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則不曰告多王離則探則 克時爾誥日逖致天惟 敬惟命我我爾天之爾 怨于爾○惟不土之威多 和初又惟○罰我

Throughout your many regions, you will bring on yourselves the terrors of Heaven, and I also will inflict its punishments, removing you far from your country."

999

V. “ The king says, ‘I do not wish to make these many announcements, but in a spirit of awe I lay my commands before you.' He 31 also says, Now you may make a new beginning. If you cannot reverently realize the harmony which I enjoin, do not hereafter murmur against me.'

end.

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嗚呼至不享-comp. Bk. XIII, p. 12. The meaning of 享 is the same

in both passages, only the idea of 'offerings' is more here as the expression simply of loyal

obedience. 頗僻, ‘depraved,’‘perverse.' 遠王命-違王命;探求取,

mistake for 多士, which, I think, is very

likely.

Ch. V. Pp. 30, 31. The conclusion of the address.

我不至爾命一the relation be

tween the two clauses seems to require that the

former should be supplemented as in the trans時惟爾初=今與爾

'to seek for and bring on,' 離逖爾 lation. 土,-comp. 移爾遐逖,Bk. XIV, p. 21. 更始

The king would seem to be threatening the

refractory with another and more distant banishTs'ae conjectures that 多方 is a

ment.

gin afresh.

but

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now I grant to you to change and be

The 時, however, is not =.

THE BOOKS OF CHOW.

BOOK XIX. THE ESTABLISHMENT OF GOVERNMENT.

常王咸天手周 嗚虎任左戒子稽 呼賁準右于王首

休周人常主告日

兹公綴伯曰用嗣拜

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1 I. The duke of Chow spoke to the following effect, "With our heads to our hands and then to the ground, we make our declarations to the new emperor, our king." In such manner accordingly all the other ministers cautioned the king, saying, "In close attendance on your Majesty there are the regular presidents, the regular high officers, and the officers of the laws; the keepers of the robes also, and the guards."-The duke of Chow said, "Oh! admirable are these officers. Few, however, know to be sufficiently anxious about them."

The Name of the BOOK.-, 'The Establishment of Government.' This phrase

occurs four or five times in the course of the Book, and is thence taken to denominate it;一 with considerable appropriateness. The subject treated of throughout is, it will be seen, how good government may be established. The Book is found in both the texts.

CONTENTS. The editors of Yung-ching's Shoo give the following summary of the Book from Tung Ting (董鼎), of the Yuen dynasty,

which is tolerably complete:-In imperial govt. there is nothing more important than the use of proper men; and when proper men are being looked out for, the first care should be for those to occupy the “three high positions." When these are properly filled, all the other

offices will get their right men, and imperial govt. will be established. The appointment of the officers of business, of pastoral oversight,

and of the law (宅事 牧準; p. 2) is the great theme of the whole Book (其綱領),

and the words, “ Admirable are these ! But to know to be sufficiently careful about them,"

一, are its pulse [其血脈; ie, may be

felt everywhere, throbbing in all the sentiments]. Parr. 2 and 3 illustrate the subject from the history of the Hea dynasty; parr. 4 and 5 do

the same from that of the House of T'ang; and in parr. 9 to 15 it is shown how Wan and Woo, like the founders of the previous dynasties, knew how to be anxious about the selection of their officers, and so obtained the great inheritance of the empire, initiating the happy state

which was then continuing. From par.'16 to the end, the duke earnestly addresses the king on

his duty to put away from him men of artful tongues; to employ the good, distinguished by

their habits of virtue; to be always well prepared for war; and to be very careful of his conduct in

the matter of litigations. His object in all was that the king should learn from the founders of

the different dynasties how he should manifest anxiety on the great subject of the Book, and

should be warned by the fate of Kee and Show

against allowing himself to be indifferent about it. The whole is an example of loyal affection, which we seem even to the present day to be able to take hold of.'

Lin Che-k'e comments upon it, arranged in three chapters :-parr. 1-5; 6-15; 16-28. The student will find the arrangement in five chapters which I have adopted of more assistance to him.

大史庶常吉

徒 司馬

司空亞旅夷微盧烝三亭
B
日,乃敢

三稽首后矣日宅乃 事 宅
7575

兹惟后
面用不訓德則乃宅.
乃三宅無義民周公日,鳴
呼,休兹知恤鮮哉

The praise of ingenuity cannot be denied to this arrangement of the text, and if it were proper to decide on such a point simply on internal grounds, I should not hesitate to adopt it.

