Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1{ Yin then clearly described the complete virtue of the Meritorious Ancestor for the instruction of the (young) king. BOOK IV. THE INSTRUCTIONS OF f. 93 2. He said, ‘Oh! of old the former kings of Hsia cultivated earnestly their virtue, and then there were no calamities from Heaven. The spirits of the hills and rivers likewise were all in tranquillity; and the birds and beasts, the fishes and tortoises, all enjoyed their existence according to their nature.* But their descendant did not follow (their example), and great Heaven sent down calamities, employing the agency of our (ruler) who was in possession of its favouring appointment.* The attack (on Hsia) may be traced to (the orgies in) Ming-thido, but our (rise) began in Po. Our king of Shang brilliantly displayed his sagely prowess ; for oppression he substituted his generous gentleness; and the millions of the people gave him their hearts. Now your Majesty is entering on the inheritance of his virtue ;—all depends on (how) you commence your reign. To set up love, it is for you to love (your relations) ; to set up respect, it is for you to respect (your elders). The commencement is in the family and the state; the consummation is in (all within) the four seas.’ 3. ‘Oh! the former king began with careful attention to the bonds that hold men together. He listened to expostulation, and did not seek to resist it; he conformed to (the wisdom of) the ancients; occupying the highest position, he displayed intelligence ; occupying an inferior position, . he displayed his loyalty; he allowed (the good qualities of) the men (whom he employed), and did 1 Ming-thido was a place not far from the capital of Xieh (in the present district of An-yi, Hai Kau, Shan-hsi). He had a palace there, where the vilest orgies were celebrated that alienated the minds of the people from him, 94 THE SHO KING. PART IV. not seek that they should have every talent ; in the government of himself, he seemed to think that he could never (sufficiently) attain. It was thus he arrived at the possession of the myriad regions.— How painstaking was he in these things!
2PART IV. not seek that they should have every talent ; in the government of himself, he seemed to think that he could never (sufficiently) attain. It was thus he arrived at the possession of the myriad regions.— How painstaking was he in these things! ‘He extensively sought out wise men, who should be helpful to you, his descendant and heir. He laid down the punishments for officers, and warned those who were in authority, saying, “If you dare to have constant dancing in your palaces, and drunken singing in your chambers,—that is called the fashion of sorcerers; if you dare to set your hearts on wealth and women, and abandon yourselves to wandering about or to the chase,—that is called the fashion of extravagance; if you dare to despise sage words, to resist the loyal and upright, to put far from you the aged and virtuous, and to seek the company of procacious ‘youths,— that is called the fashion of disorder. Now if a high noble or officer be addicted to one of these three fashions with their ten evil ways!, his family will surely come to ruin; if the prince of a country be so addicted, his state will surely come to ruin. The minister who does not (try to) correct (such vices in the sovereign) shall be punished with branding.” These rules were minutely inculcated (also) on the sons of offrcers and nobles in their lessons.’ 4. ‘Oh! do you, who now succeed to the throne, revere (these warnings) in your person. Think of 1 The ‘ten evil ways’ are those mentioned in connexion with the three evil fashions ;—two under the sorcerers’ fashion, and four under each of the other two fashions, BOOK V. THE THAI xiA. 95 them !—sacred counsels of vast importance, admirable words forcibly set forth! (The ways) of God are not invariable:—on the good-doer he sends down all blessings, and on the evil-doer he sends ‘down all miseries.*¥ Do you but be virtuous, be it in small things (or in large), and the myriad regions will have cause for rejoicing. If you be not virtuous, be it in large things (or in small), it will bring the ruin of your ancestral temple.’ Book V. Tue TuAr AiA.
