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不王兹王是有攸德
庶攸德。
敢率○罔獄訓司獄兼
替惟亦敢庶用之庶于文
厥敉越知慎違牧慎庶王
義功武于文○夫惟言

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13 and virtue. He would not himself appear in the various notifications, in litigations, and in precautionary measures of government. There were the officers and pastors to attend to them, whom he simply 14 required to be obedient and not disobedient. Yea, as to litigations and precautionary measures he would seem as if he did not presume 15 to know about them. He was followed by king Woo, who carried out his work of settlement, and did not dare to supersede his right

and to employ them with entire confidence. and庶慎−all under the govt. of 罔攸

Gan-kwǒ, indeed, took the language differ

ently: 文王惟其能居心遠兼于. Këang Shing, partly after Gan-kwù, 惡舉善(king Wăn was able to set his would attach 文王罔攸兼于庶

mind on this,-the putting far off the bad and elevating the good.' But, as Choo He has observed, if this were the meaning, we should

to the previous par., with the meaning that

king Wan was guided in appointing his officers by the deliberations of his mind, and paid no attention to the praise or censure of individuals

have read克宅厥心, and not 克蕨 by others (庶言=衆人毁譽之 宅心 Këang Shing reads 文王維言 庶獄獄訟, civil and crim厥度心, which he interprets– King inal causes;'–see on Ana. XII, xiii. 庶慎 Wan employed his deliberating mind.' 1 -國之禁戒儲備, all things in the 克立常事,司牧人,一by常 Stute which were to be guarded against and 事 are intended the 常任 of par. 1, and provided for. 惟有至末-the之 by 司牧人 the常伯 The 準人 is taken as = 及, a particle of connection. are not mentioned here, unless the 司牧是訓用違=this is a very difficult clause. 人 be taken to include them and all the other I have translated it after Foo Yuen-tsoo (傅 officers who have been enumerated. 以元初; Ming dyn.), who says: --文王三 克俊有德=皆是實能俊 宅之賢無非常德吉士安 而有德 being a description of the quali- 得有違命者推誠任人,

fications and virtue of Wăn's officers.

14.

1

13, These parr. are intended to show how 下有 下有體只是訓戒之欲 用命不欲其違命耳

king Wán, having appointed the right men,

left them to the management of their offices,

and did not interfere with them in the dis

charge of their duties. 罔攸兼

14.

Litigations and precautionary measures only

are mentioned here, because king Wăn could

not but know the notifications that went forth 15. How King Woo entered

無所兼理, (he in no way interfered in his name.

with ;–did not attend to, along with his own into the spirit and work of his father. 率惟

duties' 庶言 號令,‘governmental

orders and notifications.' This seems to be the

敉功=率循文王安定天下

only proper meaning of this phrase in the 之功Comp未克敉公功Bk.

connection. It must run on with the 庶獄XIII, p. 19. By 義德 Tsae thinka we

16

慎民乃克準我子丕德德
時和俾灼人其王基以率
則我亂知牧立○惟
勿庶相厥夫政繼鳴受謀
有獄我若我立自呼此從
間庶
庶受丕其事今獳不容

eous and virtuous men ; who entered also into his plans, employing as before his forbearing and virtuous men. It was thus that they unitedly received this vast inheritance.

V. “Oh! young son, the king, from this time forth be it ours to establish the government, appointing the high officers, the officers of the laws, and the pastors;-be it ours clearly to know what courses are natural to them, and then greatly to employ them in the government, that they may aid us in the management of the trust of the people, and harmoniously conduct all litigations and precautionary measures. And let us never allow others to come between us and

should understand 義德之人; and | self with the king. Sovereign and minister similarly 容德 We get an easier meaning should compose, as it were, one body' (我者 certainly by taking the expressions in this way,我其君君臣一體也). All this

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than if we understand them of king Wăn himself.

