7 朕其敘殷○乃乃年自無 子永萬乃王引德厭疾有 懷觀年承者殷于萬遘 observant of your course. Let him meet with no evil or sickness. Let him satisfy his descendants for myriads of years with your virtue. Let the people of Yin enjoy protracted prosperity." He also said to 28 the messengers, “The king has sent you to Yin, which has received his charges well ordered for myriads of years; but let the people ever have to observe the virtue cherished by my son." you. my son, is to complete the virtue of your grandfather Wăn." This he says with refer ence to the ceremonies which he would establish. "The reason why you must dwell here in the middle of the land, is that Wán and Woo have sent you to come and carefully teach the people of Yin, recognising their charge, and giving had been sent to himself. 惠篤敘 - 一遇,‘to meet with;' but with more of an active signification) himself any sickness.' 萬年厭于乃德-厭 is in the 3d ‘to be full,''satiated. We must suppose that had been regent for seven years; and having produced a happy tranquillity throughout the empire, he took two bowls of black millet wine, ten thousand years;--as Ts'ae has it, and with purity and the utmost reverence had 萬年厭飽乃德 殷乃引考 -Tsne takes 引考=長壽 protracted presented it to Wan and Woo that they might it, and announced to them the happy state njoy of the empire. Having done this, he had resign ed the government, but king Ching had induced longevity;' and the Daily Explanation' gives him to remain as his chief minister. He there for the passage,願使殷餘之亡 | fore recounts those things here (周公 民長享有幹有年之樂,make 政七年致太平以黑黍酒 the poor remnant of Yin long enjoy the happiness of prosperity and plenty.' 28. We are to 花器明潔致敬告文武 suppose that the duke now addresses the mes sengers who had come from the king, and sends 美享告而致政成王留 the counsel here contained to Haou, to the effect | 之本(?故)說之). On from予不 that though he would do his duty to carry out the admonitions which had been sent to the people he says:-The duke says, "Sceing ing over it””(言我見天下太平 be taken to the way in which the whole is 則潔告文武不經宿). Par. 27 supplemented, and many of the clauses explain- 伻來毖殷乃命寧(putting a stop at寜) is then taken as addressed to the king, and expounded:-"Do you, in administering the govt., observe the regular constitutions, and carry them fully into execution, with an orderly discrimination. Allow none to follow courses which would be productive of calamity and distress. So will the empire for myriads of asty of Yin will for ever become that of Chow" 汝為政當順典常厚行之 years be satiated with your virtue, and the dyn 29 册册王騂 王祭新辰德, 惟逸命牛武騂歲邑王○ 告作一王牛文烝在戊 九 飾 VII. On the day Mow-shin, the king in the new city performed the annual winter sacrifice, offering a red bull to king Wăn, and the same to king Woo. He then commanded a declaration to be prepared, which was done by Yih in the form of a prayer, and it simply announced the remaining behind of the duke of Chow. The king's 使有次序無有遇用患疾| herb called 之道者則天下萬年厭於 ik. On the 28th par. he says:-"When the king causes the people of Yin, high and low, to have such orderly relations with one another, then will be seen the course of govt. for myriads of years, and the people will for ever look to our descendants and turn to their virtue." Thus he stimulates the king to complete the work begun by Wăn and Woo' (LT Woo’(王使殷民上下 ***FW42 相承有次序則萬年之道 民其長觀我子孫而歸其 德矣勉使終之) It would be easy to fill pages with smaller variations of view that have been proposed on this difficult passage; but the student will probably think that it has been dwelt upon at sufficient length. I will, however, here subjoin the version of Gaubil, and a note which he gives on the character. His version is:-Vous avez envoyé un exprès pour faire instruire les peuples de Yin, et vous lui avez ordonné de me demander en quel état étoit ma santé; outre cela vous m'avez envoyé en present deux vases remplis du vin Ku-tchang, et vous avez ainsi parlé: il faut avoir le cœur pur et respectueux. Je me prosterne à terre, et je me sers de ces deux heureux vases pour marquer mon respect. 'Je n'oserois boire de ce vin; mais je m'en suis déja servi pour honorer avec respect Venvang. et Vou-vang. 'Je souhaite que le Roi soit exact à imiter ses ancêtres, qu'il vive long tems sans fâcheux accident, que jusqu'à dix mille ans il ait des imitateurs de sa vertu, que les nouveaux sujets de la dynastie Yin jouissent d'une longue et heureuse suite d'années. 