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期末论文

九嶷山舜帝陵

九嶷山舜帝陵简介

九嶷山舜帝陵，位于湖南省永州市宁远县九嶷山瑶族乡，是中国上古时期五帝一定之的中华民族人文始祖舜帝有虞氏的陵寝。 舜帝陵是中国有记载的始祖陵中最古的陵，在《尚书》《山海经》《史记》等五十多部史书都有舜帝驾崩苍梧之野长眠于九嶷山的记载。最早的舜帝陵始建于夏朝；秦汉时，大庙建于玉琯岩前；到明洪武四年（1371年），明太祖朱元璋派遣翰林院编修雷燧祭舜，将庙迁于舜源峰下，至此陵庙合一，方便后人祭拜。如今的舜帝陵是在明清的基础上重新修复，为明清风格建筑，总面积600多亩，分为公园、陵庙和碑林三个部分。 建筑格局 2000年，全面抢修后的舜帝陵恢复了清雍正年间（1723年~1735年）的规模，建筑占地50000平方米，建设面积3000多平方米，分成两上自然院落，11个单体建筑，三面筑宫墙，宫墙内中轴线上由北至南分别为山门、午门、拜殿、正殿、寝殿，两侧为祭碑房、厢房。宫墙外修有神道、金水桥、华表等。其中主体建筑正殿为重檐殿顶，殿宽36.6米，进深18.8米，檐设双重斗拱，顶覆黄色琉璃，正殿内有舜帝铜像。殿基须弥座，殿前月台由花岗石素面砌筑，踏垛雕龙御道，殿四周与月台有汉白玉石栏杆环绕，52根直径60厘米的巨大石柱、木柱、龙柱支撑起全高18米的正殿。

建筑格局

2000年，全面抢修后的舜帝陵恢复了清雍正年间（1723年~1735年）的规模，建筑占地50000平方米，建设面积3000多平方米，分成两上自然院落，11个单体建筑，三面筑宫墙，宫墙内中轴线上由北至南分别为山门、午门、拜殿、正殿、寝殿，两侧为祭碑房、厢房。宫墙外修有神道、金水桥、华表等。其中主体建筑正殿为重檐殿顶，殿宽36.6米，进深18.8米，檐设双重斗拱，顶覆黄色琉璃，正殿内有舜帝铜像。殿基须弥座，殿前月台由花岗石素面砌筑，踏垛雕龙御道，殿四周与月台有汉白玉石栏杆环绕，52根直径60厘米的巨大石柱、木柱、龙柱支撑起全高18米的正殿。九嶷山舜帝陵的建筑布局遵循 “坐北朝南、中轴对称、前殿后寝” 的中国古代帝王陵寝规制，整体依山而建、层叠上升，体现了 “天人合一” 的哲学思想与等级森严的礼制秩序。

主要建筑

龙凤柱

龙凤柱位于尧天舜日广场，九根石柱，龙凤盘旋、造型各异、形态逼真，为典型的中国传统雕刻手法。每根石柱的整体高度为9.5米，寓意着“九五至尊”。除了体现九五至尊，这9根柱还有图腾柱、华表柱和风水柱等方面的寓意。

汉白玉碑

2004年9月9日，原国家主席江泽民题写的“九嶷山舜帝陵”汉白玉碑。江泽民主席特意选在9月9日题词，与九嶷山相呼应。

明德广场

明德广场，“明德”出自儒家经典《大学》的开首句：“大学之道，在明明德。”前一个“明”作动词，是发扬、弘扬的意思；后面的“明德”是光明正大的品德。明德广场旁的这座石牌坊因有“天下明德”四字，称为明德牌坊。牌坊有三种功能：一是旌表功德，赞扬虞舜明德；二是“慎终追远，明德归厚”，是对先人的哀思与深情追忆；三是调整祭祀队伍、统一整理衣冠、祭祀礼器，等待主祭队伍，以及祭祀官稍事休息的地方。

