22 22 爾惟寜乃奔賓 乃奔賓有惟日 不畀幹尙走亦洛 不爾O爾我爾惟 有爾爾土多多四 遜。 申今朕作大邑于 惟不爾殺予惟時命 告爾殷多士今予 殺殷 惟 時 爾不克爾遜士方大 予敬天尙爾服 “The king says, I declare to you, ye numerous officers of Yin, -now I have not put you to death, and therefore I repeat to you my charge again. I have built this great city here in Lo, considering that there was no other place in which to receive my guests from the four quarters, and also that you, ye numerous officers, might here with zealous activity, perform the part of ministers to us with 23 much obedience. You have still here I may say your grounds, and here you may still rest in your duties and dwellings. 24 If you can reverently obey, Heaven will favour and compassionate you. If you cannot reverently obey, you will not only not have Pp. 22, 23. The king again repeats his objects | become loyal subjects, then you will still have in building Lo, and impresses on the officers of Yin here your grounds,' &c. But it is better to take the kindness with which he was treating them. the language as historical, and showing how 22. 予惟不至有申-申=重,generously they had ben treated. 尙=庶幾 here=our ‘I may say? 幹一事, business," 'to repeat.' They had received one charge on their first removal; the present address might be considered a repetition of it. 今朕 作大邑于兹洛,一possibly the ‘great city' here may be the 王城, or imperial city, in connection with the building of which we have seen that the duke of Shaou was specially ‘ ‘settlements.’ duties.’止=居,‘dwellings,' Ch. IV. Pp. 24-26. LET THE OFFICERS OF YIN ACQUIESCE IN THEIR LOT, AND THEY MAY HAVE A HAPPY AND PROSPEROUS FUTURE IN Lǒ. IF THEY REFUSE TO DO SO, THEY WILL BRING ON THEMSELVES UTTER RUIN. 24. We despatched. Though‘the lower capital,' where 爾克敬‘If you can reverence. the officers of Yin were located may have been previously built, at least in part, the design intended by it could not be realized, until the other was likewise prepared. 四方攸 賓-四方諸侯岡有賓禮之 所. The king's ‘guests' were the princes com攸服 奔走‘where ye might serve, hasting and ing to court from all the States. running.’ 23. Gan-kwǒ took this par. as a promise. If you learn obedience to us, and 6 are not to find in here all that is denoted by the virtue of reverence' in Bk. XIII., but a standing in awe and submission to what had own. happened to them. 畀矜爾: each of these verbe 畀 and 務 has a meaning of its each other. As Lin Che-k'e has it, 天必 有以畀子之矜憐之啻 : 但‘only 致天之罰于爾 致天罰 in p. 21. The 躬-compare We are not to think that they run into = 言曰遷子于厥邑爾于亦 爾時○乃滋有惟爾致 攸予王興洛幹爾時躬。天 居乃曰從爾有居宅 之 或又爾小年爾爾今 今罰 your lands, but I will also carry to the utmost Heaven's inflictions 25 on your persons. Now you may here dwell in your villages, and perpetuate your families; you may pursue your occupations and enjoy your years in this Lo; your children also will prosper: -all from your being removed here."" 26 "The king says,-; and again he says, 'Whatsoever I have spoken, is all on account of my anxiety about your residence here."" punishment of Heaven there spoken of had about their descendants, and makes only deprived them of their grounds in Yin; 今爾惟時(是)宅爾邑 four 井, or space of 3,600 mow. Every family, in connection with such a settlement, had its ive mow, for houses and private garden,–2d in the field, and 2y in the associate village; see Mencius, I., Pt. Í., iii., 4. Taking this view, we must understand that the king is not addressing here the officers of Yin merely, but the body of the people who had been removed from their old settlements. 居 will then signify the homes of the several families belonging to each village. ,一as in p. 23. 從爾 幹,一as | 爾遷=起從汝化而遷善,‘will arise, and following your transformation also become good.' It is much better to take the I have done, a view first proposed by as Soo Shih. P.26. After the 王日 there must be something wanting. Compare the two last paragraphs of Book XVIII. There is probably something lost also after the. We cannot take 時 as meaning ‘now;' it must be=是 and would hardly commence a sentence. 