罔世小公罔不降 處風 懋攸臧政○子移 祗色 弼 德勸厥由道一四 師率亮克◎臧俗有人方 言下 勤惟民革升以 have altered. Through the four quarters of the empire there is no occasion for anxiety, and I, the one man, enjoy repose. 4 The prevailing ways now tend to advancement and now to degeneracy, and measures of government must be varied according to the manners of the time. If you do not manifest your approval of what is good, the people will not be led to stimulate themselves 5 in it. But your virtue, O duke, is strenuous, and you are cautiously attentive to small things. You have been helpful to and brightened four reigns, with deportment all-correct, leading on the inferior officers, so that there is not one who does not reverently take your words as a law. Your admirable merits were that of many in the if we reckon from the date of the Announce- |臧云云,the people, we are to suppose, ment about Lǒ,' we have more than 40 years. 世變 tion’answers to 世Tsae says;一隻子 日世, ‘Father and son are called a fff. One generation passeth away, and another cometh.' 四方無虞−see the use of 無虞 in Pt. II, Bk. IV, p. 6. P. 4. of them deserved to be acknowledged, and that were now in that state, that the good of many acknowledgement would act as the best stimulus to others. The paraphrase of the 'Daily Explanation' is:-至于今日善者 固多而不善者亦容或有 之務必寬嚴興起其 為善者且懲治其為不善 者庶幾殷民有所畏慕益 Govt. must be varied according to the 相勸而化耳 臧善. In the character of the people; the time was come for first case it is a verb; in the second, a noun in discriminative measures. 道有升降,the concrete. –it would be hard to say how Gan-kwǒ under 5. The great virtue of the duke of Peih. 克勤小物-小物 stood this clause. His comment on it is little things,'= · small matters' (細行) 天道有上下交接之義, which By 四世,cfour generations,' we are Ying-ta only makes more dark by his expansion to understand the reigns of Wăn, Woo, Ching, of it. I have followed Ts'ae who observes that | and the existing reign of Kang. Ying-tä 有升有隆 ‘generous,' ‘affluent,’| refers to a passage in the 國語晉語 ‘good;' and 有降=有污‘foul' tim- 四 (near the end), about king Wăn, how he pure;' and then illustrates this clause and the next by saying that, when the duke of Chow took詢於八處,而次於二................... charge of Ching-chow, the character of the people, with their evil habits all-unchanged,而 rendered a firm and cautious dealing with them, necessary. When Keun-chin took charge, the people were considerably improved, and hence he was enjoined to be forbearing with them, 於辛尹重之以周召 which shows that in the 8th cent. B.C., it was the current belief that the duke of Peih had been a minister of king Wăn. and promote harmonizing measures. 不正色率下'with correct countenance 6 times of the former kings; I, the little child, have but to let my robes hang down, and fold my hands while I look up for the complete effect of your measures.' III. The king spoke, "Oh! Grand-tutor, I now reverently 7 charge you with the duties of the duke of Chow.-Go! Signalize the good, separating the bad from them; give tokens of your approbation to their neighbourhoods, distinguishing the good so as to make it ill for the evil, thus establishing the influence and reputation of their virtue. Where the people will not obey your lessons and statutes, leading on those below you.' But by 色 we are to understand all the deportment. Lin XX, ii, 2,一君子正其衣冠尊 model.' 嘉穎多于先王,this clause is in a measure opposed to the next. king K'ang could not but have a feeling of reverence in delivering it. The work that Keunch'in had done is not mentioned, but he appears in p. 13. 7. Many of the people of Yin had profited so much by the labours of the duke of Chow and Keun-chin with them, that they might be pronounced reformed, and should receive marks of favour, while those who continu ed obstinately bad should be made to feel that 旌别(low. 4th they were marked. tone)至風聲,these clauses show how the good should be dealt with. is the name of a peculiar kind of flag, used among other Even under my predecessors your admirable purposes to mark out places or paths; as a verb merits have been many; how much more must | here, it our ‘to signalize.’ I be indebted to you !” ㄠˊ = 旌别淑 予小子云 (=善)(一)-旌善別惡 with , we must not understand 'the robes let the meaning in the translation. 表厥宅 down and the hands folded' as expressive of idleness and indiference. The king. figures 里-表異善人之居里表 himself in the ancestral temple, in his robes and attitudes of reverent ceremony, happy in the thought that he had so able a minister on whom he might entirely depend. Compare the same language in the conclusion of Bk. III, p. 10. Ch. III. Pp. 6-11. SECOND PART OF THE CHARGE: THE SPECIAL DUTIES WHICH THE DUKE WAS TO DISCHARGE; THE DIFFICULTIES WITH WHICH HE WOULD HAVE TO CONTEND; AND THE METHOD BY WHICH HE MIGHT BE SUCCESSFUL. -'a signal,' 'to set up a signal ;'-akın to 旌 彰善癉惡-彰顯其善以 病其為惡者. The two parts of the clause are connected as in the first clause. 樹之風聲,with 樹之 comp. the expression 死之 Ana, XIV., xvi. The whole ='planting-setting up-for them, i.e., the good, their influence and reputation.' The 'Daily Explanation’gives for it-善者之風 6. 袛命‘reverently charge) 聲,使之卓然樹立顯于當 The charge being so great, being communicated 時傳于後世 弗率至畏 in the temple of king Wăn, having respect to the completion of the work of the duke of Chow, these three clauses describe how the bad 風利異體貴康慎慕井率 有四固申疆訓 未口商 體要 殄惟俗不恆海封畫俾典 公賢靡惟辭O守郊克殊 其餘靡好尙政以圻畏厥 mark off the boundaries of their hamlets, making them fear to do evit and desire to do good. Define anew the borders and frontiers, and be careful to strengthen the guardposts through the territory, in order to secure the tranquillity of the whole empire. 8.“In measures of government to be consistent and constant, and in proclamations a combination of completeness and brevity, are valuable. There should not be the love of what is extraordinary. Among the customs of Shang was the flattery of superiors. Sharptonguedness was the sign of worth. The remains of these manners are not yet obliterated. Do you, O duke, bear this in mind. 殊厥井疆殊別其井居疆界 井 the should be dealt with. wells,' about which their farms were distributed. It may be translated here by 'hamlets.' We see how the people-the peasantry-of Yin were Pp. 8–11. The difficulties the duke would have to contend with; and how to contend with them. or 8. 恆 is defined as the opposite of 暫 辭一辭令,‘proclama 'what is brief.' distributed over the country of which Ching- tions,'‘govt. orders.’ 體要理完 chow might be considered the centre. 申言簡 complete in principle, and compen are 畫郊圻-Ts'ae says that 圻 and in the dict., answers very well. Wang Ts'ëaou be considered to have a square of 800 le, or 64 squares of 100 le each, attached to it; and Lo or Ching-chow to have a square of 600 le, or 36 dious in expression.’We may take 貴and尙 as synonyms. 靡靡 is taken as having .e., of inferiors with their superiors. Ying-t练 the meaning of 隨順, ‘ready acquiescence,' shows that this was the meaning given to the phrase in the time of Confucius, by quoting the remarks of Han Ke (韓起), a statesman of Tsin, contemporary with the sage:一 -韓 squares of 100 le each. The extent from east 宣子稱紂使師延靡靡之 to west was greater than from north to south, but altogether there was as much as a square of 1,000 le. Thus the borders of Lo were also the borders of Haou.' See the 樂靡靡者相隨順之意:D have tried without success to verify this refer- t 固封守, strengthen the places of ward within the boundaries over which you are appointed.’一封域之内高深險 阻已設守禦者益謹飭之 Wang Chung-yun observes that, while the separation of the good from the bad was calcu lated to have a beneficial moral effect upon the people, these latter measures were a safeguard against any attempts at insurrection. remark attributed to him. Ying-tă has probably confounded 韓宣子 with the scholar 韓 tonguedness of the times of Yin is indicated in 終淫義寵 O 奢實由世 儲 9 I have heard the saying-Families which have for generations enjoyed places of emolument seldom observe the rules of propriety. They become dissolute and do violence to virtue, setting themselves in positive opposition to the way of Heaven. They ruin the formative principles of good; encourage extravagance and display; 10 and tend to carry all future ages on the same stream with them.' Now the officers of Yin had long relied on the favour which they enjoyed. In the confidence of their prideful extravagance they extinguished their sense of righteousness. They displayed before men the beauty of their robes, proud, licentious, arrogant, and boastful;—the natural issue was that they should have ended in being thoroughly bad. Although their lost minds have been in a measure i., p. 17. 