THE BOOKS OF SHANG. 旅保厥旅 惟 葵乃獒底蠻九通克 用作太貢西夷道商 BOOK V. THE HOUNDS OF LEU. KKKKA F Ž K 旅 獒 1 After the conquest of Shang, the way being open to the nine wild and the eight savage tribes, the people of the western tribe of Leu sent in as tribute some of their hounds, on which the Greatguardian made "The Hounds of Leu," by way of instruction to the king. The THE NAME OF THE BOOK.- Kang-shing, ‘is read like The rude tribes of the west had no princes, but gave the title to the strong among them, who governed them for the time. The people of the of 酋豪 their hounds'(西旅獻獒). (P). Leu, there- tribe sent at this time the principal man of fore, is to be looked for in the west. It was the name of one of the rude tribes, lying in that quarter, beyond the 'nine provinces' of the empire. is the name of a kind of hound. It was, acc. to the HE, 4 feet--ancient feet, that is—high.' The describes it as knowing the mind of man, and capable of their chiefs, to present himself at the court of To being employed’(知人心可使者of獻獒TM遣來獻見于周 is From an instance of its use, quoted in the from Kung-yang, it was evidently a blood-hound. The critics generally understand the term in the text in the singular;-I know not why. There is nothing in the Book, and no ancient references to it, which should make us do so. We more naturally take it in the plural, and it seems to me more likely that several hounds, and not one only, would be sent to king Woo. This is one of the Books found only in Gankwo's text. Kang-shing and Ma Yung had not seen it, and they have strangely mistaken the meaning of the prefatory note. says VOL. III. quite inadmissible. The signification of as The hound' is not to be disturbed. Book belongs to the division of Instructions.' CONTENTS. The Leu people having sent some of their hounds to king Woo, and he having received them, or intimated that he would do showing that to receive such animals would be so, the Great-guardian remonstrated with him, contrary to precedent, would be dangerous to the virtue of the sovereign, and was not the way to deal with outlying tribes and nations. The reader will think that the Book is much ado about a very small matter, and in truth it is so. It receives an interest, however, when 44 * 2 用服方邇無夷慎呼○訓 ○食物有咸德明日于 王器惟獻遠賓四王鳴王。 He said, "Oh! the intelligent kings have paid careful attention to their virtue, and the wild tribes on every side have willingly acknowledged subjection to them. The nearer and the more remote have all made offerings of the productions of their countries; we see in it a specimen of the feeling and procedure by which the rulers of China have all along sought to regulate their intercourse with foreign nations. When the sovereign does not look on foreign things as precious, foreigners will come to him:'-this language is a good exponent of the normal Chinese policy. A selfcomplacent assumption of superiority--superiority both in wisdom and in power-has always been displayed. I have read references to the steam-engine with its various applications, from men versed in all the learning of China, as if it were nothing more than a toy, to be thought of just as the duke of Shaou thought of the hounds of Leu. Statesmen and people are now, in this nineteenth century, having a rude awakening from their dream. P. 1. The occasion on which the Book was the text, that the wild tribes all around came or sent to the court of king Woo ;-acknowledgTs'ae says that we are ing his supremacy. not to understand from, that king Woo used any efforts to open roads to the barbarous regions beyond the limits of the empire proper; -it was his virtue and fame which drew them, and they came, climbing the hills as if they had been ladders, and in boats across the sea.' It certainly would not have been discreditable to king Woo to have good roads made throughout all his dominions; and in the passage of the , referred to above, evidently modelled DA on this part of the Shoo, the opening of the thoroughfares is described as his work:-11|1 made. This par. might have had a place in the✰йŒÌ✯ Preface, and Ts'ae calls it 'the proper preface of the Hounds of Leu'(此旅獒之本 九夷百蠻使各以其方賄 惟克商‘on the conquest of 來貢使無忘職業:底貢一 序): Shang.' The Daily Explanation' expands the clause:一惟我周武王旣克商 of king Woo, B.C. 1,120. 遂通道于 Man,' we are to understand the barbarous tribes 16, by the phrase 蠻夷 and by 蠻貊in the same phrase occurs in the Tribute of Yu, Pt. i., p. 52. The force of passes on to the next character, and indicates that what it says took effect. 太保--it is not said any where in the Book who the Great-guardian was; but since the commentary of Gan-kwo, Shih, the duke of Shaou. See on the name of the prevailing opinion has been that he was Bk. XII. He was Great-guardian under Woo's successor; and it is supposed--with probability -that he held the office also under Woo. Pp. 2-10. THE ADDRESS OF THE GREATGUARDIAN TO KING WOO AGAINST RECEIVING THE HOUNDS. Pp. 2, 3. The precedent of former wise kings in receiving articles of tribute, and the use which they made of them." 2. 