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PART II. THE BOOKS OF YÜ.

BOOK I. THE CANON OF SHUN.

THE Books of Yü is the name of this Part of the Shû Yü being the
dynastic designation of Shun, as Thang was that of Yâo. It does not
appear so clearly, however, how it came to be so. Yü must be the name
of a state, and is commonly identified with the present district of
An-yî, in Kieh Kâu, Shan-hsî. Some think that Yâo, after marrying his
two daughters to Shun, appointed him lord of this state; but in the
first mention of him to Yâo in the last Book, he is called Shun of Yü.
It is. generally said that Shun's ancestors bad been lords of the
principality of Yü up to the time of his father, who lost his
patrimony and was reduced to the rank of a private man. But after what
has been said, in the Introduction, on the Books in the first two
Parts of the Shû, it will not be thought surprising that much in the
accounts about Yâo and Shun should be open to suspicion. According to
Mencius, IV, Part ii, ch. 1, Shun was from the country of the wild
tribes on the east. Sze-mâ Khien makes him to have been descended from
Hwang-Tî, in which case he and his wives, the daughters of Yâo, would
have had the same ancestor. Nothing more injurious to the fame of Yâo
and Shun, according to Chinese notions of propriety, could be alleged
against them.

Shun is the subject of this Canon, as Yâo was of the former. As it now
stands, we may divide it into six chapters:--the first, describing
Shun's virtues and gradual advancement; the second, Yâo's satisfaction
with his administration of affairs, and associating of Shun with
himself on the throne; the third, the acts of Shun in that position;
the fourth, the demise of Yâo, and Shun's accession as sole monarch;
the fifth, his choice of ministers and complete organization of his
government; and the sixth, his death.

1. Examining into antiquity, (we find that) the Tî Shun' was styled
Khung-hwâ[2]. His character was entirely conformed to (that of): the
(former) Tî, he was profound, wise, accomplished, and intelligent. He
was mild and courteous, and truly sincere. The report of his
mysterious virtue was heard on high, and he was appointed to office.

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 every (official) department were
arranged in their proper seasons. (Being charged) to receive (the
princes) from the four quarters of the land, they were all docilely
submissive. Being sent to the great plains at the foot of the
mountains, notwithstanding the tempests of wind, thunder, and rain, he
did not go astray.

The Tî said, 'Come, you Shun. I have consulted you on (all) affairs,
and examined your words, and found that they can be carried into
practice;-(now) for three years. Do you ascend the seat of the Tî.'
Shun wished to decline in favour of some one more virtuous, and not to
consent to be (Yâo's) successor. On the first day of the first month,
(however), he received (Yâo's) retirement (from his duties) in the
temple of the Accomplished Ancestor[3].*

3. He examined the pearl-adorned turning sphere,

[1. If Shun be taken as an epithet, it will mean 'the Benevolent and
Sage.'

2 Khung-hwâ, the name of Shun according to the Han scholars, may mean
'the Glorious (Yâo) repeated.'

3. The Accomplished Ancestor would be, probably, the individual in
some distant time to whom Yâo traced his possession of the throne.]

with its transverse tube of jade, and reduced to a harmonious system
(the movements of) the Seven Directors[1].

Thereafter, he sacrificed specially, but with the ordinary forms, to
God; sacrificed with reverent purity to the Six Honoured Ones; offered
their appropriate sacrifices to the hills and rivers; and extended his
worship to the host of spirits [2].*

He called in (all) the five jade-symbols of rank; and when the month
was over, he gave daily audience to (the President of) the Four
Mountains, and all the Pastors [3], (finally) returning their symbols
to the various princes.

In the second month of the year he made a tour of inspection
eastwards, as far as Thâi-zung[4], where he presented a burnt-offering
to Heaven, and sacrificed in order to the hills and rivers.*
Thereafter he gave audience to the princes of the east. He set in
accord their seasons and months, and regulated the days; he made
uniform the standard-tubes, with the measures of length and of
capacity, and the steelyards, he regulated the five (classes of)
ceremonies, with (the various) articles of introduction,--the five

[1. Probably the seven stars of the Great Bear.

