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呼日,王周命工暨家庶生 群嗚若○于受百君邦魄,

After the moon began to wane, the hereditary princes of the

various States, and all the officers, received their appointments from Chow.

Gan-kwo defines by, 'great,' in only after this would a new order of things take

great state;' it is better to take it with Ts'ae

as

after the 爾雅 =速

豆籑

see Con. Ana., VIII, iv. 3. It was an honour to the chiefs and princes to assist at the sacrifice.

越三日庚戌—between ting-we

and kăng-seuh there are two days, so the latter

was the 21st or 22d day of the month. In Bk.
XI, p. 2, we have 丙午越三日戊
申, where both ping-woo and mow-shin must

be reckoned to make up the three days;-the
writers had different methods equally legitimate,
of reckoning.
-see on the 'Can. of
-see on the 'Can. of Shun,'

Shun,' p. 8.

柴一

p. 6. This sacrifice was offered, I suppose, at

its course.

[In the Books of the early Han dynasty,

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is not found in the received text, nor any trace of it; but it agrees sufficiently with the first

par. of the 'Speech at Muh,' and the statement in the 9th par. of this Book.

(some editions have, incorrectly).

(some editions have

the altar of the great earth, mentioned in Bk. I, 死霸粵五日甲子咸劉商

Pt. i., p. 10. 4. The princes and officers receive their appointments from Woo, as the first. It is then stated that there was a emperor of the dynasty of Chow.

-the moon begins to wane,-the darkness is

born-after the full moon. The day indicated

second month intercalary in this year which be

gan with the day; that the third month

in the text is generally supposed to be the 16th; but Ch'in Leih, observes that, if that had been

began with, and the fourth month with Then comes the third quotation.—

the day, the phrase would have been 哉生 惟四月旣旁生霸六日 魄, corresponding to 旣生明 in p. 2. He 庚戌武王燎于周廟翼日 would lay stress therefore on the as show辛亥于天位粤五日乙 卯乃以庶國馘于周廟

ing that the darkness was not only born, but

I should

had made some growth; and fixes the day as
the 17th. But here there is a difficulty.-The
historian goes backward instead of forward with
his narrative; the 17th would precede the day
ting-we. Ying-tă calls attention to this cir-
cumstance, he himself supposing the day to be
the 16th; and in the fact of the chiefs assisting
at the sacrifice in the ancestral temple he sees
a proof that they had previously received their
appointments from king Woo.
myself extend the force of the much more
than Chin does. Why may not the phrase
indicate any between the 15th and
the end of the month, when we should come to
the 'death' or end of the darkness? The his-
torian has chosen to indicate thus indefinitely
the day when the princes and officers received
their appointments from Woo. As to their
assisting on the day ting-we at his sacrificial
service, that might very well be. Things could
not be done in order while the revolution was

In the fourth month, on the day kăng-seuh, the 6th after the 16th, king Woo made a fire in the ancestral temple of Chow. Next day,— the day sin-hae,-he sacrificed at the altar of Heaven; and five days after, on the day yihmaou,-attended by the princes of the various States, he sacrificed and presented the heads of

Show and his two concubines in the ancestral temple.' Here the intimations of time are different from those which we have in parr. 3 and 4 of the text. Possibly the

here

the of par. 3;-and they are referred to the same day. We cannot trace any other correspondencies.

The question occurs, -Where did Lew Hin find the copy of the, from which he made these quotations? Yen Sze-koo supposed they were taken from some copy of Fuh-shang's

in progress. From the taking the field against Books; see an art. by Choo He in the R

Show down to the new commissioning of rulers under the new supremacy, all was irregular and

But Fuh-shang did not possess the

德其撫勳考其肇前啟后 惟力方誕文勤基烈土惟 九小夏膺王 公先

年邦大天克家迹于王 大懷 邦命成我 犬克建 統其畏 以厥文季王篤邦

5 II. The king spake to the following effect:-"Oh! ye host of princes, the first of our kings founded the State and commenced our territory. The duke Lew was able to consolidate the merits of his predecessor. But it was the king T'ae who laid the foundations of the imperial inheritance. Then king Ke was diligent for the royal House; and my deceased father, king Wăn, completed his merit, and received the great decree of Heaven to soothe the regions of the great bright land. The great States feared his strength; the small States cherished his virtue. In nine years, however, the whole