祭祀广场

祭祀广场占地面积25820平方米，呈三级扇形状。广场的作用主要是用于举行大型的祭祀活动。每一届的湖南省人民政府公祭舜帝大典就是在这里举行。

神道

神道全长210米，由北向南，神道全长210米，神道两旁并列石人石象，由北向南分别为狮、犀牛、龟、象、麟、羊、武官、文官。

山门

山门始建于明朝，历经明清两朝六次整修，逐渐形成现在明清风格的建筑。1993年至1999年，根据国家文物局审定修缮方案，进行了全面修缮。山门门口正上方有“舜帝陵”三字的一块匾，这三个字是从舜帝陵寝殿的墓碑上拓印的。山门的三扇门一般不开，只有在举行祭祀活动时才开中门。

午门

午门是帝王宫殿的正门，普通庙宇不设午门。舜帝陵庙为帝王庙宇，明代迁建时设此午门，专供御祭大典时，皇帝或钦命御祭大臣从中门出入。午门为宫门式三门城楼，城楼面宽20米，进深12米，高14米，三孔拱形城门。城门上建有单檐歇山顶砖木结构城楼。两侧有登楼石阶，城门上四周有回廊。城门上嵌石刻匾额，上刻楷书“午门”二字，城门砖石砌筑。

钟鼓楼

舜帝陵钟鼓楼均为重檐歇山顶全木结构，钟鼓楼主要在祭祀时用以击钟鸣鼓。钟鼓楼面宽、进深为12米，高12.9米，钟楼一楼是“三圣殿”，里面供奉了尧、舜、禹古代三位君王的塑像。大铜钟悬挂在二楼。

拜殿

拜殿为重檐歇山顶全木结构清式建筑，建在高80厘米的花岗岩筑的须殿宽24.04米，深18米，高14.95米，四周回廊，屋顶覆盖黄色硫瓦。殿为祭祀大典时，备设祭品之处;祭把人整衣冠，静心待之地。殿门对联干秋一德，笃亲万里同风”，是国民党元老陈立夫先生96岁高龄时为舜帝陵题写的。寄寓了陈老倡导舜德，期盼统一的耿耿情怀。 拜殿右边有一组编钟。编钟是一种宫廷乐器，每年公祭舜帝时，用来演奏《南风歌》。拜殿左边是一幅地图，它是目前发现世界上最早的帛书地图，全名叫长沙国南部地形图，绘于西汉文帝十二年（前168年）以前，于1972年长沙马王堆汉墓出土。在这幅地图上特别夸大地标识出九嶷山舜帝陵，图中有九根柱状物的地方，旁注了“帝舜”二字，指的就是秦汉时期的舜帝庙。 拜殿的墙挂满了放大的木牍。木牍上的文字是摘抄自西汉史学家司马迁的《史记·五帝本纪》中关于舜帝的一篇文章，记叙了舜帝生平事迹。

正殿

正殿为重檐庑殿顶全木结构建筑，正殿门口有一幅楹联：“事亲孝待弟仁耕历陶河风雨不迷大麓，任贤能流逆恶爱民勤政梧嶷永记南巡。”这是中南大学知名教授余德泉所写。大殿正中央有舜帝的铜像，高3米。正殿内有六幅讲述舜帝德孝生平事迹的壁画。 《仁孝图》讲述的是舜帝出身平民，生母早逝，从小受尽后母虐待，但依然孝亲友弟，成为后世孝的楷模，被列为古代二十四孝的首孝。 《南巡图》讲述的是舜帝南巡，体察民情，教化的百姓的故事。 《万山朝舜图》讲述的是舜帝驾崩九嶷山后，草木含悲，万山朝拱，所有山峰都改变了朝向，朝拜着舜帝，可谓“万里江山朝九嶷，九嶷群峰拱舜源。” 《禅让图》讲述的是舜帝位传大禹的故事，体现的是舜帝选贤任能、用人唯贤、天下为公的政治道德。 《韶乐图》讲述的是舜帝以音律教化百姓的场景。舜帝是个精通音律之人，他创作的《韶乐》被称为天籁之音。相传舜帝演奏韶乐时会引来百鸟和凤凰起舞。 《二妃图》讲述的是有堪称“中国一绝”的九嶷山斑竹成因的传说故事。

寝殿

寝殿阔18米，进深9.5米，单檐歇山顶全木结构建筑，殿内有陵碑，高2米，宽1.5米，碑题为“帝舜有虞氏之陵”，字型为隶书阳刻，四周刻有神龙护卫。据志书载，墓碑为汉代零陵郡守徐俭所立。人文始祖舜帝驾有后，以山为陵，葬在寝殿后山舜源峰之上。寝殿的门柱上有一幅楹联：“孝感天地，德播人间”。它是著名的文化大师、台湾舜裔宗亲会的名誉会长陈大络先生所写。

