13 惟臣內衞獻日于可 可墜 友太侯劼○大命 服工越史毖子檻我惟 休矧厭友男殷惟 其殷 Now that Yin has lost its appointment, ought we not to look much to it as our glass, and learn how to secure the repose of our time? 'I say to you,-Strenuously warn the worthy ministers of Yin, and the princes in the How, the Teen, the Nan, and Wei domains; and still more, your friends, the great Recorder and the Recorder of the interior, and all your worthy ministers, the Heads of great Houses; and still more, those whom you serve with whom you calmly converse, and who carry out your measures; and still more, those and, with,' and 時一是, referring to the good ways (八則) Those six constitutions were the of the sovereigns of Yin before Show. His various departments of the administration,--of words are:-) : 我其可不監于是, 撫于是乎監監對也撫循 也謂循商先王之道也,時 是也指謂殷 P. 13. Fung is required to take home to himself the lessons about temperance, and to enjoin them on the princes and officers in his jurisdiction. 汝 劼至男衞-劼=用力,‘strenu. 獻臣賢臣These were ously.’ good ministers of the former dynasty, who were still retained in their former offices under Fung. As孟侯 or ‘Head of the princes,' his autho t rule, of instruction, of ceremonies, of prescripts, of punishments, and of business; the regula and statutes embraced all connected with ions the working of those departments. The again had the management of 'the eight powers or prerogatives' of the emperor ( 八柄之法). These duties branched off into a great variety of minor functions. The kept all the records which were to be appealed to in connection with them, so that we may consider them as having been confidential secretaries and advisers of the prime minister. Biot calls the 太史, (le grand annaliste,' and 内 rity extended also over the princes of the portions, l'annaliste de l'interieur.' I prefer to of the domains that were under his jurisdic tion. He should strenuously warn them, –on the subject, of course, of abstaining from intem- | perance. duties of the call them 'recorders,' as being a more general term. The various princes had their grand Recorder,' but the Recorder of the interior' belonged, it is maintained, only to the imperial 太史友內史友-the court; and the individual mentioned in the text and, with other officers of the same department, are described in the Chow Le, Bk. XXVI 春官宗伯 第三之十. They were very honourable and extensive, and such as brought them into frequent contact and consultation with the 太宰 or prime minister (grand administra teur general. Biot). It is said in general that thehad the management of what Biot calls 'the six constitutions (L), the eight regulations (八法), and the cight statutes is supposed, therefore, to have been the old minister of the court of Shang, now superseded under the new dynasty and living in Wei. However this may be, it is said that the two Recorders were friends' of Fung. As men of research and ability and general good character, he would so cherish them. 獻(=賢臣,百宗工-we must suppose these, in distinction from the 獻臣 above, to be those appointed under the existing dynasty. Or, acc. to the view of Woo Ch'ing, we may suppose that they were good men, Heads of influential families, who were not in office, and are called 臣, in the same way as 14 拘勿日○定若薄若服 以佚群厥制保違疇采 歸盡飲或于矧宏農圻矧 于執汝誥酒汝父交 惟 who are, as it were, your mates,-your minister of War, who deals with the rebellious, your minister of Agriculture, who is like a protector to the people, and your minister of Works, who settles the boundaries; and above all, do you sternly keep yourself from drink. 'If you are told that there are companies who drink together, do not fail to apprehend them all, and send them here to Chow, where I may put them to death. every individual in the empire is supposed to leisure, and those who are near at audiences and be a of the sovereign. 爾事, 服休, sacrifices' (汝之執事,服職于燕 服采-the translation here follows the 息及朝祭之臣) This diversity of view of Ts'ae. He supports his explanation of opinion serves to show how uncertain the mean 事 by ‘to serve,' from the passage of Mencius, | ing is. 圻 ‘the controller of boundV., Pt. II., vii., 4, where Tsze-sze is introduced aries,'司馬, 'the minister of War. This as saying, 古之人有言曰事之 meaning is determined by the 1st ode in the 云乎豈日友之云乎, The an- 4th Book of the She King, Part ii., where it is cients have said, wThe scholar or virtuous said一新(一圻)父子王之爪牙 officer) should be served;"–how should they This being determined, it follows that 農父 have merely said, "He should be made a friend of?”, This view of 事 being adopted, =司徒 (the minister of Instruction;’and 宏父=司空, the minister of Works* 休=坐而論道之臣,‘ministers 6 These were the 'three high nobles' (三卿), They were the highest in authority, and might who sit (by their prince) and discourse to him about principles,' and 服采一起而作 belonging to the court of one of the princes. 