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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1My present undertaking to remove with you, is to give repose and stability to the country. You, (however), have no sympathy with the anxieties of my mind; but you all keep a great BOOK VII. THE PAN-KANG. 109 reserve in declaring your minds, (when you might) respectfully think by your sincerity to move me, the One man. You only exhaust and distress yourselves. The case is like that of sailing in a boat ;—if you do not cross the stream (at the proper time), you will destroy all the cargo. Your sincerity does not respond to mine, and we are in danger of going together to destruction. You, notwithstanding, will not examine the matter ;—though you anger yourselves, what cure will that bring ? ‘You do not consult for a distant day, nor think of the calamity that must befal you (from not removing). You greatly encourage one another in what must prove to your sorrow. Now you have the present, but you will not have the future ;—what prolongation of life can you look for from above ? My measures are forecast to prolong your (lease of) life from Heaven ;—do I force you by the terrors of my power? My object is to support and nourish you all. I think of my ancestors, (who are now) the spiritual sovereigns;* when they made your forefathers toil (on similar occasions it was only for their good), and I would be enabled in the same way greatly to nourish you and cherish you.’ 2. ‘Were I to err in my government, and remain long here, my high sovereign, (the founder of our dynasty), would send down on me great punishment for my crime, and say, “Why do you oppress my people ?”* If you, the myriads of the people, do not attend to the perpetuation of your lives, and cherish one mind with me, the One man, in my plans, the former kings will send down on you great punishment for your crime, and ‘say, “ Why do you not agree with our young grandson, but go on to forfeit 110 THE SHO KING. PART IV. your virtue?” When they punish you from above, you will have no way of escape.* Of old, my royal predecessors made your ancestors and fathers toil (only for their good). You are equally the people whom I (wish to) cherish. But your conduct is injurious ;—it is cherished in your hearts. Whereas my royal predecessors made your ancestors and fathers happy, they, your ancestors and fathers, will (now) cut you off and abandon you, and not save you from death.* Here are those ministers of my government, who share with me in the offices (of the kingdom) ;—and yet they (only think of hoarding up) cowries and gems. Their ancestors and fathers earnestly represent (their course) to my high sovereign, saying, “ Execute great punishments on our descendants.” So do they advise my high sovereign to send down great calamities (on those men).’ *
2Their ancestors and fathers earnestly represent (their course) to my high sovereign, saying, “ Execute great punishments on our descendants.” So do they advise my high sovereign to send down great calamities (on those men).’ * 3. ‘Oh! I have now told you my unchangeable purpose ;—do you perpetually respect (my) great anxiety; let us not get alienated and removed from one another; share in my plans and thoughts, and think (only) of following me; let every one of you set up the true rule of conduct in his heart. If there be bad and unprincipled men, precipitously or carelessly disrespectful (to my orders), and taking advantage of this brief season to play the part of villains or traitors, I will cut off their noses, or utterly exterminate them. I will leave none of their children. I will not let them perpetuate their seed in this new city. ‘Go! preserve and continue your lives. I will now transfer you (to the new capital), and (there) establish your families for ever.’ _ BOOK VII. THE PAN-KANG. III Section 3. 1. Pan-king having completed the removal, and settled the places of residence, proceeded to adjust the several positions (of all classes at an assembly); and then he soothed and comforted the multitudes, saying to them, ‘ Do not play nor be idle, but exert yourselves to build (here) a great destiny (for us). ‘Now I have disclosed my heart and belly, my reins and bowels, and fully declared to you, my people, all my mind. I will not treat any of you as offenders; and do not you (any more) help one another to be angry, and form parties to defame me, the One man. ‘Of old, my royal predecessor, (Thang), that his merit might exceed that of those who were before him, proceeded to the hill-site. Thereby he removed our evils, and accomplished admirable good for our country. Now you, my people, were by (your position) dissipated and separated, so that you had no abiding place. (And yet) you asked why I was troubling your myriads and requiring you to remove. But God, being about to renew the virtuous service of my high ancestor, and secure the good order of our kingdom, I, with the sincere and respectful (of my ministers), felt a reverent care for the lives of the people, and have made a lasting settlement in (this) new city.* ‘I, a youth, did: not neglect your counsels ;— I (only) used the best of them. Nor did any of 1 It is supposed that this ‘hill-site’ of Thang was the same as that which Pan-kang had fixed on, but this does not clearly appear in the text. 112 THE SHO KING. PART Iv. you presumptuously oppose the decision of the tortoise-shell;—-so we are here to enlarge our great inheritance.’ *
