20 享介方裕O爾誥今伊休 天父爾之爾" 四我我爾 之我曷于曷國惟曷多畀 命周不爾不民大敢方殷 今王夾多忱命降多○命 them, and increased their excellence, made choice of them, and gave them the decree of Yin, to rule over your many regions. III. 'Why do I now presume to make these many declarations? I have dealt very leniently as regards the lives of you, the people of 21 these four States. Why do you not show sincere and generous obedience in your many regions? Why do you not aid and cooperate with us the kings of Chow to secure the enjoyment of lated the clause by– I1 (he takes 我周王 as singular) fut en état d'être mis à la tête des not be sunk in a translation. Its use shows very 神 here as an adjective. They invariably says on the passage:可為神身 as the more honourable, does not precede Ch. III. Pp. 20-23. THE KING COMPLAINS OF THE RELUCTANCE WITH WHICH THE RULE OF CHOW WAS SUBMITTED TO; SHOWS THE FOLLY OF IT, AND DECLARES THAT, IF PERSEVERED IN, 20. 曷敢‘how dare I?’The critics make no remark on the use of 敢, ‘to dare,' 'to presume,' here. It is strange from the lips of the king in this connection. He might very well speak of himself as ' presuming,' with reference to Heaven; but it sounds oddly as it stands. 我惟云云,bee on p. 2. Yaou Shun-muh says: At the commencement of the announcement, the king tells them how he had spared their lives, and starts from that to unfold the reasons why Heaven now bestows its favour and now withdraws, that they might be taught to nip the unquiet and insurrectionhe reminds them a second time of the same renovation and improvement, that they might r tendencies of their hearts in the bud Here y thing, wishing to show them the path of selfescape the miseries of extreme punishment in which they were going on to involve themselves.' See the 集說 21. 爾曷不忱 天神 might have been taken as meaning 'the 裕之I take the 之 here like the same spirits of heaven;' or (which seems to me more likely, as that usage of is foreign to the Shoo) that the collocation was chosen to avoid the coming together of the closely allied sounds of 典 and 天 惟天式教我用 休 ,一‘Heaven therefore (see式 in Bk. XVI, p.21) taught us, and thereby was excellence, By the 我, (us,' are intended the 我王at the beginning of the par., and I have therefore kept the third person in the translation. character in 須暇之, p. 17, as giving em phasis to the previous verbs. This usage corresponds to that which is not unfrequent with our English it.Why do you not sincere it, and liberalize it?' Treated so well by the govt. of Chow, why would they not obey it sincerely had been shown to them. It is not easy to translate the clause. Medhurst misses the meaning; and when Gaubil says 'Pourquoi ne seriez-vous pas desormais fideles et tranquilles dans votre pays,' the tranquilles" by no means brings out and with a largeness of mind like that which sufficiently the meaning of 裕夾介 戰要囚之至于再 ·教于乃爾爾屢天田爾 正自乃乃不之爾尙 于時時圖命天未 乃王 爾 Heaven's favouring decree? You now still dwell in your dwellings, and cultivate your fields;-why do you not obey our kings, and 22 consolidate the decree of Heaven? The paths which you tread are continually those of disquietude;-have you in your hearts no love for yourselves? do you refuse so greatly to acquiesce in the ordinance of Heaven? do you triflingly reject that decree? do you of yourselves pursue unlawful courses, scheming by your alleged 23 reasons for the approval of upright men ? I simply instructed and declared to you; I secured in trembling awe and confined the chief criminals:-I have done so twice and for three times. prefer, however, to understand it as in the 一夾輔介助, to assist and to aid’| ‘you do not yet love our dynasty of Chow, I Xis best taken as— - 'to preserve,' 'to translation. Tsae gives:爾心其未 maintain.' The kings of Chow had received the favouring decree of Heaven; but that decree | 知所以自愛也宅天命一 宅一居 or 安, to rest or repose in?屑, had to be made firm or sure by the cheerful sway. acquiescence of the people and princes in their 今爾至爾田,comp. the closing par. of the Numerous Officers.’ 惠 一順, ‘to accord with, 'to obey and have sympathy with'熙=廣,‘to make wide,' ='to strengthen.. C 22. The‘Daily Explanation' says that here the people of Yin are reproved as to the past, and admonished as to the future.' The first clause is to be supposed narrative; but all the others are best taken see pur. 14. 