敢 命墜其有敢 王嗣受厥命我亦惟。 貽生功我延歴知德知 哲子王亦命。惟年日乃日, 命罔乃惟○不我有早不 今不初兹今敬不殷墜其 presume to know and say, 'It could not continue longer.' The fact was simply that, for want of the virtue of reverence, the decree in its favour prematurely fell to the ground. Similarly, I do not presume to know and say, "The dynasty of Yin was to enjoy the favouring decree of Heaven for so many years,' nor do I presume to say, ‘It could not continue longer.' The fact simply was that, for want of the virtue of reverence, the decree in its favour pre18 maturely fell to the ground. The king has now inherited the decree, the same decree, I consider, which belonged to those two dynasties. Let him seek to inherit the virtues of their meritorious sovereigns-especially at this commencement of his duties. 19 “Oh! it is as on the birth of a son, when all depends on the training of his early life, through which he may secure his wisdom in the future, as if it were decreed to him. Now Heaven may virtue of reverence' in their rulers. The Daily |he ends the paragraph thus:一其夏殷也, Explanation'says that the first 我 is to be 繼受其王命亦惟當以此夏 understood of the king, and the others of the take the character always in the plural. 有夏服天命惟有歴年服 天命 is more than 受天命, which most duke of Shaou himself. It is much better to 殷長短之命為監戒繼順 其功德者而法則之 Heoverlooks the 我 before 亦惟嗣若功 王乃初服-當嗣(一繼)其有 功者况王乃新邑初政服 行教化之始乎. This must be the of the paraphrases give for it. It indicates not only that Hea received the favouring decree of Heaven, but that it was under that decree. The guardian will not venture to say that Heaven had only decreed so many years to its rule. 18. 厥命-the厥 is to be understood meaning, but the language is very elliptical Pp.19–23. The great issues depending on the king's now, on his assuming the government, taking of, 'Heaven.' The next clause is in apposi- the right course; and the Guardian's anxiety that lay the foundations of permanent prosperity. tion with this,惟 being=mGan-kwðtakes | by his virtuous reverence and gentle sway he should it differently, and explains down to 功 where 19.嗚呼至哲命-by初生, WO 20 21 功殄民 ○ 德 德王服。 用 用疾宅年 天其命哲命吉凶 惟ㄨ非 祈敬新知哲 王民彝勿天德邑 位若亦以 在有敢小命其惟初凶 have decreed wisdom to our king; it may have decreed good fortune or bad; it may have decreed a long course of years:-we only know that now is with him the commencement of his duties. "Dwelling in the new city, let the king now sedulously cultivate the virtue of reverence. When he is all-devoted to this virtue, he may pray to Heaven for a long-abiding decree in his favour. "In the position of king, let him not, because of the excesses of the people in violation of the laws, presume also to rule by the violent infliction of death. When the people are regulated gently, the merit of government is seen. must understand not the infancy, but the early 不祈之新). Compare with this the years, when the child becomes the proper subject words of Confucius about himself, Ana., VII., of education. Then such a foundation of good- xxxiv. 21. From 其惟王to戮用 ness may be laid, that the youth shall himself is one sentence, and a good instance of the long hand down an appointment of wisdom.' He sentences of the Shoo. Gan-kwŏ and Keang shall appear to be, shall really be, wise through Shing, indeed, break it up into two, and underthis training, as much as if Heaven had pre-king go to excess in employing the people, beyond stand the first part as meaning-Let not the viously decreed him to be so. 命歴年 -或命歴年長久. After this we must understand 皆不可預知,‘all these things we cannot know beforehand.' 20. The Guardian evidently supposes that the king will make the new city which was founded the seat of his government. The meaning of 今‘now, for 肆 seems to suit the connection here better than that of or. The the regular periods when he may call them out in the public service.' By doing so, he would, as Mencius phrases it, rob the people of their tine, and take them away from their necessary labours in agriculture (see Mencius, page 11). But the introduction of such a topic seems foreign to the style of the Announcement. It involves, moreover, taking the which follow as= 亦勿敢, which is very harsh. The subject of avoiding punishments in the in 王其德之用 gives to the second | administration in govt. was a favourite one with sages in Bks. IX., and X. 