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 5 of 19
If you be not virtuous, be it in large things (or in small), it will bring the ruin of your ancestral temple.’
Book V. Tue TuAr AiA.
Tuts Book also belongs to the class of ‘ Lessons or Instructions,’ and is called ‘the Thai Ai4, because the Instructions were addressed to the young monarch so named. It is divided into three sections or parts. f Yin finds the young sovereign disobedient to his counsels, and proceeds to a high-handed measure. He removes him from his palace and companions, and keeps him in a sort of easy confinement, near the grave of his grandfather, all the period of mourning ; and Thai Xia becomes sincerely penitent and virtuous. This is related in the first section. In the second, ft Yin brings the king back with honour to Po, to undertake the duties of the government, and congratulates him on his reformation. The king responds suitably, and asks the minister to continue to afford him his counsels, which the other at once proceeds to do. The third section is all occupied with further and important counsels.
Section 1.
1, The king, on succeeding to the throne, did not follow (the advice of) A-hing'. (A-hang or) f Yin
1 A-hing, it is said by Sze-m4 K/ien, was the name of f. Others make it the title of the chief minister under the dynasty of Shang, = ‘the Support and Steelyard,’ ‘the Buttress and Director.’
p. 66
then made the following writing’:—‘ The former king kept his eye continually on the bright requirements of Heaven, and so he maintained the worship of the spirits of heaven and earth, of those presiding over the land and the grain, and of those of the ancestral temple ;—all with a sincere reverence. * Heaven took notice of his virtue, and caused its great appointment to light on him, that he should soothe and tranquillize the myriad regions.* I, Yin, then gave my assistance to my sovereign in the settlement of the people; and thus it is that you, O heir-king, have received the great inheritance. I have seen it myself in Hsia with its western capital, that when its rulers went through a prosperous course to the end, their ministers also did the same, and afterwards, when their successors could not attain to such a consummation, neither did their ministers. Take warning, O heir-king. Reverently use your sovereignty. If you do not play the sovereign, as the name requires, you will disgrace your grandfather.’
2. The king would not think (of these words), nor listen to them. On this f Yin said, ‘The former king, before it was light, sought to have large and clear views, and then sat waiting for the dawn (to carry them into practice). He (also) sought on every side for men of ability and virtue, to instruct and guide his posterity. Do not frustrate his charge (to me), and bring on yourself your own overthrow. Be careful to strive after the virtue
1 This is the first direct statement in the Shi of a communication made in writing.
Do not frustrate his charge (to me), and bring on yourself your own overthrow. Be careful to strive after the virtue
1 This is the first direct statement in the Shi of a communication made in writing.
4 An-yt, the capital of Hsia, might be described as ‘ western,’ from the standpoint of Po.
BOOK V. THE THAI gIA, 97
of self-restraint, ahd cherish far-reaching plans. Be like the forester, who, when he has adjusted the spring, goes to examine the end of the arrow, whether it be placed according to rule, and then lets go; reverently determine your aim, and follow the ways of your grandfather. Thus I shall be delighted, and be able to show to all ages that I have discharged my trust.’
3. The king was not yet able to change (his course). f Yin said (to himself), ‘This is (real) unrighteousness, and is becoming by practice (a second) nature. I cannot bear to be near (so) disobedient (a person). I will build (a place) in the palace at Thung!, where he can be in silence near (the grave of) the former king. This will be a lesson which will keep him from going astray all his life The king went (accordingly) to the palace at Thung, and dwelt during the period of mourning. In the end he became sincerely virtuous.
Section 2.
1. On the first day of the twelfth month of his third year, f Yin escorted the young king in the royal cap and robes back to Po. (At the same time) he made the following writing :—
‘Without the sovereign, the people cannot have that guidance which is necessary to (the comfort of) their lives ; without the people, the sovereign would have no sway over the four quarters (of the kingdom).
1 Thung was the place where Thang’s tomb was ; probably in the present district of Yung-ho, department of Ph(-44au, Shan-hst. The site or supposed site of the grave there was washed away in an overflow of the Fan river under the Yiian dynasty, and a stone coffin was removed to another position, near which a royal tomb has been built.
[1] H
p. 98
Great Heaven has graciously favoured the House of Shang, and granted to you, O young king, at last to become virtuous.* This is indeed a blessing that will extend without limit to ten thousand generations.’
2. The king did obeisance with his face to his hands and his head to the ground, saying, ‘I, the little child, was without understanding of what was virtuous, and was making myself one of the unworthy. By my desires I was setting at nought all rules of conduct, and violating by my self-indulgence all rules of propriety, and the result must have been speedy ruin to my person. Calamities sent by ' Heaven may be avoided, but from calamities brought on by one’s self there is no escape.* Heretofore I turned my back on the instructions of you, my tutor and guardian ;—my beginning has been marked by incompetency. Let me still rely on your correcting and preserving virtue, keeping this in view that my end may be good!’
Let me still rely on your correcting and preserving virtue, keeping this in view that my end may be good!’
3. f Yin did obeisance with his face to his hands and his head on the ground, and said, ‘To cultivate his person, and by being sincerely virtuous, bring (all) below to harmonious concord with him ;— this is the work of the intelligent sovereign. The former king was kind to the distressed and suffering, as if they were his children, and the people submitted to his commands,—all with sincere delight. Even in the states of the neighbouring princes, (the people) said, “ We are waiting for our sovereign ; when our sovereign comes, we shall not suffer the punishments (that we now do).”
‘O king, zealously cultivate your virtue. Regard (the example of) your meritorious grandfather. At no time allow yourself in pleasure and idleness. In
BOOK V. THE THAI KIA. 99
worshipping your ancestors, think how you can prove your filial piety ;* in receiving your ministers, think how you can show yourself respectful ; in looking to what is distant, try to get clear views; have your ears ever open to lessons of virtue ;—then shall I acknowledge (and respond to) the excellence of your majesty with an untiring (devotion to your service).
Section 3.
