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4. 益稷

帝曰:「來,禹!汝亦昌言。」禹拜曰:「都,帝!予何言?予思日孜孜。」皋陶曰:「吁!如何?」禹曰:「洪水滔天,浩浩懷山襄陵;下民昏墊。予乘四載,隨山刊木。暨益奏庶鮮食。予決九川,距四海;浚畎澮,距川。暨稷播奏庶艱食;鮮食,懋遷有無化居。烝民乃粒,萬邦作乂。」皋陶曰:「俞,師汝昌言。」禹曰:「都,帝!慎乃在位。」帝曰:「俞。」禹曰:「安汝止,惟幾惟康,其弼直;惟動丕應。徯志以昭受上帝,天其申命用休。」帝曰:「吁!臣哉鄰哉!鄰哉臣哉!」禹曰:「俞。」帝曰:「臣作朕股肱耳目:予欲左右有民,汝翼。予欲宣力四方,汝為。予欲觀古人之象,日、月、星辰、山、龍、華蟲、作會,宗彝、藻、火、粉米、黼、黻、絺繡,以五采彰施于五色,作服,汝明。予欲聞六律、五聲、八音,在治忽,以出納五言,汝聽。予違,汝弼;汝無面從,退有後言。欽四鄰,庶頑讒說,若不在時,侯以明之,撻以記之;書用識哉,欲并生哉。工以納言,時而揚之;格則承之庸之,否則威之。」禹曰:「俞哉,帝!光天之下,至于海隅蒼生,萬邦黎獻,共惟帝臣。惟帝時舉,敷納以言,明庶以功,車服以庸。誰敢不讓,敢不敬應?帝不時敷,同日奏、罔功。無若丹朱傲,惟慢游是好,傲虐是作,罔晝夜額額;罔水行舟,朋淫于家,用殄厥世。予創若時,娶于涂山,辛壬癸甲;啟呱呱而泣,予弗子,惟荒度土功。弼成五服,至于五千;州十有二師,外薄四海,咸建五長。各迪有功,苗頑弗即功。帝其念哉。」帝曰:「迪朕德,時乃功惟敘。皋陶方祗厥敘,方施象刑,惟明。」

夔曰戛擊鳴球,搏拊琴瑟以詠,祖考來格,虞賓在位,群後德讓。下管鼓,合止柷敔,笙鏞以間;鳥獸蹌蹌。《簫韶》九成,鳳皇來儀。夔曰:「於!予擊石拊石,百獸率舞,庶尹允諧。」

帝庸作歌,曰:「敕天之命,惟時惟幾。」乃歌曰:「股肱喜哉,元首起哉,百工熙哉。」皋陶拜手稽首,颺言曰:「念哉!率作興事,慎乃憲,欽哉!屢省乃成,欽哉!」乃賡載歌曰:「元首明哉,股肱良哉,庶事康哉!」又歌曰:「元首叢脞哉,股肱惰哉,萬事墮哉!」帝拜曰:「俞,往欽哉!」

BOOK IV. THE YÎ AND KÎ.

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 2, 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, 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) 3, the scourge to make them recollect, and the book of remembrance 4? 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 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 5, 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 6, (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 7, extending over 5000 lî 8; (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) 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.'

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 9 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 phÃ…?œnix 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 10, and all the chiefs of the official departments become truly harmonious.'

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

Notes

1. 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 in it. Yü 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 Kâu, 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.

2. See the Introduction, pp. 16, 17.

3. 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.

4. 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.

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

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

7. See in the Tribute of Yü, Part II.

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

9. Kû of Tan.

10. 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.

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IATHPublished by The Institute for Advanced Technology in the Humanities, © Copyright 2003 by Anne Kinney and the University of Virginia