of 'antiquity,' yet writes himself from a modern standpoint. The Yî and Kî, the last of the documents of the Shun period, formed one book with the preceding in the Shû of Fû, and came under the opening words of that, as being a result of 'the examination of antiquity.' I will draw separate attention farther on to the Tribute of Yü.
ii. Much of what is related in the Canons of Yâo and Shun, as well as in the other documents, has more the air of legend than of history. When Yâo has They are legendary. been on the throne for seventy years, he proposes to resign in favour of his principal minister, who is styled the Four Mountains. That worthy declares himself unequal to the office. Yâo then asks him whom he can recommend for it; be the worthiest individual a noble or a poor man, he will appoint him to the dignity. This brings Shun upon the stage. All the officers about the court can recommend him,—Shun of Yü[1], an unmarried man among the lower people. His father, a blind man, was obstinately unprincipled; his mother, or stepmother, was insincere; his brother was arrogant; and yet Shun had been able by his filial piety to live harmoniously with them, and to bring them to a considerable measure of self-government and good conduct. Yâo is delighted. He had himself heard something of Shun. He resolved to give him a preliminary trial. And a strange trial it was. He gave him his own two daughters in marriage, and declared that he would test his fitness for the throne by seeing his behaviour with his two wives.
Shun must have stood the test. Yâo continued to employ him as General Regulator for three years, and then called him to ascend the throne. Shun refused to do so, but discharged the royal duties till the death of Yâo in 2257, becoming himself sole ruler in B.C. 2255. These- ↑ 虞舜,—Yü is the dynastic designation of Shun. It is to be distinguished from Yü (禹), the name of Shun's successor, the founder of the dynasty of Hsiâ. Bunsen confounded the two appellations (Egypt's Place in Universal History, III, p. 399).
