תמונות בעמוד
PDF
ePub

12

養友 若敢棄 厥肯

伐兄主 勸厥大 弗子 乃 命。

救民有○

最不越妆

基肆多

有翼知 予後其肯 曷弗肯穫

will he be willing to reap the grain! In such a case will the father, who had himself been so reverently attentive to his objects, be willing to say, “ I have an heir who will not abandon the patrimony?”– How

dare I, therefore, but use all my powers to give a happy settlement to the great charge entrusted to the Tranquillizing king?

'If a father have those among his friends who attack his child, will the elders of his people encourage the attack, and not come to the rescue?,

these revolters (順昔前王之事則Ts'ne says The spirit of king Woo in heaven 我其當往征 Of the hardships connected with the expedition I have spoken, and I daily think of them.' The view which I have followed seems to me much preferable to either 若考作室旣底法老, the old and reverent elders of the

of these.

-is 'a father deceased.' We must take it so here, king Woo being intended, while Ching

is the son on whom it devolves to carry out and

finish his father's undertakings. 任法 -'has settled the plan,' i.e., has laid out the

foundation, and defined all the dimensions, the

length, breadth and height.

For

Woo

Ch'ing says, 'to build up on the foundation. The meaning evidently is to proceed with the building, according to the plan.

11

=

would not be willing to say that he had a son and successor who would not let his inheritance fall to the ground.' The paraphrase in the Daily Explanation' takes the phrase in the plural,其家敬事之

family. This is the view also of Woo Ch1ing, who has: 其父之輔翼者‘the as

sistants of his father.' I must understand the

phrase in the singular. 肆子云云 一越卬=於我身,‘in my person. It is a strange and unsatisfactory expression; but all the critics explain it thus.

Q.12. The king reproaches the princes and

A short paragraph, and all but unintelligible. The

officers who would let the revolt take its course.

view which Gan-kwo gives may be seen in the

蓋‘to cover;' here, ' to construct the roof.' [Immediately after構, Kang-shing read註疏 I cannot make it out, even with the 厥考翼其肯日予有後弗 help of Ying-tă. Ts'ne says that he does not 棄基, which thus occurred with him twice

understand what is meant by the phrase

in the paragraph.] -反土草養 He takes it, however, after Soo Tung-po 日菑, ‘turning over the earth and removing 人之臣僕or民長, as in the

[blocks in formation]

as=

translation, ‘By兄考, he says, ‘is intended king Woo; by友,Woo-kǎng and his con

federates, the king's uncles; by子, 'the people;

and by the princes of the States, and

the officers. I would only differ from him in taking not of the people, but of king Ching himself.

13

不室人,敢越十事爾 O 易爾誕于易天人爽庶王蓄 ◎亦鄰周法棐迪邦邦曰 子不胥邦矧忱知由君鳴 伐惟今爾上哲越呼 天于大天時帝亦爾肆 日命艱降罔命惟御哉

V. “The king says, Oh! Take heart, ye princes of the various States, and ye managers of my affairs. The enlightening of the country was from the wise, even from the ten men who obeyed and knew the decree of God, and the sincere assistance given by Heaven. At that time none of you presumed to change the royal appointments. And now, when Heaven is sending down calamity on the State of Chow, and the authors of these great distresses appear as if the inmates of a house were mutually to attack one another, you are without any knowledge that the decree of Heaven is not to be changed!

Ch. V. Pp. 13-15. THE KING CONTRASTS misgivings, and think it necessary to preserve

THE PRESENT CONDUCT OF THE PRINCES AND
OFFICERS WITH THE PAST, AND TRIES TO STIMU-
LATE THEM TO CARRY OUT THE WISH OF HEAVEN.
HE THEN STAtes his own DETERMINATION, AND

CONCLUDES BY VINDICATING HIS FOLLOWING THE
ORACLES OF DIVINATION.

the other also. 肆=放心, put your hearts 爽邦由哲-爽明,

at ease.'

as in 爽厥師, Pt. IV. Bk. II., p. 3. King

"