1. f Yin again made an announcement to the king, saying, ‘Oh! Heaven has no (partial) affection ;—only to those who are reverent does it show affection.* The people are not constant to those whom they cherish ;—they cherish (only) him who is benevolent. The spirits do not always accept the sacrifices that are offered to them ;—they accept only the sacrifices of the sincere.* A place of difficulty is the Heaven-(conferred) seat. When there are (those) virtues, good government is realized; when they are not, disorder comes. To maintain the same principles as those who secured good government will surely lead to prosperity ; to pursue the courses of disorder will surely lead to ruin. He who at last, as at first, is careful as to whom and what he follows is a truly intelligent sovereign. The former king was always zealous in the reverent cultivation of his virtue, so that he was the fellow of God'!.* Now, O king, you have entered on the inheritance of his excellent line ;—fix your inspection on him.’
2. ‘(Your course must be) as when in ascending
1 This phrase is used, as here, with reference to the virtue of a sovereign, making him as it were the mate of God, ruling on earth as He rules above ; and with reference to the honours paid toa departed sovereign, when he is associated with God in the great sacrificial services,
H 2
‘100 THE SHO KING. PART IV.
PART IV.
high you begin from where it is low, and when in travelling far you begin from where it is near. Do not slight the occupations of the people ;—think of their difficulties. Do not yield to a feeling of repose on your throne ;—think of its perils. Be careful for the end at the beginning. When you hear words that are distasteful to your mind, you must enquire whether they be not right; when you hear words that accord with your own views, you must enquire whether they be not contrary to what is right. Oh!
what attainment can be made without anxious thought ? what achievement can be made without earnest effort? Let the One man be greatly good, and the myriad regions will be rectified by him.’
3. ‘When the sovereign does not with disputatious words throw the old rules of government into confusion, and the minister does not, for favour and gain, continue in an office whose work is done,—then the country will lastingly and surely enjoy happiness.’
Book VI. THE Common Possession oF PuRE VIRTUE.
Tuis is the last of the ‘Instructions’ of f Yin;—addressed, like those of the last two Books, to Thai Xia, but at a later period when the great minister wished to retire from the toils of administration. He now disappears from the stage of history, though according to Sze-ma Kéien, and a notice in the Preface to the Shd, he lived on to B.c. 1713, the eighth year of Thai Xia’s son and successor.
In this Book, his subject is ‘Pure or Single-eyed Virtue,’ and the importance of it to the ruler of the kingdom. He dwells on the fall of Xieh through his want of this virtue, and the elevation of Thang through his possession of it; treats generally on its nature and results ; and urges the cultivation of it on Thai Kia.
1. { Yin, having returned the government into
BOOK VI. THE POSSESSION OF PURE VIRTUE. IOI
the hands of his sovereign, and being about to announce his retirement, set forth admonitions on the subject of virtue.
1. { Yin, having returned the government into
BOOK VI. THE POSSESSION OF PURE VIRTUE. IOI
the hands of his sovereign, and being about to announce his retirement, set forth admonitions on the subject of virtue.
2. He said, ‘Oh! it is difficult to rely on Heaven; — its appointments are not constant.* (But if the sovereign see to it that) his virtue be constant, he will preserve his throne; if his virtue be not constant, the nine provinces will be lost by him. The king of Hsi& could not maintain the virtue (of his ancestors) unchanged, but contemned the spirits and oppressed the people. Great Heaven no (longer) extended its protection to him. It looked out among the myriad regions to give its guidance to one who should receive its favouring appointment, fondly seeking (a possessor of) pure virtue, whom it might make lord of all the spirits.* Then there were I, Yin, and Thang, both possessed of pure virtue, and able to satisfy the mind of Heaven. He received (in consequence) the bright favour of Heaven, so as to become possessor of the multitudes of the nine provinces, and proceeded to change Hsia’s commencement of the year. It was not that Heaven had any private partiality for the lord of Shang ;—it simply gave its favour to pure virtue.* It was not that Shang sought (the allegiance of) the lower people ;—the people simply turned to pure virtue. Where (the sovereign’s) virtue is pure, his enterprizes are all fortunate ; where his virtue is wavering and uncertain, his enterprizes are all unfortunate. Good and evil do not wrongly befal men, but Heaven sends down misery or happiness according to their conduct.’ *
3. ‘ Now, O young king, you are newly entering on your (great) appointment,—you should be seeking to
102 THE SHO KING. PART lv.
make new your virtue. At last, as at first, have this as your one object, so shall you make a daily renovation. Let the officers whom you employ be men of virtue and ability, and let the ministers about you be the right men. The minister, in relation to (his sovereign) above him, has to promote his virtue, and, in relation to the (people) beneath him, has to seek their good. How hard must it be (to find the proper man)! what careful attention must be required! (Thereafter) there must be harmony (cultivated with him), and a oneness (of confidence placed in him).
‘There is no invariable model of virtue ;—a supreme regard to what is good gives the model of it. There is no invariable characteristic of what is good that is to be supremely regarded ;—it is found where there is a conformity to the uniform consciousness (in regard to what is good). (Such virtue) will make the people with their myriad surnames all say, “ How great are the words of the king!” and also, “ How single and pure is the king’s heart!” It will avail to maintain in tranquillity the rich possession of the former king, and to secure for ever the (happy) life of the multitudes of the people.’
4. ‘Oh! (to retain a place) in the seven-shrined temple? of ancestors is a sufficient witness of virtue.* To be acknowledged as chief by the myriad heads of families is a sufficient evidence of one’s government.
' It is beyond a doubt that the ancestral temple of the kings of Ku contained seven shrines or seven small temples, for the occupancy of which, by the spirit-tablets of such and such kings, there were definite rules, as the line of sovereigns increased. It would appear from the text that a similar practice prevailed in the time of the Shang dynasty.
BOOK VII. THE PAN-KANG. 103
The sovereign without the people has none whom he can employ ; and the people without the sovereign have none whom they can serve. Do not think yourself so large as to deem others small. If ordinary men and women do not find the opportunity to give full development to their ability, the people’s lord will be without the proper aids to complete his merit.’
Book VII, Tue Pan-K&Ana.
Pan-KXne was the seventeenth sovereign in the line of Thang. From Thai £14 to him, therefore, there was a space of 321 years, which are a gap in the history ofthe Shang dynasty, so far as the existing documents of the Shi are concerned. When the collection was complete, there were seven other documents between ‘the Common Possession of Pure Virtue’ and ‘ the Pan-k4ng,’ but the latest of them belonged to the reign of 30-yi, B.c. 1825-1507.
