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 9 of 19
* 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 the sovereigns of 4u, will greatly help you, and confer rewards, selecting you to stand in our royal court. Only be attentive to your duties, and you may rank among our great officers.”
‘The king says, “Oh! ye numerous officers, if you cannot exhort one another to pay a sincere regard to my charges, it will further show that you are unable to honour your sovereign; and all the people will (also) say, ‘We will not honour him.’ Thus will ye be proved slothful and perverse, greatly disobedient to the royal charges. Throughout your numerous regions you will bring on yourselves the terrors of Heaven, and I will then inflict on you its punishments, removing you far from your country.” ’ ;
5. ‘The king says, “I do not (wish to) make these many declarations, but it is in a spirit of awe that I lay my commands before you.” He further says, “ You may now make a (new) beginning. If you cannot reverently realize the harmony (which I enjoin), do not (hereafter) murmur against me.”’
Book XIX. Tue EstTasBiisHMENT OF GOVERNMENT.
Tue phrase, ‘the Establishment of Government,’ occurs several times in the course of the Book, and is thence taken to denominate it,—appropriately enough. The subject treated of throughout, is how good government may be established.
Some Chinese critics maintain that the text as it stands is very confused, ‘head and tail in disorder, and without connexion,’ and various re-arrangements of it have been proposed, for which, however, there is no manuscript authority. Keeping to the received text, and dividing it into six chapters, we may adopt a summary of its contents approved by the editors of the Shf, which was published in the Yung-Aang reign of the
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Keeping to the received text, and dividing it into six chapters, we may adopt a summary of its contents approved by the editors of the Shf, which was published in the Yung-Aang reign of thep. 220 present dynasty.—In government there is nothing more important than the employment of proper men; and when such men are being sought, the first care should be for those to occupy the three highest positions. When these are properly filled, all the other offices will get their right men, and royal government will be established. The appointment of the officers of business, of pastoral oversight, and of the law, is the great theme of the whole Book, and the concluding words of chapter 1 are its pulse,—may be felt throbbing everywhere in all the sentiments, Chapters 2 and 3 illustrate the subject from the history of the dynasties of Hsié and Shang; and in chapter 4 it is shown how kings Wan and WA selected their officers, and initiated the happy state which was still continuing. In chapter 5 there is set forth the duty of the king to put away from him men of artful tongues; to employ the good, distinguished by their habits of virtue; to be always well prepared for war; and to be very careful of his conduct in the matter of litigations. Chapter 6 seems to have hardly any connexion with the rest of the Book, and is probably a fragment of one of the lost Books of the Sh@, that has got tacked on to this.
The Book belongs to the class of ‘Instructions,’ and was made, I suppose, after the duke of Au had retired from his regency.
1. The duke of A4u spoke to the following effect :—‘ With our hands to our heads and our heads to the ground, we make our declarations to the Son of Heaven, the king who has inherited the throne.’ In such manner accordingly all (the other ministers) cautioned the king, saying, ‘In close attendance on your majesty there are the regular presidents’, the regular ministers *, and the officers of justice ;—the keepers of the robes (also), and the guards. The duke of Au said, ‘Oh! admirable are these (officers). Few, however, know to be sufficiently anxious about them.’
1 We must understand by these the chiefs or presidents who had a certain jurisdiction over several states and their princes. * The high ministers of Instruction, War, Works, &c.
a
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Few, however, know to be sufficiently anxious about them.’
1 We must understand by these the chiefs or presidents who had a certain jurisdiction over several states and their princes. * The high ministers of Instruction, War, Works, &c.
a
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2. ‘Among the ancients who exemplified (this anxiety) there was the founder of the Hsia dynasty. When his House was in its greatest strength, he sought for able men who should honour God (in the discharge of their duties).* (His advisers), when they knew of men thoroughly proved and trustworthy in the practice of the nine virtues!, would then presume to inform and instruct their sovereign, saying, “ With our hands to our heads and our heads to the ground, O sovereign, we would say, Let (such an one) occupy one of your high offices: Let (such an one) be one of your pastors: Let (such an one) be one of your officers of justice. By such appointments you will fulfil your duty as sovereign. If you judge by the face only, and therefrom deem men well schooled in virtue, and appoint them, then those three positions will all be occupied by unrighteous individuals.” The way of Kieh, however, was not to observe this precedent. Those whom he employed were cruel men ;—and he left no successor.’
3. ‘After this there was Thang the Successful, who, rising to the throne, grandly administered the bright ordinances of God.* He employed, to fill the three (high) positions, those who were equal to them ; and those who were called possessors of the three kinds of ability? would display that ability.
1 See chapter 2 of ‘the Counsels of K4o-y4o’ in Part II.
2 Some suppose that men are intended here who possessed ‘the three virtues’ of ‘the Great Plan.’ I think rather that men are intended who had talents and virtue which would make them eligible to the three highest positions. Thang had his notice fixed on such men, and was prepared to call them to office at the proper time.
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He then studied them severely, and greatly imitated them, making the utmost of them in their three positions and with their three kinds of ability. The people in the cities of Shang? were thereby all brought to harmony, and those in the four quarters of the kingdom were brought greatly under the influence of the virtue thus displayed. Oh! when the throne came to Shdu, his character was all violence. He preferred men of severity, and who deemed cruelty a virtue, to share with him in the government of his states; and at the same time, the host of his associates, men who counted idleness a virtue, shared the offices of his court. God then sovereignly punished him, and caused us to possess the great land, enjoy the favouring decree which Shau had (afore) received, and govern all the people in their myriad realms,’ *
God then sovereignly punished him, and caused us to possess the great land, enjoy the favouring decree which Shau had (afore) received, and govern all the people in their myriad realms,’ *
4. ‘Then subsequently there were king Wan and king Wa, who knew well the minds of those whom they put in the three positions, and saw clearly the minds of those who had the three grades of ability. Thus they could employ them to serve God with reverence, and appointed them as presidents and chiefs of the people. In establishing their government, the three things which principally concerned them were to find the men for (high) offices, the officers of justice, and the pastors. (They had also) the guards ; the keepers of the robes ; their equerries ; their heads of small departments; their personal attendants; their various overseers; and their trea- ‘surers. They had their governors of the larger and smaller cities assigned in the royal domain to the
1 That is, within the royal domain.
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nobles; their men of arts!; their overseers whose offices were beyond the court; their grand historiographers ; and their heads of departments ;—all good men of constant virtue.