3112 THE SHO KING. PART Iv. you presumptuously oppose the decision of the tortoise-shell;—-so we are here to enlarge our great inheritance.’ * 2. ‘Oh! ye chiefs of regions, ye heads of departments, all ye, the hundreds of officers, would that ye had a sympathy (with my people)! I will exert myself in the choice and guiding of you;—do ye think reverently of my multitudes. I will not employ those who are fond of enriching themselves ; but will use and revere those who are vigorously, yet reverently, labouring for the lives and increase of the people, nourishing them and planning for their enduring settlement. ‘I have now brought forward and announced to you my mind, whom I approve and whom I disallow ;—let none of you but reverence (my will). Do not seek to accumulate wealth and precious things, but in fostering the life of the people, seek to find your merit. Reverently display your virtue in behalf of the people. For ever maintain this one purpose in your hearts,’ Book VIII. Tue CHarce to Yiru. Arter Pan-king came the reigns of Hsido-hsin and Hsido-yt, of which we have no accounts in the Sh. Hsi4o-yf was followed by WO-ting (B. c. 1324-1264), to the commencement of whose reign this Book, in three sections, belongs. His name is not in it, but that he is the king intended appears from the prefatory notice, and the Confucian Analects, XIV, xliii. The Book is the first of the ‘Charges’ of the Shi. They relate the designation by the king of some officer to a particular charge or to some fief, with the address delivered by him on the occasion. Here the charge is to Yileh, in the first section, on his appointment to be BOOK VIII, THE CHARGE TO YUEH. 113 chief minister. In the other two sections Yiieh is the principal speaker, and not the king. They partake more of the nature of the ‘Counsels.’ Yiieh had been a recluse, living in obscurity. The king’s attention was drawn to him in the manner related in the Book, and he was discovered in Ff-yen, or amidst ‘the Crags of FA,’ from which he was afterwards called Fi Yueh, as if FQ had been his surname. The first section tells us how the king met with Ytieh, and appointed him to be his chief minister, and how Yiieh responded to the charge that he received. In the second section, Yueh counsels the king on a variety of points, and the king responds admiringly, In the third, the king introduces himself as a pupil at the feet of Yiieh, and is lectured on the subject of enlarging his knowledge, In the end the king says that he looks to Yueh as another f Yin, to make him another Thang. Section 1.
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.
1My present undertaking to remove with you, is to give repose and stability to the country. You, (however), have no sympathy with the anxieties of my mind; but you all keep a great BOOK VII. THE PAN-KANG. 109 reserve in declaring your minds, (when you might) respectfully think by your sincerity to move me, the One man. You only exhaust and distress yourselves. The case is like that of sailing in a boat ;—if you do not cross the stream (at the proper time), you will destroy all the cargo. Your sincerity does not respond to mine, and we are in danger of going together to destruction. You, notwithstanding, will not examine the matter ;—though you anger yourselves, what cure will that bring ? ‘You do not consult for a distant day, nor think of the calamity that must befal you (from not removing). You greatly encourage one another in what must prove to your sorrow. Now you have the present, but you will not have the future ;—what prolongation of life can you look for from above ? My measures are forecast to prolong your (lease of) life from Heaven ;—do I force you by the terrors of my power? My object is to support and nourish you all. I think of my ancestors, (who are now) the spiritual sovereigns;* when they made your forefathers toil (on similar occasions it was only for their good), and I would be enabled in the same way greatly to nourish you and cherish you.’ 2. ‘Were I to err in my government, and remain long here, my high sovereign, (the founder of our dynasty), would send down on me great punishment for my crime, and say, “Why do you oppress my people ?”* If you, the myriads of the people, do not attend to the perpetuation of your lives, and cherish one mind with me, the One man, in my plans, the former kings will send down on you great punishment for your crime, and ‘say, “ Why do you not agree with our young grandson, but go on to forfeit 110 THE SHO KING. PART IV. your virtue?” When they punish you from above, you will have no way of escape.* Of old, my royal predecessors made your ancestors and fathers toil (only for their good). You are equally the people whom I (wish to) cherish. But your conduct is injurious ;—it is cherished in your hearts. Whereas my royal predecessors made your ancestors and fathers happy, they, your ancestors and fathers, will (now) cut you off and abandon you, and not save you from death.* Here are those ministers of my government, who share with me in the offices (of the kingdom) ;—and yet they (only think of hoarding up) cowries and gems. Their ancestors and fathers earnestly represent (their course) to my high sovereign, saying, “ Execute great punishments on our descendants.” So do they advise my high sovereign to send down great calamities (on those men).’ *