The reign of Pan-kang extended from B.c. 1401 to 1374, and is remarkable as that in which the dynasty began to be called Yin, instead of Shang. The Book belongs to the class of ‘Announcements,’ and is divided into three sections.
The contents centre round the removal of the capital from the north of the Ho to Yin on the south of it. The king saw that the removal was necessary, but had to contend with the unwillingness of the people to adopt such a step, and the opposition of the great families. The first section relates how he endeavoured to vindicate the measure, and contains two addresses, to the people and to those in high places, respectively, designed to secure theircordial co-operation. The second section brings before us the removal in progress, but there continue to be dissatisfactions, which the king endeavours to remove by a long and earnest defence of his course. The third section opens with the removal accomplished. The new city has been founded, and the plan of it laid out. The king makes a fresh appeal to the people and chiefs, to forget all their heart-burnings, and join with him in building up in the new capital a great destiny for the dynasty.
104 THE SHO KING. PART Iv.
Section 1.
The new city has been founded, and the plan of it laid out. The king makes a fresh appeal to the people and chiefs, to forget all their heart-burnings, and join with him in building up in the new capital a great destiny for the dynasty.
? The removal was probably necessitated by an inundation of the Ho. Kang had been fixed on by 30-yf for his capital. The Yin to which Pan-kang removed was in the present district of Yen-sze, department Ho-nan, Ho-nan.
* This fact—the frequent change of capital—does not give us a great idea of the stability and resources of the Shang dynasty.
BOOK VII. THE PAN-KANG. 105
2. Pan-king, in making the people aware of his
* This fact—the frequent change of capital—does not give us a great idea of the stability and resources of the Shang dynasty.
BOOK VII. THE PAN-KANG. 105
2. Pan-king, in making the people aware of his views, began with those who were in (high) places, and took the constantly-recurring circumstances of former times to lay down the right law and measure (for the present emergency), saying, ‘Let none of you dare to suppress the remonstrances of the poor people.’ The king commanded all to come to him in the courtyard (of his palace). _ The king spoke to this effect :—‘ Come, all of you; I will announce to you my instructions. Take counsel how to put away your (selfish) thoughts. Do not with haughty (disregard of me) follow after your own ease. Of old, our former kings planned like me how to employ the men of old families to share in (the labours of) government. When they wished to proclaim and announce what was to be attended to, these did not conceal the royal views ; and on this account the kings greatly respected them. They did not exceed the truth (in their communications with the people), and on this account the people became greatly changed (in their views). Now, (however), you keep clamouring, and get the confidence (of the people) by alarming and shallow speeches ;— I do not know what you are wrangling about. (In this movement) I am not myself abandoning my proper virtue, but you conceal the goodness of my intentions, and do not stand in awe of me, the One man. I see you as clearly as one sees a fire ; but I, likewise, by my undecided plans, have produced your error.
‘When the net has its line, there is order and not confusion ; and when the husbandman labours upon his fields, and reaps with all his might, there is the (abundant) harvest. If you can put away your
106 THE sH KING. PART IV.
‘When the net has its line, there is order and not confusion ; and when the husbandman labours upon his fields, and reaps with all his might, there is the (abundant) harvest. If you can put away your
106 THE sH KING. PART IV.
(selfish) thoughts, and bestow real good upon the people, reaching (also) to your own relatives and friends, you may boldly venture to make your words great, and say that you have accumulated merit. But you do not fear the great evils which (through our not removing) are extending far and near ; (you are like) idle husbandmen, who yield themselves to ease, and are not strong to toil and labour on their acres, so that they cannot get their crop of millets. You do not speak in a spirit of harmony and goodness to the people, and are only giving birth to bitter evils for yourselves. You play the part of destroyers and authors of calamity, of villains and traitors, to bring down misery on your own persons. You set the example of evil, and must feel its smart ;—what will it avail you (then) to repent? Look at the poor people ;—they are still able to look to one another and give expression to their remonstrances, but when they begin to speak, you are ready with your extravagant talk ;—how much more ought you to have me before your eyes, with whom it is to make your lives long or short! Why do you not report (their words) to me, but go about to excite one another by empty speeches, frightening and involving the multitudes in misery? When a fire is blazing in the flames so that it cannot be approached, can it still be beaten out? So, it will not be I who will be to blame, that you all cause dispeace in this way, (and must suffer the consequences.)
‘ Khih Zan! has said, “In men we seek those of old families ; in vessels, we do not seek old ones,
1 Who Ki’ih Zan was is not known. The general opinion is, that he was an ancient historiographer. A Au Zan is introduced in a similar way in the Confucian Analects, XVI, 1.
—————_——_~—- —
BOOK VII, THE PAN-KANG. 107
but new.” Of old, the kings, my predecessors, and your forefathers and fathers shared together the ease and labours (of the government) ;—how should I dare to lay undeserved afflictions on you? For generations the toils of your (fathers) have been approved, and I will not conceal your goodness. Now when I offer the great sacrifices to my predecessors, your forefathers are present to share in them.* (They all observe) the happiness I confer and the sufferings I inflict, and I cannot dare to reward virtue that does not exist.
Now when I offer the great sacrifices to my predecessors, your forefathers are present to share in them.* (They all observe) the happiness I confer and the sufferings I inflict, and I cannot dare to reward virtue that does not exist.
‘I have announced to you the difficulties (of the intended movement), being bent on it, like an archer (whose only thought is to hit). Do not you despise the old and experienced, and do not make little of the helpless and young. Seek every one long continuance in this (new city), which is to be your abode ; exert yourselves and put out your strength (in furthering the removal), and listen to the plans of me, the One man. _I will make no distinction between men as being more distantly or more nearly related to me ;—the criminal (in this matter) shall die the death, and the good-doer shall have his virtue distinguished. The prosperity of the country (ought to) come from you all. If it fail of prosperity, that must arise from me, the One man, erring in the application of punishment. Be sure, all of you, to make known this announcement. From this time forward, attend respectfully to your business; have (the duties of) your offices regularly adjusted; bring your tongues under the rule of law :—lest punishment come upon you, when repentance will be of no avail.’
p. 108
Section 2.