‘(In the external states) there were the Minister of Instruction, the Minister of War, and the Minister of Works, with the many officers subordinate to them. Among the wild tribes, such as:‘the Wei, the Ld, and the Aang’, in the three Po, and at the dangerous passes, they had wardens.
‘King Wan was able to make the minds of those in the (three high) positions his own, and so it was that he established those regular officers and superintending pastors, so that they were men of ability and virtue. He would not appear himself in the various notifications, in litigations, and in precautionary measures. There were the officers and pastors (to attend to them), whom he (simply) taught to be obedient (to his wishes), and not to be disobedient. (Yea), as to litigations and precautionary measures, he (would seem as if he) did not presume to know about them. He was followed by king Wd, who carried out his work of settlement, and did not presume to supersede his righteous and virtuous men, but entered into his plans, and employed, as before, those men. Thus it was that they unitedly received this vast inheritance.’
‘ All who employed their arts in the service of the government;— officers of prayer, clerks, archers, charioteers, doctors, diviners, and the practisers of the various mechanical aris, &c.
* Compare what is said in ‘the Speech at Mf,’ ch. 1. The Khang are not mentioned there. It would seem to be the name of a wild tribe. The three Po had all been capitals of the Shang kings, and their people required the special attention of the sovereigns of KAu.
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* Compare what is said in ‘the Speech at Mf,’ ch. 1. The Khang are not mentioned there. It would seem to be the name of a wild tribe. The three Po had all been capitals of the Shang kings, and their people required the special attention of the sovereigns of KAu.
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5. ‘Oh! young son, the king, from this time forth be it ours to establish the government, appointing the (high) officers, the officers of the laws, and the pastors ;—be it ours clearly to know what courses are natural to these men, and then fully to employ them in the government, that they may aid us in the management of the people whom we have received, and harmoniously conduct all litigations and precautionary measures. And let us never allow others to come between us and them. (Yea), in our every word and speech, let us be thinking of (these) officers of complete virtue, to regulate the people that we have received. .
‘Oh! I, Tan, have received these excellent words of others!, and tell them all to you, young son, the king. From this time forth, O accomplished son (of Wa), accomplished grandson (of Wn), do not err in regard to the litigations and precautionary measures ;—let the proper officers manage them. From of old to the founder of Shang, and downwards to king Wan of our X4u, in establishing government, when they appointed (high) officers, pastors, and officers of the laws, they settled them in their positions, and allowed them to unfold their talents ;—thus giving the regulation of affairs into their hands. In the kingdom, never has there been the establishment of government by the employment of artful-tongued men; (with such men), unlessoned in virtue, never can a government be distinguished in the world. From this time forth, in establishing government, make no use of artful-tongued men,
’ Probably all the other officers or ministers referred to in ch. 1. They are there prepared to speak their views, when the duke of 4u takes all the discoursing on himself.
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but (seek for) good officers, and get them to use all their powers in aiding the government of our country. Now, O accomplished son (of Wd), accomplished grandson (of Wan), young son, the king, do not err in the matter of litigations ;—there are the officers and pastors (to attend to them).
‘ Have well arranged (also) your military accoutrements and weapons, so that you may go forth beyond the steps of Yii, and traverse all under the sky, even to beyond the seas, everywhere meeting with submission :—so shall you display the bright glory of king W4&n, and render more illustrious the great achievements of king Wa}.
‘Oh! from this time forth, may (our) future kings, in establishing the government, be able to employ men of constant virtue !’
‘Oh! from this time forth, may (our) future kings, in establishing the government, be able to employ men of constant virtue !’
6. The duke of K&éu spoke to the following effect :—‘O grand historiographer, the duke of Sa, the Minister of Crime, dealt reverently with all the criminal matters that came before him, and thereby perpetuated the fortunes of our kingdom. Here was an example of anxious solicitude (for future ministers), whereby they may rank with him in the ordering of the appropriate punishments *.’
1 At the close of his address to prince Shih, Book xvi, the duke of K4u breaks all at once into a warlike mood, as he does here.
* I have said in the introductory note that this chapter does not seem to have any connexion with the rest of the Book. From a passage in the 80 Awan, under the eleventh year of duke KAang, we learn that a SQ Fan-shang, or Fan-shang of SQ, was Minister of Crime to king W4. It is probably to him that the duke here alludes.
[1] Q
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Book XX. Tue Orricers or KAv.
‘Tue Officers of X4u’ contains a general outline of the official system of the Kau dynasty, detailing the names and functions of the principal ministers about the court and others, to whom, moreover, various counsels are addressed by the king who speaks in it—no doubt, king KA&’ng. Chinese critics class it with the ‘Instructions’ of the Sh, but it belongs rather to the ‘Announcements.’
There is no mention in it of the duke of Kau; and its date must therefore be in some year after he had retired from the regency, and resigned the government into the king’s own hands.
The Book has a beginning, middle, and end, more distinctly marked than they are in many of the documents in the Sh. The whole is divided into five chapters. The first is introductory, and describes the condition of the kingdom, when the arrangements of the official system were announced. In the second, the king refers to the arrangements of former dynasties. In the third, he sets forth the principal offices of state, the ministers of which had their residence at court, and goes on to the arrangements for the administration of the provinces. The two other chapters contain many excellent advices to the ministers and officers to discharge their duties so that the fortunes of the dynasty might be consolidated, and no dissatisfaction arise among the myriad states.
