若德斯之后嘉釋。 有莫 時鳴魷 鱿于于鱿 虞興 惟呼惟外內則爾庶出 良臣我曰爾 八艱 人后斯 斯乃告 告嘉同自 有 成之謀順爾謀則爾廢 5 "In revolving the plans of your government, never hesitate to acknowledge the difficulty of the subject. Some things have to be abolished, and some to be adopted :-going out and coming in, seek the judgment of your people about them; and when there is a general agreement, exert your own powers of reflection. 6 When you have any good plans or counsels, enter and lay them before your sovereign in his palace. Thereafter, when you are acting abroad in accordance with them, say, 'This plan or this view is all due to our sovereign.' Oh! if all ministers were to act thus, how excellent would they be, and how distinguished!" 民似之云云· 5. 圖厥政sion. Compare 克由釋之 Bk, XIX, ‘planning your govt.' The 爾, lower down, p. 19. Gan-kwǒ gives for 繹 here-陳而 shows that we are to take 厥 in the second 布之;-not so well. person. Compare the same expression in Bk. XVIII., pp. 15, 16. 莫或不艱 may be taken imperatively, as in the translation, or indicatively, there will perhaps always be difficulties.' 出入自爾師虞the 出入 seem to trouble the critics considerably. Ying Yung (應鏞) says on them:一 出上之意以達之下入下 [In the Le ke, Bk. 緇衣, p. 19, we find the words quoted from (The Keun-chin,'一出 入自爾師處庶言同, the concluding 則釋 being omitted.] 6. 謀 is defined by Ts'ae as 言切於事, ' words important to business;' and 猷 as 言 言以達之上,giving out the 合於道, words agreeing with reason.' The views of the sovereign to make them known to 'plans' and 'counsels' of the translation seem the people; bringing in the words of the people to correspond to the characters. Of 良顯 to make them known to the sovereign;' comp. on the ‘Can. of Shun,' p. 25. Chin Ta-yew it is said-艮以德言顯以名 says一出謀之國人,入謀之左言良 has reference to virtue; 顯 to fame, 右 'going out, consider the matters with the people; coming in, consider them with your associates.' But we may very well translate the terms literally, and consider the meaning | as =‘always and everywhere'師=衆, Ching's requirement in this par., that he should himself have all the credit of Keun-chin's The critics take different views of king wisdom and successes. Some, like a 葛氏, quoted by Ts'ne, see in it a disclosure of the king's weakness and vanity. Others would make the king be speaking of Keun-chin's 言 ‘all’‘the multitude of the people' 虞= 度‘to calculate,' 'to consider., ways in the past. When you had good plans and counsels, you entered, &c. This construc| tion is not natural; and besides it would not much lighten the conclusion as to the king's unroll the matter,' ¿.e., come to your own deci unjust vanity. Many critics endeavour to 同則釋‘when their words agree, then 7 弗宥予日○有倚無惟 若惟辟殷制法依弘 王 于厥宥爾民從以勢周日 汝中爾惟在容制作公君 政 ○ 惟勿辟以寛威 弗有勿辟予和而無訓爾 III. The king said, "Keun-ch'in, do you give their full development to the great lessons of the duke of Chow. Do not rely on your power to exercise oppression; do not rely on the laws to practise extortion. Be gentle, but with strictness of rule. Promote harmony by the display of an easy forbearance. I 8 "When any of the people of Yin are amenable to the laws, if say 'Punish,' do not you therefore punish; and if I say 'Spare,' 9 do not you therefore spare. Seek the due course. Those who are disobedient to your government, and uninfluenced by your instruc make it out that the king is only laying down his measures. Ts'ae explains the clause-I what ministers should do. with a lofty superi ority to the imputation of vanity to whichi it 不可一於和必從容以和 might subject himself! The truth is, king| 之而後可以和厥中,which Ching was but a very ordinary man. Kang-yay says he does not understand. Ts'ae reference to their sound than their sense. [The whole of this par. is found, quoted from has a trick of poising his sentences, with more The Keun-ch'in,' in the Le Ke, Bk. 坊記 p.15.] Pp.8–10. These parr. regard how Keunch'in should deal with the people who were He should have Ch. III. Pp. 7-14. THAT KEUN-CH'IN's transgressors of the laws. GRAND OBJECT SHOULD BE TO CARRY OUT THE PLANS OF THE DUKE OF CHOW, WITH THE SPIRIT AND MEASURES IN WHICH HE SHOULD DO THIS. respect to the decisions of the law, and to the 8. end of all law; and to nothing else. 