古碑廊

寝殿两边的碑廊是遗存古代祭祀舜帝石碑之古碑以明清两朝为主，据记载原有一百多方，经历朝历代损毁，现存36方原碑：碑文内容大多为朝廷每逢大事告祭舜帝时留下的祭文，其中，清代书法家何绍基的楷书御祭文碑，在全国较为少见，被视为稀世珍宝。

舜帝简介

舜，传说中父系氏族社会后期部落联盟领袖。《史记》载，“舜耕历山，渔雷泽（今山东省菏泽市鄄城县）”“天下明德，皆自虞舜始”。姚姓，一作妫姓，号有虞氏，名重华，史称“虞舜”，“三皇五帝”之一。舜为东夷族群的代表。 生而重瞳，孝顺友爱，善于制陶。得到四岳推荐，经过重重考验，得到唐尧的认可与禅位（《竹书纪年》和《韩非子》中并不记载为禅让），都于蒲阪(今山西永济)，建立有虞国。即位之后，虚怀纳谏，惩罚奸佞，流放四凶（共工、獾兜、三苗、鲧）；任贤使能，百业兴旺（皋陶管理五刑，大禹治理水利、后稷主管农业、契主管五教），开创了政通人和的局面，成为中原地区最强大的部落联盟首领。晚年听从四岳的安排和建议，禅位于大禹，乘车巡行天下，卒于苍梧郡，葬于九嶷山，谥号为舜，又称帝舜、虞舜、舜帝。 舜帝是中华道德文化的鼻祖。《史记》所载：“天下明德，皆自虞舜始”。舜帝文化精神之魂，可称为“德为先，重教化”，成为推动由野蛮走向文明的历史转捩时期的重要推手，成为中华文化三座里程碑之一。

核心文化：舜文化

在中国历史上，舜以“德”著称。他所处的时代，正是人类社会从蛮荒走向文明的转折过渡时期，也是各种社会规范逐步形成的奠基阶段。舜以其优良的道德品质和卓越的治世才能，对社会道德规范的建立，发挥了开天辟地、影响千秋万代的作用。中国古代思想家都给了舜极高的评价，《尚书》说“德自舜明”，《史记》说“天下明德皆自虞帝始”，后世则干脆将其拥为道德文化的鼻祖。我们今天所提倡和研究的舜文化，其实质就是以舜为代表的道德文化，它与以农耕文化为内涵的炎帝文化、以政体文化为内涵的黄帝文化，共同构成了中华文化的三座里程碑。 舜文化是舜帝平生实践的结晶，它的精神核心是“德为先，重教化”。从舜的经历可以看出，他的一生无时无刻不体现出这一精髓。他一步步自东而西迁徙，从普通百姓走向部落联盟首领的过程，就是舜文化最初始的创造和实践过程，也是舜文化教化世人、广泛传播的过程。 舜文化对中国历史的影响深远。它不但为后来国家的建立和管理奠定了思想基础，对维护民族团结、国家统一起着精神凝聚作用，而且它还是中华民族古文化的重要组成部分，是整个中华民族思想道德建设的基石。儒家学说作为中国古代思想史影响最为深远的学说，其许多主张就来自于舜文化。如，孔子聆听韶乐“三月不知肉味”，而韶乐正是舜乐。孔子很推崇尧舜，儒家讲求的孝道即源于尧舜。孟子坚持的“性善说”，也与尧舜之道关系密切。几千年来，人们说孝行而必然首推舜，以舜为孝道楷模。

参考文献

《舜文化》永州政府网．2022-11-04

《九嶷山舜帝陵景区》．永州市人民政府

《尚书》

《史记》

《舜帝陵》．湖南省档案局．2006-09-27

术语

人文始祖（Humanistic Ancestors）：人文始祖指对中华文明进步作出重大贡献的上古先祖人物，主要包括有巢氏、燧人氏、伏羲氏、神农氏（炎帝）和轩辕氏（黄帝）。

