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Yin, for indeed it would not strengthen its misrule.
THE NUMEROUS OFFICERS.
helped us;—did we dare to seek the throne of ourselves? God was
not for Yin, as appeared from the
conduct of our inferior people, in
which there is the brilliant dreadfulness of Heaven.
‘I have heard the saying—“God leads men to tranquil securi
ty;” but the sovereign of Hea would not move to such security, whereupon God sent down corrections, indicating His mind to
him. Kää, however, would not be warned by God, but proceeded
to greater dissoluteness and sloth and excuses for himself.
Heaven no longer regarded nor heard him, but disallowed his
6 great appointment, and inflicted extreme punishment.
charged your founder, T'ang the Successful, to set Hea aside, and by
7 means of able men to rule the empire.
From T'ang the Successful
down to the emperor Yih, every sovereign sought to make his virtue
left in obscurity, meaning that Heaven wishes sovereigns to employ the worthy. The second clause=“but Këé would not conform to this rule of employing the worthy. Woo Ch'ing struck out a new path for himself, supposing that down to # it is the great Yu and other good kings of Hea who are spoken of —“When sovereigns love idleness and pleasure. God leads and puts them away. But the kings of Hea, like Yu, K‘e, and Shaou-k'äng, by their anxious diligence accorded with this mind of Heaven, and went not on to any idle ways, so that God sent down
a reference, than to take it, with Woo Ch'ing
Pp. 7-12. How the dynasty of Yin long continued, and how it finally perished. 7. Com
8 illustrious, and duly attended to the sacrifices. And thus it was that while Heaven exerted a great establishing influence, preserving and regulating the house of Yin, its sovereigns on their part were humbly careful not to lose the favour of God, and strove to manifest a good9 doing corresponding to that of Heaven. But in these times, their successor showed himself greatly ignorant of the ways of Heaven, and much less could it be expected of him that he would be regardful of the earnest labours of his fathers for the country. Greatly abandoned to dissolute idleness, he paid no regard to the bright principles
10 of Heaven, nor the awfulness of the people. On this account God no
longer protected him, but sent down the great ruin which we have Heaven was not with him because he did not seek to illus
Observe how the JR in the two parts of the
par. correspond to each other.
dare to neglect the pattern set them by God, or
might suggest a
here, whereas it
nother version of the text; but
that we must take # actively
was passive in the other passage.
—comp, the same phrase in Bk. *-*-*
j' |: %, ‘the earnest
virtuous beneficial influence to reach the people in a manner corresponding to the vastness and greatness of Heaven.' Kéang Shing most unwar
on this account.” 11. Gan
rantably changes and enervates the sentiment,
kwó and Këang Shing take this par. as one long | clause, assigning the reason of the ruin just meil
13 14 15
great goodness were charged with
Indeed, with regard to the overthrow of all States,
four quarters of the empire, in alleged for their punishment.”
—‘Ye numerous officers of Yin, ereigns of our Chow, from their the work of God. There was the
charge to them, “Cut off Yin.” They proceeded to perform it, and announced the correcting work to God. In our affairs we have followed no double aims:—ye of the royal house of Yin must follow us.
16 III. ‘May I not say that you were very lawless? I did not want 17 to remove you. The thing came from your own city. When I consider also how Heaven has drawn near to Yin with so great tribulations, it must be that there was there what was not right.” “The king says, “Ho! I declare to you, ye numerous officers, it is simply on account of these things that I have removed and settled you in the west;—it was not that I, the one man, considered it a part of my virtue to make you untranquil. The thing was from