Yen Jǒ-ku, Wang, Ming-shing and others think | the same. Ke was not a king, but Woo here

that he took them from the copy of the Old calls him so. 篤前烈-篤厚

Text,'which Gan-kwǒ had transcribed, and

which was preserved in one of the imperial. Ke is to be understood as repositories. We know that Lew Hin had

access to this copy, and it is possible that he Lew's 'predecessor.' 大王,一by king

might quote from the 武成in it.

There is, however, another way of accounting for the quotations. There was a copy of the

武成 current in the Han dynasty, as we have seen there was of the Kangshing states that it was lost in the reign of the

founder of the eastern Han, A.D. 25-57. We

do not know whence it was derived. From the

last quotation we may suppose that its character was like that of the copy of the Great Speech,'

which likewise disappeared. It appears to me

more likely that the quotations by Lew Hin

Tae is intended Tan-foo.肇基王迹

first founded the traces of imperial sway;"

see in the She King, the 'Praise-songs of Loo,' iv. 2, where it is said of T'ae that 'he dwelt on the south of mount K'e, and began to shear the dynasty of Shang’(居岐之陽實 始翦商);-not, say the critics, that he

had any intention to do it, but the hearts of the people were so drawn to him, that they became devotedly attached to his House. 文考

were made from it than from the Old Text' to 文王‘my deceased father Wăn, the king

which he had access. The authority of the received text, such as it is, need not be affected by the differences between it and the passages

in the 律歴志

Ch. II. Pp. 5, 7. ADDRESS OF RING WOO TO THE PRINCES, ON GIVING THEM THEIR INVESTITURES.

5.

Wan.' We cannot well repeat the honorary

title in the translation.

received'; 膺=受

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=以撫安四方諸夏 on 夏

see the Can. of Shun, p. 20. Sketch of the history of the House of Chow from its founder to king Woo.

大邦畏

See the introductory note to Bool 1. on the 其力小邦懷其德-this passage

name of this Part of the Shoo. 先王 'the is quoted, as from the Books of Chow,' in the former king,''the first of our kings Ying: 左傳襄三十二年 大

agriculture, must be intended, because he is

ta says that we know that Kre, Shun's min. of 統-the great united whole. 未集 一 mentioned before the duke Lew. The predi-未集於其身。 Cates一建邦啟土-suficiently indicate | in his person.

was not yet collected

民商有會大后之承未

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天物害虐

阎王受無道

大孫川土

川土罪厥
所告志。
過于◎

商 發有名皇底

小子其

基今將道
將道山天商其

empire was not collected under his rule, and it fell to me, who am but a little child, to carry out his will.

6 Detesting the crimes of Shang, I announced to great Heaven and the sovereign Earth, to the famous hill and the great river, by which I passed, saying, I, Fă, the principled, king of Chow, by a long descent, am about to have a great righting with Shang. Show, the king of Shang, is without principle, cruel and destructive to the creatures of Heaven, injurious and tyrannical to the multitudes of the people, chief of the vagabonds of the empire,

[In the Doctrine of the Mean,'xviii., 3, it is said that the duke of Chow completed the virtuous course of Wan and Woo,' and that he carried up the title of king to Tae and Ke, and

|

-there is much difficulty in giving any appropriate meaning to. It has been defined by 至,致,and極數. The last is given

in the Daily Explanation; " the ‘detesting' in the translation is as allowable, and that is all

that can be said for it. 皇天后土 --comp. what was said on the phrase 天地

sacrificed to all the former dukes above them with the imperial ceremonies.' As it was thus the duke of Chow who carried up the title of king to Tan-foo and Ke-leih, completing what Woo had left undone, it has been asked how we find those titles here in the mouth of king Woo. I apprehend that the merit of the duke of Chow in Bk. I., Pt. i., p. 3. This is the only place in was in extending the practice of honouring ancestors, beyond the circle of the imperial family,

the Shoo where the combination 后土

occurs.

