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It is attributed to him under different circum

stances in a fragment of the Works of

interpreters speaking nine different languages, which presented a white pheasant to the duke of Chow. The interpreters were necessary, because the distance was very great, with dark, 'The hero of Demon valley,' a Taouist charand deep mountains and rivers, so that the ambassadors might not be understood. The duke of Chow asked to what they were indebted for the offerings, when the interpreters said, "We received the command from the grey-haired men of our kingdom, who said, For long, even for three years, we have had neither violent winds nor disastrous rains, nor storms on the sea. We may believe that there is a

latan, somewhat later than Mencius, towards the end of the Chow dynasty. What he says, is pheasant to king Wan. There being a fear lest that the prince of Suh-shin presented a white duke of Chow made the south-pointing chariot he should lose his way on his return home, the to conduct him safely’(肅慎氏獻白

sage in the middle kingdom; why not go and 雉於文王還恐迷路周公 present yourselves at his court?' This is-see the

the reason we are come."

I do not find this account in the Introduction 太平御覽卷第七百七十

of Han Ying, as it is now generally edited;, art. I.). Now, the Book of the Shoo which but it is quoted continually in illustration of immediately followed the Officers of Chow' the embassy from Yue-chang;-see the

書人名考 o
on the 'Life of the duke of

Chow.' There seems to be no reason to doubt
its having come from Han Ying; but it will be
seen that neither does he make any mention of
the 'south-pointing chariots.'

中華古今注

The earliest authority that I have found for connecting the duke of Chow and the embassy from Cochin-china with these chariots is the a Work of the Tsin dynasty, the writer of which, after giving his opinion that the invention was due to Hwangte, about 1,500 years anterior to the Chow dynasty! adds that Hang Keen of the After Han,' attributed it to the duke of Chow. We read :—‘The duke having produced by his govt. a state of great tranquillity, the people of Yuechang came with interpreters speaking different languages, and presented one white pheasant, two black pheasants, and the tusk of an elephant. The ambassadors being astray as to their road back, the duke gave them two pieces of ornamented and embroidered silk, and five light carriages, all made on the pattern of pointing to the south. The ambassadors were conveyed in these to the south, as far as the city Lin [probably the pres. Kwei-lin, metrop. of Kwangse] of Foo-nan near the sea, so that in a year they reached their own country, &c.'

was about the chief of Suh-shin; but the it did not contain anything about the duke of presumption from the prefatory notice is that Chow. It related, moreover, to a visit from that chief to king Ching, and not to king Wăn. Allusion has been made to the account which carries back the making of the southpointing chariot to Hwang-te, more than 2,600 years before Christ. This is given by Sze-ma Ts'een.-Hwang-te was operating to put down ed his measures for a time by enveloping the a rebellious chief, called Ch'e-yew, who frustratarmies in clouds of mist, so that the emperor's men could not tell their position. Against this magical contrivance, Hwang-te made the chariots in question, and succeeded in taking the rebel alive. Later narrators ascribe the chariots to Hwang-te's empress; and there have been those who, forgetting the claims both of Hwang-te and the duke of Chow, have ascribed them to Kwan Chung, the chief counsellor of the duke Hwan of Ts'e, in the 7th cent. B.C.;-see the

事物原卷第二

The general opinion among the Chinese, there fore, that the duke of Chow made the southpointing chariot,' cannot be received as resting on a historical foundation. The 'south-pointing chariot' altogether may be called in question. The accounts of its construction as being drawn by four horses, with the wooden figure of on the roof, are all

恆建舊說云周公所
周公所作也 a genius (木仙人)
周公致治太平越裳氏重
譯來獻白知
二象
使者迷其歸路,周公
二疋較車五
皆為司南之制使越裳氏
載之以南緣扶南林邑海
際朞年而至其國
一卷上art.大駕指南車

fabulous;-see the
L. c. It
would be hard to say that the mariner's compass
was the child of this chariot. The truth, I
imagine, is this, that the Chinese got some

knowledge of the compass –found it out them

My readers will probably be disposed with me to set down the embassy from Yue-chang as a mere legend, and the claim of the duke of Chow to be the inventor of the 'south pointing chariot' as nothing better.