2 Who the Six Honoured Ones were cannot be determined with certainty.
An-kwo thought they were, 'the seasons, cold and heat, the sun, the
moon, the stars, and drought,' that is, certain spirits, supposed to
rule over these phenomena and things, and residing probably in
different stars. The whole paragraph describes Shun's exercise of the
prerogative of the sovereign, so far as religious worship was
concerned.

3 The princes of the various states, whose official chief was the
President of the Four Mountains, all 'shepherds of men.'

Thâi-zung is mount Thâi in Shan-tung. See note on the President of the
Four Mountains, p. 35.]

Symbols of jade, the three kinds of silk, the two living (animals) and
the one dead one. As to the five instruments of rank, when all was
over, he returned them. In the fifth month he made a similar tour
southwards, as far as the mountain of the south [1], where he observed
the same ceremonies as at Thâi. In the eighth month he made a tour
westwards, as far as the mountain of the west [1], where he did as
before. In the eleventh month he made a tour northwards, as far as the
mountain of the north', where he observed the same ceremonies as in
the west. He (then) returned (to the capital), went to (the temple of)
the Cultivated Ancestor[2], and sacrificed a single bull.*

In five years there was one tour of inspection, and there were four
appearances of the princes at court. They gave a report (of their
government) in words, which was clearly tested by their works. They
received chariots and robes according to their merits.

He instituted the division (of the land) into twelve provinces[3],
raising altars upon twelve hills in them.* He (also) deepened the
rivers.

He exhibited (to the people) the statutory punishments, enacting
banishment as a mitigation of the five (great) inflictions [4]; with
the whip to be employed in the magistrates' courts, the stick to be

[1. See note on the President of the Four Mountains, p. 35.

2 Probably the same as the Accomplished Ancestor on p. 38.

3. As Yü, according to Part III, i, divided the land into nine
provinces, this division of it into twelve must have been subsequent
to the completion of Yü's work. See on the Tribute of Yü.

4 Those five great inflictions were-branding on the forehead; cutting
off the nose; cutting off the feet; castration; and death, inflicted
in various ways.]

employed in schools [1], and money to be received for redeemable
offences. Inadvertent offences and those which could be ascribed to
misfortune were to be pardoned, but those who transgressed
presumptuously and repeatedly were to be punished with death. 'Let me
be reverent! Let me be reverent!' (he said to himself.) 'Let
compassion rule in punishment!'

He banished the Minister of Works to Yû island; confined Hwan-tâu on
mount Khung; drove (the chief of) San-miâo (and his people) into
San-wei, and kept them there; and held Khwan a prisoner till death on
mount Yü. These four criminals being thus dealt with, all under heaven
acknowledged the justice (of Shun's administration)[2].

4. After twenty-eight years the Tî deceased, when the people mourned
for him as for a parent for three years. Within the four seas all the
eight kinds of instruments of music were stopped and hushed. On the
first day of the first month (of the) next year, Shun went to (the
temple of) the Accomplished Ancestor.*

[1. This punishment was for officers in training; not for boys at
school.

2 The Minister of Works, Hwan-tâu, and Khwan are mentioned in the
former Canon. Yû island, or Yû Kâu, was in the extreme north of the
present district of Mî-yun, department Shun-thien, Kih-lî.

3. Mount Khung was in the district of Yung-ting, Lî Kâu, Hu-nan.
San-miâo was the name of a territory, embracing the present
departments of Wû-khang in Hû-pei, Yo-kâu in Hu-nan, and Kiû-kiang in
Kiang-hsî. San-wei was a tract of country round a mountain of the same
name in the present department of An-hsî, Kan-sû. Mount Yü was in the
present district of Than-khang, Shan-tung.]

5. He deliberated with (the President of) the Four Mountains how to
throw open the doors (of communication between himself and the) four
(quarters of the land), and how he could see with the eyes, and hear
with the ears of all.

He consulted with the twelve Pastors [1], and said to them, 'The
food!--it depends on observing the seasons. Be kind to the distant,
and cultivate the ability of the near. Give honour 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.'