事之臣,‘ministers who rise and perform be considered as their prince's‘mates’ 疇 the business (of their prince):服休is(to |匹) 薄(read póh)=迫.薄違一 serve in hours of ease;’服采 ‘to serve in 追逐違命者The minister of In active business.' I have hesitated between this view, and that given by Woo Ching:一爾事 一服事於爾者大夫也, those struction is called 若保‘the harmonious preserver.' The promotion of agriculture, which supplies the staff of life, being within his pro who serve you, your great officers; vince, he is thus denominated. The minister of Works is called 定辟, the settler of rules," i.e, the decider of all questions about the settle 一職之優閑者,‘those whose offices were comparatively easy, and allowed of leisure;' ments and tenements of the people. Këang 服采-職之繁劇者‘those whose offices were more bustling and troublesome.' Gan-kwǒ took a difft. view which is quite in admissible. He says:一汝身事服行 美道服事治民, making Fung himself, in the discharge of his duties, the subject. This cannot be right. K'ang-shing had still another view, in which he is followed by Keang Shing, acc, to which the whole = 'the employés, -those who are near to you in festivals and | Shing would take 辟 in the sense of 君, which does not seem at all applicable here. 剛 制于酒-剛果用力自制酒 Pp.14–16. By what rules obedience to the king's injunctions against the use of spirits were to be enforced. 14. 汝勿佚佚失, to fail. The punishment here threatened is so far beyond the crime, that the critics fall upon various devices to explain it, or to mitigate the 15 司典于恤教斯之乃殷 民聽殺弗辭明姑 湎 O鐲 蠲惟享惟于 于王乃我乃教酒諸殺。 酒。 事一不之。勿臣 辯封時人用◎庸惟又 乃汝同弗我有 工惟 'As to the ministers and officers of Yin, who have been led to it, and been addicted to drink, it is not necessary to put them to death; 16 –let them be taught for a time. If they keep these lessons, I will give them bright distinction. If you disregard my lessons, then I, the one man, will show you no pity. As you cannot cleanse your way, you shall be classed with those who are to be put to death."" “The king says, ‘O Fung, give constant heed to my admonitions. If you do not manage right your officers, the people will 17 continue lost in drink.' force of the language. First, the coming together in companies to drink is supposed to carry with it the design of their assembling, as being not merely to drink, but, under the cloak of that, to plot against the govt. Second, the 其in予其殺 is taken to indicate uncer in the translation. This is forcing a meaning out of the words. The most that can be said for it is, that it is more likely than any other construction which has been proposed. K'angshing took 斯 =析, which Këang Shing as tainty. The king would examine for himself adopts. He has:-叉分析其明用 into their guilt, and according as he found they had treasonable designs would put them to 我教者獻之古者諸侯有 death. If they really only met to drink, he would inflict on them some lighter penalty.獻士于天子之制 have allowed the second remark by using the ‘may' in the translation. The former remark may also be correct. If it be not so, we cannot 乃不 ㄠ,the king here turns to the of ficers of Yin who should persist obstinately in account for the difference of spirit between this their drunkenness and other evil ways, and and the two next paragraphs. 15. 又惟| addresses them directly. 弗蠲乃事, 殷之迪諸臣惟工=今殷之 =不能潔汝舊染之汙. 時 諸百工其素為商紂導引 一是。於是 or 偽惡者 Keang Shing says that惟in P.17. Concluding admonition to Fung. 勿 惟工is superfluous. We hardly know what =不; it is not imperative. 辯治,to to do with it. 16. 有斯明享=商 rule. Fung was specially to direct his efforts 臣果能遵我教訓之 辭存之于 而不忘我則 顯揚 而享之爵位 -as to discountenance drunkenness in the officers,— the higher classes. If he could not succeed with them, his efforts with the lower classes would be vain. THE BOOKS OF CHOW. BOOK XI. THE TIMBER OF THE TSZE TREE. 惟臣家臣民 王 節 邦達以達暨厥日 君王厥大 梓 材 1 I. "The king says, 'O Fung, to have a good understanding with the multitudes of his people, and his ministers on the one hand, and with the great families on the other; and again to have the same with all the subjects under his charge and with the sovereign :—is the part of the prince of a State. THE NAME OF THE BOOK.