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爾上懼

弗貫千億義

受予 子順
順盈 盈惟萬 受

眾宜命小天

底于文子厥

天家考夙罪

心有度

予臣德

有億同

之土類夜惟之商臣萬德

罰以于祗鈞予罪三惟度

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"Where the strength is the same, measure the virtue of the parties; where the virtue is the same, measure their righteousness.' Show has hundreds of thousands and myriads of ministers, but they have hundreds of thousands and myriads of minds; I have three thousand 9 ministers, but they have one mind. The iniquity of Shang is full. Heaven gives command to destroy it. If I did not comply with Heaven, my iniquity would be as great.

10 “I, who am a little child, early and late am filled with apprehensions. I have received charge from my deceased father Wan; I have offered special sacrifice to God; I have performed the due services to the great Earth;—and I lead the multitude of you to 有過用其心乎, how dare I use

my own mind too much?’Such is the inter

pretation of Tsiae;一越厥志 is ‘to go

,

|
plains the risings and troubles which disturbed

100,000. The subject of Show's more nume

rous host comes up again in the next Part, p. 6. We may admit it as a fact, and it ex

beyond what is right with-in accordance with the dynasty of Chow after the death of king -my own wishes.' The dict. follows Gan-kwo Woo. It is difficult, at the same time, to in defining here by 'to put away.'-general disaffection to the emperor, and of two reconcile it with, the representations of the 'My purpose is to destroy the tyrant for the good of the people. Whether he be guilty or not guilty, I will smite him. I will not let go that, my proper purpose.' This is evidently in

correct.

thirds of the empire having been for years devoted to the House of Chow.

See the

note on this paragraph in the. It is instructive, though not conclusive in favour of 9. It was woe to Woo the author's views.

himself if he proceeded not to destroy Shang. Compare the ‘Speech of T'ang, pp. 1, 2 ; and the Announcement of T'ang,' p. 4.

P. 8. He auspices success from the righteousness of his cause, and the harmony of mind among his followers, though they were comparatively few. The two first clauses are supposed to be a current saying used against each other by contending parties;—Lin Che-k'e has adduced the crimes of Shang are strung

from the 左傳 two examples of similar cou•

plets. The second clause is not so intelligible as the first. We can understand how when

parties were matched in strength, the struggle

ㄧˊ

together and full.'

10. Woo's caution ana

conscientiousness in proceeding with his enterprise.

予小子夙夜袛懼,comp.

should be expected to terminate in favour of the Announcement of T'ang,' p. 6. 受

the more virtuous; but it is difficult to perceive

how‘virtue’and righteousness' can be set 命文考類于上帝宜手

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失哉四人弼之天之于○ 弗海永子爾必所民天

可時清一尙從

民矜

11 execute the punishment appointed by Heaven. Heaven compassionates the people. What the people desire, Heaven will be found to give effect to. Do you aid me, the one man, to cleanse for ever

all within the four seas. Now is the time!-it may not be lost.

-see the 'Canon of Shun,' p. 6. In the Le

find 天子 Ke, Bk. 王制, Pt. ii, 17, we find-天子 將出類乎上帝宜乎社造 乎爾 (When the emperor is about to go forth, he offers special sacrifice to God, performs the due services at the altar of the Earth, and goes

to the shrine of his father.' Woo had attended

to all these observances; and it must have been

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at Kan, p. 3.
-comp.恭行天之罰, in the (Speech

11. The enterprise was a

oof of the compassion of Heaven for the people,

and he summons all the princes and officers to stre-
nuous cooperation with him. Under the 32nd
year of duke Seang, and in another place of the
左傳 we find the passage一民之所
欲天必從之, quoted from the Great

at the shrine of his father, that he somehow | Declaration. It is also found in the 國語

understood himself (to receive,' as he says here,

-see the 'Speech

爾尙弼子一人一

charge’to attack Chow. 底天之罰of Tang, p. 4.

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1

THE BOOKS OF SHANG.

BOOK I. THE GREAT DECLARATION. PART ii.

咸西○徇畢群次惟
聽土師會后于戊
朕 有嗚而王以河午

言呼誓乃師朔王

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On the day mow-woo, the king halted on the north of the River.

When all the chiefs with their hosts were assembled, the king re-

2 viewed the hosts, and made the following declaration, saying, “Ah!
ye multitudes of the West, listen all to my words.

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been Chiefs of the West,'-viceroys over that

last Part, cn the term ‘spring,' however, is not part of the empire.

