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子有予考予◎ 周西于月 非無武予誕土四之

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良惟朕罪惟克受惟方照 予文受朕受多我顯臨

小考克文非方。有 于光

and influence of the sun and moon. His brightness extended over the four quarters of the empire, and shone signally in the western region. Hence it is that our Chow has received the allegiance of 6 nany States. If I subdue Show, it will not be my prowess, but the faultless virtue of my deceased father Wăn. If Show subdue me, it will not be from any fault of my deceased father Wăn, but because I, who am a little child, am not good.”

would all be Woo's own. 5. The greater | hand. The Daily Explanation,' expanding his

part of this par. appears in Mih-tsze (兼愛, construction, says:-文考之德其所 下篇)thue:一太誓曰文王若 及如此是以人心戴之天 日若月乍照光于四方于 命歸之惟我有周宜其大 西土 惟我有周誕受多 far受多方而有天下,Thus 方,I have translated this in the indicative reaching was the virtue of my father Wǎn:

the hearts of men cherished him, and the decree mood, as historical narrative. Such is the view of Heaven fell to him. Right it is that our House of Chow should receive the allegiance of

of Gan-kwǒ who explains;一文王德大 故受衆方之國三分天下 而有其二, The virtue of king Wán

was so great, that he received the allegiance of

the States of many quarters, and had two thirds

of the empire.' Ts'ae found in the language an

the many regions, and possess the empire." I

must prefer to construe with the older scholar.
6. The whole of this par. is found with

the verbal variation of 紂 for
for受, in the Le
Ke, Book 坊記 p. 16. In 無罪,有罪,
we must take 罪 lightly, as merely 一過

auspice of Woo's success in the enterprise in ‘fault,''error'

APPENDIX.

I annex here the "Great Declaration," as it appears in Keang Shing's尙書集註音疏. He has been at great pains to gather up, and put together, the fragments of the Book, as it was when current in the Han dynasty. Wang Ming-shing, or Wang Kwang-luh (王光 祿), gives a much briefer edition of it in his 尙書後案, and arranges many of the sentences, moreover, differently. The fragments give us now in many passages but a farrago of absurdities. We may be sure that a Book containing such things never received the imprimatur of Coufucius:

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孜鼓日召天俱至羣發、蒼

孜拊

受信發周維 自周可之來于公升兕典先哉拜公四

無譟 來公以見○王咸舟兕師,公○手日月, 書,永此武屋日中總師功子都太

怠師

天乃天 期報年王流休流尒尙畢無首子 將指 誥傳喜之哉。白衆父力知〇

有前未 立

于于之諸為○
為○魚庶 左賞

大雕至入與杖罰 罰.先

後伐謀

夫其于于尒黃

母,舞,維同動丕恃皆色五王舟 民極丙詞色天之喜赤日,舟楫.

之于午,皆變之○周其有王後把功德馬王 有上王日0 正公聲火跪至白于臣司之 政天還受八律卟日,魄、自取者旄先左空格 有下師可百○古茂五上出斬以祖右諸言。 居地前伐諸使立哉至復涘○號之小凡 ○咸師矣侯上功茂以于以太日遺。子齊太 日乃王不附立哉穀下登子蒼○予栗子○

In the fourth month, Fa, the eldest son and successor, went up and sacrificed at [or, to] Peih, and then proceeded to the neighbourhood of Măng-tsin.

The duke of Chow said, "Oh! exert yourself. I have heard the excellent words of the wise and ancient kings.” The prince Fa bowed with his face to his hands, and his head to the ground. He then addressed the minister of Instruction, the minister of War, and the minister of Works, with all the other appointed officers, “ Be reverent, firm, and sincere. I am without know

ledge, but I look to the virtuous ministers of my fathers to help me, who am but a little child. I have received the achieved work of the dukes my predecessors, and will exert my strength in rewards and punishments, to accomplish whatever they have left undone." On this he put the

host in motion. The grand Tutor, Father Shang, carrying in his right hand an axe yellow with gold, and in his left a white flag, to give out his orders, said, "The hoary wild bull! The hoary wild bull! Lead on all your multitudes. There are your boats and oars. The last come shall be beheaded ! "

As the prince Fă had got to the middle of the stream in his boat, a white fish entered it. The king knelt down and took it up. He then went on the bank, and burned it, in sacrifice to Heaven. All the dukes said, “ This is auspicious!”

On the fifth day there was a ball of fire which descended from above, till it came to the king's house, and there dissolved into a crow. Its colour was red; its voice was calm and decided; five times it came bringing a stalk of grain. The king was glad, and all his officers also. The

duke of Chow said, "Be strenuous! Be strenuous! Heaven has showed this to encourage us. But let us trust in it with dread."

