武工監迪禮未四命 亂文師後○克宗亂◎周 19 Order has been initiated throughout the four quarters of the empire; but the ceremonies to be honoured by general observance have not yet been settled, and I cannot look on your merit as completed. 20 Commence on a great scale what is to be done by your remaining here, being an example to my officers, and greatly preserving the people whom Wăn and Woo received:-by your good government you will prove the help of the whole empire.' duke at court as the prime minister of the govt.' Nothing can be argued conclusively on either side of the question from the words of the text.may be taken as in the translation; and when I look at them without reference to the controversy agitated about them, I must understand them thus. They may, however, likewise be taken as Gan-kwo and the other early interpreters did. Referring to Sze-ma Ts'een, he tells us that king Woo, immediately after the overthrow of Show, invested his brother Tan with the principality of Loo, and that Tan did not proceed to take the charge of it, but remained at court to assist the king, (封周公旦於少 昊之虚曲阜是為魯公周 公不就封留佐武王; See the 魯周公世家第三). He tells us from it all his reign and during so many years of his son's reign, there must have been some went to Loo at once, and that subsequently, one to supply his place. I believe that Pih-k'in in the 3d or 4th year of Ching, his father resigned the dukedom entirely to him. This being the case, there is no room left for the understanding the text--as the old interpreters did. 19, 20. The king could not look on the duke's work as done, and he calls his attention to various it, points which were yet to be settled. 19. 四 of p. 15. It may be so, but I rather understand the king to be speaking here of the ceremonies in general, by which their dyn. was to be distinguished from those which preceded it. Këang Shing says they are called 'being honoured by all the empire' ( C 者禮為天下所宗) 亦 also, that after the death of Woo, when the duke of Chow had resolved, notwithstanding the injurious suspicions afloat about him, to remain as regent of the empire during the minority of Ching, he invested his son Pih-k'in with Loo, and gave him this charge :- A son of king Wan, brother of king Woo, and uncle of king Ching, I am not of mean position in the empire. But I have sometimes thrice left my bath unfinished, and thrice left a meal, to receive officers, fearing lest I might fail to secure a man of virtue and ability for the service of the govt. When you go to Loo, be careful lest - has occurred twice your being a prince make you arrogant to others.' According to this account, Pih-k'in before, in Bk. VII., pp. 5 and 11, joined with had been invested with Loo several years before, and in the sense of or, to soothe ' the building of Lo. Ts'ae argues the same thing from passages of Bk. XXIX; but I do not insist on them, because Maou Ke-ling has shown that they need not be taken as decisive on the question. Still Ts'een's statements carrying in themselves evidence of their correctness. Of all his brothers and adherents, the duke of 'to settle.' 'It means,' says Woo Ching, 'to honour and reward.' I do not see how to translate the term faithfully, and bring out a meanappropriate to the contents. 20. 迪 means, acc. to Tsae, Chow was the one whom king Woo was bound, as in the translation. Woo Ch'ing takes to reward. No doubt he did confer on him the country of Loo; and as the duke was detained as an introductory phrase,' but says ho 21 The king said, "Renain, O duke. I will certainly go. Your meritorious deeds are devoutly acknowledged and reverently rejoiced in. Do not, O duke, occasion me this difficulty. Ion my part will not be idle or tired in seeking the tranquillity of the people; and let not the example which you have afforded be intermitted. So shall the whole empire enjoy for generations the benefits of your virtue.” 22 V. The duke of Chow bowed his face to his hands and his head to the ground, saying, “ You have charged me, O king, to come here. does not understand the meaning of it. The | P.21. The king finally announces his determination not to remain himself at Lo, and requires the duke to do so. Of course the old interpreters 其後 would certainly seem to have reference to the 命公後 of p. 18. I do not see how make 予往已 mean, ‘I will go to Lö Gan-kwǔ makes out of 迪將 his 公留 Këang Shing puts no comma at 已, but reads 教道將助我 監我 監我士師 on from 予往to祗歡, making 往往 工士師工 is equivalent to 百官日,‘formerly, All agree in taking 定一 Among the officers there were those called, and others called may be taken, with Ts'ae,' 'to afford an example to,' or, with Gan kwǔ, ‘to inspect,''to oversee.’ 