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17

驕後惟 惟戒面忽官無爾

祿艱克志爾蒞

◎ 果 果業卿事政

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無以利I

爾典常作之行

期位斷廣士惟不敗
侈不乃惟功學謀亂
恭期罔勤崇◎牆怠厥師

will be free from error. Make the regular statutes of our dynasty your
rule, and do not with artful speeches introduce disorder into your of-
fices.
To accumulate doubts is the way to ruin your plans; to be idle
and indifferent is the way to ruin your government. Without study,
you stand facing a wall, and your management of affairs will be full

of trouble.

I caution you, my high nobles, exalted merit depends on the high aim, and a patrimony is enlarged only by diligence. It is by means of bold decision that future difficulties are avoided. 18 With rank, pride comes unperceived, and extravagance in the 而入官; it is, no doubt, to these words | yay thinks they are those of others to whose that Tsze-ch'an, the minister of Ching, refers | suggestions the officers listen. What is said in "The Charge to Chung of Ts'ae,' p. 7, may be in the 左傳·襄二十一年, when he pleaded to determine in favour of either view, says 僑聞學而後入政未聞 -無作聰明亂舊章罔以側 以政學者也. In illustration of the 言厥度 不學牆面compare Con. Ana., XVII, X. advice, comp. Bk. IX., p. 5. The clause necessity of a high aim, of diligence, and of decision. 事制 seems also to be quoted in the This advice (and we may suppose, with Ts'ae, 左傳·昭六年, in connection with the the others that follow also) is addressed to the 其爾至厥官,

game Tsze-ch'an.

17. The

‘the chief ministers and officers;' but 卿士,

we need not confine its application to them.

−by典常 we are to understand the statutes Gan-kwǒ says: 此戒凡有官位,但

of the existing dynasty. The 'Daily Explana

tion' expands 其爾典常作之師 言卿士舉其掌事者功 clearly, though rather lengthily:一然天下 崇惟志this may be expressed by 功 事有宜于古而未卽宜于 崇or崇功在志 or 功之 今者又當以本朝 朝為法 法如 所以崇乃志 &c. I call attention to 我文武周公之所

this to illustrate the use of the, which may be called the particle par eminence of the Shoo.

當代之典常也爾大小庶 Choo He illustrates the sentiment by 斷以 官尤宜于先王典常袛遵 不疑鬼神避之需者事之 率由奉為師法. We may compare 賊也. This last expression is from the 左 with the sentiment that in 'The Charge to the viscount of Wei,' p. 4,率由典常

利口,-Tsae thinks the ‘sharp mouths’are

f. We say-Procrastination is the thief of

time;'the Chinese say. Procrastination is the thief of business.’ 18. Against pride and

those of the officers themselves; Wang Kang- | extravagance. 位不期驕 位不期驕-ace, for the

人惟和讓弗寵
B寵僞作儉
惟爾政能

爾之庶入危

惟德無

不 能舉官畏罔日逸無 任稱能乃不拙。日載 ◎匪其和推〇休爾 王其管不賢畏 作偽

same way with emolument. Let reverence and economy be real virtues, and do not show them in your affairs with hypocrisy. Practise them as virtues, and your minds will be at ease, and you will daily become more admirable. Practise them in hypocrisy, and your minds will be toiled, and you will daily become more stupid. 19 In the enjoyment of favour think of peril, and never be without a cautious apprehension. He who is without such apprehension 20 finds himself amidst what is to be feared. Push forward the worthy, and give place to the able, and harmony will prevail among all your officers. When they are not harmonious, the government becomes a tangled confusion. If those whom you advance. are able for their offices, the ability is yours. If you advance improper men, then you are not equal to your duty.”

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akin to what we call 'self

respect.' If a man feel that he is in himself

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above his rank he will not be lifted up by it. of the Tae-këă, I. c. 弗畏入畏不

Similarly, the cure for extravagance is ‘economy'

(儉). But this reverence and economy must

be real, and not assumed,-true virtues. This

is the meaning of 恭儉惟德無
爾僞‘Reverence (the cure for pride) and

economy (the cure for extravagance) must be
truly virtuous, and not merely conveyances(=car-
riages to convey) for your hypocrisy.' I cannot

do anything better than this with the 載

知祗畏,則入于可畏之中

Shin She-hing observes that the first two

intend the apprehension of the mind, while 畏

the last indicates the calamity of overthrow 20. How it would be for | and disgrace.'

their own good and the public advantage to advance the meritorious. The first four characters

are found in Seun King, 仲 推賢讓能,

Mencius probably had this passage in view篇讓能,‘yield show complai

when he wrote 恭儉豈可以聲音 笑貌為哉(IV.Pt. I, xvi).

