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《尚書 - Shang Shu》 | [Spring and Autumn (772 BC - 476 BC)] English translation: James Legge [?] | Books referencing 《尚書》 Library Resources Source Related resources |
《虞書 - Yu Shu》 | Books referencing 《虞書》 Library Resources |
《益稷 - Yi and Ji》 | English translation: James Legge [?] | Books referencing 《益稷》 Library Resources |
| 3 | 益稷: | 帝曰：「吁！臣哉鄰哉！鄰哉臣哉！」禹曰：「俞！」 |
| Yi and Ji: | The Di said, 'Alas! what are ministers? - are they not (my) associates? What are associates? - are they not (my) ministers?' Yu replied, 'Yes'. | |
| 帝曰：「臣作朕股肱耳目。予欲左右有民，汝翼。予欲宣力四方，汝為。予欲觀古人之象，日、月、星辰、山、龍、華蟲作會；宗彝、藻、火、粉米、黼、黻，絺繡，以五采彰施于五色，作服，汝明。予欲聞六律五聲八音，在治忽，以出納五言，汝聽。予違，汝弼，汝無面從，退有後言。欽四鄰！庶頑讒說，若不在時，侯以明之，撻以記之，書用識哉，欲並生哉！工以納言，時而颺之，格則承之庸之，否則威之。」 | ||
| The Di went on, 'My ministers constitute my legs and arms, my ears and eyes. I wish to help and support my people - you give effect to my wishes. I wish to spread the influence (of my government) through the four quarters - you act as my agents. I wish to see the emblematic figures of the ancients - the sun, the moon, the stars, the mountain, the dragons, and the flowery fowl (the pheasant), which are depicted (on the upper garment); the temple cups, the pondweed, the flames, the grains of rice, the hatchet, and the symbol of distinction, which are embroidered (on the lower Garment) - (I wish to see all these) fully displayed in the five colours, so as to form the (ceremonial) robes - it is yours to see them clearly (for me). I wish to hear the six pitch-tubes, the five notes (determined by them), and the eight kinds of musical instruments (regulated again by these), examining thereby the virtues and defects of government, according as (the odes that) go forth (from the court, set to music), and come in (from the people), are ordered by those five notes - it is yours to hear them (for me). When I am doing wrong, it is yours to correct me; do not follow me to my face, and, when you have retired, have other remarks to make. Be reverent, ye associates, who are before and behind and on each side of me! As to all the obstinately stupid and calumniating talkers, who are found not to be doing what is right, are there not the target to exhibit (their true character), the scourge to make them recollect, and the book of remembrance? 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.' | ||
| 禹曰：「俞哉！帝光天之下，至于海隅蒼生，萬邦黎獻，共惟帝臣，惟帝時舉。敷納以言，明庶以功，車服以庸。誰敢不讓，敢不敬應？帝不時敷，同，日奏，罔功。」 | ||
| Yu said, 'So far good! But let your light shine, O Di, all under heaven, even to every grassy corner of the sea-shore, and throughout the myriad regions the most worthy of the people will all (wish) to be your ministers. Then, O Di, you may advance them to office. They will set forth, and you will receive, their reports; you will make proof of them according to their merits; you will confer chariots and robes according to their services. Who will then dare not to cultivate a humble virtue? who will dare not to respond to you with reverence? If you, O Di, do not act thus, all (your ministers) together will daily proceed to a meritless character.' |
《商書 - Shang Shu》 | English translation: James Legge [?] | Books referencing 《商書》 Library Resources |
《湯誥 - Announcement of Tang》 | English translation: James Legge [?] | Books referencing 《湯誥》 Library Resources |
| 1 | 湯誥: | 王歸自克夏，至于亳，誕告萬方。王曰：「嗟！爾萬方有眾，明聽予一人誥。惟皇上帝，降衷于下民。若有恆性，克綏厥猷惟后。夏王滅德作威，以敷虐于爾萬方百姓。爾萬方百姓，罹其凶害，弗忍荼毒，並告無辜于上下神祇。天道福善禍淫，降災于夏，以彰厥罪。肆台小子，將天命明威，不敢赦。敢用玄牡，敢昭告于上天神后，請罪有夏。聿求元聖，與之戮力，以與爾有眾請命。上天孚佑下民，罪人黜伏，天命弗僭，賁若草木，兆民允殖。俾予一人輯寧爾邦家，茲朕未知獲戾于上下，慄慄危懼，若將隕于深淵。凡我造邦，無從匪彝，無即慆淫，各守爾典，以承天休。爾有善，朕弗敢蔽；罪當朕躬，弗敢自赦，惟簡在上帝之心。其爾萬方有罪，在予一人；予一人有罪，無以爾萬方。嗚呼！尚克時忱，乃亦有終。」 |
| Announcement of Tang:...: |
When the king returned from vanquishing Xia and came to Bo, he made a grand announcement to the myriad regions. The king said, 'Ah! ye multitudes of the myriad regions, listen clearly to the announcement of me, the One man. The great God has conferred (even) on the inferior people a moral sense, compliance with which would show their nature invariably right. To make them tranquilly pursue the course which it would indicate is the work of the sovereign. The king of Xia extinguished his virtue, and played the tyrant, extending his oppression over you, the people of the myriad regions. Suffering from his cruel injuries, and unable to endure the wormwood and poison, you protested with one accord your innocence to the spirits of heaven and earth." The way of Heaven is to bless the good, and make the bad miserable. It sent