He surveyed and described Po-zhung, going on to (the other) mount King; and Nei-fang, from which he went on to Ta-pieh.

(He did the same with) the south of mount Min, and went on to mount Hang. Then crossing the nine Kiang, he proceeded to the plain of Fu-khien.

2 He traced the Weak-water as far as the Ho-li (mountains), from which its superfluous waters went away among the moving sands.

He traced the Black-water as far as San-wei, from which it (went away to) enter the southern sea.

He traced the Ho from Ki-shih as far as Lung-man; and thence, southwards, to the north of (mount) Hwa; eastward then to Ti-zhu; eastward (again) to the ford of Mang; eastward (still) to the junction of the Lo; and then on to Tha-pei. (From this the course was) northwards, past the Kiang-water, on to Ta-lu; north from which the river was divided, and became the nine Ho, which united again, and formed the Meeting Ho, when they entered the sea.

From Po-zhung he traced the Yang, which, flowing eastwards, became the Han. Farther east it became the water of Zhang-lang; and after passing the three Dykes, it went on to Ta-pieh, southwards from which it entered the Kiang. Eastward still, and whirling on, it formed the marsh of Phang-li; and from that its eastern flow was the northern Kiang, as which it entered the sea.

From mount Min he traced the Kiang, which, branching off to the east, formed the Tho; eastward again, it reached the Li, passed the nine Kiang, and went on to Tung-ling; then flowing east, and winding to the north, it joined (the Han) with its eddying movements. From that its eastern flow was the middle Kiang, as which it entered the sea.

He traced the Yen water, which, flowing eastward, became the Zi, and entered the Ho. (Thereafter) it flowed out, and became the Yung (marsh). Eastward, it issued forth on the north of Thao-khiu, and flowed farther east to (the marsh of) Ko; then it went north-east, and united with the Wan; thence it went north, and (finally) entered the sea on the east.

He traced the Hwai from the hill of Thung-pai. Flowing east, it united with the Sze and the I, and (still) with an eastward course entered the sea.

He traced the Wei from (the hill) Niao-shü-thung-hsüeh. Flowing eastward, it united with the Fêng, and eastwards again with the King. Farther east still, it passed the Khi and the Khü, and entered the Ho.

He traced the Lo from (the hill) Hsiung-r. Flowing to the north-east, it united with the Kien and the Kan, and eastwards still with the I. Then on the north-east it entered the Ho.

3 (Thus), throughout the nine provinces a similar order was effected:—the grounds along the waters were everywhere made habitable; the hills were cleared of their superfluous wood, and thanks were offered to God for them; the sources of the rivers were cleared; the marshes were well banked; and access to the capital was secured for all within the four seas.

The six magazines (of material wealth) were fully attended to; the different parts of the country were subjected to an exact comparison, so that contribution of revenue could be carefully adjusted according to their resources. (The fields) were all classified with reference to the three characters of the soil; and the revenues for the Middle Region were established.

4 He conferred lands and surnames. (He said), 'Let me set the example of a reverent attention to my virtue, and none will act contrary to my conduct.'

Five hundred li formed the Domain of the Sovereign. From the first hundred they brought as revenue the whole plant of the grain; from the second, the ears, with a portion of the stalk; from the third, the straw, but the people had to perform various services; from the fourth, the grain in the husk; and from the fifth, the grain cleaned.

Five hundred li (beyond) constituted the Domain of the Nobles. The first hundred li was occupied by the cities and lands of the (sovereign's) high ministers and great officers; the second, by the principalities of the barons; and the (other) three hundred, by the various other princes.

Five hundred li (still beyond) formed the Peace-securing Domain. In the first three hundred, they cultivated the lessons of learning and moral duties; in the other two, they showed the energies of war and defence.

Five hundred li (remoter still) formed the Domain of Restraint. The (first) three hundred were occupied by the tribes of the I; the (other) two hundred, by criminals undergoing the lesser banishment.

