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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1You may then boldly come toa decision in such cases},’ The king says, ‘In setting forth the business of the laws, the punishments will be determined by (what were) the regular laws of Yin. But you must see that those punishments, and (especially) the penalty of death, be righteous. And you must not let them be warped to agree with your own inclinations, O Fang. Then shall they be entirely accordant with right, and you may say, “ They are properly ordered ;” yet you must say (at the same time), “Perhaps they are not yet entirely accordant with right.” Yes, though you are the little one, who has a heart like you, O Fang? My heart and my virtue are also known to you. 1 This is supposed to refer to a case where guilt would involve death, so that there could be no remedying a wrong decision. BOOK Ix. ANNOUNCEMENT TO THE PRINCE OF KHANG. 169 ‘All who of themselves commit crimes, robbing, stealing, practising villainy and treachery, and who kill men or violently assault them to take their property, being reckless and fearless of death ;— these are abhorred by all.’ The king says, ‘O Fang, such great criminals are greatly abhorred, and how much more (detestable) are the unfilial and unbrotherly!—as the son who does not reverently discharge his duty to his father, but greatly wounds his father’s heart, and the father who can (no longer) love his son, but hates him; as the younger brother who does not think of the manifest will of Heaven, and refuses to respect his elder brother, and the elder brother who does not think of the toil of their parents in bringing up their children, and is very unfriendly to his junior. If we who are charged with government do not treat parties who proceed to such wickedness as offenders, the laws (of our nature) given by Heaven to our people will be thrown into great disorder and destroyed. You must resolve to deal speedily with such according to the penal laws of king W4n, punishing them severely and not pardoning. ‘Those who are disobedient (to natural principles) are to be thus subjected to the laws ;—how much more the officers employed in your state as the instructors of the youth, the heads of the official departments, and the smaller officers charged with their several commissions, when they propagate other lessons, seeking the praise of the people, not thinking (of their duty), nor using (the rules for their offices), but distressing their ruler! These lead on (the people) to wickedness, and are an abomination to me. Shall they be let alone? Do you 170 THE SHO KING. PART V. speedily, according to what is right, put them to death.
2These lead on (the people) to wickedness, and are an abomination to me. Shall they be let alone? Do you 170 THE SHO KING. PART V. speedily, according to what is right, put them to death. ‘And you will be yourself ruler and president ;— if you cannot manage your own household, with your smaller officers, and the heads of departments in the state, but use only terror and violence, you will greatly set aside the royal charge, and be trying to regulate your state contrary to virtue. You must in everything reverence the statutes, and proceed by them to the happy rule of the people. There were the reverence of king Wan and his caution ;—in proceeding by them to the happy rule of the people, say, “If I could only attain to them—.” So will you make me, the One man, to rejoice.’ 4. The king says, ‘O Fang, when I think clearly of the people, I see that they should be led (by example) to happiness and tranquillity. I think of the virtue of the former wise kings of Yin, whereby they tranquillized and regulated the people, and rouse myself to make it my own. Moreover, the people now are sure to follow a leader. If one do not lead them, he cannot be said to exercise a government in their state.’ The king says, ‘O Fang, I cannot dispense with the inspection (of the ancients), and I make this declaration to you about virtue in the use of punishments. Now the people are not quiet; they have not yet stilled their minds; notwithstanding my leading of them, they have not come to accord (with my government). I clearly consider that severe as are the inflictions of Heaven on me, I dare not murmur. The crimes (of the people), though they were not great or many, (would all be chargeable on me), and how much more shall this be said BOOK X. ANNOUNCEMENT ABOUT DRUNKENNESS. 171 when the report of them goes up so manifestly to heaven!’ The king says, ‘Oh! Fang, be reverent! Do not what will cause murmurings; and do not use bad counsels and uncommon ways. With the determination of sincerity, give yourself to imitate the active virtue (of the ancients). Hereby give repose to your mind, examine your virtue, send far forward your plans; and thus by your generous forbearance you will make the people repose in what is good, and I shall not have to blame you or cast you off.’ 5. The king says, ‘Oh! you, Fang, the little one, (Heaven's) appointments are not unchanging.* Think of this, and do not make me deprive you of your dignity. Make illustrious the charge which you have received; exalt (the instructions) which you have heard, and tranquillize and regulate the people accordingly.’ The king speaks to this effect: ‘Go, Fang. Do not disregard the statutes you should reverence; hearken to what I have told you;—so shall you among the people of Yin enjoy (your dignity), and hand it down to your posterity.’ Book X. THe ANNOUNCEMENT ABOUT DRUNKENNESS.