3If you be not virtuous, be it in large things (or in small), it will bring the ruin of your ancestral temple.’ Book V. Tue TuAr AiA. Tuts Book also belongs to the class of ‘ Lessons or Instructions,’ and is called ‘the Thai Ai4, because the Instructions were addressed to the young monarch so named. It is divided into three sections or parts. f Yin finds the young sovereign disobedient to his counsels, and proceeds to a high-handed measure. He removes him from his palace and companions, and keeps him in a sort of easy confinement, near the grave of his grandfather, all the period of mourning ; and Thai Xia becomes sincerely penitent and virtuous. This is related in the first section. In the second, ft Yin brings the king back with honour to Po, to undertake the duties of the government, and congratulates him on his reformation. The king responds suitably, and asks the minister to continue to afford him his counsels, which the other at once proceeds to do. The third section is all occupied with further and important counsels. Section 1. 1, The king, on succeeding to the throne, did not follow (the advice of) A-hing'. (A-hang or) f Yin 1 A-hing, it is said by Sze-m4 K/ien, was the name of f. Others make it the title of the chief minister under the dynasty of Shang, = ‘the Support and Steelyard,’ ‘the Buttress and Director.’ 66 THE SHO KING. PART IV. then made the following writing’:—‘ The former king kept his eye continually on the bright requirements of Heaven, and so he maintained the worship of the spirits of heaven and earth, of those presiding over the land and the grain, and of those of the ancestral temple ;—all with a sincere reverence. * Heaven took notice of his virtue, and caused its great appointment to light on him, that he should soothe and tranquillize the myriad regions.* I, Yin, then gave my assistance to my sovereign in the settlement of the people; and thus it is that you, O heir-king, have received the great inheritance. I have seen it myself in Hsia with its western capital, that when its rulers went through a prosperous course to the end, their ministers also did the same, and afterwards, when their successors could not attain to such a consummation, neither did their ministers. Take warning, O heir-king. Reverently use your sovereignty. If you do not play the sovereign, as the name requires, you will disgrace your grandfather.’ 2. The king would not think (of these words), nor listen to them. On this f Yin said, ‘The former king, before it was light, sought to have large and clear views, and then sat waiting for the dawn (to carry them into practice). He (also) sought on every side for men of ability and virtue, to instruct and guide his posterity. Do not frustrate his charge (to me), and bring on yourself your own overthrow. Be careful to strive after the virtue 1 This is the first direct statement in the Shi of a communication made in writing.
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.
1{ Yin then clearly described the complete virtue of the Meritorious Ancestor for the instruction of the (young) king. BOOK IV. THE INSTRUCTIONS OF f. 93 2. He said, ‘Oh! of old the former kings of Hsia cultivated earnestly their virtue, and then there were no calamities from Heaven. The spirits of the hills and rivers likewise were all in tranquillity; and the birds and beasts, the fishes and tortoises, all enjoyed their existence according to their nature.* But their descendant did not follow (their example), and great Heaven sent down calamities, employing the agency of our (ruler) who was in possession of its favouring appointment.* The attack (on Hsia) may be traced to (the orgies in) Ming-thido, but our (rise) began in Po. Our king of Shang brilliantly displayed his sagely prowess ; for oppression he substituted his generous gentleness; and the millions of the people gave him their hearts. Now your Majesty is entering on the inheritance of his virtue ;—all depends on (how) you commence your reign. To set up love, it is for you to love (your relations) ; to set up respect, it is for you to respect (your elders). The commencement is in the family and the state; the consummation is in (all within) the four seas.’ 3. ‘Oh! the former king began with careful attention to the bonds that hold men together. He listened to expostulation, and did not seek to resist it; he conformed to (the wisdom of) the ancients; occupying the highest position, he displayed intelligence ; occupying an inferior position, . he displayed his loyalty; he allowed (the good qualities of) the men (whom he employed), and did 1 Ming-thido was a place not far from the capital of Xieh (in the present district of An-yi, Hai Kau, Shan-hsi). He had a palace there, where the vilest orgies were celebrated that alienated the minds of the people from him, 94 THE SHO KING. PART IV. not seek that they should have every talent ; in the government of himself, he seemed to think that he could never (sufficiently) attain. It was thus he arrived at the possession of the myriad regions.— How painstaking was he in these things!