1. Pan-kang arose, and (was about to) cross the Ho with the people, moving (to the new capital). Accordingly, he addressed himself to those of them who were (still) dissatisfied, and made a full announcement to their multitudes, to induce a sincere acquiescence (in the measure). They all attended, and (being charged) to take no liberties in the royal courtyard, he called them near, and said, ‘ Listen clearly to my words, and do not disregard my commands.
‘Oh! of old time my royal predecessors cherished, every one and above every other thing, a respectful care of the people, who (again) upheld their sovereign with a mutual sympathy. Seldom was it that they were not superior to any (calamitous) time sent by Heaven. When great calamities came down on Yin, the former kings did not fondly remain in their place. What they did was with a view to the people’s advantage, and therefore they moved (their capitals), Why do you not reflect that I, according to what I have heard of the ancient sovereigns, in my care of you and actings towards you, am only wishing to rejoice with you in a common repose ? It is not that any guilt attaches to you, so that (this movement) should be like a punishment. If I call upon you to cherish this new city, it is simply on your account, and as an act of great accordance with your wishes. My present undertaking to remove with you, is to give repose and stability to the country. You, (however), have no sympathy with the anxieties of my mind; but you all keep a great
BOOK VII. THE PAN-KANG. 109
My present undertaking to remove with you, is to give repose and stability to the country. You, (however), have no sympathy with the anxieties of my mind; but you all keep a great
BOOK VII. THE PAN-KANG. 109
reserve in declaring your minds, (when you might) respectfully think by your sincerity to move me, the One man. You only exhaust and distress yourselves. The case is like that of sailing in a boat ;—if you do not cross the stream (at the proper time), you will destroy all the cargo. Your sincerity does not respond to mine, and we are in danger of going together to destruction. You, notwithstanding, will not examine the matter ;—though you anger yourselves, what cure will that bring ?
‘You do not consult for a distant day, nor think of the calamity that must befal you (from not removing). You greatly encourage one another in what must prove to your sorrow. Now you have the present, but you will not have the future ;—what prolongation of life can you look for from above ? My measures are forecast to prolong your (lease of) life from Heaven ;—do I force you by the terrors of my power? My object is to support and nourish you all. I think of my ancestors, (who are now) the spiritual sovereigns;* when they made your forefathers toil (on similar occasions it was only for their good), and I would be enabled in the same way greatly to nourish you and cherish you.’
2. ‘Were I to err in my government, and remain long here, my high sovereign, (the founder of our dynasty), would send down on me great punishment for my crime, and say, “Why do you oppress my people ?”* If you, the myriads of the people, do not attend to the perpetuation of your lives, and cherish one mind with me, the One man, in my plans, the former kings will send down on you great punishment for your crime, and ‘say, “ Why do you not agree with our young grandson, but go on to forfeitp. 110 your virtue?” When they punish you from above, you will have no way of escape.* Of old, my royal predecessors made your ancestors and fathers toil (only for their good). You are equally the people whom I (wish to) cherish. But your conduct is injurious ;—it is cherished in your hearts. Whereas my royal predecessors made your ancestors and fathers happy, they, your ancestors and fathers, will (now) cut you off and abandon you, and not save you from death.* Here are those ministers of my government, who share with me in the offices (of the kingdom) ;—and yet they (only think of hoarding up) cowries and gems. Their ancestors and fathers earnestly represent (their course) to my high sovereign, saying, “ Execute great punishments on our descendants.” So do they advise my high sovereign to send down great calamities (on those men).’ *
Their ancestors and fathers earnestly represent (their course) to my high sovereign, saying, “ Execute great punishments on our descendants.” So do they advise my high sovereign to send down great calamities (on those men).’ *
3. ‘Oh! I have now told you my unchangeable purpose ;—do you perpetually respect (my) great anxiety; let us not get alienated and removed from one another; share in my plans and thoughts, and think (only) of following me; let every one of you set up the true rule of conduct in his heart. If there be bad and unprincipled men, precipitously or carelessly disrespectful (to my orders), and taking advantage of this brief season to play the part of villains or traitors, I will cut off their noses, or utterly exterminate them. I will leave none of their children. I will not let them perpetuate their seed in this new city.
‘Go! preserve and continue your lives. I will now transfer you (to the new capital), and (there) establish your families for ever.’
_ BOOK VII. THE PAN-KANG. III
Section 3.
1. Pan-king having completed the removal, and settled the places of residence, proceeded to adjust the several positions (of all classes at an assembly); and then he soothed and comforted the multitudes, saying to them, ‘ Do not play nor be idle, but exert yourselves to build (here) a great destiny (for us).
‘Now I have disclosed my heart and belly, my reins and bowels, and fully declared to you, my people, all my mind. I will not treat any of you as offenders; and do not you (any more) help one another to be angry, and form parties to defame me, the One man.
‘Of old, my royal predecessor, (Thang), that his merit might exceed that of those who were before him, proceeded to the hill-site. Thereby he removed our evils, and accomplished admirable good for our country. Now you, my people, were by (your position) dissipated and separated, so that you had no abiding place. (And yet) you asked why I was troubling your myriads and requiring you to remove. But God, being about to renew the virtuous service of my high ancestor, and secure the good order of our kingdom, I, with the sincere and respectful (of my ministers), felt a reverent care for the lives of the people, and have made a lasting settlement in (this) new city.*
‘I, a youth, did: not neglect your counsels ;— I (only) used the best of them. Nor did any of
1 It is supposed that this ‘hill-site’ of Thang was the same as that which Pan-kang had fixed on, but this does not clearly appear in the text.
112 THE SHO KING. PART Iv.
you presumptuously oppose the decision of the tortoise-shell;—-so we are here to enlarge our great inheritance.’ *
112 THE SHO KING. PART Iv.
you presumptuously oppose the decision of the tortoise-shell;—-so we are here to enlarge our great inheritance.’ *
2. ‘Oh! ye chiefs of regions, ye heads of departments, all ye, the hundreds of officers, would that ye had a sympathy (with my people)! I will exert myself in the choice and guiding of you;—do ye think reverently of my multitudes. I will not employ those who are fond of enriching themselves ; but will use and revere those who are vigorously, yet reverently, labouring for the lives and increase of the people, nourishing them and planning for their enduring settlement.
