Shang Shu (尚書)

昔在帝堯，聰明文思，光宅天下。將遜於位，讓於虞舜，作《堯典》。

In former times Emperor Yao was on the throne, sharp of hearing and keen of sight, with cultural virtue and thoughtfulness, his brilliance reaching everywhere under heaven. When he was about to yield the throne and hand it to Shun of Yu, the "Canon of Yao" was composed.

曰若稽古帝堯，曰放勳，欽、明、文、思、安安，允恭克讓，光被四表，格於上下。克明俊德，以親九族。九族既睦，平章百姓。百姓昭明，協和萬邦。黎民於變時雍。

Examining antiquity, Emperor Yao was named Fangxun. He was reverent, discerning, refined and thoughtful, his manner relaxed and serene, sincere and respectful and able to yield to the worthy, his brilliance covering the four quarters to their farthest reaches, rising to heaven above and reaching earth below. He was able to make bright his noble virtue (here 'virtue' means the fine and good qualities a person possesses, not a narrow list of moral rules), and with it brought the nine branches of his kin into affection. When the nine branches were in harmony, he distinguished and made clear the hundred officials and clans. When the hundred officials and clans were clear and understood, he brought harmony to the ten thousand states. The common people thereby became harmonious and good.

乃命羲和，欽若昊天，曆象日月星辰，敬授人時。分命羲仲，宅嵎夷，曰暘谷。寅賓出日，平秩東作。日中，星鳥，以殷仲春。厥民析，鳥獸孳尾。申命羲叔，宅南交。平秩南為，敬致。日永，星火，以正仲夏。厥民因，鳥獸希革。分命和仲，宅西，曰昧谷。寅餞納日，平秩西成。宵中，星虛，以殷仲秋。厥民夷，鳥獸毛毨。申命和叔，宅朔方，曰幽都。平在朔易。日短，星昴，以正仲冬。

Then he appointed the Xi and the He, to follow Heaven reverently and carefully, to observe and calculate the movements of sun, moon and stars, and to give the seasons respectfully to the people. He also appointed Xi Zhong separately, to live at Yuyi, at a place called Yanggu. He was to greet the rising sun respectfully, and to arrange and distinguish the spring farm work in the east. When day and night were of equal length and the Vermilion Bird constellations of the south appeared due south, this was used to fix mid-spring. At this time the people dispersed to the fields, and birds and beasts mated and bred. Next he appointed Xi Shu, to live at Nanjiao. He was to arrange and distinguish the summer farm work in the south, and to measure the sun's shadow respectfully. When the day was longest and the star Huo (the Heart mansion) appeared due south, this was used to correct mid-summer. At this time the people lived on high ground, and the birds and beasts had thin feathers and hair. He appointed He Zhong separately, to live in the west, at a place called Meigu. He was to see off the setting sun respectfully and to arrange and distinguish the autumn harvest in the west. When day and night were again equal and the star Xu appeared due south, this was used to fix mid-autumn. At this time the people lived in peace and calm, and the birds and beasts' feathers and fur were neat again. Next he appointed He Shu, to live in the north, at a place called Youdu. He was to observe and arrange winter's storing away of all things and the renewal at the year's end. When the day was shortest and the star Mao appeared due south, this was used to correct mid-winter.

厥民隩，鳥獸鷸毛。帝曰：“諮！汝羲暨和。期三百有六旬有六日，以閏月定四時，成歲。允釐百工，庶績咸熙。”

At this time the people stayed indoors, and the birds and beasts grew fine soft winter coats. Emperor Yao said: "Ah! You Xi and He. A year is three hundred and sixty-six days; fix the four seasons by adding an intercalary month, and so complete the year. Earnestly set in order the duties of the hundred officials, and all works will flourish."

帝曰：“疇諮若時登庸？”放齊曰：“胤子朱啟明。”帝曰：“籲！囂訟可乎？”帝曰：“疇諮若予採？”驩兜曰：“都！共工方鳩僝功。”帝曰：“籲！靜言庸違，象恭滔天。”

Emperor Yao said: "Who can follow the affairs of the times, so that he may be raised and employed?" Fang Qi said: "Your heir Danzhu is open and intelligent." Emperor Yao said: "Hmph! His mouth does not speak loyal and trustworthy words and he loves to quarrel; how could that do?" Emperor Yao said again: "Who can respond to my duties?" Huan Dou said: "Ah! Gong Gong has gathered affairs together and has achieved a good deal." Emperor Yao said: "Hmph! His speech is fine, but when he acts he goes against it; he seems respectful, but in his heart he does not even regard Heaven."

帝曰：“諮！四嶽，湯湯洪水方割，蕩蕩懷山襄陵，浩浩滔天。下民其諮，有能俾乂？”僉曰：“於！鯀哉。”帝曰：“籲！咈哉，方命圮族。”嶽曰：“異哉！試可乃已。”

Emperor Yao said: "Ah! Chiefs of the Four Mountains, the vast flood waters are doing harm, wide and great, surrounding the mountains and rising over the hills, rolling up to the heavens. The people below are sighing; who can bring it under control?" Everyone said: "Ah! Let us use Gun." Emperor Yao said: "Hmph! No, he defies orders and ruins his kin." The Chiefs of the Four Mountains said: "The case is different! Let him try it, and if it does not work, it can be ended then."

帝曰，“往，欽哉！”九載，績用弗成。

Emperor Yao said: "Go, and be careful!" After nine years, the work was not accomplished.

帝曰：“諮！四嶽。朕在位七十載，汝能庸命，巽朕位？”嶽曰：“否德忝帝位。”曰：“明明揚側陋。”師錫帝曰：“有鰥在下，曰虞舜。”帝曰：“俞？予聞，如何？”嶽曰：“瞽子，父頑，母囂，象傲；克諧以孝，烝烝乂，不格奸。”

Emperor Yao said: "Ah! Chiefs of the Four Mountains. I have been on the throne for seventy years; can you use the mandate of Heaven to succeed me in my seat?" The Chiefs of the Four Mountains said: "Our virtue is poor, and we would disgrace the imperial seat." Emperor Yao said: "Examine and put forward those who are in humble and obscure places." Everyone put forward to Emperor Yao: "There is a bachelor in a lowly position named Yu Shun." Emperor Yao said: "Is that so? I too have heard of him; how is he?" The Chiefs of the Four Mountains said: "He is the son of a blind man; his father is stubborn, his stepmother's mouth does not speak loyal and trustworthy words, and his brother Xiang is arrogant; yet he is able through filial piety to bring harmony to the family, and gradually leads them toward goodness, so that they do not sink into wickedness."

帝曰：“我其試哉！女於時，觀厥刑于二女。”釐降二女於媯汭，嬪於虞。帝曰：“欽哉！”

Emperor Yao said: "Let me try him! I will marry my daughters to him and observe his conduct through my two daughters." So he sent his two daughters down to the bend of the Gui River, to become wives in the household of Yu. Emperor Yao said: "Be careful!"

虞舜側微，堯聞之聰明，將使嗣位，歷試諸難，作《舜典》。

Yu Shun was of humble birth; Yao heard that he was intelligent and was about to have him succeed to the throne, and tested him many times with difficult tasks, and so the "Canon of Shun" was composed.

曰若稽古帝舜，曰重華協於帝。濬哲文明，溫恭允塞，玄德升聞，乃命以位。

Examining antiquity, Emperor Shun was called Chonghua, and his virtue accorded with Yao's. He was deep and wise, his patterns bright, gentle and respectful, sincere and substantial; his hidden fine virtue reached up to Yao, and so he was appointed and took his place.

慎徽五典，五典克從；納於百揆，百揆時敘；賓於四門，四門穆穆；納於大麓，烈風雷雨弗迷。帝曰：“格！汝舜。詢事考言，乃言底可績，三載。汝陟帝位。”

He carefully and finely carried out the five constant rules of human relationship (the five canons: righteousness in the father, kindness in the mother, friendship in the elder brother, respect in the younger brother, filial piety in the son), and the five constant rules were all followed; set to oversee all the affairs of government, all affairs were in due order and on time; set to receive guests at the four gates of the Bright Hall, the people who came from the four quarters were all solemn and courteous; sent into the great forest (the deep mountain forest; one reading takes the character for 'forest' as read for 'register', meaning the record-books for registering all government affairs), fierce winds, thunder and rain could not confuse him. Emperor Yao said: "Come, Shun. I have asked about what you have done and examined what you have said, and your words can all be borne out in results, now for three years. Ascend the imperial seat."

舜讓於德，弗嗣。正月上日，受終於文祖。在璿璣玉衡，以齊七政。肆類於上帝，禋於六宗，望于山川，遍於群神。輯五瑞。既月乃日，覲四嶽群牧，班瑞於群后。

Shun wished to yield to one of virtue and would not take the throne. On a lucky day in the first ten days of the first month, he received at the temple of the Cultured Ancestor the throne that Yao had finished with. He observed the jade armillary sphere and jade crossbar in order to bring into order the seven governors of sun, moon and the five planets. Then he made the lei sacrifice to Heaven and to the Lord on High, made the yin offering to the Six Honored Ones (explanations of whom differ through the ages, some saying heaven, earth and the four directions, some the four seasons, cold and heat, and sun, moon and stars, and none is here taken as certain), made the distant sacrifice to mountains and rivers, and offered to all the spirits. He collected the five grades of jade tokens. He chose a lucky month and day to meet the Four Mountains and the governors of the various regions, and returned the jade tokens to the lords of the various regions.

歲二月，東巡守，至於岱宗，柴。望秩于山川，肆覲東後。協時月正日，同律度量衡。修五禮、五玉、三帛、二生、一死贄。如五器，卒乃復。五月南巡守，至於南嶽，如岱禮。八月西巡守，至於西嶽，如初。十有一月朔巡守，至於北嶽，如西禮。歸，格於藝祖，用特。五載一巡守，群后四朝。敷奏以言，明試以功，車服以庸。

In the second month of that year, he made an inspection tour to the east, arriving at Daizong (Mount Tai), and burned firewood as a sacrifice to Heaven. He made distant sacrifices to the mountains and rivers by rank, and then met the lords of the east. He harmonized the months of the four seasons and corrected the number of days, and unified the pitch pipes, measures of length and capacity, and weights. He regulated the five rites (auspicious, mourning, guest, military and celebratory), and the five kinds of jade tokens, three kinds of silk, two kinds of live offerings (a lamb and a goose) and one dead offering (a pheasant) as gifts of audience. The five kinds of jade ritual objects were returned when the business was done. In the fifth month he made an inspection tour south, arriving at the Southern Mountain, with the same ceremonies as at Daizong. In the eighth month he toured west, arriving at the Western Mountain, as at the start. In the eleventh month he toured north, arriving at the Northern Mountain, with the same rites as at the Western Mountain. On returning, he went to the temple of the Cultured Ancestor to report his arrival, offering a single bull. He made an inspection tour once every five years, and in between the lords of the various regions came to court in four groups over four years. They presented their own statements, and he clearly tested them by their achievements and rewarded the meritorious with carriages, horses and robes.

肇十有二州，封十有二山，濬川。

He began to mark out the twelve provinces, set up twelve famous mountains as markers, and dredged the rivers.

象以典刑，流宥五刑，鞭作官刑，撲作教刑，金作贖刑。眚災肆赦，怙終賊刑。欽哉，欽哉，惟刑之恤哉！流共工於幽州，放歡兜於崇山，竄三苗於三危，殛鯀於羽山，四罪而天下鹹服。

He displayed the regular punishments as images for public notice (another reading: applied the regular punishments according to law), used exile to temper the five punishments, flogging as the punishment of the officials, rods as the punishment for instruction, and bronze as redemption penalty. Those who caused disaster through error were pardoned, and those who persisted in evil relying on it were punished. Be careful, be careful, and let there be compassion in punishment! He banished Gong Gong to Youzhou, exiled Huan Dou to Mount Chong, moved the Sanmiao to Sanwei, and condemned Gun at Mount Yu (the character 'ji' is read by some as put to death and by others as exiled to death); when these four had been punished, all under heaven submitted in their hearts.

二十有八載，帝乃殂落。百姓如喪考妣，三載，四海遏密八音。

Twenty-eight years later, Emperor Yao died. The people mourned as if they had lost their parents, and for three years music ceased within the four seas.

月正元日，舜格於文祖，詢於四嶽，闢四門，明四目，達四聰。“諮，十有二牧！”曰，“食哉惟時！柔遠能邇，惇德允元，而難任人，蠻夷率服。”

On the first day of the first month, Shun went to the temple of the Cultured Ancestor, consulted the Four Mountains, opened the gates of the four quarters, made clear what was seen in the four quarters, and gained access to what was heard in the four quarters. "Ah, governors of the twelve provinces!" He also said: "In feeding the people, what matters most is not to go against the farming seasons! Console those far away and befriend those near, treat the virtuous generously and trust the good, but keep far from flatterers, and the barbarians will follow one another in submitting."

舜曰：“諮，四嶽！有能奮庸熙帝之載，使宅百揆亮採，惠疇？”僉曰：“伯禹作司空。”帝曰：“俞，諮！禹，汝平水土，惟時懋哉！”禹拜稽首，讓於稷、契暨皋陶。帝曰：“俞，汝往哉！”帝曰：“棄，黎民阻飢，汝后稷，播時百穀。”

Shun said: "Ah, Four Mountains! Is there anyone who can exert himself in service and enlarge Emperor Yao's work, and let him occupy the post of overseer of the hundred officials and assist in government, who would that be?" Everyone said: "Bo Yu is the Minister of Works." Emperor Shun said: "Good! Yu, you have leveled the waters and lands; put even more effort into this matter!" Yu knelt and bowed with his head to the ground, wishing to yield to Ji, Xie and Gao Yao. Emperor Shun said: "Enough, go and take up your post!" Emperor Shun said: "Qi, the common people are suffering from hunger; take up the office of Hou Ji and sow the hundred grains."

帝曰：“契，百姓不親，五品不遜。汝作司徒，敬敷五教，在寬。”

Emperor Shun said: "Xie, the hundred officials and clans are not on friendly terms, and the five constant relationships are out of order. Be Minister of Education, and reverently carry out the five teachings, the key being generosity."

帝曰：“皋陶，蠻夷猾夏，寇賊奸宄。汝作士，五刑有服，五服三就。五流有宅，五宅三居。惟明克允！”帝曰：“疇若予工？”僉曰：“垂哉！”帝曰：“俞，諮！垂，汝共工。”

Emperor Shun said: "Gao Yao, barbarians are encroaching on the Chinese, and bandits and thieves are making trouble inside and out. Be Minister of Justice; each of the five punishments has its proper place of service, and the five forms of service are carried out in three places. The five kinds of exile each have their place of settlement, and the five grades of settlement fall into three grades of distance. Only through clear examination can there be fairness!" Emperor Shun said: "Who can respond to my affairs of the hundred crafts?" Everyone said: "Chui!" Emperor Shun said: "Good! Chui, be my Minister of Works."

垂拜稽首，讓於殳斨暨伯與。”帝曰：“俞，往哉！汝諧。”

Chui knelt and bowed with his head to the ground, wishing to yield to Shu Qiang and Bo Yu. Emperor Shun said: "Enough, go! Work together in coordination."

帝曰：“疇若予上下草木鳥獸？”僉曰：“益哉！”帝曰：“俞，諮！益，汝作朕虞。”益拜稽首，讓於朱虎、熊羆。帝曰：“俞，往哉！汝諧。”

Emperor Shun said: "Who can respond to me by managing the plants, trees, birds and beasts, above and below?" Everyone said: "Yi!" Emperor Shun said: "Good! Yi, be my Forester." Yi knelt and bowed with his head to the ground, wishing to yield to Zhu Hu, Xiong and Pi. Emperor Shun said: "Enough, go! Work together in coordination."

帝曰：“諮！四嶽，有能典朕三禮？’僉曰：“伯夷！”帝曰：“俞，諮！伯，汝作秩宗。夙夜惟寅，直哉惟清。”伯拜稽首，讓於夔、龍。帝曰：“俞，往，欽哉！”帝曰：“夔！命汝典樂，教胄子，直而溫，寬而栗，剛而無虐，簡而無傲。

Emperor Shun said: "Ah! Four Mountains, who can preside over my three rites (the rites of sacrifice to heavenly spirits, earthly spirits and human ghosts)?" Everyone said: "Bo Yi!" Emperor Shun said: "Good! Bo, be Director of Ritual Order. Day and night be reverent, upright and clear." Bo Yi knelt and bowed with his head to the ground, wishing to yield to Kui and Long. Emperor Shun said: "Enough, go, and be careful!" Emperor Shun said: "Kui! I appoint you to take charge of music and to teach the sons of the nobility, so that they are upright and yet mild, generous and yet dignified, firm and yet not harsh, simple and yet not arrogant.

詩言志，歌永言，聲依永，律和聲。八音克諧，無相奪倫，神人以和。”夔曰：“於！予擊石拊石，百獸率舞。”

(Emperor Shun continued:) Poetry expresses the aspiration, song prolongs the words, tones follow the prolonged song, and the pitch pipes harmonize the tones. If the eight kinds of instruments can be harmonious and not disturb one another's order, then spirits and humans will all be in harmony." Kui said: "Ah! When I strike the stone chimes and lightly tap them, the hundred beasts all follow in dancing."

帝曰：“龍，朕塈讒說殄行，震驚朕師。命汝作納言，夙夜出納朕命，惟允！”帝曰：“諮！汝二十有二人，欽哉！惟時亮天功。”三載考績，三考，黜陟幽明，庶績咸熙。分北三苗。

Emperor Shun said: "Long, I loathe slanderous speech and cruel conduct, which alarm my people. I appoint you Officer of Words, to announce and relay my orders day and night; be sure to be trustworthy!" Emperor Shun said: "Ah! You twenty-two, be careful! Assist in good time to complete the works of Heaven." Achievements were assessed once every three years, and after three assessments, the dim were dismissed and the bright promoted, and all works flourished. He also dealt separately with the Sanmiao.

舜生三十徵，庸三十，在位五十載，陟方乃死。

Shun was summoned at thirty, served for thirty years, and held the imperial seat for fifty years; he died while on a southern tour (one reading takes the phrase meaning 'ascended in the direction' as meaning he ascended to heaven).

〖汩作九共槀飫〗帝釐下土，方設居方，別生分類。作《汩作》、《九共》九篇、《槀飫》。

[Gu Zuo, Jiu Gong, Gao Yu] The Emperor governed the lands below, set up dwellings by direction, distinguished surnames and separated clans. Thereupon he composed "Gu Zuo," the nine chapters of "Jiu Gong," and "Gao Yu."

皋陶矢厥謨，禹成厥功，帝舜申之。作《大禹》、《皋陶謨》、《益稷》。

Gao Yao set out his counsels, Yu accomplished his work, and Emperor Shun explained and elaborated. Thereupon the "Counsels of Great Yu," the "Counsels of Gao Yao" and the "Yi and Ji" were composed.

曰若稽古大禹，曰文命敷於四海，祗承於帝。曰：“後克艱厥後，臣克艱厥臣，政乃乂，黎民敏德。”

Examining antiquity, Great Yu spread his cultural virtue and teachings across the four seas and reverently served Emperor Shun. He said: "If a ruler can regard being a ruler as difficult, and a minister can regard being a minister as difficult, then government can be ordered and the common people will exert themselves in virtue."

帝曰：“俞！允若茲，嘉言罔攸伏，野無遺賢，萬邦咸寧。稽於眾，捨己從人，不虐無告，不廢困窮，惟帝時克。”

Emperor Shun said: "Yes! So it truly is. When good words are not hidden, no worthy people in the countryside are overlooked, and the ten thousand states are at peace. To be able to consult the many, to give up one's own view and follow others, not to mistreat the helpless and solitary, not to discard the poor and distressed, only Emperor Yao could do this."

益曰：“都，帝德廣運，乃聖乃神，乃武乃文。皇天眷命，奄有四海為天下君。”

Yi said: "Ah, Emperor Yao's virtue is vast and in motion, sage and divine, with both martial achievement and cultural virtue. August Heaven favored and appointed him, so that he held the four seas and was ruler of all under heaven."

禹曰：“惠迪吉，從逆兇，惟影響。”

Yu said: "Following the right path brings good fortune, following the wrong brings ill fortune, as sure as shadow and echo."

益曰：“籲！戒哉！儆戒無虞，罔失法度。罔遊於逸，罔淫於樂。任賢勿貳，去邪勿疑。疑謀勿成，百志惟熙。罔違道以幹百姓之譽，罔咈百姓以從己之慾。

Yi said: "Alas! Be on guard! Be watchful when there is no trouble, and do not lose the standards. Do not wander in ease, do not sink into pleasure. Employ the worthy without wavering, and remove the wicked without hesitation. Do not carry out doubtful plans, and let all aspirations be great. Do not go against the right way to seek the people's praise, and do not go against the people to follow your own desires.

無怠無荒，四夷來王。”

(Yi continued:) Do not be idle and do not neglect, and the four barbarian peoples will come to court the Son of Heaven."

禹曰：“於！帝念哉！德惟善政，政在養民。水、火、金、木、土、谷，惟修；正德、利用、厚生、惟和。九功惟敘，九敘惟歌。戒之用休，董之用威，勸之以九歌俾勿壞。”

Yu said: "Ah! Let the Emperor remember! Virtue lies in good government, and the key to government is in nurturing the people. Water, fire, metal, wood, earth and grain must all be put in order; rectifying virtue, facilitating the use of implements, and enriching the people's livelihood must all be harmonized. When these nine works have their order, the nine orders are set into song. Encourage with goodness, supervise with majesty, and further urge with the Nine Songs, so that these do not fall into ruin."

帝曰：“俞！地平天成，六府三事允治，萬世永賴，時乃功。”

Emperor Shun said: "Yes! The earth is leveled and the seasons completed, and the six treasuries and three affairs are truly well governed; ten thousand generations will forever rely on it, and this is your achievement."

帝曰：“格，汝禹！朕宅帝位三十有三載，耄期倦於勤。汝惟不怠，總朕師。”

Emperor Shun said: "Come, Yu! I have been on the throne for thirty-three years, my years are many and I am weary of toil. You have never been idle; come and lead my people."

禹曰：“朕德罔克，民不依。皋陶邁種德，德乃降，黎民懷之。帝念哉！念茲在茲，釋茲在茲，名言茲在茲，允出茲在茲，惟帝念功。”

Yu said: "My virtue is not up to it, and the people will not follow me. Gao Yao has diligently sown virtue, and his virtue has reached down to the people, and the common people cherish him. Let the Emperor remember! The one who is in mind is this man, the one to be set aside should be this man, the one spoken of is this man, and the one from whom trust comes is also this man; I beg the Emperor to remember his merit."

帝曰：“皋陶，惟茲臣庶，罔或幹予正。汝作士，明於五刑，以弼五教。期於予治，刑期於無刑，民協於中，時乃功，懋哉。”

Emperor Shun said: "Gao Yao, among these ministers and common people, none has offended against my right way. You are my Minister of Justice, making the five punishments clear to assist the five teachings. I hope you will help complete my governing; use punishment in the hope of reaching a time when it is not needed, and the people all accord with the middle way; this is your achievement, and you should keep working at it."

皋陶曰：“帝德罔愆，臨下以簡，御眾以寬；罰弗及嗣，賞延於世。宥過無大，刑故無小；罪疑惟輕，功疑惟重；與其殺不辜，寧失不經；好生之德，洽於民心，茲用不犯於有司。”

Gao Yao said: "The Emperor's virtue has no fault; he approaches those below simply and governs the multitude generously; punishment does not extend to descendants, while rewards extend to later generations. Pardon faults however great, punish intentional crimes however small; if the charge is doubtful, make it light; if the merit is doubtful, make it heavy; rather than put an innocent person to death, better to err by failing to keep the regular law. The virtue of cherishing life steeps the people's hearts, and so the people do not offend against the officials."

帝曰：“俾予從欲以治，四方風動，惟乃之休。”

Emperor Shun said: "That I have been able to govern as I wished, with the four quarters responding like the wind, is your fine virtue."

帝曰：“來，禹！降水儆予，成允成功，惟汝賢。克勤於邦，克儉於家，不自滿假，惟汝賢。汝惟不矜，天下莫與汝爭能。汝惟不伐，天下莫與汝爭功。予懋乃德，嘉乃丕績，天之歷數在汝躬，汝終陟元后。人心惟危，道心惟微，惟精惟一，允執厥中。無稽之言勿聽，弗詢之謀勿庸。可愛非君？可畏非民？眾非元后，何戴？後非眾，罔與守邦？欽哉！慎乃有位，敬修其可願，四海困窮，天祿永終。惟口出好興戎，朕言不再。”

Emperor Shun said: "Come, Yu! The flood waters warned me; you accomplished both trust and work, and you alone are worthy. You can labor for the state and be frugal in your household, not self-satisfied or proud, and you alone are worthy. Precisely because you do not boast, no one under heaven can contend with you in ability. Precisely because you do not vaunt your own merit, no one under heaven can contend with you in achievement. I praise your virtue and commend your great merit; the heavenly sequence (the order in which emperors succeed one another) rests on your person, and in the end you will ascend to the seat of the great ruler. The human mind is perilous, the mind of the Way is subtle; be refined and single-minded, and hold faithfully to the middle way. Do not listen to words without evidence, and do not use plans that have not been consulted. Is not the ruler what is to be loved? Are not the people what is to be feared? Without a great ruler, whom would the multitude support? Without the multitude, with whom would the ruler guard the state? Be careful! Be watchful of the position you hold, and reverently cultivate the virtue that can be wished for; if the four seas fall into hardship, Heaven's emolument and seat will end forever. The mouth can speak good things and can also raise arms; I will say no more."

禹曰：“枚卜功臣，惟吉之從。”

Yu said: "Please consult the oracle for each of the meritorious ministers one by one, and follow only the auspicious sign."

帝曰：“禹！官占惟先蔽志，昆命於元龜。朕志先定，詢謀僉同，鬼神其依，龜筮協從，卜不習吉。”禹拜稽首，固辭。

Emperor Shun said: "Yu! When the officials consult the oracle, they first fix their own resolve and then ask the great tortoise for its command. My resolve was fixed first, I consulted and planned with the many and all agreed, and the spirits will also follow; the tortoise shell and milfoil both concur, and divination need not be repeated to seek good fortune." Yu knelt and bowed with his head to the ground, and firmly declined.

帝曰：“毋！惟汝諧。”

Emperor Shun said: "Do not do so! Only you are fitting."

正月朔旦，受命於神宗，率百官若帝之初。

At dawn on the first day of the first month, Yu received the appointment at the temple of Shenzong and led the hundred officials, with ceremonies like those with which Shun had earlier received the end of Yao's reign.

帝曰：“諮，禹！惟時有苗弗率，汝徂徵。”

Emperor Shun said: "Ah, Yu! At this time the Youmiao do not follow instruction; go and attack them."

禹乃會群后，誓於師曰；“濟濟有眾，鹹聽朕命。蠢茲有苗，昏迷不恭，侮慢自賢，反道敗德，君子在野，小人在位，民棄不保，天降之咎，肆予以爾眾士，奉辭伐罪。爾尚一乃心力，其克有勳。”

Yu then assembled the lords of the various regions and made an oath before the army, saying: "Orderly host of officers and soldiers, all listen to my command. These stirring Youmiao are dim and confused and disrespectful, insolent and yet think themselves worthy, going against the right way and ruining virtue; gentlemen are out in the wilds and petty people in office; the people abandon them and they cannot protect themselves; Heaven sends down calamity, and so I lead you, the host of officers and soldiers, to attack the guilty, bearing the words of the charge. You should further unite your strength and will as one, and then you can establish merit."

三旬，苗民逆命。益贊於禹曰：“惟德動天，無遠弗屆。滿招損，謙受益，時乃天道。帝初於歷山，往于田，日號泣於旻天，於父母，負罪引慝。祗載見瞽叟，夔夔齋慄，瞽亦允若。至諴感神，矧茲有苗。”

For thirty days, the Miao people still defied the command. Yi advised and assisted Yu, saying: "Only virtue can move Heaven, and however far away, it can reach. Self-satisfaction invites loss, and humility receives benefit; this is the Way of Heaven. When Emperor Shun was at Mount Li in the beginning, he went out to the fields and cried out to merciful Heaven every day, and also cried out to his parents, taking the blame on himself and admitting his faults. He went respectfully to see Gusou, reverent and trembling, and Gusou too truly became agreeable. Utmost sincerity can move the spirits, how much more these Youmiao."

禹拜昌言曰：“俞！”班師振旅。帝乃誕敷文德，舞幹羽於兩階，七旬有苗格。

Yu bowed in thanks for these fine words and said: "Yes!" Then he drew up the troops and brought the army back. Emperor Shun then spread great cultural virtue, and had shields and pheasant feathers danced between the two flights of steps; after seventy days the Youmiao came and submitted.

曰若稽古皋陶曰：“允迪厥德，謨明弼諧。”禹曰：“俞，如何？”皋陶曰：“都！慎厥身，修思永。惇敘九族，庶明勵翼，邇可遠在茲。”禹拜昌言曰：“俞！”皋陶曰：“都！在知人，在安民。”禹曰：“籲！鹹若時，惟帝其難之。知人則哲，能官人。安民則惠，黎民懷之。能哲而惠，何憂乎驩兜？何遷乎有苗？何畏乎巧言令色孔壬？”皋陶曰：“都！亦行有九德。亦言，其人有德，乃言曰，載采采。”禹曰：“何？”皋陶曰：“寬而栗，柔而立，愿而恭，亂而敬，擾而毅，直而溫，簡而廉，剛而塞，強而義。彰厥有常，吉哉！日宣三德，夙夜浚明有家；日嚴祗敬六德，亮採有邦。翕受敷施，九德鹹事，俊乂在官。百僚師師，百工惟時，撫於五辰，庶績其凝。無教逸欲，有邦兢兢業業，一日二日萬幾。無曠庶官，天工，人其代之。天敘有典，敕我五典五惇哉！天秩有禮，自我五禮有庸哉！同寅協恭和衷哉！天命有德，五服五章哉！天討有罪，五刑五用哉！政事懋哉懋哉！”“天聰明，自我民聰明。天明畏，自我民明威。達於上下，敬哉有土！”皋陶曰：“朕言惠可厎行？”禹曰：“俞！乃言厎可績。”皋陶曰：“予未有知，思曰贊贊襄哉！”虞書益稷第五

Examining remote antiquity, Gao Yao said: "If one sincerely practices that virtue, one's counsel will be wise and one's assistance harmonious." Yu said: "Yes, how is it done?" Gao Yao said: "Ah! Be careful with yourself, and in cultivating yourself think of the long term. Treat the nine kinds of kin generously and put them in order, and the many worthy and wise will strive to assist you; the principle of reaching from near to far lies here." Yu bowed in thanks for these fine words and said: "Yes!" Gao Yao said: "Ah! The key lies in knowing people and in giving the people peace." Yu said: "Alas! To do all this, even Emperor Yao would have found it hard. Knowing people is wisdom, and only then can one employ people and give them office. Giving the people peace is kindness, and then the many people will cherish you. If one can be both wise and kind, why worry about Huan Dou? Why exile the Miao of You? Why fear the great treacherous ones with fine words and a hypocritical look?" Gao Yao said: "Ah! People's conduct has nine virtues. To say that someone has virtue, say: he has done such and such things." Yu said: "What are they?" Gao Yao said: "Generous yet dignified; gentle yet self-standing; honest yet respectful; capable of governing yet reverent; accommodating yet firm; upright yet mild; simple yet principled; strong yet substantial; brave yet righteous. When these are constantly kept and made evident, there is good fortune! If one proclaims three of these virtues each day and works at governing day and night, one can keep a family of a senior official; if one respectfully practices six of these virtues each day and assists in government, one can keep a state of a feudal lord. When all nine are received and universally carried out, there are people engaged in all nine, and outstanding talents are all in office. The hundred officials model themselves on each other, the hundred artisans all finish in due time, and following the four seasons and the stars, all kinds of achievements can be completed. Do not teach people to covet ease and desire; those who hold states must be anxious and diligent, for in a day or two there are ten thousand matters of consequence. Do not leave the offices vacant; Heaven's work is to be completed by people in its place. Heaven has arranged the constant relations, and exhorts us to enrich the five constant principles! Heaven has set the grades of ritual, and has us carry out the five rites regularly! Be reverent to one another, work together respectfully, and be of one heart! Heaven appoints those of virtue, with five kinds of robes and five kinds of ornament! Heaven punishes the guilty, with five punishments and five uses! In government, strive, strive!" He added: "Heaven's hearing and sight come from the hearing and sight of our people. Heaven's brightness and awe come from the brightness and dignity of our people. High and low are connected; lords who hold land must be careful!" Gao Yao said: "Are my words agreeable, and can they be put into practice?" Yu said: "Yes! Your words can be turned into results." Gao Yao said: "I have no knowledge; I only think of helping to accomplish, and helping again!" (At the end of this section the base text appends "Book of Yu, Yi and Ji, Part Five," a title of the next chapter that has slipped into the text.)

帝曰：“來，禹！汝亦昌言。”禹拜曰：“都！帝，予何言？予思日孜孜。”

Emperor Shun said: "Come, Yu! You too say some good words." Yu bowed and said: "Ah! Emperor, what should I say? I only think of being diligent every day without slackening."

皋陶曰：“籲！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。”

Gao Yao said: "Alas! How are you diligent?" Yu said: "The flood waters rose to the sky, vast and wide, surrounding the mountains and overflowing the hills, and the people below were submerged and drowned. I rode the four kinds of conveyance, followed the mountain ridges, and cut trees to mark the way, and together with Yi presented fresh birds, beasts, fish and turtles to the people. I opened channels for the great rivers of the nine provinces so they ran to the four seas, and dredged the field ditches so they ran to the great rivers; and together with Ji I sowed seed and presented hard-won grain and fresh meat to the people. I strove to exchange what was lacking for what was in surplus, trading and storing up. The many people could then eat grain, and the myriad states began to be governed." Gao Yao said: "Yes! One should follow these good words of yours."

禹曰：“都！帝，慎乃在位。”帝曰：“俞！禹曰：“安汝止，惟幾惟康。

Yu said: "Ah! Emperor, be careful of the position you occupy." Emperor Shun said: "Yes!" Yu said: "Be at peace in the place where you should stop, think about the subtle, and think about wellbeing.

其弼直，惟動丕應。徯志以昭受上帝，天其申命用休。”

(Yu continued:) Let your assistants be upright, and whenever you act there will be a great response. Wait with a clear heart to receive the Lord on High, and Heaven will again send down a fine mandate."

帝曰：“籲！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，以五采彰施於五色，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，欲並生哉！工以納言，時而颺之，格則承之庸之，否則威之。”

Emperor Shun said: "Alas! My ministers, my neighbors! My neighbors, my ministers!" Yu said: "Yes!" Emperor Shun said: "My ministers are my thighs, arms, ears and eyes. I want to guide and help the people, and you assist me. I want to put effort into the four quarters, and you act. I want to look at the images of the ancients: sun, moon, stars, mountain, dragon and flowery fowl, made into painted decorations; the vessels of the ancestral temple, water weed, fire, grains of rice, the axe and the double-ji pattern, embroidered with fine kudzu cloth, applying the five colors in five hues to make ceremonial robes; you must make these clear. I want to hear the six pitch-pipes, five tones and eight kinds of instruments, and examine from them order and disorder, in order to announce and receive the words of the five regions; you must listen. If I go wrong, correct me; do not comply to my face and then speak behind my back after withdrawing. Be careful of those who attend at my sides! As for those stubborn ones who offer slander, if they cannot remain in office, they are shown up with the archery rite, made to remember the lesson by flogging, and recorded on tablets, wishing to let them live on together! The musicians are used to convey words; those that are timely are proclaimed, those who correct themselves are promoted, and those who do not are punished with awe."

禹曰：“俞哉！帝光天之下，至於海隅蒼生，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，惟慢遊是好，傲虐是作。罔晝夜頟頟，罔水行舟。朋淫於家，用殄厥世。予創若時，娶於塗山，辛壬癸甲。啟呱呱而泣，予弗子，惟荒度土功。弼成五服，至於五千。州十有二師，外薄四海，鹹建五長，各迪有功，苗頑弗即工，帝其念哉！”帝曰：“迪朕德，時乃功，惟敘。”

Yu said: "Yes! The Emperor's radiance is beneath Heaven, reaching to the common people at the ends of the sea, and the worthy of the myriad states are all the Emperor's ministers, only waiting for the Emperor to promote them in time. Receive their words widely, examine the multitude clearly by their achievements, and reward those with merit with carriages, horses and robes. Who would dare not be modest, and who would dare not respond respectfully? If the Emperor cannot employ them in time, and the worthy and foolish are mixed, and promotions are made day by day, there will be no achievement. Do not be arrogant like Danzhu, who only liked idleness and roaming, and did arrogant and cruel things. Day and night he clamored without rest, and sailed boats even where there was no water. He indulged in lewdness at home with a crowd, and so cut off his line. I take this as a warning: I married at Tushan, and left after four days, Xin, Ren, Gui and Jia. When Qi cried, I could not be a father to him, but busied myself with measuring the work of water and land. I helped complete the five zones, reaching five thousand li. Each province had twelve armies, and outwardly near the four seas, each had chiefs of the five grades established, each leading in merit, only the Miao people were stubborn and unwilling to come to work; the Emperor should remember this!" Emperor Shun said: "Guiding me with virtue, this is your merit; let it be so in good order."

皋陶方祗厥敘，方施象刑，惟明。

Gao Yao was reverently attending to that order, and putting into effect the symbolic punishments, very strictly and clearly.

夔曰：“戛擊鳴球、搏拊、琴、瑟、以詠。”祖考來格，虞賓在位，群后德讓。下管鼗鼓，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。”

Kui said: "Strike the ringing jade, the clapper, the zither and the lute, to accompany the singing." The ancestors came down to attend, the guests of Yu Shun were in their places, and the lords of all quarters yielded to one another in virtue. Below the hall, the pipes and the rattle-drums, with the zhu to start and the yu to stop the music, the reeds and the great bells alternating. Birds and beasts danced in stately steps; the Xiaoshao was performed through nine movements, and phoenixes came to show their forms. Kui said: "Ah! When I strike the stone chimes and tap the stone chimes lightly, the hundred beasts all follow in dance."