九五至尊（Supreme Sovereign of Nine Five）：九五至尊是汉语中象征帝王至高无上地位的词语，源自《周易·乾》卦中的“九五，飞龙在天，利见大人”。该词成为帝王尊位的代称，自形成以来始终专指帝王尊位，未发生语义偏移。

重檐歇山顶（double-eaved gable roof）：歇山顶共有九条屋脊，即一条正脊、四条垂脊和四条戗脊，因此又称九脊顶。由于其正脊两端到屋檐处中间折断了一次，分为垂脊和戗脊，好像“歇”了一歇，故名歇山顶。其上半部分为悬山顶或硬山顶的样式，而下半部分则为庑殿顶的样式。歇山顶结合了直线和斜线，在视觉效果上给人以棱角分明、结构清晰的感觉。

禅位（abdicate）：指古代君主将王位禅让给贤人或继承者，体现了一种自愿辞去权力的行为。

问题

1：九嶷山舜帝陵的地理位置在哪里？

2：九嶷山舜帝陵的建筑布局有何特点？

3：核心建筑包括哪些部分？

4：九嶷山舜帝陵承载的 “舜帝文化” 主要包括哪些内涵？

答案

1.九嶷山舜帝陵的地理位置：九嶷山舜帝陵位于湖南省永州市宁远县九嶷山瑶族乡，地处九嶷山主峰舜源峰南麓。

2.九嶷山舜帝陵的建筑布局特点：九嶷山舜帝陵的建筑布局遵循 “坐北朝南、中轴对称、前殿后寝” 的中国古代帝王陵寝规制，整体依山而建、层叠上升，体现了 “天人合一” 的哲学思想与等级森严的礼制秩序。

3.核心建筑：龙凤柱、汉白玉碑、明德广场、祭祀广场、神道、山门、午门、钟鼓楼、拜殿、正殿、寝殿、古碑廊。

4.九嶷山舜帝陵承载的 “舜帝文化” ：孝悌之道、德治理念。

Final Paper

The Mausoleum of Emperor Shun in Jiuyi Mountain

Brief Introduction to The Mausoleum of Emperor Shun

The Mausoleum of Emperor Shun in Jiuyi Mountain is located in Jiuyi Mountain Yao Ethnic Township, Ningyuan County, Yongzhou City, Hunan Province. It is the tomb of Emperor Shun, the humanistic ancestor of the Chinese nation during the ancient Five Emperors period. The Mausoleum of Emperor Shun is the oldest ancestral tomb with recorded history in China. There are more than 50 historical books such as the Book of Documents, the Classic of Mountains and Seas, and the Records of the Grand Historian that record Emperor Shun's death in the wilderness of Cangwu and his eternal rest in Jiuyi Mountain. The earliest Mausoleum of Emperor Shun was built in the Xia Dynasty. During the Qin and Han Dynasties, the main temple was built in front of the Yuguan Rock. In the fourth year of Hongwu in the Ming Dynasty (1371), First Emperor of Ming Dynasty Zhu Yuanzhang sent Lei Sui, a compiler of the Hanlin Academy, to offer sacrifices to Emperor Shun and moved the temple to the foot of Shunyuan Peak. From then on, the mausoleum and the temple were combined, making it convenient for later generations to pay homage. The current Mausoleum of Emperor Shun was restored on the basis of the Ming and Qing Dynasties and is a Ming and Qing style architectural complex, covering an area of over 600 mu, divided into three parts: the park, the mausoleum and temple, and the stele forest.

The Architectural Layout

In 2000, after a comprehensive restoration, the Shun Emperor Mausoleum resumed its scale from the Yongzheng period of the Qing Dynasty (1723-1735). It covers an area of 50,000 square meters and has a construction area of over 3,000 square meters. It is divided into two natural courtyards with 11 individual buildings. Three sides are surrounded by palace walls. Along the central axis inside the palace walls from north to south are the mountain gate, the Meridian Gate, the Hall of Worship, the Main Hall, and the Hall of Rest. On both sides are the memorial stele house and the side rooms. Outside the palace walls, there are the sacred way, the Golden Water Bridge, and the ornamental pillars. Among them, the main building, the Main Hall, has a double-eaved roof. It is 36.6 meters wide and 18.8 meters deep. The eaves are supported by double layers of brackets, and the roof is covered with yellow glazed tiles. Inside the Main Hall, there is a bronze statue of Emperor Shun. The hall is built on a Sumeru pedestal, and the front moon platform is constructed with plain granite. The steps are carved with dragon imperial paths. The Main Hall and the moon platform are surrounded by white marble railings. Fifty-two huge stone and wooden columns with a diameter of 60 centimeters support the 18-meter-high Main Hall.The architectural layout of the Shun Emperor's Mausoleum on Jiuyi Mountain follows the ancient Chinese imperial tomb regulations of "facing north and south, symmetrical axis, front hall and back bedroom". It is built along the mountain as a whole and rises in layers, reflecting the philosophical idea of "unity of heaven and man" and the strict hierarchical ritual order.