down calamities on (the House of) Xia, to make manifest its guilt. Therefore I, the little child, charged with the decree of Heaven and its bright terrors, did not dare to forgive (the criminal). I presumed to use a dark-coloured victim-bull, and, making clear announcement to the Spiritual Sovereign in the high heavens, requested leave to deal with the ruler of Xia as a criminal. Then I sought for the great Sage, with whom I might unite my strength, to request the favour (of Heaven) for you, my multitudes. High Heaven truly showed its favour to the inferior people, and the criminal has been degraded and subjected. What Heaven appoints is without error; brilliantly (now), like the blossoming of plants and trees, the millions of the people show a true reviving. It is given to me, the One man, to secure the harmony and tranquillity of your states and clans and now I know not whether I may not offend against (the Powers) above and below. I am fearful and trembling, as if I were in danger of falling into a deep abyss. Throughout all the regions that enter on a new life under me, do not, (ye princes), follow lawless ways; make no approach to insolence and dissoluteness; let every one be careful to keep his statutes - that so we may receive the favour of Heaven. The good in you I will not dare to keep concealed; and for the evil in me I will not dare to forgive myself. I will examine these things in harmony with the mind of God. When guilt is found anywhere in you who occupy the myriad regions, let it rest on me, the One man. When guilt is found in me, the One man, it shall not attach to you who occupy the myriad regions. Oh! let us attain to be sincere in these things, and so we shall likewise have a (happy) consummation.' |
《太甲中 - Tai Jia II》 | Books referencing 《太甲中》 Library Resources |
| 7 | 太甲中: | 伊尹拜手稽首曰：「修厥身，允德協于下，惟明后。先王子惠困窮，民服厥命，罔有不悅。並其有邦厥鄰，乃曰：『徯我后，后來無罰。』王懋乃德，視乃厥祖，無時豫怠。奉先思孝，接下思恭。視遠惟明；聽德惟聰。朕承王之休無斁。」 |
| Tai Jia II: | Yi Yin did obeisance with his face to his hands and his head on the ground, and said, 'To cultivate his person, and by being sincerely virtuous, bring (all) below to harmonious concord with him; this is the work of the intelligent sovereign. The former king was kind to the distressed and suffering, as if they were his children, and the people submitted to his commands - all with sincere delight. Even in the states of the neighbouring princes, (the people) said, "We are waiting for our sovereign; when our sovereign comes, we shall not suffer the punishments (that we, now do)." O king, zealously cultivate your virtue. Regard (the example of) your meritorious grandfather. At no time allow yourself in pleasure and idleness. In worshipping your ancestors, think how you can prove your filial piety; in receiving your ministers, think how you can show yourself respectful; in looking to what is distant. Try to get clear views; have your ears ever open to lessons of virtue - then shall I acknowledge (and respond to) the excellence of your majesty with an untiring (devotion to your service). |
《周書 - Zhou Shu》 | English translation: James Legge [?] | Library Resources |
《金滕 - Metal-bound Coffer》 | English translation: James Legge [?] | Books referencing 《金滕》 Library Resources |
| 1 | 金滕: | 既克商二年，王有疾，弗豫。二公曰：「我其為王穆卜。」周公曰：「未可以戚我先王？」公乃自以為功，為三壇同墠。為壇於南方，北面，周公立焉。植璧秉珪，乃告太王、王季、文王。 |
| Metal-bound Coffer: | Two years after the conquest of Shang, the king fell ill, and was quite disconsolate. The two (other great) dukes said, 'Let us reverently consult the tortoise-shell about the king;' but the duke of Zhou said, 'You must not so distress our former kings.' He then took the business on himself, and reared three altars of earth on the same cleared space; and having made another altar on the south of these, and facing the north, he took there his own position. Having put a round symbol of jade (on each of the three altars), and holding in his bands the lengthened symbol (of his own rank), he addressed the kings Tai, Ji, and Wen. | |
| 史乃冊，祝曰：「惟爾元孫某，遘厲虐疾。若爾三王是有丕子之責于天，以旦代某之身。予仁若考能，多材多藝，能事鬼神。乃元孫不若旦多材多藝，不能事鬼神。乃命于帝庭，敷佑四方，用能定爾子孫于下地。四方之民罔不祗畏。嗚呼！無墜天之降寶命，我先王亦永有依歸。今我即命于元龜，爾之許我，我其以璧與珪歸俟爾命；爾不許我，我乃屏璧與珪。」 | ||
