22 23 封日遠用蔽怨鳴顯 命呼汝乃用封于多 chargeable on me, and how much more shall this be said, when the report of them goes up so manifestly to Heaven!'" “The king says, Oh! Fung, be reverent. Do not what will create murmurings; do not use bad counsels, and uncommon ways. Decidedly and with sincerity, give yourself to imitate the active virtue of the ancients. Hereby give repose to your mind, examine your virtue, send far forward your plans, and thus by your generous forbearance you will conduct the people to repose in what is good: –so shall I not have to blame you or cast you off.” V. "The king says, 'Oh! you, Fung, the little one, Heaven's appointments are not constant. Do you think of this, and do not ing this than that given in the translation. The顧 ‘to have the eyes constantly on,'‘to ‘Daily Explanation’has:-萬方有 regard and examine.' 裕乃以民 在予一人,惟厥小民無知 寧,this will be the result of obedience to the 而陷于罪不在於大亦不 在於多至微至纖皆上 迫使民日渐月摩相安於 advice just set forth,由是寬裕不 人失教之所致也 其尙 善而不自知此德化之至 顯聞於天-尙 =上. The cry of the crimes of the people of Yin ascended, and was clearly heard in heaven;-it was not merely with a few and slight offences that the king had to charge himself. 22. Various advices to Fung, winding up the chapter. 耳 Ch. V. Pp. 23, 24. A coNSIDERATION OF HEAVEN SHOULD DEEPEN THE IMPRESSION OF 23.肆,Tsae THE UNCERTAINTY OF THE APPOINTMENTS OF THE WHOLE CHARGE. 無作 confesses that he does not know the meaning of 怨=汝慎母作可怨之事,Do肆 here. There does not seem much difficulty not do things that will create murmurings.' This in it. We may take it as = 'therefore,' or 'now." is a dissuasive from the use of punishments. They will be followed by the resentment of the people;命不于常一命 is of course 天命 govt. carried on by them is not on a good plan; For the sentiment, compare 'The Instructions punishments may be occasionally resorted to, but they are not the regular method of procedure. 蔽時忱蔽=斷;時是; 忱-誠. The clause has an adverbial force, and is carried on to the clauses that follow; 'with the determination of sincerity.' 不則一則 is a verb, 'to imitate.' of E,'p. 8; et al. See also the expansion of it in(The Great Learning,' Comm. x. 11. 命 不于常‘the appointments of Heaven are not in i.e., are not characterized by-con stancy.' 無我殄享-毋或不 念使自我而殄絕所享之國 398 24 世乃聽勿日民聽服 享以朕替往◎用命享 殷告敬哉王康高明 民汝典封若父乃乃我 make me deprive you of your dignity. Reflect clearly on the charges you have received. Think highly of what you have heard, and tranquillize and regulate the people accordingly.' “The king thus says, Go, Fung. Do not disregard the statutes you should reverence; hearken to what I have told you:-so with the people of Yin you will enjoy your dignity, and hand it down to your posterity."" 也·Këang Shing makes the meaning to be|受于我之誥命 高乃聽 -Do not make me deprive you of the privilege of sacrificing to the spirits within your juris diction.' The issue is the same; but this -we must take in the sense of 'to think highly of.' Ts'ae says:- meaning of 享 is far-fetched. 明乃卑忽我言 24. Ts'ae observes 服命-comp.慎乃服命 in the last that the 世享 here responds to the 殄享 Bk., p. 4. 服命 may be taken here as there, of the last par. It does so, and shows that 服 being七章之服, and 命 the七 享 is to be taken of the enjoyment of the 命 of a prince of Fung's rank. So, Kêang princely dignity. Gan-kwǒ gives for the clause: Shing; but it seems to me better to take the 一段汝乃以殷民世世享國 clause as in the translation,命汝所福傳後世 1 2 THE BOOKS OF SHANG. BOOK X. THE ANNOUNCEMENT ABOUT DRUNKENNESS. 若酒 肇兹御邦西考于王 我酒 西事,庶 文妹若 民惟朝士厥王弗。曰 惟 越誥肇○明 日 國乃大 命祀正在穆命 "The king speaks to this effect :-'Do you clearly make known my great commands in the country of Mei. When your reverent father, the king Wăn, laid the foundations of our kingdom in the western region, he delivered announcements and cautions to the princes of the various States, all the high officers, with their assistants, and the managers of affairs, saying, morning and evening, "For sacrifices spirits should be employed." When Heaven was sending down its favouring decree, and laying the foundations of the eminence of our people, spirits were used only in THE NAME OF THE BooK.