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THE BOOKS OF CHOW.

BOOK. XVII. THE CHARGE TO CHUNG OF TS'AE.

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卿庸

為克人七蔡致百惟 乘叔辟

士礼

叔德 不霍

霍郭叔叔位

卒周齒叔鄰于流

于以商言

蔡仲之命

周公位冢宰

命以仲車四乃正

When the duke of Chow was in the place of prime minister, and directed all the officers, the king's uncles spread abroad an evil report, in consequence of which he put to death the prince of Kwan in Shang; confined the prince of Ts'ae in Koh-lin, with an attendance, however, of seven chariots; and reduced the prince of Ho to be a private man, causing his name to be erased from the registers for three years. The son of the prince of Ts'ae being able to display a reverent virtue, the duke of Chow made him a high noble, and when his father died, requested a decree from the king, investing him with the country of Ts'ae.

THE NAME OF THE BOOK.-蔡仲之 it was subsequently restored to his son, and

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the Charge preserved in this Book was given to him on the occasion. The name of Too's son was

Hoo(胡). He is here called Chung; but that character only denoted his place in the roll of his brothers or cousins. A Chinese scholar has attempted to explain it to me thus.-Too was

younger than king Woo, and so, from the standpoint of king Ching, he is called 蔡叔

(younger) uncle of Ts'ae.' King Ching and E

Hoo were cousins,-' brothers,' according to Chinese usage of terms, and Hoo, being the younger of the two, was called, '(second) brother of Ts'ae.'

name of Hoh Shuh

was Ch'oo(). Ch'oo's appanage was Hoh, the name of which remains in Hoh Chow, dep. of Ping-yang (), Shan-se. 三年

The Book is only found in the old text, or for three years he had not his teeth,' that of Gan-kwo. There is some difference of i.e., he was struck off the family roll. The names of all the brothers were entered accord

opinion as to the place which it should occupying to their teeth' or ages; hence one of the

in the list of the Books of Chow. Ts'ae thinks

it ought to be placed before The Announce-definitions of

ment about Lo.' In the 'Little Preface,' as we

have it from Ching, it is placed the 96th in

the list of Books, immediately before the

'Speech at Pe.' Ming-shing allows that so it

列也.

in the dict. is by

蔡仲至卿士-蔡仲

see the note on the name of the Book.' Ts'een

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says that when the duke of Chow heard

of the good character of Hoo, he raised him,

is wrongly placed, which indeed is evident, but to be a noble of Loo' (HAHZ

says that Ching gave the preface as he found it without venturing any alterations, whereas the author or forger of Gan-kwo's commentary took it upon him to remove the notice to where it now stands. Whether Gan-kwo's commentary be a forgery or not, the Book occurs in it, I apprehend, in the place which it originally occupied. There is no necessity for supposing

with Ts'ae that it should be before Book XIII. We do not know in what year Ts'ae Shuh died. Ts'ae Chung's restoration to his father's honours

may not have taken place till after the building

而舉胡以為魯卿士). The

opinion of the speaker in the passage of the referred to above was the same

(蔡仲 行帥德周公舉之以為

. Ts'ae on the contrary thinks that

the office of high noble,' conferred on Hoo, was within the imperial domain, and not in Loo. This view appears to me the more likely; but the text does not enable us to decide the point.

命諸王邦之蔡=請命于

of Lǔ, and king Ching had taken the govern- 成王復封其國于蔡使繼

ment, upon reaching his majority, into his own hands.

CONTENTS. The first par. is of the nature of a preface, giving the details necessary to explain the appointment of Hoo. The seven paragraphs that follow are the king's Charge, directing him how to conduct himself, so that he might blot out the memory of his father's misdeeds, and win the praise of the emperor.