1. The king of K4u brought the myriad regions (of the kingdom) to tranquillity; he made a tour of inspection through the H4u and Tien tenures; he punished on all sides the chiefs who had refused to appear at court; thus securing the repose of the millions of the people, and all the (princes in the) six tenures acknowledging his virtue. He then returned to the honoured capital of Au, and strictly regulated the officers of the administration.
2. The king said, ‘It was the grand method of former times to regulate the government while there
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He then returned to the honoured capital of Au, and strictly regulated the officers of the administration.
2. The king said, ‘It was the grand method of former times to regulate the government while there
BOOK XxX. THE OFFICERS OF KAU. 227 was no confusion, and to secure the country while there was no danger. He said, ‘Y4o and Shun, having studied antiquity', established a hundred officers. At court, there were the General Regulator and (the President of) the Four Mountains; abroad, there were the pastors of the provinces and the princes of states. Thus the various departments of government went on harmoniously, and the myriad states all enjoyed repose. Under the dynasties of Hsia and Shang, the number of officers was doubled, and they were able still to secure good government. (Those early) intelligent kings, in establishing their government, cared not so much about the number of the offices as about the men (to occupy them). Now I, the little child, cultivate with reverence my virtue, concerned day and night about my deficiencies; I look up to (those) former dynasties, and seek to conform to them, while I instruct and direct you, my officers.’
3. ‘I appoint the Grand- Master, the Grand - Assistant, and the Grand-Guardian. These are the three Kung’. They discourse about the principles
1 It is the same phrase here, which occurs at the beginning of the Canons of Y4o and Shun, and of some other Books. It may be inferred, as P. Gaubil says, that Yao and Shun had certain sources of knowledge, that is té say, some history of the times anterior to their own.
2 That is, ‘the three dukes;’ but the term is here a name of office, more than of nobility, as is evident from the name of the three Kf, who were next to them. Kf was not used as a term expressing any order of nobility. It would seem to indicate that, while the men holding the office were assistant to the Kung, they yet had a distinct standing of their own. The offices of Grand- Master &c. had existed under the Shang dynasty; see Book xi, Part IV.
Q2
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of réason! and adjust the states, harmonizing (also) and regulating the operations (in nature) of heaven and earth?. These offices need not (always) be filled; there must (first) be the men for them.
‘(I appoint) the Junior Master, the Junior Assistant, and the Junior Guardian. These are called the three Kfi*. They assist the Kung to diffuse widely the transforming influences, and display brightly with reverence (the powers of) heaven and earth,—assisting me, the One man.
‘(I appoint) the Junior Master, the Junior Assistant, and the Junior Guardian. These are called the three Kfi*. They assist the Kung to diffuse widely the transforming influences, and display brightly with reverence (the powers of) heaven and earth,—assisting me, the One man.
‘(I appoint) the Prime Minister, who presides over the ruling of the (various) regions, has the general management of all the other officers, and secures uniformity within the four seas; the Minister of Instruction, who presides over the education in the states, diffuses a knowledge of the duties belonging to the five relations of society, and trains the millions of the people to obedience ; the Minister of Religion, who presides over the (sacred) ceremonies of the country, regulates the services rendered to the spirits and manes, and makes a harmony between high and low‘ ;* the Minister of War, who presides over the (military) administration of the
1 Meaning, I suppose, the courses or ways, which it was right for the king, according to reason, to pursue.
* That is, probably, securing the material prosperity of the kingdom, in good seasons, &c.
® See note 2 on the preceding page.
* The name here for ‘ the Minister of Religion’ is the same as that in the Canon of Shun. ‘The spirits and manes’ are ‘the spirits of heaven, earth, and deceased men.’ All festive, funeral, and other ceremonies, as well as those of sacrifices, came under , the department of the Minister of Religion, who had therefore to define the order of rank and precedence. This seems to be what is meant by his ‘ making a harmony between high and low.’
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country, commands the six hosts, and secures the tranquillity of all the regions; the Minister of Crime, who presides over the prohibitions of the country, searches out the villainous and secretly wicked, and punishes oppressors and disturbers of the peace; and the Minister of Works, who presides over the land of the country, settles the four classes of the people, and secures at the proper seasons the produce of the ground}.
‘ These six ministers with their different duties lead on their several subordinates, and set an example to the nine pastors of the provinces, enriching and perfecting the condition of the millions of the people. In six years (the lords of) the five tenures appear once at the royal court; and after a second six years, the king makes a tour of inspection in the four seasons, and examines the (various) regulations and measures at the four mountains. The princes appear before him each at the mountain of his quarter; and promotions and degradations are awarded with great intelligence.’
The princes appear before him each at the mountain of his quarter; and promotions and degradations are awarded with great intelligence.’
4. The king said, ‘Oh! all ye men of virtue, my occupiers of office, pay reverent attention to your charges. Be careful in the commands you issue; for, once issued, they must be carried into effect, and cannot be retracted. Extinguish all selfish aims by your public feeling, and the people will have confidence in you, and be gladly obedient. Study antiquity as a preparation for entering on
1 Out of these six ministers and their departments have grown the Six Boards of the Chinese Government of the present day :— the Board of Civil Office; the Board of Revenue; the Board of Rites; the Board of War; the Board of Punishment; and the Board of Works.
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your offices. In deliberating on affairs, form your determinations by help (of such study), and your measures will be free from error. Make the regular statutes of (our own) dynasty your rule, and do not with artful speeches introduce disorder into your offices. To accumulate doubts is the way to ruin your plans; to be idle and indifferent is the way to ruin your government. Without study, you stand facing a wall, and your management of affairs will be full of trouble.
