are its justice manifested in the punishment of “The Buddhists, disliking the excesses to which the evil desires of men lead, would put away, along with them, the actions which are in accordance with the justice of Heavenly principles, while we, the orthodox, put away the evil desires of men, and what are called Heavenly principles are the more brightly seen. Suppose the case of a stream of water.-The Buddhists, through dislike of its being foul with mud, proceed to dam it up with earth. They do not consider that when the earth has dammed up the stream, the supply of water will all be cut off. It is not so with us, the orthodox. We seek only to cleanse away the mud and sand, so that the pure clear water may be availThis is the difference between says:-酒之禍人也, 而以為天降威者禍亂之 BU 成是亦天爾 Ts'ae, it will be seen, takes 我民as simply = 人. So, Gan-kwǔ and others. This avoids the necessity of supposing any special references to events in the history of the House of Chow; but the 我民 is spe cial. We cannot take it here otherwise than in the prec. par. The translation I have given what events they were which the speaker had future tense, instead of the present complete as involves such references, tho' we cannot say in his mind. Indeed, we might translate in the I have done; and in the last portion of the par., 一越小大云云,-the speaker passes from his own people to speak of the subject with relation to all States great and small. 惟行酒惟辜,‘intemperance is their conduct, intemperance is their guilt.' [Choo He gives a view of the meaning of 降命and 天降威 in which I am not able to concur, but it is worthy to be preserved, and made current beyond the sphere of China. He says:− Nan-been (張南軒; a critic of the Sung dynasty, contemporary with Choo He), in his treatise upon this Book, has brought out the meaning of the two phrases 天降命 天降威, much better than any of the critics in the many centuries before him; and here I transcribe the whole of his remarks:-" Strong drink is a thing intended to be used in offering sacrifices and in entertaining guests:--such employment of it is what Heaven has prescribed. But men by their abuse of such drink come to lose their virtue and destroy their persons: such employment of it is what Heaven has an nexed its terrors to. The Buddhists, hating able for use. the Buddhists and the Learned school.” (南 窮 酒威及物郎之之降者降降 故至於失德喪身, 本 之降威也釋 威者乃倂與 之吾儒則不: 而已,降威 自在如飲食而 天物 物釋氏 茹吾儒則 奢侈釋氏惡之 奢侈而已至於惡淫慝 衣奢絕而天人譬之既不 已釋氏本 人欲 理之公者法 the use of things where Heaven sends down it人欲所謂天 天理者照 terrors, put away as well the use of them which Heaven has prescribed. It is not so with us of the Learned(i.e., the Orthodox) school; we only put away the use of things to which Heaven has annexed its terrors, and the use of them of which it approves remains as a matter of course. “For instance, in the use of meats and drinks, 可飲矣吾 there is such a thing as wildly abusing and dhists, disliking this, confine themselves to a vegetable diet, while we only abjure the wild abuse and destruction. In the use of clothes, again, there is such a thing as wasteful extravagiance. The Buddhists, disliking this, will have no clothes but those of a dark and sad colour, while we only condemn the extravagance. They, further, through dislike of criminal connection between the sexes, would abolish the relation between husband and wife, while we only denounce the criminal connection. destroying the creatures of Heaven. The Bnd- 者可酌此儒釋之分也) 各以卽天降去去而之至於欲其而賦與去矣沙土儒清 Apart from the interpretation of the disputed phrases in the text, the contrast here drawn between Buddhism and Chinese orthodoxy is interesting. It will, perhaps, suggest to the reader the words of the apostle Paul, about 'forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving.' It may remind him also of the controversies in the West about the subjects of vegetarianism, and total abstinence from all spirituous liquors.] 越祖厥子曰將國無子文 越小大 考心惟我無飲彝有王 臧土民醉惟酒正誥 德 彞聰物迪○越有教 訓聽愛小惟德庶事小 4 ‘King Wăn 爺 'King Wan admonished and instructed the young and all who were charged with office and in employment, that they should not ordinarily use spirits. Throughout all his States, he required that they should be drunk only on occasion of sacrifices, and then that virtue should preside so that there might be no drunkenness. He said, 5 "Let my people teach their young men that they are to love only the productions of the ground, for so will their hearts be good. Let the youth also hearken diligently to the constant lessons of their fathers. Let them look at virtuous actions whether great or small in the same light." Pp. 4, 5. Further instructions of lking Wăn 有正, therefore, with Tsne, as 有官 on the use of spirits, showing his anxiety especially that the young should be kept from the habit of 可守者, and 有事有職業 drinking them, and trained to virtuous industry. In par. 2. we have the opinion of Wan that pirits 者無彝酒一毋常於酒,that were intended to be used only at sacrifices, their they should not be always (ordinarily) at strong and fragrant odour being acceptable to wine.' 