30 31 guests, on occasion of the killing the victims and offering the sacrifice, all made their appearance. The king entered the grand apartment, and poured out the libation. The king charged the duke of Chow to remain, and Yih, the preparer of the document, made the declaration ;-all in the 12th month. Then the duke of Chow greatly sustained the decree which Wăn aud Woo had received, through the space of seven years. -we may conclude from the next par. that this was in the 12th month. The king was then in Lo. We may believe that he had come to it expressly for the service which is here described. Gan-kwo supposed that he had arrived on the day Mow-shin; but in that case we should have there is fought again the battle as to the meaning of 後, which has been gone into on par. 18. 王賓殺禋咸格,‘the king's guests, denotes all the princes present and assisting at the ceremonies, and specially those representing rend 王到新邑, and not 王在新 the previous dynasties. 殺一殺牲,(kill 邑 is the name given to the winter sacrifice in the temple of ancestors. Ts'ae reading the victims.' is descriptive of the whole the three characters 烝祭歲 together, with the meaning which I have given in the translation ; -whether correctly or not I cannot under take to say. The 歲, occurring where it does, is a great difficulty. Këang Shing puts a com ma at 烝 and then takes 祭歲 as another I believe he is right. 騂 —see Ana., VI., p.5. on Bk. VI., the史, or‘Recorder,' who officiated on the occasion; see again Bk. VI., p. 5, and also Bk. X., p. 13. Over 惟告周公其後 service as a pure sacrifice presented in the temple of ancestors.’ 王入太室裸 -王乃入太室裸地以降神 the king entered into the great apartment (ie, 30. I understand the middle hall of the temple), and poured the Woo'(see the 集說). This view of course is contrary to the old interpreters and those who adhere to their views. They think that the seven years' here are simply the seven years of the duke's regency. THE BOOKS OF CHOW. BOOK XIV. THE NUMEROUS OFFICERS. 士商用邑于公月 ○王告洛新初周三 節 1 I. In the third month, at the commencement of the government of the duke of Chow in the new city of Lo, he announced the royal will THE NAME OF THE BOOK.-, 'The numerous Officers.' By the 'numerous officers' are intended the officers of the previous dynasty, who had been removed along with the people to the new city of Lo. The phrase occurs several times, and is taken to designate the Book, which indeed was addressed to those officers. It is found in both the texts, and has its place among the 'Announcements' of the Shoo. The prefatory note about the Book (see page 10) says that when the new city of Ching-chow was completed, the obstinate people of Yin were removed to it; and that it was then that the duke of Chow announced to them the royal will, as it is here set forth. This statement has given rise to some discussion. We have met with various passages in the two last Books, which make it appear that many of the people of Yin had been removed to the country about the Lo before the dukes of Shaou and Chow received their mission to proceed thither. The same thing may be argued from passages in this Book itself as well. Hence Ts'ae follows in the wake of Woo Ts'aelaou, and says we have here an instance of how little the notices in the so-called Confucian preface are to be depended on. Maou K'e-ling has endeavoured to weaken the force of their observations, but with little success. It is just possible that king Ching, on returning to Haou after the sacrifice described in the end of last Book, ordered another migration of the people of Yin to Lo, and on a large scale; and that their arrival at the new settlement gave occasion to this address. This would reconcile the statement in the preface and the intimations which are found of previous removals of the people; but it can be given only as a supposition. CONTENTS. The object of the announcement is to reconcile the minds of the people of Yin, and especially of the higher classes among them, to their lot. The day of Yin had gone by. The House of Chow was in the ascendant. They had been dealt with kindly and generously. They had better acquiesce in their condition, and by loyalty deserve well of their new masters. If they did not do so, a worse thing would come upon them. The address or announcement, much broken up, occupies the whole of the Book after the introductory paragraph. It has been divided into four chapters. The first, parr. 2-4, vindicates the justice of the sovereigns of Chow in taking the empire to themselves. The second parr. 5-15, unfolds the causes why the dynasty of Yin had been set aside. The third, parr. 16-23, shows how it had been necessary to remove the people to Lo, and with what good intention the new city had been built. The fourth, parr. 24-26, shows that comfort and prosperity are here at Lo open to their attainment, while by perseverance in disaffection they will only bring misery and ruin on themselves. Ch, I. Pp. 1-4. WHEN THE ADDRESS WAS DELIVERED. THE HOUSE OF CHOW HAD OVERTHROWN THE DYNASTY OF YIN, NOT FROM AMBI TION, BUT IN EXECUTION OF THE Will of God. 1. Introductory. 