Quelle: Sacred-texts.com   Index  Index  Previous  Next 

PART V. THE BOOKS OF KÂU.

BOOK I. THE GREAT DECLARATION.

Section 1.

In the spring of the thirteenth year[1] there was a great assembly at Mâng-king[2]. The king said, 'Ah! ye hereditary rulers of my friendly states, and all ye my officers, managers of my affairs, hearken clearly to my declaration.

'Heaven and earth is the parent of all creatures; and of all creatures man is the most highly endowed. * The sincerely intelligent (among men) becomes the great sovereign; and the great sovereign is the parent of the people. But now, Shâu, the king of Shang, does not reverence Heaven above, and inflicts calamities on the people below. * Abandoned to drunkenness and reckless in lust, he has dared to exercise cruel oppression. He has extended the punishment of offenders to all their relatives. He has put men into offices on the hereditary principle. He has made it his pursuit to have palaces, towers, pavilions, embankments, ponds, and all other extravagances, to the most painful injury of you, the myriads of the people. He has burned and roasted the loyal and good. He has ripped up pregnant

women. Great Heaven was moved with indignation, and charged my deceased father Wan to display its terrors; but (he died) before the work was completed.*

'On this account, I, Fâ, the little child, have by means of you, the hereditary rulers of my friendly states, contemplated the government of Shang; but Shâu has no repentant heart. He sits squatting on his heels, not serving God nor the spirits of heaven and earth, neglecting also the temple of his ancestors, and not sacrificing in it.* The victims and the vessels of millet all become the prey of wicked robbers, and still he says, "The people are mine; the (heavenly) appointment is mine," never trying to correct his contemptuous mind.*

'Heaven, for the help of the inferior people, made for them rulers, and made for them instructors, that they might be able to be aiding to God, and secure the tranquillity of the four quarters (of the kingdom). In regard to who are criminals and who are not, how dare I give any allowance to my own wishes? *

'"Where the strength is the same, measure the virtue of the parties; where the virtue is the same, measure their righteousness." Shâu has hundreds of thousands and myriads of officers, but they have hundreds of thousands and myriads of minds; I have (but) three thousand officers, but they have one mind. The iniquity of Shang is full. Heaven gives command to destroy it. If I did not obey Heaven, my iniquity would be as great.*

'I, the little child, early and late am filled with apprehensions. I have received the command of my deceased father Wan; I have offered special sacrifice to God; I have performed the due services to the great earth; and I lead the multitude of you to execute the punishment appointed by Heaven. * Heaven compassionates the people. What the people desire, Heaven will be found to give effect to.* Do you aid me, the One man, to cleanse for ever (all within) the four seas. Now is the time!--It should not be lost.'

Section 2.

On (the day) Wû-wû [1], the king halted on the north of the Ho. Men all the princes with their hosts were assembled, the king reviewed the hosts, and made the following declaration:--'Oh! ye multitudes of the west, hearken all to my words.

'I have heard that the good man, doing good, finds the day insufficient; and that the evil man, doing evil, also finds the day insufficient. Now Shâu, the king of Shang, with strength pursues his lawless way. He has driven away the timeworn sires, and cultivates intimacies with wicked men. Dissolute, intemperate, reckless, oppressive, his ministers have become assimilated to him; and they form combinations and contract animosities, and depend on their power to exterminate one another. The innocent cry to Heaven. The odour of such a state is felt on high.*

'Heaven loves the people, and the sovereign should reverently carry out (this mind of) Heaven. Kieh, the sovereign of Hsiâ, would not follow the

example of Heaven, but sent forth his poisonous injuries through. the states of the kingdom:--Heaven therefore gave its aid to Thang the Successful, and charged him to make an end of the appointment of Hsiâ.* But the crimes of Shâu exceed those of Kieh. He has degraded from office the greatly good man[1]; he has behaved with cruel tyranny to his reprover and helper [2]. He says that with him is the appointment of Heaven; he says that a reverent care of his conduct is not worth observing; he says that sacrifice is of no use; he says that tyranny is no harm.* The beacon for him to look to was not far off;--it was that king of Hsiâ. It would seem that Heaven is going by means of me to rule the people. My dreams coincide with my divinations; the auspicious omen is double.* My attack on Shang must succeed.

'Shâu has hundreds of thousands and millions of ordinary men, divided in heart and, divided in practice;--I have of ministers, able to govern, ten men[3], one in heart and one in practice. Though he has his nearest relatives with him, they are not like my virtuous men. Heaven sees as my people see; Heaven hears as my people hear.* The people are blaming me, the One man, for my delay;--I must now go forward. My military prowess is displayed, and I enter his territories to take the wicked tyrant. My punishment (of evil) will be great, and more glorious than that executed by Thang. Rouse ye,

my heroes! Do not think that he is not to be feared;--better think that he cannot be withstood. (His) people stand in trembling awe of him, as if the horns were falling from their heads. Oh! unite your energies, unite your hearts;--so shall you forthwith surely accomplish the work, to last for all ages!'

Section 3.

The time was on the morrow, when the king went round his six hosts in state, and made a clear declaration to all his officers. He said, 'Oh I my valiant men of the west, from Heaven are the illustrious courses of duty, of which the (several) requirements are quite plain. And now Shang, the king of Shang, treats with contemptuous slight the five regular (virtues), and abandons himself to wild idleness and irreverence. He has cut himself off from Heaven, and brought enmity between himself and the people.

He cut through the leg-bones of those who were wading, in the morning[1]; he cut out the heart of the worthy man[2]. By the use of his power, killing, and murdering, he has poisoned and sickened all within the four seas. His honours and confidence are given to the villainous and bad. tie has driven from him his instructors and guardians. He has thrown to the winds the statutes and penal laws. He has imprisoned and enslaved the upright officer[3]. He neglects the sacrifices to heaven and earth. He

has discontinued the offerings in the ancestral temple. He makes contrivances of wonderful device and extraordinary cunning to please his wife[1].--God will no longer indulge him, but with a curse is sending down on him this ruin.* Do ye with untiring zeal support me, the One man, reverently to execute the punishment appointed by Heaven. The ancients have said, "He who soothes us is our sovereign; he who oppresses us is our enemy." This solitary fellow Shâu, having exercised great tyranny, is your perpetual enemy. (It is said again), "In planting (a man's) virtue, strive to make it great; in putting away (a man's) wickedness, strive to do it from the roots." Here I, the little child, by the powerful help of you, all my officers, will utterly exterminate your enemy. Do you, all my officers, march forward with determined boldness to sustain your prince. Where there is much merit, there shall be large reward; where you do not so advance, there shall be conspicuous disgrace.

'Oh! (the virtue of) my deceased father Wan was like the shining of the sun and moon. His brightness extended over the four quarters of the land, and shone signally in the western region. Hence it is that our Kâu has received (the allegiance of) many states. If I subdue Shâu, it will not be from my prowess but from the faultless (virtue of) my deceased father Wan. If Shâu subdue me, it will not be from any fault of my deceased father Wan, but because I, the little child, am not good.'

[1. The notorious Tâ-ki, the accounts of whose shameless wickedness and atrocious cruelties almost exceed belief.]

BOOK II. THE SPEECH AT MÛ.

