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THE
CANON OF YAO (Legge, p. 15)
1 Examining into antiquity, we find that the emperor Yao was called Fang Xun. He was
reverential, intelligent, accomplished, and thoughtful, naturally and without effort. He
was sincerely courteous and capable of all complaisance. The display of these qualities
reached to the four extremities of the empire and extended from earth to heaven. (2) He
was able to make the able and virtuous distinguished, and thence proceeded to the love of
the nine classes of his kindred, who all became harmonious. He also regulated and polished
the people of his domain, who all became brightly intelligent. Finally, he united and
harmonized the myriad states of the empire, and lo! the black-haired people were
transformed. The result was universal concord.
3 Thereupon Yao commanded Xi and He, in reverent accordance with their observation of
the wide heavens, to calculate and delineate the movements and appearances of the sun, the
moon, the stars, and the zodiacal spaces, and so to deliver respectfully the seasons to
the people.
4 He separately commanded the second brother Xi to reside at Yu, in what was called the
Bright Valley, and there respectfully to receive as a guest the rising sun, and to adjust
and arrange the labors of the spring. "The day," he said, "is of the medium
length and the star is in Niao; you may thus exactly determine mid-spring. The people
begin to disperse, and birds and beasts breed and copulate.
5 He further commanded the the third brother Xi to reside at Nan Jiao, and arrange the
transformations of the summer, and respectfully to observe the extreme limit of the
shadow. "The day," said he, "is at its longest, and the star is in Huo. You
may thus exactly determine mid-summer. The people are more dispersed, and birds and beasts
have their feathers and hair thin and change their coats."
6 He separately commanded the second brother He to reside at the west, in what was
called the Dark Valley, and there respectfully to convoy the setting sun, and to adjust
and arrange the completing labors of the autumn. "The night," he said, "is
of the medium length, and the star is Xu; you may thus exactly determine mid-autumn. The
people begin to feel at ease, and birds and beasts have their coats in good
condition."
7 He further commanded the third brother He to reside in the northern region, in what
was called the Sombre Capital, and there to adjust and examine the changes of the winter.
"The day," said he, "is at its shortest, and the star is Mao. You may thus
exactly determine mid-winter. The people keep their cosy corners, and the coats of birds
and beasts are downy and thick."
8 The emperor said, "Ah! you, Xi and He, a round year consists of three hundred,
sixty, and six days. By means of an intercalary month do you fix the four seasons, and
complete the determination of the year. Thereafter, in exact accordance with this,
regulating the various officers, all the works of the year will be fully performed.
9 The emperor said, "Who will search out for me a man according to the times, whom
I may raise and employ?" Fang Qi said, "There is your heir-son Zhu, who is
highly intelligent." The emperor said, "Alas! he is insincere and quarrelsome.
Can he do?"
10 The emperor said, "Who will search out for me a man equal to the exigency of my
affairs?" Huan Dou said, "Oh! there is the minister of Works, whose merits have
just been displayed in various ways." The emperor said, "Alas! when unemployed,
he can talk, but when employed, his actions turn out differently. He is respectful only in
appearance. See! the floods assail the heavens!"
11 The emperor said, "Oh! chief of the four mountains, destructive in their
overflow are the waters of the inundation. In their vast extent they embrace the mountains
and overtop the hills, threatening the heavens with their floods, so that the inferior
people groan and murmur. Is there a capable man to whom I can assign the correction of
this calamity?" All in the court said, "Oh! there is Gun." The emperor
said, "Alas! no, by no means! He is disobedient to orders and tries to injure his
peers." His Eminence said, "Well, but try him, and then you can have done with
him." The emperor said to Gun, "Go, and be reverent!" For nine years he
labored, but the work was unaccomplished.
12 The emperor said, "Oh! you chief of the four mountains, I have been on the
throne for seventy years. You can carry out my appointments; I will resign my throne to
you." His Eminence said, "I have not the virtue; I should only disgrace the
imperial seat." The emperor said, "Point out some one among the illustrious, or
set forth one from among the poor and mean." All in the court said to the emperor,
"There is an unmarried man among the lower people called Shun of Yu." The
emperor said, "Yes, I have heard of him. What is his character?" His Eminence
said, "He is the son of a blind man. His father was obstinately unprincipled; his
step-mother was insincere; his half brother Xiang was arrogant. He has been able, however,
by his filial piety to live in harmony with them, and to lead them gradually to
self-government, so that they no longer proceed to great wickedness." The emperor
said, "I will try him! I will wive him, and then see his behavior with my two
daughters." On this he gave orders, and sent down his two daughters to the north of
the Gui, to be wives in the family of Yu. The emperor said to them, "Be
reverent!"
THE
CANON OF SHUN (Legge, p. 29)
1 Examining into antiquity, we find the emperor Shun was called Chong Hua. He
corresponded to the former emperor; he was profound, wise, accomplished, and intelligent.
He was mild and respectful, and entirely sincere. The report of his mysterious virtue was
heard on high, and he was appointed to occupy the imperial Seat.
2 Shun carefully set forth the beauty of the five cardinal duties, and they came to be
universally observed. Being appointed to be General Regulator, the affairs of each
department were arranged in their proper seasons. Having to receive the princes from the
four quarters of the empire, they were all docilely submissive. Being sent to the great
plains at the foot of the mountains, amid violent wind, thunder, and rain, he did not go
astray.
3 The emperor said, "Come, you Shun. I have consulted you on all affairs, examined
your words, and found that your words can be carried into practice, now for three years.
Do you ascend the imperial throne." Shun wished to decline in favor of someone more
virtuous, and not to consent to be successor. (4) On the first day, of the first month,
however, he received Yao's retirement from the imperial duties in the temple of the
Accomplished ancestor.
5 He examined the gem-adorned turning sphere, and the transverse tube, that he might
regulate the seven Directors.
6 Thereafter, he sacrificed specially, but with the ordinary forms, to God; sacrificed
purely to the six Honored ones; offered their appropriate sacrifices to the hills and
rivers, and extended his worship to the host of spirits.
7 He called in all the five tokens of gem, and when the month was over, he gave daily
audience to the chief of the four Mountains, and all the Pastors, finally returning the
tokens to the several nobles.
8 In the second month of the year, he made a tour of inspection eastwards, as far as
Dai Zhong, where he presented a burnt offering to Heaven, and sacrificed in order to the
hills and rivers. Thereafter he gave audience to the nobles of the East, putting in accord
their seasons and months, and rectifying the days; he made uniform the standard tubes, the
measures of length and of capacity, and the steelyards; he regulated the five classes of
ceremonies. As to the several articles of introduction, the five instruments of gem, the
three kinds of silk, the two living animals, and the one dead one. When all was over, he
returned the five instruments. In the fifth month, he made a similar tour to the south as
far as the southern mountain, observing the same ceremonies as at Dai. In the eighth
month, he travelled westwards, as far as the western, and in the eleventh month he
travelled northwards, as far as the northern mountain. When he returned to the capital, he
went to the temple of the cultivated Ancestor, and offered a single bullock.
9 In five years there was one tour of inspection, and four appearances of the nobles at
court. They set forth a report of their government in words. This was clearly tested by
their works. They received chariots and robes according to their services.
10 Shun instituted the divison of the land into twelve provinces, raising altars upon
twelve hills in them. He likewise deepened the rivers.