Shun said, 'Ho! (President of) the Four Mountains, is there any one
who can with vigorous service attend to all the affairs of the Tî,
whom I may appoint to be General Regulator, to assist me in (all)
affairs, managing each department according to its nature?' All (in
the court) replied, 'There is Po-yü, the Minister of Works.' The Tî
said, 'Yes. Ho! Yü, you have regulated the water and the land. In this
(new office) exert yourself.' Yü did obeisance with his head to the
ground, and wished to decline in favour of the Minister of
Agriculture, or Hsieh, or Kâo-yâo. The Tî said, 'Yes, but do you go
(and undertake the duties).'

The Tî said, 'Khî, the black-haired people are (still) suffering from
famine. Do you, O prince, as

[1. These were the twelve princes holding the chief sway and
superintendence in his twelve provinces.

2 Po-yü is the great Yü, the founder of the Hsiâ dynasty. Po denotes,
probably, his order as the eldest among his brothers.

3. Khî was the name of the Minister of Agriculture, better known in
the Shih and other books as Hû-kî, the progenitor of the kings of Kâu.
See the legend about him in the Shih, Part III, ii, Ode 1.]

Minister of Agriculture, (continue to) sow (for them) the various
kinds of grain.'

The Tî said, 'Hsieh [1], the people are (still) wanting in affection
for one another, and do not docilely, observe 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.'

The Tî said, 'Kâo-yâo [2], the barbarous tribes trouble our great
land. There are (also) robbers, murderers, insurgents, and traitors.
It is yours, as the Minister of Crime, to use the five punishments to
deal with their offences. For the infliction of these there are the
three appointed places. There are the five cases in which banishment
in the appropriate places is to be resorted to, to which places,
though five, three localities are assigned. Perform your duties with
intelligence, and you will secure a sincere (submission).'

The Tî said, 'Who can superintend my works, as they severally
require?' All (in the court) replied, 'Is there not Zui[3]?' The Tî
said, 'Yes. Ho! Zui, you must be Minister of Works.' Zui did obeisance
with his head to the ground, and wished to decline in favour of Shû,
Khiang, or Po-yü. The

[1. Hsieh was honoured by the kings of the Shang dynasty as their
progenitor. See the Shih, Part IV, iii, Odes 3 and 4.

2. See the preliminary note to Book iii.

3. Zui was not claimed by any great family as its progenitor, but he
was handed down by tradition as a great artificer. See a reference to
him in Part V, xxii, 2. Shû and Khiang must have been named from their
skill in making halberds and axes. The Yü (quite different from the
name of the great Yü) in Po-yü gives us no indication of the skill of
that individual.]

Tî said, 'Yes, but do you go (and undertake the duties). Effect a
harmony (in all the departments).' The Tî said, 'Who can superintend,
as the nature of the charge requires, the grass and trees, with the
birds and beasts on my hills and in my marshes?' All (in the court)
replied, 'Is there not Yî[1]?' The Tî said, 'Yes. Ho! Yî do you be my
Forester.' Yî did obeisance with his head to the ground, and wished to
decline in favour of Kû, Hû, Hsiung, or Pî[1]. The Tî said, 'Yes, but
do you go (and undertake the duties). You must manage them
harmoniously.'

The Tî said, 'Ho! (President of the) Four Mountains, is there any one
able to direct my three (religious) ceremonies [2]?' All (In the
court) answered, 'Is there not Po-î[3]?' The Tî said, 'Yes. Ho! Po,
you must be the Arranger in the Ancestral Temple. Morning and night be
reverent. Be upright, be pure.' Po did obeisance with his head to the
ground, and wished to decline in favour of Khwei or Lung. The Tî said,
'Yes, but do you go (and undertake the duties). Be reverential!'*

The Tî said, 'Khwei [4], I appoint you to be Director of Music, and to
teach our sons, so that the straightforward shall yet be mild; the
gentle, dignified: the strong, not tyrannical: and the impetuous,

[1. For Yî, see the preliminary note to Book iv. He wishes here to
decline his appointment in favour of Kû ('The Cedar'), Hû ('Tho
Tiger'), Hsiung ('The Bear'), or Pî ('The Grisly Bear').

2. The three ceremonies were the observances in the worship of the
Spirits of Heaven, the Spirits of Earth, and the Spirits of Men.

