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Pwan-kăng wished to remove to Yin, but the people would not go to dwell there. He therefore appealed to all the discontented, and made the following protestations.

He said, “Our king came, and fixed on this settlement. He did so from a deep concern for our people, and not because he would have them all die, where they cannot now help each other to preserve their lives. I have examined the matter by divination, and obtained the reply—‘This is no place for us.’

When the former kings had any business, they reverently obeyed the commands of Heaven. In a case like this especially they did not indulge a constant repose,—they did not abide ever in the same city. Up to this time the capital has been in five regions. If we do not now follow the practice of the ancients, we shall be refusing to acknowledge that Heaven is making an end of our dynasty here;—how little can it be said of us that we are following the meritorious course of the former kings!

As from the stump of a felled tree there are sprouts and shoots, Heaven will perpetuate its decree in our favour in this new city—the great possession of the former kings will be continued and renewed; tranquillity will be secured to the four quarters of the empire.”

Pwan-kang, in making the people, aware of his views, began with those who were in high places, and took the constantly recurring circumstances of former times to lay down the right law for the present emergency, saying, “Let none of you dare to suppress the remonstrances of the poorer people.” The king ordered all in common to come to his hall.

The king spoke to this effect:—“Come, all of you; I will announce to you my instructions. Take counsel how to put away your selfish thoughts. Do not with haughty disregard of me follow after your own ease.

“Of old, our former kings had it as a principal object in their plans to employ the men of old families to share in the government. When they wished to proclaim and announce what was to be attended to, those did not conceal the imperial views, and on this account the kings greatly respected them. They did not exceed the truth in their communications with the people, and on this account the people became greatly changed. Now, however, you keep clamouring, and get the confidence of the people by alarming and shallow speeches. I do not know what you keep wrangling about.

In this movement I am not myself abandoning my proper virtue, but you conceal the goodness of my intentions, not standing in awe of me, the one man. I see you as clearly as one sees fire; but still by my undecided plans I have produced your error.

“When the net has its line, there is order and not confusion; and when the husbandman labours upon the fields, and spends his strength in reaping, there is then the abundant autumn.

If you can put away your selfish thoughts, you will bestow real good upon the people, reaching to your relatives and friends, and may boldly venture to make your words great, and say that you have accumulated virtue.

You do not fear the great evils which are far and near. You are like the husbandman who yields himself to ease, and is not strong to toil and to labour on his acres, and who in such a case cannot have either rice or millet.

You do not use friendly and good words to the people, and are only producing suffering for yourselves. As destroyers and calamities, villains and traitors, the punishment shall come on your persons. You set the example of evil, and must feel its smart,—what will it avail you then to repent? Look at the poor people;—they can still consult together about remonstrances which they wish to address to me, but when they begin to speak, you are ready with your extravagant talk:—how much more ought you to have me before your eyes, with whom it is to make your lives long or short! Why do you not report their words to me, but go about to excite one another by empty speeches, frightening and involving the multitudes in misery? When a fire is blazing in the plains, so that it cannot be approached, can it still be beaten out? Thus for you to cause dispeace in this way:—it is not I who am to blame.

“Ch‘e Jin has said, ‘In men, we seek individuals of old families; in vessels, we do not seek old ones, but new.’

Formerly, the kings, my predecessors, and your forefathers and fathers, shared together the ease and labours of the State;—how should I dare to lay undeserved inflictions on you? For generations the toils of your families have been approved, and I will not conceal your goodness. Now when I offer the great sacrifices to my predecessors, your forefathers are present to share in them. They observe the happiness I confer and the sufferings I inflict, and I cannot dare to reward virtue that does not exist.

“I have announced to you the difficulties of the present enterprise. My will is that of an archer. Do not you despise the old and experienced, and do not make little of the helpless and young. Seek every one long continuance in your new abode; exert yourselves to listen to the plans of me, the one man.

There is with me no distinction of distant and near. The criminal shall die the death; and the good-doer shall have his virtue displayed. The prosperity of the country must come from you all. If it fail in prosperity, that must arise from me, the one man, erring in the application of punishment.

All of you be sure to make known this announcement. From this time forward attend respectfully to your business; have the duties of your offices regularly adjusted; bring your mouths under the rule of law:—lest punishment come upon you, when repentance will be of no avail.”