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○蟻 蟻士由王立

瞿垂

太裳邦賓麻于人立

皆保入君階冕側冕于人 麻太帥麻臍黼階執西

冕史位冕卿○銳垂執

front and eastern end of the hall. One man, in a great officer's cap, and holding a somewhat different lance, stood at the front and western end of the hall. One man in a great officer's cap, and holding a pointed weapon, stood by the steps on the north.

22 The king, in a hempen cap and a variously adorned skirt, ascended by the guests' steps, followed by the nobles aud princes of States, in hempen caps and black ant-coloured skirts. Having 23 entered, they all took their places. The Grand-protector, the Grandhistoriographer, and the minister of Religion were all in hempen

are described as being varieties of the

spear or lance with three points.' I do not think that their exact form can be determined.

See the figures in Ching Yaou-teen's (程瑤 田)考工創物小言, in the 皇清 經解卷五百三十七. The dict.

arrive at any certain knowledge about the
various arms here mentioned. Wang Suh con-
tented himself with saying that the characters
were names of ancient weapons.'
Pp. 22–24.

The announcement of the testa

mentary charge; and the manner of it. All was now ready for the grand ceremony and all the

defines 垂y堂之盡處近階者,performers, in their appropriate array, take

‘the extremities of the hall, near the steps.’

These men stood east and west respectively

from the bearers of the 劉 and the 鉞 See Yaou-teen's 釋宮小記經 卷五 百三十五 一人至側階, –Teae says that 銳 ought to be 鱿 after

Ying-tă, and on the authority of the

文, which, however, only defines the character

6

as a weapon grasped by the imperial attend

ants' ( 侍臣所執兵). 側階,‘the

side steps ; but both Ts'ae and Këang Shing agree in saying that the steps on the north of the hall, of which there was only one flight are

to be understood. Shing says:一側階,北 下階也在北堂之下側之 言特北堂惟一階,故曰側 谐. So, also Ying-ta, who observes further, that of the seven weapons mentioned in this par. it is only the戈 of which we have any

6

particular account. Of the rest we have no description. The names and forms of ancient and modern weapons being different, we cannot

their places in the hall. 22. 麻冕一

see Ana, IX., iii. 黼裳,-the skirt of the

emperor's dress on sacrificial occasions was

variously adorned. See the 'Yih and Tseih,’p.

4. The‘axe'

was one of the figures upon

it, and Ying-tă supposes it is mentioned here,

by synecdoche, for all the others. It may be

so; but I take, as in p. 15. Ch'aou is here for the first time called 'king;' but still he goes up by ‘the guests' steps,' not presuming to ascend by the others, while his father's corpse

was in the hall.躋-升

蟻裳

‘ant skirts;' meaning dark, like the colour of ants. They all entered and took their places;" i.e., the places proper to them, according to their various ranks.

28. 太保至彤裳

-we can easily see how the three dignitaries in the ceremony which they did. Their skirts

here mentioned should take the prominent part

were of a pale red colour (彤=纁),−the proper colour of their sacrificial dress.

介 圭,‘the grand mace (介=大), a cubit and 2 inches long, called also 鎮圭. See the Chow Le, Bk. XIII., on the duties of the 玉

下循訓揚王御秉由圭彤 用大臨末

答卞君 命憑

階宗太

揚瘦周
燮 玉命 命賓奉保
汝儿○ 階太同承

武天率嗣道曰史瑁介

caps and red skirts. The Grand-protector bore the great mace. The minister of Religion bore the cup, and the mace-cover. These two ascended by the eastern steps. The Grand-historiographer bore the testamentary charge. He ascended by the guests' steps, and advanced to the king with the record of the charge, saying, 24“Our great lord, leaning on the gen-adorned bench, declared his last charge, and commanded you to continue the observance of the lessons, and to take the rule of the empire of Chow, complying with the great laws, and securing the harmony of the empire, so as to respond to and display the bright instructions of Wăn and Woo."

east or emperor's steps, because the authority

of king Ching was, as it were, in their persons, to

人:It belonged to the emperor, and was one and the minister of Religion ascended by the of the emblems of his sovereignty. 上宗 –this was, no doubt, the minister of Religion, the of Bk. XX., p. 9. In the Chow Le

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be conveyed in the present ceremony to his son.

is the testamentary charge which the historiographer had written or graved on tablets by the guardian's order ;-see par. 12. He ascended by the guests' steps, being only an employé in the premier's department. Other reasons for his

doing so have been assigned;─unsatisfactorily.

he is called, and immediately subordinate in his department were the two 宗伯(Thus' says K'ang-shing, there were three 宗伯. By 上宗 here are in - here is best defined by 進, and 御王 御 By上宗here There by, tended the大宗伯and one of the 小宗 and one of the 小宗 册命以册命進於王 伯

one of them carrying the, and the other

the 'This view may be rejected without

hesitation.上宗 is the宗伯par eminence,

24. —' saying.' Some make the nomina

tive to this, as if what follows were what had

been written. But this is not to be supposed.