明王慎德 the language here is to be taken historically. Medhurst and Gaubil both miss this point, and render-When an intelligent prince is careful in the cultivation Bk. XIV., DJ, p. 3, we have the '9 , p. 1, we have the 4, and 100 The numbers are not to be pressed, and we must be content with finding a statement in not merely the lesson of duty, but of duty illustrated by example. The Daily Explana tion' has it: 自古明哲之王 cultivation of virtue,' is said to be the hinge on which the whole of the address moves. 咸 不展國伯寶厥弗異之乃 易親時叔玉服無姓致昭 物人庸之于分替之于德 3 clothes, food, and vessels for use. The kings have then displayed the things thus produced by their virtue, and distributed them to the princes of the States of different surnames, to encourage them not to neglect their duties. The precious things and gems they have distributed among their uncles in charge of States, thereby increasing their attachment to the throne. The recipients have thus not despised the things, but have seen in them the power of virtue. 賓-賓 is not merely 一客, strangers,' | Gan-shih, Though they loved them, yet if they merely, ‘guests,' but=賓服; ; see in the dict. on the character. 畢獻方物惟服 食器用方物。其方所生之 物,‘the articles produced by their country,' and we may understand also articles manufactured there. The last clause gives a summary of those articles, and the meaning is that the con tributions were restricted to these:一不敢 於此外有以奇玩異物進獻 者。異姓之邦伯叔之 國,the empire being divided into many States or principalities, the emperors of each dynasty apportioned these among their relatives and adherents. The States of their uncles' were had not shared their precious things with them, who could have known the sincerity of their love (親之矣而不以所實分 之則人孰知親親之信也” preceding 無替厥服, and must describe But the clause is evidently related to the -not the feeling of the emperors from which the gifts proceeded, but the feeling which they wished to increase in the princes, their relatives. The explanation of 展by信 is therefore inadmissible. The meaning in the transl. is given by Ts'ae and in the dictionary:使之益 厚其親 I quoted, on the 1st par., the words of Confu 同姓之邦, ‘regions of the same surname,' | cius, the sage goes on to say:- 於是肅 tre, their rulers had the same surname as the 慎氏貢矢石 emperors. The 'regions of different surnames' 其長尺 were the States ruled by Chiefs, attached to 有咫先王欲昭其合 the reigning dynasty, but of a different lineage. To these the emperors 昭德之致,致遠也以示後人使 displayed what their virtue thus produced,'-焉故銘其栝日肅慎氏 the productions of remote territories, the tribute from distant tribes. The transitive meaning or 貢矢以分太姬配虞胡 昭 is very much determined by its correlation 而封諸陳古者分同姓以 with 分 in the next part of the par. The 珍玉展親也分異姓以遠 方之職貢使無忘服也 things were sent about as imperial gifts among the States; so they were displayed,' and served to warn and encourage the chiefs to loyal service 人不易物惟德其物-by and duty. 無替厥服-無廢其 服事之職 時庸展親Gan-kwo explains this by His intended the various princes, receiving 是用誠信 the imperial gifts; 男=輕to slight' 不 其親親之道, thereby verifying the 易=輕‘to slight:不 sincerity with which they held the principle of have not slighted the things,' have not dared to think lightly of them, however attachment to their relatives,' taking as= 信:Lin Che-ke supports this interpretation, and quotes with approval the words of Wang little valuable they might be; 德其物 ‘they have virtue-ed the things ; i.e., they have looked at the things in the light of the virtue which 4 貞。目○以盡君狸 ○百不盡小人子梅德德 玩度役其人心罔狎盛 人惟耳力罔狸以 不物。 "Complete virtue allows no contemptuous familiarity. When a prince treats superior men with such familiarity, he cannot get them to give him all their hearts; when he so treats inferior men, he cannot 5 get them to put forth for him all their strength. If he be not in bondage to his ears and eyes, all his conduct will be ruled by correctness. 6 By trifling with men he ruins his virtue; by finding his amusement in things he ruins his aims. produced them, and as monitions to the virtue they themselves ought to cultivate. Gaubil's rendering of this part is sententious, but can be of no help to a student:-'Ainsi les choses qui viennent de la vertu retournent à la vertu.' [This passage appears in the 左傳·僖 五年, along with two other sentences from the Books of Chow,' in the following form:-民不易物惟德繄物 The use which is made of it there is to show that virtue is the only sure defence of a State.] Pp.4–6. How the sovereign's careful attention to his virtue will appear in his guarding against improper familiarity with men, and foolish cherishing of useless creatures and things. This is the meaning that is put upon these paragraphs. The interpretation of them, it will be seen, is mon idea expressed by the two applications of 狎侮 here, and of 玩in p. 6. Such an idea is that of contemptuous familiarity. Directed to creatures like the hounds of Leu, it will have more of the character of trifling sport; directed to men, there will be in the ruler who practises it a want both of self-respect, and of the respect which he owes to them. 