From the archive

Texts of Confucianism, Part I: The Shû King, the Religious Portions of the Shih King, the Hsiâo King — SBE Vol. 3 (trans. James Legge, 1879)

English·1879–1910·trans. Georg Bühler & James Legge·397 passages

The text · part 3 of 19

To face Page i

Vu moles Xx!
Sacred Books of the fast: The Shu King

THE SHU KING,

PART I, THE BOOK OF THANG.

Tre Canon or YAo.

Sut Kine, the name of the whole work, has been sufficiently explained in the Introduction. The name of this Part, the first of the five into which the whole is divided, is the Book of Thang, Thang being taken as the dynastic designation of Yao, who before his elevation to the throne had been’ marquis of the‘small state of Thang, the name of which is supposed to be still retained in Thang, one of the districts of the department P&o-ting, in Xih-lf. It is said that after his elevation he established his capital in Phing-yang, lat. 36° 06’, long. 111° 33’, in Shan-hsf. But all this is very uncertain. See on Part III, Book iii, ch. 2. The one Book, forming this Part, is called the Canon of Y4o, The character which we translate ‘Canon’ means a document of the most exalted nature, the contents of which are entitled to the greatest regard. The name is given expressly only to one other Book in the Sha. The Canons are the first of the six classes of documents which the Sh contains.

Y4o is the subject of the Book:—In ch. 1, in his personal character and the general results of his government; in ch. 2, in his special care for the regulation of the calendar and the labours of agriculture; in ch. 3, in his anxiety to find one who could cope with the ravages of a terrible inundation, and take his place on the throne. The third chapter introduces to our notice Shun, the successor of Y4o.

p. 32

1. Examining into antiquity, (we find that) the Tt Y4o! was styled Fang-hsiin’%. He was reverential, intelligent, accomplished, and thoughtful,—naturally and without effort. He was sincerely courteous, and capable of (all) complaisance. The bright (influence of these qualities) was felt through the four quarters (of the land), and reached to (heaven) above and (earth) beneath.

He made the able and virtuous distinguished, and thence proceeded to the love of (all in) the nine classes of his kindred, who (thus) became harmonious. He (also) regulated and polished the people (of his domain), who all became brightly intelligent. (Finally), he united and harmonized the myriad states; and so the black-haired people were transformed. The result was (universal) concord.

2. He commanded the Hstfs and Hos’, in reverent accordance with (their observation of) the wide heavens, to calculate and delineate (the movements and appearances of) the sun, the moon, the stars, and the zodiacal spaces, and so to deliver respectfully the seasons to be observed by the people.

1 Y4o is to us now the name of the ancient ruler so denominated. The character means ‘high,’ ‘lofty and grand.’ It may originally have been an epithet, ‘the Exalted One.’ On the meaning of Tf in Tf Y4o, see what has been said in the Preface.

® The Han scholars held that Fang-hsiin was the name of Y4o. Those of Sung, taking the characters as an epithet, make them signify ‘the Highly Meritorious.’

* The Hsts and Hos seem to have been brothers of two families, on whom devolved the care of the calendar, principally with a view to regulate the seasons of agriculture. See Parts III, iv, and V, xxvii. On Y4o’s directions to them, see the Introduction, pp. 24-28.

CHAP. 2. THE CANON OF YAO. 33

He separately commanded the second brother Hsi to reside at Yii-i!, in what was called the Bright Valley, and (there) respectfully to receive as a guest the rising sun, and to adjust and arrange the labours of the spring. ‘The day,’ (said he), ‘is of the medium length, and the star is in Nido ;—you may thus exactly determine mid-spring. The people are dispersed (in the fields), and birds and beasts breed and copulate.’

He further commanded the third brother Hsi to reside at Nan-#ido*, (in what was called the Brilliant Capital), to adjust and arrange the transformations of the summer, and respectfully to observe the exact limit (of the shadow). ‘The day,’ (said he), ‘is at its longest, and the star is in Hwo ;—you may thus exactly determine mid-summer. The people are more dispersed ; and birds and beasts have their feathers and hair thin, and change their coats.’

He separately commanded the second brother Ho to reside at the west, in what was called the Dark Valley, and (there) respectfully to convoy the setting sun, and to adjust and arrange the completing labours of the autumn. ‘The night,’ (said he), ‘is of the medium length, and the star is in Hsii ;—you may thus exactly determine mid-autumn. The people feel at ease, and birds and beasts have their coats in good condition.’

He further commanded. the third brother Ho to

1 Yi-f is by some identified with Tang-A4u, in Shan-tung, lat. 37° 48’, long. 121° 4’; by others, it is sought in Corea.

3 Nan-4ido was south, it is said, on the border of An-nan or Cochin-China, The characters for ‘in what was called the Brilliant Capital’ are supposed to have dropt out of the text.

[1] D

p. 34

37° 48’, long. 121° 4’; by others, it is sought in Corea.

3 Nan-4ido was south, it is said, on the border of An-nan or Cochin-China, The characters for ‘in what was called the Brilliant Capital’ are supposed to have dropt out of the text.

[1] Dp. 34 reside in the northern region, in what was called the Sombre Capital, and (there) to adjust and examine the changes of the winter. ‘The day,’ (said he), ‘is at its shortest, and the star is in Mao ;—you may thus exactly determine mid-winter. The people keep in their houses, and the coats of birds and beasts are downy and thick.’

The Tt said, ‘Ah! you, Hsis and Hos, a round year consists of three hundred, sixty, and six days. Do you, by means of the intercalary month, fix the four seasons, and complete (the period of) the year. (Thereafter), the various officers being regulated in accordance with this, all the works (of the year) will be fully performed.’

3. The Tt said, ‘Who will search out (for me) a man according to the times, whom I can raise and employ?’ Fang-&Ai said, ‘(Your) heir-son AQ! is highly intelligent.’ The Ti said, ‘ Alas! he is insincere and quarrelsome :—can he do ?’

The Tt said, ‘Who will search out (for me) a man equal to the exigency of my affairs?’ Hwan-tau? said, ‘Oh! the merits of the Minister of Works have just been displayed on a wide scale.’ The Tt said, ‘Alas! when-all is quiet, he talks; but when employed, his actions turn out differently. He is respectful (only) in appearance. See! the floods assail the heavens!’

The Ti said, ‘Ho! (President of) the Four

1 In Part II, iv, 2, Yui speaks of this son of Yo as ‘the haughty
Ka of Tan,’ Tan probably being the name of a state, over which,
according to tradition, he had been appointed.

