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1let him be careful about his personal cultivation, with thoughts that are far-reaching, and thus he will 54 THE SHO KING. PART IT. produce a generous kindness and nice observance of distinctions among the nine branches of his kindred. All the intelligent (also) will exert themselves in his service; and in this way from what is near he will reach to what is distant.’ Yii did homage to the excellent words, and said, ‘Yes.’ K4o-y4o continued, ‘Oh! it lies in knowing men, and giving repose to the people.’ . Yi said, ‘ Alas! to attain to both these things might well be a difficulty even to the Ti. When (the sovereign) knows men, he is wise, and can put every one into the office for which he is fit. When he gives repose to the people, his kindness is felt, and the blackhaired race cherish him in their hearts. When he can be (thus) wise and kind, what occasion will he have for anxiety about a Hwan-téu? what to be removing a lord of Mido? what to fear any one of fair words, insinuating appearance, and great artfulness ?’ 2. K4ao-y4o said, ‘Oh! there are in all nine virtues to be discovered in conduct, and when we say that a man possesses (any) virtue, that is as much as to say he does such and such things.’ Yii asked, ‘What (are the nine virtues)?’ K4oyao replied, ‘ Affability combined with dignity ; mildness combined with firmness; bluntness combined with respectfulness; aptness for government combined with reverent caution; docility combined with boldness ; straightforwardness combined with gentleness; an easy negligence combined with discrimination ; boldness combined with sincerity ; and valour combined with righteousness. (When these qualities are) displayed, and that continuously, have we not the good (officer)? When there is a daily BOOK 111. THE COUNSELS OF KAo-YAo. 55 display of three (of these) virtues, their possessor could early and late regulate and brighten the clan (of which he was made chief). When there is a daily severe and reverent cultivation of six of them, their possessor could brilliantly conduct the affairs of the state (with which he was invested). When (such men) are all received and advanced, the possessors of those nine virtues will be employed in (the public) service. The men of a thousand and men of a hundred will be in their offices; the various ministers will emulate one another; all the officers will accomplish their duties at the proper times, observant of the five seasons (as the several elements predominate in them),—and thus their various duties will be fully accomplished. Let not (the Son of Heaven) set to the holders of states — the example of indolence or dissoluteness. Let him be wary and fearful, (remembering that) in one day or two days there may occur ten thousand springs of things. Let him not have his various officers cumberers of their places. The work is Heaven's ; men must act for it!’ *
2Let him be wary and fearful, (remembering that) in one day or two days there may occur ten thousand springs of things. Let him not have his various officers cumberers of their places. The work is Heaven's ; men must act for it!’ * 3. ‘From Heaven are the (social) relationships with their several duties; we are charged with (the enforcement of) those five duties ;—and lo! we have the five courses of honourable conduct’. From Heaven are the (social) distinctions with their several ceremonies ; from us come the observances of those five ceremonies ;—and lo! they appear in ' The five duties are those belonging to the five relationships, which are the constituents of society ;—those between husband and wife, father and son, ruler and subject, elder brother and younger, friend and friend. 56 THE SHO KING. PART II. regular practice's When (sovereign and ministers show) a common reverence and united respect for these, lo! the moral nature (of the people) is made harmonious. Heaven graciously distinguishes the virtuous ;—are there not the five habiliments, five decorations of them?? Heaven punishes the guilty ;—are there not the five punishments, to be severally used for that purpose? The business of government !—ought we not to be earnest in it ? ought we not to be earnest in it ? * ‘Heaven hears and sees as our people hear and see; Heaven brightly approves and displays its terrors as our people brightly approve and would awe ;—such connexion is there between the upper and lower (worlds). How reverent ought the masters of territories to be!’ * 4. K4o-ydo said, ‘ My words are in accordance with reason, and may be put in practice.’ Yii said, ‘ Yes, your words may be put in practice, and crowned with success.’ K4o-y4o added, ‘(As to that) I do not know, but I wish daily to be helpful. May (the government) be perfected !’ Book IV. Tue Yi ann Kt. Yi and Xi, the names of Shun’s Forester and Minister of Agriculture, both of whom receive their appointments in Book i, occur near the commencement of this Book, and occasion is thence taken to give its title to the whole. But without good reason; for these worthies do not appear at all as interlocutors 1 The five ceremonies are here those belonging to the distinctions of rank in connexion with the five constituent relations of society. * See in next Book, ch. 1. BOOK IV. THE yf AND kf. 57 in it. Yd is the principal speaker; the Book belongs to the class of ‘Counsels,’ To Yi there is, of course, assigned an ancient and illustrious descent; what is of more importance, is that the lords of KAin, who finally superseded the kings of Kau, traced their lineage to him. Af was the name of Xi, the character for the latter term meaning ‘Millet, and XAi was so styled from his labours in teaching the people to sow and reap, so that A? became equivalent to ‘Minister of Agriculture.’
