6 姓自我人周心亂心億必 有我民 親同臣離兆克。 ◎ 過民視天不德干德夷 在聽天視如雖人,予人,受崙 予百聽自仁有同有離有 "Show has hundreds of thousands and millions of ordinary men, divided in heart and divided in practice;-I have of ministers capable of government ten men, one in heart and one in practice. Although he has his nearest relatives with him, they are not like 7 my virtuous men. Heaven sees as my people see; Heaven hears as my people hear. The people are blaming me, the one man, for my characters, as to 休祥 here,-namely the occurrence of certain unusual phenomena ;-see Ying-tä on the passage of the 中庸. The editors of Yung-ching's Shoo seem on the whole inclined to favour this view. P. 6. The greater number of Show's host and adherents was no cause for doubt as to the issue. See on the 8th par. of last Part. 夷人- XX. Ruler who is above" (在上而有主 宰者亦是天). The term is to be whole clause indeed, are difficult. The para- explained in every place by a consideration of the context. If here you say that it means "what is Reasonable," how can that see and there yet is something common in all the startled by the differences; and if you know phrase of the . Daily Explanation' is: 受所 親信者雖有同姓至親然 hear? Although the explanations are different, 皆凶人醜類同惡相濟我 usages. If you know that, you will not be ·臣,雖不盡是我之親 them, you will see that they are not inconsis戚然皆是仁厚有德之人,tent with the common idea-See the passage 以經邦濟世,Although those in | quoted in the 集說. 百姓有過 whom Show re poses his most intimate confidence -Lin Che-k'e takes these words as equivalent to those in the 'An are his nearest relatives of the same surname with himself, yet they are all bad men and detestable, helping him and one another in their common wickedness. My ten ministers, on the other hand, although they are not all my own relatives, are virtuous men, benevolent and generous, fit to rule a country and benefit the age.' [Confucius said that there was a woman among Woo's ten able ministers ; see the Ana., nouncement of T.ang;' p. 7,萬方有罪 在予一人; and most readers will feel inclined at first to agree with him is to be distinguished, however, from 罪, and the sentiment appropriate to the lips of T'ang, who had vanquished his rival, is not to be expected loc cit. She is generally spoken of as 文母,from Woo, who was only marching to the fight. 'mother Wan,' king Woo's mother, the famous 太姒 Others think Woo's wife, 邑姜 must be intended. It is not easy to believe this.] Gan-kwð, as if he had Tang's words before him, and yet felt the difference between and 罪, interpreted. It devolves on me, the one man, to teach the people, and correct their 人今朕必往 定呼懔 功 乃 用疆我 我張取武 惟 德崩非子湯凶 敵有殘侵 心角 世。立嗚姓無O伐之 8 delay;–I must now go forward. My military prowess is displayed, and I enter his territories, to take the wicked tyrant. My punishment 9 of evil will be shown more glorious than that of T'ang. Rouse ye, my heroes! Do not think that he is not to be feared;-better think that he cannot be withstood. His people stand in trembling awe of him, as if the horns were falling from their heads. Oh! unite your energies, unite your hearts;-so shall you forthwith surely accomplish the work to last for all ages." by errors.' But this idea is foreign to the occasion. P. 9. He rouses his men to prepare for the Ts'ae's explanation of 'fault-fight with stern determination, not undervaluing finding,' 'complaining of,' is very ingenious, and their enemy, but rather overvaluing him. A sound. See the Con. Ana., xx., i., 5, where good part of this paragraph is also found in also we have the conclusion of the last para- Mencius ;-see VII., Pt. II., iv. 5. His variagraph. tions from the present text are, however, greater, and affect the meaning of the several parts of the par. How to account for the differences is a difficult question. To say that our present (Old Text' is a forgery, is an absurd solution; P. 8. The present enterprise was not less but more glorious than that of Tang. Compare the paragraph as quoted by Mencius, Bk. III., Pt. II., v., 6. It will be seen to be rhythmical, and this may account for the difficulty which we find in construing it. 侵于之疆 =侵入受之疆界, (I invade and enter the boundaries of Show's domain.' 于 -the true solution has yet to be found. 夫子,‘my masters,' here='my heroes, 或無畏寧執非敵= 湯有光-Ts'ae makes this to and this 無或以紂為不足畏寧執 will reflect light on Tang, ie, will make his 心以為非我所敵也, as in the mind in attacking Keě more clear. As the | translation. 百姓懍懍-the people are understood to be those of Show's domain, and The editors of Yung-ching's Shoo say, this is too ingenious. Ts'ae wanted to relieve Woo of a portion of the charge of boastfulness, which is urged against the language of this Book; but foreign students of Chinese history do not feel the pressure of such a charge. We are content to take king Woo as we find him, and are not concerned to bring his character either up or-theis best taken adverbially, down to the Chinese idea of a sage. whose horns were being broken. 立定 ='forthwith.' THE BOOKS OF SHANG. BOOK I. THE GREAT DECLARATION. PART iii. 狸彰顯土日 侮今道君嗚 五商厥子呼,士 大巡六師 常王類天我○師 1 The time was on the morrow, when the king went round his six hosts in state, and made a clear declaration to all his 2 officers. He said, "Oh! my valiant men of the west, Heaven has enjoined the illustrious courses of duty, of which the several characters are quite plain. And now Show, the king of Shang treats with contemptuous slight the five constant virtues, and abandons himself ideas of marshalling and warning. This is very doubtful. 