州四內建唐未亂制若官。 牧岳有官虞危保治昔O 侯外百惟稽 邦 弗于大王 伯有揆百古日子未 日 2 II. The king said, "It was the grand method of former times to regulate the government while there was no confusion, and to 3 secure the country while there was no danger." He said, "Yaou and Shun studied antiquity, and established a hundred officers. At court there were the General Regulator, and the President of the Four Eminences. Abroad there were the Pastors of the provinces, and the princes of States. Thus the various departments of 羣辟諸侯 承德奉tion of大猷a大道之世, as if it 'honoured and received (―acknowledged) the virtue of the House of Chow.' -where did the king return from? This announcement, occurring here, affords some ground for Ying-tă's view, that the king made a progress not only through the How and Teen tenures, but through all the others. By it would seem that we should understand Woo's capital of Haou;-see on Bk. III., p. 1. There king Ching continued to have his residence, notwithstanding the duke of Chow's wish that he should remove to the new city of Lo. The prefatory notice, however, says that the king returned to Fung, which had been the capital of Wăn. The various methods were in apposition with, and the whole meant-in ancient times, the age when right principles greatly prevailed. Gaubil takes the passage thus, and appears to think that some great meaning lies hid in it. He translates:Anciently, in the time de la grande loi, good government consisted in preventing troubles, and in preserving the kingdom without danger;' adding in a note, We see that the time of the grand law is a time of innocence; the troubles and the dangers of States come not till after this time. I believe that king Ching means to say that innocence of manners and public tranquillity are the basis of good government. The commentaries give here no light on the text.' The text is really sufficiently plain. ## = by which it has been attempted to harmonize the two statements may be seen in Lin Che-k'e. The grand method of former times He himself approves of the view of Ch'in Shaounan, that king Ching first came to Haou, 'the honoured city of Chow' in the text, and there deliberated and determined on the various arrangements for the officers; and that then, before the public proclamation of them, he went to Fung, to announce the intended measure in the temple of king Wăn. was this: The next par. illustrates how this method was carried out by Yaou and Shun, and Yu, and Tang. When they had brought peace about in their distracted empires, they proceeded to secure it by the ordering of their official system. And Ching, having got the empire tranquillized at length, would now go on to Eimitate their example. 治官=督正治事之官,‘strictly managed the rectification of the officers administering the affairs of government.' Ch. II. Pp. 2-4. FIRST PART OF THE KING'S ADDRESS:-THE PRECEDENTS OF FORMER DYN ASTIES, AND HIS OWN ANXIETY TO DISPLAY A 2. SIMILAR WISDOM. 3. 唐虞稽古 for 唐 and 虞 # see on the names of Pt. I., and II. Yaou and Shun are intended, and it seems better to give those well-known names in the translation. Medhurst forgives-examined the records of antiquity.' But a statement so remarkable should not be supplemented. Gaubil observes that these two sovereigns, it may be inferred, Gan-kwo gives for this had certain sources of knowledge, that is to say, 'we ought to accord with = to follow) the great method of antiquity." It is better to take with Lin Che-k'e, as an introductory version. Gaubil adds:-'The author of the particle, so that 若昔 simply 在昔左傳 speaks of the officers of Hwang-te, and 'anciently.' Ts'ae understands the phrase thus. He is wrong, however, I think, in his interpreta some history, of the times anterior to theirs.' The expression may lead us to infer so, but I have not introduced the inference into the of Shaou-haou, who reigned before Yaou. Confucius, in his commentaries on the Yih King, all enjoy government went on harmoniously, and the myriad States ed repose. In the dynasties of Hea and Shang, the