民若有功 part of the par. a slightly hortative force. Chinking Ching and his ministers. See many pasTih-sew observes upon the sentiment, The favour of Heaven is entirely just, and is not to be obtained by praying for it. The text tells the king to pray, because to be all-devoted to the practice of virtue is prayer without praying, (天命至公不可以求而得 也日祈者蓋一於用德乃 -'when the people accord there is merit. They must be ruled,' 'in harmony with their feelings, and the true laws of their nature.' Ts'ae observes that the people may be compared to the water of a stream when it is overflowing and spreading abroad ; it is acting contrary to its nature. But Lead it into its proper course, and you accom if you dam it up, you only make the evil worse. 君敢手 民殷夏我○用德 子以受歴歴受上于 越王首天年年天下天小 友之日永欲式命勤下民 民讐予命王勿不恤越乃 保民小○以替若其王惟 受百臣拜小有有 顯刑 22 "It is for him who is in the position of king to overtop all with his virtue. In this case the people will imitate him throughout 23. 24 the whole empire, and the king will become more illustrious. "Let the king and his ministers labour with a common anxiety, saying, 'We have received the decree of Heaven, and it shall be great as the long-continued years of Hea,-it shall not fail of the long-continued years of Yin.' I wish the king through the inferior people to receive the long-abiding decree of Heaven.' III. The duke of Shaou then did obeisance with his head to his hands and bowed to the ground, and said, "I, a small minister, presume with the king's heretofore hostile people, with all his officers, and his loyal friendly people, to maintain and receive his majesty's dread plish the purpose. 22. 其惟王位| of it here than as a conjunction = 'and' The 在德元‘He being king, his position is Daily Explanation,' after defining it by 用 at the head of all virtue.' It is simpler to take is obliged in the paraphrase to substitute =首, than to give it the substantial 元 corresponds to ‘benevolence,” ‘goodness ple on their part will be found imitating him 越王顯‘and illustrious,' i.e., the virtue of the king will there- we are to understand, the sovereign and his ministers’恤, ,一as in p. 9, 一憂, (to be anxious. Then the 其in其日is strongly hortative. for it. 勿替=" Iwe are determined that it shall not fail of. At the duke of Shaou speaks again in his own person. The people,’ ruled over as he desired, would wish the rule to be perpetual, and the wish of the people would be the wish of Heaven. Ch. III. Pt. 24. We must understand The Guardian before. here winds up his address. He will do his duty with the people under his charge. It remains for the king to secure the permanence of the dynasty. In the meantime he presents the of 公 before 拜手稽首. ferings of the princes, to aid at the sacrifices to be offered, on the inauguration of the new capital. 王之讐民,these are the people of Yin that had been removed to Lo, and 式勿替云云,both could still not be spoken of as other than disaf Gan-kwǒ and Ts'ae define 式 by 用, but it is | fected and hostile. 百君子,-compare difficult to find a place for any other meaning the same phrase in Bk. X., p. 7. It is used here 永能用恭敢顯命末明王 命析供奉勤我王有德威 天王幣惟非亦成王命 command and brilliant virtue. That the king should finally obtain the decree all complete, and that he should become illustrious,-this I dare not to labour about. I only respectfully bring these offerings to present to his Majesty, to assist in his prayers to Heaven for its long-abiding decree.' as complimentary to the ministers and officers of Yin, in whom loyal feelings might arise when they were thus spoken of. The friendly peo ple' are the adherents of the House of Chow. must be the king's charge for 威命 and transmitting the crown to his descendants. That must be the king's own work. The Guardian would not presume to think that his labours could effect it. 