2PART IV. not seek that they should have every talent ; in the government of himself, he seemed to think that he could never (sufficiently) attain. It was thus he arrived at the possession of the myriad regions.— How painstaking was he in these things! ‘He extensively sought out wise men, who should be helpful to you, his descendant and heir. He laid down the punishments for officers, and warned those who were in authority, saying, “If you dare to have constant dancing in your palaces, and drunken singing in your chambers,—that is called the fashion of sorcerers; if you dare to set your hearts on wealth and women, and abandon yourselves to wandering about or to the chase,—that is called the fashion of extravagance; if you dare to despise sage words, to resist the loyal and upright, to put far from you the aged and virtuous, and to seek the company of procacious ‘youths,— that is called the fashion of disorder. Now if a high noble or officer be addicted to one of these three fashions with their ten evil ways!, his family will surely come to ruin; if the prince of a country be so addicted, his state will surely come to ruin. The minister who does not (try to) correct (such vices in the sovereign) shall be punished with branding.” These rules were minutely inculcated (also) on the sons of offrcers and nobles in their lessons.’ 4. ‘Oh! do you, who now succeed to the throne, revere (these warnings) in your person. Think of 1 The ‘ten evil ways’ are those mentioned in connexion with the three evil fashions ;—two under the sorcerers’ fashion, and four under each of the other two fashions, BOOK V. THE THAI xiA. 95 them !—sacred counsels of vast importance, admirable words forcibly set forth! (The ways) of God are not invariable:—on the good-doer he sends down all blessings, and on the evil-doer he sends ‘down all miseries.*¥ Do you but be virtuous, be it in small things (or in large), and the myriad regions will have cause for rejoicing. If you be not virtuous, be it in large things (or in small), it will bring the ruin of your ancestral temple.’ Book V. Tue TuAr AiA.
3If you be not virtuous, be it in large things (or in small), it will bring the ruin of your ancestral temple.’ Book V. Tue TuAr AiA. Tuts Book also belongs to the class of ‘ Lessons or Instructions,’ and is called ‘the Thai Ai4, because the Instructions were addressed to the young monarch so named. It is divided into three sections or parts. f Yin finds the young sovereign disobedient to his counsels, and proceeds to a high-handed measure. He removes him from his palace and companions, and keeps him in a sort of easy confinement, near the grave of his grandfather, all the period of mourning ; and Thai Xia becomes sincerely penitent and virtuous. This is related in the first section. In the second, ft Yin brings the king back with honour to Po, to undertake the duties of the government, and congratulates him on his reformation. The king responds suitably, and asks the minister to continue to afford him his counsels, which the other at once proceeds to do. The third section is all occupied with further and important counsels. Section 1. 1, The king, on succeeding to the throne, did not follow (the advice of) A-hing'. (A-hang or) f Yin 1 A-hing, it is said by Sze-m4 K/ien, was the name of f. Others make it the title of the chief minister under the dynasty of Shang, = ‘the Support and Steelyard,’ ‘the Buttress and Director.’ 66 THE SHO KING. PART IV. then made the following writing’:—‘ The former king kept his eye continually on the bright requirements of Heaven, and so he maintained the worship of the spirits of heaven and earth, of those presiding over the land and the grain, and of those of the ancestral temple ;—all with a sincere reverence. * Heaven took notice of his virtue, and caused its great appointment to light on him, that he should soothe and tranquillize the myriad regions.* I, Yin, then gave my assistance to my sovereign in the settlement of the people; and thus it is that you, O heir-king, have received the great inheritance. I have seen it myself in Hsia with its western capital, that when its rulers went through a prosperous course to the end, their ministers also did the same, and afterwards, when their successors could not attain to such a consummation, neither did their ministers. Take warning, O heir-king. Reverently use your sovereignty. If you do not play the sovereign, as the name requires, you will disgrace your grandfather.’ 2. The king would not think (of these words), nor listen to them. On this f Yin said, ‘The former king, before it was light, sought to have large and clear views, and then sat waiting for the dawn (to carry them into practice). He (also) sought on every side for men of ability and virtue, to instruct and guide his posterity. Do not frustrate his charge (to me), and bring on yourself your own overthrow. Be careful to strive after the virtue 1 This is the first direct statement in the Shi of a communication made in writing.
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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