of Xuan Yuan, designating him as the Yellow Thearch;
preserved the titles of Thearch Zhuan Xu, Thearch Gao, and Thearch Yao;
showed the remoteness of Yu
11 by giving him the name Shun and calling him Thearch Shun;
and endowed the descendants of the Five Thearchs with small states [to enable them to offer sacrifices to their forebears].
Coming down [to later times,] they
preserved the descendants of Yu [the Great] of Xia in the state of Ji
and preserved the descendants of Tang of Shang in the state of Song.
[Each was granted land for a state of] one hundred li square and was given the rank and title of duke. Both [dukes] were allowed to wear the clothing proper to their dynasty, to carry out their ritual and music, and [were granted the right to be] recognized as “formerly royal guests” when they appeared at court.
When the Spring and Autumn [era] carried forth the matter [of creating] the new royal [dynasty], it altered the regulations of the Zhou, [changed] its regulations to correspond to the Black Sequence, and considered the people of the Yin and Zhou to be the descendants of the former kings. It [treated] the Xia as remote and changed the title of Yu [the Great], calling him Thearch Yu. It granted land to his descendants for a small state. Thus the answer is: [taking] the Xia as remote and preserving the Zhou is to take the Spring and Autumn [era] as a new royal [dynasty]. [23/30/22–29]
Section 23.8
[That the
Spring and Autumn] does not refer to the marquis of Ji as a duke is to show that he is not the same as the descendants of the [two former] royal [dynasties]. Why, then, does the
Spring and Autumn on one occasion refer to him as “viscount” and on another as “earl”? To show that he was already designated as [the ruler of] a small state. [23/30/29–30]
Section 23.9
Why was the Yellow Thearch the first [to be granted] a posthumous title
12 while the [other] four Thearchs were [granted] posthumous titles [only later]? The answer is: With the titles of the thearchs, [the number] five must be preserved. With the era of the thearchs, priority is given to Heaven’s [five] colors. The designations run to five and revert back [to the first color]. For the royal dynasty of the Zhou, Xuan Yuan came at the head of the [sequence of] Heaven’s color designations. He therefore was referred to as the Yellow Thearch. The designation as thearch is honorable, while posthumous titles [in general] are humble. This is why [the remaining] four thearchs were [granted] posthumous titles only later. [23/30/30–23/31/2]
Section 23.10
“Thearch” is an honorable designation. Why, then, are the thearch’s descendants awarded small states? The answer is:
Those who are remote [in time] have honorable titles but smaller territories;
those who are close [in time] have humble titles but larger territories.
This is the principle guiding those who are close and those who are remote. Therefore, for those [who would be] kings, [there are]
certain respects in which they do not change [their regulations from those of the preceding dynasty];
certain respects in which they should revert [to those of an earlier dynasty] after [a cycle of] two;
certain respects in which they should revert after [a cycle of] three [dynasties];
certain respects in which they should revert after [a cycle of] four;
certain respects in which they should revert after [a cycle of] five;
certain respects in which they should revert after [a cycle of] nine.
By this, they illustrate that they comprehend Heaven and Earth, yin and yang, the four seasons, the sun and moon, the stars and planets, the mountains and rivers, and human relationships. Those whose virtue accords with that of Heaven and Earth are called sovereigns and thearchs. Heaven protects them and considers them to be like sons, thus they are called Sons of Heaven.
Thus when a sagely ruler is alive, he is referred to as the Son of Heaven.
When he dies, he is shifted and preserved as [one of the rulers of] the Three Royal Dynasties.
When he is demoted and [this title] is discarded, he becomes [one of the Five Thearchs]. When he descends to [the rank] of a vassal state, he is demoted to become [one of the] Nine Sovereigns.
When he descends to the most extreme [position], he becomes a commoner.
[This is] one way of referring to the “Three Eras.” Therefore, even though they are eventually reduced to the status of commoner and are cut off from their territory, their positions in the ancestral temple and sacrificial offerings still are set forth in the liturgies of the Suburban Sacrifice, and they are honored at the sacrifice at Mount Tai. Thus it is said: “Reputation and name,
hun and
po,
13 disperse into emptiness. Extreme longevity has no bounds.” [23/31/2–7]
Section 23.11
Why is it said that [in certain respects the ruler] reverts to a sequence after two, but in other respects he repeats a sequence after four? [Response is missing.] [23/31/7–8]
Section 23.12
Why does the Spring and Autumn refer to Hu of Zheng by his given name? The Spring and Autumn states: “The ranks of earl, viscount, and baron are one. This terminology is not a criticism.” Why are they considered one? The answer is: The Zhou had ranks of five grades. The Spring and Autumn [era] had three grades. [23/31/8–9]
Section 23.13
What three grades did the
Spring and Autumn recognize? The answer is: Those who rule as king take as their regulations [in sequence]:
one Shang;
one Xia;
one Simplicity;
one Refinement;
[those who follow] Shang and Simplicity take Heaven as their support;
[those who follow] Xia and Refinement take Earth as their support;
the Spring and Autumn [era] takes humankind as its support.
