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休宅天公拜及食水食 來公其之 手獻 東我 來旣作休敢稽下來 卜來亦又 視定周來 首◎以惟下 予宅匹相敬 相敬日王圖洛瀍

indicated. Again I divined concerning the east of the Ch'en water, and the ground near the Lo was likewise indicated. I now send a messenger with a map, and to present the divinations.'

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4 II. The king bowed his face to his hands and his head to the ground, saying, “The duke has not dared but to acknowledge reverently the favour of Heaven, and has surveyed the locality to find where our Chow may respond to that favour. Having settled the locality, he has sent his messenger to come and show me the divinations, and the duke would seem to have thought that it might be sufficient to remove the disaffected people of Yin to it, instead of transporting them so far as Lo. The text appears to say that he had divined about this site, after reaching Lo; but I think it must have been a previous measure, and intended merely to satisfy the people of Yin. The duke himself could never

have seriously contemplated settling the capital

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understand from the text that the regent adopted the Guardian's divination. But then he had himself divined about the site near the Le water, nor have we reason to suppose that the duke of Shaou had divined for the site of 'the lower capital.' There is a perplexity here which the scantiness of our information does not enable us to unravel. 任(perhaps

of the dynasty there. Whensoever and where- | the character should be抨)來以圖及

soever he divined about this place, we must

understand that the result was unfavourable.獻卜,使to send;’圖-洛 我乃至洛食-for the Këen and

Ch'en rivers, see the Tribute of Yu,' Pt. i., p. 55. The east of the Keen and west of the Ch'en was the site fixed for the imperial city

(王城); and the east of the Ch'en was that

of 'the lower capital’(下都), to which the

people of Yin were removed. But both sites were near the Lo, and the divination was

favourable in each case. To understand the

phrase 洛食 we must refer to the method

of divining by the tortoise shell, described on

page 336. If the ink, smeared on the back of

6

之地圖, 'a plan or map of the country

about the Lo.'

Ch. II. P. 4. THE KING'S REPLY TO THE MESSAGE. -see on the

王拜手稽首

Tae-këă,’Pt. ii., pp. 3 and 4.

敢至匹休by天之休

公不

we are to

understand 天之休命‘the favouring decree of Heaven,' calling the House of Chow to the sovereignty of the empire ; then 其作

the shell, was dried up eaten, licked up by the 周匹(配)休-其意欲所定

fire, the trial was favourable; if it was not so dried up, the result was considered to be unfavourable. Këang Shing, following K'angshing, gives another meaning of which I hardly understand. K'ang-shing's words are:

我以乙卯日於洛之衆, 觀召公所卜處皆可長久 居民使服田相食 In the

last Book nothing is said about the duke of Chow's divining about the sites. This the

之宅為我周配答天休之 地 as in the translation. The passage is

obscure, but this seems to be the meaning.

伻來至恆吉-Kang-shing

indicated that two messengers were sent by

thought that by the repetition of it was

the duke; but there is no necessity to under

stand the terms so. 視=示,(to show to.

duke of Shaou had done previous to the arrival 休恆吉卜兆之休美而

of the other. Many say that we are only to

This is better than to take it

5

于稱公誨拜敬予貞我下

新殷

言。手天萬公 邑禮 王 稽之

人恆 咸肇周首休年以共吉

favourable and always auspicious. Let us two sustain the responsibili ties in common. The duke has reverently acknowledged the favour of Heaven, making provision for me for myriads and tens of myriads of years. With my face to my hands and my head to the ground,

I receive his instructive words."

III. The duke of Chow said, "Let the king at first employ the ceremonies of Yin, and sacrifice in the new city, doing everything in with Gan-kwŏ as= 所卜之美常吉 | inauguration by the king in person of the new city ZE, the admirable sites which he divined,

and which will always be fortunate.'

-by the two men' are meant the

king and the duke of Chow. I don't know what to make of the. Gan-kwo has-il

公共正其美 from which I get no meaning apt in the place. Ma Yung explained the term by, to bear,' 'to sustain,' which is preferable to the other. Hea Sëen says:

王欲與公共當此吉卜,The

as the capital of the empire. However this may

be, it is plain that the duke, in the first instance

at least, is speaking to the king in some other place from which he is urging him to go to Lŏ.

P. 5. The sacrifices which the king should offer

in the first place. 王肇稱殷禮一

both Gan-kwo and K'ang-shing take this clause as in the translation, understanding by

shing says that the ceremonies for the services the ceremonies of the Yin dynasty.' K'angof the present dynasty had not yet been settled, or if settled, had not yet been made publicly known. That would be done next year, which

A The would be the first of the king's independent

king wishes along with the duke to sustain the duties arising from the auspicious divinations.'

公其至之休—the meaning of

this is that as Heaven had shown its favour to the House of Chow in calling it to the зovereignty, so the duke by all his care in founding the new capital had fixed upon a central seat where that sovereignty could be maintained for we must understand

ever.

Before 誨言

or some words of similar import. I do not think we are to suppose that the king made a second prostration.