"Examining into antiquity, it is by accomplishing merit

and accomplishing business, that one can transmit his work to perpetual generations, and magnify the laws of Heaven.” They sent up this to be joined to the writing of the duke of Chow,

and reported to the king, who was moved, and his countenance changed. Eight hundred princes came of themselves without being called; they came at the same time without previous agreement; without consultation they all spoke to the same effect, saying, * Show may be attacked." The king said, “ You do not know the will of Heaven; it is not yet the time to attack him." On the day ping-woo he accordingly withdrew his army. In front the host beat their drums and shouted. Some of the soldiers lowered their spears, and went through their exercise; with songs in front and dancing behind, they made heaven and earth resound, while they cried out, "Let us never be weary. Heaven is about to raise up a parent for us. The people will have good government and dwell quietly."

于獨有有君無月○眠有棄棄 上死行樂,毁司 湯夫 命子辠照朕自億而厥 位 天乃 有紂。謂 光○上敬有克于協民夷

紂光寢我兆弗

不而最

我帝不顯子,四
予四朕眠人.O
眠,人,○祇耐阅哉
非方卜,天亦小不進下夫

馬在前〇今殷王

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行其朕于襲聽有人

者子變

謂行 行文西于自離見乃者刑不亂邊 祭甚考土休我德姦日逐。與可正其紂 無章有○祥民余巧吾聞再聲王乃 益為辠子我聽有乃有紂國不以 用 惟謂鑑 鑑惟克商○亂聞命夷政, 母其 則我暴不予紂必民十不毋居而三婦弟婦 取有無遠小非克之人言僇 人,乃人 于周傷在子子○所同也其肯益附 故斷 斷之 殘受上彼無武文欲心發務事于下今棄言 殺之帝殷良。惟王天同辠天上民而台其自 伐大不王○朕若必德。 德R鈞。 亦帝者發,先絕 用帝。常謂惡文日從 縱鬼退,上維祖于

張○九人乎考若之。天紂之神在者龔之天

The minister of War was in front.

“Now, king Chow listens to the words of his woman;

He has cast away, and 'The decree is mine;" Heaven allows him to take A mean man sees villainy

he has cut himself off from Heaven; he has destroyed fand ruined all his hopes from heaven or earth or men. He has separated himself from his royal uncles and his maternal relatives. He has cast away the music of his forefathers, and by making dissolute melodies he has changed the correct melodies, to please his woman. On this account I, Fă, reverently proceed to execute the punishment determined by Heaven. Rouse ye, my heroes! Don't let us need a second effort, or a third. He who deceives those above him, in the interest of those below, dies; he who deceives those below, in the interest of those above, is punished; he who takes counsel on the government of the kingdom, which is of no use to the people, has to retire; he who is in the highest position, and cannot advance the worthy, must be driven out. "Chow abides squatting on his heels, and will not serve God or spirits. will not sacrifice to, the spirits of his fathers. He says on the contrary, and therefore he will not put forth his strength in the duties to them. this course, having thrown him away, and no more preserving him. and cunning, or hears it, without speaking:-his knowledge makes him as guilty as the villain. Chow has hundreds of thousands and millions of ordinary men, but they are divided in their courses; I have ten able men who are one in heart and in course. Heaven sees as my people see, and hears as my people hear. My dreams agree with my divinations; the auspicious omen is double ;-my attack on Shang must succeed. King Wan was like the sun or the moon. He lightened with his shining the four quarters, the western regions. If I vanquish Chow, it will not be my prowess;-it will be the faultlessness of my father Wăn. If Show vanquishes me, it will not be from any fault of my father Wăn, but because I am not good. "Oh! when the superior man has illustrious virtue, his conduct is grandly displayed. There is a beacon not distant;-it is in that king of Yin. He says to men that the decree is his; that reverence should not be practised; that sacrifice is of no advantage; that oppression does not matter. God is not constant, and the empire is passing from him. God is not allowing him, but sending down his ruin with a curse. Our House of Chow is receiving the empire from the great God. The solitary fellow Chow. Chow has hundreds and tens of thousands of ministers, who have hundreds and tens of thousands of hearts. King Woo has three thousand ministers with one heart. My prowess is displayed; I invade his borders, and will take the tyrant. My punishment of evil will be exhibited more glorious than that of Tang."

THE BOOKS OF SHANG.

BOOK II. THE SPEECH AT MUH.

矣以右左野于爽時

麾秉
秉杖乃商

曰白黃誓郊朝子

之逖

鉞王牧至味

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1 I. The time was the grey dawn of the day këǎ-tsze. that morning the king came to the open country of Muh in the

borders of Shang, and addressed his army. In his left hand he carried a battle-axe, yellow with gold, and in his right he held a white ensign, which he brandished, saying, “ Far are ye come, ye THE NAME OF THE Boor.牧誓, The selves in the fight. The speech proper begins Speech at Muh.' Muh [Keang Shing edits instead of Muh] was in the south of the

pres. district of Ke (淇縣), dep. of Wei

with the 5th paragraph. The four parr. that precede may be considered as forming a preliminary chapter.

