服民。九率六民掌暴 牧其卿時邦亂。 朝六萬 屬分地土○ wicked, and punishes oppressors and disturbers of the peace: and the 12 minister of Works, who presides over the land of the empire, settles the four classes of the people, and regulates the seasons for obtaining the advantages of the ground. 13 "These six ministers, with their different duties, lead on their subordinates, and set an example to the nine pastors of the provinces, enriching and perfecting the condition of the millions of the people. 14 In six years the chiefs of the five tenures attend once at court. When this has been done a second six years, the king makes his tours of now the 'Board of Punishments' (; but the text says that the minister of Crime "handled the prohibitions of the empire.' 'He is so described,' observes Ch'in King, 'to show the benevolent purpose of punishments, as instituted to deter men from doing evil.' This minister was 'the officer of Autumn' of the Chow Le. 12. the minister of Works.' He was the 'officer of Winter' (E), of the Chow Le, the portion of which relating to his department was unfortunately lost, though the scholars of the Han dynasty have endeavoured to supply it. The present Board of Works' (I) corresponds to this minister, and his functions. In the Canon of Shun' we have the name of 司空, and also of 共工, which appears to have been the more ancient designation;-see the 'Can, of Yaou,' p. 10. may be translated-overseer of the unoccupied,' suggesting to us that the earliest duties of this minister must have been to assign unoccupied lands. Kin Le-ts'ëang says:-The shall all live in the places best adapted for them. 時地利 times the advantages of the earth.' This would seem to imply that different operations might be required at different times, and that changes and removals of settlements might come to be desirable;-all to be done by the advice and authority of the minister of Works. Pp. 13, 14. Relation of the six ministers to the pastors of the provinces; and rule for imperial progresses, and appearances of the various princes 13. 各率其屬 each at court. one leads on those belonging to his department.' The subordinates of each department amounted, in theory, to sixty. As the Chow Le exists, however, the dept. of the prime minister has 63 officers; that of the minister of Instruction, 76; that of the minister of Religion, 69; that of the minister of War, 69; and that of the minister of Crime, 65. The excess in each, it is supposed, belonged originally to the officers of the dept. of the minister of Works, the account of which is commonly believed to be lost. See the work of Ch'in Sze-k'ae in loc. 以倡九牧 'to go before-be an example to-the nine pastors. We do not learn from the Shoo how communications were maintained between the six ministers at the imperial court and the pastors of provinces. 14. 六年至又 was the minister who managed unoccupied grounds (), dividing and defining them in preparation for the investiture of ministers; for dotations to officers; for assignment as fields to husbandmen, shops to mechanics, and stances to traffickers. All the ground unappor-,-in the Chow Le, Bk. XXXVIII., it tioned was under his management; once appor tioned, the minister of War, and the minister of Instruction had then to do with it.' See the 集說 居四民' settles the four classes of the people,' i.e., arranges that scholars officers, farmers, workers, and merchants is said that the princes of the How tenure appeared at court every year; those of the Teen, every two years; of the Nan, every three years; of the Ts'ae, every four years; of the Wei, every This seems a different arrangement from that five years; and of the Yaou, every six years. described in the text. The text mentions five 15 以○公出攸我陟朝度年 制學滅惟司有○于于主 政古私行慎官王方四乃 乃入民弗乃君曰岳岳時 不宜其惟出子鳴大諸巡 迷議允反合呼明 其事懷以合乃凡黜各制 inspection in the four seasons, and examines the regulations and measures at the four mountains. The princes attend on him, each at the mountain of his quarter, and promotions and degradations are awarded with great intelligence." IV. The king said, "Oh! all ye men of virtue, my occupiers of office, pay reverent attention to your charges, and be careful of the commands you issue; for, once issued, they must be carried into effect and not be retracted. By your public feeling extinguish all selfish aims, and the people will have confidence in you, and be gladly obedient. 