天保民淫聽罔澤敢保恤 不降厥念顯○失 畀若 洪于于在啼有O 兹惟罔先天今罔殷亦 時顧王矧後不殷惟 喪。上 O惟不顯誕有誕其罔建 。 8 illustrious, and duly attended to the sacrifices. And thus it was that while Heaven exerted a great establishing influence, preserving and regulating the house of Yin, its sovereigns on their part were humbly careful not to lose the favour of God, and strove to manifest a good9 doing corresponding to that of Heaven. But in these times, their successor showed himself greatly ignorant of the ways of Heaven, and much less could it be expected of him that he would be regardful of the earnest labours of his fathers for the country. Greatly abandoned to dissolute idleness, he paid no regard to the bright principles 10 of Heaven, nor the awfulness of the people. On this account God no longer protected him, but sent down the great ruin which we have 11 witnessed. Heaven was not with him because he did not seek to illus p. Bk. X., p. 9, 成湯咸至于帝乙,其福澤‘all stood before Heaven and enjoy成王畏云云 恤 -'were anxious about the sacrifices,' i.e., diligently at tended to them. The account of Tang in the 'Tae-kën,' Pt. i., 2, gives a good illustration both of the 明德 and the 恤 8. ed its blessing.’ 9. 在今後嗣王一 comp. Bk. X., p. 11. It is Show, of course, who is spoken of. 罔顯于天=不明 於天道,‘unintelligent of the ways of Observe how the in the two parts of the Heaven.' The meaning given to 民 in the par. of the 10th Bk. just referred to might suggest another version of the text; but it will be found that we must take actively here, whereas it was passive in the other passage. 矧日,comp. the same phrase in Bk. par. correspond to each other. 罔敢失 帝,‘did not dare to lose God,' i.e, the favour of God. The critics all say 無敢失上 帝之則上帝之意 did not dare to neglect the pattern set them by God, or X.. p. 13 ; et al. 先王勤家-先 to fail of the wish of God.' 罔不配 王之勤勞於國家, (the earnest 天其澤使德澤之及民者 oil of the former kings for the country.. 有以配天之廣大, 'caused their 罔顧云云,comp. 迪畏天顯 virtuous beneficial influence to reach the people 小民 Bk. X., p. 9. 10. 惟時一惟 是之故, ‘on this account.. in a manner corresponding to the vastness and · greatness of Heaven.’Këang Shing most unwarrantably changes and enervates the sentiment, 11. Gankwo and Keang Shing take this par. as one long making the text merely 無不配天享 clause, assigning the reason of the ruin just men 惟 殷事。周殷罰喪凡蓄 罔四 爾我告 王事勅丕王非方 適適◎割帝我爾 12 trate his virtue. Indeed, with regard to the overthrow of all States, great and small, throughout the four quarters of the empire, in every case there are reasons to be alleged for their punishment. 13 "The king speaks to this effect:-'Ye numerous officers of Yin, the case now is this, that the sovereigns of our Chow, from their 14 great goodness were charged with the work of God. There was the charge to them, “ Cut off Yin.” They proceeded to perform it, and an15 nounced the correcting work to God. In our affairs we have followed no double aims:-ye of the royal house of Yin must follow us. tioned.-大喪之所以降,惟天|周乎, ‘As Chow had not been double to God, 不與不明其德者故也. Itin dare Yin be double to Chow ?, 王家better to take it as in the translation.-天之商王士, p. 1. Lin Che-k'e goes round 所不與紂者以紂不明其 about the passage in a strange way: 我于 德故耳 12. A general proposition 割殷之事應天順人一舉 is here laid down embracing the case of Show. 而定不待再適殷都爾乃 不明天命所歸旣復叛 Comp. Bk. X., p. 3. Pp.13–15. The sovereigns of Chow in over throwing Yin hod merely performed the will of 使我之用兵遂至于再乃 God. 13. 我周王‘the sovereigns 惟爾商王之家召我適爾 不殷都也,‘In the business of cutting off and Yin, we were acting in obedience to Heaven and in accordance with men. One movement The kings undertook the work, and they did so with a great and almost more than human accomplished the work. We did not need to go twice to the capital of Yin. But you would not discern to whom the favour of Heaven had fullen. After your overthrow you rebelled, and efficiency. Le-ts'ëang says:一周之靈承 蓋得於不言之表者矣. With caused us a second time to put our forces in 承帝事 Comp. 袛承上帝以遏 motion. It was you, belonging to the House of 亂略,Bk. III, p. 6. 14. 告勅于 capital of Yin? 導 the kings of Shang, who called us to go to your As far-fetched is the inter 市 -we may suppose this announcement to pretation of Këang Shing, who takes 適=敵, have been made, either while the operations Cenemies.’