1. The time was the grey dawn of the day Kiâ-dze. On that morning the king came to the open country of Mû, in the borders of Shang, and addressed his army. In his left hand he carried a battle-axe yellow with gold, and in his right he held a white ensign, which he waved, saying, 'Far are ye come, ye men of the western regions!' He added, 'Ah! ye hereditary rulers of my friendly states; ye managers of affairs,--the Ministers of Instruction, of War, and of Works; the great officers subordinate to these, and the many other officers; the master of my body-guards; the captains of thousands and captains of hundreds; and ye, O men of Yung, Shû, Kiang, Mâo, Wei, Lû, Phang, and Pho[1], lift up your lances, join your shields, raise your spears:--I have a speech to make.'

2. The king (then) said, 'The ancients have said, "The hen does not announce the morning. The crowing of a hen in the morning (indicates) the subversion of the family." Now Shâu, the king of Shang, follows only the words of his wife. In his blindness he has neglected the sacrifices which he ought to offer, and makes no response (for the favours that he has received);* he has also cast off his paternal and maternal relations, not treating them properly. They are only the vagabonds from all quarters, loaded with crimes, whom he honours and exalts, whom he employs and trusts, making them great officers and high nobles, so that they can tyrannize over the people, and exercise their villainies in the cities of Shang.

'Now, I, Fâ, am simply executing, respectfully the punishment appointed by Heaven.* In to-day's business do not advance more than six or seven steps, and then stop and adjust your ranks;--my brave men, be energetic! Do not exceed four blows, five blows, six blows, or seven blows, and then stop and adjust your ranks;--my brave men, be energetic! Display a martial bearing. Be like tigers and panthers, like bears and grisly bears, (here) in the borders of Shang. Do not rush on those who fly (to us in submission), but receive them to serve our western land;--my brave men, be energetic! If you be not energetic (in all these matters), you will bring destruction on yourselves.'

BOOK III. THE SUCCESSFUL COMPLETION OF THE WAR.

1. In the first month, the day Zan-khan immediately followed the end of the moon's waning. The next day was Kwei-kî, when the king, in the morning, marched from Kâu to attack and punish Shang. In the fourth month, at the first appearance of the moon, the king came from Shang to Fang [2], when he hushed all the movements of war, and proceeded to cultivate the arts of peace. He sent back his horses to the south of mount Hwâ,

and let loose his oxen in the open country of Thâo-lin [1], showing to all under heaven that he would not use them (again).

On the day Ting-Wei, he sacrificed in the ancestral temple of Kâu, when (the princes) of the royal domain, and of the Tien, Hâu, and Wei domains, all hurried about, carrying the dishes." The third day after was Kang-hsü, when he presented a burnt-offering to Heaven, and worshipped towards the hills and rivers, solemnly announcing the successful completion of the war.*

After the moon began to wane, the hereditary princes of the various states, and all the officers, received their appointments from Kâu [2].

2. The king spoke to the following effect:--'Oh! ye host of princes, the first of our kings [3] founded his state, and commenced (the enlargement of) its territory. Kung Liû, [4] was able to consolidate the services of his predecessor. But it was the king Thâi who laid the foundations of the royal inheritance. The king Kî was diligent for the royal House; and my deceased father, king Wan, completed his merit, and grandly received the appointment

of Heaven, to soothe the regions of our great land.* The great states feared his strength; the small states thought fondly of his virtue. In nine years, however, the whole kingdom was not united under his rule, and it fell to me, the little child, to carry out his will.

'Detesting the crimes of Shang, I announced to great Heaven and the sovereign Earth, to the famous hill I and the great river I by which I passed, saying.

'I, Fâ, the principled, king of Kâu by a long descent, am about to administer a great correction to Shang. Shâu, the present king of Shang, is without principle, cruel and destructive to the creatures of Heaven, injurious and tyrannical to the multitudes of the people, lord of all the vagabonds under heaven, who collect about him as fish in the deep, and beasts in the prairie. I, the little child, having obtained (the help of) virtuous men, presume reverently to comply with (the will of) God, and make an end of his disorderly ways.* Our flowery, and great land, and the tribes of the south and north, equally follow and consent with me. Reverently obeying the determinate counsel of Heaven, I pursue my punitive work to the east, to give tranquillity to its men and women. They meet me with their baskets full of dark-coloured and yellow silks, thereby showing (the virtues) of us, the kings of Kâu. Heaven's favours stir them up, so that they come with their allegiance to our great state of Kâu. And now, ye spirits, grant me your aid, that I may relieve the millions of the people, and nothing turn out to your shame."'*

3. On the day Wû-wû, the army crossed the ford of Mâng, and on Kwei-hâi it was drawn up in array in the borders of Shang, waiting for the gracious decision of Heaven. On Kiâ-dze, at early dawn, Shâu led forward his troops, (looking) like a forest, and assembled them in the wild of Mû. But they offered no opposition to our army. Those in the front inverted their spears, and attacked those behind them, till they fled; and the blood flowed till it floated the pestles of the mortars. Thus did (king Wû) once don his armour, and the kingdom was grandly settled. He overturned the (existing) rule of Shang, and made government resume its old course. He delivered the count of Khî from prison, and raised a mound over the grave of Pî-kan. He bowed forward to the cross-bar of his carriage at the gate of Shang Yung's village [1]. He dispersed the treasures of the Stag Tower[2], and distributed the grain of Kü-khiâo [3], thus conferring great gifts on all within the four seas, so that the people joyfully submitted to him.

He arranged the nobles in five orders [4], assigning the territories to them according to a threefold

scale[1]. He gave offices only to the worthy, and employments only to the able. He attached great importance to the people's being taught the duties Of the five relations of society, and to measures for ensuring a sufficient supply of food, attention to the rites of mourning, and to sacrifices.* He showed the reality of his truthfulness, and proved clearly his righteousness. He honoured virtue, and rewarded merit. Then he had only to let his robes fall down, and fold his hands, and the kingdom was orderly ruled.

BOOK IV. THE GREAT PLAN.

1. In the thirteenth year[1], the king went to enquire of the count of Khî, and said to him, Oh! count of Khî, Heaven, (working) unseen, secures the tranquillity of the lower people, aiding them to be in harmony with their condition [2]. I do not know how the unvarying principles (of its method in doing so) should be set forth in due order.'

The count of Khî thereupon replied, 'I have heard that in old time Khwan dammed up the inundating waters, and thereby threw into disorder the arrangement of the five elements. God was consequently roused to anger, and did not give him the Great Plan with its nine divisions, and thus the unvarying principles (of Heaven's method) were allowed to go to ruin.* Khwan was therefore

kept a prisoner till his death, and his son Yü rose up (and entered on the same undertaking). To him Heaven gave the Great Plan with its nine divisions, and the unvarying principles (of its method) were set forth in their due order.'*

2. '(Of those divisions) the first is called "the five elements;" the second, "reverent attention to the five (personal) matters;" the third, "earnest devotion to the eight (objects of) government;" the fourth, "the harmonious use of the five dividers of time;" the fifth, "the establishment and use of royal perfection;" the sixth, "the discriminating use of the three virtues;" the seventh, "the intelligent use of (the means for) the examination of doubts;" the eighth, "the thoughtful use of the various verifications;" the ninth, "the hortatory use of the five (sources of) happiness, and the awing use of the six (occasions of) Suffering."'

