7. 盤庚

上

盤庚遷于殷，民不適有居。率吁眾慼出矢言。曰：「我王來，既爰宅于茲；重我民，無盡劉。不能胥匡以生；卜稽曰其如臺？先王有服，恪謹天命；茲猶不常寧，不常厥邑，于今五邦。今不承于古，罔知天之斷命，矧曰其克從先王之烈？若顛木之有由蘗，天其永我命于茲新邑，紹復先王之大業，厎綏四方。」

盤庚教于民，由乃在位，以常舊服，正法度。曰：「無或敢伏小人之攸箴！」王命眾，悉至于庭。王若曰：「格汝眾。予告汝訓：汝猷黜乃心，無傲從康。古我先王，亦惟圖任舊人共政。王播告之，修不匿厥指，王用丕欽；罔有逸言，民用丕變。今汝聒聒，起信險膚，予弗知乃所訟。「非予自荒茲德，惟汝含德，不惕予一人。予若觀火。予亦拙謀，作乃逸。若網在綱，有條而不紊；若農服田力穡，乃亦有秋。汝克黜乃心，施實德于民，至于婚友；丕乃敢大言，汝有積德。乃不畏戎毒于遠邇；惰農自安，不昏作勞，不服田畝，越其罔有黍稷。汝不和吉言于百姓，惟汝自生毒；乃敗禍奸宄，以自災于厥身。乃既先惡于民，乃奉其恫，汝悔身何及！相時憸民，猶胥顧于箴言；其發有逸口，矧予制乃短長之命？汝曷弗告朕，而胥動以浮言，恐沈于眾？若火之燎于原，不可向邇，其猶可撲滅。則惟汝眾自作弗靖，非予有咎。「遲任有言曰：『人惟求舊；器非求舊，惟新。』古我先王，暨乃祖乃父，胥及逸勤；予敢動用非罰？世選爾勞，予不掩爾善。茲予大享于先王，爾祖其從與享之。作福作災，予亦不敢動用非德。予告汝于難；若射之有志。汝無侮老成人，無弱孤有幼。各長于厥居，勉出乃力，聽予一人之作猷。無有遠邇，用罪伐厥死，用德彰厥善。邦之臧，惟汝眾；邦之不臧，惟予一人有佚罰。凡爾眾，其惟致告：自今至于後日，各恭爾事，齊乃位，度乃口。罰及爾身，弗可悔。」

中

盤庚作，惟涉河以民遷，乃話民之弗率，誕告用亶。其有眾咸造，勿褻在王庭。盤庚乃登進厥民。曰：「明聽朕言，無荒失朕命。嗚呼！古我前後，罔不惟民之承保，後胥慼；鮮以不浮于天時。殷降大虐，先王不懷；厥攸作，視民利用遷。汝曷弗念我古後之聞？承汝俾汝，惟喜康共；非汝有咎，比于罰。予若吁懷茲新邑，亦惟汝故，以丕從厥志。「今予將試以汝遷，安定厥邦。汝不憂朕心之攸困，乃咸大不宣乃心，欽念以忱；動予一人。爾惟自鞠自苦：若乘舟，汝弗濟，臭厥載。爾忱不屬，惟胥以沈。不其或稽，自怒曷瘳？汝不謀長，以思乃災；汝誕勸憂。今其有今罔後，汝何生在上？今予命汝一，無起穢以自臭，恐人倚乃身、迂乃心。予迓續乃命于天；予豈汝威？用奉畜汝眾。予念我先神後之勞爾先；予丕克羞爾，用懷爾然。

失于政，陳于茲，高後丕乃崇降罪疾；曰：『曷虐朕民！』汝萬民乃不生生，暨予一人猷同心，先後丕降與汝罪疾；曰：『曷不暨朕幼孫有比！』故有爽德，自上其罰汝，汝罔能迪。「古我先後，既勞乃祖乃父，汝共作我畜民。汝有戕則在乃心，我先後綏乃祖乃父；乃祖乃父，乃斷棄汝，不救乃死。茲予有亂政同位，具乃貝玉。乃祖乃父，丕乃告我高後曰：『作丕刑于朕孫。』迪高後丕乃崇降弗祥。