‘I have now brought forward and announced to you my mind, whom I approve and whom I disallow ;—let none of you but reverence (my will). Do not seek to accumulate wealth and precious things, but in fostering the life of the people, seek to find your merit. Reverently display your virtue in behalf of the people. For ever maintain this one purpose in your hearts,’
Book VIII. Tue CHarce to Yiru.
Arter Pan-king came the reigns of Hsido-hsin and Hsido-yt, of which we have no accounts in the Sh. Hsi4o-yf was followed by WO-ting (B. c. 1324-1264), to the commencement of whose reign this Book, in three sections, belongs. His name is not in it, but that he is the king intended appears from the prefatory notice, and the Confucian Analects, XIV, xliii. The Book is the first of the ‘Charges’ of the Shi. They relate the designation by the king of some officer to a particular charge or to some fief, with the address delivered by him on the occasion. Here the charge is to Yileh, in the first section, on his appointment to be
BOOK VIII, THE CHARGE TO YUEH. 113
chief minister. In the other two sections Yiieh is the principal speaker, and not the king. They partake more of the nature of the ‘Counsels.’ Yiieh had been a recluse, living in obscurity. The king’s attention was drawn to him in the manner related in the Book, and he was discovered in Ff-yen, or amidst ‘the Crags of FA,’ from which he was afterwards called Fi Yueh, as if FQ had been his surname.
The first section tells us how the king met with Ytieh, and appointed him to be his chief minister, and how Yiieh responded to the charge that he received. In the second section, Yueh counsels the king on a variety of points, and the king responds admiringly, In the third, the king introduces himself as a pupil at the feet of Yiieh, and is lectured on the subject of enlarging his knowledge, In the end the king says that he looks to Yueh as another f Yin, to make him another Thang.
Section 1.
Section 1.
1. The king passed the season of sorrow in the mourning shed for three years, and when the period of mourning was over, he (still) did not speak (to give any commands). All the ministers remonstrated with him, saying, ‘Oh! him who is (the first) to apprehend we pronounce intelligent, and the intelligent man is the model for others. The Son of Heaven rules over the myriad regions, and all the officers look up to and reverence him. They are the king’s words which form the commands (for them). If he do not speak, the ministers have no way to receive their orders.’ On this the king made a writing, for their information, to the following effect :—‘As it is mine to serve as the
1 A young king, mourning for his father, had to ‘afflict’ himself in various ways for twenty-five months, nominally for three years. Among other privations, he had to exchange the comforts of a palace for a rough shed in one of the courtyards. During the time of mourning, the direction of affairs was left to the chief minister,
{1] I
114 . THE sHO KING. PART IV.
director for the four quarters (of the kingdom), I have been afraid that my virtue is not equal to (that of my predecessors), and therefore have not spoken. (But) while I was reverently and silently thinking of the (right) way, I dreamt that God gave me a good assistant who should speak for me.’ * He then minutely recalled the appearance (of the person whom he had seen), and caused search to be made for him everywhere by means of a picture. Yiieh, a builder in the wild country of Ff-yen, was found like to it.
2. On this the king raised and made (Yiieh) his prime minister, keeping him (also) at his side.
He charged him, saying, ‘ Morning and evening present your instructions to aid my virtue. Suppose me a weapon of steel ;—I will use you for a whetstone. Suppose me crossing a great stream ;— I will use you for a boat with its oars. Suppose me in a year of great drought ;—I will use you as a copious rain. Open your mind, and enrich my mind, (Be you) like medicine, which must distress the patient, in order to cure his sickness. (Think of me) as one walking barefoot, whose feet are sure to be wounded, if he do not see the ground.
‘Do you and your companions all cherish the same mind to assist your sovereign, that I may follow my royal predecessors, and tread in the steps of my high ancestor, to give repose to the millions of the people. Oh! respect this charge of mine ; — so shall you bring your work to a (good) end.’
3. Ytieh replied to the king, saying, ‘Wood by the use of the line is made straight, and the sovereign who follows reproof is made sage. When the sovereign can (thus) make himself sage, his ministers,
BOOK VIII THE CHARGE TO YUEH. 115
without being specially commanded, anticipate his orders ;—who would dare not to act in respectful compliance with this excellent charge of your Majesty ?’
Section 2.
When the sovereign can (thus) make himself sage, his ministers,
BOOK VIII THE CHARGE TO YUEH. 115
without being specially commanded, anticipate his orders ;—who would dare not to act in respectful compliance with this excellent charge of your Majesty ?’
Section 2.
1. Yitieh having received his charge, and taken the presidency of all the officers, he presented himself before the king, and said, ‘Oh! intelligent kings act in reverent accordance with the ways of Heaven. The founding of states and the setting up of capitals, the appointing of sovereign kings, of dukes and other nobles, with their great officers and heads of departments, were not designed to minister to the idleness and pleasures (of one), but for the good government of the people. It is Heaven which is all-intelligent and observing ;—let the sage (king) take it as his pattern.* Then his ministers will reverently accord with him, and the people consequently will be well governed.
‘It is the mouth that gives occasion for shame ; they are the coat of mail and helmet that give occasion to war. The upper robes and lower garments (for reward should not be lightly taken from) their chests; before spear and shield are used, one ‘should examine himself. If your Majesty will be cautious in regard to these things, and, believing this about them, attain to the intelligent use of them, (your government) will in everything be excellent. Good government and bad depend on the various officers, Offices should not be given to men because they are favourites, but only to men of ability. Dignities should not be conferred on men of evil practices, but only on men of worth.
p. 12
p. 116
‘ Anxious thought about what will be best should precede your movements, which also should be taken at the time proper for them. Indulging the consciousness of being good is the way to lose that goodness; being vain of one’s ability is the way to lose the merit it might produce.