'Je souhaite que jusqu'à dix mille ans vous gouverniez hereusement les peuples de Yin. Dans tout ce qui les regarde, faites ensorte qu'ils se plaisent à suivre vos exemples.' I need not speak of the character of this version. His note is to the following effect:"The characters express a wine made , and an odoriferous from black millet or herb called. Acc. to the thought of king Ching, this required in him who used it a heart pure and full of respect. It was set apart therefore for the ceremonies performed to Heaven, or spirits, or to ancestors. It was employed perhaps in all the three ceremonies. Now the character which expresses the respect to be shown in the use of this wine is, which is composed of three other characters:-, meaning to show to;, the west; and †, country. Could the ancient Chinese have had in of the west from which they had come forth? Do we have in it, applied to these ceremonies, view, in the use of this character, the country the vestiges of some ancient ceremony, in which they regarded the west, when they honoured Heaven, the Spirits, or their first ancestors? The Chinese characters are composed of several other characters, and the whole has regard to the thing expressed by the composite character; make the composite one. The analysis which the several characters are the simple ideas which I make here of the character is but a conjecture. I only give it as such, and I do not care to engage to find proofs of it in the ancient monuments and traditions of China. I know that several Europeans have abused the analysis of Chinese characters; but the Chinese themselves make sometimes such analyses.' Gaubil was at home when he brought his know ledge of mathematical and astronomical science to bear on the illustration of Chinese chronology; but this conjecture about the meaning of the cannot be called happy. 示 Bug term 禋 gests the idea of some religious meaning, as belonging to the whole character; but the other half of it--is entirely phonetic, and suggests merely its name or sound. It enters in the same way into more than 30 other characters. The character is used in the 'Canon of Shun,' p. 6, where I do not know that the idea of the objects sacrificed to being the fathers of the nation who had their seats in the west ever occurred to any one. Ch. VII. Pp. 29-31. HISTORICAL NOTICES OF THE PUBLIC ANNOUNCEMENT OF THE duke's APPOINTMENT TO REMAIN AT LO; AND OF HIS SUBSEQUENT GOVERNMENT. 29. 戊辰 30 31 RE ○在後○王賓 賓周 七 K + # E 殺公 年武周有册命太禋其 = 周 咸後 7. 誕月。誥公裸格王 guests, on occasion of the killing the victims and offering the sacrifice, all made their appearance. The king entered the grand apartment, and poured out the libation. The king charged the duke of Chow to remain, and Yih, the preparer of the document, made the declaration;-all in the 12th month. Then the duke of Chow greatly sustained the decree which Wăn aud Woo had received, through the space of seven years. there is fought again the battle as to the meaning of, which has been gone into on par. 18. -we may conclude from the next par. that this was in the 12th month. The king was then in Lo. We may believe that he had come to it expressly for the service which is here described. the king's guests' Gan-kwo supposed that he had arrived on the denotes all the princes present and assisting at day Mow-shin; but in that case we should have the ceremonies, and specially those representing read 王到新邑, and not 王在新 the previous dynasties. 殺一殺牲, kill 邑: is the name given to the winter sacrifice in the temple of ancestors. Ts'ae reading the victims.' is descriptive of the whole service as a pure sacrifice presented in the temple of ancestors.' the meaning which I have given in the transla- I believe he is right. 辭 ‚—see Ana., VI., iv. p. 5. the, or 'Recorder,' who officiated on the occasion;-see again Bk. VI., p. 5, and also Bk. 王入太室裸 'the king entered into the great apartment (i.e., The duke of Chow acted as regent for seven years, and then wished to retire from public life; but king Ching detained him in the govt. of Lo, where he spent other seven years, making in all fourteen years from the death of king Woo' (see the. This view of course is contrary to the old interpreters and those who adhere to their views. They think that the 'seven years' here are simply the seven years X., p. 13. Over 惟告周公其後 of the duke's regency. 1 THE BOOKS OF CHOW. BOOK XIV. THE NUMEROUS OFFICERS. 士商用邑 邑于 ◎王告洛新初周三 I. In the third month, at the commencement of the government of the duke of Chow in the new city of Lo, he announced the royal will THE NAME OF THE BOOK.- 多士(The numerous Officers.' By the 'numerous officers' are intended the officers of the previous dynasty, who had been removed along with the people to the new city of Lo. The phrase occurs several times, and is taken to designate the Book, which indeed was addressed to those officers. It is found in both the texts, and has its place among the Announcements' of the Shoo. The prefatory note about the Book (see page 10) says that when the new city of Ching-chow was completed, the obstinate people of Yin were removed to it; and that it was then that the duke of Chow announced to them the royal will, as it is here set forth. This statement has given rise to some discussion. We have met with various passages in the two last Books, which make it appear that many of the people of Yin had been removed to the country about the Lo before the dukes of Shaou and Chow received their mission to proceed thither. The same thing may be argued from passages in this Book itself as well. Hence Ts'ae follows in the wake of Woo Ts'aelaou, and says we have here an instance of how little the notices in the so-called Confucian preface are to be depended on. Maou K'e-ling has endeavoured