不典一不法, (lawless ways' The last clause, 圖忱于正 is a difficult one. Gan-kwo and Ying-tă are as Shing takes 正一長, superiors,' and gives: -謀取信于長上,‘scheming to be enigmatical upon it as the text itself. Keang believed by your superiors.' But what 'superiors' can we think of in the case? The translation is after the Daily Explanation,' which interrogatively. 爾乃迪屢不静 says:一且爾等反覆叛亂自作 what harsh, requiring the inversion of 迪屢 -爾乃屢蹈不靜. This is some- 不法之事爲正人所深惡 乃猶以義不忘殷圖見信 于正人乎 but what can we do? Këang Shing takes 迪 in the sense of 道-‘I have sought to guide you repeatedly, but still you are not tranquil' This construction is more objectionable. Their‘paths of disquietude' were the rebellious movements in which they had repeat edly engaged. 爾心未愛 is taken | 23. Past leniency would not be continued, if they still continued dissatisfied and gave disturbance. 我惟至于三 is to be taken as descriptive of the king's past dealings with the rebellious. Kin Le-ts'ëang says: 教告之 refers to the announce. by Gan-kwo and Keang Shing indicatively, ments made before the expedition to the East = 24 我 士 方鳴自不非 非乃用 我監五祀 爾王鱿辜有大降 1.奔暨告〇 乃 至于三乃有不 走殷爾王惟秉殛命有 越臣多有日爾德之我不 But if you do not take advantage of the leniency with which I have spared your lives, I will proceed to severe punishments and put you to death. It is not that we, the sovereigns of Chow, hold it virtuous to make you untranquil, but it is you yourselves who accelerate your crimes and sufferings." IV. “The king says, Oh! ho! I tell you, ye many officers of the various regions, and you, ye many officers of Yin, now have ye been hurrying about, doing service to my overseers for five years. (謂東征之前文告之戰|多士, certainly gives countenance to it, 多士,certainly 要囚之 refers to the captives and prisoners, though the 有方多士 in par. 24 may be during that expedition, who however were not pleaded in favour of the received arrangement. put to death’(謂東征之時俘囚 The point, however, is of little importance. 之然不殺惟時=惟是 we P. 24. Ying-tǔ explains 爾有方多 may retain the signification of 惟 as ‘only;’士汝在此所有四方之多 ‘simply. We cannot, however, interpret 要士謂四方之諸侯, ‘you who are as we have done in the previous instances here, the numerous officers of the four quarters. of its occurrence, p. 11, and Bk. IX., p. 12. The Zhere perhaps requires that we interpret the The princes from the four quarters of the empire are thus designated.' I would rather take phrase differently. Wang Ts'eaou gives for it as=所有之方, equivalent to ‘all 而囚之 非我云云, the quarters of the empire. –comp. the two last clauses of Bk. X., p. 11. 臣我監 Compare also Bk. XIV., p. 18, used, perhaps because it is the old officers of that 非我一人 五(一年,The Yin term for (year' is 奉德不康寧 Ch. IV. Pp. 24-29. THE KING ADDRESSES MORE PARTICULARLY THE NUMEROUS OFFICERS WHO HAD BEEN REMOVED TO LO, AND URGES IF THEY DO WELL, THEY WILL HAVE GREAT YET BEEN. Woo Ching, as I stated in the dyn. who are addressed),-acting as ministers to my overseers for five years.' Keang Shing supposes that the 'overseers are the three uncles of the king, who had been appointed by his father to oversee Woo-kăng, and finds a reference to the past;-Ye hurried about, doing service to my overseers for five years.' But this interpretation is quite absurd; and moreover the is inexplicable on it. It is only exceeded in absurdity by the view of Gan-kwŎ, who would interpret:- Ye run about serving my overseers. If you do so for five years without fault, I will restore you to your original territory!" King Ching's' overseers' were the ministers of Chow, under whose charge the (probably 吳才老 and 胡明仲). The officers and people of Yin removed to Lö were change of the style of address, from 多方 to placed. The statement that those officers had served them there for five years' should put 乃亦尙克爾不爾臬多惟 位則不勤邑睦○正有 克以忌乃克爾和自爾胥 閱穆于事明惟哉作罔伯 于穆凶○爾和爾不不小 乃在德爾惟哉室和克大 25 There are among you the employés, the chiefs, with the numerous directors, small and great :-endeavour to discharge your duties ac26 cording to the laws. It is from yourselves that the want of harmony arises-strive to be harmonious. In your families there is a want of concord:-strive to be harmonious. When intelligence rules in your cities, then will ye be proved attentive to your duties. 27 Do not be afraid, I pray you, of the evil ways of the people; and moreover by occupying your offices with a reverent sedateness, you will find it possible to select from your cities individuals on beyond a doubt what I have all along maintained, that the removal of the people to the new settlement had taken place before the building of the imperial city of Lo. See the 25. 