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！”夏書禹貢第一

The many officials were truly in harmony, and Emperor Shun therefore composed a song. He said: "Be careful of Heaven's command; at every moment and in every matter be cautious." Then he sang: "The limbs are joyful! The head is stirred! The hundred works flourish!" Gao Yao knelt and bowed with his forehead to the ground, and said loudly: "Remember this! Lead and undertake the work, be careful of your laws, be reverent! Examine repeatedly in order to succeed, be reverent!" Then he continued the song: "The head is wise, the limbs are good, and all affairs are at peace!" He sang again: "The head is petty, the limbs are lazy, and all affairs fall to ruin!" Emperor Shun bowed and said: "Yes, go, and be reverent!" (At the end of this section the base text appends "Book of Xia, Tribute of Yu, Part One," a title of the next chapter that has slipped into the text.)

禹別九州，隨山浚川，任土作貢。禹敷土，隨山刊木，奠高山大川。

Yu divided the nine provinces, following the mountains to dredge the rivers, and set the tribute according to the land. Yu laid out the land, followed the mountains and cut trees, and fixed the high mountains and great rivers.

冀州：既載壺口，治梁及岐。既修太原，至於岳陽；覃懷厎績，至於衡漳。

Jizhou: work on Hukou was already begun, and Mount Liang and Mount Qi were also brought under control. Taiyuan was repaired, reaching to the south of Taiyue; the region of Tanhuai was completed, reaching to the Zhang River that flows across into the Yellow River.

厥土惟白壤，厥賦惟上上錯，厥田惟中中。恆、衛既從，大陸既作。島夷皮服，夾右碣石入於河。

Its soil is white loam, its taxes are first grade mixed with second, and its fields are fifth grade. The Heng and Wei rivers have been made to flow along their course, and the Daolu marsh can already be cultivated. The island barbarians bring tribute of leather clothing, going around Jieshi to the right into the Yellow River.

濟河惟兗州。九河既道，雷夏既澤，灉、沮會同。桑土既蠶，是降丘宅土。

Between the Ji River and the Yellow River is Yanzhou. The nine rivers are already opened, Leixia is already a marsh, and the Yong and Ju rivers join. In the land suited to mulberry, silkworms are already being raised, and so the people came down from the hills to live on the plains.

厥土黑墳，厥草惟繇，厥木惟條。厥田惟中下，厥賦貞，作十有三載乃同。厥貢漆絲，厥篚織文。浮於濟、漯，達於河。

Its soil is black, fertile and mounded, the grass grows lush and the trees tall. Its fields are sixth grade and its taxes ninth grade, and it took thirteen years of work before it matched the other provinces. Its tribute is lacquer and silk, with patterned silk fabrics in baskets. Boats float down the Ji and Ta rivers to reach the Yellow River.

海岱惟青州。嵎夷既略，濰、淄其道。厥土白墳，海濱廣斥。厥田惟上下，厥賦中上。厥貢鹽絺，海物惟錯。岱畎絲、枲、鉛、松、怪石。萊夷作牧。厥篚檿絲。浮於汶，達於濟。

Between the sea and Mount Tai is Qingzhou. Yuyi has been settled, and the Wei and Zi rivers are opened. The soil is white mounded earth, and the seashore is broad and salty. Its fields are third grade and its taxes fourth grade. Its tribute is salt and fine kudzu cloth, with sea products of mixed kinds. From the valleys of Mount Tai come silk, hemp, lead, pine and strange stones. The Lai barbarians engage in herding. In baskets is silk of mountain mulberry. Boats float along the Wen River to reach the Ji River.

海、岱及淮惟徐州。淮、沂其乂，蒙、羽其藝，大野既豬，東原厎平。厥土赤埴墳，草木漸包。厥田惟上中，厥賦中中。厥貢惟土五色，羽畎夏翟，嶧陽孤桐，泗濱浮磬，淮夷蠙珠暨魚。厥篚玄纖、縞。浮於淮、泗，達於河。

Between the sea, Mount Tai and the Huai River is Xuzhou. The Huai and Yi rivers are already managed, Mount Meng and Mount Yu can already be planted, the Daye marsh has gathered into a lake, and Dongyuan is already settled. The soil is red, sticky and fertile clay mound, with vegetation gradually growing thick. Its fields are second grade and its taxes fifth grade. Its tribute is earth of five colors, the xia di (five-colored pheasant feathers) from the valleys of Mount Yu, the solitary-grown tong wood on the south of Mount Yi, the floating chime stones at the Si River bank, and the pearls and fish of the Huai barbarians. In baskets are black fine silk and white silk. Boats float along the Huai and Si rivers to reach the Yellow River.

淮海惟揚州。彭蠡既豬，陽鳥攸居。三江既入，震澤厎定。筱簜既敷，厥草惟夭，厥木惟喬。厥土惟塗泥。厥田唯下下，厥賦下上，上錯。厥貢惟金三品，瑤、琨筱、簜、齒、革、羽、毛惟木。島夷卉服。厥篚織貝，厥包桔柚，錫貢。

Between the Huai River and the sea is Yangzhou. Pengli has gathered into a lake, and the sun-following birds dwell here. The three rivers have already entered the sea, and Zhenze is settled. Small and large bamboo are everywhere, the grass grows lush and the trees tall. The soil is muddy. Its fields are ninth grade and its taxes seventh grade, sometimes sixth. Its tribute is the three kinds of metal, gold, silver and copper, fine jade, fine stones, small and large bamboo, ivory, hides, feathers, yak tails and timber. The island barbarians wear clothing woven of grass. In baskets are woven shell brocade, and wrapped tangerines and pomelos, which are offered only when so commanded.

沿於江、海，達於淮、泗。

Follow the Yangtze and the sea, to reach the Huai and Si rivers.

荊及衡陽惟荊州。江、漢朝宗於海，九江孔殷，沱、潛既道，雲土、夢作乂。

From Mount Jing to the south of Mount Heng is Jingzhou. The Yangtze and Han flow to the sea as if going to court the Son of Heaven, the Nine Rivers are deep and full, the Tuo and Qian rivers are opened, the mud of Yunze emerges and Mengze can be cultivated (the base text breaks this as "Yun soil, Meng," and one view holds it should be read together as Yunmeng).

厥土惟塗泥，厥田惟下中，厥賦上下。厥貢羽、毛、齒、革惟金三品，杶、榦、栝、柏，礪、砥、砮、丹惟菌簵、楛，三邦厎貢厥名。包匭菁茅，厥篚玄纁璣組，九江納錫大龜。浮於江、沱、潛、漢，逾於洛，至於南河。

The soil is muddy, the fields are eighth grade and the taxes third grade. The tribute is feathers, yak tails, ivory, hides and the three kinds of metal, chun, gan, gua and cypress woods, whetstones of li, di and nu types, cinnabar, and the jun-lu bamboo and hu wood; three feudal states bring their famous products as tribute. Wrapped in boxes are the qingmao reeds, and in baskets are dark red silk and strings of pearls, and the Nine Rivers send great tortoises as tribute. Boats float along the Yangtze, Tuo, Qian and Han, cross over the Luo, and reach the South River.

荊河惟豫州。伊、洛、瀍、澗既入於河，滎波既豬。導菏澤，被孟豬。厥土惟壤，下土墳壚。厥田惟中上，厥賦錯上中。厥貢漆、枲，絺、紵，厥篚纖、纊，錫貢磬錯。浮於洛，達於河。

Between Mount Jing and the Yellow River is Yuzhou. The Yi, Luo, Chan and Jian rivers already flow into the Yellow River, and Yingbo is already a lake. The Heze is dredged to let its waters overflow into Mengzhu. The soil is loam, and in the low places fertile black mound earth. The fields are fourth grade, and the taxes are second grade mixed with first. The tribute is lacquer, hemp, fine kudzu cloth and ramie, with fine silk and silk floss in baskets, and whetstones for working chimes presented when commanded. Boats float along the Luo to reach the Yellow River.

華陽、黑水惟梁州。岷、嶓既藝，沱、潛既道。蔡、蒙旅平，和夷厎績。厥土青黎，厥田惟下上，厥賦下中，三錯。厥貢璆、鐵、銀、鏤、砮磬、熊、羆、狐、狸、織皮，西傾因桓是來，浮於潛，逾於沔，入於渭，亂於河。

From the south of Mount Hua to the Black River is Liangzhou. Mount Min and Mount Bozhong can already be planted, and the Tuo and Qian rivers are opened. Mount Cai and Mount Meng have been sacrificed to and put in order, and the He Yi people have succeeded. The soil is blue-black, the fields are seventh grade and the taxes eighth grade, mixed with seventh and ninth. The tribute is fine jade, iron, silver, hard steel, nu stone, chimes, bears, brown bears, foxes, wildcats and woven hides, and the tribute from Mount Xiqing comes along the Huan River, and boats float along the Qian River, cross the Mian, enter the Wei and cross the Yellow River.

黑水、西河惟雍州。弱水既西，涇屬渭汭，漆沮既從，灃水攸同。荊、岐既旅，終南、惇物，至於鳥鼠。原隰厎績，至於豬野。三危既宅，三苗丕敘。厥土惟黃壤，厥田惟上上，厥賦中下。厥貢惟球、琳、琅玕。浮於積石，至於龍門、西河，會於渭汭。織皮崑崙、析支、渠搜，西戎即敘。

Between the Black River and the West River is Yongzhou. The Weak River already flows west, the Jing River joins the bend of the Wei, the Qi and Ju rivers flow along their course, and the Feng River joins the Wei. Mount Jing and Mount Qi have been sacrificed to, and Zhongnan Mountain, Dunwu Mountain, reaching to Mount Niaoshu. The plains and marshes have succeeded, reaching to Zhuye marsh. The Three Perils are already habitable, and the Three Miao are greatly settled. The soil is yellow loam, the fields first grade and the taxes sixth grade. The tribute is qiu jade, lin jade and langgan. Boats float from Jishi, reach Longmen and the West River, and join at the bend of the Wei. The people who wear woven hides are at Kunlun, Xizhi and Qusou, and the Western Rong are all settled.

導岍及岐，至於荊山，逾於河；壺口、雷首至於太嶽；厎柱、析城至於王屋；太行、恆山至於碣石，入於海。

Open the mountain paths: from Mount Qian to Mount Qi, reaching Mount Jing, crossing the Yellow River; from Hukou and Leishou reaching Taiyue; from Dizhu and Xicheng reaching Wangwu; from Taihang and Hengshan reaching Jieshi, extending into the sea.

西傾、朱圉、鳥鼠至於太華；熊耳、外方、桐柏至於陪尾。

From Xiqing, Zhuyu and Niaoshu reaching Taihua; from Xiong'er, Waifang and Tongbo reaching Peiwei.

導嶓冢，至於荊山；內方，至於大別。

Opened from Bozhong, reaching Mount Jing; from Neifang reaching Dabie.

岷山之陽，至於衡山，過九江，至於敷淺原。

From the south of Mount Min reaching Mount Heng, passing the Nine Rivers, reaching Fuqianyuan.

導弱水，至於合黎，餘波入於流沙。

Dredge the Weak River, reaching Heli, and the rest of the water flows into the Flowing Sands.

導黑水，至於三危，入於南海。

Dredge the Black River, reaching the Three Perils, and flowing into the South Sea.

導河、積石，至於龍門；南至於華陰，東至於厎柱，又東至於孟津，東過洛汭，至於大伾；北過降水，至於大陸；又北，播為九河，同為逆河，入於海。

Dredge the Yellow River: from Jishi reach Longmen; south reach Huayin, east reach Dizhu, and further east reach Mengjin, east past where the Luo enters the river, reaching Dapi; north past the Jiang River, reaching the Daolu marsh; further north, it divides into nine rivers, which unite into the Reverse River and flow into the sea.

嶓冢導漾，東流為漢，又東，為滄浪之水，過三澨，至於大別，南入於江。

From Bozhong dredge the Yang River, which flows east and becomes the Han, then east again and becomes the Canglang waters, passes the Three Shi, reaches Dabie, and flows south into the Yangtze.

東，匯澤為彭蠡，東，為北江，入於海。

East it gathers into the marsh of Pengli, then east again becomes the North Yangtze and flows into the sea.

岷山導江，東別為沱，又東至於澧；過九江，至於東陵，東迆北，會於匯；東為中江，入於海。

From Mount Min dredge the Yangtze, east branching off the Tuo, then east reaching the Li; passing the Nine Rivers, reaching Dongling, east and slightly north, meeting at the Hui; east becoming the Middle Yangtze and flowing into the sea.

導沇水，東流為濟，入於河，溢為滎；東出於陶丘北，又東至於菏，又東北，會於汶，又北，東入於海。

Dredge the Yan River, which flows east and becomes the Ji, enters the Yellow River, overflows to form Yingze; east it emerges north of Taoqiu, further east reaching Heze, then northeast, joining the Wen, then north and flows east into the sea.

導淮自桐柏，東會於泗、沂，東入於海。

From Tongbo dredge the Huai, east joining the Si and Yi rivers and flowing east into the sea.

導渭自鳥鼠同穴，東會於灃，又東會於涇，又東過漆沮，入於河。

From Niaoshu Tongxue Mountain dredge the Wei, east joining the Feng, then east joining the Jing, then east passing the Qi and Ju and entering the Yellow River.

導洛自熊耳，東北，會於澗、瀍；又東，會於伊，又東北，入於河。

From Xiong'er dredge the Luo, northeast joining the Jian and Chan rivers; then east joining the Yi, then northeast and entering the Yellow River.

九州攸同，四隩既宅，九山刊旅，九川滌源，九澤既陂，四海會同。六府孔修，庶土交正，厎慎財賦，鹹則三壤成賦。中邦錫土、姓，祗臺德先，不距朕行。

The nine provinces are all unified, the remote lands on the four sides can already be inhabited, the nine mountain ranges have had their trees cut and can be sacrificed to on tour, the nine great rivers have had their sources opened, the nine great marshes have been dyked, and within the four seas all meet at the capital. The six treasuries are well governed, the land everywhere has been graded, wealth and tribute fixed with care, and taxes set according to the three grades of soil. To the states of China were given land and surnames, putting reverence for virtue first; do not defy my actions.

五百里甸服：百里賦納緫，二百里納銍，三百里納秸服，四百里粟，五百里米。

Five hundred li is the Dian zone: in the first hundred li pay grain with the stalk; in the second hundred, the ears of grain; in the third hundred, stalks and service; in the fourth hundred, millet; in the fifth hundred, rice.

五百里侯服：百里採，二百里男邦，三百里諸侯。

Five hundred li is the Hou zone: the first hundred li near the royal domain are fiefs, the next two hundred are the Nan states, and the next three hundred are the lords.

五百里綏服：三百里揆文教，二百里奮武衛。

Five hundred li is the Sui zone: three hundred li weigh civil teaching, and two hundred li raise military guard.

五百里要服：三百里夷，二百里蔡。

Five hundred li is the Yao zone: three hundred li settle the Yi people, and two hundred li are the place of exile for those banished.

五百里荒服：三百里蠻，二百里流。

Five hundred li is the Huang zone: three hundred li settle the Man people, and two hundred li are the place of exile.

東漸於海，西被於流沙，朔南暨聲教訖於四海。禹錫玄圭，告厥成功。

To the east it reaches the sea, to the west it covers the Flowing Sands, and to north and south its renown and teaching reach the four seas. Yu was granted the dark jade tablet and reported his success.

啟與有扈戰於甘之野，作《甘誓》。

Qi fought the Youhu clan in the plains of Gan, and composed the Oath at Gan.

大戰於甘，乃召六卿。

At the great battle at Gan, he then summoned the six ministers.

王曰：“嗟！六事之人，予誓告汝：有扈氏威侮五行，怠棄三正，天用剿絕其命，今予惟恭行天之罰。左不攻於左，汝不恭命；右不攻於右，汝不恭命；御非其馬之正，汝不恭命。用命，賞於祖；弗用命，戮於社，予則孥戮汝。”

The king said: "Ah! You who manage the six affairs, I swear and tell you: the Youhu clan treats the five phases with contempt and has neglected and abandoned the three right orders (one view takes these as the right ways of Heaven, Earth and humanity, another as the three calendar starting points of the zi, chou and yin months), and Heaven therefore means to cut off his life, and now I reverently carry out Heaven's punishment. If the man on the left of the chariot does not attack on the left, it is you who do not respect the order; if the man on the right does not attack on the right, it is you who do not respect the order; if the driver does not follow the rules of driving the horses, it is you who do not respect the order. Those who obey the order will be rewarded in the ancestral temple; those who do not obey will be executed at the altar of the earth, and I will also execute your wives and children together with you."

太康失邦，昆弟五人須於洛汭，作《五子之歌》。

Taikang lost the state, and five brothers waited at the bend of the Luo River and composed the Song of the Five Sons.

太康尸位，以逸豫滅厥德，黎民鹹貳，乃盤遊無度，畋於有洛之表，十旬弗反。有窮后羿因民弗忍，距於河，厥弟五人御其母以從，徯於洛之汭。五子鹹怨，述大禹之戒以作歌。

Taikang held the throne in vain, lost his virtue through ease and pleasure, and all the people had divided hearts; and so he roamed and hunted without restraint, hunting beyond the Luo River, and did not return in a hundred days. Yi, lord of the Youqiong state, took advantage of the people's being unable to bear it and resisted him at the river bank, and Taikang's five younger brothers followed with their mother and waited at the bend of the Luo. The five sons all resented it, and set out the warnings of Yu the Great as a song.

其一曰：“皇祖有訓，民可近，不可下，民惟邦本，本固邦寧。予視天下愚夫愚婦一能勝予，一人三失，怨豈在明，不見是圖。予臨兆民，懍乎若朽索之馭六馬，為人上者，奈何不敬？”其二曰：“訓有之，內作色荒，外作禽荒。甘酒嗜音，峻宇雕牆。有一於此，未或不亡。”

The first song says: "The great ancestor had a warning: the people may be drawn close and may not be looked down on; the people are the root of the state, and when the root is firm the state is at peace. I look at the world, and even foolish men and women can surpass me; one man commits many errors, but resentment does not wait to be evident, and must be planned for before it shows. Facing the hundred millions of people, I am as fearful as one driving six horses with rotten reins; how can one above the people not be reverent?" The second song says: "In the teaching there are these words: within, to be lost in women's beauty; without, to be lost in the hunt. To crave sweet wine and music, and have high halls and carved walls. If there is one of these, there is none that does not perish."

其三曰：“惟彼陶唐，有此冀方。今失厥道，亂其紀綱，乃厎滅亡。”

The third song says: "That house of Tao Tang held the realm of this Jizhou. Now the Way has been lost and the discipline thrown into disorder, and so it has gone to ruin."

其四曰：“明明我祖，萬邦之君。有典有則，貽厥子孫。關石和鈞，王府則有。荒墜厥緒，覆宗絕祀！”其五曰：“嗚呼曷歸？予懷之悲。萬姓仇予，予將疇依？鬱陶乎予心，顏厚有忸怩。弗慎厥德，雖悔可追？”夏書胤徵第四

The fourth song says: "My glorious ancestor was lord of the myriad states. There were statutes and standards, left for his descendants. When the guan, shi and jun measures are fair (taxes and measures equitable), the royal treasury is full. If the ancestors' legacy is neglected and falls, the ancestral temple will be overturned and the sacrifices cut off!" The fifth song says: "Alas, where can I return? My heart is grieved. The ten thousand clans hate me; on whom shall I rely? Worry and thought gather in my heart, and though my face is thick it still feels shame. If one is not careful with virtue, even if one regrets, can it be caught up with?" (At the end of this section the base text appends "Book of Xia, Punitive Expedition of Yin, Part Four," a title of the next chapter that has slipped into the text.)

羲和湎淫，廢時亂日，胤往徵之，作《胤徵》。

Xi and He indulged in drink and licentiousness, abandoned the seasons and threw the calendar into disorder, and the Marquis of Yin went to punish them, and composed the Punitive Expedition of Yin.

惟仲康肇位四海，胤侯命掌六師。羲和廢厥職，酒荒於厥邑，胤後承王命徂徵。告於眾曰：“嗟予有眾，聖有謨訓，明徵定保，先王克謹天戒，臣人克有常憲，百官修輔，厥後惟明明，每歲孟春，遒人以木鐸徇於路，官師相規，工執藝事以諫，其或不恭，邦有常刑。”“惟時羲和顛覆厥德，沈亂於酒，畔官離次，俶擾天紀，遐棄厥司，乃季秋月朔，辰弗集於房，瞽奏鼓，嗇夫馳，庶人走，羲和屍厥官罔聞知，昏迷於天象，以幹先王之誅，《政典》曰：‘先時者殺無赦，不及時者殺無赦。’今予以爾有眾，奉將天罰。爾眾士同力王室，尚弼予欽承天子威命。火炎昆岡，玉石俱焚。天吏逸德，烈於猛火。殲厥渠魁，脅從罔治，舊染汙俗，鹹與惟新。嗚呼！威克厥愛，允濟；愛克厥威，允罔功。其爾眾士懋戒哉！”〖帝告釐沃〗自契至於成湯八遷，湯始居亳，從先王居。作《帝告》、《釐沃》。

Zhong Kang began to rule over the four seas, and the Marquis of Yin was commissioned to command the six armies. Xi and He neglected their duties and in their own fief ruined themselves with wine, and the Marquis of Yin, by royal command, went to punish them. He announced to the multitude: "Ah, my people! The sages had counsel and warnings, and with clear proof they could be at peace and keep their state. The former kings could be careful toward Heaven's warnings, and the ministers kept the constant laws; the hundred officials attended to their duties and assisted, and so their rulers were very wise. Every first month of spring, the crier goes about the roads shaking a wooden-tongued bell and proclaiming, the heads of offices correct one another, the hundred artisans offer remonstrance through their crafts, and if anyone is disrespectful, the state has regular punishments." "At this time Xi and He overturned their own virtue, were lost in confusion from wine, betrayed their offices and left their posts, began to disturb the discipline of Heaven's seasons, and cast far away their duties. And so on the first day of the ninth month, the sun and moon did not meet at the Fang lodge (an eclipse), the music officers beat drums, the stewards galloped, and the commoners ran about, while Xi and He, holding office in vain, knew nothing at all, were dim and unaware of the signs of Heaven, and thus broke the former kings' punishments. The Government Statutes say: 'Those who are ahead of the time, kill without pardon; those who are behind the time, kill without pardon.' Now I lead you, the multitude, to carry out Heaven's punishment. You, officers and men, together support the royal house, and should also help me reverently carry out the Son of Heaven's awe-inspiring command. When fire burns Mount Kun, jade and stone burn together. If the officials of Heaven are unrestrained in virtue, they are fiercer than a raging fire. Destroy the ringleader; those compelled to follow will not be prosecuted; the old defilements of bad customs are all given a chance to renew themselves. Alas! When severity overcomes private affection, one can truly accomplish things; when private affection overcomes severity, one will surely achieve nothing. You, officers and men, strive and be on guard!" [Proclamation of the Emperor, Lifu] From Xie to Cheng Tang they moved eight times, and Tang began to live at Bo, following the dwelling of the former kings. He composed the Proclamation of the Emperor and the Li Wo.

〖湯徵〗湯徵諸侯，葛伯不祀，湯始徵之，作《湯徵》。

[Campaign of Tang] Tang campaigned against the lords; the Earl of Ge did not sacrifice, and Tang began to attack him, and composed the Campaign of Tang.

〖汝鳩汝方〗伊尹去亳適夏，既醜有夏，復歸於亳。入自北門，乃遇汝鳩、汝方。作《汝鳩》、《汝方》。

[Ru Jiu and Ru Fang] Yi Yin left Bo for Xia, and having come to loathe the house of Xia, returned to Bo. Entering from the north gate, he then met Ru Jiu and Ru Fang. He composed the Ru Jiu and the Ru Fang.

伊尹相湯伐桀，升自陑，遂與桀戰於鳴條之野，作《湯誓》。

Yi Yin assisted Tang in attacking Jie, ascended from Er, and then fought Jie in the fields at Mingtiao, and composed the Oath of Tang.

王曰：“格爾眾庶，悉聽朕言，非臺小子，敢行稱亂！有夏多罪，天命殛之。

The king said: "Come, all of you, listen to my words. It is not that I, this young man, dare to start a rebellion! The house of Xia has many crimes, and Heaven commands that he be destroyed.

今爾有眾，汝曰：‘我後不恤我眾，舍我穡事而割正夏？’予惟聞汝眾言，夏氏有罪，予畏上帝，不敢不正。今汝其曰：‘夏罪其如臺？’夏王率遏眾力，率割夏邑。有眾率怠弗協，曰：‘時日曷喪？予及汝皆亡。’夏德若茲，今朕必往。”

(King Tang continued:) Now you, the multitude, will say: 'Our lord does not take pity on us, and abandons our farm work to go campaign against Xia?' I have heard the words of you, the multitude; the house of Xia is guilty, and I fear the Lord on High and dare not fail to campaign against them. Now you may perhaps say: 'What exactly are Xia's crimes?' The king of Xia exhausts the strength of the multitude and exploits the town of Xia. The people are all slack and not in harmony, and say: 'When will this sun perish? I would gladly perish together with you.' Xia's virtue is already like this, and now I must go."

“爾尚輔予一人，致天之罰，予其大賚汝！爾無不信，朕不食言。爾不從誓言，予則孥戮汝，罔有攸赦。”

"You should assist me, the one man, to carry out Heaven's punishment, and I will reward you greatly! Do not disbelieve; I do not go back on my word. If you do not follow the oath, I will execute you together with your wives and children, with no pardon."

〖夏社疑至臣扈〗湯既勝夏，欲遷其社，不可。作《夏社》、《疑至》、《臣扈》。

[Altar of Xia, Doubts Arrive, Minister Hu] When Tang had defeated Xia, he wanted to move the altar of Xia, but could not. He composed the Altar of Xia, the Doubts Arrive and the Minister Hu.

〖典寶〗夏師敗績，湯遂從之，遂伐三朡，俘厥寶玉。誼伯、仲伯作《典寶》。

[Management of Treasures] The Xia army was greatly defeated, and Tang pursued, then attacked Sanzong and took their treasures of jade. Yi Bo and Zhong Bo composed the Management of Treasures.

湯歸自夏，至於大坰，仲虺作誥。

Tang returned from Xia, reached Daqiong, and Zhong Hui composed a proclamation.

成湯放桀於南巢，惟有慚德。曰：“予恐來世以臺為口實。”

Cheng Tang exiled Jie to Nanchao, yet felt a sense of shame in his virtue. He said: "I fear that later generations will take me as a topic of talk."

仲虺乃作誥，曰：“嗚呼！惟天生民有欲，無主乃亂，惟天生聰明時乂，有夏昏德，民墜塗炭，天乃錫王勇智，表正萬邦，纘禹舊服。茲率厥典，奉若天命。

Zhong Hui then composed a proclamation, saying: "Alas! Heaven gives birth to the people with desires, and without a ruler they would be in disorder, so Heaven sends down the wise to govern them. The house of Xia was dark and disordered in its virtue, and the people fell into mud and burning coals, and so Heaven gave the king courage and wisdom to serve as the model and standard of the myriad states, to inherit Yu's former duty. Now we follow those constant statutes, and obey and comply with Heaven's mandate.

夏王有罪，矯誣上天，以布命於下。帝用不臧，式商受命，用爽厥師。簡賢附勢，實繁有徒。肇我邦於有夏，若苗之有莠，若粟之有秕。小大戰戰，罔不懼於非辜。

(Zhong Hui continued:) The king of Xia was guilty, and falsely claimed and deceived Heaven in order to issue commands to those below. The Lord on High therefore considered this not good, and used Shang to receive the mandate, to make his people bright. Those who neglect the worthy and attach themselves to power truly have many followers. Our state arose amid the house of Xia, like weeds among seedlings or chaff among millet. High and low were all trembling, and none did not fear receiving disaster though innocent.

矧予之德，言足聽聞。惟王不邇聲色，不殖貨利。德懋懋官，功懋懋賞。用人惟己，改過不吝。克寬克仁，彰信兆民。乃葛伯仇餉，初征自葛，東征，西夷怨；南征，北狄怨，曰：‘奚獨後予？’攸徂之民，室家相慶，曰：‘徯予後，後來其蘇。’民之戴商，厥惟舊哉！佑賢輔德，顯忠遂良，兼弱攻昧，取亂侮亡，推亡固存，邦乃其昌。德日新，萬邦惟懷；志自滿，九族乃離。王懋昭大德，建中於民，以義制事，以禮制心，垂裕後昆。予聞曰：‘能自得師者王，謂人莫已若者亡。好問則裕，自用則小’。嗚呼！慎厥終，惟其始。殖有禮，覆昏暴。欽崇天道，永保天命。”

(Zhong Hui continued:) Moreover, the virtue of our Shang is such that our reputation is already enough to be heard. The king does not draw close to music and women and does not accumulate goods and profit. For those of great virtue he urges that they be given office, and for those of great merit he urges that they be rewarded. He uses people as he uses himself, and does not begrudge correcting errors. He is able to be generous and humane (humaneness: the original heart of loving people and extending to things), and shows good faith to the hundred millions of people. Thus the Earl of Ge became an enemy of those who brought him provisions, and the first campaign began at Ge; going east, the western Yi complained; going south, the northern Di complained, saying: 'Why do you put us alone behind?' The people wherever he went congratulated one another, family after family, saying: 'We wait for our lord, and when the lord comes we revive.' The people have long supported Shang! Help the worthy, assist those of virtue, display the loyal and good, promote the good, absorb the weak and small, attack the dark and confused, take the disordered and treat with contempt those about to perish, overthrow those who ought to perish and secure those who ought to survive, and the state will flourish. When virtue is renewed daily, the myriad states will turn to you; when the heart is self-satisfied, the nine kinds of kin will turn away. The king must strive to make great virtue shine, establish the middle way among the people, regulate affairs with righteousness and regulate the heart with ritual, and leave generosity to later generations. I have heard: 'One who can seek teachers for himself will be king; one who thinks others are all worse than himself will perish. Liking to ask brings generosity; self-will brings narrowness.' Alas! Be careful of the end, from the beginning. Support those with ritual, and overturn the dark and violent. Revere the Way of Heaven, and forever keep Heaven's mandate."

湯既黜夏命，復歸於亳，作《湯誥》。

Tang had already deposed Xia's mandate and returned to Bo, and composed the Proclamation of Tang.

王歸自克夏，至於亳，誕告萬方。王曰：“嗟！爾萬方有眾，明聽予一人誥。

The king, having returned from defeating Xia, reached Bo and made a great proclamation to the ten thousand quarters. The king said: "Ah! All you of the ten thousand quarters, hear clearly the proclamation of me, the one man.

惟皇上帝，降衷於下民。若有恆性，克綏厥猷惟後。夏王滅德作威，以敷虐於爾萬方百姓。爾萬方百姓，罹其兇害，弗忍荼毒，並告無辜於上下神祗。天道福善禍淫，降災於夏，以彰厥罪。肆臺小子，將天命明威，不敢赦。敢用玄牡，敢昭告於上天神後，請罪有夏。聿求元聖，與之戮力，以與爾有眾請命。上天孚佑下民，罪人黜伏，天命弗僣，賁若草木，兆民允殖。俾予一人輯寧爾邦家，茲朕未知獲戾於上下，慄慄危懼，若將隕於深淵。凡我造邦，無從匪彝，無即慆淫，各守爾典，以承天休。爾有善，朕弗敢蔽；罪當朕躬，弗敢自赦，惟簡在上帝之心。其爾萬方有罪，在予一人；予一人有罪，無以爾萬方。嗚呼！尚克時忱，乃亦有終。”

(King Tang continued:) The great Lord on High has sent down sincerity to the people below. One who follows the constant nature and can settle that Way is the ruler. The king of Xia destroyed virtue and made great use of awe and cruelty, and spread his tyranny upon you, the people of the ten thousand quarters. You people of the ten thousand quarters suffered his cruelty and could not bear the poison, and together you told the spirits above and below of your innocence. The Way of Heaven blesses the good and sends misfortune on the licentious, and sent disaster to Xia to make plain his crime. So I, this young man, carrying the bright majesty of Heaven's mandate, dared not forgive. I dared to use a black bull, and clearly announced to Heaven and Earth, asking about Xia's crimes. Then I sought a great sage, and joined strength with him to ask for the lives of you, the multitude. Heaven truly protects the people below, the guilty are deposed and subdued, Heaven's mandate has no error, the splendor is as lush as grass and trees, and the hundred millions of people can truly multiply. In order that I, the one man, may bring peace and harmony to your states and houses, at this time I do not yet know whether I have offended above or below, and I tremble, as if about to fall into a deep abyss. All the states I enfeoff must not follow what is unlawful, must not turn to laxity and licentiousness, but each keep your constant statutes in order to receive Heaven's fine gift. If you have good, I do not dare conceal it; if the guilt is on me, I do not dare to pardon myself, but let it be examined in the Lord on High's own heart. If you of the ten thousand quarters have guilt, the responsibility is mine, the one man; if I, the one man, have guilt, do not lay it on you of the ten thousand quarters. Alas! May we be truly sincere in this way, and so have a good end."

〖明居〗咎單作《明居》。

[Bright Dwelling] Jiu Dan composed the Bright Dwelling.

成湯既沒，太甲元年，伊尹作《伊訓》、《肆命》、《徂後》。

Cheng Tang had died, and in the first year of Taijia, Yi Yin composed the Instructions of Yi, the Sixth Command, and the Going to the Ruler.

惟元祀十有二月乙丑，伊尹祠於先王。奉嗣王祗見厥祖，侯、甸群后鹹在，百官緫己以聽冢宰。伊尹乃明言烈祖之成德，以訓於王。曰：“嗚呼！古有夏先後，方懋厥德，罔有天災。山川鬼神，亦莫不寧，暨鳥獸魚鱉鹹若。於其子孫弗率，皇天降災，假手於我有命，造攻自鳴條，朕哉自亳。惟我商王，布昭聖武，代虐以寬，兆民允懷。今王嗣厥德，罔不在初，立愛惟親，立敬惟長，始於家邦，終於四海。嗚呼！先王肇修人紀，從諫弗咈，先民時若。居上克明，為下克忠，與人不求備，檢身若不及，以至於有萬邦，茲惟艱哉！敷求哲人，俾輔於爾後嗣，制官刑，儆於有位。曰：‘敢有恆舞於宮，酣歌於室，時謂巫風，敢有殉於貨色，恆於遊畋，時謂淫風。敢有侮聖言，逆忠直，遠耆德，比頑童，時謂亂風。惟茲三風十愆，卿士有一於身，家必喪；邦君有一於身，國必亡。臣下不匡，其刑墨，具訓於蒙士。’嗚呼！嗣王祗厥身，念哉！聖謨洋洋，嘉言孔彰。惟上帝不常，作善降之百祥，作不善降之百殃。爾惟德罔小，萬邦惟慶；爾惟不德罔大，墜厥宗。”

On the yichou day of the twelfth month of the first year, Yi Yin made a sacrifice in the temple of the former king. Bearing the successor king, he reverently presented him to his ancestors, with the lords of the Hou and Dian zones from all quarters present, and the hundred officials under the chief steward listening for orders. Yi Yin then clearly proclaimed the accomplished virtue of the glorious ancestors, to admonish the successor king. He said: "Alas! In ancient times, the former rulers of the house of Xia were diligent in cultivating virtue, and there were no disasters from Heaven. The spirits of the mountains and rivers were all at peace, and even birds, beasts, fish and turtles were at ease. When their descendants did not follow, August Heaven sent down calamity, using our hands who received the mandate, and the attack began from Mingtiao, and our Shang began from Bo. Our king of Shang made plain his sacred martial power, replaced cruelty with generosity, and the hundred millions of people truly cherished him. Now the king inherits that virtue, and there is nothing that is not in the beginning: to establish love, start from one's kin; to establish respect, start from one's elders; start from the family and state, and finally reach the four seas. Alas! The former king began by making clear the guiding principles of human conduct, accepted remonstrance without opposing it, and followed those who came before. Above he was able to be perceptive, below he was able to be loyal; in dealing with others he did not demand perfection, and in checking himself he seemed always afraid of falling short, until he came to possess the ten thousand states; this was hard! Seek widely for the wise to assist your successors; establish official punishments to warn those in office. Say: 'If anyone dares constantly to dance in the palace, or to drink and sing in the rooms, this is called the shaman's habit; if anyone dares to covet goods and women or constantly to roam and hunt, this is called the licentious habit; if anyone dares to insult the words of the sages, resist the loyal and upright, keep far from the old and virtuous and be close to stubborn youths, this is called the disorderly habit. If a minister has one of these three habits and ten faults, his family will certainly be lost; if a lord of a state has one, his state will certainly perish. If subordinates do not correct it, they are punished with the brand; these are all taught to the lower officers.' Alas! Successor king, be reverent in yourself and remember this! The sage's counsel is vast and its fine words are very clear. The Lord on High is not constant: do good and he sends down many blessings; do not do good and he sends down many calamities. If you cultivate virtue, however small, the ten thousand states will rejoice; if you do not cultivate virtue, however great, you will fall into the ruin of your own ancestral temple."

太甲既立，不明，伊尹放諸桐。三年復歸於亳，思庸，伊尹作《太甲》三篇。

Taijia, having acceded to the throne, did not understand the principles of things, and Yi Yin exiled him to Tong. After three years he returned to Bo, thinking of the constant Way, and Yi Yin composed the three chapters of Taijia.

惟嗣王不惠於阿衡，伊尹作書曰：“先王顧諟天之明命，以承上下神祗。

The successor king did not follow Aheng (Yi Yin), and Yi Yin wrote: "The former king looked to Heaven's bright command, in order to serve the spirits above and below.

社稷宗廟，罔不祗肅。天監厥德，用集大命，撫綏萬方。惟尹躬克左右厥闢，宅師，肆嗣王丕承基緒。惟尹躬先見於西邑夏，自周有終。相亦惟終；其後嗣王罔克有終，相亦罔終，嗣王戒哉！祗爾厥闢，闢不闢，忝厥祖。”

(Yi Yin continued:) The altars of the state and the ancestral temples, none were not treated with reverence and solemnity. Heaven observed that virtue, and so concentrated its great command and gave peace to the ten thousand quarters. I, Yi Yin, was able to support my lord and settle the multitude, so the successor king was able to greatly inherit the foundation and line. I, Yi Yin, saw first of all that the Xia of the western town, being loyal and trustworthy, had an end ("zhou" here is read as loyal and trustworthy), and its ministers also had an end; the later successor kings could not have an end, and their ministers could not have an end, so the successor king should be on guard! Be reverent in the duties of a ruler; a ruler who is not like a ruler will disgrace his ancestors."