11 He gave delineations of the statutory punishments, enacting banishment as a
mitigation of the five great inflictions, with the whip to be employed in the magistrates'
courts, the stick to be employed in schools, and money to be received for redeemable
crimes. Inadvertent offenses and those which might be caused by misfortune were to be
pardoned, but those who offended presumptuously or repeatedly were to be punished with
death. "Let me be reverent; let me be reverent!" he said to himself. "Let
compassion rule in punishment!"
12 He banished the minister of Works to You island; confined Huan Dou on Mount Chong;
drove the chief of San Miao and his people into San-wei and kept them there; held Gun til
death a prisoner on Mount Yu. These four criminals being thus dealt with, universal
submission prevailed throughout the empire.
13 After twenty-eight years the emperor demised, when the people mourned for him as for
a parent for three years. All within the four seas, the eight kinds of instruments of
music were stopped and hushed. (14) On the first day of the first month, Shun went to the
temple of the Accomplished Ancestor.
15 He deliberated with the chief of the four Mountains, how to throw open the doors of
communication between the court and the empire, sought to see with the eyes and hear with
the ears of all.
16 He consulted with the twelve Pastors, and said, "The food! It depends on
observing the seasons. Be kind to the distant and cultivate the ability of the near. Give
honor to the virtuous, and your confidence to the good, while you discountenance the
artful. So shall the barbarous tribes lead on one another to make their submission."
17 Shun said, "Ah! chief of the four Mountains, is there any one who can
vigorously display his merits, and give wide development to the undertakings of the
emperor, whom I may make General Regulator, to aid me in all affairs, and manage each
department according to its nature?" All in the court said, "There is baron Yu,
the superintendent of Works." The emperor said, "Yes. Ah! Yu, you have regulated
the water and the land. In this new office exert yourself." Yu did obeisance with his
head to the ground, and wished to decline in favor of the minister of Agriculture, or Xie,
or Gao Yao. The emperor said, "Yes, but do you go, and undertake the duties."
18 The emperor said, "Qi, the black-haired people are still suffering from the
distress of hunger. It is yours, O prince, the minister of Agriculture, to sow for them
these various kinds of grain."
19 The emperor said, "Xie, the people continue unfriendly with one another, and do
not observe docilely the five orders of relationship. It is yours, as the minister of
Instruction, reverently to set forth the lessons of duty belonging to those five orders.
Do so with gentleness."
20 The emperor said, "Gao Yao, the barbarous tribes disturb our bright great land.
There are also robbers, murderers, insurgents, and traitors. It is yours, as the minister
of Crime, to employ the five punishments for the treatment of offenses, for the infliction
of which there are the three appointed places, and the five banishments with their several
places of detention, for which three localities are assigned. Perform your duties with
intelligence, and you will secure a sincere submission."
21 The emperor said, "Who is equal to the duty of superintending my workmen?"
All in the court said, "There is Chui?" The emperor said, "Yes. Ah! Chui,
you must be minister of Works." Chui did obeisance, with his head to the ground, and
wished to decline in favor of Shu, Qiang, or Bo Yu. The emperor said, "Yes, but do
you go and undertake the duties. Effect a harmony in all the departments."
22 The emperor said, "Who is equal to the duty of superintending the grass and the
trees, with the birds and beasts, on my mountains and in my marshes?" All in the
court said, "There is Yi." The emperor said, "Yes. Ah! Yi, do you be my
Forester." Yi did obeisance with his head to the ground and wished to decline in
favor of Zhu, Hu, Xiong, or Pi. The emperor said, "Yes, but do you go and undertake
the duties. You must manage them harmoniously."
23 The emperor said, "Ah! chief of the four Mountains, is there any who can direct
my three religious ceremonies?" All in the court said, "There is the baron
Yi?" The emperor said, "Yes. Ah! baron, you must be the Arranger of the
ancestral temple. Morning and night be respectful. Be upright, be pure." The baron
did obeisance with his head to the ground, and wished to decline in favor of Kui or Long.
The emperor said, "Yes, but do you go and undertake the duties. Be reverential!"
24 The emperor said, "Kui, I appoint you to be Director of music, and to teach our
sons, so that the straightforward may yet be mild, the gentle may yet be dignified, the
strong not tyrannical, and the impetuous not arrogant. Poetry is the expression of earnest
thought; singing is the prolonged utterance of that expression. The notes accompany that
utterance, and they are harmonized themselves by the pitch pipes. In this way the eight
different kinds of instruments can all be adjusted so that one shall not take from or
interfere with another, and spirits and men will thereby be brought into harmony."
Kui said, "Oh! I smite the stone; I smite the stone. The various animals lead on one
another to dance."
25 The emperor said, "Long, I abominate slanderous speakers, and destroyers of
right ways, who agitate and alarm my people. I appoint you to be the minister of
Communication. Early and late give forth my orders and report to me, seeing that every
thing is true."
26 The emperor said, "Ah! you, twenty and two men, be reverent, and so shall you
aid me in performing the service of heaven."
27 Every three years there was an examination of merits, and after three examinations
the undeserving were degraded, and the deserving promoted. By this arrangement the duties
of all the departments were fully discharged. The people of San Miao were discriminated
and separated.
28 In the thirtieth year of his life, Shun was called to employment. Thirty years he
was on the throne with Yao. Fifty years after he went on high and died.
THE COUNSELS OF THE GREAT YU (Legge, p. 52)
1 On examining into antiquity, we find that the great Yu was called Wen Ming. Having
arranged and divided the empire, all to the four seas, in reverent response to the
inquiries of the former emperor, (2) he said, "If the sovereign can realize the
difficulty of his sovereignship, and the minister can realize the difficulty of his
ministry, government will be well ordered, and the people will sedulously seek to be
virtuous." (3) The emperor said, "Yes, let this really be the case, and good
words will nowhere lie hidden; no men of virtue and talents will be neglected away from
court, and the myriad States will all enjoy repose. But to ascertain the views of all; to
give up one's opinion and follow that of others; to refrain from oppressing the helpless,
and not neglect the straitened and poor: it was only the emperor Yao who could attain to
this."
4 Yi said, "Oh! your virtue, O emperor, is vast and incessant. It is sagely,
spiritual, awe-inspiring, and adorned with all accomplishments. Great Heaven regarded you
with its favoring decree, and suddenly you obtained all within the four seas, and became
sovereign of the empire."
5 Yu said, "Accordance with the right is good fortune; the following of evil is
bad: the shadow and the echo." (6) Yi said, "Alas! be cautious! Admonish
yourself to caution, when there seems to be no reason for anxiety. Do not fail in due
attention to the laws and ordinances. Do not find your enjoyment in indulgent ease. Do not
go to excess in pleasure. In your employment of men of worth, let none come between you
and them. Put away evil without hesitation. Do not try to carry out doubtful plans. Study
that all your purposes may be with the light of reason. Do not go against what is right to
get the praise of the people. Do not oppose the people to follow your own desires. Attend
to these things without idleness or omission, and from the four quarters the barbarous
tribes will come and acknowledge your sovereignty."
7 Yu said, "Oh! think of these things, O emperor. Virtue is seen in the goodness
of the government, and the government is tested by its nourishing of the people. There are
water, fire, metal, wood, earth, and grain; these must be duly regulated. There are the
rectification of the people's virtue, the conveniences of life, and the securing abundant
means of sustentation; these must be harmoniously attended to. When the nine services thus
indicated have been orderly accomplished, let that accomplishment be celebrated by songs.