Five hundred li (the most remote) constituted the Wild Domain. The (first) three hundred were occupied by the tribes of the Man; the (other) two hundred, by criminals undergoing the greater banishment.

5 On the east, reaching to the sea; on the west, extending to the moving sands; to the utmost limits of the north and south:—his fame and influence filled up (all within) the four seas. Yü presented the dark-coloured symbol of his rank, and announced the completion of his work.

Book Ii. The Speech At Kan

There was a great battle at Kan. (Previous to it), the king called together the six nobles, (the leaders of his six hosts), and said, 'Ah! all ye who are engaged in my six hosts, I have a solemn announcement to make to you.

'The lord of Hu wildly wastes and despises the five elements (that regulate the seasons), and has idly abandoned the three acknowledged commencements of the year. On this account God is about to destroy him, and bring to an end his appointment (to Hu); and I am now reverently executing the punishment appointed by God.

'If you, (the archers) on the left, do not do your work on the left, it will be a disregard of my orders. If you, (the spearmen) on the right, do not do your work on the right, it will be a disregard of my orders. If you, charioteers, do not observe the rules for the management of your horses, it will be a disregard of my orders. You who obey my orders, shall be rewarded in the presence of the memory of my ancestors; and you who disobey my orders, shall be put to death at the place of judgement.'

Book Iii. The Songs Of The Five Sons

1 Thai Khang occupied the throne like a lifeless figure. By idleness and dissipation he extinguished his virtue, till the black-haired people all wavered in their allegiance. He, however, pursued his pleasure and wanderings without any self-restraint. He went out to hunt beyond the Lo, and a hundred days elapsed without his returning. (On this) I, the prince of Khiung, taking advantage of the discontent of the people, resisted his return on (the south of) the Ho. The (king's) five brothers had attended their mother in following him, and were waiting for him on the north of the Lo; and (when they heard of I's movement), all full of dissatisfaction, they related the Cautions of the great Yü in the form of songs.

2 The first said,

'It was the lesson of our great ancestor:—

The people should be cherished,

And not looked down upon.

The people are the root of a country;

The root firm, the country is tranquil.

When I look at all under heaven,

Of the simple men and simple women,

Any one may surpass me.

If the One man err repeatedly,

Should dissatisfaction be waited for till it appears?

Before it is seen, it should be guarded against.

In my dealing with the millions of the people,

I should feel as much anxiety as if I were driving six horses with rotten reins.

The ruler of men—

How should he be but reverent (of his duties)?'

The second said,

'It is in the Lessons:—

When the palace is a wild of lust,

And the country is a wild for hunting;

When strong drink is liked, and music is the delight;

When there are lofty roofs and carved walls;—

The existence of any one of these things

Has never been but the prelude to ruin.'

The third said,

'There was the lord of Thao and Thang,

Who possessed this region of Ki.

Now we have fallen from his ways,

And thrown into confusion his rules and laws;—

The consequence is extinction and ruin.'

The fourth said,

'Brightly intelligent was our ancestor,

Sovereign of the myriad regions.

He had canons, he had patterns,

Which he transmitted to his posterity.

The standard stone and the equalizing quarter

Were in the royal treasury.

Wildly have we dropt the clue he gave us,

Overturning our house, and extinguishing our offerings.'

The fifth said,

'Oh! whither shall we turn?

The thoughts in my breast make me sad.

All the people are hostile to us;

On whom can we rely?

Anxieties crowd together in our hearts;

Thick as are our faces, they are covered with blushes.

We have not been careful of our virtue:

And though we repent, we cannot overtake the past.'

Book Iv. The Punitive Expedition Of Yin

1 When Khung Khang commenced his reign over all within the four seas, the marquis of Yin was commissioned to take charge of the (king's) six hosts. (At this time) the Hsi and Ho had neglected the duties of their office, and were abandoned to drink in their (private) cities; and the marquis of Yin received the king's charge to go and punish them.

