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不展,伯寶厥邦異之乃 易親時叔玉服無姓致昭

親 親 物人庸之于分替之于德 物人之

之于

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3 , 3 clothes, food, and vessels for use. The kings have then displayed

the things thus produced by their virtue, and distributed them to the princes of the States of different surnames, to encourage them not to neglect their duties. The precious things and gems they have distributed among their uncles in charge of States, thereby increasing their attachment to the throne. The recipients have thus not despised the things, but have seen in them the power of virtue. 賓賓 客, - is not merely strangers,' had not shared their precious things with them,

, *guests, but=賓服;se in the dict. on

who could have known the sincerity of their the character. 畢獻方物,惟服 | love(親之矣而不以所實分 獻方物

以分 食器用一方物。其方所生之之則人熟知親親之信也)? 物

,人之

But the clause is evidently related to the #s, the articles produced by their country,' preceding FIE # lyk Alk, and must describe and we may understand also articles manufactured there. The last clause gives a summary the gifts proceeded, but the feeling which they

--not the feeling of the emperors from which of those articles, and the meaning is that the con

wished to increase in the princes, their relatives. tributions were restricted to these :- 7 th The explanation of R by is therefore in於此外有以奇異物進獻| admisible. The meaning in the ranal is given 者 3. 異姓之邦,伯叔之 by Tsae and in the dictionary:一使之益

國一the empire being livided into many States 厚其親 or principalities, the emperors of each dynasty apportioned these among their relatives and (In the passage of the from which

I quoted, on the 1st par., the words of Confuhet Ź#, “regions of the same surname,' cius, the sage goes on to say :- 於是肅 i.e., their rulers had the same surname as the emperors. The regions of different surnames'

慎氏貢格矢石祭,其 were the States ruled by Chiefs, attached to time, I.

先王欲昭其合 the reigning dynasty, but of a different lineage. To the the empers 昭德之致致遠也,以示後人 之致,

, "displayed what their virtue thus produced, 焉,故銘其括日肅

日肅慎氏 the productions of remote territories, the tribute from distant tribes. The transitive meaning of ik te te .

6.以分: 互配虞胡公 昭 is very much determined by its corelation |而封諸陳古者分同姓以

寸,者 with 5t in the next part of the par. The

The 珍玉展親也,分異姓以遠

展親也 things were sent about as imperial gifts among 方之職責,使無忘服也 也, the States ; so they were displayed,' and served to warn and encourage the chiefs to loyal service and duty.

無替厥服一無廢其 服事之職時庸展親一

人不易物惟德其物-by 時庸展

I Gan-kwă explains this by " is intended the various princes, receiving

是用誠信 其親親之道, thereby verifying the

the imperial gifts ; Tik " to slight.'

; 易-輕 不 sincerity with which they held the principle of $5,- have not slighted the things,' have attachment to their relatives,' taking &

not dared to think lightly of them, however

little valuable they might be; the It he Lin Che-k'e supports this interpretation, they have virtue-ed the things.., they have and quotes with approval the words of Wang looked at the things in the lighitofthe virtuc which

adherents. "The States of their uncles' were

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員目,以侮盡君狎o惟 2畫

O 惟 0百不盡小人子梅德德

百 玩度役其人心盛其

產 人惟耳力以不物。 人惟

何不

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4 Complete virtue allows no contemptuous familiarity. When a

prince treats superior men with such familiarity, he cannot get them

to give him all their hearts; when he so treats inferior men, he cannot 5 get them to put forth for him all their strength. If he be not in bondage to his ears and eyes, all his conduct will be ruled by correctness. ,

. 6 By trifling with men he ruins his virtue; by finding his amuse

ment in things he ruins his aims. produced them, and as monitions to the virtue mon idea expressed by the two applications of They themselves ought to cultivate., Gaubia's JW Thing here, and of Fi in p. 6. Such an idea

part is can be of no help to a student :- Ainsi les choses is that of contemptuous familiarity. Directed qui viennent de la vertu retournent à la vertu.'