在辟辟=法,‘the laws,' meaning the 7. It is observed by Hea Sëen that this punishments assigned by them. The Daily paragraph describes the way in which Keun chin should carry out the plans of his predecessor among the people of Yin who did not violate the laws. There must be an absence of all oppression, but generosity must at the 無 same time be accompanied with firmness. 作威=‘to play the awe-inspiring’ 'to pare.' Its application here is to the practice far removed. 從容以和(be easy and tolerating to harmonize.' The meaning seems to be that Keun-ch'in should carry himself easily and forbearingly, and so effect a harmony between the people and himself and Explanation,' for 殷民在辟, gives—凡 simply to judge according to the due medium 若順 辟以止辟乃辟一 this would seem to say that even in such cases, where punishment was inevitable, it should be modified by a consideration of the end of all punishment. But the idea of a modification of the punishment is out of place; and therefore Gaubil has probably given the real meaning of the passage by translating-vous devez les 簡大有○無爾俗于止化 其○濟必求無三姦辟于 或有有備忿細宄乃汝 容忍于疾 販辟訓 德其 于 修修德 辟 進亦乃乃夫頏○亂狃以 tions, you will punish, remembering that the end of punishment 10 is to make an end of punishing. Those who are inured to villainy and treachery, those who violate the constant duties of society, and those who introduce disorder into the public manners:-those three classes you will not spare, though their particular offences be but small. 11 "Be not passionate with the obstinate, and dislike them. Seek 12 not every quality in one individual. You must have patience 13 and you will be successful; have forbearance and your virtue will be great. Mark those who manage their affairs well, and also punir séverement, afin d'empêcher que les autres | This regards the people of Yin, who might be ne tombent dans les mêmes fautes.' 10. | prepared to submit cordially, and who would 狃=習,‘practised,' ‘habitually given to' give occasion for a ‘generous forbearance, 敗常,-comp·反道敗德 ·Counsels of Yu,' p. 20; and欲敗度縱敗禮 12. 若有忍其乃有澹-this Tae-kën,’Pt. ii, p. 3. Wang Tsenou refers, appears in the 國語, as from the Shoo, but pertinently enough, to Bk. IX., p. 15, for in- | slightly varied,一必有忍也若能 stances of the crimes which are thus described. P. 16 may also illustrate the 亂俗 Pp. 11-13. How Keun-ch'in should show patience and generous forbearance in dealing with the people. 11. 無(一毋)忿疾-do not burst out into anger, and cherish dislike against.' 有濟也.Comp. Ana., XV., xxxvi. 有容德乃大,‘have forbearance, and associated with the issues of business; forbearguishes these two things, as the one is more deep, and the other more shallow. Forbearance then the virtue is great.'-Ts'ae says:- Patience is ance, with virtue. The king's discourse distin is superior to patience. Kăng-yay condemns this reading of the text; but something of the sort seems to be implied. 13. -'to select; meaning here to mark,' 'to take distinguishing notice of,' whether in the way of approval or the contrary. On 簡厥至 the ‘Daily Explanation’gives-有 不修 疾 is the abiding of the忿;-comp.身有 所忿憶云云,‘Great Learning, 力田安居能修其職業者 Comm., vii. 1. By 頑 are intended the stupidly 亦有遊手好閒,不能修其 obstinate' people of Yin, who should continue 職業者爾當簡其修者表 opposed to the sway of Chow. They would give occasion for the‘patience,' immediately 厥宅里亦簡其不修者殊 spoken of. 無求備于一夫,comp. 厥井疆不使混淆而無 Ana. XVIII, X, 無求備于一人則將修者益自奮而不修 14 有福子允德好上厚不厥 辭其一升時爾所因良良, 于爾人于乃克命物 以 永之膺大罔敬從有 率 世。休受猷不典厥遷民其 多惟變在攸 生或 mark those who do not do so. Advance the good to induce those who may not be so to follow their example. "The people are born good, and are changed by external things, so that they resist what their superiors command, and follow what they themselves love. Do you but reverently observe all the statutes, and they will become virtuous; they will thus all be changed, and truly advance to a great degree of excellence. Then shall I, the one man, enjoy much happiness, and your excellent services will be famous through long ages happy effects would follow from Keun-ch'in's conducting his govt. to this issue. 