嗚呼！今予告汝不易：永敬大恤，無胥絕遠；汝分、猷念以相從，各設中于乃心。乃有不吉不迪，顛越不恭，暫遇奸宄；我乃劓殄滅之，無遺育，無俾易種于茲新邑。往哉生生！今予將試以汝遷，永建乃家。」

下

盤庚既遷，奠厥攸居。乃正厥位，綏爰有眾。曰：「無戲怠，懋建大命。今予其敷心腹腎腸，歷告爾百姓于朕志。罔罪爾眾；爾無共怒，協比讒言予一人。古我先王，將多于前功，適于山。用降我兇，德嘉績于朕邦。今我民用蕩析離居，罔有定極。爾謂朕：『曷震動萬民以遷？』肆上帝將復我高祖之德，亂越我家。朕及篤敬，恭承民命，用永地于新邑。肆予沖人，非廢厥謀，吊由靈。各非敢違卜，用宏茲賁。

嗚呼！邦伯、師長、百執事之人，尚皆隱哉。予其懋簡相爾，念敬我眾。朕不肩好貨；敢恭生生，鞠人、謀人之保居，敘欽。今我既羞告爾于朕志，若否，罔有弗欽。無總于貨寶，生生自庸。式敷民德，永肩一心。」

BOOK VII. THE PAN-KANG.

¹

Section 1.

Pan-kang wished to remove (the capital) to Yin ², but the people would not go to dwell there. He therefore appealed to all the discontented, and made the following protestations. 'Our king, (Zû-yî), came, and fixed on this (Kang for his capital). He did so from a deep concern for our people, and not because he would have them all die, where they cannot (now) help one another to preserve their lives. I have consulted the tortoise-shell, and obtained the reply--"This is no place for us." When the former kings had any (important) business, they gave reverent heed to the commands of Heaven.* In a case like this especially they did not indulge (the wish for) constant repose,--they did not abide ever in the same city. Up to this time (the capital has been) in five regions ³. If we do not follow (the example) of these old times, we shall be refusing to acknowledge that Heaven is making an end of our dynasty (here);--how little can it be said of us that we are following the meritorious course of the former kings! As from the stump of a felled tree there are sprouts and shoots, Heaven will perpetuate its decree in our favour in this new city;--the great inheritance of the former kings will be continued and renewed, and tranquillity will be secured to the four quarters (of the kingdom).'*