3. i. 'First, of the five elements[1].--The first is

water; the second is fire; the third, wood; the fourth, metal; and the fifth, earth. (The nature of) water is to soak and descend; of fire, to blaze and ascend; of wood, to be crooked and straight; of metal, to yield and change; while (that of) earth is seen in seed-sowing and in-gathering. That which soaks and descends becomes salt; that which blazes and ascends becomes bitter; that which is crooked and straight becomes sour; that which yields and changes becomes acrid; and from seed-sowing and in-gathering comes sweetness.'

ii. 'Second, of the five (personal) matters[1].--The first is the bodily demeanour; the second, speech; the third, seeing; the fourth, hearing; the fifth, thinking. (The virtue of) the bodily appearance is respectfulness; of speech, accordance (with reason); of seeing, clearness; of hearing distinctness; of thinking, perspicaciousness. The respectfulness becomes manifest in gravity; accordance (with reason), in orderliness; the clearness, in wisdom; the distinctness, in deliberation; and the perspicaciousness, in sageness.'

iii. 'Third, of the eight (objects of) government [2].--

The first is food; the second, wealth and articles of convenience; the third, sacrifices; the fourth, (the business of) the Minister of Works; the fifth, (that of) the Minister of Instruction; the sixth, (that of) the Minister of Crime; the seventh, the observances, to be paid to guests; the eighth, the army.'

iv. 'Fourth, of the five dividers of time[1].--The first is the year (or the planet Jupiter); the second, the moon; the third, the sun; the fourth, the stars and planets, and the zodiacal spaces; and the fifth, the calendaric calculations.'

V. 'Fifth, of royal perfection [2].-The sovereign, having established (in himself) the highest degree and pattern of excellence, concentrates in his own person the five (sources of) happiness, and proceeds to diffuse them, and give them to the multitudes of the people. Then they, on their part, embodying your perfection, will give it (back) to you, and secure the preservation of it. Among all the multitudes of the people there will be no unlawful confederacies, and among men (in office) there will be no bad and selfish combinations;--let the sovereign

establish in (himself) the highest degree and pattern of excellence.

'Among all the multitudes of the people there will be those who have ability to plan and to act, and who keep themselves (from evil):--do you keep such in mind; and there will be those who, not coming up to the highest point of excellence, yet do not involve themselves in evil:--let the sovereign receive such. And when a placid satisfaction appears in their countenances, and they say, "Our love is fixed on virtue," do you then confer favours on them;-those men will in this way advance to the perfection of the sovereign. Do not let him oppress the friendless and childless, nor let him fear the high and distinguished. When men (in office) have ability and administrative power, let them be made still more to cultivate their conduct; and the prosperity of the country will be promoted. All (such) right men, having a competency, will go on in goodness. If you cannot cause them to have what they love in their families, they will forthwith proceed to be guilty of crime. As to those who have not the love of virtue, although you confer favours (and emoluments) on them, they will (only) involve you in the of employing the evil

He went on to say, 'This amplification of the royal perfection contains the unchanging (rule), and is the (great) lesson;-yea, it is the lesson of God.* All the multitudes of the people, instructed in this amplification of the perfect excellence, and carrying it into practice, will thereby approximate to the glory of the Son of Heaven, and say, "The Son of Heaven is the parent of the people, and so becomes the sovereign of all under the sky."'

vi. 'Sixth, of the three virtues[1].--The first is correctness and straightforwardness; the second, strong rule; and the third, mild rule. In peace and tranquillity, correctness and straightforwardness (must sway); in violence and disorder, strong rule; in harmony and order, mild rule. For the reserved and retiring there should be (the stimulus of) the strong rule; for the high(-minded) and distinguished, (the restraint of) the mild rule.

'It belongs only to the sovereign to confer dignities and rewards, to display the terrors of majesty, and to receive the revenues (of the kingdom). There should be no such thing as a minister's conferring dignities or rewards, displaying the terrors of majesty, or receiving the revenues. Such

a thing is injurious to the clans, and fatal to the states (of the kingdom); smaller affairs are thereby managed in a one-sided and perverse manner, and the people fall into assumptions and excesses.'

vii. 'Seventh, of the (means for the) examination of doubts[1].--Officers having been chosen and appointed for divining by the tortoise-shell and the

stalks of the Achillea, they are to be charged (on occasion) to execute their duties. (In doing this), they will find (the appearances of) rain, of clearing up, of cloudiness, of want of connexion, and of crossing; and the inner and outer diagrams. In all (the indications) are seven;--five given by the shell, and two by the stalks; and (by means) of these any errors (in the mind) may be traced out. These officers having been appointed, when the divination is proceeded with, three men are to interpret the indications, and the (consenting) words of two of them are to be followed. *

'When you have doubts about any great matter, consult with your own mind; consult with your high ministers and officers; consult with the common people; consult the tortoise-shell and divining stalks. If you, the shell, the stalks, the ministers and officers, and the common people, all agree about a course, this is what is called a great concord, and the result will be the welfare of your person and good fortune to your descendants. If you, the shell, and the stalks agree, while the ministers, and officers, and the common people oppose, the result will be fortunate. If the ministers and officers, with the shell and stalks, agree, while you and the common people oppose, the result will be fortunate. If the common people, the shell, and the stalks agree, while you, with the ministers and officers, oppose, the result will be fortunate. If you and the shell agree. while the stalks, with the ministers and officers, and the common people, oppose, internal operations will be fortunate, and external undertakings unlucky. When the shell and stalks are both opposed to the views of men, there will be good fortune in being still, and active operations will be unlucky.'*

viii. 'Eighth, of the various verifications[1].--They are rain, sunshine, heat, cold, wind, and seasonableness. When the five come, all complete, and each in its proper order, (even) the various plants will be richly luxuriant. Should any one of them be either excessively abundant or excessively deficient, there will be evil.*

There are the favourable verifications[2]:--namely,

of gravity, which is emblemed by seasonable rain; of orderliness, emblemed by seasonable sunshine; of wisdom, emblemed by seasonable heat; of deliberation, emblemed by seasonable cold; and of sageness, emblemed by seasonable wind, There are (also) the unfavourable verifications:--namely, of recklessness, emblemed by constant rain; of assumption, emblemed by constant sunshine; of indolence, emblemed by constant heat; of hastiness, emblemed by constant cold; and of stupidity, emblemed by constant wind.' *

He went on to say, 'The king should examine the (character of the whole) year; the high ministers and officers (that of) the month; and the inferior officers (that of) the day. If, throughout the year, the month, the day, there be an unchanging seasonableness, all the grains will be matured; the measures of government will be wise, heroic men will stand forth distinguished; and in the families (of the. people) there -will be peace and prosperity. If, throughout the year, the month, the day, the seasonableness be interrupted, the various kinds of grain will not be matured; the measures of government will be dark and unwise; heroic men will be kept in obscurity; and in the families (of the people) there will be an absence of repose.

'By the common people the stars should be examined. Some stars love wind, and some love rain. The courses of the sun and moon give winter and summer. The way in which the moon follows the stars gives wind and rain.'

ix. 'Ninth, of the five (sources of) happiness[1].--The first is long life; the second, riches; the third, soundness of body and serenity of mind; the fourth, the love of virtue; and the fifth, fulfilling to the end the will (of Heaven).* Of the six extreme evils, the first is misfortune shortening the life; the second, sickness; the third, distress of mind; the fourth, poverty; the fifth, wickedness; the sixth, weakness [2].'

BOOK V. THE HOUNDS OF LÜ.

1. After the conquest of Shang, the way being open to the nine tribes of the Î [1] and the eight of the Man[1], the western tribe of Lü sent as tribute some of its hounds, on which the Grand-Guardian made 'the Hounds of Lü,' by way of instruction to the king.

