dukedom of Sung was from Woo and not from Ching, and was before the revolt which ended in the death of Woo-kăng and not after it. But the editors of Yung-ching's Shoo have given good reasons why the authority of Sze-ma Ts'een, and the preface to the Shoo, should be preferred in this matter to that of the If the merits of the men had been the sole The text is very concise, and it takes many characters to bring forth its meaning; but the explanation is, no doubt, correct. To the ancient statutes, which prescribed the honouring and sacrificing to the founders of former E, Pt. i, p. 12, where it is said, dynasties, we have a reference in the Le Ke, Bk. ground for Woo's arrangements, he would have子存二代之後猶尊賢也 at once appointed either of the viscounts of Wei or Ke to continue the sacrifices to Tang and, The emperor prethe other sovereigns of his line, but there were, serves representative descendants of two dynwe can easily conceive, reasons of state, which asties, still honouring the worth of their founddetermined him to make trial, in the first place, This honouring of ancient worth does not of Woo-kăng, as being the son of Show. go beyond two dynasties.' In what the honouring was displayed, is partly indicated in the remainder of the paragraph. 統承先 The Book is only found in the text of Gan kwŎ. CONTENTS. The duke of Chow, as regent of ers. - the empire, and in the name of king Ching, tells the empire gathered under one rule is the viscount that in accordance with the statutes of antiquity, and because of his own worth, he is selected to continue the line of the sovereigns, his ancestors. The virtues of T'ang and of the viscount are then celebrated, and he is charged to go and be prosperous, taking care so to conduct his administration that the new called. Here the sovereigns of Shang are conceived of as all gathered up or collected in the person of K'e, who should henceforth, in himself and his descendants in the dukedom of Sung, stand forth as their representative. dynasty of Chow might never have occasion-by 禮 to be weary of him. The Book is very short, consisting only of five paragraphs. P. 1. The grounds on which the viscount of Wei was called to be the representative of the kings of his line, with some of his duties and privileges. we are to understand the canons and ceremonies,' the in stitutions of Shang which had distinguished it from other dynasties; and by 物 we are to 王若日,猷 see on the last understand 文物, the literary monuments Book, p. 1. riages, flags, dresses, &c. The descendants of 一首子, or 長子, eldest son. "The K'e held the dukedom of Sung till nearly the king of Yin' is 'Te-yih (Z), the father Confucius many of the ceremonies and relics end of the Chow dynasty, but by the time of both of K'e and Show. How K'e, though older which it was their business to preserve were than Show, did not succeed to the throne, has lost. The sage bewailed this, and said, 'I am been explained on page 274. Some critics, supable to describe the ceremonies of the Yin dynposing that is equivalent toasty, but Sung cannot sufficiently attest my words. It cannot do so because of the insuf='heir-apparent,' and cannot be otherwise ap- ficiency of its records and wise men' (Con. plied, have contended on that ground against Ana., III. ix.). See the introductory note on the authenticity of this Book, but to my mind the 'Praise-songs of Shang,' in the third Part there is no force in the objection. The is simply the eldest son ;'-he may be the heirapparent, but not necessarily. That idea does not form a part of the significance of the phrase. of the She King. 