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天然天辜 朋人無日不 惠籲家淫度不足我 天作 作酗 播足,因

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佑命成湯降黜軍

穢仇肆弟 今人吉

德脅
脅虐犂

權臣 老

、聞,相下昵受善

黜下有 ○ 滅化比 亦惟 夏國夏惟無之罪行 惟

"I have heard that the good man, doing good, finds the day insufficient, and that the evil man, doing evil, likewise finds the day insufficient. Now Show, the king of Shang, with strength pursues his lawless way. He has cast away the time-worn sires, and cultivates intimacies with wicked men. Dissolute, intemperate, reckless, oppressive, his ministers have become assimilated to him; and they form parties, and contract animosities, and depend on the emperor's power to exterminate one another. The innocent cry to Heaven. The odour of such a state is plainly felt on high.

"Heaven loves the people, and the sovereign should reverence. this mind of Heaven. Kee, the sovereign of Hea, could not follow the example of Heaven, but sent forth his poisonous injuries through the States of the empire:-Heaven favoured and charged T'ang, the

P 3. The dreadful wickedness of Show.

吉人凶人-comp. the use of 吉 and W in the Counsels of Yu,'p. 5. Here, however,

we are to take the terms in their purely moral

signification. This use of them shows the deep

conviction that goodness and prosperity, evil and calamity, ought always to be found together.

播棄犂老 ,comp. in the ‘Vis

count of Wei' p. 3, 耄遜于荒播

is here explained by, very nearly synony

mous with 楽犂 is most simply explained | by taking it as for, black and yellow,' the colour of old men's faces. Mih-tsze says of

4

Chow that he 播乗黎老 where 黎 is

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probably intended for the character in the text to love.'

昵比罪人呢 (neil) as in the

4. 惠-愛

有夏桀 is not there

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was Ke of Hea' but 有夏之君桀

襲民王惟謂足有賊于命。

五節

天 暴行天虐貓

休夢其遠無謂

諫剝惟

祥協以在傷祭 輔喪受

戎 勝

元罪

商卜,父夏鑒

不已良,浮

5 Successful, to make an end of the decree of Hea. But the crimes. of Show exceed those of Kee. He has stript and degraded the greatly good man; he has behaved with cruel tyranny to his reprover and helper. He says that his is the decree of Heaven; he says that a reverent care of his conduct is not worth observing; he says that sacrifice is of no use; he says that tyranny is no matter. The case for his inspection was not remote;-in that king of Hea. It would seem that Heaven is going by means of me to rule the people. My dreams coincide with my divinations; the auspicious omen is double. My attack on Shang must succeed.

“Këě, the ruler who held Hea’ 流毒|暴無傷無傷

-see Men. I., Pt., vii.'

下國-流毒于下國,‘dowed out 8. 厥云云,-see the quotation his poison upon the lower States.' Këě is con- from the She King in Mencius, IV., Pt. I., ii., ceived of on the throne of the empire, as being | 5. 天其予义民,一observe the force of 其朕夢協朕下襲 于休祥戎商必克-We have no

raised on high, above his own and all the feudal

domains. 降黜夏命降黜

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‘to bring down and put away. Comp. the

expression in the 55th note of the Preface,

王旣黜殷命 5. 罪浮于 桀一浮, comp. on the ‘Pwan-kang,' Pt. ii.,

other intimation of Woo's being encouraged in a dream to act against Show; his divination

may have been before the shrine of his father, referred to in the last Part, p. 10. 襲 I, 'double,' 'repeated.' 過‘to 重‘double,'‘repeated'

3. =勝
Here it is evidently or B, 'to

龔于休祥

exceed.' 剝喪元- ‘to tear,’ 'both agree in being auspicious,’戎 pon,' here =‘to attack with weapons..

(to peel,'‘to degrade’; 喪is失位,‘to

lose one's office,' used, here in a hiphil sense. It is supposed that this clause has reference to

the viscount of Wei, whose withdrawal from

court, it would thus appear, was preceded by

violence and oppression on the part of Show.

