化孤少少惟官燮論 太 寅貳保師其不理道惟傳 亮公曰 少 人。必 必陰經 天弘三傳 保 5 III. "I appoint the Grand Tutor, the Grand Assistant, and the Grand Guardian. These are the three Kung. They discourse of the principles of reason, and adjust the States; harmonizing also and regulating the operations of Heaven and Earth. These offices need not always be filled:-there must first be the men for them. "I appoint the Junior Tutor, the Junior Assistant, and the Junior Guardian. These are called the three Koo. They assist 6 Ch. III. Pp. 5-14. THE SECOND PART OF | emperor's pattern; the , his helper; and THE KING'S ADDRESS, GIVING THE PRINCIPAL OFFICIAL AND GOVERNMENTAL ARRANGEMENTS UNDER THE NEW DYNASTY. 5, 6. The three Kung, and three Koo. We cannot well translate and in these parr. Medhurst calls the the, conspicuous ones.' But the terms are here as names of office, and not of nobility. We may suppose that the Kung were so called with reference to the public spirit and freedom from all selfishness which denotes. The dict. says the Koo were so named to show that, though they were assistant to the Kung, they were not to be considered as subordinate officers of their departments. Gan-kwo's account of the name 感, ‘three dukes,' and the 三孤, three is somewhat similar:一孤特也卑於 公尊於卿特置此三者. When it is said 'I appoint the Grand Tutor,' &c., (立大師云云), we are not to understand that these names and the offices belonging to them were first constituted by king Ching. From Pt. IV., Book XI., we see that they were in existence in the time of the Shang dyn. King Wan had for grand Tutor, and under Woo that office was exercised by the duke of Chow, while the duke of Shaou was Grand Protector or Guardian. The meaning must be, that the offices were now more definitely declared a part of the governmental system of the Chow dynasty. Lin Che-k'e is of opinion that little is to be gained by attempting curiously to define the names Bi,,and, and distinguish the his sustainer in virtue and righteous ness. The renderings in the translation cannot be far from the exact meaning. The business of the three Kung was 論道經邦夑 理陰陽.By道 理陰陽. By 道 we are to understand all principles of reason and truth,-all the courses or ways, which it was proper for the emperor to pursue. The effect of the Kungs' discoursing on these with him would be seen in the States of the empire, in the govt. of which there would be no disorder. It would be seen also in the harmony of all the elements of nature, and the material prosperity which was dependent on them. This seems to be what is intended by harmonizing and regulating the Yin and Yung.' On the two characters 险 and陽, which occur with their mystical application nowhere else in the Shoo, it may be sufficient here to give the note of Gaubil:-'Chinese books are filled with these two characters. In their natural sense signifies "clear," "light," and , "obscure," "darkness." In Chinese Physics is "movement," or the principle of movement; and is "repose," or the principle of repose. The moral and metaphorical applications of the terms are infinite, and extend to whatever is susceptible of them more or less, whether in Physics or in Morals. The sense of this paragraph is that all goes well in the empire; that the laws are in vigour; that commerce flourishes; that there are no public calamities; that the seasons are not deranged.' I believe that the meaning of Wang Kăng-yan are quite express on the them from one another. Kea K'wei() is not more than what Gaubil says. The remarks held that 保 had reference to the preservation point:-燮理陰陽別無他道 of the person;傅, to aiding in virtue and right-|惟區處人事各得其宜 eousness ; and 師, to the guidance of instruc- | 天地之氣自順故堯舜在 上而天災滅熄 tions. Gan-kwo said that 'the was the This is a sad mis 7 海。均百治掌家人。予地 ◎ 四官統邦 -弼 the Kung to diffuse widely all transforming influences; they with reverence display brightly the powers of heaven and earth :-assisting me, the one man. "I appoint the prime minister, who presides over the ruling of the empire, has the general management of all other officers, and secures representation],庶政太和在夏懋|庶在其後. The Chow Le therefore is 德而罔有天災考其所 9岳九官十 not silent on these great ministers, as we might suppose from what Ts'ae says. It only does not treat of them separately, defining their duties, and enumerating the officers in their departments. They composed the emperor's 分任府政使人人各遂其 departments. But they were not the heads of mcabinet cabinet or privy council. Biot calls them hap* B * E * *pily--les conseillers auliques,' and 'les vice理陰陽之政云云. See my remarks 內閣, or ‘Inner Council of the present day. on 'The Doctrine of the Mean,' i. 5; et al. -the meaning of this is briefly and clearly given by one of the brothers Ching:不得其人而 E ZX #MŹŹ If the right men cannot be got to put in these positions, it is better to leave them unoccupied.' 貳公弘化寅亮天地 seconding (=helping) the Kung.' 