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)

(The duke of Shao) then did obeisance with his hands to his head and his head to the ground, and said, ‘I, a small minister, presume, with the king’s (heretofore) hostile people and all their officers,p. 188 and with his (loyal) friendly people, to maintain and receive his majesty’s dread command and brilliant virtue. That the king should finally obtain the decree all-complete, and that he should become illustrious,—this I do not presume to labour for. I only bring respectfully these offerings to present to his majesty, to be used in his prayers to Heaven for its long-abiding decree.’ *

Boox XIII. THe ANNOUNCEMENT CONCERNING Lo.

Tue matters recorded in this Book are all connected, more or less nearly, with Lo, the new capital, the arrangements for the building of which are related at the commencement of the last Book. According to the summary of the contents given by the commentator 3h4i Aan, ‘The arrangements for the building having been made, the duke of au sent a messenger to inform the king of the result of his divinations. The historiographer recorded this as the Announcement about Lo, and at the same time related a dialogue between the king and his minister, and how the king charged the duke to remain at Lo, and conduct the government of it.’ Passing over the commencing paragraph, which I have repeated here from the ninth Book, 3hai divides all the rest into seven chapters. Ch. 1 contains the duke’s message concerning his divinations; and the next gives the king’s reply. Ch. 3 is occupied with instructions to the king about the measures which he should pursue on taking up his residence at Lo. In ch. 4, the king charges the duke to remain at Lo, and undertake its government. In ch. 5, the duke responds, and accepts the charge, dwelling on the duties which the king and himself would have to perform. Ch. 6 relates the action of the duke in reference to a message and gift from the king intended for his special honour. In ch. 7, the historiographer writes of sacrifices offered by the king in Lo, and a proclamation that he issued, and tells how long the duke continued in his government ;—showing how the duke began the city and completed it, and how king Aang, after offering the sacrifices and inaugurating the government, returned to H4o, and did not, after all, make his capital at Lo.

BOOK XIII. THE ANNOUNCEMENT CONCERNING LO. 189

Many critics make much to do about the want of historical order in the Book, and suppose that portions have been lost, and other portions transposed; but the Book may be explained without resorting to so violent a supposition.

BOOK XIII. THE ANNOUNCEMENT CONCERNING LO. 189

Many critics make much to do about the want of historical order in the Book, and suppose that portions have been lost, and other portions transposed; but the Book may be explained without resorting to so violent a supposition.

{In the third month, when the moon began to wane, the duke of KAu commenced the foundations. and proceeded to build the new great city of Lo of the eastern states. The people from every quarter assembled in great harmony. From the Hau, Tien, Nan, 3hai, and Wei domains, the various officers stimulated this harmony of the people, and introduced them to the business that was to be done for K4u. The duke encouraged all to diligence, and . made a great announcement about the performance (of the works)?.]

1. The duke of A4u did obeisance with his hands to his head and his head to the ground?, saying, ‘Herewith I report (the execution of my commission) to my son, my intelligent sovereign. The king appeared as if he would not presume to be present at Heaven’s founding here the appointment (of our dynasty), and fixing it, whereupon I followed the (Grand-)Guardian, and made a great survey of this eastern region, hoping to found the place where he should become the intelligent sovereign of the people. On the day Yi-m4o, I came in the morning to this capital of Lo. I (first) divined by the shell concerning (the ground about) the Lt-water on the north of the Ho. I then divined concerning the east of the Xien-water, and the west of the Kan, when the (ground near the) Lo was indicated. Again I

1 See the introductory note to Book ix.

* In sending his message to the king, the duke does obeisance as if he were in the presence of his majesty. The king responds with a similar ceremony,p. 190 divined concerning the east of the Aan-water, when the (ground near the) Lo was also indicated. I (now) send a messenger with a map, and to present the (result of the) divinations.’*

2. The king did obeisance with his hands to his head and his head to the ground, saying, ‘ The duke did not presume not to acknowledge reverently the favour of Heaven, and has surveyed the locality where our A4u may respond to that favour. Having settled the locality, he has sent his messenger to show me the divinations, favourable and always auspicious. We two must together sustain the responsibility. He has made provision for me (and my successors), for myriads and tens of myriads of years, there reverently to acknowledge the favour of Heaven.* With my hands to my head and my head to the ground, (I receive) his instructive words.’

We two must together sustain the responsibility. He has made provision for me (and my successors), for myriads and tens of myriads of years, there reverently to acknowledge the favour of Heaven.* With my hands to my head and my head to the ground, (I receive) his instructive words.’

3. The duke of Au said}, ‘Let the king at first employ the ceremonies of Yin, and sacrifice in the new city,* doing everything in an orderly way, but without display. I will marshal all the officers to attend you from ‘4u, merely saying that probably there will be business to be done (in sacrificing). Let the king instantly issue an order to the effect that the most meritorious (ministers) shall have the first place in the sacrifices; and let him also say in an order, ‘“ You, in whose behalf the above order is issued, must give me your assistance with sincere earnestness.” Truly display the record of merits, for

1 We must suppose that the duke of X4u, after receiving the reply to his message, had himself returned to Ho, to urge upon the king the importance of his repairing in person to Lo, and solemnly inaugurating the new city as the capital of the kingdom.

BOOK x11. THE ANNOUNCEMENT CONCERNING LO. IQI it is you who must in everything teach the officers. My young son, can you indulge partiality? Eschew it, my young son. -(If you do not), the consequence hereafter will be like a fire, which, a spark at first, blazes up, and by and by cannot be extinguished. Let your observance of the constant rules of right, and your soothing measures be like mine. Take only the officers that are in Aau with you to the new city, and make them there join their (old) associates, with intelligent vigour establishing their merit, and with a generous largeness (of soul) completing (the public manners) ;—~so shall you obtain an endless fame.’

The duke said, ‘Yes, young as you are, be it yours to complete (the work of your predecessors). Cultivate (the spirit of) reverence, and you will know who among the princes (sincerely) present their offerings to you, and who do not. In connexion with those offerings there are many observances. If the observances are not equal to the articles, it must be held that there is no offering. When there is no service of the will in the offerings (of the princes), all the people will then say, “We need not (be troubled about) our offerings,” and affairs will be disturbed by errors and usurpations.