2 Hwan-t4u and the Minister of Works, whom he recommends, appear in the next Book as great criminals.

CHAP. 3. THE CANON OF YAO. 35

Mountains}, destructive in their overflow are the waters of the inundation. In their vast extent they embrace the hills and overtop the great heights, threatening the heavens with their floods, so that the lower people groan and murmur! Is there a capable man to whom I can assign the correction (of this calamity)?’ All (in the court) said, ‘Ah! is there not Khwan??’ The Tt said, ‘Alas! how perverse is he! He is disobedient to orders, and tries to injure his peers.’ (The President of) the Mountains said, ‘Well but—. Try if he can (accomplish the work).’ (Khw&n) was employed accordingly. The Ti said (to him), ‘Go; and be reverent!’ For nine years he laboured, but the work was unaccomplished.

He is disobedient to orders, and tries to injure his peers.’ (The President of) the Mountains said, ‘Well but—. Try if he can (accomplish the work).’ (Khw&n) was employed accordingly. The Ti said (to him), ‘Go; and be reverent!’ For nine years he laboured, but the work was unaccomplished.

The Tt said, ‘ Ho! (President of) the Four Mountains, I have been on the throne seventy years. You can carry out my commands ;—I will resign my place to you.’ The Chief said, ‘I have not the virtue ;— I should disgrace your place.’ (The Ti) said, ‘Show me some one among the illustrious, or set forth one from among the poor and mean.’ All (then) said to the Ti, ‘ There is an unmarried man among the lower people, called Shun of Yii*%’ The Tt

1 (President of) the Four Mountains, or simply Four Mountains, appears to have been the title of the chief minister of Y4o. The four mountains were—mount Thfi in the east; Hw4 in the west, in Shan-hst; Hang in the south, in Hf-nan; and Hing in the north, in Xih-li. These, probably, were the limits of the country, so far as known, and all within these points were the care of the chief minister.

* Khwan is believed to have been the father of Yi, who afterwards coped successfully with the inundation. We are told that he was earl of Xhung, corresponding to the present district of HA, in Shen-hsf.

* See on the title of next Book.

p. 36

said, ‘Yes, I have heard of him. What have you to say about him?’ The Chief said, ‘ He is the son of a blind man. His father was obstinately unprincipled; his (step-)mother was insincere; his (half-) brother Hsiang was arrogant. He has been able, (however), by his filial piety to live in harmony with them, and to lead them gradually to self-government, so that they (no longer) proceed to great wickedness. The Tt said, ‘I will try him; I will wive him, and thereby see his behaviour with my two daughters.’ (Accordingly) he arranged and sent down his two daughters to the north of the Kwei?, to be wives in (the family of) Yi. The Tt said to them, ‘ Be reverent!’

1 The Kwei is a small stream in Shan-hsf, which flows into the Ho.

PART II. THE. BOOKS OF YU.

Book I. THe Canon or Suun.

The Tt said to them, ‘ Be reverent!’

1 The Kwei is a small stream in Shan-hsf, which flows into the Ho.

PART II. THE. BOOKS OF YU.

Book I. THe Canon or Suun.

Tue Books of Yii is the name of this Part of the Sh, Yi being the dynastic designation of Shun, as Thang was that of Yao. It does not appear so clearly, however, how it came to be so. Yii must be the name of a state, and is commonly identified with the present district of An-yi, in Kieh K4u, Shan-hsf. Some think that YAo, after marrying his two daughters to Shun, appointed him lord of this state; but in the first mention of him to Y4o in the last Book, he is called Shun of Yi. It is generally said that Shun’s ancestors had been lords of the principality of Yii up to the time of his father, who lost his patrimony and was reduced to the rank of a private man. But after what has been said, in the Introduction, on the Books in the first two Parts of the Shi, it will not be thought surprising that much in the accounts about Y4o and Shun should be open to suspicion. According to Mencius, IV, Part ii, ch. 1, Shun was from the country of the wild tribes on the east. Sze-m4 K/ien makes him to have been descended from Hwang-Ti, in which case he and his wives, the daughters of Y4o, would have had the same ancestor. Nothing more injurious to the fame of Yo and Shun, according to Chinese notions of propriety, could be alleged against them.

Shun is the subject of this Canon, as Y4o was of the former. As it now stands, we may divide it into six chapters :—the first, describing Shun’s virtues and gradual advancement; the second, Y4o’s satisfaction with his administration of affairs, and associating of Shun with himself on the throne; the third, the acts of Shun in that position; the fourth, the demise of Yao, and Shun’s accession as sole monarch; the fifth, his choice of ministers and complete organization of his government; and the sixth, his death.

38 THE SHO KING. PART Il.

1. Examining into antiquity, (we find that) the Tit Shun! was styled Aung-hw4?, His character was entirely conformed to (that of) the (former) T1;he was profound, wise, accomplished, and intelligent. He was mild and courteous, and truly sincere. The report of his mysterious virtue was heard on high, and he was appointed to office.

2. (Shun) carefully set forth the beauty of the five cardinal duties, and they came to be (universally) observed. Being appointed to be General Regulator, the affairs of every (official) department were arranged in their proper seasons. (Being charged) to receive (the princes) from the four quarters of the land, they were all docilely submissive. Being sent to the great plains at the foot of the mountains, notwithstanding the tempests of wind, thunder, and rain, he did not go astray.

(Being charged) to receive (the princes) from the four quarters of the land, they were all docilely submissive. Being sent to the great plains at the foot of the mountains, notwithstanding the tempests of wind, thunder, and rain, he did not go astray.

The Ti said, ‘Come, you Shun. I have consulted you on (all) affairs, and examined your words, and found that they can be carried into practice ;—(now) for three years. Do you ascend the seat of the Tt.’ Shun wished to decline in favour of some one more virtuous, and not to consent to be (Y4o’s) successor. On the first day of the first month, (however), he received (Y4o’s) retirement (from his duties) in the temple of the Accomplished Ancestor®.*

3. He examined the pearl-adorned turning sphere,

1 If Shun be taken as an epithet, it will mean ‘the Benevolent and Sage.’

* Khung-hwé4, the name of Shun according to the Han scholars, may mean ‘the Glorious (Y4o) repeated.’

®’ The Accomplished Ancestor would be, probably, the individual in some distant time to whom Y4o traced his possession of the throne.

BOOK I. THE CANON OF SHUN. 39

with its transverse tube of jade, and reduced to a harmonious system (the movements of) the Seven Directors 1.