number of officers was doubled, and they continued able to secure good government. Those intelligent kings, in establishing their government, cared not so 4 much about the number of the offices as about the men. Now I, who am a little child, cultivate with reverence my virtue, concerned day and night about my deficiencies. deficiencies. I look up to those former dynasties, and seek to conform to them, while I instruct and direct you, all ny officers. speaks of Fuh-he, of Shin-nung, and of Hwang-te, as of princes of an earlier date.' This subject will be found touched on in the prolegomena. | earlier times. It is strange that it did not occur to him that, as the population grew with the lapse of time, the number of officers was neces 內有至侯伯-for百揆 see on the sarily increased. 明王至末-Gan 'Canon of Shun,' p. 2. -see on 四岳— the (Can. of Yaou,’ p. 11; et al. 州牧,s -see on the‘Can. of Shun,' p. 16. Ts'ae takes 侯 as and Ying-tă identified them with the 五長 mentioned in the Yih and Tseih,' p. 8. Much preferable to either of those views is that of Lin Che-k'e, that the 侯 and伯 kwo joined this to the next par., and understood it as a general remark about 'intelligent kings,' with which Ching prefaces the account of his own arrangements. It is better to understand the remark as applying to Yaou and Shun, Yu and Tang. The gist of it is, that these sovereigns were not anxious to have the show of many offices, but to get right men. Ts'ae says:. are two -明王立政不惟其官之多, of the five orders of feudal princes, among 惟其得人而已 whom the provinces were divided,-two specified for the whole 庶政惟和-comp. 庶精咸熙 (Can. of Shun,' p. 27. Medhurst translates 亦克用义by and 4. 袛勤于德‘reverently sedulous about my virtue.' 逮一及‘to reach to.* 夙夜不逮-夙夜常恐有所 yet they were enabled to maintain order,' as if . We must suppose that he measured it were surprising that they should be able to do so with two hundred officers instead of one hundred. We ought not to suppose any adver sative force in Lin Che-k'e appears to have had an impression of the meaning similar his deficiencies with reference to the standard of Yaou, and the other intelligent monarchs." 仰惟前代時(=是)若(順) =予仰承前代之明王惟奉 to that of Dr. Medhurst, for he writes of the of- 順不違, I look up to those intelligent ficers of Hea and Shang being double the number of those of Yaou and Shun, and of those of the Chow dyn. being still more numerous (amounting to 360), because men were more able in the monarchs of former dynasties, seeking to honour them and conform to them, and not to act contrary to their example.. 訓迪官 ----'to lesson and lead the officers' 化孤少少惟官燮論 太 寅貳保師其不理道惟傅 亮公曰少人必陰經 天弘三傅○備陽邦 FB. Z. U 5 III. "I appoint the Grand Tutor, the Grand Assistant, and the Grand Guardian. These are the three Kung. They discourse of the principles of reason, and adjust the States; harmonizing also and regulating the operations of Heaven and Earth. These offices need not always be filled :-there must first be the men for them. 6 "I appoint the Junior Tutor, the Junior Assistant, and the Junior Guardian. These are called the three Koo. They assist the Ch. III. Pp. 5-14. THE SECOND PART OF emperor's pattern; the , his helper; and THE KING'S ADDRESS, GIVING THE PRINCIPAL OFFICIAL AND GOVERNMENTAL ARRANGEMENTS UNDER THE NEW DYNASTY. 5, 6. The three Kung, and three Koo. We cannot well translate and in these parr. Medhurst calls the his sustainer in virtue and righteousThe renderings in the translation cannot be far from the exact meaning. The business ness. of the three Kung was 論道經邦夑 *three dukes,' and the 三孤,three 理陰陽By道 conspicuous ones.' But the terms are here as names of office, and not of nobility. We may suppose that the Kung were so called with reference to the public spirit and freedom from all selfishness which denotes. The dict. says the Koo were so named to show that, though they were assistant to the Kung, they were not to be considered as subordinate officers of their departments. Gan-kwo's account of the name is somewhat similar:一孤特也卑於 it is said I appoint