Ch. III. Pp. 5-13. ADVICES BY THE DUKE

ON THE SACRIFICES WHICH THE KING SHOULD
OFFER ON COMMENCING HIS ADMINISTRATION IN
THE NEW CITY, AND ABOUT HIS SUBSEQUENT
GOVERNMENT. HE ALSO INTIMATES HIS OWN
PURPOSE NOW TO RETIRE. FROM PUBLIC LIFE.

reign. In the meantime he should employ the ceremonies of Yin. Ying-tă, on the other hand, in his gloss on Gan-kwo's commentary, says that the ceremonies had been settled, but from their general agreement with those of the previous dynasty, they are still called here

This remark is very unsatisfactory. We cannot tell why the duke gave this particular advice, but I do not see that the phrase can be rendered otherwise than I have done. Ts'ae, indeed, after Wang Gan-shih and Lin Che-k'e, proposes to take in the sense of, so that the meaning would be-Let the king employ the fullest ceremonies.' To justify such a meaning of the term, they refer to an expresion in Kungyang's commentary on the Ch'un Ts'ew, under

the 2d year of duke Wăn(文公二年),

it is said-五年而再殷祭; but殷

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there means great,' and not 'full.' The reference is to the 'great sacrifices,' called and

(see Ana., III., x.). As Maou Ke-ling observes, we may speak of, but not of

We must suppose that these advices were given in Haou. The duke had returned there some time after receiving the king's reply to the message which he sent. It is most likely that he had left Lo immediately after the duke of Shaou had made what is called his announcement, and set forth before him the various. The text is silent on the sacrifice or offerings which were presented by the princes, to be used, it is said, at the sacrifices which would be offered,- -we may suppose on the solemn

sacrifices, which the duke wished the king to offer as his first act in the new city. Gan-shih

汝受命篤

祀以日今庶周

命作

記主有予從齊無

事惟王百文。

篤日元 宗命 命○日于工

6 an orderly way, but without any display. I will marshal all the

7

officers to attend your majesty from Chow, merely saying that

probably there will be business to be done.

"Let the king instantly give orders, saying, 'Let those distinguished

by merit be recorded; the most meritorious shall be the first in the sacrifices.' Let him also command, saying, ‘You in whose behalf this order is given must give me your assistance with sincere ear

supposed it was that mentioned in par.29; 一

which is not likely. I should rather suppose it was a series of sacrifices like those offered by Suin on his undertaking the duties of government for Yaou; see the ‘Canon of Shun, p. 6. The occasion was a grand one,-the inauguration of Lo as the capital, and of Ching's becoming of age and taking the government in his own hands.

咸秩無文-秩=序,‘order;'

'to arrange orderly;’無文‘without ornament.' Simplicity was a characteristic of the ceremonies of Yin as compared with those of Chow ;-see Con. Ana., III., xiv. Gan-kwo took 無文 differently, and Ts'ne agrees with hiin. The latter's exposition of the whole par. is: 王始舉盛禮之于洛 邑皆序其所當祭者雖 典不載而義

爬者亦序 而祭之也,Let the king begin by em

ploying the fullest ceremonies in his sacrifices at Lo, offering in order to all the spirits to which he ought to sacrifice. There may be some to which in right he ought to sacrifice that are not contained in the sacrificial canons; let him

likewise sacrifice to them, having arranged them in their proper order.'

P. 6. In what way the duke would instruct the officers to attend the king to Lo. I =整齊百官; meaning probably nothing more than what appears in the translation, though some of the critics (see the 集說

dwell on the, as if it included all moral ad

justment. 從王于周一this can

only mean-follow the king from Chow to

)

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P. 7. How the king should stimulate the officers to loyal exertions by promising them a place in the sacrificial canon according to their merit. Compare The Pwan-kăng,' 'Pt. i, p. 16,兹予大享于先王爾祖其 從與享之 and the note where it is said that under the Chow dynasty there was a (Remeritorious ministers

corder of Merits,' who entered the names of meritorious ministers among the imperial kindred when alive, and regulated the arrange

ment of their spirit tablets at the sacrifices in the

ancestral temple, when they were dead. It is to this custom, which the dyn. of Chow took

from Yin, that the duke refers. 記功 宗記功之尊顯者, as in the

translation. Këang Shing, after Gan-kwǒ,

makes a verb.-'Record the meritorious and honour them.' How they should be hon| oured is shown in the next clause, so that the general meaning is not affected by the way in which we construe 宗 In the Le Ke, Bk.

XXIII, called 祭法, or 'The Laws of Sacri–

fice,' p. 9, there is a list given of various services to the state which would entitle their perform

ers to be sacrificed to (聖王之制 礼也法施於民則 之場

死勤事則之以勞

Lň;' as the ‘Daily Explanation' has it−從 王自周以適洛庶有事-則之能禦大災則之 能捍大患則祀之

this is not so indefinite as Gan-kwò has it,

10

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惇師周撫其朋獳汝弼。
大有工 事 色。 其子其
成僚往如 厥往其悉
裕明新予厥攸無朋自
汝作邑惟若灼若獳教
永有以彝敘火子工載
有功 嚮在及弗始其○乃

8 nestness.' Freely display the record of merits, for it is you who must yourself in everything train the officers. My young son, can 9 you indulge partiality? If you do so, the consequences hereafter will be like a fire, which, a spark at first, blazes up, and by-and-by cannot be extinguished.