19. In prosperity think of adversity. 居籠 思危-comp. in The Tae-kea, Pt. iii., p.

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5,無安厥位惟危 We ind the

sance-to the able.' 政-the說文

defines by石大貌 the appearance of a great rock. The meaning of 亂, confusion,' is commonly given to it here. 舉 能其官所舉者能修其官

21

無萬康乃政亂爾大三

日 斁邦 弗兆辟以爾有夫事鳴 惟民永佑有官敬暨呼

V. The king said, “Oh! ye charged with the threefold business of government, and ye great officers, reverently attend to your departments, and conduct well your affairs of government, so as to assist your sovereign, and secure the lasting happiness of the millions of the people:-so shall there be no dissatisfaction among the myriad States.”

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Ch. V. P. 21. THE END OF THE ADDRESS:
-THE HAPPY AND PERMANENT RESULTS of the

MINISTERS AND OFFICERS ACTING AS THEY WERE
EXHORTED.

三事 ,-see last Book, p.

7. The 'six ministers are intended by the phrase; but how to classify them as the

人準夫, and 牧 respectively, I do not

Káng-yay says that the last clause, 萬邦 惟無斁 is inexplicable. The無數, as

describing the feeling of the people to the officers, is inadmissible, he thinks, and he cannot construe the E. But there are many more dif

ficult passages in the Shoo. I do not think the

are intended all the subor- meaning is that the States would never be

know. By大夫

dinate officers of the six departments.

wearied of the officers, but that they would

never be weary of the dynasty sustained by

爾有政亂 is evidently =台. Wang | them in such a way.

THE BOOKS OF CHOW.

BOOK XXI. KEUN-CH'IN.

政孝德陳王

◎東命 克友孝惟若 昔 郊汝施于恭爾日 周敬尹有 合君

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君陳

1 I. The king spake to the following effect, "Keun-ch'in, it is you who are possessed of excellent virtue, filial and respectful. Being

filial, and friendly with your brethren, you can display those qualities in the exercise of government. I appoint you to rule this eastern frontier. Be reverent!

I do not know the statesman of any nation with whom his countrymen need shrink from comparing him. But this is not the place for writing either his history or his eulogium; I only wish, before passing on with the translation of the Shoo, to consider the claim which has been advanced for him to the invention of the mariner's compass. Gaubil held that he was versed both in astronomy and geometry, and says expressly that the use of the compass was known to him;-see 'Le Chou-king, p. 214, note 4. The common opinion of the Chinese is that not only was the use of the instrument known to him, but that he discovered it. In the chapter on 'Inventions' (E), in the

INTRODUCTORY NOTE. Keun-ch'in was the successor, in the eastern capital,' of the duke of Chow, who henceforth passes off the stage of the Shoo, which he has occupied so long. Between the Officers of Chow' and the Keunch'in' there were two Books, which are both lost. The loss of the second we must much deplore, for it contained an account of the death of the duke of Chow, and an announcement made by king Ching at his bier. The duke died in Fung, the capital of his father Wan, and, dying, signified his wish to be buried at Ching-chow, which he had built and watched over. The place was dear to him; but his wishes in regard to it were always to be disappointed. He had sought to make it the capital of the dynasty, but king Ching would, or Inquiries into

not leave Haou. He now wished that his dust should rest in its soil, but the king chose rather to have him buried in Peih, the cemetery of their House (in the pres. district of Han-yang, dep. of Se-ngan). The object, according to Sze-ma Ts'een, was to honour him. He says that 'the

king buried him in Peih, near by king Wăn, to

show that he did not presume to look on the duke as a minister.'