王惟庸罔念聞。伊尹乃言曰：“先王昧爽丕顯，坐以待旦。旁求俊彥，啟迪後人，無越厥命以自覆。慎乃儉德，惟懷永圖。若虞機張，往省括於度則釋。欽厥止，率乃祖攸行，惟朕以懌，萬世有辭。”

The king was merely mediocre, not thinking and not listening. Yi Yin then said: "The former king, before dawn, brightly displayed his radiance and sat waiting for daylight. He sought widely for the eminent, to guide later generations, and did not overstep that command and thereby overturn himself. Be careful of your virtue of thrift, and hold only long-term plans. Like the gamekeeper who draws the crossbow and checks that the notch matches the standard before shooting. Be reverent in the place where you should stop, follow what your ancestors did, and I will be pleased, and for ten thousand generations there will be fine words."

王未克變。伊尹曰：“茲乃不義，習與性成。予弗狎於弗順，營於桐宮，密邇先王其訓，無俾世迷。王徂桐宮居憂，克終允德。”

The king still could not change. Yi Yin said: "This is unrighteous; habit and nature are formed together. I cannot be close to one who does not comply; build a dwelling at the palace at Tong, near the former king, to receive instruction, so that he is not confused all his life. When the king goes to the palace at Tong to keep mourning and anxiety, he can then accomplish the virtue of sincerity."

惟三祀十有二月朔，伊尹以冕服奉嗣王歸於亳，作書曰：“民非後，罔克胥匡以生；後非民，罔以闢四方。皇天眷佑有商，俾嗣王克終厥德，實萬世無疆之休。”

On the first day of the twelfth month of the third year, Yi Yin brought the successor king back to Bo in ceremonial robes, and wrote: "Without a ruler, the people cannot correct one another and survive; without the people, the ruler cannot rule the four quarters. August Heaven looks on and protects Shang, enabling the successor king to accomplish that virtue; truly it is a fine matter of ten thousand generations without limit."

王拜手稽首曰：“予小子不明於德，自厎不類。欲敗度，縱敗禮，以速戾於厥躬。天作孽，猶可違；自作孽，不可逭。既往背師保之訓，弗克於厥初，尚賴匡救之德，圖惟厥終。”

The king knelt and bowed with his forehead to the ground, saying: "I, this young man, did not understand virtue, and by myself came to be unworthy. Desire ruined the law and indulgence ruined ritual, and so I soon brought guilt upon myself. A disaster sent down by Heaven can still be avoided; evil done by oneself cannot be escaped. In the past I went against the warnings of my teacher and guardian, and could not do well from the start, and still I hope for the virtue of correction and rescue, to seek a good end."

伊尹拜手稽首曰：“修厥身，允德協於下，惟明後。先王子惠困窮，民服厥命，罔有不悅。並其有邦厥鄰，乃曰：‘徯我後，後來無罰。’王懋乃德，視乃厥祖，無時豫怠。奉先思孝，接下思恭。視遠惟明；聽德惟聰。朕承王之休無斁。”

Yi Yin knelt and bowed with his forehead to the ground, saying: "To cultivate oneself so that the virtue of sincerity harmonizes with those below is what makes a wise ruler. The former king loved the poor and needy, and the people obeyed his orders, and none were not pleased. Even his neighboring states all said: 'We wait for our lord, and when he comes there will be no punishment.' King, strive in your virtue, follow your ancestors, and let there be no moment of idleness or laziness. In serving your forebears think of filial piety, in receiving ministers think of respect. In looking far be clear-sighted; in hearing virtue be acute. I receive the king's fine gifts without weariness."

伊尹申誥於王曰：“嗚呼！惟天無親，克敬惟親。民罔常懷，懷於有仁。鬼神無常享，享於克誠。天位艱哉！德惟治，否德亂。與治同道，罔不興；與亂同事，罔不亡。終始慎厥與，惟明明後。先王惟時懋敬厥德，克配上帝。今王嗣有令緒，尚監茲哉。若升高，必自下，若陟遐，必自邇。無輕民事，惟難；無安厥位，惟危。慎終於始。有言逆於汝心，必求諸道；有言遜於汝志，必求諸非道。

Yi Yin again admonished the king, saying: "Alas! Heaven has no private kin; it draws close to those who are reverent. The people have no fixed object of longing; they long for those who are benevolent. Ghosts and spirits have no fixed object of enjoyment; they enjoy those who are sincere. The position of Son of Heaven is hard! With virtue one can govern, and without virtue there is disorder. Those who follow the same Way as a well-governed age never fail to flourish; those who do the same things as a disordered age never fail to perish. To be careful about whom one allies with, from beginning to end, is the mark of a truly wise ruler. The former king therefore strove to be reverent about that virtue, and was able to match the Lord on High. Now the king inherits a fine legacy, and should observe these things. To ascend high, one must begin from below; to go far, one must begin from near. Do not treat the people's affairs as easy, but see them as difficult; do not be at ease in your position, but see it as dangerous. Be careful of the end at the beginning. When there are words that go against your heart, you must seek confirmation through the Way; when there are words that follow your will, you must seek confirmation from the side of what is not the Way.

嗚呼！弗慮胡獲？弗為胡成？一人元良，萬邦以貞。君罔以辯言亂舊政，臣罔以寵利居成功，邦其永孚於休。”

(Yi Yin continued:) Alas! Without thinking, how can one gain? Without acting, how can one succeed? When the Son of Heaven, the one man, is greatly good, the ten thousand states are set right. Let the ruler not use clever argument to disturb the old government, and let ministers not claim merit on the basis of favor and gain, and the state can forever be sincere in goodness."

伊尹作《咸有一德》。

Yi Yin composed All Have Pure Virtue.

伊尹既復政厥闢，將告歸，乃陳戒於德。曰：“嗚呼！天難諶，命靡常。常厥德，保厥位。厥德匪常，九有以亡。夏王弗克庸德，慢神虐民。皇天弗保，監於萬方，啟迪有命，眷求一德，俾作神主。惟尹躬暨湯，咸有一德，克享天心，受天明命，以有九有之師，爰革夏正。非天私我有商，惟天佑於一德；非商求於下民，惟民歸於一德。德惟一，動罔不吉；德二三，動罔不兇。惟吉凶不僣在人，惟天降災祥在德。今嗣王新服厥命，惟新厥德。終始惟一，時乃日新。任官惟賢材，左右惟其人。臣為上為德，為下為民。其難其慎，惟和惟一。德無常師，主善為師。善無常主，協於克一。俾萬姓鹹曰：‘大哉王言。’又曰：‘一哉王心’。

Yi Yin had already returned the government to the ruler, and was about to take his leave, and so set out his admonition concerning virtue. He said: "Alas! Heaven is hard to trust, and the mandate is not constant. Only by constantly keeping that virtue can one keep one's position. If that virtue cannot be constant, the nine provinces will be lost because of it. The king of Xia could not constantly cultivate virtue, was disrespectful to the spirits and tyrannical to the people. August Heaven did not protect him, but looked over the ten thousand quarters, guided the one who would receive the mandate, and looked for one who had a pure virtue, to make him the master of the spirits. I, Yi Yin, and Tang both had a pure virtue, were able to accord with Heaven's heart, and received Heaven's bright command, and so held the multitudes of the nine provinces, and changed Xia's calendar. It was not that Heaven was partial to our Shang, but only that Heaven protects pure virtue; it was not that Shang sought the people below, but only that the people turn to pure virtue. If virtue is pure, no action is without good fortune; if virtue is fickle, no action is without misfortune. That fortune and misfortune are without error lies in people; that Heaven sends down calamity or blessing lies in virtue. Now the successor king has newly received that mandate, and must renew his virtue. Be pure from beginning to end, and only then can you renew it day by day. In appointing officials, use only the worthy; for those at your sides, only the suitable. A minister serves, above, for virtue, and below, for the people. Be difficult, be careful, be harmonious, be pure. Virtue has no fixed teacher; taking the good as master is the teacher. The good has no fixed master; what accords with purity is the master. Let the ten thousand clans say: 'How great are the king's words.' And say: 'How pure is the king's heart.'

克綏先王之祿，永厎烝民之生。嗚呼！七世之廟，可以觀德。萬夫之長，可以觀政。後非民罔使；民非後罔事。無自廣以狹人，匹夫匹婦，不獲自盡，民主罔與成厥功。”

(Yi Yin continued:) Only in this way can the former king's position be settled, and the life of the multitudes be forever accomplished. Alas! In the ancestral temples of seven generations, one can see virtue; in the head of ten thousand men, one can see government. A ruler without people has no one to command; people without a ruler have no one to serve. Do not regard yourself as great and others as small; if ordinary men and women cannot fully express what is in their hearts, the master of the people will have no one to accomplish merit with him."

〖沃丁〗沃丁既葬伊尹於亳，咎單遂訓伊尹事，作《沃丁》。

[Wo Ding] Wo Ding had buried Yi Yin at Bo, and Jiu Dan then recounted Yi Yin's deeds in instruction, and composed the Wo Ding.

〖鹹乂〗伊陟相大戊，亳有祥桑谷共生於朝。伊陟贊於巫咸，作《鹹乂》四篇。

[Xian Yi] Yi Zhi assisted Taiwu, and at Bo there was an auspicious wonder: mulberry and grain grew together in the court. Yi Zhi told Wu Xian, and composed the four chapters of Xian Yi.

〖伊陟原命〗太戊贊於伊陟，作《伊陟》、《原命》。

[Yi Zhi, Origin of the Command] Taiwu praised Yi Zhi, and composed the Yi Zhi and the Origin of the Command.

〖仲丁〗仲丁遷於囂，作《仲丁》。

[Zhong Ding] Zhong Ding moved to Ao, and composed the Zhong Ding.

〖河亶甲〗河亶甲居相，作《河亶甲》。

[He Danjia] He Danjia lived at Xiang, and composed the He Danjia.

〖祖乙〗祖乙圯於耿，作《祖乙》。

[Zu Yi] In the time of Zu Yi, Geng collapsed, and he composed the Zu Yi.

盤庚五遷，將治亳殷，民諮胥怨。作《盤庚》三篇。

Pan Geng moved the capital five times, and was about to govern Bo and Yin, and the people sighed and resented one another. He composed the three chapters of Pan Geng.

盤庚遷於殷，民不適有居，率籲眾慼出，矢言曰：“我王來，既爰宅於茲，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，於今五邦。今不承於古，罔知天之斷命，矧曰其克從先王之烈？若顛木之有由櫱，天其永我命於茲新邑，紹復先王之大業，厎綏四方。”

Pan Geng moved to Yin, but the people did not like the new residence, so he summoned the troubled multitude and addressed them: "Our former kings came and settled here, because they valued our people and did not want the people all to be killed. If we cannot correct one another in order to survive, what use is it to consult the oracle and examine it? When former kings had affairs, they respectfully and carefully dealt with Heaven's mandate, yet could not stay at peace for long; the capital was not fixed, and up to now it has been five states. If we now do not continue the ancients, we will not know what Heaven has decided as our fate, let alone speak of following the achievements of the former kings. Like a fallen tree that still has new shoots, Heaven perhaps means to make our fate long-lasting in this new city, to continue and restore the great work of the former kings and to settle the four quarters."

盤庚斅於民，由乃在位以常舊服，正法度。曰：“無或敢伏小人之攸箴！”王命眾，悉至於庭。

Pan Geng instructed the people, using the old institutions through the great ministers in office and correcting the standards. He said: "Let no one dare hide away the admonitions of the common people!" The king ordered the multitude to come into the courtyard.

王若曰：“格汝眾，予告汝訓汝，猷黜乃心，無傲從康。

The king spoke thus: "Come, all of you; I will tell you and instruct you, seeking to remove your selfish hearts, so that you are not arrogant or seeking ease.

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。

(Pan Geng continued:) In the past my former kings also only sought to employ old men to govern together. The former kings issued proclamations, set them in order and did not hide their intent. The former kings were therefore greatly revered; there were no excessive words, and the people changed greatly because of it. Now you clamor and make noise, rising to believe dangerous and empty words, and I do not know what you are disputing about. It is not that I myself have neglected this virtue; it is only that you keep virtue hidden and do not fear me, the one man. I see it as clearly as watching a fire; I too am clumsy at planning and acting, and so I have let you be at ease (this sentence is obscure in the received text; one view takes it as 'if I am clumsy at planning, you will run loose').

若網在綱，有條而不紊；若農服田，力穡乃亦有秋。汝克黜乃心，施實德於民，至於婚友，丕乃敢大言汝有積德。乃不畏戎毒於遠邇，惰農自安，不昏作勞，不服田畝，越其罔有黍稷。

(Pan Geng continued:) It is like a net on its main rope, which is orderly and not tangled; it is like a farmer working his fields, who has an autumn harvest only if he labors hard. If you can remove selfishness and bestow real virtue on the people, even to your relatives by marriage and friends, only then dare you speak boldly of having accumulated virtue. If you do not fear great harm near and far, you are like a lazy farmer who takes his ease, does not work hard and does not tend the fields, and so will have no millet.

汝不和吉言於百姓，惟汝自生毒，乃敗禍奸宄，以自災於厥身。乃既先惡於民，乃奉其恫，汝悔身何及！相時憸民，猶胥顧於箴言，其發有逸口，矧予制乃短長之命！汝曷弗告朕，而胥動以浮言，恐沈於眾？若火之燎於原，不可向邇，其猶可撲滅。則惟汝眾自作弗靖，非予有咎。

(Pan Geng continued:) You do not harmoniously proclaim good words to the common people, but only breed poison and harm among yourselves, and so come ruin, calamity, and evil within and without, bringing disaster on yourselves. You have first done evil to the people and then bear that suffering; how can regret for yourselves come in time! Look at those common people, who still heed one another's admonitions; how much more when a word from the mouth may bring a fault, and still more when I hold in my hand the length and brevity of your lives! Why do you not tell me, but instead use idle words to stir one another up, fearing that you will drag the multitude into drowning? It is like fire spreading over the plain, which cannot be approached yet can still be beaten out. This is only the instability you the multitude have made yourselves, and not a fault of mine.

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。茲予大享於先王，爾祖其從與享之。

(Pan Geng continued:) Chi Ren had a saying: 'In people, seek the old; in utensils, do not seek the old, but only the new.' In the past my former kings and your grandfathers and fathers shared labor and ease together, so would I dare to use improper punishments? Generation after generation I count your merits, and I do not conceal your good. Now I hold the great sacrifice for the former kings, and your ancestors will follow and share in the offerings.

作福作災，予亦不敢動用非德。

(Pan Geng continued:) Whether making blessings or making calamities, I also do not dare to use improper rewards or punishments.

予告汝於難，若射之有志。汝無侮老成人，無弱孤有幼。各長於厥居。勉出乃力，聽予一人之作猷。

(Pan Geng continued:) I tell you of the difficulties, as in archery there is a bullseye. Do not despise the old and experienced, and do not look down on the orphaned and young. Each of you stay long in your own dwellings. Exert your strength and follow the plans that I, the one man, make.

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：自今至於後日，各恭爾事，齊乃位，度乃口。罰及爾身，弗可悔。”

(Pan Geng continued:) Whether far or near, I will use punishment for those guilty of capital crimes and use virtue to commend good conduct. If the state is good, it is the strength of you all; if the state is not good, I the one man bear the guilt of mistaken punishment. All of you must tell one another: from now on, each of you reverently attend to your duties, set your positions in order and regulate your mouths. When punishment falls on you, you cannot regret it."

盤庚作，惟涉河以民遷。乃話民之弗率，誕告用亶。其有眾鹹造，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，以不浮於天時。殷降大虐，先王不懷厥攸作，視民利用遷。

Pan Geng arose, intending to cross the river and lead the people to migrate. So he gathered those people who did not comply and addressed them at length with sincerity. When all those people had arrived, they were not to be negligent; in the king's court, Pan Geng had the people come forward. He said: "Listen clearly to my words, and do not neglect or lose my commands! Alas! In the past my former rulers were all ones who undertook to protect the people. The rulers were anxious and had few faults, and so did not go against the seasons of Heaven. When Yin was struck by a great disaster, the former kings did not cling to what they had made themselves, but looked to the people's benefit and moved.

汝曷弗念我古後之聞？承汝俾汝惟喜康共，非汝有咎比於罰。予若籲懷茲新邑，亦惟汝故，以丕從厥志。

(Pan Geng continued:) Why do you not think about what has been heard of my former rulers of ancient times? To serve you, to make you delight in ease and share it, was not because you had offended and were being compared against the punishments. I call on you to be mindful of this new city; it too is for your sake, to follow greatly the aims of the former kings.

今予將試以汝遷，安定厥邦。汝不憂朕心之攸困，乃鹹大不宣乃心，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。

(Pan Geng continued:) Now I will try leading you to migrate, to settle the state. You do not worry about the distress in my heart, but all of you greatly fail to make known your hearts, and do not respectfully think of moving me, the one man, with sincerity. You only make yourselves needy and bitter, like riding in a boat: if you do not cross over, the cargo will rot. If your sincerity is not linked, you will only sink together.

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。予迓續乃命於天，予豈汝威，用奉畜汝眾。

(Pan Geng continued:) Without a little examination, how can you recover by merely being angry? You do not make long-range plans to think about that calamity, but greatly urge others to be anxious. Now there is only today and no tomorrow; on what will you live in this world? Now I command you: let no one raise filth and so stink up yourselves, for fear someone will lean on your bodies and twist your hearts. I welcome and continue your lives from Heaven; how could I be threatening you? It is to nurture you all.

予念我先神後之勞爾先，予丕克羞爾，用懷爾，然。失於政，陳於茲，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。

(Pan Geng continued:) I recall that my sacred former rulers labored for your ancestors, and I greatly wish to offer and nourish you, in order to cherish you; but if government affairs go wrong and I stay long here, the great former rulers will repeatedly send down guilt and illness, saying, 'Why do you cruelly harm my people?' If you the myriad people do not keep on living and do not seek one mind with me, the one man, the former rulers will send down guilt and illness upon you, saying: 'Why do you not draw close to my young grandson?' So where virtue goes wrong, from above you will be punished, and you cannot escape. In the past my former rulers have already labored for your grandfathers and fathers, and you together are my cherished people; if you harbor harm in your hearts! My former rulers settled your grandfathers and fathers, and your grandfathers and fathers will decisively abandon you and not save you from death.

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。

(Pan Geng continued:) Now I have people who disorder government sharing office with me and hoarding cowries and jade. Your grandfathers and fathers will tell our former rulers: 'Use great punishment on my descendants!' Guided thus, the former rulers will repeatedly send down misfortune.

嗚呼！今予告汝：不易！永敬大恤，無胥絕遠！汝分猷念以相從，各設中於乃心。乃有不吉不迪，顛越不恭，暫遇奸宄，我乃劓殄滅之，無遺育，無俾易種於茲新邑。

(Pan Geng continued:) Alas! Now I tell you: this matter is not easy! Always be respectfully careful about this great concern, and do not be distant or estranged from one another! Each of you consider and think separately in order to follow, and set up the middle way in your own hearts. If there are those who are not good and not on the Way, who are wild, overstepping and irreverent, who meet with deceit and become evil within and without, I will cut off their noses and exterminate them, leaving no remnant, and not let them plant their seed in this new city.

往哉！生生！今予將試以汝遷，永建乃家。”

(Pan Geng continued:) Go! Keep living on! Now I will try leading you to migrate, to establish your families forever."

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，歷告爾百姓於朕志。罔罪爾眾，爾無共怒，協比讒言予一人。

After Pan Geng had moved and settled the dwelling place, he set the positions right and comforted the multitude. He said: "Do not be playful or lazy; strive to establish the great mandate! Now I lay open my heart, belly, kidneys and bowels, and set out my aims to you, the common people, one by one. I do not impose guilt on you all, and you should not together get angry and jointly fabricate slander against me, the one man.

古我先王將多於前功，適於山。用降我兇，德嘉績於朕邦。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，用永地於新邑。肆予沖人，非廢厥謀，吊由靈各；非敢違卜，用宏茲賁。

(Pan Geng continued:) In the past my former king wished to increase the achievements of his predecessors and moved to the mountain land. For that reason our disasters came down, and the fine achievements came down on our state. Now my people are therefore shaken and scattered, leaving their dwellings, with no fixed limit, and you ask me why I shake the myriad people to make them migrate. So the Lord on High is about to restore the virtue of my high ancestor, and to bring order to my house. I therefore am sincere and careful and respectfully receive the people's mandate, in order to dwell forever in the new city. So I, young as I am, am not discarding those plans but am following well the guidance of the spirits (one reading takes the phrase as 'making good use of the mandates the spirits sent down separately'); I am not daring to go against the divination, but wish to glorify this fine matter.

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。今我既羞告爾於朕志若否，罔有弗欽！無總於貨寶，生生自庸。式敷民德，永肩一心。”

(Pan Geng continued:) Alas! You lords of states, heads of divisions and all officials in charge of affairs, you must all be compassionate! I will strive to select and examine you, remembering to honor my people. I will not employ those greedy for goods, and I dare to revere that way of keeping people alive. Those who nourish the people and seek stable dwellings for them, I will honor by rank. Now I have already told you what is allowable and not allowable in my aims; let there be no irreverence! Do not hoard goods and treasures, and take keeping people alive as your merit. Extend virtue to the people and hold to one mind forever."

高宗夢得說，使百工營求諸野，得諸傅巖，作《說命》三篇。

Gaozong dreamed of Fu Yue, and had the officials seek him in the wilds by making portraits, and found him at Fuyan; he composed the three chapters of the Charge to Yue.

王宅憂，亮陰三祀。既免喪，其惟弗言，群臣鹹諫於王曰：“嗚呼！知之曰明哲，明哲實作則。天子惟君萬邦，百官承式，王言惟作命，不言臣下罔攸稟令。”

The king was in mourning and kept silent in the mourning hut for three years. When the mourning was ended, he still did not speak, and all his ministers remonstrated with the king: "Alas! One who knows is called enlightened and wise, and the enlightened and wise actually make the rules. The Son of Heaven presides over ten thousand states, and the hundred officials receive the standards; only when the king's words are made into commands, and if he does not speak, the ministers have nowhere to receive commands."

王庸作書以誥曰：“以臺正於四方，惟恐德弗類，茲故弗言。恭默思道，夢帝賚予良弼，其代予言。”乃審厥象，俾以形旁求於天下。說築傅巖之野，惟肖。

The king therefore wrote a proclamation: "I am to be a model for the four quarters, and I fear that my virtue is not like that of the former kings, so I have not spoken. Respectfully silent I thought on the Way, and dreamed that the Lord on High gave me a worthy assistant to speak in my place." So he fixed the image and had people search widely under heaven by that appearance. Fu Yue was building walls with tamped earth in the wilds of Fuyan, and his appearance was very similar.

爰立作相。王置諸其左右。

So he was made chancellor. The king kept him at his side.

命之曰：“朝夕納誨，以輔臺德。若金，用汝作礪；若濟巨川，用汝作舟楫；若歲大旱，用汝作霖雨。啟乃心，沃朕心，若藥弗瞑眩，厥疾弗瘳；若跣弗視地，厥足用傷。惟暨乃僚，罔不同心，以匡乃闢。俾率先王，迪我高後，以康兆民。

He commanded him: "Morning and evening offer instruction to aid my virtue. Like metal, I will use you as a whetstone; like crossing a great river, I will use you as an oar; like a year of great drought, I will use you as timely rain. Open your heart and irrigate mine; if a medicine does not make one dizzy, the illness will not be cured; if a man goes barefoot without looking at the ground, his foot will be injured. You and your colleagues, none are not of one mind, to correct your ruler. Make him able to follow the former kings and guide my high ancestor, so as to give peace to hundreds of thousands of people.

嗚呼！欽予時命，其惟有終。”

(Gaozong continued:) Alas! Be careful of this command of mine, and let there be a good end."

說復於王曰：“惟木從繩則正，後從諫則聖。後克聖，臣不命其承，疇敢不祗若王之休命？”

Fu Yue replied to the king: "Wood is straight when it follows the ink line, and a ruler is wise when he listens to remonstrance. If the ruler can be wise, ministers will serve without waiting for commands; who would dare not respectfully follow the king's fine commands?"

惟說命總百官，乃進於王曰：“嗚呼！明王奉若天道，建邦設都，樹后王君公，承以大夫師長，不惟逸豫，惟以亂民。惟天聰明，惟聖時憲，惟臣欽若，惟民從乂。惟口起羞，惟甲冑起戎，惟衣裳在笥，惟干戈省厥躬。王惟戒茲，允茲克明，乃罔不休。惟治亂在庶官。官不及私暱，惟其能；爵罔及惡德，惟其賢。

Fu Yue received the command to oversee the hundred officials, and then spoke to the king: "Alas! The enlightened king upholds and follows the Way of Heaven, founds states and sets up capitals, establishes the king and lords, and below them sets up grand masters and heads of divisions, not for ease and pleasure, but only to govern the people. Heaven is perceptive, the sage takes it as model, ministers respectfully follow, and the people submit to governance. The mouth can bring shame, armor can bring war; keep the robes in their chest (do not bestow them rashly), and examine yourself before taking up shield and spear (do not act rashly). If the king only guards against these things and truly understands them, there is nothing that will not be fine. Order and disorder lie with the many officials. Do not give office to those close to you for private use, but only to those with ability; do not give rank to those of evil virtue, but only to the worthy.

慮善以動，動惟厥時。有其善，喪厥善；矜其能，喪厥功。惟事事，乃其有備，有備無患。無啟寵納侮，無恥過作非。惟厥攸居，政事惟醇。黷予祭祀，時謂弗欽。禮煩則亂，事神則難。”

(Fu Yue continued:) Consider thoroughly before acting, and act only at the right time. If you think you have goodness, you will lose that goodness; if you boast of your ability, you will lose that merit. In every matter, make preparations, and with preparations there is no worry. Do not open the way to favoritism and invite contempt, and do not treat a fault as a shame, refusing to mend it and instead doing wrong. Look only at what you rest in, and government will be pure. To profane my sacrifices is called irreverence. When ritual is too elaborate it becomes disorder, and serving the spirits becomes difficult."

王曰：“旨哉！說。乃言惟服。乃不良於言，予罔聞於行。”說拜稽首曰：“非知之艱，行之惟艱。王忱不艱，允協於先王成德，惟說不言有厥咎。”

The king said: "Good, Yue! Speak on. Your words can be put into practice. If you did not speak well, I would have nothing to hear and carry out." Fu Yue knelt and bowed his head to the ground and said: "To know is not hard; to do is hard. If the king is sincere, it is not hard, and he can truly accord with the achieved virtue of the former kings; if I, Fu Yue, did not speak, I would be at fault."

王曰：“來！汝說。臺小子舊學於甘盤，既乃遯於荒野，入宅於河。自河徂亳，暨厥終罔顯。爾惟訓於朕志，若作酒醴，爾惟麴糵；若作和羹，爾惟鹽梅。

The king said: "Come! Speak. I, the young one, formerly studied under Gan Pan, and afterward I withdrew to the wilds and went to live by the Yellow River. From the river to Bo, even to the end I did not become distinguished. Instruct my aims: like making wine and sweet liquor, you are the yeast; like making a harmonious soup, you are the salt and plums.

爾交修予，罔予棄，予惟克邁乃訓。”

(Gaozong continued:) Cultivate me in many ways and do not abandon me, and I will surely carry out your instructions."

說曰：“王，人求多聞，時惟建事，學於古訓乃有獲。事不師古，以克永世，匪說攸聞。惟學，遜志務時敏，厥修乃來。允懷於茲，道積於厥躬。惟斅學半，念終始典於學，厥德修罔覺。監於先王成憲，其永無愆。惟說式克欽承，旁招俊乂，列於庶位。”

Fu Yue said: "King, a person seeks wide learning in order to establish achievements, and only by learning from ancient instruction does one gain something. To do things without taking the ancients as a model and yet to last long in the world is not something I, Yue, have heard of. In learning, one should humble one's aims and be quick and diligent at all times, and then cultivation will come. If one truly holds to these, the Way will accumulate in oneself. Teaching others is half of learning, and if one is always thinking of learning, the cultivation of virtue goes on without one noticing. Look at the accomplished models of the former kings, and one may be without fault forever. Because of this, I, Yue, am able to respectfully carry on, widely drawing in outstanding people and setting them in all the positions."

王曰：“嗚呼！說，四海之內，鹹仰朕德，時乃風。股肱惟人，良臣惟聖。

The king said: "Alas! Yue, within the four seas all look up to my virtue, and this is your teaching. Having limbs makes a person, and having good ministers makes a sage.

昔先正保衡作我先王，乃曰：‘予弗克俾厥後惟堯舜，其心愧恥，若撻於市。’一夫不獲，則曰時予之辜。佑我烈祖，格於皇天。爾尚明保予，罔俾阿衡專美有商。惟後非賢不乂，惟賢非後不食。其爾克紹乃闢於先王，永綏民。”

(Gaozong continued:) In the past the former chief minister Baoheng (Yi Yin) helped bring about my former king, and said: 'If I cannot make my ruler like Yao and Shun, my heart is ashamed, as if I were whipped in the marketplace.' If a single common man did not get his due, he said it was his fault. He assisted my glorious ancestor and moved August Heaven. You too should clearly protect me, and not let Aheng alone have a fine name in Shang. A ruler without worthy men cannot govern, and worthy men without a ruler have no stipend. I hope you can lead your ruler to continue the former kings, and always give peace to the people."

說拜稽首曰：“敢對揚天子之休命。”

Fu Yue knelt and bowed his head to the ground and said: "I dare to reply and proclaim the Son of Heaven's fine command."

高宗祭成湯，有飛雉升鼎耳而雊，祖己訓諸王，作《高宗肜日》、《高宗之訓》。

When Gaozong was sacrificing to Tang the Accomplisher, a flying pheasant alighted on the handle of the tripod and crowed; Zu Ji instructed the kings, and composed Gaozong Rong Ri (The Day of Gaozong's Rong Sacrifice) and Gaozong Zhi Xun (Gaozong's Instruction).

高宗肜日，越有雊雉。祖己曰：“惟先格王，正厥事。”乃訓於王。曰：“惟天監下民，典厥義。降年有永有不永，非天夭民，民中絕命。民有不若德，不聽罪。天既孚命正厥德，乃曰：‘其如臺？’嗚呼！王司敬民，罔非天胤，典祀無豐於暱。”

On the day of Gaozong's rong sacrifice, a pheasant crowed. Zu Ji said: "First set the king's heart right, and then set his government right." So he instructed the king. He said: "Heaven watches over the people below and takes righteousness as its constant rule. The years it sends down are long for some and not long for others; it is not that Heaven cuts short the people, but the people themselves cut off their fate midway. There are people with disobedient virtue who do not acknowledge their faults. Heaven has already given the command to set that virtue right, yet they still say: 'What are we to do?' Alas! The king's duty is to revere the people; none is not a descendant of Heaven, and in presiding over sacrifices do not be too lavish in the temples of close kin."

殷始咎周，周人乘黎。祖伊恐，奔告於受，作《西伯戡黎》。

Yin began to blame Zhou, and the people of Zhou conquered Li. Zu Yi was afraid and rushed to report to Shou (the tyrant Zhou), and composed Xibo Kan Li (The Earl of the West Conquers Li).

西伯既戡黎，祖伊恐，奔告於王。曰：“天子！天既訖我殷命。格人元龜，罔敢知吉。非先王不相我後人，惟王淫戲用自絕。故天棄我，不有康食。不虞天性，不迪率典。今我民罔弗欲喪，曰：‘天曷不降威？’大命不摯，今王其如臺？”王曰：“嗚呼！我生不有命在天？”祖伊反曰：“嗚呼！乃罪多，參在上，乃能責命於天？殷之即喪，指乃功，不無戮於爾邦！”

After the Earl of the West had conquered Li, Zu Yi was afraid and rushed to report to the king. He said: "Son of Heaven! Heaven has already brought to an end our Yin mandate. Those deeply versed consulted the great tortoise, and none dared to know of any good omen. It is not that the former kings do not protect us their descendants, but that the king, through licentious play, has cut himself off. Therefore Heaven has abandoned us, and there is no peaceful food. He does not take the measure of Heaven's nature and does not follow the constant statutes. Now among our people there is none who does not wish to perish, saying: 'Why does Heaven not send down its awesome punishment?' The great mandate does not come; what is the king to do now?" The king said: "Alas! Was I not born with a mandate from Heaven?" Zu Yi retorted: "Alas! Your offenses are many, ranged in order up in heaven; can you still seek a mandate from Heaven? Yin is near its destruction; point out your deeds, and can they fail to harm your state!"

殷既錯天命，微子作誥父師、小師。

Yin had already disordered Heaven's mandate, and the Viscount of Wei composed an address to the Grand Tutor and Junior Tutor.

微子若曰：“父師、少師！殷其弗或亂正四方。我祖厎遂陳於上，我用沈酗於酒，用亂敗厥德於下。殷罔不小大好草竊奸宄。卿士師師非度。凡有辜罪，乃罔恆獲，小民方興，相為敵仇。今殷其淪喪，若涉大水，其無津涯。殷遂喪，越至於今！”曰：“父師、少師，我其發出狂？吾家耄遜於荒？今爾無指告，予顛隮，若之何其？”父師若曰：“王子！天毒降災荒殷邦，方興沈酗於酒，乃罔畏畏，咈其耇長舊有位人。

The Viscount of Wei spoke thus: "Grand Tutor, Junior Tutor! Yin probably cannot govern and set the four quarters right any more. My ancestor Tang the Accomplisher set his achievements out above, yet we have sunk into drunkenness and ruined that virtue below. Among Yin people, great and small, none does not like banditry in the wilds and evil within and without. The ministers imitate one another, all in violation of the standards. Whenever there are offenses, they often cannot be caught, and the common people are rising up and have become each other's enemies. Now Yin is about to perish, like wading a great flood with no ford or shore. Yin has thus been lost, up to today!" He said further: "Grand Tutor, Junior Tutor, shall I set out and flee madly? Or shall the elders of my house flee into the wilds? Now you do not point out and tell me, and I stumble and fall; what am I to do?" The Grand Tutor spoke thus: "Prince! Heaven is cruelly sending down famine and disaster on the state of Yin, and people are rising up in drunkenness, and so they do not fear what ought to be feared and go against the aged elders and those with old rank and stipend.

今殷民乃攘竊神祗之犠牷牲用以容，將食無災。

(The Grand Tutor continued:) Now the people of Yin actually steal the sacrificial animals of the spirits to feed themselves, and they eat them with no calamity.

降監殷民，用又讎斂，召敵讎不怠。罪合於一，多瘠罔詔。

(The Grand Tutor continued:) Heaven sends down and watches over the Yin people, and they further use hostile levies (heavy and cruel exactions), bringing on enemies and not tiring of it. Their crimes are joined together, and many poor and sick have nowhere to appeal.

商今其有災，我興受其敗；商其淪喪，我罔為臣僕。詔王子出，迪我舊雲刻子。王子弗出，我乃顛隮。自靖，人自獻於先王，我不顧行遁。”

(The Grand Tutor continued:) Shang will now have calamity, and if we rise up we will bear that ruin; if Shang is lost, we do not wish to be servants of the enemy. I tell the Prince to go away, and to guide what I once spoke of as 'Ke Zi' (referring to the Viscount of Wei; this sentence has always been hard to explain). If the Prince does not go, we will stumble and fall. Let each seek peace, and each offer himself to the former kings; I will no longer think of the matter of fleeing."

惟十有一年，武王伐殷。一月戊午，師渡孟津，作《泰誓》三篇。

In the eleventh year, King Wu attacked Yin. In the first month, on the wuwu day, the army crossed the ford at Meng, and the three chapters of the Great Declaration were composed.

惟十有三年春，大會於孟津。

In spring of the thirteenth year, there was a great assembly at the ford of Meng.

王曰：“嗟！我友邦冢君越我御事庶士，明聽誓。惟天地萬物父母，惟人萬物之靈。亶聰明，作元后，元后作民父母。今商王受，弗敬上天，降災下民。沈湎冒色，敢行暴虐，罪人以族，官人以世，惟宮室、臺榭、陂池、侈服，以殘害於爾萬姓。焚炙忠良，刳剔孕婦。皇天震怒，命我文考，肅將天威，大勳未集。

The king said: "Ah! Great lords of my friendly states and all my officers who manage affairs, listen clearly to this declaration. Heaven and earth are the parents of all things, and humans are the most spiritual of all things. The truly intelligent become great rulers, and great rulers become the parents of the people. Now Shou, king of Shang, does not revere Heaven and sends down calamity on the people below. Sunk in drink and lust, he dares to do cruel things, imposing guilt on others by executing whole clans, appointing people to office by heredity, only building palaces, terraces, pavilions, ponds and extravagant clothing to harm you the myriad families. He roasts the loyal and good and cuts open pregnant women. August Heaven is angered and has commanded my deceased father King Wen to respectfully carry out Heaven's might, but the great work was not completed.

肆予小子發，以爾友邦冢君，觀政於商。惟受罔有悛心，乃夷居，弗事上帝神祗，遺厥先宗廟弗祀。犠牲粢盛，既於兇盜。乃曰：‘吾有民有命！’罔懲其侮。天佑下民，作之君，作之師，惟其克相上帝，寵綏四方。有罪無罪，予曷敢有越厥志？同力，度德；同德，度義。受有臣億萬，惟億萬心；予有臣三千，惟一心。

(King Wu continued:) So I, the young Fa, together with you great lords of friendly states, have observed Shang's government. Shou has no heart to repent, lives at ease in peace, does not serve the Lord on High and the spirits, and has discarded his ancestors' temple without sacrificing. The sacrificial animals and millet have already been stolen by wicked men. Yet he says: 'I have a people and I have the mandate of Heaven!' and does not warn himself against his contempt. Heaven protects the people below, set up rulers for them and set up teachers for them, only so that they may assist the Lord on High, cherish and settle the four quarters. Whether guilty or not, how would I dare overstep his aim? When strength is equal, weigh virtue; when virtue is equal, weigh righteousness. Shou has hundreds of millions of ministers, but hundreds of millions of hearts; I have three thousand ministers, but just one heart.