"Let your observance of the constant rules of right and your soothing measures be like mine. Take only the officers that are in Chow to go to the new city; and make them there join their old associates. With intelligent vigour establish your merit, with a generous largeness richly completing the public manners:-so shall you obtain an endless fame."

命云云,this is evidently to be addressed | rogatively,孺子其可少狗比黨 by the king to the officers, =王又惟勉|之私乎其往=自是而往 勵之日汝等受此褒獎 from this forward 無(一毋)若火 之命宜感激珠恩厚輔王 云云,tdo not be like fire;' &c. It is 室 (see the 日講). Gan-kwǒ strangely difficult in translating to keep to the style of takes it as addressed to the king.惟天 the 說文 defines 命我周邦汝受天命厚矣 this by火行微敘='by degrees.' 當輔大天命 Tsae says: 將次第延爇不可 得而撲滅矣

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Pp. 8,.9. Publicity should be given to the

record of merits, and entire impartiality maintained

the text.

P. 10. How the king should make the duke his

in it. 8. 丕視功載-Gan-kwǒ model. 厥若彜其順常道,

makes this = Observe the services of all the ‘his (=your) following the constant path.,

officers, and record the meritorious, omitting

none.' It is better to take 視=示, as in p.

4. 功載=記功之載籍: This

record should be displayed where all could see it. The evidences afforded by it of the king's impartiality would powerfully influence the officers to the cultivation of a public spirit. This is the import of the second clause.

II.

惟以在周工往新邑=惟用

見在周官,勿以私人往 新邑,‘use the officers of Chow that now exist, not mixing with them other men of mercenary views, to proceed to the new city.' The meaning is that the king at first should only surround himself with the men whom the duke

9. 朋= (to be partial;’comp. Ana, had tried and proved. 伻嚮卽有

xiv. 孺子其朋 must be taken inter.僚Tsae put a comma at 響, and interpret

11

惟 凡 惟 及 享汝
民物

十二節

准辭。

惟役惟多識敬子公告 爽日志日儀其識惟

侮。 不于不儀有百終
享享不
享不不辟

The duke said, "Yes, young as you are, be it yours to complete 12 the work of your predecessors. Cultivate the spirit of reverence, and you will know who among the princes sincerely present their of ferings to you, and who do not. In those offerings there are many observances. If the observances are not equal to the articles, it must be said there is no offering. When there is no service of the will in the offerings of the princes, all the people will then say, 'We need not be troubled about our offerings,' and affairs will be disturbed by errors and usurpations.

ed伻嚮by使百工知上意嚮 | it is better to leave that point as incapable of .

'cause all the officers to know the views of the

sovereign.' But this is too great a supplement

to the text, nor is there any necessity for it. 嚮 and 郎 may very well be joined

together. The duke tells the king to take the

any very definite settlement.

11. The

greatness of the work devolving on the king.

indicates that the duke felt constrained to 惟終一

go on with what he had to say.

officers now in Chow to Lǔ, and there make 終文武之業, finish the work of Wan

them join their companions, i.e., labour in their old departments at their old duties. Lin Che

k'e has it:使之向就舊僚以 趨事

It is difficult to say whether we

should understand 明作有功惇大 成裕, as descriptive of the king's measures,

or of the conduct of the officers. I have taken

it with the former reference. 汝永有 辭-comp. the Tae-kën,' Pt. i., p 7. I did

not accept the meaning of ' praise’there, but we may as well admit it here, where the words are addressed to the king, and he is not himself the speaker.

Pp. 11-13. The counsels here are of a wider import, and relate to how the king should deal with the princes of the empire, and attach the

masses of the people to himself. The duke also

plainly intimates his own purpose to retire from

public life. The公日 in p. 11 might seem

to intimate that they were delivered at a different

and Woo,' i.e., secure the establishment of the dynasty of Chow. 12. The importance of

sincerity in the offerings and in all expressions of

loyalty of the princes; and how the king might know whether they were sincere or not. Ts'ae puts &

stop at 敬 so that 汝其敬 is equivalent

to the duke of Shaou's repeated admonition that the king should cultivate the virtue of reverence.

It is supposed that Ching, reverent himself and sincere, would, as if intuitively, know whether

the princes were sincere or not in their expres

sions of loyalty. 享多儀 in the

presenting of offerings, there are many cere

monial usages.’禮儀. See the use of this passage made by Mencius, VI., Pt. II., v., 4. The Complete Digest,' on that passage, says

that 多一厚, and paraphrases-享上貴 厚乎禮意 惟不役志于 享=諸侯惟不得志于享, s in the translation, 惟事其爽

time and place from those which preceded; but-爽爽

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as

13. How

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