Thereafter, he sacrificed specially, but with the ordinary forms, to God; sacrificed with reverent purity to the Six Honoured Ones; offered their appropriate sacrifices to the hills and rivers; and extended his worship to the host of spirits *.*

He called in (all) the five jade-symbols of rank ; and when the month was over, he gave daily audience to (the President of) the Four Mountains, and all the Pastors, (finally) returning their symbols to. the various princes.

In the second month of the year he made a tour of inspection eastwards, as far as Thai-yung *, where he presented a burnt-offering to Heaven, and sacrificed in order to the hills and rivers.* Thereafter he gave audience to the princes of the east. He set in accord their seasons and months, and regulated the days; he made uniform the standard-tubes, with the measures of length and of capacity, and the steelyards ; he regulated the five (classes of) ceremonies, with (the various) articles of introduction,—the five

1 Probably the seven stars of the Great Bear.

* Who the Six Honoured Ones were cannot be determined with certainty. An-kwo thought they were, ‘the seasons, cold and heat, the sun, the moon, the stars, and drought,’ that is, certain spirits, supposed to rule over these phenomena and things, and residing probably in different stars. The whole paragraph describes Shun’s exercise of the prerogative of the sovereign, so far as religious worship was concerned.

3 The princes of the various states, whose official chief was the
President of the Four Mountains, all ‘shepherds of men.’

‘ Thai-zung is mount Th4i, in Shan-tung. See note on the
President of the Four Mountains, p. 35.

40 THE sHO KING. PART II.

3 The princes of the various states, whose official chief was the
President of the Four Mountains, all ‘shepherds of men.’

‘ Thai-zung is mount Th4i, in Shan-tung. See note on the
President of the Four Mountains, p. 35.

40 THE sHO KING. PART II.

symbols of jade, the three kinds of silk, the two living (animals) and the one dead one. As to the five instruments of rank, when all was over, he returned them. In the fifth month he made a similar tour southwards, as far as the mountain of the south!, where he observed the same ceremonies as at Thai. In the eighth month he made a tour westwards, as far as the mountain of the west!, where he did as before. In the eleventh month he made a tour northwards, as far as the mountain of the north}, where he observed the same ceremonies as in the west. He (then) returned (to the capital), went to (the temple of) the Cultivated Ancestor *, and sacrificed a single bull.*:

In five years there was one tour of inspection, and there were four appearances of the princes at court. They gave a report (of their government) in words, which was clearly tested by their works. They received chariots and robes according to their merits.

He instituted the division (of the land) into twelve provinces?, raising altars upon twelve hills in them.* He (also) deepened the rivers.

He exhibited (to the people) the statutory punishments, enacting banishment as a mitigation of the five (great) inflictions‘; with the whip to be employed in the magistrates’ courts, the stick to be

1 See note on the President of the Four Mountains, p. 35.

* Probably the same as the Accomplished Ancestor on p. 38.

5 As Yu, according to Part III, i, divided the land into nine provinces, this division of it into twelve must have been subsequent to the completion of Yii’s work. See on the Tribute of Yu.

‘ Those five great inflictions were—branding on the forehead ; cutting off the nose; cutting off the feet; castration; and death, inflicted in various ways.

BOOK I. THE CANON OF SHUN. 41

employed in schools!, and money to be received for redeemable offences. Inadvertent offences and those which could be ascribed to misfortune were _to be pardoned, but those who transgressed presumptuously and repeatedly were to be punished with death. ‘Let me be reverent! Let me be reverent !’ (he said to himself.) ‘Let compassion rule in punishment !’

He banished the Minister of Works to Y4 island ; confined Hwan-tau on mount Aung; drove (the chief of) San-mido (and his people) into San-wei, and kept them there; and held Khwan a prisoner till death on mount Yii. These four criminals being thus dealt with, all under heaven acknowledged the justice (of Shuf’s administration) *.

These four criminals being thus dealt with, all under heaven acknowledged the justice (of Shuf’s administration) *.

74. After twenty-eight years the Ti deceased, when the people mourned for him as for a parent for three years. Within the four seas all the eight kinds of instruments of music were stopped and hushed. On the first day of the first month (of the) next year, Shun went to (the temple of) the Accomplished Ancestor.*

1 This punishment was for officers in training; not for boys at school.

* The Minister of Works, Hwan-t4u, and Khw&n are mentioned in the former Canon. Yf island, or Yi Adu, was in the extreme north of the present district of Mi-yun, department Shun-thien, Xib-li.

Mount Xhung was in the district of Yung-ting, Lt Kau, Hfi-nan. San-midéo was the name of a territory, embracing the present departments of Wf-4sang in Hf-pei, Yo-A4u in Hi-nan, and id-kiang in Kiang-hsi. San-wei was a tract of country round a mountain of the same name in the present department of Anhsi, Kan-sO. Mount Yi was in the present district of Than-&/4ng, Shan-tung.

p. 42

5. He deliberated with (the President of) the Four Mountains how to throw open the doors (of communication between himself and the) four (quarters of the land), and how he could see with | the eyes, and hear with the ears of all.

He consulted with the twelve Pastors}, and said to them, ‘ The food !—it depends on observing the seasons. Be kind to the distant, and cultivate the ability of the near. Give honour to the virtuous, and your confidence to the good, while you discountenance the artful ;—so shall the barbarous tribes lead on one another to make their submission.’

Shun said, ‘Ho! (President of) the Four Mountains, is there any one who can with vigorous service attend to all the affairs of the Ti, whom I may appoint to be General Regulator, to assist me in (all) affairs, managing each department according to its nature?’ All (in the court) replied, ‘There is Po-yii?, the Minister of Works.’ The Tt said, ‘Yes. Ho! Yii, you have regulated the water and the land. In this (new office) exert yourself.’ Yii did obeisance with his head to the ground, and wished to decline in favour of the Minister of Agriculture, or Hsieh, or K4o-y4o. The Tt said, ‘ Yes, but do you go (and undertake the duties).

The Tt said, ‘Ai’, the black-haired people are (still) suffering from famine. Do you, O prince, as

1 These were the’ twelve princes holding the chief sway and superintendence in his twelve provinces.

* Po-yii is the great YU, the founder of the Hsia dynasty. Po denotes, probably, his order as the eldest among his brothers,

5 KAt was the name of the Minister of Agriculture, better known in the Shih and other books as H4u-A, the progenitor of the kings of Kau. See the legend about him in the Shih, Part III, ii, Ode 1.

BOOK I. THE CANON OF SHUN. 43

Minister of Agriculture, (continue to) sow (for them) the various kinds of grain.’

