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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Go! Signalize the good, separating the bad from them; give tokens of your approbation in their neighbourhoods’, making it ill for the evil by such distinction of the good, and thus establishing the influence and reputation (of their virtue). When the people will not obey your lessons and statutes, 1 Probably, from the death of the duke of Au. * Those of Win, Wi, XAing, and the existing reign of Khang. * Setting up, that is, some conspicuous monument, with an inscription testifying his approbation. All over China, at the present day, such testimonials are met with. 248 THE SHO KING. PART V. mark off the boundaries of their hamlets, making them fear (to do evil), and desire (to do good). Define anew the borders and frontiers, and be careful to strengthen the guard-posts through the territory, in order to secure tranquillity (within) the four seas. In measures of government to be consistent and constant, and in proclamations a combination of completeness. and brevity, are valuable. There should not be the love of what is extraordinary. Among the customs of Shang was the flattery of superiors ; sharp-tonguedness was the sign of worth. The remains of these manners are not yet obliterated. Do you, O duke, bear this in mind. I have heard the saying, “ Families which have for generations enjoyed places of emolument seldom observe the rules of propriety. They become dissolute, and do violence to virtue, setting themselves in positive opposition to the way of Heaven. They ruin the formative principles of good; encourage extravagance and display; and tend to carry all (future ages) on the same stream with them.” Now the officers of Yin had long relied on the favour which they enjoyed. In the confidence of their prideful extravagance they extinguished their (sense of) righteousness. They displayed before men the beauty of their robes, proud, licentious, arrogant, and boastful;—-the natural issue was that they should end in being thoroughly bad. Although their lost minds have (in a measure) been recovered, it is difficult to keep them under proper restraint. If with their property and wealth they can be brought under the influence of instruction, they may enjoy lengthened years, virtue, and righteousness |— these are the great lessons. If you do not follow BOOK XXIv. CHARGE TO THE DUKE OF Pi. 249 in dealing with them these lessons of antiquity, wherein will you instruct them ?’
2If you do not follow BOOK XXIv. CHARGE TO THE DUKE OF Pi. 249 in dealing with them these lessons of antiquity, wherein will you instruct them ?’ 4. The king said, ‘Oh! Grand-Master, the security or the danger of the kingdom depends on those officers of Yin. If you are not (too) stern with them nor (too) mild, their virtue will be truly cultivated. The duke of Au exercised the necessary caution at the beginning (of the undertaking); A iin-£44n displayed the harmony proper to the middle of it; and you, O duke, can bring it at last to a successful issue. You three princes will have been one in aim, and will have equally pursued the proper way. The penetrating power of your principles, and the good character of your measures of government, will exert an enriching influence on the character of the people, so that the wild tribes, with their coats buttoning on the left’, will all find their proper support in them, and I, the little child, will long enjoy much happiness. Thus, O duke, there in AAang-A4u will you establish for ever the power (of K4u), and you will have an inexhaustible fame. Your descendants will follow your perfect pattern, governing accordingly. ‘Oh! do not say, “I am unequal to this;” but exert your mind to the utmost. Do not say, “ The people are few;” but attend carefully to your business. Reverently follow the accomplished achievements of the former kings, and complete the excel- Ience of the government of your predecessors.’ 1 Confucius once praised Kwan Kung, a great minister of XA1, in the seventh century B.c., for his services against the wild tribes of his time, saying, that but for him they in China would be wearing their hair dishevelled, and buttoning the lappets of their coats on the left side. See Analects, XIV, xviii. The long robes and: jackets of the Chinese generally stretch over on the right side of the chest, and are there buttoned. - 250 THE SHO KING. PART V. Book XXV. Tue Xin-yA. Accorpine to the note in the Preface to the Shf, the charge delivered in this Book to Xtin-y&, or possibly ‘the prince Y4,’ was by king Mf; and its dictum is not challenged by any Chinese critic. The reign of king KA&o0, who succeeded to Khang, is thus passed over in the documents of the Shi. Ma was the son and successor of K/4o, and reigned from B.c. 1001 to 947. Xin-ya’s surname is not known. He is here appointed to be Minister of Instruction, and as it is intimated that his father and grandfather had been in the same office, it is conjectured that he was the grandson of the earl of Zui, who was Minister of Instruction at the beginning of the reign of king Khang. The Book is short, speaking of the duties of the office, and stimulating Y4 to the discharge of them by considerations drawn from the merits of his forefathers, and the services which he would render to the dynasty and his sovereign.