‘I warn you, my high ministers and officers, that exalted merit depends on the high aim, and a patrimony is enlarged only by diligence; it is by means of bold decision that future difficulties are avoided. Pride comes, along with rank, unperceived, and extravagance in the same way with emolument. Let reverence and economy be (real) virtues with you, unaccompanied with hypocritical display. Practise them as virtues, and your minds will be at ease, and you will daily become more admirable. Practise them in hypocrisy, and your minds will be toiled, and you will daily become more stupid. In the enjoyment of favour think of peril, and never be without a cautious apprehension ;—he who is without such apprehension finds himself amidst what is really to be feared. Push forward the worthy, and show deference to the able; and harmony will prevail among all your officers. When they are not harmonious, the government becomes a mass of confusion. If those whom you advance be able for their offices, the ability is yours; if you advance improper men, you are not equal to your position.’
5. The king said, ‘Oh! ye (charged) with the
BOOK XxxI. THE KUN-KHAN. 231
threefold business (of government)!, and ye great officers, reverently attend to your departments, and conduct well the affairs under your government, so as to assist your sovereign, and secure the lasting happiness of the millions of the people ;—so shall there be no dissatisfaction throughout the myriad states.’
Book XXI. THe AUN-KHAN.
THe AUN-KHAN.
Kon-KHKN was the successor in ‘the eastern capital’ of the duke of Kau, who has now passed off the stage of the Sh@, which he occupied so long. Between ‘the Officers of Kau’ and this Book, there were, when the Shi was complete, two others, which are both lost. We must greatly deplore the loss of the second of them, for it contained an account of the death of the duke of Kau, and an announcement made by king KAang by his bier.
Who Atin-k44n, the charge to whom on entering on his important government is here preserved, really was, we are not informed. Some have supposed that he was a son of the duke of Kau; but we may be sure, from the analogy of other charges, that if he had been so, the fact would have been alluded to in the text. tin-£Ain might be translated ‘the prince AA&n,’ like Xin Shih in the title of Book xvi, but we know nothing of any territory with which he was invested.
The following summary of the contents is given by a Chinese critic: —‘ The whole Book may be divided into three chapters. The first relates Kin-244n’s appointment to the government of the eastern capital. The concluding words, “ Be reverent,”
1¢The threefold business of government’ is the appointment of the men of office, the officers of law, and the pastors, ‘the three concerns of those in the three highest positions,’ as described in the last Book, ch. 4. The king, probably, intends the Kung, the K4, and the six ministers, whose duties he has spoken of. The ‘great officers’ will be all the officers inferior to these in their several departments.
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are emphatic, and give the key-note to all that follows. The second chapter enjoins on him to exert himself to illustrate the lessons of the duke of K4u, and thereby transform the people of Yin. The third requires him to give full development to those lessons, and instances various particulars in which his doing so would appear ;—all illustrative of the command at the commencement, that he should be reverent.’
_ 1. The king spake to the following effect :— ‘ Kiin-kan, it is you who are possessed of excellent virtue, filial and respectful. Being filial, and friendly with your brethren, you can display these qualities in the exercise of goverment. I appoint you to rule this eastern border. Be reverent.’
The king spake to the following effect :— ‘ Kiin-kan, it is you who are possessed of excellent virtue, filial and respectful. Being filial, and friendly with your brethren, you can display these qualities in the exercise of goverment. I appoint you to rule this eastern border. Be reverent.’
2. ‘Formerly, the duke of A4u acted as teacher and guardian of the myriads of the people, who cherish (the remembrance of) his virtue. Go and with sedulous care enter upon his charge; act in accordance with his regular ways, and exert yourself to illustrate his lessons ;—so shall the people be regulated. I have heard that he said, “ Perfect government has a piercing fragrance, and influences the spiritual intelligences.* It is not the millet which has the piercing fragrance ; it is bright virtue.” Do you make this lesson of the duke of KAu your rule, being diligent from day to day, and not presuming to indulge in luxurious ease. Ordinary men, while they have not yet seen a sage, (are full of desire) as if they should never get a sight of him; and after they have seen him, they are still unable to follow him. Be cautioned by this! You are the wind; the inferior people are the grass. In revolving the plans of your government, never hesitate to acknowledge the difficulty of the subject. Some things have to be abolished, and some new things to be enacted ;—
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going out and coming in, seek the judgment of your people about them, and, when there is a general agreement, exert your own powers of reflection. When you have any good plans or counsels, enter and lay them before your sovereign in the palace. Thereafter, when you are acting abroad in accordance with them, say, “ This plan or this view is all due to our sovereign.” Oh! if all ministers were to act thus, how excellent would they be, and how distinguished !’
3. The king said, ‘ Kiin-£44n, do you give their full development to the great lessons of the duke of Kau. Do not make use of your power to exercise oppression; do not make use of the laws to practise extortion. Be gentle, but with strictness of rule. Promote harmony by the display of an easy forbearance.
‘When any of the people of Yin are amenable to punishment, if I say “ Punish,” do not you therefore punish ; and if I say “ Spare,” do not you therefore spare. Seek the due middle course. Those who are disobedient to your government, and uninfluenced by your instructions, you will punish, remembering that the end of punishment is to make an end of punishing. Those who are inured to villainy and treachery, those who violate the regular duties of society, and those who introduce disorder into the public manners :—those three classes you will not spare, though their particular offences be but small.
‘Do not cherish anger against the obstinate, and dislike them. Seek: not every quality in one individual. You must have patience, and you will be successful; have forbearance, and your virtue will
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‘Do not cherish anger against the obstinate, and dislike them. Seek: not every quality in one individual. You must have patience, and you will be successful; have forbearance, and your virtue will
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be great. Mark those who discharge their duties well, and also mark those who do not do so, (and distinguish them from one another.) Advance the good, to induce those who may not be so to follow (their example).
‘The people are born good, and are changed by (external) things,* so that they resist what their superiors command, and follow what they (themselves) love. Do you but reverently observe the Statutes, and they will be found in (the way of) virtue; they will thus all be changed, and truly advance to a great degree of excellence. Then shall I, the One man, receive much happiness, and your excellent services will be famous through long ages |’
Book XXII. Tue TestaMENTARY CHARGE.