Caution the people with gentle words; correct them with the majesty of law; stimulate them
with the songs on those nine subjects, in order that your success may never suffer
diminution."
8 The emperor said, "Yes, the earth is now reduced to order, and the influences of
heaven operate with effect; those six magazines and three businesses are all truly
regulated, so that a myriad generations may perpetually depend on them: this is your
merit."
9 The emperor said, "Come, you, Yu. I have occupied the imperial throne for thirty
and three years. I am between ninety and a hundred years old, and the laborious duties
weary me. Do you, eschewing all indolence, take the leadership of my people." (10) Yu
said, "My virtue is not equal to the position; the people will not repose in me. But
there is Gao Yao, with vigorous activity sowing abroad his virtue, which has descended on
the black-haired people, till they cherish him in their hearts. O emperor, think of him!
When I think of him, my mind rests on him, as the man for this office; when I would put
him out of my thoughts, they still rest on him; when I name and speak of him, my mind
rests on him for this; the sincere outgoing of my thoughts about him is that he is the
man. O emperor, think of his merits."
11 The emperor said, "Gao Yao, that of these my ministers and people, hardly one
is found to offend against the regulations of my government, is owing to your being the
minister of Crime, and intelligent in the use of the five punishments to assist the
inculcation of the five duties, with a view to the perfection of my government, and that
through punishment there may come to be no punishments, but the people accord with the
path of the Mean. Continue to be strenuous." (12) Gao Yao replied, "Your virtue,
O emperor, is faultless. You condescend to your ministers with a liberal ease; you preside
over the multitude with a generous forbearance. Punishments do not extend to the
criminal's heirs, while rewards reach to after generations. You pardon inadvertent faults,
however great, and punish purposed crimes, however small. In cases of doubtful crimes, you
deal with them lightly; in cases of doubtful merit, you prefer the high estimation. Rather
than put to death an innocent person, you will run the risk of irregularity and error.
This life-loving virtue has penetrated the minds of the people, and this is why they do
not render themselves liable to be punished by your officers." (13) The emperor said,
"To enable me to follow after and obtain what I desire in my government, the people
everywhere responding as if moved by the wind: this is your excellence."
14 The emperor said, "Come, Yu. The inundating waters filled me with dread, when
you realized all that you represented and accomplished your task, thus showing your
superiority to other men. Full of toilsome earnestness in the service of the State, and
sparing in your expenditure on your family, and this without being full of yourself or
elated; you again show your superiority to other men. Without any prideful assumption,
there is no one in the empire to contest with you the palm of ability; without any
boasting, there is no one in the empire to contest with you the claim of merit. I see how
great is your virtue, how admirable your vast achievements. The determinate appointment of
Heaven rests on your person; you must eventually ascend the throne of the great sovereign.
(15) The mind of man is restless, prone to err; its affinity for the right way is small.
Be discriminating, be undivided, that you may sincerely hold fast the Mean. (16) Do not
listen to unsubstantiated words; do not follow undeliberated plans. (17) Of all who are to
be loved, is not the sovereign the chief? Of all who are to be feared, are not the people
the chief? If the multitude were without the sovereign, whom should they sustain aloft? If
the sovereign had not the multitude, there would be none to guard the country for him. Be
reverent. Carefully demean yourself on the throne which you will occupy, respectfully
cultivating the virtues which are to be desired in you. If within the four seas there be
distress and poverty, your Heaven-conferred revenues will come to a perpetual end. It is
the mouth which sends forth what is good, and gives rise to war. My words I will not
repeat."
18 Yu said, "Submit the meritorious ministers one by one to the trial of
divination, and let the fortunate indication be followed."
The emperor said, "Yu, the officer of divination, when the mind has been made up
on a subject, then refers it to the great tortoise. Now, in this matter, my mind was
determined in the first place. I consulted and deliberated with all my ministers and
people, and they were of one accord with me. The spirits signified their assent, and the
tortoise and the grass having both concurred. Divination, when fortunate, may not be
repeated." Yu did obeisance, with his head to the ground, and firmly declined the
throne. The emperor said, "Do not do so. It is you who can suitably occupy my
place." (19) On the first morning of the first month, Yu received the appointment in
the temple of the spiritual Ancestor, and took the leading of all the officers, as had
been done at the commencement of the emperor's government.
20 The emperor said, "Alas! O Yu, there is only the prince of the Miao, who
refuses obedience; do you go and correct him." Yu on this assembled all the princes,
and made a speech to the host, saying, "Ye multitudes, listen all to my orders.
Stupid is this prince of Miao, ignorant, erring, and disrespectful. Despiteful and
insolent to others, he thinks that all ability and virtue are with himself. A rebel to
right, he destroys all the obligations of virtue. Superior men are kept by him in
obscurity, and mean men fill all the offices. The people reject and will not protect him.
Heaven is sending calamities down upon him. On this account I have assembled you, my
multitude of gallant men, and bear the instructions of the emperor to punish his crimes.
Do you proceed with united heart and strength, so shall our enterprise be crowned with
success."
21 At the end of three decades, the people of Miao continued rebellious against the
emperor's commands, when Yi came to the help of Yu, saying, "It is virtue which moves
Heaven; there is no distance to which it does not reach. Pride brings loss, and humility
receives increase: this is the way of Heaven. In the early time of the emperor, when he
was living by Mount Li, he went into the fields and daily cried with tears to
compassionate Heaven, and to his parents, taking to himself and bearing all guilt and
evil. At the same time, with respectful service, he appeared before Gu Sou, looking grave
and awe-struck, til Gu also became truly transformed by his example. Entire sincerity
moves spiritual beings; how much more will it move this prince of Miao!" Yu did
homage to the excellent words and said, "Yes." Thereupon he led back his army,
having drawn off the troops. The emperor also set about diffusing his accomplishments and
virtue more widely. They danced with shields and feathers between the two staircases of
the court. In seventy days the prince of Miao came to make his submission.
THE COUNSELS OF KAO YAO (Legge, p. 68)
1 On examining into antiquity, we find that Gao Yao said, "If a sovereign
sincerely pursue the course of his virtue, the counsels offered to him will be
intelligent, and the aids of admonitions will be harmonious." Yu said, "Yes, but
explain yourself." Gao Yao said, "Oh! let him be careful about his personal
cultivation, with thoughts that are far-reaching, and then he will effect a generous
kindness and nice observance of distinctions among the nine classes of his kindred; all
the intelligent also will exert themselves in his service, and from what is near he may
reach in this way to what is distant." Yu did reverence to the admirable words and
said, "Yes." (2) Gao Yao said, "Oh! it lies in knowing men, and in giving
repose to the people." Yu said, "Alas! to attain to both these things was a
difficulty even to the emperor Yao. When a sovereign knows men, he is wise, and can put
men into their proper offices. When he gives repose to the people, he is kind, and the
black-haired people cherish him in their hearts. When a sovereign can be thus wise and
kind, what occasion will he have for anxiety about a Huan Dou? what to be removing a
prince of Miao? what to fear any one of fair words, insinuating appearance, and great
artfulness?"
3 Gao Yao said, "Oh! there are in all nine virtues to be discovered in conduct;
and when we say that a man possesses any virtue, that is as much as to say, he does such
and such things."
