OF the ten sons of king Wăn, the ninth was called Fâng and is generally spoken of as Khang Shû, or 'the uncle, (the prince of) Khang.' We must conclude that Khang was the name of Făng's appanage, somewhere in the royal domain. This Book contains the charge given to him on his appointment to be marquis of Wei (the Chinese name is quite different from that of the appanage of the count of Wei), the chief city of which was Kâu-ko, that had been the capital of Kâu-hsin. It extended westward from the present Khâi Kâu, department Tâ-ming. Kih-lî, to the borders of the departments of Wei-hui and Hwâi-khing, Ho-nan. The Book is called an 'Announcement,' whereas it properly belongs to the class of 'Charges.' Whether the king who speaks in it, and gives the charge be Wû, or his son king Khăng, is a point on which there is much difference of opinion among Chinese critics. The older view that the appointment of Făng to be marquis of Wei, and ruler of that part of the people who might be expected to cling most tenaciously to the memory of the Shang dynasty, took place after the death of Wû-kăng, the son of the tyrant, and was made by the duke of Kâu, in the name of king Khăng, is on the whole attended with the fewer difficulties. The first paragraph, which appears within brackets, does not really belong to this Book, but to the thirteenth, where it will be found again. How it got removed from its proper place, and prefixed to the charge to the prince of Khang, is a question on which it is not necessary to enter. The key-note of the whole charge is in what is said, at the commencement of the first of the five chapters into which I have divided it, about king Wăn, that 'he was able to illustrate his virtue and be careful in the use of punishments.' The first chapter celebrates the exhibition of these two things given by Wan, whereby he laid the foundations of the great destiny of his House, and set an example to his descendants. The second inculcates on Fang how he should illustrate his virtue, as the basis of his good government of the people entrusted to him. The third inculcates on him how he should be careful in the use of [On the third month, when the moon began to wane, the duke of Kâu commenced the foundations, and proceeded to build the new great city of Lo, of the eastern states. The people from every quarter assembled in great harmony. From the Hâu, Tien, Nan, Ȝhâi, and Wei domains, the various officers stimulated this harmony of the people, and introduced them to the business there was to be done for Kâu. The duke encouraged all to diligence, and made a great announcement about the performance (of the works).] 1. The king speaks to this effect:--'Head of the princes 1, and my younger brother 2, little one 2, Făng, it was your greatly distinguished father, the king Wăn, who was able to illustrate his virtue and be careful in the use of punishments. He did not dare to treat with contempt (even) wifeless men and widows. He employed the employable, and revered the reverend; he was terrible to those who needed to be awed:--so getting distinction among the people. It was thus he laid the foundations of (the sway of) our small portion of the kingdom 3, and the one
2. The king says, 'Oh! Făng, bear these things in mind. Now (your success in the management of) the people will depend on your reverently following your father Wăn;--do you carry out his virtuous words which you have heard, and clothe yourself with them. (Moreover), where you go, seek out among (the traces of) the former wise kings of Yin what you may use in protecting and regulating their people. (Again), you must in the remote distance study the (ways of) the old accomplished men of Shang, that you may establish your heart, and know how to instruct (the people). (Further still), you must search out besides what is to be learned of the wise kings of antiquity, and employ it in tranquillizing and protecting the people. (Finally), enlarge (your thoughts) to (the comprehension of all) heavenly (principles), and virtue will be richly displayed in your person, so that you will not render nugatory the king's charge.'
The king says, 'Oh! Făng, deal reverently and intelligently in your infliction of punishments. When men commit small crimes, which are not mischances, but purposed, they of themselves doing what is contrary to the laws intentionally, though their crimes be but small, you may not but put them to death. But in the case of great crimes, which were not purposed, but from mischance and misfortune, accidental, if the transgressors confess their guilt without reserve, you must not put them to death.' The king says, 'Oh! Făng, there must be the orderly regulation (of this matter). When you show a great discrimination, subduing (men's hearts), the people will admonish one another, and strive to be obedient. (Deal firmly yet tenderly with evil), as if it were a disease in your own person, and the people The king says, 'In setting forth the business of the laws, the punishments will be determined by (what were) the regular laws of Yin. But you must see that those punishments, and (especially) the penalty of death, be righteous. And you must not let them be warped to agree with your own inclinations, O Făng. Then shall they be entirely accordant with right, and you may say, "They are properly ordered;" yet you must say (at the same time), "Perhaps they are not yet entirely accordant with right." Yes, though you are the little one, who has a heart like you, O Făng? My heart and my virtue are also known to you.
4. The king says, 'O Făng, when I think clearly of the people, I see that they should be led (by example) to happiness and tranquillity. I think of the virtue of the former wise kings of Yin, whereby they tranquillized and regulated the people, and rouse myself to make it my own. Moreover, the people now are sure to follow a leader. If one do not lead them, he cannot be said to exercise a government in their state.' The king says, 'O Făng, I can not dispense with the inspection (of the ancients),;and I make this declaration to you about virtue in the use of punishments. Now the people are not quiet; they have not yet stilled their minds; notwithstanding my leading of them, they have not come to accord (with my government). I clearly consider that severe as are the inflictions of Heaven on me, I dare not murmur. The crimes (of the people), though they were not great or many, (would all be chargeable on me), and how much more shall this be said
The king speaks to this effect: 'Go, Făng. Do not disregard the statutes you should reverence; hearken to what I have told you;--so shall you among the people of Yin enjoy (your dignity), and hand it down to your posterity.' 165:1 Făng had, no doubt, been made chief or leader of all the feudal lords in one of the Kâu or provinces of the kingdom. 165:2 The duke of Kâu, though speaking in the name of king Khăng, yet addresses Făng from the standpoint of his own relation to him. 165:3 Referring to the original principality of Kâu. 166:1 Is it strange that the duke should thus speak of king Wû? Should we not think the better of him for it? 168:1 This is supposed to refer to a case where guilt would involve death, so that there could be no remedying a wrong decision.
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