-惟我事順天下不有 against Show were in progress, as related in Bk. III., pp. 6-8, or after they were completed, as 貳心而為敵者惟爾王家 in the same Bk., p. 3. 15. The translation of this par. is after Ts'ae, who succeeds better 作難與我為敵謂武庚叛 with it than any other of the critics. He says: -周不貳于帝殷其能貳於 也 16 時人居士王大動洪 奉西子 念自無子 肆天乃度其 奉德不康 爾惟鱿肆天 不帥邑我 正于O不惟 遷多O殷子爾爾 III. 'May I not say that you were very lawless? I did not want 17 to remove you. The thing came from your own city. When I 18 consider also how Heaven has drawn near to Yin with so great tribulations, it must be that there was there what was not right. 999 "The king says, 'Ho! I declare to you, ye numerous officers, it is simply on account of these things that I have removed and settled you in the west; ——it was not that I, the one man, considered it a part of my virtue to make you untranquil. The thing was from Ch. III. Pp. 16-23. THEY HAD OBLIGED THE KING BY CONTINUED DISAFFECTION TO was the lawless and continued disaffection of Yin 'lawless,' 'unregulated.' The reference is to the king's uncles who had been set over them. 不爾動一動,‘to move,'‘to ex so as it may at first appear, Gan-kwǒ under standing the 爾洪無度 of the last par. to have reference to Show. Keang Shing takes a view of the par. quite as wide of the mark, making E-, to put to death,' and interpreting: 我亦武庚之我是 天就于殷而大拂之非 爾多士之由故不正爾多 士釋所以不誅而遷之之 意 P.18. The king reiterates his assertion that in removing them to Lo he was merely obeying the will of Heaven. There was no reason why they should murmur against him. 猷 -see on Bk. VII., p. cite;'in this case = 'to remove.' 自乃 邑,-comp.造攻自鳴條 in the (Instructions of E,' p. 2. 17. Here, as in p. | 1. 惟時惟是之故,‘on account of 11, I have translated according to the view of these things, the facts, mentioned in the two prec. Ts'ae, whose exposition of the whole is-parr. 遷居西爾.have transferred 念天就殷邦屢降大紂 your dwelling and wested you, i.e, have removed 旣死武庚又死故邪 正言當遷徙也 Gan-kwǒ ex and settled you here in the west. Lo lay south and west from Show's old capital, though it was as to the east of Haou, Woo's capital. Këang Shing strangely argues for the meaning of P pounds it: 我亦念天就於殷大 罪而加誅者,故以紂不能| meaning isY have changed the place of your being 止息‘to give rest to,' so that the 正身念法, I also thought of Heaven; | dwelling in order to give you rest' (遷所 and having reference to the great crimes of Yin,居以西息汝非我奉 inflicted the punishment of death, because Show would not correct himself and think of the 不康寧-非我奉持其德好 laws, This is absurd enough, but not so much | 勞動爾不安寧爾. The expres 予予敢人有日革先怨朕 惟求惟服夏夏人○不 時率爾聽在迪命。有惟敢 惟肆于用百簡○册爾有 天矜天德僚在今有知後 命爾邑肆子 王爾典惟 非商予一庭又殷殷我 the decree of Heaven; do not resist me; I dare not have any further 19 change for you. Do not murmur against me. Ye know that your fathers of the Yin dynasty had their archives and narratives showing 20 how Yin superseded the appointment of Hea. Ye now indeed say further, "The officers of Hea were chosen and promoted to the imperial court, or had their places among the mass of officers." I, the one man, listen only to the virtuous and employ them; and it was with this view that I presumed te seek you out in your heavenly city of Shang. I thereby follow the ancient example, and have pity on you. Your present non-employment is no fault of mine; it is by the decree of Heaven.' 999 sion is here difficult. Keang Shing to understand the engraved tablets kept in the gives for the whole-非我所秉之德 性不静安 ·was not because my disposition is restless.' 時是無違 朕不敢有後 I have translated this after Ts'ae, and Gan-kwo took substantially the same meaning: 汝無違命我亦 不敢有後誅 The editors of Yung ching's Shoo say this interpretation is suitable enough; but they also mention with approbation another, proposed by Lin Che-k'e:----The thing was from the decree of Heaven. That was not to be resisted, and I did not dare to make any delay in obeying it. Do not murmur against me, as if the transference of you here proceeded from me.' It is difficult to decide between the two. On the whole, I think the first is preferable. Pp. 19, 20. Yin's overthrow of Hea sufficiently justified Chow's overthrow of Yin; and if the officers of Yin were not now treated so well as those of Hea had been, they had only themselves to blame. 19. 殷先人=殷之先世 'the prior-early-ages of Yin.' 有册有 典,Koo Seih-ch'ow says that by 册 , depositories, and by 典, the same circulated we are urge that they were not treated as those of Hea had been. 