-酒誥 ‘The Announcement about Drunkenness.' I have 酒 spoken of the proper meaning of the term on Part IV, Bk. VIII., Pt. iii., 2. In the Songs of the five Sons,' and the Punitive Expedition of Yin,' I was unwilling to depart from the common usage of translators, and rendered 酒 by ‘wine;' but there can be no doubt that the term in the ancient Books signifies 'spirits distilled from rice,' = our 'ardent spirits.' The French term 'vin' seems to be capable of a wider application than our ‘wine.' Gaubil says: Le titre de ce chapitre signifie avis ou ordres sur l'usage du vin. Il s'agit ici du vin de riz, qui fut decouvert, suivant la plupart des auteurs, | du tems de Yu, fondateur de la premiere dynastie. Le raisin n'est à la Chine que depuis les premiers Han.' The title therefore might be correctly translated The Announcement about Spirits,' but the cursory reader would most readily suppose that the discourse was about spiritual Beings. I have preferred in consequence to render it by-The Announcement about Drunkenness.' The Book is found in both the texts. There are the same questions about the date of it, and the speaker in it, which have been discussed with reference to The Announcement to the prince of Kang;' and it is not necessary to enter on them again here. I suppose the speaker to be the duke of Chow, addressing his brother Fung in the name of the young king Ching. 400 AND THE SPEAKER DE CLARES HIS OWN COMMANDS IN HARMONY WITH 1. In the north of the pres. dis. of Ke(), in the dep. of Wei-hwuy, Honan, there is a place called - -a relic of CONTENTS. The Announcement, as has just | SPIRITS ARE STATED; been said, is, like the last, addressed to Fung as invested with the govt. of Wei. We have seen how the drunken debauchery of Kee was the chief cause of the downfal of the Hea dynasty, and how that of Shang was brought to an end mainly by the same vice in Show. The people of Yin had followed the example of their sovereign, and the vice of drunkenness, with its attendant immoralities, extensively characterized the highest and the lowest classes of society. One of Fung's most difficult tasks in his administration would be to correct this evil habit, and he is in this Book summoned to the undertaking. He is instructed on the proper use, and the allowable uses of spirits; the disastrous consequences of drunkenness are strikingly set forth; he is called to roll back the flood of its desolation from his officers and people. The scholar Woo Ts'ae-laou, earlier than Choo He, thought that there was in the Book sufficient evidence of its being composed of two announce ments originally distinct:-the first, embracing parr. 1-7, being addressed by king Woo[T's'ae-laou is one of the most earnest advocates of the early date of the Book]-directly to the people of Yin; and the second, parr. 8-17, being addressed to Fung. Ts'ae has examined this hypothesis, in his introductory observations on the Book, and adduced sufficient reasons for rejecting it. The whole, as we now have it, was, no doubt, addressed to Fung; but in the 6th and 7th parr. the king seems to forget that he is speaking to him, and appeals to the people and officers of Yin, for whose sakes the announcement was made. There is nothing unnatural or much out of the way in this. natural division of the Book into two chapters: The criticism of Woo suggests, however, a -the first preliminary, parr. 1-7, chiefly on the original use and the permissible uses of ardent spirits; the other, addressed directly to Fung, and showing how drunkenness had proved the ruin of the Shang dynasty, and how they of Chow, and particularly Fung in Wei, should turn the lesson to account. the ancient name of the whole territory. It was in Mei that Show had his capital;-the imperial domain north from Chaou-ko, was all called Mei acc. to Gan-kwo. In the She king, Pt. I., Bk.' IV., Ode iv., 'the villages of Mei,' 'the north of it,' and 'the east of it,' are all mentioned. The character in use for the name there is but the country intended is the same which is here called Fung's principality of Wei must have embraced the greater part of it. 明大命明 is in the imperative mood. The whole-4 當以我誥誡之辭敷布于 妹邦之臣民 Pp. 2-6. The lessons of king Wan on the use 2, 3. Spirits should be used of ardent spirits. only in sacrifices. So it is in times of prosperity; when calamities come upon a State, the cause will be found to be drunkenness. the old interpreters all took 乃穆考 as simply denoting the place of king Wăn's shrine or spirittablet in the temple of ancestors;-sce on the 'Doctrine of the Mean,' xix., 4. Many still follow this view, as Keang Shing, for instance, BKB I cannot think that who says:-* this is the meaning, and much prefer to take as in the translation,-an epithet descriptive of king Wan, who is celebrated in the She King as the. It is observed, by those who understand the character in this way, that king Wăn in the last Bk. p. 13, is called, because the subject