2 He made an announcement to his hosts, saying, 'Ah! ye, all my men, there are the well-counselled instructions of the sage (founder of our dynasty), clearly verified in their power to give stability and security:—"The former kings were carefully attentive to the warnings of God, and their ministers observed the regular laws (of their offices). All the officers (moreover) watchfully did their duty to assist (the government), and their sovereign became entirely intelligent." Every year, in the first month of spring, the herald, with his wooden-tongued bell, goes along the roads, (proclaiming), "Ye officers able to instruct, be prepared with your admonitions. Ye workmen engaged in mechanical affairs, remonstrate on the subjects of your employments. If any of you do not attend with respect (to this requirement), the country has regular punishments for you."

'Now here are the Hsi and Ho. They have allowed their virtue to be subverted, and are besotted by drink. They have violated the duties of their office, and left their posts. They have been the first to let the regulating of the heavenly (bodies) get into disorder, putting far from them their proper business. On the first day of the last month of autumn, the sun and moon did not meet harmoniously in Fang. The blind musicians beat their drums; the inferior officers galloped, and the common people (employed about the public offices) ran about. The Hsi and the Ho, however, as if they were (mere) lifeless figures in their offices, heard nothing and knew nothing;—so stupidly went they astray (from their duties) in the matter of the heavenly appearances, and rendered themselves liable to the death appointed by the former kings. The statutes of government say, "When they anticipate the time, let them be put to death without mercy; when (their reckoning) is behind the time, let them be put to death without mercy."

'Now I, with you all, am entrusted with the execution of the punishment appointed by God. Unite your strength, all of you warriors, for the royal House. Give me your help, I pray you, reverently to carry out the dread charge of the sovereign.

'When the fire blazes over the ridge of Khwan, gems and stones are burned together; but if a minister of God exceed in doing his duty, the consequences will be fiercer than blazing fire. While I destroy, (therefore), the chief criminals, I will not punish those who have been forced to follow them; and those who have long been stained by their filthy manners will be allowed to renovate themselves.

'Oh! when sternness overcomes compassion, things are surely conducted to a successful issue. When compassion overcomes sternness, no merit can be achieved. All ye, my warriors, exert yourselves, and take warning, (and obey my orders)!'

Part Iv. The Books Of Shang

Book I. The Speech Of Thang

The king said, 'Come, ye multitudes of the people, listen all to my words. It is not I, the little child, who dare to undertake a rebellious enterprise; but for the many crimes of the sovereign of Hsia, God has given the charge to destroy him.

'Now, ye multitudes, you are saying, "Our prince does not compassionate us, but (is calling us) away from our husbandry to attack and punish Hsia." I have indeed heard (these) words of you all; (but) the sovereign of Hsia is guilty, and, as I fear God, I dare not but punish him.

'Now you are saying, "What are the crimes of Hsia to us?" The king of Hsia in every way exhausts the strength of his people, and exercises oppression in the cities of Hsia. His multitudes are become entirely indifferent (to his service), and feel no bond of union (to him). They are saying, "When wilt thou, O sun, expire? We will all perish with thee." Such is the course of (the sovereign) of Hsia, and now I must go (and punish him).

'Assist, I pray you, me, the One man, to carry out the punishment appointed by God. I will greatly reward you. On no account disbelieve me;—I will not eat my words. If you do not obey the words which I have thus spoken to you, you shall find no forgiveness.'

Book Ii. The Announcement Of Kung-Hui

1 When Thang the Successful was keeping Kieh in banishment in Nan-khao, he had a feeling of shame on account of his conduct, and said, 'I am afraid that in future ages men will fill their mouths with me, (as an apology for their rebellious proceedings.)'