'a weaAcc.

to the interpretation thus indicated, which is after Ts'ae, the omens were only two, which

united in being favourable. In the 國語

however,周語, the passage is quoted,

The next clause, where the speaker is treating of the agreement
of three omens, and he adds to the passage-

is referred to Pe-kan. 謂已有天
命 -see the 'Conquest of Le,' p. 5.
敬不足行,‘reverence is not worth being

practised.' We had better understand the 're-
verence' with reference to his own conduct, and

to the business of the State. 祭無益

-

this was the cry of the wicked Jews in the time of Malachi,-'It is vain to serve God.'

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6

姓自我人周心亂心億必

有我民○親同臣離兆克。 過民視天不德十德夷

聽天視如雖人予 人、

‘百聽自仁有同有離有

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"Show has hundreds of thousands and millions of ordinary men, divided in heart and divided in practice;-I have of ministers capable of government ten men, one in heart and one in practice. Although he has his nearest relatives with him, they are not like 7 my virtuous men. Heaven sees as my people see; Heaven hears as my people hear. The people are blaming me, the one man, for my

charactere, as to 休祥 here, namely the

occurrence of certain unusual phenomena;-see

Ying-tă on the passage of the 中庸The editors of Yung-ching's Shoo seem on the whole

inclined to favour this view,

P. 6. The greater number of Show's host and adherents was no cause for doubt as to the issue.

See on the 8th par. of last Part. 夷人-
夷=平常,‘common, ordinary men.

有亂臣十人一
,一see Con. Ana, VIII.
周親一周一至, the superlative

XX.

adverb,‘most.’The phrase 周親 and the

P.7. The will of Heaven might be seen from the earnest wish of the people that he should destroy Show. 天.........民聽-see Men, V., Pt. I. v. 8. It would not be easy to determine the exact meaning of the term 'Heaven' here. The attention of Choo He being called to the applicability of the definition of Heaven aa meaning ‘Reason,' or 'what is Reasonable' here, Reasonable”; but it does not mean that only. replied, 'Heaven certainly means "What is It means also “the azure vault" (蒼蒼者 亦是天); and it means too “the Lord and Ruler who is above”(在上而有主 宰者亦是天). The term is to be the context. If here you say that it means hear? Although the explanations are different, usages. If you know that, you will not be them, you will see that they are not inconsistent with the common idea-See the passage quoted in the 集說. 百姓有過,

whole clause indeed, are difficult. The para- explained in every place by a consideration of

"what is Reasonable," how can that see and

there yet is something common in all the startled by the differences; and if you know

phrase of the 'Daily Explanation' is: 受所 親信者雖有同姓至親然 皆凶人醜類同惡相濟我 之十臣雖不盡是我之親 戚然皆是仁厚有德之人, 可以經邦濟世, Although those in whom Show reposes his most intimate confidence -Lin Che-k'e takes these

are his nearest relatives of the same surname with himself, yet they are all bad men and de

testable, helping him and one another in their

words as equivalent to those in the 'An

nouncement of Tang,' p. 7,萬方有罪 在予一人;

comnion wickedness. My ten ministers, on the ; and most readers will feel

other hand, although they are not all my own

relatives, are virtuous men, benevolent and gen

erous, fit to rule a country and benefit the age."

[Confucius said that there was a woman

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be distinguished, however, from 罪, and the

sentiment appropriate to the lips of T'ang, who

among Woo's ten able ministers;-see the Ana., had vanquished his rival, is not to be expected

loc cit. She is generally spoken of as 文母,

'mother Wan,' king Woo's mother, the famous

太姒 Othera think Woo's wife, 邑姜 must be intended. It is not easy to believe shis]

Woo, who was only marching to the fight. from

Gan-kwo, as if he had T'ang's words before

him, and yet felt the difference between

and 罪, interpreted'It devolves on me, the

one man, to teach the people, and correct their

定呼惊

定厥功惟克永世

呼乃一德一瓜立

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非子湯

敵 有殘侵

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角百或 光我于往。 伐之○

世。立鳴 姓無

8 delay;–I must now go forward. My military prowess is displayed, and I enter his territories, to take the wicked tyrant. My punishment 9 of evil will be shown more glorious than that of T'ang. Rouse ye, my heroes! Do not think that he is not to be feared;-better think that he cannot be withstood. His people stand in trembling awe of him, as if the horns were falling from their heads. Oh! unite your energies, unite your hearts;-so shall you forthwith surely accomplish the work to last for all ages."