商罪貫盈，天命誅之。予弗順天，厥罪惟鈞。予小子夙夜祗懼，受命文考，類於上帝，宜於冢土，以爾有眾，厎天之罰。天矜於民，民之所欲，天必從之。爾尚弼予一人，永清四海，時哉弗可失！”

(King Wu continued:) Shang's guilt is strung together and full, and Heaven commands his destruction. If I did not follow Heaven, my guilt would be equal to his. I, the young one, day and night am reverent and fearful; I have received the command from my deceased father, performed the lei sacrifice to the Lord on High, performed the yi sacrifice at the great altar of earth, and with you, the multitude, will carry out Heaven's punishment. Heaven pities the people; what the people desire, Heaven surely follows. You must further assist me, the one man, to clear the four seas forever; the opportunity must not be missed!"

惟戊午，王次於河朔，群后以師畢會。王乃徇師而誓曰：“嗚呼！西土有眾，鹹聽朕言。我聞吉人為善，惟日不足。兇人為不善，亦惟日不足。今商王受，力行無度，播棄犁老，暱比罪人。淫酗肆虐，臣下化之，朋家作仇，脅權相滅。無辜籲天，穢德彰聞。惟天惠民，惟闢奉天。有夏桀弗克若天，流毒下國。天乃佑命成湯，降黜夏命。惟受罪浮於桀。剝喪元良，賊虐諫輔。謂己有天命，謂敬不足行，謂祭無益，謂暴無傷。厥監惟不遠，在彼夏王。天其以予乂民，朕夢協朕卜，襲於休祥，戎商必克。受有億兆夷人，離心離德。予有亂臣十人，同心同德。

On the wuwu day, the king was encamped north of the river, and the lords of all quarters led their armies and all assembled. The king then reviewed the armies and swore an oath: "Alas! All you of the western land, listen to my words. I have heard that a good man does good and feels only that the days are not enough. A wicked man does what is not good, and also feels only that the days are not enough. Now Shou, king of Shang, strives to do what is lawless, casting out the old and drawing close to the criminal. He is licentious, drunk, reckless and cruel, and his ministers are transformed into the same; they form cliques, each family hating the others, seizing authority and destroying each other. The innocent appeal to Heaven, and their foul virtue has already become known. Heaven cherishes the people, and the ruler should serve Heaven. Jie of Xia could not follow Heaven and let his poison flow to the states below. Heaven therefore protected and appointed Tang the Accomplisher and sent down the command to depose Xia. Shou's guilt exceeds Jie's. He strips and destroys the chief good, harms and kills remonstrating assistants. He says he has Heaven's mandate, says reverence is not worth practicing, says sacrifice is of no use, and says cruelty does no harm. His warning is not far off; it lies in that king of Xia. Heaven probably means to use me to govern the people; my dreams accord with my divinations, with fine omens redoubled, and my attack on Shang will surely win. Shou has hundreds of millions of ordinary men, but they are estranged in heart and virtue. I have ten ministers who govern, of one heart and one virtue.

雖有周親，不如仁人。天視自我民視，天聽自我民聽。百姓有過，在予一人，今朕必往。我武維揚，侵於之疆，取彼兇殘。我伐用張，於湯有光。勖哉夫子！罔或無畏，寧執非敵。百姓懍懍，若崩厥角。嗚呼！乃一德一心，立定厥功，惟克永世。”

(King Wu continued:) Though he has close kin, they are not as good as my benevolent men. Heaven sees as our people see, and Heaven hears as our people hear. If the people have faults, the responsibility lies on me alone, and now I must go. My martial work will be displayed, invading his borders and seizing that cruel man. My campaign will be magnified and will shine more than Tang's. Exert yourselves, officers and men! Let no one think there is nothing to fear, and rather judge the other side not to be a match. The people tremble in fear, like knocking the forehead on the ground till the horns of the head break. Alas! You must be of one virtue and one heart, establish that merit, and so last long in the world."

時厥明，王乃大巡六師，明誓眾士。

At that time it was dawn, and the king made a great tour of the six armies and clearly declared to the officers.

王曰：“嗚呼！我西土君子。天有顯道，厥類惟彰。今商王受，狎侮五常，荒怠弗敬。自絕於天，結怨於民。斫朝涉之脛，剖賢人之心，作威殺戮，毒痡四海。崇信奸回，放黜師保，屏棄典刑，囚奴正士，郊社不修，宗廟不享，作奇技淫巧以悅婦人。上帝弗順，祝降時喪。爾其孜孜，奉予一人，恭行天罰。古人有言曰：‘撫我則後，虐我則仇。’獨夫受洪惟作威，乃汝世仇。樹德務滋，除惡務本，肆予小子誕以爾眾士，殄殲乃仇。爾眾士其尚迪果毅，以登乃闢。功多有厚賞，不迪有顯戮。嗚呼！惟我文考若日月之照臨，光於四方，顯於西土。惟我有周誕受多方。予克受，非予武，惟朕文考無罪；受克予，非朕文考有罪，惟予小子無良。”

The king said: "Alas! You gentlemen of my western land. Heaven has a bright Way, and its rules must be made clear. Now Shou, king of Shang, treats the five constant relations with contempt and mockery, and is idle and irreverent. He has cut himself off from Heaven and made enemies of the people. He cut off the shins of those who waded the river in the morning and split open the heart of a worthy man; he makes a show of power and kills, and poisons the four seas. He trusts the wicked, banishes and dismisses the teachers and guardians, abandons the constant punishments, imprisons and enslaves upright men, does not repair the suburban and earth altars, does not offer to the ancestral temple, and makes strange skills and lewd crafts to please women. The Lord on High does not accept it and has resolutely sent down this ruin. You must strive diligently and serve me, the one man, respectfully carrying out Heaven's punishment. The ancients had a saying: 'He who cherishes me is my ruler, he who harms me is my enemy.' The lone man Shou, greatly showing his power, is your enemy for generations. In establishing virtue, one must strive to make it grow; in removing evil, one must strive to remove its root; so I, the young one, lead you the officers and men to exterminate and annihilate your enemy. You officers and men must further advance with resolve and firmness, to bring success to your ruler. Great merit will have rich reward, and failing to advance will have clear punishment by death. Alas! My deceased father shone like the sun and moon, his brilliance reaching the four quarters and shining in the western land. We of Zhou have received much from many quarters. If I overcome Shou, it is not my martial courage, but that my deceased father had no guilt; if Shou overcomes me, it is not that my deceased father had guilt, but that I, the young one, am not good."

武王戎車三百兩，虎賁三百人，與受戰於牧野，作《牧誓》。

King Wu, with three hundred war chariots and three hundred tiger guards, fought with Shou at Muye, and composed the Oath at Muye.

時甲子昧爽，王朝至於商郊牧野，乃誓。

On the jiazi day, as dawn approached, the king arrived in the morning at Muye in the Shang suburb, and then swore the oath.

王左杖黃鉞，右秉白旄以麾，曰：“逖矣，西土之人！”王曰：“嗟！我友邦冢君御事，司徒、司馬、司空，亞旅、師氏，千夫長、百夫長，及庸，蜀、羌、髳、微、盧、彭、濮人。稱爾戈，比爾幹，立爾矛，予其誓。”

The king held a yellow battle-axe in his left hand and a white yak-tail banner in his right to give commands, and said: "Far away you are, men of the western land!" The king said: "Ah! Great lords of my friendly states and those who manage affairs, the Minister of the Masses, the Minister of War, the Minister of Works, the sub-commanders and the masters, the captains of a thousand and captains of a hundred, and the men of Yong, Shu, Qiang, Mao, Wei, Lu, Peng and Pu. Raise your spears, line up your shields, stand up your lances, and I will swear the oath."

王曰：“古人有言曰：‘牝雞無晨；牝雞之晨，惟家之索。’今商王受惟婦言是用，昏棄厥肆祀弗答，昏棄厥遺王父母弟不迪，乃惟四方之多罪逋逃，是崇是長，是信是使，是以為大夫卿士。俾暴虐於百姓，以奸宄於商邑。今予發惟恭行天之罰。

The king said: "The ancients had a saying: 'A hen does not announce the dawn; if a hen announces the dawn, the household will be empty.' Now Shou, king of Shang, only listens to the words of women, in confusion abandons the sacrifices he has laid out and does not repay them, in confusion abandons his own royal father's and mother's brothers who remain and does not employ them, but only honors, raises, trusts and uses those of the four quarters who are guilty of many crimes and fugitives, making them grand masters and ministers. He lets them oppress the common people and be evil within and without in the Shang capital. Now I, Fa, only respectfully carry out Heaven's punishment.

今日之事，不愆於六步、七步，乃止齊焉。勖哉夫子！不愆於四伐、五伐、六伐、七伐，乃止齊焉。勖哉夫子！尚桓桓如虎、如貔、如熊、如羆，於商郊弗迓克奔，以役西土，勖哉夫子！爾所弗勖，其於爾躬有戮！”

(King Wu continued:) In today's affair, do not go beyond six or seven steps before stopping to straighten the ranks. Exert yourselves, officers and men! Do not go beyond four, five, six or seven strikes before stopping to straighten the ranks. Exert yourselves, officers and men! Be fierce like tigers, like leopard-bears, like bears, like brown bears, and in the Shang suburb do not strike those who come running to surrender, but let them serve the western land. Exert yourselves, officers and men! If you do not exert yourselves, you will suffer execution on your own persons!"

武王伐殷。往伐歸獸，識其政事，作《武成》。

King Wu attacked Yin. Going to the campaign and returning to dispose of the wild beasts, he recorded these affairs and composed the Wu Cheng (Completion of the Martial Work).

惟一月壬辰，旁死魄。越翼日，癸巳，王朝步自周，於徵伐商。

In the first month, on the renchen day, the moon was in its dwindling phase (the greater part of the moon dark). On the next day, guisi, the king set out on foot from Zhou in the morning to attack Shang.

厥四月，哉生明，王來自商，至於豐。乃偃武修文，歸馬於華山之陽，放牛於桃林之野，示天下弗服。

In the fourth month, at the moon's first appearance (the new moon first showing), the king came back from Shang and arrived at Feng. So he put a stop to martial affairs and cultivated civil teaching, sent the horses back to the south of Mount Hua and the oxen back to the fields of Taolin, showing the world that they would no longer be used.

丁未，祀於周廟，邦甸、侯、衛，駿奔走，執豆、籩。越三日，庚戌，柴、望，大告武成。

On dingwei, he sacrificed in the Zhou ancestral temple, and the people of the dian, hou and wei domains within the state hurried about, carrying the dou and bian vessels. After three days, on gengxu, firewood was burned, the mountains and rivers were sacrificed to from afar, and the completion of the martial work was greatly announced.

既生魄，庶邦冢君暨百工，受命於周。

After the moon's full brightness began (the greater part of the moon lit), the great lords of the many states and the hundred officials received their commands at Zhou.

王若曰：“嗚呼，群后！惟先王建邦啟土，公劉克篤前烈，至於大王肇基王跡，王季其勤王家。我文考文王克成厥勳，誕膺天命，以撫方夏。大邦畏其力，小邦懷其德。惟九年，大統未集，予小子其承厥志。厎商之罪，告於皇天、后土、所過名山、大川，曰：‘惟有道曾孫周王發，將有大正於商。今商王受無道，暴殄天物，害虐烝民，為天下逋逃主，萃淵藪。予小子既獲仁人，敢祗承上帝，以遏亂略。華夏蠻貊，罔不率俾。恭天成命，肆予東征，綏厥士女。惟其士女，篚厥玄黃，昭我周王。天休震動，用附我大邑周。惟爾有神，尚克相予以濟兆民，無作神羞！既戊午，師逾孟津。癸亥，陳於商郊，俟天休命。甲子昧爽，受率其旅若林，會於牧野。罔有敵於我師，前徒倒戈，攻於後以北，血流漂杵。一戎衣，天下大定。乃反商政，政由舊。釋箕子囚，封比干墓，式商容閭。散鹿臺之財，發鉅橋之粟，大賚於四海，而萬姓悅服。”

The king spoke thus: "Alas, lords of all quarters! The former kings founded states and opened up lands; Gong Liu was able to build on his predecessors' work, and with Great King the tracks of kingly work were first laid down, and Wang Ji labored for the royal house. My deceased father King Wen was able to complete that work, received a great mandate from Heaven, and comforted the regions of the Xia. Great states feared his strength, and small states cherished his virtue. After nine years of work the great unity was not yet completed, and I, the young one, came to continue that aim. I reported Shang's crimes to August Heaven, to the Sovereign Earth and to the famous mountains and rivers I passed, saying: 'Fa, King of Zhou, great-grandson who holds the Way, is about to carry out a great punitive campaign against Shang. Now Shou, king of Shang, is without the Way, wantonly destroys Heaven's creatures, harms and oppresses the multitude, is master of the fugitives of the world, gathering them like fish in a deep pool or beasts in a marsh. I, the young one, have already obtained men of benevolence and dare to respectfully accept the Lord on High's charge to stop the disorderly plot. The Xia and the barbarians of every kind all follow and obey the orders. Reverently serving Heaven's already completed mandate, I campaign eastward to settle those men and women. Those men and women, with baskets full of dark and yellow silk, make known to me, king of Zhou, Heaven's fine bestowal has stirred, and therefore they turn to my great city of Zhou. You who are spirits, you should further be able to help me save the hundreds of millions of people, and not bring shame on the spirits!' By the wuwu day, the army crossed the Meng ford. On guihai, we set up formation in the Shang suburb, awaiting Heaven's fine command. As jiazi dawned, Shou led his host, as numerous as a forest, and assembled at Muye. None could withstand my army; the foremost ranks turned their spears around, attacked those behind and so were routed, and the blood flowed so that wooden pestles floated. Once the armor was put on, the world was greatly settled. We then reversed Shang's harsh government and conducted affairs according to the old codes. We released Jizi from prison, built up the tomb of Bi Gan, and when passing the village gate of Shang Rong we leaned on the carriage rail in salute. We distributed the wealth of Deer Terrace and opened the grain of Ju Bridge, and gave great rewards to the four seas, and the myriad families were glad and submitted."

列爵惟五，分土惟三。建官惟賢，位事惟能。重民五教，惟食、喪、祭。惇信明義，崇德報功。垂拱而天下治。

He arranged ranks of only five grades, and divided land into only three grades. He established offices only for the worthy and assigned duties only to the able. He valued the five teachings for the people, and food, mourning and sacrifice. He treated sincerity generously, made righteousness clear, honored virtue and rewarded merit. With robes hanging down and hands folded, the world was governed.

武王勝殷，殺受，立武庚，以箕子歸。作《洪範》。

After King Wu overcame Yin, he killed Shou, set up Wu Geng, and returned bringing Jizi along. He composed the Hong Fan (the Great Plan).

惟十有三祀，王訪於箕子。王乃言曰：“嗚呼！箕子。惟天陰騭下民，相協厥居，我不知其彝倫攸敘。”

In the thirteenth year, the king visited Jizi. The king then said: "Alas! Jizi. Heaven silently settles the people below and helps them live in harmony; I do not know how those constant principles and ethical orders are arranged."

箕子乃言曰：“我聞在昔，鯀堙洪水，汩陳其五行。帝乃震怒，不畀‘洪範’九疇，彝倫攸斁。鯀則殛死，禹乃嗣興，天乃錫禹‘洪範’九疇，彝倫攸敘。

Jizi then said: "I have heard that in the past, Gun dammed up the flood and disordered the arrangement of the five phases. The Lord on High was then enraged and did not give him the nine categories of the Great Plan, and so the constant principles and ethical orders were ruined. Gun was punished and died, and Yu rose in succession, and Heaven then gave Yu the nine categories of the Great Plan, and so the constant principles and ethical orders were set in order.

初一曰五行，次二曰敬用五事，次三曰農用八政，次四曰協用五紀，次五曰建用皇極，次六曰乂用三德，次七曰明用稽疑，次八曰念用庶徵，次九曰向用五福，威用六極。

(Jizi continued:) The first is called the five phases, the second is called the respectful use of the five conducts, the third is called the diligent use of the eight governing offices, the fourth is called the harmonious use of the five time-markers, the fifth is called the establishment of the sovereign's pole, the sixth is called the governing use of the three virtues, the seventh is called the enlightened use of divination for doubts, the eighth is called the thoughtful use of the various verifications, and the ninth is called the encouraging use of the five blessings and the warning use of the six extremes.

一、五行：一曰水，二曰火，三曰木，四曰金，五曰土。水曰潤下，火曰炎上，木曰曲直，金曰從革，土爰稼穡。潤下作鹹，炎上作苦，曲直作酸，從革作辛，稼穡作甘。

(Jizi continued:) One, the five phases: the first is water, the second fire, the third wood, the fourth metal and the fifth earth. The nature of water is to moisten and go downward, the nature of fire is to blaze upward, the nature of wood is to be bent or straight, the nature of metal is to follow and be reformed, and earth can be sown and harvested. Moistening and descending produces the salty, blazing upward produces the bitter, the bent and straight produce the sour, following and reforming produce the acrid, and sowing and harvesting produce the sweet.

二、五事：一曰貌，二曰言，三曰視，四曰聽，五曰思。貌曰恭，言曰從，視曰明，聽曰聰，思曰睿。恭作肅，從作乂，明作晢，聰作謀，睿作聖。

(Jizi continued:) Two, the five conducts: the first is appearance, the second speech, the third seeing, the fourth hearing and the fifth thinking. Appearance should be respectful, speech should be accordant, seeing should be clear, hearing should be keen, and thinking should be penetrating. Respect makes for solemnity, accord makes for order, clarity makes for wisdom, keenness makes for planning, and penetration makes for sagehood.

三、八政：一曰食，二曰貨，三曰祀，四曰司空，五曰司徒，六曰司寇，七曰賓，八曰師。

(Jizi continued:) Three, the eight governing offices: the first is food, the second goods, the third sacrifice, the fourth the Minister of Works, the fifth the Minister of the Masses, the sixth the Minister of Crime, the seventh hospitality to guests, and the eighth the army (military affairs).

四、五紀：一曰歲，二曰月，三曰日，四曰星辰，五曰歷數。

(Jizi continued:) Four, the five time-markers: the first is the year, the second the month, the third the day, the fourth the stars and zodiacal positions, and the fifth the calendrical calculations (reckoning the order of sun, moon and stars).

五、皇極：皇建其有極。斂時五福，用敷錫厥庶民。惟時厥庶民於汝極。錫汝保極：凡厥庶民，無有淫朋，人無有比德，惟皇作極。凡厥庶民，有猷有為有守，汝則念之。不協於極，不罹於咎，皇則受之。而康而色，曰：‘予攸好德。’汝則錫之福。時人斯其惟皇之極。無虐煢獨而畏高明，人之有能有為，使羞其行，而邦其昌。凡厥正人，既富方谷，汝弗能使有好於而家，時人斯其辜。於其無好德，汝雖錫之福，其作汝用咎。無偏無陂，遵王之義；無有作好，遵王之道；無有作惡，尊王之路。無偏無黨，王道蕩蕩；無黨無偏，王道平平；無反無側，王道正直。會其有極，歸其有極。曰：皇，極之敷言，是彝是訓，於帝其訓，凡厥庶民，極之敷言，是訓是行，以近天子之光。曰：天子作民父母，以為天下王。

(Jizi continued:) Five, the sovereign's pole (the standard of great centrality and perfect uprightness set up by the king): the king establishes that pole. He gathers in these five blessings so as to bestow them universally on the common people. The common people then, in respect of your pole, grant to you those who preserve this pole: all the common people have no licentious cliques and officials have no virtue of partisan favoritism, only taking the king as the pole. Among the common people, those who have plans, who have achievements and who have integrity, you should keep in mind. Those who do not conform to the pole yet do not fall into guilt, the king should tolerate. Those who are calm and at ease in countenance and say: 'What I love is virtue,' you should bestow blessing on them. Such people will take only the king as their pole. Do not abuse the solitary and fear the high and eminent; when people have talent and achievement, let them offer up their conduct, and the state will flourish. All upright people in office who are already rich and have stipends, if you cannot make them benefit your house, such people are guilty. As for those who do not love virtue, though you bestow blessings on them, they will do you harm. Without deviation and without partiality, follow the king's righteousness; do not favor privately, follow the king's way; do not hate privately, follow the king's road. Without deviation and without faction, the king's way is broad and vast; without faction and without deviation, the king's way is level and smooth; without perversity and without leaning, the king's way is upright and straight. Come together at that pole, return to that pole. It is said: King, declare the pole; this is the constant rule and this is instruction, and toward the Lord on High it is the instruction. All the common people, declare the pole; this is the admonition and this is what is to be done, in order to draw near the light of the Son of Heaven. It is said: the Son of Heaven is the parent of the people, and thus is king of the world.

六、三德：一曰正直，二曰剛克，三曰柔克。平康，正直；強弗友，剛克；燮友，柔克。沈潛，剛克；高明，柔克。惟闢作福，惟闢作威，惟闢玉食。臣無有作福、作威、玉食。臣之有作福、作威、玉食，其害於而家，兇於而國。人用側頗僻，民用僣忒。

(Jizi continued:) Six, the three virtues: the first is uprightness, the second is overcoming by hardness (prevailing with firmness), and the third is overcoming by softness (prevailing with gentleness). For peace and tranquility, use uprightness; for the forceful and unapproachable, use overcoming by hardness; for the mild and approachable, use overcoming by softness. For the deep and hidden, use overcoming by hardness; for the lofty and bright, use overcoming by softness. Only the ruler makes blessings, only the ruler makes awe, only the ruler eats fine food. Ministers do not make blessings, make awe or eat fine food. If ministers make blessings, make awe or eat fine food, it will harm your house and bring misfortune to your state. Officials will thereby become biased and perverse, and the people will thereby overstep and err.

七、稽疑：擇建立卜筮人，乃命卜筮。曰雨，曰霽，曰蒙，曰驛，曰克，曰貞，曰悔，凡七。卜五，占用二，衍忒。立時人作卜筮，三人占，則從二人之言。

(Jizi continued:) Seven, examining doubts: choose and set up the diviners by tortoise and yarrow, then command the divination. There are named rain, clearing, murk, mist, overcoming, steadfast and regret, seven in all. Tortoise divinations are five kinds, yarrow divinations are two, and the interpretations vary. Those set up as diviners, if three people divine, follow the words of two.

汝則有大疑，謀及乃心，謀及卿士，謀及庶人，謀及卜筮。汝則從，龜從，筮從，卿士從，庶民從，是之謂大同。身其康強，子孫其逢吉，汝則從，龜從，筮從，卿士逆，庶民逆吉。卿士從，龜從，筮從，汝則逆，庶民逆，吉。庶民從，龜從，筮從，汝則逆，卿士逆，吉。汝則從，龜從，筮逆，卿士逆，庶民逆，作內吉，作外兇。龜筮共違於人，用靜吉，用作兇。

(Jizi continued:) If you have a great doubt, first consult your own heart, then consult the ministers and officers, then consult the common people, then consult the tortoise and yarrow. If you agree, the tortoise agrees, the yarrow agrees, the ministers agree and the common people agree, this is called great accord. Your body will be strong and healthy and your descendants will flourish and be fortunate. If you agree, the tortoise agrees, the yarrow agrees, but the ministers oppose and the common people oppose, it is also fortunate. If the ministers agree, the tortoise agrees and the yarrow agrees, but you oppose and the common people oppose, it is also fortunate. If the common people agree, the tortoise agrees and the yarrow agrees, but you oppose and the ministers oppose, it is also fortunate. If you agree and the tortoise agrees, but the yarrow opposes, the ministers oppose and the common people oppose, then for internal affairs it is fortunate, and for external affairs it is unfortunate. If the tortoise and yarrow both go against the people, then keeping still is fortunate and taking action is unfortunate.

八、庶徵：曰雨，曰暘，曰燠，曰寒，曰風。曰時五者來備，各以其敘，庶草蕃廡。一極備，兇；一極無，兇。曰休徵；曰肅，時寒若；曰乂，時暘若；曰晢，時燠若；曰謀，時寒若；曰聖，時風若。曰咎徵：曰狂，恆雨若；曰僣，恆暘若；曰豫，恆燠若；曰急，恆寒若；曰蒙，恆風若。曰王省惟歲，卿士惟月，師尹惟日。歲月日時無易，百穀用成，乂用明，俊民用章，家用平康。日月歲時既易，百穀用不成，乂用昏不明，俊民用微，家用不寧。庶民惟星，星有好風，星有好雨。日月之行，則有冬有夏。月之從星，則以風雨。

(Jizi continued:) Eight, the various verifications: they are called rain, clear weather, warmth, cold and wind. It is said that when these five arrive in due season, each following its own order, the many plants flourish. If one is excessive, it is unfortunate; if one is entirely lacking, it is also unfortunate. The good verifications are: solemn reverence, and cold comes in season (the common text has 'timely rain responds', and the received text has 'timely cold responds', copied here as it stands); orderly government, and clear weather comes in season; wisdom, and warmth comes in season; good planning, and cold comes in season; penetration, and wind comes in season. The bad verifications are: wildness, and long rain; presumption, and long clear weather; ease and pleasure, and long warmth; haste, and long cold; murkiness, and long wind. It is said that what the king examines is like the year, the ministers and officers like the month, and the heads of divisions like the day. When year, month, day and season are not altered, the hundred grains ripen thereby, government is made clear thereby, outstanding people are made prominent thereby, and families are at peace thereby. When day, month, year and season have already altered, the hundred grains do not ripen thereby, government is dim and unclear thereby, outstanding people are lowly thereby, and families are unsettled thereby. The common people are like the stars; some stars love wind and some stars love rain. The movement of the sun and moon makes winter and summer. When the moon follows the stars, there will be wind and rain.

九、五福：一曰壽，二曰富，三曰康寧，四曰攸好德，五曰考終命。六極：一曰兇、短、折，二曰疾，三曰憂，四曰貧，五曰惡，六曰弱。

(Jizi continued:) Nine, the five blessings: the first is long life, the second wealth, the third health and tranquility, the fourth love of virtue and the fifth to end one's old age well. The six extremes: the first is misfortune, short life and early death, the second is illness, the third is worry, the fourth is poverty, the fifth is wickedness and the sixth is weakness."

〖分器〗武王既勝殷，邦諸侯，班宗彝，作《分器》。

[Distribution of Vessels] After King Wu had overcome Yin, he enfeoffed the lords and distributed the ritual vessels of the ancestral temple, and composed the Fen Qi (Distribution of Vessels).

西旅獻獒，太保作《旅獒》。

The Lü of the west presented a mastiff, and the Grand Guardian composed the Lü Ao (The Mastiffs of Lü).

惟克商，遂通道於九夷八蠻。西旅厎貢厥獒，太保乃作《旅獒》，用訓於王。

After overcoming Shang, he opened the roads to the Nine Yi and the Eight Man. The Lü of the west brought their mastiffs as tribute, and the Grand Guardian then composed the Lü Ao to admonish the king.

曰：“嗚呼！明王慎德，西夷咸賓。無有遠邇，畢獻方物，惟服食器用。王乃昭德之致於異姓之邦，無替厥服；分寶玉於伯叔之國，時庸展親。人不易物，惟德其物！德盛不狎侮。狎侮君子，罔以盡人心；狎侮小人，罔以盡其力。不役耳目，百度惟貞。玩人喪德，玩物喪志。志以道寧，言以道接。不作無益害有益，功乃成；不貴異物賤用物，民乃足。犬馬非其土性不畜，珍禽奇獸不育於國，不寶遠物，則遠人格；所寶惟賢，則邇人安。嗚呼！夙夜罔或不勤，不矜細行，終累大德。為山九仞，功虧一簣。允迪茲，生民保厥居，惟乃世王。”

He said: “Alas! The enlightened kings were careful in cultivating virtue, and the western barbarians all came to submit. Near and far, all presented the products of their regions, which were only clothing, food, and vessels. The king then distributed what his virtue had drawn to the states of other surnames, so that they would not neglect their duties; he distributed treasures and jade to the states of his uncles, as a way of showing family affection. People do not change those things; it is only virtue that makes those things valuable! When virtue is abundant one does not treat people lightly or make playthings of them. To make light of and play with gentlemen is to be unable to win their hearts; to make light of and play with petty people is to be unable to use their strength. Not being driven by the ears and eyes, all standards are upright. To play with people is to lose virtue, and to play with things is to lose one's will. The will is calm through the Way, and speech is joined through the Way. Do not do useless things that harm useful things, and then the work will be accomplished; do not value strange things and make light of everyday things, and the people will be sufficient. Dogs and horses that are not native to that region's soil are not to be kept, and rare birds and strange beasts are not to be raised in the state; if you do not treat distant things as treasure, distant people will come; if the only thing you treasure is worthy men, those nearby will be at peace. Alas! If from dawn to dusk there is no moment you are not diligent, and you are not careful in small conduct, in the end it will implicate your great virtue. Building a mountain nine fathoms high, if short by one basket of earth, loses the achievement. If you truly practice these things, the people can keep their dwellings, and you may be king for generations.”

〖旅巢命〗巢伯來朝，芮伯作《旅巢命》。

[Lu Chao Ming] The Lord of Chao came to court, and the Lord of Rui composed the “Charge to the Lord of Chao.”

武王有疾，周公作《金滕》。

King Wu was ill, and the Duke of Zhou composed the “Jin Teng.”

既克商二年，王有疾，弗豫。二公曰：“我其為王穆卜。”周公曰：“未可以戚我先王？”公乃自以為功，為三壇同墠。為壇於南方，北面，周公立焉。

Two years after the victory over Shang, the king fell ill and was unwell. The two dukes said: “Let us respectfully divine for the king.” The Duke of Zhou said: “It is not yet possible to trouble our former kings with this.” The duke then made himself the pledge, and built three altars on the same leveled sacrificial ground. On the south side he built an altar facing north, and the Duke of Zhou stood there.

植璧秉珪，乃告太王、王季、文王。

He set down the jade disc and held the jade tablet, and then reported to Taiwang, Wangji, and King Wen.

史乃冊，祝曰：“惟爾元孫某，遘厲虐疾。若爾三王是有丕子之責於天，以旦代某之身。予仁若考能，多材多藝，能事鬼神。乃元孫不若旦多材多藝，不能事鬼神。乃命於帝庭，敷佑四方，用能定爾子孫於下地。四方之民罔不祗畏。嗚呼！無墜天之降寶命，我先王亦永有依歸。今我即命於元龜，爾之許我，我其以璧與珪歸俟爾命；爾不許我，我乃屏璧與珪。”

The scribe then wrote out the document and prayed, saying: “Your eldest descendant, so-and-so, has met with a cruel and sudden illness. If you three kings in heaven truly have a duty requiring the eldest son to serve you, then let Dan take the place of so-and-so's person. I am kind and capable (one reading is ‘kind and capable like his late father’), with many talents and skills, able to serve ghosts and spirits. Your eldest descendant is not as talented and skilled as Dan, and cannot serve ghosts and spirits. He received the mandate in the court of the Lord on High, to protect and aid the four quarters everywhere, and so can settle your descendants in the lands below. The people of the four quarters all revere him. Alas! Do not let fall the precious mandate sent down by Heaven, and our former kings will also forever have somewhere to rest. Now I will take my command from the great tortoise: if you grant my request, I will return with the disc and the tablet to await your command; if you do not grant it, I will put away the disc and the tablet.”

乃卜三龜，一習吉。啟籥見書，乃並是吉。公曰：“體！王其罔害。予小子新命於三王，惟永終是圖；茲攸俟，能念予一人。”

Then three tortoises were divined, and all repeatedly showed auspicious. When the lock was opened and the omen books were read, they too were all auspicious. The duke said: “Look at the form of the omen! The king will probably come to no harm. I, a young man, have newly received the mandate from the three kings, and seek only a long ending; waiting here, the former kings may think of me alone.”

公歸，乃納冊於金滕之匱中。王翼日乃瘳。

The duke went back, and put the document into the metal-bound coffer. The king recovered the next day.

武王既喪，管叔及其群弟乃流言於國，曰：“公將不利於孺子。”周公乃告二公曰：“我之弗闢，我無以告我先王。”周公居東二年，則罪人斯得。於後，公乃為詩以貽王，名之曰《鴟鴞》。王亦未敢誚公。

After King Wu had died, Guan Shu and his brothers spread rumors in the state, saying: “The duke will do harm to the young prince.” The Duke of Zhou then told the two dukes: “If I do not take over government (the word ‘bi’ is read by one view as ‘to avoid,’ meaning to step aside from position), I will have nothing to report to the former kings.” The Duke of Zhou stayed in the east for two years, and the guilty were then captured. Afterward, the duke composed a poem and sent it to the king, called “Owl.” The king also did not dare to blame the duke.

秋，大熟，未獲，天大雷電以風，禾盡偃，大木斯拔，邦人大恐。王與大夫盡弁以啟金滕之書，乃得周公所自以為功代武王之說。二公及王乃問諸史與百執事。對曰：“信。噫！公命我勿敢言。”

In autumn, the crops were greatly ripe but had not yet been harvested, when great thunder and lightning and wind came, all the grain was laid flat, and big trees were uprooted; the people of the state were extremely frightened. The king and the high officials all put on their ceremonial caps and robes and opened the book in the Jin Teng, and then found the prayer in which the Duke of Zhou made himself the pledge in place of King Wu. The two dukes and the king then questioned the scribes and the various officials. They answered: “It is true. Alas! The duke ordered us not to dare to say.”

王執書以泣，曰：“其勿穆卜！昔公勤勞王家，惟予沖人弗及知。今天動威以彰周公之德，惟朕小子其新逆，我國家禮亦宜之。”王出郊，天乃雨，反風，禾則盡起。二公命邦人凡大木所偃，盡起而築之。歲則大熟。

The king, holding the document, wept and said: “There is no need to divine respectfully any more! In the past the duke toiled for the royal house, and only I, the young one, did not come to know it in time. Now Heaven has stirred its awe to make clear the Duke of Zhou's virtue; I, a young man, will go to welcome him anew, and our state's ritual too should be so.” The king went out to the suburbs, and Heaven then rained, the wind blew the other way, and the grain all stood up again. The two dukes ordered the people of the state that all that had been knocked down by the large trees should be raised and banked up with earth. That year it was then greatly ripe.

武王崩，三監及淮夷叛，周公相成王，將黜殷，作《大誥》。

After King Wu died, the Three Overseers and the Huai Yi rebelled, and the Duke of Zhou assisted King Cheng and was about to remove the Yin, and composed the “Da Gao.”

王若曰：“猷大誥爾多邦越爾御事，弗吊天降割於我家，不少延。洪惟我幼沖人，嗣無疆大曆服。弗造哲，迪民康，矧曰其有能格知天命！已！予惟小子，若涉淵水，予惟往求朕攸濟。敷賁敷前人受命，茲不忘大功。

The king spoke thus: “I plan to make a great announcement to you of the many states and to you who handle affairs: unkind Heaven has sent calamity upon our house, without the slightest delay. I think deeply that I am a youth, inheriting that boundless great succession of rank (the vast and long-lasting position of salary and office). I have not met a wise person to guide the people to peace, much less one who can commune with Heaven and know its mandate! Alas! I am only a boy, like one wading deep water, and I seek only the means by which I may cross. I lay out the tortoise divination and lay out the mandate received by those before me, and here I do not forget the great achievement.

予不敢於閉。

(King Cheng continued:) I dare not keep it hidden.

天降威，用寧王遺我大寶龜，紹天明。即命曰：‘有大艱於西土，西土人亦不靜，越茲蠢。殷小腆誕敢紀其敘。天降威，知我國有疵，民不康，曰：予復！反鄙我周邦，今蠢今翼。日，民獻有十夫予翼，以於敉寧、武圖功。我有大事，休？’朕卜並吉。”

(King Cheng continued:) Heaven sent down awesome punishment and left me the great treasure tortoise of the Tranquil King (that is, King Wen), to continue Heaven's clear mandate. I put the question to the tortoise, saying: ‘There is great hardship in the western land, and the people of the western land are also not at peace, and so they stir here. The small prosperous state of Yin dares to reorganize its lineage. Heaven sends down awesome punishment, and they know our state has a flaw and the people are not at peace, and say: I will restore! They even treat our Zhou state as a border region, now stirring and now cooperating.’ On that day, there were ten worthy people to assist me, to pacify and carry on the work planned by Kings Wen and Wu. I have a great undertaking; will it be fine? My divinations are all auspicious.”