‘For all affairs let there be adequate preparation ;— with preparation there will be no calamitous issue. Do not open the door for favourites, from whom you will receive contempt. Do not be ashamed of mistakes, and (go on to) make them crimes. Let your mind rest in its proper objects, and the affairs of your government will be pure. Officiousness in sacrificing is called irreverence ;* and multiplying ceremonies leads to disorder. To serve the spirits acceptably (in this way) is difficult.’ *
Let your mind rest in its proper objects, and the affairs of your government will be pure. Officiousness in sacrificing is called irreverence ;* and multiplying ceremonies leads to disorder. To serve the spirits acceptably (in this way) is difficult.’ *
2. The king said, ‘Excellent! your words, O Yiieh, should indeed be put in practice (by me). If you were not so good in counsel, I should not have heard these rules for my conduct.’ Yiieh did obeisance with his head to the ground, and said, ‘ It is not the knowing that is difficult, but the doing. (But) since your Majesty truly knows this, there will not be the difficulty, and you will become really equal in complete virtue to our first king. Wherein I, Yiieh, refrain from speaking (what I ought to speak), the blame will rest with me.’
Section 3.
1. The king said, ‘Come, O Yiieh. I, the little one, first learned with Kan Pan!. Afterwards I lived
1 From Part V, xvi, 2, we learn that Kan Pan was a great minister of Wa-ting. It is supposed that he had been minister to Wf-ting’s father, and died during the king’s period of mourning.
BOOK VIIl. THE CHARGE TO YUEH. 117 concealed among the rude countrymen, and then I went to (the country) inside the Ho, and lived there’. From the Ho I went to Po;—and the result has been that I am unenlightened. Do you teach me what should- be my aims. Be to me as the yeast and the malt in making sweet spirits, as the salt and the prunes in making agreeable soup. Use various methods to cultivate me; do not cast me away ;—so shall I attain to practise your instructions.’
Yiieh said, ‘O king, a ruler should seek to learn much (from his ministers), with a view to establish his affairs; but to learn the lessons of the ancients is the way to attain this. That the affairs of one, not making the ancients his masters, can be perpetuated for generations, is what I have not heard.
‘In learning there should be a humble mind and the maintenance of a constant earnestness ;—in such a case (the learner's) improvement will surely come. He who sincerely cherishes these things will find all truth accumulating in his person. Teaching is the half of learning; when a man’s thoughts from first to last are constantly fixed on learning, his virtuous cultivation comes unperceived.
‘Survey the perfect pattern of our first king ;—so shall you for ever be preserved from error. Then shall I be able reverently to meet your views, and on every side to look out for men of eminence to place in ‘the various offices.’
2. Theking said, ‘Oh! Yiieh, that all within the four
1 We do not know the events of Wf-ting’s early life sufficiently to explain his language here. His living concealed among the rude people of the country, and then crossing to the north of the Ho, was owing probably to troubles in the kingdom.
118 THE sH® KING. — PART IV.
His living concealed among the rude people of the country, and then crossing to the north of the Ho, was owing probably to troubles in the kingdom.
118 THE sH® KING. — PART IV.
seas look up to my virtue is owing to you. As his legs and arms form the man, so does a good minister form the sage (king). Formerly, there was the first premier of our dynasty, Pao-hing?, who raised up and formed its royal founder. He said, “If 1 cannot make my sovereign like Y4o or Shun, I shall feel ashamed in my heart, as if I were beaten in the market-place.” If any common man did not get (all he should desire), he said, “It is my fault.” (Thus) he assisted my meritorious ancestor, so that he became equal to great Heavén.* Do you give your intelligent and preserving aid to me, and let not A-hang engross all the good service to the House of Shang.
‘ The sovereign should share his government with none but worthy officers. The worthy officer should accept his support from none but the proper sovereign. May you now succeed in making your sovereign a (true) successor of the founder of his line, and in securing the lasting happiness of the people!’
Yiieh did obeisance with his head to the ground, and said, ‘I wilf venture to respond to, and display abroad, your Majesty’s excellent charge.’
Book IX. Tue Day or THE SUPPLEMENTARY SacRIFICE To KAo 3unc.
Kio 3une was the title given to Wa-ting, after his death, in the ancestral temple. A supplementary sacrifice was offered on the day following the regular and more solemn service. What special idea was connected with it, it would be difficult to say ;
‘ Styled A-hing in the beginning of ‘the Théi-4ia.’ Pao-hing= ‘the Protector and Steelyard.’
BOOK Ix. SACRIFICE TO KAO 3UNG. 119 but at the close of it, the representatives or personators of the dead in the sacrifice of the preceding day were all feasted.
The title of this short Book leaves it uncertain whether the sacrifice was offered to Wf-ting or by him. The prefatory notice proceeds on the former view. Many critics of great intelligence decide for the latter, which a renewed consideration of the text has induced me to adopt. The king then is 30-king, WA-ting’s son. Something irregular or excessive in his sacrificing to his father was the thing which his monitor 34 A? wished to censure, taking occasion to do so from the incident mentioned in the first sentence.
The king then is 30-king, WA-ting’s son. Something irregular or excessive in his sacrificing to his father was the thing which his monitor 34 A? wished to censure, taking occasion to do so from the incident mentioned in the first sentence.
On the day of the supplementary sacrifice of K4o 3ung, there appeared a crowing pheasant}, 30 At said,‘To rectify this affair, the king must first be corrected.’ He delivered accordingly a lesson to the king, saying, ‘In its inspection of men below, Heaven’s first consideration is of their righteousness, and it bestows on them (accordingly) length of years or the contrary.* It is not Heaven that cuts short men’s lives; they bring them to an end themselves. Some men who have not complied with virtue will yet not acknowledge their offences, and when Heaven has by evident tokens charged them to correct their conduct, they still say, “What are these things to us?”
‘Oh! your Majesty’s business is to care reverently for the people. And all (your ancestors) were the heirs of (the kingdom by the gift of) Heaven ;— in attending to the sacrifices (to them), be not so excessive in those to your father.’ *
1 Sze-ma Khien, after the prefatory notice, says that the pheasant sat on the ear—one of the handles—of a tripod.
¢7° THE SHO KING. PART IV.
Book X. Tue CuHieF OF THE WestT’s Conquest oF Lf.