大師 is used, like 王, through CONTENTS OF THE THIRD PART. On the day | go round and cheer, while the former conveys the after addressing the troops as in the last Part, Woo had a grand review of all the hosts, and declared his sentiments more particularly to the officers. He sets forth, as before, the crimes of Show against God and men, as sufficiently justifying their enterprise, and urges the officers to support him with all their energies that he might do his work thoroughly, and utterly destroy the tyrant. Having set before them the prospect of rewards and punishments, he concludes with a humble but encouraging reference, to his father Wăn. out the Book, by anticipation. According to the subsequent statutes of the Chow dyn., the imperial forces consisted of six armies or brigades, while those of a great State were only three. In reality the hosts now collected on the banks of the Ho were an imperial force, and so they are denominated the 'six hosts.’ 明誓 衆士一衆士,'all the officers;' Gan kwǒ says they were all from centurions upwards.' P. 2. That Show, violating the laws of Heaven, had set both Heaven and men against him. 西土君子‘princely men of the western regions' 君子 is appropriate as addressed to the officers, though Lin Che-k'e shows that it might be employed also to designate the common soldiers. 天有顯道厥類 3 上 技修囚黜 四心涉結怠 作 之 廟正保崇 順以不士屏信殺剖民 民。 祝悅享郊乗姦戮賢 怠弗敬自絕于天 降婦作社典囘毒人 斯 時人奇不刑放痛之朝天 to wild idleness and irreverence. He has cut himself off from Heaven, and brought enmity between himself and the people. "He cut through the leg-bones of those who were wading in the morning; he cut out the heart of the worthy man. By the use of his power killing and murdering, he has poisoned and sickened all within the four seas. His honour and confidence are given to the villainous and bad. He has driven from him his instructors and guardians. He has thrown to the winds the statutes and penal laws. He has imprisoned and enslaved the upright officer. He neglects the sacrifices to Heaven and Earth. He has discontinued the offerings in the ancestral temple. He makes contrivances of wonderful device and extraordinary cunning, to please his woman. -God will no longer indulge him, but with a curse is sending down 惟彰 ‚—it seems most proper to explain these clauses by what is said below that Show had violated the ‘five virtues.’ The illustrious ways of Heaven,' therefore, are the various relationships, of society, and their characters,' are the duties severally belonging to them. thought their legs had a wondrous power of enduring cold, and had them cut off through the shank-bone, that he might see their marrow. 剖賢人之心,this refers to the case of Pe-kan. 毒痡四海−痛 This view is advocated by Ying-ta, who is fol- =病 lowed by Ts'ae. Lin Che-k2e, on the other ‘to be sick'; here, ' to make sick. hand, understood by the ‘illustrious ways,” 姦囘囘o曲,‘the crooked, ways,'姦囘囘=邪 Heaven's love of virtue and hatred of vice, and by their characters,' the good and evil which severally attend them;-making reference to the use of the phrase in the Counsels of Yu,'p. 21, and in the Announcement of 'the bad.' or 囚奴正士 the case of the count of Ke. 郊社一 was -see on the ‘Doctrine of the Mean,'xix. 6. 婦 Tang,' p. 3. This interpretation is in- 人,一this refers to Tă-ke. History has not genious and not without merit; but the other is preferable. 狎五常狎=易 輕‘easily ‘lightly;’狎每 or preserved an account of the cunning contrivances referred to. Ts'ae says that since Show con trived the punishment of Roasting' to make her laugh, we can well understand that he slights and contemns. 五常 五典 'Can. of Shun,' p. 2. -see on tasked his ingenuity to the utmost in other things to please her. 祝降時(一 P. 3. An enumeration of Show's wickednesses,是)-Gan-kwǒ defines 祝by斷(upe punishing him. 斮朝涉之脛- misunderstanding for the same char. in the Gan-kwǒ tells us that Chow, one winter's day, seeing some people wading through a stream, 3d tone, explains the clause by 斷然降 ◎多尙士本世獨日恭喪 嗚有迪殄肆讐夫撫行爾 呼厚 厚果殲子樹受我天其 惟賞毅乃 德洪則罰孜 我不以 子務惟后○孜 文迪登爾誕滋作虐古奉 考有乃眾以除威我人予 若顯辟士爾惡乃則有 戮功其眾務汝 言人 on him this ruin. Do ye support with untiring zeal me, the one man, reverently to execute the punishment appointed by Heaven. 4 The ancients have said, ‘He who soothes us is our sovereign; he who oppresses us is our enemy.' This solitary fellow Show, having exercised great tyranny, is your perpetual enemy. It is said again, In planting a man's virtue, strive to make it great; in putting away a man's wickedness, strive to do it from the root.' Here I, who am a little child, by the powerful help of you, all my officers, will utterly exterminate your enemy. Do you, all my officers, march forwards with determined boldness, to sustain your prince. Where there is much merit, there shall be large reward. Where you advance not so, there shall be conspicuous disgrace. 5 "Oh! the virtue of my deceased father Wăn was like the shining 是喪亡, ‘is determinedly sending down of the day like the first two. The former of them appears, slightly varied, as 'an old saying,' in the 左傳哀元年 其尙迪 earnest exhortation, has occurred more than once. 迪=進,‘to advance.'果 and are both defined by 决 and 有决,de this termined. It is said-致果為毅毅 work with the tyrant. 獨夫受-this was certainly very strong language, applied to is the intensest determination.' 登乃 Show who was still occupying the throne. See the reference to it by Mencius, I., Pt. II, viii.辟登=成,‘to complete.' The Daily It is much in his style. Seun-tsze has quoted Explanation' brings the meaning out by say it as from the Great Declaration,' in his 議 ing:-以成爾君弔民伐罪之 兵篇 世讐a an hereditary ene- 功,‘to accomplish the work of your ruler in my,' one whose memory must be held in consoling the people and smiting the criminal.' Pp. 5, 6. The virtue of King Wăn, and its detestation in all the future. 樹德 effects. Success in the present enterprise would be 務本-these clauses are probably sayings | owing to him ; failure, if failure there should be, |