Major Buildings

Dragon and Phoenix Pillar

The Dragon and Phoenix Columns are located in the Yaotian Shunri Square, featuring nine stone pillars. The dragon and phoenix motifs coil around them, each with unique designs and lifelike forms, showcasing typical traditional Chinese carving techniques. Each pillar stands at a total height of 9.5 meters, symbolizing the “Supreme Sovereign of Nine Five.” Beyond representing imperial authority, these nine pillars also carry meanings related to totem columns, obelisks, and feng shui columns. White Marble Monument On September 9, 2004, a white marble stele inscribed with the words “Mausoleum of Emperor Shun at Jiuyishan” was dedicated by former President Jiang Zemin. President Jiang deliberately chose September 9th to inscribe the words, echoing the significance of Jiuyishan.

Mingde Plaza

Mingde Square derives its name from the opening sentence of the Confucian classic The Great Learning: “The way of the Great Learning is to illuminate the bright virtue.” The first “ming” functions as a verb, meaning to promote or uphold, while the latter “mingde” signifies virtuous and upright conduct. The stone memorial archway beside Mingde Square is named “Mingde Archway” due to the inscription “Bright Virtue Under Heaven.” The archway serves three primary functions: first, to commemorate and honor the virtues of Emperor Shun; second, to express reverence for ancestors and their enduring legacy, reflecting the Confucian principle of “being cautious at the end of life and honoring the past”; third, to regulate sacrificial processions, standardize attire and ritual vessels, coordinate with the main sacrificial team, and provide a resting area for priests during ceremonies.

Sacrificial Square

The Sacrificial Plaza covers an area of 25,820 square meters and features a three-tiered fan shape. Its primary function is to host large-scale sacrificial ceremonies. The Grand Ancestral Worship Ceremony of Emperor Shun, held by the Hunan Provincial People's Government, takes place here every year.

The Sacred Way

The Sacred Way stretches 210 meters in length, running from north to south. Along both sides of the path stand stone figures of humans and elephants, arranged in order from north to south: lion, rhinoceros, tortoise, elephant, qilin, sheep, military officer, and civil officer.

Mountain Gate

The mountain gate was initially built during the Ming Dynasty and underwent six renovations across both the Ming and Qing dynasties, gradually forming the architectural style of the Ming and Qing periods. From 1993 to 1999, a comprehensive restoration was carried out based on the renovation plan approved by the National Cultural Heritage Administration. Above the entrance of the mountain gate is a plaque inscribed with the three characters “Emperor Shun's Mausoleum,” which were copied from the tombstone of Emperor Shun's burial chamber. The three doors of the mountain gate are generally kept closed, only opening the central door during sacrificial ceremonies.

Meridian Gate

The Meridian Gate is the main entrance of imperial palaces, and ordinary temples do not have such a gate. The Shun Emperor Mausoleum Temple, as an imperial temple, was built with this Meridian Gate during the Ming Dynasty, specifically for the grand imperial sacrifices where the emperor or designated ministers would enter and exit through the central passage. The Meridian Gate is a three-arched city gate of the palace style, with a facade width of 20 meters, a depth of 12 meters, and a height of 14 meters. The gate features a single-eaved hip-and-gable roof structure made of brick and wood. There are stone steps on both sides leading to the gate, and a surrounding corridor around the gate. The gate is adorned with an inscribed plaque bearing the calligraphic characters “Meridian Gate,” and the gate itself is constructed with brick and stone.

