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38

雨。從冬月星星家用昏用

兩聳

星有之有星○微不不 九則夏行好有庶家明成 五月則雨好民用俊义 福風之有日風惟不民用

do not become matured; the operations of government are dark and unwise; heroic men are reduced to obscurity; and in the families of the people there is no repose.

"The common people are like the stars. Some stars love the wind, and some love the rain. The course of the sun and moon give winter and summer. The course of the moon among the stars gives wind and rain.

view which is given in the translation.

office. In regard to the last clause, I prefer the | who says: 民之麗乎土猶星 之麗乎天也. But this would make the paragraph of a different character entirely from those immediately preceding. The text is evidently analogous with the clauses of par. 35, and the which we must understand there of the 卿士 and 師尹

[Gaubil has here the following note: There is supposed here a mutual correspondence between the ordinary events of the life of men, especially of kings and grandees, and the constitution of the air; but instead of adopting the false ideas which the viscount of Ke may have

had on that subject we may reflect on what has

been thought about it in Europe, and on what

many people still think and say of a culpable and dangerous character. It appears that the Chinese have admitted a homogeneous matter in all bodies; that they have admitted a soul subsisting after the destruction of the body; that they have admitted spirits, and one spiritual Being, Master of heaven, of earth, and of men. But they have been bad physicists, and have troubled themselves little with metaphysics or with logic. They have not thought too much (?) of examining the grounds of their reasoning on the nature of beings; and they have in no way fathomed the question of the union of the soul with the body, nor that of the operations

of the soul.'

There is no danger of our adopting the notions of the viscount of Ke on the correspondence between the weather and the characters of men. A great service would be done by the Sinologue, who should take up the Great Plan,' and produce a commentary on it for Chinese readers, clearly and minutely unfolding the errors on the constitution of nature and the course of providence of which it is full. From this ground we might go on to shake the stronghold of their confidence in all the ancient teachings and the wisdom of their so-called sages.]

P.38. The people should examine the stars.

we

must understand here also after R 'The people should examine the stars.' But nothing is said of 'verifications' in connection with the stars and the people;-what was to result from the examination of the stars? The people,' says Woo Ch'ing, 'would know when it was summer, and when it was winter, when they might expect wind, and when they might expect rain. Knowing these things they could carry on their labours and take their precautionary measures accordingly.' We thus find a meaning in the paragraph, though of a different kind from what the preceding paragraphs would lead us to look for. On the view of the first clause, taken by Ts'ae and the commentators generally, the whole paragraph appears equally out of place, and no reasonable meaning can be given to it. The constellation -the hand of Sagittarius-is said to bring wind, and, or Hyades, to bring

rain.

Ts'ae goes at great length into the

courses of the sun and moon, but all according to the accounts of the astronomers of the Han

庶民惟星,Medhurst translates this dynasty. The text specifies no stars from

The common people are like the stars,' and Gaubil, in the same way,-'Les étoiles représent

ent les peuples.' This also is the view of Ts'ac,

which we might determine the place of the sun

in the heavens at the solstices or equinoxes,

when the Book was made.

39

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[ix]. “ Ninth, of the five happinesses. The first is long life; the second is riches; the third is soundness of body and serenity of mind; the fourth is the love of virtue; the fifth is an end crowning the life. 40 As to the six extremities again, the first is misfortune, shortening the life; the second is sickness; the third is sorrow; the fourth is poverty; the fifth is wickedness; the sixth is weakness.”

Pp. 39, 40. Of the five happinesses and siz | according to the rank and station. Lin Che-k'e extremities. It is said, in p. 4, that 'a hortatory says, 'a sufficiency for food and clothing is use is to be made of the five happinesses,' and

'an awing use of the six extremities.' It is not

easy to see how this division enters into the

康寧‘freedom from sickness,'

i.e., good health,-according to Gan-kwŏ. Mo

scheme of the Great Plan. Tsăng Kung ( dern critics extend the meaning, as in the translation.−形康而心寧 攸好 鞏) says: The nine divisions all describe

the course of the sovereign. The happinesses|德所好德·when virtue is what is

and extremities are conditions by which the loved. The meaning, says Lin Che-k'e, is a

sovereign examines his own attainments and

defects in reference to the people. That these

happinesses should be among the people, is what the sovereign should aim after; and the extremities' being among them is what he

should be standing in awe of;'-see the集說

Hoo Wei, on the other hand, says: The five

conditions of happiness and six conditions of suffering, are by the doing of Heaven, and not from any arrangements of men. We have it said in the division on Royal Perfection, "He concentrates in himself the five happinesses, and then diffuses them so as to give them to his people ;"-we have therefore in this place only the names of the happinesses and their opposites,

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natural disposition tending to the love of virtue

rather than of pleasures and other lower things.

