תמונות בעמוד
PDF
ePub
[ocr errors]

位日汭位庶保庚越經得 成甲越于殷乃戌三營。卜

3 set about laying out the plans. On Kăng-suh, the third day after, he led the people of Yin to prepare the various sites on the north of the Lo; and this work was completed on the fifth day, Këă-yin.

city of Sung]; on the north I look, and
see the towns near the Yoh [this is supposed to
be the T'ae-hang mountain, north of the Ho, on
the border between Shan-se and Ho-nan; see

the Tribute of Yu,' Part ii., par. 1]; when I
look round, I see the Ho; and again I behold
the Lo and the E' =
E’(我南望

望嶽鄙顧詹有河,粤
). Ts'een adds that Woo laid out or built

a settlement for Chow on the spot, and went

away

[ocr errors]
[blocks in formation]

the places which might be fixed for residence.'

The character does not denote so much

These passages make it plain that Woo had dwelling,' as the site of a dwelling. fixed on Lo, at the time of his conquest of Shang,

as the proper capital for his dynasty, and had

taken measures to make it so. There was

already, it is likely, some settlement at the place, which he enlarged. His locating at it the vases of Yu was a sufficient declaration to all the empire of his purpose. And that purpose had not been forgotten by the duke of Chow. When we bring together all the passages referring to Lo, the natural conclusion is that he had been gradually enlarging the place, and had even removed to it the more dangerous among the old adherents of Yin who still continued disaffected to the new rule. Up to the time when the action of this Book commences, however, nothing had been done towards the building of the palace and other structures which were the necessary appendages to it, and the planning of all these was, I think, the special

mission entrusted to the duke of Shaou.

T-Ts'ae takes

simply a conjunction (

[ocr errors]

a

越若

as

our

thereupon.' Attempts have been made to translate the characters. Medhurst renders them-proceeding leisurely on his journey,' which might be taken as a translation of Gankwo's, but he wrongly joins them to the preceding clause. Others (see Lin Chek'e in loc.) take them as='so, in obedience to

the charge, he came.'
the view of Ts'ae.

Our best plan is to follow

腮 formed from 月

and, the moon come forth,' denotes the third day of the month. As this was Ping-woo, the second month must have been 'small,' consisting only of 29 days; and Mow-shin was the 5th of the 3d month. From Fung to Lo was 300 le., so that if Shih commenced his journey, as the critics suppose, on the day Yih-we of the month before, he must have travelled leisurely

enough. 卜宅=用龜卜宅都

In the statistical account of the empire under the present dynasty, it is stated that the remains of the ancient city of Lo,-what was called the capital of the completed or established Chow,' are 30 le on the north-east of the pres. city of Loh-yang (lat. 34° 43', N.;, he used the tortoise to divine where lon. 4o, W.); and those of the old city of Ho-nan, the capital should be built.' Wang K'ǎng-t'ang what was the 'imperial city' (E) and observes on , that we are not to under'the eastern Capital' of Chow-are 3 le on the stand those terms of any actual work in building, west of it. The imperial city got the name but only of the determination of the dimensions of Ho-nan about the year B.C. 509, of the wall, the palace or court, the ancestral when the emperor King (E) left it, and temple, &c.;-see the 3. 越 took up his residence in the 成周城

may add to these notices of Lo, that notwithstanding the wishes of king Woo and his labours,

may be observed that in 三日庚戌−it

these three days both Kăng-suh and Mow-shin are included. So, in the case of the three

king Ching continued to reside at Haou; it was days' in the last par.

not till the reign of Pring (平王) that the|于洛汭庶殷殷之衆民

4

[ocr errors]

豕邑午二用越于于外 一牛乃越牲三新洛周若 一社翼于日邑則公翼 越洋于日郊丁營達朝日 七一新戊牛巳○觀至乙

The day following, being the day Yih-maou, the duke of Chow came in the morning to Lo, and thoroughly surveyed the plans for the new 5 city. On Ting-sze, the third day after, he offered two bulls as victims in the suburbs; and on the morrow, Mow-woo, at the altar to the spirit of the land in the new city, he sacrificed a bull, a goat,

[graphic]

'all the people of Yin.' This confirms what I
have said above about the population of the im-
perial domain of Yin having already been in part
removed to Lo,-the city commenced by king
Woo.
describes the marking out
on the ground of the foundations of the various
structures from the plans of Shih.
-see 'The Songs of the five Sons,' p. 3.