天地 correspond to 陰陽 in the former par. Tsoo-hëen says that 'Heaven and Earth are used with regard to the visible forms of those bodies or powers, and and with [I have stated, in the introductory note from conseillers.' They were the prototypes of the It did not belong to the plan of the Chow Le to speak of them more fully than it does. But if we could not thus account for the little that is said about them in that Work, the inference would be against it, and not against this Book. There can be no doubt as to the genuine ness of the first half of par. 5. If all the rest of the Book be forged, so much, Pp. 7-12. The six chief ministers of the executive. Only the minister is mentioned, but in every case we are to understand that he was the head of a department with many subordinate officers. There is a close correspondence between those six departments of Chow, and the 'six Boards' by which the govt. of the empire is now administered. 7. 家 Ts'ae, the objection taken against the genuine-(--the great or prime governor.' ness of this Book, from the Chow Le's saying nothing about the duties of the three Kung and three Koo. But the existence and exalted dignity of these offices is referred to repeatedly in the Chow Le. For instance, Bk. XXI,, p. 3, commences The name was as old as the Shang dynasty, for we find it applied to E Yin, Pt. IV., Bk. IV., p. 1. This was the office of the duke of Chow (see Bk. XVII., p. 1.), who united with it the dignity of 'Grand Tutor.' The is 'the officer of Heaven' of the Chow Le, and is represented now by the Board of Civil Office'. He was superior to all the other great ministers, and was called 'their Head'. This difference be which declares the existence of the Kung, and intimates their superiority in rank to the executive ministers of the government. Par. 32 of Book XXXVI., again, gives the Koo likewise precedence of those ministers. -£t, tween him and them is intimated, I think, by the 統百官, ‘has the general management of all the officers.' This is probably what is 羣士在其後右九棘公侯 伯子男位焉羣吏在其後 intended by the difficult clause in Pt. IV, Bk. 面三槐三公位焉州長衆 IV, P. 1,百官總已以聽冡宰 גי 司平政司和禮宗擾教司 寇弗統馬上治伯兆敷徒 掌國六掌下神掌民五掌 邦○師邦○人邦○典邦 館 8 an uniformity throughout all within the four seas: the minister of Instruction, who presides over the education of the empire, inculcates the duties attaching to the five relations of society, and trains 9 to obedience the people: the minister of Religion, who presides over the ceremonies of the empire, attends to the service of the spirits 10 and manes, and makes a harmony between high and low; the minister of War, who presides over the military administration of the empire, commands the six hosts, and secures the tranquillity 11 of all the States: the minister of Crime, who presides over the prohibitions of the empire, searches out the villainous and secretly intendent of the multitudes,' perhaps with a reference to the meaning of 徒 as ‘disciples, This officer was as old as the time of Shun;-see Men,' of the Chow Le. Gaubil says:-'Il s'agit des ceremonies religieuses pour les esprits, et des civiles pour les hommes morts.' One cannot restrain a smile at the distinction which he introduces between the ceremonies, as here ‘religious,' and there only ‘civill”和上下, all festive, funeral, and other ceremonies, as well as those of sacrifice, came under the the 'Can. of Shun,' p. 19. He is the officer of | 伯, who had therefore to define the order of Earth'(地官) of the Chow Le. His depart- rank, precedence, &c. This is what is intended ment seems to merge in that of the present by the high and low' of the text. 10. Board of Rites,' for we can hardly identify it-Ts'ae says that 'no arm of warlike measures is more important than the cavalry, and hence the minister of War was called with the‘Board of Revenue’(戶部). 9. “ master of the Horse”(軍政莫急於 do not appear among the officers of Shun. He 馬故以司馬名官). This minister is the ‘officer of Summer' (夏官) of the (兵部) of the present day. 掌邦政 the govt. of the empire But the ‘handles Chow Le, and appears in the Board of War' same might be said of every other minister;why is the name of 'government' used only in connection with the minister of War? Ts'ae says:-Military measures are used to punish and to smite,-to correct the evil-doers; they are the greatest of the measures of imperial govt.' cestral temple. Otherwise, we might translate it by-The reverend,' 'The very reverend.' He was the 'officer of the Spring'(春官)of the Chow Le; and his department now is that of (戎政用以征伐而正彼之 the Board of Rites (禮部), which also absorbs不正王政之大者)六師 in a great measure the functions of the min see on (The Punitive Expedition of Yin,' p. ister of Instruction,' as I have observed. 治 11. 司寇‘manager of banditti’(羣 神人=the掌建邦之天神地 行攻刧日寇. Kaou-yaou was Shun's 祇人鬼之禮,‘manages the ceremonies to minister of Crime, though he was only called be paid to the spirits of Heaven, of Earth, and of | 士; VOL. III. '; see the ‘Can. of Shun,' p. 20, There is 67 服民九率六龍 民掌暴 朝六阜屬分地 又年成以職利居 五兆倡各 ○ 禁詰姦慝刑 亂。 