3. Po-î was the progenitor of the great family of Kiang, members of
which ruled in Khiang and other states,

4. Of Khwei we know nothing more than what is here told us. The
character denotes a monstrous animal, 'a dragon with one leg.']

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 standard tubes.
(In this way) the eight different kinds of musical instruments can be
adjusted so that one shall not take from or interfere with another;
and spirits and men are brought into harmony.' Khwei said, 'I smite
the (sounding-) stone, I gently strike it, and the various animals
lead on one another to dance.'

The Tî said ; 'Lung[1], I abominate slanderous speakers and destroyers
of the (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 everything is true.'

The Tî said, 'Ho! you, twenty and two men, be reverent; so shall you.
be helpful to the business (entrusted to me by) Heaven.'*

Every three years there was an examination of merits, and after three
examinations the undeserving were degraded, and the deserving
advanced. (By this arrangement) the duties of all the departments were
fully discharged; the (people of) San-miâo (also) were discriminated
and separated.

6. In the thirtieth year of his age, Shun was called to employment.
Thirty years he was on the throne (with Yâo). Fifty years afterwards
he went on high and died [2].*

[1. We are in ignorance of Lung, as we are of Khwei. The character
denotes 'the dragon.'

2 The Chinese text is here difficult to construe. Kû Hsî says that the
term 'went on high' is appropriate to the death of the Son of Heaven;
and that the meaning is that Shun went to heaven.]

BOOK II. THE COUNSELS OF THE GREAT YÜ.

OF the six classes of documents in the Shû, 'Counsels' are the second,
containing the wise remarks and suggestions of high officers on the
subject of government.

This Book may be divided into three chapters:--the first, containing
counsels of Yü and Yî on principles and methods of government; the
second, occupied with Shun's resignation of the administration to Yü,
and containing also many sage observations and maxims; and the third,
describing Yüs operations against the people of Miâo, and counsels
addressed to him, by Yî. The style differs from that of the Canons;
being more sententious, and falling occasionally into rhyme.

1. Examining into antiquity, (we find that) the Great Yü[1] was styled
Wan-ming[2]. Having arranged and divided (the land), all to the four
seas, in reverent response to the Tî, he said, 'If the sovereign can
realize the difficulty of his sovereignship, and the minister the
difficulty of his ministry, the government will be well ordered, and
the black-haired people will sedulously seek to be virtuous.'

The Tî said, 'Yes; let this really be the case, and good words will
nowhere lie hidden; no men of virtue and talents will be left
neglected, away from court, and the myriad states will all enjoy
repose. (But) to obtain the views of all; to give tip one's opinion
and follow that of others; to keep from oppressing the helpless, and
not to neglect the

[1. The name Yü, taken as an epithet, would mean 'the Unconstrained.'
As an epithet after death, it has the meaning of 'Receiving the
Resignation and Perfecting the Merit;' but this is evidently based on
the commonly received history of Yü.

2. Wan-ming may be translated, 'the Accomplished and the Issuer of
Commands.']

straitened and poor;--it was only the (former) Tî who could attain to
this.'

Yî said, 'Oh! your virtue, O Tî, is vast and incessant. It is sagely,
spirit-like, awe-inspiring, and adorned with all accomplishments.
Great Heaven regarded you with its favour, and bestowed on you its
appointment. Suddenly you possessed all within the four seas, and
became ruler of all under heaven.'*

Yü said, 'Accordance with the right leads to good fortune; following
what is opposed to it, to bad;--the shadow and the echo.' Yî said,
'Alas! be cautious! Admonish yourself to caution, when there seems to
be no occasion for anxiety. Do not fail to observe the laws and
ordinances. Do not find your enjoyment in idleness. 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 carry
out plans, of (the wisdom of) which you have doubts. 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's
(wishes), to follow your own desires. (Attend to these things) without
idleness or omission, and the barbarous tribes all around will come
and acknowledge your sovereignty.'