Ch. V. Pp. 16–24. THE DUKE ADDRESSES KING CHING DIRECTLY, AND URGES HIM EVER

TO ACT ON THE PRINCIPLE WHICH HAS BEEN

ILLUSTRATED. 15, 16. How the king should carefully choose, entirely trust, and steadily maintain

his officers. 孺子王-this language

has been pressed to show that the address was

delivered when the king was a minor. 孺 子, it must be conceded, is properly=乳子,

‘a sucking child;" but it is used away from that signification, whether it was applied to Ching about his 15th year, or his 20th. When the duke of Chow had resigned the regency, he still

continued to think of the king as the boy he had

may be correct, but we may as well translate by

the plural of the first personal pronoun. 立政 covers the 立事,準人牧夫, as it does 任人,準夫,牧 in p. 7. It is reınark

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able how the order of enumeration, when speaking of the three positions, is continually varied. 我其克灼知厥若,comp.

the language of p. 6. 若 here must be equal to there. The critics generally define it by

then understand by 知厥若 順,and

'know that they are accordant with right,' obedient to heavenly principle. Ts'ae, much more happily, goes on to explain 順by 心之

watched over, and ruled for, and so he calls, that in which the mind reposes,' and then

him here, when offering these counsels which

are not at all appropriate to him as a minor.

我其至牧夫,the critics all say

that 我 here (and in other clauses below) refers

to king Ching. Woo Ching says, The six 我

adduces, to illustrate the meaning, the words of

Confucius (Ana. II, x.)察其所安人

焉廋哉 (Examine in what things a man

rests. How can he conceal his character!’

丕乃亂=大委任之使展

in pp., 15, 16, are all the duke's 我ing king 布四體以為治. Këang Shing would Ching'(六我皆我成王). Chin Ta- strangely make 不 here only a particle of in

yew says, ‘By the 我 the duke identifies him- | troduction. 我受民=我所受

是庶文旦受德言之。 父獄孫繼咸已民之我

之庶其自告受◎彥則自 慎勿今獳人鳴以末

自確誤文子 呼又惟話 古正于子王徽予我成

17 them. Yea, in our every word and speech, let us be thinking of officers of complete virtue, to regulate the people whom we have received.

18 “ Oh! I, Tan, have received these excellent words from others, and tell them all to you, young son, the king. From this time forth, O accomplished son of Woo, accomplished grandson of War, do not err in regard to the litigations and precautionary measures;-let 之民, (the people whom we have received' | pointedly upon them. 18. 徽言-美 ie, who have been entrusted to us by Heaven,言or善言,‘admirable words’or‘good

and transmitted to us by our ancestors.

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words. He refers no doubt to all that he has

則勿有間之時=如是,‘thus,' said in the address. The ‘men from whom he in this condition 間之' to come between

them ;' either between them and their work, or between them and us. Këang Shing joins this clause on to the next, and reads instead of 列, from Wang Ch'ung's 論衡· He labours

hard but unsuccessfully to interpret his text.
17. In translating this par. I have fol-|

lowed Tsae, who takes 末=終and惟=
思 ·話一言一話一
自一話一言一話
言之間, during the space of one word

or

received them' were probably the host of ministers and officers, who had commenced to address the king when he took the words out of their mouth. Lin Che-k'e praises the honesty of the duke of Chow in making this acknowledgment, and contrasts him with some other statesmen

who used the ideas of others, taking all the

credit of them to themselves. 文子 文
accomplished son, the accomplished
孫‘the
grandson. King Shing no doubt is intended.
正是又之there is no end of the

one sentence.' Lin Che-k'e has the same view. disputes about how is to be taken. Ts'ae

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·話一言 to the 庶言 of par. 13. Gan-kwö's comment on the whole par. is strangely laboured and absurd: 一言政當用一善善在一言 而已,欲其口無擇言如此 我則終惟有成德之美以 治我所受之民

18–21. The king is repeatedly and variously

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par. says that the sovereign is not to let other men interrupt the proceedings of his officers; here he is admonished not to throw those

proceedings into error by interference of his

warned against erring in the matter of litigations own'(上言勿間之以人,此言

and precutionary measures. There was probably 勿誤之以已大抵人君任

some disposition in the young emperor to in- 賢不專其有是二端故

terfere with the regular course of these two

departments, which made the duke dwell so 反覆言之也

19. 自古商

于文勤勿在愉义。宅政商 庶孫相以厥人○之

獄獳我愉世不國克事



繼訓

蒙其自于罔

矣 ○ 惟今德有之準

夫。誤

商人亦越我周文王立

是立兹 人,文

文士 七政罔 政乃則王 用其顯用俾克立

19 the proper officers regulate them. From of old to the founder of Shang, and downwards to king Wan of our Chow, in establishing

government, when they appointed high officers, pastors, and officers of the laws, they settled them in their positions and unfolded their talents. It was thus that they gave the government into their hands. 20 In the empire never has there been the establishment of governinent in the employment of artful-tongued men; with such men, unlessoned in virtue, never can a government be distinguished in the world. From this time forth, in establishing government, make no use of artful-tongued men, but seek for good officers, and get them to use all their powers in aiding the government of our empire.