16 Study antiquity in order to enter on your offices. In deliberating on affairs, determine by help of such study, and your arts of government tenures and not six ;–perhaps the Yaou tenure |攸司敬汝所主之職慎 derstand by here? Most critics take them as‘governmental notifications' (國家政 was too distant, and too little reduced to the order of the nearer domains, to be made much what commands are we to unaccount of in king Ching's time. The text of the Shoo and of the Chow Le so far agree, that in six years the princes from all the tenures had appeared at court. They differ in this, that the text would appear to make the princes to appear there only once, whereas, acc. to the other authority, all but those of the Yaou tenure would have appeared repeatedly. The interpretation must be strained either in the one case or the other, to make the two accounts agree. 王乃時巡以下 ▶), but I cannot think so. Such orders would go forth as from the sovereign himself. I understand the commands here, with Leu Tsoo-hëen, as orders to be issued by superior officers to their subordinates; to which I would add notices by any of them to the people under Compare parr, 8, 9. Shun's progresses were their jurisdiction. 令出惟行弗 made every five years, and the nobles all ape peared during the intermediate ones. As the empire and its population grew, it was found necessary to separate the progresses by a longer interval. Ch. IV. Pp. 15-20. THIRD PART OF THE ADDRESS :-VARIOUS EXHORTATIONS TO THE MINISTERS AND OFFICERS AS TO THE WAY IN WHICH THEY SHOULD DISCHARGE THEIR DUTIES. 15. How they should attend to their offices, especially in the matter of issuing orders, and in putting away all selfishness. 君子is best taken here as the king thus 有德之稱; •hows his respect for his officers. 欽乃 to return,' to come 惟反反=囘還, back.’It is here nearly equal to our ‘to retract.. The difficulty is with the E, especially in 莫不敬信懐服 16. The necessity of study of acquainting themselves with the past and the present-in order to their discharge of their duties. 學古至不迷一學古 17 驕後惟惟戒面 面忽 期位斷廣士惟不 無以利 官蓄疑敗讃 爾典常作之師 多不乃惟 will be free from error. Make the regular statutes of our dynasty your rule, and do not with artful speeches introduce disorder into your of fices. To accumulate doubts is the way to ruin your plans; to be idle and indifferent is the way to ruin your government. Without study, you stand facing a wall, and your management of affairs will be full of trouble. I caution you, my high nobles, exalted merit depends on the high aim, and a patrimony is enlarged only by diligence. It is by means of bold decision that future difficulties are avoided. 18 With rank, pride comes unperceived, and extravagance in the 而入官; it is, no doubt, to these words yay thinks they are those of others to whose | that Tsze-ch'an, the minister of Ching, refers suggestions the officers listen. What is said in "The Charge to Chung of Ts'ae,' p. 7, may be in the 左傳·襄二十一年, when he says一僑聞學而後入政未聞 same Tsze-ch'an. pleaded to determine in favour of either view. -無作聰明亂舊章 以側 言厥度 不學牆面 17. The necessity of a high aim, of diligence, and of decision. This advice (and we may suppose, with Ts'ae, the others that follow also) is addressed to the 'the chief ministers and officers;' but 卿士, compare Con. Ana., XVII., x. we need not confine its application to them. −by典常 we are to understand the statutes Gan-kwösays: -此戒凡有官位但 of the existing dynasty. The 'Daily Explana or or this to illustrate the use of the E, which may tion' expands 其爾典常作之師 言卿士舉其掌事者功 clearly, though rather lengthily:一然天下 崇惟志this may be expressed by 功 事有宜于古而未宜于 以志崇o崇功在志。 