13. Tsae Chin, Woo put an end to the dark ways' (昏德)

in interpreting this par., struck out a new path for himself, in which I have followed him. The par. mentions ten men who obeyed and knew the mind of God.' Were they the 'ten men of

worth, mentioned in par. 5, who came forward

to support king Ching against the revolt of

Yin? All the old interpreters say so, and Woo
Ching and Keang Shing, still hold to that

view. This is to be said for it, that in the com-
pass
references to ‘ten men,' of the same purport,

of Show, and displayed the mind of Heaven to

the empire, by means of the wise men (由 哲), who were his counsellors and helpers,一

'the ten men who walked in and knew the commands of God.' 越天棐忱

of a short Book, we can hardly expect two -棐一輔, as in p. 10. This clause is colla

and yet that they should be difft. men. I would teral with, and under the regimen willingly accept Gan-kwǒ's view, if it did not

make all attempts to explain the context not of迪知爾時一爾於是時, You

only troublesome but to my mind vain. Ts'ae decided that the ten men here were not the ten men of par. 5, but king Woo's ‘virtuous men," his 'ten ministers capable of govt.,' celebrated in 'The Great Speech.' He contends that the

predicates of the ten men' here are too great

for the ten men of the people who came forward

to encourage king Ching, and tries to fortify

his view by referring to the duke of Chow's

at that time.' Among those who followed Woo to the conquest of Shang, there were many of the princes and officers who were now shrinking from the expedition against Woo-kăng.

今云云,it is difficult to render 矧 here

by how much more,' in the usual way; yet its

force extends to the end of the par., and may be

language in Bk. XVI., p. 14, where he is speak- | indicated by a point of exclamation. The al

ing of king Wan's able ministers, as he speaks lusion in 天降于周邦 is to the

of the ten men here. The editors of Yung

ching's Shoo accept his view, but with some

death of king Woo. By惟大艱人 w

we

僭爾并指 于曷 朕夫天

陳征 肆土

陳惟若

朕矧

曷其極

從率寕

予 天曷喪

下.人。亦敢殷

今人敢○惟不若

兹不以下有弗子休終穡

14 'I ever think and say, Heaven in destroying Yin is doing husbandman's work;-how dare I but complete the business of my fields! Heaven will thereby show its favour to the former Tranquillizer.

15

'How should I be all for the oracle of divination, and presume not to follow your advice? I am following the Tranquillizer, whose purpose embraced all the limits of the land. How much more must

proceed, when the divinations are all favourable! It is on these accounts that I make this expedition in force to the east. There is no mistake about the decree of Heaven. The indications of the divinations are all to the same effect.""

are to understand the king's uncles, confederate | 忱又如此在今日武 作

with Woo-kàng. For誕鄰胥伐 Tsae 亂不可不討天命亦

gives 大近相伐 and the Daily Ex

庚如天#

民獻予翼朕卜吉天之

planation, has 相逼相攻厥室棐忱亦文如此是今昔之

taken by Woo Ching of其君之室理一也然在昔有

and he supposes the meaning of the whole to be

that the rebel-uncles were endeavouring to force 之輔而爾舊人,亦

others of their brothers in their neighbour- 武王之法今考

hoods to join them in the revolt. The meaning

I have given is preferable, though the 誕鄰 則不惟易我之法而言害

則亦不 知天命

is difficult to manage. Gan-kwo says that when
Gan-kwǒ says that whe不違下,則

the king's uncles took arms against him, it was 可易矣以

truly like the inmates of one house fighting

with each other. If king Woo had been comOn

missioned to destroy Show for his wickedness,

much more must it be Heaven's will that this

revolt should be suppressed; and yet the princes

and officers were telling the king not to proceed

with the expedition.

Wang Ts'ëaou traces the course of thought in the par. on Ts'ae's view very clearly:

迪知上帝命者心與天通, 自然合理者也知天命不

信者也在武王時, 盈不可不討天

-商如天

為今日順天之義

知者惟有間而與爽邦者 實同功矣

P.14. 穡夫 is a reaper,' but the phrase

is here used for a husbandman generally. A

work is thoroughly to clear his husbandman's

ground of weeds;-he must not let their roots

remain. King Woo had spared Show's son, but

it was plain that he must now be made an end of. So would king Ching complete the business of his fields. And when hehad done so, the favour of Heaven to king Woo would be more fully displayed;-the empire would be made sure to

佑有周萝卜協 吉天之素
之棐 his posterity.