Tuts Book brings us to the closing act of the life of king KA&ng, whose reign, according to the current chronology, lasted thirtyseven years, ending in B.c. 1079. From the appointment of Xiinkhan to his death, the king’s history is almost a blank. The only events chronicled by Sze-m4 Kéien are a coinage of round money with a square hole in the centre,—the prototype of the present cash; and an enactment about the width and length in which pieces of silk and cloth were to be manufactured.
King X4ang, feeling that his end-is near, calls his principal ministers and other officers around his bed, and commits his son Ko to their care and guidance. The record of all these things and the dying charge form a chapter that ends with the statement of the king’s death. The rest of the Book forms a second chapter, in which we have a detailed account of the ceremonies connected with the publication of the charge, and the accession of Ko to the throne. It is an interesting account of the ways of that distant time on such occasions.
1. In the fourth month, when the moon began to wane, the king was indisposed. On the day Xia-
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§ze, he washed his hands and face; his attendants , put on him his cap and robes!; (and he sat up), leaning on a gem-adorned bench*. He then called together the Grand-Guardian Shih, the earls of Zui and Thung, the duke of Pi, the marquis of Wei, the duke of MAo, the master of the warders, the master of the guards, the heads of the various departments, and the superintendents of affairs *.
The king said, ‘Oh! my illness has greatly increased, and it will soon be over with me. The malady comes on daily with more violence, and maintains its hold. I am afraid I may not find (another opportunity) to declare my wishes about my successor, and therefore I (now) lay my charge upon you with special instructions. The former rulers, our kings Wan and W4, displayed in succession their equal glory, making sure provision for the support of the people, and setting forth their
The former rulers, our kings Wan and W4, displayed in succession their equal glory, making sure provision for the support of the people, and setting forth their
1 The king’s caps or crowns and robes were many, and for each there was the appropriate occasion. His attendants, no doubt, now dressed king Kang as the rules of court fashions required.
* In those days they sat on the ground upon mats; and for the old or infirm benches or stools were placed, in front of them, to lean forward on. The king had five kinds of stools variously adorned. That with gems was the most honourable.
* The Grand-Guardian Shih, or the duke of Sh4o, and the other five dignitaries were, no doubt, the six ministers of the zoth Book. Zui is referred to the present district of K4o-yi, department Hs?-an; and Thung to Hw4 X4u, department Thung-44u ;—both in Shenhsi, The earl of Zui, it is supposed, was Minister of Instruction, and he of Thung Minister of Religion. Pf corresponded to the present district of Aang-an, department Hsi-an. The duke of Pt was Minister of War, called Duke or Kung, as Grand-Master. It is not known where M&o was. The lord of it was Minister of Works, and Grand-Assistant. The marquis of Wei,—see on Book ix. He was now, it is supposed, Minister of Crime.
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instructions. (The people) accorded a practical submission, without any opposition, and the influence (of their example and instructions) extended to Yin, and the great appointment (of Heaven) was secured*. After them, I, the stupid one, received with reverence the dread (decree) of Heaven, and continued to keep the great instructions of Wan and W4, not daring blindly to transgress them:*
“Now Heaven has laid affliction on me, and it seems as if I should not again rise or be myself. Do you take clear note of these my words, and in accordance with them watch reverently: over my eldest son 4o, and greatly assist him in the difficulties of his position. Be kind to those who are far off, and help those who are near. Promote the tranquillity of the states, small and great, and encourage them (to well-doing). I think how a man has to govern himself in dignity and with decorum; —do not you allow K4o to proceed heedlessly on the impulse of improper motives.’ Immediately on receiving this charge, (the ministers and others) withdrew. The tent! was then carried out into
1 The tent had been prepared when the king sent for his ministers and officers to give them his last charge, and set up outside his chamber in the hall where he was accustomed to hold ‘the audience of government.’ He had walked or been carried to it, and then returned to his apartment when he had expressed his last wishes, while the tent—the curtains and canopy—was carried out into the courtyard.
The palace was much more long or deep than wide, ~consisting of five series of buildings continued one after another, so that, if all the gates were thrown open, one could walk in a direct line from the first gate to the last. The different parts of it were separated by courts that embraced a large space of ground, and were partly open overhead. The gates leading to the different parts had their particular names, and were all fronting
BOOK XXII. THE TESTAMENTARY CHARGE, 237
the court; and on the next day, (being) Yi-£/4u, the king died.
2. The Grand-Guardian then ordered Aung Hwan! and Nan-Kung M4o? to instruct Li A‘, the marquis of AAt*, with two shield-and-spearmen, and a hundred guards, to meet the prince Ao outside the south gate*, and conduct him to (one of) the side-apartments (near to that where the king lay), there to be as chief mourner ‘.
On the day Ting-mdo, (two days after the king’s death), he ordered (the charge) to be recorded on the south. Outside the second was held ‘the outer levee,’ where the king received the princes and officers generally. Outside the fifth was held ‘the audience of government,’ when he met his ministers to consult with them on the business of the state. Inside this gate were the buildings which formed the private apartments, in the hall leading to which was held ‘the inner audience,’ and where the sovereign feasted those whom he designed specially to honour. Such is the general idea of the ancient palace given by XQ Hsi. The gateways included a large space, covered by a roof, supported on pillars.
1 We know nothing more of these officers but what is here related.
* The marquis of KAi was the son of Th4i-kung, a friend and minister of king W4n, who had been enfeoffed by king WQ with the state of KAi, embracing the present department of K/ing-A4u, in Shan-tuhg, and other territory. His place at court was that of master of the guards.
* All the gates might be called ‘south gates.’ It is not certain whether that intended here was the outer gate of all, or the last, immediately in front of the hall, where the king had given his charge. Whichever it was, the meeting Kao in the way described was a public declaration that he had been appointed successor to the throne.
tablets, and the forms (to be observed in publishing it). Seven days after, on Kwei-yd, as chief (of the west) and premier, he ordered the (proper) officers to prepare the wood (for all the requirements of the funeral) *.