| The (grand) historiographer had written on tablets his prayer, which was to this effect: 'A. B., your great descendant, is suffering from a severe and violent disease; if you three kings have in heaven the charge of (watching over) him, (Heaven's) great son, let me Dan be a substitute for his person. I was lovingly obedient to my father; I am possessed of many abilities and arts, which fit me to serve spiritual beings. Your great descendant, on the other hand, has not so many abilities and arts as I, and is not so capable of serving spiritual beings. And moreover he was appointed in the hall of God to extend his aid all over the kingdom, so that he might establish your descendants in this lower earth. The people of the four quarters all stand in reverent awe of him. Oh! do not let that precious Heaven-conferred appointment fall to the ground, and (all the long line of) our former kings will also have one in whom they can ever rest at our sacrifices. I will now seek for your determination (in this matter) from the great tortoise-shell. If you grant me (my request), I will take these symbols and this mace, and return and wait for your orders. If you do not grant it, I will put them by.' | ||
| 乃卜三龜，一習吉。啟籥見書，乃並是吉。公曰：「體！王其罔害。予小子新命于三王，惟永終是圖；茲攸俟，能念予一人。」 | ||
| The duke then divined with the three tortoise-shells, and all were favourable. He opened with a key the place where the (oracular) responses were kept, and looked at them, and they also were favourable. He said, 'According to the form (of the prognostic) the king will take no injury. I, the little child, have got the renewal of his appointment from the three kings, by whom a long futurity has been consulted for. I have now to wait for the issue. They can provide for our One man.' | ||
| 公歸，乃納冊于金滕之匱中。王翼日乃瘳。 | ||
| When the duke returned, he placed the tablets (of the prayer) in a metal-bound coffer, and next day the king got better. |
《大誥 - Great Announcement》 | English translation: James Legge [?] | Books referencing 《大誥》 Library Resources |
| 3 | 大誥: | 天降威，用寧王遺我大寶龜，紹天明。即命曰：『有大艱于西土，西土人亦不靜，越茲蠢。殷小腆誕敢紀其敘。天降威，知我國有疵，民不康，曰：予復！反鄙我周邦。今蠢，今翼日，民獻有十夫予翼，以于敉寧、武圖功。我有大事，休？』朕卜並吉。」 |
| Great Announcement: | 'The Tranquillizing king left to me the great precious tortoise-shell, to bring into connexion with me the intelligence of Heaven. I divined by it, and it told me that there would be great trouble in the region of the west and that the western people would not be still. Accordingly we have these senseless movements. Small and reduced as Yin now is, (its prince) greatly dares to take in hand its (broken) line. Though Heaven sent down its terrors (on his House), yet knowing of the evils in our kingdom, and that the people are not tranquil, he says, "I will recover (my patrimony);" and so (he wishes to) make our Zhou a border territory again. One day there was a senseless movement, and the day after, ten men of worth appeared among the people, to help me to go forward to restore tranquillity and perpetuate the plans (of my father). The great business I am engaging in will (thus) have a successful issue. I have divined (also) by the tortoise-shell, and always got a favourable response. | |
| 10 | 大誥: | 予永念曰：天惟喪殷，若穡夫，予曷敢不終朕畝？天亦惟休于前寧人，予曷其極卜？敢弗于從率寧人有指疆土？矧今卜並吉？肆朕誕以爾東征。天命不僭，卜陳惟若茲。」 |
| Great Announcement: | 'I ever think and say, Heaven in destroying Yin was doing husbandman's work - how dare I but complete the work on my fields? Heaven will thereby show its favour to my predecessor, the Tranquillizer. How should I be all for the oracle of divination, and presume not to follow (your advice)? I am following the Tranquillizer, whose purpose embraced all within the limits of the land. How much more must I proceed, when the divinations are all favourable! It is on these accounts that I make this expedition in force to the east. There is no mistake about the decree of Heaven. The indications given by the tortoise-shell are all to the same effect.' |
《立政 - Establishment of Government》 | English translation: James Legge [?] | Books referencing 《立政》 Library Resources |
| 6 | 立政: | 文王惟克厥宅心，乃克立茲常事司牧人，以克俊有德。文王罔攸兼于庶言；庶獄庶慎，惟有司之牧夫是訓用違；庶獄庶慎，文王罔敢知于茲。亦越武王，率惟敉功，不敢替厥義德，率惟謀從容德，以並受此丕丕基。」 |
| Establishment of Government:...: | 'King Wen was able to make the minds of those in the (three high) positions his own, and so it was that he established those regular officers and superintending pastors, so that they were men of ability and virtue. He would not appear himself in the various notifications, in litigations, and in precautionary measures. There, were the officers and pastors (to attend to them), whom he (simply) taught to be obedient (to his wishes), and not to be disobedient. (Yea), as to litigations and precautionary measures, he (would seem as if he) did not presume to know about them. He was followed by king Wu, who carried out his work of settlement, and did not presume to supersede his righteous and virtuous men, but entered into his plans, and employed, as before, those men. Thus it was that they unitedly received this vast inheritance.' |
