תמונות בעמוד
PDF
ePub

2

不刃礪乃弓弔無敵乃 O

善無乃戈矢備敢乃甲

敢鋒矛鍛乃不干胄

[ocr errors]

"Have in good repair your coats of mail and helmets; have the laces of your shields well secured :-presume not to have any of these but in perfect order. Prepare your bows and arrows; temper your lances and spears; sharpen your pointed and edged weapons: -presume not to have any of these but in good condition.

care of the oxen and horses of the army; further, that the troops on no account leave their ranks or go astray; and finally, he appoints the day when he will commence operations against the enemy, and commands that all the requisite preparations be made.

P. 1. Opening of the speech. Occasion of the expedition. By 'men' we are to understand all in the host, his own subjects of Loo, and the troops of States whom he had called to aid in the expedition,-officers and common men.

1 ZZ-there is a difficulty here with the interpretation of 1. Teae, after Soo Shih, takes the characters as -formerly,' so that the meaning of the clause is'Formerly, the wild tribes of the Hwae and the Ts'eu rose in insurrection together.' But why refer to what they had done in former times? We must understand, on this construction, something like-'And now again, they take advantage of our present circumstances, and give fresh trouble, so that we have to take the field against them.' This is the way in which theDaily Explanation' brings out the mean

ing:一往淮夷叛亂,為王室 24

之患今又乘我始就國 軍旅未習乃脅徐方之戎

Gan-kwo's view was different. He took 1 indeed as --not adverbially, however, but as a verb, meaning 'to go,'—'we are going,' or 'let us go.' The is, 'this,' or 'these.-'We are going to those tribes of the Hwae and of Seu, who have risen up together;' i.e., we are going to chastise them. This construction is followed by Lin

#

of Ts'eu' is a question which cannot be fully answered. was properly the name of the wild people on the west of the Middle kingdom. Possibly, a tribe of them had forced their way to the eastern coasts, and settled in one or more places of Ts'eu, continuing to retain their original designation. Wang Kăng-yay [often mentioned likewise as Wang Ch'ung-yun (E

has an instructive and suggestive

note on the passage:-" means "to go." The passage is best taken with K'ung Gan-kwo as meaning "We are now going to smite those F and Jung." Kung says that the various tribes of wild people were simply bridled by the emperors of the early dynasties and allowed to dwell in different places within the different provinces; but I venture to think that the true state of the case concerning them was this:Anciently, when the country was first peopled, it was not possible for the principles of propriety and righteousness to penetrate everywhere with a transforming power. All who were unaffected by those principles were classed as E or Jung, and all who recognised them and came under their influence were said to be Hwa

and Hen (輒謂為華夏). We are not to

the nine provinces, in what are called "the four seas," in order to be Jung and E. In the

suppose that it was necessary to be living outside

account of Yu's five domains, indeed, the Man and the E are said to have been in the domain. of Restraint and the Wild domain; but when we examine the state of the empire of Chow,

we find “the white Teih” (*) in Tae

yuen [in Shan-se], the E of the Hwae and the

Jung of Tseu in the province of Ts'eu, the Lae E in Tse), and the Jung of Luh-wun about the E river (

Che-k'e and Keang Shing, the latter of whom. Even such great States as expounds the clause:

徐戎起為寇者: I have trans

lated according to this view. The wild tribes about the Hwae' are mentioned so far back as the time of Yu;-see 'The Tribute of Yu,' Pt. i, p. 35. They belonged to the province of Ts'eu, and why there should be mentioned in addition to them another tribe, called the Jung

Woo and Tsoo had to drive out the E and Teih. It is plain that these tribes were not coufined to the two domains to which we have referred. Shun told Kaou-yaou to restrain by punishments the Man and E who were disturbing the empire, which simply means that he was to punish those who denied the principles of propriety and righteousness, and violated them. The critics, not examining the case sufficiently,

[graphic]

3

4

越逋其刑。汝牿乃牿今 逐逃風 風○則牿無 則牿無擭牛惟 無臣馬 電 臣馬有之敢 之敢做馬淫

復敢接牛 牛常傷傷乃杜舍

"We must now largely let the oxen and horses loose, and not keep them as usual in enclosures:-do you shut up your traps, and fill up your pitfalls, and do not presume to injure any of the animals let loose. If any of them be injured, you shall be dealt with according to the regular punishments.