the Grand Tutor,' &c., we are to understand all principles of reason and truth,-all the courses or ways, which it was proper for the emperor to pursue. The effect of the Kungs' discoursing on these with him would be seen in the States of the empire, in the govt. of which there would be no disorder. It would be seen also in the harmony of all the elements of nature, and the them. This seems to be what is intended by material prosperity which was dependent on 'harmonizing and regulating the Yin and Yung.' On the two characters 陰 and陽, which occur with their mystical application nowhere else in the Shoo, it may be sufficient here to give the note of Gaubil:-'Chinese books are filled with these two characters. In their natural sense signifies "clear," "light," and "obscure," "darkness." In Chinese Physics is "movement," or the principle of movement; and is "repose," or the principle of repose. The moral and metaphorical applications of the terms are infinite, and extend to whatever is susceptible of them more or less, whether in Physics or in Morals. The sense of this paragraph is that all goes well in the empire; that the laws are in vigour; that commerce flourishes; that there are no public calamities; that the seasons are not deranged.' I believe that the meaning the names 師傅, and 保, and distinguish them from one another. Kea K'wei() is not more than what Gaubil says. The remarks of Wang Kang-yan are quite express on the held that 保 had reference to the preservation point:一燮理陰陽,別無他道 of the person;傅, to aiding in virtue and right-| 惟區處人事各得其宜則 eousness; and 師, to the guidance of instruc- 天地之氣自順故堯舜在 tions. Gan-kwo said that 'the B was the上,而天災滅熄 This is a sad mis 海均百治掌人子地 ○ 四官統邦宰 合 弼 7 the Kung to diffuse widely all transforming influences; they with reverence display brightly the powers of heaven and earth :-assisting me, the one man. "I appoint the prime minister, who presides over the ruling of the empire, has the general management of all other officers, and secures representation], 庶政太和在夏懋|庶在其後. The Chow Le therefore is 德而罔有天災考其所為 not silent on these great ministers, as we might 不過浴四岳九官十二牧not treat of them separately, defining their 分任庶政使人人各遂其 departments. But they were not the heads of 性而已初未嘗特設燮理 cabinet or privy council. Biot calls them hap陰陽之官亦未聞別有燮 pily−tles conseillers auliques' and 'les vice理陰陽之政云云. See my remarks 內閣, or ‘Inner Council’of the present day. on The Doctrine of the Mean,' i. 5; et al. 官不必備惟其人,一the meaning of this is briefly and clearly given by one of the brothers Ching. 不得其人而 居之不若關之之愈也,‘If the right men cannot be got to put in these positions, it is better to leave them unoccupied 貳公弘化寅亮天地貳公, ‘seconding (=helping) the Kung 天地 correspond to 陰陽 in the former par. Tsoo-hëen says that Heaven and Earth are used with regard to the visible forms of suppose from what Ts'ae says. It only does duties, and enumerating the officers in their departments. They composed the emperor's conseillers.' They were the prototypes of the It did not belong to the plan of the Chow Le to speak of them more fully than it does. But if we could not thus account for the little that is said about them in that Work, the infer ence would be against it, and not against this Book. There can be no doubt as to the genuine ness of the first half of par. 5. If all the rest of the Book be forged, so much-立太師, even Keang Shing edits it as a veritable frag Pp. 7-12. The six chief ministers of the executive. Only the minister is mentioned, but in every case we are to understand that he was the head of a department with many subordinate officers. There is a close correspondence between Gaubil is wrong when he would understand those six departments of Chow, and the 'six those bodies or powers, and 陰 and 陽 with regard to thoir 氣, or operating energy. ‘religion’by‘Heaven’and ‘government' by 'Earth.' [I have stated, in the introductory note from Ts'ae, the objection taken against the genuineness of this Book, from the Chow Le's saying nothing about the duties of the