《呂刑 - Marquis of Lu on Punishments》 | English translation: James Legge [?] | Books referencing 《呂刑》 Library Resources |
| 2 | 呂刑: | 王曰：「若古有訓，蚩尤惟始作亂，延及于平民，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，罔中于信，以覆詛盟。虐威庶戮，方告無辜于上。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。 |
| Marquis of Lu on...: |
The king said, 'According to the teachings of ancient times, Chi You was the first to produce disorder, which spread among the quiet, orderly people, till all became robbers and murderers, owl-like and yet self-complacent in their conduct, traitors and villains, snatching and filching, dissemblers and oppressors. Among the people of Miao, they did not use the power of goodness, but the restraint of punishments. They made the five punishments engines of oppression, calling them the laws. They slaughtered the innocent, and were the first also to go to excess in cutting off the nose, cutting off the ears, castration, and branding. All who became liable to those punishments were dealt with without distinction, no difference being made in favour of those who could offer some excuse. The people were gradually affected by this state of things, and became dark and disorderly. Their hearts were no more set on good faith, but they violated their oaths and covenants. The multitudes who suffered from the oppressive terrors, and were (in danger of) being murdered, declared their innocence to Heaven. God surveyed the people, and there was no fragrance of virtue arising from them, but the rank odour of their (cruel) punishments. 'The great Di compassionated the innocent multitudes that were (in danger of) being murdered, and made the oppressors feel the terrors of his majesty. He restrained and (finally) extinguished the people of Miao, so that they should not continue to future generations. Then he commissioned Zhong and Li to make an end of the communications between earth and heaven; and the descents (of spirits) ceased. From the princes down to the inferior officers, all helped with clear intelligence (the spread of) the regular principles of duty, and the solitary and widows were no longer overlooked. | |
| 8 | 呂刑: | 上下比罪，無僭亂辭，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，人極于病。非佞折獄，惟良折獄，罔非在中。察辭于差，非從惟從。哀敬折獄，明啟刑書胥占，咸庶中正。其刑其罰，其審克之。獄成而孚，輸而孚。其刑上備，有並兩刑。」 |
| Marquis of Lu on...: |
'(In the case of others not exactly defined), you must class them with the (next) higher or (next) lower offences, not admitting assumptive and disorderly pleadings, and not using obsolete laws. Examine and act lawfully, judging carefully, and proving yourselves equal (to every difficulty). Where the crime should incur one of the higher punishments, but there are mitigating circumstances, apply to it the next lower. Where it should incur one of the lower punishments, but there are aggravating circumstances, apply to it the next higher. The light and heavy fines are to be apportioned (in the same way) by the balance of circumstances. Punishments and fines should (also) be light in one age, and heavy in another. To secure uniformity in this (seeming) irregularity, there are certain relations of things (to be considered), and the essential principle (to be observed). 'The chastisement of fines is short of death, yet it will produce extreme distress. They are not (therefore) persons of artful tongues who should determine criminal cases, but really good persons, whose awards will hit the right mean. Examine carefully where there are any discrepancies in the statements; the view which you were resolved not to follow, you may see occasion to follow; with compassion and reverence settle the cases; examine carefully the penal code, and deliberate with all about it, that your decisions may be likely to hit the proper mean and be correct - whether it be the infliction of a punishment or a fine, examining carefully and mastering every difficulty. When the case is thus concluded, all parties will acknowledge the justice of the sentence; and when it is reported, the sovereign will do the same. In sending up reports of cases, they must be full and complete. If a man have been tried on two counts, his two punishments (must be recorded).' |
《費誓 - Speech at Bi》 | English translation: James Legge [?] | Books referencing 《費誓》 Library Resources |
| 費誓: | 魯侯伯禽宅曲阜，徐、夷並興，東郊不開。作《費誓》。 |
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