Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. { Yin, having returned the government into BOOK VI. THE POSSESSION OF PURE VIRTUE. IOI the hands of his sovereign, and being about to announce his retirement, set forth admonitions on the subject of virtue. 2. He said, ‘Oh! it is difficult to rely on Heaven; — its appointments are not constant.* (But if the sovereign see to it that) his virtue be constant, he will preserve his throne; if his virtue be not constant, the nine provinces will be lost by him. The king of Hsi& could not maintain the virtue (of his ancestors) unchanged, but contemned the spirits and oppressed the people. Great Heaven no (longer) extended its protection to him. It looked out among the myriad regions to give its guidance to one who should receive its favouring appointment, fondly seeking (a possessor of) pure virtue, whom it might make lord of all the spirits.* Then there were I, Yin, and Thang, both possessed of pure virtue, and able to satisfy the mind of Heaven. He received (in consequence) the bright favour of Heaven, so as to become possessor of the multitudes of the nine provinces, and proceeded to change Hsia’s commencement of the year. It was not that Heaven had any private partiality for the lord of Shang ;—it simply gave its favour to pure virtue.* It was not that Shang sought (the allegiance of) the lower people ;—the people simply turned to pure virtue. Where (the sovereign’s) virtue is pure, his enterprizes are all fortunate ; where his virtue is wavering and uncertain, his enterprizes are all unfortunate. Good and evil do not wrongly befal men, but Heaven sends down misery or happiness according to their conduct.’ * 3. ‘ Now, O young king, you are newly entering on your (great) appointment,—you should be seeking to 102 THE SHO KING. PART lv. make new your virtue. At last, as at first, have this as your one object, so shall you make a daily renovation. Let the officers whom you employ be men of virtue and ability, and let the ministers about you be the right men. The minister, in relation to (his sovereign) above him, has to promote his virtue, and, in relation to the (people) beneath him, has to seek their good. How hard must it be (to find the proper man)! what careful attention must be required! (Thereafter) there must be harmony (cultivated with him), and a oneness (of confidence placed in him). ‘There is no invariable model of virtue ;—a supreme regard to what is good gives the model of it. There is no invariable characteristic of what is good that is to be supremely regarded ;—it is found where there is a conformity to the uniform consciousness (in regard to what is good). (Such virtue) will make the people with their myriad surnames all say, “ How great are the words of the king!” and also, “ How single and pure is the king’s heart!” It will avail to maintain in tranquillity the rich possession of the former king, and to secure for ever the (happy) life of the multitudes of the people.’
24. ‘Oh! (to retain a place) in the seven-shrined temple? of ancestors is a sufficient witness of virtue.* To be acknowledged as chief by the myriad heads of families is a sufficient evidence of one’s government. ' It is beyond a doubt that the ancestral temple of the kings of Ku contained seven shrines or seven small temples, for the occupancy of which, by the spirit-tablets of such and such kings, there were definite rules, as the line of sovereigns increased. It would appear from the text that a similar practice prevailed in the time of the Shang dynasty. BOOK VII. THE PAN-KANG. 103 The sovereign without the people has none whom he can employ ; and the people without the sovereign have none whom they can serve. Do not think yourself so large as to deem others small. If ordinary men and women do not find the opportunity to give full development to their ability, the people’s lord will be without the proper aids to complete his merit.’ Book VII, Tue Pan-K&Ana. Pan-KXne was the seventeenth sovereign in the line of Thang. From Thai £14 to him, therefore, there was a space of 321 years, which are a gap in the history ofthe Shang dynasty, so far as the existing documents of the Shi are concerned. When the collection was complete, there were seven other documents between ‘the Common Possession of Pure Virtue’ and ‘ the Pan-k4ng,’ but the latest of them belonged to the reign of 30-yi, B.c. 1825-1507. The reign of Pan-kang extended from B.c. 1401 to 1374, and is remarkable as that in which the dynasty began to be called Yin, instead of Shang. The Book belongs to the class of ‘Announcements,’ and is divided into three sections. The contents centre round the removal of the capital from the north of the Ho to Yin on the south of it. The king saw that the removal was necessary, but had to contend with the unwillingness of the people to adopt such a step, and the opposition of the great families. The first section relates how he endeavoured to vindicate the measure, and contains two addresses, to the people and to those in high places, respectively, designed to secure theircordial co-operation. The second section brings before us the removal in progress, but there continue to be dissatisfactions, which the king endeavours to remove by a long and earnest defence of his course. The third section opens with the removal accomplished. The new city has been founded, and the plan of it laid out. The king makes a fresh appeal to the people and chiefs, to forget all their heart-burnings, and join with him in building up in the new capital a great destiny for the dynasty. 104 THE SHO KING. PART Iv. Section 1.
