Book of Zhou: Zhou Guan (The Officials of Zhou), Chapter 22

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.”