肆予告我友邦君越尹氏、庶士、御事、曰：‘予得吉卜，予惟以爾庶邦於伐殷逋播臣。’爾庶邦君越庶士、御事罔不反曰：‘艱大，民不靜，亦惟在王宮邦君室。越予小子考，翼不可徵，王害不違卜？’肆予沖人永思艱，曰：嗚呼！允蠢，鰥寡哀哉！予造天役，遺大投艱於朕身，越予沖人，不卬自恤。義爾邦君越爾多士、尹氏、御事綏予曰：‘無毖於恤，不可不成乃寧考圖功！’已！予惟小子，不敢替上帝命。天休於寧王，興我小邦周，寧王惟卜用，克綏受茲命。今天其相民，矧亦惟卜用。嗚呼！天明畏，弼我丕丕基！”王曰：“爾惟舊人，爾丕克遠省，爾知寧王若勤哉！天閟毖我成功所，予不敢不極卒寧王圖事。肆予大化誘我友邦君，天棐忱辭，其考我民，予曷其不於前寧人圖功攸終？天亦惟用勤毖我民，若有疾，予曷敢不於前寧人攸受休畢！”王曰：“若昔朕其逝，朕言艱日思。若考作室，既底法，厥子乃弗肯堂，矧肯構？厥父菑，厥子乃弗肯播，矧肯獲？厥考翼其肯曰：予有後弗棄基？肆予曷敢不越卬敉寧王大命？若兄考，乃有友伐厥子，民養其勸弗救？”王曰：“嗚呼！肆哉爾庶邦君越爾御事。爽邦由哲，亦惟十人迪知上帝命越天棐忱，爾時罔敢易法，矧今天降戾於周邦？惟大艱人誕鄰胥伐於厥室，爾亦不知天命不易？予永唸曰：天惟喪殷，若穡夫，予曷敢不終朕畝？天亦惟休於前寧人，予曷其極卜？敢弗於從率寧人有指疆土？矧今卜並吉？肆朕誕以爾東征。天命不僣，卜陳惟若茲。”

(King Cheng continued:) “So I tell the lords of my friendly states and the Yin officials, the many scholars, and the officials who handle affairs, saying: ‘I have obtained an auspicious divination, and I only wish to use you of the many states to attack the fleeing and scattered ministers of Yin.’ You lords of the many states, the many scholars, and the officials who handle affairs, none of you fails to counter by asking: ‘The hardship is too great, and the people are not at peace, which is also due only to the royal palace and the houses of the lords. We small ones have examined it and it is probably not possible to campaign; why does the king not go against the divination?’ So I, the young one, have long thought of the hardship, and say: Alas! It is true they are stirring, and the widowers and widows are to be pitied! I am one employed by Heaven, and it has thrown this great hardship upon me; I, the young one, have no leisure to take pity on myself. By reason you lords of states and you many scholars, Yin officials, and officials who handle affairs should comfort me, saying: ‘Do not be overly afraid and troubled; you must not fail to complete the work planned by your Tranquil late father!’ Alas! I am only a boy, and dare not abandon the mandate of the Lord on High. Heaven praised the Tranquil King and raised up our small state of Zhou; the Tranquil King relied only on divination, and so could steadily receive this mandate. Now Heaven is probably helping the people, how much more must one rely on divination. Alas! The clear awe of Heaven aids and supports my great foundation!” The king said: “You are old hands, and you are able to examine things far away; you know how the Tranquil King toiled! Heaven secretly and carefully showed me the place of success, and I dare not fail to exert my utmost to finish what the Tranquil King planned. So I earnestly encourage the lords of my friendly states; Heaven aids with words of sincerity, probably examining my people, and why should I not finish the work that the former Tranquil One planned? Heaven also treats my people diligently and carefully, as though they were sick, and how dare I not complete the fine gift that the former Tranquil One received!” The king said: “As in the past when I was about to go, my words were thought of in days of hardship. It is like a father who builds a house: he has already set the plan, yet his son is unwilling to lay the foundation of the hall, much less willing to build the house? The father has cleared a field, yet his son is unwilling to sow, much less willing to harvest? That father would surely say: Do I have descendants who would not abandon the foundation? So how dare I not personally pacify the great mandate of the Tranquil King? It is like an elder brother who has died while friends attack his son; would the people who nurture them urge them not to rescue?” The king said: “Alas! Strive, you lords of the many states and you who handle affairs. To make a state clear requires wise people, and only these ten know the Lord on High's mandate and the sincerity with which Heaven aids; at that time you did not dare to change the rules, how much more now that Heaven has sent punishment down on Zhou? Those who stirred up the trouble are greatly attacking their neighbors in their own homes, and do you still not know that Heaven's mandate is not easy? I have thought long and said: Heaven merely wants to destroy Yin, like a farmer; how dare I not finish my fields? Heaven also commended the former Tranquil One, so why should I exhaust further divination? How dare I not follow and abide by this territory that the Tranquil One had? How much more now that the divinations are all auspicious? So I greatly employ you to go on the eastern campaign. Heaven's mandate is without error; what the divination laid out is just so.”

成王既黜殷命，殺武庚，命微子啟代殷後，作《微子之命》。

After King Cheng had removed the Yin mandate and killed Wugeng, he commanded the Viscount of Wei, Qi, to take the place of Yin's heirs, and composed the “Weizi Zhi Ming.”

王若曰：“猷！殷王元子。惟稽古，崇德象賢。統承先王，修其禮物，作賓於王家，與國鹹休，永世無窮。嗚呼！乃祖成湯克齊聖廣淵，皇天眷佑，誕受厥命。撫民以寬，除其邪虐，功加於時，德垂後裔。爾惟踐修厥猷，舊有令聞，恪慎克孝，肅恭神人。予嘉乃德，曰篤不忘。上帝時歆，下民祗協，庸建爾於上公，尹茲東夏。欽哉，往敷乃訓，慎乃服命，率由典常，以蕃王室。弘乃烈祖，律乃有民，永綏厥位，毗予一人。世世享德，萬邦作式，俾我有周無斁。嗚呼！往哉惟休，無替朕命。”

The king spoke thus: “Hear! Eldest son of the Yin king. Examining remote antiquity, honor virtue and take the worthy as your model. Continue the lineage from the former kings, cultivate those rites and things, serve as a guest of the royal house, share the good with the state, and endure without end through the ages. Alas! Your ancestor Cheng Tang was perfectly sage, broad, and deep; August Heaven favored and protected him, and he received that mandate greatly. He pacified the people with leniency and removed evil and cruelty; his merit was added to his time, and his virtue was left to his descendants. You practice and cultivate that Way, have a fine name of old, are respectful, careful, and filial, and solemn and reverent toward spirits and people. I commend your virtue and say that its sincerity is not to be forgotten. The Lord on High partakes at the proper times, and the people below are respectful, careful, and harmonious, and so I establish you as a high duke to govern this eastern Xia. Be careful! Go and proclaim your instructions, be careful of your office and mandate, follow the statutes and constants, to be a screen and guard for the royal house. Make glorious your illustrious ancestor, restrain all your people, forever keep your position secure, and assist me, the one man. Enjoy virtue through the generations, be a model for the myriad states, and let my Zhou house never tire. Alas! Go, only be good, and do not abandon my mandate.”

〖歸禾〗唐叔得禾，異畝同穎，獻諸天子。王命唐叔歸周公於東，作《歸禾》。

[Gui He] Tang Shu obtained grain with separate fields producing the same ears, and presented it to the Son of Heaven. The king commanded Tang Shu to send the grain to the Duke of Zhou in the eastern land, and the “Gui He” (Returning the Grain) was composed.

〖嘉禾〗周公既得命禾，旅天子之命，作《嘉禾》。

[Jia He] When the Duke of Zhou had received the command granting the grain, he set out the Son of Heaven's command and composed the “Jia He” (The Fine Grain).

成王既伐管叔、蔡叔，以殷餘民封康叔，作《康誥》、《酒誥》、《梓材》。

After King Cheng had attacked Guan Shu and Cai Shu, he enfeoffed Kang Shu with the remaining people of Yin, and composed the “Kang Gao,” the “Jiu Gao,” and the “Zi Cai.”

惟三月哉生魄，周公初基作新大邑於東國洛，四方民大和會。侯、甸、男邦、採、衛百工、播民，和見士於周。周公鹹勤，乃洪大誥治。

In the third month, when the moon began to wane (after the greater part of the moon has lost its light), the Duke of Zhou began to build, creating the new great city at Luo in the east, and the people of the four quarters assembled in great numbers. The officials of the Hou, Dian, Nan, Cai, and Wei domains and the displaced people worked harmoniously in Zhou. The Duke of Zhou comforted them all, and then greatly announced the way of governance.

王若曰：“孟侯，朕其弟，小子封。惟乃丕顯考文王，克明德慎罰；不敢侮鰥寡，庸庸，祗祗，威威，顯民，用肇造我區夏，越我一、二邦以修我西土。惟時怙冒，聞於上帝，帝休，天乃大命文王。殪戎殷，誕受厥命越厥邦民，惟時敘，乃寡兄勖。肆汝小子封在茲東土。

The king spoke thus: “Meng Hou, my younger brother, young Feng. Your most illustrious late father King Wen was able to make virtue clear and be careful in punishment; he did not dare to slight widowers and widows, used what should be used, revered what should be revered, and impressed with awe what should be impressed, and made this clear to the people, and so began to build this my Xia region, and together with my one or two states cultivated my western land. At this time, relying on his diligence, it was heard on high by the Lord, the Lord was pleased, and Heaven then gave King Wen the great mandate. He destroyed great Yin, greatly received that mandate and that state and that people, and there was order, through the efforts of my elder brother of little virtue. So you, young Feng, are in this eastern land.

王曰：“嗚呼！封，汝念哉！今民將在祗遹乃文考，紹聞衣德言。往敷求於殷先哲王用保乂民，汝丕遠惟商耇成人，宅心知訓。別求聞由古先哲王用康保民。

The king said: “Alas! Feng, you must think! Now the people will observe whether you respectfully follow your civil father, continuing to hear and take to heart the words of virtue. Go and seek widely among the earlier sage kings of Yin the methods used to nurture and govern the people, and you must think far of the aged and mature men of Shang, keeping in mind what they have taught. Also seek the methods heard from the earlier sage kings of antiquity for giving peace and protection to the people.

宏於天，若德，裕乃身不廢在王命！”王曰：“嗚呼！小子封，恫瘝乃身，敬哉！天畏棐忱；民情大可見，小人難保。往盡乃心，無康好逸豫，乃其乂民。我聞曰：‘怨不在大，亦不在小；惠不惠，懋不懋。’已！汝惟小子，乃服惟弘王應保殷民，亦惟助王宅天命，作新民。”

(The king continued:) Be vast like Heaven, follow virtue, make yourself generous, and do not discard it among the king's commands!” The king said: “Alas! Young Feng, treat the people's suffering as an illness in your own body, and be careful! The awe of Heaven aids sincerity; the feelings of the people can be roughly seen, but the petty people are hard to keep. Go and do your utmost, do not rest in love of ease and pleasure, and then you can govern the people. I have heard: ‘Resentment is not in the great or in the small; follow what should be followed and strive where striving is needed.’ Alas! You are only a youth, and your task is only to expand the king's duty to protect the Yin people, and also only to help the king settle Heaven's mandate and make a new people.”

王曰：“嗚呼！封，敬明乃罰。人有小罪，非眚，乃惟終自作不典；式爾，有厥罪小，乃不可不殺。乃有大罪，非終，乃惟眚災：適爾，既道極厥辜，時乃不可殺。”

The king said: “Alas! Feng, be careful and make clear your punishments. If a person has a small offense, not an error but one who does what is lawless from beginning to end by himself, then though his offense is small, he cannot but be killed. If a person has a great offense, not so from beginning to end, but only an error that caused disaster: precisely in that case, you have already spoken of the offense to its end, and at that time you must not kill him.”

王曰：“嗚呼！封，有敘時，乃大明服，惟民其敕懋和。若有疾，惟民其畢棄咎。若保赤子，惟民其康乂。非汝封刑人殺人，無或刑人殺人。非汝封又曰劓刵人，無或劓刵人。”

The king said: “Alas! Feng, if you can have such an order, you will be greatly illustrious and the people will submit in heart, and the people will warn one another and strive in harmony. As in treating illness, the people will all cast off their offenses. As in protecting a newborn infant, the people will be at peace and be governed. It is not you, Feng, who punishes or kills people; let no one presume to punish or kill people. It is not you, Feng, who say to cut off noses or ears; let no one presume to cut off noses or ears.”

王曰：“外事，汝陳時臬司師，茲殷罰有倫。”又曰：“要囚，服念五、六日至於旬時，丕蔽要囚。”

The king said: “As for matters outside, you set out these standards to the judicial officers; this Yin punishment has its order.” He also said: “In examining prisoners, think over the matter for five or six days, up to ten days, before making a great judgment on the prisoner.”

王曰：“汝陳時臬事罰。蔽殷彝，用其義刑義殺，勿庸以次汝封。乃汝盡遜曰時敘，惟曰未有遜事。

The king said: “You set out these standards to apply punishments. In judging, use the constant law of Yin, using punishment that is reasonable and killing that is reasonable, not according to your own mind, Feng. If you follow it entirely and say that there is already order, it can only be said that there is as yet nothing followed.

已！汝惟小子，未其有若汝封之心。朕心朕德，惟乃知。

(The king continued:) Alas! You are only a youth and do not yet have a mind such as yours, Feng. My heart, my virtue, only you know.

凡民自得罪：寇攘奸宄，殺越人於貨，暋不畏死，罔弗憝。

(The king continued:) As for people who commit crimes of their own accord: robbers, bandits, thieves, inner and outer treachery and evil, murder and plunder, the brazen who do not fear death, there is no one who does not loathe them.

王曰：“封，元惡大憝，矧惟不孝不友。子弗祗服厥父事，大傷厥考心；於父不能字厥子，乃疾厥子。於弟弗念天顯，乃弗克恭厥兄；兄亦不念鞠子哀，大不友于弟。惟吊茲，不於我政人得罪，天惟與我民彝大泯亂，曰：乃其速由文王作罰，刑茲無赦。

The king said: “Feng, chief evildoers and great traitors, and furthermore the unfilial and unfriendly. A son who does not respectfully serve his father's affairs greatly wounds his father's heart; a father who cannot love his son instead hates his son. A younger brother who does not think of Heaven's clear principle cannot respect his elder brother; an elder brother who does not think of the sorrow and bitterness of his young brother is very unfriendly to him. When it reaches this point, if they do not come to us who govern to be punished, the constant laws that Heaven gave our people will be greatly thrown into confusion, and it is said: then promptly apply the punishment that King Wen made, punish these and do not pardon them.

不率大戛，矧惟外庶子、訓人惟厥正人越小臣、諸節。乃別播敷，造民大譽，弗念弗庸，瘝厥君，時乃引惡，惟朕憝。已！汝乃其速由茲義率殺。亦惟君惟長，不能厥家人越厥小臣、外正；惟威惟虐，大放王命；乃非德用乂。汝亦罔不克敬典，乃由裕民，惟文王之敬忌；乃裕民曰：‘我惟有及。’則予一人以懌。”

(The king continued:) Not following the great law, and furthermore the concubine's sons outside, the instructors, and those correct men, minor ministers, and all who hold tallies. Also issue and carry out orders to build great reputation among the people; those who do not think of or employ them make the ruler anxious and ill, which is nurturing evil, which I loathe. Alas! You should promptly follow this principle to lead executions. There are also those who are lords and elders who cannot govern their household and their minor ministers and outer officials; only awe, only cruelty, greatly abandoning the king's command; that is not governing by virtue. You too, if there is none among you who cannot reverently hold to the constant law, then use it to make the people generous, as with King Wen's reverence and caution; thereby making the people generous, saying: ‘I only seek to keep up with King Wen.’ Then I, the one man, will be pleased.”

王曰：“封，爽惟民迪吉康，我時其惟殷先哲王德，用康乂民作求。矧今民罔迪，不適；不迪，則罔政在厥邦。”

The king said: “Feng, think clearly: when the people are guided, there is good fortune and peace; I at this time think only of the virtue of the earlier sage kings of Yin, to use it to give peace and order to the people as a counterpart. How much more now, when the people have no guidance, they are not obedient; without guidance, the state has no government.”

王曰：“封，予惟不可不監，告汝德之說於罰之行。今惟民不靜，未戾厥心，迪屢未同，爽惟天其罰殛我，我其不怨。惟厥罪無在大，亦無在多，矧曰其尚顯聞於天。”

The king said: “Feng, I must not fail to supervise, and I tell you of the principle of virtue concerning the application of punishment. Now the people are not at peace and their hearts are not yet settled; I have guided them again and again and they have not yet come together; I think clearly that Heaven will probably punish and reproach me, and I will not resent it. The offense is not in being great nor in being many, much less when it is said to be heard on high by Heaven.”

王曰：“嗚呼！封，敬哉！無作怨，勿用非謀非彝蔽時忱。丕則敏德，用康乃心，顧乃德，遠乃猷，裕乃以；民寧，不汝瑕殄。”

The king said: “Alas! Feng, be careful! Do not create resentment, and do not use improper schemes or improper constant laws to cover over the sincerity of this time. The great law is to strive to cultivate virtue, to give peace to your heart, to look back at your virtue, to make your plans far-reaching, and to be generous in your expenditures; if the people are at peace, they will not pick on you and cut you off.”

王曰：“嗚呼！肆汝小子封。惟命不於常，汝念哉！無我殄享，明乃服命，高乃聽，用康乂民。”

The king said: “Alas! So, you, young Feng. The mandate is not constant; you must think! Do not cut off my sacrifices, make clear your office and mandate, raise your hearing, and use these to give peace and order to the people.”

王若曰：“往哉！封，勿替敬，典聽朕告，汝乃以殷民世享。”

The king spoke thus: “Go, Feng! Do not abandon reverence, and constantly listen to my admonitions; only then will you be able to enjoy the Yin people through the generations.”

王若曰：“明大命於妹邦。乃穆考文王肇國在西土。厥誥毖庶邦庶士越少正御事，朝夕曰：‘祀茲酒。惟天降命，肇我民，惟元祀。天降威，我民用大亂喪德，亦罔非酒惟行；越小大邦用喪，亦罔非酒惟辜。’文王誥教小子有正有事：無彝酒。越庶國：飲惟祀，德將無醉。惟曰我民迪小子惟土物愛，厥心臧。聰聽祖考之彝訓，越小大德。

The king spoke thus: “Make the great mandate clear in the state of Mei (the land of Wei). Your solemn late father King Wen founded the state in the western land. He instructed and cautioned the many states, the many officers, the junior chiefs, and those who handle affairs, saying morning and evening: ‘Use this wine only at sacrifices. Heaven sent down a mandate and began to establish our people, but only for the great sacrifices. Heaven sent down awesome punishment, and our people therefore fell into great disorder and lost virtue, and this was nothing but conduct caused by wine; great and small states were therefore lost, and this too was nothing but a fault caused by wine.’ King Wen instructed his sons and grandsons and those with office and duties: do not drink wine regularly. As for the many states: drink wine only at sacrifices, supported by virtue, and do not get drunk. I say only this: guide our people's sons and grandsons to cherish the local products, and their hearts will be good. Listen sharply to the constant teaching of the ancestors and late fathers, and to small virtues and great virtues.

小子惟一妹土，嗣爾股肱，純其藝黍稷，奔走事厥考厥長。肇牽車牛，遠服賈用。孝養厥父母，厥父母慶，自洗腆，致用酒。

(The king continued:) Sons and grandsons in this land of Mei should be single-minded, continue to be your arms and legs, single-mindedly plant millet and sorghum, and hurry about serving your fathers and elders. Begin by leading the carts and oxen to trade in distant places. Be filial to your parents; when your parents rejoice, prepare an abundant meal yourselves, and only then use wine.

庶士有正越庶伯君子，其爾典聽朕教！爾大克羞耇惟君，爾乃飲食醉飽。丕惟曰爾克永觀省，作稽中德，爾尚克羞饋祀。爾乃自介用逸，茲乃允惟王正事之臣。茲亦惟天若元德，永不忘在王家。”

(The king continued:) Many officers, the various governing officials, and the many lords and gentlemen, you must always listen to my teaching! If you can greatly provide for the aged and for your lords, then you may eat and drink to your fill. Let it be said that you can forever observe and examine, that your conduct and verification accord with the middle virtue, and then you may still offer sacrificial gifts. If you limit your own ease and pleasure, then you are truly the king's proper officials. This too is Heaven following great virtue, and you will never be forgotten in the royal house.”

王曰：“封，我西土棐徂，邦君御事小子尚克用文王教，不腆於酒，故我至於今，克受殷之命。”

The king said: “Feng, since I in the western land began to be assisted, the sons and grandsons of the lords and officials who handle affairs have still been able to use King Wen's teaching and not indulged heavily in wine, and so up to now I have been able to receive the mandate of Yin.”

王曰：“封，我聞惟曰：‘在昔殷先哲王迪畏天顯小民，經德秉哲。自成湯鹹至於帝乙，成王畏相惟御事，厥棐有恭，不敢自暇自逸，矧曰其敢崇飲？越在外服，侯甸男衛邦伯，越在內服，百僚庶尹惟亞惟服宗工越百姓里居，罔敢湎於酒。不惟不敢，亦不暇，惟助成王德顯越，尹人祗闢。’我聞亦惟曰：‘在今後嗣王，酣，身厥命，罔顯於民祗，保越怨不易。誕惟厥縱，淫泆於非彝，用燕喪威儀，民罔不衋傷心。惟荒腆於酒，不惟自息乃逸，厥心疾很，不克畏死。辜在商邑，越殷國滅，無罹。弗惟德馨香祀，登聞於天；誕惟民怨，庶群自酒，腥聞在上。故天降喪於殷，罔愛於殷，惟逸。天非虐，惟民自速辜。’”王：“封，予不惟若茲多誥。古人有言曰：‘人無於水監，當於民監。’今惟殷墜厥命，我其可不大監撫於時！予惟曰：“汝劼毖殷獻臣、侯、甸、男、衛，矧太史友、內史友、越獻臣百宗工，矧惟爾事服休，服採，矧惟若疇，圻父薄違，農夫若保，宏父定闢，矧汝，剛制於酒。’厥或誥曰：‘群飲。’汝勿佚。盡執拘以歸於周，予其殺。又惟殷之迪諸臣惟工，乃湎於酒，勿庸殺之，姑惟教之。有斯明享，乃不用我教辭，惟我一人弗恤弗蠲，乃事時同於殺。”

The king said: “Feng, I have heard: ‘In the past the earlier sage kings of Yin guided their people in fearing Heaven's clear will and the common people, managed virtue, and held to wisdom. From Cheng Tang all the way to Diyi, they achieved royal accomplishment and respected the assistants and those who handle affairs; their helpers were reverent, and dared not take leisure and ease for themselves, how much less dared they exalt drinking? In the outer domains, the lords of the Hou, Dian, Nan, and Wei states, and in the inner domains, the hundred officials, the various governors, the deputies, the ancestral officers in charge of affairs, and those living in the villages of the hundred clans, none dared to indulge in wine. Not only did they not dare, they also had no leisure, merely helping to complete the king's virtue and spread it, governing the people and being careful of the law.’ I have also heard it said: ‘When it came to the later heirs of the kings, they drank deeply, treating their mandate as a matter of their own persons, not showing the people carefulness, content with resentment and not changing. They indulged greatly, lost themselves in lawlessness, and lost their dignity at drinking parties, and there was no one among the people who was not heartbroken. They were merely abandoned and sunk in wine, and not only did they not stop that pleasure, their hearts were hateful and cruel and they were not afraid of death. The guilt was in the city of Shang, and until Yin perished they still did not worry. It was not the fragrant sacrifices of virtue that were heard on high by Heaven; it was the people's resentment and the groups drinking wine by themselves, the stench rising up. So Heaven sent loss and ruin down on Yin, not loving Yin, only because of their indulgence. Heaven was not cruel; the people themselves brought the offense on.’” The king said: “Feng, I do not say it so many times for nothing. The ancients have a saying: ‘People should not look at themselves only in water; they should look at themselves in the people.’ Now that Yin has let fall its mandate, how can I not examine greatly and pacify this time! I say only: you must be careful in warning the worthy ministers of Yin, the lords of Hou, Dian, Nan, and Wei, much less your colleagues the Grand Scribe and the Inner Scribe and the worthy ministers and many ancestral officers, much less those who carry out your orders, who do service, who do the work, much less your fellow officials; the Minister of War attacks those who disobey orders, the farmers follow and protect the people, and the Minister of Works settles the rules, and as for you, you must firmly stop wine. If someone reports: ‘They gather in groups to drink wine,’ do not let them off. Arrest them all and send them to Zhou, and I will probably put them to death. There are also the ministers and craftsmen who were guided by Yin; if they sink in wine, do not kill them, but teach them for the time being. After such clear encouragement, if they still do not use my teachings, then I, the one man, will not take pity or pardon, and the conduct will be the same as that of those who ought to be killed.”

王曰：“封，汝典聽朕毖，勿辯乃司民湎於酒。”

The king said: “Feng, you must always listen to my careful admonition, and do not let the people under your charge sink into wine.”

王曰：“封，以厥庶民暨厥臣達大家，以厥臣達王惟邦君，汝若恆越曰：我有師師、司徒、司馬、司空、尹、旅。”曰：‘予罔厲殺人。’亦厥君先敬勞，肆徂厥敬勞。肆往，奸宄、殺人、歷人，宥；肆亦見厥君事、戕敗人，宥。

The king said: “Feng, through the common people and the ministers one communicates with everyone, through the ministers one communicates with the king and the lords, and you must always say: I have the heads of the officials, the Minister of Education, the Minister of War, the Minister of Works, the governors, and the commanders.” He said: ‘I do not cruelly kill people.’ It is also that that ruler first respectfully comforted them, and therefore went to respectfully comfort them. In the past, those who were inwardly and outwardly treacherous and evil, who killed, and who were implicated may be pardoned; and those who saw the ruler's affairs yet injured and ruined people may also be pardoned.

王啟監，厥亂為民。曰：‘無胥戕，無胥虐，至於敬寡，至於屬婦，合由以容。’王其效邦君越御事，厥命曷以？‘引養引恬。’自古王若茲，監罔攸闢！惟曰：若稽田，既勤敷菑，惟其陳修，為厥疆畎。若作室家，既勤垣墉，惟其塗塈茨。若作梓材，既勤樸斫，惟其塗丹雘。

(The king continued:) The king set up a supervisor of the state, and the governance was for the sake of the people. He said: ‘Do not harm one another, do not abuse one another, down to respecting widowers and widows, down to concubines, embrace and tolerate them all together.’ The king should examine the lords and those who handle affairs: on what is their mandate based? ‘Draw it out and lengthen it to nourish, draw it out and lengthen it to pacify.’ So it has been with kings since antiquity, and the supervisor of the state has no crookedness! I say only: like governing fields, having diligently cleared and sown, one must still tend them, making boundaries and ditches. Like building a house, having diligently built the walls, one must still plaster with mud and thatch the roof. Like making catalpa wood vessels, having diligently hewn and shaped the rough form, one must still coat them with vermilion pigment.

今王惟曰：先王既勤用明德，懷為夾，庶邦享作，兄弟方來。亦既用明德，後式典集，庶邦丕享。皇天既付中國民越厥疆土於先王，肆王惟德用，和懌先後迷民，用懌先王受命。已！若茲監，惟曰欲至於萬年，惟王子子孫孫永保民。”

(The king continued:) Now the king says only: the former kings have already diligently used bright virtue to draw in supporters, the many states came to offer and to work, the states of brothers all came together. They have also already used bright virtue, and later people have come together with statutes and rules, the many states greatly came to offer. August Heaven has already entrusted the people and the territory of the Middle Kingdom to the former kings, so the king uses only virtue to harmonize the people who were confused before and after, to please the mandate the former kings received. Alas! Supervising in this way, I say only that I hope it will reach ten thousand years, and only wish that the king's sons and grandsons will forever keep the people.”

成王在豐，欲宅洛邑，使召公先相宅，作《召誥》。

King Cheng was at Feng and wished to live at Luoyi, and had Duke Shao go first to survey the dwelling place, and composed the “Shao Gao.”

惟二月既望，越六日乙未，王朝步自周，則至於豐。

In the second month, after the full moon, six days later on the day yiwei, the king set out on foot in the morning from Zhou and then arrived at Feng.

惟太保先周公相宅，越若來三月，惟丙午朏。越三日戊申，太保朝至於洛，卜宅。厥既得卜，則經營。越三日庚戌，太保乃以庶殷攻位於洛汭。越五日甲寅，位成。

The Grand Protector went before the Duke of Zhou to survey the dwelling place; in the third month coming, the new moon appeared on bingwu. Three days later on wushen, the Grand Protector arrived at Luo in the morning and divined about the dwelling place. When the divination was obtained, he began to lay out the work. Three days later on gengxu, the Grand Protector with the many Yin people worked on the site at the bend of the Luo River. Five days later on jiayin, the site was completed.

若翼日乙卯，周公朝至於洛，則達觀於新邑營。越三日丁巳，用牲於郊，牛二。越翼日戊午，乃社於新邑，牛一，羊一，豕一。

On the next day, yimao, the Duke of Zhou arrived at Luo in the morning and then surveyed all the layout of the new city. Three days later on dingsi, a sacrifice with victims was made in the suburb, two oxen. The next day, wuwu, a sacrifice to the earth altar was made in the new city, one ox, one sheep, and one pig.

越七日甲子，周公乃朝用書命庶殷侯甸男邦伯。厥既命殷庶，庶殷丕作。

Seven days later on jiazi, the Duke of Zhou in the morning used a written document to command the many lords of Yin, the chiefs of the Hou, Dian, and Nan states. When he had commanded the Yin multitude, the Yin multitude began the work in great force.

太保乃以庶邦冢君出取幣，乃復入錫周公。曰：“拜手稽首，旅王若公誥告庶殷越自乃御事：嗚呼！皇天上帝，改厥元子茲大國殷之命。惟王受命，無疆惟休，亦無疆惟恤。嗚呼！曷其奈何弗敬？天既遐終大邦殷之命，茲殷多先哲王在天，越厥後王后民，茲服厥命。厥終，智藏瘝在。夫知保抱攜持厥婦子，以哀籲天，徂厥亡，出執。嗚呼！天亦哀於四方民，其眷命用懋。王其疾敬德！相古先民有夏，天迪從子保，面稽天若；今時既墜厥命。今相有殷，天迪格保，面稽天若；今時既墜厥命。今沖子嗣，則無遺壽耇，曰其稽我古人之德，矧曰其有能稽謀自天？嗚呼！有王雖小，元子哉。其丕能諴於小民。今休：王不敢後，用顧畏於民碞；王來紹上帝，自服於土中。旦曰：‘其作大邑，其自時配皇天，毖祀於上下，其自時中乂；王厥有成命治民。’今休。

The Grand Protector then went out with the great lords of the many states to take the offerings of silk, and came in again to present them to the Duke of Zhou. He said: “Bowing and kowtowing, I set out the king's and the duke's announcement to the Yin multitude and to your own officials: Alas! August Heaven and the Lord on High have changed the mandate of that eldest son, this great state of Yin. The king receives the mandate, and the fineness of it is without limit, and the worry of it is also without limit. Alas! How can one not be reverent? Heaven has long ago ended the mandate of the great state of Yin; this Yin had many sage kings in heaven, and the later kings and the later people still served that mandate. When it came to the end, the wise hid themselves and the sick and suffering were in office. People knew only to protect and hold their wives and children, and cried out to Heaven in sorrow, running toward flight, and were caught. Alas! Heaven too took pity on the people of the four quarters, and so strove to change that caring mandate. The king must hurry to be reverent in virtue! Look at the ancient people of Xia: Heaven guided them and protected them like sons, and they sought Heaven's compliance face to face; now they have already let fall that mandate. Now look at Yin: Heaven guided, communed, and protected them, and they sought Heaven's compliance face to face; now they have already let fall that mandate. Now the young one is the successor; do not abandon the aged, saying that you will seek the virtue of our ancient people, much less that you can seek plans from Heaven? Alas! Though the king is young, he is the eldest son. He must be greatly sincere toward the common people. The good now: the king dare not be behind, and so considers and fears the people's murmuring; the king comes to continue the Lord on High and himself governs in the center of the land. Dan said: ‘We must make a great city, and from this time be paired with August Heaven, be careful with sacrifices above and below, and from this time govern from the center; the king has the completed mandate to govern the people.’ Now it is good.

王先服殷御事，比介於我有周御事，節性惟日其邁。王敬作所，不可不敬德。

(Duke Shao continued:) The king must first win the trust of Yin's officials, draw them close, and let them join our officials of Zhou, restraining their nature, advancing day by day. The king, careful in making his dwelling place, must not fail to be reverent in virtue.

我不可不監於有夏，亦不可不監於有殷。我不敢知曰，有夏服天命，惟有歷年；我不敢知曰，不其延。惟不敬厥德，乃早墜厥命。我不敢知曰，有殷受天命，惟有歷年；我不敢知曰，不其延。惟不敬厥德，乃早墜厥命。今王嗣受厥命，我亦惟茲二國命，嗣若功。

(Duke Shao continued:) We must not fail to observe the Xia, and must not fail to observe the Yin. I dare not say how many years Xia served Heaven's mandate; I dare not say that the mandate would not have been lengthened. It was only by not being reverent toward that virtue that they let that mandate fall early. I dare not say how many years Yin received Heaven's mandate; I dare not say that the mandate would not have been lengthened. It was only by not being reverent toward that virtue that they let that mandate fall early. Now the king, as successor, has received that mandate, and I too think only of the mandates of these two states and of continuing such achievement.

王乃初服。嗚呼！若生子，罔不在厥初生，自貽哲命。今天其命哲，命吉凶，命歷年；知今我初服，宅新邑。肆惟王其疾敬德？王其德之用，祈天永命。

(Duke Shao continued:) The king is just beginning to serve. Alas! Like giving birth to a child, it is always at the very beginning of birth that one leaves oneself a wise mandate. Now Heaven will probably give a wise mandate, give a mandate of fortune or misfortune, give a mandate of the years (the number of years that pass); know that we are now just beginning to serve, living in the new city. So the king must hurry to be reverent in virtue! The king should use virtue to pray for Heaven's lasting mandate.

其惟王勿以小民淫用非彝，亦敢殄戮用乂民，若有功。其惟王位在德元，小民乃惟刑用於天下，越王顯。上下勤恤，其曰我受天命，丕若有夏曆年，式勿替有殷歷年。欲王以小民受天永命。”

(Duke Shao continued:) May the king not, because of the common people, overuse lawlessness, and not dare to govern the people with extermination and slaughter, and only then will there be achievement. May the king's position stand first in virtue, and then the common people will apply the rules throughout the world and the king will be illustrious. When above and below are diligent in concern, then it may be said that we received Heaven's mandate, greatly like the years of Xia, so as not to abandon the years of Yin. I hope the king will use the common people to receive Heaven's lasting mandate.”

拜手稽首，曰：“予小臣敢以王之仇民百君子越友民，保受王威命明德。王末有成命，王亦顯。我非敢勤，惟恭奉幣，用供王能祈天永命。”

Bowing and kowtowing, he said: “I, your minor servant, dare to use the king's former enemy people (the Yin people), the hundred gentlemen and the friendly people, to protect and receive the king's awesome mandate and bright virtue. The king finally has the completed mandate, and the king too is illustrious. I dare not say I have been diligent, but only respectfully offer the silk, so that the king may pray for Heaven's lasting mandate.”

召公既相宅，周公往營成周，使來告卜，作《洛誥》。

After Duke Shao had surveyed the dwelling place, the Duke of Zhou went to build Chengzhou and sent someone to report the divination, and composed the “Luo Gao.”

周公拜手稽首曰：“朕復子明辟。王如弗敢及天基命定命，予乃胤保大相東土，其基作民明闢。予惟乙卯，朝至於洛師。我卜河朔黎水，我乃卜澗水東，瀍水西，惟洛食；我又卜瀍水東，亦惟洛食。伻來以圖及獻卜。”

The Duke of Zhou bowed and kowtowed, saying: “I return the position of the enlightened ruler to you. The king seems not yet to dare to catch up with Heaven's beginning of the mandate and setting of the mandate, and so I continued the Grand Protector's great survey of the eastern land, whose foundation is to create the people's enlightened ruler. On yimao, I arrived at Luo, the capital, in the morning. I divined at the Li River north of the river; I also divined east of the Jian River and west of the Chan River, and only the omen of the Luo area was ‘eaten’ (an auspicious omen accepted); I also divined east of the Chan River, and again only the omen of the Luo area was ‘eaten.’ I have sent someone to deliver the map and present the divination.”

王拜手稽首曰：“公不敢不敬天之休，來相宅，其作周匹，休！公既定宅，伻來，來，視予卜，休恆吉。我二人共貞。公其以予萬億年敬天之休。拜手稽首誨言。”

The king bowed and kowtowed, saying: “The duke does not dare to fail to be reverent toward Heaven's fine gift, to survey the dwelling place, which is to be the counterpart of Zhou; how fine! The duke has already fixed the dwelling, sent someone, who came and showed me the divination, fine and constantly auspicious. We two together shall bear this good fortune. You are to take me, for ten thousand ten thousand years, to be reverent toward Heaven's fine gift. I bow and kowtow and receive the words of instruction.”

周公曰：“王，肇稱殷禮，祀於新邑，鹹秩無文。予齊百工，伻從王於周，予惟曰：‘庶有事。’今王即命曰：‘記功，宗以功作元祀。’惟命曰：‘汝受命篤弼，丕視功載，乃汝其悉自教工。’孺子其朋，孺子其朋，其往！無若火始焰焰；厥攸灼敘，弗其絕。厥若彝及撫事如予，惟以在周工往新邑。伻向即有僚，明作有功，惇大成裕，汝永有辭。”

The Duke of Zhou said: “King, begin by performing the rites of Yin and sacrifice in the new city, all in order, without confusion. I will put the hundred officials in order and have them follow the king to Zhou; I say only: ‘There will probably be affairs.’ Now the king should issue the command: ‘Record the merits, and the ancestral officials will hold great sacrifices according to merit.’ He also commands: ‘You have received the mandate to assist with sincerity; look greatly at the records of merit, and you must teach all the hundred craftsmen yourself.’ Young Prince, be careful of cliques; Young Prince, be careful of cliques; go! Do not be like a fire that has just begun to burn faintly; do not let the order of what it burns be broken. If you take the constant law and soothe government as I do, only send the hundred craftsmen in Zhou to the new city. Let them move toward their posts, strive to do meritorious work, and be broad and ample so that there is generosity, and you will forever have fine words.”

公曰：“已！汝惟沖子，惟終。汝其敬識百辟享，亦識其有不享。享多儀，儀不及物，惟曰不享。惟不役志於享，凡民惟曰不享，惟事其爽侮。乃惟孺子頒，朕不暇聽。

The duke said: “Alas! You are only young; you must think of the ending. You must carefully discern the offerings of the hundred lords, and also discern those who do not make offerings. Offerings are mostly in rites; if the rites cannot keep up with the gifts, it can only be said that they are not offerings. If one does not put his heart and will into the offering, the people will say only that they are not offerings, and governance will go wrong and be neglected. Then only have the young prince issue the orders; I have no leisure to listen and handle them.

朕教汝於棐民，彝汝乃是不，乃時惟不永哉！篤敘乃正父罔不若予，不敢廢乃命。汝往敬哉！茲予其明農哉！彼裕我民，無遠用戾。”

(The Duke of Zhou continued:) I teach you to assist the people; if you do not follow the constant law in this way, it will not last long! Sincerely arrange your chief officials (heads of offices); there is none that is not like me; I dare not abandon your mandate. Go and be careful! At this time I probably want to make clear the farming matters! Be generous to our people, and even from far away they will come.”

王若曰：“公！明保予沖子。公稱丕顯德，以予小子揚文武烈，奉答天命，和恆四方民，居師；惇宗將禮，稱秩元祀，鹹秩無文。惟公德明光於上下，勤施於四方，旁作穆穆，迓衡不迷。文武勤教，予沖子夙夜毖祀。”王曰：“公功棐迪，篤罔不若時。”

The king spoke thus: “Duke! Protect me clearly, a young person. The duke extols a most illustrious virtue, letting me, the young one, carry forward the works of Wen and Wu, to answer Heaven's mandate, to harmonize the people of the four quarters and live in the capital; to treat the clan generously, carry out the rites, and perform the sequence of the great sacrifices, all in order and without confusion. The duke's virtue shines above and below, his diligence is carried out to the four quarters, universally achieving solemn harmony, receiving the balance without confusion. Wen and Wu were diligent in teaching, and I, the young one, carefully sacrifice day and night.” The king said: “The duke's merit assists and guides, and sincerity is never other than like this.”