-, 'The of punishments. The interpretation, however, is Timber of the Tsze tree.' Though it does not affect our understanding of the Book, I am sorry that I cannot give the proper botanical name of the Tsze. It is described as allied to the Taew), which has the leaves of a cypress and the trunk of a fir' ). It was esteemed as the most valuable for making articles of furniture, and for the carver's art. The phrase,-'the timber, or materials, of the Tsze,' occurs in par. 4, and was thence assumed to designate the Book, intimating apparently that the administrator of government ought to give himself to his duties skilfully and thoroughly, as the cabinet-maker deals with his materials. The cultivation of a field and the building of a house are spoken of in the same paragraph; and either of these things might have been used as the name instead of the phrase which it pleased the fancy of the compiler to adopt. The Book is found in both the texts. CONTENTS. The Book is sadly wanting in unity. The 1st par. is directly addressed to Fung, and we may suppose that the three which follow were so also. He is admonished of his duty to promote a good understanding between the various classes in his State, and between them all and the sovereign; and that, in order to this, his rule must be gentle, eschewing the use anything but certain. The remaining paragraphs are of a difft. character. They are not the charges of the emperor, insisting with a prince upon his duties, but the admonitions of a minister loyally and affectionately cautioning his sovereign, and praying for the prosperity of his reign. They would be appropriate as addressed to king Ching by the duke of Chow, or the duke of Shaou. We might also suppose them the response of Fung; but the text gives no intimation of a new speaker being introduced. The whole Book is very unsatisfactory, and it is a translator's greatest comfort that it is short. Ch. I. Pp. 1-4. How the prince of a State is a connecting link between all the classes of his people, and between his people and the emperor. -, 'to reach to,' 'to effect an intercommunication.' By ★ we are to understand what Mencius, IV., Bk. I., vi., calls E'the great Houses,' saying that 'the 往厥 主厥敬不 敬亦罔尹司師越 姦敬勞厥厲旅馬師日 宄勞肆君殺曰司司我若 殺肆徂先人予空徒有恆 節 2 ‘If you regularly in giving out your orders say, " My instructors whom I am to follow, my minister of Instruction, my minister of War, and my minister of Works; my Heads of departments, and all ye, my officers, I will on no account with oppressions put men to death;" Let the prince also set the example of respecting and encouraging the people, and these will proceed to respect and encourage them. Let him go on in dealing with those who have been traitors and villains, murderers and harbourers of criminals, take it as intimating that the ruler brings the Adopting this strange view, Këang higher and lower classes into intimacy and good fecling with one another' (達 吾之 行事與其情兩相通徹而 無暌阻非使上下相通之 . The first is descriptive of the ministers and officers of the State, and those not filling the highest offices, which would for the most part be occupied by the Heads or scions of the great families. The second is descriptive of all the people of the State, the official classes and the unofficial, as being equally the subjects of the sovereign (王) or emperor. Such is the view of the par. that appears to Shing says 以臣民達大家則 聯上下之情以臣達王與 君則聯邦交之誼 P. 2. The prince of a State must inculcate on his ministers, and exemplify himself, leniency in dealing with criminals. Ts'ae honestly acknowledges that the most of this par. is unintelligible to him, and he does not attempt any paraphrase of it. In the translation, I have followed the The meaning given is more likely than any other which it has been attempted to put upon the text;-this is the most that can be said for it. 汝若至 Daily Explanation. be given by Tsae. Lin Che-kte took the same,殺人,一越 is taken in the sense of 發 A is taken in the sense of for only understanding the of bringing the 'to give forth orders.' This meaning of the term is given in the Dict. (一場), and various classes mentioned into good and har monious relation with one another. Gan-kwo's ors whom I am to make my model:’–comp. view was different. He paraphrases:—言常 supported by examples from the 國語 用其衆人之賢者與其小師師相師為善之意, instruct臣之良者以通達卿大夫 及都家之政於國信用其 臣以通王教於民言通民 事於國通王教於民惟乃 國君之道 Of this I can make little or nothing. Ching K‘ang-shing had still another view which deserves to be noticed only for its singularity. He seems to have read the last the same phrase in Pt. IV, Bk. XI, p. 2 ; et al. 'the whole body of officers.' The which Clause-厥臣達王曁邦君;and then by 王 he understood 二王之後, the regard for the lives of the people' (汝咸當 descendants of the emperors of the two previous 仰體吾好生之心). The older indynasties;' and by, the princes of the terpreters, followed by Keang Shing and many various States within Fung's jurisdiction, as | others, connect 汝若恆越日我有 |