‘Do you, my young son, manifest everywhere my unwearied diligence, and listen to my instructions to you how to help the people to observe the constant rules of right. If you do not bestir yourself in these things, you will not be of long continuance. If you sincerely and fully carry out the course of your Directing father, and follow exactly my example, there will be no venturing to disregard your orders. Go, and. be reverent.. Henceforth I will study

p. 192

If you
sincerely and fully carry out the course of your
Directing father, and follow exactly my example,
there will be no venturing to disregard your orders.
Go, and. be reverent.. Henceforth I will study

p. 192

husbandry?. There do you generously rule our people, and there is no distance from which they will not come to you.’

4. The king spoke to this effect?,‘O duke, you are the enlightener and sustainer of my youth. You have set forth the great and illustrious virtues, that I, notwithstanding my youth, may display a brilliant merit like that of Wan and Wa, reverently responding to the favouring decree of Heaven; and harmonize and long preserve the people of all the regions, settling the multitudes (in Lo); and that I may give due honour to the great ceremony (of recording) the most distinguished (for their merits), regulating the order for the first places at the sacrifices, and doing everything in an orderly manner without display.

‘But your virtue, O duke, shines brightly above and beneath, and is displayed actively throughout the four quarters. On every hand appears the deep reverence (of your virtue) in securing the establishment of order, so that you fail in nothing of the earnest lessons of Wan and Wa. It is for me, the youth, (only) to attend reverently, early and late, to the sacrifices.’ *

The king said, ‘Great, O duke, has been your merit in helping and guiding me ;—let it ever continue so.’

1 By this expression the duke indicates his wish and intention _ now to retire from public life, and leave the government and especially the affairs of Lo in the king’s hands.

* From the words of the king in this chapter, we receive the impression that they were spoken in Lo. He must have gone there with the duke from Hao. He deprecates the duke’s intention to retire into private life; intimates his own resolution to return to H&o ; and wishes the duke to remain in Lo, accomplishing all that was still necessary to the establishment of their dynasty.

BOOK xi1II. THE ANNOUNCEMENT CONCERNING LO. 193

The king said, ‘O duke, let me, the little child, return to my sovereignty in A4u, and I charge you, O duke, to remain behind (here). Order has been initiated throughout the four quarters of the kingdom, but the ceremonies to be honoured (by general observance) have not yet been settled, and I cannot look on your service as completed. Commence on a great scale what is to be done by your remaining here, setting an example to my officers and greatly preserving the people whom Wan and Wd received ; —by your good government you will be a help to the whole kingdom.’

Commence on a great scale what is to be done by your remaining here, setting an example to my officers and greatly preserving the people whom Wan and Wd received ; —by your good government you will be a help to the whole kingdom.’

The king said,‘ Remain, O duke. I will certainly go. Your services are devoutly acknowledged and reverently rejoiced in. Do not, O duke, occasion me this difficulty. I on my part will not be weary in seeking the tranquillity (of the people) ;—do not let the example which you have afforded me be intermitted. So shall the kingdom enjoy for generations (the benefit of your virtue).’

5. The duke of Au did obeisance with his hands to his head and his head to the ground, saying, ‘ You have charged me, O king, to come here. I undertake (the charge), and will protect the people whom your accomplished grandfather, and your glorious and meritorious father, king W4, received by the decree (of Heaven). I will enlarge the reverence which I cherish for you. (But), my son, come (frequently), and inspect this settlement. Pay great honour to (old) statutes, and to the good and wise men of Yin. Good government (here) will make you (indeed) the new sovereign of the kingdom, and an example of (royal) respectfulness to all your successors of Ku.’

{r] 0

p. 194

(The duke) proceeded to say, ‘ From this time, by the government administered in this central spot, all the states will be conducted to repose; and this will be the completion of your merit, O king.

‘I, Tan, with the numerous officers and managers of affairs, will consolidate the achievements of our predecessors, in response to (the hopes of) the people. I will afford an example of sincerity to (future ministers of) K4u, seeking to render complete the pattern intended for the enlightenment of you, my son, and thus to carry fully out the virtue of your accomplished grandfather.’

6. (Afterwards, on the arrival of a message and gifts from the king, the duke said), ‘(The king) has sent messengers to admonish (the people of) Yin, and with a soothing charge to me, along with two flagons of the black-millet herb-flavoured spirits, saying, “ Here is a pure sacrificial gift, which with my hands to my head and my head to the ground I offer for you to enjoy its excellence!” * I dare not keep this by me, but offer it in sacrifice to king W4n and king Wa.’ (In doing so, he prayed), ‘May he be obedient to, and observant of your course! Let him not bring on himself any evil or illness ! Let him satisfy his descendants for myriads of years with your virtue! Let (the people of) Yin enjoy prolonged (prosperity)!’* (He also said to the messengers), ‘The king has sent you to Yin,

Let him not bring on himself any evil or illness ! Let him satisfy his descendants for myriads of years with your virtue! Let (the people of) Yin enjoy prolonged (prosperity)!’* (He also said to the messengers), ‘The king has sent you to Yin,

1 We must suppose that the king had returned to Héo, and now sends a message to the duke with an extraordinary gift, doing honour to him as if he were a departed spirit, continuing in heaven the guardianship of the dynasty which he had so long efficiently discharged on earth. This gives occasion for the duke to exhibit anew his humility, piety, and loyalty.

BOOK x11. THE ANNOUNCEMENT CONCERNING LO. 195 and we have received his well-ordered charges, (sufficient to direct us) for myriads of years, but let (the people) ever (be able to) observe the virtue cherished by my son,’

7. On the day W0-£4an, the king, being in the new city!, performed the annual winter sacrifice, offering (moreover) one red bull to king Wan and another to king Wa.* He then ordered a declaration to be prepared, which was done by Yt* in the form of a prayer, and it simply announced the remaining behind of the duke of Kau. The king’s guests 5, on occasion of the killing of the victims and offering the sacrifice, were all present. The king entered the grand apartment, and poured out the libation.* He gave a charge to the duke of #4u to remain, and Yi, the preparer of the document, made the announcement ;—#in the twelfth month. (Thus) the duke of A4u grandly sustained the decree which Wan and Wd had received through the space of seven years +.

* The duke had asked the king to come frequently to the new city ; he is there now accordingly.

* Yt was ,the name of the Recorder who officiated on the occasion.