Yü said, 'Oh! think (of these things), O Tî. The virtue (of the ruler)
is seen in (his) good government, and that government in the
nourishing of the people. There are water, fire, metal, wood, the
earth, and grain,--these must be duly regulated; there are the
rectification of (the people's) virtue, (the tools and other things)
that supply 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, that
accomplishment will be hailed by (the people's) songs. Caution them
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 not suffer diminution.' The Tî said, 'The earth has been
reduced to order, and the (influences of) heaven produce their
complete effect; those six magazines and three departments of
(governmental) action are all truely regulated, and may be depended on
for a myriad generations:--this is your merit.'

2. The Tî said, 'Come, you Yü. I have occupied my place 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
leading of my people.' Yü replied, 'My virtue is not equal (to the
position), and the people will not repose in me. (But there is)
Kâo-yâo with vigorous activity sowing abroad his virtue, which has
descended on the black-haired people, till they cherish him in their
hearts. O Tî, think of him! When I think of him, (my mind) rests on
him (as the man fit for this place); when I would put him out of my
thoughts, (my mind still) rests 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 Tî, think of his merits.'

The Tî said, 'Kâo-yâo, that of these my ministers and all (my people)
hardly one is found to offend against the regulations of the
government is owing to your being Minister of Crime, and intelligent
in the use of the five punishments, thereby assisting (the inculcation
of) the five cardinal 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.' Kâo-yâo replied, 'Your virtue, O Tî, is
faultless. You condescend to your ministers with a kindly ease; you
preside over the multitudes with a generous forbearance. Punishments
do not extend to (the criminal's) heirs, while rewards reach to
(succeeding) 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 an innocent person to
death, 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.' The Tî said, 'That I am able to follow and obtain what I
desire in my government, the people responding everywhere as if moved
by the wind,--this is your excellence.'

The Tî said, 'Come Yü. The inundating waters filled me with dread,
when you accomplished truly (all that you had represented), and
completed your service;--thus showing your superiority to other men.
Full of toilsome earnestness in the service of the country, and
sparing in your expenditure on your family, and this without being
full of yourself and elated,--you (again.) show your superiority to
other men. You are without any prideful assumption, but no one under
heaven can contest with you the palm of ability; you make no boasting,
but no one under heaven: can contest with you the palm 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.* The mind of
man is restless, prone (to err); its affinity to what is right is
small. Be discriminating, be uniform (in the pursuit of what is
right), that you may sincerely hold fast the Mean, Do not listen to
unsubstantiated words; do not follow plans about which you have not
sought counsel. Of all who are to be loved, is not the ruler the
chief? Of all who are to be feared, are not the people the chief? If
the multitude were without their sovereign Head, whom should they
sustain aloft? If the sovereign had not the multitude, there would be
none to guard the country for him. Be reverential! Carefully maintain
the throne which you are to occupy, cultivating (the virtues) that 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 raises up war. I
will not alter my words.'

Yü said, 'Submit the meritorious ministers one by one to the trial of
divination', and let the favouring indication be followed.' The Tî
replied, '(According to the rules for) the regulation of divination,
one should first make up his mind, and afterwards refer (his judgment)
to the great tortoise-shell. My mind (in this matter) was determined
in the first place; I consulted and deliberated with all (my

[1. On Divination, see Part V, iv.]

ministers and people), and they were of one accord with me. The
spirits signified their assent, and the tortoise-shell and divining
stalks concurred. Divination, when fortunate, should not be
repeated.'* Yü did obeisance with his head to the ground, and firmly
declined (the place). The Tî said, 'You must not do so. It is you who
can suitably (occupy my place).' On the first morning of the first
month, (Yü) received the appointment in the temple (dedicated by Shun)
to the spirits of his ancestors [1], and took [he leading of all the
officers, as had been done by the Tî at the commencement (of his
government).*

3. The Tî said, 'Alas! O Yü, there is only the lord of Miâo [2] 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
Miâo, 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. Heaven

[1. Many contend that this was the ancestral temple of Yâo. But we
learn from Confucius, in the seventeenth chapter of the Doctrine of
the Mean, that Shun had established such a temple for his own
ancestors, which must be that intended here.