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3

4

天天辜朋人無日不○ 籲 淫度不足我

天作酗 酗播足、凶 凶聞

若惟穢仇肆乗今人

天惠民惟辟奉天

德脅虐犂商為

湯泡 流奉彰權臣老 不 降毒天聞相下昵受

我聞吉人爲美

黜下有○滅化比力 亦惟 夏國夏惟無之罪行惟日

"I have heard that the good man, doing good, finds the day insufficient, and that the evil man, doing evil, likewise finds the day insufficient. Now Show, the king of Shang, with strength pursues his lawless way. He has cast away the time-worn sires, and cultivates intimacies with wicked men. Dissolute, intemperate, reckless, oppressive, his ministers have become assimilated to him; and they form parties, and contract animosities, and depend on the emperor's power to exterminate one another. The innocent cry to Heaven. The odour of such a state is plainly felt on high.

"Heaven loves the people, and the sovereign should reverence this mind of Heaven. Kee, the sovereign of Hea, could not follow the example of Heaven, but sent forth his poisonous injuries through the States of the empire:-Heaven favoured and charged T'ang, the

P 3. The dreadful wickedness of Show. · charge to Yuě p.5;比, as in the (Instructions 吉人凶人,comp. the use of 吉 and of E,'p. 7. 朋家作仇=各立 朋黨互為仇讐 脅權 脅 as in the ‘Punitive Expedition of Yin,'

XX in the Counsels of Yu,' p. 5. Here, however,

we are to take the terms in their purely moral signification. This use of them shows the deep conviction that goodness and prosperity, evil

and calamity, ought always to be found together.

播棄犂老-comp. in the ‘Vis

p. 6,-. 'to press,' 'to force.' The phrase here = 'they make forcible use of-press upon

-comp. in the 'Vis-with-the power of the emperor." 籲天

count of Wei,' p. 3, 耄遜于荒播

is here explained by, very nearly synony-
mous with
is most simply explained

by taking it as for 'black and yellow,' the
colour of old men's faces. Mih-tsze says of

Chow that he 播棄黎老 where 黎 is

to Heaven.. 告天or呼天,‘appeal

穢 德‘their filthy, fetid deeds..

See on the 'Pwan-kăng.' Pt. ii., p. 8.

Pp. 4,5. Heaven will always overthrow wick

edness and tyranny:-illustrated in the case of Kee and Tang, and now in that of Show, who was

worse than Këě, and himself. 4. 惠愛

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probably intended for the character in the text 'to love." 有夏桀 is not ‘there

昵地罪人呢 (weih). as in the

was Këě of Hen' but 有夏之君桀

襲民王惟 惟謂足有賊于命。 天不 行天虐桀 命言 諫剝惟

什夢其遠無 祥協以在傷

商卜,父夏鑒

謂祭無
八命謂敬

輔喪受

元罪

不已良浮

五節

5 Successful, to make an end of the decree of Hea. But the crimes of Show exceed those of Kee. He has stript and degraded the greatly good man; he has behaved with cruel tyranny to his reprover and helper. He says that his is the decree of Heaven; he says that a reverent care of his conduct is not worth observing; he says that sacrifice is of no use; he says that tyranny is no matter. The case for his inspection was not remote;-in that king of Hea. It would seem that Heaven is going by means of me to rule the people. My dreams coincide with my divinations; the auspicious omen is double. My attack on Shang must succeed.

'Kee, the ruler who held Hea.'

流毒|暴無傷無傷- -see Men. I., Pt., vii.'

下國流毒于下國,‘Aowed out 8. 厥鑒云云,-see the quotation

his poison upon the lower States.' Këě is con- from the She King in Mencius, IV., Pt. I., ii., ceived of on the throne of the empire, as being | 5.

raised on high, above his own and all the feudal

domains. 降黜夏命降黜=

=

cto bring down and put away. Comp. the

天其以予义民—observe the

force of 其 朕夢協朕卜襲 于休祥戎商必克--We have no

expression in the 55th note of the Preface,- other intimation of Woo's being encouraged in

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‘to peel,' –'to degrade'; 喪is失位,‘to

lose one's office,' used, here in a hiphil sense. It is supposed that this clause has reference to the viscount of Wei, whose withdrawal from court, it would thus appear, was preceded by

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to the interpretation thus indicated, which is after Tsiae, the omens were only two, which united in being favourable. In the

violence and oppression on the part of Show. however,周語T, the passage is quoted,

The next clause,一賊虐諫輔 where the speaker is treating of the agreement

of three omens, and he adds to the passage

is referred to Pe-kan. 謂已有天 以三也. On this view, 薁于休 命 祥='agree with the 休祥 whatever this 敬不足行,‘reverence is not worth being

-see the 'Conquest of Le,' p. 5.

practised.' We had better understand the 'reverence' with reference to his own conduct, and

to the business of the State. 祭無益

this was the cry of the wicked Jews in the time of Malachi,-'It is vain to serve God.'

was. Lin Che-k'e. adopting this construction, refers to the 24th chap. of the Doctrine of the Mean,' where it is said that when a nation or a

family is about to dourish, there will be 禎祥

seen in the milfoil and tortoise, &c. There, a substantive meaning may be given to those two

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