Tue reigns of seven more kings of Yin or Shang have passed, and this Book brings us to the time of Xau-hsin or Shau, its last sovereign, B.C. 1154-1123. The House of Xu begins to come to the front, for ‘the Chief of the West’ was one of the acknowledged founders of the Aau dynasty ;—whether Kang, known as king Wan, or his son Fa, known as king WA, is uncertain. Ahang’s father, the duke of Xu in the present department of Fang-hsiang, Shen-hsf, had been appointed Chief of the West, that is, of all the western portion of the kingdom, embracing Yii’s provinces of Yung, Liang, and Xing. The same jurisdiction descended to his son and grandson. The state of Lt, the conquest of which is mentioned, was in the present department of L(-an, Shan-hsf, within the royal domain, so that the Chief of the West was no longer confining himself to the west, but threatening the king himself.
80 f, a loyal officer, hears of the conquest of Lf, and hurries away to inform the king and warn him of the danger threatening the dynasty through his evil conduct. The king gives no heed to his remonstrances, and 3( f retires, sighing over the ruin, which he sees is not to be averted.
The Book is classed, it would be hard to tell why, among the ‘ Announcements.’
The Chief of the West having subdued Lt, 30 f was afraid, and hastened to report it to the king.
The Book is classed, it would be hard to tell why, among the ‘ Announcements.’
The Chief of the West having subdued Lt, 30 f was afraid, and hastened to report it to the king.
He said, ‘Son of Heaven, Heaven is bringing to an end the dynasty of Yin;* the wisest men and the shell of the great tortoise do not presume to know anything fortunate for it.* It is not that the former kings do not aid us, the men of this later time; * but by your dissoluteness and sport you are bringing on the end yourself. On this account Heaven has cast us off, and there are no good harvests to supply us with food.* Men have no regard to their
BOOK XI. THE COUNT OF WEI. 12!
heavenly nature, and pay no obedience to the statutes (of the kingdom). (Yea), our people now all wish (the dynasty) to perish, saying, “Why does not Heaven send down its indignation? Why does not (some one with) its great appointment make his appearance? What has the present king to do with us ?”’
The king said, ‘Oh! was not my birth in accordance with the appointment of Heaven (in favour of my House)?’ (On this) 30 { returned (to his own city), and said, ‘ Your crimes, which are many, are registered above, and can you still appeal to the appointment of Heaven in your favour ?* Yin will perish very shortly. As to all your deeds, can they but bring ruin on your country?’
Book XI. Tue Count or WE1.
Tue conversation recorded here—called, like the last Book, and with as little reason, an ‘Announcement’—is referred to B.c. 1123, the year in which the dynasty of Shang perished.
Wei was a principality in the royal domain, corresponding to the present district of LQ-44%ng, department Lf-an, Shan-hsf, the lords of which were counts. The count who appears here was, most probably, an elder brother of the king, and by the same mother, who was, however, only a concubine when the count was born, but raised to be queen before the birth of Kau-hsin. Saddened with the thought of the impending ruin of the dynasty, the count seeks the counsel of two other high nobles, and asks them to tell him what was to be done. One of them replies to him in still stronger language about the condition and prospects of the kingdom, and concludes by advising the count to make his escape, and declaring that he himself would remain at his post, and share in the unavoidable ruin,
122 THE sHO KING. PART IV.
One of them replies to him in still stronger language about the condition and prospects of the kingdom, and concludes by advising the count to make his escape, and declaring that he himself would remain at his post, and share in the unavoidable ruin,
122 THE sHO KING. PART IV.
1. The Count of Wei spoke to the following effect :—‘Grand-Master and Junior-Master?, (the House of) Yin, we may conclude, can no longer exercise rule over the four quarters (of the kingdom). The great deeds of our founder were displayed in former ages, but by our maddened indulgence in spirits, we have destroyed (the effects of) his virtue in these after-times. (The people of) Yin, small and great, are given to highway robberies, villainies, and treachery. The nobles and officers imitate one another in violating the laws, and there is no certainty that criminals will be apprehended. The smaller people (consequently) rise up, and commit violent outrages on one another. Yin is now sinking in ruin ;—its condition is like that of one crossing a stream, who can find neither ford nor bank. That Yin should be hurrying to ruin at the present pace!’
He added, ‘Grand-Master and Junior-Master, we are manifesting insanity. The most venerable members of our families are withdrawn to the wilds; and you indicate no course (to be taken), but (only) tell me of the impending ruin ;—what is to be done ?’
2. The Grand-Master made about the following reply :—‘O son of our (former) king, Heaven in anger is sending down calamities, and wasting the country of Yin.* Hence has arisen that mad indulgence in spirits. (The king) has no reverence
1 For high ministers with these titles under the Kau dynasty, see next Part, Book xx. The individuals whom the count of Wei consulted were probably the count of AT and Pi-kan, who are classed with him in the Confucian Analects, XVIII, 1.
BOOK XI. THE COUNT OF WEI. 123
(The king) has no reverence
1 For high ministers with these titles under the Kau dynasty, see next Part, Book xx. The individuals whom the count of Wei consulted were probably the count of AT and Pi-kan, who are classed with him in the Confucian Analects, XVIII, 1.
BOOK XI. THE COUNT OF WEI. 123
for things which he ought to reverence, but does despite to the venerable aged, the men who have long been in office. The people of Yin will now steal even the pure and perfect victims devoted to the spirits of heaven and earth; * and their conduct is connived at, and though they proceed to eat the victims, they suffer no punishment. (On the other hand), when I look down and survey the people of Yin, the methods by which they are governed are hateful exactions, which call forth outrages and hatred ;—and this without ceasing. Such crimes equally belong to all in authority, and multitudes are starving with none to whom to appeal. Now is the time of Shang’s calamity ;—I will arise and share in its ruin. When ruin overtakes Shang, I will not be the servant (of another House). (But) I tell you, O king’s son, to go away, as being the course (for you). Formerly I injured you by what I said; if you do not (now) go away, our (sacrifices) will entirely perish. Let us rest quietly (in our several parts), and each present himself to the former kings} (as having done so).* I do not think of making my escape.’