"When the horses and cattle are seeking one another, or when your followers, male or female, abscond, presume not to leave the

have rashly said that Kaou-yaou took weapons of war to deal with those people. They have

not considered that the Man and E were dwelling with the mass of the ordinary population of the Middle Kingdom. There was no occasion for military operations against them. It is absurd to think of such measures as those of after ages, the despatch of a great general to punish and smite the various tribes of barbarians.'

and horses.' K'ang-shing endeavours to explain it from 'manacles,' i.e., hobbles attached to the feet; but this is to be rejected. As they marched through the country, the soldiers would have, especially at night, to let loose (舍一放) their cattle, to rest them

and let them seek pasture, instead of keeping them in stables or enclosures. They would have to do this, 'extensively and carelessly'

P. 2. The soldiers must have their weapons all in good order. 救 is defined in the 說文 often. The critics all define 全 here by by擇, ‘to select,' and the 玉篇 similarly 大, ‘greatly;’but the other meaning which

gives 簡 for it. Ts‘ae explains it by 縫完to I have indicated must not be omitted. Below, stitch and make whole, and Kang-shing by y in傷牿and牿之傷牿 is used simply 徹, which comes to the same thing. The to indicate the cattle. Ying-th says:一 言 meaning evidently is that in the translation, 牛馬在牿遂以牿為牛馬 whatever may be the specific force of this term,一名下云傷牿牿之傷

The 'coats of mail and helmets' were made of

means

[ocr errors]

leather, which may have been studded or fenced. What is intimated about the with more or less of metal. character of the country shows how thinly it must have then been peopled. With and

6

properly the strings attached to a shield.' The soldiers are required to see that they were

in good order. 無不弔 (tein),‘in

perfect condition’弔一至· Teae defines 鍛by淬 ‘to put in the fire and then in

water,' = 'to temper.' The character denotes

the ‘forging ’of metals generally. 鋒刃 -'sharp points and edges,'-i.e., weapons for

thrust and cut.

P. 3. The people must look after the ground in the line of march, so that the cattle of the army

should not be injured. The charge here must be

comp.擭 and 阱 in (The Doctrine of 一塞, (to fill up.

the Mean,' Ch. vi.

None of the commentators touch on 'the regular

|
P.4. The soldiers must on no account leave
their entrenchments or ranks; and the people must
carefully return strayed animals and absconded

punishments' for the offences here indicated,

nor do I know what they were.

followers. 馬牛其風-the dict. ex

plains, with reference to this passage, by

taken as addressed to the people, though that, to stray;' but usage shows that such

is not mentioned in the text. 淫舍牿 straying is like that ' when the wild ass snuffeth 牛馬牿 is defined in the 說文: up the wind;'-牝牡相誘謂之風 牛馬牢, an enclosure or stable for oxen 臣妾逋逃-the臣妾 are camI

as

5

魯逮乃我有牛攘有越之 人糗惟常誘踰常逐我 三則糧征刑。臣垣刑不商 郊有無徐○無復賚 三大敢戎甲竊敢汝汝 遂刑不峙戌則馬寇則乃

ranks to pursue them. But let them be carefully returned. I will reward you who return them according to their value. But if you leave your places, to pursue them, or if you who find them do not return them, you shall be dealt with according to the regular punishments. And let none of you people presume to rob or detain vagrant animals or followers, or to jump over enclosures and walls to steal away horses or oxen, or to decoy away servants and female attendants. If you do so, you shall be dealt with according to the regular punishments.

"On the day Kea-suh I will punish the tribes of Seu ;-prepare roasted grain and other provisions, and presume not to have any deficiency. If you do, you shall suffer the severest punishment. Yemen of Loo, from the three environing territories, and the three tracts beyond, prepare your posts and planks. On Kea-suh I will commence

followers who had to gather fuel, cook, &c. Kin | Le-ts'ëang tells us that to every chariot there were attached three men in mail, and 70 foot soldiers, with other 25 followers, who are those

intended here by 臣妾: 越逐一越

means ‘getting over' the entrenchments.

祗復之,this must be understood as addressed to the country-people who should fall

in with such animals and camp-followers. Both they, and soldiers who should themselves pursue after the vagrants, are addressed in

不復汝則有常刑; but the rest of the par. regards only the people who should thus offend. Gan-kwǔ, indeed, supposes that

敢,云云, is addressed to the soldiers, against stealing from the people, and Woo Ching that it is forbidding them to steal one from another; but the view which I have proposed seems much more likely.

我商賚汝 I will

deliberate and reward you;-the meaning is as I have expressed it in the translation. The peculiar force of, 'to appropriate on temptation of occasion offered,' should be expressed in a translation.

P.5. The time is fixed for direct operations, and everything required to be in readiness. We are to suppose that the marching would be over by the day Këa-suh, and that they would be

then in front of the enemy.