2. He said, 'Oh! the intelligent kings paid careful attention to their virtue, and the wild tribes on every side acknowledged subjection to them. The nearer and the more remote all presented the productions of their countries,-in robes, food, and vessels for use. The kings then displayed the things thus drawn forth by their virtue, (distributing them) to the (princes of the) states of different surnames from their own, (to encourage them) not to neglect their duties. The (more) precious things and pieces of jade they distributed among their uncles in charge of states, thereby increasing their attachment (to the throne). The recipients did not despise the things, but saw in them the power of virtue.

'Complete virtue allows no contemptuous familiarity. When (a ruler) treats superior men with such familiarity, he cannot get them to give him all their hearts; when he so treats inferior men, he cannot get them to put forth for him all their strength. Let him keep from being in bondage to his cars and eyes, and strive to be correct in all his measures. By trifling intercourse with men, he ruins his virtue; by finding his amusement in things (of mere pleasure),

he ruins his aims. His aims should repose in what is right; he should listen to words (also) in their relation to what is right.

'When he does not do what is unprofitable to the injury of what is profitable, his merit can be completed. When he does not value strange things to the contemning things that are useful, his people will be able to supply (all that he needs). (Even) dogs and horses that are not native to his country he will not keep. Fine birds and strange animals be will not nourish in his state. When he does not look on foreign things as precious, foreigners will come to him; when it is real worth that is precious to him, (his own) people near at hand will be in a state of repose.

'Oh! early and late never be but earnest. If you do not attend jealously to your small actions, the result will be to affect your virtue in great matters;--in raising a mound of nine fathoms, the work may be unfinished for want of one basket (of earth). If you really pursue this course (which I indicate), the people will preserve their possessions, and the throne will descend from generation to generation.'

BOOK VI. THE METAL-BOUND COFFER.

1. Two years after the conquest of Shang[1], the king fell ill, and was quite disconsolate. The two (other great) dukes[2] said, 'Let us reverently consult

the tortoise-shell about the king;' but the duke of Kâu said, 'You must not so distress our former kings[1].' He then took the business on himself, and reared three altars of earth on the same cleared space; and having made another altar on the south of these, and facing the north, he took there his own position. Having put a round symbol of jade (on each of the three altars), and holding in his bands the lengthened symbol (of his own rank), he addressed the kings Thâi, Kî, and Wan. *

The (grand) historiographer had written on tablets his prayer, which was to this effect:--'A. B., your great descendant, is suffering from a severe and violent disease;--if you three kings have in heaven the charge of (watching over) him, (Heaven's) great son, let me Tan be a substitute for his person [2]. I was lovingly obedient to my father; I am possessed of many abilities and arts, which fit me to serve spiritual beings. Your great descendant, on the other hand, has not so many abilities and arts as I, and is not so capable of serving spiritual beings. And moreover he was appointed in the hall of God to extend his aid all over the kingdom, so that he might establish your descendants in this lower earth. The people of the four quarters all stand in reverent

awe of him. Oh! do not let that precious Heaven-conferred appointment fall to the ground, and (all the long line of) our former kings will also have one in whom they can ever rest at our sacrifices. * I will now seek for your determination (in this matter) from the great tortoise-shell. If you grant me (my request), I will take these symbols and this mace, and return and wait for your orders. If you do not grant it, I will put them by [1].'*

The duke then divined with the three tortoise-shells, and all were favourable. He opened with a key the place where the (oracular) responses were kept, and looked at them, and they also were favourable. He said, 'According to the form (of the prognostic) the king will take no injury. I, the little child, have got the renewal of his appointment from the three kings, by whom a long futurity has been consulted for. I have now to wait for the issue. They can provide for our One man.'*

When the duke returned, he placed the tablets (of the prayer) in a metal-bound coffer [2], and next day the king got better.

2. (Afterwards), upon the death of king Wû, (the duke's) elder brother, he of Kwan, and his younger brothers, spread a baseless report through the kingdom,

to the effect that the duke would do no good to the (king's) young son. On this the duke said to the two (other great) dukes, 'If I do not take the law (to these men), I shall not be able to make my report to the former kings[1].'*

He resided (accordingly) in the east for two years[2], when the criminals were taken (and brought to justice). Afterwards he made a poem to present to the king, and called it 'the Owl[3].' The King on his part did not dare to blame the duke.

In the autumn, when the grain was abundant and ripe, but before it was reaped, Heaven sent a great storm of thunder and lightning, along with wind, by which the grain was all broken down, and great trees torn up. The people were greatly terrified; and the king and great officers, all in their caps of state, proceeded to open the metal-bound coffer and examine the writings in it, where they found the words of the duke when he took on himself the business of being a substitute for king Wû. The two (great) dukes and the king asked the historiographer and all the other officers (acquainted with the transaction) about the thing, and they replied, 'It was really thus; but ah! the duke charged us that we

should not presume to speak about it.' The king held the writing in his hand, and wept, saying, 'We need not (now) go on reverently to divine. Formerly the duke was thus earnest for the royal House, but I, being a child, did not know it. Now Heaven has moved its terrors to display his virtue. That I, the little child, (now) go with my new views and feelings to meet him, is what the rules of propriety of our kingdom require.'*

The king then went out to the borders (to meet the duke), when Heaven sent down rain, and, by virtue of a contrary wind, the grain all rose up.

The two (great) dukes gave orders to the people to take up the trees that had fallen and replace them. The year then turned out very fruitful.*

BOOK VII. THE GREAT ANNOUNCEMENT.

1. The king speaks to the following effect:--'Ho! I make a great announcement to you, (the princes of) the many states, and to you, the managers of my affairs.--We are unpitied, and Heaven sends down calamities on our House, without the least intermission[1].* It greatly occupies my thoughts that I, so very young, have inherited this illimitable patrimony with its destinies and domains. I cannot display wisdom and lead the people to prosperity; and how much less should I be able to reach the knowledge of the decree of Heaven!* Yes, I who am but a little child am in the position of one who has to go through a deep water;--I must go and seek where I can cross over. I must diffuse the elegant institutions of my predecessor and display the appointment which he received (from Heaven);--so shall I not be forgetful of his great work. Nor shall I dare to restrain the majesty of Heaven in sending down its inflictions (on the criminals)[2].' *

2. 'The Tranquillizing king [3] left to me the great precious tortoise-shell, to bring into connexion with me the intelligence of Heaven. I divined by it, and it told me that there would be great trouble in the region of the west [4] and that the western people would not be still[4].* Accordingly we have these senseless movements. Small and reduced as Yin

now is, (its prince) greatly dares to take in hand its (broken) line. Though Heaven sent down its terrors (on his House), yet knowing of the evils in our kingdom, and that the people are not tranquil, he says, "I will recover (my patrimony);" and so (he wishes to) make our Kâu a border territory again.

'One day there was a senseless movement, and the day after, ten men of worth appeared among the people, to help me to go forward to restore tranquillity and perpetuate the plans (of my father)[1]. The great business I am engaging in will (thus) have a successful issue. I have divined (also) by the tortoise-shell, and always got a favourable response. * Therefore I tell you, the princes of my friendly states, and you, the directors of departments, my officers, and the managers of my affairs,--I have obtained a favourable reply to my divinations. I will go forward with you from all the states, and punish those vagabond and transported ministers of Yin.'