胥 伯 and 正 are all names given to various officers. They were common designations under the Chow dyn.;-see the note from Ch'in Sze-k'ae in the. But what 胥, what 伯 and what 正 are here intended clauses, however, is very indistinctly intimated, the clauses of the former. 爾尙不忌 we cannot tell, and any very definite translation is to be taken in the sense of the terms cannot be given. Ts'ae gives 泉 the meaning of 事, 'affairs,' 'business,’ 'duties.' The dict. refers to the passage under the meaning of laws,' which we know that 泉 often has. I have combined the two. [We know that Fuh-shangreal一越惟有胥賦 小大多政, which Këang Shing of course edits; but I cannot find or give any suitable explanation of such a text.] 26. There seems to be some gradation of thought here, from harmony of mind to harmony of conduct; thence to social harmony in the families of the people; and thence again to what we may call a general political harmony-all to be secured by the of 畏,‘to fear.’尙 has its force of exhorta tion or entreaty. The 凶德 ‘evil conduct,' is to be referred to the people, whose stupidity and obstinacy (頑民) made them so difficult , the appearance of harmony and reverence. of management. 穆穆=和敬魏 克閱于乃邑謀助=能簡閱 爾邑之賢者以謀其助, can select the worthy in your cities, thus consulting the meaning proposed by Ts'ae, only that he to get their assistance.' Such is the view of finds the idea of concession in . Woo harmony of the officers addressed. Wang Tsëaou | Ching's interpretation is different. He says:– says that the first requires serene tran quillity of mind in order to the harmony of the 度幾無有凶惡之德可忌 body or whole character, and the second requires諱也亦且肅敬在爾之位, the harmonious obedience of the whole character to reason in order to the harmony of the family. 能臨視於爾之邑而謀者 See the 集說: This significance of the difft. 大矣 Keung Shing reads the first clause 惟凡命多在在惟天洛 逸民爾十大 其惟邑課 惟惟 僚庭大畀尙介。 頗日則不○尙介矜永 O 大不惟克王爾賚爾力爾 遠享不勸曰事爾我 乃 王爾克忱鳴有迪有爾自 命乃享我呼服簡周田時 28 whom you may calculate. You may thus in this city of Lo long continue, cultivating your fields. Heaven also will favour and compassionate you; and we, the sovereigns of Chow, will greatly help you and confer rewards, selecting you to stand in our royal court. Only be attentive to your duties, and you may rank among our great officers.' 29 999 “ The king says, Oh!ye numerous officers, if ye cannot exhort one another to pay a sincere regard to my charges, it will further show that you are unable to honour your sovereign, and all the people will also say "We will not honour him." Thus will you be proved slothful and perverse, greatly disobedient to the charges of your sovereign. along with par. 26, and editsit-爾上不諅|爾一介助賚錫於爾, ‘aid you and 于凶德 For諅 he gives the authority confer bounties on you. In 尙爾事, the of the 說文; but that is of no importance, as this character is there explained by 忌. But the 說文 quotes the passage with 尙 and not 上, which Shing arbitrarily assumes to have been the original reading. The meaning which he thus finds is : You will be proved attentive to your duties, and your superiors will have no occasion to detest your evil ways.' has its hortative force. Ts'ae gives for the clause 其庶幾勉爾之事 P. 29. If they will not be won by the leniency shown and the favours promised to them, but continue disaffected, and make the people also disaffected, 爾乃至爾田-自時(是)洛 they shall be deall with summarily and severely. seems to 'from this-on the ground of your behaviour in this-city of Lo.' The force of fat is sufficiently given by our 'may.' On 歐爾田, Wang Tsëaou observes that ‘to cultivate a field(田) is called 畋, in the same way as to catch fish (魚) is called 漁 畀矜爾-畀子矜憐於爾 ‘gift you and compassionate you. The critics are here concerned to free the duke of Chow from the charge of speaking, or making the king speak, like one of the chiefs and arbiters among the princes, of whom we read so much in Mencius,-first coaxing and then strength. Leu Tsoo-heen goes into the point at threatening, subduing men merely by their length, and says that here we have the judgment and the infliction of Heaven always preceding the judgment and act of human authority. But we should find the same thing in the speeches of those tyrant-chiefs. The duke said what 介賚 seemed most likely to him to accomplish his |