Ch. I. Pp. 1–4, THE TIME AND CIRCUM1. The time; and

STANCES OF THE SPEECH.

hwuy, Ho-nan. It was a tract of open country, the appearance of the king.

stretching into the pres. dis. of Keih (泥), and

at no great distance from the capital of Show,

King Woo had, no doubt, made choice of it as a favourable field for the decisive battle between him and the tyrant. I return here to the

爽-the day 甲子

時甲子昧

was six days later than

mow-woo (The Great Speech’Pt. ii., p. 1), which was, we saw, the 28th of the 1st month. The speech at Muh, therefore, is held to have been spoken on the 4th day of the second month.

rendering of 誓 by (Speech,' as in the Counsels | 昧一冥durk;爽明,light;’昧

of the great Yu,' p. 20, and other places. It

would have been well if the term 'Declaration, the dark and the light,' : the grey dawn. had not been used instead of it in the last Book.

The Speech at Muh is found in both texts.

There is more of the martial spirit in it than in any other of the speeches of the Shoo.

CONTENTS. It is the morning of the day of battle, for which the king had prepared his host in the three speeches of the last Book. Once more he addresses the confederate princes, his officers, and his men. He sets forth, much as before, but more briefly, the intolerable wickedness of Show, and then instructs and warns the troops on how they should behave them

杖=持,‘to hold in the hand.' Its

tone in this sense was difft. at one time from that which it had in its more common signification of a staff.' It now seems to be used only with the 3d tone. 秉(from a hand grasping stalks of grain) is of similar signification to 杖

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The ‘axe’is supposed to be called yellow,' from its having been ornamented with gold. The ensign consisted (according to the figures

戈彭庸長亞司友人。 濮蜀百旅徒邦

戈比爾干立

人羌夫師司冢王論 長氏馬君日

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○千司御嗟

王爾爾盧及夫空事我

2 men of the western regions!” He added, “ Ah! ye hereditary rulers of my friendly States; ye managers of affairs, the ministers of instruction, of war, and of public works: the many officers subordinate to them: the master of my body-guards: the captains of thousands, 3 and captains of hundreds; and ve, O men of Yung, Shuh, Keang, 4 Maou, Wei, Loo, Pang, and Po;-lift up your lances, join your shields, raise your spears:-I have a speech to make.”

Ts'ae seems

the business of intrenchments.
to have thought that they were there as the
generals of the three armies of the State. This
is not likely ;-see Ch'in Sze-k'ae, in loc. We
can only form a vague idea on this, as on many
other points in the Shoo.

of it, which agree with the component parts of the character) of several ox-tails, suspended as streamers from a staff. By means of this Woo could intimate his wishes as to the order of their position, &c., to the troops, and therefore he carried it in his right hand. Gan-kwo says the axe was in the left hand and the flag in the right, to show that Woo considered his work was not so much to kill as to teach. This is being absurdly ingenious. We may be sure that Woo had his, multitude,' 'many.' I do not find it pos

=

亞旅-亞

=次, secondary,' ' of inferior rank'; 旅

these characters the 'multitude of inferior

such. Gan-kwo had the former view. He

axe in his right hand in the battle. 逖= sible to say whether we are to understand by 遠,‘far,’‘distant.' The ‘Daily Explanation' oficers' generally, or two distinct classes of paraphrases the clause thus:-爾等皆西 土之人,我以伐暴救民之 故率爾至此其行亦已遠 矣:Ts'ae observes that he spoke thus to

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the last Book, Pt. i., p. 2. The ‘managers of

phrase denotes all the great officers, whose says:一衆大夫,其位次卿, (The Posts were inferior to those of the ministers..

Ts'ae on the other hand supposes that the

亞 were the 大夫 or ‘great officers,' below,

but next in rank to, the ministers, and five of whom filled up the space between each minister or‘officers,' of whom there were 27, denoted in the text by the term

and his士

affairs' were the officers immediately after specified, belonging to Woo's own govt.,-to-the Instructor.' The functions of

the State of Chow. The 司徒司馬 an officer thus designated are given at length and 司空 were three of the‘six ministers' | in the 13th Book of the Chow Le (地官司 (六卿) under the imperial govt. of Chow,徒第二之六). Hewasa ta-foo or great of

when the dynasty was fully established, and whose duties are described in Bk. XX., parr. 7-13. Agreat State, such as Chow was before the extinction of the Shang dyn., had only three principal ministers, whose names are here given. But we may inquire what the ministers of instruction and works had to do in the camp. Ying-tă says that the former superintended all orders given to the troops, and the latter all

ficer of the second grade, and the Tutor of the heirapparent, at the same time executing various duties about the sovereign, and specially having charge of the guard of foreign-barbarian-mercenaries who kept watch outside the royal gate. In time of war, or when the sovereign went abroad for any other cause, he followed in attendance, with the whole or a portion of that guard. It must have been in this capacity

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