2 The lord of Miâo against whom Yü proceeded would not be the one whom
Shun banished to San-wei, as related in the former Book, but some
chieftain of the whole or a portion of the people, who had been left
in their native seat. That Yâo, Shun, and Yü were all obliged to take
active measures against the people of Miio, shows the difficulty with
which the Chinese sway was established over the country.]

is sending down calamities upon him.* I therefore, along with you, my
multitude of gallant men, bear the instructions (of the Tî) 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 Miâo continued rebellious
against the commands (issued to them), when Yî came to the help of Yü,
saying, 'It is virtue that 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 Tî,
when he was living by mount Lî [1], he went into the fields, and daily
cried with tears to compassionate Heaven, 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 Kû-sâu,
looking grave and awe-struck, till Kû also became transformed by his
example. Entire sincerity moves spiritual beings,--how much more will
it move this lord of Miâo!'* Yü did homage to the excellent words, and
said, 'Yes.' (Thereupon) he led back his army, having drawn off the
troops. The Tî 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
Miâo came (and made his submission).

[1. Mount Li is found in a hill near Phû Kâu, department of
Phing-yang, Shan-hsî. It is difficult to reconcile what Yî says here
of Shun 'in his early life' and his father Kû-sâu with the account of
it as happening when Shun was fifty years old; see Mencius V, Part i,
ch. 5. The whole is legendary, and there were, no doubt, more forms of
the legend than one.]

BOOK III. THE COUNSELS OF KÂO-YÂO.

KÂO-YÂO was Minister of Crime to Shun, and is still celebrated in
China as the model for all administrators of justice. There are few or
no reliable details of his history. Sze-ma Khien says that Yü on his
accession to the throne, made Kâo-yâo his chief minister, with the
view of his ultimately succeeding him, but that the design was
frustrated by Kâo-yâo's death. But if there had been such a tradition
in the time of Mencius, he would probably have mentioned it when
defending Yü from the charge of being inferior to Yâo and Shun, who
resigned the throne to the worthiest, whereas he transmitted it to his
son. Kâo-yâo's surname was Yen, but an end was made of his
representatives, when the principality belonging to them was
extinguished in the dynasty of Kâu by the ambitious state of Khû.
There is still a family in China with the surname Kâo, claiming to be
descended from this ancient worthy; but Kâo and Yâo are to be taken
together in the Shû as his name.

The 'Counsels' in the Book do not appear as addressed directly to
Shun, but are found in a conversation between Yü and Kâo-yâo, the
latter being the chief speaker. The whole may be divided into four
chapters:--the first, enunciating the principle that in government the
great thing is for the ruler to pursue the course of his virtue, which
will be seen in his knowledge and choice of men for office, thereby
securing the repose of the people; the second, illustrating how men
may be known; the third, treating of the repose of the people; in the
fourth, the speaker asserts the reasonableness of his sentiments, and
humbly expresses his own desire to be helpful to the sovereign.

1. Examining into antiquity, (we find that) Kâo yâo 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.' Kâo-yâo 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.' Kâo-yâo 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 Tî. 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-tâu? what to be removing a lord of Miâo? what to fear any one of
fair words, insinuating appearance, and great artfulness?'

2. Kâo-yâo 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)?' Kâo-yâo 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; boldness
combined with sincerity; and valour 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 Son
of Heaven) 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 Heaven's; men must act for it!'*

3. From Heaven 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[1].
From Heaven are the (social) distinctions with their several
ceremonies; from us come the observances of those five
ceremonies;--and lo! the), appear in

[1. The five duties are those belonging to the five relationships,
which are the constituents of society;--those between husband and
wife, father and son, ruler and subject, elder brother and younger,
friend and friend.]

regular practice[1]. When (sovereign and ministers show) a common
reverence and united respect for these, lo! the moral nature (of the
people) is made harmonious. Heaven graciously distinguishes the
virtuous;--are there not the five habiliments, five decorations of
them [2]? 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? *

'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 connexion is there between the upper and lower
(worlds). How reverent ought the masters of territories to be!' *

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

BOOK IV. THE YÎ AND KÎ.

Yî and Kî, the names of Shun's Forester and Minister of Agriculture,
both of whom receive their appointments in Book i, occur near the
commencement of this Book, and occasion is thence taken to give its
title to the whole. But without good reason; for these worthies do not
appear at all as interlocutors

[1. The five ceremonies are here those belonging to the distinctions
of rank in connexion with the five constituent relations of society.]

