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成惟惟又聞窮公子
烈慎旣 >子之其小
以厥 烏系
孫基惟

事,心呼訓 亦時

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小子永膺多頭

四夷左衽罔不咸

道洽政治澤潤生

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于欽罔罔其有 成曆
日成無 周多 多不

前若

政先民弗式窮

王寡克惟

無賴】

賴民

measures of government, will exert an enriching influence on the people, so that the wild tribes, with their coats buttoning on the left, will all seek their dependence on them, and I, the little child, 14 will long enjoy much happiness. Thus, O duke, here in Chingchow will you establish for ever the imperial possession of Chow, and you will have an inexhaustible fame. Your descendants will follow your perfect pattern, governing accordingly.

15

“Oh! do not say, I am unequal to this;' but exert your mind to the utmost. Do not say, 'The people are few;' but attend carefully to your business. Reverently follow the accomplished achievements of the former kings, and complete the excellence of the government of your predecessors."

于道,‘The govt. of the three princes differ- |法以致治安譽流奕世謀

ing as this earlier and that later, yet each

aiding the others, is what is called 協心;詒後昆,皆于公今日基之

their measures, different as the change of man

ners and times required, yet always right in their own circumstances, is what is called

同底于道道洽,-comp.洽 於天下, Mencius, II, Pt. I., i, 7. 道 洽 and 政治 are one thing, or the course

and the issue of the rule of Ching-chow.

生民—

,-see Bk. V., p. 12. 左衽予膺多福 –see Bk. XXI., p. 14. 14. 公其 之基-Gan.kwǔ expounds this 公其 惟以是成周之治為周

see Ana., XIV., xviii., 2.

15. 惟既厥心

'to exert to the utmost.' The duke ought

not to shrink from his duty, because it was arduous.

周日至厥事,一neither

might he trifle with his work, thinking it easy.

欽若,-comp. in the ‘Can. of Yaou,

p. 3. By ‘the former kings' we are to under

stand Wán, Woo, and Ching. 以休于
前政
前政,−the former government' is that of

the duke of Chow and Keun-chin. The clause
will bear to be translated,-that you may
realize an excellence superior to the govt. of
your predecessors;' but we have two instances

立無窮之基業 子孫訓 of after an adj. in this Book, and not indi=順)其成式惟义,the Daily cating comparison. I prefer to consider 休 as Explanation’gives for this:一公之子孫 an active verb, and the whole以休美 有治民之責者亦遵守成周公君陳之政

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THE BOOKS OF CHOW.

BOOK XXV. KEUN-YA.

1

面 厥服世乃呼王 惟于有勞篤祖君若 字太成主忠乃牙日

小常績家貞愛惟嗚

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The king spoke thus:-"Oh! Keun-ya, your grandfather and your father, one after the other, with a true loyalty and honesty,

laboured in the service of the royal House, accomplishing a merit

INTRODUCTORY NOTE. In the note at the commencement of the last Book, I have said that the annals of king K'ang are peculiarly barren. No other event of his reign is commemorated but the appointment of the duke of Peih to the govt. of Ching-chow. During his time, however, several worthies of whom we have had occasion to speak passed off the stage. In Loo, Pihk'in, the son of the duke of Chow, died B.C. 1,062 (or 1,063), and was succeeded by his son Ts'ew (), or duke Kaou (A), who gave place in the king's 20th year to duke Yang (A). Yang died in the last year of the reign, and was followed by his son Tsae (), or duke Yew (). To the same year is assigned the death of Shih, the duke of Shaou, the co-worker with the duke of Chow in the establishment of the dynasty.

The viscount of Wei, the prince of K'ang, and Chung of Ts'ae have all likewise their deaths chronicled in this reign.

King Kang was succeeded by his son Hea (F), known as king Ch'aou (E), to whom the standard History assigns a very long reign of 51 years. The Shoo, however, is silent about him. The appointment of Keun-ya to be minister of Instruction, in the Book to which we have now arrived, was made by king Muh (), Ch'aou's son and successor, the first

year of whose reign is commonly placed in B.C. 1,000 (or 1,001). The brief notices of Ch'aou and his reign which we find in Sze-ma Ts'een and other authors are unfavourable to him. The first symptoms of decay in the dynasty date, indeed, from his time. In B.C. 1,038 the duke of Loo was murdered by a younger brother, who established himself in his room, while the king could do nothing to avenge so great an outrage.

Ch'aou died in a hunting expedition to the ed in the river Han, which he was crossing in a south, according to most accounts, being drownboat, whose planks were only glued together!

This account is no doubt fabulous.