作賓至無窮 the representatives of the two previous dynasties were distinguished above the other princes of the empire by being denominated 'guests' of the emperor of the dynasty then existing, as meeting him more on a footing of equality. See on the 'Canon of Yaou,' p. 1; the She-king, Part. III., the Praise-songs of 稽古崇德象賢-稽古 see 聖王之有德者則尊崇而 奉祀之也崇德 means that the virtuous of the ancient sage sovereigns were honoured and sacrificed to; 象賢謂其 後子孫有象先聖王之賢 者則命之以主爬也象賢 means that he among the descendants of those ancient sage kings who resembled them in talents and virtue was appointed to preside over the sacrifices to them.' These are the explana Chow," Bk, III., Song ii., 振鷺于飛于 彼西雝我客止亦有斯 容. See also in the 左傳僖二十 四年-宋先代之後也於周 爲客天子有事焉有喪 拜焉 On this part Ts'ae gives some observations of Leu Tsoo-heen, which deserve a place in any commentary: tions of T's'ae, similar to those of Gan-kwo. He ### t t vt adds: -言古制尊崇成湯之 德以微子象賢而奉其 VOL. III. 之國惟恐苗裔之存為子 孫害成王命微子方且撫 48 德恭聞修後功 誕廣 神恪厥裔加寬受 篤人慎鱿○于除厥 不子克舊爾時其命 忘嘉孝有惟德邪 廣淵皇天 祖成湯克齊聖 上乃肅合踐垂虐民佑聖 2 Oh! your ancestor, T'ang the Successful, was reverent and sage, vast and deep in his virtue. The favour and help of Great Heaven lighted upon him, and he received the great appointment, to soothe the people by his gentleness, and to remove their wicked oppressions. His achievements affected all his age, and his virtue was 3 transmitted to his posterity. And you are the one who pursue and cultivate his plans;-this praise belongs to you of old. Reverently and carefully you discharge your filial duties; gravely and respectfully you behave to spirits and to men. I admire your virtue, and pronounce it great, and not to be forgotten. God will always The Instructions 除其邪虐,-comp.in of E' p. 3, 代虐以寛兆民允懷 功加于時時一當時,‘that 後裔‘his posterity.’ ·養欲其與國咸休 世無窮公平廣大氣象於 此可見, (The minds of the ancient kings were just, generous, and enlarged, not like those of the sovereigns of future times, who on the extinction of a kingdom would extirpate all the members of its royal House, fearing that the preservation of them might be injurious to their time,' his own age. Choo He observes that properly denotes the bottom of the skirt of a garment applied to express a man's posterity. P.3. The worthiness of Ke, which made hin own posterity. King Ching not only appoints,-the superfluity of it, and from this is the viscount of Wei duke of Sung, but goes to soothe and cherish him, wishing him for ever and ever to share in the prosperity of the empire.-Admirably was the just and enlarged spirit displayed in this.' An objection has been taken to the genuineness of the Bk. on fit to be selected to render the honour due to Tang. 踐修厥猷-猷道,‘ways' or the ground of the phrase 與國咸休it plans; 踐一履其後, to tread in the steps being supposed that the empire would not be denominated merely; but the objection is as of T'ang's ways.' expresses the earnestness with which he sought to carry the plans into futile as that taken from the use of 元子, practice. 合聞,‘a good reputation. 恪 which has been already pointed out. Compare-Lin Che-k'e joins these two the language of the last Bk., p. 4, and of The Metal-bound Coffer,' p. 18. P.2. The virtue of Tang, the founder of the Shang dynasty, which made him worthy to be honoured. 齊=莊or肅‘reverent,' i.e, gravely and reverently attending to all his duties. 皇天眷佑誕受厥命 –comp. in the (T'ae-kën,' Pt.i.p.2天 德用集大命 撫民以寬 clauses together, and supposes that they refer to take them as in the translation. 篤不 上帝 savour of offerings. Ke, being the representative of the sovereigns of Shang, had the privilege of offering BIB' 4 休無替朕命 萬 毗律以慎夏建 有王服欽于歆 鳴式.人. 民室命,黄 上下 命呼俾世 永弘率往公民 往我 綏乃由敷尹祇 烈 乃滋 滋協 惟周德位祖常訓東庸 enjoy your offerings; the people will be reverently harmonious under your sway. I raise you, therefore, to the rank of High Duke, to rule this eastern part of our great land. 'Be reverent. Go and diffuse abroad your instructions; be carefully observant of your robes and various other symbols of your appointment; follow and observe the proper statutes!——so as to prove a bulwark to the royal House. Enlarge the fame of your meritorious ancestor; be a law to your people!-so as for ever to preserve your dignity. So also shall you be a help to me the one man; future ages will enjoy the benefit of your virtue; all the States will take you for a pattern!and thus you will make our dynasty of Chow never weary of you. 5 Oh! go, and be prosperous. Do not disregard my charge.” the great solstitial sacrifice to God. It is with reference to this that it is said God would always, or at the appointed season of sacrifice, accept his offerings. 