2 On this Kung-hui made the following announcement: 'Oh! God gives birth to the people with (such) desires, that without a ruler they must fall into all disorders; and God again gives birth to the man of intelligence to regulate them. The sovereign of Hsia had his virtue all-obscured, and the people were (as if they had fallen) amid mire and (burning) charcoal. God hereupon gifted (our) king with valour and prudence, to serve as a sign and director to the myriad regions, and to continue the old ways of Yü. You are now (only) following the proper course, honouring and obeying the appointment of God. The king of Hsia was an offender, falsely and calumniously alleging the sanction of God, to spread abroad his commands among the people. On this account God viewed him with disapprobation, caused our Shang to receive his appointment, and employed (you) to enlighten the multitudes (of the people).'

3 'Contemners of the worthy and parasites of the powerful,—many such followers he had indeed; (but) from the first our country was to the sovereign of Hsia like weeds among the springing corn, and blasted grains among the good. (Our people), great and small, were in constant apprehension, fearful though they were guilty of no crime. How much more was this the case, when our (prince's) virtues became a theme (eagerly) listened to! Our king did not approach to (dissolute) music and women; he did not seek to accumulate property and wealth. To great virtue he gave great offices, and to great merit great rewards. He employed others as if (their excellences) were his own; he was not slow to change his errors. Rightly indulgent and rightly benevolent, from the display (of such virtue), confidence was reposed in him by the millions of the people.

'When the earl of Ko showed his enmity to the provision-carriers, the work of punishment began with Ko. When it went on in the east, the wild tribes of the west murmured; when it went on in the south, those of the north murmured:—they said, "Why does he make us alone the last?" To whatever people he went, they congratulated one another in their families, saying, "We have waited for our prince; our prince is come, and we revive." The people's honouring our Shang is a thing of long existence.'

4 'Show favour to the able and right-principled (among the princes), and aid the virtuous; distinguish the loyal, and let the good have free course. Absorb the weak, and punish the wilfully blind; take their states from the disorderly, and deal summarily with those going to ruin. When you (thus) accelerate the end of what is (of itself) ready to perish, and strengthen what is itself strong to live, how will the states all flourish! When (a sovereign's) virtue is daily being renewed, he is cherished throughout the myriad regions; when his mind is full of himself, he is abandoned by the nine branches of his kindred. Exert yourself, O king, to make your virtue (still more) illustrious, and set up (the standard of) the Mean before the people. Order your affairs by righteousness; order your heart by propriety;—so shall you transmit a grand example to posterity. I have heard the saying, "He who finds instructors for himself, comes to the supreme dominion; he who says that others are not equal to himself, comes to ruin. He who likes to put questions, becomes enlarged; he who uses only his own views, becomes smaller (than he was)." Oh! he who would take care for the end must be attentive to the beginning. There is establishment for the observers of propriety, and overthrow for the blinded and wantonly indifferent. To revere and honour the path prescribed by God is the way ever to preserve the favouring appointment of God.'

Book Iii. The Announcement Of Thang

1 When the king returned from vanquishing Hsia and came to Po, he made a grand announcement to the myriad regions.

2 The king said, 'Ah! ye multitudes of the myriad regions, listen clearly to the announcement of me, the One man! The great God has conferred (even) on the inferior people a moral sense, compliance with which would show their nature invariably right. To make them tranquilly pursue the course which it would indicate is the work of the sovereign.

'The king of Hsia extinguished his virtue, and played the tyrant, extending his oppression over you, the people of the myriad regions. Suffering from his cruel injuries, and unable to endure the wormwood and poison, you protested with one accord your innocence to God. The way of God is to bless the good, and make the bad miserable. He sent down calamities on (the House of) Hsia, to make manifest its guilt. Therefore I, the little child, charged with the decree of God and its bright terrors, did not dare to forgive (the criminal). I presumed to offer a dark-coloured bull in charity, and, making clear announcement to God, the Sovereign in the high heavens, requested leave to deal with the ruler of Hsia as a criminal. Then I sought for the great Sage, with whom I might unite my strength, to request the favour (of God) for you, my multitudes. God truly showed His favour to the inferior people, and the criminal has been degraded and subjected. What God appoints is without error;—brilliantly (now), like the blossoming of plants and trees, the millions of the people show a true reviving.'

