Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1These four criminals being thus dealt with, all under heaven acknowledged the justice (of Shuf’s administration) *. 74. After twenty-eight years the Ti deceased, when the people mourned for him as for a parent for three years. Within the four seas all the eight kinds of instruments of music were stopped and hushed. On the first day of the first month (of the) next year, Shun went to (the temple of) the Accomplished Ancestor.* 1 This punishment was for officers in training; not for boys at school. * The Minister of Works, Hwan-t4u, and Khw&n are mentioned in the former Canon. Yf island, or Yi Adu, was in the extreme north of the present district of Mi-yun, department Shun-thien, Xib-li. Mount Xhung was in the district of Yung-ting, Lt Kau, Hfi-nan. San-midéo was the name of a territory, embracing the present departments of Wf-4sang in Hf-pei, Yo-A4u in Hi-nan, and id-kiang in Kiang-hsi. San-wei was a tract of country round a mountain of the same name in the present department of Anhsi, Kan-sO. Mount Yi was in the present district of Than-&/4ng, Shan-tung. 42 THE SHO KING. PART IL. 5. He deliberated with (the President of) the Four Mountains how to throw open the doors (of communication between himself and the) four (quarters of the land), and how he could see with | the eyes, and hear with the ears of all. He consulted with the twelve Pastors}, and said to them, ‘ The food !—it depends on observing the seasons. Be kind to the distant, and cultivate the ability of the near. Give honour to the virtuous, and your confidence to the good, while you discountenance the artful ;—so shall the barbarous tribes lead on one another to make their submission.’ Shun said, ‘Ho! (President of) the Four Mountains, is there any one who can with vigorous service attend to all the affairs of the Ti, whom I may appoint to be General Regulator, to assist me in (all) affairs, managing each department according to its nature?’ All (in the court) replied, ‘There is Po-yii?, the Minister of Works.’ The Tt said, ‘Yes. Ho! Yii, you have regulated the water and the land. In this (new office) exert yourself.’ Yii did obeisance with his head to the ground, and wished to decline in favour of the Minister of Agriculture, or Hsieh, or K4o-y4o. The Tt said, ‘ Yes, but do you go (and undertake the duties). The Tt said, ‘Ai’, the black-haired people are (still) suffering from famine. Do you, O prince, as 1 These were the’ twelve princes holding the chief sway and superintendence in his twelve provinces. * Po-yii is the great YU, the founder of the Hsia dynasty. Po denotes, probably, his order as the eldest among his brothers, 5 KAt was the name of the Minister of Agriculture, better known in the Shih and other books as H4u-A, the progenitor of the kings of Kau. See the legend about him in the Shih, Part III, ii, Ode 1. BOOK I. THE CANON OF SHUN. 43 Minister of Agriculture, (continue to) sow (for them) the various kinds of grain.’
2See the legend about him in the Shih, Part III, ii, Ode 1. BOOK I. THE CANON OF SHUN. 43 Minister of Agriculture, (continue to) sow (for them) the various kinds of grain.’ The Tt said, ‘Hsieh?, the people are (still) wanting in affection for one another, and do not docilely observe the five orders of relationship. It is yours, as the Minister of Instruction, reverently to set forth the lessons of duty belonging to those five orders. Do so with gentleness.’ The Ti said, ‘ K4o-y4o*, the barbarous tribes trouble our great land. There are (also) robbers, murderers, insurgents, and traitors. It is yours, as the Minister of Crime, to use the five punishments to deal with their offences. For the infliction of these there are the three appointed places. There are the five cases in which banishment in the appropriate places is to be resorted to, to which places, — though five, three localities are assigned. Perform your duties with intelligence, and you will secure a sincere (submission),’ The Ti said, ‘Who can superintend my works, as they severally require?’ All (in the court) replied, ‘Is there not Zui??’ The Tt said, ‘Yes. Ho! Zui, you must be Minister of Works.’ Zui did obeisance with his head to the ground, and wished to decline in favour of Sha, K4iang, or Po-yii. The ' Hsieh was honoured by the kings of the Shang dynasty as their progenitor. See the Shih, Part IV, iii, Odes 3 and 4. ® See the preliminary note to Book iii. * Zui was not claimed by any great family as its progenitor, but he was handed down by tradition as a great artificer. See a reference to him in Part V, xxii, 2. Shit and Ahiang must have been named from their skill in making halberds and axes. The Yii (quite different from the name of the great Yil) in Po-yii gives us no indication of the skill of that individual. 44 THE SHO KING. PART II. Tt said, ‘Yes, but do you go (and undertake the duties). Effect a harmony (in all the departments). The Tt said, ‘Who can superintend, as the nature of the charge requires, the grass and trees, with the birds and beasts on my hills and in my marshes ?’ All (in the court) replied, ‘Is there not Yi!?’ The Ti said, ‘Yes. Ho! Yi, do you be my Forester.’ Yi did obeisance with his head to the ground, and wished to decline in favour of Ad, Hd, Hsiung, or Pt. The Tt said, ‘Yes, but do you go (and undertake the duties). You must manage them harmoniously.’ The T1 said, ‘ Ho! (President of the) Four Mountains, is there any one able to direct my three (religious) ceremonies*?’ All (in the court) answered, ‘Is there not Po-t??’ The Tt said, ‘Yes. Ho! Po, you must be the Arranger in the Ancestral Temple. Morning and night be reverent. Be upright, be pure.’ Po did obeisance with his head to the ground, and wished to decline in favour of Khwei or Lung. The Tt! said, ‘Yes, but do you go (and undertake the duties). Be reverential !’*
3Ho! Po, you must be the Arranger in the Ancestral Temple. Morning and night be reverent. Be upright, be pure.’ Po did obeisance with his head to the ground, and wished to decline in favour of Khwei or Lung. The Tt! said, ‘Yes, but do you go (and undertake the duties). Be reverential !’* The Ti said, ‘Khwei‘, I appoint you to be Director of Music, and to teach our sons, so that the straightforward shall yet be mild; the gentle, dignified ; the strong, not tyrannical; and the impetuous, 1 For Yi, see the preliminary note to Book iv. He wishes here to decline his appointment in favour of X@ (‘The Cedar’), Ha (‘The Tiger’), Hsiung (‘ The Bear’), or Pf (‘The Grisly Bear’). ? The three ceremonies were the observances in the worship of the Spirits of Heaven, the Spirits of Earth, and the Spirits of Men. 5 Po-f was the progenitor of the great family of Kiang, members of which ruled in XA? and other states. * Of Khwei we know nothing more than what is here told us. The character denotes a monstrous animal, ‘a dragon with one leg.’ BOOK I. THE CANON OF SHUN. 45 not arrogant. Poetry is the expression of earnest thought ; singing is the prolonged utterance of that expression ; the notes accompany that utterance, and they are harmonized themselves by the standardtubes. (In this way) the eight different kinds of musical instruments can be adjusted so that one shall not take from or interfere with another; and spirits and men are brought into harmony.’ Khwei said,‘I smite the (sounding-) stone,] gently strike it,and the various animals lead on one another to dance.’ The Tt said, ‘Lung?, 1 abominate slanderous speakers and destroyers of the (right) ways, who agitate and alarm my people. I appoint you to be the Minister of Communication. Early and late give forth my orders and report to me, seeing that everything is true.’ The Tt said, ‘Ho! you, twenty and two men, be reverent ; so shall you be helpful to the business (entrusted to me by) Heaven.’ * _ Every three years there was an examination of merits, and after three examinations the undeserving were degraded, and the deserving advanced. (By this arrangement) the duties of all the departments were fully discharged; the (people of) San-mido (also) were discriminated and separated. 6. In the thirtieth year of his age, Shun was called to employment. Thirty years he was on the throne (with Yao). Fifty years afterwards he went on high and died 2.* 1 We are in ignorance of Lung, as we are of Khwei. The character denotes ‘the dragon.’ * The Chinese text is here difficult to construe. AQ Hsf says that the term ‘went on high’ is appropriate to the death of the Son of Heaven; and that the meaning is that Shun went to heaven. —~— nN 46 THE SHO KING. PART II, Boox II. Tuer CounseEts or THE Great Yi. Or the six classes of documents in the Shf, ‘Counsels’ are the second, containing the wise remarks and suggestions of high officers on the subject of government.