庸用所以, there fore,' according to the frequent usage of 用in the Shoo. 尹東夏-尹一治, 'to rule.' Sung, the pres. dep. of Kwei-tih in Ho-nan, lay east from Fung and Haou, the capitals of Wăn and Woo, which were in the pres. dep. of Se-gan, Shen-se. we have [In the 左傳僖十二年, we have an address to the famous Kwan Chung, evidently modelled on the text of this par. and the next: -王日舅氏余嘉乃勳應乃 懿德謂督不忘往踐乃職 無逆命 Pp. 4, 5. Charges, Cautions, and Encouragements addressed to K'e. 4. 慎乃服命 | carriage, flag, &c., appropriate to his rank, and which were the accompaniments of his investi ture:-see the Le-ke, Bk. 王制 Pt. ii., p. 7. He is charged to be carefully-cautiously observant of them, not transgressing the pro per statutes. He must not indulge the ambitious thoughts which had brought ruin on Woo-kǎng. 以蕃王室-蕃-屏衞to screen and defend'藩 is more common in this sense. 律乃有民- Gan-kwǔ says: 以法度齊汝所有之民, 'with laws regulate your people.' But this does not give all the emphasis of the text. The (Daily Explanation, has better:一儀型爾 未之有民而作之師毗 輔 ‘to assist’5.往哉惟休 Gan-kwo and all the critics after him make 惟休=務休美爾政, ‘make your government prosperous and good. I do not see as a High duke, K'e had the robes and cay, the the necessity for this. remark on the fact that nothing is said in this [Wang Yen, Chin Tih-sëw, and other scholars | Chow for the feelings of the viscount of Wei, and the estimation in which his worth was held.] Book of the wickedness of Show or of Woo-kăng; -how it shows the consideration of the duke of [Here again there is space to introduce 倡亂抵掌以復紂之境土 庚之叛勢所必至 流言非武庚孰 庚之叛,非流言 言無以 羣弟非武庚則 則不能 武庚非流言,則不敢 得 日周之失未有甚於此 者蘇氏乃曰殺其父 子其子非人也則可使 子果人也 必须武庚 another Chapter from Wang Pih:每 哉旣而乃封 不待智 智者而後 ,此說非也,其 封其子者仁也 也,則必我使 也,則必飲 改行以保先 亂武之 矣弟之發叛故者子子叛日也人人改王人不王武以歸說加是也也 不曉武武失衰之者商其吾殺之熏改微則今以好所議不公啟間 不無乃周湯作微 乎付 庚祿之後而後封 宋何其晚哉彼武庚 王之礼 輕於叛者 人也哉若武庚之 智者而後 微子於宋也久 誅乃加封上公 顧豈叛日矣 紂之惡德未聞其有些 奉商 此亦惑於後 行烏得有過於微 微子,封微 子則可以 封武庚則 周銜壁之傳 封也 可以爬受受猶足 不封武庚於 紂之故土當是時稍自好也今觀此 加上公必奉湯不 今觀此書皆始封之 果武至之世是必以子詞乃懲有矣 者必不為之左右矣其所也非加封之詞也日 與共游處朝夕 有民日永綏厥位豈非懲 創武庚之不律不綏而有 啟此 告戒乎史臣之命尊矣 i凶計行自謂可以乘間 嚴矣] 1 THE BOOKS OF SHANG. BOOK. IX. THE ANNOUNCEMENT TO THE PRINCE OF KANG. 勤士百侯四大周惟 乃于工方邑公 治。成見衞會、洛、新碗 康 [In the third month, when the moon began to wane, the duke of Chow commenced the foundations and proceeded to build the new great city at Lo of the eastern States. The people from every quarter assembled in great harmony. From the How, Teen, Nan, Ts'ae, and Wei domains, the various officers stimulated this harmony of the people, and introduced them to the business there was for Chow. The duke of Chow encouraged all to diligence, and made a great announcement about the performance of the works.] THE NAME OF THE Book.康誥 (The | addressed to Kang, or to"the prince of Kang, Announcement to the prince of Kang.' Of the on his appointment to the principality of Wei ten sons of king Wan, the ninth was called Fung (命為衞侯), the chief city of which was Chaou-ko, which had been the capital of Show. Wei extended westward from the pres. sub. dep. of K'ae (開州), dep. of Ta of Wei-hwuy and IIwae-king, in Ho-nan. (封), generally spoken of as Kang Shuh (康 叔). According to the analogy of the titles of the other brothers,–Kwan Shuh, Ts'ae Shuh, &c., we must conclude that K'ang was the name of Fung's appanage, somewhere within the imperial domain. Ma Yung and Wang Suh expressly affirm this. The only ancient scholarment,' and not a 'Charge' (like the preceding), who expressed a different opinion was Kang- with reason. has occasioned various doubts about it,-and The title is no doubt taken from shing, who thought that K'ang was the honorary the occurrence of the word announcement in posthumous title of Fung (康爲號諡). the last clause of what stands as the first paraBe this as it may, the Book is the Charge graph (乃洪大誥治); but it will be |