王曰：“公！予小子其退，即闢於周，命公後。四方迪亂未定，於宗禮亦未克敉，公功迪將，其後監我士師工，誕保文武受民，亂為四輔。”王曰：“公定，予往已。公功肅將祗歡，公無困哉！我惟無斁其康事，公勿替刑，四方其世享。”

The king said: “Duke! I, the young one, am about to return and take the ruler's seat in Zhou, and I command the duke to stay behind (one view reads: to command the enfeoffment of the Duke of Zhou's heirs). The guidance and governance of the four quarters is not yet settled, and in the ancestral rites I have not yet been able to pacify, and the duke's merit lies in guiding and supporting; hereafter supervise my officers, masters, and craftsmen, protect the people received by Wen and Wu, and govern as the Four Assistants.” The king said: “Duke, stay; I am going. The duke's merit is in solemn conduct and respectful, joyful harmony; do not let the duke be exhausted! I am only not tired of those matters of giving peace to the people; the duke should not give up being a model, and the four quarters will enjoy it for generations.”

周公拜手稽首曰：“王命予來承保乃文祖受命民，越乃光烈考武王弘朕恭。

The Duke of Zhou bowed and kowtowed and said: “The king commands me to come to take care of the people received by your civil ancestor, and of your illustrious and meritorious late father King Wu, to enlarge my reverence.

孺子來相宅，其大惇典殷獻民，亂為四方新闢，作周恭先。曰其自時中乂，萬邦鹹休，惟王有成績。予旦以多子越御事篤前人成烈，答其師，作周孚先。’考朕昭子刑，乃單文祖德。

(The Duke of Zhou continued:) Young Prince, coming to survey the dwelling place, you must be very generous to the worthy people of Yin, govern as the new ruler of the four quarters, and make a reverent guide for Zhou. If it is said that you govern from the center at this time, all the myriad states will be fine, and the king will have achievement. I, Dan, with the many ministers and those who handle affairs, will be sincere in the completed works of those before, answer that multitude, and be a sincere guide for Zhou. Complete the regulations I have shown you, and only then can you exhaust the virtue of your civil ancestor.

伻來毖殷，乃命寧予以秬鬯二卣。曰明禋，拜手稽首休享。予不敢宿，則禋於文王、武王。惠篤敘，無有遘自疾，萬年厭於乃德，殷乃引考。王伻殷乃承敘萬年，其永觀朕子懷德。”

(The Duke of Zhou continued:) Send someone to be careful toward the Yin people, and then use two vessels of black millet wine to soothe me. He says to make clear the sacrifice of burning offerings, bowing and kowtowing to offer them beautifully. I do not dare to leave them overnight, and so performed the sacrifice to King Wen and King Wu. Kindness and sincerity are in order, and I have not met with illness in my person; for ten thousand years may you be content with your virtue, and only then can Yin be long and live to a great age. May the king let the Yin people receive order for ten thousand years, and forever watch my son think of virtue.”

戊辰，王在新邑烝，祭歲，文王騂牛一，武王騂牛一。王命作冊逸祝冊，惟告周公其後。

On wuchen, the king held the winter sacrifice, the annual sacrifice, in the new city; for King Wen one red ox was used, and for King Wu one red ox was used. The king commanded the scribe Yi to write the prayer document, reporting only the matters concerning the Duke of Zhou thereafter.

王賓殺禋鹹格，王入太室，祼。王命周公後，作冊逸誥，在十有二月。惟周公誕保文武受命，惟七年。

The king's guests killed victims and made the burnt offerings, and all arrived; the king entered the great chamber and performed the libation sacrifice. The king commanded the Duke of Zhou to stay behind, and the scribe Yi issued the proclamation, in the twelfth month. The Duke of Zhou, as Grand Protector, kept the mandate received by Wen and Wu for seven years.

成周既成，遷殷頑民，周公以王命誥，作《多士》。

When Chengzhou had been built, the stubborn people of Yin were relocated, and the Duke of Zhou announced to them by the king's command, and composed the “Duo Shi.”

惟三月，周公初於新邑洛，用告商王士。

In the third month, the Duke of Zhou for the first time, in the new city of Luo, addressed the officers of the Shang king.

王若曰：“爾殷遺多士，弗吊旻天，大降喪於殷，我有周佑命，將天明威，致王罰，敕殷命終於帝。肆爾多士！非我小國敢弋殷命。惟天不畀允罔固亂，弼我，我其敢求位？惟帝不畀，惟我下民秉為，惟天明畏。

The king spoke thus: “You many officers left over from Yin, unkind Heaven sent a great calamity down on Yin, and my Zhou house, aided Heaven's mandate, carried out Heaven's clear awe, applied the king's punishment, and announced that Yin's mandate was ended in the presence of the Lord. So you many officers! It was not that my small state dared to seize Yin's mandate. It was only that Heaven did not give support to a disordered one who was sincere and unsteady, and aided me; how would I dare to seek the position? The Lord did not give it to anyone else; it was only that our people below held to their conduct, and Heaven's clear awe is to be feared.

我聞曰：上帝引逸，有夏不適逸；則惟帝降格，向於時夏。弗克庸帝，大淫泆有辭。惟時天罔念聞，厥惟廢元命，降致罰；乃命爾先祖成湯革夏，俊民甸四方。

(The king continued:) I have heard: the Lord on High restrained indulgence, but the house of Xia did not restrain pleasure; so the Lord sent down a communication, directed at that Xia. They could not make use of the Lord, indulged greatly and still had plenty to say for themselves. At this time Heaven no longer thought to listen, and so abolished the great mandate and sent down punishment; and so commanded your ancestor Cheng Tang to overthrow Xia and govern the four quarters with outstanding people.

自成湯至於帝乙，罔不明德恤祀。亦惟天丕建，保乂有殷，殷王亦罔敢失帝，罔不配天其澤。

(The king continued:) From Cheng Tang to Diyi, there was none who did not make virtue clear and keep sacrifices in mind. Heaven also established them greatly, to nurture and govern the Yin, and the Yin kings dared not lose the Lord, and none failed to match Heaven's kindness.

在今後嗣王，誕罔顯於天，矧曰其有聽念於先王勤家？誕淫厥泆，罔顧於天顯民祗，惟時上帝不保，降若茲大喪。惟天不畀不明厥德，凡四方小大邦喪，罔非有辭於罰。”

(The king continued:) When it came to the later heirs of the kings, they were greatly not illustrious before Heaven, much less able to hear and think of how the former kings toiled for house and state? They indulged greatly, not heeding Heaven's clarity or the people's reverence, and at this the Lord on High did not protect them and sent down this great ruin. Heaven does not give to those who do not make that virtue clear; for all the ruin of large and small states in the four quarters, there was nothing that was not punished because there was something to be said.”

王若曰：“爾殷多士，今惟我周王丕靈承帝事，有命曰：‘割殷，’告敕於帝。惟我事不貳適，惟爾王家我適。予其曰惟爾洪無度，我不爾動，自乃邑。予亦念天，即於殷大戾，肆不正。”

The king spoke thus: “You Yin multitude of officers, now it is only I, the king of Zhou, who very well and finely serve the Lord's business, with a mandate saying: ‘Cut off Yin,’ reported and corrected before the Lord. My affair has no second object; only your royal house is my object. I would probably say that it is only that you are greatly without rules; I did not disturb you, it arose from your own towns. I also think of Heaven, taking Yin's great guilt, and so do not punish by the constant law.”

王曰：“猷！告爾多士，予惟時其遷居西爾，非我一人奉德不康寧，時惟天命。無違，朕不敢有後，無我怨。

The king said: “Hear! I tell you many officers, that I moved you to live in the west, and it is not that I, one man, hold virtue uneasily; this is only Heaven's mandate. Do not go against it; I do not dare to delay; do not resent me.

惟爾知，惟殷先人有冊有典，殷革夏命。今爾又曰：‘夏迪簡在王庭，有服在百僚。’予一人惟聽用德，肆予敢求爾於天邑商，予惟率肆矜爾。非予罪，時惟天命。”

(The king continued:) You know that the ancestors of Yin had records and documents, recording that Yin overthrew the mandate of Xia. Now you also say: ‘Xia people were guided and selected to be in the king's court, having duties among the hundred officials.’ I, the one man, listen to and employ only those with virtue, and so I dare seek you from the Heavenly city of Shang, and I only take broad pity on you. It is not my fault; this is only Heaven's mandate.”

王曰：“多士，昔朕來自奄，予大降爾四國民命。我乃明致天罰，移爾遐逖，比事臣我宗多遜。”

The king said: “Many officers, in the past when I returned from Yan, I greatly issued the mandate to the people of your four states. I then made clear and carried out Heaven's punishment, and moved you to a distant place, so that you will be close and serve and submit to my clan and be very compliant.”

王曰：“告爾殷多士，今予惟不爾殺，予惟時命有申。今朕作大邑於茲洛，予惟四方罔攸賓，亦惟爾多士攸服奔走臣我多遜。爾乃尚有爾土，爾用尚寧幹止，爾克敬，天惟畀矜爾；爾不克敬，爾不啻不有爾土，予亦致天之罰於爾躬！今爾惟時宅爾邑，繼爾居；爾厥有幹有年於茲洛。爾小子乃興，從爾遷。”

The king said: “I tell you Yin multitude of officers: now I am only not killing you, and the mandate I now give is something I repeat. Now I am building this great city at Luo; I do so because the four quarters have no place for guests, and also because you many officers have duties and hurry about and submit to me and are very compliant. You can still have your land, you can still be at peace in your work, and if you can be reverent, Heaven will give you pity; if you cannot be reverent, not only will you not have your land, but I will also bring Heaven's punishment upon you! Now you shall at this time live in your towns and continue your dwellings; you shall have deeds and years at this Luo. Your sons and grandsons will then rise, following you in moving.”

王曰：“又曰時予，乃或言爾攸居。”

The king said: “If you also say that you will follow me, I may still speak about your dwelling places.”

周公作《無逸》。

The Duke of Zhou composed "Wu Yi" (Against Idleness).

周公曰：“嗚呼！君子所，其無逸。先知稼穡之艱難，乃逸，則知小人之依。

The Duke of Zhou said: "Alas! When a gentleman holds position, he should not covet ease and pleasure. Only by first knowing the hardship of sowing and reaping and then taking his ease will he know what the common people depend on.

相小人，厥父母勤勞稼穡，厥子乃不知稼穡之艱難，乃逸乃諺。既誕，否則侮厥父母曰：‘昔之人無聞知。’”周公曰：“嗚呼！我聞曰：昔在殷王中宗，嚴恭寅畏，天命自度，治民祗懼，不敢荒寧。肆中宗之享國七十有五年。其在高宗，時舊勞於外，爰暨小人。作其即位，乃或亮陰，三年不言。其惟不言，言乃雍。不敢荒寧，嘉靖殷邦。至於小大，無時或怨。肆高宗之享國五十年有九年。其在祖甲，不義惟王，舊為小人。

(The Duke of Zhou continued:) Look at those petty people: their parents toil at sowing and reaping, but their sons do not know the hardship of sowing and reaping, and so they seek pleasure and become coarse. Having grown dissolute, if not that, they treat their parents with contempt, saying: 'The people of old had no knowledge or experience.'" The Duke of Zhou said: "Alas! I have heard: in former times King Zhongzong of Yin was solemn, reverent and in awe, and took the mandate of Heaven as his own standard, governed the people with care and fear, and did not dare to neglect peace. And so Zhongzong held the state for seventy-five years. As for Gaozong, in earlier days he had toiled outside, and so was close to the common people. When he took the throne, he was in mourning silence and for three years did not speak. Precisely because he did not speak, once he spoke it was harmonious. He did not dare to neglect peace, and brought good order to the state of Yin. Down to the small and great, there was not a moment when anyone had a grievance. And so Gaozong held the state for fifty-nine years. As for Zujia, he thought it unrighteous to be king, and had formerly lived as a common man.

作其即位，爰知小人之依，能保惠於庶民，不敢侮鰥寡。肆祖甲之享國三十有三年。自時厥後立王，生則逸，生則逸，不知稼穡之艱難，不聞小人之勞，惟耽樂之從。自時厥後，亦罔或克壽。或十年，或七八年，或五六年，或四三年。”

(The Duke of Zhou continued:) When he took the throne, he knew what the common people depend on, and could protect and cherish the people, and did not dare to slight widowers and widows. And so Zujia held the state for thirty-three years. Kings set up from this time on were born into ease and pleasure, born into ease and pleasure, did not know the hardship of sowing and reaping, did not hear of the toil of the common people, and only followed after indulgence. From this time on, none lived long. Some ten years, some seven or eight, some five or six, some three or four."

周公曰：“嗚呼！厥亦惟我周太王、王季，克自抑畏。文王卑服，即康功田功。徽柔懿恭，懷保小民，惠鮮鰥寡。自朝至於日中昃，不遑暇食，用咸和萬民。

The Duke of Zhou said: "Alas! It was also our Zhou's Grand King and King Ji who could humble themselves and be reverent. King Wen wore humble clothes and devoted himself to the work of settling the people's dwellings and fields. Good and gentle, admirable and reverent, he protected the common people and cherished widowers and widows. From morning to noon and to the afternoon, he had no leisure to eat, so as to bring harmony to all the people everywhere.

文王不敢盤於遊田，以庶邦惟正之供。文王受命惟中身，厥享國五十年。”

(The Duke of Zhou continued:) King Wen did not dare to indulge in roaming and hunting, and took from the many states only the regular tribute and taxes. King Wen received the mandate in his middle years, and held the state for fifty years."

周公曰：“嗚呼！繼自今嗣王，則其無淫於觀、於逸、於遊、于田，以萬民惟正之供。無皇曰：‘今日耽樂。’乃非民攸訓，非天攸若，時人丕則有愆。無若殷王受之迷亂，酗於酒德哉！”周公曰：“嗚呼！我聞曰：‘古之人猶胥訓告，胥保惠，胥教誨，民無或胥譸張為幻。’此厥不聽，人乃訓之，乃變亂先王之正刑，至於小大。民否則厥心違怨，否則厥口詛祝。”

The Duke of Zhou said: "Alas! From now on, the kings who succeed should not go to excess in sightseeing, ease, play and hunting, and should take from the people only the regular tribute and taxes. Do not excuse yourself by saying: 'Just today let me indulge a little.' That is not what the people should imitate, nor what Heaven will follow, and such a person will be at fault. Do not be as bewildered as King Shou of Yin, who was drunk and dissolute in the virtue of wine!" The Duke of Zhou said: "Alas! I have heard: 'In ancient times people still instructed one another, protected and cherished one another, and taught one another, and there was no deceit or fraud among the people.' If these are not heeded, people will imitate, and so throw into disorder the correct laws of the former kings, down to the small and great. The people then will either resent in their hearts or curse with their mouths."

周公曰：“嗚呼！自殷王中宗及高宗及祖甲及我周文王，茲四人迪哲。厥或告之曰：‘小人怨汝詈汝。’則皇自敬德。厥愆，曰：‘朕之愆。’允若時，不啻不敢含怒。此厥不聽，人乃或譸張為幻，曰小人怨汝詈汝，則信之，則若時，不永念厥闢，不寬綽厥心，亂罰無罪，殺無辜。怨有同，是叢於厥身。”

The Duke of Zhou said: "Alas! From King Zhongzong of Yin to Gaozong to Zujia to our King Wen of Zhou, these four men were guided and wise. If someone told them: 'The common people resent you and curse you,' they became all the more attentive to virtue. As for the fault, they said: 'It is my fault.' Truly so, and not only did they not dare to harbor anger. If these are not heeded, people may deceive and defraud, and say that the common people resent you and curse you, and one believes it; in this case, one does not long keep in mind the way of being a ruler, does not give breadth to one's heart, punishes the innocent at random and kills those who have done no wrong. Resentment will gather and converge, and fall together on him."

周公曰：“嗚呼！嗣王其監於茲。”

The Duke of Zhou said: "Alas! May the succeeding king observe these things."

召公為保，周公為師，相成王為左右。召公不說，周公作《君奭》。

The Duke of Shao was Grand Guardian and the Duke of Zhou was Grand Preceptor, assisting King Cheng at his left and right. The Duke of Shao was displeased, and the Duke of Zhou composed "Jun Shi."

周公若曰：“君奭！弗吊天降喪於殷，殷既墜厥命，我有周既受。我不敢知曰厥基永孚於休。若天棐忱，我亦不敢知曰其終出於不祥。

The Duke of Zhou spoke thus: "Lord Shi! Unkind Heaven sent down ruin on Yin, Yin has already lost its mandate, and we of Zhou have received it. I dare not say that this foundation will forever be sure in what is good. If Heaven assists the sincere, I also dare not say that it will in the end come to ill omen.

嗚呼！君已曰時我，我亦不敢寧於上帝命，弗永遠念天威越我民；罔尤違，惟人。在我後嗣子孫，大弗克恭上下，遏佚前人光在家，不知天命不易，天難諶，乃其墜命，弗克經歷。嗣前人，恭明德，在今予小子旦非克有正，迪惟前人光施於我沖子。”又曰：“天不可信，我道惟寧王德延，天不庸釋於文王受命。”

(The Duke of Zhou continued:) Alas! You, sir, have already said that at this time it rests on me, and I too dare not rest easy in the mandate of the High Lord, and not long think of the awe of Heaven and of our people; without fault or opposition, it lies only in men. When it comes to our later descendants, if they are greatly unable to revere above and below, and cut off and lose the light of their predecessors at home, not knowing that Heaven's mandate is not easy and that Heaven is hard to trust, then the mandate falls and cannot last long. To carry on from one's predecessors, to be reverent and bright in virtue, in the present I, the young Dan, am not able to set anything right, but only to guide and extend the light of the predecessors to my young ones." He also said: "Heaven cannot be fully trusted; our way is only to prolong the virtue of King Ning, and Heaven will not on this account abandon the mandate King Wen received."

公曰：“君奭！我聞在昔成湯既受命，時則有若伊尹，格於皇天。在太甲，時則有若保衡。在太戊，時則有若伊陟、臣扈，格於上帝；巫咸乂王家。在祖乙，時則有若巫賢。在武丁，時則有若甘盤。率惟茲有陳，保乂有殷，故殷禮陟配天，多歷年所。天維純佑命，則商實百姓王人。罔不秉德明恤，小臣屏侯甸，矧鹹奔走。惟茲惟德稱，用乂厥闢，故一人有事於四方，若卜筮罔不是孚。”

The Duke said: "Lord Shi! I have heard that in former times, when Cheng Tang had already received the mandate, there was at that time someone like Yi Yin, who was in tune with august Heaven. In the time of Tai Jia, there was at that time someone like Bao Heng. In the time of Tai Wu, there were at that time people like Yi Zhi and Chen Hu, who were in tune with the High Lord; and Wu Xian governed the royal house. In the time of Zu Yi, there was at that time someone like Wu Xian's son Wu Xian the younger. In the time of Wu Ding, there was at that time someone like Gan Pan. Only because there were these men who laid out meritorious deeds, nurturing and governing the house of Yin, did the rites of Yin ascend to match with Heaven, and last for many years. Heaven protected that mandate with single-mindedness, and so the hundred clans and royal kin of Shang were all full. None failed to hold fast to virtue and understand the cares; the lesser ministers and the lords of the Hou and Dian zones all hurried together. It was only because of these, only because their virtue was praised, that they governed their lord, and so when the Son of Heaven alone had business in the four quarters, it was as with divination, nothing was not true."

公曰：“君奭！天壽平格，保乂有殷，有殷嗣，天滅威。今汝永念，則有固命，厥亂明我新造邦。”

The Duke said: "Lord Shi! Heaven gave long life to those men of harmony and communion, who nurtured and governed the house of Yin, and the house of Yin continued its line, and Heaven extinguished its awesome punishments. Now if you think of this always, you will have a fixed mandate, and that governance will make manifest the state I have newly founded."

公曰：“君奭！在昔上帝割申勸寧王之德，其集大命於厥躬？惟文王尚克修和我有夏；亦惟有若虢叔，有若閎夭，有若散宜生，有若泰顛，有若南宮括。”

The Duke said: "Lord Shi! In former times why did the High Lord repeatedly encourage the virtue of King Ning and gather the great mandate upon him? King Wen was still able to cultivate and harmonize our Xia lands; and it was also because there were such men as Guo Shu, Hong Yao, San Yisheng, Tai Dian and Nangong Kuo."

又曰：“無能往來，茲迪彝教，文王蔑德降於國人。亦惟純佑秉德，迪知天威，乃惟時昭文王迪見冒，聞於上帝。惟時受有殷命哉。武王惟茲四人尚迪有祿。後暨武王誕將天威，鹹劉厥敵。惟茲四人昭武王惟冒，丕單稱德。

He also said: "If there had been no one to run about, to guide and teach constantly, King Wen would have had no virtue to send down to the people of the state. It was also only through single-minded protection and holding fast to virtue, guiding them to know the awe of Heaven, that at this time King Wen was made bright, and guidance showed and covered him and was heard by the High Lord. Only then did he receive the mandate of Yin. In the time of King Wu, these four men were still able to guide and have emolument. Afterward, together with King Wu, they greatly carried out the awe of Heaven, and killed all those enemies. These four men made King Wu bright, and covered him, and greatly praised that virtue.

今在予小子旦，若遊大川，予往暨汝奭其濟。小子同未在位，誕無我責收，罔勖不及。耇造德不降我則，鳴鳥不聞，矧曰其有能格？”公曰：“嗚呼！君肆其監於茲！我受命於疆惟休，亦大惟艱。告君，乃猷裕我，不以後人迷。”

(The Duke of Zhou continued:) Now for me, the young Dan, it is as if wading a great river, and I go forward to cross it together with you, Shi. The young one together has not yet taken his place, and there is no one who greatly reproaches me for my gathering in, no one who encourages me where I fall short. The men of great age and accomplished virtue do not come down to be my model, and not even the cry of the phoenix is heard, how much less to speak of being in tune?" The Duke said: "Alas! Sir, observe this here! That we received the mandate through boundless blessings is only good, but also only great hardship. I tell you, plan to give me room, and do not let later generations be confused."

公曰：“前人敷乃心，乃悉命汝，作汝民極。曰：‘汝明勖偶王，在亶乘茲大命，惟文王德丕承，無疆之恤！’”公曰：“君！告汝，朕允保奭。其汝克敬以予監於殷喪大否，肆念我天威。

The Duke said: "The predecessors laid open their hearts and gave you all commands, to be the ultimate standard for your people. They said: 'You should understand and strive to match the king, and in sincerity ride this great mandate, and only greatly continue the virtue of King Wen, which is a boundless care!'" The Duke said: "Sir! I tell you, I sincerely trust the Grand Guardian Shi. I hope you will be reverent and, together with me, observe the great unkindness of Yin's ruin, and so think of our awe of Heaven.

予不允惟若茲誥，予惟曰：‘襄我二人，汝有合哉？’言曰：‘在時二人。’天休茲至，惟時二人弗戡。其汝克敬德，明我俊民，在讓後人於丕時。

(The Duke of Zhou continued:) It is not that I want to make so many proclamations; I only say: 'Help us two, can you be in accord?' You have said: 'It rests on these two men.' Heaven's good mandate has come to this time, and these two alone cannot bear it. I hope you will be reverent and careful in virtue, make manifest our outstanding men, and leave this great opportunity to later generations.

嗚呼！篤棐時二人，我式克至於今日休？我鹹成文王功於！不怠丕冒，海隅出日，罔不率俾。”

Alas! If it were not for sincerely assisting these two, how could we have reached today's goodness? We have all completed the work of King Wen! Without slackening, covering widely, to the corners of the sea and where the sun rises, there is no one who does not follow and obey."

公曰：“君！予不惠若茲多誥，予惟用閔於天越民。”

The Duke said: "Sir! It is not that I like making so many proclamations, I only grieve for Heaven and the people."

公曰：“嗚呼！君！惟乃知民德亦罔不能厥初，惟其終。祗若茲，往敬用治！”

The Duke said: "Alas! Sir! You know that the virtue of the people also never fails to have a good beginning; what is hard is to have a beginning and an end. Be reverent with these words, and go and govern with reverence!"

蔡叔既沒，王命蔡仲，踐諸侯位，作《蔡仲之命》。

After the death of Cai Shu, the king commanded Cai Zhong to take the position of feudal lord, and composed "The Charge to Cai Zhong."

惟周公位冢宰，正百工，群叔流言。乃致闢管叔於商；囚蔡叔於郭鄰，以車七乘；降霍叔於庶人，三年不齒。蔡仲克庸祇德，周公以為卿士。叔卒，乃命諸王邦之蔡。王若曰：“小子胡，惟爾率德改行，克慎厥猷，肆予命爾侯於東土。

The Duke of Zhou held the position of Prime Minister, setting in order the hundred officials, and several of his uncles spread rumors. Thereupon Guan Shu was executed in the land of Shang; Cai Shu was confined at Guolin, and given seven carriages; Huo Shu was reduced to commoner, and for three years was not ranked with the others. Cai Zhong was always reverent in virtue, and the Duke of Zhou employed him as an officer. After Cai Shu died, the Duke asked the king to enfeoff him in Cai. The king spoke thus: "Young Hu, you are able to follow virtue and correct your conduct, and are careful in your path, and so I command you to be a feudal lord in the eastern lands.

往即乃封，敬哉！爾尚蓋前人之愆，惟忠惟孝；爾乃邁跡自身，克勤無怠，以垂憲乃後；率乃祖文王之彝訓，無若爾考之違王命。皇天無親，惟德是輔。民心無常，惟惠之懷。為善不同，同歸於治；為惡不同，同歸於亂。爾其戒哉！慎厥初，惟厥終，終以不困；不惟厥終，終以困窮。懋乃攸績，睦乃四鄰，以蕃王室，以和兄弟，康濟小民。率自中，無作聰明亂舊章。詳乃視聽，罔以側言改厥度。則予一人汝嘉。”王曰：“嗚呼！小子胡，汝往哉！無荒棄朕命！”〖成王政〗成王東伐淮夷，遂踐奄，作《成王政》。

(King Cheng continued:) Go to your fief, and be reverent! You should cover over the faults of your predecessor, and speak only of loyalty and filial piety; you should make a new path from your own self, be diligent and not slack, and leave a standard for your descendants; follow the constant teachings of your grandfather King Wen, and do not defy the king's command as your father did. August Heaven has no private kin, and only helps the virtuous. The people's hearts have no constant master, and only turn to those who are kind. The ways of doing good differ but all lead to order; the ways of doing evil differ but all lead to disorder. You must be on guard! Be careful at the beginning and think also of the end, and having a beginning and an end you will not be in difficulty; if you do not think of the end, you will come to hardship in the end. Strive in your achievements, live in harmony with your four neighbors, so as to shield the royal house, to be at peace with your brothers, and to comfort and relieve the common people. Follow the middle way, and do not be clever by yourself and disturb the old statutes. Be careful in what you see and hear, and do not change your laws because of deviant words. If you do so, I, the one man, will commend you." The king said: "Alas! Young Hu, go! Do not neglect or abandon my command!" (At the end of this passage the base text has appended the words "King Cheng's government" and "King Cheng attacked the Huai Yi in the east, and then trampled Yan, and composed 'King Cheng's Government'"; these are the preface to the next book, mixed into the text.)

〖將蒲姑〗成王既踐奄，將遷其君於蒲姑，周公告召公，作《將蒲姑》。

(At the head of this passage the base text has appended the words "Jiang Pugu"; this is a title mixed into the text.) After King Cheng had destroyed Yan, he was about to move the lord of Yan to Pugu, and the Duke of Zhou told the Duke of Shao, and composed "Jiang Pugu."

成王歸自奄，在宗周，誥庶邦，作《多方》。

King Cheng, returning from Yan, proclaimed to the many states at Zongzhou, and composed "The Many Regions."

惟五月丁亥，王來自奄，至於宗周。

On the dinghai day of the fifth month, the king came from Yan and arrived at Zongzhou.

周公曰：“王若曰：猷！告爾四國多方，惟爾殷侯尹民，我惟大降爾命，爾罔不知。洪惟天之命，弗永寅念於祀，惟帝降格於夏。有夏誕厥逸，不肯慼言於民，乃大淫昏，不克終日勸於帝之迪，乃爾攸聞。厥圖帝之命，不克開於民之麗，乃大降罰，崇亂有夏。因甲於內亂，不克靈承於旅；罔丕惟進之恭，洪舒於民。

The Duke of Zhou said: "The king speaks thus: Ah! I proclaim to you of the four states and the many regions, and you lords who govern the people of Yin, I have greatly sent down commands to you, and there is none of you who does not know. Think greatly of Heaven's mandate: Xia could not long revere and attend to the sacrifices, and so the High Lord came down on Xia. The house of Xia greatly indulged in ease and pleasure, was unwilling to care for the people, and so fell into great licentiousness and dimness, and could not be diligent all day in the guidance of the High Lord, as you have heard. They sought the mandate of the High Lord, but could not open up the net of law to which the people cling, and so great punishment was sent down, and the calamities of the house of Xia were made heavier. Because they were accustomed to internal disorder, they could not receive the multitudes well; there was none who did not only strive to offer reverence, while greatly spreading calamity upon the people.

亦惟有夏之民叨懫日欽，劓割夏邑。天惟時求民主，乃大降顯休命於成湯，刑殄有夏。

(The Duke of Zhou continued on the king's behalf:) It was also because the people of the house of Xia were greedy and violent more with each passing day, and harmed the Xia towns. Heaven then sought a lord of the people, and so greatly sent down the bright and good mandate to Cheng Tang, and with punishment destroyed the house of Xia.

惟天不畀，純乃惟以爾多方之義民不克永於多享；惟夏之恭多士，大不克明保享於民，乃胥惟虐於民，至於百為，大不克開。

(The Duke of Zhou continued on the king's behalf:) Heaven was unwilling to give it, because you of the many regions, those among the people who were meant to be righteous, could not long enjoy much; and those reverent officers of Xia greatly could not understand how to keep and enjoy the people, and instead went to oppress the people, until in all kinds of actions they were greatly unable to open the way.

乃惟成湯克以爾多方簡，代夏作民主。慎厥麗，乃勸；厥民刑，用勸；以至於帝乙，罔不明德慎罰，亦克用勸；要囚殄戮多罪，亦克用勸；開釋無辜，亦克用勸。今至於爾闢，弗克以爾多方享天之命，嗚呼！”王若曰：“誥告爾多方，非天庸釋有夏，非天庸釋有殷。乃惟爾闢以爾多方大淫，圖天之命屑有辭。乃惟有夏圖厥政，不集於享，天降時喪，有邦間之。乃惟爾商后王逸厥逸，圖厥政不蠲烝，天惟降時喪。

(The Duke of Zhou continued on the king's behalf:) Thus only Cheng Tang could be chosen by you of the many regions to replace Xia as lord of the people. He was careful in the net of law he used, and so encouraged; when he applied punishment to the people, he also did so to encourage; down to Di Yi, there was none who did not make virtue manifest and was careful with punishment, and this too could be used to encourage; examining prisoners and putting to death and killing those with many crimes also encouraged; releasing the innocent also encouraged. Now it has come to your king, who could not rely on you of the many regions to enjoy the mandate of Heaven, alas!" The king spoke thus: "I proclaim to you of the many regions that it was not that Heaven wanted to abandon the house of Xia, nor that Heaven wanted to abandon the house of Yin. It was only that your king led you of the many regions into great licentiousness, and sought the mandate of Heaven while making petty excuses. It was only that the house of Xia planned its government and did not gather for sacrifice and offering, and Heaven sent down this ruin and a state came to take its place. It was only that your later kings of Shang indulged in ease and pleasure, and planned governance that was not clean and did not make offerings, and Heaven then sent down this ruin.

惟聖罔念，作狂；惟狂克念，作聖。天惟五年須暇之子孫，誕作民主，罔可念聽。天惟求爾多方，大動以威，開厥顧天；惟爾多方，罔堪顧之。惟我周王靈承於旅，克堪用德，惟典神天。天惟式教我用休，簡畀殷命，尹爾多方。

(The king continued:) If a sage does not think, he becomes a madman; if a madman can think, he becomes a sage. Heaven waited five years, giving leeway to the descendants of Xia, so that they might greatly act as lords of the people, but there was none who could be thought of and heeded. Heaven then sought you of the many regions, and greatly stirred you with awe, to open your hearts to care for Heaven; but among you of the many regions, there was no one who could care. Only our king of Zhou was good at receiving the multitudes, able to use virtue, and in charge of the spirits and Heaven. Heaven then taught me with goodness, chose to hand the mandate of Yin to me, to govern you of the many regions.

今我曷敢多誥？我惟大降爾四國民命。爾曷不忱裕之於爾多方？爾曷不夾介乂我周王享天之命？今爾尚宅爾宅，畋爾田，爾曷不惠王熙天之命？爾乃迪屢不靜，爾心未愛。爾乃不大宅天命，爾乃屑播天命，爾乃自作不典，圖忱於正。我惟時其教告之，我惟時其戰要囚之，至於再，至於三。乃有不用我降爾命，我乃其大罰殛之！非我有周秉德不康寧，乃惟爾自速辜！”王曰：“嗚呼！猷告爾有方多士暨殷多士。今爾奔走臣我監五祀，越惟有胥伯小大多正，爾罔不克臬。自作不和，爾惟和哉；爾室不睦，爾惟和哉；爾邑克明，爾惟克勤乃事。爾尚不忌於凶德，亦則以穆穆在乃位，克閱於乃邑謀介。爾乃自時洛邑，尚永力畋爾田，天惟畀矜爾，我有周惟其大介賚爾，迪簡在王庭。

(The king continued:) Now how dare I proclaim at length? I only greatly send down commands to you people of the four states. Why do you not treat you of the many regions with sincerity and generosity? Why do you not assist me, the king of Zhou, in enjoying Heaven's mandate? Now you still live in your houses and till your fields; why do you not follow the king and broaden Heaven's mandate? Yet you, though repeatedly guided, are still not settled, and your hearts are still not attached. You are not greatly at peace with Heaven's mandate, you trivially cast away Heaven's mandate, you do what is not lawful yourselves, yet seek to gain the trust of those in government. For this I teach and warn you, for this I use war and examine and confine you, up to twice, up to three times. If there are still any who do not follow the command I send down, I will greatly punish and execute him! It is not that we of Zhou, who hold to virtue, are not at peace; it is only that you yourselves bring on the guilt!" The king said: "Alas! I proclaim to you of the many regions, the many officers, and the many officers of Yin. Now it is already five years that you have hurried about serving my supervising state, and as for those heads of clans and the small and great leaders, none of you has failed to keep the law. Where discord is of your own making, you must be in harmony; where your households are not at peace, you must be in harmony; if your towns can be clear and bright, you will be diligent in your duties. You should not be jealous of fierce virtue, and so can reverently hold your positions and examine and assist in your towns. From this Luo city on, you should always strive to plow your fields, and Heaven will give to you and pity you, and we of Zhou will greatly assist and reward you, and guide and select you to the king's court.

尚爾事，有服在大僚。”

(The king continued:) Do your duties well, and you may then hold office among the great officials."

王曰：“嗚呼！多士，爾不克勸忱我命，爾亦則惟不克享，凡民惟曰不享。

The king said: "Alas! Many officers, if you cannot strive to be faithful to my commands, then you will not be able to enjoy it, and all the people will say that you cannot enjoy it.

爾乃惟逸惟頗，大遠王命，則惟爾多方探天之威，我則致天之罰，離逖爾土。”

(The king continued:) If you only indulge in ease and are partial and greatly depart from the king's command, then it will be you of the many regions who test the awe of Heaven, and I will carry out Heaven's punishment and make you leave your old lands."

王曰：“我不惟多誥，我惟祗告爾命。”又曰：“時惟爾初，不克敬於和，則無我怨。”

The king said: "It is not that I want to proclaim at length, I am only respectfully telling you the mandate of Heaven." He also said: "This is your beginning; if you cannot be reverent about living in harmony, do not blame me."

周公作《立政》。

The Duke of Zhou composed "Li Zheng."

周公若曰：“拜手稽首，告嗣天子王矣。”用鹹戒於王曰：“王左右常伯、常任、準人、綴衣、虎賁。”

The Duke of Zhou spoke thus: "Kneeling and bowing with my head to the ground, I report that the Son of Heaven who has succeeded to the throne has already become king." Then he warned the king, saying: "At the king's left and right are the constant elders, the constant functionaries, the standard men, the robe attendants and the tiger guards."

周公曰：“嗚呼！休茲知恤，鮮哉！古之人迪惟有夏，乃有室大競，籲俊尊上帝迪，知忱恂於九德之行。乃敢告教厥後曰：‘拜手稽首後矣！’曰：‘宅乃事，宅乃牧，宅乃準，茲惟後矣。謀面，用丕訓德，則乃宅人，茲乃三宅無義民。’桀德，惟乃弗作往任，是惟暴德罔後。亦越成湯陟，丕釐上帝之耿命，乃用三有宅；克即宅，曰三有俊，克即俊。嚴惟丕式，克用三宅三俊，其在商邑，用協於厥邑；其在四方，用丕式見德。

The Duke of Zhou said: "Alas! To be among good things and still know to be concerned is something very few people do! Among the ancients who were guided, there was the house of Xia, when the royal house was greatly strong, seeking out outstanding talents and honoring the guidance of the High Lord, and knowing to practice the nine virtues sincerely. Only then did they dare to tell their teachers of the ruler: 'Kneeling and bowing, you are already ruler!' They said: 'Choose well those who manage affairs, choose well those who shepherd the people, choose well those who enforce the law, and only then can you be called a ruler. If you plan only by appearance and do not use the virtue of the great teachings, yet go and place people, then the three posts will have no worthy and righteous people.' The conduct of Jie was only not to employ men as before, only violent virtue, and so he had no successor. When Cheng Tang rose, he greatly governed the bright mandate of the High Lord, and so used the three sets of posts; those who could each fit their posts were called the three outstanding, who could each fit his excellence. Revering that great law, he could use the three posts and the three outstanding, in the city of Shang, to harmonize those towns; in the four quarters, he used the great law to show virtue.