2. See in next Book, ch. I.]

in it. Yî is the principal speaker; the Book belongs to the class of
'Counsels.'

To Yî there is, of course, assigned an ancient and illustrious
descent; what is of more importance, is that the lords of Khin, who
finally superseded the kings of Khâu, traced their lineage to him. Khî
was the name of Kî, the character for the latter term meaning
'Millet,' and Khî was so styled from his labours in teaching the
people to sow and reap, so that Kî became equivalent to 'Minister of
Agriculture.'

The contents of the Book have been divided into three chapters. The
first gives a conversation between Shun and Yü. Yü relates his own
diligence and achievements as a model to Shun, and gives him various
admonitions, while Shun insists on what his ministers should be, and
wherein he wished them to help him. In the second chapter, Khwei, the
Minister of Music, makes his appearance; it has no apparent connexion
with the former. In the third, Shun and Kâo-yâo sing to each other on
the mutual relation of the sovereign and his ministers.

1. The Tî said, 'Come Yü, you also must have excellent words (to bring
before me).' Yü did obeisance, and said, 'Oh! what can I say, O Tî,
(after Kâo-yâo)? I can (only) think of maintaining a daily assiduity.'
Kâo-yâo said, 'Alas I 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[1], and all along the hills hewed down the trees, at the
same time, along with Yî, 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,

[1. See the Introduction, pp. 16, 17.]

along with Kî, 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.' Kâo-yâo said, 'Yes,
we ought to model ourselves after your excellent words.'

Yî said, 'Oh! carefully maintain, O Tî, the throne which you occupy.'
The Tî 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 Heaven renew its appointment of you, and give you blessing?' *

The Tî said, 'Alas! what are ministers?--are they not (my) associates?
What are associates?--are they not (my) ministers?' Yü replied, 'Yes:'
and the Tî 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 pondweed, 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)[1], the scourge to
make them recollect, and the book of remembrance [2]? 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.'

[1. Archery was anciently made much of in China, and supposed to be a
test of character. Unworthy men would not be found hitting frequently,
and observing the various rules of the exercise. Confucius more than
once spoke of archery as a discipline of virtue; see Analects, III,
xvi.

2. In the Official Book of Kâu, the heads of districts are required to
keep a register of the characters of the people. Shun's Book of
Remembrance would be a record on wood or cloth. The reference implies
the use of writing.]

Yü said, 'So far good! But let your light shine, O Tî, 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 Tî, 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 Tî, do not act thus, all (your ministers) together will daily
proceed to a meritless character.'

'Be not haughty like Kû of Tan [1], 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
Thû-shan [2], (I remained with my wife only the days) hsin, zan, kwei,
and kiâ. When (my son) Khî 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 [3], extending over 5000
lî[4]; (in appointing) in the provinces twelve Tutors, and in
establishing

[1. This was the son of Yâo. He must have been made lord of some
principality, called Tan.

2. Yü married the daughter of the lord of Thû-shan, a principality in
the present department of Fang-yung, An-hui.

3. See in the Tribute of Yü, Part II.

4. The lî is what is called the Chinese mile, generally reckoned to be
360 paces.]

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) Miâo, who obstinately refuse to render their
service. Think of this, O Tî.' The Tî said, 'That my virtue is
followed is the result of your meritorious services so orderly
displayed. And now Kâo-yâo, 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 progenitors (of the Tî) come (to the
service),* the guest of Yü[1] 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 Tî, 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 [2], and all the
chiefs of the official departments become truly harmonious.'

[1. Kû of Tan.

2. These last words of Khwei have already appeared in Book i, ch. 5.
They are more in place here, though this second chapter has no
apparent connexion with what precedes. 'The stone' is the sonorous
stone formed, often in the shape of a carpenter's square, into a
musical instrument, still seen everywhere in China.]

3. The Tî on this made a song, saying, 'We must deal cautiously with
the favouring appointment of Heaven, 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!

Kâo-yâo did obeisance with his head to his hands and then to the
ground, and with a loud and rapid voice said,' Think (O Tî). It is
your 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 Tî said, 'Yes, go and be reverently (attentive to your duties).'
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