3Af was the name of Xi, the character for the latter term meaning ‘Millet, and XAi was so styled from his labours in teaching the people to sow and reap, so that A? became equivalent to ‘Minister of Agriculture.’ The contents of the Book have been divided into three chapters. The first gives a conversation between Shun and Yi. Yi relates his own diligence and achievements as a model to Shun, and gives him various admonitions, while Shun insists on what his ministers should be, and wherein he wished them to help him. In the second chapter, Khwei, the Minister of Music, makes his appearance; it has no apparent connexion with the former. In the third, Shun and K4o-y4o sing to each other on the mutual relation of the sovereign and his ministers. 1. The Tt said, ‘Come Yii, you also must have excellent words (to bring before me).’ Yii did obeisance, and said, ‘Oh! what can I say, O T1, (after K4o-y4o) ? I can (only) think of maintaining a daily assiduity.’ K4o-y4o said, ‘Alas! will you describe it?’ Yi replied, ‘The inundating waters seemed to assail the heavens, and in their vast extent embraced the hills and overtopped the great mounds, so that the people were bewildered and overwhelmed. I mounted my four conveyances}, and all along the hills hewed down the trees, at the same time, along with Yi, showing the multitudes how to get flesh to eat. I (also) opened passages for the streams (throughout the) nine (provinces), and conducted them to the four seas. I deepened (moreover) the channels and canals, and conducted them to the streams, sowing (grain), at the same time, } See the Introduction, pp. 16, 17. 58 THE SHO KING. PART II. along with At, and showing the multitudes how to procure the food of toil, (in addition to) the flesh meat. I urged them (further) to exchange what they had for what they had not, and to dispose of their accumulated stores. (In this way) all the people got grain to eat, and the myriad regions began to come under good rule.’ K4o-y4o said, ‘ Yes, we ought to model ourselves after your excellent words.’ Yii said, ‘Oh! carefully maintain, O Tt, the throne which you occupy. The Tt replied, ‘Yes;’ and Yii went on, ‘Find your repose in your (proper) resting-point. Attend to the springs of things ; study stability ; and let your assistants be the upright :— then shall your movements be grandly responded to, (as if the people only) waited for your will. Thus you will brightly receive (the favour of) God ;— will not Heaven renew its appointment of you, and give you blessing ?’ *
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.
1let him be careful about his personal cultivation, with thoughts that are far-reaching, and thus he will 54 THE SHO KING. PART IT. produce a generous kindness and nice observance of distinctions among the nine branches of his kindred. All the intelligent (also) will exert themselves in his service; and in this way from what is near he will reach to what is distant.’ Yii did homage to the excellent words, and said, ‘Yes.’ K4o-y4o continued, ‘Oh! it lies in knowing men, and giving repose to the people.’ . Yi said, ‘ Alas! to attain to both these things might well be a difficulty even to the Ti. When (the sovereign) knows men, he is wise, and can put every one into the office for which he is fit. When he gives repose to the people, his kindness is felt, and the blackhaired race cherish him in their hearts. When he can be (thus) wise and kind, what occasion will he have for anxiety about a Hwan-téu? what to be removing a lord of Mido? what to fear any one of fair words, insinuating appearance, and great artfulness ?’ 2. K4ao-y4o said, ‘Oh! there are in all nine virtues to be discovered in conduct, and when we say that a man possesses (any) virtue, that is as much as to say he does such and such things.’ Yii asked, ‘What (are the nine virtues)?’ K4oyao replied, ‘ Affability combined with dignity ; mildness combined with firmness; bluntness combined with respectfulness; aptness for government combined with reverent caution; docility combined with boldness ; straightforwardness combined with gentleness; an easy negligence combined with discrimination ; boldness combined with sincerity ; and valour combined with righteousness. (When these qualities are) displayed, and that continuously, have we not the good (officer)? When there is a daily BOOK 111. THE COUNSELS OF KAo-YAo. 55 display of three (of these) virtues, their possessor could early and late regulate and brighten the clan (of which he was made chief). When there is a daily severe and reverent cultivation of six of them, their possessor could brilliantly conduct the affairs of the state (with which he was invested). When (such men) are all received and advanced, the possessors of those nine virtues will be employed in (the public) service. The men of a thousand and men of a hundred will be in their offices; the various ministers will emulate one another; all the officers will accomplish their duties at the proper times, observant of the five seasons (as the several elements predominate in them),—and thus their various duties will be fully accomplished. Let not (the Son of Heaven) set to the holders of states — the example of indolence or dissoluteness. Let him be wary and fearful, (remembering that) in one day or two days there may occur ten thousand springs of things. Let him not have his various officers cumberers of their places. The work is Heaven's ; men must act for it!’ *