嗚呼！其在受德，暋為羞刑暴德之人，同於厥邦；乃惟庶習逸德之人，同於厥政。帝欽罰之，乃伻我有夏，式商受命，奄甸萬姓。

(The Duke of Zhou continued:) Alas! When it came to the conduct of Shou (Zhou), he forcibly used those who were ashamed of punishment and violent in virtue, to share in his state; he used only those accustomed to idle virtue, to share in his government. The High Lord reverently punished him, and so caused us of Zhou (the house of Xia; here the people of Zhou consider themselves the Xia Chinese) to take the mandate that Shang had received, and to hold and govern the ten thousand clans.

亦越文王、武王，克知三有宅心，灼見三有俊心，以敬事上帝，立民長伯。

(The Duke of Zhou continued:) It was also so with King Wen and King Wu, who knew the hearts of those in the three posts, clearly saw the hearts of the three outstanding, and used them to serve the High Lord and to set up officials to lead the people.

立政：任人、準夫、牧、作三事。虎賁、綴衣、趣馬、小尹、左右攜僕、百司庶府。大都小伯、藝人、表臣百司、太史、尹伯，庶常吉士。司徒、司馬、司空、亞、旅。夷、微、盧烝。三亳阪尹。

(The Duke of Zhou continued:) In setting up government affairs: the Ren Ren, the Zhun Fu and the Mu, these three offices. The tiger guards, the robe attendants, the horse keepers, the junior ministers, the attendants of the left and right, the hundred officers and the many storehouses. The great-city and small-city chiefs, the craftsmen, the outer ministers and the hundred officers, the grand historians and the chiefs of the ministers, the many constantly good officers. The Minister of the Multitude, the Minister of War, the Minister of Works, and the lower ranks and the troops. The chieftains of the Yi, the Wei and the Lu. The three Bo regions and the governors of the Ban lands.

文王惟克厥宅心，乃克立茲常事司牧人，以克俊有德。文王罔攸兼於庶言；庶獄庶慎，惟有司之牧夫是訓用違；庶獄庶慎，文王罔敢知於茲。

(The Duke of Zhou continued:) King Wen could examine the hearts of those people, and so was able to set up these constantly managing officials and shepherds, and thereby obtain men who were outstanding and virtuous. King Wen did not take charge of all the various debates; the many lawsuits and the many matters requiring caution were left entirely to the shepherds of the officials in charge to instruct on whether to use them or not; King Wen did not dare to inquire into the many lawsuits and the many matters requiring caution.

亦越武王，率惟敉功，不敢替厥義德，率惟謀從容德，以並受此丕丕基。”

(The Duke of Zhou continued:) It was also so with King Wu, who only followed the work of bringing peace, did not dare to cast aside that righteous virtue, but only planned to follow the virtue of generosity and harmony, and so together received this great foundation."

嗚呼！孺子王矣！繼自今我其立政。立事、準人、牧夫，我其克灼知厥若，丕乃俾亂；相我受民，和我庶獄庶慎。時則勿有間之，自一話一言。我則末惟成德之彥，以乂我受民。

(The Duke of Zhou continued:) Alas! The young one has already become king! From now on we shall set up government affairs. For the managers of affairs, the standard men and the shepherds, we must clearly know whether they are good, and only then let them govern; assist and aid the people we have received, and harmonize the many lawsuits and the many matters requiring caution. At this time let there be no one coming in between, even a single word, a single word. In the end we shall use only fine men of accomplished virtue to govern the people we have received.

嗚呼！予旦已受人之徽言鹹告孺子王矣。繼自今文子文孫，其勿誤於庶獄庶慎，惟正是乂之。

(The Duke of Zhou continued:) Alas! I, Dan, have told the young king all the good words I have received from others. From now on, the descendants of King Wen should not err in the many lawsuits and the many matters requiring caution, but leave them entirely to those in charge to govern.

自古商人亦越我周文王立政，立事、牧夫、準人，則克宅之，克由繹之，茲乃俾乂，國則罔有。立政用憸人，不訓於德，是罔顯在厥世。繼自今立政，其勿以憸人，其惟吉士，用勵相我國家。

(The Duke of Zhou continued:) From ancient times, from the Shang people down to our King Wen of Zhou, in setting up government affairs, setting up managers, shepherds and standard men, they were able to place them, able to sort out and examine them, and only then let them govern, and the state did not have (such misgovernment). (The base text may have a lacuna after the phrase "the state then had none.") If in setting up government affairs one uses sly and profit-seeking men, who do not follow virtue, one cannot be made bright in one's own generation. From now on, in setting up government affairs, do not use sly men, use only good officers, to strive to assist our state.

今文子文孫，孺子王矣！其勿誤於庶獄，惟有司之牧夫。其克詰爾戎兵以陟禹之跡，方行天下，至於海表，罔有不服。以覲文王之耿光，以揚武王之大烈。

(The Duke of Zhou continued:) Now the descendants of King Wen, the young one has already become king! Do not err in the many lawsuits, but entrust them to the shepherds of the officials in charge. You should be able to order your armies, follow in the footsteps of Yu, travel the whole world to beyond the seas, with no one not submitting. Use this to make manifest the brightness of King Wen, and to promote the great work of King Wu.

嗚呼！繼自今後王立政，其惟克用常人。”

(The Duke of Zhou continued:) Alas! From now on, later kings in setting up government affairs should only be able to use ordinary men (men of constant virtue)."

周公若曰：“太史！司寇蘇公式敬爾由獄，以長我王國。茲式有慎，以列用中罰。”

The Duke of Zhou spoke thus: "Grand Historian! The Minister of Crime, Duke Su, reverently follows the lawsuits, to prolong our royal state. This model must be handled with care, applying moderate punishments according to rank."

成王既黜殷命，滅淮夷，還歸在豐，作《周官》。

King Cheng, having dismissed the mandate of Yin and destroyed the Huai Yi, returned to Feng, and composed "The Officials of Zhou."

惟周王撫萬邦，巡侯、甸，四徵弗庭，綏厥兆民。六服群辟，罔不承德。歸於宗周，董正治官。

The King of Zhou possessed the ten thousand states, toured the Hou and Dian zones, campaigned to the four quarters against those who did not come to court, and brought peace to the myriad people. The lords of the six zones all received his virtue. Returning to Zongzhou, he inspected and put in order the officials who handled affairs.

王曰：“若昔大猷，制治於未亂，保邦於未危。”

The king said: "As in the great model of former times, to set up governance before disorder arises, and to protect the state before danger comes."

曰：“唐虞稽古，建官惟百。內有百揆四嶽，外有州、牧、侯伯。庶政惟和，萬國咸寧。夏商官倍，亦克用乂。明王立政，不惟其官，惟其人。

He said: "Yao of Tang and Shun of Yu, having examined the ancient Way, set up only about a hundred officials. Within there were the Hundred Overseers and the Four Mountain Lords, and outside the governors, shepherds, marquises and earls. The many governments were harmonious, and the ten thousand states were all at peace. Xia and Shang doubled the number of officials, and could also use them to govern. A brilliant king setting up governance depends not on having many officials but on finding the right men.

今予小子，祗勤於德，夙夜不逮。仰惟前代時若，訓迪厥官。立太師、太傅、太保，茲惟三公。論道經邦，燮理陰陽。官不必備，惟其人。少師、少傅、少保，曰三孤。貳公弘化，寅亮天地，弼予一人。冢宰掌邦治，統百官，均四海。司徒掌邦教，敷五典，擾兆民。宗伯掌邦禮，治神人，和上下。司馬掌邦政，統六師，平邦國。司寇掌邦禁，詰奸慝，刑暴亂。司空掌邦土，居四民，時地利。六卿分職，各率其屬，以倡九牧，阜成兆民。六年，五服一朝。又六年，王乃時巡，考制度於四嶽。諸侯各朝於方岳，大明黜陟。”

(King Cheng continued:) Now I, the young one, am reverent and diligent in virtue, and from morning to night still fear I cannot keep up. Admiring former ages in this, I follow their example and guide and inspire those offices. I set up the Grand Preceptor, Grand Tutor and Grand Guardian, these are the Three Dukes. They discuss the Way and govern the state, and harmonize yin and yang. The offices need not be filled, only the right men found. The Junior Preceptor, Junior Tutor and Junior Guardian are called the Three Solitary Ministers. They assist the Three Dukes in broadening instruction, revere and make bright heaven and earth, and aid me, the one man. The Prime Minister takes charge of the governance of the state, leads the hundred officials, and levels the four seas. The Minister of the Multitude takes charge of the teaching of the state, spreading the five canons and taming the myriad people. The Minister of Rites takes charge of the rites of the state, governs spirits and humans, and harmonizes above and below. The Minister of War takes charge of the government of the state (military government), leads the six armies, and pacifies the state. The Minister of Crime takes charge of the prohibitions of the state, interrogates the wicked, and punishes violence and disorder. The Minister of Works takes charge of the lands of the state, settles the four kinds of people, and uses the advantages of season and ground. The six ministers divide their duties, each leading his subordinates, to guide the shepherds of the nine provinces and bring the myriad people to abundance. Every six years, the lords of the five zones come to court once. After another six years, the king tours at the proper time and examines the institutions at the Four Mountains. The feudal lords each pay court at their regional mountains, and greatly make clear demotion and promotion."

王曰：“嗚呼！凡我有官君子，欽乃攸司，慎乃出令，令出惟行，弗惟反。

The king said: "Alas! All you gentlemen who hold office under me, be reverent in what you manage, be careful in the orders you issue, and when an order is issued seek only that it be carried out and do not reverse it.

以公滅私，民其允懷。學古入官。議事以制，政乃不迷。其爾典常作之師，無以利口亂厥官。蓄疑敗謀，怠忽荒政，不學牆面，蒞事惟煩。戒爾卿士，功崇惟志，業廣惟勤，惟克果斷，乃罔後艱。位不期驕，祿不期侈。恭儉惟德，無載爾偽。

(King Cheng continued:) Use public heart to extinguish private heart, and the people will turn to you in sincere trust. Learn the ancient Way and then enter office. Discuss affairs according to the institutions, and government will not be confused. You should take the constant canons as your teacher, and do not disturb the offices with a glib tongue. Accumulating doubts ruins plans, idleness and neglect ruin government, and not studying is like facing a wall, so that in handling affairs one is only flustered. I warn you ministers and officers: great achievement lies in resolve, broad enterprise lies in diligence, and only by being able to decide will there be no hardship later. In position do not hope for pride, in drawing salary do not hope for extravagance. Respect and thrift are virtue, and do not harbor falsehood.

作德，心逸日休；作偽，心勞日拙。居寵思危，罔不惟畏，弗畏入畏。推賢讓能，庶官乃和，不和政厖。舉能其官，惟爾之能。稱匪其人，惟爾不任。”

(King Cheng continued:) Doing virtuous things, the heart is at ease and grows better day by day; doing false things, the heart is wearied and grows worse day by day. When in a position of favor, think of danger, and have no matter that you do not fear, for if you do not fear, you will fall into what is fearful. Recommend the worthy and yield to the able, and the many officials will be in harmony, and without harmony the government will be in disorder. Promote those able to fill their offices, and that is your ability. If those you recommend are not of that kind, it is you who are not equal to the task."

王曰：“嗚呼！三事暨大夫，敬爾有官，亂爾有政，以佑乃闢。永康兆民，萬邦惟無斁。

The king said: "Alas! You of the Three Affairs and the great officers, be reverent in your offices, manage your government affairs, and so assist your ruler. Bring lasting peace to the myriad people, and the ten thousand states will not tire.

〖賄肅慎之命〗成王既伐東夷，肅慎來賀。王俾榮伯作《賄肅慎之命》。

(At the head of this passage the base text has appended the words "The Charge on Presenting to the Sushen"; this is a title mixed into the text.) After King Cheng had attacked the eastern Yi, the Sushen came to congratulate him. The king had the Earl of Rong compose "The Charge on Presenting to the Sushen."

〖亳姑〗周公在豐，將沒，欲葬成周。公薨，成王葬於畢，告周公，作《亳姑》。

(At the head of this passage the base text has appended the words "Bo Gu"; this is a title mixed into the text.) The Duke of Zhou was at Feng, about to die, and wished to be buried at Chengzhou. After the Duke died, King Cheng buried him at Bi, and made an offering of announcement to the Duke of Zhou, and composed "Bo Gu."

周公既沒，命君陳分正東郊成周，作《君陳》。

After the Duke of Zhou had died, the king commanded Jun Chen to take separate charge of putting the eastern suburb of Chengzhou in order, and composed "Jun Chen."

王若曰：“君陳，惟爾令德孝恭。惟孝友于兄弟，克施有政。命汝尹茲東郊，敬哉！昔周公師保萬民，民懷其德。往慎乃司，茲率厥常，懋昭周公之訓，惟民其乂。我聞曰：‘至治馨香，感於神明。黍稷非馨，明德惟馨爾。’尚式時周公之猷訓，惟日孜孜，無敢逸豫。凡人未見聖，若不克見；既見聖，亦不克由聖，爾其戒哉！爾惟風，下民惟草。圖厥政，莫或不艱，有廢有興，出入自爾師虞，庶言同則繹。爾有嘉謀嘉猷，則入告爾後於內，爾乃順之於外，曰：‘斯謀斯猷，惟我後之德。’嗚呼！臣人鹹若時，惟良顯哉！”王曰：“君陳，爾惟弘周公丕訓，無依勢作威，無倚法以削，寬而有制，從容以和。殷民在闢，予曰闢，爾惟勿闢；予曰宥，爾惟勿宥，惟厥中。有弗若於汝政，弗化於汝訓，闢以止闢，乃闢。狃於奸宄，敗常亂俗，三細不宥。爾無忿疾於頑，無求備於一夫。必有忍，其乃有濟；有容，德乃大。簡厥修，亦簡其或不修。進厥良，以率其或不良。惟民生厚，因物有遷。違上所命，從厥攸好。爾克敬典在德，時乃罔不變。允升於大猷，惟予一人膺受多福，其爾之休，終有辭於永世。”

The king spoke thus: "Jun Chen, you have fine and good virtue, and are filial and respectful. Being filial and also loving to your brothers, you can extend this to government. I command you to govern this eastern suburb, so be reverent! In former times the Duke of Zhou was teacher and protector of the myriad people, and the people cherish his virtue. Go and be careful in your duties, follow the constant laws, and strive to make bright the teachings of the Duke of Zhou, and the people will be governed. I have heard: 'The fragrance of perfect governance moves the spirits. It is not millet that is fragrant; it is bright virtue that is fragrant.' You should also imitate the counsels and teachings of the Duke of Zhou at this time, be diligent every day, and not dare to indulge in ease. Ordinary people, before they have seen a sage, seem unable to see one; after they have seen a sage, they still cannot follow the sage; you must be on guard! You are the wind, and the people below are the grass. In planning government affairs, there is not one that is not difficult; whether to abolish or to start, whether going in or coming out, consult with your many officials, and when all opinions are the same then sort it out and carry it out. If you have good plans and good schemes, go in and tell them privately to your ruler, and then follow and carry them out outside, saying: 'This plan and this scheme are the virtue of my ruler.' Alas! If ministers can all do this, then it is truly the glory of good ministers!" The king said: "Jun Chen, you should broaden the great teachings of the Duke of Zhou, do not rely on power to act with authority, do not lean on punishment to be harsh, be generous and yet have rules, be at ease so as to reach harmony. When the people of Yin commit a crime, if I say to punish, do not punish at once; if I say to pardon, do not pardon at once, only be moderate. For those who do not follow your government and are not transformed by your teaching, punishment is used in order to stop the use of punishment, and only then is it used. For those who are used to treachery, who ruin the constant laws and disturb the customs, these three, even though their crimes are small, are not forgiven. Do not be angry at the stubborn and foolish, and do not demand perfection from any one person. One must be able to endure to achieve anything; one must be able to embrace for virtue to be great. Distinguish those who cultivate themselves, and also distinguish those who perhaps do not. Advance the good, to lead those who are perhaps not good. The people's nature is originally generous, and changes because of outside things. They go against the commands of those above, and follow what they themselves like. If you can be reverent toward the constant canons and rest on virtue, then at that time there will be none who do not change. When sincerity rises to the great law, I, the one man, will receive many blessings, and your goodness will be spoken of for all ages."

成王將崩，命召公、畢公率諸侯相康王，作《顧命》。

King Cheng was about to pass away, and commanded the Duke of Shao and the Duke of Bi to lead the feudal lords in assisting King Kang, and composed "The Testamentary Charge."

惟四月，哉生魄，王不懌。甲子，王乃洮頮水。相被冕服，憑玉幾。乃同，召太保奭、芮伯、彤伯、畢公、衛侯、毛公、師氏、虎臣、百尹、御事。王曰：“嗚呼！疾大漸，惟幾，病日臻。既彌留，恐不獲誓言嗣，茲予審訓命汝。昔君文王、武王宣重光，奠麗陳教，則肄肄不違，用克達殷集大命。在後之侗，敬迓天威，嗣守文、武大訓，無敢昏逾。今天降疾，殆弗興弗悟。爾尚明時朕言，用敬保元子釗弘濟於艱難，柔遠能邇，安勸小大庶邦。思夫人自亂於威儀。爾無以釗冒貢於非幾。”

In the fourth month, when the moon began to show its dark side (zai sheng po, the days when the moon first begins to grow bright), the king was unwell. On the jiazi day, the king washed his hair and face. His attendants dressed him in the ceremonial cap and robe, and he leaned on the jade armrest. Then he assembled and summoned the Grand Guardian Shi, the Earl of Rui, the Earl of Tong, the Duke of Bi, the Marquis of Wei, the Duke of Mao, the masters of the officers, the tiger guards, the hundred directors and the managers of affairs. The king said: "Alas! My illness has greatly worsened, it is already dangerous, and the illness comes day by day. I am already lingering, and fear I cannot proclaim and instruct my successor, so I carefully instruct you all. The former rulers King Wen and King Wu made their double radiance known, set down laws and laid out teachings, and people practiced them without disobedience, and so they could reach through Yin and Shang and accomplish the great mandate. Later I, this young one, reverently welcomed the awe of Heaven, and continued to keep the great teachings of Wen and Wu, not daring to be confused or to overstep. Now Heaven has sent down illness, and I almost cannot rise or be clear in mind. You should understand these words of mine at this time, and so be careful in protecting the eldest son Zhao, greatly cross over difficulties, comfort the distant and befriend the near, and bring peace and encouragement to the many states great and small. Remember that every person puts his own dignity in order. Do not let Zhao rush into improper and unsafe ground."

茲既受命，還出綴衣於庭。越翼日乙丑，王崩。太保命仲桓、南宮毛俾爰齊侯呂伋，以二干戈、虎賁百人逆子釗於南門之外。延入翼室，恤宅宗。丁卯，命作冊度。

When these men had received the command, they returned and set out the robe attendants' furnishings in the courtyard. On the second day, yichou, the king died. The Grand Guardian commanded Zhong Huan and Nangong Mao, together with Lu Ji, Marquis of Qi, to take two sets of shields and spears and a hundred tiger guards to receive the prince Zhao outside the south gate. They invited him into the side chamber, where he lodged in sorrow to preside over the mourning. On the dingmao day, he commanded the scribes to draw up the rules.

越七日癸酉，伯相命士須材。狄設黼扆、綴衣。牖間南向，敷重篾席，黼純，華玉，仍幾。西序東向，敷重厎席，綴純，文貝，仍幾。東序西向，敷重豐席，畫純，雕玉，仍幾。西夾南向，敷重筍席，玄紛純，漆，仍幾。越玉五重，陳寶，赤刀、大訓、弘璧、琬琰，在西序。大玉、夷玉、天球、河圖，在東序。胤之舞衣、大貝、鼖鼓，在西房；兌之戈、和之弓、垂之竹矢，在東房。大輅在賓階面，綴輅在阼階面，先輅在左塾之前，次輅在右塾之前。

On the seventh day, guiyou, the Chief Minister commanded the officers to prepare the materials. The Di people set up the axe-patterned screen and the robe attendants' furnishings. Between the door and window facing south, a double mat of bamboo was spread, with axe-pattern edging, with ornamental jade, and again an armrest. In the west alcove facing east, a double mat of fine bamboo was spread, with embroidered edging, with patterned cowries, and again an armrest. In the east alcove facing west, a double mat of reed was spread, with painted edging, with carved jade, and again an armrest. In the west side chamber facing south, a double mat of bamboo shoot skin was spread, with black variegated edging, with a lacquered armrest, and again an armrest. Jade objects were laid out in five layers, and treasures were displayed: the red knife, the Great Instructions, the great jade disc, and the jade tablets Wan and Yan, in the west alcove. The great jade, the Yi jade, the heavenly globe and the River Diagram, in the east alcove. Yin's dancing robes, the great cowrie and the great drum, in the west room; Dui's spear, He's bow and Chui's bamboo arrows, in the east room. The Great Carriage was before the guest steps, the Secondary Carriage before the eastern steps, the First Carriage before the left gate house, and the Next Carriage before the right gate house.

二人雀弁，執惠，立於畢門之內。四人綦弁，執戈上刃，夾兩階戺。一人冕，執劉，立於東堂，一人冕，執鉞，立於西堂。一人冕，執戣，立於東垂。一人冕，執瞿，立於西垂。一人冕，執銳，立於側階。

Two men in sparrow-colored caps, holding the three-pointed spear, stood inside the Bi gate. Four men in dark-colored caps, holding spears with blades pointing up, flanked the steps on both sides. One man in a ceremonial cap, holding a battle-axe, stood in the east hall; one man in a ceremonial cap, holding a great axe, stood in the west hall. One man in a ceremonial cap, holding a halberd, stood at the east corner. One man in a ceremonial cap, holding a long spear, stood at the west corner. One man in a ceremonial cap, holding a sharp spear, stood by the side steps.

王麻冕黼裳，由賓階隮。卿士邦君麻冕蟻裳，入即位。太保、太史、太宗皆麻冕彤裳。太保承介圭，上宗奉同瑁，由阼階隮。太史秉書，由賓階隮，御王冊命。曰：“皇后憑玉幾，道揚末命，命汝嗣訓，臨君周邦，率循大卞，燮和天下，用答揚文、武之光訓。”王再拜，興，答曰：“眇眇予末小子，其能而亂四方以敬忌天威。”乃受同瑁，王三宿，三祭，三吒。上宗曰：“饗！”太保受同，降，盥，以異同秉璋以酢。授宗人同，拜。王答拜。太保受同，祭，嚌，宅，授宗人同，拜。王答拜。太保降，收。諸侯出廟門俟。

The king, in a hemp cap and axe-patterned lower garment, ascended by the guest steps. The ministers and lords of the states, in hemp caps and ant-colored garments, entered and took their places. The Grand Guardian, the Grand Historian and the Grand Master of Ceremonies all wore hemp caps and red lower garments. The Grand Guardian bore the great jade tablet, and the Chief Ceremonial Master bore the tong and the jade cap tablet, and ascended by the eastern steps. The Grand Historian, holding the document, ascended by the guest steps, and read out the charge to the king. He said: "The great sovereign, leaning on the jade armrest, proclaims his last charge, commands you to continue to keep the teachings, to come to rule the state of Zhou, follow the great laws, harmonize all under heaven, and so answer and make known the bright teachings of Wen and Wu." The king bowed twice, rose, and answered: "I, small and insignificant, the last of the young, how can I govern the four quarters and revere the awe of Heaven?" Then he received the tong and the jade cap tablet, and the king stepped forward three times, offered three times, and poured libation three times. The Chief Ceremonial Master said: "Partake!" The Grand Guardian took the tong, came down, washed his hands, and with another tong, holding the zhang jade, returned the toast. He gave the tong to the master of ceremonies and bowed. The king bowed in return. The Grand Guardian took the tong, offered, tasted the wine, withdrew to his place, gave the tong to the master of ceremonies, and bowed. The king bowed in return. The Grand Guardian came down and gathered up the ritual vessels. The feudal lords went out of the temple gate to wait.

康王既屍天子，遂誥諸侯，作《康王之誥》。

King Kang, having taken his place as Son of Heaven, proclaimed to the feudal lords, and composed "The Proclamation of King Kang."

王出，在應門之內，太保率西方諸侯入應門左，畢公率東方諸侯入應門右，皆布乘黃朱。賓稱奉圭兼幣，曰：“一二臣衛，敢執壤奠。”皆再拜稽首。王義嗣，德答拜。太保暨芮伯鹹進，相揖。皆再拜稽首曰：“敢敬告天子，皇天改大邦殷之命，惟周文武誕受羑若，克恤西土。惟新陟王畢協賞罰，戡定厥功，用敷遺後人休。今王敬之哉！張皇六師，無壞我高祖寡命。”

The king came out, within the Ying gate, and the Grand Guardian led the lords of the west in through the left of the Ying gate, while the Duke of Bi led the lords of the east in through the right of the Ying gate, all with their carriages displayed and dressed in yellow and vermilion. The guests, speaking as bearers of the jade tablets and offering gifts, said: "We, one or two ministers who defend the throne, dare to present the products of our lands." All bowed twice and touched their heads to the ground. The king answered the bow with the virtue befitting a successor. The Grand Guardian and the Earl of Rui both stepped forward and bowed to one another. All bowed twice and touched their heads to the ground and said: "We dare to respectfully tell the Son of Heaven that August Heaven changed the mandate of the great state of Yin, and only King Wen and King Wu of Zhou received great approval and favor, and were able to care for the western lands. The king who recently ascended to Heaven was entirely just in reward and punishment, made firm his achievement, and laid out the good to leave to later generations. Now the king must be reverent! Enlarge the six armies, and do not ruin the rare mandate of our high ancestor."

王若曰：“庶邦侯、甸、男、衛，惟予一人釗報誥。昔君文武丕平，富不務咎，厎至齊信，用昭明於天下。則亦有熊羆之士，不二心之臣，保乂王家，用端命於上帝。皇天用訓厥道，付畀四方。乃命建侯樹屏，在我後之人。今予一二伯父尚胥暨顧，綏爾先公之臣服於先王。雖爾身在外，乃心罔不在王室，用奉恤厥若，無遺鞠子羞！”群公既皆聽命，相揖，趨出。王釋冕，反喪服。

The king spoke thus: "Lords of the many states, of the Hou, Dian, Nan and Wei zones, I, the one man Zhao, answer your proclamation. Former rulers King Wen and King Wu were greatly peaceful, rich yet not eager to blame and punish, and reached a single sincerity, which they made bright to all under heaven. There were also warriors like bears and brown bears, and ministers with no double heart, who protected and governed the royal house, and so correctly received the mandate of the High Lord. August Heaven therefore guided his Way and gave the four quarters into his hands. Then he commanded the enfeoffment of feudal lords and set up screens and fences, upon us the later generations. Now may my one or two uncles still look after one another, and settle the heart of your former lords who submitted to the former kings. Although you are outside, your hearts are never not in the royal house, in order to carry out what care should do, and do not leave shame upon me, the young child!" The nobles had all heard the command, bowed to one another and withdrew with quick steps. The king took off his ceremonial cap and returned to mourning dress.

康王命作冊畢，分居里，成周郊，作《畢命》。

King Kang commanded the Duke of Bi, as scribe, to separate the dwellings of the people and perfect the outskirts of Zhou, and composed "The Charge to the Duke of Bi."

惟十有二年，六月庚午，朏。越三日壬申，王朝步自宗周，至於豐。以成周之眾，命畢公保釐東郊。

In the twelfth year, on the gengwu day of the sixth month, the new moon first appeared. Three days later, on the renshen day, the king went on foot in the morning from Zongzhou and arrived at Feng. With the multitude of Chengzhou, he commanded the Duke of Bi to put the eastern suburb in peace and order.

王若曰：“嗚呼！父師，惟文王、武王敷大德於天下，用克受殷命。惟周公左右先王，綏定厥家，毖殷頑民，遷於洛邑，密邇王室，式化厥訓。既歷三紀，世變風移，四方無虞，予一人以寧，道有升降，政由俗革，不臧厥臧，民罔攸勸。

The king spoke thus: "Alas! Father and Teacher, King Wen and King Wu spread great virtue under heaven, and so were able to receive the mandate of Yin. The Duke of Zhou assisted the former king, brought peace to his house, guarded against the stubborn people of Yin and moved them to the city of Luo, near the royal house, to be transformed by instruction. Three periods of twelve years have already passed, the world has changed and customs have shifted, the four quarters have no worries, and I, the one man, am therefore at peace; the Way has its rising and falling, and government must change with custom, and if one does not commend the good, the people have nothing to be encouraged by.

惟公懋德，克勤小物，弼亮四世，正色率下，罔不祗師言。嘉績多於先王，予小子垂拱仰成。”

(King Kang continued:) You are able to strive in virtue and to be diligent in small matters, you have assisted four generations with your light, your bearing is upright and leads your subordinates, and none does not revere and take your words as a model. Your good achievements exceed those of the former kings, and I, the young one, with hanging garments and folded hands look up to see the work completed."

王曰：“嗚呼！父師，今予祗命公以周公之事，往哉！旌別淑慝，表厥宅裡，彰善癉惡，樹之風聲。弗率訓典，殊厥井疆，俾克畏慕。申畫郊圻，慎固封守，以康四海。政貴有恆，辭尚體要，不惟好異。商俗靡靡，利口惟賢，餘風未殄，公其念哉！我聞曰：‘世祿之家，鮮克由禮’。以蕩陵德，實悖天道。敝化奢麗，萬世同流。茲殷庶士，席寵惟舊，怙侈滅義，服美於人。驕淫矜侉，將由惡終。

The king said: "Alas! Father and Teacher, now I respectfully charge you with the work of the Duke of Zhou, go! Distinguish the good from the evil, mark out their dwellings and villages, commend the good and hate the evil, and establish customs and reputation. For those who do not follow the instructions and canons, set apart their field boundaries, so that they may fear and may admire. Redraw the outskirts and the borders, be careful to secure the defenses, to bring peace to the four seas. In government what is valued is constancy, in writing what is valued is being appropriate and concise, and do not only like what is new and strange. The Shang custom was soft and decadent, taking glib speech as worth, and the remnants of its ways are not yet gone, and you must remember this! I have heard: 'Families who have eaten salaries for generations seldom follow ritual.' To overbear virtue with wantonness is truly contrary to the Way of Heaven. Decayed customs, extravagance and splendor, are the same stream through ten thousand ages. These many officers of Yin, relying on old favor, presuming on extravagance and destroying righteousness, their dress is finer than others'. Proud, licentious and boastful, they will end in evil.

雖收放心，閒之惟艱。資富能訓，惟以永年。惟德惟義，時乃大訓。不由古訓，於何其訓。”

(King Kang continued:) Even if one reins in a wanton heart, guarding against it is still difficult. When wealth is plentiful and one can still receive instruction, one can then last long. Only virtue, only righteousness, this is the great teaching. If one does not follow the ancient teaching, what else is there to teach with."

王曰：“嗚呼！父師，邦之安危，惟茲殷士。不剛不柔，厥德允修。惟周公克慎厥始，惟君陳克和厥中，惟公克成厥終。三後協心，同厎於道，道洽政治，澤潤生民，四夷左衽，罔不鹹賴，予小子永膺多福。公其惟時成周，建無窮之基，亦有無窮之聞。子孫訓其成式，惟乂。嗚呼！罔曰弗克，惟既厥心；罔曰民寡，惟慎厥事。欽若先王成烈，以休於前政。”

The king said: "Alas! Father and Teacher, the safety or danger of the state lies with these officers of Yin. Neither hard nor soft, that virtue is truly well cultivated. The Duke of Zhou was able to be careful in its beginning, Jun Chen was able to harmonize its middle, and you are able to complete its end. When the three lords are of one heart and together reach the Way, when the Way is harmonious and government is orderly, and kindness moistens the people, there is none of the barbarians who wear the robe fastened on the left who does not depend on it, and I, the young one, will forever receive many blessings. You, sir, at this Chengzhou, establish an endless foundation, and will also have an endless name. If your descendants follow the already completed model, they will be able to govern. Alas! Do not say it cannot be done, only exhaust your heart; do not say the people are few, only be careful in your work. Be reverent as in the achievements the former kings accomplished, so as to be fine before the earlier governance."

穆王命君牙，為周大司徒，作《君牙》。

King Mu appointed Jun Ya as the Grand Minister of the Multitude of Zhou, and composed "Jun Ya."

王若曰：“嗚呼！君牙，惟乃祖乃父，世篤忠貞，服勞王家，厥有成績，紀於太常。惟予小子嗣守文、武、成、康遺緒，亦惟先正之臣，克左右亂四方。心之憂危，若蹈虎尾，涉於春冰。今命爾予翼，作股肱心膂，纘乃舊服。無忝祖考，弘敷五典，式和民則。爾身克正，罔敢弗正，民心罔中，惟爾之中。夏暑雨，小民惟曰怨諮：冬祁寒，小民亦惟曰怨諮。厥惟艱哉！思其艱以圖其易，民乃寧。

The king spoke thus: “Alas! Junya, your grandfather and father, generation after generation, were sincere, loyal, and steadfast, and toiled for the royal house; they had achievements, recorded on the Grand Standard. I, the young one, succeed to and guard the legacy left by Wen, Wu, Cheng, and Kang, and rely only on the ministers of the former rulers to assist in governing the four quarters. The anxiety and danger in my heart are like treading on a tiger’s tail, like walking on spring ice. Now I command you to aid me, to be my thighs and arms, my heart and belly and spine, and to continue your former duties. Do not bring shame on your ancestors, and widely set forth the Five Canons, to bring the people’s norms into harmony. If you yourself are upright, no one will dare to be crooked; the people’s hearts have no center, and rely only on your center. In the summer’s heat and rain the common people only complain and sigh; in the winter’s fierce cold the common people also only complain and sigh. How hard this is! Think of that hardship and plan for the easy, and then the people will be at peace.

嗚呼！丕顯哉，文王謨！丕承哉，武王烈！啟佑我後人，鹹以正罔缺。爾惟敬明乃訓，用奉若於先王，對揚文、武之光命，追配於前人。”

(King Mu continued:) Alas! How greatly illustrious were the plans of King Wen! How greatly continued were the achievements of King Wu! They opened the way and aided us, their descendants, all by the correct path and without gaps. You must reverently make plain your instructions, in order to follow the former kings, to respond to and exalt the bright mandate of Wen and Wu, and to match those of former times.”

王若曰：“君牙，乃惟由先正舊典時式，民之治亂在茲。率乃祖考之攸行，昭乃闢之有乂。”

The king said: “Junya, you must follow the old statutes of the former chief ministers and the rules of this time; the order or disorder of the people lies here. Follow what your ancestors did, and make plain that your ruler has good order.”

穆王命伯冏，為周太僕正，作《冏命》。

King Mu appointed Bo Jiong as the Chief Master of the Horse of Zhou, and made the “Charge to Jiong.”

王若曰：“伯冏，惟予弗克於德，嗣先人宅丕後，怵惕惟厲，中夜以興，思免厥愆。昔在文、武、聰明齊聖，小大之臣，鹹懷忠良。其侍御僕從，罔匪正人，以旦夕承弼厥闢，出入起居，罔有不欽；發號施令，罔有不臧。下民祇若，萬邦鹹休。惟予一人無良，實賴左右前後有位之士，匡其不及，繩愆糾繆，格其非心，俾克紹先烈。今予命汝作大正，正於群僕侍御之臣，懋乃後德，交修不逮。慎簡乃僚，無以巧言令色，便辟側媚，其惟吉士。僕臣正，厥後克正；僕臣諛，厥後自聖。後德惟臣，不德惟臣。爾無暱於憸人，充耳目之官，迪上以非先王之典。

The king spoke thus: “Bo Jiong, I am not capable in virtue, yet I succeed my forebears in this great seat of rulership, wary and fearful, rising at midnight, wishing to avoid error. In the past Wen and Wu were keen, wise, and equally sage, and ministers great and small all cherished loyalty and goodness. Those attendants and servants were all upright men, who from morning to night received and corrected their ruler, and in going out and in, in resting and sitting, none was without reverence; in issuing orders and decrees, none was not good. The common people were respectful and compliant, and the ten thousand states were all fine. I, the one man, am not good, and truly rely on the officers of rank on my left, right, front, and back to correct what I fail to reach, to rectify my errors, to examine my mistakes, and to set right my crooked heart, so that I may continue the glorious achievements of my forebears. Now I appoint you as chief rectifier, to rectify the servants and attendants, to encourage your ruler’s virtue, and to cultivate one another where you fall short. Be careful in selecting your subordinates; do not use those with clever words and ingratiating looks, or those who fawn and flatter, but only good men. If the servants are upright, then the ruler can be upright; if the servants flatter, then the ruler will think himself a sage. The ruler’s virtue lies with his ministers, and the ruler’s lack of virtue also lies with his ministers. Do not befriend flatterers and fill the posts of ears and eyes, leading those above to depart from the statutes of the former kings.

非人其吉，惟貨其吉，若時，瘝厥官，惟爾大弗克祇厥闢，惟予汝辜。”王曰：“嗚呼，欽哉！永弼乃後於彝憲。”

(King Mu continued:) If it is not that the man is good but only that his gifts are good, then it harms the office, and you will have been greatly unable to be reverent toward your ruler, and I shall lay blame upon you.” The king said: “Alas, be reverent! Forever use the constant law to assist your ruler.”

呂命穆王訓夏贖刑，作《呂刑》。

The Marquis of Lu received his charge, and King Mu taught about the redeeming punishments of Xia, and made the “Punishments of Lu.”

惟呂命，王享國百年，耄，荒度作刑，以詰四方。王曰：“若古有訓，蚩尤惟始作亂，延及於平民，罔不寇賊，鴟義，奸宄，奪攘，矯虔。苗民弗用靈，制以刑，惟作五虐之刑曰法。殺戮無辜，爰始淫為劓、刵、椓、黥。越茲麗刑並制，罔差有辭。民興胥漸，泯泯棼棼，罔中於信，以覆詛盟。虐威庶戮，方告無辜於上。上帝監民，罔有馨香德，刑發聞惟腥。皇帝哀矜庶戮之不辜，報虐以威，遏絕苗民，無世在下。乃命重、黎，絕地天通，罔有降格。群后之逮在下，明明棐常，鰥寡無蓋。

The Marquis of Lu received his charge, and the king, a hundred years on the throne and in his old age, still broadly planned and established the punishments, in order to question the four quarters. The king said: “There is an ancient teaching: Chi You began to cause disorder, which spread to the common people, so that none did not rob and harm, rising up proudly as if it were righteousness, committing treachery and evil, plundering and seizing, deceiving and violating. The Miao people did not use goodness but regulated by punishment, and only made five cruel punishments and called them law. They killed the innocent, and so began to use excessively the cutting off of the nose, the cutting off of the ears, castration, and tattooing. They imposed all together on those who were attached to the penalty, and did not distinguish those who had a defense. The people rose up to deceive one another, in confusion and disorder, not holding to trust, and so overturned curses and covenants. Those killed in great numbers under the cruelty and terror were reporting to Heaven above of their innocence. The Lord on High observed the people, and there was no fragrant virtue, and what the punishments gave off was only a foul smell. The Emperor (Yao) took pity on the innocent who had been killed in multitudes, used his authority to repay cruelty, cut off the Miao people, and did not let their line continue below. Then he commanded Chong and Li to cut off the communication between earth and heaven, so that no spirits came down again. The many lords then were in the lower world, clearly assisting the constant way, and widowers and widows were not left covered over.

