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上技 修囚 黜 四心 心涉結怠 作

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正保

順以不士屏信殺剖民 剖民。自 祝悅享郊棄姦戮賢

降婦作社典囘毒人斮于 時人奇不刑放痛之朝天

to wild idleness and irreverence. He has cut himself off from Heaven, and brought enmity between himself and the people.

"He cut through the leg-bones of those who were wading in the morning; he cut out the heart of the worthy man. By the use of his power killing and murdering, he has poisoned and sickened all within the four seas. His honour and confidence are given to the villainous and bad. He has driven from him his instructors and guardians. He has thrown to the winds the statutes and penal He has imprisoned and enslaved the upright officer. He neglects the sacrifices to Heaven and Earth. He has discontinued the offerings in the ancestral temple. He makes contrivances of wonderful device and extraordinary cunning, to please his woman. -God will no longer indulge him, but with a curse is sending down

laws.

惟彰-it seems most proper to explain these

clauses by what is said below that Show had violated the five virtues.' The illustrious ways of Heaven,' therefore, are the various relationships, of society, and their characters,' are the duties severally belonging to them.

This view is advocated by Ying-ta, who is fol

lowed by Ts'ae. Lin Che-k'e, on the other

hand, understood by the ‘illustrious ways,'

Heaven's love of virtue and hatred of vice, and by their characters,' the good and evil which severally attend them;-making reference to the use of the phrase in the 'Counsels of Yu,'p. 21, and in the ‘Announcement of

Tang,' p. 3. This interpretation is ingenious and not without merit; but the other is preferable.

狎五常狎男

or

輕’‘easily ‘lightly;’狎

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on the 'Doctrine of the Mean,' xix. 6. 婦 人,一this refers to Tă-ke. History has not

preserved an account of the cunning contrivances

referred to. Ts'ne says that since Show con

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trived the punishment of Roasting' to make

her laugh, we can well understand that he 'slights

and contemns.' 五常一 五典 tasked his ingenuity to the utmost in other

'Can. of Shun,' p. 2.

-see on

things to please her.

祝降時 (

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P.3. An enumeration of Show's wickednesses,是)-Gan-kwǒ defines 祝by斷(up.

and summons to the officers to support the king in

2d tone), to cut off,'' to make an end of.' Ts'ae,

punishing him. 斮朝涉之脛 misunderstanding 斷 for the same char. in the

Gan-kwǒ tells us that Chow, one winter's day,

seeing some people wading through a stream, 3d tone, explains the clause by

斷然降

恭喪

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多尙士本世獨曰恭 嗚有迪肆 殄 讐 夫撫行爾 呼厚 厚果殲予樹受我天其 惟 賞、毅 毅乃 小德洪則罰。孜 不以讐子務惟后

文迪登爾誕滋作虐古奉 考有乃眾以除我 若顯辟士爾惡乃則有

日戮功其眾務汝讐言人

on him this ruin. Do ye support with untiring zeal me, the one man, reverently to execute the punishment appointed by Heaven. 4 The ancients have said, He who soothes us is our sovereign; he who oppresses us is our enemy.' This solitary fellow Show, having exercised great tyranny, is your perpetual enemy. It is said again, ‘In planting a man's virtue, strive to make it great; in putting away a man's wickedness, strive to do it from the root.' Here I, who am a little child, by the powerful help of you, all my officers, will utterly exterminate your enemy. Do you, all my officers, march forwards with determined boldness, to sustain your prince. Where there is much merit, there shall be large reward. Where you advance not so, there shall be conspicuous disgrace. 5 "Oh! the virtue of my deceased father Wăn was like the shining 是喪亡 ‘is determinedly sending down of the day like the first two. The former of this ruin. But 祝, like the Hebrew barak is 孜孜...

vor media, and may be used for ‘to curse’as well as ‘to bless." m‘with un

wearied efforts.’

P. 4. Show had shown himself the enemy of the

people, never to be forgiven; and Woo calls his troops to support him in making root and branch

them appears, slightly varied, as ' an old saying,'

a
其尙迪
果毅 -the union of 其 and 尙. to express

in the 左傳哀元年

earnest exhortation, has occurred more than

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are both defined by 洪 and 有决, (de

work with the tyrant. 獨夫受,this termined' It is said-致果為毅毅

was certainly very strong language, applied to is the intensest determination.' 登乃