* All the princes present and assisting at the sacrifices, and especially the représentatives of the previous dynasties.

* These seven years are to be calculated from the seventh year of king Khang, after the duke had served as administrator of the government seven years from the death of king W. Many think, however, that the ‘seven years’ are only those of the duke’s

regency.

p. 196

Book XIV. Tue Numerous OFFICERS.

We have in this Book another ‘ Announcement, addressed to the people of Yin or Shang, and especially to the higher classes among them,—‘ the numerous officers,’—to reconcile them to their lot as subjects of the new dynasty. From the preceding two Books it appears that many of the people of Yin had been removed to the country about the Lo, before the dukes of Shao and Kau commenced the building of the new city. Now that the city was completed, another and larger migration of them, we may suppose, was ordered, and the duke of Ku took occasion to issue the announcement that is here preserved.

Now that the city was completed, another and larger migration of them, we may suppose, was ordered, and the duke of Ku took occasion to issue the announcement that is here preserved.

I have divided it into four chapters. The first vindicates the kings of X4u for superseding the line of Shang, not from ambition, but in obedience to the will of God. The second unfolds the causes why the dynasty of Yin or Shang had been set aside. The third shows how it had been necessary to remove them to Lo, and with what good intention the new capital had been built. The fourth tells how comfort and prosperity were open to their attainment at Lo, while by perseverance in disaffection they would only bring misery and ruin upon themselves.

1. In the third month, at the commencement (of the government) of the duke of Au in the new city of Lo, he announced (the royal will) to the officers of the Shang dynasty, saying, ‘The king speaks to this effect:—‘‘ Ye numerous officers who remain from the dynasty of Yin, great ruin came down on Yin from the cessation of forbearance in compase sionate Heaven, and we, the lords of Au, received its favouring decree.* We felt charged with its bright terrors, carried out the punishments which kings inflict, rightly disposed of the appointment of - Yin, and finished (the work of) God.* Now, ye numerous officers, it was not our small state that dared to aim at the appointment belonging to Yin. But Heaven was not with (Yin), for indeed it would not

* cpa. a 21

BOOK XIV. THE NUMEROUS OFFICERS. 197

strengthen its misrule. It (therefore) helped us ;— did we dare to seek the throne of ourselves? God was not for (Yin), as appeared from the mind and conduct of our inferior people, in which there is the brilliant dreadfulness of Heaven.” ’ *

a 21

BOOK XIV. THE NUMEROUS OFFICERS. 197

strengthen its misrule. It (therefore) helped us ;— did we dare to seek the throne of ourselves? God was not for (Yin), as appeared from the mind and conduct of our inferior people, in which there is the brilliant dreadfulness of Heaven.” ’ *

2. ‘I have heard the saying, “ God leads men to tranquil security,” * but the sovereign of Hsi4 would not move to such security, whereupon God sent down corrections, indicating his mind to him. (ieh), however, would not be warned by God, but proceeded to greater dissoluteness and sloth and excuses for himself. Then Heaven no longer regarded nor heard him, but disallowed his great appointment, and inflicted extreme punishment. Then it charged your founder, Thang the Successful, to set Hsia aside, and by means of able men to rule the kingdom. From Thang the Successful down to Ti-yi, every sovereign sought to make his virtue illustrious, and duly attended to the sacrifices.* And thus it was that, while Heaven exerted a great establishing influence, preserving and regulating the House of Yin, its sovereigns on their part were humbly careful not to lose (the favour of) God, and strove to manifest a good-doing corresponding to that of Heaven.* But in these times, their successor showed himself greatly ignorant of (the ways of) Heaven, and much less could it be expected of him that he would be regardful of the earnest labours of his fathers for the country. Greatly abandoned to dissolute idleness, he gave no thought to the bright principles of Heaven, and the awfulness of the people.* On this account God no longer protected him, but sent down the great ruin which we have witnessed. Heaven was not with him, because hep. 198 did not make his virtue illustrious.* (Indeed), with regard to the overthrow of all states, great and small, throughout the four quarters of the kingdom, in every case reasons can be given for their punishment.’

‘The king speaks to this effect :—“ Ye numerous officers of Yin, the case now is this, that the kings of our Ku, from their great goodness, were charged with the work of God. There was the charge to them, ‘Cut off Yin.’ (They proceeded to perform it), and announced the execution of their service to God. In our affairs we have followed no double aims ;—ye of the royal House (of Yin) must (now simply) follow us.”’ *

3. ‘“ May I not say that you have been very lawless? I did not (want to) remove you. The thing came from your own city. When I consider also how Heaven has drawn near to Yin with so great tribulations, it must be that there was (there) what was not right.”

‘“ May I not say that you have been very lawless? I did not (want to) remove you. The thing came from your own city. When I consider also how Heaven has drawn near to Yin with so great tribulations, it must be that there was (there) what was not right.”

‘The king says, ‘“‘ Ho! I declare to you, ye numerous officers, it is simply on account of these things that I have removed you and settled you here in the west * ;—it was not that I, the One man, considered it a part of my virtue to interfere with your tranquillity. The thing was from Heaven; do not offer resistance; I shall not presume to have any subsequent (charge concerning you); do not murmur against me. Ye know that your fathers of the Yin dynasty had their archives and statutes, (showing

1 That is, your conduct in your own city.

* Lo is often called ‘the eastern capital,’ as being east from Ho, the capital of king WQ; but it was west from X@o-ko, the capital of Yin.

BOOK XIV. THE NUMEROUS OFFICERS. I99

how) Yin superseded the appointment of Hsia. Now, indeed, ye say further, ‘(The officers of) Hsia were chosen and employed in the royal court (of Shang), and had their duties among the mass of its officers.’ (But) I, the One man, listen only to the virtuous, and employ them; and it was with this view that I ventured to seek you in your capital of Shang (once sanctioned by) Heaven, (and removed you here to Lo.) I thereby follow (the ancient example), and have pity on you. (Your present non-employment) is no fault of mine ;—it is by the decree of Heaven.” *

‘The king says, “ Ye numerous officers, formerly, when I came from Yen’, I greatly mitigated the penalty and spared the lives of the people of your four states*. At the same time I made evident the punishment appointed by Heaven, and removed you to this distant abode, that you might be near the ministers who had served in our honoured (capital)*, and (learn) their much obedience.”