See the legend about him in the Shih, Part III, ii, Ode 1.

BOOK I. THE CANON OF SHUN. 43

Minister of Agriculture, (continue to) sow (for them) the various kinds of grain.’

The Tt said, ‘Hsieh?, the people are (still) wanting in affection for one another, and do not docilely observe the five orders of relationship. It is yours, as the Minister of Instruction, reverently to set forth the lessons of duty belonging to those five orders. Do so with gentleness.’

The Ti said, ‘ K4o-y4o*, the barbarous tribes trouble our great land. There are (also) robbers, murderers, insurgents, and traitors. It is yours, as the Minister of Crime, to use the five punishments to deal with their offences. For the infliction of these there are the three appointed places. There are the five cases in which banishment in the appropriate places is to be resorted to, to which places, — though five, three localities are assigned. Perform your duties with intelligence, and you will secure a sincere (submission),’

The Ti said, ‘Who can superintend my works, as they severally require?’ All (in the court) replied, ‘Is there not Zui??’ The Tt said, ‘Yes. Ho! Zui, you must be Minister of Works.’ Zui did obeisance with his head to the ground, and wished to decline in favour of Sha, K4iang, or Po-yii. The

' Hsieh was honoured by the kings of the Shang dynasty as their progenitor. See the Shih, Part IV, iii, Odes 3 and 4.

® See the preliminary note to Book iii.

* Zui was not claimed by any great family as its progenitor, but he was handed down by tradition as a great artificer. See a reference to him in Part V, xxii, 2. Shit and Ahiang must have been named from their skill in making halberds and axes. The Yii (quite different from the name of the great Yil) in Po-yii gives us no indication of the skill of that individual.

p. 44

Tt said, ‘Yes, but do you go (and undertake the duties). Effect a harmony (in all the departments).

The Tt said, ‘Who can superintend, as the nature of the charge requires, the grass and trees, with the birds and beasts on my hills and in my marshes ?’ All (in the court) replied, ‘Is there not Yi!?’ The Ti said, ‘Yes. Ho! Yi, do you be my Forester.’ Yi did obeisance with his head to the ground, and wished to decline in favour of Ad, Hd, Hsiung, or Pt. The Tt said, ‘Yes, but do you go (and undertake the duties). You must manage them harmoniously.’

The T1 said, ‘ Ho! (President of the) Four Mountains, is there any one able to direct my three (religious) ceremonies*?’ All (in the court) answered, ‘Is there not Po-t??’ The Tt said, ‘Yes. Ho! Po, you must be the Arranger in the Ancestral Temple. Morning and night be reverent. Be upright, be pure.’ Po did obeisance with his head to the ground, and wished to decline in favour of Khwei or Lung. The Tt! said, ‘Yes, but do you go (and undertake the duties). Be reverential !’*

Ho! Po, you must be the Arranger in the Ancestral Temple. Morning and night be reverent. Be upright, be pure.’ Po did obeisance with his head to the ground, and wished to decline in favour of Khwei or Lung. The Tt! said, ‘Yes, but do you go (and undertake the duties). Be reverential !’*

The Ti said, ‘Khwei‘, I appoint you to be Director of Music, and to teach our sons, so that the straightforward shall yet be mild; the gentle, dignified ; the strong, not tyrannical; and the impetuous,

1 For Yi, see the preliminary note to Book iv. He wishes here to decline his appointment in favour of X@ (‘The Cedar’), Ha (‘The Tiger’), Hsiung (‘ The Bear’), or Pf (‘The Grisly Bear’).

? The three ceremonies were the observances in the worship of the Spirits of Heaven, the Spirits of Earth, and the Spirits of Men.

5 Po-f was the progenitor of the great family of Kiang, members of which ruled in XA? and other states.

* Of Khwei we know nothing more than what is here told us. The character denotes a monstrous animal, ‘a dragon with one leg.’

BOOK I. THE CANON OF SHUN. 45

not arrogant. Poetry is the expression of earnest thought ; singing is the prolonged utterance of that expression ; the notes accompany that utterance, and they are harmonized themselves by the standardtubes. (In this way) the eight different kinds of musical instruments can be adjusted so that one shall not take from or interfere with another; and spirits and men are brought into harmony.’ Khwei said,‘I smite the (sounding-) stone,] gently strike it,and the various animals lead on one another to dance.’

The Tt said, ‘Lung?, 1 abominate slanderous speakers and destroyers of the (right) ways, who agitate and alarm my people. I appoint you to be the Minister of Communication. Early and late give forth my orders and report to me, seeing that everything is true.’

The Tt said, ‘Ho! you, twenty and two men, be reverent ; so shall you be helpful to the business (entrusted to me by) Heaven.’ *

_ Every three years there was an examination of merits, and after three examinations the undeserving were degraded, and the deserving advanced. (By this arrangement) the duties of all the departments were fully discharged; the (people of) San-mido (also) were discriminated and separated.

6. In the thirtieth year of his age, Shun was called to employment. Thirty years he was on the throne (with Yao). Fifty years afterwards he went on high and died 2.*

1 We are in ignorance of Lung, as we are of Khwei. The character denotes ‘the dragon.’

* The Chinese text is here difficult to construe. AQ Hsf says that the term ‘went on high’ is appropriate to the death of the Son of Heaven; and that the meaning is that Shun went to heaven.

—~— nN

p. 46

Boox II. Tuer CounseEts or THE Great Yi.

Or the six classes of documents in the Shf, ‘Counsels’ are the second, containing the wise remarks and suggestions of high officers on the subject of government.

—~— nN

p. 46

Boox II. Tuer CounseEts or THE Great Yi.

Or the six classes of documents in the Shf, ‘Counsels’ are the second, containing the wise remarks and suggestions of high officers on the subject of government.

This Book may be divided into three chapters :—the first, containing counsels of Yii and Yi on principles and methods of government; the second, occupied with Shun’s resignation of the administration to Yu, and containing also many sage observations and maxims; and the third, describing Yii’s operations against the people of Miao, and counsels addressed to him by Yi. The style differs from that of the Canons; being more sententious, and falling occasionally into rhyme.

1. Examining into antiquity, (we find that) the Great Yii! was styled W&n-ming*?, Having arranged and divided (the land), all to the four seas, in reverent response to the Ti, he said, ‘If the sovereign can realize the difficulty of his sovereignship, and the minister the difficulty-of his ministry, the government will be well ordered, and the blackhaired people will sedulously seek to be virtuous.’