2Their ancestors and fathers earnestly represent (their course) to my high sovereign, saying, “ Execute great punishments on our descendants.” So do they advise my high sovereign to send down great calamities (on those men).’ * 3. ‘Oh! I have now told you my unchangeable purpose ;—do you perpetually respect (my) great anxiety; let us not get alienated and removed from one another; share in my plans and thoughts, and think (only) of following me; let every one of you set up the true rule of conduct in his heart. If there be bad and unprincipled men, precipitously or carelessly disrespectful (to my orders), and taking advantage of this brief season to play the part of villains or traitors, I will cut off their noses, or utterly exterminate them. I will leave none of their children. I will not let them perpetuate their seed in this new city. ‘Go! preserve and continue your lives. I will now transfer you (to the new capital), and (there) establish your families for ever.’ _ BOOK VII. THE PAN-KANG. III Section 3. 1. Pan-king having completed the removal, and settled the places of residence, proceeded to adjust the several positions (of all classes at an assembly); and then he soothed and comforted the multitudes, saying to them, ‘ Do not play nor be idle, but exert yourselves to build (here) a great destiny (for us). ‘Now I have disclosed my heart and belly, my reins and bowels, and fully declared to you, my people, all my mind. I will not treat any of you as offenders; and do not you (any more) help one another to be angry, and form parties to defame me, the One man. ‘Of old, my royal predecessor, (Thang), that his merit might exceed that of those who were before him, proceeded to the hill-site. Thereby he removed our evils, and accomplished admirable good for our country. Now you, my people, were by (your position) dissipated and separated, so that you had no abiding place. (And yet) you asked why I was troubling your myriads and requiring you to remove. But God, being about to renew the virtuous service of my high ancestor, and secure the good order of our kingdom, I, with the sincere and respectful (of my ministers), felt a reverent care for the lives of the people, and have made a lasting settlement in (this) new city.* ‘I, a youth, did: not neglect your counsels ;— I (only) used the best of them. Nor did any of 1 It is supposed that this ‘hill-site’ of Thang was the same as that which Pan-kang had fixed on, but this does not clearly appear in the text. 112 THE SHO KING. PART Iv. you presumptuously oppose the decision of the tortoise-shell;—-so we are here to enlarge our great inheritance.’ *
3112 THE SHO KING. PART Iv. you presumptuously oppose the decision of the tortoise-shell;—-so we are here to enlarge our great inheritance.’ * 2. ‘Oh! ye chiefs of regions, ye heads of departments, all ye, the hundreds of officers, would that ye had a sympathy (with my people)! I will exert myself in the choice and guiding of you;—do ye think reverently of my multitudes. I will not employ those who are fond of enriching themselves ; but will use and revere those who are vigorously, yet reverently, labouring for the lives and increase of the people, nourishing them and planning for their enduring settlement. ‘I have now brought forward and announced to you my mind, whom I approve and whom I disallow ;—let none of you but reverence (my will). Do not seek to accumulate wealth and precious things, but in fostering the life of the people, seek to find your merit. Reverently display your virtue in behalf of the people. For ever maintain this one purpose in your hearts,’ Book VIII. Tue CHarce to Yiru. Arter Pan-king came the reigns of Hsido-hsin and Hsido-yt, of which we have no accounts in the Sh. Hsi4o-yf was followed by WO-ting (B. c. 1324-1264), to the commencement of whose reign this Book, in three sections, belongs. His name is not in it, but that he is the king intended appears from the prefatory notice, and the Confucian Analects, XIV, xliii. The Book is the first of the ‘Charges’ of the Shi. They relate the designation by the king of some officer to a particular charge or to some fief, with the address delivered by him on the occasion. Here the charge is to Yileh, in the first section, on his appointment to be BOOK VIII, THE CHARGE TO YUEH. 113 chief minister. In the other two sections Yiieh is the principal speaker, and not the king. They partake more of the nature of the ‘Counsels.’ Yiieh had been a recluse, living in obscurity. The king’s attention was drawn to him in the manner related in the Book, and he was discovered in Ff-yen, or amidst ‘the Crags of FA,’ from which he was afterwards called Fi Yueh, as if FQ had been his surname. The first section tells us how the king met with Ytieh, and appointed him to be his chief minister, and how Yiieh responded to the charge that he received. In the second section, Yueh counsels the king on a variety of points, and the king responds admiringly, In the third, the king introduces himself as a pupil at the feet of Yiieh, and is lectured on the subject of enlarging his knowledge, In the end the king says that he looks to Yueh as another f Yin, to make him another Thang. Section 1.
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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