空刑 wicked, and punishes oppressors and disturbers of the peace: and the 12 minister of Works, who presides over the land of the empire, settles the four classes of the people, and regulates the seasons for obtain 13 ing the advantages of the ground. "These six ministers, with their different duties, lead on their subordinates, and set an example to the nine pastors of the provinces, enriching and perfecting the condition of the millions of the people. 14 In six years the chiefs of the five tenures attend once at court. When this has been done a second six years, the king makes his tours of now the 'Board of Punishments' ); shall all live in the places best adapted for them. 時地利 times the advantages of the earth. This would seem to imply that different operations might be required at different times, and that changes and removals of settlements might come to be desirable;-all to be done by the advice and authority of the minister of Works. Pp. 13, 14. Relation of the six ministers to the of the provinces; and rule for imperial progresses, and appearances of the various princes but the text says that the minister of Crime may be translated-overseer of the unoccupied,' at court. 13. 各率其屬each one leads on those belonging to his department.' Chin Sze-k‘ae in loc. 以倡九牧 'to go before-be an example to-the nine pastors.' We do not learn from the Shoo how communications were maintained between the minister must have been to assign unoccupied lands. Kin Le-ts'ëang says:-The was the minister who managed unoccupied grounds (+), dividing and defining them in preparation for the investiture of ministers; for dotations to officers; for assignment as fields to husbandmen, shops to mechanics, and stances to traffickers. All the ground unappor--in the Chow Le, Bk. XXXVIII., it tioned was under his management; once appor- is said that the princes of the How tenure tioned, the minister of War, and the minister of appeared at court every year; those of the Teen, Instruction had then to do with it.' See the every two years; of the Nan, every three years; E-settles the four classes of the people,' i.e., arranges that scholars or officers, farmers, workers, and merchants six ministers at the imperial court and the pastors of provinces. 14. 六年至叉 of the Tsae, every four years; of the Wei, every five years; and of the Yaou, every six years. This seems a different arrangement from that described in the text. The text mentions five 15 以○公 公出攸我陟朝度年 不宜其惟出子鳴大諸巡 其事懷以合乃凡黜各制 inspection in the four seasons, and examines the regulations and measures at the four mountains. The princes attend on him, each at the mountain of his quarter, and promotions and degradations are awarded with great intelligence.' IV. The king said, “Oh! all ye men of virtue, my occupiers of office, pay reverent attention to your charges, and be careful of the commands you issue; for, once issued, they must be carried into effect and not be retracted. By your public feeling extinguish all selfish aims, and the people will have confidence in you, and be gladly obedient. 16 Study antiquity in order to enter on your offices. In deliberating on affairs, determine by help of such study, and your arts of government tenures and not six;–perhaps the Yaou tenure |攸司=敬汝所主之職慎 was too distant, and too little reduced to the order of the nearer domains, to be made much what commands are we to unaccount of in king Ching's time. The text of derstand by here? Most critics take them the Shoo and of the Chow Le so far agree, that in six years the princes from all the tenures had appeared at court. They differ in this, that the text wonld appear to make the princes to appear there only once, whereas, acc. to the other authority, all but those of the Yaou tenure would have appeared repeatedly. The interpretation must be strained either in the one case or the other, to make the two accounts agree. 王乃時巡以下 Compare parr, 8, 9. Shun's progresses were made every five years, and the nobles all ane peared during the intermediate ones. As empire and its population grew, it was found necessary to separate the progresses by a longer interval. Ch. IV. Pp. 15-20. THIRD PART OF THE ADDRESS :-VARIOUS EXHORTATIONS TO THE 15. How they should attend to their offices, especially in the matter of issuing orders, and in putting away all selfishness. 君子 is best taken here as; the king thus #hows his respect for his officers. 欽巧 | as‘governmental notifications' (國家政 合), but I cannot think so. Such orders would go forth as from the sovereign himself. I understand the commands here, with Leu Tsoo-hëen, as orders to be issued by superior officers to their subordinates; to which I would add notices by any of them to the people under back.' It is here nearly equal to our 'to retract.' of study of acquainting themselves with the past |