' It is understood that the former king, the father of both XAt and X4u-hsin, had wished to leave the throne to X/Ai, and that the Grand-Master had advocated such a measure ;—thereby injuring Kit when it did not take effect, through making K4u-hsin jealous of him.
PART V. THE BOOKS OF KAU.
Book I. Tue Great DEcLARATION.
Kiv is the dynastic designation under which king W@ and his descendants possessed the throne from z. c. 1122 to 256, a period of 867 years. They traced their lineage up to KAt, who was Minister of Agriculture under Shun. He was invested with the principality of Thai, the present district of Fd-fang, department of Fang-hsiang, Shen-hst. Long afterwards Than-fa, claiming to be one of his descendants, appears in B.c. 1326, founding the state of X4u, near mount X4Ai, in the same department of Fang-hsiang. This Than-fa was the great-grandfather of king WA. The family surname was Xi.
When the collection of the Shi was complete, it contained thirty-eight different documents of the Kau dynasty, of which twenty-eight remain, twenty of them being of undisputed genuineness.
This first Book, ‘the Great Declaration,’ is one of the contested portions; and there is another form of it, that takes the place of this in some editions. It has appeared in the Introduction that the received text of the Shit was formed with care, and that everything of importance in the challenged Books is to be found in quotations from them, while the collection was complete, that have been gathered up by the industry of scholars.
It has appeared in the Introduction that the received text of the Shit was formed with care, and that everything of importance in the challenged Books is to be found in quotations from them, while the collection was complete, that have been gathered up by the industry of scholars.
King W4, having at last taken the field against AAu-hsin, the tyrant of Shang, made three speeches to his officers and men, setting forth the reasons for his enterprise, and urging them to exert themselves with him in the cause of humanity and Heaven. They are brought together, and constitute ‘the Great Declaration.’
‘In the first Part,’ says a Chinese critic, ‘king Wf addresses himself to the princes and nobles of inferior rank; in the second, to their hosts; and in the third, to his officers. The ruling idea in the first is the duty of the sovereign,—what he ought to be
BOOK I. THE GREAT DECLARATION. 125
and to do; with this it begins and ends. There is not the same continuity of thought in the second, but the will and purpose of Heaven is the principal thing insisted on. The last Part shows the difference between the good sovereign and the bad, and touches on the consent that there is between Heaven and men. There is throughout an unsparing exhibition of the wickedness of K4u-hsin.
Section 1.
In the spring of the thirteenth year! there was a great assembly at M4ng-Aing*. The king said, ‘Ah! ye hereditary rulers of my friendly states, and all ye my officers, managers of my affairs, hearken clearly to my declaration.
‘Heaven and earth is the parent of all creatures ; and of all creatures man is the most highly endowed.* The sincerely intelligent (among men) becomes the great sovereign; and the great sovereign is the parent of the people. But now, Shau, the king of Shang, does not reverence Heaven above, and inflicts calamities on the people below.* Abandoned to drunkenness and reckless in lust, he has dared to exercise cruel oppression. He has extended the punishment of offenders to all their relatives. He has put men into offices on the hereditary principle. He has made it his pursuit to have palaces, towers, pavilions, embankments, ponds, and all other extravagances, to the most painful injury of you, the myriads of the people. He has burned and roasted the loyal and good. He has ripped up pregnant
’.
1 The thirteenth year is reckoned from king WA's succeeding to his father as ‘the Chief of the West.’
® Mang-Aing, or ‘the Ford of Mang,’ is still the name of a district in the department of Ho-nan, Ho-nan.
p. 126
women. Great Heaven was moved with indignation, and charged my deceased father Wan to display its terrors; but (he died) before the work was completed.*
p. 126
women. Great Heaven was moved with indignation, and charged my deceased father Wan to display its terrors; but (he died) before the work was completed.*
‘On this account, I, F4, the little child, have by means of you, the hereditary rulers of my friendly states, contemplated the government of Shang; but Shau has no repentant heart. He sits squatting on his heels, not serving God nor the spirits of heaven and earth, neglecting also the temple of his ancestors, and not sacrificing in it.* The victims and the vessels of millet all become the prey of wicked robbers, and still he says, “ The people are mine; the (heavenly) appointment is mine,” never trying to correct his contemptuous mind.*
‘ Heaven, for the help of the inferior people, made for them rulers, and made for them instructors, that they might be able to be aiding to God, and secure the tranquillity of the four quarters (of the kingdom). In regard to who are criminals and who are not, how dare I give any allowance to my own wishes ? *
‘Where the strength is the same, measure the virtue of the parties; where the virtue is the same, measure their righteousness.” Sh4u has hundreds of thousands and myriads of officers, but they have hundreds of thousands and myriads of minds; I have (but) three thousand officers, but they have one mind. The iniquity of Shang is full. Heaven gives command to destroy it. If 1 did not obey Heaven, my iniquity would be as great.*
‘I, the little child, early and late am filled with apprehensions. I have received the command of my deceased father Win; I have offered special sacrifice to God; I have performed the due ser-
BOOK I. THE GREAT DECLARATION. 127
vices to the great earth; and I lead the multitude of you to execute the punishment appointed by Heaven.* Heaven compassionates the people. What the people desire, Heaven will be found to give effect to.* Do you aid me, the One man, to cleanse for ever (all within) the four seas. Now is the time!—It should not be lost.’
Section 2.
On (the day) Wa-wi!, the king halted on the north of the Ho. When all the princes with their hosts were assembled, the king reviewed the hosts, and made the following declaration :—‘ Oh! ye multitudes of the west, hearken all to my words.
‘I have heard that the good man, doing good, finds the day insufficient; and that the evil man, doing evil, also finds the day insufficient. Now Shau, the king of Shang, with strength pursues his lawless way. He has driven away the timeworn sires, and cultivates intimacies with wicked men. Dissolute, intemperate, reckless, oppressive, his ministers have become assimilated to him; and they form combinations and contract animosities, and depend on their power to exterminate one another. The innocent cry to Heaven. The odour of such a state is felt on high.*
‘Heaven loves the people, and the sovereign should reverently carry out (this mind of) Heaven. Kieh, the sovereign of Hsia, would not follow the