Yu said, "What are the nine virtues?" Gao Yao said, "Affability combined
with dignity; mildness combined with firmness; bluntness combined with respectfulness;
aptness for government combined with reverence; docility combined with boldness;
straightforwardness combined with gentleness; easiness combined with discrimination; vigor
combined with sincerity; and and valor with righteousness. When these qualities are
displayed, and that permanently, have we not the good officer?
4 "When there is a daily display of three of these virtues, their possessor could
early and late regulate and enlighten the Family, of which he was made chief. When there
is a daily severe and reverent cultivation of six virtues, their possessor could
brilliantly conduct the affairs of the State, to which he was constituted ruler. When such
men are all received and employed, the possessors of these nine virtues will all have
their services. Then men of a thousand and men of a hundred fill the offices of the State;
the various ministers will emulate one another; all the officers will accomplish their
duties at the proper times, observant of the five elements-regulated seasons, and thus
their various duties will be fully accomplished.
5 "Let not the emperor set to the rulers of States an example of indolence or
dissoluteness. Let him be wary and fearful, remembering that in one day or two days there
may occur ten thousand springs of things. Let him not have the various officers comberers
of their places. The work is Heaven's; it is men's to act for it!
6 "From Heaven are the social arrangements with their several duties; to us it is
given to enforce those five duties, and then we have the five courses of generous conduct!
From Heaven are the social distinctions with their several ceremonies; from us proceed the
observances of those five ceremonies, and then do they appear in regular practice! When
sovereign and ministers show a common reverence and respect for these, do they not
harmonize the moral nature of the people? Heaven graciously distinguishes the virtuous;
are there not the five habiliments, five decorations of them? Heaven punishes the guilty;
are there not the five punishments to be severally used for that purpose? The business of
government! ought we not to be earnest in it? ought we not to be earnest in it?
7 "Heaven hears and sees as our people hear and see; Heaven brightly approves and
displays its terrors, as our people brightly approve and would awe: such connection there
is between the upper and lower worlds. How reverent ought the masters of the earth to
be!"
8 Gao Yao said, "My words are reasonable and may be put in practice." Yu
said, "Yes, your words may be put in practice, and crowned with success." Gao
Yao said, "As to that I do not know, but I wish daily to be helpful. May the
government be perfected!"
THE GREAT DECLARATION (Legge, p. 281)
Part One
1 In the spring of the thirteenth year, there was a great assembly at Meng Jin. (2) The
king said, "Ah! ye hereditary rulers of my friendly States, and all ye my officers,
managers of my affairs, listen clearly to my declaration.
3 "Heaven and Earth is the parent of all creatures, and of all creatures man is
the most highly endowed. The sincere, intelligent and perspicacious among men becomes the
great sovereign, and the great sovereign is the parent of the people. (4) But now Shou,
the king of Shang, does not reverence Heaven above, and inflicts calamities on the people
below. (5) He has been abandoned to drunkenness, and reckless in lust. He has dared to
exercise cruel oppression. Along with criminals he has punished all their relatives. He
has put men into office 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 myriad 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 Wen reverently to display its majesty, but he died before the work was
completed.
6 "On this account I, Fa, who am but a little child, have by means of you, the
hereditary rulers of my friendly States, contemplated the government of Shang, but Shou
has no repentant heart. He abides squatting on his heels, not serving God or 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 decree is mine,' never trying to correct his
contemptuous mind. (7) Now Heaven, to protect 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 empire. In regard to who are criminals and who
are not, how dare I give any allowance to my own wishes?
8 "'Where the strength is the same, measure the virtue of the parties; where the
virtue is the same, measure their righteousness.' Shou has hundreds of thousands and
myriads of ministers, but they have hundreds of thousands and myriads of minds; I have
three thousand ministers, but they have one mind.(9) The iniquity of Shang is full. Heaven
gives command to destroy it. If I did not comply with Heaven, my iniquity would be as
great.
10 "I, who am a little child, early and late am filled with apprehensions. I have
received charge from my deceased father Wen; 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. (11) 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 may not be lost."
Part Two
1 On the day mo-wu, the king halted on the north of the River. When all the chiefs with
their hosts were assembled, the king reviewed the hosts, (2) and made the following
declaration, saying, "Ah! ye multitudes of the West, listen all to my words.
3 "I have heard that the good man, doing good, finds the day insufficient, and
that the evil man, doing evil, likewise finds the day insufficient. Now Shou, the king of
Shang, with strength pursues his lawless way. He has cast away the time-worn sires, and
cultivates intimacies with wicked men. Dissolute, intemperate, reckless, oppressive, his
ministers have become assimilated to him, and they form parties, and contract animosities,
and depend on the emperor's power to exterminate one another. The innocent cry to Heaven.
The odor of such a state is plainly felt on high.
4 "Heaven loves the people, and the sovereign should reverence this mind of
Heaven. Jie, the sovereign of Xia, could not follow the example of Heaven, but sent forth
his poisonous injuries through the States of the empire. Heaven favored and charged Tang,
the Successful, to make an end of the decree of Xia. (5) But the crimes of Shou exceed
those of Jie. He has stripped and degraded the greatly good man; he has behaved with cruel
tyranny to his reprover and helper. He says that his is the decree 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 matter. The case for his inspection was not remote: in
that king of Xia. It would seem that Heaven by means of me is going to rule the people. My
dreams coincide with my divinations; the auspicious omen is double. My attack on Shang
must succeed.
6 "Shou has hundreds of thousands and millions of ordinary men, divided in heart
and divided in practice; I have of ministers capable of government ten men, one in heart
and one in practice. Although he has his nearest relatives with him, they are not like my
virtuous men. (7) 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. (8) My military prowess
is displayed, and I enter his territories, to take the wicked tyrant. My punishment of
evil will be shown more glorious than that of Tang. (9) 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!"
Part Three
1 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. (2) He said, "Oh! my valiant men of the
west, Heaven has enjoined the illustrious courses of duty, of which the several characters
are quite plain. And now Shou, king of Shang, treats with contemptuous slight the five
constant virtues, and abandons himself to wild idleness and irreverence. He has cut
himself off from Heaven, and brought enmity between himself and the people.
3 "He cut through the leg-bones of those who were wading in the morning; he cut
out the heart of the worthy man. By the use of his power killing and murdering, he has
poisoned and sickened all within the four seas. His honor and confidence are given to the
villainous and bad. He 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.
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 woman. God will no longer indulge him, but with a curse is sending down on him
this ruin. Do ye support with untiring zeal me, the one man, reverently to execute the
punishment appointed by Heaven. (4) The ancients have said, 'He who soothes us is our
sovereign; he who oppresses us is our enemy.' This solitary fellow Shou, 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
root.' Here I, who am a little child, by the powerful help of you, all my officers, will
utterly exterminate your enemy. Do you, all my officers, march forwards with determined
boldness to sustain your prince. Where there is much merit, there shall be large reward.
Where you advance not so, there shall be conspicuous disgrace.
5 "Oh! the virtue of my deceased father Wen was like the shining and influence of
the sun and moon. His brightness extended over the four quarters of the empire, and shone
signally in the western region. Hence it is that our Zhou has received the allegiance of
many States. If I subdue Shou, it will not be my prowess, but the faultless virtue of my
deceased father Wen. If Shou subdue me, it will not be from any fault of my deceased
father Wen, but because I, who am a little child, am not good."