峙儲備 魯人 三郊三遂the country beyond the

'to have collected and prepared.'

capital to a certain extent was called, and beyond this again it was denominated

Gaubil observes that it is difficult at the present

day to get correct ideas of what was really

intended by these designations of the frontiers; and that it is difficult to account for the mention of three keaou and three suy.' Wang Suh thinks that the troops from the keaou and suy on the east were left to guard the country, and hence, as only those from the other three went forth on the expedition, only they are mentioned. This was the view also of Gan-kwo. Ying-tă, however, puts forward another view, which is in

consistent with this, though he does not seem

to be aware of the inconsistency.-In the imperial domain, to a distance of 100 le was called 郊, and beyond that was the遂.In the 郊 were the six hiang (六鄉), which furnished the ‘six hests' (六軍。 while the

則敢乃郊殺無供築甲峙 有不芻三魯餘汝無戌乃 大多人刑則 我楨 刑汝無峙三非有不惟 榦.

my entrenchments;-dare not but be provided with a supply of these. If you be not so provided, you shall be subjected to various punishments, only short of death. Ye men of Loo, from the three environing territories, and the three tracts beyond, prepare the forage, and do not dare to let it be other than in abundance. If you do, you shall suffer the severest punishment."

suy extending 200 le beyond, furnished, if need were, six subsidiary hosts. In a large State of 100 le square, the keaou extended 20 le from the capital; and as it was supposed to furnish only

three hosts,' and, if need were, three auxiliary hosts, it is inferred that these might all be called

to them, as they were nearer than the others

to the seat of war. 無餘刑 punish

ments without remainder.' It is difficult to say what punishments are meant. The addition of shows that they were short of death.

郊三遂之人: The lan- Gan-kwo simply says--t various punishments.. Kang-shing and Wang Suh agree in saying that the punishments were such as would in

guage in the text, therefore, is simply equivalent to 'the army of Loo,' and we do not need to inquire further about a 4th keuou and a 4th suy.

楨梌: are‘the posts and planks' for

the framework in which walls are raised in

China by pounding earth and lime together

(題日楨旁日梌). From the mention of the 'men of Loo, it is inferred that |

volve the parents and children of the offender, so that none should be exempt from them.

We have in this par. and the last the 'regular

punishments’(常刑), which were well de

fined and known; the 大刑‘great punishment' or death; and these 無餘刑

there were men of other States also in the army,
while they were required to provide the planks
and posts, and forage, such labour being easier | and hay,

are distinguished as 'new-mown grass

[blocks in formation]

1

[merged small][merged small][subsumed][ocr errors][merged small][subsumed]

The duke said, "Ah! my officers, listen to me without any noise. I solemnly announce to you the most important of all sayings.

It is this which the ancients have said, 'Thus it is with all people,

NAME OF THE BOOK. The Speech among the passes of the Heaou mountain of the duke of Ts'in.' At the time when this, in the pres. dep. of Ho-nan, and sustained a speech was made, the States of Tsin (4) and terrible defeat. The troops were nearly all cut Tsin (秦) were among the most powerful to pieces, and the three commanders were taken prisoners. of the empire. In в.c. 630, they were engaged together in the siege of the capital of Ching (), and would have extinguished that principality, but the duke of Ts'in was suddenly induced to withdraw his forces, leaving three of his officers in friendly relations with the court of Ching, and under engagement to defend the country from aggression. These men, however, were entirely in the interest of their own prince, and one of them, called Ke-tsze (L), sent word, in B.C. 627, to Ts'in, that he was in charge of one of the gates of the capital, and if an army were sent to take the place by surprise, Ching might be added to the territories of Tsin. The duke-duke

Mul laid the matter before his counsellors. The most experienced of them the famous Pih-le He) and Keenshuh-were against taking advantage of the proposed treachery. The duke, however, listened rather to the promptings of his own ambition, and the next year sent a large force, under his three ablest commanders, hoping to fall upon Ching all unexpected. The attempt failed. Ching was warned of the approaching danger; and the commanders, vexed and disappointed, were leading the army back, when it was attacked by the troops of Tsin

captives to death, when he was persuaded by The duke of Tsin was intending to put these his mother to send them back to Ts'in, that duke Muh might himself sacrifice them to his anger for their want of success. Muh, however, did no such thing. He went out from the capital to meet his defeated officers, and comforted them, saying that the blame of the defeat was his own, who had refused to listen to the advice of his wise counsellors. Then it is said he made the speech here recorded, for the benefit of all his ministers.

That the speech was made on the occasion thus described rests on the authority of the preface to the Shoo, which has generally been followed by the critics. The, however,

while it relates how Muh met his commanders and comforted them, says nothing of the speech. And Sze-me Ts'een places it three years later, and on a different occasion. After some unsuccessful attempts to wipe out the disgrace at the Heaou hills, Tsin made a great raid on its neighbour in B.C. 624, when Tsin did not dare to meet the enemy in the field. Then duke Muh crossed the Ho, and had the bones of his slaughtered host collected, and interred in one place, making great sacrifices and mourning on the occasion, and delivering this speech, to acknowledge and transmit the memory of the fault he had committed.

« הקודםהמשך »