3The new city has been founded, and the plan of it laid out. The king makes a fresh appeal to the people and chiefs, to forget all their heart-burnings, and join with him in building up in the new capital a great destiny for the dynasty. 104 THE SHO KING. PART Iv. Section 1. 1. Pan-kang wished to remove (the capital) to Yin}, but the people would not go to dwell there. He therefore appealed to all the discontented, and made the following protestations. ‘Our king, (30-yt), came, and fixed on this (Kang for his capital). He did so from a deep concern for our people, and not because he would have them all die, where they cannot (now) help one another to preserve their © lives. I have consulted the tortoise-shell, and obtained the reply—“ This is no place for us.” When the former kings had any (important) business, they gave reverent heed to the commands of Heaven.* In a case like this especially they did not indulge (the wish for) constant repose,—they did not abide ever in the same city. Up to this time (the capital has been) in five regions?, If we do not follow (the example) of these old times, we shall be refusing to acknowledge that Heaven is making an end of our dynasty (here) ;—how little can it be said of us that we are following the meritorious course of the former kings! As from the stump of a felled tree there are sprouts and shoots, Heaven will perpetuate its decree in our favour in this new city;—the great inheritance of the former kings will be continued and renewed, and tranquillity will be secured to the four quarters (of the kingdom),’ * ? The removal was probably necessitated by an inundation of the Ho. Kang had been fixed on by 30-yf for his capital. The Yin to which Pan-kang removed was in the present district of Yen-sze, department Ho-nan, Ho-nan. * This fact—the frequent change of capital—does not give us a great idea of the stability and resources of the Shang dynasty. BOOK VII. THE PAN-KANG. 105 2. Pan-king, in making the people aware of his
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.
11. { Yin, having returned the government into BOOK VI. THE POSSESSION OF PURE VIRTUE. IOI the hands of his sovereign, and being about to announce his retirement, set forth admonitions on the subject of virtue. 2. He said, ‘Oh! it is difficult to rely on Heaven; — its appointments are not constant.* (But if the sovereign see to it that) his virtue be constant, he will preserve his throne; if his virtue be not constant, the nine provinces will be lost by him. The king of Hsi& could not maintain the virtue (of his ancestors) unchanged, but contemned the spirits and oppressed the people. Great Heaven no (longer) extended its protection to him. It looked out among the myriad regions to give its guidance to one who should receive its favouring appointment, fondly seeking (a possessor of) pure virtue, whom it might make lord of all the spirits.* Then there were I, Yin, and Thang, both possessed of pure virtue, and able to satisfy the mind of Heaven. He received (in consequence) the bright favour of Heaven, so as to become possessor of the multitudes of the nine provinces, and proceeded to change Hsia’s commencement of the year. It was not that Heaven had any private partiality for the lord of Shang ;—it simply gave its favour to pure virtue.* It was not that Shang sought (the allegiance of) the lower people ;—the people simply turned to pure virtue. Where (the sovereign’s) virtue is pure, his enterprizes are all fortunate ; where his virtue is wavering and uncertain, his enterprizes are all unfortunate. Good and evil do not wrongly befal men, but Heaven sends down misery or happiness according to their conduct.’ * 3. ‘ Now, O young king, you are newly entering on your (great) appointment,—you should be seeking to 102 THE SHO KING. PART lv. make new your virtue. At last, as at first, have this as your one object, so shall you make a daily renovation. Let the officers whom you employ be men of virtue and ability, and let the ministers about you be the right men. The minister, in relation to (his sovereign) above him, has to promote his virtue, and, in relation to the (people) beneath him, has to seek their good. How hard must it be (to find the proper man)! what careful attention must be required! (Thereafter) there must be harmony (cultivated with him), and a oneness (of confidence placed in him). ‘There is no invariable model of virtue ;—a supreme regard to what is good gives the model of it. There is no invariable characteristic of what is good that is to be supremely regarded ;—it is found where there is a conformity to the uniform consciousness (in regard to what is good). (Such virtue) will make the people with their myriad surnames all say, “ How great are the words of the king!” and also, “ How single and pure is the king’s heart!” It will avail to maintain in tranquillity the rich possession of the former king, and to secure for ever the (happy) life of the multitudes of the people.’