THE SUCCESSFUL COMPLETION OF THE WAR (Legge, p. 306)
1 In the first month, the day ren-chen immediately followed the end of the moon's
waning. The next day was gui-ji, when the king in the morning marched from Zhou to attack
and punish Shang.
2 In the fourth month, at the first appearance of the moon, the king came from Shang to
Feng, when he hushed all the movements of war, and attended to the cultivations of peace.
He sent back his horses to the south of mount Hua, and let loose his oxen in the open
country of Tao Lin, showing the empire that he would not use them again.
3 On the day ding-wei he sacrificed in the ancestral temple of Zhou, when the chiefs of
the imperial domain, and of the tien, hou, and wei domains all hurried about, carrying the
dishes. Three days after, he presented a burnt-offering to Heaven, and worshiped towards
the mountains and rivers, solemnly announcing the successful completion of the war.
4 After the moon began to wane, the hereditary princes of the various States, and all
the officers, received their appointments from Zhou.
5 The king spoke to the following effect: "Oh! ye host of princes, the first of
our kings founded the State and commenced our territory. The duke Liu was able to
consolidate the merits of his predecessor. But it was King Tai who laid the foundations of
the imperial inheritance. Then king Qi was diligent for the royal House, and my deceased
father, King Wen, completed his merit, and received the great decree of Heaven to soothe
the regions of the great bright land. The great States feared his strength; the small
States cherished his virtue. In nine years, however, the whole empire was not collected
under his rule, and it fell to me, who am but a little child, to carry out his will.
6 "Detesting the crimes of Shang, I announced to great Heaven and the sovereign
Earth, to the famous hill and the great river, by which I passed, saying, 'I, Fa, the
principled, king of Zhou, by a long descent, am about to have a great righting with Shang.
Shou, the king of Shang, is without principle, cruel and destructive to the creatures of
Heaven, injurious and tyrannical to the multitudes of the people, chief of the vagabonds
of the empire, who collect about him as fish in the deep, and beasts in the prairie. I,
who am but a little child, having obtained the help of virtuous men, presume reverently to
comply with the will of God, to make an end of his disorderly ways. The great and flowery
region, and the wild tribes of the south and north, equally follow and consent with me.
(7) Reverently obeying the determinate counsel of Heaven, I pursue my punitive work to the
east, to give tranquillity to its men and women. Its men and women bring their baskets
full of azure and yellow silks to show forth the virtue of us the kings of Zhou. Heaven's
favors stir them up, so that they come with their allegiance to our great State of Zhou.
(8) And now, ye spirits, grant me your aid, that I may relieve the millions of the people,
and nothing turn out to your shame.'"
9 On the day mo-wu the army crossed the ford of Meng; on the day gui-hai it was drawn
up in array in the borders of Shang, waiting for the gracious decision of Heaven. On the
day jia-zi, at early dawn, Shou led forward his hosts like a forest, and assembled them in
the wilderness of Mu. But they would offer 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 about. Thus did King Wu once don his arms, and the
kingdom was greatly settled. He overthrew the existing government of Shang, and made it
resume its old course. He delivered the count of Qi from prison, and raised a tumulus over
the grave of Bi Gan. He bowed in his carriage at the gate of Shang Yong's village. He
dispersed the treasures of the Lu Dai, and distributed the grain of Zhu Jiao, thus
conferring great gifts throughout the empire, and all the people joyfully submitted.
10 He arranged the orders of nobility into five, assigning the territories to them on
to a threefold scale. 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 take care for food, for funeral ceremonies, and for
sacrifices. He showed the reality of his truthfulness, and proved clearly his
righteousness. He honored virtue, and rewarded merit. Then he had only to let his robes
fall down, fold his hands, and the kingdom was orderly ruled.
THE
GREAT PLAN (Legge, p. 320)
1 In the thirteenth year, the king went to enquire of the viscount of Qi, and said to
him, (2) "Oh! viscount of Qi, Heaven, unseen, has given their constitution to
mankind, aiding also the harmonious development of it in their various conditions. I do
not know how their proper virtues in their various relations should be brought forth in
due order."
3 The viscount of Qi thereupon replied, "I have heard that of old time Gun dammed
up the inundating waters, and thereby threw into disorder the arrangement of the five
elements. God was thereby roused to anger, and did not give him 'the great Plan with its
nine Divisions,' whereby the proper virtues of the various relations were left to go to
ruin. Gun was then kept a prisoner till his death, and Yu rose up to continue his
undertaking. To him Heaven gave 'the great Plan with its nine Divisions,' and thereby the
proper virtues of the various relations were brought forth in their order.
4 "Of those divisions, the first is called 'The five Elements'; the second is
called 'The Reverent Practice of the five Businesses'; the third is called 'Earnest
Devotion to the eight objects of Government'; the fourth is called 'The Harmonious Use of
the five Arrangements'; the fifth is called 'The Establishment and Use of royal
Perfection'; the sixth is called 'The Cultivation and Use of the three Virtues'; the
seventh is called 'The Intelligent Use of the Examination of Doubts'; the eighth is called
'The Thoughtful Use of the various Verifications'; the ninth is called 'The Hortatory Use
of the five Happinesses, and the Awing Use of the six Extremities.'
5 "First, of the five elements: the first is named water; the second, fire; the
third, wood; the fourth, metal; the fifth, earth. The nature of water is to soak and
descend; of fire, to blaze and ascend; of wood, to be crooked and to be straight; of
metal, to obey and to change; while the virtue of earth is seen in seed-sowing and
ingathering. That which soaks and descends becomes salt; that which blazes and ascends
becomes bitter; that which is crooked and straight becomes sour; that which obeys and
changes becomes acrid; and from seed-sowing and ingathering comes sweetness.
6 "Second, of the five businesses: the first is called demeanor; the second,
speech; the third, seeing; the fourth, hearing; and the fifth, thinking. The virtue of the
demeanor is called 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 perspicaciousness, in sageness.
7 "Third, of the eight objects of government: the first is food; the second,
commodities; the third, sacrifices; the fourth, the minister of works; the fifth, the
minister of instruction; the sixth, the minister of crime; the seventh, the entertainment
of guests; the eighth, the army.
8 "Fourth, of the five arrangements: the first is called the year; the second, the
month; the third, the day; the fourth, the stars and planets, and the zodiacal signs; and
the fifth, the calendaric calculations.
9 "Fifth, of royal perfection: the sovereign having established his highest point
of excellence, he concentrates in himself the five happinesses, and then diffuses them so
as to give them to his people. Then on their part the multitudes of the people, resting in
your perfection, will give to you the preservation of it. (10) That the multitudes of the
people have no lawless confederacies, and that men in office have no selfish combinations,
will be an effect of the sovereign's establishing his highest point of excellence. (11)
Among all the multitudes of the people, when any have counsel, and conduct, and keep
themselves from evil, do you bear them in mind; those who do not come up to the highest
excellence, yet do not involve themselves in evil, let the sovereign receive; and when a
placid satisfaction appears in their countenances, and they say, 'Our love is fixed on
virtue,' do you then confer favor on them. Those men will in this way advance to the
perfection of the sovereign. (12) Do not oppress the friendless and childless; do not fear
the high and illustrious. (13) When men have ability and administrative power, cause them
still more to cultivate their conduct, and the prosperity of the country will be promoted.