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tablets, and the forms (to be observed in publishing it). Seven days after, on Kwei-yd, as chief (of the west) and premier, he ordered the (proper) officers to prepare the wood (for all the requirements of the funeral) *.
The salvage men® set out the screens', ornamented with figures of axes, and the tents. Between the window (and the door), facing the south, they placed the (three)fold mat of fine bamboo splints, with its striped border of white and black silk, and the usual bench adorned with different-coloured gems. In the side-space on the west, which faced the east, they placed the threefold rush mat, with its variegated border, and the usual bench adorned with beautiful shells, In the side-space on the east, which faced the west, they placed the threefold mat of fine grass, with its border of painted silk, and the usual bench carved, and adorned with gems. Before the western side-chamber, and facing the south, they placed the threefold mat of fine bamboo, with its dark mixed border, and the usual lacquered bench ¢.
1 On the seventh day after his death the king had been shrouded and put into his coffin. But there were still the shell or outer coffin, &c., to be provided.
* These ‘salvage men’ were, I suppose, natives of the wild TS tribes, employed to perform the more servile offices about the court. Some of them, we know, were enrolled among the guards.
* The screens were ornamented with figures of axe-heads, and placed behind the king, under the canopy that overshadowed him.
‘ All these arrangements seem to have been made in the hall where king AA&’ng had delivered his charge. He had been accustomed to receive his guests at all the places where the tents, screens, and mats were now set. It was presumed he would be present in spirit at the ceremony of proclaiming his son, and
~.
BOOK XXII. THE TESTAMENTARY CHARGE. 239
(They set forth) also the five pairs of gems (or jade), and the precious things of display. There were the red knife, the great lessons, the large round-and-convex symbol of jade, and the rounded and pointed maces,—all in the side-space on the west; the large piece of jade, the pieces contributed by the wild tribes of the east, the heavenly soundingstone, and the river-Plan,—all in the side-space on the east; the dancing habits of Yin, the large tortoise-shell, and the large drum,—all in the western apartment; the spear of Tdi, the bow of Ho, and the bamboo arrows of Ahui,—all in the eastern apartment ?.
The grand carriage was by the guests’ steps, facing (the south); the next was by the eastern (or host’s) steps, facing (the south). The front carriage was placed before the left lobby, and the one that followed it before the right lobby ?.
making known to him his dying charge; and as they could not tell at what particular spot the spirit would be, they made all the places ready for it.
The front carriage was placed before the left lobby, and the one that followed it before the right lobby ?.
making known to him his dying charge; and as they could not tell at what particular spot the spirit would be, they made all the places ready for it.
1 The western and eastern apartments were two rooms, east and west of the hall, forming part of the private apartments, behind the side rooms, and of large dimensions. The various articles enumerated were precious relics, and had been favourites with king Khang. They were now displayed to keep up the illusion of the king’s still being present in spirit. ‘They were set forth,’ it is said, ‘at the ancestral sacrifices to show that the king could preserve them, and at the ceremony of announcing a testamentary charge to show that he could transmit them.’ About the articles themselves it is not necessary to append particular notes. They perished thousands of years ago, and the accounts of them by the best scholars are little more than conjectural.
* The royal carriages were of five kinds, and four of them at least were now set forth inside the last gate, that everything might again be done, as when the king was alive. On the west side of the hall were the guests’ steps (or staircase), by which visitors
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Two men in brownish leather caps, and holding three-cornered halberts, stood inside the gate leading to the private apartments. Four men in caps of spotted deer-skin, holding spears with blades upturned from the base of the point, stood, one on each side of the steps east and west, and near to the platform of the hall. One man in a great officer's cap, and holding an axe, stood in the hall, (near the steps) at the east (end). One man in a great officer's cap, and holding an axe of a different pattern, stood in the hall, (near the steps) at the west end. One man in a great officer’s cap, and holding a lance, stood at the front and east of the hall, close by the steps. One man in a great officer's cap, and holding a lance of a different pattern, stood in the corresponding place on the west. One man in a great officer’s cap, and holding a pointed weapon, stood by the steps on the north side of the hall.
The king, in a linen cap and the variously figured skirt, ascended by the guests’ steps, followed by the high ministers, (great) officers, and princes of states, in linen caps and dark-coloured skirts}. Arrived in the hall, they all took their (proper) places. The Grand-Guardian, the Grand-Historiographer, and the Minister of Religion were all in ascended, and on the east were those used by the host himself. If one of the royal carriages was absent on this occasion, it must have been that used in war, as not being appropriate at such a time.
The Grand-Guardian, the Grand-Historiographer, and the Minister of Religion were all in ascended, and on the east were those used by the host himself. If one of the royal carriages was absent on this occasion, it must have been that used in war, as not being appropriate at such a time.
1 All was now ready for the grand ceremony, and the performers, in their appropriate mourning and sacrificial array, take their places in the hall, 4o is here for the first time styled ‘king ;’ but still he goes up by the guests’ steps, not presuming to ascend by the others, while his father’s corpse was in the hall, m—a
BOOK XXII. THE TESTAMENTARY CHARGE. 241
linen caps and red skirts. The Grand-Guardian bore the great mace. The Minister of Religion bore the cup and the mace-cover. These two ascended by the steps on the east?. The Grand- Historiographer bore the testamentary charge. He ascended by the guests’ steps (on the west), and advanced to the king with the tablets containing the charge, and said, ‘Our royal sovereign, leaning on the gem-adorned bench, declared his last charge, and commanded you to continue (the observance of) the lessons, and to take the rule of the kingdom of 4#4u, complying with the great laws, and securing the harmony of all under the sky, so as to respond to and display the bright instructions of Wan and Wa.’ The king twice bowed (low), and then arose, and replied, ‘I am utterly insignificant and but a child, how should I be able to govern the four quarters (of the kingdom) with a corresponding reverent awe of the dread majesty of Heaven!’* He then received the cup and the mace-cover. Thrice he slowly and reverently advanced with a cup of spirits (to the east of the coffin) ; thrice he sacrificed (to the spirit of his father);* and thrice he put the cup down. The Minister of Religion said, ‘It is accepted *.’ *
? The Grand-Guardian and the Minister of Religion ascended by the eastern steps, because the authority of king AAAng was in their persons, to be conveyed by the present ceremony to his son. ‘The great mace’ was one of the emblems of the royal sovereignty, and ‘the cup’ also must have been one that only the king could use. ‘The mace-cover’ was an instrument by which the genuineness of the symbols of their rank conferred on the different princes was tested.