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1These four criminals being thus dealt with, all under heaven acknowledged the justice (of Shuf’s administration) *. 74. After twenty-eight years the Ti deceased, when the people mourned for him as for a parent for three years. Within the four seas all the eight kinds of instruments of music were stopped and hushed. On the first day of the first month (of the) next year, Shun went to (the temple of) the Accomplished Ancestor.* 1 This punishment was for officers in training; not for boys at school. * The Minister of Works, Hwan-t4u, and Khw&n are mentioned in the former Canon. Yf island, or Yi Adu, was in the extreme north of the present district of Mi-yun, department Shun-thien, Xib-li. Mount Xhung was in the district of Yung-ting, Lt Kau, Hfi-nan. San-midéo was the name of a territory, embracing the present departments of Wf-4sang in Hf-pei, Yo-A4u in Hi-nan, and id-kiang in Kiang-hsi. San-wei was a tract of country round a mountain of the same name in the present department of Anhsi, Kan-sO. Mount Yi was in the present district of Than-&/4ng, Shan-tung. 42 THE SHO KING. PART IL. 5. He deliberated with (the President of) the Four Mountains how to throw open the doors (of communication between himself and the) four (quarters of the land), and how he could see with | the eyes, and hear with the ears of all. He consulted with the twelve Pastors}, and said to them, ‘ The food !—it depends on observing the seasons. Be kind to the distant, and cultivate the ability of the near. Give honour to the virtuous, and your confidence to the good, while you discountenance the artful ;—so shall the barbarous tribes lead on one another to make their submission.’ Shun said, ‘Ho! (President of) the Four Mountains, is there any one who can with vigorous service attend to all the affairs of the Ti, whom I may appoint to be General Regulator, to assist me in (all) affairs, managing each department according to its nature?’ All (in the court) replied, ‘There is Po-yii?, the Minister of Works.’ The Tt said, ‘Yes. Ho! Yii, you have regulated the water and the land. In this (new office) exert yourself.’ Yii did obeisance with his head to the ground, and wished to decline in favour of the Minister of Agriculture, or Hsieh, or K4o-y4o. The Tt said, ‘ Yes, but do you go (and undertake the duties). The Tt said, ‘Ai’, the black-haired people are (still) suffering from famine. Do you, O prince, as 1 These were the’ twelve princes holding the chief sway and superintendence in his twelve provinces. * Po-yii is the great YU, the founder of the Hsia dynasty. Po denotes, probably, his order as the eldest among his brothers, 5 KAt was the name of the Minister of Agriculture, better known in the Shih and other books as H4u-A, the progenitor of the kings of Kau. See the legend about him in the Shih, Part III, ii, Ode 1. BOOK I. THE CANON OF SHUN. 43 Minister of Agriculture, (continue to) sow (for them) the various kinds of grain.’
2See the legend about him in the Shih, Part III, ii, Ode 1. BOOK I. THE CANON OF SHUN. 43 Minister of Agriculture, (continue to) sow (for them) the various kinds of grain.’ The Tt said, ‘Hsieh?, the people are (still) wanting in affection for one another, and do not docilely observe the five orders of relationship. It is yours, as the Minister of Instruction, reverently to set forth the lessons of duty belonging to those five orders. Do so with gentleness.’ The Ti said, ‘ K4o-y4o*, the barbarous tribes trouble our great land. There are (also) robbers, murderers, insurgents, and traitors. It is yours, as the Minister of Crime, to use the five punishments to deal with their offences. For the infliction of these there are the three appointed places. There are the five cases in which banishment in the appropriate places is to be resorted to, to which places, — though five, three localities are assigned. Perform your duties with intelligence, and you will secure a sincere (submission),’ The Ti said, ‘Who can superintend my works, as they severally require?’ All (in the court) replied, ‘Is there not Zui??’ The Tt said, ‘Yes. Ho! Zui, you must be Minister of Works.’ Zui did obeisance with his head to the ground, and wished to decline in favour of Sha, K4iang, or Po-yii. The ' Hsieh was honoured by the kings of the Shang dynasty as their progenitor. See the Shih, Part IV, iii, Odes 3 and 4. ® See the preliminary note to Book iii. * Zui was not claimed by any great family as its progenitor, but he was handed down by tradition as a great artificer. See a reference to him in Part V, xxii, 2. Shit and Ahiang must have been named from their skill in making halberds and axes. The Yii (quite different from the name of the great Yil) in Po-yii gives us no indication of the skill of that individual. 44 THE SHO KING. PART II. Tt said, ‘Yes, but do you go (and undertake the duties). Effect a harmony (in all the departments). The Tt said, ‘Who can superintend, as the nature of the charge requires, the grass and trees, with the birds and beasts on my hills and in my marshes ?’ All (in the court) replied, ‘Is there not Yi!?’ The Ti said, ‘Yes. Ho! Yi, do you be my Forester.’ Yi did obeisance with his head to the ground, and wished to decline in favour of Ad, Hd, Hsiung, or Pt. The Tt said, ‘Yes, but do you go (and undertake the duties). You must manage them harmoniously.’ The T1 said, ‘ Ho! (President of the) Four Mountains, is there any one able to direct my three (religious) ceremonies*?’ All (in the court) answered, ‘Is there not Po-t??’ The Tt said, ‘Yes. Ho! Po, you must be the Arranger in the Ancestral Temple. Morning and night be reverent. Be upright, be pure.’ Po did obeisance with his head to the ground, and wished to decline in favour of Khwei or Lung. The Tt! said, ‘Yes, but do you go (and undertake the duties). Be reverential !’*
3Ho! Po, you must be the Arranger in the Ancestral Temple. Morning and night be reverent. Be upright, be pure.’ Po did obeisance with his head to the ground, and wished to decline in favour of Khwei or Lung. The Tt! said, ‘Yes, but do you go (and undertake the duties). Be reverential !’* The Ti said, ‘Khwei‘, I appoint you to be Director of Music, and to teach our sons, so that the straightforward shall yet be mild; the gentle, dignified ; the strong, not tyrannical; and the impetuous, 1 For Yi, see the preliminary note to Book iv. He wishes here to decline his appointment in favour of X@ (‘The Cedar’), Ha (‘The Tiger’), Hsiung (‘ The Bear’), or Pf (‘The Grisly Bear’). ? The three ceremonies were the observances in the worship of the Spirits of Heaven, the Spirits of Earth, and the Spirits of Men. 5 Po-f was the progenitor of the great family of Kiang, members of which ruled in XA? and other states. * Of Khwei we know nothing more than what is here told us. The character denotes a monstrous animal, ‘a dragon with one leg.’ BOOK I. THE CANON OF SHUN. 45 not arrogant. Poetry is the expression of earnest thought ; singing is the prolonged utterance of that expression ; the notes accompany that utterance, and they are harmonized themselves by the standardtubes. (In this way) the eight different kinds of musical instruments can be adjusted so that one shall not take from or interfere with another; and spirits and men are brought into harmony.’ Khwei said,‘I smite the (sounding-) stone,] gently strike it,and the various animals lead on one another to dance.’ The Tt said, ‘Lung?, 1 abominate slanderous speakers and destroyers of the (right) ways, who agitate and alarm my people. I appoint you to be the Minister of Communication. Early and late give forth my orders and report to me, seeing that everything is true.’ The Tt said, ‘Ho! you, twenty and two men, be reverent ; so shall you be helpful to the business (entrusted to me by) Heaven.’ * _ Every three years there was an examination of merits, and after three examinations the undeserving were degraded, and the deserving advanced. (By this arrangement) the duties of all the departments were fully discharged; the (people of) San-mido (also) were discriminated and separated. 6. In the thirtieth year of his age, Shun was called to employment. Thirty years he was on the throne (with Yao). Fifty years afterwards he went on high and died 2.* 1 We are in ignorance of Lung, as we are of Khwei. The character denotes ‘the dragon.’ * The Chinese text is here difficult to construe. AQ Hsf says that the term ‘went on high’ is appropriate to the death of the Son of Heaven; and that the meaning is that Shun went to heaven. —~— nN 46 THE SHO KING. PART II, Boox II. Tuer CounseEts or THE Great Yi. Or the six classes of documents in the Shf, ‘Counsels’ are the second, containing the wise remarks and suggestions of high officers on the subject of government.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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