Show who was still occupying the throne. See

the reference to it by Mencius, I., Pt. II., viii. --, to complete. The 'Daily

It is much in his style. Seun-tsze has quoted Explanation' brings the meaning out by say

it as from the Great Declaration,' in his 議 ing:-以成爾君弔民伐罪之 兵篇 世讐一 -'an hereditary ene- 功, 'to accomplish the work of your ruler in my,' one whose memory must be held in

detestation in all the future. 樹德

consoling the people and smiting the criminal.' Pp. 5, 6. The virtue of King Wǎn, and its

effects. Success in the present enterprise would be

務本-these clauses are probably sayings | owing to him; failure, if failure there should be;

子有予考予○周西于月 非無武子誕土四之

良惟朕罪惟克受惟方照 予文受朕受多我顯臨

小考克文非方。有于光

and influence of the sun and moon. His brightness extended over the four quarters of the empire, and shone signally in the western region. Hence it is that our Chow has received the allegiance of 6 many States. If I subdue Show, it will not be my prowess, but the faultless virtue of my deceased father Wăn. If Show subdue me, it will not be from any fault of my deceased father Wăn, but because I, who am a little child, am not good.”

would all be Woo's own.

5. The greater | hand. The 'Daily Explanation,' expanding his

part of this par. appears in Mih-tsze (兼愛, construction, says: -文考之德其所 下篇thus: 太誓日 -太誓曰文王若 及如此是以人心戴之天 日若月乍照光于四方于 命歸之惟我有周宜其大 西土 惟我有周誕受多 “Thus far受多方而有天下, 方I have translated this in the indicative reaching was the virtue of my father Wăn:

mood, as historical narrative. Such is the view

of Gan-kwǒ who explains;一文王德大, 故受衆方之國三分天下 而有其二,The virtue of king Wăn

was so great, that he received the allegiance of

the States of many quarters, and had two thirds

the hearts of men cherished him, and the decree of Heaven fell to him. Right it is that our House of Chow should receive the allegiance of

the many regions, and possess the empire. I

must prefer to construe with the older scholar. 6. The whole of this par. is found with

the verbal variation of 紂 for 受 in the Le Ke, Book坊記 p. 16. In 無罪,有罪,

of the empire.' Ts'ae found in the language an we must take 罪 lightly, as merely 過

auspice of Woo's success in the enterprise in fault,''error'

APPENDIX.

I annex here the "Great Declaration," as it appears in Keang Shing's 尙書集註音疏. He has been at great pains to gather up, and put together, the fragments of the Book, as it was when current in the Han dynasty. Wang Ming-shing, or Wang Kwang-luh(王光 祿),gives a much briefer edition of it in his尙書後案, and arranges many of the sentences, moreover, differently. The fragments give us now in many passages but a farrago of absurdities. We may be sure that a Book containing such things never received the imprimatur of Confucius:

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孜鼓 孜拊

俱至羣發蒼受信發周維 之來于公升兕典先哉。拜公四

無譟未來公以見〇王咸舟兒師公〇手日月
怠師知不書永此武屋日中總師功予稽都太
天乃天期報年以王流休流尒尙無首悉子
將命同誥傳喜哉。白衆父力知○哉,發
有前未時于于之 為○魚庶左賞 乃子
立歌可不王無也,大至入與杖 罰.先
後伐謀王窮 夫其于于尒黄以祖

母,舞維同動 恃皆色五王舟戉定之徒先
民極
之于

有上

天之。喜赤日舟楫右厥有司哲下 周其有王後把功德馬王至 公聲火跪至白于臣司之于

政天還受八 律،卟日,魄、
日,魄,自取者先左
有下師可百○古茂五上出斬。
居地前伐諸便立哉至復涘○
○ 咸師矣,侯上功茂以于以太
日乃王不附立穀下

祖右
之小

遺。子齊太上。

子蒼○予栗子○

In the fourth month, Fa, the eldest son and successor, went up and sacrificed at [or, to] Peih, and then proceeded to the neighbourhood of Măng-tsin.

The duke of Chow said, “Oh! exert yourself. I have heard the excellent words of the wise and ancient kings.” The prince Fă bowed with his face to his hands, and his head to the ground. He then addressed the minister of Instruction, the minister of War, and the minister of Works, with all the other appointed officers," Be reverent, firm, and sincere. I am without knowledge, but I look to the virtuous ministers of my fathers to help me, who am but a little child. I have received the achieved work of the dukes my predecessors, and will exert my strength in rewards and punishments, to accomplish whatever they have left undone.” On this he put the

host in motion. The grand Tutor, Father Shang, carrying in his right hand an axe yellow with gold, and in his left a white flag, to give out his orders, said, “The hoary wild bull! The hoary wild bull! Lead on all your multitudes. There are your boats and oars. The last come shall be beheaded!"

As the prince Fă had got to the middle of the stream in his boat, a white fish entered it. The king knelt down and took it up. He then went on the bank, and burned it, in sacrifice to Heaven. All the dukes said, “This is auspicious!”