惟三月,this third month is most naturally reckoned from the sacrifice described in the concluding parr. of the last Book. Some call the year the first of Ching's reign, i.e., after he attained his majority. Others call it the first of the duke of Chow's government of Lo. Woo Ching 弋非 弋殷命惟天 非我小國敢 殷威佑于是遺王論 命致命殷天多若 我大士 王若日爾殷 于 罰天有降弗爾 天敢士帝勅明周喪弔殷 2 to the officers of the Shang dynasty, saying, “The king speaks to this effect-Ye numerous officers who remain from the dynasty of Yin, great ruin came down on Yin from the want of pity in compassionate Heaven, and we, the princes of Chow, received its favouring decree. We accordingly felt charged with its bright terrors; carried out the punishments which kings inflict; rightly disposed of the appointment of Yin; and finished the work of God. 3 Now, ye numerous officers, it was not that our small country dared to aim at the appointment of Yin. But Heaven was not with would identify this month, indeed, with the third of the previous year, and the address here with what I have called the written specifications' delivered then to the people of Yin and the chiefs of the various States; but it is sufficient to have referred to his view. 初于新邑洛=始行治洛之 事, when he commenced discharging the business of the govt. of Lo.' 用告商王 士-we might take 用as simply = there this view; but there is more force in the lan With sorrow was the ruin sent down, but Yin guage, when we take 旻 as == ‘compassionate." could not be spared, so great was its wickedness. -'Without pity, pitying Heaven sent down great ruin on Yin. 我有周佑命 -我周受眷佑之命 as in the plement. Kêang Shing, without such sup., makes the text 我周佑助天命, translation. This requires a considerable sup upon. The critics, however, all complete its our Chow lent its aid to the charge of Heaven;, meaning as in the translation,-用成王|-with which the student will probably be still 之命:The officers are said to be those of less satisfied. 將天明威一comp. ‘the king of Shang,' meaning Show; or perhaps we should take 王 in the plural, and then 商 王 = : the Shang dynasty.’ Pp. 2–4. Chow only executed justice in overthrowing Yin,- -was but the instrument in the hands of God. in The Announcement of T'ang,’p. 4, 將天 (The Speech 命明威致王罰,in of Tang,' p. 4, we have 致天之罰,‘carry out the punishment appointed by Heaven.' The 'punishment ' here is the same, but described with reference to the agents employed by 2. 弗弔旻天大降喪 Heaven to execute it. 于殷−for the meaning of 弗弔 comp. Bk. VII., p. 1, and XVI., p. 2. On, see Pt. II., Bk. II., p., 21, and on Men. v., Pt. I., i., 1. In addition to the two explanations of the meaning of which are cited in the notes on Mencius, I find a third, given here by Ma Yung,–that the autumnal sky is called 旻be cause‘the autumn air is killing' (秋氣殺 也); and he argues that what is said immediately after of ruin inflicted by Heaven confirms this acct. of the character. Këang Shing approveS 勅殷命−it is not easy to catch the exact force of here and in p. 14. We must accept the definition of it by E, 'to correct,' 'to rectify.' But in the rectification of the decree of Yin, there was involved the overthrow of the dynasty. 終 于帝一終上帝之事, to complete 3. 弋殷 命弋 to shoot at. See Ana. VII., xxvi. K'ang-shing and Wang Suh read, but they must have written, we may almost say, that. the work or business of God.' 格逸逸聞天下帝敢亂不 明民不求弼 嚮則有 不畀允 于惟夏上畏秉畀我允 時帝不帝 帝○ ○我 夏降適引我我惟其固 Yin, for indeed it would not strengthen its misrule. It therefore 4 helped us;-did we dare to seek the throne of ourselves? God was 5 not for Yin, as appeared from the conduct of our inferior people, in which there is the brilliant dreadfulness of Heaven. “ II. ‘I have heard the saying " God leads men to tranquil security;" but the sovereign of Hea would not move to such security, whereupon God sent down corrections, indicating His mind to character by mistake fort. They define it by 取, ‘to take,’ and by 驅, ‘to drive out.’ 天不畀,‘Heaven did not give,' i.e, did not any longer give its favour to Yin. Gan-kwo read this on with the next clause, and has 天不與信無堅固治者:Hea ven did not-or does not-give its favour to those who are not sincerely strengthening their govt.' Këang Shing and Ming-shing, pointing in the same way, but dissatisfied with Gan kwǔ's explanation, take 罔=誣, and change 固 into 怙, on the slendereet ground,–in fact, without any ground at all,-making the whole= 天不與信誣而怙亂者 which is to me more unsatisfactory than the view which they condemn. The view given in the translation was first proposed by Soo Shih. 我其敢求位 is to be taken in terrogatively. 