‘The king says, “I declare to you, ye numerous officers of Yin, now I have not put you to death, and therefore I reiterate the declaration of my charge‘. I have now built this great city here in

1 Yen was the name of a territory, corresponding to the present district of AAti-fau, in Shan-tung. The wild tribe inhabiting it, had joined with Wa-k4ng and the king’s uncles a few years before ; and the crushing of the Yen had been the last act in the suppression of their rebellion.

2 The royal domain of Yin, which had been allotted to WA-king and the king’s three uncles.

8 Hao. There were, no doubt, at this time many ministers and officers from H&o in Lo; but the duke had intended that they should in the mass remove from the old to the new capital.

‘ The charge which had been delivered on the first removal of many of them to the neighbourhood of Lo.

p. 200

‘ The charge which had been delivered on the first removal of many of them to the neighbourhood of Lo.

p. 200

Lo, considering that there was no (central) place in which to receive my guests from the four quarters, and also that you, ye numerous officers, might here with zealous activity perform the part of ministers to us, with the entire obedience (ye would learn). Ye have still here, I may say, your grounds, and may still rest in your duties and dwellings. If you can reverently obey, Heaven will favour and compassionate you. If you do not reverently obey, you shall not only not have your lands, but I will also carry to the utmost Heaven’s inflictions on your persons. Now you may here dwell in your villages, and perpetuate your families; you may pursue your occupations and enjoy your years in this Lo; your children also will prosper ;—(all) from your being removed here.”

‘The king says—1; and again he says, “ Whatever I may now have spoken is on account of (my anxiety about) your residence here.”’

Book XV. AGatnst Luxurious Ease.

Tue name of this Book is taken from two characters in the first sentence of it, which are the key-note of the whole. It is classified among the ‘Instructions’ of the Sh, and was addressed to king Khang by the duke of 4u soon after he had resigned the administration of the government into his hands.

There are six pauses in the course of the address, which is resumed always with ‘The duke of A4u said, “ “Oh. "* This suggests a division into seven chapters.

In the first, the duke suggests to the king to find a rule for himself in the laborious toils that devolve on the husbandman. In the second, he refers to the long reigns of three of the Yin sovereigns,

1 There are probably some sentences lost here.

BOOK Xv. AGAINST LUXURIOUS EASE. 201

and the short reigns of others, as illustrating how the blessing of Heaven rests on the diligent monarch. In the third, the example of their own kings, Thai, A7, and Wan, is adduced with the same object. In the fourth, the duke addresses the king directly, and exhorts him to follow the pattern of king W&n, and flee from that of Xau-hsin. In the fifth, he stimulates him, by reference to ancient precedents, to adopt his counsels, and shows the evil effects that will follow if he refuse to do so. In the sixth, he shows him, by the cases of the good kings of Yin and of king Wan, how he should have regard to the opinions of the common

| people, and gird himself to diligence. The seventh chapter is a single admonition that the king should lay what had been said to heart.

In the sixth, he shows him, by the cases of the good kings of Yin and of king Wan, how he should have regard to the opinions of the common

| people, and gird himself to diligence. The seventh chapter is a single admonition that the king should lay what had been said to heart.

1. The duke of Xu said, ‘Oh! the superior man rests in this,—that he will indulge in no luxurious ease. He first understands how the painful toil of sowing and reaping conducts to ease, and thus he understands how the lower people depend on this toil (for their support). I have observed among the lower people, that where the parents have diligently laboured in sowing and reaping, their sons (often) do not understand this painful toil, but abandon themselves to ease, and to village slang, and become quite disorderly. Or where they do not do so, they (still) throw contempt on their parents, saying, “Those old people have heard nothing and know nothing.”’

2. The duke of A4u said, ‘Oh! I have heard that aforetime Aung 3ung, one of the kings of Yin}, was grave, humble, reverential, and timorously cautious. He measured himself with reference to the decree of Heaven, and cherished a reverent apprehension in governing the people, not daring

' Kung 3ung was the sacrificial title of Thai-wf, the seventh of the kings of Shang or Yin, who reigned B.c. 1637-1563.

p. 202

to indulge in useless ease.* It was thus that he enjoyed the throne seventy and five years. If we come to the time of K4o 3ung?, he toiled at first away from the court, and was among the lower people ?. When he came to the throne, and occupied the mourning shed, it may be said that he did not speak for three years. (Afterwards) he was (still inclined) not to speak; but when he did speak, his words were full of harmonious (wisdom). He did not dare to indulge in useless ease, but admirably and tranquilly presided over the regions of Yin, till throughout them all, small and great, there was not a single murmur. It was thus that he enjoyed the throne fifty and nine years. In the case of 30-4i4%, he refused to be king unrighteously, and was at first one of the lower people. When he came to the throne, he knew on what they must depend (for their support), and was able to exercise a protecting kindness towards their masses, and did not dare to treat with contempt the wifeless men. and widows. Thus it was that he enjoyed the throne thirty and three years. The kings that arose after these, from their birth enjoyed ease. Enjoying ease from their birth, they did not know the painful toil of sowing and reaping, and had not heard ‘of the hard labours of the lower people. They sought for nothing but excessive pleasure; and so not one of them had long life. They (reigned) for ten years,

1 K4o Sung was the sacrificial title of WQ-ting, the nineteenth sovereign of the Yin line, who reigned s.c. 1324-1266. He has already appeared in the 8th and 9th Books of Part IV.

2 Compare Part IV, viii, sect. 3, ch. 1.

They (reigned) for ten years,

1 K4o Sung was the sacrificial title of WQ-ting, the nineteenth sovereign of the Yin line, who reigned s.c. 1324-1266. He has already appeared in the 8th and 9th Books of Part IV.

2 Compare Part IV, viii, sect. 3, ch. 1.

® 80-414 was the twenty-first of the Yin sovereigns, and reigned B.C. 1258-1226.

BOOK Xv. AGAINST LUXURIOUS EASE. 203

for seven or eight, for five or six, or perhaps (only) for three or four.’

