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商冢發○威文天刳姓殘 惟君以肆大震剔焚害 受觀爾予勳肅怒孕炙于 罔政友小未將命婦忠爾 有于邦子集天我皇良萬

the myriad people. He has burned and roasted the loyal and good. He has ripped up pregnant women. Great Heaven was moved with indignation, and charged my deceased father Wăn reverently to display its majesty; but he died before the work was completed. “On this account I, Fă, who am but a little child, have by means of you, the hereditary rulers of my friendly States, contemplated the government of Shang; but Show has no repentant

Pe-kan's wife to be ripped up. No earlier ac

wives and children,(三族) all suffered | Meih, of the Tsin dyn., says that he also caused with the offender. 官人以世,count to that effect, however, is known. King -'he officed men according to their generation, Woo is no doubt rehearsing things which were or genealogical connection. The Daily Exˊ commonly charged upon the tyrant at the time. planation' makes the meaning to be that Chow 皇天一 -see on the 'Announcement of put into office all the friends of his favourites.

-其用人,則不論賢否但其 心之所喜卽幷其子弟親 屬悉寵任之. But this view of y His unwarrantable. Mencius, in the passage

above referred to, says that king Wăn salaried the descendants of meritorious officers. But tho' such men might be salaried, they were called

to office only when they had the virtue and

ability necessary for its duties. Chow did not look out for able and good men to fill the offices of the State. This is the burden of this part of

the indictment against him. 惟宮室 ·萬 姓惟 the only cared for:一其 所務者惟在宮室云云. The 說文defines 宮by室. The former term is the building as a whole;, the apartments in it. Le Seun says:-' is a high terrace of earth, made for the purpose of observation;

when a house or houses are built on the top of

it, they are called 榭 侈服=凡 侈靡諸事, 'all extravagances; 服= 事 焚炙忠食,this refers to the

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T'ang,' p. 2.

命我文考-考 is the

name for a father deceased. King Woo speaks

in this way of his father having been charged own present course. We are not to suppose given to Wan; and Confucius speaks of him as

to punish Chow, to vindicate all the better his

that any such commission was ever expressly

having been faithful to the dyn, of Shang to the

last ;-see Ana., VIII., xx., 4. 大勳未 集一大功未成 We must complete

the meaning by adding, as in the translation.

P.6. The task of punishing Chow being now

devolved on him, he sets forth the evidence of his

hopeless wickednes. 肆一故,‘therefore, 以爾...............于—觀政 is ex

plained by a reference to the same phrase in the of the States were to Woo an index of the govt. (Both possessed pure Virtue,' p. 10. The princes of Chow. Had they remained loyal to him, that would have shown that his govt. was good. As they were now in the mass revolted from him, and following Woo's banner, it was clear that was longer fit to be emperor. Such

theexplanation of this passage by Ts'ae, and what is now commonly received; and I see no and the earlier scholars explained it with re

better course than to acquiesce in it. Gan-kwŎ

ference to an assembly, which they imagined, of Woo and the princes at the ford of Tsin, two

years before the period of this Declaration.

Then he had thoughts of attacking Chow, but on contemplating his govt,, concluded that the time was not yet come, and withdrew his troops.

曷四其作其吾盛宗上俊 克之有旣廟帝心 有相君○ 民于弗神乃 上作天有凶祀祇夷

曷敢有越厥志

帝之佑命盜犧遺居 師下罔乃牲厥弗

惟民懲曰案先事

heart. He abides squatting on his heels, not serving God or the spirits of heaven and earth, neglecting also the temple of his ancestors, and not sacrificing in it. The victims and the vessels of millet all become the prey of wicked robbers; and still he says, "The people are mine: the decree is mine,' never trying to correct his 7 contemptuous mind. Now Heaven, to protect the inferior people, made for them rulers, and made for them instructors, that they might be able to be aiding to God, and secure the tranquillity of the four quarters of the empire. In regard to who are criminals and who are not, how dare I give any allowance to my own wishes?

