天疾 事友大憝貨攘O 顯 厥 不大子憝 ○ 臀 乃子 能傷弗 弗于字厥祗 克弟厥服 恭弗子 子心厥 大熟矧惟不 畏殺自 死越得 厥念乃于父不愿弗于寇 15 All people who of themselves commit crimes, robbing, stealing, practising villainy and treason, and who kill men or violently assault them to take their property, being violent and fearless of death :those are abhorred by all.' 16 “ The king says, Fung, such chief criminals are greatly abhorred, and how much more detestable are the unfilial and unbrotherly!— as the son who does not reverently discharge his duty to his father, but greatly wounds his father's heart; and the father who can no longer love his son, but hates him; and the younger brother who does not think of the manifest will of Heaven, and refuses to respect his elder brother, so that the elder brother does not think of the Pp. 15–17. Cases in which severe punishment | the son's, and of the younger brother's as well as all offences between father and son, and by may be inflicted without hesitation. 15. Rol- his senior's, we must understand by 不孝 bers, murderers, jc. 自得罪 of themselves,' ie, without being tempted or involved by others, ‘offending.’ 寇攘姦 宄-comp. the Canon of Shun, p. 26; et al. 殺越人于貨from this the par. is quoted by Mencius, V. Pt. II., iv. 4, which see. T's'ae illustrates the meaning of 越 here by a reference to in the Pwan-kǎng,' Pt. ii., 16 ; but it is not apt. The 不友 all between elder brother and younger. 厥考心一考 is evidently used of the father when alive.于必至厥子, this must be, I think, a fresh case, and is not 于 to be connected with the preceding, as if the were equivalent to 以致,‘so that,' which is the paraphrase of the 'Daily Explanation.' We cannot connect 于弟, which immediate character must have in the text the meaning ly follows, with any clause which precedes. of', 'to throw down,' = 'to assault violently.’ 憨=惡‘to hate,' (to detest.' Justice executed on such parties would meet with general sympathy and approbation. ly. 于 and 于弟='in the case of the father-the younger brother-who,' &c. 16. The case of the unfilial and unbrother- hate.' 字=愛,‘to love;’疾=惡to 天顯 is the manifest will of 元惡大憝-this takes up the | Heaven; requiring that the younger should case of the parties in the last par. The next serve the elder. 不念鞠子哀 clause must be completed as in the translation. Ts'ae gives for it:一况不孝不友之 Gan-kwǒ takes 鞠 in the sense of 穉, (child,' 不孝 junior' and explains the clause−不念穉 is the crime of the son, and 不友 is that of 人,而尤為可惡者 the elder brother. But as the par. goes on to speak of the father's failure in duty as well as 子之可哀 does not think of the pity he should cherish for his younger brother.' Lin Che-ke, foll. by Tsue, took 鞠=養 17 子大兹由泯我弟子兄 訓戛無文亂與政惟哀兄 人矧赦王曰我入弟大亦 惟惟○作乃民得兹不不 厥外不罰其彝罪不 正庶率刑速大天于 toil of their parents in bringing them up, and is very unbrotherly to his junior. If we who are charged with government do not treat parties who proceed to such wickedness as offenders, the laws of our nature given by Heaven to our people will be thrown into great disorder or destroyed. You must deal speedily with such parties according to the penal laws of king Wan, punishing them severely and not pardoning. 'These, who are disobedient to natural principles, are to be thus severely subjected to the laws;-how much more the officers employed in your State as the instructors of the youth, the heads and interpreted as in the translation. 惟弔兹至泯亂-all this must be taken together as one sentence, and interpreted as in the translation. The paraplırase of the interposing anything about pitying and teaching them in the first place. 日乃云云, -Woo Ching brings out the force of the very well: 然則如之何哉 汝其日速由云云. What then is to be done? You must say, "I will quickly punish them."" What the law of king Wan regarding such cases was, we do not know. There is a difficulty in applying here what is 之以罪,則人 從勸 said about 不孝之刑and不弟之 懲風俗何由丕 由丕變將 关所 刑, in the Chow Le, Bk.IX,地官,大 與我民之常性不大泯滅 司徒 而紊亂乎 Lin Che-k'e takes quite a difft. view of the scope of the passage. 用 is read by him teaou, 'to pity,' and not teih, 'to come to.' His interpretation is :-‘The P. 17. The case of unworthy aud factious officers. 不率大戛-this corresponds to the first clause of the last par., and must be construed accordingly. 