3. The duke of KAu said, ‘Oh! there likewise were king Thai and king At of our own KAu, who were humble and reverentially cautious. King Wan dressed meanly, and gave himself to the work of tranquillization and to that of husbandry. Admira-

-bly mild and beautifully humble, he cherished and protected the inferior people, and showed a fostering kindness to the wifeless men and widows. From morning to mid-day, and from mid-day to sundown, he did not allow himself leisure to eat ;—thus seeking to secure the happy harmony of the myriads of the people. King Wan did not dare to go to excess in his excursions or his hunting, and from the various states he would receive only the correct amount of contribution. The appointment (of Heaven) came to him in the middle of his life}, and he enjoyed the throne for fifty years.’ *

4. The duke of K4Au said, ‘Oh! from this time forward, do you who have succeeded to the throne imitate Wan’s avoiding of excess in his sight-seeing, his indulgence in ease, his excursions, his hunting ; and from the myriads of the people receive only the correct amount of contribution. Do not allow yourself the leisure to say, “To-day I will indulge in pleasure.” This would not be holding out a lesson to the people, nor the way to secure the favour of Heaven. Men will on the contrary be prompt to imitate you and practise evil. Become not like

1 This can only be understood of W4n’s succeeding to his father as duke of X4u and chief of the West in s.c. 1185. He died in 1135, leaving it to his son W&@ to overthrow the dynasty of Shang.

p. 204

Shdu the king of Yin, who went quite astray, and became abandoned to drunkenness.’

5. The duke of Au said, ‘Oh! I have heard it said that, in the case of the ancients, (their ministers) warned and admonished them, protected and loved them, taught and instructed them; and among the people there was hardly one who would impose on them by extravagant language or deceiving tricks. If you will not listen to this (and profit by it), your ministers will imitate you, and so the correct laws of the former kings, both small and great, will be changed and disordered. The people, blaming you, will disobey and rebel in their hearts ;— yea, they will- curse you with their mouths,’

If you will not listen to this (and profit by it), your ministers will imitate you, and so the correct laws of the former kings, both small and great, will be changed and disordered. The people, blaming you, will disobey and rebel in their hearts ;— yea, they will- curse you with their mouths,’

6. The duke of 4u said, ‘Oh! those kings of Yin,—Xung 3ung, K4o 3ung, and 30-4i4, with king Wan of our KAu,—these four men carried their knowledge into practice. If it was told them, “ The lower people murmur against you and revile you,” then they paid great and reverent attention to their conduct; and with reference to the faults imputed to them they said, “Our faults are really so,” thus not simply shrinking from the cherishing of anger. If you will not listen to this (and profit by it), when men with extravagant language and deceptive tricks say to you, “The lower people are murmuring against you and reviling you,” you will believe them. Doing this, you will not be always thinking of your princely duties, and will not cultivate a large and generous heart. You will confusedly punish the guiltless, and put the innocent to death. There will be a general murmuring, which will be concentrated upon your person.’

BOOK XVI. THE PRINCE SHIH. 205

7. The duke of K4u said, ‘Oh! let the king, who has succeeded to the throne, make a study of these things.’

Book XVI. Tue PrRINcE SHIH.

Tue words ‘Prince Shih’ occur at the commencement of the Book, and are taken as its title. Shih was the name of the duke of Shao, the author of Book xii. To him the address or announcement here preserved was delivered, and his name is not an inappropriate title for it.

The common view of Chinese critics is that the duke of Sh&o had announced his purpose to withdraw from office on account of his age, when the duke of K4u persuaded him to remain at his post, and that the reasons which he set before him were recorded in this Book. It may have been so, but the language is far from clearly indicating it. A few expressions, indeed, may be taken as intimating a wish that Shih should continue at court, but some violence has to be put upon them.

I have divided the whole into four chapters, but the two principal ideas in the address are these :—that the favour of Heaven can be permanently secured for a dynasty only by the virtue of its sovereigns ; and that that virtue is secured mainly by the counsels and help of virtuous ministers. The ablest sovereigns of Shang are mentioned, and the ministers by whose aid it was, in a great measure, that they became what they were. The cases of Wan and WA of their own dynasty, similarly aided by able men, are adduced in the same way; and the speaker adverts to the services which they—the two dukes—had already rendered to their sovereign, and insists that they must go on to the end, and accomplish still greater things.

The cases of Wan and WA of their own dynasty, similarly aided by able men, are adduced in the same way; and the speaker adverts to the services which they—the two dukes—had already rendered to their sovereign, and insists that they must go on to the end, and accomplish still greater things.

1. The duke of Au spoke to the following effect :—‘ Prince Shih, Heaven, unpitying, sent down ruin on Yin. Yin has lost its appointment (to the throne), which our House of 4u has received. I do not dare, however, to say, as if I knewp. 206 it, “ The foundation will ever truly abide in prosperity. If Heaven aid sincerity,’—1.* Nor do I dare to say, as if I knew it, “ The end will issue in our misfortunes.” Oh! you have said, O prince, “ It depends on ourselves.” I also do not dare to rest in the favour of God, not forecasting at a distance the terrors of Heaven in the present time, when there is no murmuring or disobedience among the people;* —(the issue) is with men. Should our present successor to his fathers prove greatly unable to reverence (Heaven) above and (the people) below, and so bring to an end the glory of his predecessors, could we in (the retirement of) our families be ignorant of it? The favour of Heaven is not easily preserved; Heaven is difficult to be depended on. Men lose its favouring appointment, because they cannot pursue and carry out the reverence and brilliant virtue of their forefathers.* Now I, Tan, the little child, am not able to make (the king) correct. I would simply conduct him to the glory of his fathers, and make him, who is my young charge, partaker of that.’ He also said, ‘ Heaven is not to be trusted. Our course is only to seek the prolongation of the virtue of the Tranquillizing king, that Heaven may not find occasion to remove its favouring decree which king Wan received.’ *

2. The duke said, ‘Prince Shih, I have heard that aforetime, when Thang the Successful had received the appointment (to the throne), he had with him { Yin, making (his virtue) like that of great Heaven;* that Thai Aida had (the same

* The text is here defective; or perhaps the speaker purposely left his meaning only half expressed.