to creatures like the hounds of Leu, it will have

more of the character of trifling sport; directed [This passage appears in the # 1 to men, there will be in the ruler who practises

it a want both of self-respect, and of the respect 五年,along with two other sentences which he owes to them. # F is descriptive from the Books of Chov,' in the following of men in office, who are to be supposed to have form:-R 7 1 Title here to a degree of elevated character. They have their The use which is made of it there is to show minds--their virtues and acquirements—to serve that virtue is the only sure defence of a State.] the sovereign with; but when treated with

contemptuous familiarity, they will despise him Pp. 4-6. How the sovereign's careful attention to his virtue will appear in his guarding against

and go away. 小人 are the people, in whom improper familiarity with men, and foolish cherishing the familiarity of their superiors is sure to of useless creatures and things. This is the breed contempt, so that they will not be careful meaning that is put upon these paragraphs. to labour for them, as they ought to do, with their The interpretation of them, it will be seen, is strength. Ying-tă, aptly enough, quotes, in illusperplexing and difficult. 德盛利| tration of

何君子, the words of E Yin, 狎侮-comp. 狎侮五行, in the 接下思恭太甲, Pet in, p. 7); and Great Speech,' Pt. iii., 2. Koo Seih-chow ( the words of Confucius, LEKAR

; Ming dyn.) says upon the terms here: (Ana., XII., ii.), in illustration of JH 19 一押者與之噓也,何者禮」人 5. 不役耳目一不為耳 之居也,一是視為私人,一目所役, it it the be superior to the ex#lil, JP is being familiar ternal fascinations that assail him through the 是忽為易與 with them; 1 is a haughty disregard of the

senses,—what are called it in the next pararules of propriety. The former indicates the graph. , the hundred measures,' = looking upon them as mere favourites ; the Ź, the measures of all his con

| latter expresses the treatment of them as

duct' Acertain rule-of-corectness”(貞一 easily consorted with. For the two terms, however, we have the one term 5T, 'to make sport E)-is supposedl, by which the ruler, free from with'in p. 6. The Daily Explanation'says,

the bondage of his senses, will endeavour to on that par., that the first 5T is the FT of actions," it is said in the Daily Explanation,

regulate all his conduct. • His words and contenipt, and the second the 5 of fondness'

• will all be conformed to the measure of perfec

tion, and he will not dare to transgress it an (上玩字玩忽之意,下玩字 incl.

6. FT.--see on par. 4. ContempFHF 2. But we must find a com- tuous familiarity with mea destroys that self

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夜則則不土物乃不以爽

不物,
通遠育性民成作

育性 民,
人于 不乃不無


安格國足貴

畜、足貴益言物 勤 0 所不珍大異害以


不鳴寶寶
寶寶禽馬物有道


矜呼惟遠奇非暖益接。


細风賢物獸其用功O志

喪玩物喪志。

7 “The aims should repose in what is right; words should be listened

to according to their relation to right. 8 A prince should not do what is unprofitable to the injury of what

is profitable, and then his merit may be completed. He should not value strange things to the contemning things that are useful, and then his people will be able to supply all his needs. Even dogs and horses which are not native to his country he will not keep; fine birds and strange animals he will not nourish in his kingdom. When he does not look on foreign things as precious, foreigners will come to him; when it is worth which is precious to him, his

own people near at hand will enjoy repose. 9 “Oh! early and late never be but earnest. If

youl

do not attend jealously to your small actions, the result will be to affect your virtue respect and reverence for right which is at the Leu, though he does not expressly mention foundation of all virtue. A fondness for, and them. * 1 EET

不作至民乃足,一these two fondling of, creatures like the hounds of Leu brings the whole mind down to the level of little clauses are of a general character, and may be things.

applied to an endless variety of subjects. P. 7. The rule for a prince's aims, and his in

- the people will be sufficient.' Chin

t tercourse with others. 之理, the principles according to which we

Tih-sew says:一貫異物則征求多, ought to proceed.' Ē UNE PÉ. 'If he set a value on strange

things, his exactions and requirements will be so ŹĆ The first clause is many that the people will not be able to meet

them.' illustrated by Mencius' #### (II., Pt.

大馬至不畜-these dogs

and horses might be useful, but being foreign, 1., ii. 9), and the second by his T H (ib, the virtuous sovereign will have nothing to do p.11); also by Shun's language in The Counsels | with them! 珍禽一珍 is here an of Yu, pp. 14-16. The two sayings are good enough in their way, but the object which adjective

, = * 7 * they serve in the guardian's address is not very evident ;-see the remark of Wang Pin at the

;-see the remarks on this in the conclusion of his · Doubts' about this Book. note on the Contents of the Book.

P. 8. What things a sovereign should abstain from cherishing and pursuing, and what things he

Pp. 9, 10. How the sovereign is to cultivate his should prefer and seek. In this par. the Guardian virtue by an untiring attention even to the smallest comes at last to the subject of the hounds of matters, and what grand results will flow from such

道一所當由乃足,

世居民贊。功山大
王。惟保茲、唐九德終

0
乃厥生允

允击一 例為累

a course.