3. '(But) you the princes of the various states, and you the various officers and managers of my affairs, all retort on me, saying, "The hardships will be great, and that the people are nut quiet has its source really in the king's palace and in the mansions of the princes in that (rebellious) state[2]. We little ones, and the old and reverend men as well, think the expedition ill-advised;--why does your Majesty not go contrary to the divinations?" I, in my youth, (also) think continually of these hardships, and say,

Alas! these senseless movements will deplorably afflict the wifeless men and widows! But I am the servant of Heaven, which has assigned me this great task, and laid the hard duty on my person.* I therefore, the young one, do not pity myself; and it would be right in you, the many officers, the directors of departments, and the managers of my affairs, to comfort me, saying, "Do not be distressed with sorrow. We shall surely complete the plans of your Tranquillizing father."

'Yes, I, the little child, dare not disregard the Charge of God[1].* Heaven, favourable to the Tranquillizing king, gave such prosperity to our small country of Kâu. The Tranquillizing king divined and acted accordingly, and so he calmly received his (great) appointment. Now when Heaven is (evidently) aiding the people, how much more should we follow the indications of the shell! Oh! the clearly intimated will of Heaven is to be feared:--it is to help my great inheritance

4. The king says, 'You, who are the old ministers, are fully able to remember the past; you know how great was the toil of the Tranquillizing king. Where Heaven (now) shuts up (our path) and distresses us, is the place where I must accomplish my work; I dare not but do my utmost to complete the plans of the Tranquillizing king. It is on this account that I use such efforts to remove the doubts and carry forward the inclinations of the princes of my friendly states. And Heaven assists me with sincere expressions (of sympathy), which I have ascertained among

the people;--how dare I but aim at the completion of the work formerly begun by the Tranquillizer? Heaven, moreover, is thus toiling and distressing the people;--it is as if they were suffering from disease; how dare I allow (the appointment) which my predecessor, the Tranquillizer, received, to be without its happy fulfilment?' *

The king says, 'Formerly, at the initiation of this expedition, I spoke of its difficulties, and thought of them daily. But when a deceased father, (wishing) to build a house, had laid out the plan, if his son be unwilling to raise up the hall, how much less will he be willing to complete the roof! Or if the father had broken up the ground, and his son be unwilling to sow the seed, how much less will he be willing to reap the crop! In such a case could the father, (who had himself) been so reverently attentive (to his objects), have been willing to say, "I have a son who will not abandon his patrimony?" How dare I therefore but use all my powers to give a happy settlement to the great charge entrusted to the Tranquillizing king? If among the friends of an elder brother or a deceased father there be those who attack his son, will the elders of the people encourage (the attacker, and not (come to the) rescue?'

5. The king says, 'Oh! take heart, ye princes of the various states, and ye managers of my affairs. The enlightening of the country was from the wise, even from the ten men[1] who obeyed and knew the

charge of God,* and the real assistance given by Heaven. At that time none of you presumed to change the rules (prescribed by the Tranquillizing king). And now when Heaven is sending down calamity on the country of Kâu, and the authors of these great distresses (make it appear on a grand scale as if) the inmates of a house were mutually to attack one another, you are without any knowledge that the decree of Heaven is not to be changed!*

'I ever think and say, Heaven in destroying Yin was doing husbandman's work[1];--how dare I but complete the work on my fields? Heaven will thereby show its favour to my predecessor, the Tranquillizer. How should I be all for the oracle of divination, and presume not to follow (your advice)?* I am following the Tranquillizer, whose purpose embraced all within the limits of the land. How much more must I proceed, when the divinations are all favourable! It is on these accounts that I make this expedition in force to the east. There is no mistake about the decree of Heaven. The indications given by the tortoise-shell are all to the same effect.'*

BOOK VIII. THE CHARGE TO THE COUNT OF WEI.

The king speaks to the following effect:--'Ho! eldest son of the king of Yin, examining into antiquity, (I find) that the honouring of the virtuous (belongs to their descendants) Who resemble them in worth, and (I appoint) you to continue the line of the kings your ancestors, observing their ceremonies and taking care of their various relics. Come (also) as a guest to our royal House[1], and enjoy the prosperity of our kingdom, for ever and ever without end.

'Oh! your ancestor, Thang the Successful, was reverent and sage, (with a virtue) vast and deep. The favour and help of great Heaven lighted upon him, and he grandly received its appointment, to soothe the people by his gentleness, and remove the wicked oppressions from which they were suffering.* His achievements affected his age, and his virtue was transmitted to his posterity. And you are the one who pursue and cultivate his plans;--this praise

has belonged to you for long. Reverently and carefully have you discharged your filial duties; gravely and respectfully you behave to spirits and to men.* I admire your virtue, and pronounce it great and not to be forgotten. God will always enjoy your offerings; the people will be reverently harmonious (under your sway).* I raise you therefore to the rank of high duke, to rule this eastern part of our great land[1].

' Be reverent. Go and diffuse abroad your instructions. Be carefully observant of your robes and (other accompaniments of) your appointment[2]; follow and observe the proper statutes;-so as to prove a bulwark to the royal House. Enlarge (the fame of) your meritorious ancestor; be a law to your people;--so as for ever to preserve your dignity. (So also) shall you be a help to me, the One man; future ages will enjoy (the benefit of) your virtue; all the states will take you for a pattern;--and thus you will make our dynasty of Kâu never weary of you.

Oh! go, and be prosperous. Do not disregard my charge.'

BOOK IX. THE ANNOUNCEMENT TO THE PRINCE OF KHANG.

[On the third month, when the moon began to wane, the duke of Kâu commenced the foundations, and proceeded to build the new great city of Lo, of the eastern states. The people from every quarter assembled in great harmony. From the Hâu, Tien, Nan, Zhâi, and Wei domains, the various officers stimulated this harmony of the people, and introduced them to the business there was to be done for Kâu. The duke encouraged all to diligence, and made a great announcement about the performance (of the works).]

1. The king speaks to this effect:--'Head of the princes[1], and my younger brother[2], little one[2], Fang, it was your greatly distinguished father, the king Wan, who was able to illustrate his virtue and be careful in the use of punishments. He did not dare to treat with contempt (even) wifeless men and widows. He employed the employable, and revered the reverend; he was terrible to those who needed to be awed:-so getting distinction among the people. It was thus he laid the foundations of (the sway of) our small portion of the kingdom [3], and the one

or two (neighbouring) regions were brought under, his improving influence, until throughout our western land all placed in him their reliance. The fame, of him ascended up to the high God, and God approved. Heaven accordingly gave a grand charge to king Win, to exterminate the great (dynasty of) Yin, and grandly receive its appointment, so that the various countries belonging to it and their peoples were brought to an orderly condition.* Then your unworthy elder brother[1] exerted himself; and thus it is that you Fang, the little one, are here in this eastern region.'

2. The king says, 'Oh! Fang, bear these things in mind. Now (your success in the management of) the people will depend on your reverently following your father Wan;-do you carry out his virtuous words which you have heard, and clothe yourself with them. (Moreover), where you go, seek out among (the traces of) the former wise kings of Yin what you may use in protecting and regulating their people. (Again), you must in the remote distance study the (ways of) the old accomplished men of Shang, that you may establish your heart, and know how to instruct (the people). (Further still), you must search out besides what is to be learned of the wise kings of antiquity, and employ it in tranquillizing and protecting the people. (Finally), enlarge (your thoughts) to (the comprehension of all) heavenly (principles), and virtue will be richly displayed in your person, so that you will not render nugatory the king's charge.'

