民明往不正不是于不 敬敢永不棐暇惟 哉哉廢罔哉民聽獳 用彼 乃不篤乃彝朕子 若敘時汝教頒 ◎我其汝予乃惟乃汝朕 13 “Do you, my young son, manifest everywhere my unwearied diligence, and listen to my instructions to you how to help the people to observe the constant rules of right. If you do not bestir yourself in these things, you will not be of long continuance. If you sincerely and fully carry out the course of your correct father, and follow exactly my example, there will be no venturing to disregard your orders. Go and be reverent. Henceforth I will study husbandry. There do you generously rule our people, and there is no distance from which they will not come to you.' the king should address himself generally to the government of the people with diligence and reverence. ly.' Here the meaning is that king Ching's measures should all be ordered after those of his father. We cannot suppose that any other than king Woo is meant by E, though Keang Shing explains the phrase by 'those whom your father honoured, referring to the great captains and ministers who assisted in the The duke will withdraw to his fields. 乃惟 孺子頒朕不暇,一Ts'ae says he does not understand, but thinks the meaning may be-成王當頒布 我汲汲不服者,一as in the transla- all the critics understand that the duke of tion. This appears to have been the view likewise of Gan-kwo. Keang Shing reads on to before putting a comma, and takes (the 說文 quotes the passage with =分, 'to separate,' 'to divide,' alleging for this the authority of K'ang-shing. He has:一政事 繁多孺子分其任我有所 不暇聽 (The business of government is burdensome. Divide, my son, the duties. Even I had not time to listen to everything.' 棐民輔民常性之道。 help the course of the people's constant nature.' The meaning seems to be what I have given in the translation. If the people be thus ruled, influenced, not forced,-it may be hoped they will be forward to obey the guidance. =勉‘to use effort,''exert one's-self.' There are disputes as to the form of the character, but none as to the meaning. 乃時惟不 overthrow of Show. 予其明農哉 Chow here intimates his purpose to withdraw from public life. Gan-kwo, however, would interpret 'I will retire as old, and teach the husbandmen about righteousness ;' and in illus tration of this, Ying-tă quotes a passage from Fuh-shang's Introduction to the Shoo'(尙書 大傳), that it was the rule for retired officers to occupy themselves in the villages with teach ing the young(禮,致仕之臣教 於州里大夫為師士為 少師朝夕坐於門墊而教 出入之子弟). But we cannot suppose that the duke of Chow would come under any such rule. 彼裕至末彼=在 彼,‘there,' i.e, in Lǔ;一至,‘to come. The whole=汝若于彼洛邑果 能盡心教養寬裕其民則 四方之人,皆愛戴歸往無 遠而不至矣(sue the 日講). 下公咸將民天揚顯子王 勤德秩禮居命文德沖若 施明無稱師和武以子曰 于光文。秩 ○恆 恆烈予公公 四于 O 元 惇 四 四奉小稱 明 方上惟品宗方答子丕保 14 IV. The king spoke to this effect:“O duke, you are the enlightener and sustainer of my youth. You have set forth great and illustrious virtues, that I, notwithstanding my youth, may display a brilliant merit like that of Wăn and Woo; reverently respond to the favour of Heaven; harmonize and long preserve the people of all 15 the regions, and settle their multitudes here; and that I may give due honour to the great ceremony of recording the most distinguished, regulating the order for the first places at the sacrifices, and doing everything in an orderly manner without display. 16 “But your virtue, O' duke, shines brightly above and below, and is displayed actively throughout the four quarters. On every Ch. IV. Pp. 14–21. THE KING, WITH MANY COMPLIMENTS, RESPONDS TO THE COUNSELS OF THE DUKE, AND PROMISES TO ACT ACCORDINGLY. If he could 奉答天命, he would escape the evil menaced in the 乃時惟不 AT THE SAME TIME HE INTREATS HIM NOT TO of p. 13. If he could和恆四方民居 CARRY OUT HIS PURPOSE OF RETIRING, AND CHARGES HIM TO REMAIN AT LŎ. Ch'in Leih | 師 observes that after the 13th par. there ought to be some meation of the king's having gone with the duke from Haou to Ly, and he supposes that a portion of the Book is here lost. The natural inference from parr. 18–21 certainly that the king, when he spoke them, was in Lǒ; but we need not suppose that any tablets were lost. The Book may never have been longer or less confused than it now is. Pp. 14, 15. The king, with mention of his obligas , he would realize the 彼裕我民無 遠用房, also of p. 13. Choo He says that 居師=營洛邑定民(=衆民 之居,‘to build the city of Lǔ, and settle the dwelling of the people there.' 15. This par. must be construed in close connection with the preceding. It has reference to the counsel given in p. 7. 惇宗將禮-將大, tions to the duke for his counsels, promises to take great; is evidently employed from the his advice about the sacrifices to be offered and the record of merits to be made. 14. 公明 功之宗;惇=‘to deem important,'cto 保子沖子,−it is much more natural to give the due importance to.. 