爾 攸居 is also elliptical. Ts'ae brings out the meaning thus:一時我或有所言皆 以爾之所居止為念也. Këang Shing makes the clause hortatory:一个我 乃有言告汝汝其安所居 –Gan-kwǒ takes this, as an additional predicate 哉. This is not so likely. THE BOOKS OF CHOW. 1 BOOK. XV. AGAINST LUXURIOUS EASE. 則難穡先無子嗚 H 節 無逸 I. The duke of Chow said, "Oh! the superior man rests in this, 2 that he will have no luxurious ease. He first understands the painful toil of sowing and reaping, how it conducts to ease, and thus 逸 and佚 THE NAME OF THE BOOK.-, 'Avoiding Luxurious Ease.' These words are taken from the first paragraph. They are the keynote to the whole Book, and hence are rightly taken to designate it. Gaubil says the characters mean-Il ne faut pas se livrer au plaisir.' Medhurst entitles the Book-On avoiding luxurious ease.' are used interchangeably. Their primary signification is that of idleness;' compare Mencius, VII., Pt. II., xxiv. 1, and IV., Pt. II., xxx. 2. But as the character is used in the Shoo, it does not denote a mere passive idleness, but one in which, while the proper duties are neglected, improper lusts and gratifications may be eagerly sought; see the 'Counsels of Yu,' p. 14; et al. Still the idea of the term here is that of luxurious or indulgent E is used as the imperative. The Book is found in both the texts. It comes under the division of or 'Instructions.' ease.' CONTENTS. The prefatory note is simply to the effect that the duke of Chow made the Woo Yih;' without a word about the time or occasion of it. The general view, which there is no reason to dispute, is that the duke of Chow addressed it to king Ching, soon after he had resigned the government into his hands. That the minister thought it necessary thus to admonish the young sovereign confirms what I have several times urged, that there was between them a measure of dissatisfaction on the one F, The duke of Chow said, "Oh!" A division into seven chapters is thus suggested. In parr. 1-3, the duke leads the king to find a rule for himself in the laborious toils which devolve on the husbandman. In parr. 4-7, he refers to the long reigns of three of the sovereigns of the Yin dynasty, and the short of Heaven rests on the diligent sovereign. In reigns of others, as illustrating how the blessing Tae, Ke, and Wan is adduced with the same parr. 6-11, the example of their own kings, object. In parr. 12, 13, the duke addresses the example of king Wan and flee from that of king personally, and urges him to follow the Show. In 14, 15, he stimulates him by reference to ancient precedents to adopt his counsels, and shows the evil effects that will follow if he refuse to do so. In parr. 16-18, he shows him by the examples of the good kings of Yin and the opinions of the common people, and gird of king Wăn how he ought to have regard to himself to diligence. The last par. is a single admonition that the king should lay what had been said to heart. Ch. I. Pp. 1-3. THE GREAT PRINCIPLE, THAT THERE SHOULD BE NO INDULGENT EASE. IT IS ENFORCED BY A REFERENCE TO THE TOILS OF HUSBANDRY, AND THE FREQUENT DEGENERACY OF THE SONS OF THOSE WHO HAVE TOILED 公無母否 穡子勤 日聞日則乃之乃勞人 人之依 呼○之厥旣難知穡父 0 我周人誕乃稼厥母相 三節 3 he understands the law of the support of the inferior people. I have observed among the inferior people, that where the parents have diligently laboured in sowing and reaping, their sons often do not understand this painful toil, and abandon themselves to ease, and to village slang, and become quite disorderly. Or where they do not do so, they throw contempt on their parents, saying, 'Those old people have heard nothing and know nothing. 4 II. The duke of Chow said, "Oh! I have heard that aforetime the emperor of Yin, Chung-tsung, was grave, humble, reverential, and HARD. 1. 