The Tt said, ‘Yes; let this really be the case, and good words will nowhere lie hidden; no men of virtue and talents will be left neglected, away from court, and the myriad states will all enjoy repose. (But) to obtain the views of all; to give up one’s opinion and follow that of others; to keep from oppressing the helpless, and not to neglect the

1 The name Yi, taken as an epithet, would mean ‘the Unconstrained.’ As an epithet after death, it has the meaning of ‘Receiving the Resignation and Perfecting the Merit ;’ but this is evidently based on the commonly received history of Yi.

* W4n-ming may be translated, ‘ the Accomplished and the Issuer of Commands.’

BOOK 11. THE COUNSELS OF THE GREAT YU. 47

straitened and poor ;—it was only the (former) Tt who could attain to this.’

Yi said, ‘Oh! your virtue, O Tt, is vast and incessant. It is sagely, spirit-like, awe-inspiring, and adorned with all accomplishments. Great Heaven regarded you with its favour, and bestowed on you its appointment. Suddenly you possessed all within the four seas, and became ruler of all under heaven.’*

your virtue, O Tt, is vast and incessant. It is sagely, spirit-like, awe-inspiring, and adorned with all accomplishments. Great Heaven regarded you with its favour, and bestowed on you its appointment. Suddenly you possessed all within the four seas, and became ruler of all under heaven.’*

Yii said, ‘ Accordance with the right leads to good fortune ; following what is opposed to it, to bad ;— the shadow and the echo. Yt said, ‘Alas! be cautious ! Admonish yourself to caution, when there seems to be no occasion for anxiety. Do not fail to observe the laws and ordinances. Do not find your enjoyment in idleness. Do not go to excess in pleasure. In your employment of men of worth, let none come between you and them. Put away evil without hesitation. Do not carry out plans, of (the wisdom of) which you have doubts. Study that all your purposes may be with the light of reason. Do Not go against what is right, to get the praise of the people. Do not oppose the people’s (wishes), to follow your own desires. (Attend to these things) without idleness or omission, and the barbarous tribes all around will come and acknowledge your sovereignty.’

Yii said, ‘Oh! think (of these things),O Tit. The virtue (of the ruler) is seen in (his) good government, and that government in the nourishing of the people. There are water, fire, metal, wood, the earth, and grain,—these must be duly regulated; there are the rectification of (the people’s) virtue, (the tools and other things) that supply the conveniences of life, and the securing abundant means of sustentation,—these must be harmoniouslyp. 48 attended to. When the nine services (thus indicated) have been orderly accomplished, that accomplishment will be hailed by (the people’s) songs. Caution them with gentle (words), correct them with the majesty (of law), stimulate them with the songs on those nine subjects,—in order that (your success) may not suffer diminution.’ The Tt said, ‘The earth has been reduced to order, and the (influences of) heaven produce their complete effect; those six magazines and three departments» of (governmental) action are all truly regulated, and may be depended on for a myriad generations :—this is your merit.’

2. The Ti said, ‘Come, you Yi. I have occupied my place for thirty and three years. I am between ninety and a hundred years old, and the laborious duties weary me. Do you, eschewing all indolence, take the leading of my people.’ Yii replied, ‘My virtue is not equal (to the position), and the people will not repose in me. (But there is) K4o-yéo with vigorous activity sowing abroad his virtue, which has descended on the black-haired people, till they cherish him in their hearts. O Ti, think of him! When I think of him, (my mind) rests on him (as the man fit for this place); when I would put him out of my thoughts, (my mind still) rests on him; when I name and speak of him, (my mind) rests on him (for this); the sincere outgoing of my thoughts about him is that he is the man. O Ti, think of his merits.’

The Tt said, ‘K4o-y4o, that of these my ministers and all (my people) hardly one is found to offend against the regulations of the government is owing to your being Minister of Crime, and intelligent in the use of the five punishments, thereby

BOOK 11, THE COUNSELS OF THE GREAT YU. 49

assisting (the inculcation of) the five cardinal duties, with a view to the perfection of my government, and that through punishment there may come to be no punishments, but the people accord with (the path of) the Mean. (Continue to) be strenuous,’ K4o-y4o replied, ‘Your virtue, O Ti, is faultless. You condescend to your ministers with a kindly ease ; you preside over the multitudes with a generous forbearance. Punishments do not extend to (the criminal’s) heirs, while rewards reach to (succeeding) generations. You pardon inadvertent faults, however great, and punish purposed crimes, however small. In cases of doubtful crimes, you deal with them lightly; in cases of doubtful merit, you prefer the high estimation. Rather than put an innocent person to death, you will run the risk of irregularity and error. This life-loving virtue has penetrated the minds of the people, and this is why they do not render themselves liable to be punished by your officers. The Ti said, ‘That I am able to follow and obtain what I desire in my government, the people responding everywhere as if moved by the wind,—this is your excellence.’

The Tt said, ‘Come Yi. The inundating waters filled me with dread, when you accomplished truly (all that you had represented), and completed your service ;—thus showing your superiority to other men. Full of toilsome earnestness in the service of the country, and sparing in your expenditure on your family, and this without being full of yourself and elated,—you (again) show your superiority to other men. You are without any prideful assumption, but no one under heaven can contest with you the palm of ability; you make no boasting, but no

[1] E

50 THE SHO KING. PART Il.

You are without any prideful assumption, but no one under heaven can contest with you the palm of ability; you make no boasting, but no

[1] E

50 THE SHO KING. PART Il.

one under heaven can contest with you the palm of merit. I see how great is your virtue, how admirable your vast achievements. The determinate appointment of Heaven rests on your person; you must eventually ascend (the throne) of the great sovereign.* The mind of man is restless, prone (to err); its affinity to what is right is small. Be discriminating, be uniform (in the pursuit of what is right), that you may sincerely hold fast the Mean. Do not listen to unsubstantiated words; do not follow plans about which you have not sought counsel. Of all who are to be loved, is not the ruler the chief? Of all who are to be feared, are not the people the chief? If the multitude were without their sovereign Head, whom should they sustain aloft? If the sovereign had not the multitude, there would be none to guard the country for. him. Be reverential! Carefully maintain the throne which you are to occupy, cultivating (the virtues) that are to be desired in you. If within the four seas there be distress and poverty, your Heavenconferred revenues will come to a perpetual end. It is the mouth which sends forth what is good, and raises up war. I will not alter my words.’