Bell and Drum Towers

The Mausoleum of Emperor Shun and the Drum Tower are both double-eaved gable roofs with all-wood construction. The Drum Tower is primarily used for ringing bells and beating drums during sacrificial ceremonies. The tower has a facade width and depth of 12 meters, standing 12.9 meters tall. The first floor of the Bell Tower houses the “Three Sages Hall,” where statues of the ancient rulers Yao, Shun, and Yu are enshrined. A large bronze bell hangs from the second floor.

Hall of Worship

The Worship Hall is a fully wooden Qing-style structure with a double-eaved hip-and-gable roof. Built on a granite foundation 80 centimeters high, it spans 24.04 meters in width, 18 meters in depth, and stands 14.95 meters tall. Encircled by corridors, its roof is covered with yellow sulfur tiles. The hall serves as the site for setting up sacrificial offerings during grand ceremonies, while the priests prepare their attire and remain composed in anticipation. The couplet above the hall's entrance, “A Lifetime of Virtue, A Shared Wind Across Ten Thousand Miles” was inscribed by Mr. Chen Lifu, a founding member of the Kuomintang, at the age of 96 for the Mausoleum of Emperor Shun. It conveys Mr. Chen's fervent dedication to promoting Shun's virtues and his longing for national unity. On the right side of the Hall of Worship stands a set of bronze chimes. The bronze chimes are a type of court musical instrument, used to perform the “Song of Nanfeng” during the annual imperial sacrificial ceremony to Emperor Shun. On the left side of the Hall of Worship hangs a map, the oldest silk manuscript map ever discovered in the world. Known as the “Map of the Terrain in the Southern Region of Changsha State”, it was drawn before the 12th year of Emperor Wen of the Western Han Dynasty (168 BCE) and unearthed in 1972 from the Han Dynasty tomb of Mawangdui in Changsha. This map prominently marks the Mausoleum of Emperor Shun in Mount Jiuyi with exaggerated proportions. The location featuring nine pillar-like structures is annotated with the characters “Emperor Shun”, referring to the Shun Temple from the Qin and Han dynasties. The walls of the worship hall were adorned with enlarged wooden tablets. The texts on these tablets were excerpts from an article about Emperor Shun in Records of the Grand Historian: Chronicles of the Five Emperors by the Han Dynasty historian Sima Qian, recounting Emperor Shun's life and deeds.

Main Hall

The main hall is a wooden structure with a double eaved pavilion roof. At the entrance of the main hall, there is a couplet that reads: “To be kind and filial to one's younger brother, to cultivate oneself, to endure the wind and rain of the Tao River, not to be lost in the foothills; to be wise and capable, to flow against evil, to love Minqin, to govern Wu, and to forever remember the southern tour.” This was written by renowned professor Yu Dequan of Central South University. There is a bronze statue of Emperor Shun in the center of the main hall, which is 3 meters high. There are six murals in the main hall depicting the life and deeds of Emperor Shun's virtue and filial piety. The mural “Ren Xiao Tu” tells the story of Emperor Shun, who was born into a commoner and had his birth mother die early. He suffered abuse from his stepmother from a young age, but still showed filial piety to his relatives and friends, becoming a model of filial piety in later generations and listed as the first filial piety of the ancient twenty-four filial piety. “The Southern Tour” tells the story of Emperor Shun's southern tour, observing the people's situation and educating them. The painting “Wanshan Chaoshun” tells the story of Emperor Shun's death on Jiuyi Mountain, where the trees and trees were filled with sorrow. Wanshan Chaoshun arched, and all the peaks changed their orientation, paying homage to Emperor Shun. It can be said that a thousand miles of land and mountains face Jiuyi, and the peaks of Jiuyi arch the source of Shun. The Chan Rang Tu "tells the story of Emperor Shun's succession to the throne of Dayu, reflecting the political morality of Emperor Shun's selection and appointment of capable individuals, prioritizing the wise in personnel, and placing the world under public rule. The “Shao Le Tu” tells the scene of Emperor Shun educating the people with music and rhythm. Emperor Shun was a master of music, and his creation of Shao Yue is known as the Heavenly Sound. It is said that when Emperor Shun played Shao Yue, he would attract hundreds of birds and phoenixes to dance. The painting “The Two Concubines” tells the legendary story of the origin of the spotted bamboo on Mount Jiuyi, which can be regarded as a unique feature of China.