three Kung and three Koo. But the existence and exalted dignity of these offices is referred to repeatedly in the Chow Le. For instance, Bk. XXI., p. 3, commences- -王之三公八命其 卿六命, which declares the existence of the Kung, and intimates their superiority in rank to the executive ministers of the govern Boards' (六部) by which the govt. of and is represented now by the Board of Civil ment. Par. 32 of Book XXXVI., again, gives other great ministers, and was called their the Koo likewise precedence of those ministers. Head(六卿之首). This difference be一左九棘 孤, 卿大夫位焉 tween him and them is intimated, I think, by 羣士在其後右九棘公侯 the 統百官,‘has the general management 伯子男位焉羣吏在其後 intended by the difficult clause in Pt. IV, Bk. 面三槐三公位焉州長衆 IV,P.1,百官總已以聽冡 of all the officers.' This is probably what is 司平政司和禮宗擾教司 寇邦統馬上治伯兆敷徒 掌國六掌下神掌民五掌 邦○師邦○人邦○典邦 節 8 an uniformity throughout all within the four seas: the minister of Instruction, who presides over the education of the empire, inculcates the duties attaching to the five relations of society, and trains 9 to obedience the people: the minister of Religion, who presides over the ceremonies of the empire, attends to the service of the spirits. 10 and manes, and makes a harmony between high and low; the minister of War, who presides over the military administration of the empire, commands the six hosts, and secures the tranquillity 11 of all the States: the minister of Crime, who presides over the prohibitions of the empire, searches out the villainous and secretly must understand, from p. 5, at the commencement of this and the other parr. The 邦in them is also to be taken as 邦國, ‘the empire.’ 8. 司徒‘the super intendent of the multitudes,' perhaps with a Men,' of the Chow Le. Gaubil says:-'Il s'agit des ceremonies religieuses pour les esprits, et des civiles pour les hommes morts.' One cannot restrain a smile at the distinction which he introduces between the ceremonies, as here ‘religious,' and there only ‘civill’和上下, reference to the meaning of as 'disciples.'-all festive, funeral, and other ceremonies, as This officer was as old as the time of Shun;-see well as those of sacrifice, came under the the ‘Can. of Shun,' p. 19. He is the officer of伯, who had therefore to define the order of Earth'(地官) of the Chow Le. His depart- rank, precedence, &c. This is what is intended ment seems to merge in that of the present by the high and low' of the text. 10. 'Board of Rites,' for we can hardly identify it-Ts'ae says that 'no arm of warlike with the‘Board of Revenue’(戶部). measures is more important than the cavalry, 敷五典-comp.敬敷五教, Can. of Shun,'p. 19. 擾安, to tranquillize. Ts'ae for 擾兆民 gives 馴擾兆民 之不順者而使之順 宗伯-this office was also as old as the time of Shun. See ‘Can. of Shun,' p. 23; which supplies an explanation of the name 宗伯 宗廟官長, chief officer of the an as cestral temple. Otherwise, we might translate it by The reverend,' 'The very reverend.' He was the 'officer of the Spring' (春官) of the Chow Le; and his department now is that of the Board of Rites (禮部), which also absorbs in a great measure the functions of the min ister of Instruction,' as I have observed. 治 and hence the minister of War was called “master of the Horse””(軍政莫急於 does not appear among the officers of Shun. He 馬故以司馬名官). This minister 9. is the ‘officer of Summer' (夏官) of the Chow Le, and appears in the.Board of War, (兵部) of the present day. 掌邦政 ‘handles the govt. of the empire. But the why is the name of ‘government’used only in same might be said of every other minister; connection with the minister of War? Ts'ae says:-Military measures are used to punish and to smite,-to correct the evil-doers; they are the greatest of the measures of imperial govt.' (戎政用以征伐而正彼之 不正王政之大者)六師 see on (The Punitive Expedition of Yin,' p. 1. 11. 司寇‘manager of banditti) (羣 神人=the掌建邦之天神地 行攻刧日寇). Kaou-yaou was Shun's 祇人鬼之禮,‘manages the ceremonies to minister of Crime, though he was only called be paid to the spirits of Heaven, of Earth, and of | 士; see the Can. of Shun,' p. 20. There is |