者亦知愧矣 On 進食親五品不遜者有之蓋因 ZZ Ts'ae says: 8:一進行義之良 物有遷耳是以違上所命 者以率其不良則人勵行教会有所不行,從厥攸好 P. 14. The radical goodness of human nature 而放僻邪侈無所不為厥 always makes it capable of being reformed. What 者其也指民而言自狗已 惟民生 非也 所好耳以為從上所好者, 厚,一compare Ana, VI, xvii, 人之生 Tsne makes this=.If you can reverently 爾克敬典在德也道:Ts'ae considers that 違上所 observe all the duties of society, and that with 命從厥所好 their rulers only command, not exemplifying the same themselves, and follow what they love:' according to the teaching in the Great Learning,' Comm., ix. 4. On this view the statement is that of another fact in the ways of men additional to what is said in the two previous clauses; and may be considered as the founda mean- ' They resist what tion of the 在德 in the admonition to Keunchin which follows. Another view, which I have followed, is ingeniously suggested by Wăng Kăng-yay. Acc. to it違上所命從厥 (一)所好 is merely an expansion or illustration of 因物有遷 The whole of a real virtue,' influenced no doubt by his view of 違上所命,從所好. Our safer plan is to take accord. to its use in the ‘Ann. to the prince of K'an,’where it twice occurs ;–in parr. 19 and 24. 在德 will then be descriptive of the conduct of the people thus ruled over. So, Lin Che-k'e:爾能敬典 以導之其所行惟在於德 則無有不變 If you can reverence the constant statutes, and so lead them on, what they do will be in the way of virtue, and so all 允升于大猷一 will be changed.' Kăng-yay's annotation cn the passage is with 信其能升進於大道 其 孩提之童皆知愛親爾云云, all this belongs to Keun-chin. 及長皆知敬兄民生本厚| Ts'ae is wrong in making 終有辭于永 也知誘物化然後百姓不世, belong both to him and the king. BOOK XXII. THE TESTAMENTARY CHARGE. 憑被類王○王哉 哉惟 玉冕水乃不生四 儿服相洮子懌魄.月 顧 命 1 I. In the fourth month, when the moon began to wane, the king 2 was indisposed. On the day Kea-tsze, he washed his hands and face, his attendants put on him his cap and robes, and he sat up, lean INTRODUCTORY NOTE. This Book brings us to the closing act of the reign and life of king Ching. His reign, according to the current chronology, lasted 37 years, ending B.c. 1,079. The thing, however, is by no means certain. Nothing can be gathered on the point from the Shoo or from Sze-ma Ts'een. Between the appointment of Keun-ch'in, moreover, as related in the last Book, and Ching's death, the history is almost a blank. The only events chronicled, and which have the authority of Ts'een, are a coinage of round money, with a square hole in the centre, -the prototypes of the modern cash; and an enactment that the manufactures of cloth and silk should be two cubits two inches wide, in pieces of forty-four cubits long. use here in the Shoo. The Book is found in both the texts. CONTENTS. King Ching, feeling that his end is near, calls his six principal ministers and other officers around his couch, and commits his son Ch'aou to their care and guidance. The record of all the circumstances and the dying charge form a chapter ending at par. 10 with the announcement of the king's death. The rest of the Book is occupied with a detailed account of the ceremonies connected with the publication of the charge, and the accession of Ch'aou to the throne. It is an interesting monument of the ways of that distant time on such occasions. M. De Guignes tells us that Father Gaubil said that if all the other Books of the Shoo had been filled with the names of instruments, dresses, arms, &c., like this, he would not have undertaken to translate the Work. The difficulties which it presents of this nature, however, are not greater than we had to encounter in translating 'The Establishment of Government." Ch. I. Pp. 1–10. THE SICKNESS; TESTAMENTARY CHARGE; AND DEATH OF KING CHING. ‚—'at the beginning of 1. 哉生魄 |