Yii said, ‘Submit the meritorious ministers one by one to the trial of divination’, and let the favouring indication be followed.’ The Tt replied, ‘(According to the rules for) the regulation of divination, one should first make up his mind, and afterwards refer (his judgment) to the great tortoise-shell. My mind (in this matter) was determined in the first place; I consulted and deliberated with all (my

3 On Divination, see Part V, iv.

BOOK 11. THE COUNSELS OF THE GREAT YU. 51

ministers and people), and they were of one accord with me. The spirits signified their assent, and the tortoise-shell and divining stalks concurred. Divination, when fortunate, should not be repeated.’ * Yii did obeisance with his head to the ground, and firmly declined (the place). The T! said, ‘You must not do so. It is you who can suitably (occupy my place).’ On the first morning of the first month, (Yi) received the appointment in the temple (dedicated by Shun) to the spirits of his ancestors, and took the leading of all the officers, as had been done by the T! at the commencement (of his government). *

It is you who can suitably (occupy my place).’ On the first morning of the first month, (Yi) received the appointment in the temple (dedicated by Shun) to the spirits of his ancestors, and took the leading of all the officers, as had been done by the T! at the commencement (of his government). *

3. The Tt said, ‘Alas! O Yi, there is only the lord of Miao? who refuses obedience; do you go and correct him.’ Yii on this assembled all the princes, and made a speech to the host, saying, ‘ Ye multitudes here arrayed, listen all of you to my orders. Stupid is this lord of Mido, ignorant, erring, and disrespectful. Despiteful and insolent to others, he thinks that all ability and virtue are with himself. A rebel to the right, he destroys (all the obligations of) virtue. Superior men are kept by him in obscurity, and mean men fill (all) the offices. The people reject him and will not protect him. Heaven

1 Many contend that this was the ancestral temple of Y§o.
But we learn from Confucius, in the seventeenth chapter of the
Doctrine of the Mean, that Shun had established such a temple
for his own ancestors, which must be that intended here.

* The lord of Mi&o against whom Yd proceeded would not be the one whom Shun banished to San-wei, as related in the former Book, but some chieftain of the whole or a portion of the people, who had been left in their native seat. That Y4o, Shun, and Yii were all obliged to take active measures against the people of Miao, shows the difficulty with which the Chinese sway was established over the country.

E 2

52 THE SHO KING. PART It.

is sending down calamities upon him.* I therefore, along with you, my multitude of gallant men, bear the instructions (of the Ti) to punish his crimes. Do you proceed with united heart and strength, so shall our enterprize be crowned with success.’

At the end of three decades, the people of Mido continued rebellious against the commands (issued to them), when Yt came to the help of Yii, saying, ‘It is virtue that moves Heaven; there is no distance to which it does not reach. Pride brings loss, and humility receives increase ;—this is the way of Heaven.* In the early time of the Tf, when he was living by mount Li}, he went into the fields, and daily cried with tears to compassionate Heaven, and to his parents, taking to himself all guilt, and charging himself with (their) wickedness.* (At the same time) with respectful service he appeared before Kd-sau, looking grave and awe-struck, till Ka also became transformed by his example. Entire sincerity moves spiritual beings,—how much more will it move this lord of Miado!’* Yii did homage to the excellent words, and said, ‘Yes.’ (Thereupon) he led back his army, having drawn off the troops. The Tt set about diffusing on a grand scale the virtuous influences of peace;—with shields and feathers they danced between the two staircases (in his courtyard). In seventy days, the lord of Mido came (and made his submission).

The Tt set about diffusing on a grand scale the virtuous influences of peace;—with shields and feathers they danced between the two staircases (in his courtyard). In seventy days, the lord of Mido came (and made his submission).

+ Mount Lf is found in a hill near Ph Kau, department of Phing-yang, Shan-hsf. It is difficult to reconcile what Yf says here of Shun ‘in his early life’ and his father Ka-sau with the account of it as happening when Shun was fifty years old; see Mencius V, Part i, ch. 5. The whole is legendary, and there were, no doubt, more forms of the legend than one.

BOOK III. THE COUNSELS OF KAo-yAo. 53

Boox III. THe Counsets or KAo-vAo.

KaAo-yAo was Minister of Crime to Shun, and is still celebrated in China as the model for all administrators of justice. There are few or no reliable details of his history. Sze-ma Kdien says that Yii, on his accession to the throne, made K4o-y4o his chief minister, with the view of his ultimately succeeding him, but that the design was frustrated by K4o-y4o’s death. But if there had been such a tradition in the time of Mencius, he would probably have mentioned it, when defending Yii from the charge of being inferior to Y4o and Shun, who resigned the throne to the worthiest, whereas he transmitted it to his son. K4o-y4o’s surname was Yen, but an end was made of his representatives, when the principality belonging to them was extinguished in the dynasty of Kau by the ambitious state of Kht. There is still a family in China with the surname K4o, claiming to be descended from this ancient worthy; but K4o and Y4o are to be taken together in the Shf as his name.

The ‘Counsels’ in the Book do not appear as addressed directly to Shun, but are found in a conversation between Yii and K4o-y4o, the latter being the chief speaker. The whole may be divided into four chapters:—the first, enunciating the principle that in government the great thing is for the ruler to pursue the course of his virtue, which will be seen in his knowledge and choice of men for office, thereby securing the repose of the people; the second, illustrating how men may be known ; the third, treating of the repose of the people; in the fourth, the speaker asserts the reasonableness of his sentiments, and humbly expresses his own desire to be helpful to the sovereign.

1. Examining into antiquity, (we find that) K4oyao said, ‘If (the sovereign) sincerely pursues the course of his virtue, the counsels (offered to him) will be intelligent, and the aids (of admonition that he receives) will be harmonious.’ Yii said, ‘ Yes, but explain yourself.’ K4o-y4o said, ‘Oh! let him be careful about his personal cultivation, with thoughts that are far-reaching, and thus he will

p. 54

let him be careful about his personal cultivation, with thoughts that are far-reaching, and thus he willp. 54 produce a generous kindness and nice observance of distinctions among the nine branches of his kindred. All the intelligent (also) will exert themselves in his service; and in this way from what is near he will reach to what is distant.’ Yii did homage to the excellent words, and said, ‘Yes.’ K4o-y4o continued, ‘Oh! it lies in knowing men, and giving repose to the people.’ . Yi said, ‘ Alas! to attain to both these things might well be a difficulty even to the Ti. When (the sovereign) knows men, he is wise, and can put every one into the office for which he is fit. When he gives repose to the people, his kindness is felt, and the blackhaired race cherish him in their hearts. When he can be (thus) wise and kind, what occasion will he have for anxiety about a Hwan-téu? what to be removing a lord of Mido? what to fear any one of fair words, insinuating appearance, and great artfulness ?’