考終命-Tsae explains this by the

words of Mencius, VII, Pt. I, ii. 1, 順受 其正, submissively receiving all the will of

Heaven.' is generally explained here by jj, to accomplish,' and the happiness is that of 'accomplishing to the end the will of Heaven.' This does not differ materially from the view of the translation, which has the advantage of making more evident the proper meaning of.

40. 六極極=窮=‘exhaustion,'

'being brought to extremity. It denotes the

opposite of 福 凶短折 is literally the life coming to an untimely and disastrous

'disastrous short breaking.' The meaning is

and nothing about their use'(五福六極 皆天之所為非人之所設 也,其歛時 錫之道具在 皇極章中,故此但列其目, close. 疾 and 憂 are the opposite of 康 而不言其用) 寜.惡-Gan-kwǒ explained this by 醜

39. 壽‘longevity;'

‘longevity;' without specifying 陋‘ugliness, and the last extremity一弱

any number of years. Gan-kwo says it means

120 years; but this is absurd. A man dying

over 50 is spoken of by the Chinese as not

having a short life. 60 and upwards is reckon

ed longevity. Ts'ae says that with long life all

the other happinesses can be enjoyed, and there

by 低劣 (fecbleness;'–perhaps in both

cases with some reference to the mind as well

as the body. 惡 means probably boldness in

what is evil, and弱, weakness in what is good.

The viscount of Ke was not so successful in

fore it occupies the first place among them. | enumerating the 'extremities,' as with the 'hap

富,‘riches;' probably meaning a competency | pinesses.

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I append here a scheme of the whole Plan, modified from that which is given among the cuts in Yung-ching's Shoo::

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貞克驛蒙霽雨風寒燻腸雨 考攸康富壽

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卜五

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三 凊 平康

柔克 燮友 高明

剛克—彊弗友——沈潛

明潛

終好寕

命德

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THE BOOKS OF SHANG.

BOOK V. THE HOUNDS OF LEU.

1

旅保厥旅入于遂惟可

葵乃獒底蠻九通克 旅

用作太貢西夷道商

After the conquest of Shang, the way being open to the nine wild and the eight savage tribes, the people of the western tribe of Leu sent in as tribute some of their hounds, on which the Greatguardian made "The Hounds of Leu," by way of instruction to the king.

THE NAME OF THE BooK.旅獒, The | K'ang-shing, ‘is read like

Hounds of Leu.'

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The rude tribes The 37th note of the of the west had no princes, but gave the title

Preface, on the subject of this Book, says that

the western Leu made an offering of some of

their hounds' (西旅獻獒). Leu, there

It was

fore, is to be looked for in the west.
the name of one of the rude tribes, lying in
that quarter, beyond the 'nine provinces of the
empire. is the name of a kind of hound.

of 酋豪 to the strong among them, who

governed them for the time. The people of the tribe sent at this time the principal man of their chiefs, to present himself at the court of Chow;'-see the, in loc. But this

view carries its own refutation on the face of it. The words of the prefatory note are that

It was, acc. to the 爾雅 4 feet--ancient ‘the western Leu presented as an offering,

feet, that is high.' The describes it as knowing the mind of man, and capable of

being employed’(知人心可使者

From an instance of its use, quoted in the

from Kung-yang, it was evidently a

blood-hound. The critics generally understand the term in the text in the singular ;-I know not why. There is nothing in the Book, and no ancient references to it, which should make us do so. We more naturally take it in the plural, and it seems to me more likely that several hounds, and not one only, would be sent to king Woo.

This is one of the Books found only in Gankwo's text. K‘ang-shing and Ma Yung had not seen it, and they have strangely mistaken the says

meaning of the prefatory note. ·獒

VOL. III.

expressive of their subjection-their 獒? To

suppose that their chief was thus made an article of tribute is absurd. Ch'ing's paraphrase

is of獻獒by遣來獻見于周 quite inadmissible. The signification of

as

The

='hound' is not to be disturbed.
Book belongs to the division of Instructions.'
CONTENTS. The Leu people having sent some
of their hounds to king Woo, and he having
received them, or intimated that he would do
showing that to receive such animals would be
so, the Great-guardian remonstrated with him,
contrary to precedent, would be dangerous to
the virtue of the sovereign, and was not the
way to deal with outlying tribes and nations.