君子所其無逸-preted:-稼穡農夫之艱難事, 先知之乃謀逸豫, ‘sowing and reaping are the toilsome business of the husplans for ease may be laid' Soo Shih objected K'ang-shing thought that here was epoken simply of the ruler (君子止謂 在官長者), without any implication of the virtuous character which is commonly denoted by the expression. He must be wrong. The designation is to be taken of 'the man of virtue,' with an application of it implied to such a man in authority. I take as a verb -IE. The usage is akin to that in Bk. XIII, p. 16,-王敬作所 其無 (一毋)逸is then under the govt. of 所 Ts'ae, after Leu Tsoo-hëen, gives for the par. 君子以無逸爲所, which brings bandman. This must first be known, and then to this that the object of the duke of Chow was Ease finds them; they do not seek it. out the meaning very well. Ching and Gan- 乃縱逸自恣乃習俚巷鄙 kwǒ both put a comma at 所, which is very 語旣又誕妄無所不至 as harsh The former says: 君子處位 in the translation. is 'a proverb,'' a 為政其無自逸豫也; and the saying Gan-kwǔ understands by it coarse it=嗲; ;-see Ana. XI., xvi., latter: 君子之道所在念德 language;' taking it=| 其無逸豫 take 君子 2. It is as well to as the subject of the two 知 here. The meaning would be substantially the same if we supposed the language directly ad dressed to king Ching, when 先知 would -乃 佚乃 憲 4. Këang Shing reads become idle, and 旣誕不則(they indulge in pleasure, behave rudely, and are lawless.' prefer the received text and interpretation. 昔之人-古老之 ='when you first understand. The only dif- ▲, as I have translated it; or it may mean 5 殷天 陰人時有肆治嚴聞 三作舊 五中民恭 三年不言其惟 言言乃 邦雍 至不 于敢 小 大 外其享 不 天 乃爱 惟或暨高七荒自中 十 不亮小宗 度宗 fearful. He measured himself with reference to the appointment of Heaven, and cherished a reverent apprehension in governing the people, not daring to indulge in useless ease. It was thus that Chung-tsung enjoyed the throne for seventy and five years. "If we come to the time of Kaou-tsung, he toiled at first away from the court, and was among the inferior people. When he came to the throne, it may be said that, while he was in the mourning shed, for three years he did not speak. Afterwards he was still inclined not to speak; but when he did speak, his words were full of harmonious wisdom. He did not dare to indulge in useless and easy OF THE YIN DYNASTY. 4. The case of Chung- | said on p. 220 that we might doubt the length tsung. 昔在殷王中宗-the在 here and the following parr.='in the case of.' 中宗 was the sacrificial title (廟號)of of Chung-tsung's reign, if it were not thus guaranteed by the duke of Chow. Two brothers are said to have preceded him on the throne; first Yung-ke, who reigned 12 years, and before the emperor described. See the note on Tae-him Seaou-kea, who reigned 17 years. If Chung mow, p. 220. 嚴 Sand are said to express the king's reverence as shown externally, while 寅 and 畏 describe his inward feeling of it. 天命自度-by天命 Ts'ae and many others understand, Heavenly princi ples,' so that the meaning of the clause is, He measured (=defined the rules of life for) himself | count for it. 舊勞于外发曁 in accordance with heavenly principles' But 小人,comp. The Charge to Yuě,' Pt. iii., this is needless refining. The meaning rather is that Kaou-tsung felt that 'the appointment of | p. 1. The old interpreters took 舊一久, Heaven,' which placed him upon the throne, 'long.' It is better to take it as 'at first,' i.e., brought with it certain duties and responsibilities, while his father was alive (當其為太 on his discharge of which depended his retaining Heaven's favour; he therefore measured himself 子之時)=於是;and to know whether his course was what it ought to 與, be. Woo Ch'ing brings this meaning out very ‘with.' The text must be supplemented:一於 clearly:-天命在躬易失難保,是與小人同其事. It is perplexing to 故反躬自省謹循法則惟 find used as a preposition, and not simply 曁 恐不能永保天命也I have a conjunction. 作其即位, in order |