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惟民懌。有忌裕罔非惟厥 殷迪○及乃民不德虐小 先吉王則裕惟克用大臣 哲康日子民文敬父放外 王我封一日王典○王正 德時藝人我之乃 命

用其惟以惟敬由亦乃威

heads of departments, but use only terror and violence, you greatly set aside the royal charge, and try to regulate your State contrary 19 to virtue. Do you also in every thing reverence the constant statutes, and so proceed to the happy rule of the people. There are the reverence of king Wan and his caution;-in proceeding by them to the happy rule of the people, say, "If I can only attain to them." So will you make me the one man to rejoice.""

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IV. “The king says, Fung, when I think clearly of the people, I see they are to be led to happiness and tranquillity. I think of the virtue of the former wise kings of Yin, whereby they tranquil

menting of the text than the other.

18. The 惟求能及文王之裕民斯

two preceding parr. had stimulated Fung to be bold in punishing the unfilial and unbrotherly, and refractory officers; but there was a more excellent way,-the way of example. If he could bring all the family virtues into action in his own household, they would flourish also throughout the State. He might so deal with his petty officers, the instructors, and heads of departments also, that they would be glad to perform their duties, instead of having to be punished for the neglect of them. If he could not thus accomplish much by example and influence, his administration would be bad.

小臣外正=the外諸子,正人,

and 小臣諸節 of the last par. Choo He took the 惟威惟虐 to be descriptive of the 小臣外正, and supposed the design of the whole to be to warn against being lenient in his government;–see the 集說. I am

surprised to find him advocating such an exegesis.

19. 乃由裕民=由是 求裕民之道(by this method seek

已矣

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the example of the good kings of Yin, and his own
wish to copy them, the king seeks to make Fung
zealous to govern by virtue. 爽惟民迪
put a comma at
吉康-Gan-kwǒ

a at, which

character he took in the sense of, explaining

the whole by 明惟治民之道而 善安之 Ying-ta expands this into'0 Fung,aruler ought clearly to think of the proper way to govern the people, and thereby secure for them a happy tranquillity.' It is much

better to put the comma at 民, and take 迪

in the sense of 導, to lead, to conduct,' ie,

by means of virtuous influence. We thus bring

the proper way of enriching the people,' i.e., of out the meaning in the translation, beingmaking them good and happy. The reverence

of king Wan and his caution, indicate at once 明,and惟=思 Woo Ching saye, clearly

his attention to the duties of govt., and the

caution of his measures,-particularly those of | and concisely:明知斯民導迪之

a penal character. 我惟有及一我則吉康 我時至作求時

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惟罰屢不于不王則民康
靜罰 旦罔
,罔罔义

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我同未之告封 封政

無我爽 行汝子 在

在其

大不

今: 厥 適

火民作求矧今

不天心 之 不邦。不 亦怨其迪民說可○迪今

lized and regulated the people, and rouse myself to realize it. Moreover, the people now are sure to follow a leader. If one do not lead them, he cannot be said to exercise a government in their State.""

“The king says, ‘Fung, I cannot dispense with the inspection of the ancients, and I make this declaration to you about virtue in the use of punishments. Now the people are not quiet; they have not stilled their minds; notwithstanding my frequent leading of them, they have not come to accord with my government. I reflect on Heaven's severe punishments, but I do not murmur. The crimes of the people whether they are great or many, are all 一是, here equivalent to 是以,‘therefore.' | presses very strongly the feeling of the duke of 惟一思. The two characters 作求 have Chow, that a govt. maintained by force did not

been much disputed. The older scholars and

Ts'ae took 求等, ‘a mate,' 'a match,' so

deserve to be called a government.

P. 21. By the failure of his own repeated efforts to secure the good govt. of the people of Yin, the

that作求為等於商先王(to king still further stimulates Fung to strive to

be a mate of, equal to, the former kings of Shang.' It seems to me more natural and simple to take the terms as in the translation,

-as Lin Che-k'e and Woo Ch'ing do. 今 民罔迪不適,一adhering to the mean

realize the sway of virtue. The mention of the repeated efforts to bring the people of Yin to a state of good order is not appropriate in the mouth of king Woo, supposed to give this charge to the prince of Kang immediately after the conquest of the dynasty.

予惟不可

ing of 迪 as 導, these words are suscepti. 不監,we may take the 惟 either as

ble of two meanings. They may be translated | 'to think,' or as a particle, = indeed.’

思告

-The people are sure to follow as they are 汝德之說于罰之行=告汝

led'(民無導之而不從者), which

is the view of Tsne; or If the people have

以德行罰之說, I declare to you

none to lead them, they will not go on to the this saying, that virtue is to preside over the use

desired condition’(民無以迪之則

of punishments. 未涙厥心-房

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不能自適於吉康之地), which 上 to stop. The people's minds did not

is the view of Woo Ching. The former interpretation is that which the whole of the paragraph requires. The sentiment is too broadly

stated, and the issue did not justify it in the case

of the people of Yin; but it is not the correctness

of the sentiments that a translator has to do with.

acquiesce in the existing state of things, and

hence their turbulent movements. 迪屢

未同-雖屢經開導究未能

同歸于治 惟厥罪至在

不則在厥邦-this ex 多,-I cannot ind any better way of explain

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惟嗚 不乃康
康時

封日遠用

怨鳴

猷乃忱用封于多

肆 裕心丕非敬天矧

不肆

于汝殄乃顧則謀哉○日 以乃敏非無王琪

常小

汝子王民德德彝作日尙

chargeable on me, and how much more shall this be said, when

the report of them goes up so manifestly to Heaven!'"

