SBE 3: Part II: The Books of Yü: Book IV. The Yî and Kî

BOOK IV. THE YÎ AND KÎ.

Yî and Kî, the names of Shun's Forester and Minister of Agriculture, both of whom receive their appointments in Book i, occur near the commencement of this Book, and occasion is thence taken to give its title to the whole. But without good reason; for these worthies do not appear at all as interlocutors

in it. Yî is the principal speaker; the Book belongs to the class of 'Counsels.'

To Yî there is, of course, assigned an ancient and illustrious descent; what is of more importance, is that the lords of Khin, who finally superseded the kings of Kâu, traced their lineage to him. Khî was the name of Kî, the character for the latter term meaning 'Millet,' and Khî was so styled from his labours in teaching the people to sow and reap, so that Kî became equivalent to 'Minister of Agriculture.'

The contents of the Book have been divided into three chapters. The first gives a conversation between Shun and Yü. Yü relates his own diligence and achievements as a model to Shun, and gives him various admonitions, while Shun insists on what his ministers should be, and wherein he wished them to help him. In the second chapter, Khwei, the Minister of Music, makes his appearance; it has no apparent connexion with the former. In the third, Shun and Kâo-yâo sing to each other on the mutual relation of the sovereign and his ministers.

1. The Tî said, 'Come Yü, you also must have excellent words (to bring before me).' Yü did obeisance, and said, 'Oh! what can I say, O Tî, (after Kâo-yâo)? I can (only) think of maintaining a daily assiduity.' Kâo-yâo said, 'Alas I will you describe it?' Yü replied, 'The inundating waters seemed to assail the heavens, and in their vast extent embraced the hills and overtopped the great mounds, so that the people were bewildered and. overwhelmed. I mounted my four conveyances 1, and all along the hills hewed down the trees, at the same time, along with Yî, showing the multitudes how to get flesh to eat. I (also) opened passages for the streams (throughout the) nine (provinces), and conducted them to the four seas. I deepened (moreover) the channels and canals, and conducted them to the streams, sowing (grain), at the same time,

1, the scourge to make them recollect, and the book of remembrance 2? Do we not wish them to live along with us? There are also the masters (of music) to receive their compositions, (set them to music), and continually publish them (as corrected by themselves). If they become reformed they are to be received and employed; if they do not, let the terrors (of punishment) overtake them.'

1, who found his pleasure only in indolence and dissipation, and pursued a proud oppressive course. Day and night without ceasing he was thus. He would make boats go where there was no water. He introduced licentious associates into his family. The consequence was that he brought the prosperity of his house to an end. I took warning from his course. When I married in Thû-shan 2, (I remained with my wife only the days) hsin, zăn, kwei, and kiâ. When (my son) Khî was wailing and weeping, I did not regard him, but kept planning with all my might my labour on the land. (Then) I assisted in completing the five Tenures 3, extending over 5000 lî 4; (in appointing) in the provinces twelve Tutors, and in establishing

1 is in his place, and all the princes show their virtue in giving place to one another. (In the court) below (the hall) there are the flutes and hand-drums, which join in at the sound of the rattle, and cease at that of the stopper, when the organ and bells take their place. (This makes) birds and beasts fall moving. When the nine parts of the service, as arranged by the Tî, have all been performed, the male and female phœnix come with their measured gambolings (into the court).'

Khwei said, 'Oh! when I smite the (sounding-) stone, or gently strike it, the various animals lead on one another to dance 2, and all the chiefs of the official departments become truly harmonious.'

Footnotes

57:1 See the Introduction, pp. 16, 17.

59:1 Archery was anciently made much of in China, and supposed to be a test of character. Unworthy men would not be found hitting frequently, and observing the various rules of the exercise. Confucius more than once spoke of archery as a discipline of virtue; see Analects, III, xvi.

59:2 In the Official Book of Kâu, the heads of districts are required to keep a register of the characters of the people. Shun's Book of Remembrance would be a record on wood or cloth. The reference implies the use of writing.

60:1 This was the son of Yâo. He must have been made lord of some principality, called Tan.

60:2 Yü married the daughter of the lord of Thû-shan, a principality in the present department of Făng-yung, An-hui.

60:3 See in the Tribute of Yü, Part II.

60:4 The lî is what is called the Chinese mile, generally reckoned to be 360 paces.

61:1 Kû of Tan.

61:2 These last words of Khwei have already appeared in Book i, ch. 5. They are more in place here, though this second chapter has no apparent connexion with what precedes. 'The stone' is the sonorous stone formed, often in the shape of a carpenter's square, into a musical instrument, still seen everywhere in China.