4 爾 終淫于不夏格 攸之 乃于克大言 有降 'God sent down correction on Hea, but the sovereign only increased his luxury and sloth, and would not speak kindly to the people. He proved himself on the contrary dissolute and dark, and would not yield for a single day to the leading of God;-this RIZS Gan-kwo joined the 3d par. with the 4th, and *RZI dyn., was the subject of it. Këang Shing deals 無不知之勿復生二心 3. This par. is the key-note to the Book, and it is right to connect it closely with what precedes. The subject of it is 'the officers and people of Yin,' who had deemed the empire belonged to supposed that Këě, the last emperor of the Hea with it very inanely, saying that it is a general declaration, 'Should kings reckon on the = decree of Heaven, and not reverently consult with long forethought, for their sacrifices' 者圖度天命而不長敬于 HE- -see on the same the House of T'ang by a 'divine right' (*) Z), and did not consider that what Heaven had given, it might and would take away, if there were not the earnest and virtuous discharge of the duties of government. Ts'ae makes Yen to be the subject of the par. Thus the 'Daily Explanation' follows the passage just quoted with 'And do you know the reason why Yen has perished? The people of Yen presumed greatly on their private views, reckon ed on the decree of supreme Heaven, and with evil action rose in rebellion. They used no far-reaching reverent forethought, which would have led them to obey the laws, and rest in their lot, whereby they would have preserved the sacrifices to their ancestors. They have thus suddenly brought destruction on themselves; and do you look to Yen as a beacon, and characters in Bk. VII., p. 1. Këang Shing would make them in both places merely a phrase of introduction or exclamation; but we are not reduced to have recourse to such a device. 4. Pp. 4-7. How the sovereignty of the empire passed from the House of Hea to Tang. Ts'ae thinks that some paragraphs introductory to this have been lost, his reason being that it is the custom in the Shoo to precede the account of the downfall of a dynasty because of the wickedness of its last emperor with a reference to the virtuous emperors who preceded him. That is the practice certainly, but the duke of Chow may not have observed it here. We are not obliged to suppose any loss of text. know that the decree of Heaven is not to be✡-comp. Bk. XIV., rashly sought or relied on.' But why should p. 5. The Daily Explanation' here takes we suppose that the speaker has here the State = of Yen in view? It is mentioned indeed in the -ETE--, 'sor 1st par., but that is an addition by the compiler, and Yen is nowhere referred to in the address. It was too insignificant, moreover, to occupy the place which must be assigned to it, if we suppose that the announcement is thus made to turn upon its history. No similar objections can be made to the view which I have taken. The sacrifices to the emperors of the Yin dynasty were allowed, in the generous clemency of king Woo, to be continued by their lineal descendant Woo-kăng, the son of the tyrant Show; but no sooner was Woo dead, than he and his adherents rose in rebellion against the new dynasty, and brought down new and heavy punishments, though still tempered with mercy, upon themselves. I am surprised that none of the Chinese critics have thus connected the 2d and 3d parr. rowfully,' 'with sympathy.' day.' 不克終 -, in the Analects and Mencius, is used for a whole the 日; and 恭丕承亂因崇乃于命 洪惟于不甲亂大民圖 舒進旅克于有降之克 于之罔靈內夏罰麗開 開之 節 5 is what you have heard. He kept reckoning on the decree of God in his favour, and would not promote the means of the people's support. By great inflictions of punishment also, he increased the disorder of the States of Hea. The first cause of his evil course was the internal misrule, which made him unfit to deal well with the multitudes. Nor did he seek at all to employ men whom he could Ts'ae says that most of this par. is not understood by him. He brings out the meaning is on the whole more successful in dealing which appears in the translation, however, and with it than the other critics. The same subject evidently is continued, the crimes of Kee, which occasioned the overthrow of the Hea dynasty. 厥圖帝之命-compare the notes on(The Speech of T'ang,' p. 3. 