君子 is descriptive of men in office, who are to be supposed to have adegree of elevated character. They have their and go away. 小人 minds-their virtues and acquirements-to serve the sovereign with; but when treated with contemptuous familiarity, they will despise him are the people, in whom the familiarity of their superiors is sure to breed contempt, so that they will not be careful to labour for them, as they ought to do, with their strength. Ying-ta, aptly enough, quotes, in illus tration of 侮狎君子, the words of E Yin, perplexing and difficult. 4. 德盛不 狎侮-comp. 狎侮五行, in the 接下思恭太用, Pt. i., p. 7); and Great Speech,' Pt. iii, 2. Koo Seih-chtow(顧 the words of Confucius, 使民如承大祭 錫疇;Ming dyn.) says upon the terms here:(Ana, XII.. ii.), in illustration of 狎侮小 一狎者與之暱也 5. 不役耳目不為耳 者禮人 目所役, ie, if he be superior to the ex 之倨也一是視為私人,一 是忽爲易與狎 is being familiar with them; is a haughty disregard of the rules of propriety. The former indicates the ternal fascinations that assail him through the senses,—what are called in the next para graph. 百度, 'the hundred measures,' = looking upon them as mere favourites; the 百篇之度, (the measures of all his con latter expresses the treatment of them as easily consorted with.' For the two terms, how ever, we have the one term 'to make sport with'in p. 6. The Daily Explanation' says, on that par,, that the first is the of contempt, and the second the of fondness' duct.’A certain rule–of correctness’(貞一 E-is supposed, by which the ruler, free from the bondage of his senses, will endeavour to regulate all his conduct. 'His words and actions,' it is said in the Daily Explanation,' 'will all be conformed to the measure of perfection, and he will not dare to transgress it an 6. 玩-see on par. 4. Contemp (上玩字玩忽之意下玩字 inch 玩好之意). But we must find a con tuous familiarity with men destroys that self 夜則則不土物乃不以喪 邇 遠育性民成作 人人于不乃不 不安。格國畜足量 喪德玩物喪志•志 勤○所不 不珍犬異害以 不嗚寶 寶禽馬物有道 呼惟遠奇非賤益接 細夙賢物獸其用功○志 7 "The aims should repose in what is right; words should be listened to according to their relation to right. 8 9 "A prince should not do what is unprofitable to the injury of what is profitable, and then his merit may be completed. He should not value strange things to the contemning things that are useful, and then his people will be able to supply all his needs. Even dogs and horses which are not native to his country he will not keep; fine birds and strange animals he will not nourish in his kingdom. When he does not look on foreign things as precious, foreigners will come to him; when it is worth which is precious to him, his own people near at hand will enjoy repose. “Oh! early and late never be but earnest. If you do not attend jealously to your small actions, the result will be to affect your virtue respect and reverence for right which is at the | Leu, though he does not expressly mention foundation of all virtue. A fondness for, and fondling of, creatures like the hounds of Leu brings the whole mind down to the level of little things. P. 7. The rule for a prince's aims, and his intercourse with others. 道-所當由 之理, the principles according to which we 言以道接一人 之言道而接. The first clause is illustrated by Mencius' 持其志(II, Pt. ought to proceed.' I., ii. 9), and the second by his 我知言(b, them. 不作至民乃足,these two clauses are of a general character, and may be applied to an endless variety of subjects. R 乃足一‘ the people will be sufficient." Chin Tih-sew says:-貴異物則征求多, things, his exactions and requirements will be so 而民不足,(If he set a value on strange many that the people will not be able to meet 犬馬至不备—these dogs them.’ and horses might be useful, but being foreign, the virtuous sovereign will have nothing to do p.11); also by Shun's language in : The Counsels| with them! 珍禽-珍 is here an of Yu,' pp.14–16. The two sayings are good enough in their way, but the object which they serve in the guardian's address is not very evident; see the remark of Wang Pih at the conclusion of his Doubts ' about this Book. P. 8. What things a sovereign should abstain from cherishing and pursuing, and what things he should prefer and seek. In this par. the Guardian comes at last to the subject of the hounds of adjective, =珍美之禽 不寶 -see the remarks on this in the note on the Contents of the Book. Pp. 9, 10. How the sovereign is to cultivate his virtue by an untiring attention even to the smallest matters, and what grund results will flow from such |