2Let him be wary and fearful, (remembering that) in one day or two days there may occur ten thousand springs of things. Let him not have his various officers cumberers of their places. The work is Heaven's ; men must act for it!’ * 3. ‘From Heaven are the (social) relationships with their several duties; we are charged with (the enforcement of) those five duties ;—and lo! we have the five courses of honourable conduct’. From Heaven are the (social) distinctions with their several ceremonies ; from us come the observances of those five ceremonies ;—and lo! they appear in ' The five duties are those belonging to the five relationships, which are the constituents of society ;—those between husband and wife, father and son, ruler and subject, elder brother and younger, friend and friend. 56 THE SHO KING. PART II. regular practice's When (sovereign and ministers show) a common reverence and united respect for these, lo! the moral nature (of the people) is made harmonious. Heaven graciously distinguishes the virtuous ;—are there not the five habiliments, five decorations of them?? Heaven punishes the guilty ;—are there not the five punishments, to be severally used for that purpose? The business of government !—ought we not to be earnest in it ? ought we not to be earnest in it ? * ‘Heaven hears and sees as our people hear and see; Heaven brightly approves and displays its terrors as our people brightly approve and would awe ;—such connexion is there between the upper and lower (worlds). How reverent ought the masters of territories to be!’ * 4. K4o-ydo said, ‘ My words are in accordance with reason, and may be put in practice.’ Yii said, ‘ Yes, your words may be put in practice, and crowned with success.’ K4o-y4o added, ‘(As to that) I do not know, but I wish daily to be helpful. May (the government) be perfected !’ Book IV. Tue Yi ann Kt. Yi and Xi, the names of Shun’s Forester and Minister of Agriculture, both of whom receive their appointments in Book i, occur near the commencement of this Book, and occasion is thence taken to give its title to the whole. But without good reason; for these worthies do not appear at all as interlocutors 1 The five ceremonies are here those belonging to the distinctions of rank in connexion with the five constituent relations of society. * See in next Book, ch. 1. BOOK IV. THE yf AND kf. 57 in it. Yd is the principal speaker; the Book belongs to the class of ‘Counsels,’ To Yi there is, of course, assigned an ancient and illustrious descent; what is of more importance, is that the lords of KAin, who finally superseded the kings of Kau, traced their lineage to him. Af was the name of Xi, the character for the latter term meaning ‘Millet, and XAi was so styled from his labours in teaching the people to sow and reap, so that A? became equivalent to ‘Minister of Agriculture.’
3Af was the name of Xi, the character for the latter term meaning ‘Millet, and XAi was so styled from his labours in teaching the people to sow and reap, so that A? became equivalent to ‘Minister of Agriculture.’ The contents of the Book have been divided into three chapters. The first gives a conversation between Shun and Yi. Yi relates his own diligence and achievements as a model to Shun, and gives him various admonitions, while Shun insists on what his ministers should be, and wherein he wished them to help him. In the second chapter, Khwei, the Minister of Music, makes his appearance; it has no apparent connexion with the former. In the third, Shun and K4o-y4o sing to each other on the mutual relation of the sovereign and his ministers. 1. The Tt said, ‘Come Yii, you also must have excellent words (to bring before me).’ Yii did obeisance, and said, ‘Oh! what can I say, O T1, (after K4o-y4o) ? I can (only) think of maintaining a daily assiduity.’ K4o-y4o said, ‘Alas! will you describe it?’ Yi replied, ‘The inundating waters seemed to assail the heavens, and in their vast extent embraced the hills and overtopped the great mounds, so that the people were bewildered and overwhelmed. I mounted my four conveyances}, and all along the hills hewed down the trees, at the same time, along with Yi, showing the multitudes how to get flesh to eat. I (also) opened passages for the streams (throughout the) nine (provinces), and conducted them to the four seas. I deepened (moreover) the channels and canals, and conducted them to the streams, sowing (grain), at the same time, } See the Introduction, pp. 16, 17. 58 THE SHO KING. PART II. along with At, and showing the multitudes how to procure the food of toil, (in addition to) the flesh meat. I urged them (further) to exchange what they had for what they had not, and to dispose of their accumulated stores. (In this way) all the people got grain to eat, and the myriad regions began to come under good rule.’ K4o-y4o said, ‘ Yes, we ought to model ourselves after your excellent words.’ Yii said, ‘Oh! carefully maintain, O Tt, the throne which you occupy. The Tt replied, ‘Yes;’ and Yii went on, ‘Find your repose in your (proper) resting-point. Attend to the springs of things ; study stability ; and let your assistants be the upright :— then shall your movements be grandly responded to, (as if the people only) waited for your will. Thus you will brightly receive (the favour of) God ;— will not Heaven renew its appointment of you, and give you blessing ?’ *
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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