The king says, 'Oh! Fang, the little one, be respectfully careful, as if you were suffering from a disease. Awful though Heaven be, it yet helps the sincere.* The feelings of the people can for the most part be discerned; but it is difficult to preserve (the attachment of) the lower classes. Where you go, employ all your heart. Do not seek repose, nor be fond of ease and pleasure. I have read the saying,--"Dissatisfaction is caused not so much by great things, or by small things, as by (a ruler's) observance of principle or the reverse, and by his energy of conduct or the reverse." Yes, it is yours, O little one,--it is your business to enlarge the royal (influence), and to protect the people of Yin in harmony with their feelings. Thus also shall, you assist the king, consolidating the appointment of Heaven, and renovating the people.'*

The king says, 'Oh! Fang, deal reverently and intelligently in your infliction of punishments. When men commit small crimes, which are not mischances, but purposed, they of themselves doing what is contrary to the laws intentionally, though their crimes be but small, you may not but put them to death. But in the case of great crimes, which were not purposed, but from mischance and misfortune, accidental, if the transgressors confess their guilt without reserve, you must not put them to death.'

The king says, 'Oh! Fang, there must be the orderly regulation (of this matter). When you show a great discrimination, subduing (men's hearts), the people will admonish one another, and strive to be obedient. (Deal firmly yet tenderly with evil), as if it were a disease in your own person, and the people will entirely put away their faults;. (Deal with them) as if you were protecting your own infants, and the people will be tranquil and orderly. It is not you, O Fang, who (can presume to) inflict a (severe) punishment or death upon a man;--do not, to please yourself, so punish a man or put him to death.' Moreover, he says, 'It is not you, O Fang, who (can presume to inflict a lighter punishment), cutting off a man's nose or ears;--do not, to please yourself, cause a man's nose or ears to be cut off.'

The king says, 'In things beyond (your immediate supervision), have laws set forth which the officers may observe, and these should be the penal laws of Yin which were rightly ordered.' He also says, 'In examining the evidence in (criminal) cases, reflect upon it for five or six days, yea, for ten days or three months. You may then boldly come to a decision in such cases[1].'

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.

'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 Wan, 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 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 can not 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 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.

1. The king speaks to the following effect:--'Do you clearly make known my great commands in the country of Mei[1].

'When your reverent father, the king Wan, laid the foundations of our kingdom in the western region, he delivered announcements and cautions to (the princes of) the various regions, and to all his (high) officers, with their assistants, and the managers of affairs, saying, morning and evening, "At sacrifices spirits should be employed."* When Heaven was sending down its favouring decree, and laying the foundations of (the eminence of) our people, (spirits) were used only at the great sacrifices. When Heaven sends down its terrors, and our people are thereby greatly disorganized and lose their virtue, this may be traced invariably to their indulgence in spirits; yea, the ruin of states, small and great, (by these terrors), has been caused invariably by their guilt in the use of spirits [2].

'King Wan admonished and instructed the young nobles, who were charged with office or in any employment, that they should not ordinarily use spirits; and throughout all the states, he required that such should drink spirits only on occasion of sacrifices, and that then virtue should preside so that there might be no drunkenness[1].'

He said, 'Let my people teach their young men that they are to love only the productions of the soil, for so will their hearts be good. Let the young also hearken wisely to the constant instructions of their fathers; and let them look at all virtuous actions, whether great or small, in the same light (with watchful heed).

'(Ye people of) the land of Mei, if you can employ your limbs, largely cultivating your millets, and hastening about in the service of your fathers and elders; and if, with your carts and oxen, you traffic diligently to a distance, that you may thereby filially minister to your parents; then, when your parents are happy, you may set forth your spirits clear and strong, and use them [2].

'Hearken constantly to my instructions, all ye my (high) officers and ye heads of departments, all ye, my noble chiefs;--when ye have largely done your

duty in ministering to your aged, and serving your ruler, ye may eat and drink freely and to satiety. And to speak of greater things:--when you can maintain a constant, watchful examination of yourselves, and your conduct is in accordance with correct. virtue, then may you present the offerings of sacrifice,* and at the same time indulge yourselves in festivity. In such case you will indeed be ministers doing right service to your king, and Heaven likewise will approve your great virtue, so that you shall never be forgotten in the royal House.'*

2. The king says, 'O Fang, in our western region, the princes of states, and the young (nobles), sons of the managers of affairs, who in former days assisted king Wan, were all able to obey his lessons, and abstain from excess in the use of spirits; and so it is that I have now received the appointment which belonged to Yin.'

The king says. 'O Fang, I have heard it said, that formerly the first wise king of Yin manifested a reverential awe of the bright principles of Heaven and of the lower people, acting accordingly, steadfast in his virtue, and holding fast his wisdom.* From him Thang the Successful, down to Tî-yî[1], all completed their royal virtue and revered their chief ministers, so that their managers of affairs respectfully discharged their helping duties, and dared not to allow themselves in idleness and pleasure;--how much less would they dare to indulge themselves in drinking! Moreover, in the exterior domains, (the princes of) the Hâu, Tien.,

Nan, and Wei (states)[1], with their presiding chiefs and in the interior domain, all the various officers, the directors of the several departments, the inferior officers and employés, the heads of great houses, and the men of distinguished name living in retirement, all eschewed indulgence in spirits. Not only did they not dare to indulge in them, but the), had not leisure to do so, being occupied with helping to complete the sovereigns virtue and make it more illustrious, and helping the directors of affairs reverently to attend to his service.

'I have heard it said likewise, that the last successor of those kings was addicted to drink, so that no charges came from him brightly before the people, and he was (as if) reverently and unchangingly bent on doing and cherishing what provoked resentment. Greatly abandoned to extraordinary lewdness and dissipation, for pleasure's sake he sacrificed all his majesty. The people were all sorely grieved and wounded in heart; but lie gave himself wildly up to drink, not thinking of restraining himself. but continuing his excess, till his mind was frenzied, and lie had no fear of death His crimes (accumulated) in the capital of Shang: and though the extinction of the dynasty (was imminent), this gave him no concern, and he wrought not that any sacrifices of fragrant virtue might ascend to Heaven.* The rank odour of the people's resentments, and the drunkenness of his herd of creatures, went loudly up on high, so that Heaven sent down ruin on Yin,

and showed no love for it,--because of such excesses. There is not any cruel oppression of Heaven; people themselves accelerate their guilt, (and its punishment.))

The king says, 'O Fang, I make you this long announcement, not (for the pleasure of doing so); but the ancients have said, "Let not men look into water; let them look into the glass of other people." Now that Yin has lost its appointment, ought we not to look much to it as our glass, (and learn) how to secure the repose of our time? I say to you,--Strenuously warn the worthy ministers of Yin, and (the princes) in the Hâu, the Tien, the Nan, and the Wei domains; and still more your friends, the great Recorder and the Recorder of the Interior, and all your worthy ministers, the heads of great Houses; and still more those whom you serve, with whom you calmly discuss matters, and who carry out your measures; and still more those who are, as it were, your mates,--your Minister of War who deals with the rebellious, your Minister of Instruction who is like a protector to the people, and your Minister of Works who settles the boundaries; and above all, do you strictly keep yourself from drink.