24. ‘Oh! (to retain a place) in the seven-shrined temple? of ancestors is a sufficient witness of virtue.* To be acknowledged as chief by the myriad heads of families is a sufficient evidence of one’s government. ' It is beyond a doubt that the ancestral temple of the kings of Ku contained seven shrines or seven small temples, for the occupancy of which, by the spirit-tablets of such and such kings, there were definite rules, as the line of sovereigns increased. It would appear from the text that a similar practice prevailed in the time of the Shang dynasty. BOOK VII. THE PAN-KANG. 103 The sovereign without the people has none whom he can employ ; and the people without the sovereign have none whom they can serve. Do not think yourself so large as to deem others small. If ordinary men and women do not find the opportunity to give full development to their ability, the people’s lord will be without the proper aids to complete his merit.’ Book VII, Tue Pan-K&Ana. Pan-KXne was the seventeenth sovereign in the line of Thang. From Thai £14 to him, therefore, there was a space of 321 years, which are a gap in the history ofthe Shang dynasty, so far as the existing documents of the Shi are concerned. When the collection was complete, there were seven other documents between ‘the Common Possession of Pure Virtue’ and ‘ the Pan-k4ng,’ but the latest of them belonged to the reign of 30-yi, B.c. 1825-1507. The reign of Pan-kang extended from B.c. 1401 to 1374, and is remarkable as that in which the dynasty began to be called Yin, instead of Shang. The Book belongs to the class of ‘Announcements,’ and is divided into three sections. The contents centre round the removal of the capital from the north of the Ho to Yin on the south of it. The king saw that the removal was necessary, but had to contend with the unwillingness of the people to adopt such a step, and the opposition of the great families. The first section relates how he endeavoured to vindicate the measure, and contains two addresses, to the people and to those in high places, respectively, designed to secure theircordial co-operation. The second section brings before us the removal in progress, but there continue to be dissatisfactions, which the king endeavours to remove by a long and earnest defence of his course. The third section opens with the removal accomplished. The new city has been founded, and the plan of it laid out. The king makes a fresh appeal to the people and chiefs, to forget all their heart-burnings, and join with him in building up in the new capital a great destiny for the dynasty. 104 THE SHO KING. PART Iv. Section 1.
3The new city has been founded, and the plan of it laid out. The king makes a fresh appeal to the people and chiefs, to forget all their heart-burnings, and join with him in building up in the new capital a great destiny for the dynasty. 104 THE SHO KING. PART Iv. Section 1. 1. Pan-kang wished to remove (the capital) to Yin}, but the people would not go to dwell there. He therefore appealed to all the discontented, and made the following protestations. ‘Our king, (30-yt), came, and fixed on this (Kang for his capital). He did so from a deep concern for our people, and not because he would have them all die, where they cannot (now) help one another to preserve their © lives. I have consulted the tortoise-shell, and obtained the reply—“ This is no place for us.” When the former kings had any (important) business, they gave reverent heed to the commands of Heaven.* In a case like this especially they did not indulge (the wish for) constant repose,—they did not abide ever in the same city. Up to this time (the capital has been) in five regions?, If we do not follow (the example) of these old times, we shall be refusing to acknowledge that Heaven is making an end of our dynasty (here) ;—how little can it be said of us that we are following the meritorious course of the former kings! As from the stump of a felled tree there are sprouts and shoots, Heaven will perpetuate its decree in our favour in this new city;—the great inheritance of the former kings will be continued and renewed, and tranquillity will be secured to the four quarters (of the kingdom),’ * ? The removal was probably necessitated by an inundation of the Ho. Kang had been fixed on by 30-yf for his capital. The Yin to which Pan-kang removed was in the present district of Yen-sze, department Ho-nan, Ho-nan. * This fact—the frequent change of capital—does not give us a great idea of the stability and resources of the Shang dynasty. BOOK VII. THE PAN-KANG. 105 2. Pan-king, in making the people aware of his
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.
No commentary for this page.