-the five days include Kăngsuh and Kea-yin. The latter was the 11th of the 3d month.

Pp. 4-7. The measures of the duke of Chow.

[ocr errors]

Chow, was associated with Heaven at the sacrifices to it. So far he is correct in saying that How-tseih participated in the usual sacrifices under the Chow dynasty to Heaven, and that there was special provision for a victim-bull to him, and one to the supernal Power. This was the view, moreover, of Gan-kwo. If the text were that the duke of Chow sacrificed, to Heaven, using two bulls,' I should adopt it. As the text stands, however, I prefer the view given above, and which I have said was probably that of Ts'ae. 社于新邑牛一羊一

'he offered the sacrifice at the

altar to the spirit of the land.' Maou contends

UTE--that this was the sacrifice to Earth, correspond

all over. The duke made a thorough survey of all the Guardian's plans and arrangements for the building of the new city; and, as we conclude from the next two parr., approved of them.

5.

ing to the previous one to Heaven. But the text shows clearly that he is wrong, This sacrifice was offered, 'in-ie, within

the new city,' whereas the sacrifices to Heaven

#, and Earth were both celebrated in the suburbs, outside the city. We are to understand here, -the disputes about the sacrifice or sacrifices beyond doubt, the sacrifice to the spirit of the here intended are very warm and lengthy. Ts'ae land, with which there was always associated says that by that to the spirit of the grain. The altars were and still are within the wall of the imperial city. sacrifices to Heaven and Earth (Who the spirits thus sacrificed to were, is a

are intended the sacrifice or

. Whether he meant that the duke of Chow offered two sacrifices,-one to Heaven and one to Earth; or only one sacrifice to Heaven and Earth together, offering the two bulls at the same altar, does not appear. Maou K'e-ling, supposing that the latter was

question not easy to determine. It seems to me probable that they were not spirits distinct from God, who was served in the sacrifices to Heaven and Earth. Compare the dictum of Confucius in 'The Doctrine of the Mean,' xix., 6. Whatever opinion may be held on this point, the human worthy associated at the sacrifice to the

his view, shows that to sacrifice to Heaven and spirit of the land was Kow-lung (4),

Earth together was an uncanonical practice. But I should rather think that Ts'ae meant that two sacrifices were offered, one to Heaven in the southern suburb, and one to Earth in the northern, a single bull being used at each. These sacrifices of course would be on occasion of the marking out the spots for the respective altars. Maou himself thinks that only one sacrificethat to Heaven-is spoken of, and that two

minister of Works to the very ancient emperor Chuen-heuh, whose place on the list of Chinese sovereigns is immediately after Hwang-te. The human associate with the spirit of the grain was How-tseih. These same names appear in the ritual of the present dynasty (see the

victims are mentioned, because How-tseiht. A long note

on this paragraph by the editors of Yung-ching's

稷), as the great ancestor of the House of Shoo is well worth the attention of the student.

日復君乃丕命邦庶乃

[graphic]
[ocr errors]

拜入

以 作。殷伯。殷朝

日甲子周公

手錫取O 庶 ○侯用 稽周幣邦太庶 太庶甸 書周 公乃冢保殷旣男命型

6 and a pig. After seven days, on Keă-tsze, in the morning, from his written specifications he gave their several charges to the people of Yin, and to the chiefs of the States from the How, Teen, and Nan 7 tenures. When the people of Yin had thus received their orders, they arose with vigour to do their work.

