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成不罔宗僚邦 邦在
王敢敢工庶 外

助惟 居服 百衞越矧恭相 仍在日不惟

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敢御

德亦越尹越服

自事

顯不于百惟在侯 侯崇 暇厥

越暇酒姓亞內

尹惟不里惟服男

their royal virtues, and revered their chief ministers, so that their managers of affairs respectfully discharged their helping duties, and dared not to allow themselves in idleness and pleasure;-how much 10 less would they dare to indulge in drinking! Moreover, in the exterior domains, the princes of the States of the How, Teen, Nan and Wei, with their chiefs; and in the interior domain, all the various officers, the directors of the several departments, the inferior officers and employés, and the Heads of great Houses, with the men of honoured name living in retirement, all eschewed indulgence in spirits. Not only did they not dare to indulge in them, but they had not leisure, being occupied with helping to complete their king's virtue and make it more distinguished, and helping the directors of affairs reverently to attend to the service of the sovereign.

of the tyrant Show, himself the 27th emperor the princes of those domains; and by

of the dynasty. We may admit with Mencius,

II., Pt. I., i., 8, that between T'ang and Woo

ting, the 20th of the line, there were six or seven

1

the presidents of those princes (諸侯之

good sovereigns;–the statement in the text is 長伯) 百僚=百官之僚 a grand exaggeration. 成王畏柙 屬‘all the officers belonging to the various 成就君德而無隕越之憂departments. 庶尹、庶官之長 越子 敬畏賢相而無驕肆之失 what are elsewhere called the 正 the Head E 厥棐有恭(in their helping of the various departments. 惟亞had reverence.' The有恭 is best understood 亞一次大夫,‘oficers of the second by reference to Mencius, IV., i. 13,- degree.' 惟服−服=奔走服 於君謂之恭 崇飲-崇事之人, ‘petty officers who had to run P), 'to value,'' to indulge in.' 10. about discharging their duties.' 宗工一 外服,内服,−by the 內服 we are to | 尊官, ‘honoured ofcers' Woo Ch'ing deunderstand, of course, the 王畿 or 'imperial cribes them as 王朝公卿大夫及 | of the ‘domains) akin to that which obtained 王子弟食采邑為大宗者

domain.' It would appear that an arrangement

under the Chow dynasty, had come, during the This is probably correct, and I have translated

dynasty of Yin to supersede the older one in- −tHeads of great Houses' I take 百姓

troduced by Yu;-see the figure on page 149.

By 侯甸男衞 we are to understand|里居 together, and understand 百官 by

11

克息

克畏死辜在商邑越

息乃逸厥心疾

惟荒腆于酒不惟自

威儀民罔不

淫泆于非彝用燕喪

烤厥F

易顯

衋用惟民

十一節

日在今後嗣王酣

人祇庠 我聞亦

燕厥祗酣

狠 越不自 自心喪縱保身惟

'I have heard it said likewise, that in these times the last successor of those kings was addicted to drink, so that no charges came from him brightly before the people, and he was reverently and unchangingly bent on doing and cherishing what provoked resentment. Greatly abandoned to extraordinary lewdness and dissipation, for pleasure's sake he ruined all his majesty. The people were all sorely grieved and wounded in heart, but he gave himself wildly up to spirits, not thinking of ceasing, but continuing his excess, till his mind was frenzied, and he had no fear of death. His crimes accumulated in the city of Shang, and though the extinction of the dynasty 百姓. Oficers of distinguished name, who had | 命令不著於民其所袛保 retired because of age from the public service,惟在於作怨之事不肯 助成王德顯-助悛改. Woo Ching construes difftly, but it 成人君之德而使之益顯 seems to me with more constraint of the text: The助 extends also to the next clause, so that |-其命令之出無能明於民 ite亦助尹人使之祗敬君 之當袛保及民怨之不易 事而不少怠 Other explanations of 弭‘When he issued his commands, he showed

are intended.

this clause have been proposed, but it does not

seem worth while to discuss them. 尹人

御事, above.