天邑商−all agree that the capital of the Yin dynasty and country about it are here intended. But why is it called 'the heavenly city ?' Kang-shing says, · Because it had been originally established by Heaven.' Leu Tsoo-heen and others say, Because there the emperors of Yin the sons of Heaven-had dwelt.' Wang Suh says:-The king means to say, “Shang, which is now my heavenly city.”, I think it may be spoken ironically your heavenly city.' Keang Shing takes the language from 予一人to商 to be spoken of the to and employed the virtuous, and aregard Itherefore ventured to seek out the descendant appointment of the viscount of Wei.-'I also of your kings in the city,' &c. This is amusingwe are ly ingenious, but few will be found to adopt the 事爾 命爾 奄昔王 艹 21 ·臣我宗 逖 天罰移 乃 四國 王宗地移明民降 自己 "The king says, 'Ye numerous officers, formerly, when I came from Yen, I greatly mitigated the penalty in favour of the lives of the people of your four countries. At the same time I made evi dent the punishment appointed by Heaven, and removed you to this distant abode, that you might be near the ministers who had served in our honoured capital, and learn their much obedience.' view. The king is evidently speaking of what | people." The meaning then is I made an he had done to those whom he was addressing. end of the rulers of your four kingdoms, 予惟率肆矜爾=予惟 thereby executing on them the punishment ap循商故事矜恤爾而已. The meaning is that the king hoped their removal to Lo would lead them to virtue and loyalty, so that it was really an act of kindness to them. While they were vicious and disaffected, it would be contrary to the will of Heaven to confer dignities and offices on them. P. 21. The officers and people of Yin had really been dealt with very leniently. This par. refers to the time three or four years back, when the rebellion of Woo-kăng, supported by the king's uncles, had been disposed of. The wild tribe of the Yen-a district corresponding to the pres. pointed by Heaven.' But this is very far-fetched, and unwarranted. Nor is the view given by Këang Shing more likely.-'I sent down lessons and commands for you, the people of the four kingdoms, and carried clearly out the punishment appointed by Heaven upon their fulers.' By the four kingdoms' we are to understand the 'imperial domain of Yin,' which had been portioned out to Woo-kăng, and three of the king's uncles;-see the note on Bk. VI., p. 12. 移爾遐逖-移爾遠居于 洛. Both遐 and 逖 are defined by 遠 (far,' dis. of Këuh-fow, dep. of Yen-chow, Shan-tung | ‘distant.’ 比事臣我宗多遜 –had joined with the insurgents. We hear of them again in Bk. XVIII., as in arms a second 宗 is here taken as = 宗周,‘the honoured Chow,' a name given to Haou, the old capital of time against the new dynasty. The crushing | Chow, in distinction from the new capital of of the Yen had been the last act in the suppres 成周 at Lǔ. It was in the duke's mind, in prospect of the new capital, that the old trusted ministers of Chow should remove to it, when the influence of their character and principles would affect beneficially the adherents of the old dynasty brought there into contact with sion of the rebellion. When that was accomplished, the duke of Chow-for he was the agent, though the thing is here ascribed to the king, after the manner of 'The Great Announcement' -had time to deal with the people of Yin. Our natural conclusion from this par. is certainly that them. The translation is after the 'Daily Ex many of the people of Yin were then removed planation:一移爾遠居於洛使 降爾四國民命一降 爾得密邇王室親比臣事 to Lǔ. is here used in the sense of 減‘to diminish,’我宗周 減 (to diminish,’我宗周之臣子遠離頑梗 ‘to mitigate.' Their lives were all forfeited; but the king spared their lives, and only banish 之俗漸摩遜順之風. There is ed them. We have not met with this usage of little to choose between this and the following the character before; but it is now quite common in legal language. Gan-kwù took 民命 as He:以親 ingenious exposition by Choo He: 我事我我宗法我周 equivalent to . Ying tã says:- that ye might be near 爲命故民命謂君也,(The people consider their sovereign to be their life, and hence the sovereign is designated "the life of the us, serve us, and be ministers to us, honouring and imitating the rich and full obedience of our Chow.' |