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I-comp. "The Instructions of E.,' p. -comp. Bk. VI., P. 致辟‘carried out the law to the

叔之後‘He requested a decree from king

Ching, and again invested Hoo with Ts'ae, that he might continue the line of his father.' Gankwo thought that the Ts'ae with which Hoo was invested was not the same which had been the appanage of his father, but another on the east, between the Hwae and the Joo,' to which the name of Ts'ae was given, to mark the connection between it and the former. This is not likely, nor is it supported by proper historical evidence.

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[Shih King; of the Ming dynasty)

denies the various statements in this par., saying they are legends founded on a misapprehension of the duke of Chow's language in The

Metal-bound Coffer,-我之弗辟我無

utmost,' = 'put to death. This confirms the; and that to suppose that

interpretation given of, in Bk.

the duke killed one brother and degraded two

VI., p. 13.] - others, as he is here said to have done, is in-'to confine.' K'ang-shing defined the term

by枸 郭鄰 was the name of a place; but

jurious to his character, and would establish a precedent of most dangerous nature. Having thus settled it that the statements are not true, he goes on to the conclusion, that this Book is a forgery. But this is egregious trifling. The statements of this par. were staple of Chinese Ts'ae Shuh was allowed an attendance of 'ten history before the burning of the Shoo. The

where it was, we cannot tell. Sze-ma Ts'een,

in the 管蔡世家第五, says that

chariots and 70 footmen.' In the

, mention is also made of 70 foot

men, but the chariots are seven, as in the text.

For
gives-猶以車七乘隨之

the 'Daily Explanation'

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率無乃之哉東武率若諸 乃怠邁愆○土肆德

祖以迹惟爾往予

文垂自忠尙命行

王憲身蓋乃爾克 胡蔡

北乃克孝前封侯慎惟

彝後勤爾人敬于厥爾王

2 "The king speaks to this effect, 'My little child, Hoo, you follow the virtue of our ancestors, and have changed from the conduct of your father; you are able to take heed to your ways;-I therefore appoint you to be a prince of the empire in the east. Go to your country. Be reverent !

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'In order that you may cover the faults of your father, be loyal, be filial. Urge on your steps in your own way, diligent and never idle, and so you will hand down an example to your descendants. Pp. 2–8. THE CHARGE. 2. The virtue | the spirit of the land, and gave it to the prince, of Hoo, to which he was entitled for the distinction that he might raise an altar to the spirit of the land in his State, which was thence called by the name of . Compare the note on 'The Tribute of Yu, Pt. i., p. 35. 3. Hoo must go on as he had begun, covering by his good deeds the evil

conferred on him. 王若日,−it may seem that this should be translated The king spake to the following effect,' rather than as I have done. I apprehend, however, that the charge was delivered by the duke of Chow in the king's name, in the same way as the charge to the

Viscount of Wei, Bk. VIII. The命諸王 那之蔡 in the last par. lends ine to this

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memory of his father. 爾尙至惟孝
force of the 尙 is partly concessive, and
-the
partly hortatory. By 前人 is intended, of

course, Hoo's father. Though Hoo was acting
contrary to his father's example, yet as his
conduct would remove the disgrace that rested
on his father's memory, it is characterized as

‘filial.

邁迹自身,Gan-kwð gives

view, nor need it be rejected though Hoo's appointment may have taken place after the building of Lð. 率德改行 must 一循 祖之德旼父之行,一as in the 東土,Ts'ae was to the east of Haou, Ching's capital. 往郎乃 封,一the first definition of 封 in the dict. is 爵諸侯之士, the country with which 汝之行善迹當自汝身而

translation.

for this 行善迹用汝身. There is a who had left no traces of good by which he might direct hia steps.

reference plainly to the conduct of Hoo's father, Lin Che-k'e says:

a prince was invested.' The primary meaning. The characters, as I understand them, are of the term, however, was, no doubt, a tumulus literally :-'Do you push boldly on (邁飯 or mound; and Söd Ke-seuen (薛季宣) 勇往力行之意), treading on your 考之違王命-is quoted in the左傳 own person. The conclusion,一無若爾 考之違王命-is

ingeniously accounts for its being used as the

:

designation of a territory in this pay
子建侯立國分以天子之
使置社於其國因謂之封

"The emperor, when appointing a prince over a
State, took from the earth of his own altar to

VOL. III.

as referred to above.

