SBE 3: Part V: The Books of Kâu: Book XVI. The Prince Shih

BOOK XVI. THE PRINCE SHIH.

THE words 'Prince Shih' occur at the commencement of the Book, and are taken as its title. Shih was the name of the duke of Shâo, the author of Book xii. To him the address or announcement here preserved was delivered, and his name is not an inappropriate title for it.

The common view of Chinese critics is that the duke of Shâo had announced his purpose to withdraw from office on account of his age, when the duke of Kâu persuaded him to remain at his post, and that the reasons which he set before him were recorded in this Book. It may have been so, but the language is far from clearly indicating it. A few expressions, indeed, may be taken as intimating a wish that Shih should continue at court, but some violence has to be put upon them:

I have divided the whole into four chapters, but the two principal ideas In the address are these:--that the favour of Heaven can be permanently secured for a dynasty only by the virtue of its sovereigns; and that that virtue is secured mainly by the counsels and help of virtuous ministers. The ablest sovereigns of Shang are mentioned, and the ministers by whose aid it was, in a great measure, that they became what they were. The cases of Wăn and Wû of their own dynasty, similarly aided by able men, are adduced in the same way; and the speaker adverts to the services which they--the two dukes--had already rendered to their sovereign, and insists that they must go on to the end, and accomplish still greater things.

1. The duke of Kâu spoke to the following effect:--'Prince Shih, Heaven, unpitying, sent down ruin on Yin. Yin has lost its appointment (to the throne), which our House of Kâu has received. I do not dare, however, to say, as if I knew

1* Nor do I dare to say, as if I knew it, "The end will issue in our misfortunes." Oh! you have said, O prince, "It depends on ourselves." I also do not dare to rest in the favour of God, not forecasting at a distance the terrors of Heaven in the present time, when there is no murmuring or disobedience among the people;*--(the issue) is with men. Should our present successor to his fathers prove greatly unable to reverence (Heaven) above and (the people) below, and so bring to an end the glory of his predecessors, could we in (the retirement of) our families be ignorant of it? The favour of Heaven is not easily preserved; Heaven is difficult to be depended on. Men lose its favouring appointment, because they cannot pursue and carry out the reverence and brilliant virtue of their forefathers.* Now I, Tan, the little child, am not able to make (the king) correct. I would simply conduct him to the glory of his fathers, and make him, who is my young charge, partaker of that.' He also said, 'Heaven is not to be trusted. Our course is only to seek the prolongation of the virtue of the Tranquillizing king, that Heaven may not find occasion to remove its favouring decree which king Wăn received.'*

2. The duke said, 'Prince Shih, I have heard that aforetime, when Thang the successful had received the appointment (to the throne), he had with him Î Yin, making (his virtue) like that of great Heaven;* that Thâi Kiâ had (the same

1; that Thâi-Wû 2 had Î Kih 2 and Khăn Hû 2, through whom (his virtue) was made to affect God,* and Wû Hsien 3 who regulated the royal House; that Ȝû-yî 3 had Wû Hsien's son; and that Wû-ting had Kan Phan 4. (These ministers) carried out (their principles), and displayed (their merit), preserving and regulating the dynasty of Yin, so that, while its ceremonies lasted, (those sovereigns), when deceased, were assessors to Heaven 5,* and its duration extended over many years. Heaven thus determinately maintained its favouring appointment, and Shang was replenished with men. The various heads of great surnames and members of the royal House, holding employments, all held fast their virtue, and showed an anxious solicitude (for the kingdom). The smaller ministers, and the guardian princes in the Hâu and Tien domains, hurried about on their services. Thus did they all exert their virtue and aid their sovereign, so that whatever affairs he, the One man, had in hand, throughout the land, an entire faith was reposed in their justice as in the indications of the shell or the divining stalks.'*

The duke said, 'Prince Shih, Heaven gives length of days to the just and the intelligent; (it was thus

1, and how much less can it be thought that we shall be able to make (the king's virtue) equal (to Heaven)!

The duke said, 'Oh! consider well these things, O prince. We have received the appointment to which belongs an unlimited amount of blessing, but having great difficulties attached to it. What I announce to you are counsels of a generous largeness.--I cannot allow the successor of our kings to go astray.'

4. The duke said, 'The former king laid bare his heart, and gave full charge to you, constituting you one of the guides and patterns for the people, saying, "Do you with intelligence and energy second and help the king; do you with sincerity support and convey forward the great decree. Think of the virtue of king Wăn, and enter greatly into his boundless anxieties." '

The duke said, 'What I tell you, O prince, are my sincere. thoughts. O Shih, the Grand-Protector, if you can but reverently survey with me the decay and great disorders of Yin, and thence consider the

'Oh! it is by the earnest service of us two that we have come to the prosperity of the present day. We must both go on, abjuring all idleness, to complete the work of king Wăn, till it has grandly overspread the kingdom, and from the corners of the sea, and the sunrising, there shall not be one who is disobedient to the rule (of Kâu).'

The duke said, 'O prince, have I not spoken in accordance with reason in these many declarations? I am only influenced by anxiety about (the appointment of) Heaven, and about the people.'

The duke said, 'Oh! you know, O prince, the ways of the people, how at the beginning they can be (all we could desire); but it is the end (that is to be thought of). Act in careful accordance with this fact. Go and reverently exercise the duties of your office.'

---

Footnotes

206:1 The text is here. defective; or perhaps the speaker purposely left his meaning only half expressed.

207:1 See Part IV, v, sect. 1, ch. 1, where Î Yin is called A-hăng, nearly = Pâo-hăng.

207:2 Thâi-wû is the Kung Ȝung of last Book. Î Kih would be a son or grandson of Î Yin. Of Khăn Hû we know only what is stated here.

207:3 Ȝû-yî was the eleventh Yin sovereign, reigning B.C. 1525-1507. We know of Wû Hsien only that he was Ȝû-yî's minister.

207:4 See Part IV, viii, sect. 3, ch. 1.

207:5 That is, they were associated with Heaven in the sacrifices to it.

209:1 As a token of the goodness of the government and the general prosperity. See Part II, iv, ch. 3.