3Do not disregard the statutes you should reverence; hearken to what I have told you;—so shall you among the people of Yin enjoy (your dignity), and hand it down to your posterity.’ Book X. THe ANNOUNCEMENT ABOUT DRUNKENNESS. Tuts Announcement was, like the last, made to Fang, the ptince of Khang, about the time when he was invested with the principality of Wei. Mention has often been made in previous documents of the Shfi of the drunken debauchery of ieh as the chief cause of the downfal of the dynasty of Hsia, and of the same vice in é4u-hsin, the last of the kings of 172 THE SHO KING. PART Y. Shang. The people of Shang had followed the example of their sovereign, and drunkenness, with its attendant immoralities, characterised both the highest and lowest classes of society. One of Fang’s most difficult tasks in his administration would be, to correct this evil habit, and he is called in this Book to the undertaking. He is instructed in the proper use and the allowable uses of spirits; the disastrous consequences of drunkenness are set forth ; and he is summoned to roll back the flood of its desolation from his officers and people. I have divided the Book into two chapters :—the one preliminary, showing the original use and the permissible uses of ardent spirits; the other, showing how drunkenness had proved the ruin of the Shang dynasty, and how they of Kau, and particularly Fang in Wei, should turn the lesson to account. The title might be translated —' The Announcement about Spirits,’ but the cursory reader would most readily suppose that the discourse was about Spiritual Beings. The Chinese term Xi, that is here employed, is often translated by wine, but it denotes, it seems to me, ardent spirits. As Gaubil says, ‘We have here to do with le vin du riz, the art of which was discovered, according to most writers, in the time of Yi, the founder of the first dynasty. The grape was not introduced to China till that of the first Han.’ [Since the above sentences were in manuscript, the Rev. Dr. Edkins of Pekin has stated at a meeting of the North-China branch of the Royal Asiatic Society, and in a letter to myself (April 24th), that he has lately investigated the question whether the Kid of the ancient Chinese was spirits or not, and found that distillation was first known in China in the Mongol or- Yian dynasty (a. p. 1280-1367), so that the Arabs must have the credit of the invention; that the process in making Ait was brewing, or nearly so, but, as the term beer is inadmissible in a translation of the classics, he would prefer to use the term wine; and that XiQ with Sh4o (‘ fired,’ ‘ardent’) before it, means spirits, but without Shao, it means wine.
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.
1You may then boldly come toa decision in such cases},’ The king says, ‘In setting forth the business of the laws, the punishments will be determined by (what were) the regular laws of Yin. But you must see that those punishments, and (especially) the penalty of death, be righteous. And you must not let them be warped to agree with your own inclinations, O Fang. Then shall they be entirely accordant with right, and you may say, “ They are properly ordered ;” yet you must say (at the same time), “Perhaps they are not yet entirely accordant with right.” Yes, though you are the little one, who has a heart like you, O Fang? My heart and my virtue are also known to you. 1 This is supposed to refer to a case where guilt would involve death, so that there could be no remedying a wrong decision. BOOK Ix. ANNOUNCEMENT TO THE PRINCE OF KHANG. 169 ‘All who of themselves commit crimes, robbing, stealing, practising villainy and treachery, and who kill men or violently assault them to take their property, being reckless and fearless of death ;— these are abhorred by all.’ The king says, ‘O Fang, such great criminals are greatly abhorred, and how much more (detestable) are the unfilial and unbrotherly!—as the son who does not reverently discharge his duty to his father, but greatly wounds his father’s heart, and the father who can (no longer) love his son, but hates him; as the younger brother who does not think of the manifest will of Heaven, and refuses to respect his elder brother, and the elder brother who does not think of the toil of their parents in bringing up their children, and is very unfriendly to his junior. If we who are charged with government do not treat parties who proceed to such wickedness as offenders, the laws (of our nature) given by Heaven to our people will be thrown into great disorder and destroyed. You must resolve to deal speedily with such according to the penal laws of king W4n, punishing them severely and not pardoning. ‘Those who are disobedient (to natural principles) are to be thus subjected to the laws ;—how much more the officers employed in your state as the instructors of the youth, the heads of the official departments, and the smaller officers charged with their several commissions, when they propagate other lessons, seeking the praise of the people, not thinking (of their duty), nor using (the rules for their offices), but distressing their ruler! These lead on (the people) to wickedness, and are an abomination to me. Shall they be let alone? Do you 170 THE SHO KING. PART V. speedily, according to what is right, put them to death.