On the fifth day there was a ball of fire which descended from above, till it came to the king's house, and there dissolved into a crow. Its colour was red; its voice was calm and decided; five times it came bringing a stalk of grain. The king was glad, and all his officers also. The Heaven has showed this to encourage us. "Examining into antiquity, it is by accomplishing merit

duke of Chow said, “ Be strenuous!

But let us trust in it with dread."

Be strenuous!

and accomplishing business, that one can transmit his work to perpetual generations, and magnify the laws of Heaven.” They sent up this to be joined to the writing of the duke of Chow,

and reported to the king, who was moved, and his countenance changed.

Eight hundred princes came of themselves without being called; they came at the same time without previous agreement; without consultation they all spoke to the same effect, saying, “ Show may be attacked." The king said, “ You do not know the will of Heaven; it is not yet the time to attack him." On the day ping-woo he accordingly withdrew his army. In front the host beat their drums and shouted. Some of the soldiers lowered their spears, and went through their exercise; with songs in front and dancing behind, they made heaven and earth resound, while they cried out, “Let us never be weary. Heaven is about to raise up a parent for us. The people will have good government and dwell quietly."

于獨有有君無月〇有棄棄上死行樂司
湯夫以命子辠照朕自億而厥位附天乃壞馬
有时。
衬。
紂光我兆弗 上罰為其在
光○上敬有克于協民夷葆
葆。神 而

我帝不顯,四朕眠,人,○祇耐罔哉 2.正。
武不可德非方卜,天亦小不進下夫用
惟順行其朕于襲聽有人者子變

揚祝謂行文西于自離見乃者刑不亂遏王
侵降祭甚考土休我德日逐與可正
于其無章有○祥民
之喪益為臯予戎聽。
聽。有7
惟謂鑑惟克商 商○亂 6.夷政,可悦
我暴不 ·紂必民十不毋
人言僇

吾○聞再.聲王乃 以

悅母其 ·婦弟婦 ) 人、乃

同也其肯益附 故
發務事于

于周傷在子予
殘受上彼無武文
殺之帝殷良惟王天同辠天上民而台其自
伐大不王○朕若必德鈞亦帝者發先絕
用帝常謂惡文日從○○縱鬼退上維祖于
張○九人乎考若之天紂之神在者龔之天

The minister of War was in front.

“Now, king Chow listens to the words of his woman ;

he has cut himself off from Heaven; he has destroyed fand ruined all his hopes from heaven or earth or men. He has separated himself from his royal uncles and his maternal relatives. He has cast away the music of his forefathers, and by making dissolute melodies he has changed the correct melodies, to please his woman. On this account I, Fă, reverently proceed to execute the punishment determined by Heaven. Rouse ye, my heroes! Don't let us need a second effort, or a third. He who deceives those above him, in the interest of those below, dies; he who deceives those below, in the interest of those above, is punished; he who takes counsel on the government of the kingdom, which is of no use to the people, has to retire; he who is in the highest position, and cannot advance the worthy, must be driven out. "Chow abides squatting on his heels, and will not serve God or spirits. will not sacrifice to, the spirits of his fathers. He says on the contrary, and therefore he will not put forth his strength in the duties to them. this course, having thrown him away, and no more preserving him. and cunning, or hears it, without speaking:-his knowledge makes him as guilty as the villain. Chow has hundreds of thousands and millions of ordinary men, but they are divided in their courses; I have ten able men who are one in heart and in course. Heaven sees as my people see, and hears as my people hear.

He has cast away, and

'The decree is mine;' Heaven allows him to take A mean man sees villainy

My dreams agree with my divinations; the auspicious omen is double;—my attack on Shang must succeed. King Wăn was like the sun or the moon. He lightened with his shining the four quarters,—the western regions. If I vanquish Chow, it will not be my prowess;-it will be the faultlessness of my father Wăn. If Show vanquishes me, it will not be from any fault of my father Wăn, but because I am not good. "Oh! when the superior man has illustrious virtue, his conduct is grandly displayed. There is a beacon not distant;-it is in that king of Yin. He says to men that the decree is his; that reverence should not be practised; that sacrifice is of no advantage; that oppression does not matter. God is not constant, and the empire is passing from him. God is not allowing him, but sending down his ruin with a curse. Our House of Chow is receiving the empire from the great God. The solitary fellow Chow. Chow has hundreds and tens of thousands of ministers, who have hundreds and tens of thousands of hearts. King Woo has three thousand ministers with one heart. My prowess is displayed; I invade his borders, and will take the tyrant. My punishment of evil will be exhibited more glorious than that of T'ang."

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