秩元 -this also must be interpreted from p. 7. construe this historically, in the indicative mood, than to take it with Gan-kwo in the imperative. He says the meaning is :-'You ought, O duke, to enlighten and sustain me. You must not leave me'(言公當明安我童子 不可去之 稱一舉or場 (to 揚‘to speak of,'' to display.' The ' great and illustrious virtues' which the duke had celebrated are those implied in the counsels which he had Of the last clause it is not necessary to treat again. P. 16. The great services of the duke in the business of the govt., which left the king nothing to do but to attend to the sacrifices. We must understand all this as said by the king to pre pare the way for pressing the request that the duke would not carry out his purpose of with just given. If the king could 楊文武烈, drawing from public life. 旁作穆 he would display the virtue required in p. 11.穆迓衡旁 on every side' as in the 17 18 小王不棐王夜予文迓旁 子曰若迪日毖沖武衡作 其公時篤公子勤不穆 予○罔功○夙教迷穆 拿 hand appears your deep reverence to secure the establishment of order, so that you fail in nothing of the earnest lessons of Wăn and Woo. It is for me the youth only to attend reverently early and late to the sacrifices." The king said, "Great, O duke, has been your merit in helping and guiding me;-let it ever continue so." The king said, "O duke, it is for me, the little child, to return to my throne in Chow, and I charge you, O duke, to remain behind. -Keang Shing ingenious there is as much diversity of opinion as on par. 1. The view in the translation is that of Ts'ae, adopted from Lin Che-k'e and other early scholars of the Sung dyn. The old interpreters, followed by many in the present dynasty, understand that the king is here acceding to the duke's request that he would proceed to Lo, and promises that he would there appoint the duke's son, Pih-k'in (1), to the principality of Loo. Where were the king and the duke when the par. was spoken? The old interpreters say In Haou; and Gan-kwo supposes that the king is on his throne, at a solemn audience where the duke has resigned the regency, so that ly takes this as you make no error; with 'I will when civil capacity and with military you teach the empire.' I prefer, however, to construe as in the translation. 予沖子云云, 1 'What have I to do? I should not do so well as you in the administration of affairs. I have only to perform the sacrifices which devolve upon me.' P. 17. The king briefly recapitulates the duke's services, and asks him to continue them, and not withdraw from public life. 迪=啟,to 1 I have retired from this audience, go and be king in Lo.' I cannot read the Book without getting the impression that the speakers were now in Lŏ. And without referring to any passages, which might require a lengthy and minute discussion of them, the fact that king Ching did not take up his residence at Lo, and that this city did not till after many reigns become the real capital of Chow, is sufficient to show that the king is not here promising to go to Lo, but saying that he will retire from it. has its natural teach,' 'to direct.' Ts'ae says:- On this view meaning. Chow is Haou, as in the first par. of 以輔我啟我者厚當常 Last Book. I should say that this clause ought 如是未可以言去也:Gan to be decisive on the point of the dialogue's taking place in Lo, were it not for the kwǒ's explanation of 罔不若時, though wrong, is yet amusingly ingenious:- of par. 6. And allowing all the weight we can to the interpretation of 無不順而是公之功,‘the whole empire accords, and affirms by its approval the merit of your services!' Pp. 18-20. The king declares his own purpose to return to Haou, and charges the duke to continue in public life, remaining at Lo, and completing the measures of government which he had initiated. 18. On the interpretation of this par. necessarily adopted there, I must still think that 卽辟于周 is strongly confirmatory of the view of the Book taken by the Sung scholars. With regard to it indicates,' 命公後 says Keang Shing, the appointment of Pihk'in. The king's idea was that if he conferred the investiture on his son, he might retain the 武工監迪禮未四命 受誕我將公亦定方公辟 民保士其功未于迪。 亂文師○克宗亂○周 19 Order has been initiated throughout the four quarters of the empire; but the ceremonies to be honoured by general observance have not yet been settled, and I cannot look on your merit as completed. 