2These lead on (the people) to wickedness, and are an abomination to me. Shall they be let alone? Do you 170 THE SHO KING. PART V. speedily, according to what is right, put them to death. ‘And you will be yourself ruler and president ;— if you cannot manage your own household, with your smaller officers, and the heads of departments in the state, but use only terror and violence, you will greatly set aside the royal charge, and be trying to regulate your state contrary to virtue. You must in everything reverence the statutes, and proceed by them to the happy rule of the people. There were the reverence of king Wan and his caution ;—in proceeding by them to the happy rule of the people, say, “If I could only attain to them—.” So will you make me, the One man, to rejoice.’ 4. The king says, ‘O Fang, when I think clearly of the people, I see that they should be led (by example) to happiness and tranquillity. I think of the virtue of the former wise kings of Yin, whereby they tranquillized and regulated the people, and rouse myself to make it my own. Moreover, the people now are sure to follow a leader. If one do not lead them, he cannot be said to exercise a government in their state.’ The king says, ‘O Fang, I cannot dispense with the inspection (of the ancients), and I make this declaration to you about virtue in the use of punishments. Now the people are not quiet; they have not yet stilled their minds; notwithstanding my leading of them, they have not come to accord (with my government). I clearly consider that severe as are the inflictions of Heaven on me, I dare not murmur. The crimes (of the people), though they were not great or many, (would all be chargeable on me), and how much more shall this be said BOOK X. ANNOUNCEMENT ABOUT DRUNKENNESS. 171 when the report of them goes up so manifestly to heaven!’ The king says, ‘Oh! Fang, be reverent! Do not what will cause murmurings; and do not use bad counsels and uncommon ways. With the determination of sincerity, give yourself to imitate the active virtue (of the ancients). Hereby give repose to your mind, examine your virtue, send far forward your plans; and thus by your generous forbearance you will make the people repose in what is good, and I shall not have to blame you or cast you off.’ 5. The king says, ‘Oh! you, Fang, the little one, (Heaven's) appointments are not unchanging.* Think of this, and do not make me deprive you of your dignity. Make illustrious the charge which you have received; exalt (the instructions) which you have heard, and tranquillize and regulate the people accordingly.’ The king speaks to this effect: ‘Go, Fang. Do not disregard the statutes you should reverence; hearken to what I have told you;—so shall you among the people of Yin enjoy (your dignity), and hand it down to your posterity.’ Book X. THe ANNOUNCEMENT ABOUT DRUNKENNESS.
3Do not disregard the statutes you should reverence; hearken to what I have told you;—so shall you among the people of Yin enjoy (your dignity), and hand it down to your posterity.’ Book X. THe ANNOUNCEMENT ABOUT DRUNKENNESS. Tuts Announcement was, like the last, made to Fang, the ptince of Khang, about the time when he was invested with the principality of Wei. Mention has often been made in previous documents of the Shfi of the drunken debauchery of ieh as the chief cause of the downfal of the dynasty of Hsia, and of the same vice in é4u-hsin, the last of the kings of 172 THE SHO KING. PART Y. Shang. The people of Shang had followed the example of their sovereign, and drunkenness, with its attendant immoralities, characterised both the highest and lowest classes of society. One of Fang’s most difficult tasks in his administration would be, to correct this evil habit, and he is called in this Book to the undertaking. He is instructed in the proper use and the allowable uses of spirits; the disastrous consequences of drunkenness are set forth ; and he is summoned to roll back the flood of its desolation from his officers and people. I have divided the Book into two chapters :—the one preliminary, showing the original use and the permissible uses of ardent spirits; the other, showing how drunkenness had proved the ruin of the Shang dynasty, and how they of Kau, and particularly Fang in Wei, should turn the lesson to account. The title might be translated —' The Announcement about Spirits,’ but the cursory reader would most readily suppose that the discourse was about Spiritual Beings. The Chinese term Xi, that is here employed, is often translated by wine, but it denotes, it seems to me, ardent spirits. As Gaubil says, ‘We have here to do with le vin du riz, the art of which was discovered, according to most writers, in the time of Yi, the founder of the first dynasty. The grape was not introduced to China till that of the first Han.’ [Since the above sentences were in manuscript, the Rev. Dr. Edkins of Pekin has stated at a meeting of the North-China branch of the Royal Asiatic Society, and in a letter to myself (April 24th), that he has lately investigated the question whether the Kid of the ancient Chinese was spirits or not, and found that distillation was first known in China in the Mongol or- Yian dynasty (a. p. 1280-1367), so that the Arabs must have the credit of the invention; that the process in making Ait was brewing, or nearly so, but, as the term beer is inadmissible in a translation of the classics, he would prefer to use the term wine; and that XiQ with Sh4o (‘ fired,’ ‘ardent’) before it, means spirits, but without Shao, it means wine.
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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