3 The sovereign said, 'Alas! O Yü, there is only the lord of Miao who refuses obedience; do you go and correct him.' Yü on this assembled all the princes, and made a speech to the host, saying, 'Ye multitudes here arrayed, listen all of you to my orders. Stupid is this lord of Miao, ignorant, erring, and disrespectful. Despiteful and insolent to others, he thinks that all ability and virtue are with himself. A rebel to the 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 him and will not protect him. God is sending down calamities upon him. I therefore, along with you, my multitude of gallant men, bear the instructions (of the sovereign) to punish his crimes. Do you proceed with united heart and strength, so shall our enterprize be crowned with success.'

At the end of three decades, the people of Miao continued rebellious against the commands (issued to them), when Yi came to the help of Yü, saying, 'It is virtue that moves God; there is no distance to which it does not reach. Pride brings loss, and humility receives increase;—this is the way of God. In the early time of the sovereign, when he was living by mount Li, he went into the fields, and daily cried with tears to the compassionate God, and to his parents, taking to himself all guilt, and charging himself with (their) wickedness. (At the same time) with respectful service he appeared before Ku-sau, looking grave and awe-struck, till Ku also became transformed by his example. Entire sincerity moves even the angels,—how much more will it move this lord of Miao!' Yü did homage to the excellent words, and said, 'Yes.' (Thereupon) he led back his army, having drawn off the troops. The sovereign set about diffusing on a grand scale the virtuous influences of peace;—with shields and feathers they danced between the two staircases (in his courtyard). In seventy days, the lord of Miao came (and made his submission).

Book Iii. The Counsels Of Kao-Yao

1 Examining into antiquity, (we find that) Kao-yao said, 'If (the sovereign) sincerely pursues the course of his virtue, the counsels (offered to him) will be intelligent, and the aids (of admonition that he receives) will be harmonious.' Yü said, 'Yes, but explain yourself.' Kao-yao said, 'Oh! let him be careful about his personal cultivation, with thoughts that are far-reaching, and thus he will produce a generous kindness and nice observance of distinctions among the nine branches of his kindred. All the intelligent (also) will exert themselves in his service; and in this way from what is near he will reach to what is distant.' Yü did homage to the excellent words, and said, 'Yes.'

Kao-yao continued, 'Oh! it lies in knowing men, and giving repose to the people.' Yü said, 'Alas! to attain to both these things might well be a difficulty even to the former sovereign. When (the sovereign) knows men, he is wise, and can put every one into the office for which he is fit. When he gives repose to the people, his kindness is felt, and the black-haired race cherish him in their hearts. When he can be (thus) wise and kind, what occasion will he have for anxiety about a Hwan-tau? what to be removing a lord of Miao? what to fear any one of fair words, insinuating appearance, and great artfulness?'

2 Kao-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.' Yü asked, 'What (are the nine virtues)?' Kao-yao replied, 'Affability combined with dignity; mildness combined with firmness; bluntness combined with respectfulness; aptness for government combined with reverent caution; docility combined with boldness; straightforwardness combined with gentleness; an easy negligence combined with discrimination; vigour combined with sincerity; and courage combined with righteousness. (When these qualities are) displayed, and that continuously, have we not the good (officer)? When there is a daily display of three (of these) virtues, their possessor could early and late regulate and brighten the clan (of which he was made chief). When there is a daily severe and reverent cultivation of six of them, their possessor could brilliantly conduct the affairs of the state (with which he was invested). When (such men) are all received and advanced, the possessors of those nine virtues will be employed in (the public) service. The men of a thousand and men of a hundred will be in their offices; the various ministers will emulate one another; all the officers will accomplish their duties at the proper times, observant of the five seasons (as the several elements predominate in them),—and thus their various duties will be fully accomplished. Let not (the sovereign) set to the holders of states the 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 his various officers cumberers of their places. The work is God's; men must act for it!'