All right men, having a competency, will go on to be good. If you cannot make men have
what they love in their families, they will only proceed to be guilty of crime; while they
do not love virtue, though you confer favor on them, they will involve you in the guilt of
employing them thus evil.
14 "Without deflection, without unevenness,
Pursue the Royal righteousness;
Without any selfish likings,
Pursue the Royal way;
Without any selfish dislikings,
Pursue the Royal path;
Without deflection, without partiality,
The Royal path is level and easy;
Without perversity, without one-sidedness,
The Royal path is right and straight.
Seeing this perfect excellence,
Turn to this perfect excellence."
15 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. (16) All the
multitudes, instructed in this amplification of the perfect excellence, and carrying it
into practice, will 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 the empire.'
17 "Sixth, of the three virtues: the first is called correctness and
straightforwardness; the second, strong government; and the third, mild government. In
peace and tranquillity, correctness and straightforwardness must sway; in violence and
disorder, strong government must sway; in harmony and order, mild government must sway.
For the reserved and retiring there is the strong rule; for the lofty and intelligent
there is the mild rule.
18 "It belongs only to the prince to confer favors, to display the terrors of
majesty, and to receive the revenues of the empire. (19) There should be no such thing as
a minister conferring favors, displaying the terrors of justice, or receiving the revenues
of the country. Such a thing is injurious to the familier, and fatal to the States of the
empire: small officers become one-sided and perverse, and the people commit assumptions
and excesses.
20 "Seventh, of the examination of doubts: having chosen and appointed officers
for divining by the tortoise and by the milfoil, they are to be charged on occasion to
perform their duties. (21) In doing this, they will find the appearances of rain, clearing
up, cloudiness, want of connection, and crossing, (22) and the symbols, solidity, and
repentance. (23) In all the indications are seven: five given by the tortoise and two by
the milfoil, by which the errors of affairs may be traced out. (24) These officers having
been appointed, when the operations with the tortoise and milfoil are proceeded with,
three men are to obtain and interpret the indications and symbols, and the consenting
words of two of them are to be followed.
25 "If you have doubts about any great matter, consult with your own heart;
consult with your nobles and officers;consult with the masses of the people; consult the
tortoise and milfoil. (26) If you, the tortoise, the milfoil, the nobles and officers, and
the common people all consent to 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. (27) If
you, the tortoise, and the milfoil all agree, while the nobles and common people oppose,
the result will be fortunate. (28) If the nobles and officers, the tortoise, and the
milfoil all agree, while you oppose and the common people oppose, the result will be
fortunate. (29) If the common people, the tortoise, and the milfoil all agree, while you
and the nobles and officers oppose, the result will be fortunate. (30) If you and the
tortoise agree, while the milfoil, the nobles and officers, and the common people oppose,
internal operations will be fortunate, and external operations will be unlucky. When the
tortoise and milfoil are both opposed to the views of men, there will be good fortune in
stillness, and active operations will be unlucky.
32 "Eighth, of the various verifications: they are rain, sunshine, heat, cold,
wind, and seasonableness. When the five come all complete, and each is in its proper
order, even the various plants will be abundantly luxuriant. (33) Should any one of them
be either excessively abundant or excessively deficient, there is evil.
34 "There are the favorable verifications: 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 unfavorable verifications: namely, of
wildness, emblemed by constant rain; of assumption, emblemed by constant sunshine; of
indolence, emblemed by constant heat; of haste, emblemed by constant cold; and of
stupidity, emblemed by constant wind."
35 He went on to say, "The sovereign is to examine the character of the whole
year; nobles and officers, that of the month; and the inferior officers, that of the day.
(36) If, throughout the year, the month, the day, there be an unchanging seasonableness,
all the kinds of grain are matured; the operations of government are wise; heroic men
stand forth eminent; and in the families of the people there are peace and prosperity.
(37) If, throughout the year, the month, the day, the seasonableness is interrupted, the
various kinds of grain do not become matured; the operations of government are dark and
unwise; heroic men are reduced to obscurity; in the families of the people there is no
repose.
38 "The common people are like the stars. Some stars love the wind, and some love
the rain. The course of the sun and moon give winter and summer. The course of the moon
among the stars gives wind and rain.
39 "Ninth, of the five happinesses: the first is long life; the second is riches;
the third is soundness of body and serenity of mind; the fourth is the love of virtue; the
fifth is an end crowning the life. (40) As to the six extremities again, the first is
misfortune, shortening the life; the second is sickness; the third is sorrow; the fourth
is poverty; the fifth is wickedness; the sixth is weakness."
THE
HOUNDS OF LU (Legge, p. 345)
1 After the conquest of Shang, the way being open to the nine wild and the eight savage
tribes, the people of the western tribe of Lu sent in as tribute some of their hounds, on
which the Great-guardian made "The Hounds of Lu," by way of instruction to the
king.
2 He said, "Oh! the intelligent kings have paid careful attention to their virtue,
and the wild tribes on every side have willingly acknowledged subjection to them. The
nearer and the more remote have all made offerings of the productions of their countries:
clothes, food, and vessels for use. (3) The kings have then displayed the things thus
produced by their virtue, and distributed them to the princes of the States of different
surnames, to encourage them not to neglect their duties. The precious things and gems they
have distributed among their uncles in charge of States, thereby increasing their
attachment to the throne. The recipients have thus not despised the things, but have seen
in them the power of virtue.
4 "Complete virtue allows no contemptuous familiarity. When a prince 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. (5)
If he be not in bondage to his ears and eyes, all his conduct will be ruled by
correctness. (6) By trifling with men, he ruins his virtue; by finding his amusement in
things, he ruins his aims.
7 "The aims should repose in what is right; words should be listened to according
to their relation to right.
8 "A prince should not do what is unprofitable to the injury of what is
profitable, and then his merit may be completed. He should not value strange things to the
contemning things that are useful, and then his people will be able to supply all his
needs. Even dogs and horses that are not native to his country he will not keep; fine
birds and strange animals he will not nourish in his kingdom. When he does not look on
foreign things as precious, foreigners will come to him; when it is worth which is
precious to him, his own people near at hand will enjoy repose.
9 "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, as when, in
raising a mound of nine fathoms, the work is unfinished for want of one basket of earth.
If you really follow this course, the people will preserve their possessions, and the
throne will descend from generation to generation."
THE METAL-BOUND COFFER (Legge, p. 351)
1 Two years after the conquest of the Shang dynasty, the king fell ill and was quite
disconsolate. (2) The two dukes said, "Let us reverently consult the tortoise
concerning the king," (3) but the duke of Zhou said, "You must not so distress
our former kings."
4 He then took the business on himself and made three altars of earth on the same
cleared space, and having made another altar on the south, facing the north, he there took
his own position. The convex symbols were put on their altars, and he himself held his
mace, while he addressed the kings Tai, Ji, and Wen.
5 The grand historian by his order wrote on tablets his prayer to the following effect:
"A. B., your chief descendant, is suffering from a severe and dangerous sickness. 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. (6) I have been lovingly obedient to my father; I
am possessed of many abilities and arts which fit me to serve spiritual beings. Your chief
descendant, on the other hand, has not so many abilities and arts as I, and is not so
capable of serving spiritual beings. (7) And moreover he was appointed in the hall of God
to extend his aid to all the four quarters of the empire, so that he might establish your
descendants in this lower world. The people of the four quarters stand in reverent awe of
him. Oh! do not let that precious Heaven-conferred appointment fall to the ground, and all
our former kings will also have a perpetual reliance and resort. (8) I will now seek for
your orders from the great tortoise. If you grant what I request, I will take these
symbols and this mace, and return and wait for the issue. If you do not grant it, I will
put them by."