Pan-kang, in making the people aware of his views, began with those who were in (high) places, and took the constantly-recurring circumstances of former times to lay down the right law and measure (for the present emergency), saying, 'Let none of you dare to suppress the remonstrances of the poor people.' The king commanded all to come to him in the courtyard (of his palace). The king spoke to this effect:--'Come, all of you; I will announce to you my instructions. Take counsel how to put away your (selfish) thoughts. Do not with haughty (disregard of me) follow after your own ease. Of old, our former kings planned like me how to employ the men of old families to share in (the labours of) government. When they wished to proclaim and announce what was to be attended to, these did not conceal the royal views; and on this account the kings greatly respected them. They did not exceed the truth (in their communications with the people), and on this account the people became greatly changed (in their views). Now, (however), you keep clamouring, and get the confidence (of the people) by alarming and shallow speeches;--I do not know what you are wrangling about. (In this movement) I am not myself abandoning my proper virtue, but you conceal the goodness of my intentions, and do not stand in awe of me, the One man. I see you as clearly as one sees a fire; but I, likewise, by my undecided plans, have produced your error. 'When the net has its line, there is order and not confusion; and when the husbandman labours upon his fields, and reaps with all his might, there is the (abundant) harvest. If you can put away your (selfish) thoughts, and bestow real good upon the people, reaching (also) to your own relatives and friends, you may boldly venture to make your words great, and say that you have accumulated merit. But you do not fear the great evils which (through our not removing) are extending far and near; (you are like) idle husbandmen, who yield themselves to ease, and are not strong to toil and labour on their acres, so that they cannot get their crop of millets. You do not speak in a spirit of harmony and goodness to the people, and are only giving birth to bitter evils for yourselves. You play the part of destroyers and authors of calamity, of villains and traitors, to bring down misery on your own persons. You set the example of evil, and must feel its smart;--what will it avail you (then) to repent? Look at the poor people;--they are still able to look to one another and give expression to their remonstrances, but when they begin to speak, you are ready with your extravagant talk;--how much more ought you to have me before your eyes, with whom it is to make your lives long or short! Why do you not report (their words) to me, but go about to excite one another by empty speeches, frightening and involving the multitudes in misery? When a fire is blazing in the flames so that it cannot be approached, can it still be beaten out? So, it will not be I who will be to blame, that you all cause dispeace in this way, (and must suffer the consequences.) 'Khih Zan ⁴ has said, "In men we seek those of old families; in vessels, we do not seek old ones, but new." Of old, the kings, my predecessors, and your forefathers and fathers shared together the ease and labours (of the government);--how should I dare to lay undeserved afflictions on you? For generations the toils of your (fathers) have been approved, and I will not conceal your goodness. Now when I offer the great sacrifices to my predecessors, your forefathers are present to share in them.* (They all observe) the happiness I confer and the sufferings I inflict, and I cannot dare to reward virtue that does not exist. 'I have announced to you the difficulties (of the intended movement), being bent on it, like an archer (whose only thought is to hit). Do not you despise the old and experienced, and do not make little of the helpless and young. Seek every one long continuance in this (new city), which is to be your abode; exert yourselves and put out your strength (in furthering the removal), and listen to the plans of me, the One man. I will make no distinction between men as being more distantly or more nearly related to me;--the criminal (in this matter) shall die the death, and the good-doer shall have his virtue distinguished. The prosperity of the country (ought to) come from you all. If it fail of prosperity, that must arise from me, the One man, erring in the application of punishment. Be sure, all of you, to make known this announcement. From this time forward, attend respectfully to your business; have (the duties of) your offices regularly adjusted; bring your tongues under the rule of law:--lest punishment come upon you, when repentance will be of no avail.'

Section 2.

Pan-kiang arose, and (was about to) cross the Ho with the people, moving (to the new capital). Accordingly, he addressed himself to those of them who were (still) dissatisfied, and made a full announcement to their multitudes, to induce a sincere acquiescence (in the measure). 'They all attended, and (being charged) to take no liberties in the royal courtyard, he called them near, and said, 'Listen clearly to my words, and do not disregard my commands. 'Oh! of old time my royal predecessors cherished, every one and above every other thing, a respectful care of the people, who (again) upheld their sovereign with a mutual sympathy. Seldom was it that they were not superior to any (calamitous) time sent by Heaven. When great calamities came down on Yin, the former kings did not fondly remain in their place. What they did was with a view to the people's advantage, and therefore they moved (their capitals). Why do you not reflect that I, according to what I have heard of the ancient sovereigns, in my care of you and actings towards you, am only wishing to rejoice with you in a common repose? It is not that any guilt attaches to you, so that (this movement) should be like a punishment. If I call upon you to cherish this new city, it is simply on your account, and as an act of great accordance with your wishes. My present undertaking to remove with you, is to give repose and stability to the country. You, (however), have no sympathy with the anxieties of my mind; but you all keep a great reserve in declaring your minds, (when you might) respectfully think by your sincerity to move me, the One man. You only exhaust and distress yourselves. The case is like that of sailing in a boat; --if you do not cross the stream (at the proper time), you will destroy all the cargo. Your sincerity does not respond to mine, and we are in danger of going together to destruction. You, notwithstanding, will not examine the matter;--though you anger yourselves, what cure will that bring? 'You do not consult for a distant day, nor think of the calamity that must befal you (from not removing). You greatly encourage one another in what must prove to your sorrow. Now you have the present, but you will not have the future;--what prolongation of life can you look for from above? My measures are forecast to prolong your (lease of) life from Heaven;--do I force you by the terrors of my power? My object is to support and nourish you all. I think of my ancestors, (who are now) the spiritual sovereigns;* when they made your forefathers toil (on similar occasions it was only for their good), and I would be enabled in the same way greatly to nourish you and cherish you.'