.

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in great matters ;-as when, in raising a mound of nine fathoms the 10 work is unfinished for want of one basket of earth. If you really

follow this course, the people will preserve their possessions, and the throne will descend from generation to generation.

不矜細行一秒 is used here | 居一生民“the living people is merely much with the same meaning as in the Con.

an equivalent of # Ę. The phrase is found Ana. XY, xin 君子矜而不爭

also in the 孝經 For 保厥居 Choo He was asked whether the term were not used in the same way in the two passages, and

Medhurst has well—'may protect their hearths.' replied, “Much about it. The idea is that of 惟乃世王-王業可永 pitiful consideration, and firm conservation.'

the imperial inheritance may be perpetuated.' (相似是個矜惜持守之意: 為山云云-sce

一se the Con, Ann, 太保以是訓王,厥後凡 IX., xvid例-八尺, eight cuhite. I四夷所獻,中國所受 ., . V' I

,一 call it a fathom,' as being the nearest approxi. * Z BIBLE '

觀肃慎氏格 mation to it which we have in our designations of measures. The paraphrase in the

之類可以見矣所謂,

, <Daily Explanation' is:一譬如為山者,茲者

者也周之

周之子孫,下 積累工夫,已至九所少十下年七百,信乎其世 切,

其 一資之土,乃心生玩,不也,夫却一怒之,亦細事

冬獻亦 肯加爸九份之功到底虧耳, 王之兆見:

見於此 山豈可得而成也哉

君之所以新天水 10. 允迪兹,一comp. 允迪歌德命以為社稷無疆之休者 厥

之, Pt, I, Bk. III, p. 1. 生民保厥「蓋不在大也。

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THE BOOKS OF SHANG.

BOOK VI. THE METAL-BOUND COFFER.

我未為公弗年

# O in 4. 先可周王曰豫王克

E 日
王以公穆我有商

公 0
0戚日下。其二疾二

戚其

ED

1 I. Two years after the conquest of the Shang dynasty, the king 2 fell ill, and was quite disconsolate. The two dukes said, “Let us 3 reverently consult the tortoise concerning the king”; but the duke of Chow said, “You may not so distress our former kings.” The Name of the Book - "The of the duke is found. His devotion to his brother

and the interests of his family is brought to Metal-bound. ' Per is defined by thith

, to tie light. The boy monarch weeps because of the or shut up,''to seal or fasten.' A certain chest unjust suspicions he had harboured, and wel

comes the duke back to court, amid unmistakeor coffer, which was fastened with bands of | able demonstrations of the approval of Heaven. nietal, plays an important part among the in- The whole narrative is a very pleasing episode cidents of the Book. It is called, p. 11, & in the history of the times, and is more inter

esting J ; and from this the name is taken. portions of the Shoo. It divides itself naturally The Book is found in both the texts.

into two chapters :--the first, parr. 1-11, endContents. King Woo is very ill

, and his ing with the depositing the prayer in the coffer ;

and the second, detailing how it was brought death seems imminerit. His brother, the duke

to light, and the duke cleared by means of it of Chow, apprehensive of the disasters which

from the suspicions which had been cherished such an event would occasion to their infant

of him. dynasty, conceives the idea of dying in his

Ch. I. Pp. 1-11. THE PRAYER OF THE stead, and prays to the three kings,' their

DUKE OF CHOW ; ITS OCCASION; HIS SUBSEQUENT immediate progenitors, that he might be taken

DIVINATION, AND DEPOSITING THE PRAYER IN and king Woo left. Having done so, and divined

1. The illness of king Woo. that he was heard, he deposits impopraver air t-the current chronology

the in , where

PL chives were kept. The king gets well, and refers this to the 14th year of king Woo, the the duke is also spared; but five years after, year after the death of Show, B.C. 1,120. Woo really dies, and is succeeded by his son, a K'ang-shing thought that the year of the conboy only thirteen years old. Rumours are quest of Shang should not be included in the spread abroad that the duke has designs upon two years, and the critics of the present dynasty the throne, and he withdraws for a time from generally concur with him. Ming-shing says the court. At length in the third year of the that if the historian had meant to say that the young king, Heaven interposes. He has occasion year was that succeeding the change of dynasties, to open the metal-bound coffer, and thc pruyer as Gun-kwó, Sze-ma Ts'een, and Wang Suli

THE COFFER.

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