THE NAME OF THE BOOK.-, 'Keunya.' The name is taken from that of the person whose appointment to be minister of Instruction forms the subject of the Book. Keun-ya's surname is not known. His father and grandfather, it appears, had been in the same office before him; and hence it is conjectured that he may have been the grandson of the Chief of Juy, who was minister of Instruction at the commencement of king K'ang's reign. This is

possible; but we cannot say more, for, acc. to the received chronology, the commencement of Muh's reign was separated from that of Kang by nearly 80 years.

The Book was not in Fuh-shang's Shoo.

CONTENTS. The Book is short, containing only seven paragraphs. The 4th and 5th parr.

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2 which was recorded on the grand banner. I, who am but a little child, have inherited the charge of the line of government transmitted from Wăn and Woo, from Ching and from K'ang, and keep also thinking of their ministers who were able to aid them in the good government of the four quarters of the empire;-the trembling anxiety of my mind makes me feel as if I were treading speak of the duties of the minister of Instruc- | however, were the distinctive figures of the tion. The other paragraphs stimulate Keun-ya to the discharge of them by motives drawn from the merits of his forefathers, and the services which he would render to the empire, making his sovereign no unworthy descendant of Wăn and Woo.

Pp. 1-3. The king speaks of the merits of Keun-ya's grandfather and father; of his own anxiety to get ministers equal to those of his ancestors; and of his hope that Keun-ya would render kim services which should prove that he was the worthy scion of a good stock.

grand banner. It was borne aloft when the emperor went to sacrifice;-see the same Bk. of the Chow Le, on the duties of the, p. 2. The names of meritorious ministers, moreover, were inscribed on it during their life time, preparatory to their sharing in the sacrifices of the Chow Le, Bk. XXX., on the duties of the ancestral temple after their death;-see the 司勳 p. 3. 2. 惟予至遺緒,

|—it is inferred, and with reason, from the language of this clause, that the king had lately

1. succeeded to the throne, and that this Charge to Keun-ya was delivered in the early part of

-Ma San (Ming dyn.)

his reign. Chronologists generally refer it to gives the following definitions of and his 3d year. But how is it that while speaking

-盡心之謂忠無一念之不 TŁTIZH

享樂

The putting forth one's

whole mind is called; there is not in it the

:

of the line or clue of govt, as being transmitted

to him from Wan and Woo, Ching and K'ang,

he makes no mention of K'ang's successor, his

own father? The prefatory note expressly assigns the charge to king Muh. 亦惟

insincerity of a single thought: holding firm the meaning of this is, that while

the way of principle is called ; there is not

in it the incorrectness of a single action.' We

must understand a preposition, or

between 勞 and 王

the king felt that he himself could not follow

his predecessors passibus æquis, he thought also how they, so superior to him, had yet been

assisted by very able ministers. What cause

於太常 was there then for anxiety to him! HE

-is the name of the grand imperial. In the edition of the 'Thirteen King,' for

banner. The Chow Le, Bk. XXVII., makesŻE we have 先正之臣

mention of the, or superintendent of But Gan-kwo's comment- 亦惟

banners,' who had charge of all the nine flags

or banners' (九旗)常, therefore, is in that passage used apparently as synonymous

with. Commonly, however, we find it used

祖 之臣-shows that he must have read 先

E. E probably crept into the text from Bk. XXVIII., p. 1, q. v. 亂四方

with reference to the grand standard, on which were figures of the sun and moon, with figures -see 'The Testamentary Charge,' p. 25. 蹈 of dragons, lying along its breadth, one over the-this representation of perilousness other head above tail. The sun and moon, is also found in the Yih King, under the diagram

小中罔敢爾典考舊肱爾 民○中弗身式○服心子 惟夏惟正克和弘無膂翼 日暑爾民正民敷忝纘作 怨雨之心罔則五祖乃股

3 on a tiger's tail, or walking upon spring ice. Inow give you charge to assist me; be as my limbs to me, as my heart and back-bone. Continue their old service, and do not disgrace your grandfather

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4

and father.

"Diffuse widely the knowledge of the five invariable relations of society, and reverently seek to produce a harmonious observance of the duties belonging to them among the people. If you can be correct in your own person, none will dare to be but correct. The minds of the people cannot attain to the right Mean of 5 duty;–they must be guided by your attaining it. In the heat and rains of summer, the inferior people may be described as murmuring 3. 今命至心膂, comp. the |之本則在爾之身與心典 various ways in which Kaou-tsung spoke of 則欲 至正而無偏爾身

Yue's relations to him, IV., Bk. VIII., Pt. i.,

pp. 5–8; and also par. 11 of the Yih and 不先自正求
正求民之

Tseih.’

