WE have in this Book another 'Announcement,' addressed to the people of Yin or Shang, and especially to the higher classes among them,--'the numerous officers,'--to reconcile them to their lot as subjects of the new dynasty. From the preceding two Books it appears that many of the people of Yin had been removed to the country about the Lo, before the dukes of Shâo and Kâu commenced the building of the new city. Now that the city was completed, another and larger migration of them, we may suppose, was ordered; and the duke of Kâu took occasion to issue the announcement that is here preserved.
I have divided it into four chapters. The first vindicates the kings of Kâu for superseding the line of Shang, not from ambition, but in obedience to the will of God. The second unfolds the causes why the dynasty of Yin or Shang had been set aside. The third shows how it had been necessary to remove them to Lo, and with what good intention the new capital had been built. The fourth tells how comfort and prosperity were open to their attainment at Lo, while by perseverance in disaffection they would only bring misery and ruin upon themselves.
1. In the third month, at the commencement (of the government) of the duke of Kâu in the new city of Lo, he announced (the royal will) to the officers of the Shang dynasty, 'saying, 'The king speaks to this effect:--"Ye numerous officers who remain from the dynasty of Yin, great ruin came down on Yin from the cessation of forbearance in compassionate Heaven, and we, the lords of Kâu, received its favouring decree.* We felt charged with its bright terrors, carried out the punishments which kings inflict, rightly disposed of the appointment of Yin, and finished (the work of) God.* Now, ye numerous officers, it was not our small state that dared to aim at the appointment belonging to Yin. But Heaven was not with (Yin), for indeed it would not
strengthen its misrule. It (therefore) helped us;--did we dare to seek the throne of ourselves? God was not for (Yin), as appeared from the mind and conduct of our inferior people, in which there is the brilliant dreadfulness of Heaven."'*
2. 'I have heard the saying, "God leads men to tranquil security,"* but the sovereign of Hsiâ would not move to such security, whereupon God sent down corrections, indicating his mind to him. (Kieh), however, would not be warned by God, but proceeded to greater dissoluteness and sloth and excuses for himself. Then Heaven no longer regarded nor heard him, but disallowed his great appointment, and inflicted extreme punishment. Then it charged your founder, Thang the Successful, to set Hsiâ aside, and by means of able men to rule the kingdom. From Thang the Successful down to Tî-yî, every sovereign sought to make his virtue illustrious, and duly attended to the sacrifices.* And thus it was that, while Heaven exerted a great establishing influence, preserving and regulating the House of Yin, its sovereigns on their part were humbly careful not to lose (the favour of) God, and strove to manifest a good-doing corresponding to that of Heaven.* But in these times, their successor showed himself greatly ignorant of (the ways of) Heaven, and much less could it be expected of him that he would be regardful of the earnest labours of his fathers for the country. Greatly abandoned to dissolute idleness, he gave no thought to the bright principles of Heaven, and the awfulness of the people.* On this account God no longer protected him, but sent down the great ruin which we have witnessed. Heaven was not with him, because he
did not make his virtue illustrious.* (Indeed), with regard to the overthrow of all states, great and small, throughout the four quarters of the kingdom, in every case reasons can be given for their punishment.'
The king speaks to this effect:--"Ye numerous officers of Yin, the case now is this, that the kings of our Kâu, from their great goodness, were charged with the work of God. There was the charge to them, 'Cut off Yin.' (They proceeded to perform it), and announced the execution of their service to God. In our affairs we have followed no double aims;--ye of the royal House (of Yin) must (now simply) follow us."'*
3. '"May I not say that you have been very lawless? I did not (want to) remove you. The thing came from your own city 1. When I consider also how Heaven has drawn near to Yin with so great tribulations, it must be that there was (there) what was not right."
'The king says, "Ho! I declare to you, ye numerous officers, it is simply on account of these things that I have removed you and settled you here in the west 2;--it was not that I, the One man, considered it a part of my virtue to interfere with your tranquillity. The thing was from Heaven; do not offer resistance; I shall not presume to have any subsequent (charge concerning you); do not murmur against me. Ye know that your fathers of the Yin dynasty had their archives and statutes, (showing
how) Yin superseded the appointment of Hsiâ. Now, indeed, ye say further, '(The officers of) Hsiâ were chosen and employed in the royal court (of Shang), and had their duties among the mass of its officers.' (But) I, the One man, listen only to the virtuous, and employ them; and it was with this view that I ventured to seek you in your capital of Shang (once sanctioned by) Heaven, (and removed you here to Lo.) I thereby follow (the ancient example), and have pity on you. (Your present non-employment) is no fault of mine;--it is by the decree of Heaven."*
'The king says, "Ye numerous officers, formerly, when I came from Yen 1, I greatly mitigated the penalty and spared the lives of the people of your four states 2. At the same time I made evident the punishment appointed by Heaven, and removed you to this distant abode, that you might be near the ministers who had served in our honoured (capital) 3, and (learn) their much obedience."
'The king says, "I declare to you, ye numerous officers of Yin, now I have not put you to death, and therefore I reiterate the declaration of my charge 4. I have now built this great city here in
[paragraph continues] Lo, considering that there was no (central) place in which to receive my guests from the four quarters, and also that you, ye numerous officers, might here with zealous activity perform the part of ministers to us, with the entire obedience (ye would learn). Ye have still here, I may say, your grounds, and May still rest in your duties and dwellings. If you can reverently obey, Heaven will favour and compassionate you. If you do not reverently obey, you shall not only not have your lands, but I will also carry to the utmost Heaven's inflictions on. your persons. Now you may here dwell in your villages, and perpetuate your families; you may pursue your occupations and enjoy your years in this Lo; your children also will prosper;--(all) from your being removed here."
'The king says------ 1; and again he says, "Whatever I may now have spoken is on account of (my anxiety about) your residence here."'
198:1 That is, your conduct in your own city.
198:2 Lo is often called 'the eastern capital,' as being east from Hâo, the capital of king Wû; but it was west from Kâo-ko, the capital of Yin.
199:1 Yen was the name of a territory, corresponding to the present district of Khü-fâu, in Shan-tung. The wild tribe inhabiting it, had joined with Wû-kăng and the king's uncles a few years before; and the crushing of the Yen had been the last act in the suppression of their rebellion.
199:2 The royal domain of Yin, which had been allotted to Wû-kăng and the kings three uncles.
199:3 Hâo. There were, no doubt, at this time many ministers and officers from Hâo in Lo; but the duke had intended that they should in the mass remove from the old to the new capital.
199:4 The charge which had been delivered on the first removal of many of them to the neighbourhood of Lo.
200:1 There are probably some sentences lost here.