What was written was what the king had spo

ken, as recorded in parr.4-9. In presenting

so denominated probably as superior to the two the record the historiographer made the brief

小宗伯同 is defined-爵名‘the |

speech which is here given. 道揚

name of a cup. It must have been some par命=宣揚臨終之命

ticular cup which the emperor only had the right

to employ in sacrificing. 瑁 瑁,−see on the 汝嗣訓命汝嗣守文武

* Can. of Shun,' p. 7. This was what I have 之大訓‘charged you to continue to keep

called there a sort of frame by which the

genuineness of the gem-tokens conferred on the the great lessons of Wan and Woo.' 臨

difft. princes was tested.' We see here that it-to descend and be sovereign over

was itself made of gem. We can easily under

stand how the other tokens or maces could be

tested by it; but it is not explained how it was

the country (=empire) of Chow.. 大

卡=大法, ‘the great laws' This clause

applied to the . The Grand-guardian seems to declare that the emperor was not

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祭王乃忌四其予答王之 受天方能末日再光

咤宿同威以而小眇拜訓。 上三○敬亂子眇興○

25 The king twice bowed low, and then arose, and said, "I am utterly insignificant and but a child; how can I be able to govern the four quarters of the empire with such a reverent awe of 26 the dread majesty of Heaven?" He then received the cup and the mace-cover. Thrice he advanced with a cup of spirits; thrice he sacrificed; and thrice he put the cup down. The minister of Religion said, "It is accepted."

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absolute, but subject to certain constitutional
laws. See Ke-seuen, however, would make 'the
great law' to be that delivered by Shun to Yu
in Pt. II., Bk II.,
p. 15.

6

Pp. 25, 26. Ch'aou's acceptance of the sovereignty. , derived from the eye and small, has the sense of 'little,' insignificant.' The repetition of it expresses that idea strongly. The whole

the top of the western steps a little eastwards, with his face to the north. The historiographer stood by king Ching's coffin, on the south west of it with his face to the east. There he read the charge, after which the king bowed twice, and the minister of Religion, on the south west of the king with his face to the north, presented the cup and mace-cover. The king took them, attendant, advanced with the cup to the place and having given the cover in charge to an

expression-between the pillars where the sacrificial spirits

is a very humble designation of himself by the new emperor.

而亂亂 is in the

were placed. Having filled a cup, he advanced

to the east of the coffin, and stood with his face

to the west; then going to the spot where his

sense of. The critics nearly all take father's spirit was supposed to be, he sacrificed,

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pouring out the spirits on the ground after

, and complete the meaning-which he put the cup on a bench appropriated

'can I govern the four quarters of the empire as my ancestors did? This does not seem to be necessary.

usage

其能而亂四方一其何能
而治四方, according to a common
of而敬忌天威-comp.敬
天威 in par. 6. 敬忌 occurred in Bk.
IX., p. 19. 26. 7-the
乃受同瑁the

king received these things from the minister
of Religion, who had taken them up to the hall.
He received them,' says Kang-shing, one
with each hand;' but we do not know the
manner of the action. Nothing is said of his
receiving the great mace,' which the guardian
had borne up. No doubt he had received it, and
disposed of it somehow.

6

三咤-Ts'ae after Gan-kwǒ defines 宿 by

advanced the cup.' K'ang-shing says:

一宿肅也徐行前日肅 宿 i. q., meaning to go gently forward. The two definitions, it will be seen, may admit of a similar interpretation. When the king received the record of the charge he was standing at

for it. This he repeated three times. Such is the account of the ceremony given by Ying-tă, which must be nearly correct, if it be not so in every particular. He says three different cups were used, while we should rather suppose that

sacrifices were all made with one,-the

which is mentioned. The account in this

point, however, agrees better with the 三咤
咤 being taken in the sense of
咤being
奠爵 ‘to
set down a cup.' There is a difference of opinion
both as to the form and meaning of this char-
acter. On these points Ch'in Leih has said:-
"There are two explanations of Gan-kwo
defined it as meaning

"to put down a

cup;" and most scholars have concurred in his view. Soo Shih, however, considered that it meant "to raise to the teeth without drinking," like, in the par. below. At first I was inclined to agree with Soo, principally because of the 'mouth') at the side of the character.