Such a meeting is not properly substantiated; | whole, however, the gradation of thought in the and the view is otherwise liable to many objec- passage may determine the scale in favour of

tions. 夷居— ,-compare 夷俟 Con. the former view. 犧牲粢盛 于 Ana., XIV., xlvi. 弗事上帝神|凶盗犧牲, see the last Book, p. 6; 茶 祇遺厥先宗廟弗-Tsae,盛 see Men., III., Pt. II., iii., 3;旣一盡 after Gan-kwǔ, gives for this 廢上帝 are consumed,' or 'are all taken.' The whole 百神宗廟之 he has discontinue in the par. of the Viscount of Wei just referred 有民有命-comp. the‘Con

ed the sacrifices,–to God, the hundred spirits,

and the spirits of his ancestors.' Ying-tă ob

serves that the meaning is that Chow had no

corresponds with the words of the Grand Tutor

to.

quest of Le,' p. 5.

商懲其無

religion, rendered no service to spiritual beings| 有懲戒其侮慢之意

(不事神祇); God, as the highest of all

such beings, being mentioned, to show the
enormity of his wickedness. In this way a dis-
tinction is made between and

the latter phrase being synonymous with
On the other hand, the 'Daily Explana-

tion,' for 弗事上帝神祇has-忽 慢天地神祇不知奉事, he

slights and contemns the spirits of Heaven and Earth, and renders not service to them.' This would confound God with the spirits of Heaven

and Earth, which is by no means inconceivable

in Woo, when we consider the language of p. 3.

P. 7. He returns to the principles declared in par. 3, and shows that he was constrained by them to attack Chow. See this par. as it is quoted by Mencius, I., Bk. II., iii., 7. The difference between the text here, and that which he gives is very considerable. We cannot suppose that the present text of the Shoo was forged from Mencius. A plagiarist, attempting such an imposition as is ascribed to the false K'ung,'

would have taken the language exactly from

his copy. We can only believe that Mencius

had a copy of the Great Declaration' before

him, differing not a little from the present, or that he quoted from memory, and allowed

himself great license in altering the classic.

寵綏四方, to show favour and

Compare also the language of parr. 3 and 4 in tranquillize the four quarters of the empire.'

the ‘Announcement of Tang.’ Upon the|子曷敢有越志=我何敢

爾上懼○弗貫千億義

受子順

底于文子

眾宜命小

家考夙罪 誅

之土類

惟萬受

心有度

予臣德

有億同

商臣萬德

罰。以于祗鈞予罪三
罪三惟度

8 Where the strength is the same, measure the virtue of the parties; where the virtue is the same, measure their righteousness.' Show has hundreds of thousands and myriads of ministers, but they have hundreds of thousands and myriads of minds; I have three thousand 9 ministers, but they have one mind. The iniquity of Shang is full. Heaven gives command to destroy it. If I did not comply with Heaven, my iniquity would be as great.

very

10 “I, who an a little child, early and late am filled with apprehensions. I have received charge from my deceased father Wan; I have offered special sacrifice to God; I have performed the due services to the great Earth;-and I lead the multitude of you to

有過用其心乎,‘how dare I use

my own mind too much ?, Such is the inter

100,000. The subject of Show's more nume

rous host comes up again in the next Part, p. 6. We may admit it as a fact, and it ex

pretation of Tsae;一越厥志 is to go plains the risings and troubles which disturbed

beyond what is right with-in accordance with -my own wishes.' The dict. follows Gan-kwo in defining 越 here by 遠, ‘to put away.'–

'My purpose is to destroy the tyrant for the good of the people. Whether he be guilty or not guilty, I will smite him. I will not let go that, my proper purpose.' This is evidently in

correct.

P. 8. He auspices success from the righteousness of his cause, and the harmony of mind among his followers, though they were comparatively few. The two first clauses are supposed to be a current saying used against each other by

the dynasty of Chow after the death of king Woo. It is difficult, at the same time, to reconcile it with the representations of the general disaffection to the emperor, and of two thirds of the empire having been for years devoted to the House of Chow. See the

note on this paragraph in the 後案. It is

instructive, though not conclusive in favour of the author's views. 9. It was woe to Woo himself if he proceeded not to destroy Shang. Compare the 'Speech of T'ang,' pp. 1, 2; and the ‘Announcement of Tang,' p. 4. 商

contending parties;-Lin Che-k'e has adduced the crimes of Shang are strung two examples of similar cou

from the 左傳

plets. The second clause is not so intelligible

as the first. We can understand how when

parties were matched in strength, the struggle

together and full.' 10. Woo's caution ana

conscientiousness in proceeding with his enterprise.