4. How was the mind of Heaven known to be averted from Yin? This par. supplies the answer:-By the disaffection of the people. We have here again the doctrine of vox populi vox Dei. 惟帝不畀-the peculiar force of the E common in the Shoo, is very marked here. It serves to link the various propositions together, indicating that they form a series, each one being a sequence of what has preceded. Ch. II. Pp. 5–15. THE REASONS FOR THE OVERTHROW OF YIN; ILLUSTRATED BY REFERENCE TO YIN'S OWN OVERTHROW OF THE DYN ASTY OF HEA. 5,6. The fall of Hea and rise of Shang. 5. 上帝至適逸-the meaning of these clauses has been very various ly explained. The whole par, seems to me to brought about by him; and in acc, with this, speak about Kee, and the ruin of the Hea dynasty these two preliminary clauses are best under stood as in the translation. 上帝引逸 -上帝引人至於安逸之地 God leads men to a condition of tranquil ease. How does he lead men to this? By the inward satisfaction and outward prosperity which belong to a course marked by obedience to His will. It is added that 'the sovereign of Hea– Kee, that is-would not move to this security.' 有夏不適逸=桀乃不適於 逸自趨於危‘Këě would not go change of style from the indefinite term 'Heaven' to security, bnt hurried himself on to peril' (see have met with it before. mikes the passage have reference to Kët, but is to the personal 'God' is to be remarked. We 陳大猷 in the集說). Gan-kwǔ's view 惟我下民 我下民之所秉爲 秉為 was what our people held fast and did.' The expression is peculiar, but this explana tion of it is much preferable to that of Gan kwo, who reads in the 3d tone, and says: more superficial. It is thus paraphrased by Ying-tă-The feeling of supreme Heaven is a wish that the people should always enjoy a tranquil happiness; but Kee, the king of Hea, rebellious to Heaven and injurious to the people, would not allow them to move towards this tranquil happiness. Keang Shing likewise un 一惟我周家下民秉心為我derstood Këě by 有夏 but he takes in 則 'the lower people of our House of Chow main- as belonging to the second clause. He then tained their right hearts, and were for us.’A says that 引佚(he reads 佚 for 逸)-引 乙.成 湯命降厥 至方夏先罰廢 ○元 淫泆 弗克庸帝 時天罔念聞 辭 帝 德帝自民成乃命聞,惟大 him. Kee, however, would not be warned by God, but proceeded to greater dissoluteness and sloth and excuses for himself. Then Heaven no longer regarded nor heard him, but disallowed his 6 great appointment, and inflicted extreme punishment. Hereupon it charged your founder, T'ang the Successful, to set Hea aside, and by 7 means of able men to rule the empire. From T'ang the Successful down to the emperor Yih, every sovereign sought to make his virtue 進遺佚之賢言天 人君 tory warnings, to arouse him to a recognition of its will. Ts'ae says:帝猶未遽絶 任賢‘to lead or bring forward worthies left in obscurity, meaning that Heaven wishes 也乃降格災異以示意嚮 clause = but Këe would not conform to this rule 於桀 Gan-kwǒ takes the 嚮, towards,'as sovereigns to employ the worthy.' The second of employing the worthy.' Woo Ch'ing struck out a new path for himself, supposing that down to it is the great Yu and other good kings of Hea who are spoken of. When sovereigns love idleness and pleasure, God leads and puts them away. But the kings of Hea, like Yu, Ke, and Shaou-k‘ăng, by their anxious diligence accorded with this mind of Heaven, and went not on to any idle ways, so that God sent down to them his favour and protection(上帝於 人君之好逸樂者引而去 之有夏之君若禹若啟若 少康皆以憂勤合天意而 「適於逸則上帝降格 佑之). This variety of opinion shows that the meaning of the text is uncertain; but that which I have given seems to be decidedly the preferable view of it. 則惟帝降格嚮于時夏 not expressing the will of Heaven but its favour its kindly regard, which regard was only ex- acter. 弗克庸帝不能用帝 (or戒), ‘could not use the warnings given him by God. 有辭-comp.夏王 有罪矯誣上天 in the ‘Announcewent of Chung-hwuy, p. 3. It is better to understand the phrase as I have done, with such a reference, than to take it, with Woo Ch'ing and others, as simply =有可罪之辭 惟時 may be (then ;’or‘thereupon,’ 時=是 元命=大命, 'great appointment,' i.e., to be sovereign of the empire. This is better than to take 大命=始時 here also, both the meaning and the pointing 之命 as Keang Shing does. 降致 are far from being agreed upon. Woo Ch'ing's-sent down and carried punishment to view of the whole par., which has been given above, makes him pass after to Kee, to that the uttermost.’ 6. 俊民四方 嚮于時夏=向至于是夏桀 comp. the Tae-këă,’Pt. i. 5,旁求俊 But when it came to this sovereign of Hea,彥甸=治 'to rule.' Lin Che-k'e joins Këě.' Këang Shing, after Ma Yung, puts a 俊民 to the preceding 革夏, which is comma at 時, and reads 夏 with the next clause. The scope of the whole, however, is pretty clear. In consequence of Kee's character and course, Heaven sent down various premoni very unlikely. Pp.7–12. How the dynasty of Yin long continued, and how it finally perished. 7. Com |