* According to Khung Ying-t#, when the king received the record of the charge, he was standing at the top of the eastern steps, a little eastwards, with his face to the north. The Histotiographer stood by king A/&ng’s coffin, on the south-west of it, with his face
[1] R
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The Histotiographer stood by king A/&ng’s coffin, on the south-west of it, with his face
[1] R
p. 242
The Grand-Guardian received the cup, descended the steps, and washed his hands. He then took another cup, (placed it on) a half-mace which he carried, and repeated the sacrifice*.* He then gave the cup to one of the attendants of the Minister of Religion, and did obeisance. The king returned the obeisance. The Grand-Guardian took a cup again, and poured out the spirits in sacrifice.* He then just tasted the spirits, returned to his place, gave the cup to the attendant, and did obeisance. The king returned the obeisance. The Grand- Guardian descended from the hall, after which the various (sacrificial) articles were removed, and the princes all went out at the temple gate * and waited.
to the east. There he read the charge, after which the king bowed twice, and the Minister of Religion, on the south-west of the king, presented the cup and mace-cover. The king took them, and, having given the cover in charge to an attendant, advanced with the cup to the place between the pillars where the sacrificial spirits were placed. Having filled a cup, he advanced to the east of the coffin, and stood with his face to the west; then going to the spot where his father’s spirit was supposed to be, he sacrificed, pouring out the spirits on the ground, and then he put the cup on the bench appropriated for it. This he repeated three times. At the conclusion the Minister of Religion conveyed to him a message from the spirit of his father, that his offering was accepted.
1 Preparatory, that is, to his offering a sacrifice.
* That is, probably, repeated the sacrifice to the spirit of king Khang, as if to inform him that his charge had been communicated to his son. The half-mace was used as a handle for the sacrificial cup. This ceremony appears to have been gone through twice. The Grand-Guardian’s bowing was to the spirit of king King, and the new king returned the obeisance for his father.
' Meaning the fifth or last gate of the palace. The private apartments had for the time, through the presence of the coffin and by the sacrifices, been converted into a sort of ancestral temple.
eo
BOOK XxIII ANNOUNCEMENT OF KING KHANG, 243
Book XXIII. Tue ANNOUNCEMENT OF Kinc Kuan.
Kuane was the honorary sacrificial title conferred on Xo, the son and successor of king KAang. His reign lasted from B.C. 1078 to 1053. Khang, as an honorary title, has various meanings. In the text it probably denotes—‘ Who caused the people to be tranquil and happy.’
Immediately on his accession to the throne, as described in the last Book, king Khang made thé Announcement which is here recorded. Indeed the two Books would almost seem to form only one, and as such they appeared in the Sha of Ff, as related in the Introduction.
Indeed the two Books would almost seem to form only one, and as such they appeared in the Sha of Ff, as related in the Introduction.
The princes, with whose departure from the inner hall of the palace the last Book concludes, are introduced again to the king in the court between the fourth and fifth gates, and do homage to him after their fashion, cautioning also and advising him about the discharge of his high duties. He responds with the declaration which has given name to the Book, referring to his predecessors, and asking the assistance of all his hearers, that his reign may be a not unworthy sequel of theirs. With this the proceedings terminate, and the king resumes his mourning dress which he had put off for the occasion. The whole thus falls into three chapters.
1. The king came forth and stood (in the space) within the fourth gate of the palace, when the Grand-Guardian led in the princes of the western regions by the left (half) of the gate, and the duke of Pt those of the eastern regions by the right (half) *. They then all caused their teams of light bay horses, with their manes and tails dyed red, to be exhibited ; —and, (as the king’s) guests, lifted up their ranksymbols, and (the other) presents (they had brought)’,
1 See note on these ministers, p. 235.
* These presents were in addition to the teams of horses exhibited in the courtyard ;—silks and lighter productions of their various territories.
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saying, ‘We your servants, defenders (of the throne), venture to bring the productions of our territories, and lay them here.’ (With these words) they all did obeisance twice, laying their heads on the ground. The king, as the righteous successor to the virtue of those who had gone before him, returned their obeisance.
The Grand-Guardian and the earl of Zui, with all the rest, then advanced and bowed to each other, after which they did obeisance twice, with their heads to the ground, and said, ‘O Son of Heaven, we venture respectfully to declare our sentiments. Great Heaven altered its decree which the great House of Yin had received, and Wan and Wd of our Au grandly received the same, and carried it out, manifesting their kindly government in the western regions. His recently ascended majesty,* rewarding and punishing exactly in accordance with what was right, fully established their achievements, and transmitted this happy state to his successors. Do you, O king, now be reverent. Maintain your armies in great order, and do not allow the rarely ‘equalled appointment of our high ancestors to come to harm.’ *
Do you, O king, now be reverent. Maintain your armies in great order, and do not allow the rarely ‘equalled appointment of our high ancestors to come to harm.’ *
2. The king spoke to the following effect :— Ye princes of the various states, chiefs of the Hu, Tien, Nan, and Wei domains, I, K4o, the One man, make an announcement in return (for your advice). The former rulers, Wan and WA, were greatly just and enriched (the people). They did not occupy themselves to find out people’s crimes. Pushing to the utmost and maintaining an entire impartiality and sincerity, they became gloriously illustrious all under heaven. Then they had officers brave as bears and
BOOK XXIV. CHARGE TO THE DUKE OF Pt. 245 grisly bears, and ministers of no double heart, who (helped them) to maintain and regulate the royal House. Thus (did they receive) the true favouring decree from God, and thus did great Heaven approve of their ways, and give them the four quarters (of the land).* Then they appointed and set up principalities, and established bulwarks (to the throne), for the sake of us, their successors. Now do ye, my uncles?, I pray you, consider with one another, and carry out the service which the dukes, your predecessors, rendered to my predecessors. Though your persons be distant, let your hearts be in the royal House. Enter thus into my anxieties, and act in accordance with them, so that I, the little child, may not be put to shame.’