飲惟=其飮惟於 the spirits worslipped (蓋藉以薦馨 祭祀之時, their drinking should only 香: ; see the 日講, in loe.); here it would appear that he also permitted the use of them by the worshippers after the sacrifices, only requiring that they should not go to excess. 4. 小子有正有事一小子= 少子之稱小子 is the appellation of young people.' Ts'ae observes that such are more readily swayed by impulses and led away by strong drink, and therefore king Wan addressed himself specially to them. But does this paragraph speak of the young only? Keang Shing thinks so, and explains as descriptive of 小子: :-'the young who have their superiors and their duties.' His | language is:一正長也小子有長 be at times of sacrificing Compare 兹 酒 in par. 2. The text is a relaxation or ex tension of the rule in regard to the use of spirits, which would flow from the former statement. 德將無醉將 is here=節, ‘to regulate,''to keep in order. We do not find this meaning of the character in the dictionary. 5. 惟日 -we must suppose 文王 you ought to say,;' &c. (今汝之往惟 could consider it all occupied with the duty of says:- When they toil at their sowing and the young, but Shing's explanation of see particularly in par. 7. I must take nothing beyond, then what they keep in their reaping, and labour on their fields, desiring minds will be correct, and their goodness will grow from day to day.' Wan's idea was that if the young were trained to industrious habits, they would not be likely 子有致父車 正用 養牛考 嗣子 爾越酒慶厥遠厥稷股 典 自父服長奔肱 惟 聽伯庶洗母賈肇走純妹 朕君士腆厥用牽事其土 6 ‘Ye people of the land of Mei, if you can employ your limbs, largely cultivating your millet, and hastening about in the service of your fathers and elders; and if with your carts and oxen you traffic to a distance, that you may thereby filially minister to your parents:——then, when your parents are happy, you may set forth your spirits clear and strong, and use them." 'Hearken constantly to my instructions, all ye high officers, ye assistants, and all ye noble chiefs:-when you have largely done to fall a prey to intemperance. The fact sung |一大;純藝=‘largely, or diligently, by our children in the words, 'Satan finds some mischief still For idle hands to do,' was held in substance by him. 'to give a ready ear to.' cultivate.’黍 and 稷 are two species of mil let, put by synecdoche for the five let was cultivated more than the others in Mei. 肇至買肇敏, to be dili 聰聽 kinds of grain;'—intimating perhaps that mil小大德 小子惟一不可以謹酒 爲小德小德大德小子惟 視之可也‘Let them not look on watchfulness in the use of spirits as a small virtue. The young should look in the same way on gent, urgent' 服一事;服質 = doing gent,'‘urgent: 服事;服賈=‘doing the business of traffic. The whole tif you = are diligent in leading about your carts and oxen, pursuing to a distance the business of traffic.' 厥父母慶-慶=喜 what are called great virtues and small virtues,, 'to be happy and complacent.' This is better equally observing them.' Gan-kwo takes the clause difftly, but not so well. Këang Shing takes it as declarative that the young of king Wan's States became equally observant of great virtues and small;-but neither can I agree with him. Pp. 6. 7. The duke of Chow, in the name of king Ching, addresses the people and officers of Met directly, and warns them against using spirits excepting in certain specified cases. P.6 is addressed to the people. They might drink spirits after having toiled for their parents and done all their duty for them. Both this par. and the next must be taken as addressed directly by the speaker to the people of Mei. Woo Ch'ing and others try to put them into the mouth of Fung, following the of the last par.; but such a construction is forced on the text. 爾股肱 ‘connect your arms and legs;' i.e., employ your limbs, one after the other; let none of them be idle. 純至秘 than to take the term, with Gan-kwǒ and others, in the sense of, 'to approve,' as if the meaning were-when your parents approve of 自洗腆致用酒 your conduct.' 一洗(szen) and 腆 are both verbs, intimating operations to be performed upon the spirits, to make them fit for use, the effect of the former being to make them clear; of the latter, to make them strong. The 自 =自此 the (then " of the translation. Gaubil cannot be said to translate the clause at all. Medhurst has for it: –éthen you may bathe and enjoy your abundance, and after that make use of wine.' The meaning of the whole par. is that spirits might be used at family feasts. The Daily Explanation' expresses this clearly enough in its para phrase of this clause:自此則洗以 致其潔腆以致其豐以用 永亦王用 克醉惟教 不惟正記德永飽君爾 忘天事兹爾爾觀丕爾大 在若之乃乃尙省惟乃克 王 臣允自克作日飲羞 家德兹惟介羞稽爾食 your duty in ministering to your aged and serving your sovereign, you may eat and drink freely and to satiety. And to speak of greater things-when you can maintain a constant watchful examination of yourselves, and your conduct is in accordance with correct virtue, then may you minister the offerings of sacrifice, and at the same time indulge yourselves in festivity. In such case you will indeed be ministers doing right service to your king, and Heaven likewise will approve your great virtue, so that you shall never be forgotten in the royal House." 