3 'From God are the (social) relationships with their several duties; we are charged with (the enforcement of) those five duties;—and lo! we have the five courses of honourable conduct. From God are the (social) distinctions with their several ceremonies; from us come the observances of those five ceremonies;—and lo! they appear in regular practice. When (sovereign and ministers show) a common reverence and united respect for these, lo! the moral nature (of the people) is made harmonious. God graciously distinguishes the virtuous;—are there not the five habiliments, five decorations of them? God 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?

'God hears and sees all; His approval and His terrors answer to what the conduct of our people deserves;—such connexion is there between the upper and lower (worlds). How reverent ought the masters of territories to be!'

4 Kao-yao said, 'My words are in accordance with reason, and may be put in practice.' Yü said, 'Yes, your words may be put in practice, and crowned with success.' Kao-yao added, '(As to that) I do not know, but I wish daily to be helpful. May (the government) be perfected!'

Book Iv. The Yi And Ki

1 The sovereign said, 'Come Yü, you also must have excellent words (to bring before me).' Yü bowed, and said, 'Oh! what can I say, O sovereign, (after Kao-yao)? I can (only) think of maintaining a daily assiduity.' Kao-yao said, 'Alas! will you describe it?' Yü replied, 'The inundating waters seemed to assail the heavens, and in their vast extent embraced the hills and overtopped the great mounds, so that the people were bewildered and overwhelmed. I mounted my four conveyances, and all along the hills hewed down the trees, at the same time, along with Yi, showing the multitudes how to get flesh to eat. I (also) opened passages for the streams (throughout the) nine (provinces), and conducted them to the four seas. I deepened (moreover) the channels and canals, and conducted them to the streams, sowing (grain), at the same time, along with Ki, and showing the multitudes how to procure the food of toil, (in addition to) the flesh meat. I urged them (further) to exchange what they had for what they had not, and to dispose of their accumulated stores. (In this way) all the people got grain to eat, and the myriad regions began to come under good rule.' Kao-yao said, 'Yes, we ought to model ourselves after your excellent words.'

Yü said, 'Oh! carefully maintain, O sovereign, the throne which you occupy.' The sovereign replied, 'Yes;' and Yü went on, 'Find your repose in your (proper) resting-point. Attend to the springs of things; study stability; and let your assistants be the upright:—then shall your movements be grandly responded to, (as if the people only) waited for your will. Thus you will brightly receive (the favour of) God;—will not God renew His appointment of you, and give you blessing?'

The sovereign said, 'Alas! what are ministers?—are they not (my) associates? What are associates?—are they not (my) ministers?' Yü replied, 'Yes;' and the sovereign went on, 'My ministers constitute my legs and arms, my ears and eyes. I wish to help and support my people;—you give effect to my wishes. I wish to spread the influence (of my government) through the four quarters;—you act as my agents. I wish to see the emblematic figures of the ancients,—the sun, the moon, the stars, the mountain, the dragons, and the flowery fowl (= the pheasant), which are depicted (on the upper garment); the temple cups, the water-plant, the flames, the grains of rice, the hatchet, and the symbol of distinction, which are embroidered (on the lower garment),—(I wish to see all these) fully displayed in the five colours, so as to form the (ceremonial) robes;—it is yours to see them clearly (for me). I wish to hear the six pitch-tubes, the five notes (determined by them), and the eight kinds of musical instruments (regulated again by these), examining thereby the virtues and defects of government, according as (the odes that) go forth (from the court, set to music), and come in (from the people), are ordered by those five notes;—it is yours to hear them (for me). When I am doing wrong, it is yours to correct me;—do not follow me to my face, and, when you have retired, have other remarks to make. Be reverent, ye associates, who are before and behind and on each side of me! As to all the obstinately stupid and calumniating talkers, who are found not to be doing what is right, are there not—the target to exhibit (their true character), the scourge to make them recollect, and the book of remembrance? Do we not wish them to live along with us? There are also the masters (of music) to receive their compositions, (set them to music), and continually publish them (as corrected by themselves). If they become reformed they are to be received and employed; if they do not, let the terrors (of punishment) overtake them.'