8

II. The Great-guardian then went out with the hereditary princes of the various States to bring their offerings; and when he entered again, he gave them to the duke of Chow, saying, "With my head in my hands and bowed to the ground, I present these before the

6. 用書-I have translated 書by ‘writ- 者王無事也召公與諸侯出 ten specifications. The duke had employed 取欲因大會顯周公,The

the six days after Ting-sze (that day is not

included in the B) in writing out the

work which was to be done in executing the Guardian's plans, with all the necessary specifications, and especially of the parties to whom the different parts of it should be assigned. The Chiefs of countries (1) in the tenures specified must have been the pastors of the

provinces (州牧). They would give their

instructions to the princes belonging to their

respective jurisdictions, who again would issue

the necessary commands to the companies of

appeared together before the king. The king

various princes, the dukes and high nobles

and the duke of Chow had both come to Lo. The text is silent about the king's coming, because there was nothing to be done by him at that time. The duke of Shaou and all the princes went out to fetch the ceremonial offerings, wishing to take occasion of the great assembly to glorify the duke of Chow On鍚周公 至若公 he says: 召公以幣入, 稱成王命周公曰,敢拜

their people whom they had brought with them 手稽首陳王所宜順周公

to labour on the work in hand.

7. Lin

Che-k'e observes on this:-The duke of Shaou, The duke of Shaou then entered with completed all his plans for Lo in 7 days, from Mow-shin to Ken-yin inclusive; then came the duke of Chow, and in ten days he was ready with all his specifications, and the work was grandly in hand :-so earnest and prompt were they with their measures. All together, from

the day Yih-wc, when king Ching cameote

Fung, to the day Këa-sze, there elapsed but

month. The foundation of 10,000 years' posses

sion and prosperity was laid in one month!

Future ages could not show such an achieve

ment!' The observation must be accepted with due allowance for its grandiloquence.

Ch. II. Pp. 8–23. THE ANNOUNCEMENT. 8. The old interpreters all thought that king Ching was present in Lo when this announcement was made. It may be well to give

the exposition of Gau-kwd. On 太保至復 入 he says: 諸侯公卿覲于 王王與周公俱至文不見

the offerings, and, proclaiming the command of king Ching, gave them to the duke of Chow, saying, "I venture, with my face to my hands and my head to the ground, to set forth the things in which the king ought to act in accordance with the duke of Chow." On the last clause

[ocr errors]

he says: 召公指戒成王而以 殷諸侯於自乃御治事,

爲辭謙也諸侯在故托焉

"The duke of Shaou's aim was to admonish king Ching, and that he addressed himself to the multitudes of Yin and the princes, down to the managers of affairs [see Ying-ta's paraphrase], was the language of modesty. The princes were present, and he took the oppor

tunity to address himself to the king through

them.'

Keang-shing's view of the passage was substantially the same as that of Gan-kwo. That

the king was present, and that the design of

9

曷疆疆惟大呼乃告旅 國厥皇御庶王

其惟

奈恤休受殷元天事殷若 嗚刃 命之子上○ 公

弗 那呼無 無命帝鳴自

king and your Grace. your Grace. Announcements for the instruction of the multitudes of Yin must come from you with whom is the management of affairs.

"Oh! God dwelling in the great heavens has changed his decree in favour of his eldest son, and this great dynasty of Yin. Our king has received that decree. Unbounded is the happiness connected with it, and unbounded is the anxiety:-Oh! how can he be

other than reverent?

Shih was to glorify the duke of Chow for the course of their duty, and leading in the way of services he had performed:-these are assump- it. The duke delicately avoids any direct mentions, for which I can find no support in the tion of the king, but he really intends him as tenour of the Book itself. That the offerings 'the manager of affairs.' In this way we see were presented to the duke of Chow for himself the force of the, which the old interpreters is broadly contrary to the last paragraph. The could not manage. interpretation, moreover, of

and of, is intolerably

harsh and forced. In the translation I have preferred to follow the views of Ts'ae, who himself followed Choo He. There is a great assembly of the two dukes and the princes who were with them at Lo. The duke of Chow is about to return, or at least to send a communication, to king Ching in Haou. The duke of Shaou, revering the king's majesty in the regent, takes the opportunity to send by him the loyal presents of the princes, and his own loyal wishes and advices to the court. And there was the greater propriety in his doing so now, as it was understood that the duke of Chow was about to withdraw from the duties of the regency, and the king might be expected to take the administration of affairs into his own hands.

以庶邦冡君以與;

dict. in voc.

[ocr errors]

See the

-comp. Bk 1., Pt i., p. 2.