BOOK XVI. THE PRINCE SHIH. 207

BOOK XVI. THE PRINCE SHIH. 207

f Yin), the P4o-hing?; that Th4i-wO? had f Kih* and A#in HO’, through whom (his virtue) was made to affect God,* and Wd Hsien*® who regulated the royal House; that 34-yi* had Wa Hsien’s son; and that Wa-ting had Kan Phan‘. (These ministers) carried out (their principles), and displayed (their merit), preserving and regulating the dynasty of Yin, so that, while its ceremonies lasted, (those sovereigns), when deceased, were assessors to Heaven 5,* and its duration extended over many years. Heaven thus determinately maintained its favouring appointment, and Shang was replenished with men. The various heads of great surnames and members of the royal House, holding employments, all held fast their virtue, and showed an anxious solicitude (for the kingdom). The smaller ministers, and the guardian princes in the Hau and Tien domains, hurried about on their services. Thus did they all exert their virtue and aid their sovereign, so that whatever affairs he, the One man, had in hand, throughout the land, an entire faith was reposed in their justice as in the indications of the shell or the divining stalks.’ *

The duke said, ‘ Prince Shih, Heaven gives length of days to the just and the intelligent; (it was thus

1 See Part IV, v, sect. 1, ch. 1, where f Yin is called A-hing, nearly = Pao-hing.

2 Thai-w is the Kung 3ung of last Book. f Xih would be a son or grandson of i Yin. Of K/%n HO we know only what is stated here.

3 30-yf was the eleventh Yin sovereign, reigning B. c. 1525-1507.
We know of Wf Hsien only that he was 30-yf’s minister.

* See Part IV, viii, sect. 3, ch. 1.

* That is, they were associated with Heaven in the sacrifices to it.

p. 208

that those ministers) maintained and regulated the dynasty of Yin.* He who came last to the throne granted by Heaven was extinguished by its terrors. Do you think of the distant future, and we shall have the decree (in favour of K4u) made sure, and its good government will be brilliantly exhibited in our newly-founded state.’

3. The duke said, ‘ Prince Shih, aforetime when God was inflicting calamity (on Yin), he encouraged anew the virtue of the Tranquillizing king, till at last the great favouring decree was concentrated in his person. (But) that king Wan was able to conciliate and unite the portion of the great kingdom which we came to possess, was owing to his having (such ministers) as his brother of Kwo, Hung Y4o, San }-shang, Thai Tien, and Nan-kung Kwo.’

(But) that king Wan was able to conciliate and unite the portion of the great kingdom which we came to possess, was owing to his having (such ministers) as his brother of Kwo, Hung Y4o, San }-shang, Thai Tien, and Nan-kung Kwo.’

He said further, ‘ But for the ability of those men to go and come in his affairs, developing his constant lessons, there would have been no benefits descending from king Wan on the people. And it also was from the determinate favour of Heaven that there were these men of firm virtue, and acting according to their knowledge of the dread majesty of Heaven, to give themselves to enlighten king Wan, and lead him forward to his high distinction and universal rule, till his fame reached the ears of God, and he received the appointment that had been Yin’s.* There were still four of those men who led on king W0 to the possession of the revenues of the kingdom, and afterwards, along with him, in great reverence of the majesty of Heaven, slew all his enemies.* These four men, moreover, made king W0 so illustrious that his glory overspread the kingdom, and (the people) universally and greatly proclaimed his

BOOK XVI. THE PRINCE SHIH. 209

virtue. Now with me Tan, the little child, it is as if I were floating on a great stream ;—with you, O Shih, let me from this time endeavour to cross it. Our young sovereign is (powerless), as if he had not yet ascended the throne. You must by no means lay the whole burden on me; and if you draw yourself up without an effort to supply my deficiencies, no good will flow to the people from our age and experience. We shall not hear the voices of the phcenixes!, and how much less can it be thought that we shall be able to make (the king’s virtue) equal (to Heaven) !’ *

The duke said, ‘Oh! consider well these things, O prince. We have received the appointment to which belongs an unlimited amount of blessing, but having great difficulties attached to it. What I announce to you are counsels of a generous largeness.—I cannot allow the successor of our kings to go astray.’

4. The duke said, ‘ The former king laid bare his heart, and gave full charge to you, constituting you one of the guides and patterns for the people, saying, “Do you with intelligence and energy second and help the king; do you with sincerity support and convey forward the great decree. Think of the virtue of king Wan, and enter greatly into his boundless anxieties.” ’

The duke said, ‘What I tell you, O prince, are my sincere thoughts. O Shih, the Grand-Protector, if you can but reverently survey with me the decay and great disorders of Yin, and thence consider the

1 Asa token of the goodness of the government and the general prosperity. See Part II, iv, ch. 3.

[1] P

p. 210

O Shih, the Grand-Protector, if you can but reverently survey with me the decay and great disorders of Yin, and thence consider the

1 Asa token of the goodness of the government and the general prosperity. See Part II, iv, ch. 3.

[1] Pp. 210 dread majesty of Heaven (which warns) us!—Am I not to be believed that I must reiterate my words? I simply say, “ The establishment (of our dynasty) rests with us two.” Do you agree with me? Then you (also) will say, “It rests with us two.” And the favour of Heaven has come to us so largely :— it should be ours to feel as if we could not sufficiently respond to it. If you can but reverently cultivate your virtue (now), and bring to light our men of eminent ability, then when you resign (your position) to some successor in a time of established security, (I will interpose no objection.)

‘Oh! it is by the earnest service of us two that we have come to the prosperity of the present day. We must both go on, abjuring all idleness, to complete the work of king Wan, till it has grandly overspread the kingdom, and from the corners of the sea, and the sunrising, there shall not be one who is disobedient to the rule (of K4u).’

The duke said, ‘O prince, have I not spoken in accordance with reason in these many declarations ? I am only influenced by anxiety about (the appointment of) Heaven, and about the people.’

The duke said, ‘Oh! you know, O prince, the ways of the people, how at the beginning they can be (all we could desire); but it is the end (that is to be thought of). Act in careful accordance with this fact. Go and reverently exercise the duties of your office.’

BOOK XVII. THE CHARGE TO KUNG OF 38HAI. 211

Book XVII. Tue Cuarce to Kune or 3HAI.

Sud was the name of the small state or territory, which had been conferred on Tf, the next younger brother of the duke of Kau. The name still remains in the district of Shang-zhai, department ZQ-ning, Ho-nan. Tf was deprived of his state because of his complicity in the rebellion of WA-44ng; but it was subsequently restored to his son H@ by this charge. H4 is here called Kung, that term simply denoting his place in the roll of his brothers or cousins. King AA&’ng and Hf were cousins,—‘ brothers’ according to Chinese usage of terms, and Hf being the younger of the two, was called 3h4i Aung, ‘ the second or younger brother,—of 3hii.’