Yü said, 'So far good! But let your light shine, O sovereign, all under heaven, even to every grassy corner of the sea-shore, and throughout the myriad regions the most worthy of the people will all (wish) to be your ministers. Then, O sovereign, you may advance them to office. They will set forth, and you will receive, their reports; you will make proof of them according to their merits; you will confer chariots and robes according to their services. Who will then dare not to cultivate a humble virtue? who will dare not to respond to you with reverence? If you, O sovereign, do not act thus, all (your ministers) together will daily proceed to a meritless character.

'Be not haughty like Khi of Tan, who found his pleasure only in indolence and dissipation, and pursued a proud oppressive course. Day and night without ceasing he was thus. He would make boats go where there was no water. He introduced licentious associates into his family. The consequence was that he brought the prosperity of his house to an end. I took warning from his course. When I married in Thu-shan, (I remained with my wife only the days) hsin, zan, kwei, and kia. When (my son) Khi was wailing and weeping, I did not regard him, but kept planning with all my might my labour on the land. (Then) I assisted in completing the five Tenures, extending over 5000 li; (in appointing) in the provinces twelve Tutors, and in establishing in the regions beyond, reaching to the four seas, five Presidents. These all pursue the right path, and are meritorious; but there are still (the people of) Miao, who obstinately refuse to render their service. Think of this, O sovereign.' The sovereign said, 'That my virtue is followed is the result of your meritorious services so orderly displayed. And now Kao-yao, entering respectfully into your arrangements, is on every hand displaying the (various) punishments, as represented, with entire intelligence.'

2 Khwei said, 'When the sounding-stone is tapped or struck with force, and the lutes are strongly swept or gently touched, to accompany the singing, the memory of the forefathers (of the sovereign) is honoured, the guest of Yü is in his place, and all the princes show their virtue in giving place to one another. (In the court) below (the hall) there are the flutes and hand-drums, which join in at the sound of the rattle, and cease at that of the stopper, when the organ and bells take their place. (This makes) birds and beasts fall moving. When the nine parts of the service, as arranged by the sovereign, have all been performed, the male and female phoenix come with their measured gambolings (into the court).

Khwei said, 'Oh! when I smite the (sounding-) stone, or gently strike it, the various animals lead on one another to dance, and all the chiefs of the official departments become truly harmonious.'

The sovereign on this made a song, saying, 'We deal cautiously with the favouring appointment of God, at every moment and in the smallest particular.' He then sang,

'When the members (work) joyfully,

The head rises (grandly);

And the duties of all the offices are fully discharged!'

Kao-yao bowed respectfully, and with a loud and rapid voice said, 'Think (O sovereign). It is yours to lead on and originate things. Pay careful attention to your laws (in doing so). Be reverential! and often examine what has been accomplished (by your officers). Be reverential!' With this he continued the song,

'When the head is intelligent,

The members are good;

And all affairs will be happily performed!'

Again he continued the song,

'When the head is vexatious,

The members are idle;

And all affairs will go to ruin!'

The sovereign said, 'Yes, go and be reverently (attentive to your duties).'

Part Iii. The Books Of Hsia

BOOK I. THE TRIBUTE OF YÜ

SECTION 1

1 Yü divided the land. Following the course of the hills, he cut down the trees. He determined the highest hills and largest rivers (in the several regions).

2 With respect to Ki Kau, he did his work at Hu-khau, and took effective measures at (the mountains) Liang and Khi. Having repaired the works on Thai-yüan, he proceeded on to the south of (mount) Yo. He was successful with his labours on Tan-hwai, and went on to the cross-flowing stream of Kang.

The soil of this province was whitish and mellow. Its contribution of revenue was the highest of the highest class, with some proportion of the second. Its fields were the average of the middle class.

The (waters of the) Hang and Wei were brought to their proper channels, and Ta-lü was made capable of cultivation.