3. The dukes and all the others, having heard this charge, bowed to one another, and hastily withdrew. The king put off his cap, and assumed again his mourning dress.
Book XXIV. THe CuHarGE To THE DukE oF Pt.
Tue king who delivers the charge in this Book was Khang, and the only events of his reign of twenty-six years of which we have any account in the Shd and in Sze-m4 Xafien are it and the preceding announcement.
Book xxi relates the appointment of Ktn-As4n, by king XAang, to the charge which was now, on his death, entrusted to the duke of Pi, who is mentioned at the commencement of ‘ the Testamentary Charge. By the labours of the duke of Xau and Xiin-444n a considerable change had been effected in the character of the people of Yin, who had been transferred to the new capital and its neighbourhood; and king Khang now
1 Meaning the various princes, and especially those bearing the same surname as himself.
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appoints the duke of Pf to enter into and complete their work.
After an introductory paragraph, the charge, in three chapters, occupies all the rest of the Book. The first of them speaks of what had been accomplished, and the admirable qualities of the duke which fitted him to accomplish what remained to be done. The second speaks of the special measures which were called for by the original character and the altered character of the people. The third dwells on the importance of the charge, and stimulates the duke, by various considerations, to address himself to fulfil it effectually.
The second speaks of the special measures which were called for by the original character and the altered character of the people. The third dwells on the importance of the charge, and stimulates the duke, by various considerations, to address himself to fulfil it effectually.
_ 1. Inthe sixth month of his twelfth year, the day of the new moon’s appearance was Kang-wd, and on Z4n-shan, the third day after, the king walked in the morning from the honoured capital of Kau to Fang’, and there, with reference to the multitudes of KAAng- Aau*, gave charge to the duke of Ptf® to protect and regulate the eastern border.
1 That is, he went from H4o, founded by king WA, to Fang the capital of Wan. The king wished to give his charge in the temple of king Wan, because the duke of Pi had been one of his ministers.
* Khing-k4u was a name of the new or ‘lower’ capital of Lo, perhaps as giving ‘completion,’ or full establishment to the dynasty.
. * The duke of Pi had succeeded the duke of X4u, in the office of Grand-Master, under king AAing.
BOOK XXIV. CHARGE TO THE DUKE OF Pi. 247 lessons, Six and thirty years have elapsed'; the generation has been changed; and manners have altered. Through the four quarters of the land there is no occasion for anxiety, and I, the One man, enjoy repose.
‘The prevailing ways now tend to advancement and now to degeneracy, and measures of government must be varied according to the manners (of the time). If you (now) do not manifest your approval of what is good, the people will not be led to stimulate themselves in it. But your virtue, O duke, is strenuous, and you are cautiously attentive to the smallest things. You have been helpful to and brightened four reigns?; with deportment all correct leading on the inferior officers, so that there is not one who does not reverently take your words as a law. Your admirable merits were many (and great) in the times of my predecessors ; I, the little child, have but to let my robes hang down, and fold my hands, while I look up for the complete effect (of your measures).’
3. The king said, ‘Oh! Grand-Master, I now reverently charge you with the duties of the duke of Kau. Go! Signalize the good, separating the bad from them; give tokens of your approbation in their neighbourhoods’, making it ill for the evil by such distinction of the good, and thus establishing the influence and reputation (of their virtue). When the people will not obey your lessons and statutes,
Go! Signalize the good, separating the bad from them; give tokens of your approbation in their neighbourhoods’, making it ill for the evil by such distinction of the good, and thus establishing the influence and reputation (of their virtue). When the people will not obey your lessons and statutes,
1 Probably, from the death of the duke of Au.
* Those of Win, Wi, XAing, and the existing reign of Khang.
* Setting up, that is, some conspicuous monument, with an inscription testifying his approbation. All over China, at the present day, such testimonials are met with.
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mark off the boundaries of their hamlets, making them fear (to do evil), and desire (to do good). Define anew the borders and frontiers, and be careful to strengthen the guard-posts through the territory, in order to secure tranquillity (within) the four seas. In measures of government to be consistent and constant, and in proclamations a combination of completeness. and brevity, are valuable. There should not be the love of what is extraordinary. Among the customs of Shang was the flattery of superiors ; sharp-tonguedness was the sign of worth. The remains of these manners are not yet obliterated. Do you, O duke, bear this in mind. I have heard the saying, “ Families which have for generations enjoyed places of emolument seldom observe the rules of propriety. They become dissolute, and do violence to virtue, setting themselves in positive opposition to the way of Heaven. They ruin the formative principles of good; encourage extravagance and display; and tend to carry all (future ages) on the same stream with them.” Now the officers of Yin had long relied on the favour which they enjoyed. In the confidence of their prideful extravagance they extinguished their (sense of) righteousness. They displayed before men the beauty of their robes, proud, licentious, arrogant, and boastful;—-the natural issue was that they should end in being thoroughly bad. Although their lost minds have (in a measure) been recovered, it is difficult to keep them under proper restraint. If with their property and wealth they can be brought under the influence of instruction, they may enjoy lengthened years, virtue, and righteousness |— these are the great lessons. If you do not follow
BOOK XXIv. CHARGE TO THE DUKE OF Pi. 249 in dealing with them these lessons of antiquity, wherein will you instruct them ?’