Subsequent examination altered this view.咤

is a mistake for, with which the

quotes the passage. Gan-kwo's explanation ought not to be altered. If and w

were the

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出太 同祭拜宗同受
廟保拜○人秉同
門降 王宅太同璋降
俟。收名 答授保拜以

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拜宗受王酢以大

侯 ол 人同答授異保

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27 The Grand-protector received the cup, descended the steps, and washed his hands. He then took another cup, and in his hand a half mace, in order to make the responsive sacrifice. Having given the cup to an attending officer, he did obeisance. The king

28 returned the obeisance. The Grand-protector then took back the cup, and sacrificed with it. He then just tasted the sacrificial spirits, returned to his place, gave the cup to the attendant, and did obeisance. The king returned the obeisance.

29

The Grand-protector descended from the hall, when the various

articles were removed, and the princes all went out from the temple gate and waited.

same in meaning, why should we not find one

or the other of them in the two contiguous paragraphs ?, See the 集說 上宗日 響-both Gan-kwǒ and Wang Suh explain this-The minister of Religion said to the king, "Drink now;"' referring to the custom for the offerer to drink some of the sacrificial wine, and so receive blessing from the spirit or spirits sacrificed to. I prefer to take the meaning as in the translation. The Daily Explanation'

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With the new cup and this mace the guardian

again ascended the steps以酢以報 祭, ‘to return the sacrifice;' here, it seems to

me = 'to repeat the sacrifice,''to offer a second sacrifice.' The young king had in his sacrifice acknowledged to the spirit of his father that he had received his testamentary charge; it now belonged to the Grand-guardian to inform the same spirit that he had communicated that charge.

授宗人同拜=以

says: :一宗伯乃傳神命而言日,授宗人而拜 By宗人

先王已饗之矣

we are to

understand one of the employés in the dept. of the

minister of Religion. The' bowing' was to the

Pp. 27–29. How the Grand-protector conclu- spirit of the departed king, represented probably

ded the ceremony. 27. 太保受同 by a tablet, where it was supposed to rest. The

thehere must be that which the king had used. If we are to suppose with Gan-kwo that a difft. cup was employed for each libation, I

should think that the may have been used

guardian could not bow, and carry the cup and

mace at the same time; he therefore handed them to the attendant.

王答拜,-the

king returned the obeisance as for his father. 28. i- -see on 咤 in the last par.

to fill them. 降盥:'descended-i.e, went 宅一居. The Daily Explanation'expands

down the steps, putting the cup back into a

basket (下堂反于篚)-and washed it into 退居其所立之位

his hands. It was customary to wash the hands before offering sacrifice. The F is described as a‘half mace carried by ministers' (半圭 日璋臣所奉). Its make is called 邸 in the Chow Le, Bk. XX,典瑞

拜王答拜,-as in the last par. Many

e

critics, however, say that the bows were made to the new king, and returned by him for himself. have not borne sufficiently in mind that the service described in this Book was one of an

do not think this is unlikely. The crities I

character. 29. 收有 xtraordinary

司收撤器用,‘the proper officers re- of the coffin and by the sacrifices, been conmoved the apparatus of the service.' 廟 verted into a sort of ancestral temple.

門,一this is the Loo gate, The private apart- 俟‘waited;' ie, they waited to have an

ments had for the time, through the presence audience of the new sovereign.

this Book and the next.

I append here the remarks of Wang Pih on The difficult point on which he dwells will be found treated of on the Announcement of king K'ang:

last par. of the

顧合其全典論而以下賢義當幼定以肯 命爲終是謂以暫爲之夾當武主天聖 康一中紀之爲釋萬聖輔無王以下人嫌 王篇閒載敘三非世賢王毫之君如之疑 之一命國事年禮法也室髮崩臨泰心之 誥正誥家可之也周以所之也天山待防 1其之始也喪此公天以未位下之天亦 書始詞終蘇既言召下處盡冡謂安下以 只一不之氏成誠公之事周宰宜周而 當正多大之服足天聖制公擁鎮公不人 之疑洞料惑王懲此小所不閒吁未不周世善 心之然姦人之創防張大以暇而可易失公之用 待念而宄心顧前危末之綏考終畏以其召議權 骨行無餘倡命日慮命臣定定不哉常經公權者 肉之所孽此古身患其無王禮免雖法是處可伊 而以顧戲一所履之設一室儀後日論乃變易尹 不大忌俟大未之計施髮者於世處然謂用一 肯公者門變有變乎使之密倉之變處之不乎人 起至也隙乎豈故召內可矣卒譏權變權免古而 嫌正豈蠱成非出公外議而之評宜而以後今已

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