20 Commence on a great scale what is to be done by your remaining here, being an example to my officers, and greatly preserving the people whom Wăn and Woo received:-by your good government you will prove the help of the whole empire. duke at court as the prime minister of the govt.' Nothing can be argued conclusively on either side of the question from the words of the text. may be taken as in the translation; and when I look at them without reference to the controversy agitated about them, I must understand them thus. They may, however, likewise be taken as Gan-kwo and the other early interpreters did. Referring to Sze-ma Ts'een, he tells us that king Woo, immediately after the overthrow of Show, invested his brother Tan with the principality of Loo, and that Tan did not proceed to take the charge of it, but remained at court to assist the king, (封周公旦於少 昊之虚曲阜是爲魯公周 ATRI; See the 魯周公世家第三). He tells us also, that after the death of Woo, when the duke of Chow had resolved, notwithstanding the injurious suspicions afloat about him, to remain as regent of the empire during the minority of Ching, he invested his son Pih-k'in with Loo, and gave him this charge:- A son of king Wăn, brother of king Woo, and uncle of king Ching, I am not of mean position in the empire. But I have sometimes thrice left my bath unfinished, and thrice left a meal, to re ceive officers, fearing lest I might fail to secure a man of virtue and ability for the service of of p. 15. It may be so, but I rather understand the king to be speaking here of the ceremonies in general, by which their dyn. was to be distinguished from those which preceded it. Keang Shing says they are called being honoured by all the empire' ( 者言禮為天下所宗 亦 the govt. When you go to Loo, be careful lest✶✶ has occurred twice your being a prince make you arrogant to others. According to this account, Pih-k'in had been invested with Loo several years before the building of Lo. Ts'ae argues the same thing from passages of Bk. XXIX; but I do not insist on them, because Maou K'e-ling has shown that they need not be taken as decisive on the question. Still Ts'een's statements carry before, in Bk. VII., pp. 5 and 11, joined with 寜, and in the sense of 撫 or 安, ‘to soothe 'to settle.' 'It means,' says Woo Ching, 'to honour and reward.' I do not see how to translate the term faithfully, and bring out a mean ing appropriate to the contents. 20. 迪 in themselves evidence of their correctness. Of 將其後 means, acc. to Tsue, 啟大其 all his brothers and adherents, the duke of Chow was the one whom king Woo was bound to reward. No doubt he did confer on him the country of Loo; and as the duke was detained , as in the translation. Woo Ching takes 王拜世替其哉己日為 命手享。刑康我 公 予稽○四事惟公 輔 哺。 將往王 キ 來首周訪公無無肅 21 The king said, "Remain, O duke. I will certainly go. Your meritorious deeds are devoutly acknowledged and reverently rejoiced in. Do not, O duke, occasion me this difficulty. I on my part will not be idle or tired in seeking the tranquillity of the people; and let not the example which you have afforded be intermitted. So shall the whole empire enjoy for generations the benefits of your virtue.' 22 99 V. The duke of Chow bowed his face to his hands and his head to the ground, saying, “ You have charged me, O king, to come here. does not understand the meaning of it. The 其後 would certainly seem to have reference P.21. The king finally announces his deter mination not to remain himself at Lo, and requires the duke to do so. Of course the old interpreters to the 命公後 of p. 18. I do not see how make 予往已 mean, ‘I will go to Lo Gan-kwǒ makes out of 迪將 his 公留| Këang Shing puts no comma at 已, but reads 教道將助我 監我士師on from予往to祗歡, making 往往 工士師工 is equivalent to 百官日,‘formerly, All agree in taking 定 Among the officers there were those called and others called . may be taken, with Ts'ae,' 'to afford an example to,' or, with Gankwǔ, ‘to inspect,' 'to oversee.' 四轉—I do not think that this , only with the old interpreters and their modern adherents it means, remain to assist me as my premier,' while with Ts'ae it'remain here at Lo. The 'Daily Explanation' 亂篇 paraphrases from 公功to困哉哉 means more than-effecting good government, and being perhaps should be 我)thus :: a help to me on every side.' Compare with 衡迪亂之功人皆肅 四輔 the 四鄰 in the ‘Yih and Tseih,' p. 5. Ts'ae takes the phrase as a name of the new city, or the two new cities of 成周 and 王祗畏而歡悅之無有拂 city, or the two new cities of 成周and 王宇中. This is acc. to the views of Ts'ne, 城, taken in connection with Haou and Fung, as the points d'appui of the empire,-which is strong without such support. In a passage p. 17, mention is made of the appointment of and I must think that the other interpretations of this par. are non-natural. 斁厭 to dislike,' 'to turn away from.' 公勿 替刑=公勿替所以監我士 師工者, taking刑一儀刑 Kêang Shing takes 斁=解,but the meaning comes to pear that four men were denoted by the the same. He would point the whole differently, former phrase. If so, and we are to interpret | however. 我惟無其康事公 the text in acc. with that passage, we must 勿替刑四方其世享 suppose that the king wishes the duke alone to be to him all that those four highest and Ch. V. Pp. 22-24. THE DUKE ACCEPTS THE CHARGE LAID UPON HIM; SETS FORTH HOW |