Introduction: The Legacy of Ancient Hydrological Texts

The study of ancient Chinese geography, particularly through texts like the “Classic of Waterways” , offers a fascinating glimpse into early understandings of river systems, regional nomenclature, and cultural interpretations of natural phenomena. These works, compiled and expanded over centuries, not only document hydrological features but also embed rich layers of historical, social, and ecological context. Among the many intriguing accounts lies the story of the Bird-Mourning Mountain, a tale that intertwines avian migration patterns with local folklore, demonstrating how ancient scholars grappled with explaining natural wonders through the lens of myth and observation.

Historical Background and the Complexity of River Nomenclature

The “Classic of Waterways,” an early geographical text, and its later commentary by Li Daoyuan during the Northern Wei Dynasty, provide detailed descriptions of China’s river systems. However, discrepancies between the original text and the commentary often lead to confusion, particularly regarding river names and their modern equivalents. For instance, the river referred to as “Yan Shui” in the original classic is identified with the modern Jinsha River, a major upper source of the Yangtze, while Li Daoyuan’s commentary associates “Yan Shui” with the contemporary Pudu River, which originates from Erhai Lake and flows north to join the Jinsha River near Luquan. This duality highlights the evolving understanding of hydrology and the challenges in reconciling ancient records with modern geography.

Another notable example is the “Ye Yu River,” which appears uniquely in the original text—most rivers are denoted with the suffix “shui” was used in the south. The misapplication of “Ye Yu He” in the original text may stem from early cartographic inconsistencies or limited knowledge of southern geography.

The Ye Yu River’s description is further complicated by its association with Ye Yu County, mentioned in the “Book of Han: Geography,” which locates Ye Yu Lake east of the county. Modern scholarship identifies this lake with Erhai Lake in Yunnan, but the hydrological account in the “Commentary” intertwines with references to the Yuan River and Red River in Vietnam, leading to significant errors, as later scholars like Chen Li pointed out in their critiques.

Other rivers, such as the Yi Shui , but changing river courses and complex lake systems in the region have obscured its exact path. Similarly, the “Yin Shui” section combines multiple sources inaccurately, merging descriptions of the Luoqing River in Guangxi with the Liu River, Qian River, and West River, culminating in a detailed but flawed account of the Pearl River Delta.

The Phenomenon of Bird Mourning: A Cultural and Ecological Marvel

Amidst these hydrological discussions, Li Daoyuan’s commentary includes a captivating account from Yeyu County, in modern-day Dali, Yunnan. Northwest of the county, some eighty li away, stood a mountain known as Diaoniao Shan, or Bird-Mourning Mountain. Here, every year between July and August, thousands of birds would gather in massive flocks, their calls creating a cacophony of chirps and cries. This event occurred six times annually, each lasting around sixteen to seventeen days. Locals observed that among these birds, pheasants and sparrows would appear to “mourn,” and at night, people would light fires to attract and capture them. However, those birds that did not eat, seemingly grief-stricken, were left untouched as a sign of respect, believed to be acting out of righteousness.

The local legend held that a phoenix had died on this mountain, and the birds gathered to mourn its death, hence the name “Bird-Mourning Mountain.” Li Daoyuan, though he never traveled to southern China, compiled this account from existing sources, likely the “Guang Zhi” , which was referenced in the “Continued Book of Han: Treatise on Administrative Geography.” His work preserved this tale, which might otherwise have been lost.

Verification Through Time: Xu Xiake’s Journey and Modern Insights

A millennium later, the renowned Ming Dynasty traveler and geographer Xu Xiake visited the region. In his “Diary of a Journey to Yunnan,” dated March 2, 1639, he recorded hearing about a similar phenomenon in Dengchuan Prefecture’s Fengyu area , countless birds would gather on the mountain plains. Locals would light fires, and the birds would flock toward the flames, allowing for easy capture. Xu Xiake, however, visited in March and did not witness the event firsthand, relying on local accounts that corroborated the ancient record.

Modern ornithological studies have shed light on this phenomenon: the birds are migratory species, such as the bar-headed goose, traveling from breeding grounds like Qinghai Lake to wintering areas in the Bay of Bengal. Bird-Mourning Mountain lies along this migration route, serving as a critical stopover. The gatherings observed by ancient and medieval witnesses were likely mass arrivals of these exhausted migrants, attracted to lights during nocturnal flights—a behavior that made them vulnerable to hunting. Today, conservation efforts protect these birds, and local communities, educated on ecological preservation, no longer hunt them, allowing the “bird meetings” to continue undisturbed as a natural spectacle rather than a resource for exploitation.

Cultural and Social Impacts: Folklore, Ethics, and Human-Nature Interactions

The story of Bird-Mourning Mountain transcends mere natural history; it reflects deep cultural attitudes toward nature, morality, and the unknown. The legend of the phoenix—a symbol of virtue and renewal in Chinese culture—elevates the bird gatherings from a biological event to a narrative of collective grief and reverence. This mythologizing served to explain the inexplicable, embedding ecological phenomena within a framework of cultural values.

The ethical dimension is equally striking: the decision not to hunt birds that appeared to be mourning illustrates an early form of wildlife conservation rooted in moral principles. This practice, though based on anthropomorphic interpretation, inadvertently promoted sustainable interaction with nature. It underscores how ancient societies developed codes of conduct that, while myth-driven, aligned with ecological balance.

Socially, the event became a seasonal ritual, integrating into local economies and traditions. The hunting practices, though later discouraged, were part of a subsistence lifestyle, while the storytelling around the mountain fostered community identity and continuity with the past. Xu Xiake’s account, bridging the temporal gap between Li Daoyuan and the Ming era, shows how such stories persisted, adapting slightly in name but retaining core elements.

Legacy and Modern Relevance: From Ancient Texts to Contemporary Conservation

The hydrological and ecological accounts from the “Commentary on the Waterways Classic” remain invaluable for historians, geographers, and environmental scientists. They offer insights into historical river courses, climatic conditions, and biodiversity, aiding reconstructions of past environments. The errors and conflations, such as those in the Ye Yu River descriptions, remind us of the limitations of pre-modern geography while highlighting the meticulous efforts of scholars like Li Daoyuan to synthesize available knowledge.

The Bird-Mourning Mountain narrative, in particular, has evolved from a local legend into a case study in cultural ecology and conservation biology. Modern protections for migratory birds in China, including laws against hunting and habitat destruction, echo the ancient ethical restraint described by Li Daoyuan. The site, likely in the Dali region, may still witness bird migrations, though now as a protected phenomenon rather than a hunting opportunity.

This story also exemplifies the importance of interdisciplinary approaches: combining historical texts, travel records like Xu Xiake’s, and scientific research to validate and understand ancient observations. It demonstrates how cultural heritage can inform contemporary environmental ethics, promoting a harmonious relationship with nature that balances human needs with ecological preservation.

In education and public awareness, accounts like these enrich our appreciation of China’s natural and cultural history, offering lessons in sustainability drawn from centuries-old practices. As we face global challenges like habitat loss and climate change, revisiting such narratives reminds us that curiosity, respect for nature, and ethical stewardship have deep roots in human history, waiting to be rediscovered and applied in modern contexts.