亂篇 四輔-I do not think that this means more than-effecting good government, and being a help to me on every side. Compare with 四輔 the四鄰 in the (Yih and Tseih,' p. 5. Ts'ae takes the phrase as a name of the new city, or the two new cities of 成周 and 王 城, taken in connection with Haou and Fung, as the points d'appui of the empire,-which is far-fetched, and intended to strengthen his view , only with the old interpreters and their modern adherents it means, remain to assist me as my premier,' while with Ts'ae it'remain hereat Lǔ. The Daily Explanation, paraphrases from 公功to困哉哉 and I must think that the other interpretations of this par. are non-natural. of 後 as meaning to remain at Lo, sufficiently | ‘to dislike,' to turn away from. strong without such support. In a passage 替刑公勿替所以 斁=厭 公勿 我士 in the Le Ke, Bk. VIII, (文王世子)» 師工者, taking 刑一儀刑 Këang 17, mention is made of the appointment of 四輔 and 三公, from which it would ap- | Shing takes 斁=解,but the meaning comes to the same. He would point the whole differently, pear that 'four' men were denoted by the former phrase. If so, and we are to interpret the text in acc. with that passage, we must suppose that the king wishes the duke alone to be to him all that those four highest and trusted ministers could be. however. 我惟無其事公 勿替刑四方其世享 Ch. V. Pp. 22-24. THE DUKE ACCEPTS THE CHARGE LAID UPON HIM; SETS FORTH HOW 23 作四獻大來恭武乃受保 周方民惇相○王光命乃 恭新亂典宅獳弘烈民文 先辟為殷其子朕考越祖 I undertake the charge, and will protect the people whom your grandfather Wan received by decree, and whom your glorious and meritorious father Woo also so received. I will enlarge the reverence which I cherish for you. “ But, my son, come frequently and inspect this settlement. Pay great honour to old statutes, and to the good and wise men of Yin. Good government here will make you indeed the new chief of the empire, and an example of royal respectfulness to all your HE WILL FULFIL ITS DUTIES; AND TELLS THE | 武王皆欲令周公奉其道, 22. 王命予來-this has refer- 安其民周公分言之辭繁 ence evidently to the 命公後of par. 18. 而不殺者見其所 之重 of coming to a place; and that place can be no 敬意在下文下兩節 Naturally and legitimately we understand 來也弘朕恭欲展其 恭欲展其事上之 other than Lo. The old interpreters holding that the duke only agrees to remain in public life, 冶洛之效望之成王 without any reference to his undertaking the govt. of the new city, say that his returning might have been called a 去 or going away; so his continuing may be called a or 'coming' (see the gloss of Ying-ta in loc.). This is very forced. 承保至武王-this re sponds to the king's 誕保文武受民 in p. 20. Woo Ching correctly observes that 所 謂弘朕恭也一以治洛之 事自效即所謂承保也 23. 孺子來相宅,-I must translate this in the imperative, according to the view which has been taken of the last. The para phrase in the 'Complete Digest' is: 王雖 歸周而此洛邑王當來省 視以治之 although your majesty is we are to understand after returning, you ought to come and examine and duke gives up the hope which he had cherished, see this city of Lo, to govern it.' Though the that the king would take up his residence in the new city, he endeavours to make the best of his disappointment, and hopes that the advan tages to be derived from Lo will in part at least be secured by frequent and regular visits to it from the king. 典=典章, ‘statutes," ie., we may suppose, the rules and principles of govt. approved or established by Wăn and Woo. 殷獻(一賢民) the good able people (=men) of Yin,' are, we may again Suppose, men belonging to old official families of Yin, who had kept themselves from the degrading vices which had occasioned the downfall of the dynasty. Both Land R governed by 悼, and a conjunction is under are stood between its two objects. This is forcing a meaning out of the text, but the meaning thus obtained is more likely than any other which 24 刑先其前子○惟义日 乃考師人越子王萬其 單朕作成御且有邦自 文昭周烈事以成咸時 祖子孚答篤多績休中 successors of Chow." “From this time,” said the duke, “ by the government administered in this central spot, all parts of the empire will be conducted to repose, and this will be the completion of your merit, O king. “I, Tan, with the numerous officers and managers of affairs, will consolidate the achievements of our predecessors, in response to the hopes of the people. I will afford an example of sincerity to future ministers of Chow, seeking to render complete the pattern intended for the enlightenment of you, my son, and thus to carry fully out the virtue of your grandfather Wan.' has been put upon it. Comp. the view of Gan- | for the meaning of 子. 多子 is the many kwö:=大其厚行典常于殷賢| gentlemen ;' and from the 御事 which follows, 人, and that of Këang Shing:一其大厚 we conclude that the gentlemen intended the 取典于殷之賢民 亂 officers of the superior classes, as the critics -'in answer to the multitudes.' The meaning (治)為四方新辟comp. the 作 Say, 卿大夫 答其師(一) 民明辟 of par. 2. 作周恭先 must be as in the translation. 