Thus there are three grades [corresponding to Heaven, Earth, and humankind]. [23/31/9–10]
Section 23.14
Those who take Heaven as their support emulate Shang and rule as kings. Their Way is that of recessive yang. They show affection toward those who are close and possess an abundance of humaneness and simplicity. Therefore, the succession [to the throne] passes to the son, and [the heir’s] younger brothers from the same mother are treated generously. A concubine [who bears the king] a son gains an honorable position thereby. At the marriage and capping ceremonies, [at the latter] the son is given his new name by the father; [at the former, the groom and bride first] do not glance at each other, [but later] husband and wife sit opposite each other [on different mats] when eating [their first meal].
At the funeral service, [husband and wife] are buried separately, and when sacrifices are made to them, pork fat is the first thing offered. [In the ancestral temple, the tablet of the deceased] husband and wife occupy separate positions on the left and right sides.
Regulations [rank] aristocrats into three grades; emoluments [divide] officials into two grades.
They establish a suburban temple and hall of light that are circular. Their rooms are lofty, majestic, and sumptuously circular. They use sacrificial implements that are round and jades that are nine
fen thick, with [cords braided from] five strands of white and multicolored silk. Ceremonial dress is flared at the upper garment; ceremonial caps are tall and circular. The royal bell-carriage is dignified, with a canopy mimicking the phenomena of the heavens, and with four suspended bells.
When music is played, the drums are set out in a row. Dancers brandish decorated wands; their dance flows in a circular pattern. [In sacrificing,] they first present the hair and blood [of the sacrificial animal] and, only then, perform music.
When rectifying punishments, they follow the principle of concealing faults; many exceptions are made for [royal] relatives. They perform the Feng and Shan sacrifices from the summit [of the mountain.]
Those who take Earth as their support emulate Xia and rule as kings.
Their Way is that of advancing yin. They honor those who are honorable and possess an abundance of righteousness and moderation. Accordingly, the succession [to the throne] passes to the [king’s] grandson, and sons of [the earlier] generation are treated generously. A concubine [who bears the king] a son does not gain an honorable position thereby. At the marriage and capping ceremonies, [at the latter] the son is given his new name by his mother; [at the former the groom and bride first] do not glance at each other, [but later] husband and wife sit together [on the same mat] when eating [their first meal together].
At the funeral service, [husband and wife] are buried together, and when sacrifices are made to them, cooked [food] is the first thing offered. [In the procession to the ancestral temple, the tablet of the deceased] wife follows that of the husband, [after which the tablets are] arranged [separately] on the left and right sides.
Regulations [rank] aristocrats into five grades; emoluments [divide] officials into three grades.
They establish a suburban temple and hall of light that are square. Their rooms are low and austerely square. They use sacrificial implements that are square and jades that are eight fen thick, with [cords braided from] four strands of white silk. Ceremonial dress is flared at the lower garment; ceremonial caps are lowered in the front and raised in the back. The royal bell-carriage is humble, mimicking the way in which Earth arranges its forms, and with two suspended bells.
When music is played, the drums form an array. Dancers brandish oxtails; their dance flows in a square pattern. They first present a cooked sacrifice and, only then, perform music.
In rectifying punishments, they follow the standards of Heaven.
14 They perform the Feng and Shan sacrifices at the base of the mountain.
Those who take Heaven as their support emulate Simplicity and rule as kings. Their Way is that of recessive yang. They show affection toward those who are close and possess an abundance of simplicity and love. Therefore, the succession [to the throne] passes to the son, and [the heir’s] younger brothers from the same mother are treated generously. A concubine [who bears the king] a son gains an honorable position thereby. At the marriage and capping ceremonies, [at the latter] the son is given his new name by his father; [at the former the groom and bride first] do not glance at each other, [but later] husband and wife sit opposite each other [on different mats] when eating [their first meal together].
At the funeral service, [husband and wife] are buried separately, and when sacrifices are made to them, grain is the first thing offered. [In the ancestral temple, the tablet of the deceased] husband and wife occupy separate positions on the left and right sides.
Regulations [rank] aristocrats into three grades; emoluments [divide] officials into two grades.
They establish a suburban temple and hall of light that are circular inside and oval outside. Their rooms resemble interconnecting circles and ovals. They use sacrificial implements that are oval and jades that are seven fen thick, [with cords braided from] three strands of white silk. The front lapels of the ceremonial dress are elongated; ceremonial caps are circular. The royal bell-carriage is dignified, with a canopy perfectly mimicking the phenomena of Heaven, and with four suspended bells.
When music is performed, the drums are arranged on racks. Dancers brandish feathered flutes; the dance flows in an oval pattern. They first perform music on the jade chime stones and, only then, present a cooked offering.