VOL. III.

selves, or learned it from India-not long before the Christian era, and that then the fables about ancient times were invented.

the making of south-pointing chariots in more

THE NAME OF THE BOOK.-,'Keunch'in.' Ts'ae says that this was the name of the minister; and as the Book contains the charge given to him, it is called after him. Others would translate the characters-Prince Ch'in,' as we translate the title of Bk. XVI., by Prince Shih.' Thus Hea Seen says:- He must have been invested with some principality as its ruler, on which account he is called,

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II. "Formerly, the duke of Chow acted as teacher and guardian of the myriads of the people, who cherish the remembrance of

his virtue. Go you, and with sedulous care undertake his charge; act in accordance with his regular ways, and exert yourself to illusPrince'. duties of an administrator, while it is true that

But as we know nothing of any principality with which this Keun-ch'in had anything to do, it is better to abide by the view of Ts'ae, in which he followed Gan-kwŏ.

K'ang-shing supposed that Keun-ch'in was a son of the duke of Chow, a younger brother of Pih-k'in, but the evidence seems conclusive that this was not the case. The charge could hardly have been delivered without containing

some reference to such a relation between Keun-ch'in and his predecessor. See in Lin Che-k'e, on the point. The Book is found only in the text of Gan-kwŎ.

CONTENTS. I take the summary of these which is given in the Complete Digest of Commentaries on the Shoo.'-The whole Book may be divided into three parts. The first, which is also the first par., contains the words of Keunch'in's appointment to the charge of the eastern capital. The concluding words,-"Be reverent," are specially emphatic, and give the key-note to all that follows. The second part contains parr. 2-6, and enjoins on Keun-ch'in to exert himself to illustrate the lessons of the duke of Chow, and thereby transform the people of Yin. The third part, parr. 7-14, further enjoins on him to give full development to those lessons, and adduces various particulars in which his doing so would appear,-all illustrative of the command at the commencement, that he should be reverent.'

Ch. I. P. 1. THE CHARGE TO KEUN-CH'IN ;

AND THE GROUND OF IT IN HIS PERSONAL EX

CELLENCE.

a bad son and a bad brother cannot be trusted to discharge the duties of any other relation. The doctrine of king Ching, however, is that of all Chinese authorities, ancient and modern ;compare 'The Great Learning,' Comm., ch. ix.

[This portion of the Keun-ch'in is quoted by Confucius, Ana. II., xxi.; but not to the letter. It would be absurd, however, to conclude from that that the text here is not genuine.]

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惟爾至有政the 保萬民

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interprets

wrongly of self-respect' (F

. It is expanded, however, in

the next clause into 友于兄弟 and is

thus made to embrace both the respectfulness of the younger brother and the kindness of the elder.

克有政can be displayed

in the possession (or by the possessor) of govt.' This sequel does not commend itself so readily to a foreigner as it does to the Chinese. A man, it seems to us, may be a good son and a good brother, and yet be but poorly fitted for the

AND SUCCESS TO THE EMPEROR. 2. Éiti -tutored and preserved the myriads of the people.' The myriads of the people were those of Yin who had been removed to Lō.

-This is a very clear instance of the way in

which such high-sounding phrases as

are employed.

厥常

萬民

往慎乃司,−from the 常 which follows, we must interpret 乃 司 of the duke of Chow,其所司之

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民集

聖聖逸訓尙非香O 亦若豫惟式馨感我 草哉 哉不不○日時明于聞 爾克克凡周德神 圖雌 惟由見人公惟明至 厥風旣未無之馨黍治 政下爾見見敢猷爾稷馨

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3 trate his lessons: so shall the people be regulated. I have heard that he said, 'Perfect government is like piercing fragrance, and influences the spiritual Intelligences. It is not the millet which has the piercing fragrance; it is bright virtue.' Do you make this lesson of the duke of Chow your motto, being diligent from day to day, and not presuming to indulge in luxurious ease. 4 Ordinary men, while they have not seen a sage, are full of desire, as if they could not get a sight of him; but after they have seen him, they are still unable to follow him. Be cautioned by this. You are the wind; the inferior people are the grass.