功之 今者又當以本朝為法如 所以崇乃志 &c. I call attention to 我文武周公之所經畫皆 be called the particle par eminence of the Shoo. 當代之典常也爾大小庶 Choo He illustrates the sentiment by 斷以 官尤宜于先王典常袛遵 不疑鬼神避之需者事之 率由奉為師法. We may compare 賊也. This last expression is from the 左 傳. We say Procrastination is the thief of viscount of Wei,' p. 4,率由典常 time;' the Chinese say-Procrastination is the 利口,-Tsae thinks the ‘sharp mouths' are thief of business.' with the sentiment that in 'The Charge to the 18. Against pride and those of the officers themselves; Wang Kang- |ertravagance. 位不期驕-see, for the 人惟和讓弗寵僑 之國庶 危勞 德 不能舉官畏罔日逸無 任稱能乃○不拙。日載 ◎匪其和推惟○休爾 王瑞琪官不賢畏 作偽 same way with emolument. Let reverence and economy be real virtues, and do not show them in your affairs with hypocrisy. Practise them as virtues, and your minds will be at ease, and you will daily become more admirable. Practise them in hypocrisy, and your minds will be toiled, and you will daily become more stupid. 19 In the enjoyment of favour think of peril, and never be without a cautious apprehension. He who is without such apprehension 20 finds himself amidst what is to be feared. Push forward the worthy, and give place to the able, and harmony will prevail among all your officers. When they are not harmonious, the government becomes a tangled confusion. If those whom you advance are able for their offices, the ability is yours. If you advance improper men, then you are not equal to your duty." meaning of 期 on *期于子治, in (The | text quoted in the 左傳襄十一年 Counsels of Yu' p. 11. The cure for pride is with 安 for 籠 We may take the惟 in ‘reverence’(恭), akin to what we call‘self as 龍 respect' If a man feel that he is in himself 惟畏 用, according to the construction above his rank he will not be lifted up by it. of the Tae-kën, l. c. 弗畏入畏=不 知祗畏則入于可畏之中 Similarly, the cure for extravagance is 'economy' (儉). But this reverence and economy must be real, and not assumed,-true virtues. This is the meaning of恭儉惟德無載 爾偽‘Reverence (the cure for pride) and economy (the cure for extravagance) must be truly virtuous, and not merely conveyances(=car riages to convey) for your hypocrisy.' I cannot Shin She-hing observes that the first two intend the apprehension of the mind, while 畏 the last indicates the calamity of overthrow and disgrace.’ 20. How it would be for their own good and the public advantage to advance the meritorious. The first four characters do anything better than this with the 載推賢讓能 are found in Seun King, 仲 Mencius probably had this passage in view,尾篇讓能‘yield show complai when he wrote 恭儉豈可以聲音 笑貌為哉(IV.Pt. I., xvi). sance-to the able.' 政the說文 defines by 石大貌 the appearance of a great rock. The meaning of 亂, 'confusion,' is commonly given to it here. 舉 能其官=所舉者能修其官 21 無萬康乃政亂爾大三曰 斁邦兆辟以爾有夫事鳴 惟民永佑有官敬暨呼 V. The king said, " Oh! ye charged with the threefold business of government, and ye great officers, reverently attend to your departments, and conduct well your affairs of government, so as to assist your sovereign, and secure the lasting happiness of the millions of the people:-so shall there be no dissatisfaction among the myriad States.” Ch. V. P. 21. THE END OF THE ADDRESS: -THE HAPPY AND PERMANENT RESULTS OF THE MINISTERS AND OFFICERS ACTING AS THEY WERE EXHORTED. 三事一 –see last Book, p. 7. The 'six ministers are intended by the phrase; but how to classify them as the 人準夫, and 牧 respectively, I do not Kăng-yay says that the last clause, 萬那 惟無斁 is inexplicable. The 無斁,as describing the feeling of the people to the officers, is inadmissible, he thinks, and he cannot con strue the . But there are many more dif ficult passages in the Shoo. I do not think the are intended all the subor- meaning is that the States would never be wearied of the officers, but that they would know. By大夫 dinate officers of the six departments. 亂 never be weary of the dynasty sustained by 爾有政-亂 is evidently =冶. Wang | them in such a way. |