21 Now, O accomplished son of Woo, accomplished grandson of Wān,

young son, the king, do not err in the matter of litigations. There are the officers and pastors to attend to them.

人=自古及商人. By of old, Yu, |使天下治

20. Men of artful tongues

the founder of the Hea dyn., must be intended. should on no account be allowed to get office.

克由釋之一由釋 is explained 諗 (K.S.edits 愉)人一佞人,‘specious," talkative,' 'artful men..

by釉釋: to unroll a clue,' 'to get hold of

officers, being put in their positions, were made to unfold all their talents. We may keep the

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Cheong Kew-shing

the end, and draw out all the silk.' The high gives the following account of them :- 檢人 者傾巧辯之人,詐是飾 非言足拒諫悅其心則譽 桀紂為堯舜失其意則誣 伯夷為盜跖 不訓于德 訓 is commonly defined by 順, but we may retain its proper signification. 其惟吉

proper meaning of 由, however. See the comment of Leu Tsoo-hëen in the 集說:-由 釋由其外而釋其中也由 其言而釋其心云云

乃俾X=玆其所以使之治 事. It is better to understand the clause thus, 士-其惟有常吉士. See par.

than to take it, with Gan-kwǔ, as=此乃 9. 21. Comp. par. 13.

其 自

光海方

今烈。 以覲表行以其 克後 揚文罔天陟克 鳴武王有下禹詰

常立呼王之不至之爾 人。政繼之耿服于 我

22 "Have well arranged also your military accoutrements and weapons, so that you may go forth beyond the steps of Yu, and be able to travel over all beneath heaven, even to beyond the seas, everywhere meeting with submission:-so shall you display the bright glory of king Wăn, and render more illustrious the great achievements of king Woo.

23

“Oh! from this time forth, may you and your successors, in establishing the government, seek to employ men of constant virtue.'

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P.22. This par. suddenly introduces a subject difft. from those hitherto dwelt upon, and | seemingly quite out of place in the Book. At the close of his address to prince Shih, however,

of his different progresses, see 'The Tribute of

Yu,' Pt. ii., p. 23, and the 'Yih and Tseih, p. 8.

方行天下-方=四方

or

we found the duke of Chow all at once break 徧 覲 is used in the sense of 見 ‘to

into the same warlike mood. There he would have the dynasty extend its sway, till 'from the corners of the sea to the sunrising there should not be one disobedient to the rule of Chow.' Here his enthusiasm rises higher, and he will have the empire extended beyond its limits in the time of Yu. Many of the critics argue that

after the dynasty of Hea began to decline, the

wild tribes all round the empire encroached upon it, till the‘nine provinces' of Shang

hardly embraced half the territory which those of Yu had done. There is no definite testimony, however, to this effect. If it were so, we can well suppose that the duke of Chow was bent on extending the sway of his House, to recover at least all the ground that had been lost from the

time of Yu. 詰爾戎兵-詰 is

Its

defined by, 'to have in good order.' The term means ‘to interrogate judicially. proper force here is to maintain a strict inquiry into.’ 戎 and 兵 are used in the dict.

to define each other; both signify ‘military weapons.' Gan-kwo is followed by Ts'ae in distinguishing them, as I have done in the

translation (戎服兵器)

陟禹 之迹‘ascend the footsteps of Yu' But

this hardly makes sense. The Daily Explana.

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cause to be displayed.' Leu Tsoo-heen tries to
argue that the duke of Chow is not inciting the
king here to warlike expeditions, but only to
be prepared for war as the best security for
peace. He lays down this maxim very tersely:
古人治兵乃所以弭兵後
世銷兵乃所以召兵Këang
Shing defines by謹, 'to be circumspect,"

'to watch against,' so that he brings out the
meaning that the king was to have done with
war and cultivate the arts of peace, as the
means of securing universal submission! For
this interpretation there is no more ground than
for Tsoo-hëen's reasoning. [I am glad to find
that Woo Ching thinks this par. as much out of
place as I do. It has no connection,' he says,
with the text before and after.
It may be
presumed that a portion of the Book has been
lost.']

P.23. The duke here repeats the burden of his address, extending his wishes from king

Ching to his successors. 常人-常德

之人.Comp. 庶常吉士, p. 9, and

tion' defines 陟by越而過之‘to go in The Counsels of Kaou-yaou, p. 2, 彰厥

beyond.' For the footsteps of Yu, the limits 有常吉哉

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