2. K4ao-y4o said, ‘Oh! there are in all nine virtues to be discovered in conduct, and when we say that a man possesses (any) virtue, that is as much as to say he does such and such things.’ Yii asked, ‘What (are the nine virtues)?’ K4oyao replied, ‘ Affability combined with dignity ; mildness combined with firmness; bluntness combined with respectfulness; aptness for government combined with reverent caution; docility combined with boldness ; straightforwardness combined with gentleness; an easy negligence combined with discrimination ; boldness combined with sincerity ; and valour combined with righteousness. (When these qualities are) displayed, and that continuously, have we not the good (officer)? When there is a daily

BOOK 111. THE COUNSELS OF KAo-YAo. 55 display of three (of these) virtues, their possessor could early and late regulate and brighten the clan (of which he was made chief). When there is a daily severe and reverent cultivation of six of them, their possessor could brilliantly conduct the affairs of the state (with which he was invested). When (such men) are all received and advanced, the possessors of those nine virtues will be employed in (the public) service. The men of a thousand and men of a hundred will be in their offices; the various ministers will emulate one another; all the officers will accomplish their duties at the proper times, observant of the five seasons (as the several elements predominate in them),—and thus their various duties will be fully accomplished. Let not (the Son of Heaven) set to the holders of states — the example of indolence or dissoluteness. Let him be wary and fearful, (remembering that) in one day or two days there may occur ten thousand springs of things. Let him not have his various officers cumberers of their places. The work is Heaven's ; men must act for it!’ *

Let him be wary and fearful, (remembering that) in one day or two days there may occur ten thousand springs of things. Let him not have his various officers cumberers of their places. The work is Heaven's ; men must act for it!’ *

3. ‘From Heaven are the (social) relationships with their several duties; we are charged with (the enforcement of) those five duties ;—and lo! we have the five courses of honourable conduct’. From Heaven are the (social) distinctions with their several ceremonies ; from us come the observances of those five ceremonies ;—and lo! they appear in

' The five duties are those belonging to the five relationships, which are the constituents of society ;—those between husband and wife, father and son, ruler and subject, elder brother and younger, friend and friend.

p. 56

regular practice's When (sovereign and ministers show) a common reverence and united respect for these, lo! the moral nature (of the people) is made harmonious. Heaven graciously distinguishes the virtuous ;—are there not the five habiliments, five decorations of them?? Heaven punishes the guilty ;—are there not the five punishments, to be severally used for that purpose? The business of government !—ought we not to be earnest in it ? ought we not to be earnest in it ? *

‘Heaven hears and sees as our people hear and see; Heaven brightly approves and displays its terrors as our people brightly approve and would awe ;—such connexion is there between the upper and lower (worlds). How reverent ought the masters of territories to be!’ *

4. K4o-ydo said, ‘ My words are in accordance with reason, and may be put in practice.’ Yii said, ‘ Yes, your words may be put in practice, and crowned with success.’ K4o-y4o added, ‘(As to that) I do not know, but I wish daily to be helpful. May (the government) be perfected !’

Book IV. Tue Yi ann Kt.

Yi and Xi, the names of Shun’s Forester and Minister of Agriculture, both of whom receive their appointments in Book i, occur near the commencement of this Book, and occasion is thence taken to give its title to the whole. But without good reason; for these worthies do not appear at all as interlocutors

1 The five ceremonies are here those belonging to the distinctions of rank in connexion with the five constituent relations of society. * See in next Book, ch. 1.

BOOK IV. THE yf AND kf. 57 in it. Yd is the principal speaker; the Book belongs to the class of ‘Counsels,’

To Yi there is, of course, assigned an ancient and illustrious descent; what is of more importance, is that the lords of KAin, who finally superseded the kings of Kau, traced their lineage to him. Af was the name of Xi, the character for the latter term meaning ‘Millet, and XAi was so styled from his labours in teaching the people to sow and reap, so that A? became equivalent to ‘Minister of Agriculture.’

Af was the name of Xi, the character for the latter term meaning ‘Millet, and XAi was so styled from his labours in teaching the people to sow and reap, so that A? became equivalent to ‘Minister of Agriculture.’

The contents of the Book have been divided into three chapters. The first gives a conversation between Shun and Yi. Yi relates his own diligence and achievements as a model to Shun, and gives him various admonitions, while Shun insists on what his ministers should be, and wherein he wished them to help him. In the second chapter, Khwei, the Minister of Music, makes his appearance; it has no apparent connexion with the former. In the third, Shun and K4o-y4o sing to each other on the mutual relation of the sovereign and his ministers.

1. The Tt said, ‘Come Yii, you also must have excellent words (to bring before me).’ Yii did obeisance, and said, ‘Oh! what can I say, O T1, (after K4o-y4o) ? I can (only) think of maintaining a daily assiduity.’ K4o-y4o said, ‘Alas! will you describe it?’ Yi replied, ‘The inundating waters seemed to assail the heavens, and in their vast extent embraced the hills and overtopped the great mounds, so that the people were bewildered and overwhelmed. I mounted my four conveyances}, and all along the hills hewed down the trees, at the same time, along with Yi, showing the multitudes how to get flesh to eat. I (also) opened passages for the streams (throughout the) nine (provinces), and conducted them to the four seas. I deepened (moreover) the channels and canals, and conducted them to the streams, sowing (grain), at the same time,

} See the Introduction, pp. 16, 17.

p. 58

along with At, and showing the multitudes how to procure the food of toil, (in addition to) the flesh meat. I urged them (further) to exchange what they had for what they had not, and to dispose of their accumulated stores. (In this way) all the people got grain to eat, and the myriad regions began to come under good rule.’ K4o-y4o said, ‘ Yes, we ought to model ourselves after your excellent words.’