不率 is descriptive criminals I have mentioned above are detested of the 不孝不友, and 大戛 of the by all, and to be put to death. But these parties punishment which such received. The difficulty are to be pitied. Their offences must be owing to the failures in duty of us who are charged is with the interpretation of. The with govt.,' &c. Lin argues ingeniously, but defines it by, 'propriety,' which is not satisfactorily, in support of his view. We feel that he ought to be right. Robbers and ‘a constant law.’Gan-kwǒ, murderers must be summarily dealt with for the preservation of society; but unkind fathers adopting this account of the term, makes and undutiful children, and divided brothers, all descriptive of the unfilial and cannot be taken cognizance of in the same way by the law. The duke of Chow, however, makes them and here he is correct-in advance of the others in point of guilt, and goes on to say that they are to be punished accordingly, without VOL. 111. | taken to =" unbrotherly, as those who do not comply with the invariable laws of human duty. This is contrary to the analogy of the last clause, which I have pointed out, and it must be rejected. 50 18 能惟義乃惟君念造節人 厥君率其朕時弗民乃越 家惟殺速憝乃庸大别小 人長 由己引痰譽播臣 越不亦滋汝慈厥弗敷諸 of the various official departments, and the petty officers, charged with their several commissions; when they propagate and spread abroad other lessons, seeking the praise of the people, not thinking of the sovereign nor using the rules for their duties, but distressing him! These lead on to wickedness and are an abomination to me. Shall they be let alone? Do you quickly, according to what is recognized as right, put them to death. And you are here prince and president;-if you cannot manage your own household, with your petty officers, the instructors, and 擊, to smite,' after the analogy of the‘Yih and Tseih,'p. 9. 外諸子 訓人外諸子以訓人為職 | teurs;-Biot). parr.53–55. They were charged with the minor orders of the emperor and, in the States, of the princes, conveying them to the parties to whom they were addressed, and as symbols of their authority they carried the 飾: tallies, or credentials appropriate to the Medhurst translates the clause by the outside 頒布之取悅時俗要求衆 princes, whose business it is to instruct the peo ple' Gaubil has Ceux qui, par etat, doivent enseigner les autres;'-more correctly than 譽將君上委任之意全 Medhurst, but he takes no account of the 體念幷國家官守之法 外. In the Chow Le, Bk. XXXI., p. 16, we have an account of the 諸子, as the various officers charged with the training of the youth of the kingdom, sons of nobles, high officers, and others of the best promise. It is said 諸子掌國子之倅掌其戒 suppleants des fils de l'Etat. Il s'occupe de were the 外諸子 厥正人= 越小臣諸節 –in the 31st Bk. of the Chow Le, referred to above, we have an account of the office of the 廢格不用,徒知違道干譽 以病其君 時(是)乃引 these are leaders of wickedness,' i.., they set an example of wickedness and led others on to it as well 由義~ recognized and has been enacted as right to be 'according to this righteousness,' i.e., what is done in such cases. Gan-kwǒ takes a difft. con view of the par. from 乃別播敷 sidering it as addressed to Fung himself. Such a construction is most unnatural, and breaks entirely the train of thought. Pp. 18, 19. Advice to Fung to be himself an example of what he required in others, and by gentleness make the people rich and happy, and fulfil the hopes which were entertained of him. Such is the view of these parr. taken by Tsae and Woo Ching. Keang Shing supposes that par. 13 speaks of the princes of the various States to which Fung stood in the relation of president (孟侯). The view is ingenious, 小臣 or‘Minor ministers' (petits servi-but it necessitates more wresting and supple 惟民懌。有忌裕罔非惟厥 殷迪○及乃民不德虐小 先吉王則 裕惟克用大臣 哲康日子民文敬父放外 王我封一日王典○王正 德時爽人我之乃汝命惟 用其惟以惟敬由亦乃威 heads of departments, but use only terror and violence, you greatly set aside the royal charge, and try to regulate your State contrary 19 to virtue. Do you also in every thing reverence the constant statutes, and so proceed to the happy rule of the people. There are the reverence of king Wan and his caution;-in proceeding by them to the happy rule of the people, say, "If I can only attain to them." So will you make me the one man to rejoice."" 