其治矣

3. 我聞日至惟 | from The Keun-ch'in' in the Le Ke, Bk.
緇衣,par. 15. It might be thus with the
凡人, the common people;' but the king
tells Keun-ch'in it ought not to be so with him.
He must set an example to the multitude of
obedience to the sage's lessons, remembering
that they would take their cue from him.


he had heard, directly or indirectly, from the
duke of Chow, appears clear from the
周公之猷訓 Gan-kwǒ only heard in
them the voice of some ancient worthy. 馨
一香遠聞, fragrance smelt at a distance'
黍稷-these two kinds of millet, used in

-that the king is here quoting words which

爾惟風下民惟草-comp. the Ana. XII., xix, 君子之德風小人 之德草草上之風必偃 The

sacrifice, represent all the articles of sacrifice, student will not be sorry to have the following 一grain, flesh, fruits, spirits, &c. The clauses illustration of the comparison by Soo Tung-po: 黍稷非馨明德惟馨 are found -天地之化育有可以指而 quoted from the Books of Chow, in the 左言者有不可求而得者日 傳僖五年. The general sentiment is 皆知其所以為暖雨皆知

the same as that which we find so often in the

of sacrifice without an earnest moral purpose 所以爲震雪霜皆 prophets of Holy Scripture, the worthlessness 其所以爲潤雷電皆知其

in the offerer. 爾尙式(法)時

(一)周公之猷訓爾尙取

此周公發明道理之訓

以為殺至於風,悠

地之間來不

而大法之: Sosays the Daily Explanae 出去不知其所入

tion,' taking 猷 as an adj, qualifying 訓地之化育有不可

This may be done, but it is not necessary.

者蓋風之於物鼓

4. 凡人至由聖this is quoted as 而不知所以然君子之化

若德斯之后嘉釋師有莫 時嗚鱿于于猷○處或 惟呼惟外內則爾庶出 不 良臣我曰爾入有言入 入艱 顯人后斯乃告嘉同自

哉成之謀順爾謀則爾廢

5 "In revolving the plans of your government, never hesitate to acknowledge the difficulty of the subject. Some things have to be abolished, and some to be adopted :-going out and coming in, seek the judgment of your people about them; and when there is a general agreement, exert your own powers of reflection. 6 When you have any good plans or counsels, enter and lay them before your sovereign in his palace. Thereafter, when you are acting abroad in accordance with them, say, 'This plan or this view is all due to our sovereign.' Oh! if all ministers were to act thus, how excellent would they be, and how distinguished !" 5. 圖厥政sion. Compare 克由釋之 Bk, XIX,

民似之云云

‘planning your govt.' The爾, lower down, p. 19. Gan-kwǒ gives for 釋 here-陳而

shows that we are to take 厥 in the second

person, Compare the same expression in Bk.

XVIII., pp. 15,16. 莫或不艱 may

be taken imperatively, as in the translation, or

indicatively, there will perhaps always be

difficulties.' 出入自爾師處the 出入 seem to trouble the critics considerably. Ying Yung(應鏞) says on them:一 出上之意以達之下入下

;-not so well.

布之;一

[In the Le ke, Bk.緇衣, p. 19, we find the words quoted from The Keun-chin,'出 入自爾師處庶言同, the concluding 則釋 being omitted.]

6. 謀 is defined by Ta'ae as 言切於事,

・words important to business ; and 猷 as 言

之言以達之上,giving out the 合於道

views of the sovereign to make them known to

‘plans 'and ‘counsels' of the translation seem

the people; bringing in the words of the people to correspond to the characters. Of 良顯

to make them known to the sovereign;' comp.

on the Can. of Shun,' p. 25. Ch'in Ta-yew it is said-艮以德言顯以名 has reference to virtue;顯 to fame.. 言長

一出謀之國人,入謀之左 右,‘going out, consider the matters with

the people; coming in, consider them with your passociates. But we may very well translate

the terms literally, and consider the meaning as =‘always and everywhere'師=衆, ‘all,’‘the multitude of the people' 虞 =

'to calculate,' 'to consider.'