不克開于民之麗−the expression 民之麗 has been taken variously. Gan-kwǒ explains 麗by施 so that the meaning is that which should be bestowed on the people,' viz., good govt. and lessons of instruction; and the whole = he could not begin even to govern and instruct the people as he ought. This is very unsatisfactory. In the a noun, the subject of . K'ang Shing and they do not account for the. Equally unWang Suh both took 甲 as=狎, or習, but satisfactory is the exegesis of Gan-kwo, who takes as if it were 夾 With 靈承 干旅 comp. Bk. XIV, p. 13, 我周主 丕靈承帝事. Here 旅 is taken, by all the critics except Woo Ching, aa = =衆,‘all fculty in so taking it is with 承, which would so the multitude of the people.' The only dif his inferiors,-which is contrary to its common be applied to describe the act of the superior to usage. Feeling this, Ch'ing takes as denoting the sacrifice to God which was so called (see the dict. in voc.), who takes the clause as = he could not attend well to the sacrifices to God.' Yih King (離卦) it is said-日月麗乎 天百穀草木麗乎土. Keang | But this is so far-fetched that it is better to Shing, taking there as 附‘to be attach ed to,' understands the text as= 'he could not acquiesce in the other view, even with the difficulty attaching to it. 罔不至于 do what would make the people attached to-I have translated here after the 'Daily him.' Ts'ae defined the character in the Yin by 依 (to rely on,' and not by 附, from which Explanation' which has:一無能大進 he deduces the meaning of the text which I have 賢人而敬用之使大布寬 given. Këě made no provision for the neces saries of life among the people, such as food 舒之澤于其民 There is little to 乃大至有夏this and clothing. continues the description of Kee. He is the subject of Woo Ch'ing on the contrary of Këě. understands ( Heaven ' as the subject of 降, and makes the clauses descriptive of the punishment 因甲至于旅~the critics internal disorder,' we are to understand the vile debaucheries of which Kee was guilty in his connection with Me-he (see pp. 170, 171). are all agreed that by With Ts'ae, Woo Ch'ing, and others, I take 甲=始,‘to begin,' and 因 is equivalent to choose between this and the view of Ts'ae and Woo Ching: Nor could he make great apwhich he might have shown a generous largeness proaches towards the virtue of reverence in of heart to the people'(不能大進於 恭,而大寬裕其民 Gan-kwǒ gave quite a different meaning to the second clause-Nor could he greatly advance to the virtue of reverence, but was very indifferent and idle in governing the people' (大舒惰 于治民) Keang Shing reads 茶 instead of 舒, and interprets: The greatly 不惟民惟○于主邑 民 克夏不以惟成乃◎慣亦 明之克爾天湯大天日惟 保恭永多不刑降惟有 享多于方畀顯時劓夏 純有休求割之 民大 乃夏命民夏民 respect, and who might display a generous kindness to the people, but he daily honoured the covetous and cruel, who were guilty of 6 cruel tortures in the cities of Hea. Heaven on this sought a true lord for the people, and made its distinguishing and favouring decree light on T'ang the Successful, who punished and destroyed the 7 sovereign of Hea. Heaven's refusal of its favour to Hea was decided, and it was because the righteous men among your many regions were not permitted to continue long in their posts of enjoyment, and the inany officers whom Hea respected were quite unable to maintain an intelligent preservation of the people in the enjoyment of their false were employed by him, and put into offices, to the calamity and bitter suffering of the people' (誣罔大者惟進之 任使供職大為患苦于民 惟有夏至末-叨= (to be gluttonous or greedy,' 'to covet;', i.q. 劓 6 explains why Heaven thus withdrew its favour. We have in Bk. XVI., p. 9, an opposite declara tion of Heaven's favour to Shang,一天惟 It is well to take 純 in the 純佑命. same way in both passages, as meaning 'deter minate,' 'decided,' 爾多方之義 民—義民 ‘righteous people,'一賢者 men of virtue and ability.' They are called 憶一忿 ‘to be angry, ‘resentful.. 割夏邑,-comp. in ‘The Speech of Tang;’| ‘of your many regions,' ie, the many regions p. 3. 率割夏邑劓 to cut off the of the empire. We can lay no stress on the nose,' is better translated here generally. Këang爾, (your.) 永於多享‘long in 氏 Shing reads after, on the authority of much enjoyment,'='long in the enjoyment of 說文; but the meaning which he gives their offices Këang Shing says:一不能 to the whole is very far-fetched. The people 久長多享祿位言桀 任 the also under the rule of Hea, suffering the oppres賢 不克明保享于民 sion of greed and cruelty, longed more every day to see the kingdom of Hea cut off.' Only one 'could not understand to preserve and secure searching for strange meanings could attempt enjoyment for the people.' The use of, and to draw this from the text. P.6.時一是天惟時求民 主=天惟是之故求可為民 主者 7惟天不畀純一天 之不畀於桀(=夏)者大 Heaven's refusal of its favour to Kee, (or Hea) was great and decided." The rest of the par. VOL. IIL the 于 before 民, render the language obscure, but the meaning seems to be what I have given. The ‘Daily Explanation’gives for it一不能 明達治體以保安享有國 they could not understand the 家之民, art of govt. so as to secure their tranquil enjoyment(=possession) of the people of the empire.' 