酒於父母之前而燕樂於不為過矣 you can 不惟日至用 家庭之内其亦可矣 P.7 逸here again Gan-kwǒ strangely supposes is addressed to the ministers and officers of that Fung is addressed, and 丕惟日= Mei. I suppose the 庶士有正庶 我大惟教汝日. Kang Shing sup伯君子 to correspond to the 庶士, poses that the subject of 日 is君; when 少正, and 御事 of par. 2. The 御事 羞者惟君, then your prince are here styled 庶伯君子 by way of will say, &e. This view also is unsatisfactory. compliment. 爾大克至醉飽 I have taken, with Ts'ae, 不惟日 -Gan-kwǒ supposed that this was addressed 事之大者而言 to Fung himself, and explains it by-汝大 作 能進老成人之道則為君 徳is.virtue exactly correct, without inclina德-稽合,‘accordant with ; 矣如此汝乃飲食醉飽之 tion or deflection.' 爾尙克羞饋 道,先戒羣吏以聽教次戒 perhaps; but more is 一尙=庶幾, 康叔以君義 Ming-shing may well set this view aside as wide of the mark,' but it is not easy to arrive at the true meaning. The 惟君 is really unmanageable, and Ts'ae 中德-稽-合 meant than meets the ear. The king politely indicates by the character his full conviction that the officers, being such as he described, would be acceptable worshippers. 羞 is here 爾乃自介用逸一介 honestly confesses that he does not understand =進 it. He explains by and by, to assist. The sacrifice to the spirits which is a more likely interpretation is represented as the great or chief ceremony; than any other that I have seen. The transla- the subsequent festive indulgence by those who have taken part in it is a subsidiary ceremony tion is after the paraphrase in the 日講 爾能盡誠致敬大修養 老奉君之禮則勸酬之間 無非禮節雖飲食醉飽 (享神為正而我後飲是副 is the very pithy gloss of a 朱 之也;this 養醇 long one of the five critics at the end of the list of authorities quoted in Yung-ching's 8 9 至 至德迪日○于不子棐 O 秉畏在 王 今腆尙徂王 帝哲天 克于克邦日 乙.自顯殷封受酒用君封 成成小先我殷故文御我 王湯民哲聞之我王事西 畏咸經王惟命。至教小土 II. “The king says, O Fung, in our western regions, the princes of States, the managers of affairs, and the youths, who in former days assisted our ancestor, were able to obey the lessons of king Wăn, and indulge in no excess of spirits; and so it is that I have now received the appointment which belonged to Yin."" “The king says, O Fung, I have heard it said that formerly the first wise sovereign of Yin manifested a reverential awe of the bright principles of Heaven, and of the lower people, steadfast in his virtue, and holding fast his wisdom. From him, T'ang the Successful, down to the emperor Yih, the sovereigns all completed Shoo, whose age the editors say they have been of Chow had risen by obedience to the lessons of unable to ascertain). 正事之臣 Woo Ch'ing takes this as 一有正有事 之臣, with reference to par. 4 ; but the con text makes it more natural to take the phrase as — ‘ministers doing right service.’ king Wān. 我西土至小子,-the ‘gone by,' ‘of the time past.' The two characters are best joined as descriptive of the 若元德-若順, to accord with parties immediately enumerated, as in the equivalent to 'to approve.' The critics all call attention to the various relaxations of Wăn's original rule, that spirits should be used only for sacrifices. They say that we have in them an instance of prohibition by permission 禁之禁). Soo Tung-po says: Spirits are what men will not do without. To prohibit them and secure a total abstinence from them is beyond the power even of the sages. Here, therefore, we have warnings on the evils of drunkenness in the abuse of them, and the joy that is found in the virtuous use of them is set forth;-such is the way in which the sages lay their prohibitions upon men (see the 集說) Ch. II. Pp. 8-17. THE KING, ADDRESSING FUNG DIRECTLY, SHOWS HIM THE CONSEQUENCES OF TEMPERANCE AND INTEMPERANCE RESPECT IVELY, IN THE FORTUNES OF THEIR OWN HOUSE, HIM TO ILLUSTRATE, INCULCATE, AND ENFORCE | translation. Gan-kwǔand Lin Che-k'e suppose that 文王is the nominative to棐 which then governs 那君, &c-我文王在 西土輔訓往日國君云云 This is very unnatural. 尙庶幾。 in the last par. The peculiarity of its use here is that it is all historical. 9, 10. The ex - ample of various virtue, and especially of temperance, afforded in the prosperous times of the Yin dynasty. 我聞惟日,Ying-tǔ gives for this 我 開於古所聞惟日迪畏天 in the fear of Heaven 顯小民‘walked and of the people.' Compare the 'T'ae-kën,' Pt. iii., p. 1. 自成王咸至于帝 乙一咸 as it now stands,一徧‘through out.' Some would place it after 乙, in which 8. How the fortunes position it would =‘all.' Yih was the father |