to weaken the force of their observations, but with little success. It is just possible that king Ching, on returning to Haou after the sacrifice described in the end of last Book, ordered another migration of the people of Yin to Lo, and on a large scale; and that their arrival at the new settlement gave occasion to this address. This would reconcile the statement in the preface and the intimations which are found of previous removals of the people; but it can be given only as a supposition. CONTENTS. The object of the announcement is to reconcile the minds of the people of Yin, and especially of the higher classes among them, to their lot. The day of Yin had gone by. The House of Chow was in the ascendant. They had been dealt with kindly and generously. They had better acquiesce in their condition, and by loyalty deserve well of their new masters. If they did not do so, a worse thing would come upon them. The address or announcement, much broken up, occupies the whole of the Book after the introductory paragraph. It has been divided into four chapters. The first, parr. 2-4, vindicates the justice of the sovereigns of Chow in taking the empire to themselves. The second parr. 5-15, unfolds the causes why the dynasty of Yin had been set aside. The third, parr. 16-23, shows how it had been necessary to remove the people to Lo, and with what good intention the new city had been built. The fourth, parr. 24-26, shows that comfort and prosperity are here at Lo open to their attainment, while by perseverance in disaffection they will only bring misery and ruin on themselves. Ch, I. Pp. 1-4. WHEN THE ADDRESS WAS DELIVERED. THE HOUSE OF CHOW HAD OVERTHROWN THE DYNASTY OF YIN, NOT FROM AMBITION, BUT IN EXECUTION OF THE WILL OF GOD. 1. Introductory. 惟三月,一this third month is most naturally reckoned from the sacrifice described in the concluding parr. of the last Book. Some call the year the first of Ching's reign, i.e., after he attained his majority. Others call it the first of the duke of Chow's government of Lň. Woo Ching 弋 ○殷威佑于 威佑于是遺王 殷我肆命致命殷天多若 命 爾終 王將我大七日 惟國 ̇罰天有降弗爾 天敢玉帝勅明周喪弔殷 2 to the officers of the Shang dynasty, saying, “ The king speaks to this effect:Ye numerous officers who remain from the dynasty of Yin, great ruin came down on Yin from the want of pity in compassionate Heaven, and we, the princes of Chow, received its favouring decree. We accordingly felt charged with its bright terrors; carried out the punishments which kings inflict; rightly disposed of the appointment of Yin; and finished the work of God. 3 Now, ye numerous officers, it was not that our small country dared to aim at the appointment of Yin. But Heaven was not with would identify this month, indeed, with the | this view; but there is more force in the lanthird of the previous year, and the address here guage, when we take as : 'compassionate.’ with what I have called the written specifications' delivered then to the people of Yin With sorrow was the ruin sent down, but Yin and the chiefs of the various States; but it could not be spared, so great was its wickedness. is sufficient to have referred to his view. -Without pity, pitying Heaven sent down 初于新邑洛始行治洛之 事, when he commenced discharging the business of the govt. of Lǒ.’ 用告商王 士 , we might take 用as simply = 'there upon.’The critics, however, all complete its great ruin on Yin.. 我有周佑命 -我周受佑之命, as in the plement. Këang Shing, without such sup. makes the text 我周佑助天命, translation. This requires a considerable sup 'our Chow lent its aid to the charge of Heaven; with which the student will probably be still meaning as in the translation,一用成王 之命·The officers are said to be those of | less satisfied. 將天明威-comp. the king of Shang,’' meaning Show; or perhaps | in The Announcement of Tang, p. 4, 將天 we should take 王 in the plural, and then 商命明威致王罰, in (The Speech 王 ='the Shang dynasty.’ Pp. 2–4. Chow only executed justice in over throwing Yin, was but the instrument in the hands of God. of T'ang,' p. 4, we have 致天之罰, carry out the punishment appointed by Heaven.' The 'punishment ' here is the same, but described with reference to the agents employed by 2. 弗弔旻天大降喪 Heaven to execute it. 于殷−for the meaning of 弗弔 comp. Bk. VII., p. 1, and XVI., p. 2. On see Pt. II., Bk. II., p., 21, and on Men. v., Pt. I., i., 1. In addition to the two explanations of the meaning of which are cited in the notes on Mencius, I find a third, given here by Ma 勅殷命−it is not easy to catch the exact force of here and in p. 14. We must accept the definition of it by IE, 'to correct,' 'to rectify.' But in the rectification of the decree of Yin, there was involved the overthrow of the dynasty. 終 Yung,─that the autumnal sky is called旻ber于帝終上帝之事, ‘to complete 3. 弋殷 the work or business of God.' cause ‘the autumn air is killing (秋氣殺 命一弋 to shoot at. See Ana. VII, xxvi. 她); and he argues that what is said immediate ly after of ruin inflicted by Heaven confirms this acet. of the character. Këang Shing approves K'ang-shing and Wang Suh read, but they must have written, we may almost say, that |