to 'the princes, the great officers the scholars, | Ying-ta understands, I think correctly, by 名

and the common people.' King Woo no doubt took counsel on the subject with his brother the duke of Chow. Perhaps it was by his advice that he did it; but there can be no doubt that he had conferred the titles mentioned in the text. The thing is commemorated in the Le

Ke, the Bk. 大傳, p. 2. I give the whole

paragraph here, because it gives a strong confirmation not only to this par., but also to the two

preceding ones.! 牧野武王之大 事也旣事而退柴於上帝 新於社設奠於牧室遂 天下諸侯執豆籑逡奔走 追王大王亶父王季歴文 王昌不以卑臨尊]

Pp. 6–8. He relates the prayer which he

addressed to the spirits of Heaven and Earth, of

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Ts'ae supposes that is an interpolation, which seems very likely.

大正

暴殄天物

mount Hwa and the Ho, in contemplation of the comp. the use of E in the 'Speech of T'ang,'

engagement with Show. 6. 底商之罪,p.2,-不敢不正

征命 ○ 罔華以獲予主 綏肆恭不夏遏承仁小萃 厥予 天平 率巒亂上人子淵 士東成俾貓畧帝敢旣藪

who collect about him as fish in the deep, and beasts in the prairie. I, who am but a little child, having obtained the help of virtuous men, presume reverently to comply with the will of God, to make an end of his disorderly ways. The great and flowery region, and the wild tribes of the south and north, equally follow and consent 7 with me. Reverently obeying the determinate counsel of Heaven, I pursue my punitive work to the east, to give tranquillity to its 一殄一色,‘to destroy utterly’天物, take 俾 here in the sense of 從‘to follow,

=

'all follow one another to follow me. Gan-kwǒ would put a comma at

'the creatures of Heaven;' 'including nien,' says so that the clause:
Lin Che-k'e, but they are further specified,'
because of their greater importance.'

率 and taking 伸 in its common signification join it to the next clause. This has in o使

天下逋逃主萃(=聚)淵藪 -the paraphrase of this in the Daily Explana- its favour, that the in next par. stands tion' is: 天下有罪在逃之人 more naturally at its commencement than as 所當誅鋤之以安良善者 we read it at present. The rhythm of the style, 也受反收留之與彼為主, however, requires that we join 率 and 伸. 有司莫之敢捕如魚之聚 [In the 左傳昭七年, we find :于深淵獸之聚于林藪 The 昔武王數紂之罪以告諸 侯日紂為天下逋逃主萃

criminals and vagabonds of the empire ought to be taken off and rooted out, to secure the repose of the good, but Show receives and main

tains them, and is their chief, so that the officers do not dare to apprehend them. They are as fish collected in the deep waters, and as beasts gathered together in the forests and thickets.' -we have seen the references made by Woo in the Great Speech,' Pt. ii., 9, et al., to his 'virtuous men.' We may compare with the sentiment here that of Tang in his (Announcement,' p, 4., where he says that before taking his measures against Kee, he sought for the great sage, with whom

予小子獲仁人

he might unite his strength(聿求元聖 與之戮力) 承上帝一承 上帝之意 to receive or comply with 亂略,Gan-kwǒ takes 略 in the sense of 路, (ways;’ Ts'ae takes it

the will of God.'

in that of, 'counsels,' ' plans.' Both expla

The quotation is important, not

only as guaranteeing so much of the prayer, but also as showing that the prayer was a part of the address which king Woo made to the princes. It is on this that Maou K'e-ling mainly relies in protesting against the way in which Choo He and others propose to break up and re-arrange the paragraphs of this Book.]

7. See the manner in which this paragraph is adduced by Mencius," III., Pt. II., v.,5. There are important alterations in the structure, the philosopher not directly quoting, but using the passage so as to suit his purpose.