20 IV. “ The king says, ' Fung, when I think clearly of the people, I see they are to be led to happiness and tranquillity. I think of the virtue of the former wise kings of Yin, whereby they tranquil 18. The 惟求能及文王之裕民斯 menting of the text than the other. bold in punishing the unfilial and unbrotherly, 已矣 and refractory officers; but there was a more excellent way,-the way of example. If he could bring all the family virtues into action in his own household, they would flourish also throughout the State. He might so deal with his petty officers, the instructors, and heads of departments also, that they would be glad to perform their duties, instead of having to be punished for the neglect of them. If he could not thus accomplish much by example and influence, his administration would be bad. 小臣外正=the外諸子正人, and 小臣諸節 of the last par. Choo He took the 惟威惟虐 to be descriptive of the 小臣外正, and supposed the design of the whole to be to warn against being lenient in his government;–see the 集說. I am surprised to find him advocating such an exegesis. 19. 乃由裕民=由是 求裕民之道,'by this method seek the proper way of enriching the people,' i.e., of making them good and happy. The reverence of king Wăn and his caution' indicate at once his attention to the duties of govt., and the caution of his measures, particularly those of a penal character. Ch. IV. Pp. 20-22. How THE VIRTUE OF THE SOVEREIGN IS THE MOST IMPORTANT THING IN NECESSITY OF USING PUNISHMENTS. 20. By zealous to govern by virtue. 爽惟民迪 a at, which character he took in the sense of, explaining the whole by 明惟治民之道而 Fung, a ruler ought clearly to think of the proper 善安之 Ying-tǔ expands this into O way to govern the people, and thereby secure for them a happy tranquillity.' It is much better to put the comma at 民, and take 迪 in the sense of 導, to lead to conduct,' ie, by means of virtuous influence. We thus bring out the meaning in the translation, being -明, and惟=思Woo Ching says, clearly and concisely:明知斯民導迪之 我惟有及我則吉康 我時至作求時 21 惟罰 罰屢不于不王則民康 罪,我 我同,未 在其惟 今德惟厥適求 lized and regulated the people, and rouse myself to realize it. Moreover, the people now are sure to follow a leader. If one do not lead them, he cannot be said to exercise a government in their State.’ “ The king says, Fung, I cannot dispense with the inspection of the ancients, and I make this declaration to you about virtue in the use of punishments. Now the people are not quiet; they have not stilled their minds; notwithstanding my frequent leading of them, they have not come to accord with my government. I reflect on Heaven's severe punishments, but I do not murmur. The crimes of the people whether they are great or many, are all 一是, here equivalent to 是以, therefore presses very strongly the feeling of the duke of 是以‘therefore.’ 惟一思. The two characters 作求 have Chow, that a govt. maintained by force did not been much disputed. The older scholars and Ts'ae took, a mate,' 'a match,' so deserve to be called a government. P.21. By the failure of his own repeated efforts to secure the good govt. of the people of Yin, the that 作求=為等於商先王,to king still further stimulates Fung to strive to be a mate of, equal to, the former kings of Shang.’ It seems to me more natural and simple to take the terms as in the translation, –as Lin Che-k'e and Woo Ching do. 今 民罔迪不適,一adhering to the mean realize the sway of virtue. The mention of the repeated efforts to bring the people of Yin to a state of good order is not appropriate in the mouth of king Woo, supposed to give this charge to the prince of K'ang immediately after the conquest of the dynasty. 予惟不可 ing of 迪 as導, these words are suscepti-不監,we may take the惟 either as = ble of two meanings. They may be translated | ‘to think,' or as a particle = 'indeed. The people are sure to follow ns they are 汝德之說于罰之行=告汝 led '(民無導之而不從者), which is the view of Tsae; ortIf the people have 以德行罰之說, I declare to you none to lead them, they will not go on to the this saying, that virtue is to preside over the use desired condition’(民無以迪之則 of punishments." 未厥心 不能自適於吉康之地), which =上‘to stop' The people's minds did not is the view of Woo Ch'ing. The former inter- acquiesce in the existing state of things, and pretation is that which the whole of the para- hence their turbulent movements. 迪 未同-雖屢經開導究未 graph requires. The sentiment is too broadly stated, and the issue did not justify it in the case of the people of Yin; but it is not the correctness of the sentiments that a translator has to do with. 不迪則在那一 同歸于治 惟厥罪至在 ‚—I cannot find any better way of explain |