The duke of Chow was undoubtedly one of the greatest men whom China has produced, and

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536

subjoin the sources of his narrative, the reader | 矣天之無別風雨意者

will see how the history has been compiled, and

whether we can put faith in the things related. 中國有聖人乎有則盍往

P. De Mailla says: -- This same sixth year of

his reign, king Ching, after having established 朝之周公乃薦於宗廟 In

his different officers, received the news that the ambassadors of a foreign kingdom, called Yuě

tchang-techi (越裳氏), were come to

bring him presents and do him homage. This kingdom, situated to the south of the country of Kiao-tchi (交趾) or Cochin-china, had

The emperor never sent anybody to China. gave orders that the ambassadors should be conducted to the court, and that great honours should everywhere be paid to them. This prince (? the king, or the duke of Chow) received them very well, treated them with distinction, and accepted their presents, among which was a white pheasant, a species heretofore unknown; after which he made the inquiry be put to them on what business they had come. They replied by interpreters, that the elders of their country said loudly, that for three years they had had neither winds nor tempest, no unseasonable rains nor great waves of the sea, and that there must be some special cause for such favour of Heaven; that apparently the throne of China was occupied by a sage emperor, who had procured for them these benefits.

'After that, the duke conducted them to the ancestral temple of the reigning family, where

the sixth year of the duke of Chow's regency, he framed the ceremonial and official statutes of the dynasty, and made its music. The whole empire became harmonious and tranquil. At that time, ambassadors came from Yue-chang, with three elephants, and interpreters speaking nine languages, and presented a white pheasant. King Ching put them in the hands of the duke of Chow, who said, “ Where the benefits of his virtue have not been experienced, the superior man declines to receive gifts; and a sovereign does not acknowledge as his subjects those to whom he has not issued the orders of his govt.; -on what ground is it that this offering comes to us?" The ambassadors begged to say, " We come by the command of the elders of our kingdom. They said, For a long time there have been no unusual winds nor unseasonable rains in the sky. Is it not likely that there is a sagely man in the middle kingdom? Why should you not go and pay homage at his court?"" On this the duke of Chow presented them in the ancestral temple.'

It will be observed that in this account no mention is made of the 'south-pointing chariots.' We come to Han Ying, not much later than In his Introduction to the She Fuh-shang.

he caused to be displayed on the one side the pre- King' (韓詩外傳), composed about the

sents which they had brought, and on the other those which king Ching was sending to their prince. Among these were five chariots of a new invention. They accommodated the travellers,

and indicated at the same time the route which

they kept, by means of a small box, made in

the form of a pavilion or dome, suspended from

the roof, in which was a hand that always

pointed to the south, to whatever side the chariots

middle of the second century B.C., we have substantially the same account of the embassy from Yue-chang, but with certain marvels which

preceded it. He says:一成王之時禾 苗貫桑而生同為一秀

大幾滿車長幾充箱

might turn. It was on this account that they 問周公曰此何物也,周公

were called Tchi-nan-tshe (指南車),

or

chariot of the south. This machine was very

日三苗同 ·秀意者天下

useful to the envoys of Yue-tchang-tchi, f始同一也比及三年,果越

when they were arrived at the kingdom of Fou

nan-lin, on the borders of the sea, they took to

some barques, and by means of this compass

重九 九譯 至獻白雉

they needed only one year to return to their 於周公道路悠遠山川幽

own kingdom.’

深恐使人之未達也故重

Now, the Shoo does not contain, and never 譯而來周公曰吾何以

'contained, any account of this embassy from

Cochin-china, and I have searched in vain for an 也

mention of it in Sze-ma Ts'een. The earliest

mention of it is in Fuh.shang's Introduction

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to the (尙書大傳). His account

is the following:一周公居攝六年 制禮作樂天下和平 越裳 三重九譯而獻白雉 成王以歸周公公

不加焉君子不饗其質,政 合不 焉則君臣其人 , 吾何 此賜也,其使 吾國之黃耆日久

受命國

髮日久 天之 不远 雨也海不 波溢也,三 此矣意者 殆有聖人 往朝之於是來也,‘In the

time of king Ching, three stalks of grain grew

through a mulberry tree and came out in one flowering head, which was almost large enough to fill a cart, and long enough to fill the box of “ What is this thing?" The duke replied,

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it. The king said to the duke of Chow, let lottisyrduing

"Three stalks growing into one head probably

betoken that the empire is now at length be

coming one." Sure enough, three years after,

the ruler of Yue-chang sent an embassy with

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