[Ch'in Foo-leang says:-When Shun gave charge to Yu, he made no reference to the misconduct of his father K'wan; and the duke

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◎皇天無親惟德是輔

無若爾考之違王命

室攸厥惟 亂 惠惟之

以績終

和睦終終

兄乃以終

為輔命。

Follow the constant lessons of your grandfather, king Wăn, and be not like your father disobedient to the royal orders.

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'Great Heaven has no affections;-it helps only the virtuous. The people's hearts are not constant; they cherish only the kind. Acts of goodness are different, but they contribute in common to government. Acts of evil are different, but they contribute in common to disorder. Do you be cautious!

'To give heed to the beginning, think of the end :-the end will then be without distress. If you do not think of the end, it will be in distress, and that the greatest.

'Exert yourself to achieve your proper merit. Seek to be in harmony with all your neighbours. Be a fence to the royal House. Live in harmony with your brethren. Tranquillize and help the inferior people.

of Chow, when giving charge to the viscount | pression-惟厥終—in the last Bk. p. 23.

of Wei, made no mention of Woo-kăng. How

is it that he here makes mention so repeatedly In the 左傳襄二十五年, there

and distinctly of Hoo's father? Hoo's father is a quotation from the Shoo, the original of

was his own brother. It was necessary he

should speak of him, on the principle explained

by Mencius, VI, Pt. ii, iii.; see the集說

P.4.

皇天至之懷-comp. the Tae-ken, Pt. ii, p. 1.皇天無親惟 德是輔 is quoted as from the Books of Chow, in the 左傳僖五年

慎厥初惟厥終,-Comp.慎終 于始, in the (Tae-këă,' Pt. iii., p. 6. The

5.

which is probably in this par.慎始而

敬終終以不困

P. 6. Rules for Hoo in his relations with others.

懋乃攸精=勉汝所立之 功, exert yourself in achieving your proper

merit. What that merit was is not said. ‘It

embraced,' says Tsëaou Hwang (焦竑), 'the bringing forward the able, the intelligentadministration of the government, and the right use of

same sentiment is here brought differently out. punishments.' 四鄰‘the prince of the

惟 is to be taken =思 as in the same ex- |

neighbouring States on every side.' 以

7

8

荒胡曰人厥章作◎

嗚汝度以詳聰率康

朕 嘉則側乃明自濟 命哉小○予言視亂中小 無子王一聽舊

民。

"Follow the course of the Mean, and do not by assuming to be intelligent throw old statutes into confusion. Watch over what

you see and hear, and do not for one-sided words deviate from the right rule. Then I, the one man, will praise you.”

“The king says, Oh! my little child, Hoo, go, and do not idly throw away my charge.'

蕃以和the does not connect the | be intelligent is a selish shrewdness' (聰明, clauses with those which precede 兄弟天德也作聰明則私智耳 詳一審 to exercise a discriminating

'brethren,' are the princes and nobles of the

same surname with himself.

7. Rules of a

more internal character.率自中,Lin Chen judgment 蕨度厥 might be trans

k'e observes that this clause is equivalent to

look for any moral or metaphysical doctrine in

lated in the second person,-your,' or even in

the 率性 at the commencement of the the first. Ts'ae expands from 審乃 thus :: “Doctrine of the Mean. We need not, however,視聽不審惑於一偏之說 the text. is here 'the middle,' 'the proper 則非中矣其能不吾身 Emphasis is to be laid on the 作 之法度平

Mean,'

in the second clause. Wang Ts'ëaou says:

"Intelligence is a Heavenly virtue; assuming to P.8. Concluding admonition.

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