The Book consists of two chapters. The former is of the nature of a preface, giving the details necessary to explain the appointment of Hf. The second contains the king’s charge, delivered in his name by the duke of X4u, directing HQ how to conduct himself, so that he might blot out the memory of his father’s misdeeds, and win the praise of the king.

The second contains the king’s charge, delivered in his name by the duke of X4u, directing HQ how to conduct himself, so that he might blot out the memory of his father’s misdeeds, and win the praise of the king.

1. When the duke of Adu was in the place of prime minister and directed all the officers, the (king’s) uncles spread abroad an (evil) report, in consequence of which (the duke) put to death the prince of Kwan in Shang!; confined the prince of 3hai in Kwo-lin?, with an attendance of seven chariots; and reduced the prince of Hwo* to be a private man, causing his name to be erased from the registers for three years. The son of the prince

1 The prince of Kwan—corresponding to the present KAang X4u, department Khai-fang, Ho-nan—was the third of the sons of king Wn, and older than the duke of Xéu. The Shang where he was put to death was probably what had been the capital of the Shang kings.

? We do not know where Kwo-lin was.

® The name of Hwo remains in Hwo Kau, department Phingyang, Shan-hsf. The prince of Hwo was the eighth of Wan’s sons.

P 2

212, THE SHO KING. PART V.

of 3h4i having displayed a reverent virtue, the duke of Kau made him a high minister, and when his father died, requested a decree from the king, investing him with the country of 3hai.

2. ‘The king speaks to this effect :—“ My little child, Hd, you follow the virtue (of our ancestors), and have changed from the conduct (of your father); you are able to take heed to your ways ;—I therefore appoint you to be a marquis in the east. Go to your fief, and be reverent!

“In order that you may cover the faults of your father, be loyal, be filial'. Urge on your steps in your own way, diligent and never idle, and so shall you hand down an example to your descendants. Follow the constant lessons of your grandfather king WAn, and be not, like your father, disobedient to the royal orders.

“Great Heaven has no partial affections;—it helps only the virtuous.* The people’s hearts have no unchanging attachment;—they cherish only the kind. Acts of goodness are different, but they contribute in common to good order. Acts of evil are different, but they contribute in common to disorder. Be cautious |

“In giving heed to the beginning think of the end ;—the end will then be without distress. If you do not think of the end, it will be full of distress, even of the greatest.

“Exert yourself to achieve your proper merit.
Seek to be in harmony with all your neighbours.

1 Hf’s father had not been filial. When he is told to be filial, there underlies the words the idea of the solidarity of the family.

His copying the example of his grandfather would be the best service he could render to his father.

a ——_*.

BOOK XVIII. THE NUMEROUS REGIONS. 213

Be a fence to the royal House. Live in amity with your brethren. Tranquillize and help the lower people.

His copying the example of his grandfather would be the best service he could render to his father.

a ——_*.

BOOK XVIII. THE NUMEROUS REGIONS. 213

Be a fence to the royal House. Live in amity with your brethren. Tranquillize and help the lower people.

“Follow the course of the Mean, and do not by aiming to be intelligent throw old statutes into confusion. Watch over what you see and hear, and do not for one-sided words deviate from the right rule. Then I, the One man, will praise you.”

‘The king says, “Oh! my little child, Hd, go, and do not idly throw away my charge.”’

Book XVIII. Tue Numerous REcions.

Tue king has returned to his capital in triumph, having put down rebellion in the east, and specially extinguished the state or tribe of Yen. The third chapter of Book xiv contained a reference to an expedition against Yen. Critics are divided on the point of whether the expedition mentioned in this Book was the same as that, or another; and our sources of information are not sufficient to enable us to pronounce positively in the case. If we may credit what Mencius says, the Records of the Shi do not tell us a tithe of the wars carried on by the duke of Au to establish the new dynasty :—‘He smote Yen, and after three years put its ruler to death. He drove Fei-lien to a corner by the sea, and slew him. The states which he extinguished amounted to fifty’ (Mencius, ITI, ii, ch. 9g). .

However this point be settled, on the occasion when the announcement in this Book was delivered, a great assembly of princes and nobles—the old officers of Yin or Shang, and chiefs from many regions—was met together. They are all supposed to have been secretly, if not openly, in sympathy with the rebellion which has been trampled out, and to grudge to yield submission to the rule of Kau. The king, by the duke of Xu, reasons and expostulates with them. He insists on the leniency with which they had been treated in the past; and whereas they might be saying that K4u’s overthrow of the Yin dynasty was a usurpation, he shows that it was from the will of Heaven.

p. 214

The history of the nation is then reviewed, and it is made to appear that king W& had displaced the kings of Yin or Shang, just as Thang, the founder of the Shang dynasty, had displaced those of Hsia. It was their duty therefore to submit to K4u. If they did not avail themselves of its leniency, they should be dealt with in another way.

Having thus spoken, the duke turns, in the fourth of the five chapters into which I have divided the Book, and addresses the many officers of the states, and especially those of Yin, who had been removed to Lo, speaking to them, as ‘the Numerous Officers,’ after the style of Book xiv. Finally, he admonishes them all that it is time to begin a new course. If they do well, it will be well with them; if they continue perverse, they will have to blame themselves for the consequences.

Finally, he admonishes them all that it is time to begin a new course. If they do well, it will be well with them; if they continue perverse, they will have to blame themselves for the consequences.

1. In the fifth month, on the day Ting-hai, the king arrived from Yen, and came to (H4o), the honoured (capital of) Kau. The duke of Au said, ‘The king speaks to the following effect: “Ho! I make an announcement to you of the four states, and the numerous (other) regions. Ye who were the officers and people of the prince of Yin, I have dealt very leniently as regards your lives, as ye all know. You kept reckoning greatly on (some) decree of Heaven, and did not keep with perpetual awe before your thoughts (the preservation of) your sacrifices !.*

‘“God sent down correction on Hsia, but the sovereign (only) increased his luxury and sloth, and would not speak kindly to the people. He showed himself dissolute and dark, and would not yield for a single day to the leadings of God:—this is what you have heard.* He kept reckoning on the

1 The extinction of the sacrifices of a state was its utter overthrow. None were left—or if some might be left, none of them were permitted—to continue the sacrifices to its founder and his descendants.