9. On the general lesson of this | Ming dyn.) defines 驕 as心肆, the dise 由 soluteness of the mind;'淫=心佚,gue voluptuousness of the mind; 矜=心傲 ‘the arrogance of the mind; 一心浮 ‘the froth of the mind. 將由惡終,the par., comp. various passages of Bk. XV. priety.’ 禮=從禮‘to pursue the course of pro陵=犯 ‘to violate,' or 侵, ‘to invade,''encroach upon.’ 敝化 ‘they injured transforming changes,' i.e., they corrupt the public manners, acc. to which the characters of individuals are moulded. 敝= 10. 席寵惟舊一席 is used in the sense of 因or藉, to depend on. Their 壤 'favour' had been to them the mat on which they rested. The dict. gives on the character a shows the natural issue of the various ways and attributes which have been described, and attributed to the officers of Yin. It would be wrong to translate it as an historical future, We find a portion of this par., without any note of quotation, in the 左傳, where 必 appears instead of 將一襄二十七年叔 孫日服美于人,必以惡終 雖收云云, it is here that the note of Yen Sze-koo:一席猶因也言 若人之坐於席也 For怙侈 the‘Daily Explanation' gives―怙恃其 phrase, 放心, ‘the lost mind,' to which so 驕侈 侈 is extravagance, taking its much importance was subsequently attached by rise from pride. 服美于人,-Lin | Mencius, occurs for the first time in the classics. Che-ke understands this as meaning‘They閑之ㄧ'to bar them.’‘The root of evil,' tried to surpass other men in the beauty of their says Ch'in King, 'might still be present; and dress' (美于他人); but it is better to though the lost mind has been recovered, it may take the 于 after the adj. as in p. 5,-嘉積| be carried off again on the occurrence of tempta多于先王 Luh Këen(陸鍵;tion. 11. 資(=貨財, goods,'‘pro 厥慎德兹呼于時惟之 允殷父何乃以 惟始修士師其大 艱。 心公惟 ◎不邦訓訓年○ 同克君惟剛之○不惟 底成陳周不安王油 德富 于厥克公柔危日古惟能 道終和克厥惟嗚訓義訓 11 recovered, it is difficult to keep them under proper restraint. If with their property and wealth they can be brought under the influence of instruction, they may enjoy lengthened years. Virtue and righteousness!-these are the great lessons. If you do not follow with them these lessons of antiquity, wherein will you instruct them ?" 12 IV. The king said, "Oh! Grand-tutor, the security or the danger of the empire depends on these officers of Yin. If you are not too stern with them nor too mild, their virtue will be truly cultivated. 13 The duke of Chow was able to exercise the necessary caution at the beginning of the undertaking; Keun-ch'in displayed the harmony proper to the middle of it; and you, O duke, can bring it at last to a successful issue. You three princes will have been one in aim, and have equally arrived at the proper way. The penetrating power of your principles, and the good character of your perty.')富能訓惟以 年—itis difficult to say whether we should understand-by here we must understand the 資富能訓 as meaning, ‘Having property whole empire. The king had said in par. 3 that he had no occasion for anxiety about anything in the empire. His language here is different. It shows,' says Tsae, 'that he was one who could not rest easily in small achievements.' He would make assurance doubly sure. and wealth, if they can also be instructed,' or Notwithstanding their property and wealth, if they can be instructed. I think the former HIM EXERT HIMSELF. 12. 邦之安 不剛不柔this is the rule of view is preferable, as Chin King says:一旣 富以養其身又訓以養其 心全正性所以順正命此 conduct for the duke of Peih. He was to 所以永年也 時乃大訓 Pursue the right medium in dealing with the officers of Yin. 1. 一時一是:(The lessons of antiquity' can 13. 惟周公至厥 三后城 only mean those of 'virtue and righteousness.'-comp. Bk. XXI., p. 7. The crowding of difft. subjects into one short 心同底于道,Wang Tsënou says:– 三后之政前後以相濟為 心是日協心適因革之宜 各行其所當然是日同底 paragraph is annoying and perplexing. Ch. IV. Pp. 12-15. THE CONCLUSION OF THE CHARGE:-IMPORTANCE OF THE WORK ENTRUSTED TO THE DUKE; AND MOTIVES TO MAKE |