惟恭云云 -the king would be coming to Lo, and by so the building of Lǔ. 明德 has more sound lemm sacrifices inaugurate the new city, and than sense. 王末至亦顯,一this then the offerings would be useful. This is a delicate way of conveying to him those expres describes the king's consolidation of the dynasty,sions of the princes' fealty. Wang Pih's (Doubts'about this Book and 一事觀也召誥前雖載相洛 the next are the following: 洛誥之篇之事後正是以成王新政致 三山林氏說之所終東萊先戒之詞而已日王乃初服若 生說之所始文公又於召誥 生子罔不在初生則以疾 洛誥亦各有說學者可以 釋 敬德為王新政第一義此 疑矣然猶未也洛誥自周公 頗自明白若洛誥恐當作兩 日之下朱子以為自此漸不 節看相洛卜洛營洛遷頑民 可蓋不知是何時所言又是一節明禋烝禮周公欲成 取葉氏之言,以此篇與召誥 王治洛復政於王成王止欲 參看又取王氏日,此誥有不 周辟命周公治洛,此是 知者當缺文朱子尙謂 謂有一節,如册周公之首詞反殿 疑而後學敢謂 者 妄人於篇末而册中之詞反殽雜 於前此皆未易就條理也第 是復辟之事,程子以來諸 也患竊謂諸誥之中,辭語 不可曉者多矣而一 體統大槩亦可見惟召誥洛 儒 ,只欲作荅王解以為未 誥破碎龐雜體統不明此最 當失位安得有復此義誠 未易梳理者也蓋其中有周 精矣 公召公相洛卜洛之詞焉有 也蓋 王固未嘗失 遷殷民攻位不作之詞焉有也成 營洛之詞焉有成王來洛之 成 前此未嘗親政 幼周公代王為政 長周公 詞焉有文武功宗之詞 焉,有周公復辟之詞焉有成 尹復政 辟之復蘇 害義然 王卽辟之詞焉有成王册命 亦何所嫌而避此名乎此 周公之詞焉,此所以不可以憑之所以不能無疑也 VOL. III. BOOK XIII. THE ANNOUNCEMENT CONCERNING LO. ◎明復旦稽拜 洛 薯拲 周 王牌子朕首手公 [In the third month when the moon began to wane, the duke of Chow commenced the foundations and proceeded to build the new city at Lo of the eastern States. The people from every quarter assembled in great harmony. From the How, Teen, Nan, Ts'ae, and Wei domains the various officers stimulated this harmony of the people, and introduced them to the business there was for Chow. The duke of Chow encouraged them all to diligence, and made a great announcement about the execution of the works.] 1 I. The duke of Chow bowed his head to his hands and then to the ground, saying, "Herewith I report the execution of my commission THE NAME OF THE BOOK. The Announcement about Lo.' The prefatory note (see page 10) says:- The duke of Shaou having surveyed the localities, the duke of Chow went to build this capital, called Ching Chow, and sent a messenger to announce the divinations. With reference to this, the ANNOUNCEMENT ABOUT LŎ was made.' As will be seen from the next note, however, the action of the Book goes many months beyond the report about the survey and divinations; but it all has reference, more or less, to the city of Lo. It may well be said to be about Lo. The use of the term 'Announcement' has its difficulties, and must be taken more vaguely than in the account of the Announcements of the Shoo which I have given on page 177. The Book is found in both texts. CONTENTS. Ts'ae says:-The arrangements for the building of Lo having been made, the duke of Chow sent a messenger to inform the king of the result of his divinations. The historian recorded this as the announcement about Lo, and at the same time recorded a dialogue between the king and his minister, and how the king charged the duke to remain at Lo and conduct the government of it.' He goes on to say more particularly:- Parr. 1-3 contain the duke's message about his divinations; and par. 4 gives the king's reply. Parr. 5—13 are occupied with instructions from the duke to the king on the measures which he should pursue on taking up his residence at Lo. In parr. 14 21, the king charges the duke to remain at Lo, and undertake its government. In parr. 22-24, the duke responds, accepting the charge, and dwells on the duties which the king and himself would have to discharge. Parr. 25-28 relate the action of the duke on a certain message and gift from the king, intended for his special honour. In parr. 29-31, the historian relates to sacrifices offered in Lo by the king, and the proclamation which he issued, and adds how long the duke continued in his government; -showing how the duke began the city and completed it, and how king Ching, after offering the sacrifices and inaugurating the government, returned to Haou, and did not after all make his capital at Lõ.' The Seven divisions thus indicated, present themselves to any careful student of the Book. Maou Ke-ling, differing widely from Ts'ae in his view of the general tenour, and of particular |