Ching's requirement in this par, that he should

The critics take different views of king

himself have all the credit of Keun-chin's

wisdom and successes. Some, like a 葛氏,

quoted by Tsae, see in it a disclosure of the

king's weakness and vanity, Others would make the king be speaking of Keun-ch'in's ways in the past.-'When you had good plans and counsels, you entered,'&c. This construetion is not natural; and besides it would not

同則釋‘when their words agree, then | much lighten the conclusion as to the king's

unroll the matter,' i.e., come to your own deci- unjust vauity. Many critics endeavour to

弗予日○有倚無

若惟辟殷制法依弘王志 于厥宥爾民從以勢周 汝中爾惟 惟在容创作

政 惟勿辟以寬 威

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弗有勿辟予和而無訓爾

7 III. The king said, "Keun-ch'in, do you give their full development to the great lessons of the duke of Chow. Do not rely on your power to exercise oppression; do not rely on the laws to practise extortion. Be gentle, but with strictness of rule. Promote harmony by the display of an easy forbearance.

8

"When any of the people of Yin are amenable to the laws, if I say ‘Punish,' do not you therefore punish; and if I say 'Spare,' 9 do not you therefore spare. Seek the due course. Those who are disobedient to your government, and uninfluenced by your instruc

make it out that the king is only laying down his measures. Ts'ae explains the clause-和 what ministers should do. with a lofty superi- 不可一於和必從容以和 之而後可以和厥中, which |

ority to the imputation of vanity to which it

might subject himself! The truth is, king

Ching was but a very ordinary man.

[The whole of this par. is found, quoted from The Keun-chin,' in the Le Ke, Bk. 坊記

p.15.]

Ch. III. Pp. 7-14. THAT KEUN-CH'IN's

GRAND OBJECT SHOULD BE TO CARRY OUT THE

PLANS OF THE DUKE OF CHOW, WITH THE SPIRIT
AND MEASURES IN WHICH HE SHOULD DO THIS.

Kang-yay says he does not understand. Ts'ae has a trick of poising his sentences, with more reference to their sound than their sense.

Pp.8–10. These parr. regard how Keunch'in should deal with the people who were He should have transgressors of the laws.

respect to the decisions of the law, and to the end of all law; and to nothing else. 8.

在辟一辟法,‘the laws,' meaning the

7. It is observed by Hea Seen that this punishments assigned by them. The 'Daily

paragraph describes the way in which Keun

chin should carry out the plans of his pre

decessor among the people of Yin who did not

violate the laws. There must be an absence

of all oppression, but generosity must at the
作威=‘to
='to play the awe-inspiring. 無

same time be accompanied with firmness.

(=毋)倚法以削削‘to cut,'

'to pare. Its application here is to the practice of extortion. Keun-ch'in it is observed by Lin Che-k'e, was not likely to do either of the things against which he is here warned, but it was right for the king to speak to him as he does, as it was right for Shun's counsellors to warn him against vices from which as a sage he was

far removed. 從容以和‘be easy and tolerating to harmonize.' The meaning seems to be that Keun-ch'in should carry himself easily and forbearingly, and so effect a harmony between the people and himself and

Explanation,' for 殷民在辟, gives—凡 此殷民苟有犯法而入于 刑辟之內者 惟厥中惟 當審其輕重之中, you ought of lightness and severity. The case which the

simply to judge according to the due medium emperor puts here is a very remarkable one,that of himself seeking to interfere with the operation of the laws, and yet telling Keunch'in not to pay regard to him. There are both weakness and goodness in what he says.

若=順

9.

辟以止辟乃辟一

this would seem to say that even in such cases, where punishment was inevitable, it should be modified by a consideration of the end of all punishment. But the idea of a modification of the punishment is out of place; and therefore Gaubil has probably given the real meaning of the passage by translating-vous devez les

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