Sleeping Hall

The sleeping hall is 18 meters wide and 9.5 meters deep, with a single eave gable roof constructed entirely of wood. Inside the hall, there is a tomb stele, which is 2 meters high and 1.5 meters wide. The inscription on the stele reads “The Mausoleum of Emperor Shun and the Yu Family” and is in the style of Li script with inscriptions of divine dragon guards on all sides. According to historical records, the tombstone was erected by Xu Jian, the governor of Lingling County during the Han Dynasty. The founder of human civilization, Emperor Shun, was buried on the Shunyuan Peak behind the sleeping hall, using the mountain as his tomb. There is a couplet on the pillar of the sleeping hall: “Filial piety to heaven and earth, virtue to the world.” It was written by Mr. Chen Daluo, a renowned cultural master and honorary president of the Taiwan Shun Clan Association.

Ancient Stele Gallery

The stele corridors on both sides of the sleeping hall are ancient steles dedicated to the worship of Emperor Shun, mainly from the Ming and Qing dynasties. According to records, there were more than 100 original steles, which have been damaged throughout the dynasties. Currently, there are 36 original steles: most of the inscriptions on the steles are sacrificial texts left by the court during major events to pay tribute to Emperor Shun. Among them, the Qing dynasty calligrapher He Shaoji's regular script imperial sacrificial stele is relatively rare in the country and is regarded as a rare treasure.

Introduction to Emperor Shun

Shun, the legendary leader of the later tribal alliance in the patrilineal clan society. According to the Records of the Grand Historian, "Shun cultivated Lishan and fished in Leize (now Juancheng County, Heze City, Shandong Province). All the virtues in the world began with Yu Shun. The Yao surname, also known as the Gui surname, has the courtesy name Yu Shi and the given name Chonghua. It is historically referred to as “Yu Shun” and is one of the “Three Huang and Five Di”. Shun is the representative of the Dongyi ethnic group. Born with heavy pupils, filial and friendly, skilled in pottery making. After being recommended by the Four Sacred Mountains and undergoing numerous tests, he gained the recognition and abdication of Tang Yao (not recorded as abdication in the Bamboo Annals and Han Feizi), and established the state of Youyu in Puhan (now Yongji, Shanxi). After ascending to the throne, he humbly accepted advice, punished treacherous officials, and exiled the four culprits (Gonggong, Badger Dou, Sanmiao, and Gun); Under the guidance of capable individuals, various industries flourished (Gao Tao managed the Five Punishments, Da Yu managed water conservancy, Hou Ji was in charge of agriculture, and Qi was in charge of the Five Teachings), creating a situation of political harmony and becoming the most powerful tribal alliance leader in the Central Plains region. In his later years, he followed the arrangements and suggestions of the Four Sacred Mountains and settled in the Zen temple of Dayu. He traveled around the world by car and died in Cangwu County. He was buried on Jiuyi Mountain and posthumously named Shun, also known as Emperor Shun, Yu Shun, and Emperor Shun. Emperor Shun is the founder of Chinese moral culture. As recorded in the Records of the Grand Historian, All virtue in the world began with Yu Shun. The soul of Emperor Shun's cultural spirit, which can be called “virtue first, emphasis on education”, has become an important driving force for the historical transition from barbarism to civilization, and one of the three milestones of Chinese culture.

The Core Culture: Shun Culture

In Chinese history, Shun was known for his “virtue”. The era he lived in was a transitional period for human society from barbarism to civilization, and also the foundation stage for the gradual formation of various social norms. Shun, with his excellent moral qualities and outstanding ability to govern the world, played a groundbreaking and influential role in establishing social moral norms for generations to come. Chinese ancient thinkers highly praised Shun, with the Book of Documents stating that 'virtue originated from Shun Ming' and the Records of the Grand Historian stating that 'all virtue in the world began with Emperor Yu'. Later generations simply hailed him as the pioneer of moral culture. The essence of the Shun culture that we advocate and study today is the moral culture represented by Shun. It, together with the Yan Emperor culture with agricultural culture as its connotation and the Yellow Emperor culture with political system culture as its connotation, constitutes the three milestones of Chinese culture. The culture of Shun is the crystallization of Emperor Shun's lifelong practice, and its spiritual core is “putting morality first and emphasizing education”. From Shun's experience, it can be seen that this essence was constantly reflected throughout his life. His gradual migration from east to west, from ordinary people to tribal alliance leaders, was the initial creation and practice process of Shun culture, as well as the process of educating and widely spreading Shun culture to the world. The influence of Shun culture on Chinese history is profound. It not only laid the ideological foundation for the later establishment and management of the country, but also played a spiritual cohesion role in maintaining national unity and solidarity. Moreover, it is an important component of the ancient culture of the Chinese nation and the cornerstone of the ideological and moral construction of the entire Chinese nation. Confucianism, as the most influential theory in the history of ancient Chinese thought, derives many of its propositions from the Shun culture. For example, Confucius listened to Shao music and said, “I don't know the taste of meat in March,” and Shao music is precisely the music of Shun. Confucius highly praised Yao and Shun, and the filial piety emphasized by Confucianism originated from Yao and Shun. Mencius' insistence on the theory of “good nature” is also closely related to the way of Yao and Shun. For thousands of years, when people talk about filial piety, they inevitably recommend Shun as the model of filial piety.