The wild people of the islands (brought) dresses of skins (i. e. fur dresses); keeping close on the right to the rocks of Kieh, they entered the Ho.

3 Between the Ki and the Ho was Yen Kau.

The nine branches of the Ho were made to keep their proper channels. Lei-hsia was made a marsh, in which (the waters of) the Yung and the Zü were united. The mulberry grounds were made fit for silkworms, and then (the people) came down from the heights, and occupied the grounds (below).

The soil of this province was blackish and rich; the grass in it was luxuriant, and the trees grew high. Its fields were the lowest of the middle class. Its contribution of revenue was fixed at what would just be deemed the correct amount; but it was not required from it, as from the other provinces, till after it had been cultivated for thirteen years. Its articles of tribute were varnish and silk, and, in baskets, woven ornamental fabrics.

They floated along the Zi and Tha, and so reached the Ho.

4 The sea and (mount) Tai were the boundaries of Khing Kau.

(The territory of) Yü-i was defined; and the Wei and Zze were made to keep their (old) channels.

Its soil was whitish and rich. Along the shore of the sea were wide tracts of salt land. Its fields were the lowest of the first class, and its contribution of revenue the highest of the second. Its articles of tribute were salt, fine cloth of dolichos fibre, productions of the sea of various kinds; with silk, hemp, lead, pine trees, and strange stones, from the valleys of Tai. The wild people of Lai were taught tillage and pasturage, and brought in their baskets the silk from the mountain mulberry tree.

They floated along the Wan, and so reached the Zi.

5 The sea, mount Tai, and the Hwai were (the boundaries of) Hsü Kau.

The Hwai and the I (rivers) were regulated. The (hills) Mang and Yü were made fit for cultivation. (The waters of) Ta-yeh were confined (so as to form a marsh); and (the tract of) Tung-yüan was successfully brought under management.

The soil of this province was red, clayey, and rich. Its grass and trees grew more and more bushy. Its fields were the second of the highest class; its contribution of revenue was the average of the second. Its articles of tribute were—earth of five different colours, variegated pheasants from the valleys of mount Yü, the solitary dryandra from the south of mount Yi, and the sounding-stones that (seemed to) float on the (banks of the) Sze. The wild tribes about the Hwai brought oyster-pearls and fish, and their baskets full of deep azure and other silken fabrics, chequered and pure white.

They floated along the Hwai and the Sze, and so reached the Ho.

6 The Hwai and the sea formed (the boundaries of) Yang Kau.

The (lake of) Phang-li was confined to its proper limits, and the sun-birds (= the wild geese) had places to settle on. The three Kiang were led to enter the sea, and it became possible to still the marsh of Zhen. The bamboos, small and large, then spread about; the grass grew thin and long, and the trees rose high; the soil was miry.

The fields of this province were the lowest of the lowest class; its contribution of revenue was the highest of the lowest class, with a proportion of the class above. Its articles of tribute were gold, silver, and copper; yao and khwan stones; bamboos, small and large; (elephants') teeth, hides, feathers, hair, and timber. The wild people of the islands brought garments of grass, with silks woven in shell-patterns in their baskets. Their bundles contained small oranges and pummeloes,—rendered when specially required.

They followed the course of the Kiang and the sea, and so reached the Hwai and the Sze.

7 (Mount) King and the south of (mount) Hang formed (the boundaries of) King Kau.

The Kiang and the Han pursued their (common) course to the sea, as if they were hastening to court. The nine Kiang were brought into complete order. The Tho and Khien (streams) were conducted by their proper channels. The land in (the marsh of) Yün (became visible), and (the marsh of) Mang was made capable of cultivation.