予小子夙夜袛懼,一comp.

should be expected to terminate in favour of the Announcement of Tang,’p. 6. 受

the more virtuous; but it is difficult to perceive

how‘virtue 'and' 'righteousness' can be set

against each other. 受有臣億萬 –Ts'ae says here that 億 denotes ‘a hundred

myriads, or a million. This was probably a

slip of his pencil 億 ten myriads, or

命文考類于上帝宜子
冡土,‘the
冡土一家=大‘great';
great earth,'大社 ‘the altar dedicated

to the great spirit of the Earth.' The sacrifice

at this altar was called 宜·類于上帝

失哉四人之天之于○ 弗海永子爾必所民天 可時清 尙從欲民矜

11 execute the punishment appointed by Heaven. Heaven compassionates the people. What the people desire, Heaven will be found to give effect to. Do you aid me, the one man, to cleanse for ever all within the four seas. Now is the time!–it may not be lost.”

11. The enterprise was a

roof of the compassion of Heaven for the people,

-see the 'Canon of Shun,' p. 6. In the Le -comp.恭行天之罰, in the (Speech Ke, Bk. ≤ fil, Pt. ii., 17, we find-at Kan, p. 3. 將出類乎上帝宜乎社造 平爾 (When the emperor is about to go forth, he offers special sacrifice to God, performs the due services at the altar of the Earth, and goes

to the shrine of his father.' Woo had attended

and he summons all the princes and officers to strenuous cooperation with him. Under the 32nd year of duke Seang, and in another place of the we find the passage-民之所 左傳

to all these observances; and it must have been 天必從之 quoted from the Great

at the shrine of his father, that he somehow| Declaration. It is also found in the 國語

understood himself 'to receive,' as he says here,

-see the 'Specch

爾尙弼予一人一

‘charge’to attack Chow. 底天之罰of Tang, p. 4.

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BOOK I. THE GREAT DECLARATION. PART ii.

咸西○徇畢群次 惟 聽土日師會后于戊 有鳴而王河午 言,眾呼誓。乃師朔王

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1 On the day mow-woo, the king halted on the north of the River. When all the chiefs with their hosts were assembled, the king re

2 viewed the hosts, and made the following declaration, saying, "Ah! ye multitudes of the West, listen all to my words.

CONTENTS OF THE SECOND PART. Since the delivery of the first address, the army has crossed the Ho, when Woo reviews it, and makes this speech, which is more especially addressed to the troops. He makes Show and Kee, Tang and himself, all pass before his men, showing that Show was more wicked than Këě, and that his punishment of him would be more glorious than Tang's had been of Kee. Heaven will surely crown their enterprise with success; and he therefore in conclusion urges them all to go into battle, not despising the tyrant, but with united hand and heart, to accomplish a work that should last for ages. The whole is divided into 9 paragraphs.

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--E, 'to stop,' 'to be stationed.'

In the interval, therefore, between the two ad-
dresses, the army had crossed the Ho. 徇
Bi- (3d tone)- 'to go about.'
Hwang Too explains it from the phrase

to cheer and animate.' "To review' ex-
presses the meaning accurately enough. Per-
haps we are to understand that the king first
crossed the river and encamped; and then,
when all the princes with their troops, had
pitched their tents around him, he went through
the host and addressed the soldiers.
2. 西

Pp. 1, 2. The time, place, and occasion of the address; and the parties addressed. The time was the day mow-woo, which we are able to determine, from the 1st par. of the Completion of the War,' to have been the 28th day of the 1st month. We are there told that Woo began his march to attack Chow on the day jin-shin, which was the 2d of the 1st month. Calculating on to the day mow-woo, we ascertain that it-Woo and his father had both was the 28th of the same moon. The controversy, described on the 1st par. of the been 'Chiefs of the West,'-viceroys over that last Part, on the term 'spring,' however, is not part of the empire.

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