Wang Pih supposes that this announcement was made after the duke of Chow had resigned the regency. Such was the opinion of all the early scholars; and likewise, we may presume from the order in which the Book stands, of the compiler of 'The Little Preface,' though his note says nothing on the point (see Pref. N. 54). Now, however, in the received chronology, the Book is referred to the 4th year of king Ching. This date was first proposed by Hoo Woo-fung

THE ORDER OF THE PARAGRaphs; and Date. There is no ancient authority for altering the arrangement of the received text; but the reader can hardly fail to be annoyed with the long list of officers of Wăn and Woo in parr. 8-15.Why should the speaker go at so much length; ; one of the early Sung writers, into their appointments, after having touched so author of the 皇王大), and is argued briefly on those of Yu and T'ang? The student's attention is distracted by the lengthy enumerafor in the 通鑑綱目 ‚—on very insufficient tion; it could only have diverted the young king's mind from the important lesson which the duke wished to impress upon him. There is, again, the greater portion of par. 2,-from

巧敢 to the end, which has always seemed |

to me to have no proper connection as it stands.

The only Chinese critic, however, whom I have

met with, who owns to feeling the same difficulties is Wang Pih. He does not scruple to say that the text as it stands is 'head and tail in disorder, and without connection.' His conception of the occasion when the duke delivered the sentiments of the Book is this:-It was

grounds, as will be seen from the notes on various paragraphs.

Ch. I. P. 1. CIRCUMSTANCES ATTENDING THE DELIVERY OF THE ADDRESS; AND ITS

TexT. 周公若日至王矣it will be seen that I have translated F ZZ, in the first person plural, understanding that the duke of Chow appeared before the king with a long train of ministers, and that he here speaks first in their name,-for himself and for them. Then

intimates that the ministers all took up the subject, and began to speak for themselves.

As the 'Daily Explanation' has it:-
:-羣臣

soon after king Ching undertook the responsibilities of the government. At such a time it was proper that all the officers should unite in lessoning him, and the duke of Chow accordingly appeared with a host of them, great and small, and when they had expressed their views on the point which seemed most important. They have hardly to them, he took the subject up, and prosecuted entered on their admonitions, however, when it in his own way. Pih would thus remove the duke takes the word from them, and conparr. 8-11, and the part of par. 2 to which I

have referred, and make them all one long tinues the address in his own person,

preliminary paragraph;一周公若日拜
手稽首告嗣天子王矣用
咸戒于王日王左右常伯
任準人,綴衣虎賁
1
小尹左右攜僕百司庶府
大都小伯藝人表臣百司

日嗚呼,云云. Gan-kwǒ supposed the duke of Chow was the speaker in his hat

own person throughout. Hence he understood

拜手云云 as with my head to my
hands, &c., I make an announcement.' For
he gives-又用
用咸戒于王曰,
王所立政之事皆戒于王

, 'He also took up the various procedures | those who were in the great offices was lodged of the king by which he should establish his the safety or the peril of the throne; by those govt., and warned him on the subject of them whose offices brought them into familiar interall, saying,'. But Lin Che-k'e well course with the sovereign his character was observes that this is very forced, and apart from liable to be affected:-the condition of the the meaning of the text. The interpretation empire depended equally on them both.' See which I have given was first fully developed by the There can be no doubt these Ch'in Shaou-nan, who found the observations give the general meaning of the text, germ of it in the comment of Wang Suh, and the reason why the ministers and officers mentioned in it are specified; but how are we to 于時周公會羣臣共戒王 A translate the different designations? Gaubil 其言日,拜手稽首者是周 avoids the difficulty by retaining the names, and 公讚羣臣之辭休兹此五 giving vague accounts of the officers intended by 官美哉: Dr. Medhurst makes 拜手,

them in his notes. It seems reasonable to take,
with Lin Che-k'e, the here as — the
as=
as - the

ZZ, to be addressed by the duke to all the 乃牧of par. 2; the 常任

ministers.-The duke of Chow, addressing his

ministers, spoke to the following effect, Bow 乃事; and the 準人 as the 宅不 down and make obeisance, while you address. We may then understand by 1 the new emperor and king.' This construction the chiefs or presidents who had a pastoral is to be decidedly rejected, but there can be charge of the people (EZE); by

pleaded for it the authority of Woo Ch'ing, who

:

Works, &c., in the imperial domain; and by

-AA1, the high ministers of War, Instruction, 言也後周公曰公與王言 準人, the law officers. 準‘level,'‘to th. *FI-'the son of level, the instrument to make or determine a

Heaven who has inherited (or, who is continu- level.'

ing) the line of succession, the king.' This language, it is said, is more appropriate, if addressed to the young king, a minor, than if addressed to him when of full age. It seems to me, on the contrary, what we should expect, if spoken to Ching now fully seated on the throne of his father.