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“The king says, Oh! Fung, be reverent. Do not what will create murmurings; do not use bad counsels, and uncommon ways. Decidedly and with sincerity, give yourself to imitate the active virtue of the ancients. Hereby give repose to your mind, examine your virtue, send far forward your plans, and thus by your generous forbearance you will conduct the people to repose in what is good: -so shall I not have to blame you or cast you off.""

V. "The king says, 'Oh! you, Fung, the little one, Heaven's appointments are not constant. Do you think of this, and do not

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ing this than that given in the translation. The 'to have the eyes constantly on,' 'to ‘Daily Explanation’has:-萬方有罪 regard and examine.' 在予一人惟厥小民無知 this will be the result of obedience to the 裕乃以民 而陷于罪不在於大亦不 在於多卽至微至纖皆上 迫使民日漸月摩相安於 advice just set forth,由是寬裕不 人失教之所致也 其尙 善而不自知此德化之至 顯聞於天尙 =上. The cry of the 耳

crimes of the people of Yin ascended, and was clearly heard in heaven;-it was not merely with a few and slight offences that the king

had to charge himself. 22. Various advices

to Fung, winding up the chapter. 無作

Ch. V. Pp. 23, 24. A CONSIDERATION OF

HEAVEN SHOULD DEEPEN THE IMPRESSION OF 23. 肆-Tsae

THE UNCERTAINTY OF THE APPOINTMENTS OF

THE WHOLE CHARGE.

confesses that he does not know the meaning of

怨女作可怨之事,Do肆 here. There does not seem much difficulty

not do things that will create murmurings.' This in it. We may take it as="

is a dissuasive from the use of punishments. They

'therefore,' or 'now.'

will be followed by the resentment of the people",命不于常一命 is of course

天命

govt. carried on by them is not on a good plan; For the sentiment, compare 'The Instructions

punishments may be occasionally resorted to, but of E,' p. 8; et al. See also the expansion of they are not the regular method of procedure. | it in The Great Learning,’Comm. x. 11. 命 蔽時忱蔽-斷;時一是;

忱一誠. The clause has an adverbial force 不于常,‘the appointments of Heaven

and is carried on to the clauses that follow;=

· with the determination of sincerity.’

丕則一則 is a verb, 一‘to imitate.’

are not in –i.e., are not characterized by-con

stancy.’ 無我殄享一毋或不 会使自我而殄所享之國

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世乃聽勿民聽服

享以朕替往◎用命享

殷告敬哉王康高

民汝典封若义乃乃

make me deprive you of your dignity. Reflect clearly on the

charges you have received. Think highly of what you have heard, and tranquillize and regulate the people accordingly.'

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"The king thus says, 'Go, Fung. Do not disregard the statutes

you should reverence; hearken to what I have told you:-so with ? ? the people of Yin you will enjoy your dignity, and hand it down to your posterity.""

也. Këang Shing makes the meaning to be|受于我之誥命 高乃聽

-Do not make me deprive you of the privilege

of sacrificing to the spirits within your juris

-we must take in the sense of 'to think

diction.' The issue is the same; but this highly of Tsae says: 高其聽不可 meaning of 享 is far-fetched. 明乃 卑忽我言

服命:comp.慎乃服命 in the last

24. Ts'ae observes

that the 世享 here responds to the 殄享 Bk., p. 4. 服命 may be taken here as there, of the last par. It does so, and shows that 服 being七章之服, and 命 the 七 享 is to be taken of the enjoyment of the 命 of a prince of Fung's rank. So, Kêang princely dignity. Gan-kwù gives for the clause: Shing; but it seems to me better to take the 一汝乃以殷民世世享國 clause as in the translation,命汝所福傳後世

THE BOOKS OF SHANG.

BOOK X. THE ANNOUNCEMENT ABOUT DRUNKENNESS.

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筆我民惟

兹酒惟天降

庶 王文妹若

士罽 王玉书。曰

夕赴 越誥肇○明

·小毖國乃大

祀命礼 正庶在穆命

酒誥

"The king speaks to this effect:-'Do you clearly make known my great commands in the country of Mei.

When your reverent father, the king Wăn, laid the foundations of our kingdom in the western region, he delivered announcements and cautions to the princes of the various States, all the high officers, with their assistants, and the managers of affairs, saying, morning and evening, "For sacrifices spirits should be employed." When Heaven was sending down its favouring decree, and laying the foundations of the eminence of our people, spirits were used only in

THE NAME OF THE Book.酒誥 (The | du tems de Yu, fondateur de la premiere dyn

Announcement about Drunkenness.' I have spoken of the proper meaning of the term

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on Part IV, Bk. VIII., Pt. iii., 2. In the Songs of the five Sons,' and the Punitive Ex. pedition of Yin,' I was unwilling to depart from the common usage of translators, and rendered 酒 by ‘wine ; but there can be no doubt that the term in the ancient Books signifies 'spirits distilled from rice,' our 'ardent spirits.' The French term vin' seems to be capable of a wider application than our 'wine.' Gaubil says:

Le titre de ce chapitre signifie avis ou ordres sur l'usage du vin. Il s'agit ici du vin de riz, qui fut decouvert, suivant la plupart des auteurs,

astie. Le raisin n'est à la Chine que depuis les premiers Han.' The title therefore might be correctly translated "The Announcement about Spirits, but the cursory reader would most readily suppose that the discourse was about spiritual Beings. I have preferred in consequence to render it by-The Announcement about Drunkenness.'

The Book is found in both the texts. There are the same questions about the date of it, and the speaker in it, which have been discussed with reference to The Announcement to the prince of K'ang;' and it is not necessary to enter on them again here. I suppose the speaker to be the duke of Chow, addressing his brother Fung in the name of the young king Ching.

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