皇帝清問下民鰥寡有辭於苗。德威惟畏，德明惟明。乃命三後，恤功於民。

(King Mu continued:) The Emperor questioned the people below with clarity, and widowers and widows had words of complaint against the Miao people. It is virtuous authority that makes people fear, and it is virtuous clarity that is true clarity. Then he commanded the three lords to take heed of the work of caring for the people.

伯夷降典，折民惟刑；禹平水土，主名山川；稷降播種，家殖嘉穀。三後成功，惟殷於民。士制百姓於刑之中，以教祗德。穆穆在上，明明在下，灼於四方，罔不惟德之勤，故乃明於刑之中，率乂於民棐彝。典獄非訖於威，惟訖於富。敬忌，罔有擇言在身。惟克天德，自作元命，配享在下。”

(King Mu continued:) Bo Yi brought down the rites and canons, and judged the people’s feelings by punishment alone; Yu regulated the waters and soil and was in charge of naming the mountains and rivers; Ji brought down sowing, and each household multiplied fine grain. When the three lords had succeeded, the people were thereby prosperous. The officers used moderate punishment to restrain the common people, in order to teach reverence for virtue. The solemn above and the bright below illuminated the four quarters, and none was not diligent in virtue, and so they could make clear the moderation of punishments, in order to govern the people and assist the constant way. In charge of lawsuits, they did not stop at awe but stopped only at sufficiency. Reverent and cautious, they had no words to be faulted for. Being able to match Heaven’s virtue, they themselves accomplished the great mandate, and in the world below shared in the sacrifice.”

王曰：“嗟！四方司政典獄，非爾惟作天牧？今爾何監？非時伯夷播刑之迪？其今爾何懲？惟時苗民匪察於獄之麗，罔擇吉人，觀於五刑之中；惟時庶威奪貨，斷制五刑，以亂無辜，上帝不蠲，降咎於苗，苗民無辭於罰，乃絕厥世。”

The king said: “Alas! You who manage governmental affairs and have charge of lawsuits in the four quarters, are you not acting as Heaven’s shepherds? What do you take as your model now? Is it not what Bo Yi propagated, the guidance of punishments? What do you take as a warning now? It is that the Miao people did not examine what lawsuits attach to, did not choose good men to observe the moderation of the five punishments; it is that the many authorities seized goods and wealth, arbitrarily decided the five punishments, and used them to disturb the innocent, and the Lord on High did not absolve them but sent down calamity upon the Miao, and the Miao people had no word to say against the punishment, and so their line was cut off.”

王曰：“嗚呼！念之哉。伯父、伯兄、仲叔、季弟、幼子、童孫，皆聽朕言，庶有格命。今爾罔不由慰曰勤，爾罔或戒不勤。天齊於民，俾我一日，非終惟終，在人。爾尚敬逆天命，以奉我一人！雖畏勿畏，雖休勿休。惟敬五刑，以成三德。

The king said: “Alas! Remember this. Paternal uncles, paternal elder cousins, younger uncles, younger brothers, young sons, and boy grandsons, all listen to my words, and perhaps you will obtain a good mandate. Now there is none among you who does not console himself by saying he is diligent, and none of you warns himself against not being diligent. Heaven puts the people in order and has given me this day; it is not an end, only an ending, and it lies with people. You should reverently welcome the mandate of Heaven, in order to serve me, the one man! Even if it is fearful, do not fear; even if it is fine, do not rest content in its fineness. Only be reverent about the five punishments, in order to complete the three virtues.

一人有慶，兆民賴之，其寧惟永。”

(King Mu continued:) When one man has goodness and blessing, the myriad people rely on him, and that peace will then be long-lasting.”

王曰：“籲！來，有邦有土，告爾祥刑。在今爾安百姓，何擇，非人？何敬，非刑？何度，非及？兩造具備，師聽五辭。五辭簡孚，正於五刑。五刑不簡，正於五罰；五罰不服，正於五過。五過之疵：惟官，惟反，惟內，惟貨，惟來。其罪惟均，其審克之！五刑之疑有赦，五罰之疑有赦，其審克之！簡孚有眾，惟貌有稽。無簡不聽，具嚴天威。墨闢疑赦，其罰百鍰，閱實其罪。劓闢疑赦，其罪惟倍，閱實其罪。

The king said: “Alas! Come, you who have states and lands, I will tell you of the auspicious and good punishments. Now that you settle the people, what do you choose, if not people? What do you reverently attend to, if not punishments? What do you plan and weigh, if not what the case reaches? When plaintiff and defendant are both present, the judges hear the five statements. When the five statements are verified as credible, determine them according to the five punishments. If the five punishments cannot be verified, determine them according to the five fines; if the five fines cannot convince people, determine them according to the five faults. The faults in the five faults are: reliance on official power, repayment of a grudge, relations through the inner family, bribery of goods, and solicitation. Where the crime is the same, one must be careful to verify it! If there is doubt in the five punishments, pardon; if there is doubt in the five fines, pardon; one must be careful to verify it! Verification wins the trust of the people, and one should also examine appearances. If it is not verified, do not hear it, and all should revere Heaven’s awe. If there is doubt in the tattooing punishment, pardon it and fine a hundred huan, and examine and verify the crime. If there is doubt in the nose-cutting punishment, pardon it and fine double (the received text reads “the crime is double”; one view holds that “crime” is an error for “fine”), and examine and verify the crime.

剕闢疑赦，其罰倍差，閱實其罪。宮闢疑赦，其罰六百鍰，閱實其罪。大辟疑赦，其罰千鍰，閱實其罪。墨罰之屬千。劓罰之屬千，剕罰之屬五百，宮罰之屬三百，大辟之罰其屬二百。五刑之屬三千。

(King Mu continued:) If there is doubt in the foot-cutting punishment, pardon it and fine double plus a further step, and examine and verify the crime. If there is doubt in the castration punishment, pardon it and fine six hundred huan, and examine and verify the crime. If there is doubt in the death penalty, pardon it and fine a thousand huan, and examine and verify the crime. The clauses for the tattooing punishment number one thousand. The clauses for the nose-cutting punishment number one thousand, the clauses for the foot-cutting punishment number five hundred, the clauses for the castration punishment number three hundred, and the clauses for the death penalty number two hundred. In all, the clauses of the five punishments number three thousand.

上下比罪，無僣亂辭，勿用不行，惟察惟法，其審克之！上刑適輕，下服；下刑適重，上服。輕重諸罰有權。刑罰世輕世重，惟齊非齊，有倫有要。罰懲非死，人極於病。非佞折獄，惟良折獄，罔非在中。察辭於差，非從惟從。哀敬折獄，明啟刑書胥占，鹹庶中正。其刑其罰，其審克之。獄成而孚，輸而孚。其刑上備，有並兩刑。”

(King Mu continued:) Compare upward and downward in fixing guilt; do not confuse the statements, do not use laws that are no longer in force, but only examine and only apply the law, and be careful to verify it! When a higher punishment is suitable to be lightened, apply the lower punishment; when a lower punishment is suitable to be made heavier, apply the higher punishment. In all penalties light and heavy, there is room for adjustment. Punishments are sometimes light in one age and sometimes heavy in another; whether uniform or not, they have order and essentials. If the penalty is not death, the person has already been brought to utmost distress. Cases are not decided by glib mouths but only by good and kind men, and there is none that does not reach the mean. Examine where the statements are inconsistent, and follow only what does not follow. Decide cases with compassion and reverence, openly open the books of punishment and weigh them together, all hoping for moderation and fairness. As for those punishments and penalties, be careful to verify them. When a case is concluded and people believe it, and when it is reported and people also believe it, the punishments must be fully prepared, and sometimes two punishments are combined.”

王曰：“嗚呼！敬之哉！官伯族姓，朕言多懼。朕敬於刑，有德惟刑。今天相民，作配在下。明清於單辭，民之亂，罔不中聽獄之兩辭，無或私家於獄之兩辭！獄貨非寶，惟府辜功，報以庶尤。永畏惟罰，非天不中，惟人在命。天罰不極，庶民罔有令政在於天下。”

The king said: “Alas! Be reverent! Officials, earls, and clans, my words have much of caution and fear. I am reverent about punishments, and use punishment only where there is virtue. Now Heaven is aiding the people, and we are their counterpart below. Listen clearly to one side’s statement, and in governing the people, there is none that does not hear the two sides of the case with impartiality; let no one turn the two sides of a case into a private affair! Goods and wealth in a lawsuit are not treasures; they are merely the fruit of accumulated guilt, and will be repaid with the resentment of the multitude. What is to be forever feared is only punishment; it is not that Heaven is not impartial, but that people themselves hold their fate. If Heaven’s punishment does not reach its extreme, the common people under Heaven will not have good government.”

王曰：“嗚呼！嗣孫，今往何監，非德？於民之中，尚明聽之哉！哲人惟刑，無疆之辭，屬於五極，鹹中有慶。受王嘉師，監於茲祥刑。”

The king said: “Alas! Descendant heirs, from now on what do you take as your model, if not virtue? As to the people’s impartiality, you must still listen clearly! When the wise use punishment, their words have no boundary, and are assigned to the Five Ultimates, and when all are moderate there is blessing. All those who receive the king’s praise, observe these auspicious and good punishments.”

平王錫晉文侯秬鬯、圭瓚，作《文侯之命》。

King Ping gave Marquis Wen of Jin black millet wine and a jade libation ladle, and made the “Charge to Marquis Wen.”

王若曰：“父義和！丕顯文、武，克慎明德，昭升於上，敷聞在下；惟時上帝，集厥命於文王。亦惟先正克左右昭事厥闢，越小大謀猷罔不率從，肆先祖懷在位。嗚呼！閔予小子嗣，造天丕愆。殄資澤於下民，侵戎我國家純。即我御事，罔或耆壽俊在厥服，予則罔克。曰惟祖惟父，其伊恤朕躬！嗚呼！有績予一人永綏在位。父義和！汝克紹乃顯祖，汝肇刑文、武，用會紹乃闢，追孝於前文人。

The king spoke thus: “Father Yihe! How greatly illustrious were Wen and Wu, who could carefully make virtue plain, shining above and spreading to be heard below; and so the Lord on High gathered the mandate upon King Wen. It was also only because the former ministers could assist and make plain the service of their rulers, and plans great and small were all followed, that the former kings could be securely in their positions. Alas! Pity me, the young one, who succeeded to the throne and met with Heaven’s great punishment. Wealth and kindness were cut off from the people below, and invasions and attacks of the Rong greatly damaged our state. As for my officers in charge of affairs, there is none of high years and fine qualities in office, and I cannot manage. I say I hope only for my grandfathers and only for my fathers, that they will care for my person! Alas! There is merit that lets me, the one man, remain securely in position forever. Father Yihe! You are able to continue your illustrious ancestor; you begin by modeling yourself on Wen and Wu, in order to join with and continue your ruler, and to extend filial piety to those of former generations who had cultural virtue.

汝多修，扞我於艱，若汝，予嘉。”

(King Ping continued:) You have done much to put things in order, and in difficulty you have defended me; for one like you, I give my praise.”

王曰：“父義和！其歸視爾師，寧爾邦。用賚爾秬鬯一卣，彤弓一，彤矢百，盧弓一，盧矢百，馬四匹。父往哉！柔遠能邇，惠康小民，無荒寧。簡恤爾都，用成爾顯德。”

The king said: “Father Yihe! Go back and inspect your troops, and make your state peaceful. I give you one jar of black millet wine, one red bow and a hundred red arrows, one black bow and a hundred black arrows, and four horses. Father, go! Pacify the distant and befriend the near, show kindness and security to the common people, and do not neglect peace. Choose and care for your towns, in order to complete your illustrious virtue.”

魯侯伯禽宅曲阜，徐、夷並興，東郊不開。作《費誓》。

Boqin, Marquis of Lu, was living at Qufu, when the Xu Rong and the Huai Yi rose together, and the eastern suburbs could not be opened. He made the “Oath at Bi.”

公曰：“嗟！人無譁，聽命。徂茲淮夷、徐戎並興。善乃甲冑，敿乃幹，無敢不弔！備乃弓矢，鍛乃戈矛，礪乃鋒刃，無敢不善！今惟淫舍牿牛馬，杜乃擭，敜乃穽，無敢傷牿。牿之傷，汝則有常刑！馬牛其風，臣妾逋逃，勿敢越逐，祗復之，我商賚爾。乃越逐不復，汝則有常刑！無敢寇攘，逾垣牆，竊馬牛，誘臣妾，汝則有常刑！甲戌，我惟徵徐戎。峙乃糗糧，無敢不逮；汝則有大刑！魯人三郊三遂，峙乃楨榦。甲戌，我惟築，無敢不供；汝則有無餘刑，非殺。魯人三郊三遂，峙乃芻茭，無敢不多；汝則有大刑！”

The duke said: “Alas! People, do not make a clamor; listen to the order. In times past these Huai Yi and Xu Rong rose together. Prepare your armor and helmets, tie on your shields, and dare not be careless! Prepare your bows and arrows, forge your lances and spears, sharpen your blades, and dare not be careless! Now you must release in great numbers the oxen and horses that are penned and kept, close up your animal traps, and fill in your pits, and not dare to harm the penned animals. If the penned animals are harmed, you will suffer the regular punishment! If horses or oxen stray, or male or female servants run away, do not dare to cross boundaries in pursuit; return them respectfully, and I will consider rewarding you. If you cross boundaries in pursuit and do not return them, you will suffer the regular punishment! If you dare to plunder and seize, climb over walls, steal horses and oxen, or lure away male and female servants, you will suffer the regular punishment! On the jiaxu day I will campaign against the Xu Rong. Store up your dried provisions, and do not dare to let them be insufficient; you will suffer a great punishment! You men of the three suburbs and three outer districts of Lu, store up your boards and posts for wall-building. On the jiaxu day I will build fortifications, and you must not fail to supply them; you will suffer the punishment of leaving nothing over, though not death. You men of the three suburbs and three outer districts of Lu, store up your fodder, and do not dare to let it be too little; you will suffer a great punishment!”

秦穆公伐鄭，晉襄公帥師敗諸崤，還歸，作《秦誓》。

Duke Mu of Qin attacked Zheng, and Duke Xiang of Jin led his army and defeated him at Xiao; after he returned, he made the “Oath of Qin.”

公曰：“嗟！我士，聽無譁！予誓告汝群言之首。古人有言曰：‘民訖自若，是多盤。’責人斯無難，惟受責俾如流，是惟艱哉！我心之憂，日月逾邁，若弗雲來。惟古之謀人，則曰未就予忌；惟今之謀人，姑將以為親。雖則云然，尚猷詢茲黃髮，則罔所愆。”

The duke said: “Alas! My officers, listen and do not make a clamor! I swear and tell you the chief of all words. The ancients had a saying: ‘If people all think themselves right, they will produce much ease and license.’ Blaming others is not difficult; only to accept blame as freely as flowing water, that is hard! The sorrow in my heart is that the days and months pass and seem never to return. As for the counselors of old, I say that before they could even draw near me I resented them; as for the counselors of today, for now I will treat them as kin. Even so, I should still consult these gray-haired elders, and then there will be no faults.”

番番良士，旅力既愆，我尚有之；仡仡勇夫，射御不違，我尚不欲。惟截截善諞言，俾君子易辭，我皇多有之！昧昧我思之，如有一介臣，斷斷猗無他技，其心休休焉，其如有容。人之有技，若己有之。人之彥聖，其心好之，不啻若自其口出。是能容之，以保我子孫黎民，亦職有利哉！人之有技，冒疾以惡之；人之彥聖而違之，俾不達是不能容，以不能保我子孫黎民，亦曰殆哉！邦之杌隉，曰由一人；邦之榮懷，亦尚一人之慶。”

(Duke Mu of Qin continued:) The white-haired good men are already weak in strength, yet I still have them; the brave and vigorous warriors, with no error in archery or driving, I do not yet want. It is only those shallow and glib words that make a superior person easily change his tone and look, and of such I have many! In secret I think: suppose there were one minister, sincere and devoted, with no other skill, whose heart is broad, as if he could tolerate others. When others have skills, it is as if he had them himself. When others are outstanding and wise, he loves them in his heart, not only as if the words came out of his own mouth. One who can tolerate others like this, to protect my descendants and the black-haired people, would be beneficial indeed! When others have skills, he is jealous and hates them; when others are outstanding and wise yet he opposes them so that they cannot get through, this is not being able to tolerate others, and so he cannot protect my descendants and the black-haired people, and that too is dangerous! When a state is tottering and unsafe, it is said to be due to one man; when a state is glorious and secure, it is likewise the blessing of one man.”

帝曰：「來，禹！汝亦昌言。」禹拜曰：「都！帝，予何言？予思日孜孜。」皋陶曰：「籲！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，濬畎澮距川；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。」

Emperor Shun said: “Come, Yu! You too say some good words.” Yu bowed and said: “Ah! Emperor, what is there for me to say? I only think of being diligent every day without slackening.” Gao Yao said: “Alas! How, diligent?” Yu said: “The great flood rose to the sky, vast and surging, embracing the mountains and overflowing the hills, and the people below were sunk and drowned. I rode in four kinds of conveyance, followed the mountain ridges and cut trees to make marks, and together with Yi presented fresh birds, beasts, fish, and turtles to the people. I opened the great rivers of the nine provinces so that they reached the four seas, and dredged the field ditches and channels so that they reached the great rivers; and together with Ji I sowed grain, presenting the hard-won food and fresh meat to the people. I strove to adjust and move what was present and absent, and to trade and store. The multitudes were then able to eat grain, and the ten thousand states began to be governed.” Gao Yao said: “Yes! You should be taken as a model for these good words.”

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。」

Yu said: “Ah! Emperor, be careful of the position where you stand.” Emperor Shun said: “Yes!” Yu said: “Rest in the place where you should rest, think of the subtle, think of peace and health. Let your assistants be upright, and when you make a move, there will be a great response. Wait for the will to be clear in order to receive the Lord on High, and Heaven will again send down a good mandate.”

帝曰：「籲！臣哉鄰哉！鄰哉臣哉！」禹曰：「俞！」

Emperor Shun said: “Alas! Ministers, neighbors! Neighbors, ministers!” Yu said: “Yes!”

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，以五采彰施於五色，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，欲並生哉！工以納言，時而颺之，格則承之庸之，否則威之。」

Emperor Shun said: “Ministers are my thighs, arms, ears, and eyes. I wish to guide and help the people, and you assist me. I wish to exert strength in the four quarters, and you go and act. I wish to look at the images of the ancients: the sun, moon, stars, mountain, dragon, and flowered pheasant made into painted decoration; ritual vessels of the ancestral temple, water weed, fire, rice grains, the axe pattern, and the two-bow pattern, embroidered in fine kudzu cloth and applied clearly in five colors with five kinds of hues, made into ceremonial robes; you are to make these distinctions clear. I wish to hear the six pitch-pipes, five notes, and eight kinds of instruments, and from them to examine order and disorder, to proclaim and receive the words of the five quarters; you are to listen. If I go astray, you correct me; do not agree to my face and then speak behind my back after retiring. Be careful of those who attend on the left and right! Those foolish and stubborn ones who offer slander, if they cannot hold their posts, should be made plain by the archery rite, made to remember the lesson by beating with the rod, and recorded in the bamboo records, for I want them all to live on! The musicians pass on the words; those that are timely are made known, those who correct themselves are employed, and those who do not change are punished with awe.”

禹曰：「俞哉！帝光天之下，至於海隅蒼生，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。」

Yu said: “Yes indeed! The Emperor’s radiance is under heaven, reaching to the common people at the corners of the sea and the many worthies of the ten thousand states, all of whom are the Emperor’s ministers, waiting only for the Emperor to raise them in time. Receive their words everywhere, plainly examine the people by their achievements, and reward the meritorious with carriages, horses, and robes. Who would dare not to yield, who would dare not respond reverently? If the Emperor cannot apply them in time, and the worthy and the foolish are mixed together and promoted day by day, there will be no achievement.”

「無若丹朱傲，惟慢遊是好，傲虐是作。罔晝夜頟頟，罔水行舟。朋淫於家，用殄厥世。予創若時，娶於塗山，辛壬癸甲。啟呱呱而泣，予弗子，惟荒度土功。弼成五服，至於五千。州十有二師，外薄四海，鹹建五長，各迪有功，苗頑弗即工，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。

(Yu continued:) “Do not be arrogant like Dan Zhu, who loved only idleness and wandering, and did arrogant and cruel things. Day and night without rest he made noise, and sailed boats where there was no water. In crowds in his household he committed license, and so brought his line to an end. I took this as a warning, and married at Tushan, and left after four days, xin, ren, gui, and jia. When Qi cried and wailed, I had no time to act as his father, being busy only with the work of measuring the waters and soil. I helped complete the five zones, reaching five thousand li. In each province there were twelve divisions, and outside, near the four seas, five grades of chiefs were set up, each leading and guiding the meritorious; only the Miao people were stubborn and unwilling to take up work, and the Emperor must remember this matter!” Emperor Shun said: “To guide me with virtue is your achievement, so let it proceed in this order.” Gao Yao was just then reverently attending to that order and carrying out the image punishments, very strictly and clearly.

夔曰：「戛擊鳴球、搏拊、琴、瑟、以詠。」祖考來格，虞賓在位，群后德讓。下管鼗鼓，合止柷敔，笙鏞以閒。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。」

Kui said: “Strike the ringing stone, the clapper, the zither, and the lute, to accompany the singing.” The ancestors came down and were present, the guests of Yu Shun were in their places, and the lords of all quarters yielded to one another through virtue. Below the hall, the pipes and the hand-drums were played, with the zhu and yu used to begin and end the music, and the reed organ and the great bell alternated. Birds and beasts danced stepping lightly; when the Xiao Shao music was played through nine sections, the phoenixes came and showed their forms. Kui said: “Ah! I strike the stone chime and softly tap the stone chime, and all the beasts follow and dance, and the many officers are truly in harmony.”

帝庸作歌，曰：「勑天之命，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！」

Emperor Shun therefore made a song. He said: “Be careful about Heaven’s command (the received text has the old variant “chi” for “chi”), and be cautious in every time and every matter.” Then he sang: “The thighs and arms are joyful! The head is stirred to action! The hundred officials are flourishing!” Gao Yao knelt, bowed, touched his head to the ground, and said loudly: “Remember this! Lead and set up your undertakings, be careful of your laws, be reverent! Examine repeatedly in order to succeed, be reverent!” Then he continued singing: “The head is enlightened, the thighs and arms are good, and all affairs are at peace!” He sang again: “The head is petty, the thighs and arms are lazy, and all affairs fall to ruin!” Emperor Shun bowed and said: “Yes, go, and be reverent!”

禹別九州，隨山濬川，任土作貢。

Yu divided the nine provinces, followed the mountain ranges to open the rivers, and fixed tribute and taxes according to the land.

禹敷土，隨山刊木，奠高山大川。

Yu laid out the land, followed the mountain ridges and cut trees to make marks, and determined the high mountains and great rivers.

冀州：既載壺口，治梁及岐。既修太原，至於岳陽；覃懷厎績，至於衡漳。厥土惟白壤，厥賦惟上上錯，厥田惟中中。恆、衛既從，大陸既作。島夷皮服，夾右碣石入於河。

Jizhou: work at Hukou had begun, and Mount Liang and Mount Qi were also brought under control. Taiyuan had been put in order, reaching south of Taiyue; the Tanhuai region had been completed, reaching the Zhang River which flows crosswise into the Yellow River. The soil here is white and loose, the tax is of the first grade mixed with the second, and the land is of the fifth grade. The Heng and Wei rivers had been brought to flow properly, and the Great Plain Marsh could be cultivated. The island barbarians offered fur clothing, going right around Jieshi and entering the Yellow River.

濟河惟兗州。九河既道，雷夏既澤，灉、沮會同。桑土既蠶，是降丘宅土。厥土黑墳，厥草惟繇，厥木惟條。厥田惟中下，厥賦貞，作十有三載乃同。厥貢漆絲，厥篚織文。浮於濟、漯，達於河。

Between the Ji River and the Yellow River is Yanzhou. The nine channels had been opened, Leixia had become a marsh, and the Yong and Ju rivers joined. On land suitable for mulberry trees silkworms were raised, and the people came down from the hills to live on the plains. The soil here is black and fertile, the grass grows lush and the trees tall. The land is of the sixth grade and the tax of the ninth, and it took thirteen years of work before it equaled the other provinces. The tribute is lacquer and silk, and baskets hold patterned silk fabrics. Boats float on the Ji and Ta rivers to reach the Yellow River.

海岱惟青州。嵎夷既略，濰、淄其道。厥土白墳，海濱廣斥。厥田惟上下，厥賦中上。厥貢鹽絺，海物惟錯。岱畎絲、枲、鉛、松、怪石。萊夷作牧。厥篚檿絲。浮於汶，達於濟。

Between the sea and Mount Tai is Qingzhou. Yuyi had been put in order, and the Wei and Zi rivers had been opened. The soil is white and loose, and the seashore is broad and salty. The land is of the third grade and the tax of the fourth. The tribute is salt and fine kudzu cloth, with sea products of mixed kinds. The valleys of Mount Tai yield silk, hemp, lead, pine, and strange stones. The Lai barbarians engage in herding. Baskets hold silk from mountain mulberries. Boats float on the Wen River to reach the Ji River.

海、岱及淮惟徐州。淮、沂其乂，蒙、羽其藝，大野既豬，東原厎平。厥土赤埴墳，草木漸包。厥田惟上中，厥賦中中。厥貢惟土五色，羽畎夏翟，嶧陽孤桐，泗濱浮磬，淮夷蠙珠暨魚。厥篚玄纖、縞。浮於淮、泗，達於河。

Between the sea, Mount Tai, and the Huai River is Xuzhou. The Huai and Yi rivers had been put in order, Mount Meng and Mount Yu could now be planted, the Great Wilds Marsh had gathered into a lake, and the Eastern Plain was settled. The soil is red, sticky, and fertile, and the grass and trees gradually grow thick. The land is of the second grade and the tax of the fifth. The tribute is earth of five colors, the five-colored pheasant feathers of the valleys of Mount Yu, the single-grown paulownia wood south of Mount Yi, the floating stone chime-stones by the Si River, and the pearls and fish of the Huai barbarians (the received text has a rare variant here, meaning “pin pearls”). Baskets hold black fine silk and white silk. Boats float on the Huai and Si rivers to reach the Yellow River.

淮海惟揚州。彭蠡既豬，陽鳥攸居。三江既入，震澤厎定。篠、簜既敷，厥草惟夭，厥木惟喬。厥土惟塗泥。厥田唯下下，厥賦下上，上錯。厥貢惟金三品，瑤、琨、篠、簜、齒、革、羽、毛惟木。鳥夷卉服。厥篚織貝，厥包橘柚，錫貢。沿於江、海，達於淮、泗。

Between the Huai River and the sea is Yangzhou. Pengli had gathered into a lake, and the sun-following birds dwelt there. The three rivers had entered the sea, and Zhenze was settled. Small bamboo and large bamboo were spread everywhere, the grass grew lush, and the trees were tall. The soil is muddy. The land is of the ninth grade and the tax of the seventh, sometimes the sixth. The tribute is gold, silver, and copper, fine jade and stone, small and large bamboo, ivory, hides, bird feathers, yak tails, and timber. The bird barbarians (one text reads “island barbarians”) wear clothing woven of grass. Baskets hold woven shell-brocade, with tangerines and pomelos wrapped, offered only on receiving the order. Following the Yangtze and the sea, one reaches the Huai and Si rivers.

荊及衡陽惟荊州。江、漢朝宗於海，九江孔殷，沱、潛既道，雲土、夢作乂。厥土惟塗泥，厥田惟下中，厥賦上下。厥貢羽、毛、齒、革惟金三品，杶、幹、栝、柏，礪、砥、砮、丹，惟菌、簵、楛；三邦厎貢厥名。包匭菁茅，厥篚玄纁璣組，九江納錫大龜。浮於江、沱、潛、漢，逾於洛，至於南河。

From Mount Jing to the south of Mount Heng is Jingzhou. The Yangtze and Han rush to the sea as if going to court the Son of Heaven, the Nine Rivers are deep and full, the Tuo and Qian rivers had been opened, the soil of Yunze was exposed, and Mengze too could be cultivated (the received text breaks this as “Yun earth, Meng,” one view holds it should be read together as Yunmeng). The soil is muddy, the land is of the eighth grade, and the tax is of the third. The tribute is bird feathers, yak tails, ivory, hides, and three kinds of metal, chun wood, gan wood, gua wood, and cypress, whetstones, grindstones, arrowhead stones, and cinnabar, as well as mushroom bamboo, lu bamboo, and hu wood; the three vassal states present their own famous products. Boxes of sedge for filtering wine are wrapped, and baskets hold dark red silk and strings of pearls, and the Nine Rivers present large tortoises. Boats float on the Yangtze, Tuo, Qian, and Han, cross the Luo River, and reach the Southern River.

荊河惟豫州。伊、洛、瀍、澗既入於河，滎波既豬。導菏澤，被孟豬。厥土惟壤，下土墳壚。厥田惟中上，厥賦錯上中。厥貢漆、枲，絺、紵，厥篚纖、纊，錫貢磬錯。浮於洛，達於河。

Between Mount Jing and the Yellow River is Yuzhou. The Yi, Luo, Chan, and Jian rivers had flowed into the Yellow River, and Xingbo had gathered into a lake. The Heze was channeled so that its water overflowed into Mengzhu. The soil is loose, and in the low places fertile black earth. The land is of the fourth grade and the tax of the second mixed with the first. The tribute is lacquer, hemp, fine kudzu cloth, and ramie, with baskets of fine silk and silk floss, and whetstones for making chime-stones offered on receiving the order. Boats float on the Luo River to reach the Yellow River.

華陽、黑水惟梁州。岷、嶓既藝，沱、潛既道。蔡、蒙旅平，和夷厎績。厥土青黎，厥田惟下上，厥賦下中，三錯。厥貢璆、鐵、銀、鏤、砮磬、熊、羆、狐、狸、織皮，西傾因桓是來，浮於潛，逾於沔，入於渭，亂於河。

From south of Mount Hua to the Black River is Liangzhou. Mount Min and Mount Bozhong could now be planted, and the Tuo and Qian rivers had been opened. Mount Cai and Mount Meng had been sacrificed to and set in order, and the work at Heyi was completed. The soil is blue-black, the land is of the seventh grade, and the tax of the eighth, mixed with the seventh and ninth. The tribute is fine jade, iron, silver, hard steel, arrowhead stones, chime-stones, bears, brown bears, foxes, wildcats, and woven hides; the tribute of Mount Xiqing comes along the Huan River, and boats float on the Qian River, cross the Mian River, enter the Wei River, and cross the Yellow River.

黑水、西河惟雍州。弱水既西，涇屬渭汭，漆沮既從，灃水攸同。荊、岐既旅，終南、惇物，至於鳥鼠。原隰厎績，至於豬野。三危既宅，三苗丕敘。厥土惟黃壤，厥田惟上上，厥賦中下。厥貢惟球、琳、琅玕。浮於積石，至於龍門、西河，會於渭汭。織皮崐崘、析支、渠搜，西戎即敘。

Between the Black River and the Western River is Yongzhou. The Ruo River had flowed westward, the Jing River joined the bend of the Wei, the Qi and Ju rivers flowed properly, and the Feng River joined the Wei. Mount Jing and Mount Qi had been sacrificed to, and Mount Zhongnan and Mount Dunwu, reaching Mount Niaoshu. The plains and marshes were completed, reaching the Zhuye Marsh. Sanwei could now be inhabited, and the Sanmiao were greatly settled. The soil is yellow loam, the land is of the first grade, and the tax is of the sixth. The tribute is round jade, lin jade, and langgan stone. Boats float from Jishi, reaching Longmen and the Western River, and meet at the bend of the Wei. The people of woven hides at Kunlun, Xizhi, and Qusou, the western Rong, were all settled.

導岍及岐，至於荊山，逾於河；壺口、雷首至於太嶽；厎柱、析城至於王屋；太行、恆山至於碣石，入於海。

Opening the mountain roads: from Mount Qian to Mount Qi, reaching Mount Jing, crossing the Yellow River; from Hukou and Leishou reaching Taiyue; from Dizhu and Xicheng reaching Wangwu; from Taihang and Mount Heng reaching Jieshi, extending into the sea.

西傾、朱圉、鳥鼠至於太華；熊耳、外方、桐柏至於陪尾。

From Xiqing, Zhuyu, and Niaoshu reaching Taihua; from Xiong’er, Waifang, and Tongbai reaching Peiwei.

導嶓冢，至於荊山；內方，至於大別。

Opening from Bozhong, reaching Mount Jing; from Neifang reaching Dabie.

岷山之陽，至於衡山，過九江，至於敷淺原。

From south of Mount Min reaching Mount Heng, passing the Nine Rivers, reaching the Fuqian Plain.

導弱水，至於合黎，餘波入於流沙。

The Ruo River was channeled, reaching Helin, and the remaining waters flowed into the Flowing Sands.

導黑水，至於三危，入於南海。

The Black River was channeled, reaching Sanwei, and flowing into the Southern Sea.

導河、積石，至於龍門；南至於華陰，東至於厎柱，又東至於孟津，東過洛汭，至於大伾；北過降水，至於大陸；又北，播為九河，同為逆河，入於海。

The Yellow River was channeled: from Jishi to Longmen; south to Huayin, east to Dizhu, and further east to Mengjin, east passing the place where the Luo River enters the Yellow River, reaching Dapi; north passing the Jiang River, reaching the Great Plain Marsh; further north, dividing into nine channels, rejoining as the Counter River and flowing into the sea.

嶓冢導漾，東流為漢，又東，為滄浪之水，過三澨，至於大別，南入於江。東，匯澤為彭蠡，東，為北江，入於海。

From Bozhong the Yang River was channeled, flowing east to become the Han River, further east becoming the Canglang waters, passing the Three Shi, reaching Dabie, and flowing south into the Yangtze. East, it gathers into Pengli Marsh, and further east becomes the North Yangtze, flowing into the sea.

岷山導江，東別為沱，又東至於澧；過九江，至於東陵，東迆北，會於匯；東為中江，入於海。

From Mount Min the Yangtze was channeled, east dividing off the Tuo River, further east reaching the Li; passing the Nine Rivers, reaching Dongling, turning northeast and joining at the Hui; flowing east to become the Middle Yangtze and entering the sea.

導沇水，東流為濟，入於河，溢為滎；東出於陶丘北，又東至於菏，又東北，會於汶，又北，東入於海。

The Yan River was channeled, flowing east to become the Ji River, entering the Yellow River and overflowing to become Xingze; flowing east, it emerges north of Taoqiu, further east reaching Heze, further northeast joining the Wen River, then north and east into the sea.

導淮自桐柏，東會於泗、沂，東入於海。

From Tongbai the Huai River was channeled, flowing east to join the Si and Yi rivers, and flowing east into the sea.

導渭自鳥鼠同穴，東會於灃，又東會於涇，又東過漆沮，入於河。

From Mount Niaoshu Tongxue the Wei River was channeled, flowing east to join the Feng River, further east joining the Jing River, and further east passing the Qi and Ju rivers and entering the Yellow River.

導洛自熊耳，東北，會於澗、瀍；又東，會於伊，又東北，入於河。

From Xiong’er the Luo River was channeled, flowing northeast to join the Jian and Chan rivers; further east joining the Yi River, and further northeast entering the Yellow River.

九州攸同，四隩既宅，九山刊旅，九川滌源，九澤既陂，四海會同。六府孔修，庶土交正，厎慎財賦，鹹則三壤成賦。中邦錫土、姓，祗臺德先，不距朕行。

The nine provinces were all unified, the remote lands of the four quarters could be inhabited, the nine ranges had their trees cleared so that sacrifices could be made, the nine great rivers had their sources opened, the nine great marshes had embankments built, and all within the four seas gathered at the capital. The Six Treasuries were well governed, the lands everywhere were reassessed by grade, wealth and taxes were carefully fixed, and all taxes were determined according to the three grades of soil. To the states of the Chinese realm were given lands and clan names, and reverence for virtue was put first: do not oppose what I do.

五百里甸服：百里賦納總，二百里納銍，三百里納秸服，四百里粟，五百里米。

Five hundred li is the Domain of Dian: at one hundred li, grain with its stalks is paid; at two hundred li, ears of grain; at three hundred li, stalks and labor service; at four hundred li, millet; at five hundred li, hulled rice.

五百里侯服：百里採，二百里男邦，三百里諸侯。

Five hundred li is the Domain of Hou: the first hundred li near the royal domain are fiefs of officials, the next two hundred li are the lands of the Nan lords, and the next three hundred li are the lands of the feudal lords.

五百里綏服：三百里揆文教，二百里奮武衛。

Five hundred li is the Domain of Sui: three hundred li to measure out civil teaching, and two hundred li to raise martial defense.

五百里要服：三百里夷，二百里蔡。

Five hundred li is the Domain of Yao: three hundred li to settle the Yi peoples, and two hundred li is the place for the exile punishment of Cai.

五百里荒服：三百里蠻，二百里流。

Five hundred li is the Domain of Huang: three hundred li to settle the Man peoples, and two hundred li is the place of exile.

東漸於海，西被於流沙，朔南暨聲教訖於四海。禹錫玄圭，告厥成功。

To the east it reached the sea, to the west it covered the Flowing Sands, and to the north and south the proclamation and teaching reached the four seas. Yu was granted a black jade tablet, to report the completion of his work.