Sacred Books of the East/Volume 3/The Shu/Part 4/Book 7/Section 1
Section 1.
1. Pan-kăng wished to remove (the capital) to Yin[1], 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 (Kăng 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[2]. 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).'*
2. Pan-kăng, 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 Zăn[3] 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.'
- ↑ The removal was probably necessitated by an inundation of the Ho. Kăng had been fixed on by Zû-yî for his capital. The Yin to which Pan-kăng removed was in the present district of Yen-sze, department Ho-nan, Ho-nan.
- ↑ This fact—the frequent change of capital—does not give us a great idea of the stability and resources of the Shang dynasty.
- ↑ Who Khih Zăn was is not known. The general opinion is, that he was an ancient historiographer. A Kâu Zăn is introduced in a similar way in the Confucian Analects, XVI, 1.