3 'It is given to me, the One man, to secure the harmony and tranquillity of your states and clans; and now I know not whether I may not offend against God above, and against those below. I am fearful and trembling, as if I were in danger of falling into a deep abyss. Throughout all the regions that enter on a new life under me, do not, (ye princes), follow lawless ways; make no approach to insolence and dissoluteness; let every one be careful to keep his statutes;—that so we may receive the favour of God. The good in you I will not dare to keep concealed; and for the evil in me I will not dare to forgive myself. I will examine these things in harmony with the mind of God. When guilt is found anywhere in you who occupy the myriad regions, let it rest on me, the One man. When guilt is found in me, the One man, it shall not attach to you who occupy the myriad regions.

'Oh! let us attain to be sincere in these things, and so we shall likewise have a (happy) consummation.'

Book Iv. The Instructions Of I

1 In the twelfth month of the first year, on (the day) Yi-khau, I Yin made remembrance of the former king, and presented the heir-king reverently in the hall of his grandfather. All the princes from the domain of the nobles and the royal domain were present; all the officers (also), each continuing to discharge his particular duties, were there to receive the orders of the chief minister. I Yin then clearly described the complete virtue of the Meritorious Ancestor for the instruction of the (young) king.

2 He said, 'Oh! of old the former kings of Hsia cultivated earnestly their virtue, and then there were no calamities from God. The hills and rivers likewise were all in tranquillity; and the birds and beasts, the fishes and tortoises, all enjoyed their existence according to their nature. But their descendant did not follow (their example), and great God sent down calamities, employing the agency of our (ruler) who was in possession of His favouring appointment. The attack (on Hsia) may be traced to (the orgies in) Ming-thiao, but our (rise) began in Po. Our king of Shang brilliantly displayed his sagely prowess; for oppression he substituted his generous gentleness; and the millions of the people gave him their hearts. Now your Majesty is entering on the inheritance of his virtue;—all depends on (how) you commence your reign. To set up love, it is for you to love (your relations); to set up respect, it is for you to respect (your elders). The commencement is in the family and the state; the consummation is in (all within) the four seas.'

3 'Oh! the former king began with careful attention to the bonds that hold men together. He listened to expostulation, and did not seek to resist it; he conformed to (the wisdom of) the ancients; occupying the highest position, he displayed intelligence; occupying an inferior position, he displayed his loyalty; he allowed (the good qualities of) the men (whom he employed), and did

He did not seek that they should have every talent; in the government of himself, he seemed to think that he could never (sufficiently) attain. It was thus he arrived at the possession of the myriad regions.—How painstaking was he in these things!

'He extensively sought out wise men, who should be helpful to you, his descendant and heir. He laid down the punishments for officers, and warned those who were in authority, saying, "If you dare to have constant dancing in your palaces, and drunken singing in your chambers,—that is called the fashion of sorcerers; if you dare to set your hearts on wealth and women, and abandon yourselves to wandering about or to the chase,—that is called the fashion of extravagance; if you dare to despise sage words, to resist the loyal and upright, to put far from you the aged and virtuous, and to seek the company of procacious youths,—that is called the fashion of disorder. Now if a high noble or officer be addicted to one of these three fashions with their ten evil ways, his family will surely come to ruin; if the prince of a country be so addicted, his state will surely come to ruin. The minister who does not (try to) correct (such vices in the sovereign) shall be punished with branding." These rules were minutely inculcated (also) on the sons of officers and nobles in their lessons.'

4 'Oh! do you, who now succeed to the throne, revere (these warnings) in your person. Think of them!—sacred counsels of vast importance, admirable words forcibly set forth! (The ways) of God are not invariable:—on the good-doer He sends down all blessings, and on the evil-doer He sends down all miseries. Do you but be virtuous, be it in small things (or in large), and the myriad regions will have cause for rejoicing. If you be not virtuous, be it in large things (or in small), it will bring the ruin of your house.'