9 The duke then divined with the three tortoises, and all were favorable. He took a
key, opened and looked at the oracular responses, which were also were favorable. (10) He
said, "According to the form of the prognostic, the king will take no injury. I, who
am but a little child, have got his appointment renewed by the three kings, by whom a long
futurity has been consulted for. I have to wait the issue. They can provide for our one
man." (11) Having said this, he returned and placed the tablets in the metal-bound
coffer, and next day the king got better.
12 Afterwards, upon the death of King Wu, the duke's elder brother, he of Guan, and the
duke's younger brothers, spread a baseless rumor through the kingdom, saying, "The
duke will do no good to the king's young son." (13) Upon this the duke of Zhou
represented to the two dukes, saying, "If I do not take the law to these men, I shall
not be able to make my report to our former kings."
14 He resided accordingly in the east for two years, when the criminals were got and
brought to justice. (15) Afterward, he made a poem to present to the king and called it
"The Owl." The king on his part did not dare to blame the duke.
16 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 beaten 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, when they found the words of the duke of Zhou when he
took on himself the business of taking the place of king Wu. (17) The king and the two
dukes asked the grand historian and all the other officers about the thing. They replied,
"Ah! it was really thus, but the duke charged us that we should not presume to speak
about it." (18) The king held the writing 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 the virtue of
the duke of Zhou. That I meet him a new man is what the rules of propriety of our empire
require."
19 The king then went out to the borders, when Heaven sent down rain, and by virtue of
a contrary wind, the grain all rose up. The two dukes gave orders to the people to take up
all the large trees which had fallen and replace them. The year then turned out very
fruitful.
THE
ANNOUNCEMENT TO THE PRINCE OF KANG (Legge, p. 381)
1 [In the third month, when the moon began to wane, the duke of Zhou commenced the
foundations and proceeded to build the new great city of Luo of the eastern states. The
people from every quarter assembled in great harmony. From the Hou, Dian, Nan, Cai, and
Wei domains, the various offlicers stimulated this harmony of the people and introduced
them to the business there was for Zhou. The duke of Zhou encouraged all to diligence and
made a great announcement about the performance of the works.]
2 The king speaks to this effect: "Head of the princes, my younger brother, little
one, Feng. (3) It was your greatly distinguished father, the king Wen, who was able to
illustrate his virtue and be careful in the use of punishments. (4) He did not dare to to
show any contempt to the widower 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 first beginnings of the sway of our small portion of the
empire, and the one or two neighboring countries were brought under his improving
influence, until throughout our western regions all placed in him their reliance. The fame
of him ascended up to the High God, and God approved. Heaven gave a great charge to King
Wen, to exterminate the great dynasty of Yin and receive its great appointment, so that
the various States belonging to it and their peoples were brought to an orderly condition.
Then your unworthy elder brother exerted himself, and so it is that you Feng, the little
one, are here in this eastern region."
5 The king says, "Oh! Feng, bear these things in mind. Now your management of the
people will depend on your reverently following your father Wen. 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 more remotely study the old
accomplished men of Shang, that you may establish your heart and know how to instruct the
people. Further still, you must seek out besides what is to be learned f the wise kings of
antiquity and employ it in the tranquilizing and protecting of 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.
6 The king says, "Oh! Feng, the little one, it is as if some disease were in your
person; be respectfully careful. Heaven in its awfulness yet helps the sincere. The
feelings of the people can for the most part be discerned, but it is difficult to
calculate on the attachment of the lower classes. Where you go, employ all your heart. Do
not seek repose, nor be fond of idleness and pleasure. So may you regulate the people. 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.
7 "'Yes, it is yours, O little one, it is your business to enlarge the royal
influence, and harmoniously to protect this people of Yin. Thus also shall you assist the
king, consolidating the appointment of Heaven and renovating this people."
8 The king says, "Oh! Feng, deal reverently and understandingly in your infliction
of punishments. When men commit small crimes which are not mischances, but purposed,
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 are not
purposed, but from mischance and misfortune, accidental, if the offenders confess
unreservedly their guilt, you may not put them to death."
9 The king says, "Oh! Feng, there must be the right regulation in this matter.
When you show a great discrimination, subduing men's hearts, the people will admonish one
another and strive to be obedient. Deal with evil, as if it were a sickness in your
person, and the people will entirely put away their faults. Deal with them as if you were
guarding your infants, and the people will be tranquil and orderly. (10) It is not you,
Feng, who inflict a severe punishment or death upon a man. You may not, of yourself, so
punish a man or put him to death.' Moreover, he says, 'It is not you, Feng, who cut off a
man's nose or ears. You may not, of yourself, cut off a man's nose or ears.'"
11 The king says, "In things beyond your immediate jurisdiction, have laws set
forth which the officers may observe, and those should be the penal laws of Yin, which
were right-ordered."
12 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 carry your
decision into effect in such cases."
13 The king says, "In setting forth the business of the laws, the punishments will
be determined by the regular laws of Yin. But you must see that those punishments, as well
as the penalty of death, be righteous. And you must not let them be warped to agree with
your own inclinations, O Feng. Then shall you be entirely accordant with right and may
say, 'These are properly ordered.' Yet you must say at the same time, 'Perhaps they are
not yet entirely accordant with right.' (14) Yes, you are the little one. Who has a heart
like you, O Feng? My heart and my virtue are also known to you.
15 "All people who of themselves commit crimes, robbing, stealing, practicing
villainy and treason, and who kill men or violently assault them to take their property,
being violent and fearless of death--those are abhorred by all."
16 The king says, "Feng, such chief 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; and the younger brother who does not think
of the manifest will of Heaven, and refuses to respect his elder brother, so that the
elder brother does not think of the toil of their parents in bringing them up, and is very
unbrotherly 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 deal speedily with such
parties according to the penal laws of king Wen, punishing them severely and not
pardoning.
17 "'Those who are disobedient to natural principles are to be thus severely
subjected to the laws. How much more the officers employed in your State as the
instructors of the youth, the heads of the various official departments, and the petty
officers, charged with their several commissions, when they propagate and spread abroad
other lessons, seeking the praise of the people, not thinking of the the sovereign nor
using the rules for their duties, but distressing him! These lead on to wickedness and are
an abomination to me. Shall they be let alone? Do you quickly, according to what is
recognized as right, put them to death.
18 "And you are here prince and president. If you cannot manage your own
household, with your petty officers, the instructors, and heads of departments, but use
only terror and violence, you greatly set aside the royal charge and try to regulate your
State contrary to virtue. (19) Do you also in everything reverence the constant statutes
and so proceed to the happy rule of the people. There are the reverence of King Wen and
his caution; in proceeding by them to the happy rule of the people, say, "If I can
only attain to them." So will you make me, the one man, to rejoice."
20 The king says, "O Feng, when I think clearly of the people, I see they are to
be led to happiness and tranquillity. I think of the virtue of the former wise kings of
Yin, whereby they tranquilized and regulated the people, and rouse myself to realize it.