In rectifying punishments, they follow the principle of concealing faults, and many exceptions are made for [royal] relatives. They perform the Feng and Shan sacrifices at the left side of the mountain.
Those who take Earth as their support emulate Refinement and rule as kings. Their Way is that of advancing yin. They honor those who are honorable and possess an abundance of propriety and refinement. Therefore, the succession [to the throne] passes to the [king’s] grandson, and sons of [the earlier] generation are treated generously. A concubine [who bears the king] a son does not gain an honorable position thereby. At the marriage and capping ceremonies, [at the latter] the son is given his new name by his mother; [at the former the groom and bride first] do not glance at each other, [but later] husband and wife sit together [on the same mat] when eating [their first meal together].
At the funeral service, [husband and wife] are buried together, and when sacrifices are made to them, liquor made from glutinous millet is the first thing offered. [In the procession to the ancestral temple, the tablet of the deceased] wife follows that of the husband, [after which the tablets are] arranged [separately] on the left and right sides.
Regulations [rank] aristocrats into five grades; emoluments [divide] officials into three grades.
They establish a suburban temple and hall of light that are square inside and rectangular outside. Their rooms repeat one another in a rectangular shape. They use sacrificial implements that are cross shaped and jades that are six fen thick, with [cords braided from] two strands of white and multicolored silk. The rear folds of the ceremonial dress are elongated; the ceremonial caps are rippled; and both front and back hang loosely. The royal bell-carriage is humble, mimicking the way in which Earth arranges its forms, and with two suspended bells. When music is performed, the drums are suspended on stands. The dancers brandish shields and spears; the dance flows in a rectangular pattern. They first present a cooked offering and, only then, perform music.
In rectifying punishments, they follow the standards of Heaven [and no exemptions are made for royal relatives]. They perform the Feng and Shan sacrifices from the right side
15 of the mountain. [23/31/10–23/32/2]
Section 23.15
These four models were cultivated throughout antiquity and originated with the former thearchs. Thus the Four Models [Shang, Xia, Simplicity, and Refinement] are like the four seasons:
When the cycles are spent, they begin anew;
when the cycles reach their end, they return to their root.
All these four are modeled on Heaven.
16 Heaven confers its auspicious Mandate, giving the models of kingship to those who are sages. The [sagely] nature and [Heavenly] Mandate took form in our ancestors and became ever more manifest when they became kings and lords.
Thus when Heaven was about to confer [the Mandate] on Shun, taking Heaven as his support and emulating Shang, [Shun] became king. His ancestors were granted the surname Yao. When it came to Shun, his form and upper body were large and his head was round. He had two bright pupils in his eyes. By nature, he was adept at understanding Heaven’s patterns, and he was pure in his filial piety and tenderheartedness.
When Heaven was about to confer the Mandate on Yu, taking Earth as his support and emulating Xia, [Yu] became king. His ancestors were granted the surname Si as their clan name. When it came to Yu, he was born out of his mother’s back. His body was elongated, and he was long in the foot. He had a limping gait, leading with his left foot and dragging his right foot, exhausting his left foot while easing his right foot. By nature, he excelled at traveling. He was well versed in geography and understood the properties of water.
When Heaven was about to confer the Mandate on Tang, taking Heaven as his support and emulating Simplicity, [Tang] became king. His ancestors were granted the surname Zi as their clan name. Qi’s mother swallowed the egg of a swallow and gave birth to Qi.
17 Qi was born out of his mother’s breast. By nature, he excelled at human relationships. When it came to Tang, his body was fat and short. He walked with a stiff left foot and an agile right foot, so that his right foot was exhausted while his left foot remained in ease and comfort. By nature, he excelled [at understanding] the Heavenly radiances.
18 His inner substance was easygoing, and he was pure and benevolent.
When Heaven was about to confer the Mandate on King Wen, taking Earth as his support and emulating Refinement, [Wen] became king. His ancestors were granted the surname Ji as their clan name. Hou Ji’s mother Jiang Yuan stepped on Heaven’s footprint and gave birth to Hou Ji.
19 Hou Ji grew up at Tai and propagated the five grains. When it came to King Wen, his body was robust and tall. He had four nipples and broad feet. By nature, he excelled at topography. [23/32/4–12]
Section 23.16
Thus the thearch [Shun] ordered Yu and Gao to discuss the surname [to be adopted by the dynasty].
Recognizing that the virtue of the Yin dynasty [corresponded to] the virtue of yang, they consequently took “Zi” to be the surname [of the Yin]. Recognizing that the virtue of the Zhou dynasty [corresponded to] the virtue of yin, they consequently took “Ji” to be the surname [of the Zhou]. Thus when the Yin reigned, they altered the script, taking the male [radical] to write their surname “Zi”; when the Zhou reigned, they took the female [radical] to write their surname “Ji.” Thus in each case, the Way of Heaven is to act in accordance with its categories. How would one who is not a sage be able to understand this? [23/32/12–14]