Pp. 9-12. With the favour shown by God to the king there was connected much anxiety. Ile must reverently cherish the thought of his responsibilities and duties; learn from the experience of the former dynasties; and listen to the advice of his wise and aged ministers. 9. 皇天上

[blocks in formation]

VIII., p. 1. Here and in par. 13, it is a designation equivalent to the emperor.' When he is called Heaven's eldest son, the mind thinks of the favour which must rest upon him, and may well deem his state secure. K'ang-shing says

here:-凡人皆云天之子天子 爲之首耳,‘All men may be called the

sons of Heaven; the emperor is the head or the

eldest of them.' ★ # Д, to set forth,'

'to exhibit;' with reference to the offerings, which would be set down and displayed in the court below the hall where they were assembled. The is very perplexing. We have seen how the old interpreters tried to manage it. Ts'ae takes it as simply Hil, and.' This gives a good enough sense, but I must confess that I cannot think of a similar use of the term else

where.

=

誥告至末-this is an in

direct call to the king to come before the people in his own person, pointing out to them the

VOL. III.

king here is king Ching,' our king, who was 惟王受命the now become God's eldest son. 曷其奈 fuf-this puts the duty of being re

verent in the strongest way. On the meaning of this being reverent' Ts'ae says, that 'it is being sincere and without guile, the eyes, ears, words, and movements all being accordant with reason; the likings and dislikings, the usings and refusings never contrary to the will of Hea ven. When one's virtue thus agrees with that of Heaven, he will surely be able to receive the bright favouring decree of Heaven'

[ocr errors]

10

厥婦夫命後先邦敬。 亡子知厥王哲

以保終後 之 天

執哀抱智民在 命段

王方鳴籲攜藏兹天

其民呼天持痹服越殷終

疾其天徂厥在厥厥多大

"When Heaven rejected and made an end of the decree in favour of the great State of Yin, there were many of the former intelligent kings of Yin in heaven. The king, however, who had succeeded to them, the last of their race, from the time of his entering into their appointment, proceeded in such a way as at last to keep the wise in obscurity and the vicious in office. The poor people in such a case, carrying their children and leading their wives, made their moan to Heaven. They even fled away, but were apprehended again. Oh! Heaven had compassion on the people of the four quarters; its favouring decree lighted on our earnest founders. Let the king sedulously cultivate the virtue of reverence.

誠實無妄視聽言動一循 乎理好用捨不違乎天 與天同德固能受天明命 th.

10. Much of the language of this paragraph, it is observed by Ts'ae, is difficult

後王後民-both these phrases

seem to be best taken of Show, who is the subject of all this portion. Gan-kwǔ, however, under

stood 厥後王後民服厥命

of good sovereigns and their people, who worthily continued the sway of their predecessors. It is

of explanation; but there is a general agreement only at the last of them,' that the as to the meaning of most of it. King Ching is tyrant comes with him upon the stage.

reminded of the fall of the dypeof distress’瘰在=病民 the misgovernment and wickedness of Show,瓌=病‘to distress. 在=病民 and how it was because of the earnest virtue of 之人在位夫知至籲天

his own predecessors that they had been called

to the sovereignty of the empire.-Let it be his 夫知 Wang Suh says:一匹夫知

to imitate them. 天至在天 遐-遠‘far, ‘distant ;' here, as I under

stand it, =‘to reject' 終一色, 'to make

an end of.' It is difficult to give the force of the Perhaps we should join it emphatically

to .-'Of this Yin, thus rejected, many of the

former kings, &c., The speaker believed that the good kings were in heaven, and he intimates

that it might therefore have been expected that they would have been able to preserve their

-on

ordinary people, who 安其室,the knew enough to wish to secure the comfort of

their families.' Compare in Ana., IX., XXV. This is as satisfactory as anything which

can be said about the 夫知 here. 夫 should

be read in the upper first tone. 徂频 出執-往而逃亡出見

執無地自容, as in the translation. 其眷命用懋='it looked round

and gave its appointment to those who were

dynasty; but that could not be. 越厥 employing themselves earnestly on

virtue.'

至在越 is here = 'but,' 'however' Comp眷命 in (The Counscls of Yu,' p. 4.

« הקודםהמשך »