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."
21 The king says, "Feng, I cannot dispense with the inspection of the ancients,
and I make this declaration to you about virtue in the use of punishments. Now the people
are not quiet; they have not stilled their minds; notwithstanding my frequent leading of
them, they have not come to accord with my government. I reflect on Heaven's severe
punishments, but I do not murmur. The crimes of the people, whether they are great or
many, are all chargeable on me, and how much more shall this be said, when the report of
them goes up so manifestly to Heaven!"
22 The king says, "Oh! Feng, be reverent. Do not what will create murmurings; do
not use bad counsels and uncommon ways. Decidedly and with 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
conduct the people to repose in what is good. So shall I not have to blame you or cast you
off."
23 The king says, "Oh! you, Feng, you the little one, Heaven's appointments are
not constant. Do you think of this, and do not make me deprive you of your dignity.
Reflect clearly on the charges you have received. Think highly of what you have heard, and
tranquilize and regulate the people accordingly."
24 The king thus says, "Go, Feng. Do not disregard the statutes you should
reverence; hearken to what I have told you. So with the people of Yin you will enjoy your
dignity and hand it down to your posterity."
PRINCE
SHI (Legge, p. 474)
1 The duke of Zhou spoke to the following effect: (2) "Prince Shi, Heaven,
unpitying, sent down ruin on Yin; Yin has lost its appointment, and the princes of our
Zhou have received it. I do not dare, however, to say as if I knew, 'The foundation will
ever truly abide in prosperity. [If Heaven aid sincerity . . .'] Nor do I dare to say, as
if I knew, 'The final end will issue in our misfortunes.' (3) Oh! you have said, O prince,
'It depends on ourselves.' I also do not dare to rest in the favor of God, never
forecasting at a distance the terrors of Heaven in the present time when there is no
murmuring or disobedience among the people. The issue is with men. Should our present
successor to his fathers prove greatly unable to reverence Heaven and the people, and so
bring to an end their glory, could we in our families be ignorant of it? (4) The favor of
Heaven is not easily preserved. Heaven is hard to be depended on. Men lose its favoring
appointment because they cannot pursue and carry out the reverence and brilliant virtue of
their forefathers. (5) Now I, Dan, being but as a little child, am not able to correct our
king. I would simply conduct him to the glory of his forefathers and make his youth
partaker of that."
6 He also said, "Heaven is not to be trusted. Our course is simply to seek the
prolongation of the virtue of the Tranquilizing king, and Heaven will not find occasion to
remove its favoring decree which King Wen received."
7 The duke said, "Prince Shi, I have heard that of ancient time, when Tang the
Successful had received the favoring decree, he had with him Yi Yin, making his virtue
like that of great Heaven. Tai Ja, again, had Bao Heng. Tai Wu had Yi Zhi and Chen Hu,
through whom his virtue was made to affect God; he had also Wu Xian, who regulated the
royal house; Zu Yi had Wu Xian. Wu Ding had Gan Pan. (8) These ministers carried out their
principles and effected their arrangements, preserving and regulating the empire of Yin,
so that, while its ceremonies lasted, those sovereigns, though deceased, were assessors to
Heaven, while it extended over many years. (9) Heaven thus determinately maintained its
favoring appointment, and Shang was replenished with men. The various officers and members
of the royal House holding employments all held fast their virtue and displayed an anxious
solicitude for the empire. The smaller officers and the chiefs in the Hou and Dian domains
hurried about on their services. Thus did they all put forth their virtue and aid their
sovereign, so that whatever affairs he, the one man, had in hand throughout the four
quarters of the empire, an entire sincerity was conceded to them as to the indications of
the tortoise or the milfoil."
10 The duke said, "Prince Shi, Heaven gives long life to the just and the
intelligent. It was thus that those ministers maintained and regulated the dynasty of Yin.
He who at last came to the throne was extinguished by the majesty of Heaven. Think you of
the distant future, and we shall have the decree in favor of Zhou made sure, and its good
government will be brilliantly displayed in our new-founded State."
11 The duke said, "Prince Shi, aforetime when God was afflicting Yin, he
encouraged anew the virtue of the Tranquilizing king, till at last the great favoring
decree was concentrated in his person. (12) But that king Wen was able to conciliate and
unite the portion of the great empire which we came to possess, was owing to his having
such ministers as his brother of Guo, Hong Yao, San Yi Sheng, Tai Dian, and Nan Gong
Guo."
13 He repeated this sentiment, "But for the ability of these men to go and come in
his affairs, developing his constant lessons, there would have been no benefits descending
from King Wen on the people. And it also was from the determinate favor of Heaven that
there were these men of firm virtue, and acting according to their knowledge of the dread
majesty of Heaven, to give themselves to enlighten king Wen and lead him forward to his
high distinction and universal over-rule, til his fame reached the cars of God, and he
received the decree of Yin. (15) There were still four of these men who led on king Wu to
the possession of that decree with all its emoluments. Afterwards, along with him, in
great reverence of the majesty of Heaven, they slew all his enemies. And then these four
men made king Wu distinguished all over the empire, till the people universally and
greatly proclaimed his virtue. (16) Now with me, Dan, who am but a little child, it is as
if I were floating on a great stream. Let me from this time cross it along with you, O
Shi. Our young sovereign is powerless, as if he had not yet ascended the throne. You must
by no means lay the whole burden on me, and if we draw ourselves up without an effort to
supply his deficiencies, no good will flow to the people from our age and experience. We
shall not hear the voices of the singing birds, and much less can it be thought that we
shall make his virtue equal to Heaven!"
17 The duke said, "Oh! consider well, O prince, these things. We have received the
favoring decree of Heaven, to which belongs an unlimited amount of what is desirable, but
having great difficulties attached to it. What I announce to you are counsels of a
generous largeness. I cannot allow the successor of our kings to go astray."
18 The duke said, "The former king laid bare his heart and gave full charge to
you, constituting you one of the guides of the people, saying, 'Do you with intelligence
and energy prove a helper to the king; do you with sincerity support and carry on this
great decree. Think of the virtue of King Wen, and enter greatly into his boundless
anxieties.'"
19 The duke said, "What I tell you, O prince, are my sincere thoughts. O Shi,
Grand-protector, if you can but reverently survey with me the decay and great disorders of
Yin, and thence consider the dread majesty of Heaven which warns us!--
20 Am I not to be believed, that I must thus speak? I simply say, 'The establishment of
our dynasty rests with us two.' Do you agree with me? Then you also will say, 'It rests
with us two.' And the favor of Heaven has come to us so largely, it should be ours to feel
as if we could not sustain it. If you can but reverently cultivate your virtue and bring
to light our men of eminence, then when you resign to some successor in a time of
established security--
21 "Oh! it is by the eariiest assistance of us two that we have come to the
prosperity of the present day. We must go on, abjuring all idleness, to complete the work
of King Wen, til it has entirely overspread the empire, and from the corners of the sea
and the sunrising there shall not be one who is disobedient to our rule."
22 The duke said, "O prince, am I not speaking in accordance with reason in these
many declarations? I am only influenced by anxiety about the decree of Heaven and about
the people."
23 The duke said, "Oh! 0 prince, you know the ways of the people, how at the
beginning they can be all we could desire, but it is the end which is to be thought of.
Act in careful accordance with this fact. Go and reverently exercise your
government."
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