——, .

BOOK XVIII. THE NUMEROUS REGIONS. 215

decree of God (in his favour), and did not cultivate the means for the people’s support.* By great inflictions of punishment also he increased the disorder of the states of Hsia. The first cause (of his evil course) was the internal misrule?, which made him unfit to deal well with the multitudes. Nor did he endeavour to find and employ men whom he could respect, and who might display a generous kindness to the people; but where any of the people of Hsia were covetous and fierce, he daily honoured them, and they practised cruel tortures in the cities. Heaven on this sought a (true) lord for the people, and made its distinguished and favouring decree light on Thang the Successful, who punished and destroyed the sovereign of Hsid.* Heaven's refusal of its favour (to Hsia) was decided. The righteous men of your numerous regions. were not permitted to continue long in their posts of enjoyment, and the many officers whom Hsia’s (last sovereign) honoured were unable intelligently to maintain the people in the enjoyment (of their lives), but, on the contrary, aided one another in oppressing them, till of the hundred ways of securing (prosperity) they could not promote (one).

‘“TIn the case indeed of Thang the Successful, it was because he was the choice of your numerous regions that he superseded Hsi4, and became the lord of the people. He paid careful attention to the essential virtue (of a sovereign)’, in order to stimulate the people, and they on their part imitated him

1 The vile debaucheries of which Xieh was guilty through his connexion with the notorious Mei-hsf. ? That is, to benevolence or the love of the people.

216 THE sHO KING. PART'V.

? That is, to benevolence or the love of the people.

216 THE sHO KING. PART'V.

and were stimulated. From him down to Tt-yi, the sovereigns all made their virtue illustrious, and were cautious in the use of punishments ;—thus also exercising a stimulating influence (over the people). When they, having examined the evidence in criminal cases, put to death those chargeable with many crimes, they exercised the same influence; and they did so also when they liberated those who were not purposely guilty. But when the throne came to your (last) sovereign, he could not with (the good will of) your numerous regions continue in the enjoyment of the favouring decree of Heaven.” ’*

2. ‘Oh! the king speaks to the following effect :— “T announce and declare to you of the numerous regions, that Heaven had no set purpose to do away with the sovereign of Hsid or with the sovereign of Yin, But it was the case that your (last) ruler, being in possession of your numerous regions, abandoned himself to great excess, and reckoned on the favouring decree of Heaven, making trifling excuses for his conduct. And so in the case of the (last) sovereign of Hsid; his plans of government were not of a tendency to secure his enjoyment (of the kingdom), and Heaven sent down ruin on him, and the chief of the territory (of Shang) put an end (to the line of Hsia). In truth, the last sovereign of your Shang was luxurious to the extreme of luxury, while his plans of government showed neither purity nor progress, and thus Heaven sent down such ruin on him 1.*

* There must have been something remarkable in the closing period of Xau-hsin’s history, to which the duke alludes in the subsequent specification of five years. We do not know the events of the times sufficiently to say what it was.

— \.

BOOK XVIII. THE NUMEROUS REGIONS. 217

‘“ The wise, through not thinking, become foolish, and the foolish, by thinking, become wise. - Heaven for five years waited kindly, and forbore with the descendant (of Thang), to see if he would indeed prove himself the ruler of the people; but there was nothing in him deserving to be regarded. Heaven then sought among your numerous regions, making a great impression by its terrors to stir up some one who would look (reverently) to it, but in all your regions there was not one deserving of its favouring regard. But there were the kings of our Kau, who treated well the multitudes of the people, and were able to sustain the burden of virtuous (government). They could preside over (all services to) spirits and to Heaven.* Heaven thereupon instructed us, and increased our excellence, made choice of us, and gave us the decree of Yin, to rule over your numerous regions.” ’ * .

They could preside over (all services to) spirits and to Heaven.* Heaven thereupon instructed us, and increased our excellence, made choice of us, and gave us the decree of Yin, to rule over your numerous regions.” ’ * .

3. ‘ “Why do I now presume to make (these) many declarations ? I have dealt very leniently as regards the lives of you, the people of these four states. Why do you not show a sincere and generous obedience in your numerous regions ? Why do you not aid and co-operate with the kings of our Xu, to secure the enjoyment of Heaven’s favouring decree ? You now still dwell in your dwellings, and cultivate your fields ;—why do you not obey our kings, and consolidate the decree of Heaven? The paths which you tread are continually those of disquietude ; —have you in your hearts no love for yourselves ? do you refuse so greatly to acquiesce in the ordinance of Heaven? do you triflingly reject that decree? do you of yourselves pursue unlawful courses, scheming (by your alleged reasons) for the

218 THE sHO KING. PART V.

approval of upright men? I simply instructed you, and published my announcement!; with trembling awe I secured and confined (the chief criminals) :— I have done so twice and for three times. But if you do not take advantage of the leniency with which I have spared your lives, I will proceed to severe punishments, and put you to death. It is not that we, the sovereigns of /4u, hold it virtuous to make you untranquil, but it is you yourselves who accelerate your crimes (and sufferings).” ’

4. ‘The king says, “Oh! ho! I tell you, ye many officers of the various regions, and you, ye many offifers of Yin, now have ye been hurrying about, doing service to my overseers for five years. There are among you the inferior assistants, the chiefs, and the numerous directors, small and great ;—see that ye all attain to the discharge of your duties. Want of harmony (in the life) rises from (the want of it in) one’s (inner) self ;—strive to be harmonious. Want of concord in your families (arises from the want of it in your conduct) ;—strive to be harmonious. When intelligence rules in your cities, then will you be proved to be attentive to your duties. Do not be afraid, I pray you, of the evil ways (of the people); and moreover, by occupying your offices with a reverent harmony, you will find it possible to select from your cities individuals on whose assistance you can calculate. You may thus long continue in this city of Lo’, cultivating your fields. Heaven will favour and compassionate you, and we,

’ Referring probably to ‘the Great Announcement’ in Book vii.

* It would almost seem from this that the announcement was made in Lo; and some critics have argued that Lo was ‘the honoured capital’ in the first sentence.

BOOK xXIx. THE ESTABLISHMENT OF GOVERNMENT. 219