The soil of this province was miry. Its fields were the average of the middle class; and its contribution of revenue was the lowest of the highest class. Its articles of tribute were feathers, hair, (elephants') teeth, and hides; gold, silver, and copper; khun trees, wood for bows, cedars, and cypresses; grindstones, whetstones, flint stones to make arrow-heads, and cinnabar; and the Khün and Lu bamboos, with the hu tree, (all good for making arrows)—of which the Three Regions were able to contribute the best specimens. The three-ribbed rush was sent in bundles, put into cases. The baskets were filled with silken fabrics, azure and deep purple, and with strings of pearls that were not quite round. From (the country of) the nine Kiang, the great tortoise was presented when specially required (and found).

They floated down the Kiang, the Tho, the Khien, and the Han, and crossed (the country) to the Lo, whence they reached the most southern part of the Ho.

8 The King (mountain) and the Ho were (the boundaries of) Yü Kau.

The I, the Lo, the Kan, and the Kien were conducted to the Ho. The (marsh of) Yung-po was confined within its proper limits. The (waters of that of) Ko were led to (the marsh of) Mang-zhu.

The soil of this province was mellow; in the lower parts it was (in some places) rich, and (in others) dark and thin. Its fields were the highest of the middle class; and its contribution of revenue was the average of the highest class, with a proportion of the very highest. Its articles of tribute were varnish, hemp, fine cloth of dolichos fibre, and the boehmeria. The baskets were full of chequered silks, and of fine floss silk. Stones for polishing sounding-stones were rendered when required.

They floated along the Lo, and so reached the Ho.

9 The south of (mount) Hwa and the Black-water were (the boundaries of) Liang Kau.

The (hills) Min and Po were made capable of cultivation. The Tho and Khien streams were conducted by their proper channels. Thanks were offered to God for the (hills) Zhai and Mang, on the regulation (of the country about them). (The country of) the wild tribes about the Ho was successfully operated on.

The soil of this province was greenish and light. Its fields were the highest of the lowest class; and its contribution of revenue was the average of the lowest class, with proportions of the rates immediately above and below. Its articles of tribute were—the best gold, iron, silver, steel, flint stones to make arrow-heads, and sounding-stones; with the skins of bears, foxes, and jackals, and (nets) woven of their hair.

From (the hill of) Hsi-khing they came by the course of the Hwan; floated along the Khien, and then crossed (the country) to the Mien; passed to the Wei, and (finally) ferried across the Ho.

10 The Black-water and western Ho were (the boundaries of) Yung Kau.

The Weak-water was conducted westwards. The King was led to mingle its waters with those of the Wei. The Khi and the Khü were next led in a similar way (to the Wei), and the waters of the Fêng found the same receptacle.

Thanks to God were offered for the (mountains) King and Khi. (Those of) Kung-nan and Kun-wu (were also regulated), and (all the way) on to Niao-shü. Successful measures could now be taken with the plains and swamps, even to (the marsh of) Ku-yeh. (The country of) San-wei was made habitable, and the (affairs of the) people of San-miao were greatly arranged.

The soil of the province was yellow and mellow. Its fields were the highest of the highest class, and its contribution of revenue the lowest of the second. Its articles of tribute were the khiu jade and the lin, and (the stones called) lang-kan.

Past Ki-shih they floated on to Lung-man on the western Ho. They then met on the north of the Wei (with the tribute-bearers from other quarters).

Hair-cloth and skins (were brought from) Khwan-lun, Hsi-zhih, and Khü-sau;—the wild tribes of the west (all) coming to (submit to Yü's) arrangements.

SECTION 2

1 (Yü) surveyed and described (the hills), beginning with Khien and Khi and proceeding to Zing; then, crossing the Ho, Hu-khau, and Lei-shau, going on to Thai-yo. (After these came) Ti-zhu and Hsi-khing, from which he went on to Wang-wu; (then there were) Thai-hang and mount Hang, from which he proceeded to the rocks of Kieh, where he reached the sea.

(South of the Ho, he surveyed) Hsi-khing, Zhu-yü and Niao-shü, going on to Thai-hwa; (then) Hsiung-r, Wai-fang, and Thung-pai, from which he proceeded to Pei-wei.