Yii said, ‘Oh! carefully maintain, O Tt, the throne which you occupy. The Tt replied, ‘Yes;’ and Yii went on, ‘Find your repose in your (proper) resting-point. Attend to the springs of things ; study stability ; and let your assistants be the upright :— then shall your movements be grandly responded to, (as if the people only) waited for your will. Thus you will brightly receive (the favour of) God ;— will not Heaven renew its appointment of you, and give you blessing ?’ *

Thus you will brightly receive (the favour of) God ;— will not Heaven renew its appointment of you, and give you blessing ?’ *

The Tt said, ‘Alas! what are ministers ?—are they not (my) associates? What are associates ?— are they not (my) ministers?’ Yi replied, ‘ Yes;’ and the Ti went on, ‘My ministers constitute my legs and arms, my ears and eyes. I wish to help and support my people ;—you give effect to my wishes. I wish to spread the influence (of my government) through the four quarters ;—you act as my agents. I wish to see the emblematic figures of the ancients,—the sun, the moon, the stars, the mountain, the dragons, and the flowery fowl (=the pheasant), which are depicted (on the upper garment); the temple cups, the pondweed, the flames, the grains of rice, the hatchet, and the symbol of distinction, which are embroidered (on the lower garment),—(I wish to see all these) fully displayed

BOOK Iv. THE yf AND xt. 59 in the five colours, so as to form the (ceremonial) robes ;—it is yours to see them clearly (for me). I wish to hear the six pitch-tubes, the five notes (determined by them), and the eight kinds of musical instruments (regulated again by these), examining thereby the virtues and defects of government, according as (the odes that) go forth (from the court, set to music), and come in (from the people), are ordered by those five notes ;—it is yours to hear them (for me). When I am doing wrong, it is yours to correct me ;—do not follow me to my face, and, when you have retired, have other remarks to make. Be reverent, ye associates, who are before and behind and on each side of me! As to all the obstinately stupid and calumniating talkers, who are found not to be doing what is right, are there not—the target to exhibit (their true character)!, the scourge to make them recollect, and the book of remembrance?? Do we not wish them to live along with us? There are also the masters (of music) to receive their compositions, (set them to music), and continually publish them (as corrected by themselves). If they become reformed they are to be received and employed; if they do not, let the terrors (of punishment) overtake them.’

1 Archery was anciently made much of in China, and supposed to be a test of character. Unworthy men would not be found hitting frequently, and observing the various rules of the exercise. Confucius more than once spoke of archery as a discipline of virtue; see Analects, III, xvi.

2 In the Official Book of Kau, the heads of districts are required to keep a register of the characters of the people. Shun’s Book of Remembrance would be a record on wood or cloth. The reference implies the use of writing.

60 THE SHO KING. PART If.

Yii said, ‘So far good! But let your light shine, O Tf, all under heaven, even to every grassy corner of the sea-shore, and throughout the myriad regions the most worthy of the people will all (wish) to be your ministers. Then, O Tt, you may advance them to office. They will set forth, and you will receive, their reports ; you will make proof of them according to their merits; you will confer chariots and robes according to their services. Who will then dare not to cultivate a humble virtue ? who will dare not to respond to you with reverence? If you, O Tt, do not act thus, all (your ministers) together will daily proceed to a meritless character.’

‘Be not haughty like AQ of Tan}, who found his pleasure only in indolence and dissipation, and pursued a proud oppressive course. Day and night without ceasing he was thus. He would make boats go where there was no water. He introduced licentious associates into his family. The consequence was that he brought the prosperity of his house to anend. I took warning from his course. When I married in Thd-shan 2, (I remained with my wife only the days) hsin, zin, kwei, and 4i4. When (my son) Kt was wailing and weeping, I did not regard him, but kept planning with all my might my labour on the land. (Then) I assisted in completing the five Tenures ?, extending over 5000 It‘; (in appointing) in the provinces twelve Tutors, and in establishing

1 This was the son of Yao. He must have been made lord of some principality, called Tan.

* Yu married the daughter of the lord of Thf-shan, a principality in the present department of Fang-yung, An-hui.

® See in the Tribute of Yu, Part II.

4 The If is what is called the Chinese mile, generally reckoned to be 360 paces,

BOOK Iv. THE yf AND xf. 61 in the regions beyond, reaching to the four seas, five Presidents. These all pursue the right path, and are meritorious ; but there are still (the people of) Mido, who obstinately refuse to render their service. Think of this, O Tt.’ The Tt said, ‘That my virtue is followed is the result of your meritorious services so orderly displayed. And now K4o-y4o, entering respectfully into your arrangements, is on every hand displaying the (various) punishments, as represented, with entire intelligence,’

Think of this, O Tt.’ The Tt said, ‘That my virtue is followed is the result of your meritorious services so orderly displayed. And now K4o-y4o, entering respectfully into your arrangements, is on every hand displaying the (various) punishments, as represented, with entire intelligence,’

2. Khwei said, ‘When the sounding-stone is tapped or struck with force, and the lutes are strongly swept or gently touched, to accompany the singing, the progenitors (of the T!) come (to the service),* the guest of Yii! is in his place, and all the princes show their virtue in giving place to one another. (In the court) below (the hall) there are the flutes and hand-drums, which join in at the sound of the rattle, and cease at that of the stopper, when the organ and bells take their place. (This makes) birds and beasts fall moving. When the nine parts of the service, as arranged by the Ti, have all been performed, the male and female phoenix come with their measured gambolings (into the court).’

Khwei said, ‘Oh! when I smite the (sounding-) stone, or gently strike it, the various animals lead on one another to dance ?, and all the chiefs of the official departments become truly harmonious.’

1 KX of Tan.

* These last words of Khwei have already appeared in Book i, ch. 5. They are more in place here, though this second chapter has no apparent connexion with what precedes. ‘The stone’ is the sonorous stone formed, often in the shape of a carpenter's square, into a musical instrument, still seen everywhere in China,

p. 62

3. The Tt on this made a song, saying, ‘We must deal cautiously with the favouring appointment of Heaven, at every moment and in the smallest particular.’ * He then sang,

‘When the members (work) joyfully,
The head rises (grandly) ;
And the duties of all the offices are fully discharged!’

K4o-y4o did obeisance with his head to his hands and then to the ground, and with a loud and rapid voice said,‘ Think (O Tt). It is yours to lead on and originate things. Pay careful attention to your laws (in doing so). Be reverential! and often examine what has been accomplished (by your officers). Be reverential!’ With this he continued the song,

‘When the head is intelligent,
The members are good;
And all affairs will be happily performed!’

Again he continued the song,

‘When the head is vexatious,
The members are idle;
And all affairs will go to ruin!’

The Tt said,‘ Yes, go and be reverently (attentive to your duties).’

PART III. THE BOOKS OF HSIA.

Boox I. Tue Tripute or Yu.

Hsif is the dynastic designation under which Yii and his descendants held the throne for 439 years (B.c. 2205-1767). On the conclusion of his labours, according to what was the universally accepted tradition in the Kau period, Yui was appointed by Yo to be earl of Hsia, a small principality in Ho-nan, identified with the present Yii-A4u, department Khéi-fang, which thus still retains the name of Yi.