作周学 –Ts'ae expands this by人君恭以接| 先一字一信, faithfulness,' loyalty' The 下以恭而倡後王 * as the sovereign | expression is correlate to the 作周恭君 shows respectfulness towards your ministers, and by such respectfulness leads the way for future kings.' Gan-kwo's view is the same: of the last par.; and they throw light on each other. As the king would show to future kings an example of respectfulness in dealing with his 爲周家見恭敬之王後世 ministers, so the duke would show to future Keang Shing brings out nearly the same meaning by another construction of the characters:一作立周以恭敬 為先務: The 日 is perplexing. The simplest way is to suppose as the nomina tive to it. I understand 自時 as in the Complete Digest'一今而後 With X compare the 自服土中, and 自時 中X in the last Book, p. 14. 24. The duke here speaks fully and bravely of what he himself will do. We have had instances before of his superiority to the mock humility with which Chinese statesmen generally veil apprecia tion of themselves and their services. -see on the Con. Ana., I., i., 子越御事,-see ministers an example of loyal devotedness in serving his sovereign, 考朕昭子刑 子 as meaning of the clause is---' I will render com plete the pattern afforded by you, my illustrious son.’The editors of Yung-ching's Show observe that everywhere else he takes 昭 or = 明, to enlighten,' and that there is no reason to depart from that signification here; so that the meaning of the whole is as in the translation. 單=盡, 'to complete,' 'to carry fully out.' Everything necessary to consolidate the dynasty might be considered as carrying out— completing the virtue of king Wăn, its proper founder. 25 ○文宿○稽明鬯毖德。 惠王則子首禋二予殷○ 篤武禋不休拜卣以乃羅 救王于敢享手日秬命來 VI. Afterwards, the duke of Chow took occasion to say, " The king has sent messengers to admonish the people of Yin, and with a soothing charge to me, along with two flagons of the black millet herb-flavoured spirit, saying, 'Here is a pure sacrificial gift, which with my hands to my face and my head to the ground I offer for you to enjoy its excel26 lence.' Idare not keep this, and offer it in sacrifice to king Wăn and 27 king Woo." In doing so, he prayed, "Let him be obedient to and 二卣柜 is a species of black millet, used in the distillation of spirits. 鬯 is a species Ch. VI. Pp. 25——28. THE CONDUCT OF THE DUKE IN DECLINING SOME EXTRAORDINARY GIFTS FROM THE KING, AND TAKING OCCASION FROM THEM TO OFFER A PRAYER TO WAN AND WOO, EXPRESSIVE OF HIS LOYALTY. of fragrant grass employed to flavour the spirits. The two characters are used here as a name of the spirit which was made from them. 尚 is the name of a cup or bowl of medium size, in which such spirit was usually kept. A larger vessel used for that purpose was called and I cannot say that I am satisfied with the meaning of these parr. as it appears in the translation; but no interpretation of them has been proposed which can be fully acquiesced in by a cautious student. I have mainly followed the view of them given by Ts'ae, who himself follow- | ed Soo Shih. The action of them is referred to posed to be the message of the king which a smaller, 疉; the size of the亩 was between the others. 日明至末-this is sup some time subsequent to that in which the pre-| accompanied the offering. 明潔‘pure; vious parr. were spoken. The king is supposed 禋一敬 to revere,' 'reverent.' The (Daily to have returned to Haou, and thence he sends messages and gifts, doing honour to the duke Explanation' gives for this clause: 此秬 as if he had been a departed spirit, and were 鬯酒所以明潔禋敬,以 奉神而格帝者也我敢拜 continuing in heaven the guardianship of the dynasty which he had so efficiently discharged during his life. This was improper, and may be deemed improbable; but if we remember how the boy had given ear to the rumours that the duke had designs upon the throne, and consider that even now he was not really following his advice, and fixing his residence at Lo, we may believe that the young emperor had more awe of the powerful minister than love for him, and that he wished to propitiate him by such an extraordinary offering. 伻來毖殷乃命寕子王 遣使誥誡殷民因念周公 之功而來慰寕之錫以殊 典, (The king sent messengers with admonitory lessons for the people of Yin, and being impressed with the merits of the duke, at the same time to soothe his mind, by the gift of an extraordinary mark of his regard.' VOL. III. 手稽首以此美物而致享 于公焉 26. 予不敢宿Ts'ae says that here has the same meaning as the phrase 三宿in Bk. XXII., p. 26, where the character is explained by 進爵, 'to ad vance the cup;' making the meaning to be-'I do not dare to drink this spirit.' But it will be seen on that passage, that if we must so define 宿 there, we cannot admit the signification in ficulty in understanding here as I have done. this text. And why should there be any difThere is an instance of the same usage, quite in in the Ana, X., vii., 8. The duke was nt, so far from using for himself the king's gift, him, but presented it at once in a sacrifice to that he could not even allow it to remain by Wan and Woo. 27. This par. is to be taken as a prayer for the king, offered when the duke 秬鬯 sacrificed to Win and Woo with the spirit which 57 |