by

finding,' 'complaining of,' is very ingenious, and sound. See the Con. Ana., xx., i., 5, where also we have the conclusion of the last paragraph.

errors.' But this idea is foreign to the occasion. P. 9. He rouses his men to prepare for the Ts'ae's explanation of fault-fight with stern determination, not undervaluing their enemy, but rather overvaluing him. A good part of this paragraph is also found in Mencius;-see VII., Pt. II., iv. 5. His variations from the present text are, however, greater, and affect the meaning of the several parts of the par. How to account for the differences is a difficult question. To say that our present (Old Text ' is a forgery, is an absurd solution; -the true solution has yet to be found.

P. 8. The present enterprise was not less but more glorious than that of Tang. Compare the paragraph as quoted by Mencius, Bk. III., Pt. II., v., 6. It will be seen to be rhythmical, and this may account for the difficulty which we find in construing it.

enter the boundaries of Show's domain.’

侵于之疆 -侵入受之疆界, I invade and 夫子,‘my masters,' here=‘my heroes" 于 或無畏寧執非敵一 無或以紂為不足畏寧執 心以為非我所敵也, as in the translation. 百姓懍懍-the people are

湯有光-Ts'ae to‘and –Te'ae makes this to and this

will reflect light on T'ang,' i.e., will make his mind in attacking Kee more clear. As the editors of Yung-ching's Shoo say, this is too ingenious. Ts'ae wanted to relieve Woo of a portion of the charge of boastfulness, which is urged against the language of this Book;

but foreign students of Chinese history do not feel

the pressure of such a charge. We are content

to take king Woo as we find him, and are not

concerned to bring his character either up or down to the Chinese idea of a sage.

understood to be those of Show's domain, and the parts of the empire in the east. The

next clause represents them as a flock of cattle,

whose horns were being broken. 立定

厥功 the is best taken adverbially,

= 'forthwith.’

BOOK I. THE GREAT DECLARATION. PART lii.

狸彰顯
顯土日誓
日誓大時

狎侮五常荒

彰 商王受

君鳴

厥子呼士六明
類天我○師王

泰誓下

? 1

受惟有西王明乃

The time was on the morrow, when the king went round his six hosts in state, and made a clear declaration to all his 2 officers. He said, "Oh! my valiant men of the west, Heaven has enjoined the illustrious courses of duty, of which the several characters are quite plain. And now Show, the king of Shang treats with contemptuous slight the five constant virtues, and abandons himself

CONTENTS OF the third ParT. On the day after addressing the troops as in the last Part, Woo had a grand review of all the hosts, and declared his sentiments more particularly to the officers. He sets forth, as before, the crimes of Show against God and men, as sufficiently justifying their enterprise, and urges the officers to support him with all their energies that he might do his work thoroughly, and utterly destroy the tyrant. Having set before them the prospect of rewards and punishments, he concludes with a humble but encouraging reference, to his father Wăn.

P.1. The time and occasion of the Declaration, with the parties addressed. The day was that immediately following that on which the last address was delivered,-the Ke-wei day of the calendar. It is supposed that the army was now about to march to meet or seek the enemy.

大巡六師-大巡,‘went greatly

about' Lew Ying-te'ew (劉應秋) says

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go round and cheer, while the former conveys the ideas of marshalling and warning. This is very

doubtful. 大師 is used, like 王, throughout the Book, by anticipation. According to the subsequent statutes of the Chow dyn., the imperial forces consisted of six armies or brigades, while those of a great State were only three. In reality the hosts now collected on the banks of the Ho were an imperial force, and so they

are denominated the 'six hosts.’ 明誓 衆士,一衆士, 'all the officers;’——Gan

kwǒ says they were all (from centurions upwards.'

P.2. Thut Show, violating the laws of Heaven, had set both Heaven and men against him.

西土君子,‘princely men of the western

regione' 君子 is appropriate as addressed

to the officers, though Lin Che-k'e shows that

it might be employed also to designate the com

mon soldiers.

天有顯道厥類

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