常伯常任準人,

-'the regular chiefs, the regular holders of

office, and the equalizing men.' It is difficult

to say what officers are intended by these de

are the officers who guard the

laws, the instrument of justice. The officers
called, Connected Robes,' and

Tiger Braves,' are not known to have existed
under these names in the previous dynasties;
this Book shows that they were an institution

in the times of Wăn and Woo. We do not find

the name of 綴衣 in the Chow Le, but there

are enumerated the 'master of the furred robes '

(), the master of robes to the empress
(內司服), ‘tailor’(縫人),

signations. Leu Tsoo-heen says: These are ), the tailor'), and the

the occupiers of the three positions,' mentioned in the 4th par.; but nowhere else in the Books of the three early dynasties do the designations appear. May we not suppose that they were other names for the high nobles and assistants about the imperial court? Different names were given to the occupants of offices, as when

'master of robes') which must have
been kindred appointments. See Books VI.,
VII., and XXI. The
are expressly
mentioned in Bk. XXXI. They were guards,
amounting, acc. to K'ang-shing, to 800 men,
generally in attendance on the emperor's person;
but might be detailed off to other services.

the prime minister was called A-hang (阿衡)休兹美矣此官, as in the transla

and Paou-hăng), and when the three chief ministers about a prince's court were call

ed K'e-foo (圻父), Nung-foo (農 and ), Hwang-foo). In the same way, the names in the text are to be taken simply as diversified designations of the great ministers who assisted in the govt. during the three dyn

tion. Many critics understand the characters as meaning-'Admirable are these observations!" But it would be hard to say what observations have been made. The duke takes the word out of the mouth of the others, and at once gives out the text which he proceeds to illustrate in his own way. 知恤鮮哉知以 asties. The two designations of 綴衣 and 不得人為憂者殆亦鮮矣

which follow are the names of two selected from among the various classes of inferior officers, as specimens of the rest. With

'those who know to make the not getting the
proper men for them a subject of sorrow are
few.'

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宅稽厥行恂上大有

乃首后乃于帝 競夏

事后日敢九迪籲乃人

宅矣拜告知後有迪 哉。 乃曰手教之忱室惟O

2 II. “

II. "Among the ancients who exemplified this anxiety there was the founder of the Hea dynasty. When his House was at its strength, he sought for able men to honour God. His advisers, when they knew of men thoroughly proved and trustworthy in the practice of the nine virtues, would then presume to inform and instruct their sovereign, saying, 'With our heads to our hands and then to the ground, O sovereign, we would say, Let such an one occupy one of your high offices: Let such an one be one of your pastors: Let such an one be one of your law-officers. By such appointments Ch. II. Pp. 2, 3. THE IMPORTANCE OF THIS PRINCIPLE,一 -AN ANXIOUS CONCERN TO GET THE

OFFICES OF STATE FILLED BY THE RIGHT HE

ILLUSTRATED IN THE HISTORY OF THE
DYNASTY.

and were bound to occupy in them so as to

please Him.迪知忱恂于九德

I think, is spoken of Yu's 之行,this,

古之人迪惟有 only did he seek out able men to honour God, but they also sympathized with him in his views,

ministers, the advisers who were about him. Not

and co-operated with him, and recommended to

夏-古之人君迪行知恤之 道者惟夏王大禹, 'of the ancients | him men of whose character and fitness they who walked in this course of a wise anxiety were assured. As Wăng Tsëaou tersely says: there was the great Yu, the Sovereign of Hea. -古之賢臣以人事君古之 迪=行 or 蹈,‘to walk,’‘to tread' Gan- | 賢君以人事天, (The good and able kwo and Keang Shing take it as =) 一道; but ministers of antiquity served the sovereigns by they bring out the same meaning. 有室 sovereigns of antiquity served Heaven by employ大競當 王室大强之時, ing those men. For 九德之行

recommending the right men; the good and able

see 'The when the imperial House was greatly strong.' Counsels of Kaou-yaou,' pp. 3, 4. Lin Che-k'e

Këang Shing, after Gan-kwǔ, by 有室 under

stands 卿夫大之家, the families of

explains 迪知by驗之於實迹而

知之(those whom they knew by examina

the high nobles and officers;'-an interpretation tion of their actual conduct.' 宅乃事

not nearly so good as that which I have follow

ed.

籲(呼求)俊尊上帝 一comp., in p. 4, 不釐上帝之耿命 and, in p. 6, 以敬事上帝. These three

passages supply a very striking testimony of the recognition in those times of God as ruling over

the nations of the earth. Yu, Tang, and king

three clauses are to be taken 云云,these good men in the positions indicated, but as specific, with reference to the individuals whom

not as general advice with regard to putting

they had in view as displaying more or fewer of ‘the nine virtues.’

兹惟后矣=如

此而後可以為君也, 'do this,

and so will you prove yourself the sovereign

indeed.' 謀面至末-Gan-kwǒ quite

Wan and Woo, the founders of the three great dynasties which are still celebrated, all considered it their great business to honour and serve God. They were simply His ministers. Whatever were the errors of religious belief and worship into which they fell, they held fast this important principle that they were called to their high stations by the one Supreme Ruler, localities assigned to the five banishments,'

misunderstood the meaning of this part of the par., led away in the first place by interpreting

the 三宅 of the 五宅三居,‘three

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