'If you are informed that there are companies that drink together, do not fail to apprehend them all, and send them here to Kâu, where I may put them to death. As to the ministers and officers of Yin who were led to it and became addicted to drink, it is not necessary to put them to death (at once);-let them be taught for a time. If they follow these (lessons of mine), I will give them bright distinction. If they disregard my lessons, then I, the One man, will show them no pity. As they cannot change their way, they shall be classed with those who are to be put to death.'

The king says, 'O Fang, give constant heed to my admonitions. If you do not rightly manage the officers, the people will continue lost in drunkenness.'

BOOK XI.

THE TIMBER OF THE ROTTLERA.

1. The king says, 'O Fang, to secure a good understanding between the multitudes of his people and his ministers (on the one hand), and the great families (on the other); and (again) to secure the same between all the subjects under his charge, and the sovereign:-is the part of the ruler of a state.

'If you regularly, in giving out your orders, say, "My instructors whom I am to follow, my Minister of Instruction, my Minister of War, and my Minister of Works; my heads of departments, and all ye, my officers, I will on no account put any to death oppressively[1]"---. Let the ruler also set the example of respecting and encouraging (the people), and these will (also) proceed to respect and encourage them. Then let him go on, in dealing with villainy and treachery, with murderers and harbourers of criminals, to exercise clemency (where it can be done), and these will likewise do the same with those who have assaulted others and injured their property. When sovereigns appointed overseers (of states), they did so in order to the government of the people, and said to them, "Do not give way to violence or oppression, but go on to show reverent regard for the friendless, and find helping connexions for (destitute) women[2]." Deal with all according to this method, and cherish them. And when sovereigns gave their injunctions to the rulers of states, and their managers of affairs, what was their charge? It was that they should lead the people) to the enjoyment of plenty and peace. Such was the way of the kings from of old. An overseer is to eschew the use of punishments.'

(The king) says, 'As in the management of a field, when the soil has been all laboriously turned up, they have to proceed by orderly arrangements to make its boundaries and water-courses; as in building a house, after all the toil on its walls. they have to plaster and thatch it; as in working with the wood of the rottlera, when the toil of the coarser and finer operations has been completed, they have

to apply the paint of red and other colours;--(so do you finish for me the work which I have begun in the state of Wei.)'

2. Now let your majesty say, 'The former kings diligently employed their illustrious virtue, and produced such attachment by their cherishing (of the princes), that from all the states they brought offerings, and came with brotherly affection from all quarters, and likewise showed their virtue illustrious. Do you, O sovereign, use their methods to attach (the princes), and all the states will largely come with offerings. Great Heaven having given this Middle Kingdom with its people and territories to the former kings, do you, our present sovereign, display your virtue, effecting a gentle harmony among the deluded people, leading and urging them on;--so (also) will you comfort the former kings, who received the appointment (from Heaven).

'Yes, make these things your study. I say so simply from my wish that (your dynasty) may continue for myriads of years, and your descendants always be the protectors of the people.'

BOOK XII.

THE ANNOUNCEMENT OF THE DUKE OF SHÂO.

1. In the second month, on the day Yî-wei, six n the second month, on the days after full moon, the king proceeded in the morning from Kâu to Fang[1]. (Thence) the Grand Guardian went before the duke of Kâu to survey the locality (of the new capital); and in the third month, on the day Wû-shan, the third day after the first appearance of the moon on Ping-wû, he came in the morning to Lo. He divined by the tortoiseshell about the (several) localities, and having obtained favourable indications, he set about laying out the plan (of the city). * On Kang-hsü, the third day after, he led the people of Yin to prepare the various sites on the north of the Lo; and this work was completed on Kiâ-yin, the fifth day after.

On Yî-mâo, the day following, the duke of Kâu came in the. morning to Lo, and thoroughly inspected the plan of the new city. On Ting-sze, the third day after, he offered two bulls as victims in the (northern and southern) suburbs[2]; and oil the morrow, Wû-wû, at the altar to the spirit of the land in the new city, he sacrificed a bull, a ram, and a boar.* After seven days, on Kiâ-dze, in the morning, from his written (specifications) he gave their several orders to the people of Yin, and to the presiding chiefs of the princes from the Hâu, Tien, and Nan domains. When the people of Yin had thus received their orders, they arose and entered with vigour on their work.

('When the work was drawing to a completion),

the Grand-Guardian went out with the hereditary princes of the various states to bring their offerings (for the king) [1]; and when he entered again, he gave them to the duke of Kâu, saying, 'With my hands to my head and my head to the ground, I present these to his Majesty and your Grace [2]. Announcements for the information of the multitudes of Yin must come from you, with whom is the management of affairs.'

2. 'Oh! God (dwelling in) the great heavens has changed his decree respecting his great son and the great dynasty of Yin. Our king has received that decree. Unbounded is the happiness connected with it, and unbounded is the anxiety:--Oh! how can he be other than reverent? *

'When Heaven rejected and made an end of the decree in favour of the great dynasty of Yin, there were many of its former wise kings in heaven.* The king, however, who had succeeded to them, the last of his race, from the time of his entering into their appointment, proceeded in such a way as at last to keep the wise in obscurity and the vicious in office. The poor people in such a case, carrying their children and leading their wives, made their moan to Heaven. They even fled away, but were apprehended again. Oh! Heaven had compassion on the people of the four quarters; its favouring

decree lighted on our earnest (founders). Let the king sedulously cultivate the virtue of reverence. *

Examining the men of antiquity, there was the (founder of the) Hsiâ dynasty. Heaven guided (his mind), allowed his descendants (to succeed him), and protected them. * He acquainted himself with Heaven, and was obedient to it. But in process of time the decree in his favour fell to the ground.* So also is it now when we examine the case of Yin. There was the same guiding (of its founder), who corrected (the errors of Hsiâ), and (whose descendants) enjoyed the protection (of Heaven). He (also) acquainted himself with Heaven, and was obedient to it.* But now the decree in favour of him has fallen to the ground. Our king has' now come to the throne in his youth;--let him not slight the aged and experienced, for it may be said of them that they have studied the virtuous conduct of the ancients, and have matured their counsels in the sight of Heaven.

'Oh! although the king is young, yet he is the great son (of God).* Let him effect a great harmony with the lower people, and that will be the blessing of the present time. Let not the king presume to be remiss in this, but continually regard and stand in awe of the perilous (uncertainty) of the people's (attachment).

'Let the king come here as the vice-gerent of God, and undertake (the duties of government) in this centre of the land.* Tan [1] said, "Now that this great city has been built, from henceforth he may

be the mate of great Heaven, and reverently sacrifice to (the spirits) above and beneath; from henceforth he may from this central spot administer successful government." Thus shall the king enjoy the favouring regard (of Heaven) all-complete, and the government of the people will now be prosperous.*

'Let the king first subdue to himself those who were the managers of affairs under Yin, associating them with the managers of affairs for our Kâu. This will regulate their (perverse) natures, and they will make daily advancement. Let the king make reverence the resting-place (of his mind);--he must maintain the virtue of reverence.

'We should by all means survey the dynasties of Hsiâ and Yin. I do not presume to know and say, "The dynasty of Hsiâ was to enjoy the favouring decree of Heaven just for (so many) years," nor do I presume to know and say, "It could not continue longer."* The fact simply was, that, for want of the virtue of reverence, the decree in its favour prematurely fell to the ground. (Similarly), I do not presume to know and say, "The dynasty of Yin was to enjoy the favouring decree of Heaven just for (so many) years," nor do I presume to know and say, "It could not continue longer." * The fact simply was, that, for want of the virtue of reverence, the decree in its favour fell prematurely to the ground. The king has now inherited the decree,--the same decree, I consider, which belonged to those two dynasties. Let him seek to inherit (the virtues of) their meritorious (sovereigns);-(let him do this especially) at this commencement of his duties.