Gan-kwǒ puts all the verbs in the past tense, place in te 11th year, when there was the first

saying that the description is of what took assemblage at Măng-tsin, and Woo returned, without proceeding to the attack of Show. But there is no sufficient evidence of such a meeting.

The two clauses, moreover,-恭天成命 肆子東征, fix the whole par. to the time

nations are allowable. 華夏

then being,—the time in which

.-see on

ing his prayer.

was offer

黃bas

the ‘Can of Shun,' p. 20. 蠻貊-see|keted their azure and yellow futurirs. See the

Ana., XV., v.2.14率伸,-Tsac and others many descriptions in the Tribute of Yu' of the

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俟 戊無相惟附王

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午作予爾我天玄惟

休陳師神以有大休黃其 命于逾羞濟神邑震昭士 商孟○兆尙動我女 子 郊津旣民克○用周

men and women. Its men and women bring their baskets full of azure and yellow silks, to show forth the virtue of us the kings of Chow. Heaven's favours stir them up, so that they come with 8 their allegiance to our great State of Chow. And now, ye

9

spirits, grant me your aid, that I may relieve the millions of the people, and nothing turn out to your shame!"

III. On the day mow-woo the army crossed the ford of Măng;

on the day kwei-hae it was drawn up in array in the borders of

offerings brought in baskets.

昭我周 王'displaying our kings of Chow, Some say that azure and yellow are the colours of heaven and earth respectively, and that the object of bringing such fabrics was to show that the kings of Chow were as good and beneficent as Heaven and earth. It is not necessary to seek for such a recondite meaning. The bringing of the baskets was an expression of allegiance, and an acknowledgment of the virtues

of the House of Chow. 大邑周一口 take 邑 here國 as we saw that Keang

Shing proposed to do in the last Book, p. 6.

8. 爾有神-the spirits are those of

Heaven and earth, of the mountain and the river. The conclusion is sufficiently bold. Woo must have felt sure that his enterprise was right, and in accordance with the supreme mind and

will.

Medhurst (Theology of the Chinese. p. 55) has translated the par. Only may you shins be enabled to assist me in settling the millions of

me indeed.' It is remarkable how, in the course of the prayer, reference is expressly made both to 'God' and to Heaven,' as supreme. Why was it not addressed directly to God? There are both imperfect monotheism and polytheism in it. God is recognized as supreme, and at the same time other spirits are recognized, who would give effect to His will, and might be prayed to for that purpose. As Woo addressed his army in the grey dawn of the day at Muh, we may say that he had but the grey dawn of religious knowledge in his mind.

I will not add anything here to what I quoted from Ying-tă in the introductory note on the abruptness and seeming incompleteness with which the prayer terminates. It would have been better if there had been some additional expression of Woo's own feelings and purposes, and some inculcation of duties on the princes. It may be that a portion of the Book has been lost; or it may be that we do have all which Woo was pleased to say.

Ch. III. Pp. 9, 10. THE BATTLE OF MUH, WITH KING Woo's PROCEEDINGS IMMEDIATELY AFTER; AND SUBSEQUENT MEASURES,

9.

the people, and do not bring disgrace on your 戊午師逾孟津-comp. the

shin-ships. He observes upon it, that the form of expression would intimate that there was some power above the shins invoked, and that it was possible they might be unable to grant the needful assistance.' There is no such indication in the form of the expression as he

Supposes. 尙克相予 is not may you

be enabled to assist me,' but grant me, I pray you, your help. The denotes an efficacy in the spirits themselves, and gives emphasis, as we have often seen to be its force, to the

Great Speech,' Pt. i., p. 1. On this same day he delivered the address recorded in that Part.

癸亥陳于商郊-kwei-hae was

the 3rd of the 2d month, five days after mowwoo. From Măng-tsin to Show's capital was 400

le,

so that Woo must have hurried on his army with great speed. 俟天休命the favourable decree' of Heaven was to be seen in the result of the impending battle, about which Woo felt quite confident. Gan-kwo says that this clause has reference to the ceasing of the

word that follows, so that 克柑子= help | rains which had fallen all the way from Măng

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