References

Shun Culture "Yongzhou Government Website. 2022-11-04

Jiuyi Mountain Shun Emperor Mausoleum Scenic Area. Yongzhou Municipal People's Government

The Books of History

Records of the Grand Historian

Emperor Shun's Mausoleum. Hunan Provincial Archives Bureau. September 27, 2006

Terms

Humanistic Ancestors(人文初祖): Humanistic Ancestors refer to ancient ancestors who made significant contributions to the progress of Chinese civilization, mainly including the Chaoshi, Suiren, Fuxi, Shennong (Emperor Yan), and Xuanyuan (Emperor Huang).

The Supreme Sovereign of Nine Five(九五至尊): It is a Chinese word that symbolizes the supreme status of the emperor, originating from the hexagram "Nine Five" in the Book of Changes: Qian, which says "Nine Five, the flying dragon is in heaven, and it is beneficial to see the emperor. This word has become a synonym for the position of emperor, and since its formation, it has always specifically referred to the position of emperor without any semantic shift.

Double eaved gable roof(重檐歇山顶): The gable roof has a total of nine ridges, including one main ridge, four vertical ridges, and four ridge ridges, hence it is also known as the nine ridge roof. Due to the fact that its main ridge broke once from both ends to the middle of the eaves, it was divided into a vertical ridge and a ridge, as if it had "rested" for a while, hence the name "Xieshan Peak". The upper part is the style of hanging mountain top or gable roof, while the lower part is the style of veranda roof. The Xieshan Peak combines straight and diagonal lines, giving a visually distinct and structured impression.

abdicate(禅位): Refers to the act of ancient monarchs surrendering their throne to wise men or heirs, reflecting a voluntary resignation from power.

Questions

1: Where is the geographical location of the Shun Emperor's Mausoleum on Jiuyi Mountain?

2: What are the characteristics of the architectural layout of the Shun Emperor's Mausoleum on Jiuyi Mountain?

3: What parts does the core building include?

4: What are the main connotations of the "Shun Emperor Culture" carried by the Shun Emperor Mausoleum on Jiuyi Mountain?

Answers

1. Geographical location of Jiuyi Mountain Shun Emperor Mausoleum: Jiuyi Mountain Shun Emperor Mausoleum is located in Jiuyi Mountain Yao Ethnic Township, Ningyuan County, Yongzhou City, Hunan Province, at the southern foot of Shunyuan Peak, the main peak of Jiuyi Mountain.

2. The architectural layout characteristics of the Shun Emperor Mausoleum on Jiuyi Mountain: The architectural layout of the Shun Emperor Mausoleum on Jiuyi Mountain follows the ancient Chinese imperial tomb regulations of "facing north and south, symmetrical axis, front hall and back bedroom", and is built as a whole along the mountain, rising in layers, reflecting the philosophical idea of "unity of heaven and man" and the strict hierarchical ritual order.

3. Core buildings: Dragon and Phoenix Column, White Marble monument, Mingde Square, Sacrifice Square, Shinto, Mountain Gate, Meridian Gate, Bell and Drum Tower, Worship Hall, Main Hall, Bedding Hall, Ancient Stele Gallery.

4. The "Emperor Shun Culture" carried by the Sun Emperor Mausoleum on Jiuyi Mountain: the principles of filial piety and brotherly love, and the concept of moral governance.