63 克不以橛 勸德于刑厥夏以○百惟 lives, but on the contrary aided one another in oppression, so that of the hundred ways of promoting prosperity they could not advance one. 8 'In the case indeed of T'ang the Successful, it was because he was the choice of your many regions that he superseded Hea and 9 became the lord of the people. He paid careful attention to the essential virtues of a sovereign, in order to stimulate the people, and 10 they on their part imitated him, and were stimulated. From him down to the emperor Yih, the sovereigns all made their virtue illustrious, and were cautious in the use of punishments;-thus also 11 exercising a stimulating influence over the people. When they, having Ying-tă quotes the view of Too Yu (杜預)| 牧), is that (Heaven, in seeking a lord for the to the same effect, making 享受, to re- people, simply followed the choice of the many ceive;'-see the 註疏 Këang Shing defines regions'(天求民主蓋從多方 胥by皆, call' It is equivalent to ‘all,’ but 之所簡耳). Gan-kwǒ and Këang Shing with the further meaning of 'mutual ' co-operation. 至于百為大不能開 -Gan-kwo connected the former of these clauses with the one preceding.-They aided one another in oppression, even in a hundred different ways.' The last four characters are then simply an addition to the indictment. And they were , greatly unable to initiate any plan of good, (大不能開民以善). It is better to connect the clauses together as I have done. The 不克開 leads us back to 不克開 于民之麗 in p. 5, and the meaning comes out as in the translation. Pp. 8-12. The empire gained by the virtue of T'any, and maintained by that of his successors, was finally lost by the wickedness and misgovern ment of Show. 8. It is only in the interpreta translate, however,-'was able among your many regions to choose the worthy.' But this is forcing a meaning, much more than the other construction, from the characters themselves, nor is the sentiment so suitable to the tenor of the Book. 9. We ought surely to take 麗 here as in p. 5. Ts‘ae, however, makes,厥麗 to be = what he depended on,' ie, the essential virtue of a sovereign, or benevolence. 刑 imitate,’‘to find a pattern, 法,‘to Gan-kwǒ takes it in the sense of 'punishment.” -His people, though he might punish them, were stimulated to virtue!' The student will mark the force of the 7 and the in the two clauses. And yet, such is the peculiar character of the Chinese language, that the critics inter pret 用in the next par. quite differently. 10. 明德慎罰 ,-see Bk. IX., p. 3. The tion of the intermediate clause of this par,一克 以爾多方簡, that there is a difference | assertion made here about the sovereigns of the of opinion. We may translate it 'on the ground of being chosen by your many regions;' and the Shang dynasty down to Yih, must be taken with large allowance. 11. 要囚,一see on Bk. meaning, as stated by Yaou Shun-muh (姚舜 XI, p. 11. It is strange to find this specified 辭大乃夏爾○○開 examined the evidence in criminal cases, put to death those chargeable with many crimes, they exercised the same influence; they did so 12 also, when they liberated those who were not purposely guilty. But when the throne came to your late sovereign, he could not with the good will of your many regions continue in the enjoyment of the favouring decree of Heaven."" 13 II. “Oh! the king speaks to the following effect, I announce and declare to you of the many regions, Heaven had no set purpose to do away with the sovereign of Hea, or with the sovereign of Yin. 14 But it was the case that your ruler, being in possession of your many regions, abandoned himself to great excess, and reckoned on the favouring decree of Heaven, making trifling excuses for his 15 conduct. And so in the case of the sovereign of Hea;-his schemes with reference to the emperors; but so it is in the text. 開釋無辜,comp, in‘The an exclamation concluding the previous paragraph. 庸庸-用,有 Counsels of Yu, p. 12, 與其殺不辜,心之謂也(Tsne), our on purpose,' 寧失不經 12. By爾辟‘your with premeditation; 釋法之‘to put sovereign,'we are to understand Show. 以爾多方 should be interpreted with away, ‘to remove.' By 有夏and有殷 reference to the 以爾多方簡of p. 8. The critics have all overlooked this. Ch. II. Pp. 13–16. HOW THE SOVEREIGNTY OF THE EMPIRE, HAVING PASSED FROM HEA TO YIN, BY THE WILL OF HEAVEN, PASSED AGAIN FROM THE TYRANT SHOW TO THE PRINCES OF CHOW. 13. The critics have much to say on the manner in which this par. begins, –the repetition of 王若日, and the 鳴 呼, which precedes. But what can be said to the purpose, more than that the duke of Chow chose thus to speak? Very strange is the we are to understand Kee and Show. The re moval of them, however, was equivalent to the overthrow of their respective dynasties. 14. 爾辟一爾君, your sovereign,' referring to Këě. 以爾多那(by-on the ground of your many regions.' Këang Shing gives:- -relying on the multitudes of your many regions.’ 有辭一層, as in p. 22, 一輕, (lightly,’‘triftingly?' Compare in Bk. XIV, p. 5, 大淫泆有辭 15. Here the speaker turns again to Kee, the representative of the Hea line (). Leu method of Këang Shing, who makes the 嗚| Tsoo-heen says that the集 here is that of 積 |