'Oh! it is as on the birth of a son, when all depends on (the training of) his early life, through which he may secure his wisdom, in the future, as if it were decreed to him. Now Heaven may have decreed wisdom (to the king); it may have decreed good fortune or bad; it may have decreed a (long) course of years;--we only know that now is with him the commencement of his duties. Dwelling in this new city, let the king now sedulously cultivate the virtue of reverence. When he is all-devoted to this virtue, he may pray to Heaven for a long-abiding decree in his favour. *

'In the position of king, let him not, because of the excesses of the people in violation of the laws, presume also to rule by the violent infliction of death;--when the people are regulated gently, the merit (of government) is seen. It is for him who is in the position of king to overtop all with his virtue. In this case the people will imitate him throughout the kingdom, and he will become still more illustrious.

'Let the king and his ministers labour with a mutual sympathy, saying, "We have received the decree of Heaven, and it shall be great as the long-continued years of Hsiâ;--yea, it shall not fail of the long-continued years of Yin." I wish the king, through (the attachment of) the lower people, to receive the long-abiding decree of Heaven.'*

3. (The duke of Shâo) then did obeisance with his hands to his head and his head to the ground, and said, 'I, a small minister, presume, with the king's (heretofore) hostile people and all their officers, and with his (loyal) friendly people, to maintain and receive his majesty's dread command and brilliant virtue. That the king should finally obtain the decree all-complete, and that he should become illustrious'--this I do not presume to labour for. I only bring respectfully these offerings to present to his majesty, to be used in his prayers to Heaven for its long-abiding decree.' *

BOOK XIII.

THE ANNOUNCEMENT CONCERNING LO.

[In the third month, when the moon began to wane, the duke of Kâu commenced the foundations and proceeded to build the new great city of Lo of the eastern states. The people from every quarter assembled in great harmony. From the Hâu, Tien, Nan, Zhâi, and Wei domains, the various officers stimulated this harmony of the people, and introduced them to the business that was to be done for Kâu. The duke encouraged all to diligence, and made a great announcement about the performance (of the works)[1].]

1. The duke of Kâu did obeisance with his hands to his head and his head to the ground', saying 'Herewith I report (the execution of my commission) to my son my intelligent sovereign. The king appeared as if he would not presume to be present at Heaven's founding here the appointment (of our dynasty), and fixing it, whereupon I followed the (Grand-) Guardian, and made a great survey of this eastern region, hoping to found the place where he should become the intelligent sovereign of the people. On the day Yî-mâo, I came in the morning to this capital of Lo. I (first) divined by the shell concerning (the ground about) the Lî-water on the north of the Ho. I then divined concerning the east of the Kien-water, and the west of the Khan, when the (ground near the) Lo was indicated. Again I

divined concerning the east of the Khan-water when the (ground near the) Lo was also indicated. I (now) send a messenger with a map, and to present the (result of the) divinations.'*

2. The king did obeisance with his hands to his head and his head to the ground, saying, 'The duke did not presume not to acknowledge reverently the favour of Heaven, and has surveyed the locality where our Kâu may respond to that favour. Having settled the locality, he has sent his messenger to show me the divinations, favourable and always auspicious. We two must together sustain the responsibility. He has made provision for me (and my successors), for myriads and tens of myriads of years, there reverently to acknowledge the favour of Heaven.* With my hands, to my head and my head to the ground, (I receive) his instructive words.'

3. The duke of Kâu said[1], 'Let the king at first employ the ceremonies of Yin, and sacrifice in the new city,* doing everything in an orderly way, but without display. I will marshal all the officers to attend you from Kâu, merely saying that probably there will be business to be done (in sacrificing). Let the king instantly issue an order to the effect that the most meritorious (ministers) shall have the first place in the sacrifices; and let him also say in an order, "You, in whose behalf the above order is issued, must give me your assistance with sincere earnestness." Truly display the record of merits, for

it is you who must in everything teach the officers. My young son, can you indulge partiality? Eschew it, my young son. (If you do not), the consequence hereafter will be like a fire, which, a spark at first, blazes up, and by and by cannot be extinguished. Let your observance of the constant rules of right, and your soothing measures be like mine. Take only the officers that are in Kâu with you to the new city, and make them there join their (old) associates, with intelligent vigour establishing their merit, and with a generous largeness (of soul) completing (the public manners);--so shall you obtain an endless fame.'

The duke said, 'Yes, young as you are, be it yours to complete (thc work of your predecessors). Cultivate (the spirit of) reverence, and you will know who among the princes (sincerely) present their offerings to you, and who do not. In connexion with those offerings there are man), observances. If the observances are not equal to the articles, it must be held that there is no offering. When there is no service of the will in the offerings (of the princes), all the people will then say, "We need not (be troubled about) our offerings," and affairs will be disturbed by errors and usurpations.

'Do you, my young son, manifest everywhere my unwearied diligence, and listen to my instructions to you how to help the people to observe the constant rules of right. If you do not bestir yourself in these things, you will not be of long continuance. If you sincerely and fully carry out the course of your Directing father, and follow exactly my example, there will be no venturing to disregard your orders. Go, and be reverent. Henceforth I will study husbandry[1]. There do you generously rule our people, and there is no distance from which they will not come to you.'

4. The king spoke to this effect[2], 'O duke, you are the enlightener and sustainer of my youth. You have set forth the great and illustrious virtues, that I, notwithstanding my youth, may display a brilliant merit like that of Wan and Wû, reverently responding to the favouring decree of Heaven; and harmonize and long preserve the people of all the regions, settling the multitudes (in Lo); and that I may give due honour to the great ceremony (of recording) the most distinguished (for their merits), regulating the order for the first places at the sacrifices, and doing everything in an orderly manner without display.

'But your virtue, O duke, shines brightly above and beneath, and is displayed actively throughout the four quarters. On every hand appears the deep reverence (of your virtue) in securing the establishment of order, so that you fail in nothing of the earnest lessons of Wan and Wû. It is for me, the youth, (only) to attend reverently, early and late, to the sactifices.'

The king said, 'Great, O duke, has been your merit in helping and guiding me;--let it ever continue so.'

The king said, 'O duke, let me, the little child, return to my sovereignty in Kâu, and I charge you, O duke, to remain behind (here). Order has been initiated throughout the four quarters of the kingdom, but the ceremonies to be honoured (by general observance) have not yet been settled, and I cannot look on your service as completed. Commence on a great scale what is to be done by your remaining here, setting an example to my officers and greatly preserving the people whom Wan and Wû received;--by your good government you will be a help to the whole kingdom.'

The king said, 'Remain, O duke. I will certainly go. Your services are devoutly acknowledged and reverently rejoiced in. Do not, O duke, occasion me this difficulty. I on my part will not be weary in seeking the tranquillity (of the people);--do not let the example which you have afforded me be intermitted. So shall the kingdom enjoy for generations (the benefit of your virtue).'

5. The duke of Kâu did obeisance with his hands to his head and his head to the ground, saying, 'You have charged me, O king, to come here. I undertake (the charge), and will protect the people whom your accomplished grandfather, and your glorious and meritorious father, king Wû, received by the decree (of Heaven). I will enlarge the reverence which I cherish