11. The drunkennness of Show, and its issues.

that he did not understand how he ought to reverence and cherish the people, and when they

resented his conduct, he would not change or

stop it.’ 誕惟至威儀于 非

The 在今後嗣王 of course, is Show. =于非法, our extraordinary Ts'ne

酣 is defined by 樂酒, being fond of strong

drink.' It is often used to denote a state short

refers in illustration to 作奇技淫巧

以悅婦人, in the 'Great Speech,' Pt. iii.,

of gross intoxication, but we are not to think of p. 3;-see the account of Show's debaucheries on

that modified signification here. Woo Ching | pp. 269,270. 民罔至畏死-衋

explains 酣身y酣酒於身. We

might translate it literally-was a drunken

body'厥命至不易-the translation of this part is after Gan-kwǒ and Tsae, the latter of whom explains:一昏迷於政,

=痛‘to be grieved,' to feel sad and sore. The 惟in不惟自息=思,‘to think of;' and the 巧, which follows,仍. Keang Shing says well: 不思自止息仍

12

人多曰惟于天自天德殷

八無於水監當當

誥封民殷隆酒誕馨國 惟喪腥惟香滅

不速逸于

監有惟辜天殷在怨登罹

言若◎非罔上庶聞弗 王虐愛故群于惟

of Yin was imminent, this gave him no concern, and he wrought not that any sacrifices of fragrant virtue might ascend to heaven. The rank odour of the people's resentments, and the drunkenness of his herds of creatures, went loudly up on high, so that Heaven sent down ruin on Yin and showed no love for Yin,-because of such excesses. There is not any cruel oppression of Heaven; people themselves accelerate their guilt, and its punishment."

“The king says, O Fung, I have no pleasure in making you this long announcement; but the ancients have said, "Let not men look only into water; let them look into the glass of other people." 疾| difficulty have been tried. In the translation, I take 民 as = 人, men,' ' people' generally.

然淫泆,乃之言仍也
狠 == 'angrily wrangled.' 辜在至于
天一商邑 probably means the capital of

C

Show, and 殷國 ='the dynasty of Yin' 惟
憂,‘sorrowful'
sorrowful In 弗惟惟一思
−as in 不惟, above. 誕惟至在
上一the 誕惟, like the same characters in
the previous part of the par, indicate that

what followe was attributable to Show.

酒 = 'abandoning themselves to drink.
惟逸=以紂淫泆故, ‘because of

these excesses of Show.' There is a difficulty

6

12. How the House of Chow should see its

duty in the history of Yin. The meaning of

不惟若此多誥 is probably what appears in the translation. Ts'ae and Kënng Shing bring it out by taking惟=徒(vainly,

i.e., merely for the sake of talking. The Daily

Explanation' puts it一子豈好為是 多誥哉 古人有云云,

-in illustration of this saying, Këang Shing

quotes, aptly enough, a fragment of the lost Book

of Shang which was called 'The Punitive Ex

with the concluding clauses. All through | peditions of T'ang' (湯征):-湯日人 the par., the speaker has been dilating on the 親水見形視民知治不

wickedness of Show, and suddenly it seems

to be said, at the end, that the ruin of the 我其可不大監撫于時-this

dynasty was the work of the people' Tsae | is to be understood interrogatively. Gan-kwǒ

would interpret 民 of Show and his ministers, took 撫=撫安, in which he is correctly according to the analogy of in "The followed by Tsae, whose expansion of the whole Instructions of E,' p. 5. Küang Shing takes is very lucid: 我其可不以殷民 民 as=冥 and says-天降喪亡 之失為大監戒以撫安斯 天非虐也惟冥冥昏亂自 時乎. This is much better than, with Kënng 召辜爾. Other methods to lighten the Shing, to take 撫一循, to follow,' ‘to accord

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13

惟臣內衞獻曰于可
史矧臣汝時不厥


事宗

友太侯劼○大 服工越史甸毖予幫 予謡

民監今

墜厥命我其

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休矧獻友男殷惟
殷惟撫其殷

Now that Yin has lost its appointment, ought we not to look much to it as our glass, and learn how to secure the repose of our time? I say to you, Strenuously warn the worthy ministers of Yin, and the princes in the How, the Teen, the Nan, and Wei donains; and still more, your friends, the great Recorder and the Recorder of the interior, and all your worthy ministers, the Heads of great Houses; and still more, those whom you serve-with whom you calmly converse, and who carry out your measures; and still more, those

with,' and 時一是, referring to the good ways (八則) Those six constitutions were the

of the sovereigns of Yin before Show. His various departments of the administration,-of words are:

: 我其可不監于是, 撫于是乎監監紂也撫循 也謂循商先王之道也時 是也指謂殷

P. 13. Fung is required to take home to himself the lessons about temperance, and to enjoin them on

the princes and officers in his jurisdiction. 汝 至男劼一用力,‘strenu

ously.’ 獻臣賢臣These were

good ministers of the former dynasty, who were still retained in their former offices under Fung. As 孟

or 'Head of the princes,' his autho

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rule, of instruction, of ceremonies, of prescripts,

of punishments, and of business; the regula

tions and statutes embraced all connected with

the working of those departments. The

again had the management of the eight

powers or prerogatives' of the emperor (
八柄之法). These duties branched off
into a great variety of minor functions. The 史
kept all the records which were to be appealed

to in connection with them, so that we may
consider them as having been confidential secre-
taries and advisers of the prime minister. Biot

calls the, le grand annaliste,' and

call them 'recorders,' as being a more general Recorder,' but the Recorder of the interior term. The various princes had their grand

rity extended also over the princes of the portions, Tannaliste de l'interieur.' I prefer to of the domains that were under his jurisdiction. He should strenuously warn them,-on the subject, of course, of abstaining from intem太史友内史友-the

perance.

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belonged, it is maintained, only to the imperial

court; and the individual mentioned in the text

is supposed, therefore, to have been the old minister of the court of Shang, now superseded under the new dynasty and living in Wei. However this may be, it is said that the two

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Recorders were friends' of Fung. As men of
research and ability and general good character,

|
獻(=賢臣,百宗工-we must

he would so cherish them.

suppose these, in distinction from the

above, to be those appointed under the existing dynasty. Or, acc. to the view of Woo Ching, we may suppose that they were good men,

Heads of influential families, who were not in office, and are called 臣, in the same way an

14

拘勿日○剛定若薄若服 以佚群厥制保違疇采 ̇盡飲或于矧宏農圻矧 執汝誥酒汝父交 惟

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who are, as it were, your mates,-your minister of War, who deals with the rebellious, your minister of Agriculture, who is like a protector to the people, and your minister of Works, who settles the boundaries; and above all, do you sternly keep yourself from drink. 'If you are told that there are companies who drink together, do not fail to apprehend them all, and send them here to Chow, where may put them to death.

I

every individual in the empire is supposed to leisure, and those who are near at audiences and

be a 臣 of the sovereign. 爾事 服休 sacrifices' (汝之執事 服職于燕 服采-the translation here follows the息及朝祭之臣)This diversity of

view of Ts'ae. He supports his explanation of opinion serves to show how uncertain the mean

have merely said, "He should be made a friend

事 by ‘to serve,' from the passage of Mencius, | ing is. 圻, ‘the controller of boundV, Pt. II., vii., 4, where Tsze-sze is introduced aries,’司馬,‘the minister of War' This as saying, 古之人有言曰事之 meaning is determined by the 1st ode in the 云乎豈日友之云乎, The an- 4th Book of the She King, Part ii., where it is cients have said, “The scholar (or virtuous said析(圻)予王之爪牙 officer) should be served;" how should they This being determined, it follows that 農父 of?”, This view of 事 being adopted, 服 宏司空, (the minister of Works. =司徒‘the minister of Instruction;’and 休=坐而論道之臣,‘ministers who sit (by their prince) and discourse to him These were the‘three high nobles' (三卿), about principles,' and 服采一起而作 belonging to the court of one of the princes. 事之臣, ‘ministers who rise and perform be considered as their prince's ‘mates' 疇 the business (of their prince):服休is(to 匹). 薄(read pol)=迫薄違serve in hours of ease;'服采 ‘to serve in (to serve in | 迫逐違命者. The minister of In

active business.' I have hesitated between this

view, and that given by Woo Ching:-爾事 一服事於爾者大夫也‘those who serve you,–your great officers;'服休

=職之優閑者, those whose offices |

They were the highest in authority, and might

struction is called若保, ‘the harmonious

preserver.' The promotion of agriculture, which

supplies the staff of life, being within his pro

vince, he is thus denominated. The minister

of Works is called 定辟, 'the settler of rules, ie, the decider of all questions about the setleShing would take

were comparatively easy, and allowed of leisure;' ments and tenements of the people. Këang

服采-職之繁劇者, those whose

offices were more bustling and troublesome.' Gan-kwǒ took a difft. view which is quite in

admissible. He says:一汝身事 服行 美道服事治民, making Fung himself, in the discharge of his duties, the subject. This cannot be right. K'ang-shing had still another view, in which he is followed by Keang Shing, acc. to which the whole = 'the employés, -those who are near to you in festivals and

in the sense of, which

does not seem at all applicable here. 剛 制于酒-剛果用力自制酒

Pp.14–16. By what rules obedience to the

king's injunctions against the use of spirits were to be enforced 14. 汝勿佚佚=失,

to fail.' The punishment here threatened is so | far beyond the crime, that the critics fall upon various devices to explain it, or to mitigate the

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