The reader will think that the Book is much
ado about a very small matter, and in truth it
is so.
It receives an interest, however, when

44

2

用服方邇無夷慎呼○訓 ○食物有咸德明日于

王器惟獻遠賓四王鳴王。

He said, "Oh! the intelligent kings have paid careful attention to their virtue, and the wild tribes on every side have willingly acknowledged subjection to them. The nearer and the more remote have all made offerings of the productions of their countries;—

we see in it a specimen of the feeling and pro- | the text, that the wild tribes all around came cedure by which the rulers of China have all or sent to the court of king Woo ;—acknowledgalong sought to regulate their intercourse with foreign nations. When the sovereign does ing his supremacy. Ts'ae says that we are not look on foreign things as precious, foreign- not to understand from, that king Woo ers will come to him:'-this language is a good used any efforts to open roads to the barbarous exponent of the normal Chinese policy. A self- regions beyond the limits of the empire proper; complacent assumption of superiority--supe--it was his virtue and fame which drew them, riority both in wisdom and in power-has always been displayed. I have read references to the steam-engine with its various applications, from men versed in all the learning of China, as if it were nothing more than a toy, to be thought of just as the duke of Shaou thought of the hounds of Leu. Statesmen and people are now, in this nineteenth century, having a rude awakening from their dream.

P. 1. The occasion on which the Book was

made. This par. might have had a place in the

Preface, and Ts'ae calls it 'the proper preface

and they came, climbing the hills as if they had been ladders, and in boats across the sea.' It certainly would not have been discreditable to king Woo to have good roads made through. out all his dominions; and in the passage of the

referred to above, evidently modelled

on this part of the Shoo, the opening of the thoroughfares is described as his work:-/

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of the Hounds of Len' (此旅獒之本 九夷百蠻使各以其方賄 惟克商‘on the conquest of 來貢使無忘職業底貢

序)

Shang.' The Daily Explanation' expands the

clause:惟我周武王旣克商

The 'General History' refers the tribute of the hounds to the 14th year of king Woo, B.C. 1,120.

-by the nine E and eight Man,' we are to understand the barbarous tribes generally, expressed in the Can. of Shun, p.

16, by the phrase 蠻夷, and by 蠻貊 in

the Completion of the War,' p. 6. See also on the Tribute of Yu,' Pt. ii., p. 22. The difft, rude tribes round about the nine provinces of the empire are variously enumerated. Here we have the '9 夷 and 8 蠻;' in the Le Ke, Bk. XIV.,, p. 3, we have the '9

the same phrase occurs in the Tribute of Yu,

Pt.i, p. 52. The force of 底 passes on to the

next character, and indicates that what it says took effect.

太保,-it is not said any

where in the Book who the Great-guardian was; but since the commentary of Gan-kwo, Shih, the duke of Shaou. See on the name of the prevailing opinion has been that he was Bk. XII. He was Great-guardian under Woo's successor; and it is supposed--with probability -that he held the office also under Woo.

Pp. 2-10. THE ADDRESS OF THE GREATGUARDIAN TO KING WOO AGAINST RECEIVING Pp. 2, 3. The precedent of

THE HOUNDS.

former wise kings in receiving articles of tribute, and the use which they made of them."

2.

明王慎德-the language here is to be

taken historically. Medhurst and Gaubil both miss this point, and render-When an intelligent prince is careful in the cultivation

夷,8蠻,6戎and 5狄;’in the Chow Le, Bk, XXXIII., of his virtue, &c. The guardian is giving

not merely the lesson of duty, but of duty illustrated by example. The Daily Explana

, p. 1, we have the 4, 879, 5 and 6 ; in the tion' has it:狄; tion' has it:-自古明哲之王 國語魯語下 we have the '9夷 所以保邦安民者要在謹 修其德云云慎德 the careful

and 100

The numbers are not to be pressed, and we must be content with finding a statement in

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cultivation of virtue,' is said to be the hinge on which the whole of the address moves. Lik

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