3The Book is short, speaking of the duties of the office, and stimulating Y4 to the discharge of them by considerations drawn from the merits of his forefathers, and the services which he would render to the dynasty and his sovereign. 1. The king spoke to the following effect :— ‘Oh! Xiin-y4é, your grandfather and your father, one after the other, with a true loyalty and henesty, laboured in the service of the royal House, accomplishing a merit that was recorded on the grand banner’, I, the little child, have become charged by inheritance with the line of government transmitted from W&n and W4, from A#ang and Khang; I also keep thinking of their ministers who aided them in the good government of the kingdom; the trembling anxiety of my mind makes me feel as if I were treading on a tiger’s tail, or walking upon spring ice. I now give you charge to assist me; 1 The grand banner was borne aloft when the king went to sacrifice. There were figures of the sun and moon on it, and dragons lying along its breadth, one over the other, head above tail. The names of meritorious ministers were inscribed on it during their lifetime, preparatory to their sharing in the sacrifices of the ancestral temple after their death. ¢ —_, BOOK XXV. THE KUN-YA. 251 be as my limbs to me, as my heart and backbone. Continue their old service, and do not disgrace your grandfather and father. ‘ Diffuse widely (the knowledge of) the five invariable relations (of society), and reverently seek to produce a harmonious observance of the duties belonging to them among the people. If you are correct in your own person, none will dare to be but correct. The minds of the people cannot attain to the right mean (of duty) ;—they must be guided by your attaining to it. In the heat and rains of summer, the inferior people may be described as murmuring and sighing. And so it is with them in the great cold of winter. How great are their hardships! Think of their hardships in order to seek to promote their ease; and the people will be tranquil. Oh! how great and splendid were the plans of king Wan! How greatly were they carried out by the energy of king Wa! All in principle correct, and deficient in nothing, they are for the help and guidance of us their descendants. Do you with reverence and wisdom carry out your instructions, enabling me to honour and follow the example of my (immediate) predecessors, and to respond to and display the bright decree conferred on Wan and Wa ;—so shall you be the mate of your by-gone fathers.’ 2. The king spoke to the following effect :— ‘ Kiin-y4, do you take for your rule the lessons afforded by the courses of your excellent fathers. The good or the bad order of the people depends on this. You will thus follow the practice of your grandfather and father, and make the good government of your sovereign illustrious.’ 252 THE sHé KING. PART V. Book XXVI. Tue Cuarce to A&IUNG.
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.
1Go! Signalize the good, separating the bad from them; give tokens of your approbation in their neighbourhoods’, making it ill for the evil by such distinction of the good, and thus establishing the influence and reputation (of their virtue). When the people will not obey your lessons and statutes, 1 Probably, from the death of the duke of Au. * Those of Win, Wi, XAing, and the existing reign of Khang. * Setting up, that is, some conspicuous monument, with an inscription testifying his approbation. All over China, at the present day, such testimonials are met with. 248 THE SHO KING. PART V. mark off the boundaries of their hamlets, making them fear (to do evil), and desire (to do good). Define anew the borders and frontiers, and be careful to strengthen the guard-posts through the territory, in order to secure tranquillity (within) the four seas. In measures of government to be consistent and constant, and in proclamations a combination of completeness. and brevity, are valuable. There should not be the love of what is extraordinary. Among the customs of Shang was the flattery of superiors ; sharp-tonguedness was the sign of worth. The remains of these manners are not yet obliterated. Do you, O duke, bear this in mind. I have heard the saying, “ Families which have for generations enjoyed places of emolument seldom observe the rules of propriety. They become dissolute, and do violence to virtue, setting themselves in positive opposition to the way of Heaven. They ruin the formative principles of good; encourage extravagance and display; and tend to carry all (future ages) on the same stream with them.” Now the officers of Yin had long relied on the favour which they enjoyed. In the confidence of their prideful extravagance they extinguished their (sense of) righteousness. They displayed before men the beauty of their robes, proud, licentious, arrogant, and boastful;—-the natural issue was that they should end in being thoroughly bad. Although their lost minds have (in a measure) been recovered, it is difficult to keep them under proper restraint. If with their property and wealth they can be brought under the influence of instruction, they may enjoy lengthened years, virtue, and righteousness |— these are the great lessons. If you do not follow BOOK XXIv. CHARGE TO THE DUKE OF Pi. 249 in dealing with them these lessons of antiquity, wherein will you instruct them ?’