'Were I to err in my government, and remain long here, my high sovereign, (the founder of our dynasty), would send down on me great punishment for my crime, and say, "Why do you oppress my people?"* If you, the myriads of the people, do not attend to the perpetuation of your lives, and cherish one mind with me, the One man, in my plans, the former kings will send down on you great punishment for your crime, and say, "Why do you not agree with our young grandson, but go on to forfeit your virtue?" When they punish you from above, you will have no way of escape.* Of old, my royal predecessors made your ancestors and fathers toil (only for their good). You are equally the people whom I (wish to) cherish. But your conduct is injurious;--it is cherished in your hearts. Whereas my royal predecessors made your ancestors and fathers happy, they, your ancestors and fathers, will (now) cut you off and abandon you, and not save you from death.* Here are those ministers of my government, who share with me in the offices (of the kingdom);--and yet they (only think of hoarding up) cowries and gems. Their ancestors and fathers earnestly represent (their course) to my high sovereign, saying, "Execute great punishments on our descendants." So do they advise my high sovereign to send down great calamities (on those men).'*

'Oh! I have now told you my unchangeable purpose;--do you perpetually respect (my) great anxiety; let us not get alienated and removed from one another; share in my plans and thoughts, and think (only) of following me; let every one of you set up the true rule of conduct in his heart. If there be bad and unprincipled men, precipitously or carelessly disrespectful (to my orders), and taking advantage of this brief season to play the part of villains or traitors, I will cut off their noses, or utterly exterminate them. I will leave none of their children. I will not let them perpetuate their seed in this new city. 'Go! preserve and continue your lives. I will now transfer you (to the new capital), and (there) establish your families for ever.'

Section 3.

I. Pan-kang having completed the removal, and settled the places of residence, proceeded to adjust the several positions (of all classes at an assembly); and then he soothed and comforted the multitudes, saying to them, 'Do not play nor be idle, but exert yourselves to build (here) a great destiny (for us). 'Now I have disclosed my heart and belly, my reins and bowels, and fully declared to you, my people, all my mind. I will not treat any of you as offenders; and do not you (any more) help one another to be angry, and form parties to defame me, the One man. 'Of old, my royal predecessor, (Thang), that his merit might exceed that of those who were before him, proceeded to the hill-site ⁵. Thereby he removed our evils, and accomplished admirable good for our country. Now you, my people, were by (your position) dissipated and separated, so that you had no abiding place. (And yet) you asked why I was troubling your myriads and requiring you to remove. But God, being about to renew the virtuous service of my high ancestor, and secure the good order of our kingdom, I, with the sincere and respectful (of my ministers), felt a reverent care for the lives of the people, and have made a lasting settlement in (this) new city.* 'I, a youth, did not neglect your counsels;--I (only) used the best of them. Nor did any of you presumptuously oppose the decision of the tortoise-shell;--so we are here to enlarge our great inheritance.'*

'Oh! ye chiefs of regions, ye heads of departments, all ye, the hundreds of officers, would that ye had a sympathy (with my people)! I will exert myself in the choice and guiding of you;--do ye think reverently of my multitudes. I will not employ those who are fond of enriching themselves; but will use and revere those who are vigorously, yet reverently, labouring for the lives and increase of the people, nourishing them and planning for their enduring settlement. 'I have now brought forward and announced to you my mind, whom I approve and whom I disallow;--let none of you but reverence (my will). Do not seek to accumulate wealth and precious things, but in fostering the life of the people, seek to find your merit. Reverently display your virtue in behalf of the people. For ever maintain this one purpose in your hearts.'