舊服=先公之舊職

the old office of your fathers. The only dif

ficulty is with the Th. It would seem to be

=汝, and then 乃舊服, is ‘the old duties

于下猶表 蓋上之于下

之于景 源之于流也表曲而求景

直,源濁 而期流之

which would almost seem hereditary in your 之事 爾身能先 先自

無之

繼汝 而民 民敢有 有不正者乎

family, Ying-tă ingeniously says 繼汝

先世舊所服行. This par. and the 欲其至中而不悖然民

next show that Keun-ya's father and grand- 不能自于純粹無疵之

father had been the ministers of Instruction.

地惟視爾之中,以為化導

P.4. The special duties of Keun-yu, and the 爾心微有不中,而望民之

importance of his exemplifying himself the lessons

which he taught. 弘敷五典,comp.

中也得乎 5. How sympathy for

Shun's charge to Söě, his minister of Instruc- the hardships of the people should move Keun-ya to 小民惟日怨

tion,敬敷五教五教 embraces labour for their good.

what are here called五典 and 則典 de- 姿,‘the inferior people may be described as

notes the social relations, with their obligations, murmuring and sighing.' is to be

as 60 many canons or unchanging rules of life; denotes those obligations recognised and

obeyed as practical duties or laws of conduct. 式=敬‘reverently?' 爾身云云 –comp. Ana. XII, xvii.,子帥以正孰 敢不正. The paraphrase of the Daily Explanation' is interesting:一至于立教

taken as in Bk. XIII., p. 12,儀不及物 惟日不享祁一大,‘great 厥

indeed are hardships !” 惟艱哉‘theirs As the Daily Explanation' saya, 小民終 歲勤動求溫飽而不可得 饑寒切身怨無告何其

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用爾 人王王鳴 其
其哉

奉惟成烈謨呼

若敬以啟丕不
不民

惟艱哉思其

亦惟曰怨各廠

春冬祁寒小

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正佑承顯乃艱厥

and sighing. And so it is with them in the great cold of winter. How great are their hardships! Think of their hardships in order to seek to promote their ease, and the people will be tranquil. 6 Oh! how great and splendid were the plans of king Wăn! How greatly were they carried out by the energy of king Woo. They are for the help and guidance of us their descendants;-all in principle correct and deficient in nothing! Do you with reverence illustrate your instructions, and enable me to honour and follow 生理之艱哉 思其云云, –the advice here given to Keun-ya is substantially the same with that given to Tae-kë

by E Yin,無輕民事惟難. The student will say, 'But Keun-ya was the minister of Instruction, whose province was the minds of the people, whose business was their moral training:-how is it that he is here directed to think of the difficulties of their lot, and to provide for their material well-being?' In answer to this, there may be quoted first the re

necessity to suppose with Lin Che-ke that it is spoken to Keun-ya, not as minister of Instruction merely, bnt as uniting with that office the dignity of one of the Kung, and so charged

with the harmonizing and regulating of the operations of Heaven and Earth' (Bk. XX., p. 5), able somehow therefore, and bound, to mode

rate the heats of summer and the cold of winter.

[In the Le Ke, Bk.鯔衣, p. 17, we have

most of this par., with some trifling variations:

-君雅日夏日暑雨小民

marks of Chang Urh-këa (張爾嘉;Ming
dyn.):-'When the nourishment of the people 惟日怨

is provided for, their moral training may be

carried on with advantage. While they are惟日怨]

groaning amid their sufferings from hunger and
cold, it is vain to require from them to pursue
the Mean, and discharge all the duties belong-
ing to their various relations.' See the
Next we may refer to the exposition of the duties
of the minister of Instruction in the 9th Bk. of
the Chow Le, from many parts of which we might
suppose that he was the minister of Agriculture,
and charged with the care of the material well-

being of the people, rather than with what is

commonly understood as the business of their

冬新寒小民亦

P. 6. The king mentions the achievements of the dynasty in the past, and hopes not to come short of his predecessors by the help of Keun-ya, who likewise will thus be shown no unworthy son of his fathers. 不顯至缺,-see

all this quoted by Mencius, III., Pt. VI., ix., 6.

用奉若于先王by先

王 we are probably to understand kings Ching

and Kang. 若一順. The whole=使子

education. That poverty tends to crime, and 得奉順成康之舊· 對楊

competency to virtue is a maxim recognised in

China from its earliest history. These remarks 文武之光命-compare 答揚 seem to explain sufficiently anything that might 武之光訓, Bk. XXII., p. 4.

scem incongruous in this par. There is no however, indicates what issued from Wan and

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