2If you do not follow BOOK XXIv. CHARGE TO THE DUKE OF Pi. 249 in dealing with them these lessons of antiquity, wherein will you instruct them ?’ 4. The king said, ‘Oh! Grand-Master, the security or the danger of the kingdom depends on those officers of Yin. If you are not (too) stern with them nor (too) mild, their virtue will be truly cultivated. The duke of Au exercised the necessary caution at the beginning (of the undertaking); A iin-£44n displayed the harmony proper to the middle of it; and you, O duke, can bring it at last to a successful issue. You three princes will have been one in aim, and will have equally pursued the proper way. The penetrating power of your principles, and the good character of your measures of government, will exert an enriching influence on the character of the people, so that the wild tribes, with their coats buttoning on the left’, will all find their proper support in them, and I, the little child, will long enjoy much happiness. Thus, O duke, there in AAang-A4u will you establish for ever the power (of K4u), and you will have an inexhaustible fame. Your descendants will follow your perfect pattern, governing accordingly. ‘Oh! do not say, “I am unequal to this;” but exert your mind to the utmost. Do not say, “ The people are few;” but attend carefully to your business. Reverently follow the accomplished achievements of the former kings, and complete the excel- Ience of the government of your predecessors.’ 1 Confucius once praised Kwan Kung, a great minister of XA1, in the seventh century B.c., for his services against the wild tribes of his time, saying, that but for him they in China would be wearing their hair dishevelled, and buttoning the lappets of their coats on the left side. See Analects, XIV, xviii. The long robes and: jackets of the Chinese generally stretch over on the right side of the chest, and are there buttoned. - 250 THE SHO KING. PART V. Book XXV. Tue Xin-yA. Accorpine to the note in the Preface to the Shf, the charge delivered in this Book to Xtin-y&, or possibly ‘the prince Y4,’ was by king Mf; and its dictum is not challenged by any Chinese critic. The reign of king KA&o0, who succeeded to Khang, is thus passed over in the documents of the Shi. Ma was the son and successor of K/4o, and reigned from B.c. 1001 to 947. Xin-ya’s surname is not known. He is here appointed to be Minister of Instruction, and as it is intimated that his father and grandfather had been in the same office, it is conjectured that he was the grandson of the earl of Zui, who was Minister of Instruction at the beginning of the reign of king Khang. The Book is short, speaking of the duties of the office, and stimulating Y4 to the discharge of them by considerations drawn from the merits of his forefathers, and the services which he would render to the dynasty and his sovereign.
3The Book is short, speaking of the duties of the office, and stimulating Y4 to the discharge of them by considerations drawn from the merits of his forefathers, and the services which he would render to the dynasty and his sovereign. 1. The king spoke to the following effect :— ‘Oh! Xiin-y4é, your grandfather and your father, one after the other, with a true loyalty and henesty, laboured in the service of the royal House, accomplishing a merit that was recorded on the grand banner’, I, the little child, have become charged by inheritance with the line of government transmitted from W&n and W4, from A#ang and Khang; I also keep thinking of their ministers who aided them in the good government of the kingdom; the trembling anxiety of my mind makes me feel as if I were treading on a tiger’s tail, or walking upon spring ice. I now give you charge to assist me; 1 The grand banner was borne aloft when the king went to sacrifice. There were figures of the sun and moon on it, and dragons lying along its breadth, one over the other, head above tail. The names of meritorious ministers were inscribed on it during their lifetime, preparatory to their sharing in the sacrifices of the ancestral temple after their death. ¢ —_, BOOK XXV. THE KUN-YA. 251 be as my limbs to me, as my heart and backbone. Continue their old service, and do not disgrace your grandfather and father. ‘ Diffuse widely (the knowledge of) the five invariable relations (of society), and reverently seek to produce a harmonious observance of the duties belonging to them among the people. If you are correct in your own person, none will dare to be but correct. The minds of the people cannot attain to the right mean (of duty) ;—they must be guided by your attaining to it. In the heat and rains of summer, the inferior people may be described as murmuring and sighing. And so it is with them in the great cold of winter. How great are their hardships! Think of their hardships in order to seek to promote their ease; and the people will be tranquil. Oh! how great and splendid were the plans of king Wan! How greatly were they carried out by the energy of king Wa! All in principle correct, and deficient in nothing, they are for the help and guidance of us their descendants. Do you with reverence and wisdom carry out your instructions, enabling me to honour and follow the example of my (immediate) predecessors, and to respond to and display the bright decree conferred on Wan and Wa ;—so shall you be the mate of your by-gone fathers.’ 2. The king spoke to the following effect :— ‘ Kiin-y4, do you take for your rule the lessons afforded by the courses of your excellent fathers. The good or the bad order of the people depends on this. You will thus follow the practice of your grandfather and father, and make the good government of your sovereign illustrious.’ 252 THE sHé KING. PART V. Book XXVI. Tue Cuarce to A&IUNG.
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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