there is the manner in which he displayed his virtue In the Complete digest of Commentaries on the Shoo,' the following summary of the contents is given:-The whole is to be looked at from the stand-point of the first par., after which the contents might be divided into 4 chapters. Parr. 2-8 would form the first. The speaker relates), while here he is called the instructions of king Wăn on the subject of spirits, to introduce his own commands to the country of Mei, and concludes by relating how their dynasty of Chow rose by obedience to Wan's lessons. Parr. 9-12 would form the second. They describe the rise and fall of the Shang dynasty, and how they should look into it as a glass, where they would see their present duty. being spoken of as instructing and cautioning his people. 肇國在西土‘found ed our kingdom in the western regions.' But Wan was not the founder of the House of Chow, whose fortunes had been gradually growing in the west. We must make allowance for the duke of Chow's language in speaking of his father. See, moreover, the statements of king Woo's about Wan's receiving the command of Heaven, to soothe the regions of the empire,' 6 Bk. III., p. 5 ; et al. 厥誥毖至朝 The 13th par. strictly charges Fung with the duty of imposing the lessons he received upon his people and officers, and on other princes, and of rendering a personal obedience to them himself. The other parr., 14-17, would form the fourth chapter, and state how obedience to the commands on the use of spirits should--, to caution,' 'to warn ;' be enforced Ch. I. Pp. 1-7. FUNG IS ORDERED TO MAKE THE KING'S COMMANDS KNOWN THROUGH -'in his announcements &c., he said.' -difft. from the meaning of the character in 惟罔用小惟喪用威O 辜非喪大行非德大我天 酒亦邦越酒亦亂民降 3 the great sacrifices. When Heaven has sent down its terrors, and our people have thereby been greatly disorganized and lost their virtue, this might also be invariably traced to their indulgence in spirits; yea, the ruin of States, small and great, by these terrors, may be also traced invariably to their crime in the use of spirits. as chief of the west'(西伯). This seems the simplest view of the phrase. 庶士, -all the officers.' These, acc. to Ying-tă, were the 朝臣, ‘ministers of the court.' It is partments;’–so, the Daily Explanation' Then says: ys: 如今我民作酒惟用之 於大祭是天以此教人 也, letting the 肇 slip quietly out of sight. 開導我民者惟始于也 Shing says:一惟天之下教命始 Here 肇我民 is better dealt with, but I the 少正 are the assistants of those Heads know not whence he derives the in his last of departments ; and the 御事, all who held clause(始于), and I cannot admit the any office, however low it might be. 酒祭則用此酒, only of降命 to stand here for 教命: The view of the meaning which appears in the translation does not seem to have occurred to in sacrifices should these ardent spirits be used.' any commentator. I am led to it chiefly by 惟天降命肇我民惟元 礼—Medhurst translates this:‘And Heaven sent down the decree in the first instance to our people (to make it) that they might use it principally in sacrificing.' Gaubil has:-' Cet ordre, ajoutoit-il, est venu du ciel; quand pour la première fois il donna le vin aux peuples, il voulut que ce ne fut que pour les cérémonies religieuses.' These versions are erroneous or defective in several points, but they agree in the view they give of the general scope of the passage. It is substantially that propounded by Gan-kwo, whose commentary is: 下教命始合我民知作酒 者:惟為祭礼 This interpretation has considering the relation in which 天降命 | trast between威and 命 in the ( Conquest of been generally received by the critics. In the acter was being formed in the chiefs and people 'Daily Explanation' we have:一天令我 民始作此酒者止爲郊社 宗廟之大祭饗而設此外 無可用酒之時矣. This construc tion uses too much freedom with the text, which says nothing about Heaven's having given the command to make wine. E, standing as the characters do here, must be under the government of 降命, and =‘to found our people.' Woo Ching and Keang Shing do not follow the usual view, but their own explanations are not more admissible. Ching Wan's 兹酒. He goes back to the days attain the supremacy of the empire; and then and we may take the 'great sacrifices' as those to Heaven, the earth, and ancestors. Sacrifices were not so numerous then as they afterwards became. the ruin of virtue and prosperity, the terrors In the third par. two causes are assigned for of Heaven and indulgence in spirits. The expressly asserts the agency of Heaven, and 亦, as clearly, that of intemperance. We must understand that the terrors of Heaven the " |