15. 予曷其極卜,

.

敢弗于從=予何敢盡用|-comp. 天命弗僭, in the ‘AnEnouncement of T'ang,' p. 5.

The answer to this is given in the next clause. It was not merely a question between the oracles and the contrary opinions of many of the princes and officers. There was the example of king Woo and his ministers; and there was the duty of Ching to accomplish the work which his father had begun. These were potent considera

tions to go into the scale. They would determine in favour of the expedition, even if the oracles were not so decided. As the oracles were so entirely in favour of it, however, there could be-there ought at least to be-no hesitation in

going forward. 率人有指疆土 -循文王有指意以安疆土 - x = ¤

This is Gan-kwo's explanation of the words, and I have not met with any other so satisfactory.

His only error is in referring 家人 to king 天命不

Wăn, instead of king Woo.

[We have thus got to the end of 'The Great Announcement,' the style of which is at least as rugged and difficult as that of "The Pwan-kăng.' Notwithstanding the uncertainty which attaches to the interpretation of particular passages, however, I cannot but believe that the translation gives, with tolerable correctness, the general meaning of the Book. In the year B.C. 7, when

was

Mang, the duke of Han (4), acting as regent of the empire, and designed to usurp the throne, he published an announcement modelled upon that of the duke of Chow. He incorporated the text of the Show with his own statements in a very remarkable way. Këang Shing and some others undertake to correct the text of the Shoo from Mang's Announcement, which ought not, however, to be appealed to for

that purpose. It answers very well to show

the general view which Mang and the scholars about him took of our Book. Mang's Announce

ment is preserved in the 前漢書第五 十四卷翟方進傳]

THE BOOKS OF SHANG.

BOOK. VIII. THE CHARGE TO THE VISCOUNT OF WEI.

窮咸于其統

[blocks in formation]

○ 休 王 禮承崇元若 嗚永家物先德子曰 呼世與作王象惟鱿

乃無國賓修賢稽殷

微子之命

1 “The king speaks to the following effect:“Ho! eldest son of the king of Yin, in accordance with the statutes of antiquity, that the honouring of the virtuous belongs to their descendants who resemble them in worth, do you continue the line of the kings your ancestors, cultivating their ceremonies and taking care of their various relics. Be a guest also in our royal house, enjoying the prosperity of our kingdom, for ever and ever without end.

THE NAME OF THE BOOK.-微子之命

"The charge to the viscount of Wei.', -see on the name of the 11th Book of the 7,-see on the name of the

preceding Part.命

8th Book of the same part.

The prefatory note says:-'King Ching having made an end of the appointment in favour of the House of Yin, and put Woo-káng to death,

he appointed K'e, the viscount of Wei, to take the place of the descendants of Yin. Descriptive of this there was made "The charge to the viscount of Wei.' This no doubt states correctly the time and occasion when the 'Charge' was made. We saw on 'The viscount of Wei,' how K'e was advised by his friends to withdraw from the court of Show and save himself from the destruction which was impending over the tyrant and his House; we saw also the account given by Sze-ma Ts'een of the guise in which

presented himself with the sacrificial vessels 'e

of his family before king Woo. Some points in that account may be called in question, but there can be no doubt that K'e was honourably received and treated. When it is said that Woo restored him to his former office, I understand that he confirmed him in his appanage of Wei, so that he continued to be 'the viscount of Wei,' up to the date of this Charge, when he was appointed to be the duke of Sung (宋), there

to continue the sacrifices to Tang, his ancestor and the founder of the dynasty of Shang.

In the first of the concluding notes to the 'Completion of the War,' I have quoted a pas

sage from the Bk. 樂記 of the Le Ke, in

[ocr errors]

which it is said that king Woo, after his victory over Show, when he had descended from his chariot, sent the representative of the House of Yin to Sung.' From this statement, some have contended that K'e's investiture with the

« הקודםהמשך »