THE king who delivers the charge in this Book was Khang, and the only events of his reign of twenty-six years of which we have any account in the Shû and in Sze-mâ Khien are it and the preceding announcement.
Book xxi relates the appointment of Kün-khăn, by king Khăng to the charge which was now, on his death, entrusted to the duke of Pi, who is mentioned at the commencement of 'the Testamentary Charge.' By the labours of the duke of Kâu and Kün-khăn a considerable change had been effected in the character of the people of Yin, who had been transferred to the new capital and its neighbourhood; and king Khang now
After an introductory paragraph, the charge, in three chapters, occupies all the rest of the Book. The first of them speaks of what had been accomplished, and the admirable qualities of the duke which fitted him to accomplish what remained to be done. The second speaks of the special measures which were called for by the original character and the altered character of the people. The third dwells on the importance of the charge, and stimulates the duke, by various considerations, to address himself to fulfil it effectually.
1. In the sixth month of his twelfth year, the day of the new moon's appearance was Kăng-wû, and on Zăn-shăn, the third day after, the king walked in the morning from the honoured capital of Kâu to Făng 1, and there, with reference to the multitudes of Khăng-kâu 2, gave charge to the duke of Pî 3 to protect and regulate the eastern border.
2. The king spoke to the following effect:--'Oh! Grand-Master, it was when Wăn and Wû had diffused their great virtue all under heaven, that they therefore received the appointment which Yin had enjoyed.* The duke of Kâu acted as assistant to my royal predecessors, and tranquillized and established their kingdom. Cautiously did he deal with the refractory people of Yin, and removed them to the city of Lo, that they might be quietly near the royal House, and be transformed by its
'The prevailing ways now tend to advancement and now to degeneracy, and measures of government must be varied according to the manners (of the time). If you (now) do not manifest your approval of what is good, 'the people will not be led to stimulate themselves in it. But your virtue, O duke, is strenuous, and you are cautiously attentive to the smallest things. You have been helpful to and brightened four reigns 2; with deportment all correct leading on the inferior officers, so that there is not one who does not reverently take your words as a law. Your admirable merits were many (and great) in the times of my predecessors; I, the little child, have but to let my robes hang down, and fold my hands, while I look up for the complete effect (of your measures).'
3. The king said, 'Oh! Grand-Master, I now reverently charge you with the duties of the duke of Kâu. Go! Signalize the good, separating the bad from them; give tokens of your approbation in their neighbourhoods 3, making it ill for the evil by such distinction of the good, and thus establishing the influence and reputation (of their virtue). When the people will not obey your lessons and statutes,
'Oh! do not say, "I am unequal to this;" but exert your mind to the utmost. Do not say, "The people are few;" but attend carefully to your business. Reverently follow the accomplished achievements of the former kings, and complete the excellence of the government of your predecessors.'
246:1 That is, he went from Hâo, founded by king Wû, to Făng the capital of Wăn. The king wished to give his charge in the temple of king Wăn, because the duke of Pî had been one of his ministers. 246:2 Khăng-kâu was a name of the new or 'lower' capital of Lo, perhaps as giving 'completion,' or full establishment to the dynasty. 246:3 The duke of Pî had succeeded the duke of Kâu, in the office of Grand-Master, under king Khăng. 247:1 Probably, from the death of the duke of Kâu. 247:2 Those of Wăn, Wû, Khăng, and the existing reign of Khăng. 247:3 Setting up, that is, some conspicuous monument, with an inscription testifying his approbation. All over China, at the present day, such testimonials are met with. 249:1 Confucius once praised Kwan Kung, a great minister of Khî, in the seventh century B.C., for his services against the wild tribes of his time, saying, that but for him they in China would be wearing their hair dishevelled, and buttoning the lappets of their coats on the left side. See Analects, XIV, xviii. The long robes and jackets of the Chinese generally, stretch over on the right side of the chest, and are there buttoned.
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